^{^[1]} (In the name of God, Most Gracious, Most Merciful)

The meaning

More explanation

^{^[2]} 1. Alif, Lam, Miem^a: which means:

(Recite To them, O Mohammed!)

^{^[3]} 2. That [Quran ayat revealed before this aya, and] written^b [down by your companions on the parchment], whereof there is no doubt, guidance to ‘those who ward off [God's punishment.]’^c

^{^[4]} 3. Who believe in the Unseen [which they don't perceive at present]^d,

are steadfast in the [prescribed] prayers,

and they spend [on the poor and needy] out of what We have provided for them^e.

^{^[5]} 4. And who believe in

[the Quran and the statements of the Quran] that are revealed to you [ Mohammed],

and [in the heavenly scripture] that was revealed [to the prophets] before you,

and are certain of the Next Life^f.

^{^[6]} 5. These have guidance from their Lord. These are the successful [in the Next Life.]

^{1 a}These are abbreviated letters [like you say UN which means: the United Nations]; each letter indicates a word, and the letter is the first letter of the word: so the

أ indicates: Recite (which is the first aya of the Quran, 96: 1 , revealed to Prophet Mohammed);

ل indicates: To them or To people;

م indicates: Mohammed;

So the meaning of these three abbreviated letters in Arabic will be:

(Recite To them, O Mohammed!)

^{2 b} The word (Quran) means (recital) which is that recited to Mohammed by Gabriel, while the word ‘written’ or book is related to the word (write.)

Therefore, before writing it down, it was a recital; and only after writing it, it might then be called ‘writings’ or book.

God in fact did not reveal any written book from heaven to Mohammed, but the ayat were revealed to Mohammed by Gabriel, and then Mohammed’s companions wrote them down on the parchment.

^{2 c} by avoiding His disobedience.

^{3 d} Like the sending of souls to the Next Life, the Judgment, the reward, the requital, Paradise, Fire and the other things mentioned in the Quran and the other heavenly books.

^{3 e}For the sake of God alone and not for any other purpose.

^{4 f}i.e. the spirit-world, the reward and requital.

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^{^[7]} 6. Surely, those who deny [you, Mohammed, and the Quran]; it is the same to them – whether you warn them or you warn them not – they will not believe.^a

^{^[8]} 7. God has set a seal [of "Rayn" which is the rust] upon their hearts and [deafness] on their hearing, and on their sights is a veil [lest they should convert]^b, and there awaits them a grievous chastisement.

^{6 a} Because they are wrong-doers: they wrong people; and God does not guide the wrong-doer, but misguides him.

The indication of this is His saying – be glorified – in the Quran 14: 27 which means: (God misguides the wrong-doer, and God does what He pleases.)

^{7 b} because they are wrong-doers, and God does not guide the wrong-doer.

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[Then God – be glorified – started to dispraise the hypocrites, and He said:]

^{^[9]} 8. And among people there are some who say: 'We believe in God and the Last Day^a', when [really] they believe not [but they are liars and hypocrites.]

^{^[10]} 9. They think to deceive God and those who believe [by saying: "We believe"], and they deceive none save themselves; but they perceive not [that they are deceiving their own selves.]^b

^{^[11]} 10. There is a [psychological] illness [of hypocrisy] in their hearts, and God has increased their illness, and they will have a painful doom because they lie.

^{^[12]} 11. And when it is said to them, 'Make not mischief on earth' [with your lying and deception], they say, 'We [actually] are reformers.'

^{^[13]} 12. Are not they indeed the mischief-makers? But they perceive not [the real truth.]^c

^{^[14]} 13. And when it is said to them: 'Believe [in Mohammed and comply to his command] as do people^d believe',

they say: 'Shall we believe as the foolish believe?'

[So God said:]

It is they, indeed, who are the foolish, but they know not [the consequences.]

^{^[15]} 14. And when they meet those who believe, they say: 'We believe [as do you believe]';

but when they are alone with their devils^e,

they say: 'Surely, we are with you^f;

we are –merely – mocking [the believers.^g]'

^{^[16]} 15. God [Himself] does mock them [by postponing their punishment]^h,

offering them [wealth] to let them wander on blindly with their arrogance.ⁱ

^{^[17]} 16. Such are they who exchange error instead of guidance^j,

so their commerce does not prosper, neither are they guided^k.

^{^[18]} 17. Their likeness [: the hypocrites among your people, Mohammed,] is as the likeness [of the people] of [: Moses] who sought fire;^l

and when it [: the olive tree, from which God spoke to Moses] shed light around him^m,

ⁿ God took away their light [of guidance from the disobedient among the Children of Israel] leaving them in the darkness [of ignorance], unable to see [the truth.]

^{^[19]} 18. Deaf [to hearing the truth], dumb [to utter it], blind [to see it], and they do not refrain [from their wickedness and evil work.]

^{^[20]} 19. Or [their likeness is] like [a people overwhelmed with] a cloud, laden with heavy rain from the sky; in [that cloud] is darkness, thunder and lightning;

they thrust their fingers in their ears because of the [blast of the] thunder-claps, for the fearing of death;

and, surely, God ever has the non-believers in His grasp [: they cannot escape from Him however cautious they are.]

^{^[21]} 20. The lightning almost snatched away their sight off them [due to its sharp light.]

As often as it flashed forth for them they walked in its [light], and when it darkened against them they stood still.

If God had willed, He could have taken away their hearing and their sight.

Surely, God is All-Able to do anything.^o

^{8 a} i.e. Doomsday, when the earth will tear up, and there will be no day or night on the earth afterwards.

^{9 b} Because they do not think about the consequences, and do not know that their deception will lead to their destruction.

^{12 c} Because they are used to the fraud and hypocrisy.

^{13 d} i.e. the Meccans who have emigrated to Medina.

^{14 e} Who deceive and guide them to the disbelief and misguidance.

^{14 f} i.e. we follow you in fact, and we are not with the believers.

^{14 g} when we said to them: "We believe".

^{15 h} And He does not hasten to bring it on them in this life of the World

^{15 i} Like the blind who does not see the reality of things.

^{16 j} Because they exchanged Paradise for Fire, and dignity for disgrace.

^{16 k} To any heavenly religion, but they are bewildered and misguided.

^{17 l} When he was with his family in the wilderness of Sinai, returning from Midian to Egypt.

It means: The likeness of these hypocrites among your people, Mohammed, and their acts against you, is like the hypocrites among Moses people and their acts against him.

^{17 m} The olive tree in fact lighted the valley where Moses stood, so Moses deemed it fire, and it lighted on Moses with the prophecy and on his people with the guidance.

^{17 n} But later on, Moses people blasphemed, disobeyed, became arrogant and demanded to see God with their own eyes, so again they were in the darkness of ignorance; therefore …

^{20 o} The explanation of these two ayat:

God also likened [the hypocrites among Mohammed's people] to the people of Pharaoh [when they pursued Moses and his people by night]; so God overwhelmed them with the cloud, rain, darkness, lightning and thunder in order that they might refrain from their aggression and leave be the Children of Israel whom they were pursuing.

But they did not refrain from their wickedness, and they started to walk when the lightning shed light before them, and stop when it was dark, because their journey was by night and they went on pursuing them until they approached them at morning; so God drowned them in the sea according to their stubbornness.

Therefore, likewise, the hypocrites among your people, Mohammed, if they do not refrain from their wickedness and reform their work, then God will drown them as did He drown Pharaoh and his host.

[But He did not take away their hearing and their sight, in order to drown them in the Red Sea, because of their stubbornness.

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^{^[22]} 21. O mankind! Worship your Lord, Who created you and [created] those before you, so that you may ward off [His punishment.]

^{^[23]} 22. Who made, for you, the earth covered [with an earthy layer suitable for cultivation and dwelling], and [made] the sky built^a [as gaseous layers packed one above another], and sent down – from the sky – [rain] water, therewith producing fruits as sustenance for you.

Therefore, do not set up peers for God, the while you know [that the One Who produced the fruits for you is God, not the peers.]

^{22 a} The "building" is the packing, and the "sky" is the gaseous layers.

It means: He raised the gaseous layers one above another; because He made the suffocating gases light in weight so they went up, and made the useful gases heavy so they became low.

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^{^[24]} 23. And if you [idolaters among the Arab] are in doubt concerning the [Quran] which We have revealed to Our servant [Mohammed],

then bring about [one] "soora" [or chapter] of the like of [the Quran, in fluency and eloquence],

and invite your chiefs [whom you attend and consider as patrons] besides God [to help you to bring about one soora like the Quran sooras],

if you are truthful [in your claim that Mohammed himself invented the Quran.]

^{^[25]} 24. But if you do it not [: you cannot bring about a soora like the Quran sooras, then ward off the fire by the belief and faith],

and you shall surely do it not,^a

then [believe and comply to Mohammed in order to] ward off the fire whose fuel is men^b and stones^c, prepared for unbelievers.

^{24 a} In fact you cannot bring about a soora like the Quran eventhough you cooperate altogether to do that.

^{24 b} People to it will be like the fuel.

^{24 c} Which is the fire of volcanoes and the stones, whitened because of the severe heat, that volcanoes hurl out, from inside the earth.

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^{^[26]} 25. And bear the glad tidings [O Mohammed] to those who believe and work the righteous work,

that for them are Gardens below [the trees of] which rivers flow;

whenever they are provided with fruit therefrom, they say, 'This is what we were provided with before'^a,

and they shall be provided with the like^b ;

and in [Paradise] there are for them wives purified [from menstruation, urine and excrement] ^c ,

and they abide therein [living] forever [and will not die.]

^{25 a} It means: They say: "This is the same fruit which we ate in the life of the World at such and such place."

: Because for every fruit there is a spirit identical with the material one, so they ate the material [fruits] in the life of the World to find the ethereal in Paradise in the next life. Therefore, they said: (This is what we were provided with before.)

^{25 b} It means: The angels will bring to them other fruits like that they were provided with in the life of the World; e.g. they ate red apple in the World, and the angels bring to them yellow, white and green apples.

^{25 c} Because souls eat and drink, but do not pass urine or stool; for [the ethereal food] comes out from their bellies: from under the chest to below the umbilicus, in the form of sweat that will evaporate and disappear in one minute of time.

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[When God said some parables about the fly and the spider, some of the idolaters objected and said: "This can't be from God because He speaks about fly and spider; therefore, such Quran is certainly from Mohammed himself!"

Therefore, God revealed this aya:]

^{^[27]} 26. Surely God is not ashamed to give an example^a whatsoever^b, even of a tiny mosquito and anything superior to it ^c.

As for those who believe, they know that it is the truth from their Lord [and these parables are not from Mohammed];

but as for those who disbelieve, they say: 'What is it that God means by this [insect] as an example?

He misleads many thereby and thereby guides many^d;

He misleads only evildoers ^e thereby.

[Then God started to describe the evil-doers, and He said:]

^{^[28]} 27. Those who break God's covenant ^f after ratifying it,

and sever that [kinship] which God ordered to be joined,

and make mischief in the earth [by sedition, road robbery and barring those who believe in Mohammed]:

Such are the losers [who lost themselves and their families for that they exchanged Prosperity for Hell.]

^{26 a} i.e. He finds no shame in saying examples and parables about insects and other animals, because it is He Who created the insects and animals, and He knows best about their weakness, power and nature; no difference between you and them in the creation: you are His servants and they are His creatures.

^{26 b} Ranging from the tiniest insect to the biggest animal.

^{26 c} Superior to it in power, instinct and size.

^{26 d} Because people are two kinds: righteous and evil-doer:

The righteous has good manners: he is truthful, generous, merciful, compassionate with the needy, and is not proud over the weak. While the evil-doer is the opposite of that: liar, over-proud, wrong-doer, transgressor, slanderer and stingy; and if he does not have all these manners, then at least some of them.

So the righteous will follow the plain ayat of the Quran and will be guided, and leave the ambiguous ayat to God's knowledge; while the evil-doer will leave the plain ayat and object to the ambiguous ayat: and will be misguided by such ayat.

Therefore, as in the aya, many people follow the ambiguous ayat and will be misguided by such ayat, and many people will be guided to the truth by following the plain ayat without resorting to the ambiguous ayat.

^{26 e} who have bad manners.

^{27 f} with which they covenanted the past God's prophets: that they should not associate anything with Him, neither should they slay the innocent man whose killing God forbids, nor should they commit adultery; but they broke their covenant with God.

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^{^[29]} 28.^aHow can you [people] disbelieve in [the revelation of] God while you were dead [inanimate]^b, and He gave life to you [and you became alive: hearing and seeing!]

Then will He make you die [at the end of your ages], and will again cause you to live [in the ethereal world, following your death], and again to Him will you return [on Judgment Day, i.e. you will resort to His Judgment and He will judge you with justice?]

^{28 a} [This aya has two implications: one of them indicates the creation of Adam, and the second indicates the creation of his progeny:

1- In my book The Universe and the Quran in the subject of Life is transmittable (or migrant) I have fully explained about the creation of Adam.

2- While about creating his progeny: God created them from earthy elements which constituted the food, and out of the food was the semen, and out of the semen was the fetus.

^{28 b} The human body is composed of many earthy substances like the compounds of sulfur, phosphorus, potassium, calcium and iron. Trees absorb these substances from the earth to be fruits on trees; and when man eats these fruits, his body starts to grow and become bigger by such food stuffs.

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^{^[30]} 29. He [: God] it is Who has created for you all [the mountains, rivers, plants and cattle] that are in the earth, then aimed at [building] the sky and fashioned them as seven heavens, and He is the All-Knowing about everything.^a

^{29 a} This aya has been explained in my book The Universe and the Quran in the subject of The gaseous heavens

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^{^[31]} 30. And remember [Mohammed] when your Lord said to the angels: "I am about to place [Adam as] a successor in the earth [to succeed the nations that passed before him]",

they said, "Will You place therein some who will do corruption therein and shed blood [as did the past nations corrupt,]

While we do celebrate Your praise and sanctify You [; don't You content with us as Your servants?]"

Said [the Lord], "I know what you know not."^a

^{^[32]} 31. And [God] taught Adam all the names, of the [prophets and guides among the seed of Adam] as a whole;

then He proclaimed them to the angels^b,

and [God] said [to the angels]: "Tell Me the names of these [apostles that call people to God] if you are truthful.^c "

^{^[33]} 32. They said: "Glory be to You

[i.e. You are above doing any mistake; You create not anything unless for a wise purpose; You are Wiser than creating anything uselessly!]

We know nothing [of the unknown future] other than what You have acquainted us with;

it is You [alone] Who are the All-Knowing [about what is unknown to us],

the Ever-Wise [in your creation: You create not anything in vain.]"

^{^[34]} 33. [God – be glorified –] said: "Adam, tell them the names [of those who will call people to God]",^d

and when [Adam] told the [angels] their names,

[God] said [to the angels]: "Did I not say to you that I know the secrets of the heavens and the earth [that you don't know],

and I know what you declare and what you were concealing [in your minds]?"

^{^[35]} 34. And when We said to the angels: "Prostrate yourselves to Adam", they fell prostrate, [all] save Iblies; he demurred through pride, and was ungrateful.^e

^{^[36]} 35. And We said: "O Adam! Dwell together with your wife in the garden [that was on one of the earth mountains]^f,

and eat you [both] amply^g [of the fruits] thereof where you please;

but approach not this tree^h lest you should then become the wrong-doersⁱ."

^{^[37]} 36. But Satan caused them to deflect therefrom^j

and he drove them out from the [prosperity] in which they were^k;

and We said: "Get down ^l ,

some of you a foe to the other!^m

On earth you will have [your] abodeⁿ

and [your] means of livelihood^o

for a time.^p "

^{^[38]} 37. Then Adam received – from his Lord – words [of revelation]^q, and He turned towards him, for He is the All-Turning^r, the Most Merciful^s.

^{^[39]} 38. We said, 'Get you down out of it^t, all together;

yet there shall come to you guidance^u from Me,

and whosoever follows My guidance, no fear shall be on them^v,

neither shall they sorrow^w.

^{^[40]} 39. But those who disbelieve and deny Our signs [: Our revelations and Our miracles];

such [will] be the dwellers of the Fire, in which they [will] remain [forever.]

^{30 a} It means: I know that Adam's Children will do corruption and shed blood, but out of them there will be some elite, with whom I do content: they are the prophets and guides among Adam's progeny; they will worship Me alone and will not associate others with Me.

This aya has also been explained in our book The Universe and the Quran, see the subject of The four human races.

^{31 b} i.e. He proclaimed, their titles or appellations, to the angels;

and He said – be glorified – Do you know who, out of them, will be "My loyal friend"?

They said: No.

He said: Do you know who, out of them, will be "The one to whom I will speak"?

They said: No.

God said: Do you then know who, out of them, will be "My Rouah"?

They said: No.

He said: Do you also know who, out of them, will be "My beloved one"?

They said: No.

God said: Do you know, who out of them, will be "My Am'r"?

They said: We don't know.

^{31 c} That you know that the Children of Adam will make corruption in the earth.

^{33 d} So Adam said to the angels:

"The name of (His loyal friend) is Abraham;

the name of (the one to whom God will speak) is Moses;

the name of the (Rouah of God) is Jesus;

the name of (His beloved) is Mohammed;

the name of (His Am'r) is Mohammed: the Mahdi of the Last Days."

And so on Adam told them those of his seed that will call people to God: some of them we have mentioned and others we have not mentioned.

^{34 e} The name of Iblies had been Azazil; he then was called Iblies because he was desperate of God's mercy, i.e. he lost it completely.

He was the father of the genie (: the jinn); he was righteous and pious during his material life [of the World], then when he died and went to the ethereal world [of the afterlife], God admitted him to the Gardens [in Heaven] with the angels, and became one of those close to God; he stayed for thousands of years in the ethereal heavens, then he became the chief of the angels.

And when he saw himself in such position, he became over-proud, and started to love the glorification and reverence. But God disliked that manner of Azazil and wanted to abase him; because the glorification and reverence is due only to God, and it is not for anyone to glorify any creature.

Therefore God then created Adam out of putrid mud, and commanded the angels to prostrate themselves to Adam, and as such did He command Azazil also; so all the angels fell prostrate and obeyed the command of their Lord, except Azazil: he became over-proud and said: "I am better than he is; [for] You created me from fire, and him You created out of clay."

So God drove him out of the ethereal Gardens [of Heaven], and he descended to the earth and became an enemy of Adam, his wife and his Children.

^{35 f} God – be glorified – created Adam and Eve on one of the earth mountains which included much of trees and fruits, many water-springs and many kinds of birds and cattle.

That mountain was a portion of a planet that had been inhabited in the past and included man, animal, plant and other kinds of living beings; then when its Doomsday occurred, it broke up and became meteorites: some of which fell on our earth to become the mountains.

Then when rain came down on those mountains, which included the seeds of trees and plants, they started to plant and grow and became gardens on those mountains.

God – be glorified – said in the Quran 13: 4, that which means:

(There are, in the earth, pieces [which were not from the earth in origin, but were in the space then fell on the earth and became mountains] adjacent to each other, and gardens of fruits)

Then when the plants and trees grew on those mountains, God created many kinds of the birds and the cattle, and God created Adam and Eve on one of those mountains.

^{35 g} It means: Eat of the fruits, the birds and the cattle of the garden and drink of the milk of its cattle: a profuse provision without toiling.

^{35 h} Because it had spikes that would tear their dresses and wound their hands in case they would eat of its fruit; therefore, God forbade them to approach it; it was the blackberry tree [or the bramble.]

^{35 i} You would wrong yourselves by eating of its fruit.

[The interpreter was the first one to differentiate between "approaching it" and "eating of it"; and it was the blackberry tree [or the bramble] which includes spikes, and it is not the apple tree which is a good tree, its fruit is delicious, it has no spikes, and its fruit is not forbidden till today; while till today the blackberry [or the bramble] has spikes which tear the dress and wound the hand. – the commentator]

^{36 j} i.e. Satan caused them to go away from that garden with his deception and suggestions.

^{36 k} Because both of them ate of the berry of that tree, and so they disobeyed their Lord.

^{36 l} From the mountain to the plain land; i.e. Adam, Eve, the cattle and the birds that were in that garden: all of them got down to the plain land.

^{36 m} i.e. We cast enmity among you in recompense of your disobeying the command of your Lord: so Iblies [Azazil or Satan; some call him Lucifer] became enemy of Adam and his Children, Adam became enemy of Iblies, and Adam's Children started to be enemy of each other.

^{36 n} i.e. rest and repose.

^{36 o} i.e. the food, the dress, the furniture and everything used by man.

^{36 p} i.e. till Doomsday; because on that day the earth will tear up, so the souls will get out of it and disperse in the space.

The story [of Adam’s disobedience and his leaving the garden]

When Adam ate from that tree, the water springs started to dry up, because it found its way below the mountain and started to flow on the plain land.

Then when the water dried up over the mountain, the trees dried and were depleted of the fruits; therefore, nothing remained in that garden for their livelihood, and they complained to their Lord, so He revealed to them to go down to the plain land; but they said: Our Lord, we fear lest we should not find on it food or drink; so God started to urge them to go down, and He said: You will find food and drink and you will have your abode on the earth and your means of livelihood for a time: till Doomsday.

God – be glorified – wanted to disperse them throughout the earth in order to spread on it and reproduce.

^{37 q} With which Gabriel came down and taught him, so Adam prayed God with them, viz.:

"God! No god but only You, glory and praise be to You; my Lord! I have wronged myself, so forgive me: You are the Best Forgiver.

God! No god but only You, glory and praise be to You; my Lord! I have wronged myself, so be Merciful to me: You are the Best Merciful.

God! No god but only You, glory and praise be to You; my Lord! I have wronged myself, so turn towards me: You are the All-Turning, the Most Merciful."

^{37 r} For him who commits the sin while being ignorant, then he repents within a short period of time.

^{37 s} To His servants who repent and regret.

^{38 t} The garden which was on the mountain.

^{38 u} i.e. apostles and heavenly books.

^{38 v} In the Barzakh world (or the spirit-world.)

^{38 w} About the passing of time, as will disbelievers sorrow.

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[Then God – be glorified – started to address the Children of Israel, and He said:]

^{^[41]} 40. Children of Israel, remember My favor which I bestowed on you [in the past]^a,

and fulfill your covenant with Me^b, I will fulfill My covenant with you^c,

and Me alone you should extremely fear^d.

^{^[42]} 41. And believe in [the Quran] that I have revealed confirming [the Ten Commandments] that you already have^e,

and be not the first to disbelieve in the [Quran],

and do not barter My revelations [in the Quran] for a little price^f,

and beware My [punishment.]^g

^{^[43]} 42. Confound not the truth [of the original Torah] with the falsehood [: the alteration and distortion done by Ezra in his Torah],

nor hide the truth [about the description of Mohammed in the Torah and the Gospel],

the while you [scholars] know [that there will be Judgment and Requital in the Next Life.]

^{^[44]} 43. Be steadfast in prayer [together with Muslims],

and give alms [to the poor and needy],

and bow down in prayer [complying] together with those [of your people] who [converted and] complied.

^{^[45]} 44. Will you bid other [men] to give charity, and forget yourselves [so that you yourselves don't give chrity]

while you recite the Book [: the Torah, in which God recommended people to give charity and aid the poor]?

Won't you understand [and abandon such bad behavior]?

^{^[46]} 45. ^h [Believe] and seek [God's] helpⁱ with patient perseverance^j and prayers.^k The [prayer] is indeed hard^l, except to those who are humble^m.

^{^[47]} 46. Who are certain that they are to meet [the mercy of] their Lordⁿ,

and that they shall return to Him^o.

^{40 a} He means the blessings which He bestowed on their ancestors: like the large number of their prophets and heavenly books, their safety from Pharaoh and the drowning, bringing down to them the "manna" and quails, and their sovereignty in the time of David and Solomon...etc.

^{40 b} i.e. that which you covenanted with Me by the hand of Moses your prophet: believing in Me, obeying Me, and that you should not associate anything with Me.

^{40 c} i.e. which I promised you with: the good reward according to your righteous work.

^{40 d} i.e. fear Me about the breaking of your covenant with Me.

[some of their covenants:]

These are some of the covenants with which they covenanted God; in the Book of Deuteronomy, chapter 5:
(Then Moses summoned all Israel and said to them: The Lord our God made a covenant with us at Horeb. He said, ‘I am the Lord your God who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods before Me. You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. You shall not worship them or serve them; for I, the Lord your God, am a jealous God.')

But they betrayed the covenants, broke the pacts and worshipped the Baalim, Astaroth and others.

^{41 e} i.e. the Quran confirms the Ten Commandments of the tablets which Moses brought from God, and also confirms the "exclusive devotion to God alone" and to abandon the idols.

^{41 f} i.e. do not exchange the little amount of money for the denial of the Quran: so that you are afraid lest your position and authority on your people should go away from you, in case you believe in Mohammed, and then none will give you the money; because the addressing is to the Jewish scholars and chiefs.

^{41 g} i.e. beware My punishment and believe in the Quran and Mohammed on whom the Quran is revealed.

^{45 h} This aya is related to the aya 22 of this soora which means:

(O mankind! Worship your Lord, Who created you and [created] those before you, so that you may ward off [His punishment.])

The addressing is to Quraish; that is because when the Prophet said: "Believe!", some of them said "If we believe, our people will hurt us and plunder our wealth." As it is indicated in His saying – be glorified – in the Quran 28: 57, which means:

(They say: "Should we follow the guidance with you [Mohammed], we shall be kidnapped from our land.")

Therefore, God revealed this aya 46, which means: ([Believe] and seek [God's] help with patient perseverance and prayer. It [: the prayer] is indeed hard, except to those who are humble.)

^{45 i} against the hurt of the idolaters among your people.

^{45 j} against your people with patience and so God will help you against them.

^{45 k} And seek help of God also with the prayers and asking of God, and so He will save you from them and help you against them.

^{45 l} To people: so they don't keep up to it, and particularly so the over-proud among them.

^{45 m} it is not hard to the modest among them, because they made it a habit of them, and they are not over-proud to bowing down and prostrating themselves in adoration.

^{46 n} in recompense of their deeds.

^{46 o} i.e. they will go to His neighborhood in the ethereal heaves.

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^{^[48]} 47. Children of Israel^a, remember My favor which I bestowed on you [in the past^b], and I blessed you more than [all other] nations^c.

^{^[49]} 48. And avoid [the chastisement of] a day [of your death]

when no soul will avail another anything^d,

neither will intercession^e be accepted for it,

nor will compensation [of a ransom equal to its sins^f] be taken from it,

nor will they be helped^g.

^{^[50]} 49. And [remember] when We did save you from Pharaoh's folk^h, who were afflicting you with dreadful chastisementⁱ, slaughtering your sons and sparing your women^j; in that was a great trial [for you] from your Lord.

^{^[51]} 50. And [remember] when We parted the sea^k [open] for you [and led you through]; so We saved you and drowned Pharaoh's folk before your eyes.

^{47 a} "Israel" means "Abd-Allah" or the "servant of God" in Hebrew, which is the language of Jews. It is the epithet [or title] of Jacob the son of Isaac, the son of Abraham the loyal friend of God.

^{47 b} When I delivered you from the hand and the enslaving of Pharaoh, brought down to you the manna and quails, and assigned a large number of prophets among you, and gave you the sovereignty in the time of David and Solomon …etc.

^{47 c} i.e. I gave you a surplus of bounties more than I gave to the rest of nations; it does not mean in fact that He preferred them to the rest of mankind.

^{48 d} i.e. no soul will avail another soul by giving him any of his righteous deeds, neither will he bear some of his sins: in order to save him from the punishment; even though he be his kindred: so that the son cannot bear any of his father's sins, neither can the father bear any of his son's sins.

^{48 e} because – before Judgment Day – the intercessors will be in heaven, and the intercession will only be after the Judgment, not in the spirit-world [or the afterlife], following death.

So the intercessors cannot come to save the sinful soul in the spirit-world.

But the intercession will be on Judgment Day: for the believers who devoted themselves to God alone without associate.

^{48 f} i.e. no currency or gold will be taken from disbelievers as a compensation in order to ransom them: so as to pardon them and delete their punishment. This is in comparison to the blood ransom that you take for the slain.

^{48 g} i.e. none can save them from the chastisement.

^{49 h} i.e. from the people and relatives of Pharaoh.

^{49 i} i.e. they demand of you to do the vile work and they enslave you.

^{49 j} i.e. they spared their women, and did not slaughter them in order that the women would serve them.

The story [of the persecution of the Children of Israel by Pharaoh]

Pharaoh saw in his dream that as if there came a fire out of the land of Canaan to involve the houses of Egypt and burnt them together with the Copts and it spared the Children of Israel.

So he called the priests and those knowing the Jufar knowledge (: the future tellers), and inquired of them about his dream, and they said to him "A boy will be born out of the Children of Israel, by whose hand you will be destroyed, your kingdom will disappear and your religion will be changed."

Therefore, Pharaoh commanded that every newly born boy out of the Children of Israel should be killed, and he gathered the midwives in his kingdom and said to them: "Any newly born boy out of the Children of Israel should be killed, and every female should be spared." And he assigned supervisors on them.

Then death increased for the elderly of the Children of Israel, so the chiefs of the Copts went to Pharaoh and said to him: "Death increased in the Children of Israel: "You kill their children and their elderly die then it is we who will toil and work hard."

Therefore, Pharaoh commanded to slaughter in one year and spare in one year; then Aaron was born in the year when they did not slaughter, so he was spared; and Moses was born in the year when they slaughter, so his mother hid him.

^{50 k} And each separate part was like a huge mountain.

The story [of Moses and the drowning of Pharaoh with his hosts]

When Moses came to Pharaoh and told him to release the Children of Israel and send them with him, Pharaoh did not agree about that; so God sent on Pharaoh and his people the locust, the frog, the blood and the insect: that they might desist from their aggression and release the Children of Israel.

So they said to Moses: "If you relieve us from this affliction, we shall believe you and send the Children of Israel with you." But when God removed that affliction from them, they broke their covenant and did not release the Children of Israel to depart with Moses.

Therefore, Moses said to them: "Unless you let the Children of Israel depart with me; then early next morning, every first born of your sons will be dead."

Next morning, every first born son of the Copts died, including the first born son of Pharaoh himself died also.

So the chiefs of Copts came to Pharaoh and said to him: "Let the Children of Israel depart or else all of us will perish." Therefore, he then allowed them to depart, and they departed by night, but when they were away from the city, Pharaoh regretted for allowing them to depart, so he called the generals of his army, and said to them: "Prepare the army that we will immediately pursue the Children of Israel and bring them back to Egypt."

And when they pursued after them, God sent against them the cloud to rain heavily on them, accompanied by thunder, lightning, thunderbolts and darkness in order to impede them form approaching Moses and his people, or to let them desist from their plan, but they insisted on that, and moved in the light of the lightning, and when it was dark, they stopped in their place, until they approached them at the time of sunrise.

When the Children of Israel saw Pharaoh and his host, they were afraid that they might kill them or return them to Egypt. So God revealed to Moses [saying]: "Strike the sea with your staff"; and when he struck it, the water divided and parted into twelve roads, and the Children of Israel walked along those roads.

And Pharaoh with his host followed after them, then when the Children of Israel got out of sea to the dry land, the sea leveled on Pharaoh and his host who were drowned and all of them died, before the eyes of the Children of Israel.

The number of the Children of Israel was six hundred thousand other than the children and women, while the host of Pharaoh was double the number of the Children of Israel: the cavalry were six hundred thousand, and as such were the infantry.

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^{^[52]} 51. And [remember] when We appointed with Moses forty nights [to give him the Torah^a],

and in his absence [when he went to Mount Hor in the wilderness of Sinai]

you took the calf [as an idol to worship],

and [by doing so] you wronged [yourselves, on account of the punishment which you deserved.]

^{^[53]} 52. Then [even] after that^b, We pardoned you in order that you might be grateful. ^c

^{^[54]} 53. And [remember] We gave Moses the 'Book'^d and the Furqan [: 'Sundries']^e, haply that you might be rightly guided [to the way of the truth.]

^{51 a} i.e. God promised Moses to give him the Torah; in general this aya means:

Children of Israel, remember when We promised Moses to give him the Torah, and We gave it to him after forty nights; because God promised him with thirty nights, but then the Divine wisdom decided to add to that other ten nights and the total was forty.

This is according to His saying – be glorified – in the Quran 7: 142 which means:

(And We appointed thirty nights for Moses, then We completed them with ten [nights], so His Lord's appointment was completed: forty nights [in total.])

For God – be glorified – mentioned the forty nights in this soora or chapter in general, and in chapter 7, He mentioned that in details.

The Torah are ten words i.e. Ten Commandments, which God – be glorified – wrote down with the pen of His might, on two tablets of the stone of that mountain. The writing was on the two faces of the tablets; which is as follows:

1-You shall not have strange gods in My sight.

2-You shall not make to thyself a graven thing, nor the likeness of any things, that are in heaven above, or that are in the earth beneath, or that abide in the waters under the earth.

3-You shall not adore them: and you shall not serve them.

4-You shall not take the name of the Lord your God in vain.

5-Observe the day of the Sabbath.

6- Honor your father and mother.

7-You shall not kill.

8-Neither shall you commit adultery.

9-And you shall not steal.

10-Neither shall you bear false witness against your neighbor.

You shall not covet your neighbor’s wife: nor his house, nor his field, nor his man-servant, nor his ox, nor his ass, nor any thing that is his.”

^{52 b} i.e. after you had worshipped the calf.

^{52 c} for such bounties.

^{53 d} i.e. the Torah which God wrote on the tablets of stone.

^{53 e} i.e. the commands and religious statements which came sporadically every now and then, and Moses people wrote on the parchment or the gazelle leather.

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^{^[55]} 54. And [remember] when Moses said to his people [who worshipped the calf]: "My people, you have indeed wronged yourselves^a by your taking the calf [as a god for worship]:

so now turn (in repentance) to [the Lord] your Savior^b, and kill [the calf-worshippers^c among] yourselves; that^d will be best for you^e with your Savior."

Then He turned^f towards you (in forgiveness): for He is Most-Turning [towards the repentant], Most Merciful [to them.]

^{54 a} i.e. you harmed yourselves by deserving the due punishment.

^{54 b} Who saved you from Pharaoh.

^{54 c} About three thousand men were killed on that day. Those who did not worship the calf killed those who worshipped it. [Refer to the Book of Exodus 329]

^{54 d} repentance and killing of the calf worshippers.

^{54 e} i.e. better for you than refusing to do it; because the compliance to your Lord's commands will lead to forgiveness of your sins; while the refusal to do so will lead to your punishment.

^{54 f} i.e. it is His favor on you that He accepted your repentance, and allowed your killing only, and did not postpone your punishment to the Next Life, so that you will be destroyed in Hell.

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^{^[56]} 55. And [remember] when you said [to Moses], 'Moses, We will not believe you^a till we see God manifestly^b ', so the thunderbolt^c seized you while you were looking.^d

^{^[57]} 56. We then sent you[r souls to your bodies and you returned alive, as were you before], even after your death, that you might show gratitude.

^{55 a} And that God spoke to you and commanded you with these Commandments.

^{55 b} i.e. openly with our own eyes.

^{55 c} It was a fire which came down from heaven.

^{55 d} the fire and the event that inflicted you.

They were seventy men who went up the mountain together with Moses; Moses said: "Lord, show me Yourself that I may look at You!"

God – be glorified – said: "You cannot see Me."

Then a thunderbolt (: a fire) came down from heaven upon them, so Moses fainted out, and those who were with him on the mountain died; then Moses regained consciousness to find his people dead, so he supplicated God to revive them, and God revived them, and they returned to their people.

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^{^[58]} 57. And We made the cloud overshadow you^a,

and sent down on you the manna^b and quails^c; [We said to them]: 'Eat of the good food [items^d] wherewith We have provided you' –

They wronged Us not, but they were wont to wrong themselves.^e

^{57 a} i.e. the cloud overshadowed them from the sun, when they were in the wilderness.

^{57 b} The "manna" is something whitish in color and sweet like the sugar, liquefied by the sun, and it is sticky; it falls on trees or on the ground in certain places; the time of its falling is from dawn to sun-rise; it falls sometimes in Sulaimaniya governorate in Iraq.

Originally it is the secretion of an insect bigger than the fly and smaller than the wasp; it flies in the space and over trees, and secretes the "mann" before sun-rise; in this respect it is like the bee which secretes the honey.

^{57 c} The "quail": is a bird known [in Egypt] as "al sammani"; which lived on the sea shore, so God sent the wind which carried and cast them to the Children of Israel in large numbers, so they started to hunt and eat them.

^{57 d} Which were: the "manna", the "quail" and the cattle which they had when they departed from Egypt.

^{57 e} i.e. they harmed Us not, but the evil of their wrong would be against themselves.

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^{^[59]} 58. And remember We said: "Enter into this town [of Jericho^a], and eat of the plenty [amount of food^b] therein as you wish;

and enter [by] the gate submissive [to Us^c], and say: 'Forgive [us^d]',

We shall forgive you your [past] faults^e and increase [the portion of] those who do good.^f"

^{^[60]} 59. But those who wronged [their people] changed the words which had been told them for some other words^g, so We sent down upon the wrong-doers pestilence^h out of heaven according to their evil doing.

^{58 a} God commanded the Children of Israel to fight the Canaanite and occupy their land.

^{58 b} i.e. its cereals, fruits, cattle and birds.

^{58 c} i.e. complying to Our order, not disobedient; because they refused to enter into it for they feared of its people, i.e. feared of the war.

God mentioned that in the Quran 5: 23, which means: (Enter upon them by the gate [of Jericho], and when you have entered by it, surely you shall be victorious.)

But they refused to enter into it, and said: [as in the Quran 5: 24]

("O Moses, we will never enter it while they are therein. So go you and your Lord and fight! We, here, are sitting.")

^{58 d} our sins.

^{58 e} if you obey Our commands.

^{58 f} more than the reward and recompense which they deserve.

^{59 g} When God – be glorified – ordered them to enter the land of Canaan, Moses sent twelve men: one out of each tribe, according to the demanding of the Children of Israel; their people said to them: "Go and spy out the land of Canaan: has it much blessings of farms, gardens, fruits and cattle, or is it the opposite of that? and you must tell the truth and don't lie, so in case it has much blessings, as has Moses told us, then we shall fight the Canaanite and enter it, but if it is the opposite of that, then neither shall we fight nor shall we enter it."

Afterwards, when those men went and spied out its blessings, they found it very good, but they saw its people strong, tall and stout so they feared them. And when they returned they did not tell the truth about it, but they started to dispraise it, because they were afraid lest they should have to fight its people, except two men among them who told the truth, and started to praise it and praise its blessings, and they brought some grape, fig and pomegranate out of its gardens.

Therefore, when the people of Moses heard those ten men dispraise it, they refused to enter it and to fight its people.

Therefore: (But those who wronged [their people] changed the words which had been told them for some other words) means: their report was not as were they recommended with; because their people recommended them to tell the truth and do not lie, while they did the opposite of that: they told falsehood and lied to their people and to their prophet, and by doing so they wronged them, and were the reason for their refusal to enter that land.

^{59 h} i.e. God sent plague on those ten men and they died, while the two who told the truth, were not afflicted by the plague, but God increased their lifespan until they entered the land of Canaan afterwards and ate of its fruits: they were Joshua son of Nun and Caleb the son of Jephunneh.

The plague was in reward or recompense to their evil deeds.

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^{^[61]} 60. And [remember] when Moses prayed for water to his [thirsty] people^a; We said: 'Strike the rock^b with your staff.'

Then gushed forth therefrom twelve [water] springs^c. Each tribe knew their own drinking-place^d.

So eat [of the manna and quails] and drink [of the water of the springs; that is some] of the sustenance provided by God, and do not act corruptly, spreading mischief in the earth^e.

^{60 a} In the wilderness, in a place called Rephidim.

^{60 b} There was a mountain in that desert called Horeb Mountain, in which there was a big rock protruding from it; and Moses struck that rock with his staff (or rod.)

^{60 c} Or twelve fountains, out of that mountain.

^{60 d} Because Moses distributed those fountains among them.

^{60 e} i.e. do not make corruption throughout the land by means of your bad manners.

Therefore, the Children of Israel drank from those fountains while they were there, then when they departed they started to search about other wells and fountains to drink from them.

In fact water gushed forth twice:

The first one in Rephidim: twelve water-springs or fountains gushed forth from the Horeb Mountain.

And the rock gushed forth with only one water-spring, when Moses struck it with his staff (or rod); that was in the wilderness of Zin in a place called Kadesh.

The reason that only one water-spring gushed forth in Kadesh, and not twelve water-springs; because God – be glorified – commanded Moses to speak to the rock in this place to give water, but Moses did not speak to the rock: he merely struck it with the staff (or rod) just like in the first time, and therefore only one water-spring gushed forth, so Moses in this place did contrary to what God ordered him, and God reproved him about that. In that place Miriam, sister of Moses and Aaron died, and was buried there.

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^{^[62]} 61. And [remember] when you [Children of Israel] said, 'Moses, we can no longer tolerate only one kind of food. Pray therefore your Lord for our behalf to produce for us the earthly crops such as green herbs, snake cucumbers, garlic, lentils, and onions.'

[God] said: ‘Would you take in exchange [the vegetables, garlic and onion] which is less [in value] instead of the [manna and quails] which is better? Go [therefore] to any country and you will find what you asked for.'

And they were afflicted by abasement^a and destitution, and they, [after being dignified,] incurred the wrath of God.^b

That was because they disobeyed [their Lord's commands]^c, and slew the prophets wrongfully. That was on account of their disobedience and transgression [on the weak among them.]

^{61 a} By driving them out of the land, and their bewildering for forty years in the wilderness.

^{61 b} Which was the plague that afflicted them in the wilderness and lead to the destruction of a large number of them; in addition to the snakes that bit them, for God – be glorified – set on them the snakes to bite them; that was in the road of the Red Sea from the Horeb Mountain to the land of Edom, and a large number of them died because of the snake bites.

^{61 c} i.e. because of their disobedience and opposing their Lord's commands.

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[Then God – be glorified – explained that whoso, out of all nations, believes in God, and believes in His apostles and works according to their programs, so that he does not alter the religion of God, and in addition he works righteousness, then he will have his reward with his Lord:]

^{^[63]} 62. Surely, those [Muslims] who believe [in Mohammed], and those who are Jews, and Christians, and Sabaeans [who died before the coming of Mohammed] – whosoever believes in God [alone, and believes in His apostles] and the Last Day^a, and works righteousness – will have their reward [in the Next Life] with their Lord, and there will no fear [from devils] come upon them [in the Barzakh (or afterlife) world], neither shall they grieve, [following their death, for leaving the life of the World.]

^{62 a} i.e. who believe in Doomsday.

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[Then God once again addressed the Children of Israel:]

^{^[64]} 63. And [remember] We made a covenant with you^a, and [remember^b] We caused the [Mount] Hor^c to tower above you, [and Moses said to them]: 'Hold fast [with firm will and certainty^d] with [the tablets] that We have given you, and be admonished with that which is therein, that you may ward off [God's punishment.^e]

^{^[65]} 64. Then you did turn away [from obeying to disobeying God, even] after that [covenant];

and were it not for God's favor and mercy to you [for He sent prophets and guides among you], you would have been of those who lose [in the Next Life.]

^{63 a} in the time of Moses: that you should not associate anything with God, and should not commit the disobediences, but you broke your covenants, severed your pacts, disobeyed the command of your Lord and worshipped the calf in the time of Moses and the Baal after his death.

^{63 b} That once again We took your covenant, when …

^{63 c} Which is the mountain on which Moses privately prayed God: that was when he came down to them with the tablets, a second time, they said: "Who believe it is from God!?" And they were below the mountain, so the mountain shook, split and the split portion towered above them, and was about to fall on and kill them, but they cried: "We have believed; We have believed!" So the split portion settled in its place and did not fall on them; therefore, Moses took their covenant, that they should not disbelieve him afterwards …

^{63 d} So apply the statements included in the tablets, and don't doubt or waver.

^{63 e} If you receive admonition of the Torah and apply its statements.

This is like another aya 7: 171 which means:

(And [remember] We caused the Mount [Sinai] to tower above them, as if it were a canopy, and they deemed it was going to fall upon them; [We said to them:] "Hold fast that which We have given you, and be admonished with that which is therein that you may ward off [God's punishment.]")

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^{^[66]} 65. And well you^a knew^b those among you who transgressed in the [fishing and trading on the] Sabbath^c: We said to them: "Be [like] apes, despised and rejected."

^{^[67]} 66. Thus We made it^d an example to those [cities] around it and to those [cities far] beyond it^e and an admonition to those who ward off [God's punishment.^f]

^{65 a} Children of Israel!

^{65 b} The story of Judah and the men of Tyre living in Judah.

^{65 c} When they worked, sold, bought and fished, while all that was forbidden for them on the Sabbath.

[ The story of their transgression about the Sabbath ]

God – be glorified – revealed to Nehemiah the son of Hacaliah, to reproach the nobles of Judah concerning their deeds, and to shut the gates of the city, when it started to be dark the night before the Sabbath, so that none of these might come to sell and buy on the Sabbath, and Nehemiah ordered some of his servants to shut the gates and do not open them until after the Sabbath, so these men were lodged outside of the city abased and rejected without bed or cover.

And Nehemiah went over the wall and reproached them and the nobles of Judah concerning their deeds.

Then each one of them said: I saw this man and that man fishing and therefore we likewise fished, and we saw this and that man selling and so we sold like them.

Therefore, Nehemiah said to them: “Apes imitate man and his acts, so you have become like apes imitating the evil-doers; why don't you forbid the evil-doers, and why are you on the contrary doing like them?”

^{66 d} i.e. We made that incident of their expelling out of the city, the shutting of the gates and their staying outside the city all that night long.

^{66 e} Because they heard about their story, received the lesson and abandoned the selling and buying on the Sabbath.

^{66 f} So they received the admonition concerning that incident, praised God for His guidance, when they did not violate the Sabbath with any selling, buying or fishing.

The story is mentioned in the Bible, Book of Nehemiah, chapter 13: 15-23.

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^{^[68]} 67. And [remember] when Moses said to his people, 'God commands you to sacrifice a cow.'

They said, 'Do you take us in mockery?'

Said [Moses], 'I seek refuge with God from being one of the ignorant [who mock others.]'^a

^{^[69]} 68. They said: "Pray your Lord for our behalf that He make clear to us what [cow] she is."

[Moses] answered: "[God] says: she is a cow neither 'too old' nor 'young that gave birth once only':

[she is] 'of an intermediate age' between these [two conditions: i.e. she gave birth twice or thrice];

so do the [sacrificing of the cow] as you are commanded."

[Then they started to ask about its color:]

^{^[70]} 69. They said: 'Pray your Lord for our behalf that He make clear to us of what color she is.'

[Moses] answered: "[God] says: She is a yellow cow, intensely-yellow in color. She delights beholders."

[Then they started to ask about the service of that cow: was she subjected in service or did she only graze?]

^{^[71]} 70. They said: "Pray your Lord for our behalf that He make clear to us what [cow] she is; for – to us – cows appear much alike [so that we don't know which cow we should sacrifice];

Then we, if God wills, shall recognize [the cow, when God will define it to us.]"

^{^[72]} 71. [Moses] said: "[God] says: She is a cow not quickly walking^b; she ploughs the earth but waters not the plant; intact^c with no blemish^d on her."

They said: "You have now brought the truth."^e

So they sacrificed her, and were about not to do [that.]^f

^{^[73]} 72. And [remember] that you had killed a man, and started averting [the accusation from yourselves], but God was going to disclose the [truth about the killing] which you were hiding.

^{^[74]} 73. Then We said, "Strike the [victim] with part of the [cow.^g]"

[So as has He revived this slain], thus God brings the dead to life, and show to you [some of] His signs^h,

that haply you may use your minds [and don't be just imitators of others.ⁱ]

^{67 a} The story [of the cow of the Children of Israel]

One of the Children of Israel, a rich man, was killed for his wealth, and his killer was not known; so his family came to Moses and told him.

Moses prayed his Lord to acquaint him about the killer, and God – be glorified – said: "Sacrifice a cow, and then smite the slain with some of its meat or with one of its organs, then the killer will be revived, so ask him about his killer and he will tell you."

Prophet Moses then returned to his people and told them about that. But because reviving the dead was very strange to them, they started to ask about the cow, and which cow they should sacrifice: some of them said: We will sacrifice an old cow, and others said: No, we should sacrifice a young one. Then all of them decided to ask Moses about that.

^{71 b} i.e. it walks slowly.

^{71 c} with no defective organ and without disease.

^{71 d} i.e. all of it is homogenously yellow.

^{71 e} i.e. you have described it to us exactly, and we have now known it: it is the cow of a man known to us.

^{71 f} Because of its high price, and because of the exposure of the killer.

^{73 g} i.e. strike the victim with one of the organs of the sacrificed cow, so the slain will be revived, and ask him about his killer; therefore when they did that, he arose, told them about the killer then died.

^{73 h} i.e. the marvelous miracles indicating His Oneness.

^{73 i} Because anyone who does not use his mind, and does not discern his wisdom, then as if he is without reason.

When the Children of Israel saw that incident, they asked Moses: Following your death, if one of us is killed in any place, and his killer is not known, then what shall we do?

Moses asked his Lord about that, and He – be glorified – said: "If a man is killed and his killer is not known, then gather the elders of that quarter in which the slain is found, and sacrifice a heifer, then bring the elders to wash their hands on that cow, and swear with God that they are quit of the blood of the slain, then if one of them refuses to swear, then he knows who is the killer."

The story of the slain and the heifer, mentioned in the Quran, was written in the Torah; but when Nabuchodonosor attacked Palestine and tore up the Torah, the story of the slain and the heifer was lost together with it; the only statement remained is the statement about the slain whose killer is unknown; which is in the Book of Deuteronomy, chapter 21.

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^{^[75]} 74. Then your hearts became hardened afterwards and were like rocks, or even yet harder.^a

For indeed there are [some] rocks out of which rivers gush, and indeed there are [some] rocks which crack so that water comes out of them. And there are [some] rocks which fall down for the fear of God.

God is never unaware of [all] that you do [O Jews.]^b

^{74 a} So that you started to wrong the poor, plunder the wealth of the weak and kill the innocent .

^{74 b} Therefore, following your death, He will punish you according to your evil deeds.

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[Then God – be glorified – started to address the Muslims:]

^{^[76]} 75. Have you [Muslims] any hope that they [Jews] may believe [and resign] to you [and convert] when a party of them used to listen to the word of God^a, then used to pervert it^b even after having understood it, and they know [that they are perverting it?]

^{^[77]} 76. And when they [Jews] meet those who believe, they say: "We believe [in Mohammed]", and when they are alone one with another^c they say^d: "Do you tell the [Muslims] about [the vision] that God has disclosed to you^e that they may contend with you by this before your Lord^{f ?"}

Have you [Jews] then no sense?^g

^{^[78]} 77. Don't they^h know that God knows everything they conceal, and everything they declare^{i ?}

^{^[79]} 78. And there are among them^j illiterates^k, who know not^l the Book^m, but [hearsayⁿ and] desires, and they do nothing but conjecture.

^{75 a} With which God spoke to Moses on the Mount Hor, i.e. the Commandments and the religious statements.

^{75 b} i.e. they interpret it into many ways, i.e. they dare to commit the disobedience by means of distorting it; therefore, such people with their acts against their prophets, then how will they believe in a prophet out of the Arab? So don't hope about their conversion and believing.

^{76 c} Where no Muslims are there.

^{76 d} i.e. Jews say blaming each other.

^{76 e} That is because one of the Jewish rabbis saw in a dream, that an angel says to him: "Believe in Mohammed; for he is a true prophet, and he is the one described in your book." So he told the Jews about his vision, which then prevailed among them and then Muslims knew about it.

^{76 f} i.e. so that that vision will be an argument for Muslims for their conversion and your refusal to convert. And this argument will be before God on Judgment Day.

^{76 g} And you [Jews] should believe in Mohammed after all these proofs and evidences indicating his truthfulness.

^{77 h} These Jews.

^{77 i} So He acquaints Mohammed about their secrets?

^{78 j} i.e. among Jews.

^{78 k} i.e. who do not read or write.

^{78 l} with certain knowledge.

^{78 m} Which Moses brought, neither do they understand its statements, but they are only followers [of their priests.]

^{78 n} i.e. some of the Torah that they heard from their scholars and orators, which these did mix with lies and wishful thinking, like their saying: "We are the chosen people of God, and all gentiles are our servants", and their saying "None will be admitted into Paradise other than Jews only", and their saying :"We are the sons of God and His beloved", and their saying: "The sovereignty and kingdom will be ours."

But God denied such wishful thinking which He had not mentioned to Moses, and which was merely their conjecture and deeming.

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^{^[80]} 79. Therefore, woe be to those who write [and distort]^{a the} scripture with their hands and say, "This is from God", that they may purchase a small gain therewith. Woe to them for that their hands had written^b, and woe to them for [the money]^c that they earned [thereby.]

^{79 a}Nabuchodonosor attacked Palestine with his army, killed a large number of Jews, tore up their Torah, destroyed their towns and took the rest of them captive to the land of Babylon where they stayed there seventy years.

Then when Jews returned back to Palestine, the scholars of Jews started to collect the torn up parchments of the “Torah Collection” [most of which is now included in the Old Testament.]

Any one among them who knew by heart any of it, would write it down and write down what others also knew by heart, until every one of their scholars collected a book and gave it to their chiefs, saying : “This is the Torah that God revealed to Moses .” They were four of their priests, but the Jews refused to accept those books from those scholars because of some additions or abstractions they noticed in them.

Then Ezra, the son of Siraeh, one of their scholars and a clever scribe, came and did a trick that succeeded. He wrote a book, checked and revised it, and left every word “God” as a blank space in the book. After having completed the book he started to write in that space with a secret writing, that could not be seen by the eye-sight, and which color would not appear black unless after exposure to sun light.

At that time, they were ignorant about that secret writing, but Ezra had learned it at Babylon, where the king of Babylon had given him a power over the Jews and brought him close. The secret writing is by using the silver nitrate solution so that if you write with it on a paper, its writing will not appear until after exposing it to sunlight.

After completing the book, he presented it to the chiefs of the Jews, saying: “This is the original Torah that God revealed to Moses without any additional or missing word.”

They said: “How can you prove that?”

He said: “I left every word ‘God’ as a blank space in the book, and after forty days you will find it written down, because God - be exalted - will write it by the pen of Might in order to be an indication to my truthfulness.”

They said: “It could be that you will write it and say that God has written it, so we don’t accept that from you unless we keep this Torah with us forty days, and you should not come near to it, so that if we find it -after this period of time - written as you say then you are truthful, but if we find it not written, then we will not accept it from you.”

Ezra agree about this condition and said: “You must put it exposed under the sky.”

They agree, took the book from him, put it on a high place and appointed guards in charge of it forty days, in order that none might touch it and write in it what he wants.

After the period had elapsed, they gathered and opened the book to find it written as Ezra had told them because it was made of gazelle skin, so the sunlight affected it and the writings, which he had written with the silver nitrate solution, became blackened.

Therefore, they believed him, accepted the book from him, started respecting him, and he became the chief of their priests. At that time, they said Ezra is the son of God!

And Jews believe, till now, that God Himself wrote that blank space in his Torah, and they did not realize his trickery.

So this is the implication of His saying – be glorified – in the Quran 79, which means:

(Therefore, woe be to those who write the scripture with their hands and say, “This is from God”, that they may purchase a little gain therewith.)

i.e. in order to get a little gain which is the position and the wealth which they gained because of the position; it is "a small gain", because money will be spent and it is little, in relation to the afterlife, whatever much it is.

^{79 b} i.e. severe punishment according to the changing and distortion that their hands wrote.

^{79 c} God in fact promised him with the punishment because Ezra said that that book was from God; while he omitted many things which he did not write, like the description of Mohammed- peace be on him- which he did not write, and he added much of his own words to the Torah, altered some of the instructions and changed some of the religious duties; and that was a cause of their disbelief and their denial of Jesus prophecy and Mohammed’s apostle-hood.

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^{^[81]} 80. And the [Jewish scholars] say, 'The fire [of Hell] shall not touch us save only for several days^a.'

Say [Mohammed to these Jews]: 'Have you taken a covenant with God [that He will not chastise you but only for seven days]; for God breaks not His covenant [if He covenants with anyone]?

Or do you say [mere doubts and wishes] about God, such as you do not know [any real truth about]?'

^{^[82]} 81. No^b, but whosoever earns a sin, and his guilt surrounds him^c; such^d are the fellows of the Fire; they will abide therein [forever.]

^{^[83]} 82. And those who believe [in God and in His messenger Mohammed], and work righteous work, they will be the people of Paradise in which to abide forever.

^{80 a} i.e. They mean: seven days which are equal to the days during which they worshipped the calf; because Moses promised them thirty days, then when he did not return, they awaited for other three days, then they made the calf and worshipped it for seven days, and Moses returned after the end of the forty days.

They said also that the duration of the World is seven thousand years; and that God assigned one of those seven days for each one thousand years.

^{81 b} The Fire will inflict them, and they will suffer inside it: each one of them according to his own sins, and it is not as do they claim that they will be punished for seven days only.

^{81 c} i.e. he keeps up to it, and does not repent to God from it.

^{81 d} keeping up to the sins. The "sin" here is the minor sin, not the major sins, neither is it the "association" with God.

As it is indicated by His saying – be glorified – in the Quran 4: 31, which means:

(If you [Muslims] avoid the great [sins] which you are forbidden, We will remit from you your venial [sins])

Therefore, (whosoever earns a sin) means any of the scholars, because the aya is specially related to the Jewish scholars; in addition it also includes Christian and Muslim scholars.

The meaning: If scholars commit any sin, even though it is minor, then they will deserve the Fire according to it; because the scholar is not considered and dealt with like the ignorant; the sin of the scholar is greater than the "association" of the ignorant: because the ignorant casts only himself exclusively in the Fire, while the scholar casts himself and everyone that follows him.

It is the innovation in the religion: or inventing new things which were not in the original religion.

Such great sin of the scholar is not the neglect and the non-observance of some religious duties, neither is it the transgressing on some forbidden things related to his own self, but the great sin of the religious scholar is that he invents some way that he does and his people will follow him and do like him, or he gives a fatwa (or religious judgment) against God's good pleasure, or he finds his people and his sect following not the truth and he does not instruct them to work in the correct way, but he agrees with them or he becomes silent about the truth lest they may hate him or lest they may not give him the assigned money like the "Zakat", the "One fifth", the "due right of the imam" or the "remission of the transgression" and others.

So if the religious scholar becomes silent for the purpose of money, position or something like that, then he will be responsible before God on Judgment Day, when God – be glorified – will say to the angels [as in the aya 37: 24, which means:

("And stop them; for they are to be questioned [concerning their followers.]")

Then God – be glorified – will say to that scholar: "I gave you knowledge and authority to guide My servants to the way of the truth, and you found your people missing the way; then why were you silent about telling and guiding them to the truth? Did you prefer the Life of the World to the Next Life, and exchange the wrath of the Creator for the good pleasure of the created servant?"

Then He will sentence him to be punished in Hell, as in this aya 82 which means:
(No, but whosoever earns a sin, and his guilt surrounds him; such are the fellows of the Fire; they will abide therein [forever.] )

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^{^[84]} 83. [Remember, O Jews contemporary to Prophet Mohammed],

We made a covenant with the Children of Israel [: your ancestors, in the time of your prophet Moses, and We said to them]:

'Worship none save only God, and be good to parents and to the near kindred and to orphans and the needy, and speak kindly to people; and be steadfast in the [daily] prayer and pay the Zakat [alms.]'^a

Then, even after that, you^b turned away^c except a few of you^d and [now too] you turn aside [from the Quran and from My messenger Mohammed.]

^{^[85]} 84. And [remember] We made with you[r ancestors in the time Moses] a covenant [and We said to them]:

Shed not the blood of you[r own people]^e neither turn [a party of] you[r people] out of your homes^f.

Then you ratified [the covenant]^g and you [contemporary Jews] admit that [covenant].

[Then God – be glorified – explained that the Children of Israel in fact broke and betrayed their covenant, killed people, shed the blood and expelled their own people out of their homes, and He said:]

^{^[86]} 85. Yet you, [sons of] those [your ancestors with whom We ratified the covenant], slay each other and expel a party of your people out of their homes^h, conspiring against them with sin and transgression – and if they come to you as captives you will ransom themⁱ, while their expulsion itself was unlawful for you^j –

Do you then believe in part of the Book and disbelieve in part? ^k

What should be the reward of those among you who do this, except disgrace^l in this life of the World, and on the Day of Judgment shall they be driven to the most severe punishment; for God is never unaware of all the [evil work] you [Jews] are doing.

^{^[87]} 86. These [Jews just mentioned] are they who have bought the life of this World instead of the Next Life.

Consequently, their retribution will not be commuted for them [on Judgment Day], neither will they be helped.

^{83 a} But a large number of them broke the covenant, following the death of Moses, and they worshipped the Baal following the death of Solomon, and associated others with God, disobeyed the parents, severed the relation with the kindred, plundered the rights of the weak, abandoned the [daily] prayer and withheld the Zakat [alms.]

^{83 b} contemporary Jews.

^{83 c} from the truth and from obeying God, as had your ancestors turned away.

^{83 d} did not disobey God.

The covenant which Moses ratified with them, is written in the Torah [: Bible], Book of Deuteronomy, chapter 5; but they broke the covenants and compacts, wronged the weak and the needy, and they associated others with God.

^{84 e} i.e. kill not each other.

^{84 f} i.e. don't fight some of your people, so that you overcome and expel them from their homes.

^{84 g} and accepted those conditions.

This is like His saying – be glorified – in the Quran 7: 172, which means:

(And [God] made them testify concerning themselves; [He said]: "Am I not your Lord !?" They said: "Yes, indeed, We testify.")

^{85 h} then you take their homes in possession.

^{85 i} i.e. if you find one of your people falling captive by the hand of your enemy, you will pay the ransom to set him free.

^{85 j} So why do you drive them out of their homes [one time], then do you [another time] ransom them?

^{85 k} i.e. you believe in and apply some statements of the Torah, while you deny the other statements, and do not apply them.

^{85 l} The disgrace which befell them was: the tribute (the Jiziah) imposed on them by Prophet Mohammed – salam to him – and the driving of their tribe of the Bani Nadhir out of their homes.

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^{^[88]} 87. Surely, We gave to Moses the Scripture^a, and We caused a succession of apostles^b to follow after him, and We gave to Jesus, the son of Mary, the evident miracles, and aided him with [Gabriel] the Holy Ghost.

Is it then that whenever an apostle comes to you [Jews] with [the religion and statements] that yourselves desire not, you are puffed up with pride? – some [like Isaiah, Jeremiah, Jesus and Mohammed] you denied, and others [like John Baptist and Zachariah] you slew!^c

^{87 a} i.e. the Torah.

^{87 b} i.e. messengers. They were: Joshua son of Nun, Samuel, David, Solomon, Zachariah, John Baptist, Elia (or Elijah), Isaiah, Jeremiah, Jonah, Ezekiel (Zul-Kifl), Daniel, Hosea and Nehemiah: so these prophets are fifteen like the number of the kings of the Children of Israel, who associated others with God: they were also fifteen kings: the first of them was Jeroboam son of Nebat, and the last one of them was Zedekiah, who died in the prison of Nabuchodonosor king of Babylon.

^{87 c} And before, you had denied Prophet Jeremiah, imprisoned him and did not believe him until the king of Babylon destroyed you, as had Jeremiah told you, and you discovered he had been truthful and afterwards you regretted when the regression did not profit you anything.

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^{^[89]} 88. And [Jews] say: "Our hearts are enveloped.^a "

Not so, but God has cursed them for their blasphemy^b, so it is only a few [of them] who will believe [in you, Mohammed.]^c

^{^[90]} 89. And when there came to the [Jews,^d the Quran:] a Book from God, confirming [the monotheism] that they already have^e

– although aforetime they were foretelling [the prophecy and glad tidings] to those who disbelieve^f –

when there comes to them [the messenger Mohammed] that they have recognized, they deny him^g;

so God's curse^h be on [his] deniers.

^{^[91]} 90. For a bad bargain have they sold their soulsⁱ;

That^j they deny the [Quran] which God has revealed [to Mohammed] because of their insolent envy;

grudging that God – with His bounty – should reveal to any of His servants He pleases^k;

so they return [to Us after their death] incurring wrath after wrath^l;

and for deniers^m there will be a humiliating chastisement [on Doomsday.]

^{88 a} i.e. there is a cover on our hearts so that we don't understand what you, Mohammed, say.

In fact that was because of their haughtiness and stubbornness.

^{88 b} i.e. they in fact understand and know well, but it is only according to their stubbornness and haughtiness; therefore, they don't comply to the truth; so the curse is their reward for their blasphemy, and there will be an evil outcome for them.

^{88 c} [As such will the situation be of the stubborn deniers of the Mahdi on his advent: They will deny him, in spite of that they see the description in their books applicable to him, although they are the first and most zealous than others to foretell about his coming.– the commentator.]

^{89 d} i.e. the Jews contemporary to Prophet Mohammed.

^{89 e} i.e. the monotheism included in the heavenly books, and that the worship and devotion should be for God alone and it is not allowed for anyone other than God.

^{89 f} i.e. they had been foretelling the pagan Arabs [before Prophet Mohammed came] and giving them the prophecy and the glad tidings of the advent of a prophet whose description is so and so.

^{89 g} When Mohammed came to them, whom they recognized and knew his description, and about whom they foretold the idolaters, they denied and did not believe him.

^{89 h} i.e. His wrath and punishment.

^{90 i} i.e. Evil indeed is the money for which they sold themselves, and preferred their life in the World for their Next Life; because they denied Mohammed for the purpose of seeking after the wealth and the position which they liked so much.

[This will be the situation of the deniers of the Mahdi on his advent; for they will resist him because of their loving the wealth and seeking after the position, although his mission is Islamic: inviting them to applicate the Quran statements — the Commentator.]

^{90 j} i.e. their loss was because they denied the Quran revealed from God to Prophet Mohammed.

^{90 k} Their envy and enmity to Mohammed was because he was Arabian, and not one of them, while God offers wisdom and prophet-hood to anyone of His servants whom He please, and does not regard any tribe or clan, but He chooses out of people the one who is kind-hearted, having a noble manner and good conduct, and being capable of carrying out this task.

^{90 l} i.e. We prepared for them twofolds of punishment: the first wrath is according to their denial of Jesus, and the second is according to their denial of Mohammed.

^{90 m} that are like them.

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^{^[92]} 91. And when it is said to the [Jews]:"Believe in [the Quran] that God has revealed [to Mohammed]", they say: "We only believe [exclusively] in [the Torah] that was revealed to us."

And they disbelieve in [the Gospel and the Quran] that came after it, though it is the true [word of God] confirming [the Torah]^{a that} they already have.

Say [Mohammed, to them]: 'Why then had you slain the prophets of God [like John Baptist, Zachariah and others] before [the Quran has been revealed], if truly you are believers [in the Torah as do you claim^b]?'

^{^[93]} 92. And Moses came to you with the profound miracles [indicating his truthfulness], then you took the calf [as an idol to worship] after his [going to the Hor Mount to receive the tablets] and [by worshipping the calf] you were wrongdoers [of yourselves.]

^{91 a} i.e. God revealed the Quran confirming the statements that they have in the Torah, and complementing the religious rites.

^{91 b} Because the Torah forbids the killing of living man, so why do you kill the prophets of God?

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^{^[94]} 93. And remember [O Children of Israel], that We made a covenant with you

[that you should not associate anything with God],

and We caused the [Mount] Hor to tower above you^a,

[and We said to them]: 'Hold fast with [the religious laws] which We have given you, with a firm [will and certainty], and hear [Our words and comply.]'

They said: 'We hear and we disobey^b.'

And [the love of] the calf was effusive into [the pericardium of] their hearts; because of their infidelity^c.

Say [Mohammed, to them:] 'An evil belief is that which enjoins on you [such conduct^d] if [indeed] you are true believers [in the Torah, as you claim^e.]'

^{93 a} When the mountain inclined upon them, and they were below it.

^{93 b} i.e. their acts became as if they say: "We hear and we disobey"; because they did not comply to their Lord's command and did not work accordingly, save only a little bit.

^{93 c} Because they had been used to worship the idols in Egypt, before Moses came to them.

^{93 d} i.e. if your faith or belief enjoins on you such conduct, then it will be an evil faith or belief.

^{93 e} When you said: “We only believe [exclusively] in [the Torah] that was revealed to us."

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^{^[95]} 94. Say [Mohammed to the Jews]: 'If the abode of [Paradise in heaven in] the Next Life, in the neighborhood of God, is solely for you to the exclusion of the [rest of] people [who are Muslims],

then long for death [to go to Paradise in heaven and prosper there] if you are truthful [in your claim that Paradise is solely for you to the exclusion of others.]

^{^[96]} 95. But they will never long for [death], because of [the large number of sins and crimes] that their hands have forwarded;

God is All-Knowing of the wrong-doers [so He will admit them into Hell instead of Paradise.]

^{^[97]} 96. You will find [Jews] the greediest among [all] people [of the heavenly religions] for life;

and [even greedier] than those [idolaters and Magians] who associate [others with God];

^a [Each] one of [Jews] wishes to be granted a life of a thousand years.

But to live [any long life] will by no means [hardly] remove him [even a little bit] away from the doom [of Hell]^b;

for God is All-Seeing all that they do [so He will accordingly punish them in the Next Life.]

^{96 a} [Then God explained how they covet to live long life in the World.]

^{96 b} It means: giving man a long life will not save him from the punishment, but it is the God-fearing and the righteous deeds that save man from the doom.

And if anyone of them stays in the World for one thousand years, thinking about any way to save him from God's punishment, then he will not find any way other than the belief in God and the compliance to Him.

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[Some Jews asked Prophet Mohammed – salam to him: "Who brings the revelation to you?"

He said: "Gabriel brings it to me."

So one of the Jews said to his friends: "I am an enemy of Gabriel, and I will not like him anymore from now on: why does he bring the revelation to one of the Arab, and does not bring it to one of us?"

Therefore, this aya was revealed:]

^{^[98]} 97. Say, "Anyone who opposes Gabriel should know that he has brought down the [Quran] onto your heart, according to God's will, [and not of his own accord, so what is the fault with Gabriel that they become his enemies?]

[And Gabriel] confirms [the Quran] that is by the hands [of Mohammed], and [the Quran provides] guidance [to anyone guided by it] and good news for the believers [of admitting them into Paradise].

^{^[99]} 98. Whoever is an enemy to God and His angels and His messengers [: apostles] and Gabriel and Michael – then, surely, God is an enemy to the unbelievers [in God, His angels and His messengers.]

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^{^[100]} 99. We have sent down to you [Mohammed] the clear [Quran] revelations [indicating your truthfulness and your apostle-hood], and only the disobedient^a will deny them.

^{^[101]} 100. Is it not [the case] that:

Every time [Jews] make a covenant [with God, ratified by their prophets^b], some party among them discard it [in the past, as do the Jews contemporary^c to Prophet Mohammed break their covenants with him]? –

But, indeed, most of them believe not.

^{^[102]} 101. Now that [Mohammed:] a messenger from God has come to [Jews], and even though he proves and confirms [the devotion to God alone, discarding the idols and confirming the monotheism] that they already have [in their own scripture],

some [Jewish scholars] given the scripture disregard [the Torah: ] God's scripture [leaving it] behind their backs^d, as if they did not know^e.

^{99 a} Only the one with bad conduct, and the disobedient to God, will deny and disbelieve in such clear Quran revelations.

^{100 b} That they should not associate anyone with God, should not kill people, and should not disobey God; but they broke their covenant and they in fact were disbelievers.

^{100 c} The Jews of the tribes of Banu Quraiza and Banu Nadhir covenanted with Prophet Mohammed, that they should not aid his enemy against him; but they broke their covenant and helped Quraish against him, in the Battle of the Trench.

^{101 d} i.e. they disregarded and discarded it; and they did not examine and review it, so as to compare the description of Mohammed with the description of the prophets, and his inviting to the "devotion to God alone" as had the prophets invited people, and his deeds like their deeds, and his rejection and breaking up the idols as had they done in the past …

so by this way they will realize that he is the messenger (: apostle) of the Lord of the worlds; because his deeds are the same as the deeds of the apostles and his message is the same as their message.

This is in case his name in the Torah was hidden, and his description was lost from the parchment that Nabuchodonosor tore up.

But instead they discarded the Torah, and disregarded the description and did not pay attention to the proofs and evidences, and they said: “He is only a sorcerer followed by the people of the desert”, so they ignored his mission, denied his truthfulness and refused his words, because they envied him and the knowledge he brought and they were arrogant regarding the religion which he preached.

^{101 e} i.e. as if they did not know the stories of the past prophets and their remaining Books, so that they should conclude that Mohammed was not any sorcerer but a messenger of the Lord of nations and worlds.

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^{^[103]} 102. And the [Jewish scholars] have followed what the devils had related regarding the kingdom of Solomon^a;

Solomon, however, was not a disbeliever^b, but the devils were the disbelievers^c,

teaching men magic^d,

[So God – be glorified – explained that the magic is among the practice of Jews and their customs, but not among the practice of Muslims and their prophet:]

and [teaching people also] such things as [parting of people that] came down on the two kings [or chiefs^e] at Babylon, Haroot and Maroot,

yet these taught no one [of people] without saying [to him], "We are only a temptation^f, so do not blaspheme^g."

And they learn from these [two men] that by which they may part man and wife; they harm thereby no-one [of people] save only by God's will^h;

they learn that which harm them and profit them notⁱ,

and [actually] they^j knew that whoever purchased it, [for him there will be punishment and] no portion [in Paradise] will be for him in the Next Life^k,

and vile indeed was the price for which they did sell their souls^l, had they but known [the final consequences.]

^{^[104]} 103. And if they [: Jews] had believed [in Mohammed and the Quran] and warded off [the association and the disobedience], a recompense from God [ in the Next Life] would have been better [for them than the wealth and position which they got in the life of the World], if they had only known [about the perpetual prosperity in Paradise in heaven.]

^{102 a} i.e. Jews said about Mohammed as had the devils said about the kingdom of Solomon: for the devils said Solomon had not had such kingdom but only by his magic.

Similarly Jews said Mohammed did not have such position and people did not follow him but only by means of his magic. That was only because of their extreme envying and hating him.

[Then God – be glorified – explained that Solomon had not practiced magic and had not concealed the truth, as did these Jews conceal:]

^{102 b} It means: Solomon had not concealed the truth, neither had he practiced magic.

^{102 c} i.e. they concealed the truth and practiced magic.

God in this aya gave a parable: so that He made Mohammed to resemble Solomon, and those Jews to resemble the devils. The meaning: You, Jews, have said about Mohammed as had the devils said about Solomon; while the truth is opposite of that: for Mohammed is not any magician neither is he any blasphemer, but it is you who are the blasphemers because you concealed the truth concerning his prophet-hood, and concealed from people his right in spite of that you know his words are correct and his explanation of the religion is so obvious.

^{102 d} Therefore, Jews are the devils among mankind, teaching people the magic.

^{102 e} They were among the prisoners who were captured by Nabuchodonosor to the land of Babylon in Iraq. They were Haroot and Maroot, and they taught people the magic and take a recompense to it.

Then God – be glorified – explained that those two men, in spite of their being magicians, they had not cheated people, neither had they concealed the truth as have these Jews concealed the prophet-hood of Mohammed, even after it has been obvious to them that he is a prophet:

^{102 f} i.e. a trial, so don't be tempted by us.

^{102 g} i.e. therefore, don't practice the magic and so that you conceal the truth.

^{102 h} The meaning: Those, who learn the magic from these two kings, cannot harm anyone of people unless by God's will; because God – be glorified – avert that harm from whomever He please, and let it harm whomever He will.

^{102 i} i.e. that which harm the learners; because the learners will do the magic for their people, and its harm is so obvious: for they part between the husband and wife.

^{102 j} i.e. people knew.

^{102 k} Because the two magicians impose an obligation on people, saying: "Whoever learns this knowledge from us, and practices it, he will have punishment on Doomsday and no portion he will have in Paradise in heaven.”

So some of people accepted this condition and learnt magic from them, while some others did not accept that.

Then God once again started to dispraise Jews and their scholars:

^{102 l} i.e. bad the thing for which they sold themselves, because they cast themselves in Hell for the wealth and position.

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^{^[105]} 104. Believers, say not [to the prophet:] "Ra'ina"^a, but say: "Unzurna"^b,

and listen [to his words, and don't interrupt him always.]

To the unbelievers^c is a painful punishment [in the Next Life.]

^{^[106]} 105. Those who disbelieve [in Mohammed], among the people of the Scripture^d and among those [Meccans] who associate [idols and angels with God], never wish that anything good should come down to you [Muslims] from your Lord^e.

But God will choose for His mercy^f whom He please^g; for God is Lord of great favor^h.

^{104 a} Some of the Jews were used to sit with the Prophet – salam be to him – and listen to his words, then say to him: "Mohammed, Ra'ina!" i.e. wait for us, so that we can speak and ask you some questions! While in fact they meant to insult the Prophet by their word: Ra'ina which is related to foolishness and silliness.

And the Muslims started to say like their word because they did not realize what the Jews meant by such word, so God – be glorified – forbade them from that word:

^{104 b} i.e. give us respite, so that we can ask and speak.

^{104 c} The Jews who perverted the word meaning.

^{105 d} i.e. the Jews: the people of the Torah [most of which is now included in the Old Testament.]

^{105 e} i.e. they don't like that the revelation of the Quran should come down to you from your Lord, but they desire such thing to themselves in particular.

^{105 f} i.e. the revelation, wisdom and prophet-hood.

^{105 g} But not the one whom people choose.

^{105 h} On His prophets, apostles and those who follow them.

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[When God’s word in the Quran 6: 146 was revealed, which means:

(To Jews We forbade every [animal] with undivided hoof [and chew the cud.] And of oxen and sheep forbade We to them the fat thereof save what [fat] the backs of both do bear..etc.)
The prophet said: "God, alleviate and do not restrain the obligations for my nation."

Therefore, this aya was revealed:]

^{^[107]} 106. Such of the revelations [of the Torah] as We may annul^a [in the Quran] or preserve^b, We will bring [in the Quran] one better than it^c or one similar to it^d. Don't you know that God has the power to do all that He wills? ^e

^{^[108]} 107. Don't you [Mohammed] know that the kingdom of the heavens and the earth belongs to God [so that He gives you the knowledge of the prophets and makes you the heir of their knowledge?]

And, apart from God, you [people] have neither patron [to take care about your affairs] nor helper [to help you against your enemies, but only God.]

^{106 a} i.e. any statement of the Torah which We invalidate (or put out of action) for you, Muslims.

^{106 b} i.e. or We leave the law of the Torah aya as it is in the Torah: i.e. We impose it on you.

^{106 c} i.e. better than that law and easier than it: in order to alleviate that for you, Muslims.

^{106 d} i.e. We bring to you a statement similar to the statement of that aya of the Torah which has not been annulled.

^{106 e} So that He will bring to you, statements that are easier and lighter than the statements of the Torah.

Therefore, the "abrogated" is that which is in the Torah, and the Quran is the "abrogating" or annulling of such laws.

Similar to this aya, is another aya in the Quran 16: 101, which means:

(When We exchange one revelation [of the Torah] for [another] revelation [in the Quran], – and God knows best what He reveals [of statements proper for every nation ]– the [Jews] say [to Our messenger Mohammed]: "You are only a forger [because you have not brought laws identical with the laws of the Torah.]"

But most of them are not acquainted [about the truth.])

In fact, the Quran does not include any change or alteration in its statements [i.e. its ayat do not abrogate or annul other ayat], contrary to what Muslims think; the indication of this is His saying – be glorified – in the Quran 6: 34, which means: (There is none that can alter the words of God, and already have you received some account of those apostles [or messengers.])

And He said also in the same soora 6: 115, which means:

(Your Lord's word [of promising you, Mohammed and the believers with victory] has been fulfilledin truthfulness and justice.

None can change His words;

He is the All-Hearing [of their words], the All-Knowing [of their acts.])

Moreover, God – be glorified – said in the Quran 10: 64, which means:

(For them is the good tidings [that they will be admitted into Paradise in heaven, as is it declared by the Quran] in the life of this World,

and [angels will give them good tidings] in the Next Life [of admission into Paradise.]

There can be no change in the word of God.

Such [reward and good tidings, indeed,] is the supreme success [in the Next Life.])

Among the laws of the Torah that God invalidated (or put out of action) for Muslims, is the meat and fat which He forbade for Jews and made lawful for Muslims; as in the Quran 6: 146, which means:

(To Jews We forbade every [animal] with undivided hoof [and chew the cud.] And of oxen and sheep forbade We to them the fat thereof save what [fat] the backs of both do bear..etc.)

In addition to many other statements.

While the laws that have been forbidden to Muslims as had they been forbidden to Jews; some of them are: the pork, the dead, the blood and that which is dedicated to those other than God.

Some of such laws is the drinking of wine: it had been forbidden to Jews in the Torah, and God has kept its forbidding to Muslims in the Quran; as in His saying – be glorified – in the Quran 5: 90, which means:

(Believers, the wine, the gambling, idol-altarsand Azlam [lots];[all these] are but filthy [psychological] illness [: some] of Satan handiwork, so avoid that; haply you may succeed.)

While the forbidding of the wine in the Torah is mentioned in the Book of Proverbs 23: 29-35

"29 - Who hath woe? Whose father hath woe? Who hath contentions? Who falls into pits? Who hath wounds without cause? Who hath redness of eyes?

30 - Surely they that pass their time in wine, and study to drink off their cups.

31 - Look not upon the wine when it is yellow, when the colour thereof shines in the glass. It goes in pleasantly.

32 - But in the end it will bite like a snake, and will spread abroad its poison like a basilisk.

33 - The eyes shall behold strange women: and your heart shall utter perverse things.

34 - And you shall be as one sleeping in the midst of the sea, and as a pilot fast asleep, when the stern is lost.

35 - And you shall say: They have beaten me, but I was not sensible of pain: they drew me, and I felt not. When shall I awake, and find wine again?”

In addition, it is mentioned in the Book of Isaiah, chapter4:

"11 - Woe to you that rise up in the morning to follow drunkenness and to drink till the evening, to be inflamed with wine.

12 - The harp and the lyre and the timbler and the pipe and wine are in your feasts: and the work of the Lord you regard not, nor do you consider the works of His hands.

13 - Therefore is my people led away captive, because they had not knowledge: and their nobles have perished with famine, and their multitude were dried up with thirst.

14 - Therefore, has hell enlarged her soul and opened her mouth without any hands… etc."

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[The hypocrites said: "God's messenger, "Why has not the Quran [as a whole] been revealed to you all at once [written in a book], so that you might not forget it?” Therefore, this aya was revealed which is a rebuke and reproach of the hypocrites for such words they said.]

^{^[109]} 108. [Do you ignore your prophet's command] or do you [Muslims] wish to demand of [Mohammed] your messenger, [the impossibilities] that were demanded of Moses in the past?

Whoso [of you Muslims] chooses disbelief, instead of belief^a, has truly missed the way of the truth.

^{108 a} By demanding, of the Prophet, the impossibilities.

[The impossibilities will be demanded of the Mahdi by his people when he will come – the commentator.]

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^{^[110]} 109. Many of [Jews:] the people of the Scripture, out of the jealousy [and envy] of their own [people^a: envying Mohammed], wish they can turn you [O Muslims] back as unbelievers,

after you have believed [in Mohammed],

and after the truth [about his truthfulness] has become evident to them^b.

[Then God – be glorified – started to address the Prophet and the Muslims:]

But forgive [their offensive words] and pardon [them, as long as they do not harm or fight you]

till God brings His "Am'r" [: the Mahdi^c or the Comforter ^d.]

Surely, God is Most Able over anything. ^e

^{109 a} And the followers of their religion.
That was when Hayiy son of Akhtab together with a group of Jews, went to Prophet Mohammed – salam be to him – and discoursed with him, then when they went out, they asked Hayiy: What do you say about Mohammed: is he a prophet?

He said: "Certainly, it is he; it is he."

They said: "Will you believe in him, while he is one of the Arab, not one of us?"

He said: "I shall be his enemy till death."

^{109 b} That is the saying of Hayiy son of Akhtab: "Certainly, it is he; it is he"; because he recognized him with his name, description and that he is the promised prophet, then he opposed him.

^{109 c} i.e till the am'r of God will come, and he will then fight them if he wants to do that; the Am'r of God is the Mahdi.

^{109 d} See the Gospel of John 14: 16; 14: 26; 15: 26; 16: 7

^{109 e} i.e. God can guide them to the Islam, as is He All-Able to terminate them.

[See the Gospel of Luke 19: 43-44
" [43] For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side,
[44] And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another." – The commentator.]

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[Then God – be glorified – started to admonish Muslims and encourage them to establish the prayers:]

^{^[111]} 110. [Muslims,] be steadfast in prayer and pay the Zakat [alms], and whatever charity you forward [to the Next Life] for your souls, you shall find it with God; surely, God is All-Seeing of what you do.

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^{^[112]} 111. And they say: "None will enter Paradise [in heaven] but only Jews or Christians!^a "

[So God – be glorified – denied their claim:]

Such is their wishful thinking^b.

Say, "Show us your evidence [: your heavenly book confirming your claim]^c, if you are right [in your claim.]"

^{^[113]} 112. Never, but whoever submits himself absolutely to God alone^d, and he is the doer of charity^e, will receive his reward from his Lord^f; and there shall be no fear^g for them, neither shall they grieve^h.

^{111 a} i.e. Jews say: "None other than Jews will enter Paradise or Heaven", and Christians say: "None other than Christins will enter Heaven or Paradise."

^{111 b} i.e. it is only their wishful thinking: each of them wishes to enter Paradise (or the kingdom of heavens) only because he belongs to that particular religion, but without [believing in the next apostle, and without] doing any righteous work, for which he may deserve Paradise.

^{111 c} To prove that only you, and excluding all others, will go into Paradise.

^{112 d} i.e. he complies to God's commands, believes in His apostles, books, angels and His reward and punishment, and he does not associate anything with God.

^{112 e} to the poor and needy.

^{112 f} in the ethereal heavens.

^{112 g} from devils.

^{112 h} each for leaving his family and his beloved.

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^{^[114]} 113. Jews say, 'Christians stand on no [sound base]^a '; and Christians say, 'Jews stand on no [sound base]^b', and yet they [both] read the Scripture^c. Similarly, those [pagan Arabs] – who know not [the Scripture] – say like their saying^d; but God shall decide judgment between them on Doomsday about their variations^e.

^{113 a} But they are wrong.

^{113 b} Because they do not believe in Jesus.

^{113 c} i.e. the two parties read the Torah (Christians do believe in and read the Torah and call it the Old Testament; they call the Gospel the New Testament); and they read, in the Torah, the word of God – be glorified –

{You shalt not make to thyself a graven thing, nor the likeness of any things, that are in heaven above, or that are in the earth beneath, or that abide in the waters under the earth. You shalt not adore them: and you shall not serve them: for I the Lord thy God am a jealous God.}

But in spite of that, they have made statues, worshipped the idols and made them a mediation and intercessors to God according to their claim.

^{113 d} i.e. the idolaters among the Arab said like the saying of Jews and Christians about the intercession and mediation, so they worshipped the angels and said: they are our intercessors with God, and they made idols and made them symbols of the angels, as had Jews said about the Baalim, Astaroth and the star Sirius; and as Christians said about the Christ: he is our Lord and Savior, and they worshipped the Cross and the statue of Mary, and said: these are our intercessors with God.

^{113 e} So He will forgive the righteous monotheists and chastise the idolaters and those ‘who join partners or peers with God’, the hypocrites and the ungrateful deniers.

Similarly, most of contemporary Muslims started to worship the graves of sheikhs and imams, and they say: “these are our intercessors with God.”

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^{^[115]} 114. And who is worse , with his wrong-doing, than he who bars the mosques of God, so that His Name be not rehearsed in them^a, and strives to desert them^b?

Such men [should be driven out of the mosques, and] should never enter the [mosques], save with fear ^c; for them is degradation ^d in the present World, and in the Next Life a mighty chastisement.

^{114 a} He means by that the pagan Arabs who barred the Prophet and those with him from pilgrimage and entering Mecca in the year of the Hudaybiyah at 6 AH.

^{114 b} To desert the mosque: to make little number of people go to it; therefore, because they barred the believers from entering and worshipping God in the mosque, they did strive to desert the mosque.

Similarly, anyone who prevents people from prayer and worship in any mosque or is a factor in preventing people, then he too has worked to desert the mosque.

^{114 c} lest they should be punished or humiliated, in case they enter secretly without being permitted by the believers.

^{114 d} Because of their driving out of the mosques.

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[It is narrated that Jabir, one of Mohammed's companions, said: 'I was in a campaign, then it was dark and we did not recognize the Quibla: the direction of the Ka'aba at Mecca. Then a group said: "We have recognized the direction of Mecca: it is here towards the north"; others said: "The Quibla is here towards the south!"
So they drew lines and prayed the prayer, but when sun shone, they discovered those lines not to the direction of the Quibla.

Then when we returned from our journey, we asked the Prophet about that, but he was silent. Then God revealed this aya':]

^{^[116]} 115. To God belong the East and the West; whithersoever you turn, the aspect of God is there; God is All-Embracing, All-Knowing.^a

^{115 a} It means: If the Quibla direction of the prayer is unknown to you in a desert or in another place, then whithersoever you turn, the prayer is for God, and He sees you, and no blame is on you for this.

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^{^[117]} 116. And they [Christians] say: 'God has adopted a son [: the Christ, as do they claim!]'

[God] be glorified and exalted [above having any son^a!]

To Him belongs all that is in the heavens and the earth^b.

All are devoted to Him^c.

^{^[118]} 117. The Originator [and Perfecter] of the heavens and the earth^d! And when He decrees an affair [to destroy any thing^e], He merely says to it "Be [a wreckage!]" and it is [as He liked.]^f

^{116 a} Because He does not need the assistance of any son or any other one.

^{116 b} i.e. the planets including the earth.

^{116 c} i.e. all those on the planets and on earth, are devoted to God alone and will go to Him in the afterlife following their death.

^{117 d} i.e. He created them in a wonderful form and perfected their creation: so that He made the earth and the planets swim in the space and circle around the sun, and do not fall or escape but move perfectly and show us the time, while we move on the earth safely from place to place.

^{117 e} after He perfected it marvelously.

^{117 f} so that He terminated fifty thousand person, leaving one hundred thousand persons homeless in Iran, Khorasan in August of this year 1968; and all of that occurred in one minute by an earthquake.
However, I have explained in details about The heavens in my book The Universe and the Quran.

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^{^[119]} 118. Those [pagan Arabs] who know not [about the heavenly books],

say: 'Would that God have spoken to us [to tell us that Mohammed is truthful so follow him],

or that a miracle [like the staff of Moses] have come to us [to prove his truthfulness!]'

So said the [nations, that passed] before them, words similar to their words.^a

Their hearts are alike^b.

We have clearly explained the [Quran] revelations [indicating the truthfulness of Mohammed] to a people who are sure [of faith about such Quran revelations.]

^{118 a} i.e. The past nations, before those pagan Arab, also objected to the apostles and demanded of them the impossibilities, and said words like the words of the pagan Arabs. But the ancient did not believe in the miracles which they demanded of their apostles, and they said: "This is only an obvious magic!"

As such will you, idolaters, say: "This is only an obvious magic" if we give you the miracles that you demand of Mohammed, and you will not believe.

Your opinions, about this, are similar; and your words are the same; this is only because of your ignorance and stubbornness.

While those who understand and use their reason, will believe merely by looking at what God created in the universe: sun, moon, water, trees, hair, wool, mud and stone...

Then how don't they believe, in spite of that We revealed the Quran ayat which obviously indicate the truthfulness of Mohammed? Aren't such revelations or ayat enough as a proof, so as to contemplate them and ponder their meaning.

^{118 b} Their hearts are similar in disbelief, hardness, objection to the prophets, refusal and stubbornness.

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^{^[120]} 119. We have sent you [Mohammed] with the [religion of the] truth, [as] a bearer of glad tidings [of Paradise in heaven^a] and [as] a warner [of punishment^b],

and you shall not be [responsible or be] inquired [of the acts, the idolatry and the association] of the fellows of Hell^c.

^{119 a} to whoever that obeys

God and does not join or associate anything with Him [in the worship.]

^{119 b} to whoever disobeys the commands of God and associates others with Him [in his worshipping.]

^{119 c} But your duty is only to warn them.

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[The Prophet was used to deal gently with Jews and Christians, and seek after their good-pleasure in order that they may embrace the Islam religion, so God admonished him about that:]

^{^[121]} 120. Never will Jews or Christians be pleased with you [Mohammed, however gently you deal with them] unless you follow their religion.

Say: "The guidance of God [revealed in the Quran] is the [true] guidance^a."

[Then God – be glorified – started to warn His messenger of their guile:]

But if you follow their vain desires even after the knowledge that has come to you [from Us],

then – from God – you will have neither patron [to take care about you] nor any helper [to help you against them.]^b

^{^[122]} 121. Those^c to whom We have given the Book [: the Quran], rehearse the [Quran to people] as it should be rehearsed [and they fear no one];

they are the ones that [truly] believe in the [Quran, and are certain that the Quran is revealed from God.]

But whoso [of Jews, Christians and others] disbelieves in it, they shall be the losers [in the Next Life.]

^{120 a} i.e. It is the Quran that guides you, people, to the way of the truth, so follow it.

^{120 b} Because if you follow their vain desires, they will forsake you, then will kill you as did they kill John Baptist, Zachariah and many other prophets.

In summary: God – be glorified – says to His messenger:

Mohammed, don't seek after the good-pleasure of Jews and Christians in order that they may convert and embrace the Islam religion, but only invite them to the Quran and dispute with them with wisdom and admonition, then whoso accepts guidance, it is for his own advantage, and whoso is blind to it, it is against his own soul.

^{121 c} He means those scholars of Jews and Christians who converted and embraced the Islam like: Abdullah son of Salam, Shu'aba son of Am'ru, Tammam son of Juda, Asad and Usaid sons of Ka'ab and the son of Yamen .. these were the Jews; while the Christians were: the eight monks who embarked on the ship and came [from Abyssinia to the Hijaz in the Arab Peninsula] together with Ja'afar son of Abu Talib; and others.

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^{^[123]} 122. Children of Israel, remember My favor which I bestowed on you [in the past], and that I blessed you more than [all other] nations.^a

^{^[124]} 123. And avoid [the chastisement of] a day [of your death]

when no soul will avail another anything,

neither will intercession be accepted for it,

nor will compensation [of a ransom equal to its sins^b] be taken from it,

nor will they be helped.^c

^{122 a} This aya has been interpreted in this soora of the Quran 47.

^{123 b} i.e. no currency or gold will be taken from disbelievers as a compensation in order to ransom them: so as to pardon them of their punishment. This is in comparison to the blood ransom [in the life of the World] that you take for the slain.

^{123 c} This aya has also been interpreted in this soora of the Quran 48.

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^{^[125]} 124. And [remember] when Abraham was tried by his Lord with certain words which [Abraham] complemented^a.

^b [God] said: "Surely, I will appoint you a religious leader for people [as for to follow your example.]"

Said he: 'And out of my seed [may You also appoint religious leaders!]'

[God] said: "[You have] My word [but it] does not involve wrong-doers. ^c "

^{^[126]} 125. And when We assigned the House [of God's worship at Mecca] as a place of [gaining God's] recompense for mankind and a place of security^d;

[And We said to them:] Take 'the place where Abraham stood [to pray]'^e as your place of prayer.

And We imposed a task upon Abraham and Ishmael^f, [saying]: "Purify My House^g for:

those who go round about [the Ka'aba],

and those who reside therein for devotion,

and those who bow down and prostrate themselves [in prayer.]"

^{^[127]} 126. And when Abraham said^h: "My Lord, make this [Mecca] a secure [city], and provide its peopleⁱ with fruits [and products], – such of them as believes in God and the Last Day^j."

[God] said: "But as for him who 'unbelieves and is ungrateful', I shall give him his provision for a while, then I shall compel him to the doom of Fire – a hapless destination^k [indeed.]"

^{^[128]} 127. And when^l Abraham, together with Ishmael^m, started to erect the [building] of the House on its foundationsⁿ;

[they were praying:] 'Our Lord! Accept [this work] from us: You are the All-Hearing [of our prayer], the All-Knowing [of our intention.]'^o

^{^[129]} 128. 'Our Lord! And make both of us submissive^p to You, and [make] of our seed a nation submissive to You. Show us our places of worship [for the pilgrimage], and accept our repentance; surely, it is You Who are the All-Accepting of the repentance, the Most Merciful.'

^{^[130]} 129. ‘And Our Lord, send among the [Meccans] a messenger [: Mohammed], out of themselves:

to recite to them Your revelations [of the Quran],

teach them [the statements of] the scripture and the wisdom,

and purify them [from sins].

Surely You are the Almighty, the Most Wise."

^{124 a} And that was when Abraham was inquiring and searching about his Creator, so God sent to him Gabriel, who said: "Glorified and Sanctified is the Lord of angels and the Spirit".

And Abraham complemented them and said: "Glorified and Sanctified is our Lord and Lord of angels and the Spirit."

^{124 b} So at that time, God revealed to him and said:

^{124 c} i.e. I give you My word to appoint the religious leaders out of your seed, but My word or covenant does not include the wrong-doers among them.

^{125 d} i.e. Mention to them, Mohammed, when We assigned the Inviolable House of God at Mecca as a place of gaining God's recompense for whoever carries out the pilgrimage to it and performs the prayer in it.

And We made it also a place of security for the fearful; so that if an Arab sees, in the House of God, the killer of his father, he will not hurt him.

^{125 e} Which is the 'Maqam of Abraham': take it as a place of prayer and pray two bowings in prayer in it; the 'Maqam' exists in Mecca, and is known to people, and each pilgrim prays two bowings in prayer in the 'Maqam' or 'the place where Abraham stood [to pray.]'

^{125 f} i.e. We commanded them and confirmed Our command to them, and said to them:

^{125 g} from all kinds of dirt, association, idolatry and filth.

^{126 h} It implies: People of Mecca, remember God's grace on you, when Abraham said …

^{126 i} Its citizens who dwell there.

^{126 j} i.e. he believes in Doomsday: because the earth will tear up on that day, so there will not be any day and night on earth afterwards.

^{126 k} will his destination be.

^{127 l} It implies: People of Mecca, remember God's grace on you, when Abraham …

^{127 m} who assisted his father Abraham.

^{127 n} That is because the House of God at Mecca had been built by Adam, then it was ruined after him, but its foundations remained, then Abraham renewed its building.

^{127 o} In summary: God – be glorified – says: People of Mecca, remember God's grace on you, that He revealed to Abraham to build this House, so he built it, and it became your glory and honor, and by its means you gain your provision, and it includes a security for you; so be grateful to God for this grace, and do not associate anyone with Him.

^{128 p} i.e. submissive to Your command and complying to Your religion.

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^{^[131]} 130. Who would forsake the religion of Abraham^a, except one who fools his own soul?

We chose him in the World^b, and in the Next Life he is one the righteous [in Paradise.]

^{^[132]} 131. When his Lord said to him, "Submit," he said, "I submit myself to the Lord of ‘nations and worlds’."

^{^[133]} 132. And Abraham had enjoined on his sons^c with this [submission to God], and so did Jacob^d, [saying:]

"My sons! Surely, God has chosen for you the religion^e [of monotheism: the exclusive submission to God alone];

therefore die not unless submissive^f [to Him.]"

^{130 a and} incline to any other religion.

^{130 b} for worshipping Us, and for the prophet-hood.

^{132 c} The sons of Abraham are:

Ismael (or Ishmael) whose mother is the Egyptian Hagar the slave-girl or maidservant of Sarai,

Isaac whose mother is the Iraqi Sarai: Abraham's cousin,

and Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah whose mother is Keturah: Abraham took her for wife following the death of his wife Sara, mother of Isaac.

^{132 d} i.e. Jacob also enjoined on his twelve sons [: Joseph and his eleven brothers] and he said …

^{132 e} i.e. God chose for you the religion of the monotheism: to worship God alone and do not associate anything with Him [in the worship and glorification.]

^{132 f} i.e. submitting to God's command and complying to His obedience.

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[This aya was revealed in reply to Christians, because they said the Christ is the son of God:]

^{^[134]} 133. ^a Or did you [Christians] witness Jacob when he was about to die, when he said to his sons: 'What^b will you worship after my [death]?'

They said: 'We worship your God, the God of your fathers: Abraham and Ishmael and Isaac; One God^c and to Him we are submissive^d.'

^{^[135]} 134. That was a community [submissive to God alone] that passed away [and went to the ethereal world],

theirs shall be the [righteous deeds and devotion] that they earned, and yours shall be the [sins, infidelity and association] that you earn;

you shall not be judged about their [acts towards their brother Joseph] which they did [and about which you criticize them.]

^{133 a} It implies: Did We reveal to you any heavenly book, written in it that God took for Himself any son? Or did your prophets tell you that? Or did you witness Jacob when he was about to die, and he then told you this?

Didn't he recommend his sons to worship God alone, and that God is One having no son, neither any father nor any associate?

^{133 b} Jacob said: "What" and did not say: "Whom"; because he wanted to examine them to see is there among them anyone inclining to the idol worshipping.

^{133 c} But they did not say "Three" as do you, Christians, say.

^{133 d} i.e. submitting and complying.

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^{^[136]} 135. They say: "Be Jews^{a or} Christians and you will be rightly guided."

Say [Mohammed, to them]: "Not so, but [we follow] the religion of Abraham, the ‘Hanief’ [: the monotheist^b];

he was not [one] of those who associate [others with God.]"^c

^{135 a} i.e. Jews say: 'Be Jews, and you will be rightly guided.'

And as such do Christians say.

^{135 b} who did not believe in any 'Trinity' as do you, Christians, believe.

The word 'Hanief' means: His religion was 'the devotion to God alone', and in opposition to the falsehood of the idol worship.

^{135 c} As did Jews associate with God others like the Baalim, Astaroth, the star Sirius ..etc.

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^{^[137]} 136. Say [O Muslims]: "We believe in God^a and [the Quran^b] that is revealed to us, and that which was revealed to Abraham^c, and Ishmael and Isaac^d, and Jacob^e, and the Patriarchs^f, and that which Moses and Jesus received^g, and that^h which the Prophets received from their Lord. We make no distinction concerning any of themⁱ, and to Him alone we have submitted ourselves."

^{^[138]} 137. So if they [: Jews and Christians] believe as do you [: Muslims] believe then they will be rightly guided,

but if they turn away [from believing and from the Quran] then they are in schism^j,

so God will save you [from their wickedness and plight];

for He is the All-Hearing [of their words], the All-Knowing [about their work.]

^{^[139]} 138. [Our religion] takes its hue^k from God^l; and who can give a better hue than God. It is He [alone] Whom we do [exclusively] serve.

^{^[140]} 139. Say [Mohammed to the people of the Bible: Jews and Christians], 'Will you wrangle with us concerning [the religion of] God, while He is our Lord as He is your Lord^{l l ?}

We are responsible about our deeds as are you responsible about your deeds^m, and to Him [alone] we are exclusively devoted. ⁿ '

^{136 a} One God having no father, no son or daughter, neither any associate or partner.

^{136 b} That the Quran is from God Who revealed it to His apostle or messenger Mohammed.

^{136 c} i.e. the revelation and instructions of God that were included in the Abraham's scripture.

^{136 d} the sons of Abraham.

^{136 e} the son of Isaac.

^{136 f} the twelve sons of Jacob: Joseph and his brother Benjamin born by one mother whose name is Rachel.

The rest are: Reuben the first born of his father, and he was the one that saved Joseph from being killed, for they intended to kill him.

And Judah, Simeon, Levi, Issachar, Zebulun, Dan, Naphtali, Gad and Asher.

^{136 g} i.e. and say: We believe in the miracles given to Moses and the Torah revealed to him. And we also believe in the evident revelations of the Gospel and the miracles given to Jesus.

^{136 h} of proofs, admonition and instructions.

^{136 i} so that, not like you, we believe in some of them and disbelieve in others, but we believe in all the prophets and apostles.

^{137 j} i.e. division and dissension among themselves.

^{138 k} i.e. God made the Islam, our religion, fair seeming to us, so our hearts liked it and we have been guided to it.

This is like His saying – be glorified – in the Quran 49: 7, which means:

(But God has made you love the belief and made it fair into your hearts, and He has made you abhor the disbelief, rebellion and disobedience.)

^{138 l} i.e. God has directed us to this religion and acquainted us about it, and as such had you been directed and acquainted about your religions in the past.

^{139 l l}i.e. none is better than God to make it fair.

^{139 m} i.e. We shall not be taken to account about your work, neither will you be taken to account for our work.

^{139 n} so that we do not worship anyone apart from Him, while you worship others.

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^{^[141]} 140. Or do you say, "Abraham, Ishmael, Isaac, Jacob and the Patriarchs -- they were Jews^a, or they were Christians^b "?

Say "Do you know better or God?"^c

And who can be more unjust than he who conceals a testimony^d [of a covenant that he ratified] with God?

God is not unaware of what you [Jewish scholars] do.^e

^{^[142]} 141. That was a community that passed away [and went to the ethereal world];

theirs shall be the [recompense of the righteous deeds and sins] that they earned, and yours shall be the [recompense of] what you [Jews] earn;

you shall not be judged about what they did [but each man will be judged about his own work.]

^{140 a} as do Jews claim.

^{140 b} as do Christians claim.

^{140 c} They will say: God knows better than we do. Say to them: God recommended all the prophets with the 'devotion to God alone' and to abandon the idols and statues, as did He recommend to you in the Torah, and He let you give testimony about yourselves, but you concealed the testimony of God's covenant, neither did you remind your sons about it, until they forgot about it, so they associated others with God: and worshipped the Baal, Astaroth, the two gold calves, the star Sirius.. etc.

^{140 d} Which their prophets ratified with them, as did they took their pact and covenant to teach their children and to remind them a generation after another, but their scholars concealed that testimony, and did not remind them with it, coveting for the money and fearing from their idolatrous kings.

^{140 e} This is the story of the covenant which God ratified with the Children of Israel, and the testimony which He let them testify about themselves: that they should worship God alone and should not associate anything with Him, in summary, as is it in the Book of Joshua, chapter 24, 20-28 Joshua said addressing the Children of Israel:

"If, after the good he has done for you, you forsake the Lord and serve strange gods, he will do evil to you and destroy you."

But the people answered Joshua, "We will still serve the Lord."

Joshua therefore said to the people, "You are your own witnesses that you have chosen to serve the Lord." They replied, "We are, indeed!"

"Now, therefore, put away the strange gods that are among you and turn your hearts to the Lord, the God of Israel."

Then the people promised Joshua, "We will serve the Lord, our God, and obey his voice."

So Joshua made a covenant with the people that day and made statutes and ordinances for them at Shechem,

which he recorded in the book of the law of God. Then he took a large stone and set it up there under the oak that was in the sanctuary of the Lord.

And Joshua said to all the people, "This stone shall be our witness, for it has heard all the words which the Lord spoke to us. It shall be a witness against you, should you wish to deny your God."

Then Joshua dismissed the people, each to his own heritage."

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^{^[143]} 142. The fools among the people [of Mecca] will say: "What has turned them away from their 'Qibla'^a [: the direction] which they were used to [face in prayer?]"

Say: To God belong the East and the West^b;

He guides whom He will to a standard way [of monotheism: the exclusive devotion to God alone.]

^{142 a} That was when the Prophet turned his face in prayer from the direction towards the House of God at Jerusalem to the Ka'aba (: the House of God at Mecca), the hypocrites and idolaters said: Mohammed disliked the Qibla of his fathers then he returned to it.

^{142 b} So wherever you turn your faces in prayer, He sees and hears you.

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[This aya in particular is about praising the ‘helpers’ of the Prophet: the people of Yathrib or Medina:]

^{^[144]} 143. ^a Thus have We appointed you [people of Yathrib: the Medina city] [as] an intelligent community,

[Then God – be glorified – explained for what reason, He made them an intelligent community:]

that you may be witnesses against [the unbelieving] people [of Mecca], and that the messenger be a witness against you [if you change^b.]

We appointed not the 'Qibla' which you formerly observed but only that We might know who may follow the messenger and who may turn back on his heels.^c

In truth it was a hard [trial]^d save for those whom God has guided^e.

But God was not to let you miss [the reward of] your faith^f;

for God is Most Kind and Most Merciful to mankind.

^{143 a} As also He praised them in the Quran 59: 9, which means:

(And those [Helpers] who prepared the home [in Medina] ready [for the Prophet], and believed [in him] before [the arrival of the Emigrants to Medina]; they love those [believers] who come to them as Emigrants, and bear not in their breasts any rancor for whatever [money, the Emigrants] have [preferably] been given, and prefer [the Emigrants] above themselves, eventhough they suffer much poverty.)

^{143 b} i.e. if some of you change in the future and become hypocrites like Abdullah son of Ubay and his friends, so the Messenger will testify against you on Doomsday.

^{143 c} i.e. We let you abandon the first Qiblah which you had followed, and turn to the Ka'aba in your prayer, in order that We may know who will follow the Messenger about that and who will turn back on his heels and do not follow.

^{143 d} i.e. although such change of direction in prayer from the House of Jerusalem to the Ka'aba in Mecca was so hard and difficult, because it is difficult for anyone to change anything he is familiar to.

^{143 e} i.e. it was not difficult for those whom God guided, because they comply to God's command, listen to the words of the Prophet and obey the orders.

^{143 f} i.e. the reward of your believing and complying to the command of your Lord.

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[At first, the Prophet – salam be to him – disliked to pray towards the Ka'aba, because it was surrounded by the idols, and he wanted his prayers be exclusive to God, lest anyone of Quraish tribesmen might think he prostrated himself to the idols.

For this reason, the Prophet directed his prayers towards the House of God at Jerusalem, and that was of his own accord and not according to God's command, and he kept up to this Qibla for many years.

Then the Jews criticized the Muslims about this, and said: "Had not our religion been more worthy than their religion, they would not have prayed towards our Qibla or direction of prayer."

Therefore, at that time, the Prophet prayed God to reveal to him a command about that: whether he should keep up to the Qibla of Jerusalem or he should direct towards the Ka'aba.

Then when it was night, the Prophet went out of the Medina city, turning his look towards the sky looking forward for an aya that might be revealed to him concerning this.

And when nothing was revealed to him on that night, he returned home, then the following day, this aya was revealed:]

^{^[145]} 144. We have seen the turning of your face in the heaven [: looking forward to receiving a revelation about the Qibla];

so now We will make you turn [in prayer] towards a 'Qibla' that is dear to you.

Therefore, turn your face towards the Inviolable Mosque [at Mecca], and wherever you [Muslims] are, turn your faces [in prayer] towards it.

Surely, those [Jewish scholars] who received the [previous] Scripture know that this [Quran] is the truth [revealed] from their Lord^a.

And certainly God is not unaware of what [deceit and envy, these Jews] do against the Prophet.

[Then when the Prophet turned his face towards the Ka'aba in Mecca, and he took it as a direction of prayer or 'Qibla', the Jews said: "Mohammed has forsaken the House of Jerusalem which David and Solomon had built, and instead he has chosen the Ka'aba as a direction of prayer!"

The Prophet said: "It is true that David, Solomon and their people built the House of Jerusalem, but it is true also that Abraham and Ishmael had built the Ka'aba, and Abraham is the father of all of them, so why shouldn't they follow the Qibla (or prayer direction) of their father, which is older than the House of Jerusalem?"
Therefore, this aya was revealed:]

^{^[146]} 145. And even if you [Mohammed] should bring every evident argument to those^b given the Scripture, they would not follow your Qibla^c,

neither would you follow their Qibla^d,

nor would some of them follow the Qibla of others^e.

And if you [Mohammed] should follow their desires^f after the knowledge that you have already received^g,

then you shall surely be one of wrong-doers [: wronging yourself and your people.]^h

^{^[147]} 146. Those [Jewish scholars] to whom We have given the Book [the Torah]: they recognize [Mohammed and the Quran revealed to him is the truth] as they recognize their own sonsⁱ, even though there is a party of the [people of the Book] conceal the truth^j the while they do know [that Mohammed is a prophet.]^k

^{^[148]} 147. [The Quran: the word of God is] the truth [coming] from your Lord; so be not you [Mohammed] of those who wrangle [with the people of the Bible^l.]

^{144 a} Because the changing of the Qibla is mentioned to them, and their prophets foretold them that the Prophet, who will come in the Last Days, will pray towards the two Qiblas, but out of their envy, they concealed this.

^{145 b} i.e. the stubborn among Jews and Christians.

^{145 c} Because it will be difficult for anyone to change and alter anything familiar to him.

^{145 d} i.e. as such are you Mohammed: your heart does not incline to their Qibla or direction of prayer, but you like the Qibla of your fathers and grandfathers which is the Ka'aba, and you only were obliged to pray towards their Qibla, because you found the idols surround the Ka'aba, then when you broke up the idols and purified the Ka'aba from them, your heart started to like it and not to like the praying towards the House of Jerusalem.

^{145 e} i.e. neither do Jews like the Qibla of Christians, nor do Christians like the Qibla of Jews: Jews pray towards the House of Jerusalem; Christians pray towards the east and some of them do not turn to any Qibla; and Sabaeans pray towards one of the sky stars: the North Star.

^{145 f} If you follow their opinions and corrupt doctrines.

^{145 g} About the facts and the revelation that God sent down to you.

^{145 h} Therefore, never follow the vain desires of Jews and Christians.

It means: The Quran is the true and authentic constitution, while the Torah has been changed by hands of people and altered by their pens; therefore, don't follow their wishful thinking, but leave them be and don't wrangle with them.

^{146 i} Abdullah son of Salam [who was a Jew then converted] said: "I know him more than I know my son!"
Omar said: "How is that?"

He said: "Because I don't doubt about Mohammed that he is a prophet, neither do I doubt about the Quran, while as regards my son, it may be his mother betrayed."

So Omar kissed his head.

^{146 j} Because of their envy and stubbornness.

^{146 k} God specified "a party of them" with concealing of the truth, because some of them converted and became Muslims.

^{147 l} But leave them be, and don't wrangle with them.

This is like His saying – be glorified – in the Quran 29: 46, which means:

(But [O believers,] dispute not [concerning the religion] with the People of the Scripture unless it be in [a way] that is better [than theirs])

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^{^[149]} 148. Each [sect of Jews, Christians, Sabaeans and Muslims] have their own 'qibla' [or direction in prayer] to which [God] has directed them;

so race with one another towards all that is good [to find it in the Next Life.]

Wherever you [die], God will bring you altogether [to the "Gathering-together" on Judgment Day]; God is Most Able to do anything^a.

[Some Muslims said: "Messenger of God, if we are on journey, to which direction may we turn in our prayer; may we turn towards the House of Jerusalem?"

Therefore, this aya was revealed:]

^{^[150]} 149. And wherever you [Mohammed] go [in your travels,] turn your face [for prayer] towards the Inviolable Mosque [at Mecca.]

Surely, the [direction in prayer] for [God] the True, is [an order binding on you] from your Lord.

God is never unaware of what you do [O the disobedient who pray only to show to others.]

[When the previous aya was revealed, some Muslims said: "God's messenger, this is special for you and in your travels, but what is our statement in our travels?"

Therefore, this aya was revealed:]

^{^[151]} 150. And wherever you [Mohammed] go [in your travels,] turn your face [for prayer] towards the Inviolable Mosque [at Mecca.]

And wherever you [Muslims] are, turn your faces thereto:

that there be no pretense [of argument] against you among the people^b,

except those of them that are wrong-doers^c,

so fear them not^d but fear Me^e; and that I may complete My favor on you^f, and that you may be guided^g.

^{148 a} And it is never difficult for Him to gather you together.

^{150 b} i.e. the Arab: in case you wrangle with them about the Qibla.

^{150 c} who fight the Prophet; such people do not wrangle, but fight; therefore the proofs and disputing is useless with them, but only the fighting and war is required against them.

^{150 d} in the war, for God helps you against them.

^{150 e} and don't disobey My command.

^{150 f} by helping you with victory over them.

^{150 g} to the details of your religion and worshipping your Lord.

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^{^[152]} 151. Even as We have sent to you a messenger from among yourselves^a,

to recite to you Our revelations^b,

to purify you^c,

to teach you [the statements of] the Book^d and exhortation

and to teach you [various religious and Worldly knowledge disciplines] which you knew not [before his coming.]

^{^[153]} 152. Therefore [always] do remember Me [with glorification^e], and I will remember you [with favors^f.]

Be thankful to Me^g, and deny not [My favors on you^h.]

^{151 a} It means: We have appointed to you a special Qibla, even as have We sent you [Mohammed as] a messenger special to you, who is one of yourselves, i.e. one of the Arab: in order that you may not turn away from him should he speak a language other than your language.

^{151 b} i.e. to recite to you the revelations of the Quran.

^{151 c} i.e. to purify you from indecency, vices and bad conduct, by means of his teachings and instructions.

^{151 d} included in the Quran.

^{152 e} in your prayers, devotion, standing up, sitting down and lying in bed.

^{152 f} and with much blessings, and I will grant you your needs.

^{152 g} to every bounty you obtain, and after every fruit you eat, and every drink you drink, and in every delight, joy and rapture you have.

Moreover, you should know that the gratitude to God is of two kinds:

The first is the gratitude by words [that is to say: Thank you God, or Praise be to God that He offered to us such bounties.]

And the second is the thanksgiving by means of work:

The gratitude for the wealth is by giving out of your wealth to the needy: being grateful to God according to that He has offered to you;

The gratitude for the health is by helping the weak with your strength;

The gratitude for the delight is by delighting some orphans, widows and the needy with some clothes or money.

And as such is the gratitude: to do some work which pleases God: to be as a gratitude to Him according to the bounties that He has bestowed on you.

^{152 h} by saying: "What is it that He has given to us?"

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^{^[154]} 153. O believers, seek [God's] help [against your enemy]

with patient perseverance [in fighting them and never flee from them]

and [with] prayer [to God: asking Him to help you against them.]

Surely God is with those who patiently persevere [by helping them^a.]

^{^[155]} 154. And say not of those who are slain in God's way: 'They are dead.' No, but they are alive [by their souls], though you perceive [them] not^b.

^{^[156]} 155. We shall try^c you with some fear, hunger, and loss of wealth, lives and crops;

but give glad tidings^d to the steadfast with patience.^e

[Then, God – be glorified – started to praise those 'steadfast with patience', and He said:]

^{^[157]} 156. Who say, when afflicted with calamity: "To God we belong^f

, and to Him is our return^g."

[158] 157. Such [: the 'steadfast with patience'] are they to whom is communication^h [with blessings and bounties] from their Lord, and graceⁱ. Such are the guided [to the way to Paradise.]

^{153 a} So He will help you against your enemy, if you persevere patiently in the battle field.

^{154 b} Because they are ethereal souls, and the soul is the true man, while the body is not more than a mould inside which the soul is formed.
However, I [Mohammed-Ali Hassan Al-Hilly] have fully explained about spirits, souls, genies, devils and angels in my [Arabic] book translated to English as Man after Death

, so read it if you want more details.

^{155 c} i.e. test you.

^{155 d} of good consequence, and of admission to Paradise (: Heaven.)

^{155 e} The meaning: We will test some of you with some fear, others with something of hunger and starvation, others with loss of wealth, and others with loss of souls: to see will you forbear patiently or blaspheme?

This is similar to His saying – be glorified – in the Quran 21: 35, which means:
(And We try you [once] with evil and [another time with] good, so as to check you, then to Us you shall be returned [following your death.])

^{156 f} By such words they admit they are God's servants, and He owns them.

^{156 g} By such words, they admit their belief about the sending to the Next Life and about the Judgment. It means: We shall go to His kingdom: He owns us, and He disposes about us.

^{157 h} Which is the relation between the servant and his Creator; it means: God communicates with these who are 'steadfast with patience' with every good, and is Kind to them with favor and blessings.

^{157 i} Which God gives to believers in the afterlife: the Barzakh world.

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[There was an idol in the Safa, near Mecca, called Isaf, and on the Marwa, which is also near Mecca, there was another idol called Na'ela; and the idolaters used to walk fast between the Safa and Marwa and to rub the idols with their hands; therefore, the Muslims disliked to go round about between the Safa and Marwa because of the two idols. Then one of Muslims came and asked the Prophet:

"God's messenger, the walking fast between the Safa and Marwa was in the pre-Islam period, and I find some embarrassment concerning this; so can we change this custom, and instead we give some money to the poor and orphan?"
Therefore, this aya was revealed:]

^{^[159]} 158. Behold! The Safa and the Marwa are among the 'worship-symbols' of God^a. It is therefore no sin for him who is on pilgrimage to the House [of God], or visits it^b, to go round about them^c.

And anyone who donates a contribution^d, then God is Grateful^e [and] All-Knowing^f.

^{158 a} It means: The walking fast between the Safa and Marwa is one of the worship-symbols of God; therefore don't forsake it.

The Safa and Marwa are two known sites in Mecca, and they are connected with each other by a paved and arranged path for the pilgrims to walk fast between them going and coming.

The Safa is the name of every land with big and smooth rocks; the remnansts of such rocks are still present in the place of the 'walking fast'.

The Marwa is the name of every land with pebbles: semi-translucent, with whitish or grey color.

This is their description in the past, while nowadays, they built on them so their description has been changed, and the pebbles disappeared under the building.

The Safa is in a high place, and the Marwa is in a somewhat low place.

^{158 b} The 'Haj' or pilgrimage is to go to the House of God at Mecca in a specific time, while the 'Umrah' is the visiting of the House at any time. The pilgrimage is for the one coming from a land distant from Mecca, while the Umrah is for the one who is near to Mecca.

^{158 c} That is to go and come seven times between the Safa and the Marwa.

^{158 d} The contribution of the pilgrim is to the poor and the orphan: so he may give seven dirhams [This was in the sixties of the past century] to a poor man, and other seven dirhams to an orphan.

^{158 e} for his contribution, so God rewards him accordingly with many folds.

^{158 f} about the one who contributes any good thing, and about the one who is stingy about the contribution. But this is voluntarily not obligatorily.

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[Then God – be glorified – urged people to tell the truth and disclose it, and forbade its concealing and hiding, so He – be exalted – said:]

^{^[160]} 159. Those [scholars of misguidance: Jews, Christians and others] who conceal the clear proofs [of the exclusive devotion to God alone] and the guidance [to the way of the truth], which We reveal,

after We made it clear in the [Heavenly] Book [like the Torah, the Psalms, the Gospel and the Quran]:

such [scholars^a of misguidance] are cursed by God^b and will be cursed [in the Next Life] by those [: their followers] who curse^c.

^{^[161]} 160. Except such^d as repent^e, reform^f and declare openly^g.

It is these^h whose repentance I do accept; for certainly I am the All-Accepting of the repentance [and] the Most Merciful.

^{159 a} He means the scholars of misguidance among Jews, Christians and others who know the truth but conceal it for their personal advantages and for money.

^{159 b} i.e. God removes them away from His mercy.

^{159 c} i.e. their followers will curse them on Doomsday, when they will see the chastisement of Doomsday.

Most of religious scholars saw their people erring from the way of the truth: associating others with God, but they were silent about that, and did not guide them to the way of the truth: in order to obtain money and fearing lest their people should hate them; it is these whom God curse and their people will also curse on Doomsday when they will see the chastisement.

^{160 d} of the religious scholars.

^{160 e} from their past concealing of the truth.

^{160 f} their deeds.

^{160 g} the truth which they concealed from people.

^{160 h} repentant.

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^{^[162]} 161. Surely, those who disbelieve [in the Quran] until they die being disbelievers, on them is the curse of God, and of angels and of all mankind^a.

^{^[163]} 162. They will abide in the [Fire^b forever.] Their punishment will not be commuted, nor will they be reprieved^c.

^{161 a} That is because believers curse disbelievers in the life of the World and in the Next Life, while the rest of people will curse them on Doomsday.

^{162 b} The Fire is not mentioned here, because it was mentioned in the aya 126.

^{162 c} i.e. they will not be given respite in the [afterlife or] the Barzakh [or the spirit world] till Judgment Day like others, but they will be chastised starting from the time of their death till Doomsday, then they will enter Hell.

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^{^[164]} 163. Your God is One God^a; there is no god [in the universe] but He, the Most Gracious, the Most Merciful.

^{^[165]} 164. Behold, ---

in the creation of the heavens and the earth^b;

in the succession of the night and the day^c;

in ships which run upon the sea with that^d which benefits people;

in the [rain] water that God sends down from the sky^e, thereby reviving the land [with the plant and fruit] after its death^f, and dispersing all kinds of beasts^g therein;

and in the changing of winds^h,

and in the cloud [that God] has subjected between the sky and the earthⁱ,

--- are signs to people who understand^j.

^{163 a} Therefore, don't worship anyone else, and don't say: three in Trinity.

^{164 b} i.e. the planets including the earth.

As such every aya in the Quran in which the "heavens" are mentioned together with the "earth" with the conjunctive word "and" between them; it means: the planets including the earth.

^{164 c} Because of the rotation of the earth around its axis.

^{164 d} travelling and carrying the goods from one country to another.

^{164 e} i.e. from The gaseous heavens .

^{164 f} i.e. after being desolate.

^{164 g} i.e. He dispersed in the earth all kinds of man and animal; the Arabic word دَآبَّةٍ i.e. beast : in Arabic it means every mobile being, whether animal or man.

^{164 h} from one direction to another.

^{164 i} The sky or "heaven" in singular means The gaseous heavens which are above the air, and the cloud is between the sky and the earth; it is the vapor that rises up from seas and rivers by means of the sun heat, then it becomes snow because of the coldness in the high altitude, and the snow later will melt down by the effect of some hot wind drifting a new cloud.

^{164 j} i.e. all these creatures are signs and indications for a people who use their minds to realize that there is a Creator Who created all that, and a Most Wise and Almighty Who made them and perfected their making so that they move with order and system for thousands of years, and do not disperse away.

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^{^[166]} 165. Yet [some] of people choose [to worship], apart from God, peers^a [to God]; they love [these peers] as should God be loved.

But those who believe^b love God more ardently^c.

And if only wrong-doers see [their friends, the idolaters and associaters, who died before them], when they saw the chastisement

[in the world of spirits, and how the dead regretted about choosing the peers instead of God alone, then the alive will be certain]

that the power altogether belongs to God [and that the peers have not any power or capability to do anything, and cannot intercede for them],

and that God is Severe at chastising [for those who associate with Him, and ascribe peers to Him.]

[Then God – be glorified – described the bad condition of those who ascribe rivals to God:]

^{^[167]} 166. [In the spirit-world] when [leaders and religious scholars] who were followed [in the life of the World, and who invited people to the peers of God], [shall] disown [their] followers^d,

and they [shall] see the punishment [with their own eyesights],

and all their efforts [to escape the punishment] shall collapse with them^e.

^{^[168]} 167. And the followers [of the misguided religious leaders, will] say:

'If a return [to the World] were possible for us, we would disown them [in the life of the World] even as have they disowned us [in the afterlife.]'

^f As such will God show them their deeds [in the Next Life] as [nothing but] regrets^g,

nor will they get out of the Fire.

^{165 a} out of people or the inanimate, and they love them like their love of God.

Muslims nowadays worship the graves of sheikhs and imams, and started to love them as do they love God;

Christians too worshipped the Christ, his mother and their statues, and started to love them more than their love of God;

Jews too worshipped the calf, the Baal, Astaroth, the star Sirius, and they loved them more than they loved God;

moreover, the pagan Arab - in the pre-Islam or ignorance period - worshipped angels and their statues and loved them as did they love God.

^{165 b} in Mohammed.

^{165 c} And their hearts do not incline to the peers, neither to others.

^{166 d} i.e. The chiefs of religion like Jewish rabbis, Christian monks, patriarchs and clergies and Muslim scholars who are in error and misguidance, and their own people follow them in their misguidance, when they see the affliction in the Barzakh (or spirit-world or the afterlife), then they will disown their followers who follow them blindly, and say to them: "We did not oblige you to follow us blindly, but we merely invited you and you obeyed us in our program [of the enthusiasm about God's peers] and misguidance [of the idolatry and association with God]; so if you had pondered with your minds, then you would have followed the program of the truth [brought by the apostles of God], and would not have followed us in our program and in our religious way [of assigning peers to God]; God gave you the reason, the sight and the insight, but you did not use any of that, therefore, don't blame us, but blame yourselves."

^{166 e} i.e. they will have no way to escape the torment.

^{167 f} So as did God warn them in the life of the World that if their work is not devoted to God alone, they will not be rewarded accordingly, but they will be punished,

¹⁶⁷^g Then at that time, they will say: "Would that we have not expended our money for the sake of angels, neither for the sake of the Christ, nor for the sake of sheikhs and imams. Had we expended it for the sake of God, then God would have rewarded us for it, and increased us out of His favor; had we made our work exclusively pure for the sake of God, and had not we associated, by our work, anyone of His servants together with Him, then God would have accepted it from us and rewarded us accordingly."

As such will they regret for what they missed in the past, when the regression will not avail them anything.

The context of the aya is in the past tense, because it means: This was the condition of the ancient who blindly followed their religious leaders in their enthusiasm and conception, and as such will be the consequence of the contemporaries in case they blindly follow the leaders of misguidance in their program [of the enthusiasm and association with God.]

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[Some of the Arab forbade for themselves some of the cattle which they called: the "bahiera", the "sa’eba" and the "wassiela"; therefore, God forbade them from such doing, and He said:]

^{^[169]} 168. O people! Eat of the lawful^{a and} wholesome [cattle] which is on earth, and do not follow Satan [concerning the forbidding of the cattle] step by step^b; for he is to you a manifest enemy.

^{^[170]} 169. [Satan] only commands you to [do] evil^c [deeds] and the fornication^d, and that you should say – ascribing to God – such things as you know not ^e.

^{^[171]} 170. When they^f are told, "Follow [the statements] that God has revealed [in the Quran]," they say, "We follow only [the traditions and customs] that we found our fathers holding!"

What if their fathers did not understand^g, and were not guided [to the truth]?

^{168 a} i.e. We have made it "lawful" to you, not unlawful; and in addition to its being lawful, it is also "wholesome" and delicious; so why do you forbid it?

^{168 b} i.e. do not follow the design and plan of Satan; this is a parable about someone blindly following another.

^c i.e. to do bad deeds; because usually every disobedience has its evil consequence.

^{169 d} i.e. He also commands you to adultery and homosexuality.

^{169 e} So that you make something lawful and another unlawful; e.g. you say: God has forbidden us [out of the cattle]: the "Sa’eba", the "Wasiela", the "Bahiera"...etc. while these are only the commands of Satan to which he bids you.

^{170 f} i.e. the pagan Arab.

^{170 g} Had they used their minds and reason, they would not have worshipped the stone.

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^{^[172]} 171. The likeness of those who disbelieve^{a is} as the likeness of one^b who cries at that which does not hear: nothing but calling and crying^c.

[That is because they are] deaf^d, dumb^e, blind^f and they do not understand^g.

^{171 a with} their stubbornness and abstention from believing.

^{171 b} He was Prophet Abraham – salam be to him – and that was when he gave food to the idols and said: ("Would you eat [of this food]!? What ails you that you are not speaking!?" Then he turned, beating them with [his] right hand. And [his people] came along toward him, rebuking.)

The meaning: God – be glorified – says: your likeness, O Mohammed, with these disbelievers and your speaking to them is like Abraham and his crying at the idols which neither heard nor understood; so similarly the disbelievers do not hear your words because of their stubbornness and extreme pride.

^{171 c} i.e. your speaking, O Mohammed, to these idolaters is nothing but only a crying and shouting that went with the wind …

^{171 d} to listen to the truth.

^{171 e} to utter the truth.

^{171 f} to look to the signs and proofs.

^{171 g} Because they blindly follow others, and the blind follower does not use his mind and reason.

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^{^[173]} 172. Believers, eat of the 'good and wholesome' [foods] wherewith We have provided you, and render thanks to God if you do worship Him alone.

^{^[174]} 173. [God] only prohibits for you the eating of the carrion, the blood, the meat of pigs^a, and the [cattle] dedicated to other than God.

If one is forced [to eat these]^b, without desiring [the pleasure] nor [repeating or] transgressing [the prohibition by God], it is no sin for him [to eat of it once only]; surely, God is Most Forgiving^c, Most Merciful^d.

^{173 a} Because it is filth and abomination.

^{173 b} Because of starvation or obligation or fearing of the killing if he does not eat.

^{173 c} those obliged by necessity.

^{173 d} to the needy.

Nowadays, most of the Islamic sects have started to eat of the cattle sacrificed to those other than God: the meat of the vowing and the like:

So that they vow to the imams, sheikhs and prophets then they distribute that to people to eat it, while this is not allowed; its meat is forbidden to those who eat it exactly like the pork or the meat of the pig, because it has been dedicated to those other than God.

The vowing to those other than God is not allowed, even though it be to Prophet Mohammed – salam to him. As such is also the eating of the bread distributed in the name of Imam Abbas, which is called the Bread of Abbas; similarly are also the candies distributed in the names of imams and sheikhs as a vowing.

Therefore, all these kinds of food are forbidden, and it is not allowed to distribute or eat it.

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[Then God – be glorified – started again to dispraise the scholars of Jews and others who close their eyes about seeing the truth, and do not guide their people to the right: who see their people straying away in their misguidance and falling in the association error, while they keep silent about what they see as if they do not know: lest their people may hate them if they tell them the truth, and lest they may stop giving them the gifts and the money which they gain in the name of the religion, and lest they should lose their position; therefore, He said:]

^{^[175]} 174. Those [scholars of Jews and others] who conceal that of the Scripture which God has revealed^a, and purchase a small gain in exchange of it^b; they [will] eat in their bellies nothing but fire^c. God shall not speak to them on the Day of Judgment^d, neither purify them^e, and there awaits them a painful chastisement.

^{^[176]} 175. Such [religious scholars just mentioned] are they who have chosen the misguidance instead of the guidance, and the doom instead of the forgiveness^f; so how can they withstand the Fire^g!?

^{^[177]} 176. That [doom is for them] because God has revealed the [heavenly] scripture including the truth^h, and surely those [religious scholars] who contradict the [heavenly] scripture are at wide schismⁱ, far [from the correct way.]

^{174 a} i.e. they conceal the commandments of God which He revealed in the heavenly books: about the ‘exclusive devotion to God’, and the forbidding of the idolatry and joining others with God, and the other religious instructions.

^{174 b} i.e. they exchange it for the wealth of the World, which is only little in comparison to the afterlife.

^{174 c} i.e. nothing will enter their bellies, and they will not eat in their spiritual mouths but only fire; because they are ethereal spirits, and the fire enters their interior from every side, and no barrier may prevent it. This has been interpreted at the beginning of this book.

^{174 d} But He shall speak to the God-fearing: so as to congratulate them for their admission into Paradise [in heaven.]

^{174 e} i.e. neither will He abate their sins.

^{175 f} Because they have been silent about the bad deeds of their people, and have not guided them to the righteousness, while they can reform them, and have not forbidden them from the idolatry and the association lest their people should hate them, and then might not give them money.

^{175 g} i.e. Had they tasted the torment of that fire only for one minute, they would have forsaken all the wealth and position, and would have sought after the Next Life and after God's forgiveness: that is by complying to their Lord's command, and by inviting their people to the ‘devotion to God alone’, and forbidding them from associating others with God; but coveting of the wealth and position distracted them from the Next Life and the forgiveness.

^{176 h} i.e. which is "the exclusive devotion to God alone" and to worship God alone, in addition to forbidding the idolatry and associating others with God. But they changed and altered the statements and laws that God revealed.

^{176 i} i.e. in dispute and wrangling among themselves, so far from the correct way.

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[When there had been much dispute between Jews and Muslims, concerning the 'Quibla' or the direction of prayer, this aya was revealed:]

^{^[178]} 177. Righteousness is not that you turn your faces towards East or West^a; but righteousness is that one should believe in God [alone^b], and the Last Day^c, and the angels^d, and the Scripture^e, and the prophets^f,

and that he should give money for [God's] love^g to [the poor] kinsmen, to orphans, the needy, the way-farer^h, and to those who askⁱ, and in the ransom [of captives and slaves^j]; and that he should be steadfast in prayer^k, and give the Zakat [alms]^l; and those who fulfil their covenants^m which they have made; and those who are firm and patient during poverty and illness and at the time of violenceⁿ.

Such are the truthful^o; such indeed are those who ward off [the Fire^p.]

^{177 a} It means: Doing righteousness is not limited to the 'direction of prayer' whether it be towards Mecca or towards the House of Jerusalem.

^{177 b} And should not associate anyone or anything with Him.

^{177 c} i.e. Doomsday: because the earth will tear up on that day, so there will not be any day and night on earth afterwards.

^{177 d} i.e. he should believe that angels are the servants of God, but not His daughters as do the idolaters claim.

^{177 e} i.e. he should believe in all the heavenly books.

^{177 f} i.e. he should believe in all the prophets, and should not deny anyone of them.

^{177 g} i.e. for the love of God, and for the sake of God; but if he gives the money for the love of people, then such act is not a righteous act, and he will not be recompensed for it.

This is like one who expends his money for the sake of imams and sheikhs and for their love, or for the sake of prophets, then he will not be rewarded for it, and it is not any righteous deed, but it is some kind of 'associating or joining others with God'.

One kind of such 'associating with God' is the 'Waqf' i.e. the consecrating or dedicating of some property for imams, sheikhs [and others]; it is not allowed because it is some kind of the 'associating with God'.

Therefore, the righteous work is to give the money – with God's love – to …

^{177 h} i.e. the traveller who is away from his family and country, the stranger away from his homeland and the guest.

^{177 i} i.e. those who beg for alms; because not every needy man asks for alms.

^{177 j} i.e. he gives money to free the captive from captivity, and also for freeing the slave when the latter becomes old.

^{177 k} i.e. he keeps up to it, and carries it out in its due time.

^{177 l} i.e. he gives the Zakat or the prescribed alms out of his money.

^{177 m} i.e. the covenants and the vows which are between themselves and God, as are the pacts between them and people, each has to be fulfilled.

^{177 n} i.e. they persevere patiently at the time of war and when fighting the enemy.

^{177 o} i.e. they are truthful in their word when they said: "We believe" and they are righteous.

^{177 p} i.e. those who ward off the fire of Hell, by doing such laudable manners.

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^{^[179]} 178. Believers, [equitable] retaliation is prescribed for you concerning the slain^a:

[Then God – be glorified – explained about the retaliation:]

the free-man for the free-man, the slave for the slave, the female for the female^b.

But as for him who is pardoned somewhat by his brother^c, then grant the demand with gratitude^d and compensate him with kindness^e.

This^f is an alleviation [of sentence for you] and a mercy [to you] from your Lord.

And whoso transgresses after this will have a painful chastisement^g.

^{^[180]} 179. And with [the obligation of] the retaliation there is [saving of] life for you^h, O men of discerning hearts, that you may ward off [the murder, because of the retaliation.]

^{178 a} i.e. We have prescribed for you, as had We prescribed for those before you in their Books, to do the same in the retaliation of the slain; i.e. to do to the killer the same as did he do to the slain: this in case the killing was deliberately, but if the killing was by mistake, the killer will not be killed, but the due blood ransom will be taken from him.

^{178 b} i.e. the free man will be killed if he kills a free man like him, and the slave will be killed if he kills a slave like him, and the woman will be killed if she kills a woman like her.

While the free man will not be killed if he kills a slave, but the due blood ransom will be taken from him, and will be lashed and imprisoned; similarly if he kills a woman. But if he kills two slaves or two women, he will be killed for them.

The slave will be killed if he kills a free man, whether a male or a female.

The woman will be killed if she kills a man whether he be free or slave.

^{178 c} i.e. if the brother of the slain pardons the killer, and agrees about the due blood ransom but not the killing, then no blame concerning that; and if there is no brother of the slain, then his father, his son or the nearest of his kindred, if the slain has no father, son or brother.

^{178 d} i.e. the killer must obey the words of the slain's brother, by giving the due blood ransom, and to thank him for his kindness.

^{178 e} i.e. he too must give the due blood ransom with appropriate courtesy, without postponing or refusal.

^{178 f} i.e. this statement of abolishing the killing for the killer if the slain's brother agrees about the due blood ransom.

^{178 g} i.e. after giving the due blood ransom, and he kills another person, then he will be lashed till death.

While as regards the one who kills by mistake, God has explained that in the Quran 4: 92, which means:
(It is not for any believer to kill any believer unless [it be] by mistake.

Anyone who has killed a believer by mistake must set free a believing slave, and pay the blood-wit to the family of the slain, unless they remit it as a charity.)

And this will be explained when chapter 4 will be interpreted, by God's will.

^{179 h} i.e. Because anyone that intends to murder, will remember the retaliation, and so will refrain; therefore, this will be a cause of life saving.

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[Then God – be glorified – explained that when death approaches the rich, he should write a will to his parents and his poor relatives, to give them out of the inheritance money, in addition to their share] :

^{^[181]} 180. It is prescribed for you that when death approaches^a anyone among you, if he leaves wealth^b, that he should make a will to [his] parents and relatives^c in a suitable manner^d. [This is] a duty of those who [prefer to] ward off [the disobedience of God.]

^{^[182]} 181. If anyone changes [the will] after hearing it [from the deceased], the guilt shall be on those [guardian and witnesses] who make the change [in the will of the deceased], for God is All-Hearing [of their words], All-Knowing [of their deeds.]

^{^[183]} 182. But if anyone fears [unintentional] partiality^e or [deliberate] wrong-doing^f on the part of the testator^g, and brings about a fair settlement among them^h there is no wrong in him: for God is All-Forgivingⁱ, Most Merciful^j.

^{180 a} i.e. when his death hour becomes near.

^{180 b} i.e. if he leaves much money.

^{180 c} i.e. he has to make a will to his parents and his poor relatives, whether they are his heirs or not, because this will is an excess surplus, apart from the inheritance, particularly for the poor among them: so that the guardian will give them out of the inherited wealth, i.e. the money or the food like the wheat, the date and the raisin etc. according to the will of the deceased.

^{180 d} i.e. to give more in excess to those of them that are in need.

^{182 e} i.e. inclination away from the truth, concerning what he recommends for his relatives; and that is unintentionally on the part of the testator.

^{182 f} i.e. deliberate inclination away from the truth.

^{182 g} i.e. the patient, before his death, when he says his will.

^{182 h} i.e. the man, present near the patient when he gives his will for his relatives; and that man gives him a fair advice, by saying to the patient: "That man of your kindred is poor, so don't forget about him; and that boy is an orphan and is one of your relatives, so give him an excess; and Zayd is in need, while Am'r is not in need, so give to Zayd more than you give to Am'r, and so on."
Therefore, this righteous man is not condemned and is not any sinner, but [God] will reward him.

^{182 i} He forgives for the dying man, if he bequeath to his parents, his poor relatives, the orphans and widows.

^{182 j} to the poor, when He has made for them such portion of the wealth, and He has recommended the Zakat alms for them.

Comment:

The testator or the man about to die, can bequeath one third of his wealth to be expended following his death,

or he may offer out of [the third of his wealth] to his relatives or to some other poor people, before his death, and the rest is to be expended following his death for feeding the poor, the orphans or for offering them dresses, or some other ways as did the deceasd recommend.

But it is not for the one near death to offer or bequeath, to anyone to be expended out of his wealth and following his death, more than one third [of his wealth] in case he has children.

Moreover, the guardian should not dispose with the wealth of the testator according to his own desire or opinion.

And a supervisor should be assigned on the guardian in order that he should not betray the will and devour the wealth of the orphan; the supervisor should be one of the deceasad’s relatives, and if there is none of the deceasad’s relatives or the heirs, then one of other people; the supervisor should not be the father, the son or the brother of the guardian, lest he may agree with the guardian to devour the wealth of the orphans.

In addition, if there remains, with the guardian, some excess out of the one third and after fulfilling the will, such remnant of the wealth should be returned to the heirs to be distributed among them.

The guardianship of the guardian will be kept up for the young among the heirs till they attain their adulthood. While the adult and the rightful heir can dispose with his right as he likes, and the guardian has no authority over him.

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^{^[184]} 183. Believers, fasting has been prescribed for you, as had it been prescribed for those [Jews, Christians and others] before you, that you may ward off [diseases^a by the fasting.]

[Then God – be glorified – explained about its duration:]

^{^[185]} 184. Certain days [of the month of Ramadan] that are counted^b; but if anyone is ill or on a journey [and is unable to fast], then [let him break his fast and afterwards to fast an equal] number of other days^c;

and as for those [ill and the travellers who are] able [to fast, they should give] a ransom [in case they break their fast]: the feeding of one of the needy^d – but whoso, of his own accord, offers more it is better^e for him^f.

Surely, it is better for you^g that you fast, if you did but know^h.

[Then God – be glorified – explained when such counted days of the fasting are:]

^{^[186]} 185. [Such counted days of the fasting are the days of] the month of Ramadan wherein was revealed the Quranⁱ: a guide for mankind^j, and manifestations of the 'Guidance'^k and the 'Furqan'^l [or the 'sundries'.]

So anyone of you is present [at his home-town] during the month^m, let him fast [the month], and anyone of you is ill or on a journeyⁿ, then [let him fast an equal] number of other days^o;

God intends for you easiness; He does not want to put you to difficulties^p; and that you should make up the prescribed period^q, and to glorify God^r for that He has guided you^s; and that you may be grateful^t.

^{183 a} It is narrated that Prophet Mohammed – salam to him – said: ((Fast [in Ramadan], and you will become healthy.))

Moreover, the fasting purifies the soul and trains it to patience and avoiding the forbidden things, so that the soul will ward off God’s punishment.

^{184 b} Twenty nine or thirty days, but never thirty one.

It was the custom of the Arab to count their gold coins for anything they want to buy, if it is worth of less than thirty gold coins; but if it costs more than thirty coins, then they weigh the coin golds, because such gold coins were not very identical, and when the sum was more than thirty, then there will be some difference.

^{184 c} when he returns to his city or he restores his health.

^{184 d} he should give half of a (Sa'a) measure of wheat for each day of the breaking of his fast. The (Sa'a) is about 3 kg of wheat. Therefore, he should give about one and a half kilograms of wheat for every day when he broke his fasting.

^{184 e} i.e. whoso feeds more than one of the needy; such contribution of food for the needy is better for the contributor with his Lord.

^{184 f} And let him fast when he returns to his city, or when his condition becomes better.

^{184 g} the ill and the travellers who are able to fast, the fasting is better than you break your fasting and give the ransom.

^{184 h} if only you know the advantages of the fasting to the health and for the reward in the Next Life.

Some Advantages of the Fasting

Doctor Sabri Quabbani said in his book (Your doctor with you) fifth edition, page 88 about the treatment of hypertension, he said: “Among the important advices to the patient with the arterial hypertension is to fast one day in each week, and that his food in this day should be restricted to vegetarian foods exclusively and to salads, in addition to decreasing the salt and liquids … for this will help the body to excrete the poisons that have accumulated during this week and give the liver a time opportunity to renew its function and activity.”

^{185 i} Lit. it means the "recital" which is what Gabriel recited to Prophet Mohammed – salam to him – it is the Quran, which is the name given even to one aya, one soora or the whole Quran.

It means: The Quran revelation started in the month of Ramadan on the night of the Qad'r (or the night of importance: the 27^th Night of Ramadan)

^{185 j} i.e. guiding people to the correct way.

^{185 k} i.e. including the manifestation of the Tablets which Moses brought from God, and which were guidance to the Children of Israel.

^{185 l} i.e. including also some of the Torah which came discrete, and which they wrote in the "Torah Collection", and so it became a book [most of which is now included in the Old Testament.]

^{185 m} and he does not travel.

^{185 n} And he is not able to fast.

^{185 o} i.e. he has to fast an equal number of other days, the same as those in which he broke his fasting; that is when the patient is cured of his disease, and when the traveller returns to his family.

^{185 p} i.e. He made the breaking of the fast allowable to you during the illness and journey in order that He does not impose on you something that is so difficult for you and which you cannot do.

^{185 q} i.e. to complete the days of Ramadan during which you have broken your fasting.

^{185 r} which is the glorification in the Eid prayer [: to say Allahu Akbar …etc during the Eid prayer.]

^{185 s} to the religion of the Islam.

^{185 t} for God's bounties to you, when He gave to you health and so you fasted.

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[One of the companions of the Prophet asked him: "Is our Lord Near so that we can pray Him in secret, or is He far so that we should cry out to Him?"

Therefore, this aya was revealed:]

^{^[187]} 186. And when My servants ask you [Mohammed] concerning Me, I am always Near ^a;

I answer the prayer's prayer when he prays to Me^b.

So let them seek after My answer [by being obedient to Me] ^c,

and let them believe in Me^d [and in My Holy Names];

haply so they may be led aright^e.

^{186 a} i.e. I hear the prayer's prayer as does the one near to them hear.

^{186 b} i.e. I answer the prayer's prayer once he asks of Me, and I grant him his demand once he requests. And I do what is better for him: so that if his request is advantageous to him, I will offer to him what he wants; but if his demand is not beneficial to him, I shall postpone the answering of his request to another time.

^{186 c} i.e. let them seek after My answer to their prayer and My good pleasure about them: by obeying My commands.

^{186 d} i.e. that I AM One, Generous, Most Merciful, All-Answering of the prayer, Most Forgiving and My other beautiful attributes and fair names.

^{186 e} i.e. so that they may find the truth and be guided to it.

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[People before the Islam, were accustomed to fast for twenty three hours of every day of their fast, i.e. they ate for one hour following the sunset, then they fasted the rest of the day and night as a whole, then they broke their fast one hour after the sunset.

Moreover, the sexual intercourse was unlawful to them in the days and nights of the fasting.

This in fact is the custom of Jews till now.

Then when the aya of the fasting was revealed to the Prophet – salam to him – the Muslims started to fast as had [Jews]been accustomed to in their fasting, and because the time of the fasting was short, which was only one hour, some Muslims could not attend the breakfast meal and could not eat any food; that was because of some affairs which impeded them from the breakfast in time, or they slept by chance at that time of the breakfast, and when they awoke they saw the time of the breakfast have passed away, so they continued their fasting till next day, and that was so difficult for them.

On the other hand, some youths among Muslims did not forbear keeping without sexual intercourse, so when it was the breakfast time, they went in to their women.

God knew that and wanted to alleviate it for them, so He revealed this aya:]

^{^[188]} 187. It is made lawful for you to make sexual contact with your wives during the nights of the Fast^a.

They are your cloak [and cover] and you are their cloak [and cover.]

God knew that you used to defraud yourselves^b, so He has relented towards you^c and has forgiven you^d.

Henceforth, you may have sexual intercourse with them [by night], and crave what God has ordained for you^e.

And eat and drink^f until the whiteness of the dawn will be distinct to you from the blackness of night at dawn.

Then continue the fast till the night^g.

But never have sexual intercourse with them at the time of your devotion [for worship] in mosques^h.

These are the rulesⁱ of God, so draw not near to [contradict or change] them.

As such does God make clear His revelations [concerning the rites of religion] to people, that haply they may ward off [the disobedience of God.]

^{187 a} i.e. during every night followed by a day of fasting.

^{187 b} Because man tricked his wife and contacted her while she was reluctant on the nights of the fasting.

^{187 c} i.e. He turned towards those of you that repented.

^{187 d} i.e. He pardoned those who did not repent; because some of them went in to their women, then they felt remorse and repented, while some others went in and were apathetically silent.

^{187 e} i.e. seek after the lawful [sex] which God prescribed for you, but never seek after the forbidden [sex] with those other than your women.

^{187 f} at any time of the night you like.

^{187 g} Muslims nowadays have mistaken in their breaking of the fast, because Sunnis have their breakfast at the sunset time, while Shiites break their fast some twelve minutes following the sunset, i.e they break their fast before the coming of night, while God commanded: (Then continue the fast till the night), and He did not say: till sunset, while the night is when darkness settles and stars appear; so breaking of the fast is not allowed until after sunset by about twenty five minutes at least or at the appearance of seven stars in the sky.

The indication of this is that people call the prayers: the ‘sunset prayer’, and the ‘Isha (or night)’ prayer; the sunset prayer is at the time of sunset, while the Isha (or night) prayer is after sunset by one and a half hour.

So can we call the Isha (or night) prayer as the sunset prayer or do it at sunset time? No, it cannot be called the sunset prayer, but it can be called the night prayer.
Similarly the 'night' cannot be there until the coming of the darkness and appearing of the stars.

Moreover, the time of few minutes following sunset cannot be called 'night', but it is more correctly called the sunset time.

^{187 h} i.e. don't make sexual intercourse with your wives when people are devoted to worship in the mosques, particularly in the period between the sunset prayer and the Isha (or night) prayer.

^{187 i} or stated laws of God.

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^{^[189]} 188. You shall not devour each other's'wealth, without any right^a, nor shall you present it to judges^b [and officials as a bribe] in order that you may devour^c a part of the wealth of men sinfully^d, the while you know^e [that it is not your right.]

^{188 a} And take it undeservedly.

^{188 b} i.e. you send the bribe to the judges and officials.

^{188 c} by appealing.

^{188 d} i.e. you send money to the judges and officials as a bribe in order that they judge for you and judge that the right is for you, and by that you take the wealth of people illegally.

^{188 e} that the property you take is not yours but it is the property of other people.

Therefore, the bribe is forbidden for the one who presents it and for the one who receives it.

[God's messenger – salam to him – said: "The one who gives the bribe, the one who accepts it and the one who mediates between the two; all of them will be in the Fire [of Hell.]" – The commentator. ]

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[The custom of Jews was that they gave alms in the commencement of every lunar month, so that most of them came [each] to his poor neighbor from the roof of his house to give him the food [of alms], and it might be by chance that the wife of his neighbor was naked or bare-legged or some of her body appeared, so the one who brought the food would see her, and the poor man would become sad for that.

Some of them would go deliberately to his neighbor's house from the roof, in order to look at the wife or the daughters of his neighbor.

Then when the Islam religion appeared, Mo'aaz son of Jabal went to the Prophet – salam to him – and said to him: "God's messenger, Jews say: God – be glorified – made the new moons in order that we may give charity when we see the crescent of the new month; is this true?

Therefore, this aya was revealed:]

^{^[190]} 189. They ask you [Mohammed] about new moons^a.

Say^b: They are appointed times for people^c and [for] the pilgrimage^d.

And righteousness is not that you come to houses from their roofs^e, but righteousness is that one should ward off [the disobedience^f];

so come to houses from their doors [to give your alms], and ward off [the punishment of] God [concerning what He forbids you from], haply that you may be successful^g.

^{189 a} Are they time appointments for doing charity and craving God's good pleasure by giving the alms?

^{189 b} i.e. Say, Mohammed, to them.

^{189 c} By such time appointments, people will know the calculations, the counting of months and years, and the time of their fasting, breaking the fast, the Idda or the divorce period of their women, and the time for repaying their debts, and so on.

[In the Torah or the Old Testament: the Book of Psalms: 104:19 "He appointed the moon for seasons." – The commentator.]

^{189 d} And by which also they know the time of the pilgrimage to Mecca.

^{189 e} i.e. the piety and righteousness is not that which you do, when you give the alms at the beginning of the lunar month when you see the new crescent of the new month, and you then go to the roof of your poor neighbor's house, to look with lust at the wife and the daughters of the poor.

^{189 f} and avoid the forbidden things.

^{189 g} in gaining the reward of God, if you abandon such customs and comply to the command of your Lord.

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[A group of Muslims set forth to fight the Meccan idolaters; and they encountered some of non-Meccan idolaters who had money, so they killed them and took their money; therefore, this aya was revealed:]

^{^[191]} 190. Fight [exclusively] for the cause of God^a, against [only] those [idolaters and associaters] who fight against you^b,

and begin not aggression^c; God loves not the aggressors [on people.]

^{^[192]} 191. And [O Muslims] slay the [idolaters of Mecca who fought you] wherever you find^d them, and evict them whence they evicted you [from Mecca]; and "seducing" [people] ^e is worse than the slaying [in the Inviolable months.] ^f

But [O Muslims] fight them not at the Sacred Masjid [of Mecca], unless they [first] fight you therein; but if they [begin to] fight with you therein, slay them.

Such is the reward of the non-believers [: the slaying and evicting.]

^{^[193]} 192. So, should they refrain [from their wickedness and convert], then surely God is All-Forgiving [to those who repent], Most Merciful [to those who convert.]

^{190 a} And don't fight for the money.

^{190 b} But do not fight others if they do not fight you.

^{190 c} i.e. do not transgress on others if they do not transgress on you.

^{191 d} i.e. wherever you find and seize them.

^{191 e} i.e. their seducing people and barring them from belief; for the Meccans used to deceive people by saying to them: "Mohammed is a sorcerer, so don't believe him."

^{191 f} Because a Muslim killed an idolater in the inviolable months, so they defamed Muslims; therefore this aya was revealed, which means: the seducing of people by the Meccans and barring them from belief is more worse, in the sight of God, than the slaying in the inviolable months.

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^{^[194]} 193. And fight with them until there is no more 'deception and persecution', and until [they show] compliance to God.

But should they refrain [from their 'deception and persecution'], then let there be no punishment [on those who refrain from the 'deception and persecution' and who then convert], but only on wrong-doers [who deceive people and bar them from believing.]

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[The Pagan Arab: the idolaters and associaters, prevented the Prophet – salam to him – from the Umrah (or the visitation to the House of God at Mecca) in the Inviolable month: Zul- Qa’dah in the year of the Hudaybiyyahh 6 A. H. and the truce was agreed upon between the two parties, but the idolaters and associaters betrayed the covenant afterwards.
Then when the Prophet wanted to fight them, Muslims became embarrassed from fighting, because that also was during the inviolable months; therefore, this aya was revealed, so Muslims rose up to fight the associaters and idolaters, they overcame them and conquered Mecca.]

^{^[195]} 194. An inviolable month is for an inviolable month^a, and inviolable [things] demand retaliation^b, and whoso transgresses against you [believers], then transgress against him in like manner as he transgresses against you^c,

but ward off [the disobedience of God^d] and know that God is with^e those who ward off [His disobedience.]

^{194 a} i.e. this month is for that month, so as did they transgress on you in the inviolable month and prevented you from entering into Mecca, then fight them and prevent them from entering into the House of God.

Then when the Prophet conquered Mecca, he ordered his crier to cry out: "From now on, no idolater or associater should come to pilgrimage, neither any naked one should circle round about the House of God."

The inviolable months are four: Zul-Qa’dah, Zul-Hijja, Muharram and Rajab. During these months, they forbade the fighting to the extent that if a man sees the killer of his father or brother during these months, he will not do him any harm. Zul- Qa’dah was called so because they refrained from fighting during it.

^{194 b} i.e. any inviolable thing, belonging to you, which they violate, then you should violate an inviolable thing belonging to them in retaliation of the inviolable thing which they violated for you, and punish them similarly according to their transgression on you.

^{194 c} i.e. punish them with a punishment that is just like their transgression on you.

^{194 d} Concerning that from which He ordered and forbade you.

^{194 e} i.e. He is with them by helping them; i.e. God helps those pious who ward off God's disobedience, and He gives them victory.

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[God commanded them to fight the associaters and idolaters, then He followed that by encouraging them to expend:]

^{^[196]} 195. Expend [out of your money] in the cause of God^a, and make not your own hands [stinginess] contribute to [your] destruction^b, and give charity [to the wounded]; for God loves those who give charity^c.

^{195 a} The meaning: Spend money for preparing weapons and means of war and to buy horses in order that you can overcome your enemies.

^{195 b} because of the little amount of weapon, and so your enemies will seize and kill you.

This is confirmed by His saying – be glorified – in the Quran 8: 60, which means:
([O Muslims] prepare against them whatever force and stationed cavalry you can, to make God's enemies and your enemies in dread thereby.)

Actually, God – be glorified – said: (make not your own hands), and He did not say: “make not your own selves”: it means : it will be according to the expenditure of your own hands: if you open your hands to expend your money you will be victorious, but if you become niggardly and do not expend you will lead yourselves to ruin and destruction.

^{195 c} So He will reward them with an excellent reward.

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^{^[197]} 196. And complete [the rites of] the 'Pilgrimage'^a and [the rites of] the ' Umrah’ (or the visitation to the House of God at Mecca) ^b for [the sake of] God,

but if you are prevented^c, then present an offering [for sacrifice] such as you may find,^d

and shave not your heads until the offering shall reach its destination^e.

But whosoever among you is ill or has an ailment of the head^f must pay a ransom: either fasting or almsgiving or offering^g.

But when you are safe again^h; then let him who would live – [in Mecca] for the ' Umrah’ (or the visitation to the House of God at Mecca) till the pilgrimageⁱ – present an offering [for sacrifice] such as he may find^j. And whosoever cannot find such [an offering]^k, then [he should fast] a fast of three days while on the pilgrimage, and of seven [days] when you have returned [to your countries]; these are ten^l [days to] complete^m [his pilgrimage.]

That [statement] is for him whose family is not resident near the Inviolable Masjid [at Mecca.]ⁿ

And ward off [disobeying the commands of] God, and know that God's punishment is much severe [to those who disobey Him.]

^{^[198]} 197. [The months of] the pilgrimage are the months known^o [to people.]

If anyone imposes [on himself] the pilgrimage [and the 'Umrah’ (or the visitation to the House of God at Mecca)] in these [months], then he should not make any sexual intercourse [with his wife], nor any disobedience^p nor any quarreling during the [days of the] pilgrimage [and the 'Umrah’ (or the visitation to the House of God at Mecca), but you should devote yourselves to the obedience and worshipping of God].

And whatsoever good you do, surely, God knows it^q.

And furnish [yourselves with righteous work for your journey]; but the best provision [for the ethereal Next Life] is righteousness. Therefore beware of My [punishment by observing My commands and avoiding My forbidding], O men of 'understanding and reason'^r.

^{^[199]} 198. There is no objection against you that you may seek the bounty of your Lord [by working and trading, before and after the 'Ihram'^s.]

But, when you press on in the multitude from 'Arafat' [going to the 'Muzdalifa'], remember God by the Sacred Monument^t.

Remember Him as He has guided you^u, although before the [Islam religion] you were of those astray [from the way of the truth.]

^{^[200]} 199. Then press onward with the multitude [from the Muzdalifa to Mina^v] whence the people^w [of Mecca] pressed onward with the multitude,

and ask forgiveness of God^x; God is All-Forgiving^y, Most Merciful^z.

^{196 a} Which is the visiting of the House of God at Mecca, at certain time appointed for the pilgrimage.

^{196 b} Which is the visiting of the House of God at Mecca at any other time.

It means: Complete the rites of the Pilgrimage if you come for pilgrimage and the rites of the Omra if you come for the Omra; and let your purpose be for God's good pleasure and seeking after His reward.

^{196 c} i.e. if your enemy besieges and prevents you from entering to Mecca like what happened in the year of the Hudaybiyah, or if your enemy prevents you from completing the pilgrimage.

^{196 d} i.e. then present any of the cattle that you can afford to sacrifice it in order to remove the 'Ihram' [or the obligation], and to fulfill the pilgrimage.

^{196 e} i.e. do not remove your 'Ihram' [: the obligation and the wear], and do not shave your heads until the meat of the sacrifice is distributed and it reaches to those worthy of it.

^{196 f} And he wants to shave his head before removing the Ihram [or the obligation and wear.]

^{196 g} i.e. Then a ransom is due of him, in case he shaves his head before removing the Ihram [or the obligation and wear.]

Afterwards, God – be glorified – explained the kind of such ransom: he has to choose one of these three things:

1- either he fasts for one day,

2- or he devotes himself for prayer at night: to pray thirteen rak'aa or bowings in prayer; which is the excess prayer.

3- or he gives alms to a poor, similar to the ransom of the fasting in case he breaks his fast in his journey; its amount was a quarter of a dinar (at 1967: the date of publishing the first edition of the interpretation in Arabic.)

^{196 h} i.e. if you are safe of the enemy and there is nothing to prevent you from completing the pilgrimage, then complete the rites of the pilgrimage at Mecca as it is prescribed.

^{196 i} i.e. whoso comes to Mecca for the 'Umrah’ (or the visitation to the House of God at Mecca), before the time of the pilgrimage, and he stays in Mecca enjoying his health, eating and drinking until the time of the pilgrimage then to carry out the pilgrimage together with people.

^{196 j} i.e. he has to sacrifice any of the cattle that he can afford, to show gratitude to the grace of his Lord, for that He let him safe at Mecca enjoying the eating and drinking.

^{196 k} i.e. anyone cannot find any of the cattle to sacrifice, and he cannot afford its cost in order to buy it.

^{196 l} the one [of those coming to Mecca for the 'Umrah’ (or the visitation to the House of God at Mecca) before the pilgrimage and then staying till the pilgrimage time] who cannot afford any of the cattle to sacrifice.

^{196 m} i.e. such ten days which he fasts will fulfill the pilgrimage of the one who cannot afford any of the cattle to sacrifice, and he then will not doubt about the completeness of his pilgrimage.

^{196 n} i.e. that statement concerns the one who is far from Mecca, and it does not concern the people of Mecca.

^{197 o} i.e. People know these months of the pilgrimage, which are the four Inviolable Lunar Months: Zul- Qa’dah, Zul-Hijja, Moharram and Rajab.

^{197 p} Like the backbiting, tattling, ridiculing people and mockery.

^{197 q} So He will reward you for it.

^{197 r} i.e. men of discerning hearts.

Therefore, this aya declares that man, together with his wife, should abandon the sexual intercourse during the days and nights of the pilgrimage; i.e. as long as he is in the Ihram [or the obligation and the wear of the pilgrimage.]

^{198 s} Which is the obligation and wear of the pilgrimage.

^{198 t} Which is a mountain at the terminal end of the Muzdalifa, called Mount Qath'h.

It means: Remember God in the Muzdalifa with prayers, supplication and glorification. Because God – be glorified – said: (by the Sacred Monument) but not (at the Sacred Monument.)

^{198 u} i.e. remember Him so much as He has guided you to the Islam religion and saved you from the misguidance and idolatry.

^{199 v} On the day of the sacrificing, to throw the Jamarat.

^{199 w} Because the soora was revealed in the city of Medina, and the addressing is to the people of the Medina city.

^{199 x} for your sins.

^{199 y} to those who repent.

^{199 z} to those who regret.

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^{^[201]} 200. And when you have completed your rites^a,

then mention God [with glorification and exclusive devotion] as you used to mention your fathers^b [with praise] or even with much more praise^c.

[Then God – be glorified – mentioned about the different purpose and intention of people who ask of Him:]

But of mankind is the [idolater and associater^e] who says: "Our Lord! Give to us^f in [this life of] the World"^g, and he has no portion in the Next Life.

^{^[202]} 201. And of them [also] is the [believer] who says: "Our Lord! Give to us a blessing^h in [this life of] the World, and a blessingⁱ in the Next Life, and guard us from the doom of Fire^j."

^{^[203]} 202. Such will have their portion according to the [righteous deeds and the exclusive devotion] that they have earned; for God is Swift at rewarding.

^{200 a} And devotions of the pilgrimage, which are:

The 'Tawaf' or the circling around the Ka'aba, the going and coming between the Safa and Marwa, the standing on Arafat mountain, the glorification of God at Muzdalifa, the slaughtering of the sacrifice and throwing the pebbles at the Jamarat in Mina.

^{200 b} They used – in the Jahiliah: the Pre-Islam period – to laud and praise their fathers after they completed their devotions and rites of the pilgrimage, so that they stood between the Masjid of Mina and the mountain to mention the virtues of their fathers and the good things in their days.

^{200 c} More than you praise and glorify your fathers.

^{200 e} because he doesn't believe in either of the Next Life and the Judgment.

^{200 f} Our portion of wealth and position.

^{200 g} so We give to him something of what is in the World.

^{201 h} like health, much provision, useful knowledge and righteous work.

^{201 i} which is Paradise.

^{201 j} by letting us avoid everything You forbid and every dubious work.

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^{^[204]} 203. Remember God [with glorification and celebration] in certain few days^a.

But if anyone hastens in two days [to leave Mina], there is no sin for him. And if anyone lingers on [to the fourth day], there is no sin for him [for lingering]. [This is] for one who wards off [prohibitions^b.]

Then ward off [the punishment of] God^c, and be sure that to Him you will be gathered together.^d

^{203 a} Which are the days of the Tashrieq, three days: the days of throwing pebbles at the Jamarat.

And the remembering of God with celebration and glorification are certain words of glorifications said by the pilgrim following each prayer in the days of the Tashrieq: from the noon time of the day of the sacrifice until the morning prayer of the last one of the Tashrieq days.

The glorifications are to say:

Allahu Akbar, Allahu Akbar …

La Ilaha Illallah waAllahu Akbar,

Allahu Akbar walillahi alhamd,

Allahu Akbar ‘ala ma hadana, walhamdulillahi ‘ala ma awlana,

walhamdulillahi ‘ala ma razaqana min bahiematil an’aam.

Which means:

((God is Most Great,

God is Most Great,

No god but God,

and God is Most Great,

God is Most Great, and praise be to God;

God is Most Great for that He has guided us,

and praise be to God for that which He has bestowed on us,

and praise be to God for the cattle with which He has provided for us.))

^{203 b} i.e. his lingering should not be for any Woldly reason unacceptable by God, so that he lingers to chase or hunt or for some enjoyment and rapture, or he may see his enemy there and he wants to take revenge on him, or other reasons.

^{203 c} And don't disobey His commands.

^{203 d} following your death, and He then will recompense you for your acts.

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[There was a man: a hypocrite called Akhnas son of Shuraiq; his style of speech was nice; when he met the apostle of God – salam to him – he spoke to him softly, and claimed he loved him, and that he was a believer, and started to talk with him in the affairs of the World, and said to him: "God knows what love for you and truthfulness is in my heart!"

Then when he turned away, he went to Quraish and started to dispraise Mohammed, and to urge them to fight him.

Therefore, this aya was revealed concerning him:]

^{^[205]} 204. And among people is he whose words about [the affairs of] the life of the World pleases you [Mohammed, because you deem him truthful],

and he calls God to witness as to [loving you] which is in his heart [while he is a liar, a hypocrite and an enemy]; yet is he the most hostile foe [and he does not love you as he claims.]

^{^[206]} 205. When he turns away [from you, Mohammed,] he strives in the land to make mischief^a therein, and to destroy the crops and progeny^b [of people], but God loves not mischief^c.

^{^[207]} 206 And when it is said to this [hypocrite]: "ward off [the disobedience of God]^d ", the pride incites him to [do] more sin^e.

So [the punishment in] Hell will be enough for him, an evil place [is Hell that he chose and] prepared [for himself.]

[Then God followed that by lauding the believers, and He – be glorified – said:]

^{^[208]} 207. Then there are those who dedicate their lives^f seeking after the good pleasure of God^g; God is Compassionate towards [such] servants.^h

^{205 a} i.e. he starts to work with deceit and trickery in order to stir enmity and fighting among people.

^{205 b} i.e. to destroy crops and sons of people because of the war and the enmity, as did he do to the Thaqief tribe, because there was quarrelling between him and them, so he came to them by night and destroyed their cattle and burnt their crops.

^{205 c} and He hates the one who strives to do it.

^{206 d} And don't do mischief in the land.

^{206 e} And he does not abstain from doing mischief.

^{207 f} To the extent that he endangers himself, indulges in wars, dangers and hurt for himself, and he does not mind.

^{207 g} i.e. by doing all that, he seeks after the good pleasure of God.

^{207 h} i.e. who endanger themselves seeking after His good pleasure.

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[Some Jews converted, but they forbade the camel meat for themselves, according to their custom of the Judaism; therefore, concerning them, God revealed this aya:]

^{^[209]} 208. O you who have believed! Comply and submit yourselves totally to all the commands of God^a, and follow not the footsteps of Satan^b; he is an obvious enemy^c to you.

^{^[210]} 209. But if you deviate^d after the clear proofs have come to you^e, then know that God is Almighty^f [and] Most Wise^g.

^{208 a} therefore, don't practice some commands and abstain from others.

^{208 b} i.e. don't follow the suggestions of Satan and what he designs for you to prevent you from eating the camel meat.

^{208 c} i.e. his enmity to you is so obvious.

^{209 d} from the Islam religion to your old religion.

^{209 e} in the Quran.

^{209 f} in His sovereignty: He takes revenge on those who disobey His commands.

^{209 g} in His affairs, so that He does whatever He wills.

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[Then God – be glorified – started to threaten the idolaters and the deniers, and He said:]

^{^[211]} 210. Do these [deniers of God's revelations] wait [for the chastisement]:

so that God may bring [the chastisement] on them in black clouds^a,

and [so that] the angels [of chastisement may come to them too^b]?

Then the matter would be over^c. And all of the "am'rs" [: souls]^d will return to God.

^{210 a} as did He bring on Shu'aib’s people before them.

^{210 b} to seize their souls and make them die.

^{210 c} so that neither will their repentance be accepted, nor can they return to the [life of the] World in order to believe the messenger and to do the righteous deeds, nor anyone can save them from Our punishment.

^{210 d} i.e. souls of genies and souls of human beings, i.e. their spirits, and every ethereal creature will return to God, and He will decide among them with whatever He likes, and none apart from Him will give decision concerning them.

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[The tribe of Quraish demanded of Prophet Mohammed to bring them an objective miracle, and then they would believe him; therefore, this aya was revealed:]

^{^[212]} 211. [Mohammed,] ask the Children of Israel how many profound miracles we gave to them^a; and whoso substitutes [with ungratefulness] the favor of God^b after having reached him [by the tongue of Mohammed], then surely God is Vehement in punishing^c.

[Then God – be glorified – explained that they refuse to believe only because they prefer the life of the World; therefore, He said:]

^{^[213]} 212. The Worldly life has been made fair-seeming to the non-believers^d, and they ridicule the believers^e.

But the [believers] who ward off [the disobedience of God] will be above them on Judgment Day^f;

and [in the future: in the Worldly life], God [will] give provision without restriction^g to those [believers] whom He will.

^{211 a} i.e. how many obvious miracles We gave to them which indicated the truthfulness of their prophets, but they disbelieved in such miracles and denied them:

Moses brought the staff and the other miracles to Pharaoh and his people, but they did not believe in him and they denied, disbelieved and said "This is only an obvious sorcery"; so We took revenge on them and drowned them in the sea.

Jesus too foretold them about the unknown secrets and hidden things, he revived the dead, cured the congenitally blind and the albino, and he did his other miracles, but Jews did not believe in him, and on the contrary, they denied him and they even intended to kill him.

As such were also the rest of the prophets: anyone of them brought about an objective miracle; his people denied it and said: "This is only an obvious magic or sorcery."

Similarly, if We give to you, Mohammed, an objective miracle, then your people will disbelieve in it, and will say: "This is only an obvious magic or sorcery."

But better, than all this, are the scientific miracles and the rational proofs which We have revealed to you, so by means of them invite your people to believe: because they have more influence on them than the objective miracles may do.

This is indicated in His saying – be glorified – in the Quran 16: 125

([O Mohammed] invite [people] to the way of your Lord with wisdom and fair exhortation)

Then if your heart is not satisfied with this answer, then ask the Children of Israel: how many miracles We gave to them, which they denied, and rather they chose the disbelief instead of believing in them.

^{211 b} The favor or the blessing of God is the Quran ayat, the exhortation and the guidance to the way of the truth; it is the favor or blessing of God on people, as is it a favor on prophets too.

Therefore, God – be glorified – addressed His apostle Mohammed in the Quran 93: 11, which means:

(And as for your Lord's favor [on you: your message]: 'rehearse and proclaim' it [to people.])

Which implies: Talk to people with your message and don't fear of anyone.

^{211 c} Those who deny His revelations and disbelieve His apostles.

^{212 d} i.e. Satan made fair-seeming to them that they should love [this life of] the World, and he cast the disbelief in their hearts.

^{212 e} Because they believe in [the sending of souls to] the Next Life, and because they are poor.

^{212 f} i.e. above the disbelievers in situation and position, because Paradise is above, and Fire is below.

^{212 g} i.e. without taking them to account about its expenditure. And this will be in the life of the World; so, do not ridicule the believers because they are poor, for God will provide for them in the future and will offer to them out of His surplus.

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^{^[214]} 213. People [in the time of Adam] were one nation [of monotheists^a, then they divided and associated others with God],

so God sent prophets with the glad tidings^b and the warning^c, and sent down with them the [Heavenly] Book, expounding the true [religion];

that [every prophet] might judge people concerning their deviation^d;

but none deviated from [the Book] save those [religious leaders]^e given the [Scripture] even after the manifest [signs indicating its truthfulness] had come to them, due to their 'greed and their wronging of each other' [and seeking after position];

so God, with His permission [to His angels]^f, guided the believers [to the way of the Islam:] to the truth from which the [disbelievers] deviated^g;

for God guides whom He pleases^h to a standard path [of the truth which does not include any crookedness.]

^{213 a} None of them associated with God, then, after Adam, they divided into many sects, and associated others with God.

^{213 b} of Paradise in heaven to those who obey Him.

^{213 c} of Fire to those who disobey Him and associate or join others with Him.

^{213 d} from monotheism into different religions and doctrines, and to guide them to the religion of the truth.

^{213 e} of Jews, Christians and others who sought after the World and position.

^{213 f} i.e. God guided them to the way of the Islam, with God's leave; because God permitted His angels to guide them by inspiration, and they were worthy of the guidance, because they were not people with pride and envy.

^{213 g} It means: God – be glorified – defined the way until they recognized the truth and distinguished it from the falsehood.

^{213 h} i.e. and are worthy of guidance.

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[Some of those who converted in the time of Prophet Mohammed – salam to him – did not carry out their duty, neither did they propagate the message, nor did they struggle for the cause of God, but they only said: "We believe".

Then when some of their friends asked them about their abstinence from the struggling, they said: "We are afraid lest we should be hurt or killed!"
Therefore, this aya was revealed about them:]

^{^[215]} 214. ^a Or do you [Muslims] deem that you will be admitted into Paradise [on Judgment Day]^b while yet there has not come to you the like of [that which came to] those who passed away before you?

They were visited with affliction and suffering^c [from poverty and disease] and were [so much shaken and] troubled^d,

so that the messenger [of God] and those who believed with him said^e: 'When will the help of God come!?'^f

[The messenger would answer them:] 'Surely, the help of God is approaching.'

^{214 a} It means: Do you, Muslims, think that you will be rewarded for your mere saying: "We believe!" without [righteous] work, or do you deem …

^{214 b} without any righteous work; then when some hurt or affliction befall you, you will be embarrassed and will shrink; while this is not the case for the Muslim; wouldn't you be like the believers among the past nations before you?

^{214 c} i.e. affliction befell them on account of the striving for the cause of God. And they suffered poverty because they left their homes and their wealth for the cause of God: because they followed their apostles

^{214 d} i.e. they were so much annoyed and hurt, but they forbore and helped their apostle or messenger.

^{214 e} i.e. they said to each other.

^{214 f} i.e. the believers said to their apostle:'When will the help of God come!?'

And the messenger answered them: 'Surely, the help of God is approaching.'

i.e. he says to them: forbear patiently, and the help will shortly come to you.

[This aya continues in application, in the time of the Mahdi, because the believers then should propagate the message among their families, in public places and in parks, day and night; because by so doing they will save a large number of Muslims from apostatizing, and they will bring many others to the Islam religion. –– The commentator.]

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[Am'r son of Jamouh, was an elderly man with much wealth, and he said: "God's messenger, what may I expend in charity, and to whom may I give charity?" Therefore, this aya was revealed:]

^{^[216]} 215. They ask you [Mohammed] what they may expend [in charity], say: Whatever wealth you may expend, then it should be to parents^a, and [your poor] relatives, to orphans and the needy^b and the wayfarer^c; and any charity you may do, God is All-Knowing about it.^d

^{215 a} They are the parents: the father and the mother, and the grandparents.

^{215 b} i.e. the poor in general.

^{215 c} i.e. the traveller who has lost contact with his family.

This in fact is a voluntary alms giving other than the obligatory Zakat-alms.

^{215 d} so He will reward you according to it.

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^{^[217]} 216. Fighting is prescribed for you, even though you dislike it^a.

But you may dislike something [at present] which is good for you [in the future]^b, and you may like something [at present] which is bad for you [in the future.]^c

God certainly knows [everything beneficial for you] while you do not know [the consequences.]^d

^{216 a} Because it is hard to you, and you dislike it by nature.

^{216 b} As you may dislike the Jihad or the struggling for the cause of God: while by such struggling you will get one of two things: either you get the victory and the booty or the martyrdom then will go to Paradise in heaven.

^{216 c} i.e. it may be that you like something bad for you, which is the abstinence from the struggling in God's way: such abstinence may lead to your lowliness and poverty in the life of the World in addition to losing the booty, and the reward in the Next Life.

^{216 d} Therefore, hasten to obey God's command, in spite of that it is hard to you.

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[A Muslim killed one of the Quraish idolaters in the first day of the lunar month: Rajab, which is an inviolable month; and they were doubting whether it was Rajab [which is an inviolable month] or Jumādā II [which is not an inviolable month]; the custom of the Arab was that they abandon fighting in the inviolable months, so when one of Quraish men was killed, they came to the Prophet to ask him with condemnation: is it lawful to fight in the inviolable month; therefore, this aya was revealed:]

^{^[218]} 217. They ask you [Mohammed] is it allowed to fight in the Inviolable Month [: the lunar month Rajab]?

Say [Mohammed, to them]: 'The fighting therein is a great [sin]; but [your] turning [people] from the way^a of God, and [your] disbelief in Him [: God], and [your infidelity] in the Inviolable Masjid^b [at Mecca], and turning out its people [: the Prophet and the believers] therefrom^c, are greater^d in God's sight [than killing an idolater in the inviolable month.]

And certainly 'seducing [people with the disbelief] and barring [them from believing]' is greater [as a sin] than killing [an idolater in the inviolable month.]

^e Nor will the [idolaters of Mecca] cease to fight against you [Muslims] until they turn you back away from your religion if they can do so.^f

But whosoever of you turns away from his religion and dies as a disbeliever^g; such are they whose acts [which they did while being Muslims] have become useless [and they will not be accordingly rewarded] in [this life of] the World and the Next Life^h; such [disbelievers and apostates] are the fellows of the Fire who shall abide therein foreverⁱ.

^{217 a} i.e. the religion of God: the Islam religion, in God's sight, is greater in sinning than the killing in the inviolable month; because the idolaters used to bar people from the Islam religion, and did not let them believe.

^{217 b} Or the House of God: the Ka’aba at Mecca; because they erected the idols on the Ka'aba, and used to worship them.

^{217 c} When they were obliged to migrate from Mecca to Medina.

^{217 d} i.e. such of your acts and your disbelief in God and in the Inviolable Masjid are greater in God's sight than killing an idolater in the inviolable month.

^{217 e} Then God – be glorified – told us about the stubbornness of those disbelievers and their haughtiness:

^{217 f} However, some Muslims apostatized following the death of Prophet Mohammed, so Abu Bakr fought them, and some of them returned back to the Islam religion.

^{217 g} i.e. he dies being a disbeliever, and does not return to the Islam religion.

^{217 h} i.e. they lose the fruit of their deeds which they did in the time of their belief: so in the life of the World they substituted the honor and the good reputation in the Islam with the disgrace which they gained when they apostatized from the Islam religion; while their loss in the Next Life: is that they substituted Paradise with Fire and the good reputation with disgrace and the good pleasure of God with His wrath.

^{217 i} i.e. they will remain in Fire forever.

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^{^[219]} 218. Those^a who have believed, and those who emigrated^b, and struggled hard in the cause of God: it is these who hope for God's mercy^c;

And God is Most forgiving^d, Most Merciful. ^e

^{218 a} Among the people of Medina.

^{218 b} From Mecca to Medina.

^{218 c} By admission into Paradise in the Next Life.

^{218 d} Of their past sins.

^{218 e} To them and to believers.

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[Some of the companions of the Prophet came and asked him: "God's apostle, tell us about the wine and gambling: are they allowed?" Therefore, this aya was revealed:]

^{^[220]} 219. They ask you [Mohammed] about the wine^{a and} gambling.

Say: "In both of them is a great sin^b and [some] benefits to people^c, but the sin of the two is greater than the benefit."^d

And they ask you [Mohammed] what they ought to expend [in charity, out of their wealth]. Say: "[Expend for the sake of God] out of that you spare [in the safe and in the bank.]^e

As such does God explain to you the signs [of revelation] that you may contemplate [the affairs of your religion]…"

^{219 a} It is every liquor causing drunkenness.

^{219 b} i.e. because of the two, most of sins result, and most of crimes are committed.

^{219 c} The benefit of the wine is for the seller and the manufacturer, and it is used in medicine as an antiseptic.

While the benefit of the gambling is for the seller and the manufacturer of the things with which they gamble, and for the winner who takes the money of his companion without toiling or difficulty.

^{219 d} They cause more sin than the benefit which they give, because the benefit is for some of people, while the harm is for many of them; in addition to that the wine-drinker and the gambler commit various sins by means of the wine and gambling.

^{219 e} i.e. Say, Mohammed, to them: If you want to expend in the way of God, then expend out of the money that you spare in the safe or in the bank, whatever you like to expend.

Such expenditure is other than the obligatory Zakat, because the Zakat is special for the poor, while the expenditure is to be expended on the struggling for the cause of God, and for building Masjids, schools, charity hospitals, guest-hospitability houses … etc.

Such expenditure is special for the rich, and is not due of the poor.

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[A companion of the Prophet asked him: "God's messenger, I have an orphan, and I have his money with me, out of which I expend on him, but his money is about to finish; can I exploit his money in my shop, and share with him as my co-partner in the shop, so that he will gain money from this, and his money will not finish?

Therefore, this aya was revealed:]

^{^[221]} 220. "In [the affairs of] the World and [righteous work for] the Next Life."

And they ask you [Mohammed] about [the affairs of] orphans, [and sharing with them in trade.]

Say [Mohammed to them]: "It is better to do [all] that is beneficial for them^a "; and if you mix with them [in your business and work^b], they are your brothers [in religion^c];

God does know [who among you is] the evil-doer and [who is] the good-doer^d;

had God willed, He could have degraded you^e;

surely, God is Ever-Mighty^f, Ever-Wise^g."

^{220 a} i.e. the work and gain is better for them than the joblessness.

^{220 b} So that they work for a recompense, or you share with them making them your co-partners.

^{220 c} And the brother has to do all that is good for his brother.

^{220 d} To the orphans, so He will reward each of you according to his work.

^{220 e} i.e. Had God willed, He could have degraded the evil-doer in this World before the Next Life, but He gives him respite only that he might reform his work.

^{220 f} So that He takes revenge on those intending to corrupt the affairs of the orphans.

^{220 g} with His acts, so that He does not task any person to more than he can do.

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[Murthid Al-Ghanawi asked the Prophet to give him permission to marry an idolatrous woman called Enaq; therefore, this aya was revealed:]

^{^[222]} 221. Marry not 'women who associate [ or join partners with God]' till they believe^a;

for – surely – a female slave, who believes, is better than 'a woman who associates [partners with God]'^b, eventhough she may please you^c.

And give not your daughters in marriage to 'men who associate [or join partners with God]' till they believe^d;

for – surely – a slave who believes is better than 'a man who associates [or joins partners with God]', eventhough he may please you.^e

These [idolaters and associaters] invite [people] to Fire^f,

whereas God – with His permission^g [to His angels to inspire you] – invites [you] to the Garden and to forgiveness^h;

and He expounds [in the Quran] His signs [of revelation] to people, haply that they may receive adomnition.

^{221 a} i.e. till they convert and believe in God alone without any associate or partner with Him.

^{221 b} i.e. a female slave who is a Muslim devoting herself to God alone, is better for you than a free idolatress is.

^{221 c} Because of her beauty, wealth or position.

^{221 d} i.e. till they devote themselves to God alone, so that they will not associate anyone with Him.

^{221 e} i.e. a slave who devotes himself to God alone is better for you than a free idolater is.

^{221 f} i.e. they invite people to worship idols, statues, or to worship angels, or to worship the graves of sheikhs, imams, saints or the celestial bodies: so that the consequence of the followers of these idolaters will be to Fire.

^{221 g} i.e. none will have – such happiness and devote himself to God and obey Him – but only the one whom God gives permission to His angels to guide him to the way of the truth by means of the inspiration, so that he complies to them and refrain from worshipping the created beings.

^{221 h} i.e. God invites you to worship Him and to abandon the idols and others and to refrain from worshipping them: in order to go to Paradise and prosper in it and to forgive you your sins.

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[One of the Prophet's companions came and asked him about the statement of women in the time of their menstruation or monthly period;

therefore, this aya was revealed:]

^{^[223]} 222. And they ask you [Mohammed] about menstruation^a [: the monthly period of women]; say, "It is hurt [for women^b]; so isolate [your beds] from [the beds of] women^c in their menstruation, and do not approach them [by sexual intercourse] till they are clean. ^d

But have they cleansed themselves [with water after the end of the monthly period] go in to them^e by where God has ordered you^f;

surely, God loves those who repent [from sins], and loves those who cleanse themselves [with water after making sexual intercourse with their wives.]"

^{222 a and} its statement.

^{222 b} Because the sexual intercourse with the woman during her menstrual period will cause disease in her womb.

^{222 c} at the time of sleep.

^{222 d} i.e. from the blood, and they wash themselves of it.

^{222 e} i.e. then go back to them in bed, and make sexual intercourse with them if you like.

^{222 f} i.e. by the site which God ordered you to avoid in the time of menstruation; He means by that the vagina.

So it is not allowed to make sexual intercourse with the woman during the menstruation, whether in the front [in the vagina] or in the back [in the buttock.]

The least time for [isolation from] the menstrual woman is five days in case she is purified before five days; in average it is seven days, and in maximum until she is purified [from her menstruation.]

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[Jews said: If a man makes sexual intercourse with his wife by the back in her vagina, the boy will be born with squint; therefore, this aya was revealed to falsify their claim:]

^{^[224]} 223. Your women are [like] planting [fields] for you [wherein you sow your seed^a], so come in to your planting [fields] as you like [by day or night: standing, sitting or lying.]

And forward [righteous work to the Next Life] for your souls –

and ward off [the disobedience of] God,

and you should know that [after your death] you will resort to [God’s judgment] and encounter the [the reward of the work^b that you have forwarded.]

And [O Mohammed] give, to the believers, the glad tidings [of admission into Paradise.]

^{223 a} to have sons and daughters.

^{223 b} if you do good, you will find good; and if you do evil, you will find evil.

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[Abdullah son of Rawaha swore that he would not go to his son in law, neither would he do any good to him, nor would he reconcile between him and his wife; and afterwards he many times said: "I swore about this obligation, and so it is not lawful for me to do it."

Therefore, this aya was revealed:]

^{^[225]} 224. And make not [the name of] God in your oaths, an excuse against doing good, warding off [the disobedience of] God, and reconciling between people^a; for God is All-Hearing^b [and] All-Knowing^c.

^{^[226]} 225. God will not take you to task for the "casual and spontaneous words"^d in your oaths^e, but He will take you to account for what^f your hearts have earned; God is Most Forgiving^g [and] Clement^h.

^{224 a} i.e. do not swear by God that you will not do good to the poor, neither to be kind to the kindred, nor to reconcile between people; so do not swear for refraining from such righteous deeds, then when one questions you about that, you say: We don't do it because we swore to forsake it.

^{224 b} of your oaths and words.

^{224 c} about your intentions and acts, so that He will reward each of you according to his work.

^{225 d} i.e. It is the useless and vain words.

^{225 e} It means: God does not take you to account about breaking your useless oaths, like when man swears he will never give charity to any poor afterwards, then he breaks his oath and gives to the poor: so here God does not take him to account when he breaks his oath; or he swears that he will not reconcile between people afterwards, then he breaks his oath and reconciles between the opponents, then God does not take him to account concerning that; and as such is every oath with which man swears about anything when he sees himself correct, then it will be evident to him the opposite but he did not know: then God does not take him to account about that, but he has to tell the one to whom he swore that he was wrong with his oath, and the correct is so and so.

^{225 f} cunning and deceit with whom you had a deal to buy, sell or share then you swore about that with an oath, then you break your oath and betray the covenant: so here God – be glorified – take you to account about it and oblige you to give its penance or atonement for his sin.

There is another related aya in the Quran 5: 89, which means:

(God will not require of you concerning your unintentional oaths, but He will require of you concerning your oaths that you affirm. The expiation thereof is to feed ten of the needy)

^{225 g} To those who repent and give the expiation (or the atonement or penance.)

^{225 h} He gives His servants a respite that they may repent.

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^{^[227]} 226. For^{a those} who intend to desert their wives, they shall wait four months; if they change their minds and revert [and take their wives back], then God is Most Forgiving [for them], Most Merciful [to their wives.]

[But if the husband insists on the separation, and he does not go back in his word, then the wife will have the right to demand the divorce, and the judge shall oblige the husband to divorce her if he does not agree about coming back to his wife. This is the meaning of His saying – be glorified – in the following aya:]

^{^[228]} 227. But if they resolve on the divorce, then surely God is All-Hearing [of their words], All-Knowing [about their deeds.]^{a a}

^{^[229]} 228. Divorced women shall wait [in home, before marrying another man] for three [menstrual] periods^b.

It is not lawful for them to conceal what [fetus] God has created in their wombs^c, if [truly] they believe in God and the Last Day^d.

And their husbands have the right better [than others] to restore them in such case^e, if the [husbands] likes to set things properly^f.

And [wives] have rights [over their husbands] similar to those [of their husbands] over them, with appropriate way^g; but the men have an authority [to be obeyed] over them^h.

God is All-Mightyⁱ, Most Wise^j.

^{226 a} The addressing is to the Prophet and judges; it implies:

The statement for those who intend and determine to desert their wives because they dislike them; and one of them say: "I have decided that I shall never bring my wife back", or say: "I have determined that I shall not bring my wife to my house, but she should stay with her family forever; or he assigns for her a period of time and say: for seven years or more or less; even if he swears for that, then his oath is regarded as vain talk, and is not taken into consideration, unless he swears for a period of less than four months; in such instance it should be fulfilled and he should not break his swearing. So the statement for such men is that the wife waits for four months, i.e. his wife waits for him with her family for four months. So after this period, the husband should return her to his house and reconcile with her.

^{227 a a} [While the statement for the imprisoned with four years and over; he should divorce his wife if she is young not old, that is in case she agrees about the divorce.

But if he does not divorce her, and in case the wife wants the divorce; then the judge shall divorce her by force.

So if he comes out of prison after elapsing of the [stated prison] period, to find his wife not married to another man, and it is the first divorce or the second, then he can marry her once again.

While the man who divorced his wife twice, then he restored her before he was imprisoned, then the choice of the third divorce shall be by the hand of the wife: if she wants the divorce, he shall divorce her; and if she wants to stay as his wife until he comes out of prison; and in both cases, the choice of the divorce is by the hand of the wife for the man imprisoned for four years and over.

As regards the absent man, and about whose fate nothing is known whether he is dead or he is living: like the one who goes to war and does not return or nothing is known about him, or the captive by the hand of the enemy and nothing is known about him or another one who is absent from his family and does not return: these will also have four months period, then when the period elapses and the husband does not come back, the wife shall have the right to demand the divorce from the judge; so that the father, grandfather, uncle or his companion (in case the husband has no living father or grandfather) shall do the divorce, or [even] his deputy or guardian or the men among his heirs.

So the judge shall assign one of the kindred of the lost husband, as his deputy and guardian in order that the deputy and the judge shall carry out the divorce of the wife and write for her the bill of the divorce and give it to her, and that is after proving by witnesses and evidences that her husband is lost since four years and nothing is known about him, neither has any message nor any information been received about him.

On the other hand, if it is known that the husband is living, or a message is received from him, and he refuses to come back, then the judge shall send him a warning that if he does not come back to his family after forty days, then the judge will divorce his wife. Then if he does not return after that stated period, neither does he send his wife any answer, then the wife shall have the right for the divorce.

Afterwards if the husband returns to find his wife not married to another man, then he will have the right to take her back, but if he finds her married to another man, then he will not have any right to take her back and she will stay as a wife of the new husband.

In summary, the separation should not last more than four:

è for the present husband: four months then either the return or the divorce.

è And the lost or prisoned husband: four years after which either the return or the divorce.

While the statement of the inheritance for the wife whose husband is lost or nothing is known about him: she inherits her husband starting from the first day of his absence: she will have the eighth if her husband has a son; and she will have the fourth if her husband has no son; and her right in the inheritance will not be dropped unless her husband returns and it is evident that he is alive.

Moreover, her divorce by the judge or her marrying another man does not drop her right of the inheritance:

è if her husband is alive, the inheritance will be instead of the Nafaqa : [the due money given to the woman after the divorce],

è and if he is dead, then she is more worthy of the inheritance.

^{228 b} i.e. she shall stay at home waiting [without marrying another man] until three menstruations will elapse; while the woman who has no menstruation, then her waiting time will be three months; according to His saying – be glorified – in the Quran 65 : 4, which means:

(As for your women who have despaired of further menstruation [because of a disease or affliction], if you are in doubt [concerning their pregnancy], their prescribed period [or interim or Idda] shall be three months, as [shall the interim be of] those [old women or after the menopause] who menstruate not.)

It means: Either of 'women who have despaired of further menstruating [e.g. because of a disease]', and '[old women] who menstruate not' at the time of divorcing them; each one of all such women has (the Idda: or the stated period) of three months.

^{228 c} Because some of divorced women hates her husband, therefore she conceals her pregnancy lest she should be returned to her husband after the divorce; or because she loves another man whom she likes to marry, so she conceals her pregnancy: because the husband has the right to restore his divorced wife in case she is pregnant, and she has no right to refuse that even after elapsing of the Idda (: the stated time following the divorce.)
While the non-pregnant whose Idda has elapsed, the choice will be of the wife: if she agrees to return, she may return to him; and if she likes to marry another man, then she will marry as she likes.

^{228 d} i.e. if truly she believes in God and in the judgment and punishment of Doomsday, then she must not conceal her pregnancy, because God will punish her. This sentence is for frightening and threatening with punishment for the divorced women who conceal their pregnancy.

The "Last Day" is Doomsday, which has been explained in the Quran 126.

^{228 e} i.e. the husband of the divorced woman is more worthy – than others are – to restore her during the period of the Idda, and more worthy of her if she is pregnant even though after the Idda, but on condition …if the [husband] likes to set things rightly.

^{228 f} between them and their wives with friendly dealing, giving the Nafaqa [: the due money of the divorce] and offering her the required dresses as he can afford.

^{228 g} i.e. with the proper thing that the husband can afford: like the Nafaqa [: the due money of the divorce], the dressing, the good friendly dealing, spending the night with her, so that he does not leave her and go to the adulteresses [and prostitutes], and he should not betray her with adultery or homosexuality, just as he dislikes that she may betray him.

^{228 h} i.e. the wife should obey her husband, so that she does not go out of the house unless he allows her to do so, and she should obey him and comply to his orders excepting that which God forbids; but in case she disobeys his orders, then she is a Nashiz (i.e. haughty disobedient.)

^{228 i} In His kingdom: He punishes those who contradict His statements.

^{228 j} With His statements, so that He does not command you but only with that which is proper for you.

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[In the Jahiliah (or the "Ignorance" pre-Islam period), they used to divorce their wives then to restore them many times, in order to offend and humiliate the woman; so God – be glorified – forbade them from such customs, and said:]

^{^[230]} 229. The divorce [that may be followed by restoring the woman back] is [permissible] twice [only]^a, and then [the woman must] either be retained with honor or amicably released^b.

And you [husbands] are not allowed to take any part of [the dowry^c] which you gave to them^d,

unless both of the [husband and wife] fear that they cannot keep within 'the statements prescribed by God'^e,

so if you [judges] fear that they may not be able to keep within 'the statements prescribed by God'^f then no blame on either of them concerning the [dowry] with which the [wife] ransoms herself.^g

These^h are 'the statements prescribed by God', so trespass them notⁱ; and whoso trespasses 'the statements prescribed by God' – these indeed are the wrong-doers^j.

^{^[231]} 230. But if [her husband] divorces her [a third time], then she shall never be lawful to him afterwards^k: in order to marry another husband.^l

[Then God – be glorified – explained that the divorce statement of the wife with her second husband is like her divorce statement with the first:]

But if the [second husband] divorces her [for the first time], there is no blame on both of them to come together again^m, if they insist to observe 'the statements prescribed by God'.

These [statements] are 'the statements prescribed by God' which He [shall] explain [in the future] to a people who know [and discern.]

^{229 a} And that is before the consummation of the Idda (or the prescribed period of time), so he says: "I have restored my wife", and he brings the witnesses to bringing her back again;

but if the Idda (or the prescribed time) elapses, then he should consummate the marriage with a new marriage certificate, with only a little dowry according to a mutual agreement of the couple, and he should write a new marriage bill, to which some witnesses sign; that is lest some of the heirs should not deny when one of the couples dies, and say: "The wife of my father is divorced and she hasn't any right in the inheritance", or any other kind of denial.

^{229 b} It means: Either will the husband keep her with him to treat her gently and kindly without wrangling, quarreling and abasement; or will he divorce her and send her to her family amicably: by giving her her due Nafaka (or the due money of the divorce) for three months, and then the matter will be concluded.

^{229 c} Whether it is the "dowry in advance" or the "postponed dowry".

^{229 d} In case you divorce them.

^{229 e} 'The statement prescribed by God' for the husband is to divorce his wife, if he despairs of himself and becomes certain that he is unable to do the sexual intercourse: and so he should give her her dowry, and should not take any part of it; and he should give her the Nafaqa of the Idda: (i.e. the due money of the stated time after the divorce.)

On the other hand, the wife should be chaste, should not commit adultery, but she should forbear patiently, until her husband restores his capability for the sexual intercourse, or he may divorce her with his own accord.

So these are the "statements prescribed by God" that both the husband and wife should observe.

While their fearing about such statements:

[The wife]:

First: The wife fears that the lust of the animal nature may overcome her, so she may commit adultery if a long time passes and the sexual power of her husband is not restored.

Second: The wife fears that he will not divorce her unless she ransoms herself with her dowry.

[The husband]:

On the other hand, the husband fears that he may divorce his wife, then he may restore his sexual power later on, when he will have no money to marry another woman.

Second: He fears that she may demand of him her "postponed dowry", if he divorces her: while he is poor and cannot afford it.

^{229 f} That is because the wife cannot stay without sexual intercourse, and you [judges] fear lest she should commit adultery if her husband does not divorce her, because she is young and not an old woman; and because you know that the husband is poor and will not divorce his wife unless she drops her due dowry.

^{229 g} i.e. no blame on either of them concerning the dowry which the wife ransoms herself with; and no blame on the husband to take the dowry which she offers to him in order to have the divorce.

Therefore, the wife waits for one year, then if no positive result appears with her husband, then she has the right to demand the divorce.

This aya includes also the elderly man in case his wife is young and she does not love him, and she is afraid that Satan or the Devil may suggest to her and she may commit adultery while her husband does not know; therefore, she says to her husband: "Divorce me and I offer my dowry to you."

So when there is a mutual agreement between the couple concerning the divorce, then there is no blame on either of them concerning the dowry that she ransoms herself with.

The aya includes also the man having some defect of a chronic disease or blindness or he is disfigured, while his wife is a beautiful young woman and she does not love him.

^{229 h} Statements which We have explained to you.

^{229 i} By working contrary to them.

^{229 j} i.e. they wrong themselves and their wives.

^{230 k} But she shall be unlawful to him forever.

^{230 l} i.e. so that she will marry another husband, and the problem will be over: so there will be no quarrelling, no wrangling after the separation.

^{230 m} if there is a mutual agreement between the couple, but on condition that they should observe 'the statements prescribed by God' without quarrelling or disputing as was she with her first husband …

And if God – be glorified – had meant by His saying which means: (there is no blame on both of them to come together again): that she will come to her first husband, as did the commentators say, then there should have been another new marriage court decision, a new dowry and a new marriage ceremony.

Therefore, God – be glorified – meant by the permission of the coming back together, is the coming back together with her second husband, in case it is the first or second time of divorce, but if it is the third time of divorce, then she will be unlawful to him forever, and there cannot be any returning of her, nor a new coming back together, and not any new marriage contraction or certificate.

It is mentioned in the Torah, a similar revelation in the Book of Deuteronomy, chapter 24:
"1 When a man takes a wife and marries her, and it happens that she finds no favor in his eyes because he has found some indecency in her, and he writes her a certificate of divorce and puts it in her hand and sends her out from his house,

2 and she leaves his house and goes and becomes another man’s wife,

3 and if the latter husband turns against her and writes her a certificate of divorce and puts it in her hand and sends her out of his house, or if the latter husband dies who took her to be his wife,

4 then her former husband who sent her away is not allowed to take her again to be his wife, since she has been defiled; for that is an abomination before the Lord"

And you may say: What have we to do with the Torah, while we are Muslims and we have the Quran?
I say answering you: Aren't the heavenly laws the same: Doesn't God – be glorified – say in the Quran 4: 26, which means:

(God likes to explain to you, and to acquaint you about the rites of those before you, and to turn towards you; God is All-Knowing, Most Wise.)

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^{^[232]} 231. When you [men] have divorced women [the first divorce], and they have reached their appointed interim [: the Idda]^a, then retain them in kindness^b or release them [to their families] in kindness^c.

Retain them not to their hurt so that you transgress [over them.^d] He who does that has wronged himself^e.

Take not the revelations of God in jest^f, but remember God's grace upon you^g and that which He has revealed to you of the Scripture and of wisdom^h, whereby He does exhort youⁱ. Ward off [the disobedience of] God^j, and be sure that God is All-Knowing about everything.^k

^{^[233]} 232. And when you [judges and men in charge of the divorced women] have divorced the women, and they attain their appointed time [of the Idda^l], then do not hinder them to marry their [former] husbands, if they amicably agreed among themselves.^m

This [statement] is an admonition for anyone among you [judges] who believes in God [so as to hope in His reward] and the Last Day [so that he fears of His punishmentⁿ].

That^o is more virtuous for you^p, and cleaner ^q.

God certainly knows^r, but you do not know^s.

^{231 a} i.e. when the appointed period of time of the Idda is about to end.

^{231 b} If you want to restore them.

^{231 c} If you insist on separating from them.

^{231 d} i.e. don't take them back for the purpose of hurting them, so that you take her money then you divorce her once again, or you want to transgress on her by beating, reviling, humiliating or other kinds of hurt then to divorce her.

^{231 e} Because he will then deserve the punishment and wrath of God.

^{231 f} i.e. Don't take these instructions which God has revealed to you in the Quran, in jest and pay no attention to them.

^{231 g} For you were idolaters [associating others with God], then He guided you to the Islam and bestowed these bounties on you.

^{231 h} i.e. and remember also the favor of God on you, for He revealed to you one of the heavenly books including such instructions and admonitions.

^{231 i} i.e. He exhorts you by the Quran.

^{231 j} And don't contradict His commands.

^{231 k} So that nothing of your acts may be hidden from Him.

^{232 l} i.e. when her Idda is completed.

^{232 m} i.e. if the husband regrets the divorce of his wife, in case he divorced her once or twice, and he wants to remarry her with a little and suitable dowry, then do not prevent her from marrying her husband.

^{232 n} Therefore, he should not take any bribe, or have any advantage to make her marry another man.

^{232 o} new marriage of the divorced wives, and returning them back to their husbands.

^{232 p} those in charge among the family members of the divorced women; i.e. it is more honorable to you to return her to her husband, rather than she may marry another man.

^{232 q for} the divorced women.

^{232 r the} consequences.

^{232 s} the consequence.

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^{^[234]} 233. [Divorced] mothers should suckle their children for two whole years, for anyone [of their husbands] who wants to complete the [time of] suckling [his baby;]

[But if he is poor, he may reduce three months from the two years period^a.]

and their feeding and clothing^b is incumbent on the father of the child on equitable term.^c

No soul should be overtasked beyond its capacity^d. [Any] mother should not be made to suffer because of her child^e, neither should [any] father [be made to suffer] because of his child^f.

And the same of that [feeding and clothing of the mother giving suckle to the baby] is incumbent on the heir [if the father dies.]^g

But if [the parents] decide to wean [the child before the completion of the two years] by mutual consent and [after due] consultation [between the father and the mother] then there is no blame on them [concerning that.]

And if you [fathers] decide on wet nurse for your babies^h, there is no blame on you [concerning that], provided you pay [to the mother the rest of] what [Nafaqa] you offered in a fair wayⁱ.

Ward off [the punishment of] God^j, and know that God is All-Seeing of what you do [so He rewards everyone according to his work.]^k

^{233 a} So that he may take his baby, at the time of weaning, three months before completing the two years, and then his baby will be suckled for twenty one months.

^{233 b} i.e. the feeding and clothing of the mothers.

^{233 c} According to his capability to expend on the mother of the baby.

It means: The mothers should suckle their babies for two whole years, in case the father wants to complete the suckling. And the father has to give provision to the mother of the baby and pay for her clothing as long as she suckles his baby.

^{233 d} i.e. but only according to its capability.

^{233 e} It means: The father should not take his baby in order to hurt his mother; neither should he curtail the Nafaqa in order to harm her.

^{233 f} i.e. don't harm the father because of his baby: that is when you demand a Nafaqa [: the required feeding and clothing] more than he can afford. On the other hand, if the mother is given her Nafaqa [: the required feeding and clothing], let her not refuse to suckle the baby, in order to harm his father.

^{233 g} It means: if the father dies, or is disabled or ill or madness afflicts him, then instead of him, the heir will give the Nafaqa [: the required feeding and clothing]. The heir is the nearest to the father in kinship, like his older son, who will expend for feeding and clothing the divorced wife of his father as long as she gives suckle to the baby.

^{233 h} i.e. to find some suckling women other than their mothers: like when the mother is depleted of her milk, or she becomes ill, or she refuses to suckle him for some reason, or the father is poor and cannot pay for the Nafaqa, and he has someone to give suckle to the baby freely.

^{233 i} i.e. without any stalling, disputing or delaying of her Nafaqa [: the required feeding and clothing.] And then you can seek after a wet nurse.

^{233 j} So that you should avoid the stalling and the delaying of her due Nafaqa.

^{233 k} But if the mother of the baby marries, then no Nafaqa is due for her afterwards, and the Nafaqa will exclusively be for the baby only; and in such instance the father has the right to take his baby from his mother.

Moreover, the "baby" here means the male and the female, and no distinction between the male and the female concerning the Nafaqa and the period of suckling and the other points mentioned in this aya.

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^{^[235]} 234. If any of you die and leave widows behind; these [widows] should wait, [keeping themselves home without new marriage] for four months [concerning the non-pregnant] and ten [months concerning the pregnant.]^a

And when they have fulfilled their interim [: the Idda^b], then there will be no blame on you [family members in charge of the widow] for what [make up] they may do to themselves in a modest way^c; for God is All-Aware of what you [family members in charge of the widow] do [so He will reward you in the Next Life according to your acts.]

^{^[236]} 235. There is no blame on you [men] to indicate – to women [: the widows before the end of their Idda] – an indirect offer of betrothal^d, or to hide [it] in yourselves^e. God knows that you will mention them [to your kin women]^f. But do not propose to them [about marriage] in secret^g, except [overtly] by speaking some honorable words.

And do not conclude the marriage certificate until their interim [: the Idda] is fulfilled. And know that God knows whatever [evil intentions] may be in yourselves; so beware of Him^h. And know that God is Ever-Forgivingⁱ [and] Clement.^j

^{234 a} i.e. she waits for ten months, then she will be allowed to marry; because the duration of pregnancy is nine months, and the post-partum is one month, so the total will be ten months; for this reason, God – be glorified – said in the Quran 65: 4 that:

(Those pregnant women, their appointed term [: interim or Idda] is when they are delivered of their born [child.])

Therefore, the pregnant whose husband dies, is allowed to marry one month following the delivery of her child; as such is the divorced pregnant: she is allowed to marry one month after she delivers her child, in case her husband does not like to return her.

So His saying – be glorified – (and ten) is related to the "months" and not "days" as have commentators thought.

^{234 b} At the end of the Idda.

^{234 c} i.e. she should not do more than the reasonable make up, in order to indicate she is willing for the engagement.

^{235 d} i.e. No blame on you, men, to indicate to those women whose husbands has died and whose Idda (or the prescribed period of their staying at home without marriage) has not ended: that is by sending them some of your kin women to tell the widow that such man is willing to her betrothal when her Idda will complete.

^{235 e} i.e. to hide it in yourselves and do not tell others about it until her Idda will be completed

^{235 f} i.e. to tell your kin women that you want to marry these widows.

^{235 g} i.e. exclusively between you and them; but only such proposal of marriage should be in the presence of some other persons or in the presence of their families, lest there should be any doubt with their families that you intend some indecency with them: and that you should speak some honorable words.

^{235 h} i.e. beware of His punishment and do not contradict His commands; that is because some men may marry the woman for her beauty and hide within himself that he will marry that woman then to divorce her after satisfying his lust with her; or he may marry her for her wealth, and will hide within himself to divorce her after taking her wealth in possession; or he may marry her for some craft that she is skill to it then to divorce her after she trains him about that craft; or he marries her for some other purpose, then when he achieves his purpose he will divorce her; therefore, this is not allowed. So anyone having such intention, let him beware of God and fear His punishment.

^{235 i} to anyone who refrains from his evil intention, and works righteous work with his wife, and does not divorce her after getting his purpose.

^{235 j} i.e. He does not hasten to punish the one having an evil intention, but He gives him respite in order to see his deeds so as to reward him accordingly.

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^{^[237]} 236. There is no blame on you [men] if you divorce women before making [sexual] contact with them^a whether you did or did not assign a dowry for them;

[a half of the assigned dowry will be for the woman to whom you assigned a dowry]

but [to the woman to whom you did not assign any dowry: like the ‘offered woman’ or the ‘woman in substitution’^b] give to them a [suitable] provision^c, the wealthy according to his means, and the poor according to his means; – a provision of a reasonable amount [without prodigality or stinginess.]

[This is] a duty incumbent on those who do good [concerning the obedience to God and avoiding the disobedience.]

^{^[238]} 237. And if you divorce [women] before making [sexual] contact with them, but you have fixed a dowry for them, then the half [of the dowry] that you have fixed [is due to them]^d,

unless they [: the women] agree to forgo it [: their right, for their husbands], or [the judge^e], who [writes for them by his hand] the marriage certificate, agrees to forgo it.

And that you [men] should forgo [your half if you are rich] is the nearest to righteousness^f.

And do not forsake amicability among yourselves^g [because of the divorce];

for God is All-Seeing of what you do [and will punish those who disobey Him.]

^{236 a} God allowed the divorce of the wife with whom you have not any sexual contact; while the wife whom you went in to her with sexual contact: she will not be divorced unless she commits an obvious adultery.

^{236 b} " the woman in substitution": it is like this: two women taken from two families one for this man, and another one in substitution is given to the other man: this is without the dowry for either of them. But each family give their daughter in substitution of the other's daughter.

^{236 c} i.e. you give her a suitable amount of money.

^{237 d} i.e. if one of you marries a virgin, and he is unable to remove her hymen vaginal membrane, and he wants to divorce her for this reason or for another reason, then half of the dowry is due to her.

^{237 e} When it becomes evident to him that one of them is rich and the other is poor, so the judge forfeits the right of the rich among them for his poor partner;

or one of them is "defrauding" and the other is "defrauded" so the judge forfeits the right of the defrauding for the defrauded.

Example: if one marries a woman whom he did not see but only after the marriage certificate, and he does not like her because she is ugly or he notices something wrong with her and he disgusts her, and does not go in to her in bed, and he wants to divorce her; so these and their like are defrauded, and the judge, who writes the marriage certificate by his hand, should investigate their cases and judge for the rightful one among them.

^{237 f} i.e. this will be nearer and better than the alms-giving with which you avoid the dangers and the mishaps; for because of it God will avoid you the "temptation or trial with mishaps" and the evil of your enemies.

[The بلاء or the "temptation or trial with mishaps": Because of stinginess or because of sins, God may afflict you with some mishap and this will be a trial of your patience and steadfastness.

So the alms-giving – according to God's mercy and grace – may turn such mishap from you.]

^{237 g} if you are relatives and kindred, so do not quarrel for the money.

But if the husband dies before he divorces, and she is in his house at that time, then all the furniture will be due to her, but nothing of his inheritance will be due to her.

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^{^[239]} 238. [O believers!] you shall consistently observe the [obliged daily] prayers^a and the favored prayer [of Friday]^b, and stand up [in prayer] obedient^c before God^d.

[Then God – be glorified – explained the statement of the prayer in the time of fearing of the enemy, i.e. in the time of war: at the time of their marching: whether walking or riding, while the enemy is watching over them; and He said:]

^{^[240]} 239. If you fear [an enemy during war and you were marching], then [you may pray while walking] on foot, or riding [on animal-backs.]^e

But when you are in security^f, celebrate God's praises [in prayer] in the manner He has taught you [: the bowing, prostrating yourselves in adoration and facing the direction of the Ka'aba^g], which you knew not [before the Islam.]

^{238 a} i.e. keep up to the prayers and carry them out at their due time, even though in war and fighting.

The prayers are five: three of them, the prayer of dawn, afternoon and sunset time, are mentioned in the Quran 11: 114, which means:

(And establish the prayers [to your companions, Mohammed,] at the two ends of the day and at the approaches of the night.)

The other two prayers are mentioned in the Quran 17: 78, which means:

(Establish the prayer from [the time of the] sun's decline till the darkness of the night.)

The "sun's decline" is the noon-time prayer, and the ‘darkness of the night’ is the night prayer; so the total is five obliged daily prayers.

^{238 b} The "Friday prayer" does not annul the noon-time prayer, because He said:

(And the favored prayer [of Friday]), so He mentioned it in addition to the five daily prayers.

^{238 c} i.e. devoting yourselves and forgetting about the Worldly affairs, but directing your faces and hearts to Him.

It is allowed to gather the two prayers [like the afternoon with the noon prayers, and the night or Isha’ prayer with the sun-set prayer], when it is necessary and in war and travelling: so that man may gather the two prayers when opportunity allows.

^{238 d} And after prayer also mention God so much with celebration, glorification and praising.

^{238 e} Man in this instance can choose either to pray completely or to decrease the prayer: so that he may pray two bowings of prayer instead of the four bowings; and this is according to His saying – be glorified – in the Quran 4: 101, which means:

(And when you are journeying in the land [for fighting your enemy] there is no fault in you that you shorten the prayer, if you fear the unbelievers may afflict you.)

The "prayer at fear" is without bowing or prostration but by signing, and that is when marching, not when they settle. The directing towards the Qibla of the Ka'aba at Mecca is not essential, and if he cannot wash with water for the ablution, then the rubbing with clean dust will suffice.

And if man is in the battle field and the time of the prayer is due, then let him pray in his site, eventhough his direction is not towards the Qibla [of Mecca], and no blame on him whether he prays while he is sitting or reclining if he cannot stand up for any reason.

^{238 f} of the enemy and the fear departs from you.

^{238 g as} has He taught you to pray.

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^{^[241]} 240. And those among you that die and leave wives, they should [before their death] bequeath to their wives: a provision^a for [one whole] year without driving them out [of the homes of their husbands^b],

but if they leave [their homes, of their own accord, before completing the one year and after elapsing of the legally prescribed period of the 'Idda', then her right in the provision: the 'Nafaqa' will be cancelled],

then there will be no blame on you [:family members of the deceased husband and his heirs] concerning what the [wives] do with themselves [of embellishing and seeking engagement] within the honorable limits [not forbidden by the religion];^c

God is All-Mighty^d [and] Most Wise^e.

^{240 a} i.e. that the wives can expend out of it: for food, clothing and dwelling for one whole year.

^{240 b} To the homes of their fathers.

^{240 c} So 'the one who is most worthy and nearest in kin to the deceased' – should expend and give the Nafaqa to the wife for one whole year, but if the wife of the deceased goes out before the end of the one year, and after the end of the prescribed period of the Idda in order to marry and she does not return to her dead husband home, then her right in the Nafaqa will be dropped.

^{240 d} in His kingdom: He takes revenge on whoever disobeys His commands.

^{240 e} In His acts, so that He does not command you to anything unless it is advantageous to you.

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^{^[242]} 241. A fair provision^a is due for divorced women:

[This is] a duty for those who ward off [God's punishment by obeying Him.]

^{^[243]} 242. As such^b does God expound to you His revelations; in order that you may use your minds.^c

^{241 a} Either a due payment: the Nafaqa, (for three months: the legally prescribed 'Idda') – is given to the wives, who were sexually contacted;

or a sum of money – is given to the wives who have not been sexually contacted.

^{242 b} i.e. as did We explain, about the statements of the divorce and the Idda, to the people of the Bible before you; as such does God explain to you ..

^{243 c} i.e. in order that your minds will be complete; because the instinctive mind will be complemented by the acquired knowledge.

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^{^[244]} 243. Have you [man] considered [the story of the Children of Israel] who went forth [in their Exodus] from their habitations [in Egypt]^a in their thousands [six hundred thousands^b], fearing death [because of the oppression of Pharaoh and because they were afflicted by the plague^c];

God said to them: "Die [in this wilderness ^d]", then revived them [giving them dignity and power, through their sons^e.]

Surely, God gives [much] grace to people^f, but most of people are not grateful [for this grace.]^g

^{243 a} fleeing form their enemies; they were the Children of Israel who went out of Egypt together with Moses son of Amram.

^{243 b} Other than the children and women; (refer to the Bible, Book of Exodus, chapter 12); they travelled until they settled near the land of Canaan ( Jordan), and Moses commanded them to fight the Canaanite and conquer the city of Jericho, but they refused to struggle for the cause of God.

^{243 c} And when Moses commanded them to fight in the cause of God, they also refused.

^d And you will not go into Jericho, but your children will conquer it forty years later, and this will be your reward for your stubbornness and pride over God and over His messenger Moses. So the fathers died gradually in that wilderness, and none of them survived except only two righteous men: Joshua son of Nun and Caleb son of Jephunneh.

^{243 e} forty years later, when He helped them against their enemy and brought them to the land of Canaan; so the 'death' is an indication of abasement and humiliation, and the 'reviving' is an indication of dignity and victory.

^{243 f} with His many bounties, and pardoning them of their sins.

^{243 g} but they are ungrateful.

The implication of the aya:

God – be glorified – encourage the believers to fight their enemy in order to conquer them and to live in dignity like how were the Children of Israel victorious when they struggled for the cause of God and they conquered Jericho.

And that Muslims should not abstain from fighting so they will then perish and die as did the Children of Israel die when they abstained from the struggling in the cause of God.

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[Then God – be glorified – addressed Muslims, and said:]

^{^[245]} 244. [O Muslims] fight [against associaters and idolaters] in the way of God [and then He will help you with victory over them^a], and know for certain that God is All-Hearing [of your words, and] All-Knowing [about your intentions.]

^{244 a} And will reward you according to your struggling in His cause.

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[Then God encouraged people to expend on the poor and needy; and He said:]

^{^[246]} 245. Who is he that will lend to God a fair loan^a, and God will multiply it for him manifold!?^b

God [sometimes] gives little [money] and [sometimes] gives much [to his servants; so take the opportunity and expend, in God's way, while you can expend before the money goes from you in non-proper ways, when you will regret.]

And you [people] shall return to Him [after your death, when He will reward everyone according to his work and expenditure.]

^{245 a} i.e. who would expend out of his wealth, in the cause of God and in His obedience: when the expenditure should be good or fair, without any boasting or hurting; God called it "loan" to encourage for doing it, and affirming to reward according to it.

^{245 b} i.e. and God will give him many folds, instead of his expenditure.

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^{^[247]} 246. Haven't you considered the chiefs among the Children of Israel after [the death of] Moses; they said to a prophet [: Samuel, who was] with them: "Appoint for us a king^a, in order that we will fight [under his leadership] in the way of God."

He^b said, "Have you determined [to fight your enemies], should fighting be prescribed for you?^c Perhaps, then, you will refuse to fight!"

They^d said: "Why shouldn't we fight in God's way the while we have been driven [by our enemy] out of our habitations^e, and our children [are captives]!?"

Yet when fighting was prescribed for them^f, they turned away^g, all save a little number of them^h.

But God is All-Knowing about the wrong-doersⁱ.

^{^[248]} 247. And [Samuel] their prophet, said to them: "God has assigned [Saul]^j 'the giant', to be your king."

They said: "How can he have sovereignty over us^k [when he belongs to the tribe of Benjamin which is not the tribe of sovereignty, and] the while we are more worthy of the sovereignty than he is [because we belong to the tribes of the prophet-hood and sovereignty: Levi and Juda, and moreover] he has not been provided with much wealth [which he may use for the affairs of the kingdom]!?"

[Their prophet] said: "God has chosen him out of you^l, and has bestowed on him abundant increase in knowledge and in body stature^m. God gives the sovereignty to whomever He pleasesⁿ. God is All-Bountiful, All-Knowing^o."

^{^[249]} 248. And their prophet said to them: "The sign of his sovereignty^p [being from God] is that there shall come [back] to you the Ark [that was taken in possession by their enemy in the war^q,]

including 'tranquility and quieting'^r [: assurance for you] from your Lord [that He will help you with victory],

and [including also] the relics of what the house of Moses and the house of Aaron left behind^s;

the angels shall 'drive it along'^t.

In that^u [indeed] is a sign [indicating] to you [that God has appointed Saul as your king,] if you [indeed] are believers.

^{246 a} i.e. Send us a man whom we will make our king: in order that we will fight, under his leadership, in the way of God.

^{246 b} i.e. Samuel.

^{246 c} They said: Yes, we have determined to do that, and we insist on fighting our enemies.
Then Samuel said: I fear that you may not fight, but will be cowards like how Moses people were cowards when he commanded them to fight the Canaanites and conquer Jericho.

^{246 d} i.e. the chiefs among the Children of Israel said:

^{246 e} That is because the Palestinians fought them, occupied their land and captured their sons; for the Jews dwelt in the land of Canaan (Jordan) and their enemies were in Palestine.

^{246 f} under the leadership of the king whom they demanded.

^{246 g} i.e. they refused to carry it out, and they disobeyed the command of God.

^{246 h} who fulfilled their covenant and fought their enemy.

^{246 i} This is a threatening to those who refuse to struggle in the cause of God.

^{247 j} His father had sent him from Gaaba to the land of Sof; he was an impressive young man, from the progeny of Benjamin son of Jacob; his name was Saul son of Kish, and was entitled Taloot or 'the giant' because of his long stature, and was the tallest man of his time; his father had lost some donkeys, and he sent Saul to seek after them.

And on his way he met Prophet Samuel; God had revealed to Samuel that a man of Benjamin will come to you tomorrow, whose description is so and so, then anoint him a king of the Children of Israel.

Therefore, when he came to him, he gave him the good news of his kingship and foretold him about his future life, and poured on his head a bottle of oil (perfume) and anointed him to be a king of the Children of Israel.

Then when Samuel told them that Saul the giant will be king over them, they denied it and said: "How can he have sovereignty over us!?"

^{247 k} i.e. how can he be king when he is of the Benjamin tribe; because the prophet-hood was in the tribe of Levi son of Jacob, and the kingship was in the tribe of Juda.

^{247 l} And He knows better than you do about advantages.

^{247 m} For the king should have considerable knowledge and should have a large body stature, in order to be impressive and respected by others.

^{247 n} And it is not by inheritance.

^{247 o} about the man that He chooses as the king.

Therefore, at that instace, they said: We demand a clear indication about the truthfulness of your words that God has made him king over us.

^{248 p} i.e. the sign indicating that God has assigned Saul as their king.

^{248 q} That is because the Children of Israel used to carry it before them in the war, and they defeated their enemies.

Then when they associated [others] with God, disobeyed and sinned, their enemy defeated them and took the Ark from them.

The Ark was made of acacia wood;its length was two and a half cubits, its breadth a cubit and a half, while its height was a cubit and a half; it was overlaid with gold from inside and outside; it also had a gold molding around it. It had four rings of gold in its four feet, with which it was lifted up and carried. Moreover, it had a garland of gold on it.

The ark was made in the time of Moses, then when the Palestinians took it, God sent down plague on them which made many of them die, so they knew their affliction was because of the Ark; therefore, they put it on a carriage, to which they tied two cows and drove them to the boundaries of the Children of Israel. Then God sent some angels to drive the two cows to the Children of Israel who took it gladly.

^{248 r} i.e. by the restoring of the Ark back to them was a quieting for your hearts and assurance for your souls.

^{248 s} i.e. what their men and sons left behind: He means by that the Books which they wrote, following the death of Moses, about the history of the Children of Israel, their journeys and wars; it also included some pieces of the stone tablets (: the two tablets of testimony, i.e. the Torah), in addition to a bottle of perfume and some of the clothes of Moses and Aaron.

^{248 t} i.e. the angels incited them to return the Ark to the Children of Israel, and compelled them to that, until they put it on a carriage and set it free, so the angels started to drive the two cows to the Children of Israel until it brought it to them.

^{248 u} i.e. the returning of the Ark to them.

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^{^[250]} 249. And when [Saul] the giant departed with the hosts^a, he said^b: "God will try you^c by a water stream: then whoso drinks of it[s water] he is not among my [comrades and followers in fighting.] And whoso [drinks not] neither does he taste it[s water] he is one of my [followers],

save him who [being unaware] takes [some of its water] in the hollow of his hand [then he should throw it and drink not of it.]^d "

^e But they drank of it [all] except a minority among them [did not drink of it.]

And when he went past it; he and those who believed with him^f, they [who drank of the river water] said: "This day we cannot fight Goliath and his hosts [the Amalecite.]"

But those [who did not drink of the river water, and] who were certain that they would meet God['s help], said: "How often, by God's leave^g, has a small force defeated a big one?

God is with those who steadfastly persevere.^h "

^{^[251]} 250. And when they sallied forth to [fight] Goliathⁱ and his hosts, [Saul's comrades] said: "Our Lord, grant us steadfastness, let us stand firmly [by strengthening our hearts and casting terror in the hearts of the enemy], and give us help against the non-believing people.^j "

^{^[252]} 251. So they^k defeated [Goliath and his hosts] by God's leave,

and David slew Goliath^l;

and God gave to [David] sovereignty^m and wisdomⁿ [and prophet-hood] and taught him of [the knowledge, bird languages and armor making] as He willed.

And had not God restrained one set of people [: the non-believers and associaters] by means of another [: the believers], the earth would indeed have been full of mischief [: like infidelity, non-belief, association with God and corruption of the various aspects of life.]^o

But God is All-Bountiful to nations [by keeping them alive, and His much blessing on them.]

^{249 a} i.e. when he marched with them and they left their land; their number was three hundred thousand men.

^{249 b} Saul the giant said to his hosts.

^{249 c} i.e. He will test, examine and check you; this was in order that Saul the giant would know which of them would forbear the fighting, and which among them had only little forbearance.

That trial was by the forbearing of thirst while the water was available: so that anyone who would forbear and would not drink from the river, then he would forbear the fighting and he would almost have a firm will; but anyone that would not forbear thirst then he almost would not forbear fighting also.

^{249 d} Such one is not to be blamed.

^{249 e} Then God – be glorified – told about them that most of them drank from that river. The number of those who did not drink of the river was three hundred men.

^{249 f} i.e. Saul the giant and his hosts who believed that God would help them.

^{249 g} i.e. if God wants to help a people against their enemy, He will give permission to His angels to come to these people and encourage them by revelation and inspiration and to confirm them to fight, and they will go to their enemies and frustrate them and cast terror in their hearts until they will be defeated and the victory will be for the little force.

^{249 h} By giving them help against their enemies.

^{250 i} Goliath was the leader of the Palestinians and the bravest one among them.

^{250 j} i.e. the people of Goliath.

^{251 k} i.e. the host of Saul the giant defeated the host of Goliath.

^{251 l} i.e. The Torah said that David picked up a pebble from the ground, put it in his sling with which he shot Goliath, and the pebble struck his forehead, and the blood poured down on his face and he fell on the ground, and David attacked him and cut off his head, then his party attacked the party of Goliath and defeated them.

^{251 m} So David became the king of the Children of Israel after Saul the giant.

^{251 n} So he became a prophet and a king having much knowledge.

^{251 o} i.e. had not God helped believers against disbelievers and idolaters (or associaters) then all people of the earth would have been corrupted by the disbelief and the disobedience (or sins); and the earth would have been corrupted too: that is by less vegetation, and more insects and microbes which cause diseases and destroy man and animal.
This is indicated by His saying – be glorified – in the Quran 30: 41, which means:

(Disturbances have spread throughout the land and the sea, because of [the wrong-doing, disbelief and hypocrisy] that the hands of people have earned.)

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^{^[253]} 252. These are the signs of God['s might]^a which We recite to you [Mohammed] in truth^b; and surely, you are one of the messengers.^c

^{252 a} i.e. that have been just mentioned: the kingship of Saul the giant while he was a poor man, and the kingship of David while he was a shepherd, the help of David against Goliath while David was young, and returning, to the Children of Israel, the Ark which was covered by precious gold – all these are indicative signs of God's might.

^{252 b} i.e. with the explanation of the truth, with no alteration and without any doubt.

^{252 c} i.e. you, Mohammed, are an apostle sent to your people, just as did We send those apostles to their peoples; so give the good news [to believers] and warn [the idolaters.]

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^{^[254]} 253. These are [the tales of] the apostles [We relate to you; of whom] did We bless some more than others [by specifying him with some special criteria^a:]

Among them was [Moses] to whom God spoke [in the valley of Sinai],

and another one [: Idries: Elia] We raised [to certain high] degrees [of honor],

and We gave to Jesus, the son of Mary, the manifest miracles ^b and We aided him by [Gabriel:] the Holy Spirit.

Had God willed, then the [people] after these [apostles] would not have fought among themselves^c, even after the obvious revelations had come to them [included in the heavenly books^d.]

But they fell into dissension [and they contradicted the first commandment]^e: some [steadfastly] believed and others disbelieved.

Had God willed, then they would not have fought each other^f, but God does whatever He wills^g.

^{253 a} Which We did not give to others apart from him.

Then God explained that in details:

^{253 b} Like healing the congenitally blind and the albino, and reviving the dead.

^{253 c} i.e. if God willed to preserve the people who strayed from the way of the truth, then every nation would not fight each other after the death of their apostle.

^{253 d} That the purpose from sending the apostles is to worship God alone, to discard and break up the idols and to avoid worshipping the created beings and abandon their sanctification.

^{253 e} in spite of that they knew the principles of the religion and what their apostles brought to them; and that was for personal advantages and for the Worldly position.

^{253 f} The first sentence is related to the Jews fighting among themselves following the death of Moses their prophet.

And in the second sentence, he told about the fighting of Christians against Jews, after Jesus, because of their discension.

^{253 g} God in fact cast the hatred and enmity among them and they fought each other, because they wronged the weak and the needy, robbed their rights, blasphemed about God, and associated others with Him; therefore, He cast the enmity and hatred among them so that they fought each other.

The indication of this, concerning Jews, is His saying – be glorified – in the Quran 5: 64 about the dispraise of Jews:

(We cast enmity and hatred among them till Doomsday)

And God said in the same chapter of the Quran 5: 14, about the dispraisal of Christians:

(So We have stirred up enmity and hatred among them [and they divided into many sects] till Doomsday, and God will assuredly inform them [on the Day of Judgment] of the [statues of the Christ and his mother and the crosses] they used to make.)

Nowadays, Muslims have started to fight each other: because of the blasphemy of some of them, the hypocrisy of some and the association of others; therefore, God cast enmity and hatred among them so they fought each other:

The Egyptian fought the people of Yemen during the life time of President Jamal Abdul Nassir, and thousands perished from both parties;
the Jordan army fought with the Palestinian Fedayeen, and twenty thousand people were killed;
And the army of Syria fought the Lebanese and Palestinians which resulted in that forty thousand people killed form both sides, other than the wounded.

[The commentator – many wars occurred later on, which were more destructive like:
The war between the Kurds of Iraq and the Iraq army in the sixties of the twentieth century, with thousands of victims from both sides;
The Gulf War I between Iraq and Iran with hundreds of thousands of people killed from both sides, in addition to the crippled, disabled and wounded, in addition to the economic loss and social corruption.

Then the Gulf War II: the war of the Kuwait occupation by the Iraqi army, followed by the American war against Iraq by George Bush the father, then many years later the war by George Bush the son on Iraq and its occupation by the American army which led to hundreds of thousands of victims, wounded, disabled and imprisoned, in addition to the destruction of the infrastructure and the creation of many social and economic problems.

And now, there happened what is called the Arab Spring, causing the killing of thousands of people in many Arab countries.

The enemy of Muslims enhanced the sectarian conflicts among the Arab and Muslims, which led to millions of victims, in addition to other millions leaving their homes; all this occurred in the countries round about Israel!]

And there are so many people killed like this, while God – be glorified – said in the Quran 16: 118, which means:

(We did not wrong them, but they were used to wrong their own selves.)

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^{^[255]} 254. O believers, expend [for the sake of God alone] of the [food, dress and others] wherewith We have provided you, before there comes a day [of your death] wherein shall be:

no trafficking [so that you may buy some righteous deeds],

no friendship [so that your friend may give you some of his righteous deeds],

nor intercession [because the prophets and saints are in Paradise and will not come to meet them, after death, so as to intercede for them.^a]

And the unbelievers – it is they who wrong [themselves, and it is not God Who wrongs them.]

^{254 a} Therefore, following death, they will be punished according to their sins, and the intercession will be on the Day of Judgment.

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[God – be glorified – explained – in the preceding ayat, about the dissension of Jews and Christians in their religions and rites and their association with God; while in this aya: God explains that the worship is not allowed for anyone apart from Him, and none else than He deserves to be worshipped: because He is their Creator, Provider and the Disposer in the affairs of the universe and the management of all creatures:]

^{^[256]} 255. God^a! No god [to be worshipped]^b but He [alone], the Alive [Who dies not], the Disposer [in the affairs of the universe and creatures.]

Neither doze^c [like that overtakes the soul] nor sleep [like that overtakes the living man] can overtake Him.

All [^d destructive factors like thunderbolts, meteorites, hurricanes, violent winds, the snow and hailstones] that are in the [gaseous] heavens and all [^e destructive factors like earthquakes, floods, cleavages and microbes] that are in the earth belong to Him [: He can punish anyone with any of these destructive factors if he does not refrain from the blasphemy and association.]

Who is he that intercedes with Him [on the Judgment Day] except only by His leave^f [on behalf of monotheists only]?

He knows what [prosperity, now,] is before these [intercessors^g, in Paradise] and [He knows the religious ways they left] behind them, and they comprehend nothing of His knowledge [of the Unknown or the Forefuture] save that which He pleases [to acquaint them with^h.]

[The extent of] His "chair" equals [the vast extent of] the heavens and the earth [: the planets and the earth]ⁱ, and it is not any difficult for Him to keep them both^j,

for He is the Most High^k, the Supreme [in Glory.]^l

^{255 a} your Lord.

^{255 b} in the entire universe.

^{255 c} Which is the feeling of somnolence before the sleep: it is the condition of man before sleeping, so that he will be quiet but he is not sleeping yet.

^{255 d} birds that fly and all

^{255 e} beast [and man] that move and

^{255 f} i.e. they intercede only on the behalf of the monotheist who devotes himself to God alone: they intercede only for the one whom God permits them to intercede for him; while the one whom He does not permit them to intercede for, they will not intercede for him even though he be their brother.

Therefore, neither can Noah intercede for his son, nor can Abraham intercede for his father.

^{255 g} i.e. the prophets, apostles, saints and martyrs.

^{255 h} Similar to this aya is in the Quran 726-27, which mean:

(The All-Knowing of the fore-future, and He does never acquaint any [of His creatures] about His knowledge of the fore-future. Save only to any messenger whom He likes [to acquaint with some of the fore-future knowledge])

^{255 i} i.e. and their vast extension in the space; the "chair" is the seven ethereal layers which are inhabited by angels, and they are the paradises into which we go on Judgment Day, and the throne is above them.

For this reason, God – be glorified – said in the Quran 23: 86, which means:

(Say: "Who is the Lord of the seven [ethereal] heavens, and the Lord of the Throne [of Glory] Supreme?")

That is because the throne is above the seven ethereal heavens, which are called the "chair".

I have explained about the Chair or - the ethereal heavens, the Throne and Paradise (or the Garden)

in my book The Universe and the Quran

, [and also in my book Man after Death]

so read it if you like to have more explanation.

^{255 j} i.e. it is not any difficult for Him to keep the heavens and the earth, i.e. the planets including the Earth, because they are kept by the gravitational force of the sun, so they will not escape into the space and will not go far away from their positions.

^{255 k} Above His creatures.

^{255 l} In His attributes, Who is sanctified and glorified by His angels.

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[The Prophet – salam to him – invited some of Quraish tribesmen to convert to the Islam religion, but they said: "Abu Lahab and Abu Jah'l prevent us from believing in you, and we fear lest they should hurt us and take our wealth if we follow you; this is the meaning of His saying – be glorified – in the Quran 28: 57, which means:

(They said: " If we follow the guidance together with you [Mohammed], we shall be kidnapped out of our land.")

Therefore, this aya was revealed in reply to their words:]

^{^[257]} 256. [There can be] no compulsion in religion [: none can compel you to be disbelievers^a;]

the correct way [of the Islam] has been made distinct from the error [of the association and idolatry.]^b

And anyone [of you] rejects [Abu-Jahl] the tyrant^c, and believes in God [Alone, joining no associates with Him,] has indeed grasped a most firm handle [of ship] which is never detachable, [so he will not be drowned and will be safe of Hell if he follows the religion of the Islam.]^d

God is All-Hearing [of your words], All-Knowing [of your intentions, O idolaters!]

^{^[258]} 257. God is the Patron of the believers [: He takes care about their affairs]; He brings them out of the darkness [of ignorance and unbelief] to the light [of knowledge and the Islam.]

But those who disbelieve [in the Quran and in Mohammed]: their patrons are [their arrogant chiefs:] the tyrants, [who] bring them out of the light [of knowledge and guidance brought by Mohammed] to the darkness [of ignorance and unbelief, when they invite them to their religion of the idolatry] – such [chiefs and their followers] are the fellows of Fire, to dwell therein forever.

^{256 a} i.e. none has any authority or control to compel you to keep up to your religion.

^{256 b} i.e. after the correctness and truth of the Islam religion has become distinct to you from the deception and error of your religion of the disbelief, idolatry and association.

^{256 c} and does not obey him.

^{256 d} i.e. this is a parable about one who is saved from destruction; i.e. like one drowned in the sea, and he sees a ship coming towards him, with many handles attached to it, so if he holds one of these handles, and it is firm, strong and is not detachable, he will be saved by it from the drowning.

So likewise, anyone holds fast with the Islam religion, will be safe of Hell and will go to Paradise [in heaven.]

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^{^[259]} 258. Have you considered [Nimrod]^a who disputed^b with Abraham concerning his Lord, because God had given him the kingdom [so he became proud and arrogant to the extent that he claimed himself a god];

when [he said to Abraham: 'Who is your Lord?' and] Abraham said: 'My Lord is He That gives life and causes death.' [Nimrod] said: 'I give life [by releasing from prison a man who has been sentenced to death] and cause death [by killing any living man.]’

Abraham said: 'But God indeed causes the sun to rise in the East, so cause it [yourself] to rise from the West [if you are true in your claim.]'

Thus was [Nimrod] the blasphemer confounded [and did not know how to answer]; God guides not the people of the wrong-doers.^c

^{258 a} i.e. Have you considered the story of Nimrod, so that you contemplate it and surprise of his foolishness when he claimed himself as a god.

He was: Nimrod son of Cush son of Cham son of Noah, the first one who was mighty so as to claim he was a god. [Refer to the Bible, the Book of Genesis, chapter 10]; he built the Tower of Babel, near the city of Hilla in Iraq.

^{258 b} i.e. he wrangled with Abraham about his Lord.

^{258 c} To the way of the truth, neither does He guide them to wrangle, but it is Satan that invites them to falsehood and incites to them the words of blasphemy, error and misguidance.

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[When God – be glorified – mentioned in the previous aya, the dispute of Nimrod with Prophet Abraham: the ‘Loyal Friend of God’, He followed that by the dispute of Azariah with Prophet Jeremiah; so He – be glorified – said:]

^{^[260]} 259. Or like [Azariah the son of Hoshaiah] who passed by a city [: Jerusalem], completely destroyed [by the army of Nabuchodonosor;]^a

[Azariah] said^b: "How can God revive this [city] after its death [: so that it may be rebuilt again after being destroyed?]"^c

So God made him die [in a cave] for a hundred years, then He sent his [soul back to his revived body;

and an angel came and] said [to Azariah]: "For how long have you tarried [in this cave]?"

Said [Azariah]: "[Perhaps] a day or part of a day."

[The angel] said: "Not so, but for a hundred years you have tarried [here!] Just have a look at your food [: has not rotted] and your drink has not changed [in spite of passing all these years.] And look at your ass [being in the stage of creation, and how it rises out of the mud]; and that We make you a miracle to people [indicating the Ability and Might of God.]

And look at the bones [of the ass which have been formed from the wet dust]: how We raise them [to form a skeleton of the ass], and then We cover them [gradually] with flesh [from that wet dust!]"

And when it became obvious to him [and he saw, with his own eyes, the reviving of his ass], he said: "I know [now for certain] that God is Most Able to do anything." [And when he returned to Jerusalem, he found it well built and inhabited with people.]^d

^{259 a} i.e. Azaria came from another city, and on his way, he passed by the destroyed city of Jerusalem. He was Azariah son of Hoshaiah [Refer to the Book of Jeremiah chapter 43.]

For Nabuchodonosor destroyed Jerusalem, then Azariah came with a group of Jews from the suburbs of Jerusalem, aiming to go to Egypt, for the fear of the Chaldeans [or Babylonians]; and they passed by Jerusalem when it was destroyed, and they asked Prophet Jeremiah: "Will we go to Egypt or will we sojourn in Jerusalem?"

And Jeremiah said to them: "Don't go to Egypt, but stay here, and God will gather you after the dispersion, and revive this city after the destruction."

^{259 b} denying that.

^{259 c} i.e. "How will this city be rebuilt again after its destruction, and how can the Children of Israel gather after their killing and dispersion? This is impossible; therefore, we shall not stay here but will go to Egypt."

Then after they set out, Azariah lost his way in the middle of the journey, and he resorted to a cave there; he went inside it together with his ass, and slept that night in that cave. Then a big rock fell down from the mountain and closed the cave gait. So Azariah died in his place, his ass died too, their parts scattered and their flesh dispersed inside that cave.

One hundred years later, God – be glorified – created the body of Azariah out of those decayed remnants, and as such did He create the body of the ass in that cave.

But the creation of Azariah's body was completed before the creation of his ass, and God sent back his spirit to his body so he became alive. The rock too, which was on the cave gate, cracked and fell out of the cave gate, and God sent an angel in the form of man to ask him, who said to Azariah: "For how long have you tarried in this cave?"
Azariah said: "One day or part of a day." For he thought that he was sleeping then awoke.

The angel said: "No, you in fact have tarried for one hundred years!"

Azariah said: "Can you prove it?"

The angel said: "Look to your ass undergoing the stages of creation, protruding from the ground, created in the mud; and look to the bones: how We raise them out of the mud or the wet dust, making it an ass, then gradually We clothe them with flesh out of that dust, then we complete its creation to be a complete ass. So Azariah started to look to his ass while it was lying in the mud undergoing the stages of development;
then when its creation was completed, it rose up from the ground; therefore, Azariah then said: "I now am certain that God is All-Able to do anything."

^{259 d} And if you like to have more explanation about the creation of the bodies out of dust, then refer to my book: Retorting the Atheist under the title of I Saw with My Own Eyes

[The conditions essential for creating the living body]

The body is created out of the earth from wet dust or dry mud; and it requires three conditions:

1- That dust should be the remnants of decayed corpses.

2- Its creation will be completed in forty days.

3- That should be in a dark place. For this reason, God – be glorified – said in the Quran chapter 39: 6, which means:

(He does create you in your mothers' wombs: creation after creation, in three shadows.)

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^{^[261]} 260. [Remember] when Abraham said [to his Lord]: "My Lord, make it obviously clear to me^a how You give life to the dead."

[God] said: "Haven't you believed yet [that I AM All-Able?]"

[Abraham] said: "Yes [I have], but [I ask] in order that my heart may be reassured." ^b

[God – be glorified –] said: "Take four [kinds] of birds [one of every kind of such birds: the poultry that walk on their feet but cannot fly: the chicken, the duck, the guinea fowl and the peacock];

and make them incline to you [by giving them food and calling them to food],^c then place a part of them [: one of these four] on each hill [that are round about you], then call them; they will come to you [walking on their feet] in haste;^d

and know [for certain] that God is All-Mighty^e [and] Most Wise."^f

^{260 a} i.e. Let me understand.

^{260 b} With what you show to me.

^{260 c} It means: Incline their hearts to you, by giving them food for many days until they will be familiar with you, so that when you call them, they will come to you hastily.

^{260 d} According to what they have been used of the food and drink.

This was a parable that God said to Abraham, which means:
God said to Abraham: Abraham, no destruction or vanishing for the soul and no restoring for the body [i.e. the soul will not perish and the body will not be resurrected], but the soul is lasting and will not be influenced by any defect or disturbance; so when Doomsday takes place, Israfil will call them and they will respond to his call and gather at the caller in haste, as do you call these birds and they come to you in haste.

God – be glorified – said in the Quran 30: 25

(And of His signs is this: that the heaven and the earth carry out [their designed functions] by His command [and wisdom], then when the [angel Israfil] will call you: [O guilty ones], then from the earth you shall come forth.)

And God said in the Quran 17: 52 that which means:

(On the day when he will call you [for Judgment and Requital] and you will respond, with His praise, and will think that you tarried [in the World] only for little time.)

He only specified the birds to which the flying is difficult, like the hen, the peacock and others; because had it not been for the heaviness of his body, then man could have been able to fly.

And he specified four birds, because mankind on our earth are four races, so that each kind of the birds resembles one race of mankind.

^{260 e} in His sovereignty: He takes revenge on those who deny the Next Life and the Judgment.

^{260 f} in His acts: He does not create anything uselessly or in vain.

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^{^[262]} 261. The likeness of those who spend their wealth in God's way is as the likeness of [a sower of] a grain which grows seven ears, with a hundred grains in each ear^a. God gives increase manifold to whom He pleases^b. God is Most-Bountiful, All-Knowing^c.

^{^[263]} 262. Those who spend their wealth for the cause of God, then do not follow up – what they spend – by taunting^d with it and by annoyance^e;

[such] will have their recompense with their Lord [in the ethereal paradises.]

And there shall no fear [from devils] come upon them [after death in the world of souls],

neither shall they grieve [for leaving and parting from the family and the beloved.]

^{^[264]} 263. Kind words^f and pardon^g are better^h than an almsgiving followed by annoyance; for God is "Not In Need"ⁱ [and] Clement.^j

^{261 a} It means: the expenditure in the way of God or for God's sake will be rewarded with seven hundred folds in the Next Life; while in the life of the World, God gives him ten folds of its like.

^{261 b} i.e. for him who deserves the increase.

^{261 c} About anyone who expends in the way of God, and anyone who expends in the way of those other than God.

^{262 d} i.e. by reminding others with his favor; i.e. by saying to him: "Haven't I given you so and so? Didn't I offer to you in charity?"

^{262 e} i.e. by saying to him some annoying words like saying to him: "May God relieve me from you!" or "I have suffered much from you!" or other teasing words; or he may bother him by tasking him with some work that he should do.

It means: they do not remind with their favor the one to whom they give charity, neither do they injure him; and such spending men will have their recompense …

^{263 f} That you say to the beggar.

^{263 g} That you pardon him if he does any offense.

^{263 h} For you.

^{263 i} Of all your alms and all you obedience.

^{263 j} He does not hasten to punish those who follow their alms with taunting or annoyance.

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^{^[265]} 264. O believers, void not [the reward of] your almsgiving by taunting [with it] and annoyance^a, like him^b who spends his wealth to show off to people^c and does not [in fact] believe in God^d nor in the Last Day^e.

His likeness^f is as the likeness of Safwan^g [: a smooth rocky mountain] whereon is soil; a heavy rain smites it, leaving it "smooth and bare"^h. Theyⁱ will be able to do nothing concerning that they have earned; God guides not the people of the unbelievers.^j

^{264 a} Towards the one to whom you give your alms.

^{264 b} i.e. Abu Jahl.

^{264 c} i.e. before the eyes of people.

^{264 d} Alone, but he joins or associates the idols with God.

^{264 e} Which is Doomsday.

^{264 f} Concerning the depletion of his wealth.

^{264 g} ‘Safwan’ is the name of a rocky mountain in Hijaz [in the Arabian Peninsula]; its rocks are smooth so that the one who walks on it will slip away; therefore, they put dust on it to make a way to climb up in order to have delight in viewing and looking; but when it is winter and the rain comes down profusely , it will remove the dust from the mountain which will be once again smooth and slippery.

This is a parable which God set for the chiefs of disbelievers, particularly Abu Jahl, that as long as he has money to spend out of it on his friends, they obey him and gather round about him, but once his money finishes, then his friends will leave him.

The likeness of this chief is like Safwan mountain: as long as there is dust on it, people will come to it and climb it; but when the dust is removed from it by the rain, people will stop coming to it. So God – be glorified – likened this chief to the mountain, the money to the dust which disappears by the events of life.

^{264 h} i.e. rigid, smooth and slippery.

^{264 i} i.e. those, who expend their wealth to show off to people, cannot restore their money, which they had before their expenditure, nor will they be rewarded for it.

^{264 j} To the way to Paradise, as will he guide those who expend their wealth in the cause of God, whose expenditure is not for showing off before the eyes of people.

This aya is similar to the aya 8: 36, which means:

(The unbelievers spend their wealth to turn [people] from God's way, so they will spend it to be a regret for them, then they will be defeated [in the war.]

And those [who die being] unbelievers will be gathered together to Hell.)

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[Then God – be glorified – started to praise the believers who expend their wealth in the cause of God:]

^{^[266]} 265. And the likeness of those who spend their wealth seeking God's good pleasure, and in a way to confirm each other^a, is as the likeness of a garden on a hill^b; the heavy rain smites it and it brings forth its fruit twofold.^c

And if the heavy rain smites it not, the dew [will do];^d

God is All-Seeing of what you [people] do.^e

^{265 a} To the truth and to the expending; i.e. they confirm each other and encourage others to expend in the cause of God and to seek after His good pleasure.

^{265 b} i.e. like a garden on a high land; that is because the high land has better plants and gives more fruit; because its land is suitable for agriculture and because it does not have salt like that in the low land.

^{265 c} i.e. it produces fruits double of that produced by the utilized land and the salty land.

^{265 d} i.e. if heavy rain comes down on it, it will not be flooded because it is higher than the ground level; but in case no heavy rain comes down on it, it will have some of the dew which is more on the high than on the low lands; the dew is the water drops seen on the tree leaves and the flowers early in the morning.

^{265 e} So that He will reward the spender according to his expenditure, and punish the stingy according to his stinginess.

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^{^[267]} 266. Does any of you [: you who expend out of your wealth for the sake of those other than God] wish that he should have a garden with date-palms and vines, with rivers flowing beneath it['s trees] and he has therein all kinds of fruits [in addition to the date-palms and the vines],

and he attains elderly, and his children are [little and] weak.

Then it is afflicted by a stormy wind with fire therein and is burnt up?^a

Thus^b does God explain to you His signs^c; that you may reflect.^d

^{266 a} i.e. and that garden is then burnt, in what condition will he be, and what regret will he have about it?

^{266 b} i.e. As such will the spender, out of his wealth, for those other than God: he will have nothing of his expenditure other than only the loss in [this life of] the World, and the regret in the Next Life for such garden.
So if he had expended out of his money in the way of God, then he would have gotten all that in the Next Life, and he would have enjoyed it together with his little children, and God would have given him ten folds of his expenditure in [the life of] the World in addition to the prosperity in the Next Life; but he expended his money for those other than God; therefore, he lost his money and lost the reward of his expenditure in the Next Life.

^{266 c} i.e. the indicative proofs, and tells you the parables.

^{266 d} About the consequences, so that the truth will be distinctive for you from the falsehood.

Therefore, this is the recommendation of God: that we should expend out of our wealth exclusively for His sake and in His way; so He will give to us many doubles of our expenditure.

While today most people started to expend their wealth for the sake of sheikhs, imams and righteous men, while this is not allowed and they will not be rewarded for it, but they will lose their money in the World and will be punished according to it in the Next Life.

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^{^[268]} 267. O believers, spend [in charity to the poor and needy] out of the best of [the food and clothes] that you earn, and out of [fruits and the harvest] that We produce for you from the earth. But seek not the bad to spend thereof [in charity] when you would not take it for yourselves [if somebody gives you the like of it] save with dislike^a, and know that God "Is In No Need" [, of your expenditure, and is] Praiseworthy^b.

^{^[269]} 268. The devil promises you poverty [in case you expend your wealth in God's way] and bids you sin [including expending your wealth on prostitutes]; but God promises you [in recompense of your expenditure] pardon from Him [of your sins] and grace [: that He gives you ten folds in this life of the World and seven hundred folds in the Next Life in recompense of your expenditure]; for God is Most Bountiful [and] All-Knowing [of those who give alms and those who do not.]

^{^[270]} 269. [God] gives the wisdom^c to whom He pleases; and whoso is given the wisdom, has truly received much good^d. And none receives admonition but men of understanding.^e

^{267 a} i.e. you only take it with shy of the giver [while in fact you don't like it.]

^{267 b} People praise Him for His much offering and generosity.

^{269 c} i.e. God gives the guidance and admonition to anyone whom He likes to give.

^{269 d} Because God has given him all the good of the World and of the Next Life.

So the "wisdom" is the admonition which God revealed in the heavenly books to His prophets and apostles (or messengers); the indication of this is in His saying – be glorified – in the Quran 17: 22-38 when He mentioned the admonition, and counted many of such admonitions:

(>> Set not up with God another god;

>> [O Mohammed] your Lord decreed,

that you [people] must worship none save Him;

>> [that you must show] kindness to parents;

>> lower to them the wing of humility out of compassion;

>> render to the kindred their due rights, as [also] to the needy, and to the wayfarer;

>> squander not [your wealth] in the manner of a spendthrift;

>> let not your hand be bound to your neck nor open it so widely;

>> slay not your children for fear of penury;

>> approach not [women for] adultery;

>> kill not the soul which God has forbidden save by a right [cause];

>> approach not the wealth of the orphan save in that which is best, till he reaches puberty;

>> fulfill the covenant;

give full measure in case you measure out,

>> and weigh with the standard weight;

>> do not go after that about which you [man] have no knowledge;

>> and walk not upon the earth exultantly.

So these are fifteen admonitions, then He told us following it:

(That is [some] of the wisdom (or the admonition) your Lord has revealed to you [O Mohammed])

Therefore, God gave the wisdom to His prophets and apostles (or messengers) who in turn rehearsed it to people and acquainted them about it; so anyone that receives and practices it, he will have abundant good; but whosoever turns away from it and works contrary to it, he will obviously lose.

^{269 e} who have discerning hearts which are kind to the poor and needy.

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^{^[271]} 270. Whatever alms you spend [for the sake of God] or any vowing that you vow [to God, then you fulfill it]; surely God knows it [and rewards you accordingly.]

Wrong-doers^a have no helpers at all [to avert God's punishment from them.]^b

^{270 a} i.e. those who do not expend the Zakat alms in the way of God, and those who expend for the sake of those other than God

^{270 b} The wrong-doers indeed are those stingy who do not expend, out of their wealth, the due Zakat-alms which God prescribed for the poor; and the wrong-doers are also those who expend their wealth for those other than God like the prophets, sheikhs and imams, and those who make vows to other than God, while it is not allowed to vow to anyone other than God.

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^{^[272]} 271. If you [believers] give [your] alms overtly, it will be excellent [to give the alms openly.]

But if you conceal them, and give them to the poor [in secret], it will be better for you [before God, than giving the alms overtly]: and [God] will delete for you [some] of your [venial] sins [because of your alms-giving];

for God is All-Aware of what you do [: so that He will reward you according to your acts.]

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[Once Prophet Mohammed – salam to him – urged the Muslims to expend in God's way, and he forbade the expenditure to anything, like idols and statues, other than God; some of the idolaters were sitting there, and they objected to the Prophet and said: "These idols [are symbols of the angels that] are our intercessors to God; therefore, we spend our money for their sake and sacrifice for them, in order that they may intercede with God for our behalf."
The Prophet said: "These idols and statues are only stones that neither harm nor profit."

They said: "Shut up, and don't blaspheme about such high [angels of heaven who are like the] white beautiful storks [flying high in the sky], whom we hope to intercede for our behalf."

So the Prophet was sad because of their words; therefore, His saying – be glorified – was revealed:]

^{^[273]} 272. It is not your duty [Mohammed] to guide them [: your duty is only to warn them], but it is God Who guides whomever He please [to guide: He guides the one who deserves the guidance.]

[Then God addressed the Muslims:]

And whatsoever money you expend [for the cause of God], it[s reward] will be for yourselves.

And you should not expend [anything] but only seeking the neighborhood of God^a[to be in His Paradise^b].

And whatever wealth you expend [in God's way], it shall be repaid to you in full, and you will not be wronged [by decreasing the reward of your almsgiving^c.]

^{272 a and} only for His sake.

^{272 b} You only should expend out of your money in the way of God which will lead you to His neighborhood and so to be admitted into His Paradises, that are in heaven in the neighborhood of God.

The meaning: If you expend in the way of God, and you don't expend for the statues and idols, then God will admit you into His paradises and you will be in His neighborhood in the ethereal heavens.

^{272 c} But We will increase your reward many folds.

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[God – be glorified – explained, in the previous aya 272, about the alms: that such alms are better given to the poor; then in this aya, He specified some of the poor to be more worthy of such alms:]

^{^[274]} 273. [The alms are better given] to the poor [converts in Mecca] who, are restricted [by the idolaters^a, and also for those struggling, and restricting themselves^b] in God's way [and] cannot journey about in the earth [for trade and work.]

One who does not know [about their condition] supposes them rich; because of their "abstinence and dignity"^c; you [may] know them by their facies^d; they do not beg of men with importunateness^e.

Whatsoever wealth you may spend, surely God is All-Knowing about it.^f

^{273 a} i.e. the idolaters prevented them from disposal with their wealth, so that no money was left for them to trade and work with.

^{273 b} i.e. they restrict themselves from trading and working because of their fighting and defending the religion and defending their Muslim brothers.

And this includes also the student of religious scholarship and the preacher; because they prevent themselves from working and gaining.

^{273 c} i.e. they do not beg of people, wear good dresses and conceal their poverty.

^{273 d} i.e. you know them by looking to their faces which indicate their poverty.

^{273 e} i.e. they do not beg of people persistently, but they express some words that tell about their poverty.

^{273 f} So that He will reward you according to it in the Next Life, and increase you out of His surplus.

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[Then God – be glorified – started to praise the believers who expend out of their wealth in various times and situations:]

^{^[275]} 274. [Believers] who expend [out of] their wealth [in the way of God] night and day, secretly and publicly^a, will [in the Next Life] have their reward with their Lord, and neither will fear [from devils] come on them, nor will they grieve [for leaving the life of the World.]

^{274 a} i.e. one time by night and another time by day time: it makes no difference to them, but they see the proper opportunity for that; and as such it makes no difference to them: whether it is in secret or in public.

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[Then God – be glorified – warned about the usury taking, and explained about the punishment, on Judgment Day, of the one who takes the usury:]

^{^[276]} 275. Those who devour usury [in the life of the World] will not stand up [for judgment on Judgment Day] but as [a drunken man] stands up, whom the devil lets stagger because of the drunkenness^a;

that [chastisement will be for them] because they say that "the trade is like the usury"^b, whereas God permits the trade and forbids the usury.^c

Now, whoso has [such] an admonition reached him from his Lord, so he desists [from taking usury, and repents], then that [usury he took] in the past [before the prohibition] shall be for him, and his affair [of provision and livelihood]^d is due to God, but who reverts [again to take usury^e] then they will [on the Judgment Day] be the fellows of Fire, abiding therein forever.

^{^[277]} 276. God leads [those taking] usury to perish^f, but blesses [those giving] alms^g; for God loves not [usury-takers who are] ungrateful [of God's favors and grace]^h and [who are] guiltyⁱ [with much many sins.]

^{275 a} i.e. like the drunken man, and because of his severe drunkenness, Satan or the devil takes him right and left and cast him in the destruction.

This is like His saying – be glorified – in the Quran 22

(And you [man] will see men [afflicted with the earthquake of Doomsday] drunken [because of the extreme fearing and suffering], yet they be not drunken; but dreadful will be the chastisement of God.)

^{275 b} So God denied their claim, dispraised them and dispraised their acts:

^{275 c} In all the previous heavenly books, then how do they make it lawful according to their desires, and they consider it like the trading.

^{275 d} i.e. God will provide for him, if he receives the admonition, refrains from taking the usury, gains his livelihood by means of the lawful ways and abstains from the unlawful.

^{275 e} even after its prohibition.

^{276 f} i.e. God decreases his years of living and decreases the reward of his obedience.

^{276 g} i.e. God increases the wealth of the alms-giver, and increases the years of his life.

^{276 h} So he reacts to it with ungratefulness instead of gratitude.

^{276 i} i.e. the usury-takers.

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^{^[278]} 277. Surely, those – who believe [in the Quran and follow Mohammed], and do the righteous [deeds]^a, keep up the [ritual] prayer, and give the [prescribed] Zakat[-alms] – will have their reward with their Lord^b, and no fear [from devils] will come on them nor will they grieve [for departing from the life of the World.]

^{277 a} Which God has commanded them with.

^{277 b} In the ethereal paradises [in heaven.]

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[Some Muslims used to work with usury before their conversion to the Islam, and they had some outstanding part of the usury still unpaid by their people. Then when they converted and became Muslims and the time of the fulfilling of the money was due, they started to demand it from their people; therefore this aya was revealed:]

^{^[279]} 278. O believers, ward off God['s punishment], and extinguish the part of the usury still unpaid [to you by people]; if [truly] you are believers.

[Then God – be glorified – started to warn and threaten them:]

^{^[280]} 279. If you do [it] not [and do not obey God in passing over what usury remains], then hearken to proclaiming of war [against you] from God and His messenger^a.

But if you repent [from taking usury, and admit that it is unlawful], you shall have your capital [without interest;] you shall not wrong [people by taking the interest,] nor shall you be wronged [by decreasing your principal or capital.]

^{279 a} i.e. hear then that God will give permission to His apostle (or messenger) to fight you, if you don't do what you are ordered.

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^{^[281]} 280. And if the [debtor] is under some straightened circumstances [and cannot pay the debt] then let him have a respite till there be some other easy circumstances^a; and if you remit [the debt] in the way of almsgiving [to the debtor who is under the straightened circumstances] is better for you [than your demanding the debt of him], if you but knew [what reward will be for you before God.]

[Then God – be glorified – warned about the punishment of the day when man will die:]

^{^[282]} 281. And ward off [the punishment of] a day [of your death] in which you will be brought back to [the judgment of] God. Then every soul will be paid in full [the recompense of the work] that it earned^b, and they will not be wronged [by decreasing their reward or increasing their punishment.]

^{280 a} i.e. give him time until he will have money to give you.

^{281 b} i.e. the work which he did during his life in the World.

In fact, God said (every soul), but He didn't say "every human or every man" because the "sending to the Next Life" is spiritual not corporeal, and Paradise is in heaven, therefore, bodies cannot ascend to heaven, but souls can do that because they are light and transparent like the air;moreover, the soul is the true man, while the body is not more than a mold for forming the soul, then when its formation is completed inside the body, then no need for the body afterwards.

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^{^[283]} 282. O believers, when you contract a debt for a stated term^a, write it down^b,

and let a writer write it down between you justly

^c; let not the writer refuse to write^d as has God taught him^e; so let him write^f, and let the debtor dictate^g, and let him ward off [the punishment of] God his Lord^h and do not diminish anything of it. ⁱ

And if the debtor be a fool^j, or weak^k, or [dumb] unable himself to dictate, then let his 'nearest relative'^l dictate^m justlyⁿ.

And call in to witness^o two witnesses, out of your men^p; or if the two be not men^q, then one man and two women^r, such witnesses as you approve of^s; that^t if one of the two women errs^u, the other will 'remind and admonish' her;

and the witness should not refuse [to give testimony] when they are summoned [by judge.]^v

And be not loath^w to write down the [contract], whether it be small [in few words or lines] or [extensively] large, with [recording] its term^x; that^y, considered by God, is more equitable^z, more upright for testimony^a and most likely that you will not be in doubt.^{b b}

Unless, indeed, it be a ready-money transaction which you arrange among yourselves^{c c}, then there is no blame on you in case you write it not.^{d d}

But take witnesses whenever you have any transaction,^{e e}

and let no harm touch the writer or the witness^{f f}; but if you do [such harm^{g g}], it^{h h} is a sinful conduct [that has been formed] inside you[r souls; because of hypocrisy in your hearts.]

Then ward off [the disobedience of] God;

God teaches you^{i i}, and God is All-Knowing about everything.

^{282 a} i.e. to a stated time.

^{282 b} In a bill of exchange or a draft; in order that it will not be forgotten or denied.

^{282 c} So that he should not add or subtract anything of it.

^{282 d} In the recommended way.

^{282 e} i.e. as has God taught him the writing and made him a writer [or a clerk]; so let him be truthful in the writing, and never incline to a friend or a relative.

^{282 f} the bill of exchange (or the draft) in justice between the creditor and the debtor.

^{282 g} i.e. the debtor should admit his debt to the writer (or clerk) so that the latter will write down his debt.

^{282 h} if he conceals the debt from the writer (or clerk.)

^{282 i} i.e. he should not decrease anything of the debt by concealing and denying it.

^{282 j} i.e. feable-minded.

^{282 k} i.e. a child before adulthood.

^{282 l} like his father, grandfather or his brother, if the debtor has no living father.

^{282 m} to the writer or the clerk.

^{282 n} i.e. the nearest relative of the debtor should admit the truth so he should not incline with his concession to either of the debtor or the creditor.

^{282 o} about the debt and in the written bill or draft.

^{282 p} that are Muslims.

^{282 q} available for the witness.

^{282 r} i.e. then let one man and two women give witness.

^{282 s} i.e. the creditor agrees about them, and the judge approves them.

^{282 t} i.e. the reason for that He assigned two of women for the witness is :

^{282 u} i.e. lest not anyone of the two women should err from the truth and conceal the witness for any reason, so in case one of them errs from the truth, the other one who admits the witness will remind the one who does not admit it, and admonish and remind her with God's punishment if she conceals the truth and denies the right of the creditor.

^{282 v} in case the debtor denies the right of the creditor.

^{282 w} i.e. don't be annoyed or troubled to write down the bill of the debt, in the proper way so that it should be clear in its writing, its words are understood and the judge will not be confused about its meaning.

^{282 x} i.e. to its stated time, in order that the bill will be kept with the creditor to the time of paying the debt.

^{282 y} i.e. the writing of the debt and the witnessing to it.

^{282 z} i.e. more just than borrowing without writing or witnesses; because neglecting this and leaving the writing of the bill and bringing the witnesses will make problems for you and lead you to courts and then you will lose.

^{282 a a} It will be more correct for the witness, and far from increment, decrease, forgetting and mistake.

^{282 b b} i.e. it will afterwards be better for removing any doubt about the sum of money and the stated time of paying it.

^{282 c c} i.e. you receive it by hand, so the seller receives the money and the buyer takes the goods in the meantime.

^{282 d d} i.e. if you bring the witnesses for the transaction.

^{282 e e} And in case there are no witnesses, then it must be written down.

^{282 f} ^f i.e the clerk should not harm the creditor by: writing something wrong, or decreasing the debt with his writing, or denying his writing if the judge asks him in the judgment, or neglect putting the stamp on the bill or anything like that which may harm the creditor.
Similarly, the witness should not refuse to give the witness if he is asked to give it, and should not evade with his testimony in order to harm the creditor, but he has to give witness with the truth and say the correct thing.

^{282 g g} About which you, clerks and witnesses, have been forbidden.

^{282 h h} i.e. the harm to the creditor.

^{282 i i} i.e. your religion affairs that you need.

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^{^[284]} 283. If you [: the debtor and the creditor] are on a journey [on the way before reaching the city] and cannot find any writer^a [nor any witnesses], then a pledge [from the debtor] by hand [may serve the purpose.]^b

And if one of you entrust another with something^c, then let him who is entrusted deliver his trust [to the family of the owner who sent it], and let him ward off [the punishment of] his Lord God [so he should not betray or covet the trust.]

Never conceal testimony [O witnesses, if you are called to give evidence before the judge;] for whoever conceals it, –– his heart is sinful [due to hypocrisy in his heart],

and God – about all that [betrayal of religion and trust, and concealing of the witness or testimony] which you do – is All-Knowing [: so He will punish them accordingly, and will not pardon them.]

^{283 a} to write the bill for you.

^{283 b} i.e. the creditor should take a pledge from the debtor, then he gives him the money: in order that the pledge be instead of the bill.

^{283 c} i.e. if a traveller sends a trust, like some gifts or presents by the hand of his companion in the journey, to his family: because he is sure that his companion does not betray the trust, and the owner of the trust is busy and cannot return to his family at that time; or he is a soldier who is not allowed to return to his family.

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[Then God – be glorified – started to threaten the hypocrites with punishment according to their evil acts and intentions, because they cheat people and take their wealth in possession to devour it unlawfully:]

^{^[285]} 284. To God belong all [the destructive factors^a] that are in the [gaseous] heavens, ^b and all [the destructive factors] that are in the earth^c;

and if you disclose [to people the hypocrisy] that is within yourselves^d or hide it [in your hearts and minds]^e, God will [sooner or later] punish you accordingly [in the life of the World or in the Next Life];^f

then [after the punishment] He may forgive whomever He will [: that repents and reforms his deeds] and chastise [in the Next Life] whomever He will [: that dies with his hypocrisy];

surely, God is Most Able to do anything.^g

^{284 a} So that He sets such destructive factors on whomever He will to take revenge on: like the stormy wind, the meteoritic rocks, the profuse rain, the burning thunderbolts, the hailstone which destroys the crops, and like the severe heat and fatal coldness.

^{284 b} Then He – be glorified – started to explain about the destructive factors in the earth:

^{284 c} like the earthquake and cleavage, the volcano which burns and destroys all the area, the torrents which draft men and property, and the seas which drown the ships and those on them, and like the insects which destroy the plant, and the microbes which kill the living beings, and other kinds of harm to man and destruction of his wealth and cattle.

^{284 d} and work according to it.

^{284 e} like the duping, cheating or taking the bribe, or the destruction of some of the property and wealth of people or anything like that which harm people.

^{284 f} The Arabic word in the aya means the recompensing or rewarding is according to the kind of the work: if good, God will reward him with good; and if the work is bad, He will punish him accordingly.

^{284 g} He is All Able to afflict them with any punishment and destruction; and nothing may disable Him or is impossible to Him.

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[When Prophet Mohammed – salam to him – received the revelation, his people denied him at the beginning and said: ("If our Lord pleased [to send any apostles], He would send down angels [from heaven and send them to us, instead of sending humans like ourselves]"), and they ridiculed him; so he conceived some doubt about himself, and felt himself belittled, and said (to himself): "If I had been any prophet, then they would have believed me, and have not mocked me."

So God – be glorified – revealed many ayat (or Quran revelations) to affirm his will and assure his heart, until Mohammed became certain that he was a prophet, and started to invite people to God with a strong heart and a firm will; therefore, afterwards, this aya was revealed:]

^{^[286]} 285. The messenger [Mohammed] has now believed in [the revelation] that is revealed to him from his Lord^a; and the believers [have also believed];

each one [of them] believes in God^b, His angels^c, His Books^d and His messengers [: apostles]^e; [the believers say:] 'We make no discrimination concerning any one of His messengers.' ^f

They^g say, 'We hear^h and we obeyⁱ. Our Lord, grant to us Your forgiveness^j; To You will [our] final resort be [after death.]'

^{^[287]} 286. God tasks not any soul beyond its capacity^k; it will have [the reward of] every good [work] it earns, and suffer [the punishment of] every evil [work] it earns.^l

^m [The believers say:] "Our Lord, do not take us to taskⁿ if we forget [some of Your orders], or mistake [unintentionally.]

Our Lord, do not load us with any burden [of difficult duties] such as You loaded those [past nations] before us.^o

Our Lord, do not lay on us any burden [of difficult duties] more than we can bear,

and pardon us^p [if we forget some of Your orders],

forgive us ^q [if we make mistake unintentionally]

and be Merciful to us [after death in the world of souls or the afterlife.]^r

You are our ‘Master and

Patron’, then help us against the people of the unbelievers."

^{285 a} And he started to invite people to God with determination and firm will.

^{285 b} As the only God, and does not worship anyone else.

^{285 c} As the servants of God, but not His daughters as did the idolaters claim.

^{285 d} i.e. each one of them believes in all the heavenly books without exception.

^{285 e} i.e. and he believes in all the apostles without exception, and does not deny anyone of them, as do Jews deny the mission of Jesus and Mohammed, and as do Christians deny the apostle-hood of Mohammed.

^{285 f} by believing some of the apostles and denying some others, but we believe in all the apostles whom God sent to guide people.

^{285 g} i.e. the believers say:

^{285 h} i.e. we hear the words of our Lord which He revealed to our Prophet in the Quran.

^{285 i} His orders.

^{285 j} of our sins.

^{286 k} i.e. God does not impose on man anything that he cannot do and which is more than his capability.

^{286 l} So none is judged or punished for the sin of others.

^{286 m} This is related to their prayer in the previous aya.

^{286 n} to punish us.

^{286 o} Like the fasting of Jews for twenty-three hours of every fasting day which they fast;

and the defiling of the woman in her cycle: so that anyone touches her dresses or her bed with his hand will be defiled and should wash all his body, and her husband should isolate her bed and should not make sexual intercourse with her until seven days after her purification from the blood of her cycle, so that he will abandon her for fourteen days,

and other difficult statements.

^{286 p} i.e. abolish our sins which none knows other than You do.

^{286 q} i.e. cover our sins which people know, and let them forget about such sins.

^{286 r} As have you been Merciful to us in the life of the World.

By God's help, the interpretation of the soora 2 of the Quran is completed;

So (praise be to God: Lord of the worlds.)

[1] بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

[2] 1 أ ل م

[3] 2 ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ

[4] 3 الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ

[5] 4 والَّذِينَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَبِالآخِرَةِ هُمْ يُوقِنُونَ

[6] 5 أُوْلَـئِكَ عَلَى هُدًى مِّن رَّبِّهِمْ وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ

[7] 6 إِنَّ الَّذِينَ كَفَرُواْ سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤْمِنُونَ

[8] 7 خَتَمَ اللّهُ عَلَى قُلُوبِهمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ وَلَهُمْ عَذَابٌ عظِيمٌ

[9] 8 وَمِنَ النَّاسِ مَن يَقُولُ آمَنَّا بِاللّهِ وَبِالْيَوْمِ الآخِرِ وَمَا هُم بِمُؤْمِنِينَ

[10] 9 يُخَادِعُونَ اللّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلاَّ أَنفُسَهُم وَمَا يَشْعُرُونَ

[11] 10 فِي قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ اللّهُ مَرَضاً وَلَهُم عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ

[12] 11 وَإِذَا قِيلَ لَهُمْ لاَ تُفْسِدُواْ فِي الأَرْضِ قَالُواْ إِنَّمَا نَحْنُ مُصْلِحُونَ

[13] 12 أَلا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَـكِن لاَّ يَشْعُرُونَ

[14] 13 وَإِذَا قِيلَ لَهُمْ آمِنُواْ كَمَا آمَنَ النَّاسُ قَالُواْ أَنُؤْمِنُ كَمَا آمَنَ السُّفَهَاء أَلا إِنَّهُمْ هُمُ السُّفَهَاء وَلَـكِن لاَّ يَعْلَمُونَ

[15] 14 وَإِذَا لَقُواْ الَّذِينَ آمَنُواْ قَالُواْ آمَنَّا وَإِذَا خَلَوْاْ إِلَى شَيَاطِينِهِمْ قَالُواْ إِنَّا مَعَكْمْ إِنَّمَا نَحْنُ مُسْتَهْزِؤُونَ

[16] 15 اللّهُ يَسْتَهْزِىءُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ

[17] 16 أُوْلَـئِكَ الَّذِينَ اشْتَرُوُاْ الضَّلاَلَةَ بِالْهُدَى فَمَا رَبِحَت تِّجَارَتُهُمْ وَمَا كَانُواْ مُهْتَدِينَ

[18] 17 مَثَلُهُمْ كَمَثَلِ الَّذِي اسْتَوْقَدَ نَاراً فَلَمَّا أَضَاءتْ مَا حَوْلَهُ ذَهَبَ اللّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِي ظُلُمَاتٍ لاَّ يُبْصِرُونَ

[19] 18 صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لاَ يَرْجِعُونَ

[20] 19 أَوْ كَصَيِّبٍ مِّنَ السَّمَاء فِيهِ ظُلُمَاتٌ وَرَعْدٌ وَبَرْقٌ يَجْعَلُونَ أَصْابِعَهُمْ فِي آذَانِهِم مِّنَ الصَّوَاعِقِ حَذَرَ الْمَوْتِ واللّهُ مُحِيطٌ بِالْكافِرِينَ

[21] 20 يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ كُلَّمَا أَضَاء لَهُم مَّشَوْاْ فِيهِ وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُواْ وَلَوْ شَاء اللّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ إِنَّ اللَّه عَلَى كُلِّ شَيْءٍ قَدِيرٌ

[22] 21 يَا أَيُّهَا النَّاسُ اعْبُدُواْ رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

[23] 22 الَّذِي جَعَلَ لَكُمُ الأَرْضَ فِرَاشاً وَالسَّمَاء بِنَاء وَأَنزَلَ مِنَ السَّمَاء مَاء فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقاً لَّكُمْ فَلاَ تَجْعَلُواْ لِلّهِ أَندَاداً وَأَنتُمْ تَعْلَمُونَ

[24] 23 وَإِن كُنتُمْ فِي رَيْبٍ مِّمَّا نَزَّلْنَا عَلَى عَبْدِنَا فَأْتُواْ بِسُورَةٍ مِّن مِّثْلِهِ وَادْعُواْ شُهَدَاءكُم مِّن دُونِ اللّهِ إِنْ كُنْتُمْ صَادِقِينَ

[25] 24 فَإِن لَّمْ تَفْعَلُواْ وَلَن تَفْعَلُواْ فَاتَّقُواْ النَّارَ الَّتِي وَقُودُهَا النَّاسُ وَالْحِجَارَةُ أُعِدَّتْ لِلْكَافِرِينَ

[26] 25 وَبَشِّرِ الَّذِين آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ أَنَّ لَهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ كُلَّمَا رُزِقُواْ مِنْهَا مِن ثَمَرَةٍ رِّزْقاً قَالُواْ هَـذَا الَّذِي رُزِقْنَا مِن قَبْلُ وَأُتُواْ بِهِ مُتَشَابِهاً وَلَهُمْ فِيهَا أَزْوَاجٌ مُّطَهَّرَةٌ وَهُمْ فِيهَا خَالِدُونَ

[27] 26 إِنَّ اللَّهَ لاَ يَسْتَحْيِي أَن يَضْرِبَ مَثَلاً مَّا بَعُوضَةً فَمَا فَوْقَهَا فَأَمَّا الَّذِينَ آمَنُواْ فَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ وَأَمَّا الَّذِينَ كَفَرُواْ فَيَقُولُونَ مَاذَا أَرَادَ اللَّهُ بِهَـذَا مَثَلاً يُضِلُّ بِهِ كَثِيراً وَيَهْدِي بِهِ كَثِيراً وَمَا يُضِلُّ بِهِ إِلاَّ الْفَاسِقِينَ

[28] 27 الَّذِينَ يَنقُضُونَ عَهْدَ اللَّهِ مِن بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ وَيُفْسِدُونَ فِي الأَرْضِ أُولَـئِكَ هُمُ الْخَاسِرُونَ

[29] 28 كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنتُمْ أَمْوَاتاً فَأَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ

[30] 29 هُوَ الَّذِي خَلَقَ لَكُم مَّا فِي الأَرْضِ جَمِيعاً ثُمَّ اسْتَوَى إِلَى السَّمَاء فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ

[31] 30 وَإِذْ قَالَ رَبُّكَ لِلْمَلاَئِكَةِ إِنِّي جَاعِلٌ فِي الأَرْضِ خَلِيفَةً قَالُواْ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاء وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ قَالَ إِنِّي أَعْلَمُ مَا لاَ تَعْلَمُونَ

[32] 31 وَعَلَّمَ آدَمَ الأَسْمَاء كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلاَئِكَةِ فَقَالَ أَنبِئُونِي بِأَسْمَاء هَـؤُلاء إِن كُنتُمْ صَادِقِينَ

[33] 32 قَالُواْ سُبْحَانَكَ لاَ عِلْمَ لَنَا إِلاَّ مَا عَلَّمْتَنَا إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ

[34] 33 قَالَ يَا آدَمُ أَنبِئْهُم بِأَسْمَآئِهِمْ فَلَمَّا أَنبَأَهُمْ بِأَسْمَآئِهِمْ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ

[35] 34 وَإِذْ قُلْنَا لِلْمَلاَئِكَةِ اسْجُدُواْ لآدَمَ فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ

[36] 35 وَقُلْنَا يَا آدَمُ اسْكُنْ أَنتَ وَزَوْجُكَ الْجَنَّةَ وَكُلاَ مِنْهَا رَغَداً حَيْثُ شِئْتُمَا وَلاَ تَقْرَبَا هَـذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الْظَّالِمِينَ

[37] 36 فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ وَقُلْنَا اهْبِطُواْ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ وَلَكُمْ فِي الأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَى حِينٍ

[38] 37 فَتَلَقَّى آدَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ

[39] 38 قُلْنَا اهْبِطُواْ مِنْهَا جَمِيعاً فَإِمَّا يَأْتِيَنَّكُم مِّنِّي هُدًى فَمَن تَبِعَ هُدَايَ فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

[40] 39 وَالَّذِينَ كَفَرواْ وَكَذَّبُواْ بِآيَاتِنَا أُولَـئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ

[41] 40 يَا بَنِي إِسْرَائِيلَ اذْكُرُواْ نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُواْ بِعَهْدِي أُوفِ بِعَهْدِكُمْ وَإِيَّايَ فَارْهَبُونِ

[42] 41 وَآمِنُواْ بِمَا أَنزَلْتُ مُصَدِّقاً لِّمَا مَعَكُمْ وَلاَ تَكُونُواْ أَوَّلَ كَافِرٍ بِهِ وَلاَ تَشْتَرُواْ بِآيَاتِي ثَمَناً قَلِيلاً وَإِيَّايَ فَاتَّقُونِ

[43] 42 وَلاَ تَلْبِسُواْ الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُواْ الْحَقَّ وَأَنتُمْ تَعْلَمُونَ

[44] 43 وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ وَارْكَعُواْ مَعَ الرَّاكِعِينَ

[45] 44 أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ الْكِتَابَ أَفَلاَ تَعْقِلُونَ

[46] 45 وَاسْتَعِينُواْ بِالصَّبْرِ وَالصَّلاَةِ وَإِنَّهَا لَكَبِيرَةٌ إِلاَّ عَلَى الْخَاشِعِينَ

[47] 46 الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلاَقُو رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَاجِعُونَ

[48] 47 يَا بَنِي إِسْرَائِيلَ اذْكُرُواْ نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ

[49] 48 وَاتَّقُواْ يَوْماً لاَّ تَجْزِي نَفْسٌ عَن نَّفْسٍ شَيْئاً وَلاَ يُقْبَلُ مِنْهَا شَفَاعَةٌ وَلاَ يُؤْخَذُ مِنْهَا عَدْلٌ وَلاَ هُمْ يُنصَرُونَ

[50] 49 وَإِذْ نَجَّيْنَاكُم مِّنْ آلِ فِرْعَوْنَ يَسُومُونَكُمْ سُوَءَ الْعَذَابِ يُذَبِّحُونَ أَبْنَاءكُمْ وَيَسْتَحْيُونَ نِسَاءكُمْ وَفِي ذَلِكُم بَلاء مِّن رَّبِّكُمْ عَظِيمٌ

[51] 50 وَإِذْ فَرَقْنَا بِكُمُ الْبَحْرَ فَأَنجَيْنَاكُمْ وَأَغْرَقْنَا آلَ فِرْعَوْنَ وَأَنتُمْ تَنظُرُونَ

[52] 51 وَإِذْ وَاعَدْنَا مُوسَى أَرْبَعِينَ لَيْلَةً ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِن بَعْدِهِ وَأَنتُمْ ظَالِمُونَ

[53] 52 ثُمَّ عَفَوْنَا عَنكُمِ مِّن بَعْدِ ذَلِكَ لَعَلَّكُمْ تَشْكُرُونَ

[54] 53 وَإِذْ آتَيْنَا مُوسَى الْكِتَابَ وَالْفُرْقَانَ لَعَلَّكُمْ تَهْتَدُونَ

[55] 54 وَإِذْ قَالَ مُوسَى لِقَوْمِهِ يَا قَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنفُسَكُمْ بِاتِّخَاذِكُمُ الْعِجْلَ فَتُوبُواْ إِلَى بَارِئِكُمْ فَاقْتُلُواْ أَنفُسَكُمْ ذَلِكُمْ خَيْرٌ لَّكُمْ عِندَ بَارِئِكُمْ فَتَابَ عَلَيْكُمْ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ

[56] 55 وَإِذْ قُلْتُمْ يَا مُوسَى لَن نُّؤْمِنَ لَكَ حَتَّى نَرَى اللَّهَ جَهْرَةً فَأَخَذَتْكُمُ الصَّاعِقَةُ وَأَنتُمْ تَنظُرُونَ

[57] 56 ثُمَّ بَعَثْنَاكُم مِّن بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ

[58] 57 وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ وَأَنزَلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَمَا ظَلَمُونَا وَلَـكِن كَانُواْ أَنفُسَهُمْ يَظْلِمُونَ

[59] 58 وَإِذْ قُلْنَا ادْخُلُواْ هَـذِهِ الْقَرْيَةَ فَكُلُواْ مِنْهَا حَيْثُ شِئْتُمْ رَغَداً وَادْخُلُواْ الْبَابَ سُجَّداً وَقُولُواْ حِطَّةٌ نَّغْفِرْ لَكُمْ خَطَايَاكُمْ وَسَنَزِيدُ الْمُحْسِنِينَ

[60] 59 فَبَدَّلَ الَّذِينَ ظَلَمُواْ قَوْلاً غَيْرَ الَّذِي قِيلَ لَهُمْ فَأَنزَلْنَا عَلَى الَّذِينَ ظَلَمُواْ رِجْزاً مِّنَ السَّمَاء بِمَا كَانُواْ يَفْسُقُونَ

[61] 60 وَإِذِ اسْتَسْقَى مُوسَى لِقَوْمِهِ فَقُلْنَا اضْرِب بِّعَصَاكَ الْحَجَرَ فَانفَجَرَتْ مِنْهُ اثْنَتَا عَشْرَةَ عَيْناً قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ كُلُواْ وَاشْرَبُواْ مِن رِّزْقِ اللَّهِ وَلاَ تَعْثَوْاْ فِي الأَرْضِ مُفْسِدِينَ

[62] 61 وَإِذْ قُلْتُمْ يَا مُوسَى لَن نَّصْبِرَ عَلَىَ طَعَامٍ وَاحِدٍ فَادْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنبِتُ الأَرْضُ مِن بَقْلِهَا وَقِثَّآئِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا قَالَ أَتَسْتَبْدِلُونَ الَّذِي هُوَ أَدْنَى بِالَّذِي هُوَ خَيْرٌ اهْبِطُواْ مِصْراً فَإِنَّ لَكُم مَّا سَأَلْتُمْ وَضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ وَالْمَسْكَنَةُ وَبَآؤُوْاْ بِغَضَبٍ مِّنَ اللَّهِ ذَلِكَ بِأَنَّهُمْ كَانُواْ يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ الْحَقِّ ذَلِكَ بِمَا عَصَواْ وَّكَانُواْ يَعْتَدُونَ

[63] 62 إِنَّ الَّذِينَ آمَنُواْ وَالَّذِينَ هَادُواْ وَالنَّصَارَى وَالصَّابِئِينَ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الآخِرِ وَعَمِلَ صَالِحاً فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

[64] 63 وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ خُذُواْ مَا آتَيْنَاكُم بِقُوَّةٍ وَاذْكُرُواْ مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ

[65] 64 ثُمَّ تَوَلَّيْتُم مِّن بَعْدِ ذَلِكَ فَلَوْلاَ فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَكُنتُم مِّنَ الْخَاسِرِينَ

[66] 65 وَلَقَدْ عَلِمْتُمُ الَّذِينَ اعْتَدَواْ مِنكُمْ فِي السَّبْتِ فَقُلْنَا لَهُمْ كُونُواْ قِرَدَةً خَاسِئِينَ

[67] 66 فَجَعَلْنَاهَا نَكَالاً لِّمَا بَيْنَ يَدَيْهَا وَمَا خَلْفَهَا وَمَوْعِظَةً لِّلْمُتَّقِينَ

[68] 67 وَإِذْ قَالَ مُوسَى لِقَوْمِهِ إِنَّ اللّهَ يَأْمُرُكُمْ أَنْ تَذْبَحُواْ بَقَرَةً قَالُواْ أَتَتَّخِذُنَا هُزُواً قَالَ أَعُوذُ بِاللّهِ أَنْ أَكُونَ مِنَ الْجَاهِلِينَ

[69] 68 قَالُواْ ادْعُ لَنَا رَبَّكَ يُبَيِّن لّنَا مَا هِيَ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لاَّ فَارِضٌ وَلاَ بِكْرٌ عَوَانٌ بَيْنَ ذَلِكَ فَافْعَلُواْ مَا تُؤْمَرونَ

[70] 69 قَالُواْ ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا لَوْنُهَا قَالَ إِنَّهُ يَقُولُ إِنّهَا بَقَرَةٌ صَفْرَاء فَاقِـعٌ لَّوْنُهَا تَسُرُّ النَّاظِرِينَ

[71] 70 قَالُواْ ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِيَ إِنَّ البَقَرَ تَشَابَهَ عَلَيْنَا وَإِنَّآ إِن شَاء اللَّهُ لَمُهْتَدُونَ

[72] 71 قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لاَّ ذَلُولٌ تُثِيرُ الأَرْضَ وَلاَ تَسْقِي الْحَرْثَ مُسَلَّمَةٌ لاَّ شِيَةَ فِيهَا قَالُواْ الآنَ جِئْتَ بِالْحَقِّ فَذَبَحُوهَا وَمَا كَادُواْ يَفْعَلُونَ

[73] 72 وَإِذْ قَتَلْتُمْ نَفْساً فَادَّارَأْتُمْ فِيهَا وَاللّهُ مُخْرِجٌ مَّا كُنتُمْ تَكْتُمُونَ

[74] 73 فَقُلْنَا اضْرِبُوهُ بِبَعْضِهَا كَذَلِكَ يُحْيِي اللّهُ الْمَوْتَى وَيُرِيكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ

[75] 74 ثُمَّ قَسَتْ قُلُوبُكُم مِّن بَعْدِ ذَلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً وَإِنَّ مِنَ الْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ الأَنْهَارُ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْمَاء وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللّهِ وَمَا اللّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

[76] 75 أَفَتَطْمَعُونَ أَن يُؤْمِنُواْ لَكُمْ وَقَدْ كَانَ فَرِيقٌ مِّنْهُمْ يَسْمَعُونَ كَلاَمَ اللّهِ ثُمَّ يُحَرِّفُونَهُ مِن بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَ

[77] 76 وَإِذَا لَقُواْ الَّذِينَ آمَنُواْ قَالُواْ آمَنَّا وَإِذَا خَلاَ بَعْضُهُمْ إِلَىَ بَعْضٍ قَالُواْ أَتُحَدِّثُونَهُم بِمَا فَتَحَ اللّهُ عَلَيْكُمْ لِيُحَآجُّوكُم بِهِ عِندَ رَبِّكُمْ أَفَلاَ تَعْقِلُونَ

[78] 77 أَوَلاَ يَعْلَمُونَ أَنَّ اللّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ

[79] 78 وَمِنْهُمْ أُمِّيُّونَ لاَ يَعْلَمُونَ الْكِتَابَ إِلاَّ أَمَانِيَّ وَإِنْ هُمْ إِلاَّ يَظُنُّونَ

[80] 79 فَوَيْلٌ لِّلَّذِينَ يَكْتُبُونَ الْكِتَابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَـذَا مِنْ عِندِ اللّهِ لِيَشْتَرُواْ بِهِ ثَمَناً قَلِيلاً فَوَيْلٌ لَّهُم مِّمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَّهُمْ مِّمَّا يَكْسِبُونَ

[81] 80 وَقَالُواْ لَن تَمَسَّنَا النَّارُ إِلاَّ أَيَّاماً مَّعْدُودَةً قُلْ أَتَّخَذْتُمْ عِندَ اللّهِ عَهْدًا فَلَن يُخْلِفَ اللّهُ عَهْدَهُ أَمْ تَقُولُونَ عَلَى اللّهِ مَا لاَ تَعْلَمُونَ

[82] 81 بَلَى مَن كَسَبَ سَيِّئَةً وَأَحَاطَتْ بِهِ خَطِيـئَتُهُ فَأُوْلَـئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ

[83] 82 وَالَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ أُولَـئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ

[84] 83 وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لاَ تَعْبُدُونَ إِلاَّ اللّهَ وَبِالْوَالِدَيْنِ إِحْسَاناً وَذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَقُولُواْ لِلنَّاسِ حُسْناً وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلاَّ قَلِيلاً مِّنكُمْ وَأَنتُم مِّعْرِضُونَ

[85] 84 وَإِذْ أَخَذْنَا مِيثَاقَكُمْ لاَ تَسْفِكُونَ دِمَاءكُمْ وَلاَ تُخْرِجُونَ أَنفُسَكُم مِّن دِيَارِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنتُمْ تَشْهَدُونَ

[86] 85 ثُمَّ أَنتُمْ هَـؤُلاء تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقاً مِّنكُم مِّن دِيَارِهِمْ تَظَاهَرُونَ عَلَيْهِم بِالإِثْمِ وَالْعُدْوَانِ وَإِن يَأتُوكُمْ أُسَارَى تُفَادُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ فَمَا جَزَاء مَن يَفْعَلُ ذَلِكَ مِنكُمْ إِلاَّ خِزْيٌ فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَى أَشَدِّ الْعَذَابِ وَمَا اللّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

[87] 86 أُولَـئِكَ الَّذِينَ اشْتَرَوُاْ الْحَيَاةَ الدُّنْيَا بِالآَخِرَةِ فَلاَ يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلاَ هُمْ يُنصَرُونَ

[88] 87 وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَقَفَّيْنَا مِن بَعْدِهِ بِالرُّسُلِ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ أَفَكُلَّمَا جَاءكُمْ رَسُولٌ بِمَا لاَ تَهْوَى أَنفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقاً كَذَّبْتُمْ وَفَرِيقاً تَقْتُلُونَ

[89] 88 وَقَالُواْ قُلُوبُنَا غُلْفٌ بَل لَّعَنَهُمُ اللَّه بِكُفْرِهِمْ فَقَلِيلاً مَّا يُؤْمِنُونَ

[90] 89 وَلَمَّا جَاءهُمْ كِتَابٌ مِّنْ عِندِ اللّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ وَكَانُواْ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُواْ فَلَمَّا جَاءهُم مَّا عَرَفُواْ كَفَرُواْ بِهِ فَلَعْنَةُ اللَّه عَلَى الْكَافِرِينَ

[91] 90 بِئْسَمَا اشْتَرَوْاْ بِهِ أَنفُسَهُمْ أَن يَكْفُرُواْ بِمَا أنَزَلَ اللّهُ بَغْياً أَن يُنَزِّلُ اللّهُ مِن فَضْلِهِ عَلَى مَن يَشَاء مِنْ عِبَادِهِ فَبَآؤُواْ بِغَضَبٍ عَلَى غَضَبٍ وَلِلْكَافِرِينَ عَذَابٌ مُّهِينٌ

[92] 91 وَإِذَا قِيلَ لَهُمْ آمِنُواْ بِمَا أَنزَلَ اللّهُ قَالُواْ نُؤْمِنُ بِمَآ أُنزِلَ عَلَيْنَا وَيَكْفُرونَ بِمَا وَرَاءهُ وَهُوَ الْحَقُّ مُصَدِّقاً لِّمَا مَعَهُمْ قُلْ فَلِمَ تَقْتُلُونَ أَنبِيَاء اللّهِ مِن قَبْلُ إِن كُنتُم مُّؤْمِنِينَ

[93] 92 وَلَقَدْ جَاءكُم مُّوسَى بِالْبَيِّنَاتِ ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِن بَعْدِهِ وَأَنتُمْ ظَالِمُونَ

[94] 93 وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ خُذُواْ مَا آتَيْنَاكُم بِقُوَّةٍ وَاسْمَعُواْ قَالُواْ سَمِعْنَا وَعَصَيْنَا وَأُشْرِبُواْ فِي قُلُوبِهِمُ الْعِجْلَ بِكُفْرِهِمْ قُلْ بِئْسَمَا يَأْمُرُكُمْ بِهِ إِيمَانُكُمْ إِن كُنتُمْ مُّؤْمِنِينَ

[95] 94 قُلْ إِن كَانَتْ لَكُمُ الدَّارُ الآَخِرَةُ عِندَ اللّهِ خَالِصَةً مِّن دُونِ النَّاسِ فَتَمَنَّوُاْ الْمَوْتَ إِن كُنتُمْ صَادِقِينَ

[96] 95 وَلَن يَتَمَنَّوْهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ وَاللّهُ عَلِيمٌ بِالظَّالِمينَ

[97] 96 وَلَتَجِدَنَّهُمْ أَحْرَصَ النَّاسِ عَلَى حَيَاةٍ وَمِنَ الَّذِينَ أَشْرَكُواْ يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَن يُعَمَّرَ وَاللّهُ بَصِيرٌ بِمَا يَعْمَلُونَ

[98] 97 قُلْ مَن كَانَ عَدُوًّا لِّجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَى قَلْبِكَ بِإِذْنِ اللّهِ مُصَدِّقاً لِّمَا بَيْنَ يَدَيْهِ وَهُدًى وَبُشْرَى لِلْمُؤْمِنِينَ

[99] 98 مَن كَانَ عَدُوًّا لِّلّهِ وَمَلآئِكَتِهِ وَرُسُلِهِ وَجِبْرِيلَ وَمِيكَالَ فَإِنَّ اللّهَ عَدُوٌّ لِّلْكَافِرِينَ

[100] 99 وَلَقَدْ أَنزَلْنَآ إِلَيْكَ آيَاتٍ بَيِّنَاتٍ وَمَا يَكْفُرُ بِهَا إِلاَّ الْفَاسِقُونَ

[101] 100 أَوَكُلَّمَا عَاهَدُواْ عَهْداً نَّبَذَهُ فَرِيقٌ مِّنْهُم بَلْ أَكْثَرُهُمْ لاَ يُؤْمِنُونَ

[102] 101 وَلَمَّا جَاءهُمْ رَسُولٌ مِّنْ عِندِ اللّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ فَرِيقٌ مِّنَ الَّذِينَ أُوتُواْ الْكِتَابَ كِتَابَ اللّهِ وَرَاء ظُهُورِهِمْ كَأَنَّهُمْ لاَ يَعْلَمُونَ

[103] 102 وَاتَّبَعُواْ مَا تَتْلُواْ الشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ وَمَا كَفَرَ سُلَيْمَانُ وَلَـكِنَّ الشَّيْاطِينَ كَفَرُواْ يُعَلِّمُونَ النَّاسَ السِّحْرَ وَمَا أُنزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَارُوتَ وَمَارُوتَ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّى يَقُولاَ إِنَّمَا نَحْنُ فِتْنَةٌ فَلاَ تَكْفُرْ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِ بَيْنَ الْمَرْءِ وَزَوْجِهِ وَمَا هُم بِضَآرِّينَ بِهِ مِنْ أَحَدٍ إِلاَّ بِإِذْنِ اللّهِ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلاَ يَنفَعُهُمْ وَلَقَدْ عَلِمُواْ لَمَنِ اشْتَرَاهُ مَا لَهُ فِي الآخِرَةِ مِنْ خَلاَقٍ وَلَبِئْسَ مَا شَرَوْاْ بِهِ أَنفُسَهُمْ لَوْ كَانُواْ يَعْلَمُونَ

[104] 103 وَلَوْ أَنَّهُمْ آمَنُواْ واتَّقَوْا لَمَثُوبَةٌ مِّنْ عِندِ اللَّه خَيْرٌ لَّوْ كَانُواْ يَعْلَمُونَ

[105] 104 يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَقُولُواْ رَاعِنَا وَقُولُواْ انظُرْنَا وَاسْمَعُوا ْوَلِلكَافِرِينَ عَذَابٌ أَلِيمٌ

[106] 105 مَّا يَوَدُّ الَّذِينَ كَفَرُواْ مِنْ أَهْلِ الْكِتَابِ وَلاَ الْمُشْرِكِينَ أَن يُنَزَّلَ عَلَيْكُم مِّنْ خَيْرٍ مِّن رَّبِّكُمْ وَاللّهُ يَخْتَصُّ بِرَحْمَتِهِ مَن يَشَاء وَاللّهُ ذُو الْفَضْلِ الْعَظِيمِ

[107] 106 مَا نَنسَخْ مِنْ آيَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا أَلَمْ تَعْلَمْ أَنَّ اللّهَ عَلَىَ كُلِّ شَيْءٍ قَدِيرٌ

[108] 107 أَلَمْ تَعْلَمْ أَنَّ اللّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالأَرْضِ وَمَا لَكُم مِّن دُونِ اللّهِ مِن وَلِيٍّ وَلاَ نَصِيرٍ

[109] 108 أَمْ تُرِيدُونَ أَن تَسْأَلُواْ رَسُولَكُمْ كَمَا سُئِلَ مُوسَى مِن قَبْلُ وَمَن يَتَبَدَّلِ الْكُفْرَ بِالإِيمَانِ فَقَدْ ضَلَّ سَوَاء السَّبِيلِ

[110] 109 وَدَّ كَثِيرٌ مِّنْ أَهْلِ الْكِتَابِ لَوْ يَرُدُّونَكُم مِّن بَعْدِ إِيمَانِكُمْ كُفَّاراً حَسَدًا مِّنْ عِندِ أَنفُسِهِم مِّن بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ فَاعْفُواْ وَاصْفَحُواْ حَتَّى يَأْتِيَ اللّهُ بِأَمْرِهِ إِنَّ اللّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

[111] 110 وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ وَمَا تُقَدِّمُواْ لأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ اللّهِ إِنَّ اللّهَ بِمَا تَعْمَلُونَ بَصِيرٌ

[112] 111 وَقَالُواْ لَن يَدْخُلَ الْجَنَّةَ إِلاَّ مَن كَانَ هُوداً أَوْ نَصَارَى تِلْكَ أَمَانِيُّهُمْ قُلْ هَاتُواْ بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ

[113] 112 بَلَى مَنْ أَسْلَمَ وَجْهَهُ لِلّهِ وَهُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِندَ رَبِّهِ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

[114] 113 وَقَالَتِ الْيَهُودُ لَيْسَتِ النَّصَارَى عَلَىَ شَيْءٍ وَقَالَتِ النَّصَارَى لَيْسَتِ الْيَهُودُ عَلَى شَيْءٍ وَهُمْ يَتْلُونَ الْكِتَابَ كَذَلِكَ قَالَ الَّذِينَ لاَ يَعْلَمُونَ مِثْلَ قَوْلِهِمْ فَاللّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُواْ فِيهِ يَخْتَلِفُونَ

[115] 114 وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَاجِدَ اللّهِ أَن يُذْكَرَ فِيهَا اسْمُهُ وَسَعَى فِي خَرَابِهَا أُوْلَـئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَا إِلاَّ خَآئِفِينَ لهُمْ فِي الدُّنْيَا خِزْيٌ وَلَهُمْ فِي الآخِرَةِ عَذَابٌ عَظِيمٌ

[116] 115 وَلِلّهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ اللّهِ إِنَّ اللّهَ وَاسِعٌ عَلِيمٌ

[117] 116 وَقَالُواْ اتَّخَذَ اللّهُ وَلَدًا سُبْحَانَهُ بَل لَّهُ مَا فِي السَّمَاوَاتِ وَالأَرْضِ كُلٌّ لَّهُ قَانِتُونَ

[118] 117 بَدِيعُ السَّمَاوَاتِ وَالأَرْضِ وَإِذَا قَضَى أَمْراً فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ

[119] 118 وَقَالَ الَّذِينَ لاَ يَعْلَمُونَ لَوْلاَ يُكَلِّمُنَا اللّهُ أَوْ تَأْتِينَا آيَةٌ كَذَلِكَ قَالَ الَّذِينَ مِن قَبْلِهِم مِّثْلَ قَوْلِهِمْ تَشَابَهَتْ قُلُوبُهُمْ قَدْ بَيَّنَّا الآيَاتِ لِقَوْمٍ يُوقِنُونَ

[120] 119 إِنَّا أَرْسَلْنَاكَ بِالْحَقِّ بَشِيرًا وَنَذِيرًا وَلاَ تُسْأَلُ عَنْ أَصْحَابِ الْجَحِيمِ

[121] 120 وَلَن تَرْضَى عَنكَ الْيَهُودُ وَلاَ النَّصَارَى حَتَّى تَتَّبِعَ مِلَّتَهُمْ قُلْ إِنَّ هُدَى اللّهِ هُوَ الْهُدَى وَلَئِنِ اتَّبَعْتَ أَهْوَاءهُم بَعْدَ الَّذِي جَاءكَ مِنَ الْعِلْمِ مَا لَكَ مِنَ اللّهِ مِن وَلِيٍّ وَلاَ نَصِيرٍ

[122] 121 الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَتْلُونَهُ حَقَّ تِلاَوَتِهِ أُوْلَـئِكَ يُؤْمِنُونَ بِهِ وَمن يَكْفُرْ بِهِ فَأُوْلَـئِكَ هُمُ الْخَاسِرُونَ

[123] 122 يَا بَنِي إِسْرَائِيلَ اذْكُرُواْ نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ

[124] 123 وَاتَّقُواْ يَوْماً لاَّ تَجْزِي نَفْسٌ عَن نَّفْسٍ شَيْئاً وَلاَ يُقْبَلُ مِنْهَا عَدْلٌ وَلاَ تَنفَعُهَا شَفَاعَةٌ وَلاَ هُمْ يُنصَرُونَ

[125] 124 وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا قَالَ وَمِن ذُرِّيَّتِي قَالَ لاَ يَنَالُ عَهْدِي الظَّالِمِينَ

[126] 125 وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْناً وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى وَعَهِدْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ أَن طَهِّرَا بَيْتِيَ لِلطَّائِفِينَ وَالْعَاكِفِينَ وَالرُّكَّعِ السُّجُودِ

[127] 126 وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَـَذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ آمَنَ مِنْهُم بِاللّهِ وَالْيَوْمِ الآخِرِ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُ قَلِيلاً ثُمَّ أَضْطَرُّهُ إِلَى عَذَابِ النَّارِ وَبِئْسَ الْمَصِيرُ

[128] 127 وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ

[129] 128 رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَآ إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ

[130] 129 رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولاً مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ إِنَّكَ أَنتَ العَزِيزُ الحَكِيمُ

[131] 131 وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ إِلاَّ مَن سَفِهَ نَفْسَهُ وَلَقَدِ اصْطَفَيْنَاهُ فِي الدُّنْيَا وَإِنَّهُ فِي الآخِرَةِ لَمِنَ الصَّالِحِينَ

[132] 131 إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ

[133] 132 وَوَصَّى بِهَا إِبْرَاهِيمُ بَنِيهِ وَيَعْقُوبُ يَا بَنِيَّ إِنَّ اللّهَ اصْطَفَى لَكُمُ الدِّينَ فَلاَ تَمُوتُنَّ إَلاَّ وَأَنتُم مُّسْلِمُونَ

[134] 133 أَمْ كُنتُمْ شُهَدَاء إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِن بَعْدِي قَالُواْ نَعْبُدُ إِلَـهَكَ وَإِلَـهَ آبَائِكَ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَقَ إِلَـهًا وَاحِدًا وَنَحْنُ لَهُ مُسْلِمُونَ

[135] 134 تِلْكَ أُمَّةٌ قَدْ خَلَتْ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ وَلاَ تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ

[136] 135 وَقَالُواْ كُونُواْ هُودًا أَوْ نَصَارَى تَهْتَدُواْ قُلْ بَلْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ

[137] 136 قُولُواْ آمَنَّا بِاللّهِ وَمَآ أُنزِلَ إِلَيْنَا وَمَا أُنزِلَ إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَقَ وَيَعْقُوبَ وَالأسْبَاطِ وَمَا أُوتِيَ مُوسَى وَعِيسَى وَمَا أُوتِيَ النَّبِيُّونَ مِن رَّبِّهِمْ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ

[138] 137 فَإِنْ آمَنُواْ بِمِثْلِ مَا آمَنتُم بِهِ فَقَدِ اهْتَدَواْ وَّإِن تَوَلَّوْاْ فَإِنَّمَا هُمْ فِي شِقَاقٍ فَسَيَكْفِيكَهُمُ اللّهُ وَهُوَ السَّمِيعُ الْعَلِيمُ

[139] 138 صِبْغَةَ اللّهِ وَمَنْ أَحْسَنُ مِنَ اللّهِ صِبْغَةً وَنَحْنُ لَهُ عَابِدونَ

[140] 139 قُلْ أَتُحَآجُّونَنَا فِي اللّهِ وَهُوَ رَبُّنَا وَرَبُّكُمْ وَلَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ وَنَحْنُ لَهُ مُخْلِصُونَ

[141] 140 أَمْ تَقُولُونَ إِنَّ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَـقَ وَيَعْقُوبَ وَالأسْبَاطَ كَانُواْ هُودًا أَوْ نَصَارَى قُلْ أَأَنتُمْ أَعْلَمُ أَمِ اللّهُ وَمَنْ أَظْلَمُ مِمَّن كَتَمَ شَهَادَةً عِندَهُ مِنَ اللّهِ وَمَا اللّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

[142] 141 تِلْكَ أُمَّةٌ قَدْ خَلَتْ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ وَلاَ تُسْأَلُونَ عَمَّا كَانُواْ يَعْمَلُونَ

[143] 142 سَيَقُولُ السُّفَهَاء مِنَ النَّاسِ مَا وَلاَّهُمْ عَن قِبْلَتِهِمُ الَّتِي كَانُواْ عَلَيْهَا قُل لِّلّهِ الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِي مَن يَشَاء إِلَى صِرَاطٍ مُّسْتَقِيمٍ

[144] 143 وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُواْ شُهَدَاء عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنتَ عَلَيْهَا إِلاَّ لِنَعْلَمَ مَن يَتَّبِعُ الرَّسُولَ مِمَّن يَنقَلِبُ عَلَى عَقِبَيْهِ وَإِن كَانَتْ لَكَبِيرَةً إِلاَّ عَلَى الَّذِينَ هَدَى اللّهُ وَمَا كَانَ اللّهُ لِيُضِيعَ إِيمَانَكُمْ إِنَّ اللّهَ بِالنَّاسِ لَرَؤُوفٌ رَّحِيمٌ

[145] 144 قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاء فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَحَيْثُ مَا كُنتُمْ فَوَلُّواْ وُجُوِهَكُمْ شَطْرَهُ وَإِنَّ الَّذِينَ أُوْتُواْ الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ وَمَا اللّهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ

[146] 145 وَلَئِنْ أَتَيْتَ الَّذِينَ أُوْتُواْ الْكِتَابَ بِكُلِّ آيَةٍ مَّا تَبِعُواْ قِبْلَتَكَ وَمَا أَنتَ بِتَابِعٍ قِبْلَتَهُمْ وَمَا بَعْضُهُم بِتَابِعٍ قِبْلَةَ بَعْضٍ وَلَئِنِ اتَّبَعْتَ أَهْوَاءهُم مِّن بَعْدِ مَا جَاءكَ مِنَ الْعِلْمِ إِنَّكَ إِذَاً لَّمِنَ الظَّالِمِينَ

[147] 146 الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءهُمْ وَإِنَّ فَرِيقاً مِّنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَهُمْ يَعْلَمُونَ

[148] 147 الْحَقُّ مِن رَّبِّكَ فَلاَ تَكُونَنَّ مِنَ الْمُمْتَرِينَ

[149] 148 وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا فَاسْتَبِقُواْ الْخَيْرَاتِ أَيْنَ مَا تَكُونُواْ يَأْتِ بِكُمُ اللّهُ جَمِيعًا إِنَّ اللّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

[150] 149 وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَإِنَّهُ لَلْحَقُّ مِن رَّبِّكَ وَمَا اللّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

[151] 150 وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَحَيْثُ مَا كُنتُمْ فَوَلُّواْ وُجُوهَكُمْ شَطْرَهُ لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلاَّ الَّذِينَ ظَلَمُواْ مِنْهُمْ فَلاَ تَخْشَوْهُمْ وَاخْشَوْنِي وَلأُتِمَّ نِعْمَتِي عَلَيْكُمْ وَلَعَلَّكُمْ تَهْتَدُونَ

[152] 151 كَمَا أَرْسَلْنَا فِيكُمْ رَسُولاً مِّنكُمْ يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُم مَّا لَمْ تَكُونُواْ تَعْلَمُونَ

[153] 152 فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُواْ لِي وَلاَ تَكْفُرُونِ

[154] 15 3 يَا أَيُّهَا الَّذِينَ آمَنُواْ اسْتَعِينُواْ بِالصَّبْرِ وَالصَّلاَةِ إِنَّ اللّهَ مَعَ الصَّابِرِينَ

[155] 154 وَلاَ تَقُولُواْ لِمَنْ يُقْتَلُ فِي سَبيلِ اللّهِ أَمْوَاتٌ بَلْ أَحْيَاء وَلَكِن لاَّ تَشْعُرُونَ

[156] 155 وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِينَ

[157] 156 الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُواْ إِنَّا لِلّهِ وَإِنَّـا إِلَيْهِ رَاجِعونَ

[158] 157 أُولَـئِكَ عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ وَأُولَـئِكَ هُمُ الْمُهْتَدُونَ

[159] 158 إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلاَ جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ اللّهَ شَاكِرٌ عَلِيمٌ

[160] 159 إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَى مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ أُولَـئِكَ يَلعَنُهُمُ اللّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

[161] 160 إِلاَّ الَّذِينَ تَابُواْ وَأَصْلَحُواْ وَبَيَّنُواْ فَأُوْلَـئِكَ أَتُوبُ عَلَيْهِمْ وَأَنَا التَّوَّابُ الرَّحِيمُ

[162] 161 إِنَّ الَّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ أُولَئِكَ عَلَيْهِمْ لَعْنَةُ اللّهِ وَالْمَلآئِكَةِ وَالنَّاسِ أَجْمَعِينَ

[163] 162 خَالِدِينَ فِيهَا لاَ يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلاَ هُمْ يُنظَرُونَ

[164] 163 وَإِلَـهُكُمْ إِلَهٌ وَاحِدٌ لاَّ إِلَهَ إِلاَّ هُوَ الرَّحْمَنُ الرَّحِيمُ

[165] 164 إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ وَاخْتِلاَفِ اللَّيْلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنفَعُ النَّاسَ وَمَا أَنزَلَ اللّهُ مِنَ السَّمَاء مِن مَّاء فَأَحْيَا بِهِ الأرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخِّرِ بَيْنَ السَّمَاء وَالأَرْضِ لآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ

[166] 165 وَمِنَ النَّاسِ مَن يَتَّخِذُ مِن دُونِ اللّهِ أَندَاداً يُحِبُّونَهُمْ كَحُبِّ اللّهِ وَالَّذِينَ آمَنُواْ أَشَدُّ حُبًّا لِّلّهِ وَلَوْ يَرَى الَّذِينَ ظَلَمُواْ إِذْ يَرَوْنَ الْعَذَابَ أَنَّ الْقُوَّةَ لِلّهِ جَمِيعاً وَأَنَّ اللّهَ شَدِيدُ الْعَذَابِ

[167] 166 إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُواْ مِنَ الَّذِينَ اتَّبَعُواْ وَرَأَوُاْ الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الأَسْبَابُ

[168] 167 وَقَالَ الَّذِينَ اتَّبَعُواْ لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّؤُواْ مِنَّا كَذَلِكَ يُرِيهِمُ اللّهُ أَعْمَالَهُمْ حَسَرَاتٍ عَلَيْهِمْ وَمَا هُم بِخَارِجِينَ مِنَ النَّارِ

[169] 168 يَا أَيُّهَا النَّاسُ كُلُواْ مِمَّا فِي الأَرْضِ حَلاَلاً طَيِّباً وَلاَ تَتَّبِعُواْ خُطُوَاتِ الشَّيْطَانِ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ

[170] 169 إِنَّمَا يَأْمُرُكُمْ بِالسُّوءِ وَالْفَحْشَاء وَأَن تَقُولُواْ عَلَى اللّهِ مَا لاَ تَعْلَمُونَ

[171] 170 وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنزَلَ اللّهُ قَالُواْ بَلْ نَتَّبِعُ مَا أَلْفَيْنَا عَلَيْهِ آبَاءنَا أَوَلَوْ كَانَ آبَاؤُهُمْ لاَ يَعْقِلُونَ شَيْئاً وَلاَ يَهْتَدُونَ

[172] 171 وَمَثَلُ الَّذِينَ كَفَرُواْ كَمَثَلِ الَّذِي يَنْعِقُ بِمَا لاَ يَسْمَعُ إِلاَّ دُعَاء وَنِدَاء صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لاَ يَعْقِلُونَ

[173] 172 يَا أَيُّهَا الَّذِينَ آمَنُواْ كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَاشْكُرُواْ لِلّهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ

[174] 173 إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنزِيرِ وَمَا أُهِلَّ بِهِ لِغَيْرِ اللّهِ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلاَ عَادٍ فَلا إِثْمَ عَلَيْهِ إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ

[175] 174 إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلَ اللّهُ مِنَ الْكِتَابِ وَيَشْتَرُونَ بِهِ ثَمَنًا قَلِيلاً أُولَـئِكَ مَا يَأْكُلُونَ فِي بُطُونِهِمْ إِلاَّ النَّارَ وَلاَ يُكَلِّمُهُمُ اللّهُ يَوْمَ الْقِيَامَةِ وَلاَ يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ

[176] 175 أُولَـئِكَ الَّذِينَ اشْتَرَوُاْ الضَّلاَلَةَ بِالْهُدَى وَالْعَذَابَ بِالْمَغْفِرَةِ فَمَآ أَصْبَرَهُمْ عَلَى النَّارِ

[177] 176 ذَلِكَ بِأَنَّ اللّهَ نَزَّلَ الْكِتَابَ بِالْحَقِّ وَإِنَّ الَّذِينَ اخْتَلَفُواْ فِي الْكِتَابِ لَفِي شِقَاقٍ بَعِيدٍ

[178] 177 لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـكِنَّ الْبِرَّ مَنْ آمَنَ بِاللّهِ وَالْيَوْمِ الآخِرِ وَالْمَلآئِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّآئِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُواْ وَالصَّابِرِينَ فِي الْبَأْسَاء والضَّرَّاء وَحِينَ الْبَأْسِ أُولَـئِكَ الَّذِينَ صَدَقُوا وَأُولَـئِكَ هُمُ الْمُتَّقُونَ

[179] 178 يَا أَيُّهَا الَّذِينَ آمَنُواْ كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالأُنثَى بِالأُنثَى فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَاء إِلَيْهِ بِإِحْسَانٍ ذَلِكَ تَخْفِيفٌ مِّن رَّبِّكُمْ وَرَحْمَةٌ فَمَنِ اعْتَدَى بَعْدَ ذَلِكَ فَلَهُ عَذَابٌ أَلِيمٌ

[180] 179 وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ يَاْ أُولِيْ الأَلْبَابِ لَعَلَّكُمْ تَتَّقُونَ

[181] 180 كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِن تَرَكَ خَيْرًا الْوَصِيَّةُ لِلْوَالِدَيْنِ وَالأقْرَبِينَ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ

[182] 181 فَمَن بَدَّلَهُ بَعْدَمَا سَمِعَهُ فَإِنَّمَا إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ إِنَّ اللّهَ سَمِيعٌ عَلِيمٌ

[183] 182 فَمَنْ خَافَ مِن مُّوصٍ جَنَفًا أَوْ إِثْمًا فَأَصْلَحَ بَيْنَهُمْ فَلاَ إِثْمَ عَلَيْهِ إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ

[184] 183 يَا أَيُّهَا الَّذِينَ آمَنُواْ كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

[185] 184 أَيَّامًا مَّعْدُودَاتٍ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ فَمَن تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَّهُ وَأَن تَصُومُواْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

[186] 185 شَهْرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَى وَالْفُرْقَانِ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَن كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ يُرِيدُ اللّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُواْ الْعِدَّةَ وَلِتُكَبِّرُواْ اللّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

[187] 186 وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُواْ لِي وَلْيُؤْمِنُواْ بِي لَعَلَّهُمْ يَرْشُدُونَ

[188] 187 أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَآئِكُمْ هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ عَلِمَ اللّهُ أَنَّكُمْ كُنتُمْ تَخْتانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ فَالآنَ بَاشِرُوهُنَّ وَابْتَغُواْ مَا كَتَبَ اللّهُ لَكُمْ وَكُلُواْ وَاشْرَبُواْ حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ مِنَ الْفَجْرِ ثُمَّ أَتِمُّواْ الصِّيَامَ إِلَى الَّليْلِ وَلاَ تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ تِلْكَ حُدُودُ اللّهِ فَلاَ تَقْرَبُوهَا كَذَلِكَ يُبَيِّنُ اللّهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ

[189] 188 وَلاَ تَأْكُلُواْ أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ وَتُدْلُواْ بِهَا إِلَى الْحُكَّامِ لِتَأْكُلُواْ فَرِيقًا مِّنْ أَمْوَالِ النَّاسِ بِالإِثْمِ وَأَنتُمْ تَعْلَمُونَ

[190] 189 يَسْأَلُونَكَ عَنِ الأهِلَّةِ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوْاْ الْبُيُوتَ مِن ظُهُورِهَا وَلَـكِنَّ الْبِرَّ مَنِ اتَّقَى وَأْتُواْ الْبُيُوتَ مِنْ أَبْوَابِهَا وَاتَّقُواْ اللّهَ لَعَلَّكُمْ تُفْلِحُونَ

[191] 190 وَقَاتِلُواْ فِي سَبِيلِ اللّهِ الَّذِينَ يُقَاتِلُونَكُمْ وَلاَ تَعْتَدُواْ إِنَّ اللّهَ لاَ يُحِبِّ الْمُعْتَدِينَ

[192] 191 وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُم مِّنْ حَيْثُ أَخْرَجُوكُمْ وَالْفِتْنَةُ أَشَدُّ مِنَ الْقَتْلِ وَلاَ تُقَاتِلُوهُمْ عِندَ الْمَسْجِدِ الْحَرَامِ حَتَّى يُقَاتِلُوكُمْ فِيهِ فَإِن قَاتَلُوكُمْ فَاقْتُلُوهُمْ كَذَلِكَ جَزَاء الْكَافِرِينَ

[193] 192 فَإِنِ انتَهَوْاْ فَإِنَّ اللّهَ غَفُورٌ رَّحِيمٌ

[194] 193 وَقَاتِلُوهُمْ حَتَّى لاَ تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ لِلّهِ فَإِنِ انتَهَواْ فَلاَ عُدْوَانَ إِلاَّ عَلَى الظَّالِمِينَ

[195] 194 الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُواْ عَلَيْهِ بِمِثْلِ مَا اعْتَدَى عَلَيْكُمْ وَاتَّقُواْ اللّهَ وَاعْلَمُواْ أَنَّ اللّهَ مَعَ الْمُتَّقِينَ

[196] 195 وَأَنفِقُواْ فِي سَبِيلِ اللّهِ وَلاَ تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ وَأَحْسِنُوَاْ إِنَّ اللّهَ يُحِبُّ الْمُحْسِنِينَ

[197] 196 وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلّهِ فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ وَلاَ تَحْلِقُواْ رُؤُوسَكُمْ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ فَمَن كَانَ مِنكُم مَّرِيضاً أَوْ بِهِ أَذًى مِّن رَّأْسِهِ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ فَإِذَا أَمِنتُمْ فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلاثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ تِلْكَ عَشَرَةٌ كَامِلَةٌ ذَلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِي الْمَسْجِدِ الْحَرَامِ وَاتَّقُواْ اللّهَ وَاعْلَمُواْ أَنَّ اللّهَ شَدِيدُ الْعِقَابِ

[198] 197 الْحَجُّ أَشْهُرٌ مَّعْلُومَاتٌ فَمَن فَرَضَ فِيهِنَّ الْحَجَّ فَلاَ رَفَثَ وَلاَ فُسُوقَ وَلاَ جِدَالَ فِي الْحَجِّ وَمَا تَفْعَلُواْ مِنْ خَيْرٍ يَعْلَمْهُ اللّهُ وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى وَاتَّقُونِ يَا أُوْلِي الأَلْبَابِ

[199] 198 لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ فَإِذَا أَفَضْتُم مِّنْ عَرَفَاتٍ فَاذْكُرُواْ اللّهَ عِندَ الْمَشْعَرِ الْحَرَامِ وَاذْكُرُوهُ كَمَا هَدَاكُمْ وَإِن كُنتُم مِّن قَبْلِهِ لَمِنَ الضَّآلِّينَ

[200] 199 ثُمَّ أَفِيضُواْ مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُواْ اللّهَ إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ

[201] 200 فَإِذَا قَضَيْتُم مَّنَاسِكَكُمْ فَاذْكُرُواْ اللّهَ كَذِكْرِكُمْ آبَاءكُمْ أَوْ أَشَدَّ ذِكْرًا فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الآخِرَةِ مِنْ خَلاَقٍ

[202] 201 وِمِنْهُم مَّن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ

[203] 202 أُولَـئِكَ لَهُمْ نَصِيبٌ مِّمَّا كَسَبُواْ وَاللّهُ سَرِيعُ الْحِسَابِ

[204] 203 وَاذْكُرُواْ اللّهَ فِي أَيَّامٍ مَّعْدُودَاتٍ فَمَن تَعَجَّلَ فِي يَوْمَيْنِ فَلاَ إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ لِمَنِ اتَّقَى وَاتَّقُواْ اللّهَ وَاعْلَمُوا أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ

[205] 204 وَمِنَ النَّاسِ مَن يُعْجِبُكَ قَوْلُهُ فِي الْحَيَاةِ الدُّنْيَا وَيُشْهِدُ اللّهَ عَلَى مَا فِي قَلْبِهِ وَهُوَ أَلَدُّ الْخِصَامِ

[206] 205 وَإِذَا تَوَلَّى سَعَى فِي الأَرْضِ لِيُفْسِدَ فِيِهَا وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ وَاللّهُ لاَ يُحِبُّ الفَسَادَ

[207] 206 وَإِذَا قِيلَ لَهُ اتَّقِ اللّهَ أَخَذَتْهُ الْعِزَّةُ بِالإِثْمِ فَحَسْبُهُ جَهَنَّمُ وَلَبِئْسَ الْمِهَادُ

[208] 207 وَمِنَ النَّاسِ مَن يَشْرِي نَفْسَهُ ابْتِغَاء مَرْضَاتِ اللّهِ وَاللّهُ رَؤُوفٌ بِالْعِبَادِ

[209] 208 يَا أَيُّهَا الَّذِينَ آمَنُواْ ادْخُلُواْ فِي السِّلْمِ كَآفَّةً وَلاَ تَتَّبِعُواْ خُطُوَاتِ الشَّيْطَانِ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ

[210] 209 فَإِن زَلَلْتُمْ مِّن بَعْدِ مَا جَاءتْكُمُ الْبَيِّنَاتُ فَاعْلَمُواْ أَنَّ اللّهَ عَزِيزٌ حَكِيمٌ

[211] 210 هَلْ يَنظُرُونَ إِلاَّ أَن يَأْتِيَهُمُ اللّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلآئِكَةُ وَقُضِيَ الأَمْرُ وَإِلَى اللّهِ تُرْجَعُ الأمُورُ

[212] 211 سَلْ بَنِي إِسْرَائِيلَ كَمْ آتَيْنَاهُم مِّنْ آيَةٍ بَيِّنَةٍ وَمَن يُبَدِّلْ نِعْمَةَ اللّهِ مِن بَعْدِ مَا جَاءتْهُ فَإِنَّ اللّهَ شَدِيدُ الْعِقَابِ

[213] 212 زُيِّنَ لِلَّذِينَ كَفَرُواْ الْحَيَاةُ الدُّنْيَا وَيَسْخَرُونَ مِنَ الَّذِينَ آمَنُواْ وَالَّذِينَ اتَّقَواْ فَوْقَهُمْ يَوْمَ الْقِيَامَةِ وَاللّهُ يَرْزُقُ مَن يَشَاء بِغَيْرِ حِسَابٍ

[214] 213 كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُواْ فِيهِ وَمَا اخْتَلَفَ فِيهِ إِلاَّ الَّذِينَ أُوتُوهُ مِن بَعْدِ مَا جَاءتْهُمُ الْبَيِّنَاتُ بَغْيًا بَيْنَهُمْ فَهَدَى اللّهُ الَّذِينَ آمَنُواْ لِمَا اخْتَلَفُواْ فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ وَاللّهُ يَهْدِي مَن يَشَاء إِلَى صِرَاطٍ مُّسْتَقِيمٍ

[215] 214 أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ الَّذِينَ خَلَوْاْ مِن قَبْلِكُم مَّسَّتْهُمُ الْبَأْسَاء وَالضَّرَّاء وَزُلْزِلُواْ حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُواْ مَعَهُ مَتَى نَصْرُ اللّهِ أَلا إِنَّ نَصْرَ اللّهِ قَرِيبٌ

[216] 215 يَسْأَلُونَكَ مَاذَا يُنفِقُونَ قُلْ مَا أَنفَقْتُم مِّنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالأَقْرَبِينَ وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ وَمَا تَفْعَلُواْ مِنْ خَيْرٍ فَإِنَّ اللّهَ بِهِ عَلِيمٌ

[217] 216 كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَى أَن تَكْرَهُواْ شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَى أَن تُحِبُّواْ شَيْئًا وَهُوَ شَرٌّ لَّكُمْ وَاللّهُ يَعْلَمُ وَأَنتُمْ لاَ تَعْلَمُونَ

[218] 217 يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ قُلْ قِتَالٌ فِيهِ كَبِيرٌ وَصَدٌّ عَن سَبِيلِ اللّهِ وَكُفْرٌ بِهِ وَالْمَسْجِدِ الْحَرَامِ وَإِخْرَاجُ أَهْلِهِ مِنْهُ أَكْبَرُ عِندَ اللّهِ وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ وَلاَ يَزَالُونَ يُقَاتِلُونَكُمْ حَتَّىَ يَرُدُّوكُمْ عَن دِينِكُمْ إِنِ اسْتَطَاعُواْ وَمَن يَرْتَدِدْ مِنكُمْ عَن دِينِهِ فَيَمُتْ وَهُوَ كَافِرٌ فَأُوْلَـئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالآخِرَةِ وَأُوْلَـئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ

[219] 218 إِنَّ الَّذِينَ آمَنُواْ وَالَّذِينَ هَاجَرُواْ وَجَاهَدُواْ فِي سَبِيلِ اللّهِ أُوْلَـئِكَ يَرْجُونَ رَحْمَتَ اللّهِ وَاللّهُ غَفُورٌ رَّحِيمٌ

[220] 219 يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَآ أَكْبَرُ مِن نَّفْعِهِمَا وَيَسْأَلُونَكَ مَاذَا يُنفِقُونَ قُلِ الْعَفْوَ كَذَلِكَ يُبيِّنُ اللّهُ لَكُمُ الآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ

[221] 220 فِي الدُّنْيَا وَالآخِرَةِ وَيَسْأَلُونَكَ عَنِ الْيَتَامَى قُلْ إِصْلاَحٌ لَّهُمْ خَيْرٌ وَإِنْ تُخَالِطُوهُمْ فَإِخْوَانُكُمْ وَاللّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ وَلَوْ شَاء اللّهُ لأعْنَتَكُمْ إِنَّ اللّهَ عَزِيزٌ حَكِيمٌ

[222] 221 وَلاَ تَنكِحُواْ الْمُشْرِكَاتِ حَتَّى يُؤْمِنَّ وَلأَمَةٌ مُّؤْمِنَةٌ خَيْرٌ مِّن مُّشْرِكَةٍ وَلَوْ أَعْجَبَتْكُمْ وَلاَ تُنكِحُواْ الْمُشِرِكِينَ حَتَّى يُؤْمِنُواْ وَلَعَبْدٌ مُّؤْمِنٌ خَيْرٌ مِّن مُّشْرِكٍ وَلَوْ أَعْجَبَكُمْ أُوْلَـئِكَ يَدْعُونَ إِلَى النَّارِ وَاللّهُ يَدْعُوَ إِلَى الْجَنَّةِ وَالْمَغْفِرَةِ بِإِذْنِهِ وَيُبَيِّنُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ

[223] 222 وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذًى فَاعْتَزِلُواْ النِّسَاء فِي الْمَحِيضِ وَلاَ تَقْرَبُوهُنَّ حَتَّىَ يَطْهُرْنَ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللّهُ إِنَّ اللّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ

[224] 223 نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ وَقَدِّمُواْ لأَنفُسِكُمْ وَاتَّقُواْ اللّهَ وَاعْلَمُواْ أَنَّكُم مُّلاَقُوهُ وَبَشِّرِ الْمُؤْمِنِينَ

[225] 224 وَلاَ تَجْعَلُواْ اللّهَ عُرْضَةً لِّأَيْمَانِكُمْ أَن تَبَرُّواْ وَتَتَّقُواْ وَتُصْلِحُواْ بَيْنَ النَّاسِ وَاللّهُ سَمِيعٌ عَلِيمٌ

[226] 225 لاَّ يُؤَاخِذُكُمُ اللّهُ بِاللَّغْوِ فِيَ أَيْمَانِكُمْ وَلَكِن يُؤَاخِذُكُم بِمَا كَسَبَتْ قُلُوبُكُمْ وَاللّهُ غَفُورٌ حَلِيمٌ

[227] 226 لِّلَّذِينَ يُؤْلُونَ مِن نِّسَآئِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ فَإِنْ فَآؤُوا فَإِنَّ اللّهَ غَفُورٌ رَّحِيمٌ

[228] 227 وَإِنْ عَزَمُواْ الطَّلاَقَ فَإِنَّ اللّهَ سَمِيعٌ عَلِيمٌ

[229] 228 وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنفُسِهِنَّ ثَلاَثَةَ قُرُوَءٍ وَلاَ يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ اللّهُ فِي أَرْحَامِهِنَّ إِن كُنَّ يُؤْمِنَّ بِاللّهِ وَالْيَوْمِ الآخِرِ وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَلِكَ إِنْ أَرَادُواْ إِصْلاَحًا وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ وَاللّهُ عَزِيزٌ حَكُيمٌ

[230] 229 الطَّلاَقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ وَلاَ يَحِلُّ لَكُمْ أَن تَأْخُذُواْ مِمَّا آتَيْتُمُوهُنَّ شَيْئًا إِلاَّ أَن يَخَافَا أَلاَّ يُقِيمَا حُدُودَ اللّهِ فَإِنْ خِفْتُمْ أَلاَّ يُقِيمَا حُدُودَ اللّهِ فَلاَ جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ تِلْكَ حُدُودُ اللّهِ فَلاَ تَعْتَدُوهَا وَمَن يَتَعَدَّ حُدُودَ اللّهِ فَأُوْلَـئِكَ هُمُ الظَّالِمُونَ

[231] 230 فَإِن طَلَّقَهَا فَلاَ تَحِلُّ لَهُ مِن بَعْدُ حَتَّىَ تَنكِحَ زَوْجًا غَيْرَهُ فَإِن طَلَّقَهَا فَلاَ جُنَاحَ عَلَيْهِمَا أَن يَتَرَاجَعَا إِن ظَنَّا أَن يُقِيمَا حُدُودَ اللّهِ وَتِلْكَ حُدُودُ اللّهِ يُبَيِّنُهَا لِقَوْمٍ يَعْلَمُونَ

[232] 231 وَإِذَا طَلَّقْتُمُ النَّسَاء فَبَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ سَرِّحُوهُنَّ بِمَعْرُوفٍ وَلاَ تُمْسِكُوهُنَّ ضِرَارًا لَّتَعْتَدُواْ وَمَن يَفْعَلْ ذَلِكَ فَقَدْ ظَلَمَ نَفْسَهُ وَلاَ تَتَّخِذُوَاْ آيَاتِ اللّهِ هُزُوًا وَاذْكُرُواْ نِعْمَتَ اللّهِ عَلَيْكُمْ وَمَا أَنزَلَ عَلَيْكُمْ مِّنَ الْكِتَابِ وَالْحِكْمَةِ يَعِظُكُم بِهِ وَاتَّقُواْ اللّهَ وَاعْلَمُواْ أَنَّ اللّهَ بِكُلِّ شَيْءٍ عَلِيمٌ

[233] 232 وَإِذَا طَلَّقْتُمُ النِّسَاء فَبَلَغْنَ أَجَلَهُنَّ فَلاَ تَعْضُلُوهُنَّ أَن يَنكِحْنَ أَزْوَاجَهُنَّ إِذَا تَرَاضَوْاْ بَيْنَهُم بِالْمَعْرُوفِ ذَلِكَ يُوعَظُ بِهِ مَن كَانَ مِنكُمْ يُؤْمِنُ بِاللّهِ وَالْيَوْمِ الآخِرِ ذَلِكُمْ أَزْكَى لَكُمْ وَأَطْهَرُ وَاللّهُ يَعْلَمُ وَأَنتُمْ لاَ تَعْلَمُونَ

[234] 233 وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلاَدَهُنَّ حَوْلَيْنِ كَامِلَيْنِ لِمَنْ أَرَادَ أَن يُتِمَّ الرَّضَاعَةَ وَعلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ لاَ تُكَلَّفُ نَفْسٌ إِلاَّ وُسْعَهَا لاَ تُضَآرَّ وَالِدَةٌ بِوَلَدِهَا وَلاَ مَوْلُودٌ لَّهُ بِوَلَدِهِ وَعَلَى الْوَارِثِ مِثْلُ ذَلِكَ فَإِنْ أَرَادَا فِصَالاً عَن تَرَاضٍ مِّنْهُمَا وَتَشَاوُرٍ فَلاَ جُنَاحَ عَلَيْهِمَا وَإِنْ أَرَدتُّمْ أَن تَسْتَرْضِعُواْ أَوْلاَدَكُمْ فَلاَ جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّآ آتَيْتُم بِالْمَعْرُوفِ وَاتَّقُواْ اللّهَ وَاعْلَمُواْ أَنَّ اللّهَ بِمَا تَعْمَلُونَ بَصِيرٌ

[235] 234 وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِي أَنفُسِهِنَّ بِالْمَعْرُوفِ وَاللّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

[236] 235 وَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُم بِهِ مِنْ خِطْبَةِ النِّسَاء أَوْ أَكْنَنتُمْ فِي أَنفُسِكُمْ عَلِمَ اللّهُ أَنَّكُمْ سَتَذْكُرُونَهُنَّ وَلَـكِن لاَّ تُوَاعِدُوهُنَّ سِرًّا إِلاَّ أَن تَقُولُواْ قَوْلاً مَّعْرُوفًا وَلاَ تَعْزِمُواْ عُقْدَةَ النِّكَاحِ حَتَّىَ يَبْلُغَ الْكِتَابُ أَجَلَهُ وَاعْلَمُواْ أَنَّ اللّهَ يَعْلَمُ مَا فِي أَنفُسِكُمْ فَاحْذَرُوهُ وَاعْلَمُواْ أَنَّ اللّهَ غَفُورٌ حَلِيمٌ

[237] 236 لاَّ جُنَاحَ عَلَيْكُمْ إِن طَلَّقْتُمُ النِّسَاء مَا لَمْ تَمَسُّوهُنُّ أَوْ تَفْرِضُواْ لَهُنَّ فَرِيضَةً وَمَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدْرُهُ مَتَاعًا بِالْمَعْرُوفِ حَقًّا عَلَى الْمُحْسِنِينَ

[238] 237 وَإِن طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مَا فَرَضْتُمْ إَلاَّ أَن يَعْفُونَ أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ وَأَن تَعْفُواْ أَقْرَبُ لِلتَّقْوَى وَلاَ تَنسَوُاْ الْفَضْلَ بَيْنَكُمْ إِنَّ اللّهَ بِمَا تَعْمَلُونَ بَصِيرٌ

[239] 238 حَافِظُواْ عَلَى الصَّلَوَاتِ والصَّلاَةِ الْوُسْطَى وَقُومُواْ لِلّهِ قَانِتِينَ

[240] 239 فَإنْ خِفْتُمْ فَرِجَالاً أَوْ رُكْبَانًا فَإِذَا أَمِنتُمْ فَاذْكُرُواْ اللّهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُواْ تَعْلَمُونَ

[241] 240 وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَاجًا وَصِيَّةً لِّأَزْوَاجِهِم مَّتَاعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ فَإِنْ خَرَجْنَ فَلاَ جُنَاحَ عَلَيْكُمْ فِي مَا فَعَلْنَ فِيَ أَنفُسِهِنَّ مِن مَّعْرُوفٍ وَاللّهُ عَزِيزٌ حَكِيمٌ

[242] 241 وَلِلْمُطَلَّقَاتِ مَتَاعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ

[243] 242 كَذَلِكَ يُبَيِّنُ اللّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ

[244] 243 أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُواْ مِن دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَقَالَ لَهُمُ اللّهُ مُوتُواْ ثُمَّ أَحْيَاهُمْ إِنَّ اللّهَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَشْكُرُونَ

[245] 244 وَقَاتِلُواْ فِي سَبِيلِ اللّهِ وَاعْلَمُواْ أَنَّ اللّهَ سَمِيعٌ عَلِيمٌ

[246] 245 مَّن ذَا الَّذِي يُقْرِضُ اللّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً وَاللّهُ يَقْبِضُ وَيَبْسُطُ وَإِلَيْهِ تُرْجَعُونَ

[247] 246 أَلَمْ تَرَ إِلَى الْمَلإِ مِن بَنِي إِسْرَائِيلَ مِن بَعْدِ مُوسَى إِذْ قَالُواْ لِنَبِيٍّ لَّهُمُ ابْعَثْ لَنَا مَلِكًا نُّقَاتِلْ فِي سَبِيلِ اللّهِ قَالَ هَلْ عَسَيْتُمْ إِن كُتِبَ عَلَيْكُمُ الْقِتَالُ أَلاَّ تُقَاتِلُواْ قَالُواْ وَمَا لَنَا أَلاَّ نُقَاتِلَ فِي سَبِيلِ اللّهِ وَقَدْ أُخْرِجْنَا مِن دِيَارِنَا وَأَبْنَآئِنَا فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ تَوَلَّوْاْ إِلاَّ قَلِيلاً مِّنْهُمْ وَاللّهُ عَلِيمٌ بِالظَّالِمِينَ

[248] 247 وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ اللّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا قَالُوَاْ أَنَّى يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ الْمَالِ قَالَ إِنَّ اللّهَ اصْطَفَاهُ عَلَيْكُمْ وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ وَاللّهُ يُؤْتِي مُلْكَهُ مَن يَشَاء وَاللّهُ وَاسِعٌ عَلِيمٌ

[249] 248 وَقَالَ لَهُمْ نِبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَن يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ وَبَقِيَّةٌ مِّمَّا تَرَكَ آلُ مُوسَى وَآلُ هَارُونَ تَحْمِلُهُ الْمَلآئِكَةُ إِنَّ فِي ذَلِكَ لآيَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ

[250] 249 فَلَمَّا فَصَلَ طَالُوتُ بِالْجُنُودِ قَالَ إِنَّ اللّهَ مُبْتَلِيكُم بِنَهَرٍ فَمَن شَرِبَ مِنْهُ فَلَيْسَ مِنِّي وَمَن لَّمْ يَطْعَمْهُ فَإِنَّهُ مِنِّي إِلاَّ مَنِ اغْتَرَفَ غُرْفَةً بِيَدِهِ فَشَرِبُواْ مِنْهُ إِلاَّ قَلِيلاً مِّنْهُمْ فَلَمَّا جَاوَزَهُ هُوَ وَالَّذِينَ آمَنُواْ مَعَهُ قَالُواْ لاَ طَاقَةَ لَنَا الْيَوْمَ بِجَالُوتَ وَجُنودِهِ قَالَ الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلاَقُو اللّهِ كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللّهِ وَاللّهُ مَعَ الصَّابِرِينَ

[251] 250 وَلَمَّا بَرَزُواْ لِجَالُوتَ وَجُنُودِهِ قَالُواْ رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ

[252] 251 فَهَزَمُوهُم بِإِذْنِ اللّهِ وَقَتَلَ دَاوُدُ جَالُوتَ وَآتَاهُ اللّهُ الْمُلْكَ وَالْحِكْمَةَ وَعَلَّمَهُ مِمَّا يَشَاء وَلَوْلاَ دَفْعُ اللّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَّفَسَدَتِ الأَرْضُ وَلَـكِنَّ اللّهَ ذُو فَضْلٍ عَلَى الْعَالَمِينَ

[253] 252 تِلْكَ آيَاتُ اللّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ وَإِنَّكَ لَمِنَ الْمُرْسَلِينَ

[254] 253 تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ مِّنْهُم مَّن كَلَّمَ اللّهُ وَرَفَعَ بَعْضَهُمْ دَرَجَاتٍ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ وَلَوْ شَاء اللّهُ مَا اقْتَتَلَ الَّذِينَ مِن بَعْدِهِم مِّن بَعْدِ مَا جَاءتْهُمُ الْبَيِّنَاتُ وَلَـكِنِ اخْتَلَفُواْ فَمِنْهُم مَّنْ آمَنَ وَمِنْهُم مَّن كَفَرَ وَلَوْ شَاء اللّهُ مَا اقْتَتَلُواْ وَلَـكِنَّ اللّهَ يَفْعَلُ مَا يُرِيدُ

[255] 254 يَا أَيُّهَا الَّذِينَ آمَنُواْ أَنفِقُواْ مِمَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ يَوْمٌ لاَّ بَيْعٌ فِيهِ وَلاَ خُلَّةٌ وَلاَ شَفَاعَةٌ وَالْكَافِرُونَ هُمُ الظَّالِمُونَ

[256] 255 اللّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ مَن ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَاء وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالأَرْضَ وَلاَ يَؤُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُ

[257] 256 لاَ إِكْرَاهَ فِي الدِّينِ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىَ لاَ انفِصَامَ لَهَا وَاللّهُ سَمِيعٌ عَلِيمٌ

[258] 257 اللّهُ وَلِيُّ الَّذِينَ آمَنُواْ يُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّوُرِ وَالَّذِينَ كَفَرُواْ أَوْلِيَآؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَاتِ أُوْلَـئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ

[259] 258 أَلَمْ تَرَ إِلَى الَّذِي حَآجَّ إِبْرَاهِيمَ فِي رِبِّهِ أَنْ آتَاهُ اللّهُ الْمُلْكَ إِذْ قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِـي وَيُمِيتُ قَالَ أَنَا أُحْيِـي وَأُمِيتُ قَالَ إِبْرَاهِيمُ فَإِنَّ اللّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ وَاللّهُ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ

[260] 259 أَوْ كَالَّذِي مَرَّ عَلَى قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا قَالَ أَنَّىَ يُحْيِـي هَـَذِهِ اللّهُ بَعْدَ مَوْتِهَا فَأَمَاتَهُ اللّهُ مِئَةَ عَامٍ ثُمَّ بَعَثَهُ قَالَ كَمْ لَبِثْتَ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ قَالَ بَل لَّبِثْتَ مِئَةَ عَامٍ فَانظُرْ إِلَى طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ وَانظُرْ إِلَى حِمَارِكَ وَلِنَجْعَلَكَ آيَةً لِّلنَّاسِ وَانظُرْ إِلَى العِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا فَلَمَّا تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

[261] 260 وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِـي الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَى وَلَـكِن لِّيَطْمَئِنَّ قَلْبِي قَالَ فَخُذْ أَرْبَعَةً مِّنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلَى كُلِّ جَبَلٍ مِّنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا وَاعْلَمْ أَنَّ اللّهَ عَزِيزٌ حَكِيمٌ

[262] 261 مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللّهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّئَةُ حَبَّةٍ وَاللّهُ يُضَاعِفُ لِمَن يَشَاء وَاللّهُ وَاسِعٌ عَلِيمٌ

[263] 262 الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللّهِ ثُمَّ لاَ يُتْبِعُونَ مَا أَنفَقُواُ مَنًّا وَلاَ أَذًى لَّهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

[264] 263 قَوْلٌ مَّعْرُوفٌ وَمَغْفِرَةٌ خَيْرٌ مِّن صَدَقَةٍ يَتْبَعُهَآ أَذًى وَاللّهُ غَنِيٌّ حَلِيمٌ

[265] 264 يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تُبْطِلُواْ صَدَقَاتِكُم بِالْمَنِّ وَالأذَى كَالَّذِي يُنفِقُ مَالَهُ رِئَاء النَّاسِ وَلاَ يُؤْمِنُ بِاللّهِ وَالْيَوْمِ الآخِرِ فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا لاَّ يَقْدِرُونَ عَلَى شَيْءٍ مِّمَّا كَسَبُواْ وَاللّهُ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ

[266] 265 وَمَثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمُ ابْتِغَاء مَرْضَاتِ اللّهِ وَتَثْبِيتًا مِّنْ أَنفُسِهِمْ كَمَثَلِ جَنَّةٍ بِرَبْوَةٍ أَصَابَهَا وَابِلٌ فَآتَتْ أُكُلَهَا ضِعْفَيْنِ فَإِن لَّمْ يُصِبْهَا وَابِلٌ فَطَلٌّ وَاللّهُ بِمَا تَعْمَلُونَ بَصِيرٌ

[267] 266 أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ لَهُ فِيهَا مِن كُلِّ الثَّمَرَاتِ وَأَصَابَهُ الْكِبَرُ وَلَهُ ذُرِّيَّةٌ ضُعَفَاء فَأَصَابَهَا إِعْصَارٌ فِيهِ نَارٌ فَاحْتَرَقَتْ كَذَلِكَ يُبَيِّنُ اللّهُ لَكُمُ الآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ

[268] 267 يَا أَيُّهَا الَّذِينَ آمَنُواْ أَنفِقُواْ مِن طَيِّبَاتِ مَا كَسَبْتُمْ وَمِمَّا أَخْرَجْنَا لَكُم مِّنَ الأَرْضِ وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ وَلَسْتُم بِآخِذِيهِ إِلاَّ أَن تُغْمِضُواْ فِيهِ وَاعْلَمُواْ أَنَّ اللّهَ غَنِيٌّ حَمِيدٌ

[269] 268 الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَاء وَاللّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلاً وَاللّهُ وَاسِعٌ عَلِيمٌ

[270] 269 يُؤتِي الْحِكْمَةَ مَن يَشَاء وَمَن يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الأَلْبَابِ

[271] 270 وَمَا أَنفَقْتُم مِّن نَّفَقَةٍ أَوْ نَذَرْتُم مِّن نَّذْرٍ فَإِنَّ اللّهَ يَعْلَمُهُ وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ

[272] 271 إِن تُبْدُواْ الصَّدَقَاتِ فَنِعِمَّا هِيَ وَإِن تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاء فَهُوَ خَيْرٌ لُّكُمْ وَيُكَفِّرُ عَنكُم مِّن سَيِّئَاتِكُمْ وَاللّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

[273] 272 لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللّهَ يَهْدِي مَن يَشَاء وَمَا تُنفِقُواْ مِنْ خَيْرٍ فَلأنفُسِكُمْ وَمَا تُنفِقُونَ إِلاَّ ابْتِغَاء وَجْهِ اللّهِ وَمَا تُنفِقُواْ مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لاَ تُظْلَمُونَ

[274] 273 لِلْفُقَرَاء الَّذِينَ أُحصِرُواْ فِي سَبِيلِ اللّهِ لاَ يَسْتَطِيعُونَ ضَرْبًا فِي الأَرْضِ يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَاء مِنَ التَّعَفُّفِ تَعْرِفُهُم بِسِيمَاهُمْ لاَ يَسْأَلُونَ النَّاسَ إِلْحَافًا وَمَا تُنفِقُواْ مِنْ خَيْرٍ فَإِنَّ اللّهَ بِهِ عَلِيمٌ

[275] 274 الَّذِينَ يُنفِقُونَ أَمْوَالَهُم بِاللَّيْلِ وَالنَّهَارِ سِرًّا وَعَلاَنِيَةً فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

[276] 275 الَّذِينَ يَأْكُلُونَ الرِّبَا لاَ يَقُومُونَ إِلاَّ كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ ذَلِكَ بِأَنَّهُمْ قَالُواْ إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا وَأَحَلَّ اللّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا فَمَن جَاءهُ مَوْعِظَةٌ مِّن رَّبِّهِ فَانتَهَىَ فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللّهِ وَمَنْ عَادَ فَأُوْلَـئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ

[277] 276 يَمْحَقُ اللّهُ الْرِّبَا وَيُرْبِي الصَّدَقَاتِ وَاللّهُ لاَ يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ

[278] 277 إِنَّ الَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ وَأَقَامُواْ الصَّلاَةَ وَآتَوُاْ الزَّكَاةَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

[279] 278 يَا أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللّهَ وَذَرُواْ مَا بَقِيَ مِنَ الرِّبَا إِن كُنتُم مُّؤْمِنِينَ

[280] 279 فَإِن لَّمْ تَفْعَلُواْ فَأْذَنُواْ بِحَرْبٍ مِّنَ اللّهِ وَرَسُولِهِ وَإِن تُبْتُمْ فَلَكُمْ رُؤُوسُ أَمْوَالِكُمْ لاَ تَظْلِمُونَ وَلاَ تُظْلَمُونَ

[281] 280 وَإِن كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ وَأَن تَصَدَّقُواْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

[282] 281 وَاتَّقُواْ يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللّهِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لاَ يُظْلَمُونَ

[283] 282 يَا أَيُّهَا الَّذِينَ آمَنُواْ إِذَا تَدَايَنتُم بِدَيْنٍ إِلَى أَجَلٍ مُّسَمًّى فَاكْتُبُوهُ وَلْيَكْتُب بَّيْنَكُمْ كَاتِبٌ بِالْعَدْلِ وَلاَ يَأْبَ كَاتِبٌ أَنْ يَكْتُبَ كَمَا عَلَّمَهُ اللّهُ فَلْيَكْتُبْ وَلْيُمْلِلِ الَّذِي عَلَيْهِ الْحَقُّ وَلْيَتَّقِ اللّهَ رَبَّهُ وَلاَ يَبْخَسْ مِنْهُ شَيْئًا فَإن كَانَ الَّذِي عَلَيْهِ الْحَقُّ سَفِيهًا أَوْ ضَعِيفًا أَوْ لاَ يَسْتَطِيعُ أَن يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُ بِالْعَدْلِ وَاسْتَشْهِدُواْ شَهِيدَيْنِ من رِّجَالِكُمْ فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ الشُّهَدَاء أَن تَضِلَّ إْحْدَاهُمَا فَتُذَكِّرَ إِحْدَاهُمَا الأُخْرَى وَلاَ يَأْبَ الشُّهَدَاء إِذَا مَا دُعُواْ وَلاَ تَسْأَمُوْاْ أَن تَكْتُبُوْهُ صَغِيرًا أَو كَبِيرًا إِلَى أَجَلِهِ ذَلِكُمْ أَقْسَطُ عِندَ اللّهِ وَأَقْومُ لِلشَّهَادَةِ وَأَدْنَى أَلاَّ تَرْتَابُواْ إِلاَّ أَن تَكُونَ تِجَارَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلاَّ تَكْتُبُوهَا وَأَشْهِدُوْاْ إِذَا تَبَايَعْتُمْ وَلاَ يُضَآرَّ كَاتِبٌ وَلاَ شَهِيدٌ وَإِن تَفْعَلُواْ فَإِنَّهُ فُسُوقٌ بِكُمْ وَاتَّقُواْ اللّهَ وَيُعَلِّمُكُمُ اللّهُ وَاللّهُ بِكُلِّ شَيْءٍ عَلِيمٌ

[284] 283 وَإِن كُنتُمْ عَلَى سَفَرٍ وَلَمْ تَجِدُواْ كَاتِبًا فَرِهَانٌ مَّقْبُوضَةٌ فَإِنْ أَمِنَ بَعْضُكُم بَعْضًا فَلْيُؤَدِّ الَّذِي اؤْتُمِنَ أَمَانَتَهُ وَلْيَتَّقِ اللّهَ رَبَّهُ وَلاَ تَكْتُمُواْ الشَّهَادَةَ وَمَن يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ وَاللّهُ بِمَا تَعْمَلُونَ عَلِيمٌ

[285] 284 لِّلَّهِ ما فِي السَّمَاواتِ وَمَا فِي الأَرْضِ وَإِن تُبْدُواْ مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللّهُ فَيَغْفِرُ لِمَن يَشَاء وَيُعَذِّبُ مَن يَشَاء وَاللّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

[286] 285 آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللّهِ وَمَلآئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ وَقَالُواْ سَمِعْنَا وَأَطَعْنَا غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ

[287] 286 لاَ يُكَلِّفُ اللّهُ نَفْسًا إِلاَّ وُسْعَهَا لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ رَبَّنَا لاَ تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا رَبَّنَا وَلاَ تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا رَبَّنَا وَلاَ تُحَمِّلْنَا مَا لاَ طَاقَةَ لَنَا بِهِ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَآ أَنتَ مَوْلاَنَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ