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

The meaning

More explanation

^{^[2]} 1. O people, ward off [the disobedience of] your Lord, Who created you from one^a soul’s[decayed corpse that had become mud],

and out of the [same mud] He created his mate^b,

and – from them twain – He spread abroad a multitude of men and women.^c

And ward off [the disobedience of] God by whose [name] you request each other^d, and [ward off the punishment of God concerning] womb-relatives^e; surely, God is Ever Watching over you.^f

^{^[3]} 2. Give to orphans their wealth^g, and do not substitute [your] bad [property] for [their] good [property]^h, nor absorb their wealth into your own wealthⁱ; for this^j, indeed, is a great sin^k.

^{1 a} He was Adam whom God created from mud. As in the word of God in the Quran 38: 71, which means:

([O Mohammed, mention to your people] when your Lord said to the angels: "I am about to create a mortal out of mud.")

^{1 b} i.e. and He created, out of that mire or mud of which He created Adam; He too created: Eve as a wife for Adam.

^{1 c} i.e. He spread and dispersed out of these two persons, by means of reproduction, a large number of men and women; therefore, you, Adam's children, have to cooperate and be merciful to each other: because you belong to one father and one mother.

^{1 d} It means: you request each other by saying: I request of you, by God, to do so and so; and : I ask you, by God, to help me in my situation.

And this in a way of glorifying Him; therefore, with your acts, you have to ward off His disobedience, as do you glorify Him with your words.

^{1 e} i.e. and ward off God's punishment concerning your relatives and kindred; so that you should not hurt them, nor should you shrink from them, but you have to be merciful and kind to them, and to do charity to them, particularly so concerning those among them that are poor, orphans and old men.

^{1 f} i.e. He watches you and see your work and acts then will reward you accordingly in the Next Life.

^{2 g} The addressing here is to the guardians of orphans; i.e. give to them their wealth by expending on them when they are young, and by giving it to them when they are adult if you see that they are wise in behavior.

^{2 h} i.e. Don't take the good of the property of the orphan and give him the bad of your property; that is because some men used to mix his sheep with the sheep of the orphan by count, then when he intends to give the share of the orphan, he chooses the weak and the bad out of them to give it to the orphan, and he retains with him every fat sheep.

^{2 i} i.e. don't mix their cattle with your cattle in order to take of their milk and wool by way of cheating and stealing.

^{2 j} i.e. the cheating, the stealing and substituting the bad of your property for the good of the orphan's property.

^{2 k} In the sight of God.

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[One of the prophet companions came and said to him: "God's messenger, I have some cows and sheep, and I have one wife who is not sufficient to milk the cows and sheep, and I want to marry another woman to help my wife in that. My neighbor also has a girl orphan whom I want to marry, but I am cruel of nature and I fear lest I should transgress and beat her for any reason; while God – be glorified - said in His Glorious Quran 93: 9, which means:(Therefore, as for the orphan: oppress him not.)

So, I am embarrassed about that; therefore, this aya was revealed:]

^{^[4]} 3. If you [men] fear that you will not deal justly with the [female] orphans [whom you desire to marry], then marry such [non-orphan] women as proven to you 'good and upright'^a [and not corrupt]: two, three or four^b;

but if you fear you may not be equitable [with them], then [be content with] only one, or what [slave-women] your right hands own;

that [: your marrying the non-orphan 'good and upright' women] will be more appropriate [than marrying the orphan and humiliating her ^c], to prevent you from being inequitable.^d

^{3 a} This is pointing out to His saying – be glorified – in the Quran 226, which means:

(Upright women are for upright men, as are upright men for upright women.)

^{3 b} On condition to be just in dealing between the women.

^{3 c} With beating or reviling.

^{3 d} You are not allowed to marry more than nine women all the days of your life, even though your wives die and you remain single or bachelor. That is because God forbade His messenger from marrying more than that, as in the Quran 33: 52, which means:

(Henceforth you [prophet] are not allowed [to marry other] women, nor that you change them for other wives, eventhough their beauty may please you.)

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^{^[5]} 4. ^a And give to women their dowries as an obligatory gift^b; but if they are pleased to offer you any of the [dowry], consume it^c with delicious and wholesome [consumption.]^d

^{^[6]} 5. But give not –to those that are fool, [among your women, children, foster children and your orphans] – your wealth which God assigned for you as a maintenance [to your livelihood^e], but –out of it – provide for them and clothe them^f, and say to them [some] kind words^g.

^{4 a} The addressing here is to the men responsible about the woman: like her father, brother, grandfather or the one who takes care about growing her.

^{4 b} Which God prescribed for them, so you should not take anything of it by force and by loath.

^{4 c} i.e. then eat that which is offered to you from your daughters.

^{4 d} God allowed the responsible about the woman (like her father, brother, or grandfather ..etc) to eat the part of her dowry which she offers to him.

While God forbade the husband to take any part of his wife dowry, as in His saying – be glorified – in the Quran 2: 229, which means:

(And you [husbands] are not allowed to take any part of [the dowry] which you gave to them,

unless both of the [husband and wife] fear that they cannot keep within 'the statements prescribed by God')

^{5 e} And by which you can obtain your needs and essentials.

It means: If your wife is defective of mind and management and she squanders the money, then don't let your money by her hand so that she spends of it as she likes; because she will squander your money and spend it on trivial things that are valueless and unnecessary.
Similarly, your son or your step-son or the orphan whom you bring to dwell with you in your house for the sake of God: so if he is a fool or he squanders the money, then don't give your money by his hand to dispose in it as he likes, and don't give him the key of your shop and don't make him in deputy of your possessions, because he will betray you and steal out of your money and squanders it the while you are unaware; because he is a fool, therefore, don't trust in the fool neither do you depend on him in various affairs.

^{5 f} It means: You have to maintain their needs and their clothing, so you give to them according to the need, and if they demand more than their requirement, then apologize to them.

^{5 g} i.e. don't treat them with violence, beating and reviling; but deal with them kindly, with soft words and deal with them with kindness, and you then will have good results; because the fool complies with soft words and the fair promise.

Among the things, on which woman squanders money, are clothes and cosmetics with which the woman puts her make up nowadays, and she beautifies herself;

so if you let her money by her hand, she will keep up to buy clothes and shoes and cosmetics and the make-up, and she does not satisfy with one or two dresses, but in every month she wears a new dress and a new shoes and she wastes the old dresses and doesn't care about them; that is because she did not toil in obtaining the money, but she gets it without difficulty.

On the other hand, your son or your step-son or the orphan who lives with you: he squanders the money if he is a fool: so that he buys what he likes of toys, tools, clothes and others; and he may start to gamble and drink wine, while you are unaware.

Therefore, don't depend on anyone of these, neither should you give your money by his hand; but depend on yourself and manage your affairs by yourself, and then you will be successful.

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^{^[7]} 6. Prove^a orphans [as regards to their reason and religion] so that when they reach the marriageable age [of fifteen years]; then, if you find them with sound judgment^b, deliver to them their fortune^c, and devour it not by squandering^d, and in haste lest they should grow up^e.

Whoso [of guardians of the orphan] is rich, let him abstain generously^f; and whoso [of guardians of the orphan] is poor, let him take [his hire] thereof as recommended.^g

And when you deliver to the [orphans] their fortune^h, have [the transaction] witnessed in their presenceⁱ; God suffices as a Reckoner.^j

^{6 a} i.e. examine them.

^{6 b} And that they can keep their money.

^{6 c} i.e. their money.

^{6 d} i.e. guardians of the orphan, don't take of their money more than what you deserve of your wage for tending their sheep, farming in their garden or cultivating their land, irrigating their crops, building their house or other works for which you deserve the recompense for work. [The addressing here is to the guardians of orphans.]

^{6 e} It means: Don't hasten to take of their money more than what you deserve of your recompense, fearing lest they should grow, when the money will go from you and return to the orphans; so by doing that you take the opportunity of time. It implies the hastening to take [the money] before the time passes.

^{6 f} i.e. let him abstain from taking hire for his work out of the money of the orphans, and he will have his reward with God.

^{6 g} i.e. let him not decrease or increase, but he should take the recompense of his work as do other workers take.

^{6 h} when they attain the adulthood [when they have sound judgment.]

^{6 i} Bringing two or more witnesses, so that no denial may be afterwards.

^{6 j} i.e. God takes account of people and punishes the guilty and unbelievers; so beware of His punishment, O gaurdians of the orphan, and don't take of their money more than what you deserve.

Comment: if you have some money of an orphan, and you trade with it and you gain, then a quarter of the gain is for him in addition to his capital of money; but if you lose and your trade does not win, then no loss will be on the part of the orphan.

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[The Arab, in the pre-Islam era of the ignorance, used to give inheritance only to males and in exclusion of females. Therefore, this aya was revealed in order to correct their mistakes:]

^{^[8]} 7. For men there should be a [certain] portion of the [inheritance] which parents and near kindred leave [after their death], and for women [also] there should be a [certain] portion of the [inheritance] which parents and near kindred leave, whether it be little or much^a: a portion prescribed [for you by God.^b]

^{7 a} To the male is a portion that equals the portion of two females.

^{7 b} Therefore, don't contradict His laws.

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[Then God – be glorified – explained about the relatives and kindred of the deceased who do not inherit:]

^{^[9]} 8. And when the [other] relatives,^{a and} the orphans and the needy, are present at [the time of] the division [of the movable property]^b, then make provision for them^c, out of it^d, and say to them kind words.^e

^{8 a} i.e. the poor relatives, of the deceased, who do not inherit.

^{8 b} Like the wheat, dried grapes, dates and other foods.

^{8 c} i.e. give them out of that movable property; the addressing here is to the guardians or to the adult heirs if there is no guardian.

^{8 d} Such provision will be out of the one third of the deceased.

^{8 e} Like saying to them: "May God bless your provision, make easy your affairs and offer much to you with His favor."

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[Then God warned, those responsible about orphans, of devouring the wealth of the orphan:]

^{^[10]} 9. Let those [responsible about orphans] 'fear and beware' lest they should [die and] leave behind them a weak progeny [: little kids^a]; about whom they would fear [poverty and lowliness after the father's death^b];

so let them ward off [the punishment of] God [concerning orphans^c] and say [to them some] appropriate words.^d

^{^[11]} 10. Surely, those who devour the property of orphans [in the World] undeservedly: they [will only] devour fire in their bellies [on Judgment Day], and shall broil in a Blaze.

^{9 a} Who cannot obtain their livelihood.

^{9 b} The meaning: Don't devour the wealth of the orphan undeservedly, and don't hurt or beat them; because you too have children; so if you do that to the orphan, God will let your children be orphans, humiliated and abased, following your death.
And if your death appointment is not due, He will afflict you with a painful calamity in the World because you hurt the orphans and devour their wealth: that is when God lets the dearest of your children to your hearts die, as punishment for you in the World, and in the Next Life you will be punished in the Fire, which will be a bad destiny.

^{9 c} so don't devour their wealth and don't hurt them if they commit any sin with their ignorance, and being unaware, but you should guide and advise them.

^{9 d} Without reviling or humiliation.

The one responsible about the orphan has to take him to school in order to learn the reading and writing at least, or let him work in some jobs or professions like the carpentry, the smithcraft or other works; so that such profession will be the reason for his livelihood in his future; as in a parable: "A profession that man knows is a security against poverty."

Moreover, it is not allowed that he lets him without profession or job, in order that he takes advantage of his servitude.

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[Then God – be glorified – expounded, in this aya, that which He summarized in the aya 7 of this soora, which means:

(For men there should be a [certain] portion of the [inheritance] which parents and near kindred leave [after their death]...etc.) ]

^{^[12]} 11. God instructs you as regards your children's [share of inheritance]: [the portion of the inheritance] of a male shall be like the portion of two females.^a

^b But if they be women [only]: two [daughters] and over [but not any son], their share shall be two-thirds of that which he has left [and the other one third shall be for his parents: one sixth for each.]^c

If she be [only] one [daughter, and the deceased has a brother and his parents are living], then the half shall be hers [and the other half shall be divided into three equal parts: for the mother, the father and the brother of the deceased], and for his parents: a sixth [share of the inheritance] to each, of that which he has left [and a sixth for his brother.]^d

[That is] if he has children [: sons and daughters.]

^e But if the [deceased] has no children^f and his parents be his heirs^g, then a third [of the inheritance] shall be for his mother [and a third shall be for his father and a third for his brother^h;

[but if one of his parents is dead, then one half for his mother {or father}and one half for his brother.]

But if the [deceased] has [four] brothers, then one sixth will be for his mother ⁱ.

This should be after [the payment of] any bequest^j – that the [deceased] has bequeathed – or any debt^k.

^l Your parents and your children: you do not know which of them [the parents or the children] are nearest in profit to you [but it is God Who knows that; so He has prescribed such division of the inheritance] – ;

this being an ordinance from God [so do not contradict this obligation]; surely God is^m All-Knowingⁿ and All-Wise^o.

^{11 a} That is if the deceased has neither father, nor mother nor brother.

^{11 b} Then God – be glorified – stated about the division between them, in case the deceased two parents are living ( i.e. the grandfather and the grandmother of the children), when the heirs are females without any male:

^{11 c} Similarly, if they are two sons [only], they will have two-thirds: to each one of them one third, and to each of his parents one sixth; and the uncle of the children will not have anything.

^{11 d} So the total will be six shares: three for the daughter, one for the father, one for the mother and one for the brother of the deceased: the uncle of the daughter.

While if the heir is one son, instead of the daughter, then one sixth will be for each of the deceased father and mother, while his uncle will not have anything.

Therefore, the brother will not inherit his deceased brother, in case his deceased brother has sons, but the uncle will have a share of the inheritance if his brother has only one daughter, and similarly he will have a share out of his brother's inheritance if his brother has not any children: neither sons nor daughters.

And in case the deceased has no living brother, then his inheritance will be divided as follows: a half for his daughter, a quarter for his father and a quarter for his mother.

If the deceased has more than one brother, then they will be sharers in the sixth, and this in case their father and mother are living, but if the parents are dead then the brothers of the deceased, that are the uncles of the daughter, will have the half of the inheritance, and the half will also be for the daughter.

^{11 e} Then God – be glorified – explained about the division in case the deceased has no children, but has living father, mother and brother.

^{11 f} Neither sons nor daughters.

^{11 g} And the deceased has one living brother.

^{11 h} So the division will be equal between the father, the mother and the brother: to each will be one third.

But if only one of the parents is living, then his mother [or his father] will have one half of the inheritance and the other half will be for his brother.

^{11 i} And one sixth will be for his father, and to each of his brothers will also be one sixth; therefore, the shares will be equal for each of the father, mother and brothers.
But if one of the parents is living, then to each one of them will be one fifth; i.e. one share will be for the father and to each one of his brothers will be one share, so the total will be five shares; and as such will the division be among them whether the brothers number is more or less: the division between them and the father and the brother will be equal.

While if the deceased has a living father, a living mother but he has neither brother nor sister that are living, then the inheritance will be exclusively for his parents: to be equally divided between them.

^{11 j} And he has no right to bequeath for more than one third of the inheritance, if he has children. This is in case he is not indebted, but if he is indebted then you should pay the debt before carrying out the bequest or will.

^{11 k} That you should pay in case he is indebted.

^{11 l} Your heirs: your fathers and your sons.

^{11 m} i.e. He was and still He is …

^{11 n} About your advantages.

^{11 o} Concerning what He prescribes for you about the division and others.

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[Then God – be glorified – explained about the division of the inheritance between wives and husbands:]

^{^[13]} 12. And you shall have the half of what [inheritance] your wives leave, if they have no child^a;

but if they have a child, then you shall have the fourth of what [inheritance] they leave^b,

after [paying] the bequests they have bequeathed or [paying their] debts.

And [your wives] shall have a fourth of what [inheritance] you leave, if you have no child^c;

but if you have a child^d, then let them have the eighth of what [inheritance] you [husbands] leave, after [paying] the bequest you have bequeathed or [paying your] debts^e.

^f And if a man or a woman passes the inheritance to the old [grandfather and grandmother], and he has a brother or a sister, then each of these two shall have the sixth^g,

but if the [brothers] are more [numerous] than that, let them share in the third [of the inheritance]^h,

after [paying] the bequest he has bequeathed or [paying his] debts, without prejudice.ⁱ

This being a commandment from God^j; surely, God is All-Knowing^k [and] Most Clement^l.

^{12 a} Neither male nor female nor the grandchild; because the statement for the son of the son is like the statement of his father in the inheritance; and if they are many, then they will have the share of their father divided between them.
It means: if she has neither child nor parent: then the half of the inheritance will be for her husband, and the other half will be for her brother.

But if she has one parent and one brother, then her husband will have one third of the inheritance, and one third will be for her parent and the other third will be for her brother.

But if she has father, mother and a brother that are living, then her husband will have the fourth, and one fourth of the inheritance will be for each of these three, but the fourth of the husband will not decrease whatever the number of the brothers is.

^{12 b} And the half will be for her son, and one fourth will be for her parents.

^{12 c} And the rest will be for your parents, brothers and sisters to be divided between them (the parents shall have equal shares, but the brothers and sisters: for the male is double the share of the female), and this is whether she is one wife, two, three or four: the wives shall not have more than that.

^{12 d} i.e. whether he be son, daughter or son of the son ( i.e. a grandson.)

^{12 e} To be paid for your behalf.

^{12 f} Then God – be glorified – explained the statement of the one who dies having neither child nor parent, but he has a grandfather and a grandmother [that are living]:

^{12 g} And one third will be for his grandfather and one third will be for his grandmother.

It means: the wealth shall be divided into six shares: for his brother one share, for his sister one share, for his grandfather two shares and for his grandmother two shares, so the total shall be six shares.

The reason for that God – be glorified – apportioned the share of the grandfather and grandmother more than the share of the brother and the sister: it is because they are unable to work because of their elderly age, while the brother and sister can work to obtain their livelihood.

While in case there is one brother of the deceased with no sister, then he shall have one third, and one third shall be for his grandfather and the other one third shall be for his grandmother; similarly if there is one sister of the deceased with no brother, then each [of the sister, grandfather and grandmother] shall have one third.

^{12 h} And the other two thirds shall be for the grandfather and grandmother.

^{12 i} i.e. without bequeathing any bequest which may harm the heirs.

It means: he should not bequeath his wealth for one of the heirs and deprive the others of his wealth; and he shouldn't contribute his wealth exclusively for some of imams and sheikhs , and leave his children and relative kindred in need (This is the Waqf: which is the alms dedicated exclusively to imams and sheikhs instead of God); so this is not allowed.

^{12 j} So don't contradict His commands.

^{12 k} About the advantages of His servants.

^{12 l} He does not hasten in affairs.

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^{^[14]} 13. These^a are God's bounds [or stated rules]^b; whoso obeys God^c and His messenger^d, [God]will admit him into^f Gardens with rivers flowing, below [their] trees, to be therein forever; that [eternal life] is the supreme success.

^{^[15]} 14. But whoso disobeys God^g and His messenger^h, and transgresses His [bounds or] stated rulesⁱ, [God] will admit him^j into a Fire; to abide therein [forever], and he will have^k a humiliating punishment.

^{13 a} Statements that We have just explained to you about orphans and the inheritance.

^{13 b} Which God prescribed for you: by assigning to each one his share in the inheritance and he should not take more than it.

^{13 c} Concerning His commands.

^{13 d} Concerning His instructions.

^{13 f} i.e. into the ethereal Gardens or Paradises in the high heavens.

^{14 g} Concerning His commands.

^{14 h} Concerning His instructions.

^{14 i} By taking, of the inheritance, more than his stated share.

^{14 j} On Judgment Day.

^{14 k} In the Barzakh world or the afterlife (: the spirit–world following death.)

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^{^[16]} 15. Such of your women [: wives] as commit adultery, call [O judges] to witness against them four of you [Muslims];

and if these [witnesses] do witness^a, then detain them in the houses [of women-jails, for seven days and nights, without food and drink] until [after elapsing of this period] death overtakes them or God appoints for them some [other] way [: to be released – if still living – after elapsing of the stated period.]^b

^{15 a} Or she admits, with her own words, that she committed adultery.

^{15 b} So if the married woman commits adultery, and that is confirmed by four witnesses or she admits it; then before anything else, her husband should divorce her and she should not receive any part of the dowry whether it be the "dowry in advance" or the "postponed dowry"; then she should be imprisoned in a house special for this purpose, and her imprisonment should last for continuous seven days and seven nights during which she should not be given neither food nor water, in order that she may die from starvation and thirst; then when the seven days and nights pass, the door of the house is to be opened; so that if she is found dead, then she will have died with her guilt, but if she is found still living, she will be released; but she will not return to her first husband because she will have been defiled.

And if she repeats the adultery, then her punishment is the execution by pelting with the stone.

The indication that her imprisonment should be for seven days is the Arabic word أَوْ in the aya, which means: (or God appoints for them some [other] way); so, if we calculate it by the Jumal or the numerical value of the letters, the result will be seven.

The second indication is the story of Abu Lubaba when he betrayed and pointed to the Jews implying that their sentence will the slaying in case they agree about the decision of Sa'ad: so Abu Lubaba stayed for seven days and seven nights without eating and drinking until God turned towards Him.

However, the room, where the women, who commit adultery, are to be imprisoned, should be built inside the jail, and its building should be firm and strong: one room inside another, with no more than only one window for air ventilation; so that none can throw to her food or drink; and there should be guard assigned in charge of her.

Moreover, the judge should increase the punishment of the married adulterer, and decrease the punishment of the adulterer who is a bachelor and not married.

In addition, he should increase the punishment of the adulterer who commits adultery with a married woman who has a husband, and should decrease the punishment of the adulterer who commits adultery with an adulterous woman.

Anyhow, the statement of each one of these will be explained later on, by God's will.

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^{^[17]} 16. And those [of either sex] among you, [Muslims], who commit the [masturbation], hurt them [with rebuking and censuring words^a]; so if they repent^b and reform^c, then leave them be^d; surely, God is Most-Accepting [of the repentance], Most Merciful^e.

^{16 a} In order that they may not repeat it again.

The "hurting" here means the hurting by words not by hand.

While about the homosexual act (or the Sodomy): it is not mentioned in the Quran because the Arab in the pre-Islam ignorance period had not such act; but the statement for the homosexual act is mentioned in the Torah, Book of Levites, chapter twenty:

(If a man lies with a male, as with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them.)

While, in the Islam, their statement is up to the judge who may sentence them to either lashing or imprisonment, as appropriate to the age of either of them: whether he is young or old, married or not married.

While concerning the lesbian act: either of the females shall be lashed with ten lashes.

^{16 b} From this habit.

^{16 c} Their acts.

^{16 d} And don't hurt them anymore.

^{16 e} To those who regret.

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^{^[18]} 17. God surely accepts the repentance^a of those who do evil while being ignorant^b, then soon afterwards^c they turn in repentance;

it is these [repentants] whose repentance God shall accept; surely, God is All-Knowing^d [and] All-Wise^e.

^{^[19]} 18. And in fact, the repentance [accepted by God] is not of those who [go on] doing evil until, when the death [angel] attends upon anyone of them, he says: "I have now repented"; nor yet of those who die while being unbelievers^f. For such We have prepared a painful doom [in the Next Life.]

^{17 a} i.e. the repentance that God, with His favor, has decided to accept.

^{17 b} i.e. they commit sins while being ignorant of its punishment and consequences.

Anyhow, man keeps up to being ignorant until he attains the age of forty years, when his reason increases with experience and study and so his ignorance will gradually disappear.

^{17 c} i.e. they repent within a short time from the day in which they committed the sin.

^{17 d} About the acts of servants and their repentance.

^{17 e} Concerning His dealing with them.

^{18 f} And the repentance of such men will not be accepted.

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[In the time of the Jahiliah (which is the pre-Islam ignorance period), their custom was that when man dies and his son inherits him, his son would have the wife of his father as inheritance like the money, so he throws his garment on her, and she would be his inheritance: if he likes, he will take her as his wife without dowry, or if he likes, he may give her to another man to marry her and he will take her dowry.

Therefore, this aya was revealed to forbid Muslims from such customs:]

^{^[20]} 19. Believers, it is not lawful for you to inherit women against their will^a; neither trouble them, that you may take away part of [the dowry] you have given them^b, –– except where they have been guilty of obvious adultery^c.

But consort with them kindly^d; for if you hate them^e, it may be that you hate something^f wherein God may put much good [for you.]^g

^{19 a} i.e. when they dislike it.

^{19 b} i.e. don't desert your wives, so that neither do you contact them sexually in bed, nor do you divorce them so that they may marry men other than your. You aim from such act in order that you may take possession of part of the dowry which you gave to them.

Their custom was that: when any of them dislikes his wife, he would desert her and would not divorce her unless she gave to him a half of her dowry which he had given to her.

^{19 c} i.e. it is unlawful to you to take any part of their dowry neither to divorce them unless they commit adultery, when then you are allowed to take the dowry from them and to divorce them. This is confirmed by His saying – be glorified – in the Quran 65: 1, which means:

([O husbands] do not turn them out of their houses [by divorce], nor should [your women, of their own accord, demand to be divorced and] go out, except when they commit an obvious indecency.)

^{19 d} By fair 'due expenditure' [: the Nafaqa] for them, by passing the night with them and speaking to them kindly.

^{19 e} Because they are ugly.

^{19 f} Within yourselves.

^{19 g} By that He may provide for you, from them, with some righteous sons to benefit you in your elderly, or one of them may die and her husband inherits her, or one of you may suffer disease or prison and then his wife will serve him.

This is a story that I tell you to confirm the part of the aya, which means:

(It may be that you hate something wherein God may put much good [for you.])

One of our neighbors was a woman disobedient to God, and she used to give birth once to a male child and the next time to a female child; so she hated her last pregnancy because she thought that – as usual – she would this time give birth to a female child.

So she tried by all means to abort her fetus, but she couldn’t achieve that:

She went to a female doctor in Baghdad and told her: "I will give you one hundred dinars [which equal more than three hundred dollars at that time] if you make me abort the fetus which is in my womb!"

The female doctor said to her: "I will never do that unless your husband agrees, lest I should be responsible before the court of justice."

But the woman knew that her husband does not agree about that, so she carried a heavy bag which he bought for her in Baghdad; she carried that bag to the major bus station, and she didn't agree that her husband may carry the bag or take a taxi to the bus station; therefore, by this way, she started to have bleeding from the womb, that is in order to abort her fetus.

But as God wanted this fetus to survive, because her husband was a righteous man, so He showed to him a dream in his sleep that:

Two women were strangling a male fetus by a band which they wrapped around his neck: one of them was pulling that band from one side, while the other woman was pulling in the opposite direction in order to strangle that fetus.

So the man awoke from sleep startled; he told his wife about his dream, and said to her: Your fetus is not a female, but is a male.

Then he went to the pharmacy to bring some medical drugs, which she took; so the bleeding stopped, and her fetus was not aborted.

Then when she was delivered of her fetus, she found it a male, so she was delighted with it, and that was good for her in many ways:

First: She did not commit the sin of murdering a human being.

Second: She kept the one hundred dinars which she had decided to give to the female doctor.

Third: She received many birth gifts and presents.

Fourth: She became more favored with her husband and his family because of the fetus to which she gave birth.

This had been at that time, while in the following years there might have been more good and advantages [for her]; and God is All-Knowing of the future outcome.

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^{^[21]} 20. And if you desire to exchange a wife in place of another^a [: like giving your daughter to their son in marriage, and take their daughter to your son in marriage], and you have given to one of them a 'quintar'^b [or a large sumof money as their dowry], take of it nothing.

Would you take it by the way of false claiming^c and manifest sinning^d!?

^{^[22]} 21. How can you take it [: the money of the dowry], even after each one of you have declared to the other^e, and they [: your wives] have taken a binding compact from you^f [: as it is written in the marriage certificate]?

^{20 a} This is called the "bada'el" [or the ‘substitute’ or a woman instead of another].

It means: if you want to give your daughter in marriage to the son of your neighbor or for another man, so you take his daughter a wife for your son, which is a custom followed by many people:

so that he does not give his daughter or sister as a wife to any man, unless he takes instead of her one of their girls as a wife for him or for his son.

^{20 b} The 'quintar' is forty four kilograms.

^{20 c} By claiming that the money is yours.

^{20 d} If you take it secretly when the wives are unaware, because it will be a stealing, and the thief is a sinner.

^{21 e} i.e the husband admitted and declared, before witnesses, about the money which he gave to his wife as her dowry.

^{21 f} About the money of the dowry which you gave to the wives; and that is the marriage certificate in which the dowry is written.

This statement concerns the wife whose husband did make sexual intercourse with her.

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[In the pre-Islam period, they considered it lawful to marry the wife of their father following his death; therefore, God forbade Muslims, from that, in this aya:]

^{^[23]} 22. And marry not the [women] whom your fathers married, except what occurred in the past^a. Surely, that^b is indecent^c and hateful [to God], an evil way.

^{^[24]} 23. Prohibited to you [for marriage] are: –– your mothers, daughters, sisters^d; father's sisters, mother's sisters; brother's daughters, sister's daughters; foster-mothers who gave you suck^e, foster-sisters; mothers of your wives; your step-daughters under your guardianship, born of your wives to whom you have gone in^f, –– no prohibition if you have not gone in^g; –– [those who have been] wives of your sons proceeding from your loins^h; and two sisters in wedlock at one and the same timeⁱ, except for what is past [before the Islam^j]; for God is Oft-Forgiving^k, Most Merciful^l.

^{^[25]} 24. Also [prohibited for you are] women already married^m, except those [female war-prisoners] whom your right hands possessⁿ: thus has God commanded you^o.

Lawful to you in marriage are all [women] other than those mentioned, [on condition] that you seek them [in marriage] with your wealth^p in honest wedlock, not fornicating.

And those, with whom you seek enjoyment by [marrying] the [female prisoners of war whom you own], give to them their dowry^q as an obligation.^r

And there is no blame on you in what you do by mutual agreement^s after the obligation^t [has been stated.]

Surely, God is All-Knowing^u, Most Wise^v.

^{22 a} i.e. except that which took place in the time of the Jahiliah or the pre-Islam period, so God will not accordingly punish those who become Muslims and abandoned this custom.

^{22 b} i.e. taking the wife of your father, as your wife.

^{22 c} i.e. adultery.

^{23 d} Whether she is the daughter of your father or the daughter of your mother.

^{23 e} unless they were few times of suckling, i.e. less than seven times of suckling, then she is not considered as his mother; but if the times of suckling are more than seven then she becomes his mother in suckling (or foster mother) and she is forbidden for him in marriage.

^{23 f} i.e. the daughter of your wife, but she is the seed of a previous husband of your wife, and she grew up in your home, then you are forbidden to marry her because her mother is your wife.

^{23 g} It means: if you make the marriage certificate with a woman, then you divorce her or your wife dies before you have made sexual intercourse with her, and she has a daughter who is the seed of her previous husband, and you want to marry the daughter, then you are not blamed.

^{23 h} If he is your true son, then his wife is unlawful to you; but if he is your adopted one and is not your true son, then no blame on you to marry his wife if he divorces her or he dies.

^{23 i} i.e. you are not allowed to marry two sisters at one time, unless the first one of them dies or you divorce her, then you may marry the second.

^{23 j} about which you are not blamed.

^{23 k} to those who repent.

^{23 l} to believers.

^m Whose husband has not divorced her; the husband for her is like the unassailable stronghold.

ⁿ i.e. the wives obtained by the captivity; i.e. the women of the idolaters or associaters, whom you took captives by war, then you are not blamed to marry them after they are clear with one menstruation for the non-pregnant woman; while the pregnant: one month after she is delivered of her pregnancy, they may then be married.

^o i.e. God prescribed for you the prohibition of what He prohibited and making lawful all that He made lawful to you; so don't contradict it.

^{24 p} Which is the dowry.

^{24 q} That is because the Muslims used to marry the women of the captivity without dowry; therefore, this aya was revealed concerning them.

^{24 r} God prescribed the dowry for every wife even though she is a captive. So the dowry is a duty of the husband that he should give to his wife even though she is a captive.

^{24 s} Concerning the dowry: whether it is much or little.

^{24 t} after stating the sum of the dowry.

^{24 u} About the advantages of His servants.

^{24 v} Concerning what He prescribed for them.

However, anyone who claims that the aya implies the “mut’aa”or "enjoyment": i.e. that a man marries a woman for a short period of time, then divorces her, and then she marries another man, and so on many times, then he is a sinner, and such "enjoyment" is forbidden; it is actually a sort of adultery.

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^{^[26]} 25. But whosoever of you cannot afford the capability^a of marrying free believing women that are chaste,^b

then [marry] your female slaves that are [righteous] believers^c; –– and God knows best about your faith^d.

Some of you proceed from others^e; then marry them with permission of their families [who own them]^f, and give them their recognized dowry^g, [on condition that] they being chaste and not fornicating^h, and not receivers of paramours.ⁱ

So when they are isolated [in an isolated place for one month and they have a menstruation and it becomes clear that she is not pregnant, then you may marry her.]

Then if they are found to have committed fornication [before the marriage], then inflict to them^j half the penalty [stated] for married free women;

That^k is for whosoever of you fears lest he should be compelled [by his lusts into indecency]^l; but that you should have patience^m is better for youⁿ,

and God is Oft-Forgiving^o, Most Merciful^p.

^{^[27]} 26. God likes to explain to you^q, and to acquaint you about the rites of those before you^r, and to turn towards you^s; God is All-Knowing^t, Most Wise^u.

^{^[28]} 27. God wants to turn towards you^v; but those, [hypocrites] following their lusts, want only to let you deviate with so much deviation^w.

^{^[29]} 28. God wills to alleviate [the statement of marrying the captive woman^x] for you; for surely man has been created weak^y.

^{25 a} i.e. he has not the required wealth or position.

^{25 b} i.e. anyone of you who has not sufficient money or position in order to marry the chaste freewomen that are righteous believers, then let him marry some of the female slaves; because their dowry is less than the dowry of the chaste free women.

^{25 c} i.e. then marry some of your people's female slaves that are righteous believers, after you verify and check about their righteousness and God-fearing.

^{25 d} i.e. you only know the outward, while God knows the true facts.

^{25 e} i.e. don't be proud over and neither disdain marrying the slave, because all of you proceeded from Adam, and your mother is Eve.

^{25 f} There are three essential conditions for the true marriage:

First: It should be according to the agreement of the family of the girl.

Second: The husband should bring some witnesses to his marrying the girl.

Third: He should write for her a paper indicating the "postponed dowry", and should give her the "dowry in advance".

Therefore, the marriage is not correct without these conditions, lest the husbands should deny their marriage of these women afterwards.

Many marriages occurred between a man and a woman without neither witnesses to give witness nor any paper of the "postponed dowry", then they denied that they had married those women after they satisfied their lust with them.

^{25 g} i.e. give to them their dowry as is [the amount of] the dowry agreeable by people.

^{25 h} So if you become certain that she is chaste not adulterous, then marry her; but if it is clear to you that she is adulteress, then don't marry her.

^{25 i} i.e. without having any lover with whom she befriends and she loves him and be alone with him in secret; so be cautious from marrying such a slave woman.

^{25 j} which is fifty lashes: fifty lashes for the slave woman who commits adultery; and one hundred lashes for the free woman who has no husband; while the woman married and having a husband and she commits adultery, do not give her any food and drink for continuous seven days and seven nights.

^{25 k} The marrying of the slave woman when there is no capability of wealth or position.

^{25 l} It means: for anyone who fears lest he should be compelled by his lust to commit adultery, so that he will accordingly be punished in this life of the World and in the Next Life.

^{25 m} until God enriches you out of His favor and generosity.

^{25 n} Than marrying slave women.

This is like His saying – be glorified – in the Quran 233, which means:

(Let those, who find not [the wherewithal for] marriage, keep themselves chaste, until God gives them means, out of His bounty.)

^{25 o} To those who repent.

^{25 p} To those who regret.

However, if the owner of a servant woman marries her then divorces her, he will not then be allowed to sell her, but he must release her in order that she may marry whomever she likes.

^{26 q} The statements of your religion and your life in the World.

^{26 r} The religious laws of those before you, like the law of Moses and those before him, so that you may not deny that.

^{26 s} Concerning that which you did before the Islam.

^{26 t} About your advantages.

^{26 u} Concerning the religious law that He has prescribed for you.

Now, I tell you what is mentioned in the Bible about marrying the female servant taken captive: out of the war prisoners.

It is in the Book of Deuteronomy, chapter 21: He said:

" 10 When you go forth to battle against your enemies, and God your Lord delivers them into your hands, and you carry them away captive,

11 and see among the captives a beautiful woman, and you have a desire to her, and would take her to you as wife;

12 then you shall bring her home to your house; and she shall shave her head, and pare her nails;

13 and she shall put the clothing of her captivity from off her, and shall remain in your house, and bewail her father and her mother a full month: and after that you shall go in to her, and be her husband, and she shall be your wife.

14 It shall be, if you have no delight in her, then you shall let her go where she will; but you shall not sell her at all for money, you shall not deal with her as a slave, because you have humbled her."

^{27 v} Concerning your acts towards the captive women, before the revelation of this aya.

^{27 w} i.e. they desire that you may incline to marry the captive women immediately without the "Idda" (or the stated time prescribed before the marriage), and that will be a tremendous deviation from the truth to the falsehood.

That is because when the captive women of Autas [near Ta’if in the Battle of Hunayn] were brought, some hypocrites said: "Marry and go in immediately to any woman of them you like."

The believers said: "We will never do so, unless we consult the messenger of God."

So when they consulted him about marrying them, the messenger commanded his crier to cry out:
"Don't marry the pregnant until they give birth, and don't marry the non-pregnant until, by a menstruation, it will obviously be clear that they are not pregnant."

^{28 x} Therefore, He made the "Idda" (or the obligatory period of time before the marriage); He made it only one month for the non-pregnant.

^{28 y} Having a weak will because of his little patience; i.e. if he sees a beautiful woman and he loves her, he may not wait for her until her "Idda" elapses.

[The "Idda" is the obligatory period of time for a woman before marriage (after she is divorced or after her husband dies.)]

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^{^[30]} 29. Believers, do not devour each other's properties illicitly^a; the only permitted is the mutually acceptable transaction^b.

And do not kill yourselves [for any reason]^c; surely, God is Most Merciful to you^d.

^{^[31]} 30. But whosoever does that^e in transgression^f and wrongfully^g – him We shall roast in a Fire^h; and to God itⁱ is an easy matter.^j

^{29 a} i.e. don't take the property of each other undeservedly; that is like the bribe, the gambling, the usury and other ways of plundering the property of people.

^{29 b} i.e. trading to which you agree with each other.

^{29 c} That is because some people commit suicide for some poverty, affliction, trouble or affliction.
So if some affliction befalls you, don't kill yourself, but ask of God to relieve you from your trouble, affliction and depression; for God – be glorified – said in the Quran 96, which means:

(Surely with the hardship there comes the relief [: God shall help you.] )

And in a parable: "After patience comes the relief."

^{29 d} Therefore, He does not want to let the hardship for you; but He wants to examine you by that: to see you will forbear patiently or you will blaspheme.
That is because the patience will give you more experience in this life of the World and a good outcome, and a recompense and reward in the Next Life.

^{30 e} So that he devours the property of people.

^{30 f} i.e. transgressing on the stated rules of God: like the plundering, robbery and stealing.

^{30 g} Like the bribe, the usury, denying the deputy in trust and others, in addition to the suicide.

^{30 h} On Doomsday.

^{30 i} i.e. the punishment in Fire.

^{30 j} Neither can anyone prevent Him, nor can anyone avert it from him.

However, know that this Life of the World is a school for man; because the events and afflictions give him experience and knowledge, so that his mind will gradually increase to become acquainted about many affairs.

And if the veil had been removed from man, he would have become certain that in fact there is not any affliction in this life of the World, including even the affliction with death.

Example: The dearest thing to man in the World is his little boy, when his age is a few years, because he delights with him and plays with him, so when this son dies, then his death is a great hardship to his parents; but if the veil had been removed from the sight of his father and had known a certain knowledge, then he would have realized that the death of his little son was a blessing and not any affliction in fact.

Dear reader, you may surprise from my words, and say to me: How can the son's death be a blessing?

I say to you: Man does not die, but by death he goes from a material world to an ethereal world; i.e. from the world of bodies to the world of souls; and the spirits of children do not grow, but will remain as were they at the time of their separation from the bodies; and man does not reproduce in the ether world and none will have children except the one that died when he was a little child; therefore, when the father dies, he will find his son there, so he will be delighted with him, and the child will stay with his parents to delight themselves with him and play with him in the world of souls.

So then they will be certain that the death of their son when he was a little boy was a grace from God to them; because if he had not died, they would not have had any child, in the world of souls, with whom they will be delighted; and they will thank God for the death of their son in his childhood.

And so on any affliction: if we forbear it patiently, then we will find it in the end a blessing and not any hardship. So take it easy, and don't be sad for anything that you miss, and don't be proud and become a mighty tyrant with anything God may give you.

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[When God's word in the Quran 39: 53, which means:
(Surely, God does forgive all sins; surely, He is the Most Forgiving, the Most Merciful.)

was revealed, some of the prophet companions said: "God's messenger, will God forgive both the minor and major sins?"

Therefore, this aya was revealed:]

^{^[32]} 31. If you [Muslims] avoid the great [sins] which you are forbidden, We will remit from you your venial [sins]^{a and} admit you into an honorable place^b [: in Paradise.]

^{31 a} It means: if you avoid the major sins, We pardon you the minor sins in case you repent; i.e. if you repent from a minor sin, We accept your repentance and forgive you; but if you repent from a major sin, We will not forgive you concerning it unless the punishment of retaliation is applied to you, in case such a sin requires a stated retaliation punishment, and you return the property and rights of people if you plunder their rights, then you may repent and then We forgive you concerning it.

Therefore, one, who stole some property, has to return the stolen property to its owner from whom he stole that property, then he may repent.

And the one who disobeyed his parents, has to please his parents, then he may repent; the killer has to pay the due money then he may repent; the one who accused the married woman with fornication has to please her by giving her money or doing her a favor until she is pleased with him and forgives him his fault then he may repent; and the one who gave a false witness has to admit the truth before the judge then he may repent; and so on anyone who commits a major sin, has to return the rights of people and then he may repent and his sin may be forgiven; or else it will not.

The major sin is every sin which requires the due retaliation punishment, or it is the plundering of the rights of people.

The greatest major sin is >> the joining or associating of others with God [in the worship and glorification].

Among major sins are :

>> the killing of a believer,

>> taking the usury,

>> devouring the property of the orphan,

>> accusing a chaste woman with adultery,

>> disobeying the parents,

>> the fleeing from the war against disbelievers, associaters and atheists;

>> committing adultery with a married woman,

>> preventing the woman from marriage,

>> stirring the hatred and enmity between two friendly believers,

>> deceiving a chaste woman to adultery

… and other sins.

^{31 b} For the one who avoids major sins and repents from minor sins.

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^{^[33]} 32. And covet not the [bounty^a] in which God has preferred some of you to others.^b

To men a fortune from [the work] that they have earned^c, and to women a fortune from [the work] that they have earned^d;

[so envy not one another] but ask God of His bounty^e;

surely, God is ever Knower^f of all things^g.

^{32 a} Like wealth, women, children and the cattle.

^{32 b} i.e. He gives a surplus to some of you more than He gives to others; so don't desire for that surplus to be yours, because such desiring is some kind of the envy.

^{32 c} By the work of their hands and their toiling.

^{32 d} By the work of their hands. Therefore, do work you yourselves and earn, but don't desire while sitting without work.

^{32 e} And He will give you, but never desire for the wealth of others.

^{32 f} So He guides you to your success and prosperity.

^{32 g} of the affairs of your life in the World.

And it is written in the Torah, in the Ten Commandments:
(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.)

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^{^[34]} 33. To each of [men and women] have We appointed "mastering" concerning [their shares of the inheritance] that parents and near kindred leave.

[Then God recommended that they should give to the slaves their due shares if they exploit them in a trade or a profession:]

And to those [your slaves] with whom you have made a deal, give them their share [of the profit that they gain according to the deal]^a;

for surely, God is Ever-Witness over all things.^b

^{33 a} It means: And those with whom you make a deal to trade for you in a trade or work for you with a profession or a handicraft with which they work and bring to you the money that they gain; therefore, you should give them their due share as have you agreed upon: so if you make a deal with them to give them half of it, then give them half of the profit of the trade and half of the money of their work if they work, but never decrease anything of their due share.

^{33 b} i.e. He is present hearing and seeing, so He will punish you in the Next Life if you don't give their due share.

This is like His saying – be glorified – in the Quran 233, which means:

(As for those [servants and slaves] whom your right hands possess and who demand writing [a contraction of work]: write contraction with them, in case you find them suitable [for that.])

The share of the slave out of their wage will be the half if you don't give him the money capital, and in case you give him the money capital, then he deserves the one third. And all this is in the trading.

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[It is mentioned in the book of (Majma’ Al-Bayan about the Quran explanation) by Tousey:

"A man of the 'helpers' of the prophet, [the people of Medina who helped Prophet Mohammed and believed in him], ordered his wife with something and she disobeyed his order, so he smote her face, then her father went to the Prophet (salam to him) and said: 'I gave him my honored daughter in marriage, and he smote her face.'

The prophet said: 'Let her retaliate of him.'

So she went with her father to retaliate of him, but then the Prophet said: 'Come back: this is Gabriel has come to me.'
And God revealed this aya.

And the prophet said: 'We wanted something, but God wanted another thing, and that which God wanted is better.'

So the retaliation was abandoned.]

^{^[35]} 34. Men are the 'guardians and guides' of women^a, for that God has preferred some of them [the men] to the others [: the women]^b, and for that they [: the men] expend out of their wealth^c [on the women.]

Righteous women are therefore 'devoting [themselves exclusively to their husbands apart from others]'^d, chastely trustworthy in the absence [of their husbands] as has God [ordered them] to be chastely trustworthy.^e

As for those [women] from whom you fear rebellion^f, admonish them^g, desert them in bed^h and beat them; but if they obey youⁱ, then don't seek any way against them^j;

surely, God is All-High, All-Great.^k

^{^[36]} 35. And if you [: judges] fear a breach between the two [: the husband and the wife], bring forth [and send to them] an arbitrator from his people and from her people also an arbitrator^l,

if they^m desire to set things rightⁿ; God will help them^o get together;

surely, God is All-Knowing^p, All-Aware^q.

^{34 a} It means: men are guardians of women: having authority on them to dispose, discipline and teaching, and they guide women to every good and righteousness, and they relieve women of illusions and corrupt beliefs.

^{34 b} i.e. God makes men guardians of women because men have knowledge, reason and wisdom more than women have.

^{34 c} like the dowry, the ‘Nafaqa’ (: the due money) and others.

^{34 d} i.e. they keep themselves chaste in the absence of their husbands, so that they do not betray them neither in their honor nor in their property.

^{34 e} As in the Quran 231, which means:

(And tell the female believers to lower [the gazing of] their sights [away from the unlawful], and to guard their private parts.)

^{34 f} She is the woman that does not obey her husband's orders, but she is proud over him, and she sees herself higher than he is.
It means: if you notice anyone of them does not obey your orders, and you are afraid lest this aversion should grow worse...

^{34 g} with good words and advices.

^{34 h} If the advice and admonition do not influence them; and that is by isolating your beds from their beds, and do not make sexual intercourse with her for one, two or three months; but it is not allowed to avoid her for more than four months; so if she leave her guile and obeys her husband, then that will be the purpose.
But if no benefit from deserting her, then he should inflict her with painful beating, but on condition that he should not fracture any bone, nor any piece of her muscle, nor should he destroy anything of her special senses or anything of her organs:

^{34 i} following their admonishing, deserting them in bed or beating them.

^{34 j} i.e. don't seek any falsehood way to hurt them.

^{34 k} Therefore, you should fear Him and transgress not on them if they obey you.

^{35 l} To stay with the husband and wife in the house for few days in order to see the acts of the husband and the wife, and afterwards they may decide who of them is the transgressor, so they may rebuke and advise him to reform his acts towards his wife and abandon his bad habits so that everything will be at comfort and ease.

^{35 m} The two arbiters.

^{35 n} Between the husband and wife: by advising and guiding them to good relation and to leave the quarrelling and disputing.

^{35 o} i.e. between the husband and wife, with reconciliation.

^{35 p} About the external aspects.

^{35 q} About the internal aspects.

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^{^[37]} 36. Worship God [alone], and do not associate any [of created things or created beings] with Him^a.

Be kind to parents^b, and to [your] kindred^c, and orphans, and the needy, and [your] relative neighbor, and the [stranger] neighbor beside you, and [your] accompanying comrades^d, and the way-farer^e, and those [slaves] whom you possess^f;

for God loves not the proud^g and the boastful^h.

[Then God – be glorified – started to dispraise the miser and the niggardly:]

^{^[38]} 37. Such as are niggardlyⁱ, and bid other men to be niggardly^j and themselves conceal the bounty that God has given them^k.

We have prepared for the [ungrateful^l] disbelievers a humbling chastisement^m.

[Then God – be glorified – started to dispraise the hypocrites who only show off to others:]

^{^[39]} 38. As for those who expend out of their wealth [only to show off] before the eyes of people, but believe not in God and the Last Dayⁿ;

If one's [persisting] companion is the devil, that is the worst [persisting] companion.

^{^[40]} 39. What [harm] would it do them if they believed^o in God and the Last Day^p, and expended [in alms for the sake of God] of what God has provided them with^q?

But God is Well-Acquainted of them^r.

^{36 a} Therefore, don't worship angels, prophets, the Christ, sheikhs, imams or their graves, but consecrate your works exclusively to the sake of God.

^{36 b} In words and acts.

^{36 c} i.e. your relatives.

^{36 d} i.e. your companion in your journey, the worker in your factory, the peasant in your farm, the peasant in your garden, the shepherd of your cattle and others who work for you.

^{36 e} i.e. the traveller, i.e the stranger who is not in connection with his family: you have to be kind to him and be hospitable to him; as such is the guest: for he is away from his family: so you have to be generous and kind to him; the time for hospitability for the guest is three days, after which he only eats food as almsgiving.

^{36 f} And the servants.

^{36 g} over workers, servants and others.

^{36 h} to people, with the wealth that God has given him.

^{37 i} i.e. they don't give any of their money to the poor and needy.

^{37 j} i.e. in order that people may imitate them concerning their stinginess.

^{37 k} i.e. if a beggar comes and begs them for some of their money, they will apologize and say to him: We haven't anything to give you.

Such misers and niggardly will be punished in the Next Life.

^{37 l} to God's bounties.

^{37 m} or a humiliating chastisement.

^{38 n} In which the good-doer will be rewarded, and the evil-doer will be punished; and so the devil will be his [persisting] companion after death.

^{39 o} i.e. no harm will touch them if they believe, but the harm is their disbelief and their associating [others with God.]

^{39 p} It is Doomsday; because the earth will tear up on that day, so no day and night will be afterwards.

^{39 q} It means: Had they believed in God and the Last Day and expended in God's way out of the provision provided for them by God, then it would have been better for them.

^{39 r} i.e. He is Well-Acquainted of their niggardliness and misery, therefore, he does not guide them to the way of the truth, because they are niggardly and miser, and God dislikes every miser and niggardly one.

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^{^[41]} 40. Surely, God does not wrong [people] so much as the weight of a minute particle,

and if it^a be a good [deed^b], He will multiply it [for its doer^c], and give from Him [in the Next Life] a great recompense [for the doer of the good deed.]

^{^[42]} 41. But how [will it be with them: misers and unbelievers among your people] when [on the Day of Judgment] We shall bring forward out of every people [their prophet as] a witness [to bear witness against them^d],

and We shall bring you [, Mohammed, as] a witness^e against these [unbelievers among your nation]?

^{^[43]} 42. On that day, those who disbelieved and disobeyed the Apostle [: the Messenger] would fain that the earth were rearranged and leveled with them^f, but they can hide no fact^g from God.

^{40 a} i.e. the good deed.

^{40 b} the weight of a minute particle.

^{40 c} i.e. God will increase it for its doer, so that He gives him his reward in this life of the World and in the Next Life.

^{41 d} Concerning their disbelief, association with God, and denial of the apostles.

^{41 e} On Judgment Day.

^{42 f} So that they may hide in its caves, caverns and graves as were they hiding before its tearing up; the 'leveling' is the uniting of the earth parts with each other to return as was it before.

^{42 g} If the [angels] ask them about it.

That is because the earth will tear up on Doomsday, and the souls will scatter in the space, and no hiding-place will be left for them to hide in it from the sight.

Then when the time of Judgment comes, they will wish that the earth will become as was it before in order to hide themselves from the angels inside it.

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[Two Muslims sat talking in the masjid at night; one of them was feeling sleepiness, then another man came and prayed near them, and he recited in his prayer the soora 109 of the Quran, which means:

(Say: "O unbelievers!" I will never worship [the idols] that you worship [together with God.]..etc.)

So the one sitting said to his sleepy comrade: Can you recite this soora?

He said: "Yes." And he started to recite: "Say: O unbelievers! I will worship [the idols] that you worship [together with God.]"

Therefore, this aya was revealed:]

^{^[44]} 43. Believers, approach not to prayer when being drowsy [from sleepiness]^a until^b you come to understand [the words] that you utter^c,

Nor [should you sit in the masjid] when you are 'unclean' [after sexual intercourse or ejaculation of the semen] – except when you cross [the masjid] on your way^d – until you wash [your bodies with water^e.]

[Then God – be glorified – explained about the statement when there is no water, and the statement of the patient who may be harmed by the water:]

But when you are ill^f, or on a journey^g, or some of you comes after relieving nature^h, or you may have sexual intercourse [with or without ejaculation of the semenⁱ] but you cannot find water [to wash your bodies therewith], then go to a high [place with] clean dust and rub your faces and your hands therewith^j; for God is Most Pardoning^k [and] Most-Forgiving^l.

^{43 a} It means: Don't sit in the masjid (or mosque) near those praying, while you are drowsy from extreme sleepiness.

^{43 b} i.e. so that..

^{43 c ..} you may understand what you rehearse or recite.
For it is narrated from Âyshah that the Prophet – salam to him – said: "If anyone of you feel sleepiness while he is praying, let him go away; for it may be he will pray some words against himself while he is unaware."

The drowsy from sleepiness is in fact like the drunken; moreover, man may be drowsy from worry or from suffering.
God – be glorified – said in the Quran 22: 2, which means:

(and you [man] will see men drunken, yet they be not drunken; but dreadful will be the chastisement of God.)

Moreover, it is said to the one who is unaware: "You are drowsy or drunken."

As God – be glorified – said in the Quran 15: 72, which means:

(Then the angels said to Lot: "[May God grant] you long life! They do move blindly in their confusion.")

^{43 d} So in this case you are allowed. While it is not allowed to sit in the masjid (or the mosque) while man is unclean from sexual contact.

^{43 e} In order to be clean from the act of sexual contact or the ejaculation of semen. And then you are allowed to sit in the masjid.

^{43 f} With a disease which may be worsened by the water.

^{43 g} i.e. travellers when you don't find water in the way of your journey.

^{43 h} The word indicates the low place, and it implies the relieving of nature; because if man is in a desert and he wants to relieve nature, he may sit in a low place, in order to hide from the sight of people.

^{43 i} he should also wash, even if no semen is ejaculated from him.

^{43 j} And that is to spread your hands and hit the dust once and rub your face with it, and another hit with which you rub your hands.

^{43 k} So that He allowed you that, and made the matter easy to you.

^{43 l} Of the mistake and negligence.
But when the water is available then the rubbing with the dust should not be done, except for the patient who may be harmed by the water; therefore, if there is a wound in your face which may be worsened by the water, then use the rubbing with dust and pray, and if the wound is in one of your hands or feet, then wash with water but rub over the dressing which is over the wound, and then pray.

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^{^[45]} 44. Haven't you [Mohammed] considered how these [Jews] who received [the Torah which is] part of the [heavenly] scripture, purchase error^a, and they desire you may err from the [right] way^b!?

^{^[46]} 45. But God knows better [than you, believers, do] about your enemies^c;

God suffices^d as a Patron; God suffices^e as a Helper.

^{44 a} Instead of guidance. So that if you ask them about anything; then instead of telling you the correct thing, they misguide you away from the truth.

^{44 b} And then they will be glad with that; because they are your enemy.

^{45 c} Therefore, don't ally with them, don't consult them and don't seek after their help.

^{45 d} rather than they do as patrons.

^{45 e} rather than they do as helpers.

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^{^[47]} 46. Among those who are Jewish, some distort the words from their context^a,

and they say,^b: "We hear, and we rebel^c "; "Listen [to us], but to you we do not listen ^d " and " Ra'ena [: Be careful to us, O careless!]^e ": distorting [the words] with their tongues and traducing religion^f.

Had they^g said: "We hear [your words] and we obey [your order]", "Listen [to our words], and "Wait: let us understand what you say [instead of their saying Ra'ena]", it would have been better for them^h and more properⁱ.

But God did curse them^j because of their infidelity^k; and consequently, they will not believe [in you, Mohammed] save only a few [of them.]^l

^{46 a} So that they revile instead of praising.

^{46 b} When they hear the words of the messenger (or the apostle.)

^{46 c} i.e. they say overtly : we hear; but secretly they say: we disobey.

^{46 d} i.e. they say: listen to us, Mohammed! But within their hearts they say: we don't listen to you.

^{46 e} i.e. give to us respite that we may understand what you say; but they actually mean with such word: the foolishness.

^{46 f} Which you, Muslims, follow.

^{46 g} i.e. these Jews.

^{46 h} Than what they said.

^{46 i} Than their reviling.

^{46 j} i.e. God drove them away from His mercy.

^{46 k} i.e. because of their disbelief in God and their worshipping the Baal, the idols and Astaroth.

^{46 l} And it was as had God foretold about them, so that only few of them believed: they were Abdullah son of Salam and his companions.

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[Then God – be glorified – addressed the Jews, residing in the Medina city, with threatening and warning:]

^{^[48]} 47. O you [Jews] who were given the [Heavenly] Book [: the Torah]!

Believe in [the Quran] that We have revealed [to Mohammed], confirming the [monotheism^a] which you had previously [received];

before We destroy [your] chiefs and make them perish [: make them run away] turning their backs [at fighting^b] or curse them^c as did We curse the Sabbath-breakers^d;

for God's will^e is going to be fulfilled^f.

^{47 a} Which is the ‘exclusive devotion to God alone’, and the discarding of idols, as written in your Torah.

^{47 b} It means: if armies of Jews fight you, We will turn them on their backs, running away from you. This is like His saying – be glorified – in the Quran 51: 45, which means:

(Certainly the multitude [and majority] shall be defeated [in the battle], and turn their backs [running away.])

^{47 c} i.e. Or We will banish and drive them in exile away from the Medina city; the "cursing" here means: the driving away and banishing.

^{47 d} i.e. as did We banish and drive away their ancestors who broke the Sabbath. Nabuchodonosor king of Babylon banished them from Palestine when they transgressed in the matter of the Sabbath.

Afterwards, the promise of God was fulfilled concerning the perishing of their chiefs, when their leaders Huyay son of Akhtab and Ka’ab son of Ashraf were killed, and the prophet banished the tribe of Banu Nadhir from the Medina city, and they went to Syria.

^{47 e} Concerning the perishing of their chiefs or their banishing.

^{47 f} i.e. it will inevitably take place.

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[When His saying – be glorified – in the Quran was revealed 39: 53, which means [Say: "O My servants, who have been extravagant [in sins] against their own souls! Despair not of God's mercy [and forgiveness]; [for] surely, God does forgive all sins; surely, He is the Most Forgiving, the Most Merciful], and the Prophet recited it on the pulpit, a man stood up and asked him: "Does this include the association with God also?"

Therefore, this aya was revealed:]

^{^[49]} 48. God does not forgive that anything should be associated with Him^a, but forgives^b anything short of that^c, to whomsoever^d He pleases.

Whoso associates [anything] with God, he has indeed invented^e a great sin.^f

^{48 a} It means: God does not forgive the associaters their sins, even though the sins are minor sins; that is because the association is the greatest major sin.

^{48 b} to monotheists (who exclusively devote themselves to worship God alone.)

^{48 c} i.e. anything short of the association. It means: God forgives the monotheists (who exclusively devote themselves to worship God alone) even though their sins are the major sins, but on the conditions which we mentioned in the interpretation of His saying in this soora 31, which means:

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

^{48 d} i.e. to whomever is worthy of the forgiveness.

^{48 e} By claiming that the peers intercedes with God for his behalf, and by this way he has sinned a great sin that is unforgivable.

^{48 f} Here I ask you, noble reader, this question:

Are you one of the monotheists (who exclusively devote themselves to worship God alone), so that you will receive forgiveness, or are you one of the associaters and you will lose the prosperity in the paradises [in heaven?]

I say: Nowadays, most people are associaters [i.e. they worship God, when their worship is not pure for God alone, but they join or associate others with Him], while they don't know that they follow the association or idolatry program, but they think themselves rightly guided and that they are working according to the true and correct way.

Regarding such people and their like, God – be glorified – said in the Quran 18: 103-104, which means:

(Say: "Shall we tell you who will be the greatest losers of [the reward of] their works?" [They are] those whose efforts in the Worldly life will be lost, while they think that they do good work.)

It means: They work righteous work and expend, but they do not make such work exclusive for God alone, and they associate – concerning their work – others with God; therefore, they lose their deeds which go the way of winds, and they will not be rewarded for them; because they – concerning their deeds – associated the creatures with the Creator.

Moreover, if you ask anyone of such men: Why do you associate [with God]?

He will answer you: I don't associate anyone with my Lord!

Then if you say to him: Why do you worship the idol or the cow or anything else?

He will say: These are only our intercessors before God.

Therefore, he thinks that he is a monotheist (who exclusively devote himself to God alone,) and that he only respect and sanctify this creature in order to intercede with God for him; so when they are asked on Judgment Day about their association, they will say: "By God, our Lord, we never associated [other gods with You.]"

One of the servants, [of the shrines at Karbala], said that he travelled to India, and saw a people worshipping the cow, and he said to one of them: “Do you think that this cow is your god so that you worship it?”

He said: “No, God is my Lord, Who created me and provided for me.”

He said: “Then why do you worship this cow?”

He said: “Listen to me that I may let you understand.”

He said: “I am listening to you.”

He said: “We are mortals, and is there any mortal who does not commit any sin?”

I said: “No, all of us are sinners.”

He said: “Has this cow any sin?”

I said: "It is only an animal, and the animal has no ritual duties that it may contradict so as to sin"

He said: “So this cow is nearer to God than myself is; because it has not sinned, while I sinned; therefore, I make it my intercessor before God for my behalf.”

Therefore, these are some falsehood doctrines which they found their fathers following, and so they followed in their footsteps, and said: “We have found our fathers doing like this, and we only follow their footsteps.”

Now, I ask you some checking question, to check yourself with them. Then after the checking, contemplate and think about your beliefs, to know within yourself: are you a monotheist (devoting yourself exclusively to God alone) or are you one of the associaters? So if you find yourself a monotheist then say:

"Praise be to God Who has guided us to this [religion of truth]; for we should not have been guided, had not God guided us [with His favor and surplus on us.]”

But if you find yourself one of the associaters then abandon the association and don't hold fast with the fanatic way of thinking, or else you will lose; but be one of monotheists (devoting yourself exclusively to God alone), and then you will prosper in both this life of the World and the Next Life.

First: See are you a blind follower or a thinker?

So if you are a blind follower then forsake the blind following of others, but use your reason and think in every subject, because the blind follower is like the blind whom they guide and he does not know where they take him; while the thinker sees his way and walks along it and knows where the way will end.

God – be glorified – in the Quran, dispraised the blind followers and praised the thinkers and the wise; so He said – be glorified – about the dispraise of the blind followers, in the Quran 43: 23, which means:

(“We have found our fathers following [the program of] a sect, and we – after them – are following [their same program.]”)

So God replied to them by His saying in the next aya 43: 24, which means:

([And the warner] said [to them]: “What! Even if I have brought you a better guidance than that you found your fathers following?” [So follow my way and leave the falsehood way of your fathers.]')

Moreover, God – be glorified – said in the Quran 2: 170, that means

(What if their fathers did not understand, and were not guided [to the truth]?)

Then God – be glorified – explained that, in the Next Life, the leaders will disown their followers, and He said in the Quran 2: 166, that means:

([In the spirit-world] when [leaders and religious scholars] who were followed [in the life of the World, and who invited people to the alleged rivals of God], [shall] disown [their] followers,

and they [shall] see the punishment [with their own eyesights],

and all their efforts [to escape the punishment] shall collapse with them.)

While God – be glorified – praised the thinkers in the Quran 15: 75, which means:

(Surely in that [event] are signs for such as ‘investigate and deduce’ [lessons from the ruins and stories of those who denied the messengers.])

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

(In that, are indicative signs to a people who discern [and think.])

Moreover, God – be glorified – said in the Quran 2: 219, which means:

(As such does God explain to you the signs [of revelation] that you may contemplate [the affairs of your religion])

And God – be glorified – said in the Quran 10: 24, which means:

(Even so We do expound the revelations to those who reflect [at various subjects to realize the truth.])

Therefore, be a thinker but don't be a blind follower and then you will lose.

Second: See and contemplate about yourself and your beliefs: Are you one of those who take for himself some intercessors in order to intercede for his behalf before God? So that he relies on the intercession [or redemption]; and of those who take for himself some patrons to bring him close to God: so that he will neglect about some of the obedience to God, as did Quraish say about the angels, as God told us in the Quran 39: 3, which means:

(We worship them only that they may bring us close to God in honor!)

Or do you direct your purpose to God alone, and take His mercy as the intercessor, and your devotion to God alone as the means that bring you close to Him?

For God – be glorified – said in the Quran 39: 53, which means:

(Say: "O My servants, who have been extravagant [in sins] against their own souls! Despair not of God's mercy; [for] surely, God does forgive all sins; surely, He is the Most Forgiving, the Most Merciful.)

Moreover, God – be glorified – said in the Quran 2: 186, which means:

(And when My servants ask you [Mohammed] concerning Me, I am always Near; I answer the prayer's prayer when he prays to Me.)

And He said also in the Quran 40: 60

(And your Lord says: “Pray to Me; I will answer your prayer.)

Ali son of Hussein, who is surnamed Zain Al-‘Aabidien, said in his prayer known as the prayer of Abu Hamza Al-Thumaly:

"Praise be to God Whom I call whenever I like to grant me my need, and be alone with Him in secret without any intercessor or mediator, and He will grant to me my need; and praise be to God Whom I pray and I don't pray anyone else, for even if I pray anyone other than Him, the other cannot grant to me my request."

Therefore, contemplate the words of Zain Al-Aabidien and learn from him, for he said:" without any intercessor (or mediator), and He will grant to me my need", then he said: " and praise be to God Whom I pray and I don't pray anyone else."

So if you prayed anyone else than God to give you your request, this "other" cannot answer your prayer, and moreover, God – be glorified – does not agree about that and will not grant you your requests; because you asked your need from the creature and forsake the Creator.

God – be glorified – said in the Quran 7: 194, which means:

(Those whom you pray, besides God, are servants [of God] just like you. So, now, pray them [to anything] and let them grant you [your request] if you do speak the truth.)

Quraish tribe worshipped angels, in the 'Jahiliah' or the pre-Islam ignorance period, and they asked their needs from the angels; God – be glorified – said in the Quran 35: 13-14, which means:

(And If you [associaters] pray them [: the angels, to remove your distress], they hear not your prayer [because they are in the ethereal heavens faraway from you.]

And if they [: those angels present with you on earth] hear, they cannot grant it you [because they do not do anything without God’s command.]

On the Day of Judgment, they will disown your associating [them with God.])

And it is mentioned in the holy tradition, that God – be glorified – said: (Moses, ask of me, even though it be some salt for your food.)

It means: Ask your need from Me, and don't ask anyone else, even though your need is trivial.

So if you ask your need from God, and do not ask others whether they are sheikhs, imams or prophets, then God will turn to you with mercy, and boast to the angels about you, and say: See, O My angels, My servant: He knew Me and My might so He turned his purpose to Me, and asked of Me his need, and he did not ask anyone else.

Now I give you some parables, which I mention to you to be certain:

If you sit in a coffee shop together with a group of men, including one of your friends, and you speak in some of your affairs, and you are rich and you have your dignity, then all of a sudden your son comes and salutes your friend and says: "Uncle, give to me a coin so that I buy something with it."
Then what will your reaction be at that time? And what will you do to him? Will you accept that of him, or refuse?

Of course you will refuse that your son takes some coins from your friend or from someone else and you are sitting; therefore, you say to your son: Why do you ask some coins from this man while I am present, so am I unable to grant you your request, and have I left you without money even for one day, and have I let you be hungry without food even for one day, then who – apart from me – takes care about your growing and gives you food and drink? Who gives you clothes and your needs and all that you like and desire? Why don't you ask from me and I will give you? Aren't you ashamed of yourself?

So you will start to rebuke and discipline him so that he will not repeat that act again.

But if your son says: I did not ask my need from a stranger, but he is your friend,

you will say to him: I don't accept that you may ask of anyone even though he is my friend.

Therefore, similarly God does not accept that you ask your need from any creature, even though he may be a prophet, an apostle or an honored angel; because if you do that, God will say to you: You have forsaken Me and gone to ask your need from a creature who is like you; don't you know that he is unable to grant you your request? Don't you know that I Am the All-Able to do anything? Weren't you a little child and I reared you? Weren't you naked and I dressed you? Weren't you hungry and I satiated you? Weren't you weak and I strengthened you? Have I left you one day without food, when you were sleeping in the craddle and unable to speak, haven't I made your parents kind to you? Haven't I made the food available by your hands. So woe to you, and shame on you if you ask your need from anyone apart from Me.

Third: See and contemplate about your deeds: do you devote them exclusively to God alone, or do you associate one of the sheikhs, imams, prophets or other God's righteous servants?

So if you make your deeds dedicated to God alone, He will accept that from you and reward you for them. But if you associate, concerning them, any creature, then God will not accept them from you, neither will He reward you for them.

But God will accept the deed which is dedicated exclusively for Him: like the expenditure for the sake of God, seeking help of God, vowing to God, glorifying God, and so on.

So if you expend out of your money for the sake of God, then God will accept it from you, reward you for it, and recompense you instead of it: ten folds in this life of the World and seven hundred folds in the Next Life.

While if you expend for the sake of sheikhs, imams, prophets, angels, or the righteous; or if you make the expenditure shared between God and one of the patrons, then God will not accept it from you, neither will He reward you for it, but will punish you according to it; because you expended for the sake of those apart from Him, and you associated with Him one of the righteous men.

Had the prophets been present with us in this life of the World and we expend out of our money to help and aid them, we shall be rewarded for that, but the prophets and the righteous went to the neighborhood of their Lord to prosper in His paradises; therefore, they don't need money nor food, and they even are not aware of the expenditure of people for their sake.

An example of that: A man built a Husseiniah, and wrote on its gate (masjid and Husseiniah), so he associated Hussein with God concerning his expenditure.

Similarly, the vowing to sheikhs, imams or prophets: it is not allowed, so if you vow for anyone apart from God, then you are a sinner and you will not be rewarded for it.

As such if you dedicate an endowment for anyone else than God: God will not accept it from you, neither will He reward you for it, but will punish you.

Moreover, seeking the assistance of sheikhs, imams or prophets is not allowed; therefore, when anyone stands and sits seeking the help of anyone else than God, he will associate him with God.

Anyhow, we should work according to the program of these righteous men, and imitate them, but not to contradict them concerning their program; because they sought help of God when they stand, sit and lie in bed; therefore, God praised them and said in His Glorious Book: the Quran 3: 191, which means:

([Those] who remember God when they stand up, sit down and recline [in bed], and contemplate in the creation of the heavens and the earth.)

And He revealed about them in the Quran 76: 8, that means:

(And they feed, for the love of [God], the needy, the orphan and the captive ––)

So contemplate His saying – be glorified – (for the love of [God]); and that He did not say: for the love of the prophets and the righteous; as is it indicated by His saying – be glorified – in the next aya, which means:

([Saying to them:] "We feed you only for the sake of God [and in His way]; we desire no recompense from you, nor gratitude.")

Therefore, if you vow to sheikhs or prophets or seek their help when you stand and sit, and you expend your wealth for their sake, or you sanctify their graves, and seek blessing with them, then you are an associater. Then, forsake such habits and let your acts be exclusively devoted to the sake of God alone, and you will then succeed and prosper in both this life of the World and the Next Life.

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^{^[50]} 49. Haven't you [Mohammed] seen those [Christians] who claim forgiveness for themselves^a?

Not so, but God offers forgiveness [of sins] to whomsoever He pleases [to forgive]^b,

and they will not be wronged even it be a 'fateil' [: a minute plant seed.]

[And clergies said: God permitted us to forgive the sinner, so God denied their words:]

^{^[51]} 50. See [Mohammed] what a lie^c have they invented against God! And this [lie] by itself suffices for a manifest sin.

^{49 a} of sins; i.e. they forgive the sins of each other.

Among the habits of Christians and their traditions, that the sinner among them goes to the clergy to confess his sins to him, and the clergy will forgive him his sins and pardons him.

So God – be glorified – rejected their deeds and demeaned their doctrines:

^{49 b} And the forgiveness is not up to clergies, so God will punish them in the Next Life according to their acts.

^{50 c} With such words.

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[Abu Sufyan asked some Jews: "What do you think about Mohammed: is he insane or is he a scholar?"

They said: "He is only a scholar that studied [the Torah!]"

He said:" Is he more knowledgeable or are your scholars?"

They said: "Our scholars, particularly the priest Huyay son of Akhtab and Ka'ab son of Ashraf, are more knowledgeable."

He said: "Which is true: his religion or your religion?"

They said: "The true is our religion."

He said: "Is his Quran of his own accord, or is it a revelation from heaven?"

They said: "Had it been any revelation, it would have been revealed to us; for we are more worthy of the revelation than he is; and had it been any prophecy, it would have been within us."

Therefore, this aya was revealed:]

^{^[52]} 51. Haven't you [Mohammed] regarded those [Jews] who were given a portion of the [Heavenly] Book [: the Torah], [how] they believe^a in the priest [: Huyay, the son of Akhtab] and the tyrant [: Ka'ab, the son of Ashraf], and [how] they say to the disbelievers^b: "These [Jewish priests] are more rightly guided than those [Mohammed and his companions] who believe^c."

[So God denied their claim, disapproved their words and cursed them in this aya:]

^{^[53]} 52. It is these [ Jews: Huyay, Ka'ab and their followers] whom God has cursed^d;

and anyone whom God curses^e, you will not find for him any helper [to save him from God's punishment.]

[Then God – be glorified – explained about the stinginess of Jews and their envying the messenger of God:]

^{^[54]} 53. ^f Or have they [Jews] a portion of the kingdom? Then^g they would not give to people [: the Arab] even a jot^h.

^{^[55]} 54. Or do they envy the people [: the Arab] for [the bounties] that God has given them out of His favor^{i ?}

But We have already given the family of Abraham the Book^j and wisdom^k, and given to them a great kingdom^l.

^{^[56]} 55. And of [Jews] are [some] who have believed in the [Quran], and of them are [some] who have turned away from it^m; but Hell is sufficient for [their] burningⁿ.

^{51 a} i.e. they believe in their scholars and blindly follow them, even though they are in error, and in spite of that they sanctify them, and in particular the priest Huyay, the son of Akhtab.

^{51 b} Abu Sufyan and his companions, when these asked them: Which has more knowledge: Mohammed or your scholars? So they answered:

^{51 c} and they have more knowledge than Mohammed and his companions have.

^{52 d} i.e. God has removed them far away from His mercy and decided that they deserve the punishment.

^{52 e} i.e. Anyone whom God removes far away from His mercy.

^{53 f} It implies: Is the earth, and all that on it, their own possession, so they dispose in it as they like, and they want the revelation to come down on them, but not on others, or they have a share with Us in the kingdom, therefore, they object to us about the revelation to Mohammed?

^{53 g} if the kingdom was by their hands,

^{53 h} i.e. the amount that the a bird may peck; this is a parable of the Arab to indicate the little amount.

^{54 i} For that He sent them an apostle (or a messenger) out of themselves, and gave them the Quran.

^{54 j} i.e. the Torah to Moses, and the Psalms to David.

^{54 k} To Luqman [: Tobias]; but they did not work according to the Torah of Moses, neither did they listen to the Psalms of David, nor did they receive the admonition of the wisdom of Luqman [: Tobias].

^{54 l} i.e. much possession, but their kings did not thank God for the kingdom that God gave to them: on the contrary, they disbelieved and invited their peoples to the association with God, so they changed their religion, altered their religious laws and associated others in the worship of their Lord, so they worshipped the Baal, Astaroth, the star Sirius and the two gold calves made for them by Jeroboam.
The meaning: Why do you envy the Arab, for that We revealed the Quran to Mohammed? Didn't We give to the Children of Israel: the Torah to Moses, the Psalms to David, the Wisdom to Luqman [: Tobias]? While Jews did not hold fast with the Law of Moses, neither did they work according to his Torah, but they changed its statements: so they associated with God frequently, and worshipped the idols many times and killed the prophets publicly; so God refused them and chose the Arab instead of them.
The kings of the Children of Israel who associated with God, were fifteen kings: the first of them was Jeroboam son of Nebat who made for them two gold calves and commanded his people to worship them, and the last of them was Zedekiah who was killed by Nabuchodonosor the king of Babylon.
Their names and stories are mentioned in the Bible, First and Second Books of Kings.

Moreover, Jesus Christ warned them that the revelation will be shifted from them to the Arab nation, as in the Gospel of Matthews, chapter twenty one; he said:

"Therefore I tell you, the Kingdom of God will be taken away from you, and will be given to a nation bringing forth its fruits"; i.e. to a nation working according to it.

^{55 m} i.e. from the Quran, and have not believed in it.

^{55 n} For those who turned away from it and did not believe in it.

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^{^[57]} 56. Surely, they who disbelieve in Our [Quranic] revelations^a, We will broil them with fire^b,

whenever their skins will be roasted^c, We will exchange them for other skins, that they may taste the torment.

Surely, God is Ever Mighty [in His kingdom]^d [and] All-Wise [with His work and acts.^e]

^{^[58]} 57. And those that believe^f, and do [deeds of] righteousness: We shall admit them [in the Next Life] to gardens with rivers flowing below their [trees], therein dwelling forever and ever^g; therein for them shall be spouses purified [from menstruation^h and from all dirtsⁱ], and We shall admit them to a [shelter of] persistent shade^j.

^{56 a} And did not believe Mohammed to whom the Quran was revealed.

^{56 b} In which they will suffer.

^{56 c} In the fire.

^{56 d} He takes revenge on those who disbelieve in His signs and revelations and deny His apostles.

^{56 e} Know then that the punishment in the Next Life will exclusively be for souls, not for bodies; because bodies will disperse inside graves, will be rotten, and will not be needed anymore.

The "skins", which God – be glorified – mentioned in this aya, are the ethereal skins; and for this reason, God called them "skins" and did not call them "bodies"; as is it indicated in His saying – be glorified – in the Quran 10: 92, which means:

(But today We save you with your [huge fat] corpse, that you[r body] may become an indicative sign [of Our truthfulness] to those [coming] after you.)

This is confirmed by His saying – be glorified – in this aya 56, which means:

(Whenever their skins will be roasted.)

So had He meant the "bodies", He would have said: Whenever their bodies are burnt, We will exchange them for other bodies.

That is because if the material bodies are inflicted by the fire of the World, they will burn, and become coal; then how about the fire of Hell; and moreover they won't burn, but only will be roasted; and the roasting is less than the burning; the roasting is the cooking; the "roasted" is the cooked which is suitable for eating.

An example for that:

Take a thick piece of iron and put it in a moist place, you will see it oxidized having a brownish crust which is the iron oxide; then put it in the fire, and you will find the crust will be removed from it.

Afterwards, once again put it in a moist place and it will again be oxidized by the combination of the oxygen with the iron, then put it in the fire to find that its crust will be removed.

And as such can we repeat this procedure many times to find that the iron does not burn, but the fire will only consume the part of it which has been oxidized.

So similarly, souls do not burn in the fire, because they are ethereal, that cannot be burnt, but they will suffer from it and their pain will increase because of the changing of their [ethereal] skins.

^{57 f} In that which God revealed to His apostle or messenger.

^{57 g} i.e. they will not be driven out of such gardens.

^{57 h} And from the dirt of the woman in childbed.

^{57 i} Because they are ethereal souls.

^{57 j} On which sun rays do not move, as is the shade of the World, but it is constant all the time.

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^{^[59]} 58. God commands you to make over trusts to their owners, and when you judge between men: you must judge with justice^a.

Surely, excellent is [the statement] that God admonishes you with; surely, God is All-Hearing^b and All-Seeing^c.

^{^[60]} 59. Believers, obey God^d and the messenger^e and those of you^f who are in authority^g;

and if you have any dispute concerning any matter^h, refer it to God and the messengerⁱ if you [truly] do believe in God and the Last Day [: Doomsday^j.] ^k

That^l is better^m and more seemly in the endⁿ.

^{58 a} i.e. you must not incline, in judgment decision, to anyone of the two opponents.

^{58 b} Of your words when you say the sentence and judgment.

^{58 c} Of your inclination to justice or injustice.

^{59 d} About what He bid and forbid you.

^{59 e} About his instructions and teachings.

^{59 f} The believers who work according to the Quran and the religion statements.

^{59 g} i.e. if these are Muslims and believers; because the addressing is to the believers; as it is at the start of the aya.

^{59 h} of the affairs of your religion or your World.

^{59 i} i.e. you should refer it to God's Book: the Quran, if the messenger is not present with you; but if the messenger is present, then he will judge between you; this is in his time.

While nowadays, the messenger died and went to the neighborhood of his Lord, but the Book has remained with us, then we should refer our dispute to the Book of God to judge between us.

And as regards the narrated prophetic traditions: they are unreliable; because most of the traditions are fabricated, and so Muslims have divided into many divisions;

therefore, we should accept every prophetic tradition which agrees with the Quran, while we should not accept any prophetic tradition which does not agree with the Quran.

^{59 j} Refer to the aya 38 in this soora, [which explains that the Last Day is Doomsday.]
^{59 k} Because anyone believes in God, will accept the statement of the Quran and will not object to it.

^{59 l} This is related to the refering to the Book of God and the acceptance of His statement.

^{59 m} for you than the disputing and dissension among yourselves.

^{59 n} i.e. and leads to better consequences.

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[A Muslim [who was a hypocrite] and another man who was a Jew had some discord; the hypocrites said to their comrade: Go for judgment against the Jew, to their chief Ka'ab son of Ashraf who will give sentence to your side; but the Jew refused to go to Ka'ab for judgment, and said: "No, we should go to Mohammed for Judgment."

And they came to God's messenger who judged for the Jew; the thing which the hypocrite did not accept; and he said to the Jew: "Let us go to Omar for judgment."

The Jew said to Omar: "God's messenger has judged for my behalf, but my opponent does not accept his judgment."
Omar said to the hypocrite: "Is this right?"

He said: "Yes."

Omar said: "Stay for a while here, till I come out for you."

So Omar went into his house, took his sword, then he came out and cut off the head of the hypocrite, and said: "As such do I judge for one who does not accept the judgment of God and His messenger."

Afterwards, when the hypocrites - who deceived the man and said to him: "Go to Ka'ab for judgment" - heard about this, they came apologizing to the Prophet.

Therefore, this aya was revealed:]

^{^[61]} 60. Have you [Mohammed] not seen those [hypocrites] - who pretend that they believe in that [Quran] which is revealed to you [Mohammed] and the [Heavenly Book] which was revealed before you - how they would go for judgment [about their discords] to the tyrant^a [Ka'ab, the son of Ashraf] when they have been ordered to reject him^b? Satan [with his deception] would mislead them far astray [from the truth.]

^{^[62]} 61. And when it is said to them [: the hypocrites]: "Come to [the statements] that God has revealed [in the Quran], and to [the judgment of] the messenger", you [Mohammed] see the hypocrites turn [to somebody else] away from you in aversion.

^{^[63]} 62. How would it be [with them], if a misfortune [: the slaying of their comrade] befalls them because of the [hypocrisy and deception^c] which their own hands have sent [to the Next Life] before them?

They would then come to you [Mohammed] swearing by God [saying]: "[By referring to the judgment of those other than you], we meant no more than good will^d and conciliation^e."

^{^[64]} 63. Those – God knows what [hypocrisy] is in their hearts; so leave their [punishment], admonish them^f and say to them effective words concerning themselves [: that they should reform themselves and abandon their hypocrisy.]

^{^[65]} 64. We did never send [before you, Mohammed,] any messenger [to his people] but only that he should be obeyed^g with God's permission^h;

and if theyⁱ, after having wronged themselves^j, had come to you [Mohammed] and had asked God forgiveness, and the messenger [too] had asked forgiveness for them, then they would have found God Most-Accepting [the repentance^k], Most Merciful^l.

^{^[66]} 65. But never [is there any belief in their hearts, other than only their mere saying: "We believe]",

By your Lord [O Mohammed]! They will not [truly] believe until they refer all that is in discord between them, to your judgment^m,

and then will find within themselves no [embarrassment and] dislike of your decision, and submit [to your decision] with full submission.ⁿ

^{^[67]} 66. Had We prescribed for them [: these hypocrites, saying to them:] "Kill yourselves or leave your habitations"[as had We prescribed before for the Children of Israel^o], then very few of them [who will repent from their hypocrisy in the future^p] would have done it.

But if they had done what they were admonished with [: to obey the messenger and ask God's forgiveness^q], it would have been better for them [than keeping up to their hypocrisy], and more confirming [of the belief in their hearts.]

^{^[68]} 67. And then [if they had done that], We should have given them from Us a great reward [in the Next Life.]

^{^[69]} 68. And We should have shown them [on the Day of Judgment] the straight way [that will lead them to Paradise.]

^{^[70]} 69. Whoso obeys God^r and the messenger^s, they^t [will] be with those to whom God has shown favor^u: prophets, true believers^v, martyrs^w and the righteous^x. The best of company are they!^y

^{^[71]} 70. Such [admission into Paradise, in company with the prophets] is the favor of God [on them];

and Sufficient is God as All-Knowing [about the obedient and the disobedient.]

^{60 a} Or the "arrogant": The 'Devi' is also called the 'arrogant' or 'tyrant', because he was proud over Adam and refused to prostrate himself before him.

^{60 b} As is it indicated in His saying – be glorified – in the Quran 2: 256, which means:

(And anyone [of you] rejects [Abu-Jahl] the 'tyrant', and believes in God [Alone, ascribing no associates to 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.])

^{62 c} When they said to their comrade: "Go for judgment to Ka'ab son of Ashraf."

^{62 d} towards the opponent.

^{62 e} to reconcile between the two opponents.

^{63 f} With your words.

^{64 g} Concerning his bidding and forbidding them.

^{64 h} i.e. God has permitted you to obey him, listen to his words, and never disobey his commands.

^{64 i} i.e. the hypocrites.

^{64 j} with their hypocrisy and seeking after judgment of the tyrant Ka'ab son of Ashraf.

^{64 k} of those who repent.

^{64 l} To those who regret about their sins.

^{65 m} i.e. until they make you the arbiter or judge concerning the discord and the dispute which occurs between them, and then you will know that they have believed in you.

^{65 n} So they will not object to you; and then you will know that they have believed with a true and sure belief; but today they are not believers in fact.

^{66 o} So that the Children of Israel killed themselves after their worshipping the calf, and they went out of Egypt [in their exodus] together with Moses. So had We ordered these hypocrites by that …

^{66 p} And reform their acts.

^{66 q} This is like His saying – be glorified – in this soora 64, which means:

(And if they, after having wronged themselves, had come to you [Mohammed] and had asked God forgiveness, and the messenger [too] had asked forgiveness for them..etc.)

^{69 r} About His commands.

^{69 s} About his instructions and teachings.

^{69 t} i.e. the obedient: We shall admit them with ..

^{69 u} By admitting them into Paradise.

^{69 v} i.e. those who believed the apostles of God and believed in their missions.

^{69 w} Who were slain in the way of God.

^{69 x} Whose acts and intentions are good.

^{69 y} Anyone that has such companions: how excellent will be such companions!

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^{^[72]} 71. Believers, take [with you] your protective means^a; then issue forth [to fight your enemy] in groups^b, or issue forth all together^c.

^{^[73]} 72. There are among you [, Muslims], some who delay [being laggard to go for fighting^d, when you invite them to fight the enemy]; then if a misfortune [like slaying or wounding] visits you, he will say: "God has been Gracious to me^e [and I escaped that misfortune; because of] that I did not attend [the fighting] together with them."

^{^[74]} 73. But if good fortune comes to you from God^f, he would be sure to say – as if there had never been ties of affection^g between you and him^h – "Would that I had been with them, to attain a great success [: in having much of the booty.]"

^{^[75]} 74. So let them, fight in the way of God, those who exchange the Next [Life] for the life of the World;

and whosoever fights in the way of God, then be he killed or be he victorious [on the enemy], We will grant him a great reward [in the Next Life.]

^{^[76]} 75. What excuse for you [Muslims] that you do not fight in the way of God and [in Mecca] the weak and oppressed men, women and childrenⁱ who say, "Our Lord! Take us out of this town of which the people are oppressors, and appoint to us from You a guardian^j and appoint to us from You a helper^k."

^{^[77]} 76. The believers fight for the cause of God, [but the hypocrites fight for the booty], whereas the disbelievers [out of Quraish tribesmen] fight for the cause of the tyrant [: Abu-Jahl.]

Fight therefore [O believers] against the 'followers and allies' of [Abu-Jahl:] the devil; surely the stratagem of the devil [against the believers] is ever weak^l.

^{71 a} Like the armor, the helmet and the shield.

^{71 b} a brigade after another.

^{71 c} If the situation demands that.

^{72 d} For some trivial reasons.

^{72 e} i.e. I was not attending with them in the fighting so as to be afflicted with the same misfortune that afflicted them.

^{73 f} Like the victory on the enemy and the booty out of their property.

^{73 g} And connection.

^{73 h} And as if you had not invited him to go forth with you.

^{75 i} are waiting for you, and earnestly asking you to save them from the idolaters and their persecution.

^{75 j} To take care about our affairs and save us from the idolaters and their persecution.

^{75 k} To help us against them.

^{76 l} Because God will fail him, expose his secrets to the believers and help them against him and his followers.

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[A group of the Muslims suffered much of the persecution of the idolaters when they were in Mecca, and before they migrated to Medina; so they complained their condition to the messenger of God, and said: "Give us permission to fight them."

He said: "Don't fight them, but establish the prayers; for I have not been permitted to fight them."

But then, when they migrated to Medina, and the Prophet commanded them to fight the idolaters, it was so difficult for some of them, and they were troubled.

Therefore, this aya was revealed:]

^{^[78]} 77. Haven't you [Mohammed] considered those to whom it had been said [at Mecca]: "Withhold your hands [from fighting] and establish the prayer and give the Zakat-alms";

but when fighting was prescribed for them [at Medina, following the migration], [actually] a party of them feared people^a like [their] fearingGod's [punishment] or might be with a stronger fear^b.

They said^c: "Our Lord, why have You prescribed fighting for us [this year]? If only You would give us respite yet a while [to the next year^d]!"

Say, [Mohammed, to them], "The enjoyment of [this] World is little^e and the Next Life is better [than this life of the World] for him who wards off [the disobedience of God^f], and you [people] will not be wronged^g even it be a 'fatiel' [: a minute plant seed.]"^h

[Then God – be glorified – started to address those hypocrites:]

^{^[79]} 78. Wherever you [people] are, death will find you outⁱ, even if you are in towers^jbuilt up strong and high!

[Then God – be glorified – addressed the prophet:]

If some good^k befalls them, they say: "This is from God";

but evil^l befalls them, they say: "This is due to your omen [O Mohammed]"

Say [Mohammed, to these hypocrites]: "Both [of the good and the evil things] are from God.^m " What ails these menⁿ then that they come not to understand any words!?^o

^{77 a} i.e. the idolaters.

^{77 b} i.e. some of them feared people more than they feared God.

^{77 c} Because of their extreme fear.

^{77 d} i.e. so that we may have rest this year and accomplish our affairs.

^{77 e} In relation to the Next Life. So this life of the World is a home of working and toiling, and it is not the home of rest and prosperity; moreover, your life span is short, and it is not enough for you to have rest; therefore, strive in your Worldly life and have rest in your Next Life.

^{77 f} And he obeys God.

^{77 g} Concerning the reward of your acts. But in fact God will double the reward of your acts, and will not decrease anything of that.

^{77 hIt} is a twisted plant seed, which has also been mentioned in the aya 49 in this soora.

^{78 i} It means: wherever you are of places and sites, death afflicts you when your death appointment comes.

^{78 j} Towers are in the corners of castles or forts, one tower at each corner; the tower is usually circular in shape, in which the guards and watchers settle at the time of war.

^{78 k} Like some victory or booty.

^{78 l} Like a calamity and a defeat.

^{78 m} So that if it is success, then a triumph and victory. And if it is defeat, then it will be a trial and checking.

^{78 n} i.e. these hypocrites.

^{78 o} It means: they don't come near to the admonition, the sermon and the Quran recital in order that they may receive admonition; and in case they come near to it, they don't listen to it, and if they listen, they don't work according to it.

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[The Prophet had a long coat, then a man came to him, begging for a dress, so the Prophet took off his coat and gave it to that man; therefore, he had cold. Another day, he had three loaves of bread, and a beggar came, and he gave him all the bread and he stayed with his family without food so he suffered hunger; therefore, this aya was revealed:]

^{^[80]} 79. Whatever bounty visits you [Mohammed] it is from God^a; whatever affliction^b visits you is from yourself^c.

And We have sent you a messenger to men^d; God suffices for a Witness [to your work and good conduct.]

^{79 a} He bestowed it on you.

^{79 b} Like the cold and the hunger.

^{79 c} Because you gave your only coat, so that you had cold; then you gave all your bread to the beggar, so that you suffered the hunger.

^{79 d} So as they may take you as a model; therefore, don't give all that you have, so that you may have disease.

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[The Prophet – salam to him – said to his companions: "A few days later, we shall go to fight the idolaters; so prepare yourselves against them."
They said: "Compliance."

So the believers started to prepare themselves, while the hypocrites gathered by night to discuss the matter, and said to each other: "Say to the Prophet: Give us respite for one month so that we may carry out some of our affairs, then we shall go altogether; for he will then leave us and go together with the others."

And when the Prophet heard their words, he was sad; therefore, this aya was revealed to confirm him:]

^{^[81]} 80. Whoso obeys the messenger [and prepares himself to fight], is obeying God in fact [because the messenger works according to the command of God.]

But whoso turns away [from him and does not fight, God shall punish him^a;] and We have not sent you [Mohammed] to protect them [from the punishment^b.]

^{^[82]} 81. They^c say^d: "Compliance [to you, Mohammed!]" But when they depart from you, a party of them^e decide by night something else than that [compliance] which they say [to you^f]; but [the angels of] God write down that which they decide by night^g. Then turn away [Mohammed] from them [and do not wait for them^h] and put your trust in Godⁱ; God suffices as a Trustee^j.

^{80 a} Therefore, don't pay attention to his lagging behind.

^{80 b} So that you become sad for them, and you want to protect them from the punishment.

^{81 c} i.e. the hypocrites.

^{81 d} When God's apostle ordered them to prepare themselves for fighting.

^{81 e} i.e. the hypocrites. They made counsel and plotted by night.

^{81 f} They said by night the disobedience, but not what they had said to the Prophet: "Compliance!"

^{81 g} i.e. His angels write down all that according to God's command, and He will punish them for their deeds.

^{81 h} But go forth.

^{81 i} So God will help you against your enemies.

^{81 j} For anyone that puts trust in God; i.e. God will suffice and vouch for the one who puts trust in God.

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^{^[83]} 82. Will they not ponder the Quran?^a

If it^b had been from [anyone] other than God they would have found therein much variation [from the ancient heavenly scriptures, contradicting the monotheism.]^c

^{82 a} i.e. Won't they contemplate about the Quran revelations, and their fluency and eloquence, so as to know that they cannot bring about any book like it, so they will know that it is not the word of any human, but the Quran is the word of God.

^{82 b} i.e. the Quran.

^{82 c} they would have found in it much variation from the ancient heavenly scriptures, concerning the commandment of ‘the exclusive devotion to God alone’ and discarding the idols ..etc.

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^{^[84]} 83. When some news comes to them^a, whether [coming] from the peace [side: the Medina side: the side of the prophet] or [coming from] the war [side: from the leader of the army]^b, they broadcast it;

but had they referred it^c to the Apostle and to those [army leaders] in authority among them, those among their [chiefs and army leaders] – who are able to investigate the matter – would have discerned it^d.

If it had not been for the grace of God and His mercy to you [Muslims^e], you would have [almost] followed the devil [: Abu-Jahl], all save a few [among you; they have not followed him.]

^{83 a} i.e. the hypocrites.

^{83 b} The news coming from the prophet – salam to him – which came from Medina, was usually a news of security and peace; while the news coming from the leader of the army: came from the war and fighting side and it usually included fear.
That is when the leader of the army sent someone to the city of Medina demanding some aid, support, weapon, food..etc; then when that messenger went to Medina, he started to spread the news before telling the Prophet.

^{83 c} i.e. the news.

^{83 d} i.e. their chiefs and army leaders would have understood and realized the answer and would have done the correct thing, but the hypocrites unveil and broadcast their secrets.

^{83 e} For that He guided you to the Islam religion. And He helped you against your enemy and cast terror in their hearts.

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[When Abu Sufyan returned to Mecca, after the Battle of Uhud, he promised an appointment [for fighting] with the messenger of God, the time of Bad'r Minor: which was a market place established in the lunar month of Zul-Quida.

And when the Prophet heard about that appointment, he said to people: "Go forth to the appointment."

But they were sluggish and they disliked going for fighting; therefore, this aya was revealed:]

^{^[85]} 84. Then [O Mohammed] fight in the way of God^a – but don't oblige anyone, other than yourself, [to fight the idolaters] – and urge on the believers [to help you in the fighting.]

It may be that God will restrain [from you] the might of the disbelievers; for God is the Strongest [than they are] in might and the Most Terrible at punishing [them.]^b

^{84 a} i.e. go forth to fight, against the idolaters, in the way of God.

^{84 b} So the Prophet went forth together with seventy cavalries aiming to Bad'r; and God cast terror in the hearts of the idolaters and their leader Abu Sufyan, so they stayed home and did not go to fight the prophet; and the prophet returned to Medina several days later, together with his companions, safe and gaining in the trade at that market place, as had God – be glorified – promised them.

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^{^[86]} 85. Whoso intercedes with a good intercession^a will have a portion of^b its [reward], and whoso intercedes with a bad intercession^c will have a share of its [evil]^d;

for God, surely, punishes according to everything^e in due time.^f

^{85 a} Which agrees with the religion: by preserving the right of a Muslim: to avert the harm from him, or to benefit him.

^{85 b} i.e. because of it.

^{85 c} Which is contrary to the religion, by which to free a criminal; so that he intercedes for him and save him from the prescribed retaliation.

^{85 d} i.e. he will have a share of his guilt and crime.

^{85 e} i.e. of the evil work and intercession.

^{85 f} i.e. sooner or later, He will take to account and punish according to the evil work and intercession.

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^{^[87]} 86. And when you are greeted with a greeting, greet with [one] fairer than it^a, or [at least] return it^b; surely God does recompense for every deed.

^{86 a} It means: if the Muslim greets you and says: "Salam to you!" Then say: "To you too salam and God's mercy!"

^{86 b} If not fairer than it, so that you may say: "Salam to you!"

For the 'greeting with the salam' is a fair act, and it is a duty to answer the 'greeting with the salam'.

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^{^[88]} 87. God! There is no god [in the universe] but He.

He gathers you all [in the Barzakh world after death^a] to the Day of Judgment^b about which there is no doubt^c; and who is more truthful, of words, than God? ^d

^{87 a} When you are ethereal souls.

^{87 b} Then He will sentence and separate between you: some of you to Paradise and some to Fire.

^{87 c} About the gathering and the Doomsday; it in fact is called Doomsday because people will stand for Judgment; as is it indicated in the Quran 83: 6, which means:

(The day when [all] people will stand [in the 'gathering-together', waiting] for [the judgment of] the Lord of the worlds.)

^{87 d} Therefore, this will inevitably occur.

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[Some of the idolaters came to Medina for trading and for some Worldly affairs, and when they arrived at Medina they pretended of becoming Muslims. Then when they accomplished their business they intended to return back to Mecca, and when the Muslims asked them about the reason for their going back, they said: "We want to go back to our families in order to carry our luggage and furniture and return back to you."

Then when they did not come back for a considerable period of time, the Muslims differed about them: some said: "They apostatized from the Islam, and will never come back", while others said: "They have become Muslims, but some circumstances hindered them, and they will certainly come back later on."

Therefore, this aya was revealed:]

^{^[89]} 88. How is it with you [Muslims] that you have become two parties [with two opinions] concerning the hypocrites^a, while in fact God has immersed them [in their sins^b] because of [their transgression on people and the sins] that they earned?

Do you [Muslims] desire [then] to guide [to the Islam and invite to it] those whom God has misguided [because of their wrong-doing]?

Whom God misguides [from the way of truth], you [men] will not find for him any way [to be saved and be guided aright.]

^{^[90]} 89. They^c wish that you [Muslims] may disbelieve even as have they disbelieved, so that you may then be equal to them [in disbelief.]

Therefore, take for yourselves no 'friends and allies' out of them till they emigrate^d [to Medina] for the cause of God;

but if they turn away [from you and from believing in your Prophet] then seize them^e and slay them wherever you may find them, and take for yourselves no friend^f nor any helper out of them^g.

[Then God made an exception: those who have a covenant and compact with Muslims, or those covenanting with those having a peace treaty with Muslims:]

^{^[91]} 90. Except those who relate to a people joined with you by a treaty^h,

or [those who] come to you with hearts restrainingⁱ them from fighting you or fighting their own people^j.

If God had pleased, He could have given them power over you^k, and they would have fought you^l.

Therefore, if they withdraw from you^m, and do not fight youⁿ, and they submit to your peace [treaty]^o, then God allows no way for you against them^p.

^{88 a} One party are certain that those men are disbelievers, and the other party are certain that they have become Muslims.

Had they truly become Muslims, then they would have come back to you; but they in fact are disbelievers, so don't decide that they are Muslims.

^{88 b} i.e. God has drowned them in their sins and transgression.

^{89 c} i.e. these hypocrites about whom you varied.

^{89 d} i.e. till they emigrate from their homes and come back to you, and on condition that their emigration will be for the cause of God, not for any other purpose.

^{89 e} With beating and captivity.

^{89 f} With whom you ally.

^{89 g} Whom you ask for help against your enemies.

^{90 h} Of peace and cease fighting: therefore, don't do any hurt to them and don't kill them as long as they keep their compact.
Among those who made treaty with the Prophet, was Hilal son of Uwaimir Al-Salmi; he covenanted on behalf of his people and said: "Mohammed, you shall not oppress those who come to our side, and we shall not oppress those who go to your side."

^{90 i} i.e. those keeping their secrets within their hearts, and don't reveal their intentions.

^{90 j} i.e. they refrain from fighting you and from fighting their people, like the clan of Bani Mudlij; their chief Suraqa son of Muslik came and covenanted with the Prophet that he should not fight him, and he told the Prophet that he covenanted Quraish too that he should not fight them either.

^{90 k} By removing the fear from their hearts.

^{90 l} But He cast terror in their hearts, so they came to covenant and make peace treaty with you; therefore, you should be grateful to God for His favor on you concerning this matter.

^{90 m} As did they covenant with you.

^{90 n} neither do they do any harm to you.

^{90 o} and do not break the treaty.

^{90 p To} take their property nor to kill them; therefore, don't do anything of that to them as long as they keep their covenant.

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^{^[92]} 91. You [Muslims] will find others who desire to be secure from you and from their own people.^a

Whenever they are turned [by their people] to temptation they are drowned [more and more] therein^b.

So if they do not refrain from [fighting you], nor submit to you[r commands and make peace with you], nor withhold their hands [form hurting you], then take them [captives] and kill them wherever you can find them.

Against such people, We have given you an obvious warrant [by making you victorious over them.]

^{91 a} i.e. they want to be safe from you and from their people: so when they come to you, they say: "We are with you against our people"; and when they go to their people, they say: "We are with you against the Muslims."

Then God – be glorified – told about them that whenever they return to their people, they increase in their disbelief and hypocrisy, and they in fact are not any Muslims as do they claim:

^{91 b} It means: Whenever they return to their people, the latter deceive and tempt them to be away from your religion, and turn them back to the disbelief, and drown them in their misguidance and their lies against the Muslims.

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^{^[93]} 92. It is not for any believer to kill any believer^{a
unless} [it be] by mistake^b.

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^c, unless they remit it as a charity^d.

If the [slain] is of a people^e hostile to you, and he [himself apart from his family and tribe] is a believer, then [the penance is] to set free a believing slave^f.

And if the [slain] belongs to a folk between whom and you there is a covenant^g, then the blood-wit must be paid to his folk and [also] a believing slave must be set free.

And whoso has not the wherewithal^h must fast two consecutive monthsⁱ; by the way of repentance [of the killer to God and forgiveness] from God^j; God is All-Knowing^k, All-Wise^l.

^{^[94]} 93. And whoso slays a believer deliberately, his recompense [on the Day of Judgment] will be Hell, to abide therein forever, and God is wroth with him and curses him, and has prepared for him a mighty chastisement [in the Next Life.]

^{92 a} It means: Anyone, who deliberately kills a believing Muslim, then the killer is not any believer, but he is a disbeliever.

Then God made an exception: the killing by mistake:

^{92 b} i.e. unless the killing happens by mistake, so the killer will not be rewarded by Hell fire, but he has to release a slave who is a believer in a way of penance or atonement.

^{92 c} And he has to pay the 'blood-wit' which he should give to the family and heirs of the slain.

^{92 d} i.e. unless the heirs and family of the slain remit the blood-wit; that is when the family of the slain is rich and the family of the killer is poor, then it is better that they remit the blood-wit as a charity.

Then, God – be glorified – explained the statement of the slain in case he belongs to some disbelieving people, but he himself is a believer:

^{92 e} That are disbelievers.

^{92 f} And he should not give the blood-wit, because the family members of the slain are disbelievers, and the disbeliever does not receive the inheritance of the Muslim.

^{92 g} For giving the blood-wit.

^{92 h} i.e. the required money for releasing a captive or for freeing a slave who is a believer.

^{92 i} i.e. he has to fast for two successive months, not separating between them eventhough by the breakfast of one day.

^{92 j} For his guilt, if he gives the blood-wit.

^{92 k} About your acts.

^{92 l} Concerning what He bids you with, and what He forbids you from.

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[This aya was revealed about Osama son of Zayd and his companions: the Prophet sent them in a campaign, and they met a man who was taking his sheep to a mountain; this man had converted and became a Muslim, while they did not know about his conversion; and he said to them: "Salam to you; no god but God, Mohammed is the messenger of God."

But they thought that he said it lest he should be killed, and was not a Muslim in reality; so Osama rushed and killed him and they drove away his sheep; therefore, this aya was revealed:]

^{^[95]} 94. Believers, when you journey in the cause of God [for fighting and other purposes], investigate carefully [to distinguish the believer from the disbeliever], and say not to anyone who submits to you^a: "You are not a believer"^b; seeking [by killing him] the perishable property of the Worldly life^c; surely, with God are abundant profits and spoils^d. Even thus were you yourselves [hiding your belief] before^e, till God conferred on you His favor [of the victory and triumph^f], therefore carefully investigate [in the future!]^g For God is Well-Aware of all that you do.^h

^{94 a} and complies to your command.

^{94 b} so don't disbelieve him, neither kill him.

^{94 c} i.e. seeking after the booty and the temporary wealth which comes to you without toiling.

^{94 d} Which you will obtain in the future if you obey.

^{94 e} And you feared lest people might ravage you.

^{94 f} So that your fear disappeared, and you started to declare publicly your conversion to the Islam.

^{94 g} And don’t hasten and rush for killing.

^{94 h} So nothing of your acts may be hidden from Him.

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^{^[96]} 95. Such believers as abstain [from struggling for the cause of God] – unless they have a crippling defect^a – are not the equals^b of those who struggle, for the cause of God, with their property and their lives^c.

God prefers, with [a higher] rank^d,those who struggle with their property and their lives over the ones who sit at home;

yet to each [of the two groups] God promises the reward most fair [in the Next Life]; and God prefers those who struggle over the ones who sit at home, with an abounding reward [in the Next Life.]

^{^[97]} 96. [Such as many] degrees of excellence bestowed [on them] by Him [in the paradises], as well as forgiveness [of their sins] and mercy [to them in the Barzakh or spirit world.]

Surely, God is Most-Forgiving^e, Most Merciful^d.

^{95 a} This is an exception: those who have excuse like the blind, the lame and the sick.

^{95 b} In recompense and position before God.

^{95 c} These latter have a greater rank before God.

^{95 d} In the life of the World.

^{96 e} For those who struggle in God's way.

^{96 d} To those who exclusively believe in Him alone.

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[Some of the idolaters pretended to be Muslims in Mecca, but they returned back to their idolatry and association with God, and did not emigrate to Medina;

while some, of those who had converted and become Muslims, kept up to their Islam, but they did not emigrate to Medina because they were not capable of travelling, because some of them were elderly, some were sick, or women or little children.
Therefore, this aya was revealed concerning them:]

^{^[98]} 97. And those [associaters] that the angels [of death] receive [their souls through death]^a,

while still wronging themselves [by their infidelity and refusing to emigrate, and therefore they will cast their souls in Hell] –

the [angels will] say^b [to them]: "By what circumstances were you [distracted from your religion?]"

They [will] say: "We were abased in the earth^c."

The [angels will] say: "But was not God's earth wide enough for you to emigrate throughout it?"^d

Such [disbelievers will] have their abode in Hell^e – What an evil resort!^f

[Then God made an exception: the truly abased:]

^{^[99]} 98. Except the men ^g, women ^h and children who, being abased, can devise no plan [to emigrate] and are not guided [to go out] to the way [to reach Medina.]

^{^[100]} 99. As for such [weak people], it may be that God will pardon themⁱ; God is Ever Pardoning^j, Most Forgiving^k.

^{^[101]} 100. Whoso emigrates,^l for the cause of God, will find^m many insurgentsⁿ and [much] abundance in the earth.^o

And whoso forsakes his home, as an emigrant to [the religion of] God and His messenger, and then death overtakes him^p, his reward is then incumbent on God;

God is Ever Forgiving^q, Most Merciful^r.

^{97 a} It means: Those idolaters and associaters that are slain or die: the angels of death will seize their souls.

^{97 b} i.e. the angels will say to them, following their separation from their bodies by death.

^{97 c} i.e. the idolaters abased us in our land with their large number and might, and prevented us from believing in God alone and from following His messenger; this is in a way of apologizing.

^{97 d} i.e. so that you might go out of your land to another land, the people of which might guard you from the idolaters and associaters.

^{97 e} To which they resort and reside in.

^{97 f} i.e. their condition are bad in Hell, as is bad their destiny therein.

^{98 g} who are unable to emigrate.

^{98 h} who are unable emigrate.

^{99 i} Their negligence.

^{99 j} Those having a [justified] excuse.

^{99 k} To anyone who repents, out of those devoting themselves to God alone.

^{100 l} From the land of the association and idolatry to the land of the Islam and monotheism.

^{100 m} In the land to where he emigrates.

^{100 n} i.e. he will find before him so many emigrants that emigrated in spite of their people who prevented them from the emigration.

^{100 o} i.e. and he will find much provision and a wide land.

^{100 p} In the road and so he will die.

^{100 q} To him.

^{100 r} To him.

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^{^[102]} 101. 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^a; the unbelievers are for you a manifest enemy.^b

^{^[103]} 102. When you [Mohammed] are among them^c, and you stand to lead them in prayer [while in fear of the enemy], let one party of them stand [to pray] with you^d, and let them put on their arms^e,

and when they [: the first party] have [completed their] adorations, let them go behind you [^f in order to guard you], and let another party come that have not yet prayed^g and let them pray with you [Mohammed], and let them put on their 'protection tools'^h and armsⁱ.

Those who disbelieve wish that you [believers] may become unaware about your arms and baggage, so that they may attack you once for all^j.

But there is no blame on you [believers] if you lay aside your arms ^k if you are annoyed with rain or you are ill. But put on your protective-means^l. Surely, God has prepared for disbelievers a humiliating chastisement.

^{^[104]} 103. When you [believers] have performed the [shortened] prayer^m, remember God: ⁿ standing, sitting and [reclining] on your sides^o.

Then, when you are secure^p, establish the prayer^q; surely the prayer is enjoined on believers at stated times^r.

^{101 a} It means: No blame on you to pray two Rak’aat or bows in prayer instead of four bows, in case you were in war fighting the enemy and you were afraid lest they should take opportunity of your prayers to throw their arrows on you or to plunder your luggage or they may afflict you with some other kind of hurt.

So the shortened prayers is a voluntary act , and is not obligatory, for the traveller in case he is in fear; but it is allowed that the traveller may gather two prayers at the same time.

^{101 b} So be cautious of them and don't be unaware of them.

^{102 c} i.e. your companions.

^{102 d} While another party will go behind you to guard you against your enemy.

^{102 e} i.e. let the men who pray put on their weapons, so they should put on their swords, even though they are in prayer.

^{102 f} The addressing here is to the Prophet and to those who have not prayed.

It means: When the praying group complete their prayers, then let them go behind the second group who have not prayed yet, in order to guard them during their prayers as the Prophet leads them in prayer.

^{102 g} i.e. those who were guarding.

^{102 h} Which are the armors, the shields and the helmets.

^{102 i} Which are the swords and spears. But let the arrows be by the hands of the guards.

^{102 j} i.e. may attack you with one attack, when you may be occupied by your prayers or by something else, in order to afflict you with as much harm as can they do.

^{102 k} On condition that you are cautious of your enemy, and you should never be unaware.

^{102 l} Which are the armors, the shields and the helmets.

^{103 m} Just mentioned.

^{103 n} In such conditions as:

^{103 o} i.e. pray God and remember Him in such conditions, to help you against your enemies.

^{103 p} Of your enemy, and the fear departs from you.

^{103 q} In its complete form and don't shorten it.

^{103 r} i.e. We prescribed it for you in the Quran, that you should perform it at its due times.

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^{^[105]} 104. And faint not^a, [O Muslims,] in pursuing the enemy^b;

if you suffer^c, surely they^d suffer^e even as do you^f suffer: but you [Muslims] hope^g from God [for victory in the life of the World and reward in the Next Life]which they hope not^h;

God is All-Knowingⁱ, Most Wise^j.

^{104 a} i.e. don't be weak.

^{104 b} They are God's enemy as are they your enemy.

^{104 c} the wounds and the hurt which afflicted you.

^{104 d} i.e. the idolaters and associaters.

^{104 e} of that with which you afflicted them.

^{104 f} yourselves.

^{104 g} According to that you are afflicted by them.

^{104 h} According to that they are afflicted by you. Therefore, you are more worthy of the patience and forbearance and standing firm to fight them.

^{104 i} About the advantage of His creatures.

^{104 j} Concerning the management of their affairs.

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[This aya was revealed concerning the sons of Ubairiq;

they were three brothers: Bish'r, Bashier and Mubasshir;

Bashier was surnamed Abu Tu'ma: he used to say poetry to revile the Prophet's companions and ascribe it to another person; they were poor in both the pre-Islam and the Islam time.

One day Abu Tu'ma dug through the wall of an upper room belonging to Rifa’aa son of Zayd, and stole from him two shields, so Rifa’aa complained that to his nephew Qitada son of Nu'man who was one of those attended the Battle of Bad'r.

They inquired about that in the house and asked the people of the house, and the sons of Ubairiq said: "The thief is Labeed son of Sah'l." (So they accused him with the theft while they in fact were the thieves.) Therefore, Labeed drew his sword and came forth to them and said:

"Sons of Ubairiq, do you accuse me with the theft, and you are more worthy of it than I am?

And in truth you are some hypocrites, you say poetry to revile God's messenger and ascribe that to Quraish. You have to tell the truth or I kill you with the sword!"

So they tried to cheat him with some smooth words.

Qitada then went to God's messenger and said: "God's messenger, some evil family transgressed on my uncle; they dug through the wall of his attic [it is a room on the roof of the house], from above it and stole two shields from him."

The messenger of God said: "I shall see about your case."

Now, when Usaid son of Urwa: one of the tribesmen of Beni Ubairiq heard that, he gathered some of the house men and went to the messenger of God and said: "Qitada son of Nu'man defamed and reviled some righteous and honorable family among us!"

And they went away.

Then when Qitada came to God's messenger to speak to him, God's messenger rebuked him and said to him: "You defamed and reviled some righteous and honorable family, and spoke some bad words to them!"

So Qitada returned sad to his uncle and said: "Would I died and did not speak to God's messenger about that; because he said to me some words that annoyed me."

His uncle said: "We seek help of God."

Abu Tu'ma cast the two shields in the house of a Jewish man, in order that he would be clear of them and the Jew be accused.

Therefore, the following ayat were revealed concerning them; and when Bashier (Abu Tu'ma) heard the Quran revelations about him, he ran away to Mecca, apostatized and resided as a guest in the house of Sulafa daughter of Sa'ad.]

^{^[106]} 105. Surely, We have revealed to you [Mohammed] the Book [: the Quran] with the true [law of justice] that you may judge people according to that God has acquainted you with^a, so be not a pleader for the treacherous^b.

^{^[107]} 106. But ask God's forgiveness^c: surely, God is Most Forgiving^d, Most Merciful^e.

^{^[108]} 107. And plead not [in the future] on behalf of those who defraud themselves^f; for God loves not him who is a fraudulent sinner^g.

^{^[109]} 108. They try to hide [their work] from people, but they cannot hide themselves from God^h; for He is with themⁱ when they plot by night words that He is not pleased with^j; God is Well-Acquainted about all that they do^k.

^{^[110]} 109. So, now it is you [: Usaid and his friends^l] who came pleading^m for them in the life of the World, but who then will plead with God on their behalf on the Day of Judgmentⁿ, or who will then be their defending guardian^o!?

[Then God – be glorified – explained the way to repent from their disobedience:]

^{^[111]} 110. And whoso does evil [to people^p] or wrongs himself^q, then asks forgiveness of God^r, will find God Oft-Forgiving^s, Most Merciful^t.

^{^[112]} 111. Whoso earns sin, earns it only against his own soul^u; for God is All-Knowing^v, Most Wise^w.

[Then God – be glorified – explained that anyone commits any sin, then accuses another one with it; then how great his punishment will be:]

^{^[113]} 112. And anyone who perpetrates a 'sin by mistake' [unintentionally] or a guilt [intentionally], then ascribes it to an innocent [person]^x, he [indeed] bears the burden of a calumny and a flagrant sin^y.

^{^[114]} 113. Had it not been for the favor and mercy of God on you [Mohammed]^z, a party of them [: the folk of Abu-Tu'ma] would have intended to mislead you [from the just judgment^{a a}],

but they mislead only themselves^{b b}, and will hurt you not at all^{c c};

God has revealed to you the Book [: the Quran] and the wisdom [: the admonition], and taught you that [knowledge] which you [Mohammed] knew not [before];

God's grace to you [Mohammed] is ever great^{d d}.

^{105 a} In His Book.

^{105 b} Pleading and defending the sons of Ubairiq.

It means: Don't decide any judgment by default, but bring the opponents, hear their words, ask for witnesses and evidence then judge them.

^{106 c} Concerning your defending about the treacherous.

^{106 d} For His loyal servants.

^{106 e} To them.

^{107 f} i.e. they cheat each other.

^{107 g} Like Abu Tu'ma and those who follow his ways.

^{108 h} Because He sees whatever work they may hide.

^{108 i} Because He sees and hears them, and His angels write down their acts.

^{108 j} i.e. they designed by night some words that God was not pleased with, because their words were the cunning and deceit, so they cheated the prophet with their words, until he started to dispute on their behalf.

^{108 k} i.e. God is All-Aware of their work so that He does not miss anything of that.

^l Who came to the Prophet and defended the thief and his group.

So you betrayed your consciences and lied to the Prophet with your testimony and claiming the innocence of the sons of Ubairiq.

^{109 m} disputing on their behalf and defending them.

^{109 n} i.e. on that day none will dispute on their behalf neither will there be any witness about their innocence.

^{109 o} i.e. who will protect them, manage to help and defend them on that day.

^{110 p} So that he wrongs some people, or he wrongs himself by committing some disobedience.

^{110 q} By committing some disobedience, when he does it while being unaware or being ignorant.

^{110 r} And repent to Him, so that he will not do the disobedience afterwards.

^{110 s} Of his sin.

^{110 t} To him.

^{111 u} i.e. he brings the shame and humiliation for himself in the life of the World and the punishment in the Next Life.

^{111 v} About consequences.

^{111 w} Concerning that which He forbids you from; and only according to His kindness and mercy to you, He forbids you from the disobedience and committing sins.

^{112 x} So that he will say: "I didn't commit this crime, but 'that person' did commit it"; he ascribes his guilt to an innocent man who is clear of it; as did they accuse Labeed son of Sah'l with the theft, while he was innocent of it.

^{112 y} Because of his lies and forgery.

^{113 z} By foretelling you about the 'unknown'.

^{113 a a} By confounding you.

^{113 b b} Because the evil consequences of that will be incumbent on them.

^{113 c c} Because God concerns and takes care about you.

^{113 d d} For that He assigned you the 'seal of the prophets'.

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^{^[115]} 114. There is no good in most of their discourse [with you, Mohammed] in private^a, save [the discourse of] him who bids alms- giving [to the poor]^b or [bids] righteousness or reconciliation among people.^c

Anyone who does that^d seeking after the good-pleasure of God^e; We shall give to him^f a great reward^g.

^{114 a} i.e. their consulting and talking to you in private; because most of it concerns the life of the World and many trivial things.

^{114 b} Then the discourse of this one does include good.

^{114 c} Then the discourse of such one too includes good.

^{114 d} Alms- giving, righteousness or reconciliation.

^{114 e} And not for any other purpose.

^{114 f} in the Next Life.

^{114 g} Which will be perpetual and uninterrupted.

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^{^[116]} 115. And whoso opposes the messenger, after the guidance [of God] has been manifested to him^a, and follows [a way] other than the believer's way^b,

We appoint for him that [idols and the associater chiefs] to which he himself has turned^c, and broil him in the [fire of] Hell^d – a hapless journey's end^e!

^{115 a} With the logical evidences and scientific proofs.

^{115 b} i.e. other than their religion.

^{115 c} i.e. We leave him, to what idols and idolater chiefs, that he chooses for himself.

^{115 d} i.e. We admit him into the fire of Hell to broil in it.

^{115 e} To anyone who will fall into its trap and gravity, and will not get rid of it.

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^{^[117]} 116. God forgives not that [anything or anyone] should be associated with Him; but He forgives any sin less than that [associating] to whomsoever He will^a.

Whoso associates with God [anything or anyone], has gone astray [away from the truth] into far error.

^{^[118]} 117. They call not, apart from [God], but only the [idols as] females^b; and they call in fact only on a rebellious Devil ^c.

^{^[119]} 118. whom God turned away [from His mercy^d], and the [Devil] said, "[God] assuredly, I will take [for deceiving] a large number of Your servants [whom I should deceive in order to fulfill my swearing^e.]"

^{^[120]} 119. "I will mislead them^f, arouse vain desires in them^g, order them to cleave the ears of cattle^h and I will order them to change the creation of Godⁱ; whoever takes Satan for a master^j instead of God^k, he certainly suffers a manifest loss.^l "

^{^[121]} 120. [Satan] promises them^m, and fills them with vain fancies; but there is nothing Satan promises them except delusionⁿ.

^{^[122]} 121. Such [men^o] will have Hell as their resort^p, and from it they will find no way to escape.

^{^[123]} 122. But those who believe and work righteous [work]; them We shall admit^q into gardens with rivers flowing under their [trees], to abide therein forever^r; this being a true^s promise of God^t; and who is more truthful than God to say any words!?^u

^{116 a} Who is prepared for forgiveness and who deserves the forgiveness.

^{117 b} i.e. they name their idols with some feminine names like: the Lat, Uzza, Manat, Isaf and Na'ela.

This is indicated by His saying – be glorified – in the Quran 53: 27, which means:

(The [associaters] who believe not in the Next [Life], do name the angels with female names [because they claim that the angels are females.])

^{117 c} It means: They worshipped the idols, but in truth they worshipped the Devil, because he invited them to worship the idols and they obeyed him.

Moreover, the idols do not understand or realize so that the worship may be related to them, but the worship is related to the Devil who ordered them to do that and they obeyed him.

^{118 d} i.e. God turned him away and expelled him from Paradise.

^{118 e} And I will not break my oath; as is it indicated by His saying – be glorified – in the Quran 38: 82-83, which means:

([Iblies] said: "Then [I swear] by Your 'might and glory'! I shall surely seduce [the Children of Adam], altogether."

"Save such of Your servants among them as You select to be devoted.")

^{119 f} Away from the truth, by the suggestion.

^{119 g} About every forbidden thing, and I will make them fair-seeming in their eyes; in order that they will sin with it.

^{119 h} The Arab in the pre-Islam period used to cut the ear of the ewe to mark it as dedicated to their idols, and they would then leave it alone to its way.

^{119 i} Which is the castration of the cattle and the cock. While the (changing of God’s creation) concerning people: what they do nowadays, when an operation is done for the female hermaphrodite to become a man, and for the male hermaphrodite to become a woman: and this is the changing of God's creation.

Also included in it is the shaving of beards and mustaches, and the epilation of the eyebrows of the woman to become delicate, and cutting the braid off, which is not allowed.

In addition, among the things that Satan ordered people to change are the rice and wheat, so that they changed their advantages by removing their covers: God created vitamin B in the cover of the rice which is the bran, so Satan ordered them to remove the bran from the rice to become more tasty; and God made many starchy substances with a precious food advantage, but Satan ordered them to remove it by purifying the rice by the sieve during its cooking, and by this way the rice advantages of the vitaminous and starchy substances have been removed.

Moreover, he ordered them to remove the cover of the wheat (the bran) so that the bread will be more tasty, while they don't know what nutritious advantages it includes for the body.

^{119 j} By following his suggestions, and obeying his orders.

^{119 k} i.e. instead of God's orders.

^{119 l} In both the World and the Next Life: In the World he will have shame, and he will have the fire chastisement in the Next Life.

^{120 m} False promises.

^{120 n} He deceives them with the World, in order that they may lose the Next Life.

^{121 o} Who follow Satan and disobey God Most Gracious.

^{121 p} To which they will resort on Doomsday.

¹²²^q In the Next Life.

¹²²^r From which they will not be expelled.

¹²²^s Which will be unchangeable.

¹²²^t With which He promised the believers.

¹²²^u It means: none is more truthful, to say words, than God is.

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[Some Jewish men and some Muslim men boasted to each other; the Jews said: "We are the chosen people of God, and God will forgive us our sins whatever sins we may commit."

While the Muslims said: "No, but it is we to whom God will forgive our sins, because we have believed in God and His messenger Mohammed."

Therefore, this aya was revealed:]

^{^[124]} 123. It is not according to your vain desires [Muslims]^a, nor the vain desires of the people of the Bible [: Jews and Christians]^b;

but anyone who does evil shall be punished accordingly^c, and shall not find for himself apart from God any patron^d or helper^e.

[Afterwards, God – be glorified – explained that the expenditure on the poor, feeding of the food and other righteous acts are accepted from believers exclusively, but are not accepted from associaters in particular:]

^{^[125]} 124. Anyone – male or female – does the righteous [deeds] and being a believer^f, such^g shall enter into Paradise, and shall not be wronged^h [any bit] even a jotⁱ.

^{123 a} O Muslims, the forgiveness and remission of the punishment is not according to your desires and wishes.

^{123 b} Jews and Christians who commit sins then say: "We shall be forgiven."

This is confirmed by His saying – be glorified – in the Quran 7: 169, which means:

(And there succeeded,after them, [their] progeny who inherited [from their fathers] the Book [: the Torah]; they accepted [as a bribe] the [temporary] property of this low [Worldly life and] say [to themselves for excuse]: "[This time, everything] will be forgiven us [and we shall not repeat it again.]")

It means: They take the bribe in their judgment and say: God will forgive us.

^{123 c} Either in the life of the World or in the Next Life. As is it indicated by His saying – be glorified – in the Quran 99: 7-8, which means:

(And he who does the weight of an atom of good shall see it [written in the book of his deeds.]

And he who does the weight of an atom of evil shall see it [written in the book of his deeds.])

^{123 d} To take care about him.

^{123 e} To help and save him from God's punishment.

^{124 f} He believes in God, the apostles, Doomsday and the Judgment, and moreover he devotes himself to God alone without associating anything or anyone with God.

^{124 g} i.e. the monotheists who devote themselves to God alone without associate.

^{124 h} Concerning their reward.

^{124 i} i.e that which a bird pecks of the seeds.

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[Then God – be glorified – explained that the program of these idolaters and associaters is wrong, and that the correct is the Islam program, which in addition is a good program:]

^{^[126]} 125. And who can be better in compliance [to God] than one who submits himself to God^a; while being a charity-doer [to the poor and needy] and follows the creed of Abraham^b, the monotheist; God took Abraham for a loyal friend.

^{^[127]} 126. To God belongs whatsoever [flying bird and ample provision] is in the [gaseous] heavens, and whatsoever [much wealth] is in the earth^c.

Surely, God is ever All-Comprehending everything^d.

^{125 a} i.e. than one who complies to God's orders and directs his face to Him in his prayers and devotion and does not direct towards the idols.

^{125 b} And Mohammed follows his program.

^{126 c} So that God offers out of that to anyone submits himself to God, while being a charity-giver to the poor and needy.

^{126 d} Of the expenditure: nothing of that may be unknown to Him.

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[One of the companions of the prophet – salam to him – asked him: "I have a female orphan, and I want to marry her; is this allowed without the dowry?"

Therefore, this aya was revealed:]

^{^[128]} 127. They ask you [Mohammed] about the religious statement concerning women [and marrying them.]

Say: "God gives you the religious statement about them: and [you should also remember] what has been rehearsed to you in the Book [: the Quran]^a concerning the female orphans ^b to whom you [men] give not the [dowry and inheritance^c] prescribed for them, and yet whom you desire to marry [without dowry, but this is not allowed]^d;

as [does God give you the religious statement] also concerning the weak children^e; and that you should deal justly with orphans ^f.

Whatever good you do [to orphans], surely God is All-Knowing thereabout^g.

^{^[129]} 128. And if a woman fears the superiority of her husband on her, or his aversion [from her to another woman^h], then no blame on both of them to make a reconciliation [by mutual agreement] ⁱ between themselves^j; the reconciliation [indeed] is better [than the separation by divorce.]

[Then God – be glorified – threatened the niggardly who are greedy and who covet the money^k]

And, surely, niggardly souls were presented [for punishment^l];

but if you do kindness [to your wives like giving them their allocated Nafaqa, the wear, etc.], and ward off [God's punishment]^m, then – surely – God is ever All-Aware of [every good or evil] that you doⁿ.

^{^[130]} 129. You [husbands] will not be able to deal equally [in love and sex] between your wives^o, no matter how hard you try [to be just. ^p]

Yet do not be so partial, by inclining [towards the one whom you love] ^q, to leave the [other wife]^r as it were in suspense^s.

If you reform [your past mistakes] and avoid [the future committing of such an act], then – surely – God is Most Forgiving^t, Most Merciful^u.

^{^[131]} 130. But if they [: the husband and the wife] separate [by divorce]^v, God – out of His generosity^w – can make both independent [of each other^x]; for God is Most-Generous^y, Most-Wise^z.

^{127 a} That is His saying – be glorified – in the Quran 3, which means:

(If you [men] fear that you will not deal justly with the [girl] orphans [whom you desire to marry], then marry such [non-orphan] women as proven to you 'good and upright' [and not corrupt])

^{127 b} It means: the orphaned women on whom you are guardians.

^{127 c}In the pre-Islam time they didn’t use to give inheritance neither to women nor to little children.

^{127 d} While this is not allowed, but you should give to them their dowry before marrying them.

^{127 e} i.e. you should also give the weak little children their complete rights, and you should not take anything of it.

^{127 f} Whether they are males, females, younger or older: you should not wrong them concerning their rights, and be kind to them.

^{127 g} So He will reward you according to your kindness.

^{128 h} Because of her old age or her ugliness, or he may like another woman more beautiful than she is, and she fears lest he should divorce her.

^{128 i} i.e. on condition that such reconciliation should be with her agreement, not by loath.

^{128 j} It means: no blame on the husband and wife to make a compromise between them: that she may forgo some of her right with her turn of her husband's staying the night with her, or the clothing, or the stated expenditure (: the Nafaqa), if she is rich in order that he will not divorce her.

^{128 k} He threatened them with punishment:

^{128 l} i.e. those who had been before you and died, then they were arraigned for punishment, and today they are punished; therefore, don't be like them in being niggardly so that you will be punished in the Next Life.

^{128 m} So that you should not turn away from your wives and hurt them, while they have not done any mistake [so as to deserve that.]

^{128 n} Therefore, in the Next Life, He will recompense every man according to his acts.

^{129 o} Because this is impossible concerning the love and sexual intercourse, so that the husband may be active with one of his wives differently from his activity with another; therefore, if this act is not deliberate then he is not blamed.

^{129 p} The Prophet used to distribute between his wives, then say: "Lord, this is the distribution as much as I can control, so don't blame me for that which I cannot control."

^{129 q} Concerning: the division of shares, the expending on her and the good friendship with her. So if you cannot do all that perfectly, then at least do it as much as you can.

^{129 r} The wife, from whom you turn away.

^{129 s} Who neither has a husband, nor is she divorced: she is the one whose husband is absent or imprisoned, so that he is not beneficial to her.

^{129 t} Of your past partiality.

^{129 u} To the wives when He recommended [justice and equality] for them.

^{130 v} And do not make reconciliation by mutual agreement.

^{130 w} i.e. out of His abundant favor and surplus.

^{130 x} With a substitute and provision.

^{130 y} i.e. He is Generously Bounteous to His creatures.

^{130 z} Concerning what He manages for them.

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^{^[132]} 131. Whatsoever [flying birds and abundant provision is] in the [gaseous] heavens and whatsoever [trees, fruits, gardens and rivers are] in the earth belong to God^a;

We recommended those given the [heavenly] Book^b before you, as [have We recommended] you [in the Quran] that "you should ward off [God's punishment, and give the Zakat-alms to the poor and the needy^c];

but if you become ungrateful [to God's favor and become miser], surely, all^d that are in the heavens and all^e that are in the earth belong to God^f; surely, God is ever All-Sufficient^g, All-Laudable^h.

^{^[133]} 132. To God belongs all [the lasting provision] that is in the [gaseous] heavens and [all the wealth and property] in the earthⁱ; God suffices for a Guardian^j.

^{131 a} So He will offer out of that to those who expend [on the poor and needy, for the sake of God.]

^{131 b} i.e. those to whom We gave the heavenly books: the scripture of Abraham, the Torah of Moses, the Psalms of David and the Gospel of Jesus.

^{131 c} And don't be miser about them; because the stinginess is a sort of denying God's bounty.

^{131 d} The thunderbolts, meteorites, meteors, thunders, storms, rain and hailstones.

^{131 e} Volcanoes, earthquakes, seas, torrents, insects, microbes, snakes and wild beasts.

^{131 f} So He will set all that on you and on your cattle, gardens and crops as punishment for your ungratefulness.

The first part of the aya is to encourage the God-fearing and the spenders, and the last part of the aya is to threaten the disbelievers.

Another aya similar to this aya is in the Quran 17, which means:

(If you are thankful, I will surely increase you[r blessing]; but if you are ungrateful, My punishment is terrible indeed [to the disbeliever and denier of My bounties.])

^{131 g} Who does not need your alms-giving.

^{131 h} The praise is due to Him according to His good blessings and many bounties to you.

^{132 i} So He gives out of it to those spending in His way, and to those feeding the needy for His sake.

^{132 j} i.e. a Keeper and Manager of their affairs, Who takes care about their advantages.

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[Then God threatened the hypocrites with destruction in case they do not reform their acts and their intentions:]

^{^[134]} 133. If [God] will, He can make you perish^a, O men, and bring other^b [men instead of you, who will not be like you] – God is All-Able to do that^c.

^{133 a} By death and killing, if you do not reform your acts and intentions, and if you do not help your Prophet.

^{133 b} Other people: righteous, whom He loves, as do they love Him.

^{133 c} i.e. He was, and still is, All-Able to destroy and substitute.

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[Then God – be glorified – explained that anyone wards off God's punishment and works righteous work, will gain the reward of the two worlds: in the present World, he will have the good reputation among people and the good fame till Doomsday, while in the Next Life, he will have Paradise and the lasting prosperity:]

^{^[135]} 134. Whoso desires a reward in this World; with God is the reward of this World and of the Next [Life]^a; God is All-hearing^b, All-Seeing^c.

^{134 a} It means: let him ward off God's punishment and so he will gain the two.

^{134 b} Of his prayer.

^{134 c} Of his acts, and so He will reward him accordingly after he dies and goes to the afterlife.

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^{^[136]} 135. Believers, be 'upright and guides^a ' for justice^b, witnesses for [the sake of] God^c; [therefore, say the true witness] even though it be against yourselves or [your] parents and [your] kinsmen^d.

Whether [the man] be rich or poor, God – surely – is more [than you] Worthy of either^e. So do not follow [your] desires that you may not [witness] in justice^f.

But if you twist [your tongues to distort the witness^g] or turn away [from saying it^h], then [surely] God is Most Aware of what you doⁱ.

^{135 a} Of people.

^{135 b} i.e. be reformers and guides of people enjoining them to justice and equity.

^{135 c} i.e. and if you give testimony to anyone, be witnesses for [the sake of] God: so don’t incline with your witness to anyone, but only say the truth.

^{135 d} And don't consider the rich or the poor.

^{135 e} concerning their advantages.

^{135 f} So that you witness for the rich because of his wealth, not for the poor because you are merciful to him.

^{135 g} And you don't tell the truth.

^{135 h} If you are invited to give witness.

^{135 i} So that He will punish you in the Next Life.

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[A group of Jews converted and became Muslims: they were Abdullah son of Salam, Asad and Usaid sons of Ka'ab, Tha'alaba son of Qays, the nephew of Abdullah son of Salam (son of his sister) and Benjamin; they said: "Mohammed, we believe in you and your book and in Moses and the Torah, but we don't believe in Jesus and the Gospel; therefore, this aya was revealed:]

^{^[137]} 136. Believers [in Mohammed and the Quran], believe in God and His messenger [Jesus son of Mary] and the scripture [: the Gospel] which He revealed to His messenger [Jesus], and the scripture [: the Torah] which He had revealed before.

And whoso disbelieves in God and His angels and His scriptures and His messengers and the Last Day^a, has surely gone far [from the truth], far astray [away from the correct way.]

^{136 a} i.e. the sending to the Next Life.

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[The Jews round about the Medina city made a compact with the idolaters of Mecca to cooperate together in fighting the messenger of God; therefore, this aya was revealed:]

^{^[138]} 137. Those [Jews] who believed [in Moses], and then disbelieved [and worshipped the image of the calf], and then believed [in God, and submitted to Joshua, the son of Nun], then they disbelieved [and worshipped the idol Baal], then they went on increasing in [their] disbelief [and worshipped other idols, the star Sirius and Astaroth] – God will never forgive them^a, neither will He guide them on any way [to Paradise^b.]

^{137 a} On Judgment Day, as do they claim.

^{137 b} Because they are hypocrites.

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^{^[139]} 138. [Mohammed,] give tidings to the hypocrites that there will be for them [in the Next Life] a painful chastisement.

^{^[140]} 139. Those who choose disbelievers for their friends^a instead of believers^b; do they look for 'power and glory' [by befriending] with them?

But^c, surely, the 'power and glory' altogether belong to God^d.

^{^[141]} 140. He has sent down upon you [believers] in the Book [: the Quran^e]: 'When you hear God's revelations being disbelieved^f and made mock of, do not sit with those [who mock] until they plunge into some talk other than that^g,

or else you will surely be like to them.'^h

God will gather the hypocrites and the disbelievers all in Hell [on the Judgment Day.]

^{139 a} It means: They ally with the idolaters of Mecca.

^{139 b} instead of the Prophet companions: the Muslims and those who do not associate anything with God.

^{139 c} Never is there any dignity and glory for disbelievers.

^{139 d} So anyone seeks after the 'dignity and glory', let him ward off God's punishment, and He will be dignified.

^{140 e} Which you wrote down.

^{140 f} By the disbelievers.

^{140 g} mocking the religion and the Quran.

That which was revealed in the Book is His saying – be glorified – in the Quran 6: 68, which means:

(When you [Mohammed] see those who plunge into Our revelations, turn away from them until they plunge into some other talk.)

^{140 h} It means: if you sit with them and agree about their plunging and disbelief, then you will be disbelievers like them.

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[Afterwards, God – be glorified – started to dispraise the hypocrites and their conduct:]

^{^[142]} 141. Those [hypocrites] who wait occasions concerning you [believers]^a:

so if you have victory from God^b, [the hypocrites] say [to the believers]: "Weren't we with you?"^c

But if the disbelievers have chance [to harm the believers], the [hypocrites] say [to the disbelievers]: "Hadn't we the mastery of you^d, and didn't we protect you from the believers?"^e

So, God will judge [and punish] you [hypocrites] on the Judgment Day^f,

and never will God grant to the unbelievers any way [to triumph] over the believers^g.

^{^[143]} 142. The hypocrites seek to trick God^h, but He [in fact] is tricking themⁱ. When they rise up to prayer, they do that lazily; they only show off to people^j, and they do not remember God [in any of their situations] but only a little bit.

^{^[144]} 143. They waver in between [the disbelief and the Islam]; neither belonging to these [disbelievers^k] nor to these [believers^l];

and anyone whom God leads astray, you [Mohammed] will not find for him any way [for guidance.]

^{141 a} i.e. they wait for what victory or defeat visit you, believers.

^{141 b} And you conquer your enemy.

^{141 c} fighting your enemy and going forth for fighting, so give us a share of the booty.

^{141 d} i.e. the hypocrites say to the idolaters of Mecca: Didn't we have control on you in such and such place, but we did not kill you in order that you might overcome the believers?

^{141 e} i.e. and didn't we guard you from the believers and their violence because we told and mailed you about what the believers intend to do for you, in order that you might be cautious about them? Therefore, we have favor on you.

^{141 f} According to such acts of yours.

^{141 g} Whatever you may try to reveal the secrets of the believers and to fail the Muslims.

^{142 h} With their false conversion to the Islam, because they reveal something other than what they conceal.

^{142 i} Even as do they try to trick Him; and therefore, He gives them respite and gives them wealth and children, so that they deem God is pleased with them, and so He has given them some of the wealth and ornament of the World; and by this way their sins will increase and they will go into Hell in the Next Life.

^{142 j} i.e. they pray their prayers only in order to show off to people, but in fact their prayers are not to obey God; it is only because they fear people.

^{143 k} Because they pretended to be Muslims.

^{143 l} Because of their disbelief and hypocrisy.

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[Some of the Muslims used to love and ally with their kindred who were disbelievers, so God forbade them from that in this aya:]

^{^[145]} 144. O believers, take not the non-believers as friends instead of the believers^a; or do you desire [by doing so] to give God over you a clear reason [for punishing you?]

^{144 a} But you should take the believers as your friends and defend them.

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[Then God – be glorified – explained that anyone allies and befriends with disbelievers, is a hypocrite; and that on Doomsday God will punish the hypocrites with a most severe punishment:]

^{^[146]} 145. Surely, hypocrites [will] be in the lowermost layer of the [Hell] Fire^a; you [Mohammed] will find no helper for them [so as to save them from the chastisement.]

[Then God excluded those hypocrites who repented later on:]

^{^[147]} 146. Save such as repent^b and reform [their deeds and conscience], and hold fast with God^c and make their religion purely exclusive to God^d; such are with the believers^e; and God will grant to the believers an immense reward [in the Next Life.]

^{145 a} This is indicated by His saying – be glorified – about those denying the ‘sending of souls to the Next Life’, in the Quran 19: 68, which means:

(And, by your Lord [O Mohammed], We shall surely gather them together with [their] devils, then We shall bring them, crowding, [to revolve] around Hell.)

So here He said (around Hell);

but about the hypocrites He said [that they are]:
(in the lowermost layer of the [Hell] Fire)

^{146 b} From their hypocrisy.

^{146 c} i.e. they trust in Him and take Him as their Helper in difficult situations, and their Protector against calamities, and they believe that He is Worthy of the worship.

^{146 d} So they abandon the hypocrisy and the association with God.

It means: They make their worship purely exclusive to God, with Whom they do not associate any creature; and they don't show off to people in order that people may say about them they are worshippers.

^{146 e} i.e. they will be gathered with the believers, and will prosper in Paradise.

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[When His saying – be glorified – in the Quran 48, which means:

(God does not forgive that anything should be associated with Him, but forgives anything short of that, to whomsoever He pleases) was revealed, some of the Prophet’s companions said: "God's messenger, we were idolaters, and we are afraid that God may not forgive us our idolatry and association and will chastise us on Doomsday;

therefore, this aya was revealed:]

^{^[148]} 147. What would God do with chastising you [Muslims]^a if you are thankful [to God His bounties], and believe [in His apostles]?

God is All-Thankful^b, All-Knowing^c.

^{147 a} i.e. He will not punish you, after you convert and become a Muslim.

^{147 b} i.e. Rewarding you about your acts and giving you your rights.

^{147 c} About the prosperity which will delight you in the Next Life.

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^{^[149]} 148. God likes not the publicity of bad [condition]^{a
with} words^b, unless a man has been wronged^c; for God is All-Hearing^d, All-Knowing^e.

^{^[150]} 149. If you [men] manifest [to people] good [words, instead of proclaiming your bad condition^f] or conceal [your] bad [condition from them^g] or pardon [people] an evil [that has come to you from them], surely God is ever All-Pardoning^h, All-Powerfulⁱ.

^{148 a} i.e. so that you speak publicly the words which God dislikes.

^{148 b} It means: if a trouble afflicts you like a disease or poverty or other kind of the World worries, then don't speak about that publicly before people so that you reveal to them your distress and hardship or the sadness and distress; and in case you do so, it will be as if you complain God to people.

^{148 c} By people, so no blame on him to speak some public words and say: that man stole my property, and this man plundered my rights, in order that people may help him restore back his rights.

^{148 d} of your words.

^{148 e} about your circumstances.

^{149 f}So that you say to anyone asks you about your condition: Praise be to God, that we are healthy and in good condition.

^{149 g}It means: or at least, if you do not show good condition to people, you conceal the affliction that befell you.

^{149 h}i.e. He pardons him who pardon people their offense against him.

^{149 i}i.e. He is All-Able to take revenge against him who has wronged you.

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[Prophet Mohammed – salam to him – invited the People of the Bible [: Jews and Christians] to the Islam, and some of them converted and became Muslims, while others denied his prophet-hood and demanded many impossible requests from him; therefore, God revealed these ayat about them:]

^{^[151]} 150. Those who disbelieve in God^a and His apostles [: messengers]^b, and intend to discriminate God from His apostles [by denying some of the apostles], and say: "We believe in some [of the prophets] and disbelieve in others"^{c and} intend to take a course midway [between guidance and misguidance.]

^{^[152]} 151. These^d really are the disbelievers, and We have prepared for the disbelievers a humiliating punishment.

^{^[153]} 152. And those^e who believe in God and [in all] His apostles ( or messengers), and do not discriminate anyone from among them; He will give to them their recompenses^f; God [certainly] is ever Most-Forgiving^g, Most Merciful^h.

^{150 a} i.e. Jews who worshipped the idols.

And Christians who also disbelieved in God: because they claimed about the Trinity, and said the Christ is the son of God ((while the Christ himself rebuked Peter and drove him away, because he said about him: “You are the Messiah, the Son of the living God.”; and he did not accept him till the disciples interceded for him; the Christ said to him: “Get behind me, Satan! You are a stumbling block to me; you do not have in mind the concerns of God, but merely human concerns.” – Gospel of Matthews chapter 16: 22)) while other Christians said: the Christ is God Himself. Therefore, this is their disbelief in God.

^{150 b} While their disbelief in His apostles or messengers: it is their denial of the apostle-hood of Mohammed, and Jews denied the apostle-hood of Jesus, Mohammed and many prophets before Jesus.

^{150 c} Jews believe in Moses and the other prophets of the Children of Israel, but they disbelieve in Mohammed, Jesus and many prophets before Jesus.

While Christians believe in Jesus and the prophets before him, but they disbelieve in Mohammed.

^{151 d} That have just been mentioned.

^{152 e} Among the people of the Bible, i.e. Jews and Christians.

^{152 f} In the Next Life.

^{152 g} Of their sins.

^{152 h} To them.

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[Ka'ab son of Ashraf, together with a group of other Jews, said: "Mohammed, if you are a prophet as do you claim, then bring down on us a book from heaven written on some stone tablets, like those which had been brought by Moses; and then we will believe you.

Therefore, this aya was revealed:]

^{^[154]} 153. The people of the Bible^a [: the Jews] demand of you [Mohammed] to bring down upon them a book from heaven [written on the stone tablets^b];

[So God replied about their words:]

but they did demand of Moses [aforetime] for [something] greater than this [demand], when they said: "Show to us God conspicuously^c "

so the thunderbolt seized them^d because of their wrong-doing.

Then they took to themselves the calf [as an idol to worship], even after the clear [miracles] came to them [with Moses^e]; yet We pardoned [them concerning] that^f, and We gave to Moses an obvious authority [to indicate the truthfulness of his apostle-hood.]^g

^{^[155]} 154. And We made Mount [Sinai] to tower above them because of [the breaking of] their covenant^h,

[Then God – be glorified – told about their ignorance and stubbornness in another incident:]

and We said to them:"Enter [by] the gate [of Jericho] 'complying and submissive'!ⁱ"

[Then God – be glorified – told about their disobedience in another affair:]

and We said to them: "Transgress not on the Sabbath!"^j

and We took from them a binding covenant.^k

^{^[156]} 155. Then [We cursed them] because of their [frequent] breaking of their covenant^l,

and their denial of the revelations of God^m,

and their slaying of the prophets wrongfullyⁿ,

and their saying: "Our hearts are surrounded with covers^o."

Not so, but God has sealed upon their [hearts] because of their blasphemy^p, so that they will not believe [in you, Mohammed] except a few [of them^q] –

^{^[157]} 156. And because of: that they [moreover] disbelieved [in Jesus], and that they uttered against Mary [his mother] a grave calumny^r.

^{^[158]} 157. And [We cursed them because of] their saying [in a way of boasting]: "We slew the Christ, Jesus son of Mary, the apostle of God^s."

But they did not slay him in fact, nor did they crucify him; they were only deluded by a similitude^t,

and those who differ therein^u are full of doubt thereof^v, with no [certain] knowledge about the [crucifixion], but they only follow conjecture ^w; they slew him not for certain^x.

^{^[159]} 158. But God raised his [soul] up to Himself ^y; and God is All-Mighty^z, All-Wise^aa.

^{^[160]} 159. And there shall be none of the people of the Bible [Jews and Christians] but, before he dies, shall believe in the [Christ] ^{b b}, and on the Day of Judgment the [Christ] will be witness against them^{c c}.

^{153 a} Lit. "Scripture."

^{153 b} As did Moses bring before.

^{153 c} i.e. so as to see Him with their eye-sight.

^{153 d} Over the mount Hor (El-Tor) and they died.

^{153 e} Their prophet.

^{153 f} In order that they might be steadfast with the "exclusive devotion to God alone" and that they might reform their acts, but they afterwards increased in their stubbornness and arrogance.

^{153 g} The meaning: Those who demand from you to bring down a written book from heaven, they in fact did not comply to Moses their prophet, even after they saw his miracles; and when he brought them the tablets, they denied him and said: "Who can believe these tablets are from God!?"

Therefore, Mohammed, don't hope for their conversion and believing, and don't believe their words.

^{154 h} When Moses went to the Mount Sinai to bring the Torah, together with a group of his people; he said to them: "Wait for me here at the base of the mountain, and I will go up and bring to you the Torah."

Afterwards, he returned back to them, holding by his hand two stone tablets on which the Torah was inscribed, then those waiting for him said: "Who will believe this Torah is from God!?"

While they had given him the covenant and pact that they would accept it from him and work according to its instructions; so when they said such words the mountain above them split, and the split-portion was about to fall on them so as to kill them altogether; but when they saw it, they feared and cried out: "We believe!" Therefore, the split-portion settled in its place and did not fall on them.

This [event] is also mentioned in the Quran 7: 171, which means:

(And [remember] We caused the Mount [Sinai] to tower above them, as if it were a canopy, and they thought it falling upon them.)

^{154 i} But they did not enter it; they disobeyed, rebelled and said to Moses: " Go you and your Lord and fight [for our behalf!] We, here, are sitting."

^{154 j} i.e. don't violate the commands which We commanded you with and the forbidden things which We forbade you from; but they transgressed, contradicted the commands of God and started to buy, sell and fish on the Sabbath.

^{154 k} To obey God, not to disobey Him; and to worship Him alone, not to worship anyone else.

But they betrayed their covenants, broke the pacts, worshipped the idols: Baalim, Astaroth and others and they disobeyed their Lord's commands; therefore, such were their acts and their shame; so, Mohammed, don't pay attention to their words of demanding the impossibilities from you, and never care about their condition.

^{155 l} i.e. because of the frequent breaking of their many covenants and the many pacts which We ratified with them.

In fact, almost every book of the Torah Bible includes the ratification of the pact and covenant with them: to ‘the exclusive devotion and worship of God alone’, and to abandon the worship of idols.

^{155 m} Brought by their prophets and by the Christ, in addition to those brought by Mohammed.

^{155 n} i.e. like Zachariah and John Baptist, without any sin requiring such killing.

^{155 o} i.e. our hearts are surrounded with covers, so that they do not understand what you, Mohammed, are saying.

^{155 p} Therefore, they do not understand any admonition.

^{155 q} Like Abdullah son of Salam and his companions.

^{156 r} When they accused her with adultery.

^{157 s} Mocking the word "the apostle of God."

^{157 t} i.e. God made someone similar to him: a man whom they crucified.

^{157 u} They were the disciples; they differed about his slaying: some of them said: he was crucified, some said he was not crucified but he escaped from them, and others said: he was crucified, buried then was resurrected from his grave three days later; that is because they saw the Christ alive three days following the incident of the crucifixion, they spoke to him as did he speak to them and he ate some of their food.

^{157 v} i.e. doubting about his crucifixion.

^{157 w} i.e. they only follow their imagination.

^{157 x} But they in fact crucified another man.

^{158 y} i.e. following the death of Jesus, God raised his ethereal soul to heaven in the neighborhood of God, some period of time after the incident; when he escaped from them, he went to a hill or a high land in Syria, and stayed there worshipping God, and his mother followed him there.

Then later on, he died at his appointed hour of death, and his body was buried on that hill, while his ghost went up to heaven.

The indication of this is His saying – be glorified – in the Quran 23: 50, which means:

(And We made the son of Mary and his mother a sign; and [after the incident of the crucifixion] We gave them shelter on a height [in Syria: a place] with small water-springs and a flowing water-stream.)

So God – be glorified – gave them shelter on that height, after they crucified the man who was similar to Jesus in shape.

^{158 z} In His kingdom: He takes revenge on those Jews who wanted to crucify Jesus.

^{158 a a} With His acts, none can overcome Him.

The story of the Christ has been mentioned in the Quran 3: 55 and the following ayat.

^{159 b b} i.e. none of the People of the Bible [: Jews and Christians] may depart from the World, unless he – before his death – believes in Jesus, and that is when his responsibility [about his work and belief] will be removed and his death will be imminent, but his belief will then be useless [: will not be accepted from him.]

God in fact mentioned both Jews and Christians, because all of them follow falsehood: Jews by denying him and Christians by the enthusiasm about him.

^{159 c c} i.e. He will give witness against the Jews who did not believe that he was the apostle of God, and against those who wanted to crucify him; and, on the other hand, he will give witness also against Christians that they had enthusiasm about him because they said: he is the son of God and that he is a third in Trinity.

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^{^[161]} 160. Because of the wrongdoing of Jews, We forbade them [certain] good and wholesome [food and drink] which were [before] permitted for them^a, and because of their hindering much many [of people] from God's way^b.

^{^[162]} 161. And [because of] their taking usury from which they were prohibited^c, and their devouring people's wealth without right^d;

We have prepared for those among them who deny [the apostles] a painful chastisement.

^{^[163]} 162. But those^e among [Jews] who are firm in knowledge^f, and the believers^g believe in [the heavenly books] revealed to you [Mohammed] and revealed before you: and [especially] those that are steadfast in the prayers, pay the Zakat-alms and believe in God and in the Last Day^h: To these shall We give a great rewardⁱ [in the Next Life.]

^{160 a} It means: Because they wronged themselves, when they worshipped the calf and when they disobeyed the command of their Lord by refusing to enter into Jericho, and their saying to Moses: "Go you and your Lord and fight!", We made many good foods unlawful for them to eat during the forty years of their bewildering so they ate the Manna only.

^{160 b} i.e. God's religion.

It means: We will not give them the good foods of Paradise also because of their hindering a large number of people from believing in the Christ and in Mohammed.

^{161 c} In the Law of the Torah.

^{161 d} i.e. the bribe which they used to take in the judgment.

^{162 e} Like Abdullah son of Salam and his companions.

^{162 f} About your prophet-hood, not wavering about you.

^{162 g} Among the Arab, i.e. the "emigrants" [from Mecca] and the "helpers" [among the Medina people].

^{162 h} i.e. they believe in Doomsday; which has been explained in the aya 38, and 39 in this soora.

^{162 i} For their righteous deeds.

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[The Jews said to Prophet Mohammed – salam to him: "God sent Moses a prophet to whom He revealed, and that's it [no more prophets after Moses.]"

Therefore, God rejected their words and announced that He had sent many apostles to whom He had revealed, as did He reveal to Moses, so don't pay attention to their words; this is included in this aya:]

^{^[164]} 163. We have revealed [the Quran] to you [Mohammed] as had We revealed to Noah and the prophets after him, as had We revealed to Abraham, Ishmael, Isaac, Jacob^a and the patriarchs [Jacob sons]^b, and Jesus, Job, Jonah, Aaron and Solomon, and as had We imparted to David the Psalms^c.

^{^[165]} 164. And [some] messengers We mentioned [their stories] to you [Mohammed] before [this soora], while We did not mention to you [the stories of other] messengers^d – But to Moses^e God spoke with an [audible] speech^f.

^{^[166]} 165. Messengers [: Apostles] that were: bearers of glad news^g, and warners^h; so that people should have no argument against God, after [sending] the apostles [to them]; God is All-Mightyⁱ, Most Wise^j.

^{163 a} Who was surnamed Israel.

^{163 b} In this aya, these prophets have been mentioned by time sequence: the first born of Abraham was Isaac, then He mentioned Jacob the grandson of Abraham, and Isaac is the father of Jacob.

Then He mentioned Jesus by preference to Job and those mentioned after him, and that was not by time sequence; because Job was before Jesus and before Moses, and Job in fact died in the time of Moses.
Similarly, in this aya, Jonah has been mentioned by preference to Aaron and Solomon, even though Jonah came after them; while God distinguished David by the Psalms in addition to the revelation.

However, Moses was not mentioned with the other prophets in the aya, because the question and answer was about Moses.

^{163 c} Which is the book of David. The Psalms as a whole includes prayers and calling on God in secret: David prayed with it when he fled to the mountains, fearing of Talut [: Saul] who intended to kill him.

Aren't all of them prophets to whom God revealed; then why do Jews deny the revealing of the revelation to you, Mohammed? But all that is because of their ignorance and stubbornness.

^{164 d} Neither in this soora nor in any other soora, because that requires many extensive books.

^{164 e} Their prophet.

^{164 f} Other than the revelation. That event took place in the Valley of Tuva in the wilderness of Sinai, from the olive tree; so Moses heard the voice come out of the tree, but God was not in the tree; He sent the voice from heaven to that tree on the ether waves, so the voice came out of the tree, as do you hear the voice of the radio set, but the news broadcaster is in Cairo or in another place far away from you; and this only is a parable.

God – be glorified – said in the Quran 42: 51, which means:

(It was not for any mortal that God should [directly] speak to him, unless [He might speak to him] by revelation, or from behind a veil.)

So the "veil" here was the tree.

^{165 g} Of Paradise to any who believes.

^{165 h} Of punishment for any who disbelieves.

^{165 i} In His kingdom; He takes revenge on those who deny His apostles.

^{165 j} Concerning His affairs and creatures.

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[Then God told His messenger that even though that these Jews don't believe you and don't admit your apostle-hood, but God does bear witness in your behalf to whom He wants to guide: that is by evidences and proofs till he submits to you and believes in you; the angels too bear witness for you by inspiration, so they inspire, to any whom God loves, that Mohammed is truthful in his mission and that he is a prophet sent by God, and they keep up speaking to him by means of inspiration until he converts and believes in you; so this is the meaning of His saying – be glorified – in this aya:]

^{^[167]} 166. But God bears witness [for you, Mohammed,] to what [religion and Quran] He has revealed to you: He has revealed it with His knowledge^a, and the angels also bear witness [for you]; though God suffices as a Witness^b.

^{^[168]} 167. Surely, those who disbelieve [in that revealed to you, Mohammed], and keep off [people] from the way of God^c, have [indeed] gone [away from the truth] into so much error.

^{^[169]} 168. Surely, those who disbelieve [in that revealed to you, Mohammed], and oppress [the believers^d] – God would not forgive them [their sins], neither will He guide them to any road [to Paradise] –

^{^[170]} 169. Save the road to Hell to abide therein forever; and to God it^e is quite easy.

^{166 a} It means: God revealed the Quran, and He knows that you will carry out the duty, and accomplish the task and will not neglect at conveying the message.

^{166 b} i.e. God's testimony for you is enough for you, Mohammed; for God is All-Able to guide people as a whole, so don't pay attention to the words of Jews and their denial of your apostle-hood.

^{167 c} i.e. from His religion.

^{168 d} By beating, imprisoning them and taking their wealth in possession.

^{169 e} i.e. their punishment and admitting them into Hell.

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^{^[171]} 170. O mankind, the messenger [Mohammed] has now come to you with the truth^{a from} your Lord; so believe [in him]; better is it for you^b. But if you disbelieve, to God belong all things in the heavens and the earth^c; and God is All-Knowing^d, Most Wise^e.

^{170 a} i.e. with the religion of the truth.

^{170 b} Than sticking to the traditions of your fathers.

^{170 c} i.e. all that is in the planets including the earth, as possession and slaves, so your belief will not benefit Him, neither will your disbelief harm Him.

^{170 d} About disbelievers.

^{170 e} Concerning His dealing with them after conveying the message.

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[Afterwards, God – be glorified – addressed Christians:]

^{^[172]} 171. People of the Book [: the Gospel], do not exaggerate in your religion^{a nor} say aught concerning God save the truth^b.

The Messiah: Jesus the son of Mary was but a messenger of God^c, and His "word"^d, that He cast to Mary and a "spirit"^e [coming] from His [neighborhood],

so believe in God^f and [all] His messengers^g.

Say not "Trinity"^h; desist [from such words], it will be better for youⁱ; for God is One God^j; Far Exalted is He above having any son. To Him belong all the [cosmic destructive factors] in the [gaseous] heavens^k, and [the sudden destructive factors] on earth^l.

God suffices for a One Who records your acts^m.

^{^[173]} 172. The Christ will never disdain to be a servant of God, neither will the angels favoredⁿ [by God.] Whosoever disdains to serve Him, and waxes proud, He will gather them altogether to Him [in the space^o.]

^{^[174]} 173. As for those who believe and do righteous [deeds], He will give them their [due] wages^p, and increase them still more out of His bounty^q.

Whereas those who are disdainful^r and arrogant, He will punish them [in Hell] with a painful chastisement, and they shall not find for them, apart from God, any guardian^s or savior^t.

^{171 a} i.e. do not exceed the truth in your religion.

^{171 b} i.e. say God is One without associate, as is it in the Torah, the Gospel and the Quran, but don't say: a third of three in a Trinity.

^{171 c} But is not his son as do you claim.

^{171 d} The Christ in heaven was surnamed "The word of God."

^{171 e} i.e. one of those angels in His neighborhood in the ethereal heavens; they are a kind of angels [called the "spirit" or the "Rouh"; i.e. he came down from the heavens to the earth and entered in the body of the fetus formed in the womb of Mary.

^{171 f} That He is One having no son.

^{171 g} And don't deny anyone of them.

^{171 h} Father, son and a holy spirit.

^{171 i} Than clinging to it.

^{171 j} And they are not three as do you claim.

^{171 k} Like meteors, meteorites, and storming winds.

^{171 l} i.e. the sudden destructive factors, like volcanoes, earthquakes, torrents and others; so that He may afflict you with some of them, if you don't devote yourselves to Him alone.

^{171 m} So that He will punish you following your death, according to your acts.

¹⁷²ⁿ All of them do not disdain from admitting their slavery to God and submitting themselves to Him.

¹⁷²^o And call them to account.

^{173 p} i.e. He will give them their recompense, in full without any decrease.

^{173 q} And according to His generosity.

^{173 r} To worship Him.

^{173 s} To take care about their affairs.

^{173 t} To help and save them from the punishment.

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^{^[175]} 174. O mankind, there has [now come to you the Quran as] a proof from your Lord^a; We have sent down to you [included in the Quran] an elucidating light^b.

^{^[176]} 175. As for those who believe in God, and hold fast with His [religion]; them He will admit into His mercy [: His Paradise] and grace, and will guide them to Him [on the Judgment Day] on a straight way [to be in Paradise in His neighborhood^c.]

^{174 a} i.e. the Quran proves to you that God is One without associate.

^{174 b} i.e. many admonitions guiding you to the way of the truth.

^{175 c} Because Paradise is in the space.

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[God – be glorified – explained in the beginning of this soora, in the aya 11, about the distribution of the inheritance between sons and fathers.

Then He explained afterwards, in the aya 12, the distribution between husbands and wives and the share of the grandfather and grandmother out of the inheritance of their grandson who dies without having offspring.

Then He explained in this aya 176 about the distribution among brothers and sisters and the father of the mother and the grandmother, out of the inheritance of their grandson who dies without having any offspring:]

^{^[177]} 176. They ask you [Mohammed] for a religious answer [about the inheritance]^a; say: "God gives you a religious answer about [the share of] the 'disabled' [: the grandfather and the grandmother.]

If a man dies childless [and parentless] but^b has a sister^c, hers is half the heritage which [her brother] leaves behind^d [and the other half will be for the grandparents^e],

[Then God – be glorified – explained about the distribution when there is no grandfather and grandmother:]

and he will inherit from her [all the heritage] if she dies childless [and leaving neither parents nor grandparents^f.]

And if the [heirs] are two sisters, then theirs are two-thirds of the heritage which their brother leaves behind [and the remaining one third will be for the living grandparent];^g

[Then God – be glorified – explained about the distribution in case the heirs are opposite of that, i.e. in case two sisters live together with one grandparent:]

and if the [heirs] are brethren, men and women^h, to the male is the equivalent of the share of two females.ⁱ

God expounds to you [believers]^j so that you may not err^k; God is All-Knowing of everything.^l

^{176 a} Jabir son of Abdullah asked God’s messenger, when he was about to die; he had sisters, a grandfather and a grandmother; so he said: "What should I assign to them out of the inheritance?" Therefore, this aya was revealed:

^{176 b} But having a grandfather: the father of his mother, and having also a grandmother, in addition to having a sister.

^{176 c} One sister.

^{176 d} This is in case he leaves no living wife, but if he dies leaving behind a living wife, then she shall have the quarter, and the rest will be distributed as have we explained.

^{176 e} To be divided equally between the grandfather and the grandmother: one quarter for the grandfather and one quarter for the grandmother.

And if she leaves behind no living grandfather nor grandmother, but she has some brothers the sons of her father, and the deceased is her brother the son of her mother and father, she will have half of his inheritance, while the other half will be distributed between her brothers: the sons of her father. It means: the father is one, while the mothers are two.

^{176 f} So in this case, the inheritance will entirely be for her brother, because there isn't any heir other than he is.

This is in case she has no husband, but if she dies leaving behind a living husband, then her husband will have the half, if she has one brother or one parent; but if they are two brothers, then her husband will have the third and to each of her two brothers one third. But if she has three brothers or two brothers and one parent, then the quarter will be for her husband and to each of her brothers one quarter, and the quarter of the husband will not be decreased whatever the number is of the brothers, sisters and parents.

Similarly, if he dies and his sister lives and he has no heir other than her, therefore, all the inheritance will be for his sister. While if the two grandparents live then the half will be for her brother, and the other half will be divided equally between her two grandparents.

^{176 g} But if the two grandparents are living, then the third will equally be divided between the two grandparents.

^{176 h} i.e. males and females: they will share in the two thirds.

^{176 i} And the other third will be for the two grandparents.

^{176 j} The statement of the inheritance.

^{176 k} About the way of the distribution.

^{176 l} So He guides you to that which you don't know.

Therefore, the grandfather: the father of the mother will have one share out of the inheritance of his grandson; likewise the son of the daughter will have one share out of the inheritance of his grandfather, in case his mother is not living; so the grandson will have the share of his mother who died before his grandfather.

And the true grandfather: the father of the father, will have two shares out of the inheritance of his grandson; likewise his grandson will have two shares out of the inheritance of his grandfather, if the deceased is the grandfather not the grandson, in case his father is not living; so the grandson will have the share of his deceased father.

By God's help, the interpretation of the soora 4 of the Quran is completed;

So (praise be to God: Lord of the worlds.)

[1] بسم الله الرحمن الرحيم

[2] 1. يَا أَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا وَنِسَاء وَاتَّقُواْ اللّهَ الَّذِي تَسَاءلُونَ بِهِ وَالأَرْحَامَ إِنَّ اللّهَ كَانَ عَلَيْكُمْ رَقِيبًا

[3] 2. وَآتُواْ الْيَتَامَى أَمْوَالَهُمْ وَلاَ تَتَبَدَّلُواْ الْخَبِيثَ بِالطَّيِّبِ وَلاَ تَأْكُلُواْ أَمْوَالَهُمْ إِلَى أَمْوَالِكُمْ إِنَّهُ كَانَ حُوبًا كَبِيرًا

[4] 3. وَإِنْ خِفْتُمْ أَلاَّ تُقْسِطُواْ فِي الْيَتَامَى فَانكِحُواْ مَا طَابَ لَكُم مِّنَ النِّسَاء مَثْنَى وَثُلاَثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلاَّ تَعْدِلُواْ فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ أَدْنَى أَلاَّ تَعُولُواْ

[5] 4. وَآتُواْ النَّسَاء صَدُقَاتِهِنَّ نِحْلَةً فَإِن طِبْنَ لَكُمْ عَن شَيْءٍ مِّنْهُ نَفْسًا فَكُلُوهُ هَنِيئًا مَّرِيئًا

[6] 5. وَلاَ تُؤْتُواْ السُّفَهَاء أَمْوَالَكُمُ الَّتِي جَعَلَ اللّهُ لَكُمْ قِيَاماً وَارْزُقُوهُمْ فِيهَا وَاكْسُوهُمْ وَقُولُواْ لَهُمْ قَوْلاً مَّعْرُوفًا

[7] 6. وَابْتَلُواْ الْيَتَامَى حَتَّىَ إِذَا بَلَغُواْ النِّكَاحَ فَإِنْ آنَسْتُم مِّنْهُمْ رُشْدًا فَادْفَعُواْ إِلَيْهِمْ أَمْوَالَهُمْ وَلاَ تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَن يَكْبَرُواْ وَمَن كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُواْ عَلَيْهِمْ وَكَفَى بِاللّهِ حَسِيبًا

[8] 7. لِّلرِّجَالِ نَصيِبٌ مِّمَّا تَرَكَ الْوَالِدَانِ وَالأَقْرَبُونَ وَلِلنِّسَاء نَصِيبٌ مِّمَّا تَرَكَ الْوَالِدَانِ وَالأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ نَصِيبًا مَّفْرُوضًا

[9] 8. وَإِذَا حَضَرَ الْقِسْمَةَ أُوْلُواْ الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينُ فَارْزُقُوهُم مِّنْهُ وَقُولُواْ لَهُمْ قَوْلاً مَّعْرُوفًا

[10] 9. وَلْيَخْشَ الَّذِينَ لَوْ تَرَكُواْ مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعَافًا خَافُواْ عَلَيْهِمْ فَلْيَتَّقُوا اللّهَ وَلْيَقُولُواْ قَوْلاً سَدِيدًا

[11] 10. إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا وَسَيَصْلَوْنَ سَعِيرًا

[12] 11. يُوصِيكُمُ اللّهُ فِي أَوْلاَدِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الأُنثَيَيْنِ فَإِن كُنَّ نِسَاء فَوْقَ اثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ وَإِن كَانَتْ وَاحِدَةً فَلَهَا النِّصْفُ وَلأَبَوَيْهِ لِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُ وَلَدٌ فَإِن لَّمْ يَكُن لَّهُ وَلَدٌ وَوَرِثَهُ أَبَوَاهُ فَلأُمِّهِ الثُّلُثُ فَإِن كَانَ لَهُ إِخْوَةٌ فَلأُمِّهِ السُّدُسُ مِن بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ آبَآؤُكُمْ وَأَبناؤُكُمْ لاَ تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعاً فَرِيضَةً مِّنَ اللّهِ إِنَّ اللّهَ كَانَ عَلِيما حَكِيمًا

[13] 12. وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَاجُكُمْ إِن لَّمْ يَكُن لَّهُنَّ وَلَدٌ فَإِن كَانَ لَهُنَّ وَلَدٌ فَلَكُمُ الرُّبُعُ مِمَّا تَرَكْنَ مِن بَعْدِ وَصِيَّةٍ يُوصِينَ بِهَا أَوْ دَيْنٍ وَلَهُنَّ الرُّبُعُ مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُن لَّكُمْ وَلَدٌ فَإِن كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَكْتُم مِّن بَعْدِ وَصِيَّةٍ تُوصُونَ بِهَا أَوْ دَيْنٍ وَإِن كَانَ رَجُلٌ يُورَثُ كَلاَلَةً أَو امْرَأَةٌ وَلَهُ أَخٌ أَوْ أُخْتٌ فَلِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ فَإِن كَانُوَاْ أَكْثَرَ مِن ذَلِكَ فَهُمْ شُرَكَاء فِي الثُّلُثِ مِن بَعْدِ وَصِيَّةٍ يُوصَى بِهَآ أَوْ دَيْنٍ غَيْرَ مُضَآرٍّ وَصِيَّةً مِّنَ اللّهِ وَاللّهُ عَلِيمٌ حَلِيمٌ

[14] 13. تِلْكَ حُدُودُ اللّهِ وَمَن يُطِعِ اللّهَ وَرَسُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا وَذَلِكَ الْفَوْزُ الْعَظِيمُ

[15] 14. وَمَن يَعْصِ اللّهَ وَرَسُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ نَارًا خَالِدًا فِيهَا وَلَهُ عَذَابٌ مُّهِينٌ

[16] 15. وَاللاَّتِي يَأْتِينَ الْفَاحِشَةَ مِن نِّسَآئِكُمْ فَاسْتَشْهِدُواْ عَلَيْهِنَّ أَرْبَعةً مِّنكُمْ فَإِن شَهِدُواْ فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ حَتَّىَ يَتَوَفَّاهُنَّ الْمَوْتُ أَوْ يَجْعَلَ اللّهُ لَهُنَّ سَبِيلاً

[17] 16. وَاللَّذَانَ يَأْتِيَانِهَا مِنكُمْ فَآذُوهُمَا فَإِن تَابَا وَأَصْلَحَا فَأَعْرِضُواْ عَنْهُمَا إِنَّ اللّهَ كَانَ تَوَّابًا رَّحِيمًا

[18] 17. إِنَّمَا التَّوْبَةُ عَلَى اللّهِ لِلَّذِينَ يَعْمَلُونَ السُّوَءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُوْلَـئِكَ يَتُوبُ اللّهُ عَلَيْهِمْ وَكَانَ اللّهُ عَلِيماً حَكِيماً

[19] 18. وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الآنَ وَلاَ الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ أُوْلَـئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا

[20] 19. يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ يَحِلُّ لَكُمْ أَن تَرِثُواْ النِّسَاء كَرْهًا وَلاَ تَعْضُلُوهُنَّ لِتَذْهَبُواْ بِبَعْضِ مَا آتَيْتُمُوهُنَّ إِلاَّ أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ فَإِن كَرِهْتُمُوهُنَّ فَعَسَى أَن تَكْرَهُواْ شَيْئًا وَيَجْعَلَ اللّهُ فِيهِ خَيْرًا كَثِيرًا

[21] 20. وَإِنْ أَرَدتُّمُ اسْتِبْدَالَ زَوْجٍ مَّكَانَ زَوْجٍ وَآتَيْتُمْ إِحْدَاهُنَّ قِنطَارًا فَلاَ تَأْخُذُواْ مِنْهُ شَيْئًا أَتَأْخُذُونَهُ بُهْتَاناً وَإِثْماً مُّبِيناً

[22] 21. وَكَيْفَ تَأْخُذُونَهُ وَقَدْ أَفْضَى بَعْضُكُمْ إِلَى بَعْضٍ وَأَخَذْنَ مِنكُم مِّيثَاقًا غَلِيظًا

[23] 22. وَلاَ تَنكِحُواْ مَا نَكَحَ آبَاؤُكُم مِّنَ النِّسَاء إِلاَّ مَا قَدْ سَلَفَ إِنَّهُ كَانَ فَاحِشَةً وَمَقْتًا وَسَاء سَبِيلاً

[24] 23. حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ وَبَنَاتُكُمْ وَأَخَوَاتُكُمْ وَعَمَّاتُكُمْ وَخَالاَتُكُمْ وَبَنَاتُ الأَخِ وَبَنَاتُ الأُخْتِ وَأُمَّهَاتُكُمُ اللاَّتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُم مِّنَ الرَّضَاعَةِ وَأُمَّهَاتُ نِسَآئِكُمْ وَرَبَائِبُكُمُ اللاَّتِي فِي حُجُورِكُم مِّن نِّسَآئِكُمُ اللاَّتِي دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُواْ دَخَلْتُم بِهِنَّ فَلاَ جُنَاحَ عَلَيْكُمْ وَحَلاَئِلُ أَبْنَائِكُمُ الَّذِينَ مِنْ أَصْلاَبِكُمْ وَأَن تَجْمَعُواْ بَيْنَ الأُخْتَيْنِ إَلاَّ مَا قَدْ سَلَفَ إِنَّ اللّهَ كَانَ غَفُورًا رَّحِيمًا

[25] 24. وَالْمُحْصَنَاتُ مِنَ النِّسَاء إِلاَّ مَا مَلَكَتْ أَيْمَانُكُمْ كِتَابَ اللّهِ عَلَيْكُمْ وَأُحِلَّ لَكُم مَّا وَرَاء ذَلِكُمْ أَن تَبْتَغُواْ بِأَمْوَالِكُم مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً وَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُم بِهِ مِن بَعْدِ الْفَرِيضَةِ إِنَّ اللّهَ كَانَ عَلِيمًا حَكِيمًا

[26] 25. وَمَن لَّمْ يَسْتَطِعْ مِنكُمْ طَوْلاً أَن يَنكِحَ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ فَمِن مِّا مَلَكَتْ أَيْمَانُكُم مِّن فَتَيَاتِكُمُ الْمُؤْمِنَاتِ وَاللّهُ أَعْلَمُ بِإِيمَانِكُمْ بَعْضُكُم مِّن بَعْضٍ فَانكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ وَآتُوهُنَّ أُجُورَهُنَّ بِالْمَعْرُوفِ مُحْصَنَاتٍ غَيْرَ مُسَافِحَاتٍ وَلاَ مُتَّخِذَاتِ أَخْدَانٍ فَإِذَا أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَاحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى الْمُحْصَنَاتِ مِنَ الْعَذَابِ ذَلِكَ لِمَنْ خَشِيَ الْعَنَتَ مِنْكُمْ وَأَن تَصْبِرُواْ خَيْرٌ لَّكُمْ وَاللّهُ غَفُورٌ رَّحِيمٌ

[27] 26. يُرِيدُ اللّهُ لِيُبَيِّنَ لَكُمْ وَيَهْدِيَكُمْ سُنَنَ الَّذِينَ مِن قَبْلِكُمْ وَيَتُوبَ عَلَيْكُمْ وَاللّهُ عَلِيمٌ حَكِيمٌ

[28] 27. وَاللّهُ يُرِيدُ أَن يَتُوبَ عَلَيْكُمْ وَيُرِيدُ الَّذِينَ يَتَّبِعُونَ الشَّهَوَاتِ أَن تَمِيلُواْ مَيْلاً عَظِيمًا

[29] 28. يُرِيدُ اللّهُ أَن يُخَفِّفَ عَنكُمْ وَخُلِقَ الإِنسَانُ ضَعِيفًا

[30] 29. يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَأْكُلُواْ أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلاَّ أَن تَكُونَ تِجَارَةً عَن تَرَاضٍ مِّنكُمْ وَلاَ تَقْتُلُواْ أَنفُسَكُمْ إِنَّ اللّهَ كَانَ بِكُمْ رَحِيمًا

[31] 30. وَمَن يَفْعَلْ ذَلِكَ عُدْوَانًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا وَكَانَ ذَلِكَ عَلَى اللّهِ يَسِيرًا

[32] 31. إِن تَجْتَنِبُواْ كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُم مُّدْخَلاً كَرِيمًا

[33] 32. وَلاَ تَتَمَنَّوْاْ مَا فَضَّلَ اللّهُ بِهِ بَعْضَكُمْ عَلَى بَعْضٍ لِّلرِّجَالِ نَصِيبٌ مِّمَّا اكْتَسَبُواْ وَلِلنِّسَاء نَصِيبٌ مِّمَّا اكْتَسَبْنَ وَاسْأَلُواْ اللّهَ مِن فَضْلِهِ إِنَّ اللّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا

[34] 33. وَلِكُلٍّ جَعَلْنَا مَوَالِيَ مِمَّا تَرَكَ الْوَالِدَانِ وَالأَقْرَبُونَ وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُمْ إِنَّ اللّهَ كَانَ عَلَى كُلِّ شَيْءٍ شَهِيدًا

[35] 34. الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاء بِمَا فَضَّلَ اللّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَا أَنفَقُواْ مِنْ أَمْوَالِهِمْ فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِّلْغَيْبِ بِمَا حَفِظَ اللّهُ وَاللاَّتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ فَإِنْ أَطَعْنَكُمْ فَلاَ تَبْغُواْ عَلَيْهِنَّ سَبِيلاً إِنَّ اللّهَ كَانَ عَلِيًّا كَبِيرًا

[36] 35. وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُواْ حَكَمًا مِّنْ أَهْلِهِ وَحَكَمًا مِّنْ أَهْلِهَا إِن يُرِيدَا إِصْلاَحًا يُوَفِّقِ اللّهُ بَيْنَهُمَا إِنَّ اللّهَ كَانَ عَلِيمًا خَبِيرًا

[37] 36. وَاعْبُدُواْ اللّهَ وَلاَ تُشْرِكُواْ بِهِ شَيْئًا وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَى وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالجَنبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ إِنَّ اللّهَ لاَ يُحِبُّ مَن كَانَ مُخْتَالاً فَخُورًا

[38] 37. الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ وَيَكْتُمُونَ مَا آتَاهُمُ اللّهُ مِن فَضْلِهِ وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُّهِينًا

[39] 38. وَالَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ رِئَـاء النَّاسِ وَلاَ يُؤْمِنُونَ بِاللّهِ وَلاَ بِالْيَوْمِ الآخِرِ وَمَن يَكُنِ الشَّيْطَانُ لَهُ قَرِينًا فَسَاء قِرِينًا

[40] 39. وَمَاذَا عَلَيْهِمْ لَوْ آمَنُواْ بِاللّهِ وَالْيَوْمِ الآخِرِ وَأَنفَقُواْ مِمَّا رَزَقَهُمُ اللّهُ وَكَانَ اللّهُ بِهِم عَلِيمًا

[41] 40. إِنَّ اللّهَ لاَ يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا

[42] 41. فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَـؤُلاء شَهِيدًا

[43] 42. يَوْمَئِذٍ يَوَدُّ الَّذِينَ كَفَرُواْ وَعَصَوُاْ الرَّسُولَ لَوْ تُسَوَّى بِهِمُ الأَرْضُ وَلاَ يَكْتُمُونَ اللّهَ حَدِيثًا

[44] 43. يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَقْرَبُواْ الصَّلاَةَ وَأَنتُمْ سُكَارَى حَتَّىَ تَعْلَمُواْ مَا تَقُولُونَ وَلاَ جُنُبًا إِلاَّ عَابِرِي سَبِيلٍ حَتَّىَ تَغْتَسِلُواْ وَإِن كُنتُم مَّرْضَى أَوْ عَلَى سَفَرٍ أَوْ جَاء أَحَدٌ مِّنكُم مِّن الْغَآئِطِ أَوْ لاَمَسْتُمُ النِّسَاء فَلَمْ تَجِدُواْ مَاء فَتَيَمَّمُواْ صَعِيدًا طَيِّبًا فَامْسَحُواْ بِوُجُوهِكُمْ وَأَيْدِيكُمْ إِنَّ اللّهَ كَانَ عَفُوًّا غَفُورًا

[45] 44. أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُواْ نَصِيبًا مِّنَ الْكِتَابِ يَشْتَرُونَ الضَّلاَلَةَ وَيُرِيدُونَ أَن تَضِلُّواْ السَّبِيلَ

[46] 45. وَاللّهُ أَعْلَمُ بِأَعْدَائِكُمْ وَكَفَى بِاللّهِ وَلِيًّا وَكَفَى بِاللّهِ نَصِيرًا

[47] 46. مِّنَ الَّذِينَ هَادُواْ يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَاسْمَعْ غَيْرَ مُسْمَعٍ وَرَاعِنَا لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِي الدِّينِ وَلَوْ أَنَّهُمْ قَالُواْ سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانظُرْنَا لَكَانَ خَيْرًا لَّهُمْ وَأَقْوَمَ وَلَكِن لَّعَنَهُمُ اللّهُ بِكُفْرِهِمْ فَلاَ يُؤْمِنُونَ إِلاَّ قَلِيلاً

[48] 47. يَا أَيُّهَا الَّذِينَ أُوتُواْ الْكِتَابَ آمِنُواْ بِمَا نَزَّلْنَا مُصَدِّقًا لِّمَا مَعَكُم مِّن قَبْلِ أَن نَّطْمِسَ وُجُوهًا فَنَرُدَّهَا عَلَى أَدْبَارِهَا أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّا أَصْحَابَ السَّبْتِ وَكَانَ أَمْرُ اللّهِ مَفْعُولاً

[49] 48. إِنَّ اللّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاء وَمَن يُشْرِكْ بِاللّهِ فَقَدِ افْتَرَى إِثْمًا عَظِيمًا

[50] 49. أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُمْ بَلِ اللّهُ يُزَكِّي مَن يَشَاء وَلاَ يُظْلَمُونَ فَتِيلاً

[51] 50. انظُرْ كَيفَ يَفْتَرُونَ عَلَى اللّهِ الكَذِبَ وَكَفَى بِهِ إِثْمًا مُّبِينًا

[52] 51. أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُواْ نَصِيبًا مِّنَ الْكِتَابِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ وَيَقُولُونَ لِلَّذِينَ كَفَرُواْ هَؤُلاء أَهْدَى مِنَ الَّذِينَ آمَنُواْ سَبِيلاً

[53] 52. أُوْلَـئِكَ الَّذِينَ لَعَنَهُمُ اللّهُ وَمَن يَلْعَنِ اللّهُ فَلَن تَجِدَ لَهُ نَصِيرًا

[54] 53. أَمْ لَهُمْ نَصِيبٌ مِّنَ الْمُلْكِ فَإِذًا لاَّ يُؤْتُونَ النَّاسَ نَقِيرًا

[55] 54. أَمْ يَحْسُدُونَ النَّاسَ عَلَى مَا آتَاهُمُ اللّهُ مِن فَضْلِهِ فَقَدْ آتَيْنَآ آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُم مُّلْكًا عَظِيمًا

[56] 55. فَمِنْهُم مَّنْ آمَنَ بِهِ وَمِنْهُم مَّن صَدَّ عَنْهُ وَكَفَى بِجَهَنَّمَ سَعِيرًا

[57] 56. إِنَّ الَّذِينَ كَفَرُواْ بِآيَاتِنَا سَوْفَ نُصْلِيهِمْ نَارًا كُلَّمَا نَضِجَتْ جُلُودُهُمْ بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُواْ الْعَذَابَ إِنَّ اللّهَ كَانَ عَزِيزًا حَكِيمًا

[58] 57. وَالَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا لَّهُمْ فِيهَا أَزْوَاجٌ مُّطَهَّرَةٌ وَنُدْخِلُهُمْ ظِـلاًّ ظَلِيلاً

[59] 58. إِنَّ اللّهَ يَأْمُرُكُمْ أَن تُؤدُّواْ الأَمَانَاتِ إِلَى أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ النَّاسِ أَن تَحْكُمُواْ بِالْعَدْلِ إِنَّ اللّهَ نِعِمَّا يَعِظُكُم بِهِ إِنَّ اللّهَ كَانَ سَمِيعًا بَصِيرًا

[60] 59. يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً

[61] 60. أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُواْ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُواْ إِلَى الطَّاغُوتِ وَقَدْ أُمِرُواْ أَن يَكْفُرُواْ بِهِ وَيُرِيدُ الشَّيْطَانُ أَن يُضِلَّهُمْ ضَلاَلاً بَعِيدًا

[62] 61. وَإِذَا قِيلَ لَهُمْ تَعَالَوْاْ إِلَى مَا أَنزَلَ اللّهُ وَإِلَى الرَّسُولِ رَأَيْتَ الْمُنَافِقِينَ يَصُدُّونَ عَنكَ صُدُودًا

[63] 62. فَكَيْفَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ ثُمَّ جَآؤُوكَ يَحْلِفُونَ بِاللّهِ إِنْ أَرَدْنَا إِلاَّ إِحْسَانًا وَتَوْفِيقًا

[64] 63. أُولَـئِكَ الَّذِينَ يَعْلَمُ اللّهُ مَا فِي قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُل لَّهُمْ فِي أَنفُسِهِمْ قَوْلاً بَلِيغًا

[65] 64. وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلاَّ لِيُطَاعَ بِإِذْنِ اللّهِ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآؤُوكَ فَاسْتَغْفَرُواْ اللّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُواْ اللّهَ تَوَّابًا رَّحِيمًا

[66] 65. فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّىَ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لاَ يَجِدُواْ فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيمًا

[67] 66. وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ اقْتُلُواْ أَنفُسَكُمْ أَوِ اخْرُجُواْ مِن دِيَارِكُم مَّا فَعَلُوهُ إِلاَّ قَلِيلٌ مِّنْهُمْ وَلَوْ أَنَّهُمْ فَعَلُواْ مَا يُوعَظُونَ بِهِ لَكَانَ خَيْرًا لَّهُمْ وَأَشَدَّ تَثْبِيتًا

[68] 67. وَإِذاً لَّآتَيْنَاهُم مِّن لَّدُنَّـا أَجْراً عَظِيمًا

[69] 68. وَلَهَدَيْنَاهُمْ صِرَاطًا مُّسْتَقِيمًا

[70] 69. وَمَن يُطِعِ اللّهَ وَالرَّسُولَ فَأُوْلَـئِكَ مَعَ الَّذِينَ أَنْعَمَ اللّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاء وَالصَّالِحِينَ وَحَسُنَ أُولَـئِكَ رَفِيقًا

[71] 70. ذَلِكَ الْفَضْلُ مِنَ اللّهِ وَكَفَى بِاللّهِ عَلِيمًا

[72] 71. يَا أَيُّهَا الَّذِينَ آمَنُواْ خُذُواْ حِذْرَكُمْ فَانفِرُواْ ثُبَاتٍ أَوِ انفِرُواْ جَمِيعًا

[73] 72. وَإِنَّ مِنكُمْ لَمَن لَّيُبَطِّئَنَّ فَإِنْ أَصَابَتْكُم مُّصِيبَةٌ قَالَ قَدْ أَنْعَمَ اللّهُ عَلَيَّ إِذْ لَمْ أَكُن مَّعَهُمْ شَهِيدًا

[74] 73. وَلَئِنْ أَصَابَكُمْ فَضْلٌ مِّنَ الله لَيَقُولَنَّ كَأَن لَّمْ تَكُن بَيْنَكُمْ وَبَيْنَهُ مَوَدَّةٌ يَا لَيتَنِي كُنتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًا

[75] 74. فَلْيُقَاتِلْ فِي سَبِيلِ اللّهِ الَّذِينَ يَشْرُونَ الْحَيَاةَ الدُّنْيَا بِالآخِرَةِ وَمَن يُقَاتِلْ فِي سَبِيلِ اللّهِ فَيُقْتَلْ أَو يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا

[76] 75. وَمَا لَكُمْ لاَ تُقَاتِلُونَ فِي سَبِيلِ اللّهِ وَالْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاء وَالْوِلْدَانِ الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَـذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا وَاجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَاجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا

[77] 76. الَّذِينَ آمَنُواْ يُقَاتِلُونَ فِي سَبِيلِ اللّهِ وَالَّذِينَ كَفَرُواْ يُقَاتِلُونَ فِي سَبِيلِ الطَّاغُوتِ فَقَاتِلُواْ أَوْلِيَاء الشَّيْطَانِ إِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا

[78] 77. أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّواْ أَيْدِيَكُمْ وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللّهِ أَوْ أَشَدَّ خَشْيَةً وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ قُلْ مَتَاعُ الدَّنْيَا قَلِيلٌ وَالآخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاً

[79] 78. أَيْنَمَا تَكُونُواْ يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِي بُرُوجٍ مُّشَيَّدَةٍ وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِ اللّهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِكَ قُلْ كُلًّ مِّنْ عِندِ اللّهِ فَمَا لِهَـؤُلاء الْقَوْمِ لاَ يَكَادُونَ يَفْقَهُونَ حَدِيثًا

[80] 79. مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللّهِ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ وَأَرْسَلْنَاكَ لِلنَّاسِ رَسُولاً وَكَفَى بِاللّهِ شَهِيدًا

[81] 80. مَّنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللّهَ وَمَن تَوَلَّى فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا

[82] 81. وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُواْ مِنْ عِندِكَ بَيَّتَ طَآئِفَةٌ مِّنْهُمْ غَيْرَ الَّذِي تَقُولُ وَاللّهُ يَكْتُبُ مَا يُبَيِّتُونَ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى اللّهِ وَكَفَى بِاللّهِ وَكِيلاً

[83] 82. أَفَلاَ يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللّهِ لَوَجَدُواْ فِيهِ اخْتِلاَفًا كَثِيرًا

[84] 83. وَإِذَا جَاءهُمْ أَمْرٌ مِّنَ الأَمْنِ أَوِ الْخَوْفِ أَذَاعُواْ بِهِ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُوْلِي الأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ وَلَوْلاَ فَضْلُ اللّهِ عَلَيْكُمْ وَرَحْمَتُهُ لاَتَّبَعْتُمُ الشَّيْطَانَ إِلاَّ قَلِيلاً

[85] 84. فَقَاتِلْ فِي سَبِيلِ اللّهِ لاَ تُكَلَّفُ إِلاَّ نَفْسَكَ وَحَرِّضِ الْمُؤْمِنِينَ عَسَى اللّهُ أَن يَكُفَّ بَأْسَ الَّذِينَ كَفَرُواْ وَاللّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنكِيلاً

[86] 85. مَّن يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُن لَّهُ نَصِيبٌ مِّنْهَا وَمَن يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُن لَّهُ كِفْلٌ مِّنْهَا وَكَانَ اللّهُ عَلَى كُلِّ شَيْءٍ مُّقِيتًا

[87] 86. وَإِذَا حُيِّيْتُم بِتَحِيَّةٍ فَحَيُّواْ بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا إِنَّ اللّهَ كَانَ عَلَى كُلِّ شَيْءٍ حَسِيبًا

[88] 87. اللّهُ لا إِلَـهَ إِلاَّ هُوَ لَيَجْمَعَنَّكُمْ إِلَى يَوْمِ الْقِيَامَةِ لاَ رَيْبَ فِيهِ وَمَنْ أَصْدَقُ مِنَ اللّهِ حَدِيثًا

[89] 88. فَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ وَاللّهُ أَرْكَسَهُم بِمَا كَسَبُواْ أَتُرِيدُونَ أَن تَهْدُواْ مَنْ أَضَلَّ اللّهُ وَمَن يُضْلِلِ اللّهُ فَلَن تَجِدَ لَهُ سَبِيلاً

[90] 89. وَدُّواْ لَوْ تَكْفُرُونَ كَمَا كَفَرُواْ فَتَكُونُونَ سَوَاء فَلاَ تَتَّخِذُواْ مِنْهُمْ أَوْلِيَاء حَتَّىَ يُهَاجِرُواْ فِي سَبِيلِ اللّهِ فَإِن تَوَلَّوْاْ فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ وَجَدتَّمُوهُمْ وَلاَ تَتَّخِذُواْ مِنْهُمْ وَلِيًّا وَلاَ نَصِيرًا

[91] 90. إِلاَّ الَّذِينَ يَصِلُونَ إِلَىَ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَاقٌ أَوْ جَآؤُوكُمْ حَصِرَتْ صُدُورُهُمْ أَن يُقَاتِلُونَكُمْ أَوْ يُقَاتِلُواْ قَوْمَهُمْ وَلَوْ شَاء اللّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَاتَلُوكُمْ فَإِنِ اعْتَزَلُوكُمْ فَلَمْ يُقَاتِلُوكُمْ وَأَلْقَوْاْ إِلَيْكُمُ السَّلَمَ فَمَا جَعَلَ اللّهُ لَكُمْ عَلَيْهِمْ سَبِيلاً

[92] 91. سَتَجِدُونَ آخَرِينَ يُرِيدُونَ أَن يَأْمَنُوكُمْ وَيَأْمَنُواْ قَوْمَهُمْ كُلَّ مَا رُدُّوَاْ إِلَى الْفِتْنِةِ أُرْكِسُواْ فِيِهَا فَإِن لَّمْ يَعْتَزِلُوكُمْ وَيُلْقُواْ إِلَيْكُمُ السَّلَمَ وَيَكُفُّوَاْ أَيْدِيَهُمْ فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ ثِقِفْتُمُوهُمْ وَأُوْلَـئِكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَانًا مُّبِينًا

[93] 92. وَمَا كَانَ لِمُؤْمِنٍ أَن يَقْتُلَ مُؤْمِنًا إِلاَّ خَطَئًا وَمَن قَتَلَ مُؤْمِنًا خَطَئًا فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ وَدِيَةٌ مُّسَلَّمَةٌ إِلَى أَهْلِهِ إِلاَّ أَن يَصَّدَّقُواْ فَإِن كَانَ مِن قَوْمٍ عَدُوٍّ لَّكُمْ وَهُوَ مْؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ وَإِن كَانَ مِن قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِّيثَاقٌ فَدِيَةٌ مُّسَلَّمَةٌ إِلَى أَهْلِهِ وَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةً فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةً مِّنَ اللّهِ وَكَانَ اللّهُ عَلِيمًا حَكِيمًا

[94] 93. وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَآؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا

[95] 94. يَا أَيُّهَا الَّذِينَ آمَنُواْ إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللّهِ فَتَبَيَّنُواْ وَلاَ تَقُولُواْ لِمَنْ أَلْقَى إِلَيْكُمُ السَّلاَمَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِندَ اللّهِ مَغَانِمُ كَثِيرَةٌ كَذَلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ اللّهُ عَلَيْكُمْ فَتَبَيَّنُواْ إِنَّ اللّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

[96] 95. لاَّ يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُوْلِي الضَّرَرِ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللّهِ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فَضَّلَ اللّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً وَكُـلاًّ وَعَدَ اللّهُ الْحُسْنَى وَفَضَّلَ اللّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا

[97] 96. دَرَجَاتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللّهُ غَفُورًا رَّحِيمًا

[98] 97. إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلآئِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُواْ فِيمَ كُنتُمْ قَالُواْ كُنَّا مُسْتَضْعَفِينَ فِي الأَرْضِ قَالْوَاْ أَلَمْ تَكُنْ أَرْضُ اللّهِ وَاسِعَةً فَتُهَاجِرُواْ فِيهَا فَأُوْلَـئِكَ مَأْوَاهُمْ جَهَنَّمُ وَسَاءتْ مَصِيرًا

[99] 98. إِلاَّ الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاء وَالْوِلْدَانِ لاَ يَسْتَطِيعُونَ حِيلَةً وَلاَ يَهْتَدُونَ سَبِيلاً

[100] 99. فَأُوْلَـئِكَ عَسَى اللّهُ أَن يَعْفُوَ عَنْهُمْ وَكَانَ اللّهُ عَفُوًّا غَفُورًا

[101] 100. وَمَن يُهَاجِرْ فِي سَبِيلِ اللّهِ يَجِدْ فِي الأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً وَمَن يَخْرُجْ مِن بَيْتِهِ مُهَاجِرًا إِلَى اللّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلى اللّهِ وَكَانَ اللّهُ غَفُورًا رَّحِيمًا

[102] 101. وَإِذَا ضَرَبْتُمْ فِي الأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُواْ مِنَ الصَّلاَةِ إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ الَّذِينَ كَفَرُواْ إِنَّ الْكَافِرِينَ كَانُواْ لَكُمْ عَدُوًّا مُّبِينًا

[103] 102. وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلاَةَ فَلْتَقُمْ طَآئِفَةٌ مِّنْهُم مَّعَكَ وَلْيَأْخُذُواْ أَسْلِحَتَهُمْ فَإِذَا سَجَدُواْ فَلْيَكُونُواْ مِن وَرَآئِكُمْ وَلْتَأْتِ طَآئِفَةٌ أُخْرَى لَمْ يُصَلُّواْ فَلْيُصَلُّواْ مَعَكَ وَلْيَأْخُذُواْ حِذْرَهُمْ وَأَسْلِحَتَهُمْ وَدَّ الَّذِينَ كَفَرُواْ لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُم مَّيْلَةً وَاحِدَةً وَلاَ جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَى أَن تَضَعُواْ أَسْلِحَتَكُمْ وَخُذُواْ حِذْرَكُمْ إِنَّ اللّهَ أَعَدَّ لِلْكَافِرِينَ عَذَابًا مُّهِينًا

[104] 103. فَإِذَا قَضَيْتُمُ الصَّلاَةَ فَاذْكُرُواْ اللّهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِكُمْ فَإِذَا اطْمَأْنَنتُمْ فَأَقِيمُواْ الصَّلاَةَ إِنَّ الصَّلاَةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا

[105] 104. وَلاَ تَهِنُواْ فِي ابْتِغَاء الْقَوْمِ إِن تَكُونُواْ تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمونَ وَتَرْجُونَ مِنَ اللّهِ مَا لاَ يَرْجُونَ وَكَانَ اللّهُ عَلِيمًا حَكِيمًا

[106] 105. إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللّهُ وَلاَ تَكُن لِّلْخَآئِنِينَ خَصِيمًا

[107] 106. وَاسْتَغْفِرِ اللّهِ إِنَّ اللّهَ كَانَ غَفُورًا رَّحِيمًا

[108] 107. وَلاَ تُجَادِلْ عَنِ الَّذِينَ يَخْتَانُونَ أَنفُسَهُمْ إِنَّ اللّهَ لاَ يُحِبُّ مَن كَانَ خَوَّانًا أَثِيمًا

[109] 108. يَسْتَخْفُونَ مِنَ النَّاسِ وَلاَ يَسْتَخْفُونَ مِنَ اللّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لاَ يَرْضَى مِنَ الْقَوْلِ وَكَانَ اللّهُ بِمَا يَعْمَلُونَ مُحِيطًا

[110] 109. هَاأَنتُمْ هَـؤُلاء جَادَلْتُمْ عَنْهُمْ فِي الْحَيَاةِ الدُّنْيَا فَمَن يُجَادِلُ اللّهَ عَنْهُمْ يَوْمَ الْقِيَامَةِ أَم مَّن يَكُونُ عَلَيْهِمْ وَكِيلاً

[111] 110. وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللّهَ يَجِدِ اللّهَ غَفُورًا رَّحِيمًا

[112] 111. وَمَن يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُ عَلَى نَفْسِهِ وَكَانَ اللّهُ عَلِيمًا حَكِيمًا

[113] 112. وَمَن يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِ بَرِيئًا فَقَدِ احْتَمَلَ بُهْتَانًا وَإِثْمًا مُّبِينًا

[114] 113. وَلَوْلاَ فَضْلُ اللّهِ عَلَيْكَ وَرَحْمَتُهُ لَهَمَّت طَّآئِفَةٌ مُّنْهُمْ أَن يُضِلُّوكَ وَمَا يُضِلُّونَ إِلاُّ أَنفُسَهُمْ وَمَا يَضُرُّونَكَ مِن شَيْءٍ وَأَنزَلَ اللّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ وَكَانَ فَضْلُ اللّهِ عَلَيْكَ عَظِيمًا

[115] 114. لاَّ خَيْرَ فِي كَثِيرٍ مِّن نَّجْوَاهُمْ إِلاَّ مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلاَحٍ بَيْنَ النَّاسِ وَمَن يَفْعَلْ ذَلِكَ ابْتَغَاء مَرْضَاتِ اللّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا

[116] 115. وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءتْ مَصِيرًا

[117] 116. إِنَّ اللّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاء وَمَن يُشْرِكْ بِاللّهِ فَقَدْ ضَلَّ ضَلاَلاً بَعِيدًا

[118] 117. إِن يَدْعُونَ مِن دُونِهِ إِلاَّ إِنَاثًا وَإِن يَدْعُونَ إِلاَّ شَيْطَانًا مَّرِيدًا

[119] 118. لَّعَنَهُ اللّهُ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا

[120] 119. وَلأُضِلَّنَّهُمْ وَلأُمَنِّيَنَّهُمْ وَلآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الأَنْعَامِ وَلآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللّهِ وَمَن يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِّن دُونِ اللّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا

[121] 120. يَعِدُهُمْ وَيُمَنِّيهِمْ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلاَّ غُرُورًا

[122] 121. أُوْلَـئِكَ مَأْوَاهُمْ جَهَنَّمُ وَلاَ يَجِدُونَ عَنْهَا مَحِيصًا

[123] 122. وَالَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا وَعْدَ اللّهِ حَقًّا وَمَنْ أَصْدَقُ مِنَ اللّهِ قِيلاً

[124] 123. لَّيْسَ بِأَمَانِيِّكُمْ وَلا أَمَانِيِّ أَهْلِ الْكِتَابِ مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ وَلاَ يَجِدْ لَهُ مِن دُونِ اللّهِ وَلِيًّا وَلاَ نَصِيرًا

[125] 124. وَمَن يَعْمَلْ مِنَ الصَّالِحَاتَ مِن ذَكَرٍ أَوْ أُنثَى وَهُوَ مُؤْمِنٌ فَأُوْلَـئِكَ يَدْخُلُونَ الْجَنَّةَ وَلاَ يُظْلَمُونَ نَقِيرًا

[126] 125. وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُ لله وَهُوَ مُحْسِنٌ واتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَاتَّخَذَ اللّهُ إِبْرَاهِيمَ خَلِيلاً

[127] 126. وَللّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَكَانَ اللّهُ بِكُلِّ شَيْءٍ مُّحِيطًا

[128] 127. وَيَسْتَفْتُونَكَ فِي النِّسَاء قُلِ اللّهُ يُفْتِيكُمْ فِيهِنَّ وَمَا يُتْلَى عَلَيْكُمْ فِي الْكِتَابِ فِي يَتَامَى النِّسَاء الَّلاتِي لاَ تُؤْتُونَهُنَّ مَا كُتِبَ لَهُنَّ وَتَرْغَبُونَ أَن تَنكِحُوهُنَّ وَالْمُسْتَضْعَفِينَ مِنَ الْوِلْدَانِ وَأَن تَقُومُواْ لِلْيَتَامَى بِالْقِسْطِ وَمَا تَفْعَلُواْ مِنْ خَيْرٍ فَإِنَّ اللّهَ كَانَ بِهِ عَلِيمًا

[129] 128. وَإِنِ امْرَأَةٌ خَافَتْ مِن بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلاَ جُنَاْحَ عَلَيْهِمَا أَن يُصْلِحَا بَيْنَهُمَا صُلْحًا وَالصُّلْحُ خَيْرٌ وَأُحْضِرَتِ الأَنفُسُ الشُّحَّ وَإِن تُحْسِنُواْ وَتَتَّقُواْ فَإِنَّ اللّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

[130] 129. وَلَن تَسْتَطِيعُواْ أَن تَعْدِلُواْ بَيْنَ النِّسَاء وَلَوْ حَرَصْتُمْ فَلاَ تَمِيلُواْ كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ وَإِن تُصْلِحُواْ وَتَتَّقُواْ فَإِنَّ اللّهَ كَانَ غَفُورًا رَّحِيمًا

[131] 130. وَإِن يَتَفَرَّقَا يُغْنِ اللّهُ كُلاًّ مِّن سَعَتِهِ وَكَانَ اللّهُ وَاسِعًا حَكِيمًا

[132] 131. وَللّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُواْ الْكِتَابَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ اتَّقُواْ اللّهَ وَإِن تَكْفُرُواْ فَإِنَّ لِلّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَكَانَ اللّهُ غَنِيًّا حَمِيدًا

[133] 132. وَلِلّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَكَفَى بِاللّهِ وَكِيلاً

[134] 133. إِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ وَكَانَ اللّهُ عَلَى ذَلِكَ قَدِيرًا

[135] 134. مَّن كَانَ يُرِيدُ ثَوَابَ الدُّنْيَا فَعِندَ اللّهِ ثَوَابُ الدُّنْيَا وَالآخِرَةِ وَكَانَ اللّهُ سَمِيعًا بَصِيرًا

[136] 135. يَا أَيُّهَا الَّذِينَ آمَنُواْ كُونُواْ قَوَّامِينَ بِالْقِسْطِ شُهَدَاء لِلّهِ وَلَوْ عَلَى أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالأَقْرَبِينَ إِن يَكُنْ غَنِيًّا أَوْ فَقَيرًا فَاللّهُ أَوْلَى بِهِمَا فَلاَ تَتَّبِعُواْ الْهَوَى أَن تَعْدِلُواْ وَإِن تَلْوُواْ أَوْ تُعْرِضُواْ فَإِنَّ اللّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

[137] 136. يَا أَيُّهَا الَّذِينَ آمَنُواْ آمِنُواْ بِاللّهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَى رَسُولِهِ وَالْكِتَابِ الَّذِيَ أَنزَلَ مِن قَبْلُ وَمَن يَكْفُرْ بِاللّهِ وَمَلاَئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الآخِرِ فَقَدْ ضَلَّ ضَلاَلاً بَعِيدًا

[138] 137. إِنَّ الَّذِينَ آمَنُواْ ثُمَّ كَفَرُواْ ثُمَّ آمَنُواْ ثُمَّ كَفَرُواْ ثُمَّ ازْدَادُواْ كُفْرًا لَّمْ يَكُنِ اللّهُ لِيَغْفِرَ لَهُمْ وَلاَ لِيَهْدِيَهُمْ سَبِيلاً

[139] 138. بَشِّرِ الْمُنَافِقِينَ بِأَنَّ لَهُمْ عَذَابًا أَلِيمًا

[140] 139. الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ أَوْلِيَاء مِن دُونِ الْمُؤْمِنِينَ أَيَبْتَغُونَ عِندَهُمُ الْعِزَّةَ فَإِنَّ العِزَّةَ لِلّهِ جَمِيعًا

[141] 140. وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللّهِ يُكَفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلاَ تَقْعُدُواْ مَعَهُمْ حَتَّى يَخُوضُواْ فِي حَدِيثٍ غَيْرِهِ إِنَّكُمْ إِذًا مِّثْلُهُمْ إِنَّ اللّهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي جَهَنَّمَ جَمِيعًا

[142] 141. الَّذِينَ يَتَرَبَّصُونَ بِكُمْ فَإِن كَانَ لَكُمْ فَتْحٌ مِّنَ اللّهِ قَالُواْ أَلَمْ نَكُن مَّعَكُمْ وَإِن كَانَ لِلْكَافِرِينَ نَصِيبٌ قَالُواْ أَلَمْ نَسْتَحْوِذْ عَلَيْكُمْ وَنَمْنَعْكُم مِّنَ الْمُؤْمِنِينَ فَاللّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ وَلَن يَجْعَلَ اللّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلاً

[143] 142. إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُواْ إِلَى الصَّلاَةِ قَامُواْ كُسَالَى يُرَآؤُونَ النَّاسَ وَلاَ يَذْكُرُونَ اللّهَ إِلاَّ قَلِيلاً

[144] 143. مُّذَبْذَبِينَ بَيْنَ ذَلِكَ لاَ إِلَى هَـؤُلاء وَلاَ إِلَى هَـؤُلاء وَمَن يُضْلِلِ اللّهُ فَلَن تَجِدَ لَهُ سَبِيلاً

[145] 144. يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَتَّخِذُواْ الْكَافِرِينَ أَوْلِيَاء مِن دُونِ الْمُؤْمِنِينَ أَتُرِيدُونَ أَن تَجْعَلُواْ لِلّهِ عَلَيْكُمْ سُلْطَانًا مُّبِينًا

[146] 145. إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الأَسْفَلِ مِنَ النَّارِ وَلَن تَجِدَ لَهُمْ نَصِيرًا

[147] 146. إِلاَّ الَّذِينَ تَابُواْ وَأَصْلَحُواْ وَاعْتَصَمُواْ بِاللّهِ وَأَخْلَصُواْ دِينَهُمْ لِلّهِ فَأُوْلَـئِكَ مَعَ الْمُؤْمِنِينَ وَسَوْفَ يُؤْتِ اللّهُ الْمُؤْمِنِينَ أَجْرًا عَظِيمًا

[148] 147. مَّا يَفْعَلُ اللّهُ بِعَذَابِكُمْ إِن شَكَرْتُمْ وَآمَنتُمْ وَكَانَ اللّهُ شَاكِرًا عَلِيمًا

[149] 148. لاَّ يُحِبُّ اللّهُ الْجَهْرَ بِالسُّوَءِ مِنَ الْقَوْلِ إِلاَّ مَن ظُلِمَ وَكَانَ اللّهُ سَمِيعًا عَلِيمًا

[150] 149. إِن تُبْدُواْ خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُواْ عَن سُوَءٍ فَإِنَّ اللّهَ كَانَ عَفُوًّا قَدِيرًا

[151] 150. إِنَّ الَّذِينَ يَكْفُرُونَ بِاللّهِ وَرُسُلِهِ وَيُرِيدُونَ أَن يُفَرِّقُواْ بَيْنَ اللّهِ وَرُسُلِهِ وَيقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ وَيُرِيدُونَ أَن يَتَّخِذُواْ بَيْنَ ذَلِكَ سَبِيلاً

[152] 151. أُوْلَـئِكَ هُمُ الْكَافِرُونَ حَقًّا وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُّهِينًا

[153] 152. وَالَّذِينَ آمَنُواْ بِاللّهِ وَرُسُلِهِ وَلَمْ يُفَرِّقُواْ بَيْنَ أَحَدٍ مِّنْهُمْ أُوْلَـئِكَ سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْ وَكَانَ اللّهُ غَفُورًا رَّحِيمًا

[154] 153. يَسْأَلُكَ أَهْلُ الْكِتَابِ أَن تُنَزِّلَ عَلَيْهِمْ كِتَابًا مِّنَ السَّمَاء فَقَدْ سَأَلُواْ مُوسَى أَكْبَرَ مِن ذَلِكَ فَقَالُواْ أَرِنَا اللّهِ جَهْرَةً فَأَخَذَتْهُمُ الصَّاعِقَةُ بِظُلْمِهِمْ ثُمَّ اتَّخَذُواْ الْعِجْلَ مِن بَعْدِ مَا جَاءتْهُمُ الْبَيِّنَاتُ فَعَفَوْنَا عَن ذَلِكَ وَآتَيْنَا مُوسَى سُلْطَانًا مُّبِينًا

[155] 154. وَرَفَعْنَا فَوْقَهُمُ الطُّورَ بِمِيثَاقِهِمْ وَقُلْنَا لَهُمُ ادْخُلُواْ الْبَابَ سُجَّدًا وَقُلْنَا لَهُمْ لاَ تَعْدُواْ فِي السَّبْتِ وَأَخَذْنَا مِنْهُم مِّيثَاقًا غَلِيظًا

[156] 155. فَبِمَا نَقْضِهِم مِّيثَاقَهُمْ وَكُفْرِهِم بَآيَاتِ اللّهِ وَقَتْلِهِمُ الأَنْبِيَاء بِغَيْرِ حَقًّ وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌ بَلْ طَبَعَ اللّهُ عَلَيْهَا بِكُفْرِهِمْ فَلاَ يُؤْمِنُونَ إِلاَّ قَلِيلاً

[157] 156. وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَى مَرْيَمَ بُهْتَانًا عَظِيمًا

[158] 157. وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَـكِن شُبِّهَ لَهُمْ وَإِنَّ الَّذِينَ اخْتَلَفُواْ فِيهِ لَفِي شَكٍّ مِّنْهُ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلاَّ اتِّبَاعَ الظَّنِّ وَمَا قَتَلُوهُ يَقِينًا

[159] 158. بَل رَّفَعَهُ اللّهُ إِلَيْهِ وَكَانَ اللّهُ عَزِيزًا حَكِيمًا

[160] 159. وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا

[161] 160. فَبِظُلْمٍ مِّنَ الَّذِينَ هَادُواْ حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ اللّهِ كَثِيرًا

[162] 161. وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُواْ عَنْهُ وَأَكْلِهِمْ أَمْوَالَ النَّاسِ بِالْبَاطِلِ وَأَعْتَدْنَا لِلْكَافِرِينَ مِنْهُمْ عَذَابًا أَلِيمًا

[163] 162. لَّـكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَالْمُقِيمِينَ الصَّلاَةَ وَالْمُؤْتُونَ الزَّكَاةَ وَالْمُؤْمِنُونَ بِاللّهِ وَالْيَوْمِ الآخِرِ أُوْلَـئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا

[164] 163. إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَى نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ وَأَوْحَيْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإْسْحَقَ وَيَعْقُوبَ وَالأَسْبَاطِ وَعِيسَى وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ وَآتَيْنَا دَاوُودَ زَبُورًا

[165] 164. وَرُسُلاً قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِن قَبْلُ وَرُسُلاً لَّمْ نَقْصُصْهُمْ عَلَيْكَ وَكَلَّمَ اللّهُ مُوسَى تَكْلِيمًا

[166] 165. رُّسُلاً مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلاَّ يَكُونَ لِلنَّاسِ عَلَى اللّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَكَانَ اللّهُ عَزِيزًا حَكِيمًا

[167] 166. لَّـكِنِ اللّهُ يَشْهَدُ بِمَا أَنزَلَ إِلَيْكَ أَنزَلَهُ بِعِلْمِهِ وَالْمَلآئِكَةُ يَشْهَدُونَ وَكَفَى بِاللّهِ شَهِيدًا

[168] 167. إِنَّ الَّذِينَ كَفَرُواْ وَصَدُّواْ عَن سَبِيلِ اللّهِ قَدْ ضَلُّواْ ضَلاَلاً بَعِيدًا

[169] 168. إِنَّ الَّذِينَ كَفَرُواْ وَظَلَمُواْ لَمْ يَكُنِ اللّهُ لِيَغْفِرَ لَهُمْ وَلاَ لِيَهْدِيَهُمْ طَرِيقاً

[170] 169. إِلاَّ طَرِيقَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا وَكَانَ ذَلِكَ عَلَى اللّهِ يَسِيرًا

[171] 170. يَا أَيُّهَا النَّاسُ قَدْ جَاءكُمُ الرَّسُولُ بِالْحَقِّ مِن رَّبِّكُمْ فَآمِنُواْ خَيْرًا لَّكُمْ وَإِن تَكْفُرُواْ فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالأَرْضِ وَكَانَ اللّهُ عَلِيمًا حَكِيمًا

[172] 171. يَا أَهْلَ الْكِتَابِ لاَ تَغْلُواْ فِي دِينِكُمْ وَلاَ تَقُولُواْ عَلَى اللّهِ إِلاَّ الْحَقِّ إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِّنْهُ فَآمِنُواْ بِاللّهِ وَرُسُلِهِ وَلاَ تَقُولُواْ ثَلاَثَةٌ انتَهُواْ خَيْرًا لَّكُمْ إِنَّمَا اللّهُ إِلَـهٌ وَاحِدٌ سُبْحَانَهُ أَن يَكُونَ لَهُ وَلَدٌ لَّهُ مَا فِي السَّمَاوَات وَمَا فِي الأَرْضِ وَكَفَى بِاللّهِ وَكِيلاً

[173] 172. لَّن يَسْتَنكِفَ الْمَسِيحُ أَن يَكُونَ عَبْداً لِّلّهِ وَلاَ الْمَلآئِكَةُ الْمُقَرَّبُونَ وَمَن يَسْتَنكِفْ عَنْ عِبَادَتِهِ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيهِ جَمِيعًا

[174] 173. فَأَمَّا الَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَيَزيدُهُم مِّن فَضْلِهِ وَأَمَّا الَّذِينَ اسْتَنكَفُواْ وَاسْتَكْبَرُواْ فَيُعَذِّبُهُمْ عَذَابًا أَلُيمًا وَلاَ يَجِدُونَ لَهُم مِّن دُونِ اللّهِ وَلِيًّا وَلاَ نَصِيرًا

[175] 174. يَا أَيُّهَا النَّاسُ قَدْ جَاءكُم بُرْهَانٌ مِّن رَّبِّكُمْ وَأَنزَلْنَا إِلَيْكُمْ نُورًا مُّبِينًا

[176] 175. فَأَمَّا الَّذِينَ آمَنُواْ بِاللّهِ وَاعْتَصَمُواْ بِهِ فَسَيُدْخِلُهُمْ فِي رَحْمَةٍ مِّنْهُ وَفَضْلٍ وَيَهْدِيهِمْ إِلَيْهِ صِرَاطًا مُّسْتَقِيمًا

[177] 176. يَسْتَفْتُونَكَ قُلِ اللّهُ يُفْتِيكُمْ فِي الْكَلاَلَةِ إِنِ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ وَلَهُ أُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَ وَهُوَ يَرِثُهَآ إِن لَّمْ يَكُن لَّهَا وَلَدٌ فَإِن كَانَتَا اثْنَتَيْنِ فَلَهُمَا الثُّلُثَانِ مِمَّا تَرَكَ وَإِن كَانُواْ إِخْوَةً رِّجَالاً وَنِسَاء فَلِلذَّكَرِ مِثْلُ حَظِّ الأُنثَيَيْنِ يُبَيِّنُ اللّهُ لَكُمْ أَن تَضِلُّواْ وَاللّهُ بِكُلِّ شَيْءٍ عَلِيمٌ