c




The a
 is called 

, µthe
Opening', on account of the sacred script
Ú
 

 
 opening with it, and on account of how the
prayers open with it, for it is the opening of
Ú


 the a
a that follow it. It is also called 
  , on account of the prominence of the
word 
  meaning µthe praise' (that is,


 all praise) within it. It is also called the Sab'
al-mathäni, al-Waqӏyah, and al-Käfӏya, and

 
 several other names. The a
 was
revealed at Makkah, and some say at
 Madӏnah, and perhaps the blessed a

was revealed once at Makkah and again at
 
   Madӏna.
  
 


 


 

 

!
 
Ú" 
 

Ú
# 


 
The meaning of

!
!$
`By the name of Allah' is `I seek help by, or
through, Allah'. It is `by the name of Allah'
 G a
a
!

 and not `by Allah', out of respect for Allah's
!

 %




 greatness, as if the seeking of assistance is
 !& 'Ú


( but from the name. Ê is the proper noun
a
a| G)
 ||
' for Him, glorified be He.

{
a*+ %


 


 V

 
  The



%
    

' Compassionate' and `the Merciful' are two
a
a,-**. %


 

 of His names that show His exalted being
!!!

%
p
 to be the fountainhead of mercy: there is no
 

' reason to be terrified of Him, as of the
c tyrant or the bloodthirsty. The repetition is
for emphasis.

c cc
The praise be Allah's, Master of the worlds,

c
c c

c  
Ú
 ! 
"VIt is Him who is
worthy of all praise, for every beauty is
{

 



 from Him, and all goodness is from His

c |
  c 

cc 
c
c c
 c
direction. convey that the Muslims are perpetually
engaged in these two paths: worship of
V VHe is the Master of the worlds, Allah and seeking His help.
He caused them and elevates them. µMaster'
is given for 6, which denotes a process Guide us the straight road,
of elevation that is intentional and
continual.
c

`The worlds' is given for
 VMan is at all times in need of
  meaning the worlds of
Him to guide him, even if he is guided.
existence: the worlds of jinn and mankind,
of man, animal, plant and matter, of spirit
Ú
$
`Road' is given for a
$%,
and body, and so forth.
which, being given without conditionals,
indicates universality, so that the Muslim
The Compassionate, the Merciful,
seeks from Him, glorified be He, that He
guides him the straight road in everything:
c belief, action, speech, thought and so on.

A repetition for emphasis, so as to inform The road of those upon whom Thou have
that the Master is not tyrannical, as is the blessed, not of those on whom is anger, and
case in the majority of human masters. nor of the astray.

Possessor-King of the Requital-day.

c
c Ú

 

Ú

% 
!  VThis clarifies `the straight road'.
The µRequital-Day' is the Day of The straight road is that lofty path trod by
Resurrection. Allah is the absolute owner those upon whom Allah has showered His
of that day; none partners Him in it:   blessings: the Messengers, the Imams and
  a
  the virtuous.

a  !"
V

 


$ VHe who
Thee we worship, and Thee we beseech: is blessed by Allah does not occasion His
anger.
c V


 Those who have
deviated from the road. And it is possible
Ú
 
VThat is, our worship,
for the astray to be amongst those on whom
our humility is for Thee, O Allah, and only
is Allah's anger, when it is their fault, and
for Thee.
they may not occasion Allah's anger, when
it is not their fault. The Muslim prays to
V
Ú
 !  
#µWe beseech' is
Allah not to be amongst either party.
given for a#, the plural form of the
verb a#meaning to seek help. He it is
Ú


   
who has all things in His hand, and so we
seek help from Him. The `we' tense is to

c Ô
  c 
cc 
c
c c
 c
 


 bountiful name to be imprinted on the
minds, since repetition has a profound
Byc
c cc
c
c effect.
  c
cc(1).
Alif; lam; mim;

c cc
c  cc
c
!c(2) c

c  c
cc(3)
These types of letters: alif, lam, and mim.
"#$%cc
c&' #! yc(4)
That is the book±no doubt about it±a
guidance for the guardful:
Thee we worship, and Thee we beseech: (5)

(!cc
c  %
c !c(6) cc
The road of those whom Thou have Ú

! V µThat¶ is given for
blessed, ö &, which is used to denote distance;
here, the Quran's lofty station and exalted
Not of those on whom is anger, position.

And nor of the astray. (7) V
!! VThat is, there is

no doubt about in it; there is no place for
doubt about the book, even though the
disbelievers express doubt, just as daylight
)
c #B ' 
c is clear and beyond doubt, even though
Sophist philosophers say they are in doubt
(2) about it.

$
 
$#This is an
ǮThe Cowǯ adjective following upon an adjective. It
means that the Qur¶an is a guide for those
{


 
 who are guardful, and fear downfall and
&' destruction. Such persons will be guided by
the Qur¶an, though the Qur¶an of itself is
The a
 is called al-Baqarah, µthe Cow¶, suitable to guide everyone.
because it contains a celebrated story
involving a cow. Who believe in the unseen and establish the
prayer and, from that We have provisioned


 


  them, they dispense;

 

The a
 begins with the name of Allah cc

the Most High, to reinforce the sense of
seeking help from Him; and also for the >
!  % 



 The guardful
Muslim to learn to begin all his actions are described as believing in the unseen.
with this blessed name; and for this µBelieve' is given for '(  , related to

c a
  c 

cc 
c
c c
 c
 , meaning belief. The unseen  Those are on a guidance from their Master,
)" is what is hidden from the physical and those, they are the thrivers.
senses, above and beyond the natural
world. The soul is unseen, the proceedings
of the grave are unseen, Allah the glorified
cc
is unseen, and so on.
Ú
  
$
 

 V: They have foresight and

 !

 #VThey always
discernment a
", and this greater
perform the prayer just the way they are
perception has come to them from Allah,
commanded to perform it. The signification
glorified be He.
is greater than merely praying.


 
 

%  They
V

> 
% %

are successful µthrivers¶  '  ": in the



 VThe term µWe have
world they have insight and perception, and
provisioned' is given for
*+, from
in the hereafter they are delivered and

*+ which embraces food, clothing,
successful.
accommodation, knowledge, health and so
on. The giving of each of these is according
The Qur¶an then turns from this mention of
to what is appropriate for itself.
the believers, to mention of the
disbelievers, and then later to the
And who believe in that sent down unto
hypocrites, since any summons or appeal is
thee and that sent down before thee, and of
bound to divide the people into three
the hereafter they are certain.
groups concerning itself: the believers, who
accept it; the rejecting disbelievers, and
cc those who vacillate between the two sides.



!  % 




 Indeed those who disbelieve: alike it is to

 The pronoun of µto thee' is singular: them whether thou warn them or thou warn
they believe in what was sent down to the them not, they will not believe.
Messenger, Ê,a,' 
' a'athat is, the Qur¶an
and his revelation.
cc

 
 
!  % #VµDisbelief¶
V



!  
V It is a
is given for &'
, which means
condition of belief to believe in all the
concealment, as if the disbeliever conceals
Prophets, as in the portent # a )' a
reality and refuses to show it. µThose who
 a-aa)
a ./"
disbelieve' here means those amongst the
disbelievers who were diehard stubborn, as
V


  
 
they are the typical model of those who
 
µThey are certain¶ is given for
disbelieve. Apart from them, many of the
 +  , meaning to believe and to put into
people who believed in the Messenger,
action all that such believing entails. Some
Ê,a,' ' a
of this corresponds to µbelief in the unseen',
'a, were disbelievers who then
but is mentioned separately due to its
believed. :
importance.

c 
  c 

cc 
c
c c
 c
V 




 sensory things, so the obstinate opponent







 has something over his eyes that acts like a
!  % 

!  % V.It is clear cover. It is a case of describing one who is
that it makes no difference to a stubborn without a quality in a thing as being
opponent whether he is warned or not, without that thing itself, rather like
except that he must be warned so that the describing a person who is unable to learn
'00 or argument and ground for as being µa brick wall'.
punishment against him is complete, and he
has no comeback. This portent was a 

$

 

comfort to the Messenger, Ê In the world and in the hereafter, for whoso
,a,' ' a'a strays from the commands of Allah, the
so as to relieve him of any distress his Most High, has a straightened life in the
opponents' obstinacy was causing him. world, and will be raised blind on the day
of resurrection.
Allah has sealed over their hearts, and upon
their hearing and their vision is a cover, and And of the people is whoso says, µWe
for them is a mighty chastisement. believe in Allah and in the Last Day,' while
they are not believers;
cc
*cc


  % 

 Allah
the Most High has sealed disbelief into This means the hypocrites, the third type,
their hearts, and rendered them such that it who declare their belief in their words only,
is difficult for them to believe, on account but in reality are not believers. They do not
of their being habituated to disbelief and to perform the actions of believers, even
refusing to listen to the truth. Allah sealed though their hearts may also be convinced
them because they did not accept the of the realities of faith.
guidance. They do not profit from
guidance, and advice does not benefit them. They doublecross Allah and those who
It is as Allah says, #Êaa  believe, yet they doublecross none but


 a that is to say, on themselves, while they notice not.
account of their disbelief.

We have interpreted µsealed' as µmade it

+cc
difficult to believe' as it is obvious that any
person, no matter how obstinate their Ú
! (


 

!  %  They wish to deceive Allah the
opposition, never becomes such that they
Most High and they wish to cheat Him,
cannot accept and be guided.
showing what they do not mean, and
meaning what they do not show. They





$

%

show themselves to the believers other than
% VLike the deaf they do not
as they are.
benefit from their hearing, as their hearing
is defective. Their spiritual condition of
 
! (

!
being veiled is likened to their physical

 %  In reality their efforts do not
senses being veiled, or covered. Just as one
deceive or doublecross Allah and the
whose eyes are covered does not see

c è
  c 

cc 
c
c c
 c
believers, for they are aware of their
characters, and they are not taken in. On the


cc
contrary, they doublecross only
Hypocrisy entails corruption, since the
themselves, in that though they are ruled as
hypocrite works against the mission, and
being believers on the surface, yet they do
conspires against it; and this is corruption
not share with them in their secrets, and
as the mission seeks rectification and
they do not share their condition in the
progress.
hereafter. Thus they are deceived in
considering themselves deceivers, double
Be aware: indeed it is them, they are the
crossed by their thinking they could
corrupt; while they notice not.
doublecross Allah and the believers.


 

 
 They do not realise
that they are deceiving themselves and not
Allah and the believers, for if they knew
they were deceiving themselves they would
not do what they think deceives others, but
which really and indeed deceives
themselves.
2 with
In their hearts is an illness, so Allah
increases them in illness, and theirs is a
painful chastisement in that they were
 

 
That is, they are
lying.

,cc

cc
By their hypocritical stance against Islam,
they work a corruption that is more
extensive than the corruption of the
disbelievers. Thus the Most High tells us in
another : µ1

the sense of exclusivity, as if they are the
only enemy.

blind to all of this; they reckon that their
works are good and beneficial, as if they
know better than the Most High.

And when it is said to them, µBelieve like

The heart of the hypocrite is contorted, he
the people believe,¶ they say, µAre we to
does not wish to be firm and steady. The
believe like the fools believe?' Be aware:
revelation of the ҥyҥt and the
indeed them ± they are the fools; but they
commissioning of the Messenger leads to
know not.
an increase in their contortion, as they try to
avoid the light of detection. They are liars
in the sense that their inner realities
cc
contradict their outward expressions, and
this is a type of lie. So, even though their The hypocrites were told by a group of
words conform to reality, yet in the sense believers who did not fear them. They told
that their words express and give them to believe with an honest belief free
information about their faith, them not of all hypocrisy.
being believers, their speech is a lie.
V
   !  %  

When it is said to them, µMake not !  % )" By µfools¶ they meant the
corruption in the earth,' they say, µIndeed genuine believers.
we are the rectifiers.'
V  #
 
 
 

 VThey themselves were the fools,

c G
  c 

cc 
c
c c
 c
for what is more foolish than turning from V





the path of truth with the evil qualities of 
$ 

 
$!
 He
hypocrisy and vice. furthers them in their transgression by not
restraining them, just as it is said that a king
V!


They did not know furthers the highway robbers when he fails
that they were fools, rather they thought to eradicate them. µTransgression¶ is given
that their path of hypocrisy was the best of for ') meaning to transgress the
paths. boundaries, to stray and to wander. The
hypocrite is like one who is in total
And when they meet those who believe confusion. Allah furthers them in the sense
they say, µWe believe!', and when they that the world is the realm of choice and
closet themselves with their devils they say, examination; there is no question of it
µIndeed we are with ye, indeed we are but meaning compulsion.
mockers.'
They are those who purchase the straying
for guidance; so their transaction is not

cc profitable, and they are guided not.
When the hypocrites came to the believers
they would say they were believers, but
cc
when they were alone with their fellow
hypocrites they would say they were with Ú
 
 

 

$
them ± seeking to please both sides. They $
  The hypocrites are as if
also said that their claiming to be believers they have given up guidance, and taken in
was so as to mock the believers and belittle place of it the condition of being astray. Or,
them. And this is the proof of their as if they have given themselves up to
hypocrisy, for if such was not the case, and straying when it was theirs to give
they announced disbelief out of caution themselves up to guidance.
+" then they would have been
content with their announcement and would V



! Vc
not have added to that by ridiculing the This spiritual transaction of theirs brings
believers. them no profit, but rather they lose the
capital stock itself, which is their own
Allah mocks them and furthers them in selves.
their transgression, wandering blindly.
V

 $ 
 They are not
guided in making this transaction.

cc
What they are like is the appearance of one

 
V That is, He does to
who kindles a fire, in that as soon as it
them what a mocker would do: He subjects
lights up all around him, Allah takes away
them in the world to the rules of faith,
their light and leaves them in darkness,
while in the hereafter He requites them with
seeing not.
the requital of the disbelievers. In some
traditions it is stated that He mocks them in
the hereafter with the Fire.
cc

c §
  c 

cc 
c
c c
 c
>

  
 
  them putting their fingers in their ears


 
  V µKindle¶ is given against the thunderbolts, wary of death; and
for a+, which might mean seeking Allah is encompassing of the disbelievers.
the fuel for a fire, such as firewood and
suchlike. The meaning is the starting of a
fire for light and warmth.

+cc
A 
(
 #V
V


$


Another metaphor about the hypocrites, the


 
$


difference being that the former metaphor
 % 


 
$
 As
dealt with the condition of the hypocrite as
soon as the fire lights up the area around
an individual, while this one looks at the
him and he begins to benefit from its
truth that envelopes the hypocrite, but from
illumination, Allah sends a wind that puts it
which he takes no profit. The truth that
out. Then they no longer see what is around
floods upon the hypocrite is like rain
them. This fits the hypocrite who by his
pouring from the skies.
apparent faith removes from himself the
road of life, yet he brightens his path, for
V
 
 V The darknesses
faith is a light, and the means of man's
3' " are those of the clouds and the
guidance to the truth, and to justice and
rain, which circulates between the darkness
goodness. So when Allah takes possession
and the earth, and the darkness of clouds
of their souls He leaves them and the rest of
upon clouds.
the disbelievers in fire and chastisement,
whereas Allah takes the souls of the


 
$


$ V These to the
believers to a more extensive light and a
extent that they are frightening.
greater mercy.


$

$ 

 
Deaf, dumb, blind; so they return not.
$



 !VIn suffering
from the storm, and in fear of the

*cc thunderbolts; for when thunderbolts
descend their noise pierces the ears.
Their ears do not benefit them with truth,
and so they and the deaf are equal. They do  
V for such sever noises
not speak truth. and so they and the dumb can occasion a disturbance of the heart, so
are equal. And they are blind, for they do that a person will die. But these hypocrites
not see the truth, and so they and the blind who are disbelievers at heart should not
are equal. suppose that they will be able to escape the
severity of Allah the Most High, for
V
 

They do not return
from their straying and their deviation. µSo' V


$

is given for , which here implies that !  %  In knowledge and power.
since they are deaf, dumb and blind no
goodness can be expected of them, for, as it The lightning well-nigh snatches their
is said, µthe deaf hears no request.' sight; as soon as it lights up for them they
walk in it, and when it darkens upon them
Or like a rain-cloud from the sky: in it are they stand; and If Allah willed, He would
darknessess and thunder and lightning; take their hearing and their sight, indeed

c ÿ
  c 

cc 
c
c c
 c
Allah over all things is powerful. life, and it has thunder and thunderbolts
that are the warnings of the Messenger, and
his disgracing the hypocrites.
,cc
Such hypocrites will sometimes be carried
Ú
$


$ (
$




along by the speed of the Muslims¶
$
VThose caught in this storm have
advance, for the eye weeps at the sight of
their sight snatched away, indicating
what is not easy for itself. As far as all is
blindness.
bright for them, in that the Muslims are
victorious in war and gathering plenty of
V
$



spoils, they follow and obey the Messenger.
 
VAs soon as there is a flash of
But when things darken for them, in that
lightning they walk in it, meaning that they
the disbelievers defeat them, they stop and
benefit from its light and walk.
stand still where they are, neither learning
nor advancing. And they fear the disgrace
V






 and humiliation of an  being sent down

 VWhen there is no lightning they
about their circumstances, and so they place
stand still. V

 * 
their fingers in their ears to avoid hearing it.
 


$V That is, by the
Or they pay it no attention, so that their
severity of the thunderbolts that would
reaction to it may not be seen on their
deafen them.
faces. But Allah is able to make them die,
just as He is able to humiliate them, and
V
 
$
V Through
take away their hearing and vision. So they
the brightness of the lightning flashes, for
are not in ease from their hypocrisy, as they
powerful light leads to loss of sight.
imagine, but rather they are in the severest
affliction and misfortune.
V
 
% 

$ 
He is not prevented by a man blocking his
O ye the people! Worship your Master who
ears with his fingers or covering his eyes so
created ye and those before ye, that ye
as to retain his hearing and vision.
might be guardful:
The explanation of this metaphor apparent
from the circumstances of its descent is that 
cc
the rain-cloud is the truth sent down upon
the Messenger Ê,a,' Allah created us for guardfulness 
  a'a; the lightning is the +" and worship, as He says, µÊ4
advance of the Muslims, and what ,
0 a
illuminates the path for them ± the thunder 
a - 5
6/7 /8"
and lightning bolts ± represent the warnings
given by the Messengers and the He who put for ye the earth as a couch, and
frightening that is a part of the call. The one the sky as an edifice, and sent down from
caught in such a storm in the desert is the the sky water, and then brought out with it
hypocrite. The truth is like rain in which is from the produce a provision for ye; so put
life, yet there is also the darkness for the not rivals for Allah; as ye know.
disbelievers of being defeated, and of loss
of life, wealth and issue. It has flashes of
light that illuminate the path of the blessed

c ë
  c 

cc 
c
c c
 c

  It means those to testify
cc with them that Muhammad, Ê
,a,' ' a'a,
* 
 
 

V
is not a Messenger.-
The earth has been made for us like a bed, a
carpet or a couch, comfortable for the body




 is given for   
and decorative.
#, meaning whatever exists other than
Allah, just as it is said that all apart from
V

 
  VThe sky is
Allah is created.
like an edifice in that it is a level that hurls
projectiles to the earth. The meaning is not
 ! 
 It means if ye are
that it is a building made of course
truthful in stating your doubt that
materials.
Muhammad is not a Messenger, and that
the Quran is not sent down from alongside




  cHere,
Allah the Most High; for were Muhammad,
whatis meant by µsky' a  "is the
Ê,a,' ' a
sphere above, or from that direction.
'a not a Messenger but an ordinary
person, then it would be possible to bring
V


!$



the like of such words.
 %
 V In the
produce that comes out with the rain is
So if ye cannot do it²and ye cannot do
provision for us, in that the creation and all
it²then be wary of the Fire whose fuel is
blessings are from Allah, glorified be He.
the people and the stones, prepared for the
disbelievers.
V
%
VBy µrivals'
" is meant partners, like idols and so
forth. cc
V 
 And we know that they are { 

+
 


false, and that Allah has no partner or + This portent informs that they will
associate. never be able to produce a a
 like unto
the Quran, for the Quran is a miracle, the
And if ye are in doubt about what We have like of which will never be reproduced.
sent down upon Our servant, then bring a
a
like it, and summon your witnesses 

! 
, 
  
other than Allah, if ye be truthful. 
  


 Be guardful
and wary of the consequences of your
calling the Messenger of Allah and His
cc Book false, for they are fuel for the Fire
that feeds on men and stone. Perhaps by
That is, if ye think that what Muhammad
stones is meant the idols, as the Most High
the son of µAbdullah has brought is not
says,.R
a 

from Allah, glorified be He, then bring a
Ê
'
Ê #1
single a
 like this revelation, even a
<
a(67=!!" The particular mention
short a
 like the sөrah #9''#'
of stones is to effect terror, for stones do
Ê or :
;
.
not burn away, showing that the Fire is
continual. The Fire is µprepared for the

c |
    c 
cc 
c
c c
 c
disbelievers'; it is the consequence of unripe, some of them lovely and some of
belying the truth. them horrible.

And give glad tidings to those who believe 


 

  
and do the virtuous deeds: indeed theirs are  
  They will have spouses in the
gardens, rivers flowing beneath them; gardens, purified of physical defects, such
whenever they are provisioned with fruits as dirt and blood, and of character defects,
from them, they say, µThis is what we were like bad manners, bad language, jealousy
provisioned with beforehand;' and they are and so forth.
given it in semblance; and therein for them
are spouses cleansed, and they are in them 

 

  
 There in
eternal. those gardens they remain forever; they
will not die and they will not be removed.
cc Now, as Allah has categorised the people
into three groups, the believer, the

$% $
$
 
!  % 
hypocrite and the disbeliever, and has given


% # The address is
a metaphor for the hypocrite, and then
now to the Messenger, Ê,a,
commanded the whole of the people to
' ' a'a -He was to
worship, and summoned them to the
give glad tidings to those who believed in
community of believers, and reminded
their hearts and on their tongues, and did
them of the benefits, and presented
the virtuous deeds with their bodies.
arguments against those who denied the
Prophethood, He now responds to the

 
 $
% 
$
question asked by the disbelievers and
!


  In consideration that the
those with them in their nit-picking,
gardens are complexes with trees and
namely: why does Allah use metaphors
palms, the ground is µbeneath them'.
such as here about the hypocrite, and in
Therefore the rivers flow beneath the
other sөrahs about the spider, and suchlike?
gardens along the ground.
Metaphors are effective in a person's heart,
and bring the topic closer to the mind


% 
 %




 Ú


:
   %

! 

 "
Whenever the believers are provisioned
Indeed Allah is not ashamed to strike some
some fruit from amongst its produce, they
metaphor of a gnat or whatever is above it.
know it on account of what they have seen
So as for those who believe, they know that
in the world. Thus they are not like the
indeed it is the truth from their Master. And
people of the Fire, who will not know their
as for those who disbelieve, they say,
food called *
, and will not know their
µWhat is it Allah wishes with this
drink called
  .
metaphor? He leads astray by it many, and
He guides by it many.' Yet He leads none


 $%

 !
 
astray by it but the corrupt:
Each portion they are provisioned with will
resemble all other portions, in excellence
and delight. It is not like the fruits of the cc
world, some of them ripe, some of them

c ||
    c 
cc 
c
c c
 c

 


   losers.
  
 Shame derives from ugly
things and suchlike, so there is no shame in
Allah's coining metaphors with small,
cc
lowly things, no matter what the metaphor.
>
!  
%


 *
µSome' is given for , meaning whatever.
 µCovenant' is given for #= µpact¶
is given for + meaning that which
$

 % !% 
necessitates observance. Allah's pact or
Perhaps the thing mentioned is a gnat
+ is the oath He took from them in the
on account of that creature's being the
earlier books; or it is the innate disposition
smallest creature to be wellknown and
 %
) that He placed within them
observed by all.
recognising the Truth.
{
 
!  % 







 


 




! -
 That which Allah has
  Believers know that these
commanded to be joined, but which they
metaphors are the truth from their Master,
cut, are the bonds of family compassion, or
glorified be He, and that they are used to
the bonds of obedience to the Messenger
explain and clarify.
and of brotherhood within the community.


 
!  % 


 


 

 >





Their corruption in the earth is their
 
) The disbelievers object,
disbelief, their hypocrisy and their
asking what Allah means by each
committing what is prohibited.
metaphor, inappropriate to the glory of
Allah. It is likely that the phrase,
Ú
 
 
  They are
losers of their own lifetimes, for they
*  !

* 
spend their life in the world straightened,
$ !
" is in answer to their
and their hereafter in chastisement and fire.
objection; though the context suggests
against it, for the purpose of such
Allah, glorified be He, now returns to the
metaphors is not the division of the people,
condition of the disbeliever, and addresses
but explanation and understanding. In any
him, showing the fallacy of his disbelief,
case, only the corrupt a +" are
with His word:
misled by it, meaning those who depart
from obedience to the Master, and from the
How do ye disbelieve in Allah, when ye
verdict of their own intellects.
were dead and He gave ye life, then He
makes ye dead, then He gives ye life, then
He then explains µthe corrupt' by their
unto Him ye return?
clearest token, in His word:

Who break the covenant of Allah after His *cc

binding, and cut what Allah has
commanded should be joined, and make * !  % 



 
corruption in the earth. Those, they are the     When there was no spirit in

c |Ô
    c 
cc 
c
c c
 c
you. hide anything from Him.


* $%    The origin of man
is earth, then he was plant, then animal and
suchlike.


*    

* $%   
>  ?* #
  Man eats, and produces sperm,
which becomes a human, who dies and
returns to earth, and then returns on the day
of resurrection as a human.



*  
) Upon gaining
this second life he returns to Him for the
great judgement. The return is µunto Him'
in the sense that it is unto His reckoning;
otherwise, the human being is under Allah's
authority, power and knowledge the whole
time.
He it is who created for ye that in the earth,
entirely, then He directed Himself to the
sky and built them in seven skies, and He is
of all things knowing.
It should not remain unsaid that the
creation of the earth was first, followed by
the creation of the skies, and then the laying
of the earth, as He says, #Ê

68!7 @" 
As the Most High has given the story of the
creation of the heavens and the earth, so
now the thread turns to those who inherited
the earth, in His word:
And, when thy Master said to the angels:
µIndeed I am putting in the earth a
successor!'
They said, µAre Thou to put therein one
who will corrupt and shed blood, while we
glorify Thy praise and holify for thee?'
He said: µIndeed, I know what ye know
not!'

+cc
Who created it other than Him? That the


 

$ #
creation is for the human and for his benefit
does not mean that all things are
' a'a
permissible for him. Each thing has a
reckoning according to what it is, like the
forbidden fish and the carnivorous animals

which are for the benefit of our eyes and
ears, not for us to eat.
,cc


The address is to the Messenger, Ê
,a,'
meaning: mention the time when your
Master said to the angels. They were
created in the µHighest Liquid¶ 
" and who are not seen but by him
whom Allah wills.

Ú

*   * that is, He 
 
$

 

turned His attention for creating and  /"µA successor' is given for
arranging. µSky' is given for a   which &', meaning one who succeeds to
seems originally to have meant a sphere of the position of another, in that the human
orbit. So there are seven levels of planetary species has succeeded to the rank of
and stellar orbits. commanding and prohibiting and of
guiding.

* 

$.

$
Nothing is hidden from Him; the Ú
  Ú

 


disbeliever is known to Allah and cannot 


!The

c |a
    c 
cc

c
c c

dialogue took place so as to inform the
angels of underlying currents and to explain
realities. Their question was exactly that,
nothing but a question, by which they
sought that matters be clarified for them.
Perhaps the knowledge on which they
based their question was from what they
knew of the sluggishness and heaviness of
the earth, and that being the cause of
corruption and turbulence; or it was from
what they had seen of the behaviour of the
jinn species beforehand. Their view was
that they were sufficient ± they were simply
saying what an obedient servant would say
to his master: µIndeed I serve you, so why
do you bring someone else who will not
serve you as well?'

  $Ú
 µGlorify' is and Ҥdam's successorship or khilҥfah.
given for a; it means to declare
something pure. So what is meant by
glorifying His praise is declaring Him pure
in a way that necessitates praise of Him,
glorified be He. In contrast to this is the
declaring of something pure without
occasioning praise, like the declaring of a
gemstone pure of faults and blemish, which
does not lead to it being praised, since its
purity is not on account of its own choice.
In contrast, Allah's purity of action is by
His will.


Ú
)" By saying that their the builder:
µholifications' were for Him, they testified
to their own sincerity and their being free
of ostentation or showingoff 
"
*  Allah the Most High said in
response to the angels who asked the cause
for His empowering man to succeed Him.
 
 

 

/"In
0

 
the empowering of man and his succeeding

 Allah taught Ҥdam the names of
to the earth is a matter more important than
the corruption men cause, just as man's

c |
    c
c
succeeding to it is more important than the
angels succeeding to it, for amongst the
people are the elect and the righteous who
will not be gripped by the baser realm.
That, in addition to which man from the
point of view of the complexity of his
creation is a new type of being.
When Allah the Most High wished to
inform the angels of some of man's
particularities, and that he is of a higher
material than the angels, He taught Ҥdam
things that Ҥdam could understand and
digest, but which were beyond the angels.
Then He, the Most High, addressed the
angels and asked them if they could bear
the same, and their inability became clear.
And when they saw Ҥdam's capacity and
ability they acknowledged the difference
Their position was like the person who has
a servant who is unable to build a beautiful
house, and so hires a builder. The servant
says to the master, µWhy do you need
someone else when you have me?' The
master says to him, µI know what you do
not know.' He then hires the builder, and
explains what he wants of the house. The
builder is able to build the house, and the
servant sees that he was unable to meet his
master's wishes. Thus he acknowledges his
incapacity, and that the master knew more
than he knew when he overlooked him for
And He taught Ҥdam the names, all of
them; thereupon He presented µthem¶ to the
angels and said: µInform Me of the names
of µthese¶, if ye be truthful.'

cc

* $

things, necessitating His teaching him
about the named things themselves. For

cc

c
c c
 c
when you teach a person the names of Zaid and what ye conceal.'
and Bakr, for example, it is necessary that
those two persons themselves be known to
him. Thus He says,
cc
*  A0




 
*  
  
1


 /" Ҥdam was to inform the angels

$ 
 Here the pronoun form
of the names of those intelligent beings
used for µthem' is '
, normally used for
who had been presented to the angels. Here
intelligent beings, in contrast to µall of
again the pronoun used is '

them¶ where the pronoun is 
Ú






 

1
 

  
 1

1
 *  2
 






  

 !  
/1: That is, if your

 
)


 
 
words accord to the actuality, and ye are


 
 " When he had done
sufficient for successorship. Perhaps the
so, the angels realised that Ҥdam's
teaching of Ҥdam was by inspiration
capacities were above their own. Allah then
 
" and the creation of knowledge
reminded them that He knows what is
within him for which he was capable,
concealed from their perceptions, and that
unlike the angels who were not capable of
He knows what they are ready to show, as
this knowledge and inspiration. Then there
well as what some of them ± the devil ±
would be no room to ask why Allah did not
were hiding: jealousy of Ҥdam, with him
teach the angels.
be peace.
They said; µGlory be Thine; we have no
It is a necessity of His universal kindness
knowledge but what Thou have taught us;
and allencompassing mercy, that Allah the
indeed Thou are the Knowing, the Wise.'
Most High create varieties of beings with
different capacities, and there is no reason
cc to stand against such creation. Thus the
angels were created lower than man, and of
They exclaimed Allah's purity from all both categories some were created higher
kinds of ugliness and futility, and they than others. Accordingly, there is no place
acknowledged that they had not the for the question µwhy did Allah not place
knowledge which Ҥdam had and for which this human capacity in the angels, but
he was suitable, and they acknowledged instead created Ҥdam, upon whom be
their own unsuitability for that knowledge. peace.'
The Wise &
" is one who does
things with wisdom, meaning the placing of And when We said to the angels, µProstrate
things in their proper places. to Ҥdam!'

He said, µO Ҥdam, inform them of µtheir¶
names!' Then, when he had informed them
of µtheir¶ names, He said, µDid I not say to
ye that I know the unseen of the skies and
the earth? And I know what ye manifest
They prostrated but for Iblӏs; he refused and
was haughty and was among the
disbelievers.

c |è
    c 
cc 
c
c c
 c
him. The benefit of their not eating from
cc that plant was that they would stay in that
garden, as He the Most High says,.4



> 

$ 
 a'a')

 
3 0/" Either their
)','a
prostration was with Ҥdam in front of

a
 
a'

them, but for the sake of Allah, glorified be
a'A6B7=.!"
He, or it was for the sake of Ҥdam. There is
no rational proof that prostration is not
! 
$

$
permitted for other than Allah, though the
µWrongful¶ is given for 3  When a
legislation (shar') confirms this with respect
person denies himself goodness he does
to the Muslims.
himself wrong, for injustice or wrongdoing
3' " means to place a thing other than
Ú
 !! 
  
in its place, just as justice " is to


$


$

place a thing in its place.
!  %  Iblӏs is the devil. He refused
from pride and arrogance, but previously
So the devil made them stumble from it,
was not a disbeliever.
and made them depart from what they were
in; and We said: µGo down, some of ye
And We said, µO Ҥdam, dwell thou and thy
enemies to others; and for ye in the earth is
spouse in the garden, and eat of it agreeably
a settlement and enjoyment for a while.'
as you will. And approach not this plant,
for you will be among the wrongful.
cc
cc {
 % 
! 

 
 



>  A0 



  
 The devil conveyed Ҥdam and
 


 Ҥdam's spouse
Hawҥ from the garden through their slip,
was Hawҥ (Eve),  aa'
. This
for he led them to eat of the plant. They
was said to them after Hawҥ's creation,
were in delights, from which he led them to
which, like that of Ҥdam, was a direct
depart.
creation without father or mother. The
garden was exactly that, belonging to Allah

> # 
 The address is
and inhabited by Ҥdam and Hawҥ.
to Ҥdam, Hawҥ and the a. The
descent was either real, if the descent was

 $ !
from a higher to a lower place, or it was a
They were to eat plentifully, without
matter of rank and station.
trouble, from anywhere within the garden.
  
 
  The





 They
devil was an enemy to the two of them, and
were prohibited from a single plant, or tree,
they were his enemy.
as a test and examination. That plant,
according to reports, was the wheat plant.

 

 
  

The prohibition was one of guidance like


-

 " until the end
the physician who prohibits his patient
of the world; or until the death of each of
from certain things, in that they will harm

c |G
    c 
cc 
c
c c
 c
them. of Ҥdam.

Because Ҥdam committed the first mistake $
  Such that will guide ye to the
by eating from the plant, and Allah had sent truth. There is no harm in an address being
him down, he was embraced by mercy: made to what does not yet exist, since the
intention is for that address to reach them
Then Ҥdam received from His Master some once they exist; and this is to overlook the
words; so He relented to Him, indeed He is shadow world # ö

" Similarly,
the OftRelenting, the Merciful. there is no reason why the conditional put
as µif' should not be used with the emphatic
expressed as µsurely'. The meaning is: if
cc there should come to you a coming that is
certain, as opposed to a coming that is
Ú

0  % * 
supposed.
   That is, Ҥdam took some
words by which he repented and returned



$
  

from his lapse. This took place by Allah's
 

In the world or in the
teaching him to run them across his tongue,
hereafter,
which he did.



" True or
*  
 * Allah turned to
complete fear is from an undesirable thing
Ҥdam in forgiveness.
that will not be recompensed. And the same
is true of sorrow. The disasters and
* 
A(4 

$
 It
afflictions of the believers are
means He often turns to accept repentance,-
recompensed; so they have no true or
and He is merciful to His servants.
complete fear of them. The difference
between fear and sorrow is that fear is felt
We said, µGo down from it, all of ye; so if
with regard to something that is yet to take
there surely comes to ye from Me some
place, while sorrow is usually felt with
guidance, then whoso follows My guidance
regard to something that has already
± no fear is upon them and nor do they
happened.
sorrow.
µWhile those who disbelieve and belie Our
*cc portents ± those are the companions of the
Fire; they are in it eternal.¶
>  
 The
command to go down is repeated in
preparation for another topic²the topic of
+cc
guidance²after the earlier mention of
>
 
 
!  % 
!  A
settlement and enjoyment; just as it might

 Those who do not believe after
be said, µI told him, "Go, you will profit!"
the completion for them of the proof.
and I told him "Go, you will be safe!"'
Perhaps the secret of His words µbelie' after
µdisbelieve' is that disbelief does not of

     The
itself necessitate belying, when it is due to
pronoun is plural &' ", signifying that the
slackness.
address is to the human species in the loins

c |§
    c 
cc 
c
c c
 c
 
  



,  ,a,'  a'a; or

 
  
 µThey are ... eternal¶ whether it is what was taken from them in
is given for &   But let it be clear that the shadow world # ö

", after
the obstinate wrongdoer is in the Fire which the force of human nature  
)
eternally, while others are tried therein. was placed within them to remind them.

Now that the Bountiful Quran has %

# that He will
completed the story of Ҥdam and his grant them the world and the hereafter; for
successorship of the earth, the discourse indeed Allah, glorified be He, has
turns to the tribe of Israel. They are a guaranteed to those who fulfil His covenant
pattern for the human species, and certainly that He will give life to their world and
many Prophets came to them, Prophets of their hereafter.
guidance, and Allah blessed and favoured
them. But they disbelieved in the favours, 
 ! 
 " Fear should be
and killed the Prophets. So they are an of Allah, glorified be He, and not of people.
abstract for the story of Ҥdam, and a lesson
for the nation of Muhammad, Allah And believe in that I have sent down,
condescend upon him and upon his House: confirming what is with ye, and be not the
first disbeliever in it; and sell not My
O sons of Israel! Recall My blessing with portents for a small price, and of Me be
which I blessed ye; and fulfil My covenant, guardful.
I will fulfil your covenant; and of Me be in
dread.

cc
,cc 
!  % 


% 


The Quran.
A
 / The µsons of Israel' are
the Jews. Israel is a name of the Messenger 

$

  The Torah,
Ya'qөb,  aa' . Thus they are for even in the days of the Messenger,
addressed by their relationship with their Ê,a,' ' a
most senior ancestor, just as mankind is 'a, the original Torah was confirmed
addressed in the terms of their relation to by the Quran; except what had been deleted
their most senior ancestor, in His word, #C from it, and deletions do not invalidate.
aaD E

! 

!  % 
 
4 
! 
$


 That is, do not be the first to disbelieve in
!   ": No particular blessing is what is sent down. And they were the
mentioned and so every kind of blessing is primary disbeliever, for on account of their
meant, both physical and spiritual. knowledge the ignorant listened to them
and followed them, and so the ignorant

%

 Again, no disbelievers were at a lower level.
particular covenant is given and so every
covenant is meant, whether it is the 
 


covenant taken from them by Mөsҥ,  aa   Do not give up My portents and
'  that they would believe in the refuse to believe in them in return for a
Messenger (Muhammad) Ê small price, which is worldly leadership,

c |ÿ
    c 
cc 
c
c c
 c
when it is clear from the world's being opposed the commands of the Torah, taking
finite that this is a small price. bribes and working corruption and belying
the truth. And yet they recited their book,

 ! $ µGuardfulness¶ is and should therefore have been the first to
given for +, which is to be of Him, the implement it.
Most High, and not of any other, for Allah
has profit and loss in His hands alone. > 
 
) µReason' is given for
+  , meaning: do you not know how
And dress not the truth in falsehood: ye ugly is what you do?
conceal the truth while ye know!
And seek help by restraint and the prayer;
and indeed it is huge, save upon the
cc humble:
To dress the truth is to mix it, so the portent
means: do not mix the truth with falsehood. cc
For they would take some of the Torah
which suited them, and would cast off some 
 
! 
 That is: seek
of it which did not suit them, like the glad help in turning from your religion and your
tidings of the Messenger Ê dismissing your leaders²for in doing so
,a,'  a'a. some of your worldly interests would be
negated²through constraint. For
And establish the prayer and pay the zakҥt, constraining and enduring what was hard
and bow with the bowers. for them in following the Messenger, Ê
,a,' ' a'a,
would return to them a condition far better
cc than that they were in.
That is, perform these duties as Islam
...

   The prayer calms a
requires, and bow with those who bow,
person, and gives confidence, as He says,
who are the Muslims.
#G
 
  
,
Ê
a a,'
 @ !"
Call ye the people to righteousness while
ye forget your own selves? While ye recite


 
$ % 


the book! Will ye not reason?

! # Seeking help through constraint
and prayer is great or difficult &
" for
cc constraint is no trifle and the prayer fully
performed is not an easy deed. We have
The question is a prohibition, meaning do given the condition of the prayer perfectly
not command the people to do good while performed because it is the prayer perfectly
not doing it yourselves. Such forgetfulness performed by which help is sought. Or the
is condemned like not acting, as it has the meaning may be the five daily prayers, for
same result. Thus Allah says#1
) they are extremely difficult, except for
Êa>
) 1 those who fear Allah, glorified be He.
6!7 F."
µThe humble' are then clarified in His word:
>
    
! / The Jews

c |ë
    c 
cc 
c
c c
 c
Who suppose that indeed they meet their stronger than all governments, those of the
Master, and that indeed they are to Him past and those of the future.
returners.
Their distinction over the worlds was on
account of their faith in Mөsҥ,  aa
cc '  since the world was either
stubbornly opposed to him, like the
µSuppose' is given for 3, meaning either
Pharaoh and his followers, or totally
certainty, or supposition. Perhaps the
ignorant like those who lived in distant
reason behind this phrase is that the
areas, and whom the message of Mөsҥ
slightest level of supposing gives rise to
never reached, and who were therefore not
fear. He who supposes that he is to meet a
at fault.
king will fuss about his preparations, so
what of him who supposes he is to meet the
And beware the day no spirit will
Owner of kings. Meeting Allah refers to
recompense a spirit for a thing, and nor will
being present at His reckoning, for Allah is
mediation be accepted from it, and nor will
as near to man in the world as He is in the
an equivalent be taken from it, and nor will
hereafter. Similarly, man's µreturn¶ to Him
they be succoured.
is ideational, as has been given.

O sons of Israel, recall my blessing with *cc

which I blessed ye, and that I distinguished
ye above the worlds! µRecompense¶ is given for 0*, meaning,
here, to enrich or benefit. No soul will be
able to ward off harm from another, for the
cc issue will be entirely for Allah, and even
mediation will be by His permission. The
A
  ! 
$

day meant is the day of resurrection; to


!    This repetition is for
beware of it is to prepare for it. No
emphasis and to ram the point home, for
mediation will be permitted that day from
man is sometimes inattentive at the first
any soul but with Allah's permission, nor
mention, and so the point is mentioned for
will ransom be accepted, and nor will any
a second and a third time. Moreover, the
rescuer appear. µequivalent¶ is given for
heart or spirit is such that when it is
#'an equivalent, meaning here a
repeatedly admonished the admonishment
ransom, and a ransom is called µan
can take root.
equivalent¶ as it is equivalent to the
ransomee.
...


$
 !% 

/ They were µdistinguished above
These are the four ways of release from
the worlds' during their own time, but not
difficulties in the world, but none of them
all the worlds of all times, for the apparent
have any place in the hereafter, except
meaning of distinction H" is to be
when Allah gives permission for mediation.
chosen. So if it is said that a certain
No exception is given here with regard to
government is the strongest of
mediation because what is meant is off
governments, it would mean that that
hand or offthecuff mediation, that takes
government was stronger than all other
place without thought and deliberation, as
contemporary governments, but not

c Ô
    c 
cc 
c
c c
 c
is usual in the world. was to be slaughtered, and if a girl it was to
be left alive for slavery and sexual
And, when We saved ye from the House of exploitation.
Pharoah ± they were imposing upon ye an
evil chastisement: slaughtering your sons 


 In that terrible
and keeping alive your women; and in that chastisement.
from your Master was a mighty trial.
... $

The trial is attributed to Allah the Most
+cc High as He did not come between Pharaoh
and those actions; just as it is said that a
It means µAnd remember the blessing with
father corrupts his son, when he fails to
which We blessed you when We saved you
come between him and the cause of his
from the house of Pharaoh.' µHouse¶ is
corruption. Allah did not prevent the
given for , meaning a man's people or
Pharaoh and his folk on account of it being
nation, and those particular to him, even
a test and examination, as has been stated.
though there may be no family tie. Thus the
household of the Messenger,  aa'
The salvation mentioned was the
  are called the µHouse of Allah' (Ҥl
destruction of Pharaoh and his people:
Allah). It is normal to attribute to the whole
of a group something related to some of
And, when We divided the sea for ye; We
that group, when kindness, guidance and
saved ye and We drowned the House of
deliverance covered them all. And so it is
Pharoah while ye were watching.
said, for example, that the tribe of Bani
Tamӏm murdered so an so, when it was
some of them who did it. Thus Allah the ,cc
Most High says, µWe saved ye', when those
saved were their ancestors. 


> % 
 
 :That is: µAnd remember, O sons of

$
 
 %
 
# Israel, when We divided the sea for ye.¶
µImposing on ye' is given for Allah the Most High made a space in the
a &' , meaning that they debased sea, so that there became a walkway
and humiliated them through hurling them through the water; and this was done
into µan evil chastisement' (sө.a µl'azҥb). because of them and for their sake. The sea
This evil chastisement is then clarified in mentioned is the Red Sea in Egypt, and the
His word: distance cleared of water was almost four
farҥsikh [or about 60 miles. tr].

$
 µMassacring' is
given for taźbӏĥ, meaning much > %  
> 

* 
slaughtering. 3


    

$ Mөsҥ,
upon whom be peace, and the sons of Israel

 
$% 
 The were fleeing from the Pharaoh when they
Pharaoh, whenever informed by the came to the sea, with the Pharaoh and his
midwives that amongst the sons of Israel ± horde behind them. So Allah commanded
who were a particular group amongst the Mөsҥ to strike the sea with his staff; he
followers of Ya'qөb, bliss be upon him ± a struck it and the water was removed from
child was born, would order that if a boy it the pathway, so that the sons of Israel

c Ô|
    c 
cc

c
c c

crossed over, with the Pharaoh and his
, had gone to the appointment
troops behind them. When these had
reached the middle of it, and Mөsҥ,  aa
'
, and his people had left it, the
waters returned to their original condition,
and the Pharaoh and his people were
drowned. The sons of Israel were saved
from their enemies, and the Pharaoh's horde
were drowned, along with the Pharaoh,
who is included in the mention of his
House " And they saw how their
enemies were drowned for their sake.
c
'
with his Master, they constructed a calf out
of gold and made it their god and prostrated
for it. That is how they met Allah's
blessings upon them, with ingratitude and
worship of the calf.
 ! 
$
$ They were wrongful
in that they wronged themselves.
Then We pardoned ye after that, that ye
might be thankful.

Let it be said here that such miracles are

easy for Allah, glorified be He, and for
cc
them to be explained away as they are by
Allah forgave them their worship of the
some of us, is nothing more than the
calf, that they might be thankful, and act
digesting of western material.
according to His commands.
And, when We bonded Mөsҥ for forty
And, when We gave Mөsҥ the book and the
nights; thereupon ye took the calf after him,
criterion, that ye might be guided.
and ye were wrongful.


cc cc
That is: µAnd remember, O sons of Israel,



> !
 5
when We gave Mөsҥ the book and the

$
  That is: µAnd remember, O sons
criterion.¶ The book was the Torah. µThe
of Israel, when We bonded MөsҥßcThe term
criterion' is given for '
+, meaning
µWe bonded' is given for ,
that which distinguishes between truth and
implying that He the Most High bound to
falsehood; and it is more important than the
undertake and Mөsҥ,  aa' 
book.
accepted. And there is no discord between
this being given here as forty nights, and it
being given in another  as thirty; for And, when Mөsҥ said to his tribe: µO my
this  relates to the two pacts, while the tribe, indeed ye have wronged yourselves
other  refers to the first. For Allah the by your taking the calf, so repent to your
glorified at first pacted with Mөsҥ for Originator and kill yourselves; that is better
thirty, then He extended him and added ten. for ye with your Originator.'
The bond was made in order to bestow the
Torah, in which were the laws of Allah, and So He relented to ye; indeed He is the Oft
arrangements for the affairs of the sons of Relenting, the Merciful.
Israel. This was a great blessing.
cc

 
  
 

This took place when Mөsҥ had gone to Mt 


5
! # A
Tөr for the pact; for when Mөsҥ,  aa ! 
  
% 
$  % 

c ÔÔ
    c 
cc 
c
c c
 c
! 
$
 This was after watching.
their worshipping the calf during his
absence at Tөr to receive the Torah and the
commands from Allah, glorified be He.
cc
They took the calf as a god, which was a



  A5 
% 
cause of anger and of shame, in the world
!  % 

 That is: µAnd remember,
and in the hereafter. So they were told to
O sons of Israel, when ye said, µO Mөsҥ,
turn in repentance to their Originator
we will never believe in theeß They
G
" He who originated them and
refused to believe Mөsҥ,  aa' ,
created them, who is Allah.
in that they had a God who created them
and in whose hands were their affairs; or in
 
A$

 
that he was a Prophet dispatched by Allah,
 %   They were told to kill
glorified be He.
themselves, some others, in that those who
had not worshipped the calf were to kill

  

"That is, with
those who had worshipped it, even if they
their own eyes. Mөsҥ had chosen seventy
were closely related. For the killers this was
men from among his people to accompany
the penance for their sin of remaining silent
him to the appointment [on the mountain].
and not speaking out, and for the killed it
This was according to the request of the
was for their sin of worshipping the calf.
sons of Israel. When they arrived they
requested to be shown Allah, the Most
... 
A$

 
High.
 %   This killing was better for
themselves, for a little pain is better than

!   It was fire sent down
the chastisement of the eternal fire.
from the sky; or it was a molten substance
of ore and suchlike. It struck them and

A$
 It means with
killed them. No sooner had they requested
Allah the Most High, in His rule and His
to see Allah, the Most High, when the bolt
will. This is in contrast to the view of what
rained on them from the sky and killed
is best amongst people, which is to live
them all.
long in the world.

    

$ They saw it
{*  
   After their having
descending, the cause of their deaths, and
heard the command to repent to Him, and
they realised it was a proof for them of their
for some of them to kill others. It means
sin and their error. It was not a death with
that He turned to them and relented before
an unknown cause that could be put down
they turned in repentance to Him.
to natural causes.

 * 
A(4 

$

Thereupon We raised ye after your deaths,
  To them He was OftRelenting,
that ye might be thankful.
Merciful, for He did not anger to the extent
of never accepting their repentance.
cc
And, when ye said, µO Mөsҥ, we will never
believe in thee until we see Allah openly'; Ú
 
>    That is, Allah
so the bolt took ye, while ye were the Most High revived them, because

c Ôa
    c 
cc 
c
c c
 c
Mөsҥ,  aa' , requested it, so did not wrong them, giving them reason to
that the remainder of the tribe would not be ungrateful, but rather they wronged
say that Mөsҥ,  aa' , had killed themselves, and left themselves a legacy of
them at Tөr. shame in the world and in the hereafter.

  
 It means after their And, when We said, µEnter this city, and
deaths from the bolt from the sky. eat of it as ye like, agreeably, and enter the
gate submissively, saying "Mitigation!"

 $
! 

 That is, for
Allah's blessings upon them. µWe shall forgive ye your errors, and
increase the beautifiers.'
And, We shaded over ye the cloud, and sent
down upon ye manna and quails: µEat of
the wholesomenesses with which We
*cc
provision ye!' And they wronged Us not,



>  That is: µAnd
but rather they wronged themselves.
remember, O sons of Israel, when Allah
said, after you had left the wilderness:
cc
 7
 
It was either Jerusalem

 That is: And remember, O sons of of Iriyha, a city near Jerusalem.
Israel, when you were in the wilderness,
and you were commanded to make war on ...

 
$ !% 
$
the Malechites but you disobeyed, and so 8$
/8 They were to enter the
you remained for a long time in the desert, gate of the city while in prostration, saying
troubled by the sun and with nothing to eat. µMitigation' '" meaning µour
prostrating ourselves is for Allah in
> 
 %  
 By mitigation of our sins, and so as to be
making it cover them to protect them from pardoned our evils.'
the heat of the sun and the cold of the
moon. ... > 
$%   


  
!   That is: µIf you do




 


 this, I will forgive ye your errors past, and
6 µManna¶  "was something those of ye who work beauty will receive
resembling a citrus fruit, sweet, that was an increase in goodness both in the world
placed upon their plants and which they ate. and in the hereafter, according to what they
Quails are small birds. They were sent deserve; as He says in His word, #
down in the sense that quails were plentiful ,
 a
) ,
aa
there at that time, and so they hunted them;    a
'a  (35:31)
or it was that walking birds were sent down
to them. Then it was said to them, So those who wronged substituted a word
other than that said to them; therefore We
... 7

 
 


 sent down on those who wronged a
> %
 /" That which they were contamination from the sky, for their being
provisioned was pleasant in taste, and perverse.
pleasant in being lawful " But they
rejected it after all these blessings. Allah

c Ô
    c 
cc 
c
c c
 c

Their food was the manna and the
+cc quails, while their drink was the water
gushing from the spring.
They said µRed wheat is better for us'

''
'&
" instead
...
 

 

 

of µMitigation' 
'" They also entered
 
$
" They were not to
the city on their backsides, rather than in
work mischief and corruption in the earth.
prostration. A chastisement was sent down
upon them, on account of their
And, when ye said, µO Mөsҥ, we cannot
disobedience.
endure one food, so call for us thy Master
to bring out for us what grows in the earth:
And when Mөsҥ sought water for his tribe,
its greens, its cucumbers, its corns, its
We said µStrike your staff on the rock!'
lentils, its onions!'
So twelve springs gushed out from it; each
He said, µWould ye substitute what is lower
tribe knew its wateringplace:
for what is better? Go down to a
civilization²there for ye is what ye ask!'
µEat and drink of the provision of Allah,
and make not mischief in the earth, making
And we stamped shame and poverty upon
corruption.'
them, and they brought back rage from
Allah. That, for indeed they disbelieved in
,cc the portents of Allah and killed the
Messengers without right; that, for indeed



5$
 
 they disobeyed and were violators.
!  That is: µAnd remember, O sons of
Israel, when Mөsҥ sought waterß This 
cc
took place while they were in the
wilderness and there was no water for
The request for different food was made
them, and they thirsted. Mөsҥ asked Allah
while they were in the wilderness, and
the Most High for water for his people.
manna and quails were being sent down for
them. Though these are two, yet because
...>  { 

 /"
they were eating the same food everyday
He was commanded to strike the rock with
they saw it as one food. Theywanted Mөsҥ,
his staff. It was the same staff that had
 aa' , to pray to Allah on their
turned into a snake. The rock was either a
behalf, to bring out for them the plants of
particular rock, or any rock.
the earth, which they could eat and be
nourished by, in place of the manna and
...{ % 
$$
 
quails.



 
$(  Upon
Mөsҥ's striking the rock twelve springs
...*  > ! 

gushed from it, equal to the number of
 
!  ) Mөsҥ,  aa
branches of the tribe of Israel, for they were
' , replied, asking them whether
twelve subtribes; and each of these clans
they sought to reject the superior goodness
had their own spring.
Allah had chosen for them, for the inferior
things they desired. The measure of their
17


%

being superior and inferior, was either that

c Ôè
    c 
cc 
c
c c
 c
of ease and difficulty, that of flavour and other Prophets came to them due to their
tastiness, or that of nourishment. Whatever overwhelming obstinacy; and then they
the case, Mөsҥ called and Allah answered killed them.
his call, and said,

$
 Unjustly. The meaning is
 
%9

   that it is never right to kill a Prophet; the

  /"µCivilization' is given for sense differs from when it is said that a
a
, meaning a large city or metropolis. person was killed without right.


  

 
%  

 
!  
  


After that the Jews, on % Their ingratitude and their killing
account of their mutiny, their disobedience the Prophets was caused by their
and their continual obstinacy, were stamped disobeying the commands of reason and the
with shame and poverty. Shame, for they law. Their disobedience and their
are humiliated throughout the earth, transgression became the cause of murder
without an independent government, and and disbelief, just as they were the cause of
they have no dignity among people. And humiliation, poverty and anger.
poverty, for even when of a time they have
wealth, still they remain confused by their Indeed those who believe and those
fear of poverty. Judaised and the Christians and the
Sabaeans ± whoso believes in Allah and the
And this portent is one of the Quran's many last day and does the virtuous deeds, theirs
miracles, for the Jews have not had a is their wage alongside their Master, no fear
government from the time of the Quran is upon them, and nor do they sorrow.
until the present day, but with the
protection and support of a powerful
government.
cc

 
 
!  % 

 


!$
! $ 
: 







µBrought back' is given for  ;
{! 
 That is, the Muslims, and those
the meaning is that because of their evil
who became Jews by accepting Judaism,
deeds they brought Allah's wrath upon
and those who believed in µӎsҥ, or Jesus,
themselves.
 aa' , and the Sabaeans, about
whom there is disagreement, though it is
Ú
It means the shame, the poverty
said that they were the worshippers of the
and the anger of Allah.
stars.

 
!  % 


...
!  % 






They brought it upon

 
% 


themselves by their disbelieving in the 
$ 
$ 
  Those who
of Allah, that is to say, His portents and
have real belief in Allah and in the last day
communications sent down upon Mөsҥ,
and act righteously, according to what has
 aa' , for they were not
been commanded by Allah, glorified be He,
obedient.
are sure of their wage or recompense.

  
3
 One after the

 






c ÔG
    c 
cc

c
c c

 They are not subject to fear or
sorrow²as has been previously clarified²
neither in the world nor in the hereafter. So
none should despair of the spirit of Allah as
long as they are in the world.
We have put the proviso of real belief, so
that there be no disparity with the first
clause of µthose who believe.'
c
they might fear, for he who implements the
commands of Allah the glorified is he who
fears and is guardful of Him, glorified be
He.
Thereupon ye swerved after that, so were it
not for the profusion of Allah upon ye and
His mercy, ye truly would have been of the
losers.

And, when We took your , and We

elevated the Tөr above ye: µTake with
cc
strength what We give ye, and recall what
...Ú
 
  %  
 That
is in it, that ye might be guardful.
is: after this firm covenant you swerved
aside, O Jews, and you did not act
cc according to the Torah, and you did not
implement the Divine decrees.



>   That is:
And remember, O sons of Israel, when We ...  




took your solemn promise. µPact' is given 
  The profusion of Allah was His
for +, here meaning a firm covenant. granting them repentance;
The account of where this was taken from
them has been given. ...
*  
% !


 And He was merciful to them,
>   % 
Ú5!%  # What and did not take them for the evil of their
happened was that when Mөsҥ,  aa deeds. Otherwise they would certainly have
' , returned to them with the Torah been losers in the world and in the
they refused to accept it. So Jibrҥӏl,  aa hereafter, for he who is stripped of faith is
' , cut off a segment of Mt Tөr the worst loser of all.
and raised it above their heads, threatening
them that if they did not accept the Torah And ye certainly knew those of ye who
he would hurl it upon their heads. So they violated the sabbath; so We said to them,
accepted the Torah unwillingly. Then Allah µBe apes, outcast.'
the Most High said to them:

 Ú 

$

> $%   It
cc
meant that they should take hold of it with
It was forbidden for them to hunt for fish
firmness and determination and power, and
on the sabbath, and so on that day the fish
should not begrudge their taking it.
would come and gather due to their
awareness that on that day they were safe.
...and remember what is in it. They were to
And so the Jews devised a stratagem to
µremember what is in it', meaning to be
catch them by connecting the water to their
mindful of it and to act according to it; all
pools, and when the fish came on the
in order that:
sabbath they barred their return passage to
the sea. Then they would catch them on the

 $
! $ That is, that

c Ô§
    c 
cc 
c
c c
 c
following day. This was a breach of Allah's laughingstock?'
prohibition.
He said. µI shelter in Allah that I be of the
{> 
 That is, to the ignorant!'.
violators,

8   Those who perpetuated this

cc
breach were turned into apes.
...
 That is: µAnd remember, O sons
of Israel, the story of the cow, when they
" They were exiled from the
found a corpse and did not know the
goodness of the world and the hereafter.
identity of the killer. So they turned to
From that the Jews who witnessed the
Mөsҥ,  aa' , and then Allah
transformation of the transgressors amongst
commanded them to slaughter a cow, and
them, saw how they acted against the
then strike the corpse with the dead cow so
commands of Allah, exalted be He.
as to revive the slain, who would then
reveal the identity of his murderer. This
So We made it an example for those with
was another test of their faith, in that the
them and those after them, and an
striking of a corpse with dead flesh and
admonishment for the guardful.
thereby bringing it back to life is something
that those whose faith is weak cannot
cc confirm. And so they put to Mөsҥ,  aa
' , their petty questions about the
That transformation and the final ending of type of cow that was required.
those transgressors was set up as an
instructive warning and example  &" for ...

5
!  
 
those of the Jews and other nations who 

 $
 /"
were contemporary to it, and for those after Mөsҥ,  aa' , told his tribe, the
them who came later and heard about it sons of Israel, that Allah commanded them
from them. Or perhaps the meaning of  & to kill a cow.
here is punishment, giving the sense that
the transformation was a punishment for Ú
 2
 
their disobedience prior to the $

$ )"They asked if he was
transformation, namely, the violation of the making a laughingstock of them, for what
sabbath, and that committed after the is the relation between a murder victim and
violation of the sabbath. the slaughter of a cow? Or, how would a
dead cow give life to a corpse?
...





$
The affair was made µan admonishment' *  
 


! 
 # 3"for the guardful,' so that they 
$

/"Mөsҥ,  aa' ,
refrain from disobeying the command of said this because it is the ignorant who
Allah, glorified be He. mock people; mockery and derision being
at the level of the ignorant and the foolish.
And, when Mөsҥ said to his tribe, µIndeed
Allah commands ye to slaughter a cow!' They said, µCall thy Master for us that He
clarify what it is!'
They said, µDo thou take us for a

c Ôÿ
    c 
cc 
c
c c
 c
He said, µIndeed He says it is a cow neither 
 That is, whether it was a
old nor young, middling between that; so working cow or whether it was one that
do as ye are commanded!' grazed freely, and did not work.


   That

*cc is, they all resemble each other, and they
thought to ask exactly how it should be.
At first they asked Mөsҥ,  aa' ,
to pray and ask on their behalf what kind of

  
! $ "
a cow it was, with regard to its age. Mөsҥ,
That is, they would be guided to the
 aa' , answered them that He,
qualities of the cow by the description
the Most High, said that it must be neither
given by Allah, glorified be He.
very old nor very young, but middling in
age between these two extremes. He then

 
  
 -aa)
 
told them to get on with the slaughter of
Ê,a,'  a'a 
such a cow.
G,'a
a
 aa
Êaa
 
They said, µCall thy Master for us that He
a')I,'a a )'

'
clarify for us its colour!'
a& 
He said, µIndeed He says It is a yellow cow;
He said, µIndeed He says it is a cow not
bright is its colour, gladdening the
lowly ploughing the earth and not watering
beholders.¶
the tilth, sound, with no blemish in her.¶

+cc They said, µNow thou have brought the

truth!'
They then asked Mөsҥ,  aa' ,
to pray and ask on their behalf what colour And so they slaughtered her, though they
the cow they were to slaughter was to be. well-nigh did it not.
Mөsҥ,  aa' , replied that the
Most High said it was to be yellow in
colour; its colour bright and delightful to

cc
the eye.
*  
 * 

$

$
 



They said, µCall thy Master for us that He
 
$

 Mөsҥ,  aa'
clarity for us what it is, indeed cows are all
 , told them that the Most High said that
similar to us. And indeed, if Allah wills, we
the cow they should slaughter had never
surely shall be guided.'
been brought low by work, neither
ploughing the land nor watering the
,cc cultivation with yoke and bucket. It was not
a working cow at all.
Ú
After the age and colour of the
cow was made clear for them, they asked ...


! 


1-
further details: µSound' is given for a , implying
that it was both whole and healthy without
1
 
*  any defects. µBlemish' is given for a ,

c Ôë
    c 
cc 
c
c c
 c
meaning blotch, spot, blemish or perhaps
mark or brand. It means that it had no patch
cc
of colour other than its given colour. This is
,>  { 

 
not an emphasis of what preceded, for its
" They were ordered to strike the dead
being yellow would not prevent it from
body with a part of the slaughtered cow
having a blotch of some other colour about
they had been commanded to slaughter.
it somewhere.
: It is given for &ö &. It means

yc !c-.  That is, after all the
µlike this raising of the murder victim,
clarifications of the type of cow required,
Allah raises the dead on the day of
resurrection.


% !$


1 That is,
the clear truth. Or it may mean the full,
...
$%  
  -Upon
proper truth as opposed to the brief truth of
being struck by a part of the cow, the
the command to µslaughter a cow.'
murder victim rose up alive, blood
streaming from his arteries, and told why


$
  
 Finally
he was killed and who had killed him.
they slaughtered the cow as they had been
commanded.

* 
*
 In the
creation and within yourselves. Perhaps it

$

 (
$

" They
means that He showed them His miracles.
almost disobeyed, on account of the cow¶s
high price, for when they had limited the

 $
 
 That is, for you to
affair to a single cow the owner would not
use your intellects #'+ "
sell it except for an outrageous price.
Perhaps the reason for these last two
And, when ye slew a life and disputed
portents following those before them, when
about it, Allah brought out what ye were
strictly the narrative requires them to
hiding.
precede them, is that the main thread of the
discourse is the obstinacy of the Jews, and
cc their failing to obey the commands, so that
what highlighted this topic was required to
And remember, O sons of Israel, when you come first.
murdered a man and disputed about it.
µLife¶ is given for a  Thereupon your hearts hardened after that,
so they are like the rocks or more extreme

!$

   

$ in hardness; for indeed among the rocks is
That is, who ordered the killing, who did it, truly that from which rivers gush, and
and why that person was killed. indeed among them is truly that which
splits so that water comes out of it, and
For We said, µStrike him with some of it.' indeed among them is truly that which falls
down from awe of Allah. And Allah is not
Just so Allah gives life to the dead; and He heedless of what ye do.
shows ye His portents, that ye might
reason.

c a
    c 
cc 
c
c c
 c
Are ye eager that they believe for ye, while
cc a division of them heard the word of Allah
and thereupon altered it after they had
Ú
 



 
reasoned on it, while they knew?

 Even after seeing these portents the
hearts of the Jews hardened, becoming
harsh and crude. µAfter that' means after the cc
portents of Allah the Most High that have
been mentioned; or it means after the    $ 

!  %   The
slaughter of the cow; or it means after what address, in the plural, is to the Muslims,
they saw of Allah's raising the dead. concerning the Jews. The Muslims were
not to expect the Jews to believe µfor them',
{
  
   given for &' , meaning for their benefit,
;  


 µIn hardness¶ is a since whoso believes is a benefit to the
metaphor which is extended, and their existing believers. Or it may mean belief in
being harder and more severe than rocks is the Muslims' principles. The questioning
clarified:, in His word: sense is for negation, so the portent means
that they ± the Jews ± will not believe in

$
 


 Islam.
% $
 And is therefore beneficial in
giving rise to goodness, as opposed to the 
 %

-It means a
hearts from which nothing comes but evil. party of the Jews; that is, their forefathers.



 
$

 ...




 




      They heard the word of Allah,
 It becomes a spring, though it does not glorified be He, when their Prophets recited
flow, which is where it differs from the it to them. They then altered it with
former. additions and extractions in word and in
sense, as is usual with persons conveying


 
$

 words that displease them. They either take



That is, from a some out or add to them ± if they are able
mountain. to do that. Or they explain it in a way
contrary to what the Author intended.
 
 Every rock that falls
from a mountain falls by the permission of  

 


 

Allah and from awe of Him, a fear that is
" They did all that after they had
real, or metaphorical, like he who is so understood it; knowingly. How, then, will
frightened µthat he falls on his face.' So: those who treated the word of Allah in such
µYour hearts, O Jews ± the Book is saying ± a way ever come to Islam?
are harder than such stones, for fear not
Allah, glorified be He, and you do not And when they meet those who believe,
humble yourself before His magnificence. they say, µWe believe!'





 
  And when some of them are closeted with
He the Most High shall recompense them others they say, µDo ye inform them of
for their evil deeds. what Allah has opened upon ye, that they
may dispute with ye about him alongside

c a|
    c 
cc 
c
c c
 c
your Master? Will ye not reason?' criticism was on the pretext that the
Muslims would argue against the Jews on
the day of resurrection, saying to those who
cc revealed the truth of their books: ¶Ye
yourselves said that your books held the




 
 
!  % 
description of the Messenger; why, then,

 > !  % /" This portent is
did you not believe?'
also about the Jews. What is true of some
of them is attributed to the whole, as is
> 
 
)" It means: will you
normal in speech. On meeting the Muslims
not realise that your disclosures to the
they would say, µWe believe that this
Muslims gives them what they need to win
Muhammad Ê,a,'
their arguments against you before Allah.
  a'a, is fully described in our
books.' They did not mean that they
Know they not that Allah knows what they
believed with real faith like the Muslims,
keep secret and what they announce?
nor even an apparent belief like the
hypocrites. They just meant that they
believed in the plain, literal sense. For that cc
they were blameworthy. And so they are
described here in the words earlier used for Did those hypocritical Jews not know that
the hypocrites: Allah was aware of what they were hiding
from each other. What was the point in



 
    their not disclosing their descriptions of the


cThat is, when those Jews who Messenger Ê,a,'
had said that to the Muslims gathered   a'a, for Allah knows that
privately with those who had not, without they know his description, and that they
any Muslims being present. refuse to believe due to their obstinacy.


 That is, those who had not And among them are the mothered who
revealed their belief said to those who had. know not the book but for fancies, and they
only suppose.
2 







 cThat is, taught them in
their book that the Messenger, Muhammad
*cc
Ê,a,'  a
Among the Jews several were µmaternals¶
'a, is genuine. #J 
 ü-
or unschooled. µMaternals' is given for
means µWhy do you inform them?'
'  from ' , meaning µmother¶. It is as
µOpened upon ye' is given for 

if the unschooled lives under the training of
# &' ; it means shown to ye, revealed to
his mother, and not under the training of a
ye, made known to ye.
teacher. µFancies' is given for  ,
meaning conjectural stories. So, being


 
!
unable to read their book for themselves,

!   ) It means that

they knew nothing of what it held about the
they criticised their fellows for revealing to
Messenger and other things. Rather they
the Muslims that the description of
were ignorant, and had to take the matters
Muhammad,  aa' and his kin,
of their book from their altering, forging
was to be found in their texts. Their

c aÔ
    c 
cc 
c
c c
 c
scholars, and were themselves unable to in falsehood.
distinguish between true and false.
Woe' is given for wayl. In origin it means



  That is, they only destruction and chastisement, then it came
suppose that what they hear is correct. They to be used for every involvement in
are without certainty, for they had not destruction.
studied the book for themselves, so as to
know what it contained. And they say, µThe Fire will never touch
us, save for a few days.'
So woe to those who write the book with
their hands; thereupon they say, µThis is Say: µHave ye taken a covenant with Allah,
from Allah!' so that they may sell it for a for Allah never breaks His covenant? Or do
small price. So woe to them for what their ye say about Allah what ye know not?'
hands have written, and woe to them for
what they earned.
*,cc
+cc 

 Ú
, 
% 

! " A party from
{ 
 
 
! 
 among the Jews would say that even



  That is: woe to their scholars supposing they were disbelievers and
who wrote the Torah with their own hands. disobedient, nevertheless they would only
It is an indication that the bulk of the Torah be punished in the Fire for seven days, or
was not sent down, but was originated by what would seem like that. Therefore, they
ordinary hands, rather than by revelation argued, what was the point of giving up
and inspiration. worldly leadership in fear of such a trifling
punishment?

 

 Ú

/1


   {# *%  
%



Had they disclosed what is really in the 


% !  *
Torah, their followers would have turned to %

)A !


the Messenger Ê,a,'  

)" The Messenger, Êa
  a'a, so that those scholars ,a,a a'  a
would no more have been paid religious 'a, was told to ask them whether they
dues and respect. had some pact with Allah to that effect, or
whether what they were saying of Allah
{ 




 was a lie and a forgery.

% 
 Woe to those scholars, for

writing the book is a cause of chastisement, Nay; whoso earns evil and his error
as it is distortion of the word of Allah, the encompasses him ± those are the
Most High. companions of the Fire; they are in it
eternal.

 


 

This was the wealth they acquired through
their alterations. The produce of the
*
cc
forbidden is also forbidden. That is a cause
ƒ 
 
 %

 
of chastisement for it is consuming wealth

c aa
    c 
cc 
c
c c
 c

 
 µNay¶ " the affair means acting beautifully to the parents, and
is not as they say it shall be, for whoso being not evil towards them.
earns evil and does not cleanse himself of
it, but lets his blunder surround him and 


  

 It is given
encompass him ± like someone who is for ö #+'
" meaning µthe near of kin.'
enveloped by smoke, unable to breath or
see or hear except through the smoke; just 


 Those whose fathers have
so is the deviated partnerist in his error. died.


  



  
  
! 
  It

 
  
 They are eternal in covers all the types of µbidding to the
the fire, remaining-there forever. honourable and forbidding the
dishonourable' (amr bi µl-ma'rөf wa nahy
While those who believe and do the µan al-munkar), as well as guidance and
virtuous deeds ± those are the companions meeting bad with good.
of the Garden, they are in it eternal.
...
 !

 


*cc 9  The prayer and the zakat of the
other communities were not as they exist at
present in this community.
Those who believe, with their hearts and
their tongues, and do the virtuous deeds, as
Ú
 
 
% 
commanded by Islam²those are the
   The few who did not turn away
companions of the Garden, they are in that
were those who acted according to Allah's
eternal; forever, without interruption and
commands.
without decay.
and ye be turners away. µTurners away¶ is
And, when We took the pact of the sons of
given for '(
Hplural of '(
Hone
Israel: ye will not worship except Allah;
who turns away. This last phrase
and beautifully to the parents and the holder
emphasises the earlier µye turned away'.
of kinship, the orphans and the destitute;
and speak in beauty to the people; and
And, when We took your pact that ye shed
establish the prayer and pay the *&.
not your blood and drive not yourselves
from your houses; thereupon ye admitted it,
Thereupon ye turned away, but for a few of
and ye have testified.
ye; and ye be turners away.

*cc *cc



>  That is:
That is: µAnd remember, O sons of Israel,
µAnd remember, O sons of Israel: when
when Allah the Most High took the pact of
Allah the Most High your pact ± an
the sons of Israel ± a solemn, emphatic oath
emphatic oath on the tongues of the
on the tongues of their Prophets²that they
Prophets.
worship none but Allah alone.

 

!They were

! 
 It
not to fight among themselves, some of

c a
    c 
cc 
c
c c
 c
them killing others. some of you exile others, and some of you
kill others, when anytime you find that

% 
 %  some of you are the prisoners of others, you

 
 Some were not to send others
away or into exile.

 
   They
confirmed that such pacts had come down
to them to this effect.

 
%    That is, that such
pacts existed between themselves and
Allah, glorified be He.
Thereupon ye are those who kill yourselves
and drive a division of ye from their homes,
collaborating against them in sin and
enmity. If they were to come to ye as
captives ye would redeem, while it was
banned for ye to drive them out! Do ye
believe in some of the book and disbelieve
in some?
pay their ransom to free them?! If there is
enmity between you, why do you pay the
ransom? And if between you there is love,
why do you kill and send into exile?
It is narrated from Ibn µAbbas, that the
Qurayża and Nažӏr were brothers, like al-
Aws and al-Khazraj. Then their sons
separated and the Bani Qurayza stood with
the Bani Aws, while the Bani Nazӏr stood
with the Bani Khazraj. Whenever there was
warfare each party would support its
confederates. So in war, they would pay the
ransom of their captives, just as is
commanded in the Torah.
From another it is narrated that whenever a
party of the Jews oppressed others, they
would exile them from their homes.

What is the recompense of whoso among 2 !  % 
 

! That
ye does this, but humiliation in the present is, in that part of the Torah which
life, and on the day of resurrection that they commands that ransom be paid to free the
be returned to the severest chastisement. captives.
And Allah is not heedless of what ye do.

!  % 
 ) That is, in that
part of the Torah which decrees the
*cc prohibition of murder, and of sending into
exile and of manifesting sin and enmity.
Ú
 
  
 
 
 % 
% %
 
>

 
 

$


  That is: µBut after this pact,
  
 A rhetorical question, asking
you are those who kill each other and drive
them to judge themselves for themselves.
each other from home, in violation of the
Divine command.'
!



 
 
through disunity, weakness and degradation
!
$$





before the other nations.

.¶Collaborating' is given for
%3
= it means that some of them co



  



operated with others in their exiling of
!  

 %  
 

others.
On account of their opposition to the
commands of Allah, glorified be He.

    %  
   That is: how is it that

c aè
    c 
cc 
c
c c
 c




 
  
 µClarifications¶ is given for
Allah is aware of what works they did; He al-bayyinah, meaning the clear explanation,
shall requite them for them. guidance or proof of a thing. It means the
miracles of µӎsҥ,  aa' , like the
Those are they who purchase the present curing of the blind and the lepers, and his
life for the hereafter²the chastisement will reviving the dead.
not be lessened for them, and they will not
be succoured. 
>  





 This was a strengthening
assistance, a reinforcement. µThe soul of
*cc holiness' 
'+'a"means either the
angel Jibrҥ.ӏl,  aa' , or a
Ú
  The Jews who violated the divine
strengthening spirit from Allah, glorified be
commands.
He, strengthening him for propagation and
guidance in the face of so many enemies.
...are they who purchase the present life for
So, O Jews,
the hereafter. They sell their hereafter in
return for the world.



%  
$  
 

  
It
+

 

!  

means those commands they did not like.




!  
The chastisement is the chastisement of the
 
$
 And their haughtiness
hereafter, where they shall not find anyone
and arrogance prevents them from
to come to their rescue.
accepting the Divine decrees.
And certainly We gave Mөsҥ the book and

%

 !   Such as
We lined up the Messengers after him; and
µӎsҥ and Muhammad, Êa aa'
We gave µӎsҥ the son of Maryam the

clarifications, and We aided him with the
soul of holiness. Is it that whenever a

%

  ) Such
Messenger comes to ye with what your
as Zakaria and Yahya (John the Baptist).
spirits desire not, ye are haughty, and a
The questioning form is used for rebuke.
division of them ye belie, and a division of
them ye kill?
They say, µOur hearts are wrapped!' Nay,
but Allah has cursed them for their
*cc disbelief; little is their believing.


 
> $% 5

! 

> 

 
$  
 
**cc
µThe book' means the Torah. µWe lined up'
Ú
 A
  /"
is given for +, meaning to line up in
That is, the Jews said to the Messenger,
a line, one after the other. After Mөsҥ,  aa
Ê,a,' ' a
' , the Messengers followed him
'a, that their hearts were wrapped or
one after the other.
covered, so that the guidance cannot reach
them.

> $%  <




c aG
    c 
cc 
c
c c
 c
ƒ!

 

 disbelievers.
!    The truth is that Allah has
cursed them and distanced them from ...

  


goodness because of their disbelief and 
 $
 
!  % 

their failure to implement the divine
-When the Messenger, -Ê
decrees; just as when a person fails to listen ,a,' ' a'a,
to His commands, He leaves him and whose qualities and characteristics they
bothers about him no more. recognised, came to them, they disbelieved
in him and made ready for war against him.
 
!  %
$-It is on account of In fact, they preferred the disbelievers over
what has possessed their hearts, and the the Messenger and the believers, saying
wrong they have done to their souls. they were # 
)' a
a  ? a #> (
And when there came to them a book from 6K7=/"
alongside Allah, confirming what is with
them ± while beforehand they were seeking {
" 

!  % 
conquest over those who disbelieve ± so as Allah's curse is on the Jews who
soon as there came to them what they disbelieved in Muhammad, Ê
recognised, they disbelieved in him. So ,a,' ' a'a,
Allah's curse is on the disbelievers. and in the Quran, despite their having
recognised them.
*+cc Atrocious is what they sold themselves for:
that they disbelieve in what Allah has sent




  
! 
down; resenting that Allah sends down of
The Jews were among those to whom, in
His profusion upon whomso He wills of
the wider sense, the holy Quran was sent.
His servants.
...

$


 It
So they bring back anger upon anger; and
confirmed that which was with them,
for the disbelievers is a
meaning the book that was with them,
debasingchastisement.
namely the Torah ± for the Quran confirms
the genuine Torah that was sent down upon
Mөsҥ,  aa' , in His word, +,cc
#4>a1
=   a
)' , ) - 6/7 K/" 





 % # 

!  % 


 
 ! 


   
$ 



Atrocious is that

6 % 
 
(!  %  which the Jews have bought at the price of
µBeforehand¶ is given for +; it their own selves; they have given
means before the Messenger, Ê themselves to the eternal chastisement, and
,a,' ' a'a, have bought disbelief in that which Allah
was dispatched, or before the Quran was has sent down. It means: atrocious is the
sent down. The Jews had been praying to disbelief which they have taken in return
Allah that He raise a Messenger, so that for their lives. The simile involved is that
they might find dominance over the Islam and disbelief are two commodities,
so that whoso chooses one sells himself for

c a§
    c 
cc 
c
c c
 c
that, in that he disposes of himself in its
path. So, when a person sells himself in
+
cc
return for Islam, what a fine thing he has




   % 

bought for the price of himself; but when





/"
 > 
he sells himself in return for disbelief, what
!  % 


!




a sorry transaction he has made.
/" And when it is said to the Jews,
µBelieve in what Allah has sent down upon
 

$



*
Muhammad,' Allah's  aa' and



* *
with his kin, they say that they believe in
 %
 The motive for their purchasing
the Torah sent down to them.
disbelief was their jealousy of Muhammad
Ê,a,'  a'a,
...

!  % 

! 

since he was of the sons of Ismҥµӏl, and not

 The book of ӎsҥ,  aa' ,
a son of their ancestor, Isĥҥq, upon them
and the book of Muhammad, Ê
both be bliss. They were jealous that Allah
,a,' ' a'a.
had sent down His religion and the Quran
upon Muhammad Ê,a,
...
 



$

'  a'a, and not on one of


They disbelieved even though-
them.
what is µbeyond' their book is the truth
confirming what they have.
{
!
$! 
$ 

$  
So the Jews µbring back anger upon anger,'
...{ {
  
13

± that is, they return with it to Allah, for
! 

The Messenger was told to tell
Allah was angry with them for their
them that they lied when they said that they
opposition to Mөsҥ, µӎsҥ and the other
believed in what had been sent down to
Messengers,  aa' , then Allah
them, for they were not believers, even in
was angry with them a second time for their
the Torah; otherwise, why in the past did
opposition to Muhammad, Ê
they kill the Prophets of Allah? The Torah
,a,' ' a'a.
forbids the killing of Prophets; therefore,
they were not believers, not in their book,


!  %  !
$
and not in the later Gospel 40" and the

 
For the disbelievers, of
sacred Quran.
whom the Jews are the clearest
embodiment, is a humbling, humiliating
... ! !  % )" How can they claim to
chastisement.
be believers, when their deeds prove
otherwise:
And when it is said to them, µBelieve in
what Allah has sent down!' they say, µWe
And certainly Mөsҥ came to ye with the
believe in what has been sent down upon
clarifications; thereupon ye took the calf
us!' and they disbelieve in what is beyond
after him, while ye were wrongful.
that, while it is the truth, confirming what is
with them. Say, µSo why did ye kill the
Allah¶s Prophets beforehand, if ye be +cc
believers?'
When Mөsҥ,  aa' , went to Mt
Tur, they took the calf as god and

c aÿ
    c 
cc 
c
c c
 c
worshipped it, and wronged themselves by hearts; on account of their disbelief.
that worship. Now, had they believed in
what was sent down to them, they would {The Messenger, Ê,a,
not have worshipped the calf. ' ' a'a, was to tell
them:
And, when We took your pact and elevated
the Tur above ye: µTake with strength what ... 
!  

We give ye, and listen!' They said, µWe  
hear and we disobey!' And they were made
to drink the calf into their hearts, for their "7%
!  
 
disbelief. Say, µAtrocious is what your  Their belief, as they said, µWe believe
belief commands ye to, if ye be believers!' in what has been sent down to us' was a
sorry, vile belief, for the belief that
commanded them to worship the calf was
+cc not belief at all, but disbelief.



>   That is:
... ! !  % /"' This clause is to
And remember, O sons of Israel, when
convey a sense of mockery.
Allah took your firm covenant that you
would act by the Torah.
The repetition of raising the Tur has a
meaning, namely that they broke the pact

  % 
Ú!%  -It
taken from them while the mount was
means a segment of the Tur, as has been
above them; and took the calf as a god.
clarified. And Allah the Most High said to
them,
Say: µIf the realm of the hereafter alongside
Allah is for ye, purely, other than for the
 Ú 

$

> $%  
people, so yearn for death, if ye be truthful.'
With strength and with power. That is, they
were to take what was given them and they
were to put it into action, continually, +cc
unceasingly.
{# The Messenger, Ê,a,


/ They were to listen to the ' ' a'a, was to say
commands of Allah, glorified be He. to those Jews who claimed that the good of
the afterlife was for them alone and that
Ú
 > 

 ! " Christians and Muslims and others would
This may mean that they said µWe listen' not share with them in it:
with their tongues, while µwe disobey' is
what they expressed through their actions; 1
 

  
$ 
but it is likely that they spoke the words in 
  




mockery.   -µAlongside Allah' is given for  
Ê, which is an adjective for the realm of


   

 the hereafter 
&
" It means




!  "# It is the realm that is µalongside Allah' in the
like when a person drinks water, the water sense of being µnearest', meaning µdearest',
fills the vacuum within him, so too did the to Him, glorified be He.
calf²love of it²fill the vacuum in their

c aë
    c 
cc 
c
c c
 c
 
 
 Whoso believes that
his path is towards the Garden cannot help
+cc
but long for death, to be relieved of the




$  

pains of the world and its hardships.
    How could they yearn for
death, when they are found to be the
 ! 
" That is, if you really
greediest of all people for life. They are
believe what you say with your tongues.
more extreme than anyone in their desire
for survival in the world, since they know
1
'Ê-a ) 
a'a
that their afterlife is for the fire and the


'' 
chastisement.
And they will never yearn for it, ever,
...




  They are even
because of what their hands have sent forth;
more greedy for life than the polytheists, as
and Allah is knowing of the wrongful.
the polytheist thinks there is nothing
beyond life and so hangs on to life merely
+cc to escape extinction, while they are aware
of the punishments and so are more greedy

 The proof that they are not truthful is for life than the polytheists.
that:
 

 It is given for 
'' ,


%  
 % -At no literally meaning µone of them¶, but here
time whatsoever. meaning each and every one of them.

!  





% 
 ...% 

 

 That is, disobedience, They would love to live a thousand years,
dishonourable deeds and disbelief. The so as to delay their punishment.
sending forth of these things (to the
hereafter for reckoning) has been attributed ...!

 % 


to the hands on account of how it is 
 
Even if their lives were
normally the hands that give and deliver extended to a thousand years, still that
physical things. prolonging would not free them from their
chastisement. What is the point of living a




$

$ thousand years, if the final destination is
The imp[licit subtext is: do not lose heart the eternal fire?
from their claim that theirs is the hereafter,
and that they alone of all the people are 

% This is explanatory,
beloved by Allah. love explaining the pronoun µthat' in #'
'1
And you will surely find them the greediest
of the people for life, and than the 


! % 


partnerists; each of them would love to last Allah sees their disbelief and sins; he
a thousand years ± but that would not will requite them for it all on the day of
remove him from the chastisement, that he resurrection with fire and chastisement.
last it. And Allah is an observer of what
they do. Say, µWho is an enemy to Jibrӏl, for indeed
he took it down upon thy heart with Allah's

c 
    c 
cc 
c
c c
 c
permission, confirming that before it, as displeases Him, glorified be He.
guidance and glad tidings for the believers?
...*
$ * 
$ 
:!

 These two are given particular
+cc mention because they were the topic of the
discussion with the Jews.
{Certain Jews came to the Messenger,
Ê,a,' ' a
...
 




'a, saying that if the angel who came to
!  %  Whoso is an enemy to one of
him had been Mikҥ.ӏl they would definitely
those is a disbeliever and Allah is an enemy
have believed, for they saw Mikҥ.ӏl as the
to whoso disbelieves, in that He deals with
angel of mercy who brings prosperity and
them with acts of enmity, by humbling
ease, and as their friend; while they saw
them, chastising them and punishing them.
Jibra.ӏl as the angel of chastisement who
brought down slaying, hardship and war,
And surely We have sent down upon thee
and as their enemy. They said that if Jibra.ӏl
clarifying portents; none disbelieve in them
was the angel sent to the Messenger, they
but for the perverse.
would not believe in him. The Messenger
was to say to them:
++cc
...>


:!
 

 



 µIt¶ means The address is to the Messenger, Ê
the Quran. ,a,' ' a'a.
µClarifying portents' is given for 


" 
 It was not of   meaning portents or portents of
his own accord. the Quran, that are clear in themselves and
clarifying of other things. None disbelieve


$
!   That is, the in them except those who have departed
Torah. from obedience to Allah, glorified be He.

$
 
$
$
 Or is it that whenever they bind a covenant,
!  % )" Therefore, what was the crime a division of them discard it? Nay, most of
of Jibrӏl,  aa' , that they should them believe not.
take him as an enemy and not believe in the
book he brought down.
,,cc
Whoso is an enemy to Allah, His angels,
A


% 
!

His Messengers, and Jibrӏl and Mӏkҥl ±
%

$
)
indeed Allah is an enemy to the
This is about the Jews. It is a criticism of
disbelievers.
their breaking their pledges of obedience to
the previous Messengers, and their
+*cc breaking their treaties with the Messenger
of Allah, Ê,a,' 
>



 Being an ' a'a, in the affair of the tribes B.
enemy to Allah the Most High means Nazir and B, Quraizah.
committing acts of enmity by doing what

c |
    c 
cc 
c
c c
 c


!  %  This means that whoso purchases it ± surely he has no
disbelief in the covenants and pacts, or in part in the hereafter. And truly atrocious is
Allah and His Messengers, or in the what they sold themselves for, had they
Messenger, Ê,a,'  known.
' a'a. He says µmost of
them' as some of them believed, like µAbd
Allah b. Salҥm.

,cc


  Instead of the book,
And whenever a Messenger from alongside
they followed magic. They discarded the
Allah comes to them, confirming what is
book behind their backs and attached
with them, a division of those given the
themselves to:
book discard the book of Allah behind their
backs, as if they know not!
...

 %  
$



{
-That is, that

,
cc which they attributed to Sulaymҥn, the son
of Dҥ.ud (David),  aa' . The
Whenever a Messenger, like µӎsҥ,  aa devils in the time of Sulaymҥn would use a
' , or Muhammad, Ê magical language to recite magic to the
,a,' ' a'a, people. µDuring' is put for # with the
came to them, confirming the Torah they meaning of µin¶ ", as stated by the
had, a party of the very Jews who had been grammarian Ibn Mҥlik:
given the Torah cast it behind their backs,
pretending not to recognise their duty to # is for µbeing above¶ (that is, µover¶ or
believe in the Prophets and follow the µupon¶), as well as for the meanings of 
Messengers after Mөsҥ,  aa' , (µin¶, µduring¶) and #  (µfrom¶, µof¶).
as if they did not know of this injunction of
the Torah. In short, the Jews would attach themselves
to the magic that existed in the time of
And they followed what the devils recited Sulaymҥn; seeking by it to attract wealth
during the dominion of Sulaymҥn; and popularity, and they used to say that
Sulaymҥn disbelieved not, but rather the Sulaymҥn only attained to his magnificent
devils disbelieved, they taught the people dominion through the means of magic.
magic and what was sent down upon the Allah refutes this in His word,
two angels at Bҥbil, Hҥrөt and Mҥrөt ±
while the two taught noone without saying, ...{
!  % 
Magic is a
µWe are but an examination, so disbelieve cause of disbelief, and here it must be
not!' clarified that disbelief &'
"is of two
types: the disbelief of doctrine; and the
So they learned from them that which by disbelief of deeds. Disbelief of doctrine is
which they make a division between a man the denial of the essential principles or
and his spouse, yet them, they are the µroots¶ of the religion, while disbelief in
harmers by it of no one save with the action is to abandon the mandatory deeds
permission of Allah. or perform the prohibited deeds.

And they learn what harms them and That the term µdisbelief¶ is generally
benefits them not, and they certainly knew applicable to abstaining from the

c Ô
    c 
cc 
c
c c
 c
obligations or performing things prohibited sent two angels to the Prophet of that age,
is clear from His word: # a at Babul, to teach the people magic and its
 a aL Ê a  undoing. They would say to the people

a D#4
6@7=!." on the µThis is magic, and this is what breaks it!',
topic of Hajj, where µdisbelief¶ means rather like a doctor who writes a book on
abstaining from the Hajj. And also in His medicine in which he describes diseases,
word: # 
'  a L  their causes and what cures them. The
-,a a  a
'a
 4
  doctor might write, µThis is a poison, and
6K7=."on the topic of gratitude. this is its cure.' The two angels taught
magic and how to overcome it, warning
In the same way, we have from the those they taught that they were determined
Messenger, Ê,a,'  to overcome magic. When the people had
' a'athat #J a   learned from them, some of them took to
Ê-)  ,
 a magic; like one who reads a book of
  a"a"  and he then medicine and then poisons people²it is not
counts among them slander and suchlike. the author of the book who is at fault, even
though he is among the factors that led to
At all events, Sulaymҥn was not a the causation of harm.
magician, and did he attain to that to which
he attained through magic, but rather 
 
$




through Prophethood and the divine 
$ >  !!

bestowal. !  % 
/"The Jews deserted the
book of Allah and took to the knowledge
!

 %!  % The that was sent down upon the two angels at
devils disbelieved by implementing magic Babul, whose names were Hҥrөt and Mҥrөt.
and teaching it to the people. µThe devils¶ But these two taught noone before
a" are evil souls who cast evil into informing them that they were a test, and
people¶s hearts, as proven in the study of that their intention was to rectify and heal,
the narrations #  
" and not to cause damage and harm, and warning
elsewhere, on the topics of invocation them not to disbelieve, by practicing magic.

*
"and hypnotism.
{
 




!
...
$

  $ Magic is 


 %
! 


a set of unnatural issues using unseen 

  They went ahead and
means, incorporating interference in learned magic from them and learned that
peoples vision, their spirits and their which separates a man from his wife. That
intellects. It brings about enmity between is, they learned how to do the things that
people, illness and suchlike. give rise to enmity and hatred between
couples, and which lead to separation and







$  divorce.
!*5
5 The Jews
deserted their book and followed the magic  

 

 !
of these devils and the magic of µthe two

% 

 

angels'. Their story is that in the period 
It should not be imagined that
following the Prophet Nөh,  aa' magical things are outside the scope of
 , magic became widespread, so Allah Allah¶s jurisdiction, simply because He lets

c a
    c 
cc 
c
c c
 c
them happen. Rather, it is something by the fire.
which Allah wishes to test His servants. It
is like His creating the grape and giving 

!

Ah, if they had
man the power to squeeze it, then man only known; for though they knew, yet they
makes wine out of it ± this is not beyond did not know, in the sense that one who
the jurisdiction of Allah, rather it too is for knows but fails to implement such
trial and examination. Thus He says, knowledge is exactly like one who is
ignorant.
 

 

 !


% 

 
 And had they believed and been guardful,

That is, they can do no harm with the reward from alongside Allah is
their magic but what harm Allah allows goodness, had they but known.
them to do, as a test and examination.
Nothing can in any way affect another but
with the permission of Allah, meaning that

,cc
He does not intervene between a cause and
Had the Jews genuinely believed instead of
its effect. Were he to intervene, it would be
following magic, and guardfully avoided
a world of compulsion useless for trial and
disobedience, their reward from Allah
examination. A thing is not beyond the
would have been goodness for them in the
power of Allah, glorified be He, simply
world and in the hereafter. But they did not
because He does not prevent it from
know this, in the sense that they acted as
happening. He could prevent it but He does
though they did not know.
not.
O ye who believe! Say not µRҥ¶inҥ', but say


 





µUnżurnҥ' and listen, and for the
!


 The people learned
disbelievers is a painful chastisement.
from the two angels things that harmed
them, in their world and their religion, and
brought them no goodness. This is an
,cc
emphatic declaration of the uselessness of
magic, and refutes their expectation that A 
!  % /{
 41
"!
magic would bring them goodness and  =
>
"

The address is
facilitate for them their desires. to those who believed in the Messenger,
Ê,a,' ' a


 



 'a. µRҥ¶inҥ' is an Arabic word meaning

   




 µlook upon us with consideration¶; but in

   Those who learned it certainly the language of the Jews it meant µI listened
knew that whoso purchases it and sells their but I didn't hear', and was used as an insult.
religion for it has no share in the hereafter. And so the Jews seized the opportunity of
C,

 this phrase due to its resemblance to an
insult, and would come to the Messenger,
...


 Ê,a,' ' a

 %  Awful is that for which 'a, and say, µRҥ¶inҥ', intending thereby
they sold their souls, for in return for to insult him, Ê,a,' 
learning the magic that they thought would ' a'a. Allah therefore
benefit their world, they gave their souls to forbade the Muslims from saying this

c 
    c 
cc 
c
c c
 c
phrase, so as not to let the Jews take
advantage of it. Instead, they were to say

,cc
µUnzurnҥ', which means look with mercy
>
A
> !$ 
upon us. The Muslims were to say that and
 ! $
> !
$!  


listen to the commands of Allah and the
  The µabrogation¶ a&" of
commands of His Messenger, Ê
a µportent¶ () means to raise a law and
,a,' ' a'a.
place another law in its place. To µcause to
be forgotten¶ means to remove the record of
...

!  % 

it and erase the memory of it from the

 
 And for the disbelievers
hearts and minds. This latter has not
among the Jews who used to insult the
happened in the case of the Holy Quran,
Messenger, Ê,a,' 
though it happened in the cases of the
 a'a, there is, under the heading
former books, so that not much of them can
µRҥ¶inҥ', a chastisement in the hereafter that
be found. Abrogation, however, has
is grievously painful.
occurred to the holy Quran, according to
the most authoritative view, as well as to
Those who disbelieve ± the bookfolk ±love
the other books.
it not, and nor the partnerists, that goodness
descend on ye from your Master²and
However, abrogation of portents and
Allah selects for His mercy whom He wills;
causing them to be forgotten only occurs to
and Allah is the Holder of magnificent
that substituted by its like, in that its like is
profusion.
more suitable than what was abrogated or
caused to be forgotten. It is like when an

,cc item of paper currency, a banknote, say,
falls from validity; the authority issues
The Jews, Christians and Zoroastrians love another, similar to it.
it not that goodness descend on the
Muslims from the direction of their Master, 


²O Jew, you who deny
whether that goodness be spiritual, like the truth of abrogation.
Prophethood, guidance and inspiration, or
material, like superiority, victory and 

% 

$ )
wealth. But Allah selects for His mercy The Jews created doubts over how it was
whom He wills; and His will does not that their book was abrogated by the Quran,
follow the will of the disbelievers and for if it was righteous, then why was it
idolaters. Nor is His profusion limited to a abrogated, and if it was not righteous, then
particular group of disbelievers, so there why did Allah the Most High send it down?
was no room for the Jews to believe that The answer was that the denial of
Prophethood is limited to them alone of all abrogation would be either due to the
the people. impossibility of producing its like or better,
or due to Allah being unable to abrogate.
Whatso of Our portents We abrogate or Both alternatives are unacceptable, for the
cause to be forgotten, We bring better than like and its better exist, and over all things
it, or its like; know thou not that Allah over Allah has the power to do with them as He
all things is powerful? wills.

Know thou not that Allah ± His is the

c è
    c 
cc 
c
c c
 c
dominion of the skies and the earth? and  aa' , was questioned of old.
that other than Allah ye have no patron, and He was subject to outrageous demands and
no succourer? propositions, even impossible things, like
their saying µWe will not believe in thee
until we see Allah openly!' The

,cc contemporaries of the Quran would say
similar things, like their saying C
,'a
O denier of abrogation, know you not that
a&''a8=!@" For this
Allah possesses the dominion of the
they were rebuked by Allah, glorified be
heavens and the earth, and that He can
He, for such questioning fitted ill with the
intervene where He wills in conditions and
rank of Messenger and the message, after
rulings, as He wills. He, glorified be He,
the guidance had been clarified to them.
sees man's best interests in abrogation and
causing to be forgotten. These interests


! !  

vary according to the age and to the people;

  
 %


and it is the role of Allah's portents to


 He who takes hold of disbelief
revive the people time and time again, until
and lays aside faith, as demonstrated by
finally it came the turn of the message of
such obstinate questioning, which is surely
Islam. In this process some particulars were
a mark of disbelief and deviation, has most
substituted before its completion and
surely strayed from the evenness of the
perfection, to ensure an equilibrium
path, that central part of it which connects
between the message and the conditions of
to the destination.
the time. Finally, when it was completed
and perfected, nothing remained to be
Many of the book-folk would love to drive
altered, and it will remain forever.
ye back as disbelievers after your having
believed, out of envy from alongside their
Or do ye wish to question your Messenger
spirits, after the truth has been clarified for
like Mөsҥ was questioned of old? And
them! So pardon, and absolve, until Allah
whoso substitutes disbelief for belief has
brings forth His affair; indeed Allah over
indeed strayed from the evenness of the
all things is powerful.
path.

,*cc
,+cc


! ( % % 
A 
6 

 ! !  %  
%
$
 
$  This address is to the
!  %  Many of the Jews, Christians
contemporaries of the Messenger ±
and Zoroastrians would love to return the
Muslims, book-folk & " and
Muslims to disbelief, after their having
partnerist, for the phrase µyour Messenger'
believed, so as to be the same as them.
is not limited to the believers.

%
$ 

... 56 
) It
That is, out of jealousy that the Muslims
seems that some of the followers of the
preceded them towards the domain of faith
Messenger, Ê,a,' 
and the real life. Thus this love of theirs is
' a'atended to question him
not due to their being religious and
with stubborn persistency, just as Mөsҥ,
concerned and full of regret towards the

c G
    c 
cc 
c
c c
 c
Muslims for their departing from the true the world and reward in the hereafter.
faith, as they might have seen it, but from
their own inflated spirits, their selfish + 

$ 
 That
vanities. This is their motivation, rather is, on the day of resurrection.
than their religion.

 

! % 
 
 


!
   So that which is done for the sake of

/ They do not do this out of His nearness ± being µnear¶ to Him,
ignorance about the Muslims' religion and glorified be He, is not futile.
their truth,
And they say that none will ever enter the
{

 ;  The Muslims Garden but whoso is a Jew, or a Christian.
were to pardon and forgive them, and not Those are their fancies. Say: µBring your
return evil for the evil the disbelievers did proof, if ye be truthful!'
to them.

...

!
$
* 



cc
That is, await His rule, when He will allow





 % 
 

you to contend and to fight and to pay back

!
: 
like for like.


 The Jews would say that none
will enter paradise but a Jew, and the

 
% 

$ 
Christians would say that none will enter it
The day was to come when He would make
but a Christian.
them strong and able to make war on those
disbelievers, and be permitted to contend
...Ú
  

 This is nothing
with them.
but their idle suppositions, their false,
unsubstantiated wishful thinking..
And establish the prayer and pay the zakҥt,
and whatever goodness ye send on for
{#The Messenger was to tell them to
yourselves²ye will find it alongside Allah;
#
indeed Allah is an observer of what ye do.
 
$ ! 
/"


,cc That is, the proof of their claim.


 !

 

 Nay; whoso submits his face to Allah while
9  During the time when Allah had he is a beautifier ± his is his reward
not yet µbrought forth His affair¶, the alongside his Master; no fear is upon them
Muslims were to µestablish the prayer and and nor do they sorrow.
pay the zakҥt', but not to contend with their
enemies.


cc


 % $
 


ƒIt is given for which indicates
 %  It means paying the zakҥt and
the implication of a question, namely: will
the other deeds of goodness which return
noone enter the garden; and if so, who?
on oneself, in that they bring harmony in

c §
    c 
cc 
c
c c
 c
...
!
 The use of the things. For each knows that the other has
word face 0" is because it is the noblest something or other: The Jew knows that the
part of the body, for otherwise when a Christian has some general sense of faith
person submits to Allah his whole body and of religion, while the Christian knows
submits. that the Jew has some general sense of faith
and religion.
...
 
!   That is, he
performs the beautiful deeds. Ú

 



 
The Jews and Christians who


 
$ 
  say such things are just like the disbelievers

 




 who are ignorant. This rebukes both of the
 Such persons will enter the garden two communities, for they had been talking
whether they were Jews during the time of just like those who had no book and were
Mөsҥ, Christians during the time of µӎsҥ, ignorant. That is, it follows that the
Muslims during the time of Muhammad, or ignorant may say that the Jews and the
a member of any of the other communities Christians are on nothing, since he
during the era of their Prophets,  aa imagines them both to be entirely invalid.
 , a'  
{
-$ ! 




In fact, this statement bears its own proof,   
!




in that the criterion for entering the garden 
  On the day of resurrection
is belief and righteous deeds; for noone it will be made clear to the two
would say to a person who makes this communities whether they were upon
statement, µBring your proof.' anything or not. Perhaps Allah's judging,
glorified be He, is given as particular to the
And the Jews say, µThe Christians are on day of resurrection since there will be no
nothing!' and the Christians say, µThe Jews place for doubts that day about His
are on nothing!'²while they recite the judgement, whereas in the world those who
book! Thus say those who know not, a do not believe in Islam do not acknowledge
word like theirs. So Allah will judge His judgement.
between them on the day of resurrection
about that in which they differed. And who is more wrongful than whoso
prevents the masjids of Allah, from His
name being recalled therein, and strives for


cc their ruination? Those, it was not for them
to enter them save in fear! Theirs in the


:  Ú


 
 world is humiliation, and theirs in the



$/"



 Ú
 hereafter is a mighty chastisement.
:  



$/" Each of the two
communities says the same thing about the
other: that they have no religion and no

cc
faith and no religiosity and no piety. Each
sees itself as being delivered and the other 

 
$



as destined for perdition.  %

-
*

 ! 
$  
 
The sense is
...+
 
  
! / Whoso general, including everyone who prevents
reads the book has no right to say such from a house of Allah, glorified be He,

c ÿ
    c 
cc

c
c c

although it applies to the people of Makkah
who barred the Messenger from the Sacred
Mosque, and to Bakht al-Nasr
(Nebuchanazr), who barred from
 %  

 
 
Jerusalem. The meaning is that there is
/ In whichever direction you direct
noone more wrongful than such a person,
though the restriction is relative  H"=
otherwise, those who murdered the
Prophets are more wrongful.

% 


)It direct yourself to Allah. And Allah is not
means a spiritual ruination that prevents
people praying within them, or a physical
destruction of their buildings.
c
created them, and they are His sole
property.
...

your faces, there is the face of Allah! The
face of Allah is His embrace of knowledge
and power over all directions; so when you
turn towards the east you direct yourself to
Allah, and when you turn to the west, you
material so as to have a particular place, in
the direction of which one would need to
turn.

Ú
 


 
 
 
 ;
% 

$/ His
; 
 /Such persons should not knowledge and power encompass all
even enter those places except in a state of things; He knows what a person does, and
fear, afraid of the chastisement of Allah, which way he turns.
glorified be He, and of the revenge of the
Muslims. It is said that the ҥyah was sent down to
refute the Jews who made much of how
Ú




In Muhammad, Allah condescend upon him
the world they shall be disgraced, by the and upon his House, turned from the Qiblah
Islamic punishments for anyone of Jerusalem to the Qiblah of the Ka¶bah.
committing that crime. Or it is an
announcement of disgrace from alongside And they say: µAllah has taken a child!'
Allah, glorified be He, which He sends
down upon anyone who strives for the Glory be His! Nay, His are the skies and
ruination of the masjids. the earth; all to Him are subservient.






  $


 
' They shall taste the fire in


cc
total humiliation.


# 



/"
Jews held that µUzair was the son of Allah,
Perhaps the  alludes to the Jews, and
while Christians said that the Christ was the
their barring the masjids.
son of Allah, and the idolaters held that the
angels are the daughters of Allah. Yet
Allah's is the east and the west; so wherever
neither did He, glorified be He, procreate,
ye turn, there is the face of Allah! Indeed
as some of them imagined, and nor did He
Allah is expansive, knowing!
adopt.

cc ! */ It is given for

a'
 a declaration of His absolute

"
 

  The east purity of what they said.
and the west both belong to Allah. He

c ë
    c 
cc 
c
c c
 c
ƒ* 
  

 
 clarified the portents, to a tribe certain.
How, then, can that which is owned be a
son, as a son is not owned by his father?
and property is controlled and directed, so


*cc
what is this of adoption?


 


 >
 


   Those who knew
!- * ! %
 All
nothing about the delicacy of inspiration
of the skies and the earth belong to Him,
and Prophethood, would say, µWhy does
the Most High, and before Him all is
Allah not speak to us, telling us His
humble and submissive.
commands directly without an
intermediary, or telling us that you are a
The Origin of the skies and the earth; and
Messenger?¶
when He consummates an affair He but
says to it, µBe!' and it is.
...$% 
)"-That is: Why
does He not give us a sign, a miracle,


cc according to our demands?

Ú
A$

  

 
 ...: 
  

This phrase emphasises the content of the  Those of old spoke exactly like that
previous , # a
a& a to their Messengers, a similar speech, like

 µThe Originator' is given for  their demanding of Mөsҥ,  aa'
meaning that He is the source, the origin  , that he show them Allah, glorified be
and the creator (from nothing). He, in the flesh.

...


* 
 
* 

  Their hearts are
!  /"
 When Allah
the Most High intends a thing, He merely
says to that intended thing µBe!' ± that is,
He commands it to exist ± and it exists,
following upon His command. In this way
%  


the world of existence is subject to His will
and to His rule.
After these points about the differences
between the book-folk, and their barring
along with the idolaters people from the
masjids, and the polytheistic condition of
their monotheism, the Wise Quran turns to
consider their views concerning the

'00" 
messengership, in His word:
And those who know not say, µWhy does
Allah not speak to us, or give us ҥ portent?'
Just so spoke those of old, like their word,

their hearts are alike. Truly We have
" with the

all alike, in their disbelief and opposition
expressed in preposterous demands and
obstinacy.
...Ú> 
The signs had already been clarified, so
there was no need to have Allah speak to
them, nor for Him to satisfy their demands
for the paranormal. Had their intention been
to clarify the truth and furnish undeniable
proof, Allah had already done that. And had
their intention been other than that, Allah's
only priority is to present the entire proof
 
!  
The portents have been
made clear to a people who are certain, in
the sense that it is only such a people who
will make use of them and benefit from
them. µTribe certain¶ is given for +
 +  that is, a µtribe¶ +

c è
    c 
cc 
c
c c
 c
characteristic of µbeing certain¶  +  " ± Messenger, Ê,a,' 
-the slight irregularity of the English has ' a'a. It is a part of the
literary justification but is of course natural way of things that when a man
necessary to prevent confusion. stands for a principle, opponents seek to
incline him towards themselves. Therefore
Indeed We have dispatched thee with the Allah explains to His Messenger not to be
truth, as good news or in warning; and thou taken in by them, reminding him that the
shall not be questioned as to the Jews and the Christians would never be
companions of the inferno. satisfied with him until he entered their
communities, and followed their paths. For
everyone on a path is never satisfied with a


+cc person until that person is immersed in that
in which they themselves are immersed.
The address is to the Messenger of Allah,
Ê,a,' ' a
...{# 
 
$
 
 
'a. He was dispatched µwith the truth',


$
 "(He was to tell them
emphasising the divine origin of the
that Allah¶s guidance of Islam is the real
dispatch, for all of Allah's dispatching is
guidance, not anything else, such as
with the truth. He was dispatched as good
Judaism or Christianity.
news for the obedient believers; and as a
warning for the disbelievers and for the


 
 

disobedient.
   This shows that their religions
reflect their inflated vanities, and are not
Allah, glorified be He, was saying to the
from alongside Allah, glorified be He.
Messenger: µYou are Our Messenger,
despite their doubts and their obsessive
... 

 

demands; you are not answerable for them,

 $  That is, the knowledge of
you are not responsible for them; yours is
Islam and its laws, and of the invalidity of
but to remind.¶
Judaism and Christianity.
And the Jews will never be content with


% 




thee, and nor will the Christians, until thou


 Had he done that,
follow their community. Say: µIndeed the
Allah would not have patronised him in his
guidance of Allah ± that is the guidance.'
affairs nor succoured him.
And indeed, if thou followed their desires
Those whom We have given the book,
after what has come to thee, knowledge,
reciting it with its just recital ± those, they
thou would have in Allah neither a patron,
believe in him. And whoso disbelieves in
nor a succourer.
him ± those, they are the losers.

,cc

cc


: 
% ! 



...Ú
 
> 
% $%

! 








 
$
-  
 




 The
!  % 

 Those of the book-folk
address, in the singular, is to the
who recited their book ± the Torah or the

c è|
    c 
cc 
c
c c
 c
Gospel ± with a just recital, by acting the day of resurrection.
according to what was in their book,
believed in the Messenger. µHim' is given ...


 
 
for the pronoun , which could also mean 

$  Each soul will see its own
µit'. In that case, the reading would mean: just reward; noone shall carry the burden
they believe in the Quran, or in Islam. of another.
Perhaps it means their believing with a real
belief in their own book, rather than with 

 
!   
the faith of the manipulators who took   µEquivalent¶ is given for #'
some of the book and not the rest. meaning a compensatory ransom paid to
free oneself.


!  % 

 
 

 
  They are losers in the ...
 

!
; Save
world, for Allah's path is the path of as Allah the Most High pleases.
happiness in the world, so that when a
person swerves from it, his life becomes 


!   Noone
constrained; and in the hereafter, for there will be able to rescue another.
the chastisement is prepared for the
disbelievers. The like of this portent has preceded, but
here it is repeated as an introduction to
O sons of Israel! Recall My blessing that I another topic. For with the completion of a
blessed upon ye, and that I distinguished ye discussion about the Jews, the Christians
above the worlds. and the partnerists, the theme turns to the
topic of Ibrҥhӏm, bliss be upon him, and his

cc sons, and the construction of the Ka'bah.
These matters pertained to all three groups,
though they took place long before the
The blessing was the despatch of Prophets
history of the Jews and the Christians.
among them, the destruction of their
enemies, making them sovereigns in the
And when His Master tried Ibrҥhӏm with
earth, and expanding their worlds or
words, and he completed them, He said,
livelihoods for them. Their being
µIndeed I am putting thou as a Leader for
distinguished over the worlds was during
the people!'
their time, and was one of the greatest of
blessings. The explanation of it has been
He said, µAnd of my offspring?'
given in a similar portent.
He said, µMy covenant reaches not the
And be guardful of the day when a soul
wrongful.'
will not recompense a soul for a thing; and
an equivalent will not be accepted from it;
and mediation will not benefit it; and they
cc
will not be succoured.



*  !



cc 

  
 Ibrҥhӏm,
 aa' , was tested by Allah.
µWords' is given for & , the literal

! $
 The day' is
meaning, though what is intended here is

c èÔ
    c 
cc 
c
c c
 c
commands, for in Arabic µa word' not among the wrongful 3 " In
& " is sometimes used for µan order'. this way the exalted station of the 4  
Yet it is not remote that what is meant is is brought out.
the precise, customary meaning, so that the
portent means that Allah tried Ibrҥhӏm, And, when We established the House as a
 aa' , with some words that He place of return for the people, and as a
spoke to him, or which the angel with him sanctuary ± and take the station of Ibrҥhӏm
delivered to his heart. It is likely that the as a place of prayer ± and We covenanted
words concerned the slaughter of Ismҥ'ӏl, to Ibrҥhӏm and Ismҥ¶ӏl that they cleanse My
 aa' , or the struggle against house for the encirclers, and the secluders,
the tyrant Nimrөd. In any case, Ibrҥhӏm, and the bowers, the prostrators.
 aa' , fulfilled those words, in
the sense that he obeyed the command
perfectly without any fault.

cc



>  !

* 
*  
 
$

  

  That is:
?  
  /" Allah the Most
µAnd recount, O Messenger, when Allah
High informed him that He had made him
established the sacred house at Makkah as a
an µImam' or µLeader¶ for the people. An
µplace of return¶  " for the people,
µimam' is one who is followed. µThe people'
in that the people in general return to it year
is given for al±nҥs, meaning the people in
after year, though each and every individual
general, all of them. There is no
does not return.
inconsistency between Ibrҥhӏm's previously
being a Prophet and a Messenger, and his


 The sacred house is
not being the universal Imam. He then
a sanctuary, in that killing is not allowed
attained to that as a reward for his fulfilling
there, and whoso takes refuge there is safe,
the words.
for the punishments cannot be exacted upon
anyone while he is there.
* 1Ibrҥhӏm,  aa' ,
replied to this by beseeching Allah the
 
 

!

Most High:
    This is an interjection,
addressed to all the Muslims, as is evident
1

$)1That is: would
from the plural form used in µand take' 
Allah make Imams of his seed, his
#& * " The µstation' (given for + )
descendants? The translation follows the
of Ibrҥhӏm,  aa' , is the stone
form of the request as expressed in the
on which he stood in order to build the
Arabic, in which it is perfectly polite and
upper part of the Ka'bah. It still stands close
reverential. Allah's reply to Ibrҥhӏm,  aa
by the Ka'bah today. In Hajj one must
' , was that:
complete the circulation " about the
house with prayer performed at or near the
...*  %

 



station of Ibrҥhӏm,  aa' .

$".' This reply amounted to an
affirmative with additional information, for

> %

 !


its implicit meaning is: Yes, I shall
1

 
 
 The
establish some of your descendents as
cleansing of the house to which Ibrҥhӏm
Imams, but only those among them who are
and Ismҥ'ӏl, father and son,  aa'

c èa
    c 
cc

c
c c
 c

, were commanded to undertake was 

$
!  % 



spiritual, in that they were not to permit the 
1Ibrҥhӏm's prayer for fruits is
placing of idols therein, and material, by limited to those who believe; for the others
keeping it clean and in good order. This he asks nothing
they were to do:
...*  

!  %  



 (µThe encirlers¶:   
 


 

those who go round it in performing   

 





 /" Allah's reply to


  That is, those who Ibrҥhӏm shows that his prayer was granted
withdraw therein, for the purpose of with an increase, to the effect that:
worshipping in ( & having issues and µWhosoever from the people of this city
rules clarified in the books of  +  disbelieves ± We shall not deny him the
fruits. Rather We shall let him enjoy life,


! 
 In other provision, safety and the other comforts for
words for the people who wish to perform a while, for life in the world is short; but
the prayer there. then We shall oblige him to enter the fire.
He shall be made to go, as noone will go of
And, when Ibrҥhӏm said, µMy Master, put- his own accord, for it is the foulest of
this as a secure land, and provision its folk places to go home to.'
with fruits± whoso among them believes in
Allah and the last day.¶ And, when Ibrҥhӏm was raising the
foundations of the House, and Ismҥµӏl: µOur
He said, µAnd whoso disbelieves ± I shall Master, accept from us; indeed Thou are
please him a little, then I shall force him to the Hearing, the Knowing.'
the chastisement of the fire; and atrocious is
the outcome!'
cc

cc 


!

$




* 
 #



!
 That is: And
recount, O Messenger of Allah, when
, was building
Ibrҥhӏm,  aa'
, said in his
supplication to Allah:
  
 It means Makkah,
, his son, was assisting
in which the house is built.
That is: µAnd recount, O Messenger, when
Ibrҥhӏm,  aa'
the foundation of the sacred house in
Makkah, and in that sense raising its
foundations above the earth, while Ismҥ'ӏl,
 aa'
him.

  
 µSecure¶ is given for ... A   
 
 , meaning secure against dangers. Ú
 
* 
$
.

$"-
Alternatively, it could mean a place While they were working they prayed: µO
legislated in the divine law as a place of our Master, accept this, our building of the
safety, or sanctuary; though the former house; indeed Thou are the Hearer of our
seems more appropriate. prayers, the Knowing of what we do and
what we intend.' 1


, '

%
 
.  

c è
    c 
cc

c
c c

µOur Master, and make us two muslims to
Thee, and from our offspring a nation
muslim to Thee, and show us our piety-
places, and relent over us; indeed Thou are
the OftRelenting, the Compassionate!

*cc
A 
 
Ú
 That is, submissive to Him in all
things. Their praying to be Muslims does
not mean that they were not Muslims
before their prayer. Islam, like all beliefs
and works, needs to be continuous, and this
depends upon guidance from Allah and His
granting success. Commencing in Islam
takes place only with His help, glorified be
He, and continuing within it is the same.
Thus we pray, µGuide us the straight road.'
Ú




$


 They sought Islam for their
descendents, Islam being the submission to

$

!  This
Allah, glorified be He, in belief, word and
deed.
c
slaves, and is merciful to them.
µOur Master, and raise among them a
Messenger from among them, reciting to
them Thy portents, and teaching them the
book and the wisdom, and purifying them,
indeed Thou, Thou are the Grand, the
Wise.¶

+cc
Their prayer continued: µOur Master! And
raise amongst the muslim nation we pray
for, a Messenger from that same nation, not
from another nation, so that they may have
the honour of having that Messenger being
from amongst themselves....
 
$
µPortents', given for , in this context
means His proofs and laws.

 
means the Quran, or it means µthe book of
Allah' in the general sense.



 (  µPiety- 

 Wisdom 
& " is
places' is coined for a &, the plural the placing of each thing in its proper place.
form of a&, meaning places of a&, µTeaching wisdom' means teaching them
an act of piety, worship. And Allah the physical and spiritual sciences; for the
answered their prayer, in that Jibrҥ.ӏl,  aa ignorant are unable to place things in their
' , showed them the places for proper place, being ignorant of that place.
the Hajj prayers, its sojourns and so forth.


$
That is, purifying

 
%  That is, µTurn to us them of base and impure ethics and
in mercy and forgiveness.¶ µRelent' is given behaviour.
for ', from , which literally means
µreturn¶; thus Allah is 1 
 Ú
 

µGrand' is
(translated as µThe OftRelenting¶), given for #**. Tied up in this word is the
meaning that He returns often to His idea of being rare, precious, so that
servants. From this it is clear that there is whatever is #** must exist in limited
no proof to the view that Ibrҥhӏm and numbers, and be greatly sought and needed
Ismҥ'ӏl,  aa' , had sinned. by others. Allah, therefore, is genuinely the
#Ê**, as He is both Grand and precious, for

 Ú
 
A(4 

$
 He is One without any partner, and the

 " Allah returns often to His

c èè
    c 
cc 
c
c c
 c
entire world of existence is in need of Him. adjunct to the line, #>,a  

 (of the previous portent.

>  All His works are the
expression of wisdom. The prayer of these  #-That is, µBe Muslim for
two Messengers, too, was the essence of Allah in all that is yours!'
wisdom.
* That is, Ibrҥhӏm said
1 a a4
  aa'
  "  
 

" That is, µI have yielded in
And who shrinks from the community of Islam for the Master of the worlds, the one
Ibrҥhӏm, but for him who makes a fool of alone, who has no partner!' The meaning of
himself? Certainly We chose him in the Islam here is standing firm in Islam, and
world, and indeed in the hereafter he is being fixed in monotheism, or 
. It is
among the virtuous. like the address to the Messenger, Ê
,a,' ' a'a
#;
 a)'Ê  Or

,cc like we might say to one who is sitting
somewhere, µSit here until ten¶, for
Who turns from this path of theism and
example.
surrender and the other things mentioned
that prove the excellence of this path?
And Ibrҥhӏm enjoined his sons with it and
Other than him who has given himself to
so did Ya'qөb: µO my sons! Allah has
foolishness? It means that none forsake this
chosen for ye the religion, so be sure not to
community but those who deliver
die unless ye be Muslims.'
themselves to idiocy and foolishness. Is
their path better than this path? The
question µwho shrinksß is for negation.
cc
> 
 
 



  
!

-







  

$
 Ibrҥhӏm,  aa'  charged his
% That is, for the sake of that sons with the community and the path he
straight and upright path, Allah chose walked. His enjoining it upon his sons is
Ibrҥhӏm as a Messenger in the world, while given particular mention, despite his call
in the hereafter he is most surely among the having been to all, so as to indicate that it is
virtuous, who gain the accomplishment of necessary to call one's family to the truth in
the loftiest levels. a special way, as He says, #M'

'
aa'
  a) a
When his Master said to him: µBe Muslim' 
1 1

 #1G )(6FF7=8" 

He said, µI make myself Muslim to the ...
@"65!#Ya'qөb, Ibrҥhӏm's

Master of the worlds.' grandson through Ishҥq, enjoined his sons
in the same way. Ya'qөb is singled out on
account of his being the father of the Jews.


cc
...



 

>

* 
 It is an
 $
The meaning is that Allah,

c èG
    c 
cc

c
c c

glorified be He, has given them the
religion, andwants them to be on it, as
opposed to those wild peoples whom the
A


  
call of the Messengers never reached.
/" Their religion was Islam, and Islam
!  
 
  ! 
" It means: never leave Islam lest
while you are away from it death should
come upon you. The special emphasis on
death is because should a person not be
Muslim, and then accept Islam and
thereupon die, he has no difficulty.
c
Arabic, just as the aunt is called mother.

was the religion of all the Prophets, for
Islam means submission to Allah in all He
commands and all He forbids. Allah's
denying that the religion of the Prophets
was Judaism or Christian, is His denying it
in the sense used by the book-folk
themselves. Otherwise, their religions had
no name, as is clear.

Or were ye witnesses when death came to An important reality is then clarified;

Ya'qөb, when he asked his sons, 'What will
ye worship after me?'
They said, µWe shall worship your God,
and the God of thy fathers, Ibrҥhӏm and
Ismҥ'ӏl and Ishҥq, the One God; and we are
Muslims to Him!'

cc
A   
 

 
 
@"65! The address is to those who
claimed that the Prophets were Jews or
Christian, for the Jews used to say that
Ya'qөb bequeathed his sons Judaism. And
 That is, the community of Ibrҥhӏm
so Allah contradicts them, reminding them
that they were not present µwhen death
came to Ya'qөb,' meaning when he was

%  It has
close to dying.
namely, that a community that has passed
away was not the concern of the
Messenger's contemporaries, but that their
concern was their own actions. Whatever
the condition of that community, it has
passed away:
That is a nation that has vacated; it has
what it earned, and ye have what ye earn;
and ye shall not be questioned as to what
they did.

cc
Ú
and his sons



passed away.

...


 

">
  

 
 Its actions accrue

  )" His question µwhat to itself, not to anyone else.
will you worship after me?' was not
interrogative, but stipulative. 
 
% 
  
 People's
action accrue to themselves, not to others.
Ú
 > 






!

 
 

! 6 


"

6, Ibrҥhӏm was Ya'qөb's 
The address, in the plural, is to the
great-uncle, Ismҥ'ӏl was his uncle and Isĥҥq contemporaries of the Messenger, Ê
was his father. Ismҥ'ӏl's mention precedes ,a,' ' a'a.
that of Ishҥq as he was older in age and They were reminded that they were
higher in rank. The uncle is called father in answerable only for themselves, and should

c è§
    c 
cc 
c
c c
 c
therefore rectify themselves. Muslims, that they say that which is
mandatory upon them to believe, which is
And they say, be a Jew or a Christian, ye the essence of the previous and subsequent
shall be guided. Say, µNay, the community religions, and which pinpoints the falseness
of Ibrҥhӏm, upward, and he was not among of Judaism, Christianity and suchlike:
the partnerists.'
 > !  % 







cc 



!

"
6@"65!


$

Many of Ya'qөb's


! : 

 
descendents were Prophets upon whom

! $  That is, the Jews would
scripture was sent down.
say, µBe a Jew,' and the Christians would
say, µBe a Christian.'
...

!$
5
 <


!$

3
-Without
...{ ƒ

!

exception.
The Messenger, Ê,a,'
 ' a'a, was to tell them to

   
$


follow the community and religion of
! 


  We acknowledge
Ibrҥhӏm, which was free of the faults of
them all.
Judaism and Christianity, and which was
pristine Islam²notwithstanding the

  *. We are the
differences between Islam and the religion
Muslims of Allah, glorified be He.
of Ibrҥhӏm in some of the finer details.
The religion of all the Messengers can be
...They were to follow it in a
summarised in the three areas of µroots¶
direct and upright 
" manner.
'a " branches '
" and human
qualities, or dispositional ethics &+"




$


The roots are the principles of belief:
Ibrҥhӏm was no polytheist, as are the Jews
monotheism, divine justice, Prophethood,
and Christians. From this it becomes clear
4   or µLeadership¶, and the Universal
that the meaning of following the
Return. Every Messenger confirmed his
community of Ibrҥhӏm,  aa' ,
predecessor and gave the glad tidings of his
was to follow it in monotheism.
successor, and so too with Imamat, in the
meaning of µExecutorship¶ a"
Say: µWe believe in Allah and that sent
for every Prophet had µExecutors¶ (a".
down to us, and that sent down to Ibrҥhӏm,
Ismҥ'ӏl, Ishҥq, Ya'qөb and the grandsons,
The branches are the ordinances upon us:
and that brought to Mөsҥ and µӎsҥ, and that
the prayer, the fast, the zakҥt and similar
brought to the Prophets from their Master ±
acts of worship; and the laws of transaction,
we distinguish not between any of them ±
in the most general sense. All the religions
and we are Muslims to Him.
had these things in common, with some
minor differences appropriate to the

cc demands of the period and the condition
and circumstances of each community.
{# The address, in the plural, is to the Fasting, for example, was to take place on a

c èÿ
    c 
cc 
c
c c
 c
Saturday in some religions, but not in to Allah for tincture? And we are His
Islam; and so forth. worshippers.

Ethics, or human qualities and dispositions:

honesty, trustworthiness, reliability,

*cc
loyalty, shame, and suchlike. These are all
Ú

 
/ That is: we follow
the innate constitution of the pristine self;
the tincture, the colour, of Allah, glorified
and all the Messengers sought to elevate
be He. The µtincture' a )" of Allah is
them and eradicate their opposing qualities
Islam. Each path followed by a person has a
or vices.
tincture, or colour, though this colour is not
material, but spiritual.
So if they believe like unto that which ye
believe, then they are certainly guided; and


 

if they turn back, then it is them who are in

 ) The question has the sense of
schism. And Allah will suffice thee against
negation, meaning that noone is better than
them; He is the Hearing, the Knowing.
Allah for tincture.

cc 
  *

 . We
worship none other, such as the idols that
{
!  %  



  the opponents worshipped along with
!  % 


  
$   If Allah, glorified be He, or instead of Him.
those who were not Muslims were to
believe in that which the Muslims believe It has been suggested that the reason for
in, then they would most certainly be using the word a ) is that the
guided to the truth. Christians used a yellowcoloured water for
their baptism that tinctured their children
{
!  %  



 when they were immersed in it. The  is
 !  % 


  
$   metaphorical, as in His word where µӎsҥ,
But if they turn away from such a faith, and  aa' , says,#1'&
stick to their deviated path, then they are in a  a
'4& a 1
schism. µSchism' is put for a ++, meaning a
 - #1:
(6/7 8"
that they are in disagreement, as though
each is standing in a different crevice.



 
 O Say, µDo ye dispute with us about Allah ±
Messenger of Islam. He is our Master and your Master; while
ours are our deeds and yours are your
$

 -He will make you deeds; and we are pure-hearted for Him.
victorious against them.

* 
* 
$ of their words.

+cc
{The Messenger Ê

.

$. of their deeds and
,a,'  a'a, was
intentions.
to say to the Jews and the Christians and
The tincture of Allah! And who is superior

c èë
    c 
cc 
c
c c
 c
the others: Judaism and Christianity took place after
Ibrҥhӏm; how, then, was Ibrҥhӏm one of
... 2  
!
 them? Elsewhere Allah says, #Ê
That is: do you dispute and argue with us 1
Ma
a
about the religion of Allah, saying that He '
 D#4
#1'a
has not abrogated your religions? And not #4
(6@7 FF" 
chosen a Messenger from the µArabs? and
so on? {#    

$

) The Messenger was to say to
*  
 cHe those who claimed that those Prophets were
is not the Master of any limited group Jews or Christians, and in effect he was to
alone, so as to be with then forever. ask them: do you know more about it or
does Allah know more about it? Allah says
A  
  they were not Jews and not Christians,
  It is not the case that the deeds of a while you say they were?!
particular group are regarded by Allah,
while the deeds of others are disregarded, 

 
$



as was imagined by those who called 
 
$ 
  

themselves the chosen people, or the sons 
)(That is, noone is more
of Allah, or His beloveds. wrongful than a person who conceals a
testimony he has with him from Allah. The

   (
 *"µPure- Jews concealed the guidance and
hearted¶ is given for '& a The clarifications that had been sent down to
Messenger and his community are to Him them about the previous Prophets and about
sincere and pure-hearted; unlike others, and the Messenger of Islam.
partner none unto Him.



 
 "
Or say ye that Ibrҥhӏm and Ismҥ'ӏl and Allah is aware of all actions, like their
Ishҥq and Ya'qөb and the grandsons were concealing the testimony, and He shall
Jews, or Christians? Say: µAre ye more requite them.
knowing or is Allah? And who is more
wrongful than whoso conceals alongside That is a nation that has vacated; it has
himself a testimony from Allah? And Allah what it earned, and ye have what ye earn;
is not heedless of what ye do. and ye shall not be questioned as to what
they did.

,cc


cc
A 
!

"


6
@"65!

$

   µThat' means that group of Prophets, whose
: 

) That is: And say: Or deeds and religiosity is nothing to anyone
do you dispute with us about the matter of else, as it all pertains to a community that
the Prophets, and say that Ibrҥhӏm, Ismҥ'ӏl, has passed on. That community has what it
Ishҥq, Ya'qөb and the grandsons²that is, earned with its deeds and actions, while the
those of the descendents of Ya'qөb who Messenger's contemporaries had the good
were Prophets² were Jews, or Christians? and evil they earned. Underlying all this is
Their mistake was evident since the birth of the question: so why all these arguments

c G
    c 
cc 
c
c c
 c
and disputes about them? Ka'bah.

Just so We put ye as an intermediate nation,

so that ye be witnesses over the people, and
The fools among the people will say, µWhat that over ye the Messenger be a witness.
has turned them from their Qiblah they We did not put the Qiblah ye were on but
were on?' that We might know whoso follows the
Messenger from whoso turns on his heels,
Say, µAllah's is the east and the west; He even if it was truly hard save upon those
guides whom He wills to a straight road.' Allah guided. And Allah is not such as to
waste your faith, indeed Allah to the people
is kindly, merciful.

cc
Ú

$
  
cc
>




A!


  
)"... It means that the fools :>  

   
among the people would be asking why the

That is, in this way of things, just
Muslims had changed their Qiblah, which as the east and the west belongs to Allah
is the direction they face in prayer, away without question, so too He established the
from Jerusalem. For the Messenger  Muslims as a midmost nation. Of course,
Ê,a,'  a'a, the penetrative interpretation  "is that
and the Muslims used to pray in the the portent is addressed to the Imams,  aa
direction of Jerusalem, the Qiblah of the ' , and that they are the
Jews; then, in Madӏna, the Qiblah was intermediate nation. µMidmost' is given for
changed to the Ka'bah. The reason, as is a. The sense is general, and would
apparent from this, was that the Jews found seem to imply that the Muslims are
fault with the Messenger for his praying in midmost in all things ± in belief, being
the direction of their Qiblah, and so Allah neither fanatical nor lax; in temporal
changed it to the Ka'bah. Then they tried to location, being between the east and the
use the change of Qiblah as a means of west; in the Law a
"which is
embarrassment. neither insufficient nor excessive; and so
on²were it not for His word:
{#The Messenger was to say to them:

 ! 
 % 
  
1
"
 

   

%  
 
$ ! 
Therefore it is for Him to direct the faces of 
This implies that the meaning of
His servants in whichever direction He a is an intermediary position
likes. The Qiblah is not something between the Messenger and the rest of the
monopolised by any place, that it cannot be people. The µnation' takes from the
changed for another. He was also to remind Messenger, and the Messenger testifies as a
them that: witness to their taking it from him, so that
they cannot say that they did not know. The
* $ 
* $
 rest of the people then take it from the
1Just as the straight road was to be µnation', and the µnation' testify as witnesses
facing Jerusalem as a Qiblah, so the that they took it from them, so that they
direction now to be facing was towards the cannot say they did not know. This is clear

c G|
    c 
cc 
c
c c
 c
from the µcausal  ¶   " hearts He strengthened.
translated as µso that' in µso that you be
witnesses....¶ 



 
!  Those Muslims who were firm and
Perhaps the connection with this portent steady in following the Messenger are here
and the law concerning the Qiblah is that it congratulated for their firmness, and
indicates that the Muslims have a position assured of the reward for their complete
of leadership, in that they take from the faith.
Messenger and deliver to the people; and so
it is fitting for them to have their own It is likely that this comes in response to the
Qiblah, so as not to be scorned by others. questions of some as to whether the prayers
they had performed towards the Qiblah of
The theme then returns to the law Jersualem would be accepted or not.
concerning the Qiblah: However, what is most apparent from the
word  , belief, is the first meaning.
> 

A!
   

The Qiblah they were on was Jerusalem. 
 

   

The Messenger prayed in that direction   Therefore, their obedience and
throughout the whole of the Makkan period deeds will not be wasted.
of his mission, and for a period after his
hijrah to Madӏna. Having clarified the ruling that the Qiblah
is changed, Allah the Most High explains
...!
> $


 the story behind the change, since it is as a

 
$ 



 cause of the ruling that has preceded; and

The meaning of the phrase µbut that
We might know'   
" is µso that subsequent in speech to the ruling itself; so
Our knowledge become real in objective
existence'. This knowledge is of those who
obey and of those who oppose. Sometimes
it is said µso that we might know' when
what is meant is that the speaker might
know, whereas at others what is meant is
that the known thing becomes real in the
external or objective world. In some
commentaries it is stated that a group
turned on their backs when the Qiblah was
changed, and so it became clear that they
were not genuinely following the
Messenger, but rather what they followed
was merely their desires.
the reason or cause of any ruling is always
that we might say, for example, that such
and such person µis good, for he had a good
upbringing':
Truly We have seen thee revolving thy face
in the sky; so most surely We turn thee
towards a Qiblah thou are content with. So
turn thy face towards a piece of the Sacred
Masjid ± and wherever ye are, turn your
faces to its piece. Indeed those granted the
book truly know it is the truth from their
Master; and Allah is not heedless of what
they do.

 %

% 

 

cc

$ This changing of the
Ú> 
% 

 %%
$

Qiblah was a big thing, for it meant the
 

   The address, in the
breaking of a deeplyembedded habit, but
singular, is to the Messenger Ê
for those whom Allah guided, and whose
,a,'  a'a. µIn

c GÔ
    c 
cc 
c
c c
 c
the sky' means in the direction of the sky; Qiblah they had been on was right, then
for the Messenger would turn his face why did they change it? And if it was not
about the directions of the sky, in right, then why had they been on it?
expectation of revelation about the Qiblah,
as the Jews had been taunting him about his ...




µfollowing their Qiblah'. One night the    They knew that the change of
Messenger Ê,a,' Qiblah, or the new Qiblah, was the truth
  a'a, left the city and turned from Allah, for Allah, glorified be He, has
his face about the various horizons of the His servants serve Him how He likes. They
sky. That morning he performed the early knew that it is perfectly feasible for Him to
morning prayers, and later that day the have His servants serve Him in one way for
noon prayers, which consists of four cycles. a while, and then, when circumstances
With the completion of two of the cycles change, to have them serve Him in another.

& " Jibra'il,  aa' , came
with this ,. Then he took the ...



 


Messenger's hand and turned him about to He is not heedless of what the book-
face the Ka'bah, while those behind him folk were doing: their spreading lies and
turned to face that way themselves, until rumours, their ideological propaganda
the men stood where the ladies had stood, about the change of Qiblah and about the
and the ladies where the men had stood. other affairs concerning the Messenger,
Ê,a,' ' a
... > 

 'a.
A!

 


 The
Messenger loved the Ka'bah, for it was And truly if thou brought the book-folk
built by his forefather, Ibrҥhӏm,  aa every portent, they would not follow thy
' , and round and about it was his Qiblah! And nor are thou a follower of their
homeland. Qiblah²nor do some of them follow the
Qiblah of others. Truly if thou were to
{

   
 follow their vanities after what has come to
{ --The part or piece of the thee, the knowledge, indeed thou would
Sacred Masjid is the Ka'bah. The Sacred then be among the wrongful.
Masjid encloses the Ka'bah, therefore
whoso faces the Sacred Masjid from a
distance faces the Ka'bah.

cc


!$

! ( 
 
 % 
  Here
% 




the address is to the Muslims:
A!
/ The address is to the Messenger
Ê,a,'  a

  The
'a. The Jews and Christians had
mention of faces throughout this  is
become such that no matter what  or
because the face is the part of the body with
portent was brought to them, proving that
which the human being pays attention.
his Qiblah was the truth, still they would
not follow it. In other words, they are

 
 $
 
!  The
obstinate, stubborn, diehard opponents
Jews and the Christians who made
upon whom proofs and portents are wasted,
objections to the Muslims saying that if the

c Ga
    c 
cc 
c
c c
 c
for the fanatical are never profited by proof. ...
 %


 





 A section of


 
 
 those who failed to believe in the
A!
 And the Messenger was no Messenger had µhidden the truth,
follower of their Qiblah, once he knew that knowingly.' Therefore they could not use
their Qiblah was abrogated. This is like His the excuse of ignorance, such that it might
word, #4
a 
a  be hoped that it would come to an end.


a 
a4
a  Rather their problem was one for which
;
#1J a 
a(" there is no cure.


 

A!
 The truth from thy Master, so be sure not to

 The Jews and the Christians be among the vacillators.
each had different Qiblahs.

...Ú
  


cc
%
  

 


Ú


 The address

 $ 
 


! 
is to the Messenger. The truth is from

$

$-Had the Messenger
µalongside¶ Allah, as explained above.
followed their vanities in the Qiblah and
other matters of Law, after the knowledge
!  
! 
$

that had come to him about the invalidity of
%-Whoso is on the truth,
their paths, then indeed he would have been
whenever he is subjected to numerous
amongst the wrongful. Although this is
criticisms and objections, and is accused of
addressed to the Messenger, in meaning it
being on a false path, will of a time doubt
is general, and does not contradict his
about it. Therefore Allah, glorified be He,
condition of µprotectedness # a "from
fortified the Messenger Ê
sin¶, since for a conditional phrase to be
,a,'  a'a, as the
meaningful does not require that both
Most High says, µÊ> I
aspects be feasible, but only one.
'

 ,  ) 
a  4a
 #1Êa,a (687 
Those whom We granted the book
8/"
recognise him like they recognise their own
sons; indeed a division of them truly hide
And for each is a direction, He is their
the truth, and they know.
turner, so race in the goodlinesses.
Wherever ye are Allah will bring ye out,

cc alltogether; indeed Allah over all things is-
powerful.
Ú
 
> $
 
! 
 $
 
 
 $
 



  The Jews and Christians knew

*cc
the Messenger like they know their own

 
 
 * 

sons. Or it might mean that they knew that

 For each nation is a direction. He,
the changing of the Qiblah was by the
Allah, glorified be He, turns them towards
command of Allah; though the former
it, by commanding them to face it. The
meaning is closer to the style of the simile.
implication is that there is nothing strange

c G
    c 
cc 
c
c c
 c
about the Muslims having their own the command to face the direction of the
Qiblah. Sacred Masjid is repeated, in His word:

... 

$
  It means So from wherever thou come out, turn thy
compete against each other in doing good: face to a piece of the Sacred Masjid; indeed
this is the path towards which Allah turns it is the truth from thy Master. Allah is not
and directs His Muslims, therefore they heedless of what ye do.
should not remain fixed upon the abrogated
path, for that would be deviation from good
towards evil. µHe' is put for '. It is

+cc
possible that this pronoun refers in the
{
 % 
 It
portent to the word µeach' &'"
means come out of the city on a journey.
Accordingly, the meaning would be that for
each nation or community is a path, upon


   
{ 
which each person is the µturner¶ or director
- cIt means that the Ka'bah is the
of his own self; and it is for each party and
Qiblah when journeying just as it is when at
individual of them to compete, each against
home. Here is another reason for the
the other, in performing virtuous deeds.
repetition.
>
 %    in the earth,

 


 
That is, this directing the faces towards the

!
$$ 

Sacred Masjid is the truth from Allah.
On the day of resurrection, to be requited
for our actions.



 
 
Therefore, he who turns away from this

 
% 

$ .
Qiblah will have an evil recompense, while
He is able to gather all of the people, and
he who follows it will have a recompense
shall not overlook a single one. The change
that is beautiful.
of Qiblah towards the Ka'bah took place for
several reasons. First, the enthusiasm of the
And from wherever thou come out, turn thy
Messenger Ê,a,'
face to a piece of the Sacred Masjid.
  a'a, that the Qiblah be
changed, which was largely due to the
And wherever ye be, turn your faces to that
mockery of the Jews. Second, it was
piece; so that the people have no argument
changed for µthe truth' ++", meaning
against ye, save for those of them who are
that it was changed so that the Muslims
wrongful²so fear them not, and fear Me²
would have a distinction to mark them from
and that I complete My blessing upon ye,
the other communities, even in the
and that ye be guided.
direction of their prayer. Third, the change
was made to complete the argument against
those of the people who were questioning
,cc
how it was that the Muslims called people
to a new religion, and yet followed the Upon departing on a journey, we are to face
Qiblah of the sons of Israel. the Qiblah of the Sacred Masjid, as we are
indeed when we are not travelling. This
In conformity with these different reasons,  combines #
 

', 

c Gè
    c 
cc 
c
c c
 c
'  ( 150), and ...

' 
'
aa'
'
,a a ,


cc
( 145). As the reader now knows, the
: This furthering of Allah's blessing
repetition is for the purpose of conveying
upon the Muslims was in the same spirit as
the reason given in this :
His blessing them with a greater blessing:


  
% 
$

> 

$  O Muslims,
$
 , It means that the change of
Qiblah was for the purpose of finalising the
 
$ 
$ % 
argument against those of the people who
The Messenger was not from another
criticised the Muslims for expounding a
people, but from themselves. This was a
new religion, while their Qiblah was that of
blessing, in that His message was delivered
the bookfolk.
by one of themselves.
% 
 

 
... 
$
 A
 He

$ Such people do not benefit
recited upon them Allah's portents, His
from logic; he who is stubbornly opposed
portents of the Quran.
takes no benefit from proof and reason.
...

$  He purified them of
+ 


   Fear
the uncleanliness of the state of ignorance
owes its existence to an expectation of
they had been in, and of the ethical vices
benefit or of harm, which is all in the hand
and of physical uncleanliness; and this he
of Allah alone, glorified be He.
did by his guiding them to those portents.
+

  ! 
$


 

$ 
!  It is clear
 , The change of Qiblah was made as a
that to recite is not to learn, and one who
furtherance of Allah's blessing upon the
teaches to recite is not a teacher. Moreover,
Muslims, marking them apart from the
teaching implies the meaning of knowledge
bookfolk, putting an end to the mockery of
settling and becoming fixed.
the Jews, and returning them to the building
of their grandfather, Ibrҥhӏm,  aa'


, It means guiding them
 , and so enhancing their renown.
to the proper place of things, and knowing
the right place of things from their wrong


 ! $  That is, guided to
place. The meaning of wisdom has been
the truth with a perfect guidance; for
given; it is to place things in their rightful
honouring a person with any honour is a
places.
cause of making that person closer to being
perfectly guided.

 

$ 
 

. This
is general, including useful accounts and
Just as We dispatched among ye a
histories, the conditions and circumstances
Messenger from among yourselves, reciting
of the Prophets, and the conditions of the
upon ye Our portents and purifying ye and
Return, all of it beneficial for their religion
teaching ye the book and the wisdom, and
and their worldly lives.
teaching ye what ye were not knowing.
So recall Me, I will recall ye; and thank

c GG
    c 
cc 
c
c c
 c
Me, and disbelieve not. is with them in kindness, generosity,
mercy, recompense, reward and so forth.

cc 4 a   ' 

 a)'  

O Muslims (for the address is in the plural),
)
 
, '
 a
remember Allah, glorified be He, with
  
 ,
obedience and worship, and by
'
, 
 a9'

implementing the laws. He will remember

)
aaa
a
 

ye, with blessings and goodness and
,a
 

 
) 
gardens. And thank Him, by manifesting
, ,'
,
the blessings and praising Him in return for

a  a

them. And do not disbelieve, whether the
 , a ,a&a
disbelief is in matters of faith, or whether it


)' , 1'aaa
is disbelief in deeds, in the sense of failing
)
 :
to act in accordance to His laws.
And say not of whoso is killed in Allah¶s
O ye who believe, seek help through
path they are dead; nay, they are alive, but
restraint and the prayer; indeed Allah is
ye notice not.
with the restrainers.

cc
cc
The dead make no impression on the world,
A 
!  %  
 The believers
and have no furtherance. Yet those killed in
are to seek help in the things they want,
the path of Allah are not µdead', but µalive'.
whether under their control or whether, like
In the world they are genuinely alive with
health and wealth, they are beyond their
the impressions they make, and with their
control. And they are to seek this help
continuance. As for the hereafter, there they
through constraint a
" for many affairs
are stationed in blessings.
are resolved after some time, and when a
person is constrained, his affairs become

$
 
 
 For most people
resolved and he is in a happy condition and
life is a matter of sensation and movement,
confident; but when unconstrained his
the simplest most superficial meaning of
power drains away and he feels restricted
being alive.
and depressed.
And truly We try ye with something of fear
And they are to seek this help through the
and hunger and loss of wealths and lives
prayer, for the prayer causes a person to
and fruits; and give glad tidings to the
concentrate upon Allah, glorified be He,
restrainers:
and to turn away from the world, which in
turn illuminates the heart with confidence
and tranquillity, and fosters the quality of
cc
giving no importance to the world's deceits
and vanities. 
>  
 

$
 Muslims are to be tested with

 


 
 He something of fear. µSomething' is given for

c G§
    c 
cc

c
c c

a , meaning µa thing'. This term is
used either to indicate that fear is of
shortduration in time, or that it generally
never reaches its extremity.



$  Thirst is not mentioned
since water is generally abundant.

 
 Such losses may resignation and submission, finds the cool
occur due to wealth being sacrificed in war,
or plundered during a period of civil unrest,
or due to economic sanctions, and suchlike.

%  Lives lost by those killed in
the way of Allah, glorified be He.
c
for the owner of a thing may take it.
Accordingly, a person's belief that Allah is
the rewarder makes his affairs easy, for
what He takes He will make up for.
Therefore, he who repeats this phrase
whenever in difficulties, while mindful of
what it means and attentive towards Allah,
glorified be He, and with constrainers
breeze of confidence within his heart.
Those, upon them are condescensions from
their Master, and mercy; and those, they are
the guided.


  Fruits are lost in

cc
disturbances and commotion, in the taxes
Ú
 

 
 


of authorities, or taken by the enemy, such

 µCondescensions' is
as the command of the Messenger, Ê
given for a. The meaning is to bend,
,a,' ' a'a,
to incline; inclinations from Allah are His
at the siege of Khandaq, that the Muslims
attention with blessings and good fortune
harvest the crop so that the disbelievers not
and beauty.
benefit from them²as recorded in some of
the histories²or other such reasons.

  in the world and the
hereafter.

$% $
$
 

Those who are constrainers in the face of


 
 
$  They are
such trials, they are those deserving of the
guided to the reality of the affair, which
good news from their Master.
will profit them in the world and in the
hereafter. They sacrifice what they sacrifice
Who, when an affliction afflicts them, say:
in the way of Allah, and do so contented
µIndeed we are Allah's, and to Him we are
and contented with.
returners.'
Having previously indicated jihҥd, now

cc comes an indication about the Hajj, for they
are as twins in endurance and difficulty. He
Those deserving of the good news are those says, glorified be He:
who know, even in the time of their
misfortune, that they belong to Allah, Indeed Safҥ and Marwah are among the
glorified be He, and they are to Him tokens of Allah; so whoso does Hajj of the
returning, for with Him are their accounts House or does µUmrah ± no stain is on him
and their rewards. In this phrase is a for circulating by them; and whoso
consolation for the afflicted, in that he who volunteers good, indeed Allah is thankful,
acknowledges that all he has belongs to knowing.
Allah, thinks little of the loss of some of it,

c Gÿ
    c 
cc 
c
c c
 c
understanding, for all that is shown is that

*cc the true principle is the opposite side. They
do not show any characteristics, but that of

 {

 
$

permissibility and completion.


 Safҥ and Marwah are
two hills near the Sacred Masjid. µTokens'


%
 $, That is,
is given for a
 plural of a
, a
whoso performs a good deed voluntarily, or
word derived from whatever clothing
spontaneously.
touches the hair a
) of the body;
therefore, whatever is intimately connected

 


, The meaning
to a thing and guides towards it, is one of
of Allah being grateful for deeds is His
its a
, or tokens. The meaning is that
appreciating them and giving their reward.
the two hills are among the things closely
connected to Allah, glorified be He, in that


$. He is aware of all deeds, and
He has established them as a place of
He misses nothing.
worship, for between them His servants
perform the aritual.
<
a,, 
 )
aa
,

 *--

  
  aOaP
a a
=
µdoes Hajj of the house' is given
 ,a-aa)
,:
for 00, which had the literal
-
a ,-aa)
'
meaning of µintending on the House¶, that

a
, ,00
is, µintending on worshipping at, or simply
a '
)'
, ,a
 
visiting, the House.¶ In the same vein, µdoes
?:-
 )
)
N
¶ is given for  
, literally
-aa)
,
 ')
meaning µto give life (to)' for whoso visits a
 )  a R
place gives life to it by visiting it. 00 and
&&)

a
')
the ('
 are among the actions of the
-aa)
Ê,a,'
Hajj.
 ' a'a'
 )
a')& a





$!

' 
 a
a
, )

 The meaning of µcirculating by
 a,'aa , a )
'


them' is the performance of the sa'ӏ between
,
 , a  4 a &a a )
them. The term µno blame' is used because
,&)
'')
the Muslims were worried about
,&)
'
performing the ritual between them,
& ÊÊ&aa 
supposing it to be a ritual of the idolaters,
in that upon Safҥ had been placed an idol
Indeed those who conceal what We have
called Asҥf, while upon Marwah an idol
sent down, the clarifications and the
called Nҥilah had been placed. So this is
guidance, after We have clarified them for
an authorisation to do something they
the people in the book ± those, Allah curses
imagined they were not allowed to do.
them and the cursers curse them;
Now, it is known that in such cases the
principle is that of permissibility, whereas
when one supposes that a thing is
+cc
obligatory, the principle is that it is not.
However, this does not prove their first They hid the proofs that proved the truth of

c Gë
    c 
cc 
c
c c
 c
Islam that had been sent down in the
previous books. They also hid the guidance


cc
that they had seen-that was not revelation
Those who disbelieve and do not repent
sent down and not clarifications.
before they die, and so die in a condition of
having rejected the correct beliefs, are
The meaning of Allah's cursing them is that
cursed by Allah, the angels and the people.
He distances them and removes them from
This is because they all curse the wrongful,
goodness both in the world and in the
and the disbeliever is wrongful; and
hereafter, by making things tight for them
therefore, even if the disbeliever is not
in the world, and by chastising them in the
particularly intended by those who curse
hereafter.
the wrongful, yet by being wrongful each
disbeliever is included in their curses.
The cursers who also curse them are those
of the people, the angels and the jinn whose
Eternal within it; the chastisement will not
curses are effective.
be lightened for them, and they will not be
regarded.
Save for those who repent and rectify and
explain ± to them I turn, and I am the Oft
Relenting, the Merciful.
cc

,cc They are eternally within those curse, for
the curses of the world continue into the
curses of the hereafter. The chastisement
The exceptions are those of them who
shall not be lightened for them, as Allah's
return to follow the truth and make it
chastisement of the disbelievers has no end.
apparent, and repair the faults in their
And they shall not be regarded, in the sense
beliefs and actions, and explain to the
that none shall cast a glance of mercy or
people the guidance and clarifications that
beneficence their way. Or it means that
Allah had sent down. To these exceptions
they shall have no opportunity to offer their
Allah Himself returns, in the sense that He
excuses; or it means that the chastisement
restores goodness and blessings upon them
will not be delayed for them.
after they had been removed from them on
account of their disbelief and concealment.
With this account of the condition of the
He is the OftRelenting or the Oft
disbelievers, the theme now turns to
Returning 1", for no matter how
explain 
 or monotheism, and the
many times a person is disobedient and
proofs of the Divine oneness:
then repents, his repentance is accepted,
provided the repentance is sincere. And He
And your God is a single God; there is no
is the Merciful when treating His creatures.
god but He, the Compassionate, the
Merciful.
Indeed those who disbelieve and die while
they are disbelievers ± upon them is the
curse of Allah and the angels and the
cc
people, alltogether.
The address, in the plural, is to the people.
Allah is the single God, with no partners
whatsoever. There is no God but He, and

c §
    c 
cc 
c
c c
 c
His are the adjectives µthe Compassionate, the animals and no food, and so they would
the Merciful'. This establishes that He, not survive a generation.
glorified be He, is not to be seen as He was
made to be seen in some revealed books, as ...


!



a God of revenge, anger and chastisement. The winds are sent from place to place so
as to blow away diseases and decay, and to
Indeed in the creation of the skies and the blow the clouds hither and thither, for if the
earth and the alternation of the night and wind was stationary none of these benefits
the day, and in the ships that flow through would exist.
the sea with what benefits the people, and
in what Allah sends down from the sky ± 


!-$ ! 

water ± thus enlivening with it the earth 
 

 
-That is, maintained
after its death and scattering through it all between the skies and the earth and
kind of animal, and in the distribution of consisting of many tons of water yet
the winds and in the clouds subjugated remaining between the sky and the earth
between the sky and the earth, are surely and moving from place to place.
portents for a reasoning tribe.
... 
 

$! 

cc In all of this there are definitely portents
proving Allah and His oneness and the rest
of His qualities, for people who reason and

 

 

  


utilise their intellects in gaining

 Certainly in the creation of the
conclusions from preparatory facts and
skies in their wonderful order and system,
deriving the caused from its causes, and
and of the earth with its orderly and
passing from knowledge of an effect to
complete arrangement,
knowledge of its cause.



 



$


And amongst the people are those who take

 Following one upon the other,
rivals instead of Allah! They are fond of
each taking the other's place so as to give
them like fondness for Allah; while those
order to life in the loveliest way,
who believe are severer in fondness for
Allah. If only the wrongful could see, as
...





$


when they see the chastisement, that the
 

!

   so that
power is all-together Allah¶s, and that
people can travel and trade,
Allah is severe in chastisement:
...







    

%

$


cc

  
 Rain water comes
from above and enlivens the earth by 

$
   
 

making vegetation grow after the earth had  %
 
/ Some
been deathly solid and barren, people busy themselves, or take to
themselves, in the place of Allah, rivals ±
...
 
$
$
 
 false gods, whom they make equal to Allah

 All moving about the face of the in that they worship them; in short, they
earth. And this too is on account of rainfall, admit idols into their lives.
for without rain there would be no water for

c §|
    c 
cc 
c
c c
 c
...Ú
 

 ! 
$ That is, when leaders who are followed



 Those people are shall renounce those who followed them.
fond of those idols µlike being fond of They shall all see the chastisement, and that
Allah' &' #" That is, like their every means between them has been cut.
love for Allah; or it means with a love This last means that in the hereafter
similar to that which Allah merits. whatever exists in this world to connect
According to the first interpretation, those people to each other, such as wealth,
meant are the partnerist idolaters who leadership, familyties, associations and
believed in Allah. suchlike, will all be cut from between them,
so there shall be no appeal for the leaders to
...
 
 
!  %   %  
 rescue their followers who followed them



The believers' in the world.
fondness for Allah is stronger and exceeds
the idolaters' fondness for their false gods. And those who followed shall say, µWere
Because the believers realise that all there for us a repeat we would renounce
imaginable goodness is from Allah, them, just as they renounce us.' Just so
glorified be He, the fondness and love they Allah shows them their deeds: anguishes
bear for Him becomes exceedingly ardent. are upon them, and they are not departers
from the fire!



$ 



 

 

 
($ 

1




cc
 %  

 
 If only the


 
 
 >  
wrongful could see, as they will on the day

    

 
of resurrection, when they are nigh to the

-


  The
chastisement, that all power belongs to
followers shall exclaim, µO that there were
Allah, glorified be He, they would then see
a return for us to the realm of the world!
the harm of what they do, and the evil
Then we would renounce our leaders just as
consequences of their idolatry. The phrase
here at the resurrection they renounce us.'
µif only the wrongful could see¶ requires a
conclusion 0" which is that of
...:



 #
our elucidation. The reason for its deletion
In that way Allah shows all of them²
(common in Arabic) is that it is
leaders and followers²their deeds.
transformed into a command, as in the
command µIf I should defeat you!' meaning:

$
 

 That is,
µDesist!¶
because their prayers and their deeds are all
gone to the wind, and so they bitterly regret
And when will they see all that? On the
not having obeyed the commands of Allah,
day:
glorified be He.
When those followed shall renounce those


 
  
 /
who followed and see the chastisement, and
The partnerist or idolater remains in the fire
all means are cut from them.
forever, assuming the proofs were fully
presented to him and he stubbornly rejected

cc them.

c §Ô
    c 
cc 
c
c c
 c
This marks the completion of the discourse term also includes things that do not exist,
about beliefs, and the discussion now turns as is clear in His word, glorified be He, #C

to conditions of life, so crucial to the 
,  &a
human:  (6(6@7=@@".

O ye the people, eat from the earth And when it is said to them µFollow what
permissible and wholesome, and follow not Allah has sent down,' they say, µNay, we
the devil's trails; he is to ye a clear enemy. follow that we found our fathers upon.'
What, even though their fathers reasoned
not a thing, and were guided not?

*cc
A 
   
 

,cc
 ! 

   O mankind,
eat of the earth's plants, animals, waters and When they were told to follow the laws and
minerals, for it is lawful and wholesome to other teachings of the revelation, they said
eat, except that which has been forbidden. that they preferred to follow the paths on
µWholesome', put for  , indicates which they found their fathers,
that whatever is lawful is wholesome, and unquestioningly. For this they are rebuked
contains nothing to deviate a person from a in the interrogative form of,
healthy body or from a healthy personality.
>
 %

$


 




 %" It is as


$ Their fathers reasoned
if the devil leaves a trail in the direction of neither about religion nor about the world.
the sins, so that when a person sins, it is as
if he follows one of his trails, in that he 
  $ 
)" They were not
travels behind him. guided to the truth. The implication is that
since their fathers had no knowledge, how

  
Clear and then could they follow them?
manifest.
Here Allah the Most High explains that
He only urges ye towards evil and those disbelievers have brought upon
indecency, and that ye say of Allah what ye themselves a condition in which, due to
know not. their own obstinacy and fanaticism, their
organs of perception are blocked, so that
they profit neither from exhortations nor

+cc from reminders:
The devil incites to evil actions and
And what those who disbelieve are like is
indecencies, put for 
a  meaning
one who screeches to that which hears not,
actions that are evil in the extreme.
but for calling and crying out ± deaf, dumb,
blind, so they reason not.


 

 


 He commands to that we have no
knowledge of, meaning false imputations

cc
regarding Allah, glorified be He, in both
the beliefs and the laws. Moreover,-the The likeness of those who disbelieve after

c §a
    c 
cc 
c
c c
 c
the portents have been made clear for them, is meat not slaughtered according to the
and the likeness of Allah's Messenger  Law.
Ê,a,'  a'a,
is as one who cries out to an animal which 
!-It means that which leaves
hears not any distinguishable words, but the animal's body at the time of slaughter,
only hears shouts and screams. For even a as he says, glorified be He, I, 
healthy animal will understand no more of ,


a 
a man's speech than a few simple calls and Ê( #1Q a,&(6F7 KF"
commands. So too the disbelievers: they
will never profit from the words of the 

 

$ In fact the
Messenger Ê,a,' entire pig is forbidden, its meat is given
  a'a, for they are deaf, dumb particular mention as that as what is
and blind²yes, they have all their senses, normally meant.
but it is as if they are without them, for they
do not function properly, they do not 

  




perform their roles. That is, to other than than the name of
Allah. The term µoffered up' is given for
O ye who believe, eat of the ' , meaning a slaughtered animal over
wholesomeness that We have provisioned which a name has been pronounced ± the
ye; and thank Allah, if it is Him ye idolaters would slaughter their animals
worship. while calling on the name of their idols,
and so Allah, glorified be He, forbids from

cc eating an animal slaughtered in any but His
name.
A
!  %  

!
!$ 

 



 

> 
% %



%, Whoso is obliged to
  The repetition comes to tie the topic to
eat forbidden meat, not being driven by
two other issues: gratitude and the
desires and cravings, nor exceeding in
prohibitions.
eating and drinking that which he is obliged
to eat, or drink,




* 

That is, do not be like the idolaters who
...




 

thank their false gods, considering
$%
$ In such conditions there is no
themselves provisioned by them.
sin in consuming the forbidden. Allah's
forgiveness is that He conceals the sin
He has only banned ye carrion and blood
when it is committed under compulsion, for
and the flesh of the pig and that offeredup
that is the meaning of forgiveness )
",
to other than Allah; but whoso is obliged,
and Allah's concealing of sins is that He
not in resentment and not a violator, no sin
does not punish for them. Ê a
is upon him, indeed Allah is forgiving,
merciful.
 That is why it is permitted to
eat the forbidden under compulsion.

cc
Indeed those who conceal what Allah has
* 

!

 
µCarrion¶ sent down, the book, and sell it for a small

c §
    c 
cc 
c
c c
 c
price ± those, they eat nothing into their 



 
.
bellies but the fire; and Allah will not speak Painful indeed.
to them on the day of resurrection, and He
will not purify them; and theirs is a painful Those are they who purchase the straying
chastisement. for guidance and-the chastisement for
forgiveness; how restrained they are for the
(174) fire!


 
 

 






!  The Jews and

cc
Christians concealed the true beliefs that
Those who conceal that which Allah has
existed in their book, and attributed to the
sent down have purchased deviation for
book laws that it did not contain, as the
their souls instead of guidance. The self is
Most High says in His word, µSay, bring
the price of the two directions, deviation
then the Torah and recite it, if you are
and guidance; they have sold their souls
truthful.' (3:94). Perhaps the connection
and purchased deviation in place of
between this  and those that precede it
guidance. And instead of purchasing
is that the book-folk forbade things that
forgiveness with their souls they have
their own book did not forbid.
purchased the chastisement.

   They sold

 

 
 / An
their book for worldly leadership and
exclamation of amazement, meaning µhow
wealth, a small price when compared to the
are they so tolerant of the fire, in their
hereafter.
doing that which is requited by the fire?!'

 c
 


$


That is because Allah sent down the book
!   That is, they draw into their
in truth; and indeed those who differ about
bellies. It is likely that the phrase is used on
the book are most surely in remote schism.
account of some of the idiosyncrasies of the
Arabic vernacular.

cc
!
  That which they consume
in the world turns into a fire that shall burn The chastisement is facing them on account
their bellies in hell. of Allah having sent down the Torah in
truth; and those who differ about the Torah,



  


 manifesting some of it and concealing
  
, There will be no some, are most surely in schism and
delay to their tasting the disgrace of the opposition far from the truth. It is they who
repayment of all their deeds. deserve the chastisement, for their opposing
the book, and concealing what needed to be

* 

  They manifested.
shall not be purified of sins. When the belly
is filled with the forbidden, it hardens the It is among the possibilities that by µthe
heart; thereupon a person will never be book' is meant the sacred Quran.
guided unless and until he purifies himself. Accordingly, their chastisement was for
their concealing that the Quran is the truth,

c §è
    c 
cc 
c
c c
 c
and for their opposition to it on the grounds alongside Allah upon His Prophets.
of it being sorcery or magic or ordinary,
human speech. 

3
  Belief in the first of
them, the middle part of them and the last
It is not righteousness that ye turn your of them.
faces towards the east or the west, rather
righteousness is whoso believes in Allah 
$%  
*

 µHis
and the last day and the angels and the fondness' is given for #
' ,
books and the Prophets; and gives wealth meaning for the love of Allah, glorified be
for His fondness to the kinfolk and the He. But it could mean µdespite the wealth
orphan and the destitute and the son of the being loved.'
path and the asker and on the slaves; and
establishes the prayer and pays the zakҥt, 
 
  meaning family and
and are constant to their covenants when relatives.
they covenant them, and the restrainers in
austerity, adversity and a time of 



 It means the young
violence²those are they who are truthful, whose fathers have died.
and those, they are the guardful.


  The poor is idle  a&"

cc on account of having no means to do
anything. Here the meaning is the person
who cannot provide a living for himself and
The address is to the Jews and Christians
his family.
who disputed about the change of Qiblah,
and wasted their time in that fruitless





 It means the
discussion.
person who is stranded on a journey,
without the means to see himself to his

$
 

 

destination. Such a person is called µson of
 
 
  The
the road' (ibn sabӏl) because his parentage
direction of the Qiblah is a secondary
is unknown to those around him.
command dependant upon the
responsibility towards Allah, glorified be


  It means the poor who
He; and Allah has directed us to turn our
ask people for help.
faces to the Ka'bah.



%   It means using

$
 

!  % 

wealth to free the slaves, by purchasing



 That is,
them and setting them free.
righteousness 

"is the act of one who
believes. Or, he who has righteousness is

 !

  It means
he who believes in Allah and the last day.
performing the prayer according to its full
Belief in Allah and in the hereafter is the
measure.
basic principle from which the rules of the
prayer and suchlike derive.


9 , Here both the
obligatory and the desirable zakҥt is meant.



$ 

!  That is,
belief that they were sent down from

 


%



c §G
    c 
cc 
c
c c
 c



%


, It makes no is a remission from your Master and a
difference whether their covenants or pacts mercy. So whoso violates after this ± his is
are with Allah, glorified be He, like a vow a painful chastisement.
*
) and allegiance, or with the people,
like trading and other contracts.

*cc

  

 , They
A 
!  % 

 
stick to the straight road during times of
 

 
$#
 
 
poverty.

% 
% 
  

   The meaning of µwritten upon ye'
%  This means painful harm or
is µlegislated for ye', for the code and the
disease or any harmful affliction.
laws are written. It is recorded that the
portent came down in reference to a

 %
  It means that
practice among the Arabs of seeking
they are constrained on the straight road in
excessive vengeance; that is, they would
time of war.
swear that they would kill a freeman for
their slave, a man for their woman, and two
 
  Those who have such qualities,
men for their man ± and the same principle
applied to wounds and injuries. Then Islam
 

 
, They are
came, and cancelled these laws.
truthful in their intentions and their actions.
They do not argue forever about a single
!

!


matter, like the change of the direction of
 

$This means should the heir of
the Qiblah.
the victim not insist that the murderer be
killed, and take instead the compensation


 
 
$ They
), or take just some of the
fear Allah, glorified be He.
compensation and grant the rest,
This distinguished  indicates the




$
! 



condition of many people who leave aside



! 
!  cThat is, it
the important, and strive competitively in
is obligatory upon both parties to be
unimportant matters, out of stubbornness
observant towards Allah in the taking and
and fanaticism.
the paying. Therefore, the pursuing of the
killer by the victim's heir is to be
Having given the nature of righteousness,
honourable, meaning that he should not be
He, glorified be He, now follows that with
severe in seeking the bloodmoney; while
some laws, which it is fitting that those
the payment by the killer to the next of kin,
having such righteousness bind themselves
who has let him off being killed, is to be in
to:
kindness and should not be delayed and
made to cause hardship.
O ye who believe, written upon ye is
retaliation in killing: the free for the free,

 It means, firstly, the law of
the slave for the slave, the female for the
retaliation by like for like, and, secondly,
female ± but whomso his brother pardons
the choice between execution and blood
something, then the pursuing should be in
money.
honour and the payment be in beauty; that

c §§
    c 
cc 
c
c c
 c
 
 
 The making of a testament is desirable,
  for the people. It is recorded that unless to do so is made obligatory for
the Torah legislated between retaliation and secondary reasons.
pardon, while the Christians had the choice
between forgiveness and bloodmoney. 

 


  It
means when one sees in oneself the
{
%  
+
 portents of death, like illness, senility, old


 
 It means that whoso age and so forth.
transgresses the law of retaliation after He
has determined it to be amongst the Laws, 
 % $ by µgood' &
) is
then that person will be painfully punished meant wealth, for if a person leaves no
in the world and the hereafter. wealth there is no call for him to make a
testament, although for him to do so is also
And yours in retaliation is life, O owners of desirable, though less emphatically than for
the mind, that ye might be guardful. him who leaves wealth.

+cc   






Each person has a right to dispose of
up to a third of his wealth through his last
In the law of retaliation for intentional
will and testament, the remainder being
murder is life for the society, for whoso
distributed amongst his kin according to the
thinks that if he kills he will be killed,
Law. So here we are told to specify
normally refrains. Moreover, the law of
something from that third for the family
retaliation forestalls the victim's heirs from
and kin, even when they are the heirs, for
transgressing against the kin of the
this gives rise to more and more affection.
murderer, so that they do not kill several of
them for one death, as they did in the
i


 It means that the testament
period of ignorance, when whole tribes
should not be such that it leads to an
were wiped out due to a single murder. The
increase in rivalry and bitterness, like being
address is to those who possess intellect
in favour of distant relatives in disregard to
#+"that they fear the law of retaliation,
close relatives, or like favouring some over
and be wary of committing murder.
others and giving rise to enmity and hatred.
µHonour' is given for  
, meaning
Having mentioned the law of retaliation,
that which is known, recognised, (ma'rөf)
the sacred Quran indicates the related topic
by those of discernment as being free of
of wills and testaments:, in His word:
injustice and of insult.
Written upon ye when death approaches
+$


$It is a right
one of ye, if he leaves good, is to make
and a duty upon those who inherit
testament for the parents and the kin in
guardfulness.
honour²a right upon the guardful.
So whoso substitutes it after hearing it, the

*,cc sin of it is on those who substituted it;
indeed Allah is hearing, knowing.
>

  The term µwritten upon
ye' denotes the obligatory and the desirable.

c §ÿ
    c 
cc

c
c c


*
cc
That is, whoso changes, alters or
counterfeits the will after knowing the truth
of it ± for hearing a
" is sometimes used
in the sense of knowing # 
"the sin of
that alteration is upon those who changed
the will themselves, not upon those who
unknowingly consume the wealth as
inheritance, nor upon those who
unknowingly consume more than their
share. For it is normally the first generation
who cheat in inheritance, while later
generations benefit without knowledge of
the substitution.

 


$

$. That the beneficiaries and the executor, by
is, Allah is Hearing of all our words,
promises and testaments, and Knowing of
our intentions and alterations, or our
implementing the last wills and testaments.
And it is possible that there is another point
in His word, µthe sin of it is on those who
substituted it;' namely, that many people do
not make last testaments in fear that those
who follow them will bring upon them the
sin of substitution, thinking that by their
$%
$ That
making a testament they would encourage
and facilitate anyone who wished to falsify
it. In fact, it is quite usual to hear people
say, µHe who makes a testament hurls his
heirs into sin', and many of them refrain
from testaments on these grounds. So here
Allah, glorified be He, hints at the fallacy
of this idea, for to make a testament is a
good deed; it is the substitutor who puts
himself in sin.
The Master of the worlds, glorified be He,
now makes the exception to the prohibition
of altering testaments, in that such
alterations are forbidden when they
substitute truth for falsehood, or wrong for
right, but when they substitute falsehood
for truth, right for wrong, they are not

c §ë
    c
c
prohibited, and there is no sin on whoso so
altered the testament:
And whoso fears deviation or sin from a
testator, and reconciles them ± there is no
sin upon him, indeed Allah is forgiving,
merciful.

*cc
That is: whoso is afraid that the person
making the testament will deviate from
truth to falsehood, by making a will for
more than what he can make a will for, or
will sin by denying his heirs a testament
from himself, and reconciles the testator,
passing the excessive part over to the heirs,
and invalidating that part which was sinful,
then upon such a person who substitutes or
alters a will in this way, there is no sin.
Amongst the narrations is that µsin' in the
portent means an intentional mistake, while
µdeviation' 0"means an unintentional
mistake.

 
is, He is forgiving and merciful to one who
sins, so how will He treat one who has not
sinned?
In the Law it is established that a testament
for more than a third of the deceased's
property is only effective with the consent
of the heirs.
The theme then turns to another of the rules
of Islam, for as has been clarified, after
explaining the principle of Divine oneness
(tawhӏd), the Sacred Quran is concerned
with some of the laws. And so He says,
glorified be He:
O ye who believe, written upon ye is the
fast, just as it was written upon those before

cc

c
c c
 c
ye, that ye might be guardful. 

 ! ! It means those
for whom fasting will be distressful, in that
when a person is barely able to do a thing it

*cc normally means that he can do it but with
great difficulty. Or it may refer to early
The fast is written upon the believers, and
conditions when under the Law a person
prescribed for them, and it is obligatory that
for whom fasting was difficult had the
they fast. They are not to think that they are
choice between fasting and feeding the
alone in this, for the fast was a part of the
poor; and this was on account of the
previous religions too. The point is that
development of the community.
they be wary of the fire, for when a person
fasts and feels the hunger and the thirst and
  
 This redemption
his own weakness, he remembers Allah,
 " is instead of the fast.
glorified be He, and his heart humbles and
the force of evil within him is weakened,

 
$  . The
his spirit is made bright and his soul pure,
redemption is the feeding of a single
and all on account of guardfulness and the
pauper, with a quantity of basic foodstuff
rejection of sin.
reaching about seven hundred and fifty
grams.
Numbered days²so whoso among ye is ill
or upon a journey, then a number of

%
 $
! 
different days; and for those barely able is a
$
; It means giving more to a
redemption, the feeding of a destitute. But
pauper than is strictly required.
whoso volunteers good, so it shall be good
for him; and that ye fast is better for ye, if


 !   , it
ye knew.
means that fasting is better than feeding a
pauper, even for those for who are barely

*cc able to fast. For either a person will be
severely harmed by fasting ± and as stated
ƒ!  The number of days to be such persons do not fast but fulfil the fast at
fasted is not some vast, uncountable another time ± or the fast will be extremely
number, but only thirty, a consolation for burdensome for him, and he will only just
the faster. be able to perform it; such persons have the
choice between fasting and feeding a
...+

$ 
 pauper, although it is better for them to fast.
-



!  
 But if fasting is not burdensome for a
;cThe fast is not obligatory on person, then it is fasting in particular that is
everyone: those who are ill and will be obligatory, as clarified in the subsequent
harmed by fasting, and those travelling ± .
while the definitions of such travel are
specified in the Law ± are to fast on µa  
 The meaning of this is that the
different number of days.' That is, they are believers with knowledge realise that
to fast different days, other than those fasting is better as it has benefits that
during the month of Ramažan, in place of feeding the poor does not have. The
the days they lost through illness or travel. meaning is not that without knowledge
fasting is not better, but simply that without

c ÿ
    c 
cc 
c
c c
 c
knowledge it will not be realised that given:
fasting is better.
...


-



The µnumbered days' in which fasting is 
!  
 This phrase
obligatory are those of: is repeated as an introduction to the line,

The month of Ramažҥn, in which the Quran ...


   
 

was sent down as guidance for the people 


 .. It is for this reason
and as clarifications of the guidance and of that those who are journeying and those
the Criterion. So whoso among ye is who are ill are commanded not to fast, but
present that month, he should fast it. And to fast a number of other days.
whoso is ill or upon a journey, then a
number of different days. Allah wishes ease ...

   

! In
for ye, and does not wish hardship for ye. the fast there are certain blessings that will
And that ye complete the number and not be attained but by completing the
magnify Allah for His guiding ye; and that number; so if it is not possible to complete
ye might give thanks. them during the month itself, then they are
to be completed outside of it.

*cc ...
$

*$
$ 
Allah the Most High deserves praise for
Ú


4B





guiding to His religion and His Law; for the
A


 The Quran's being
fast brings a person's consciousness closer
sent down in Ramažҥn adds to its greatness
to Allah, glorified be He, and so it declares
and sanctity, in that it became the month in
Allah¶s greatness. The penetrative
which the greatest ever set of instructions
interpretation " is that the meaning is
for the people was sent down.
the magnifications or µtakbӏrs¶ of the night
of #R 

...$
 
  



$
 


...

 $
$% 

The fast is
 
 And the Quran is a guidance
a blessing that merits gratitude on account
for the people, guiding them to the truth
of the good it does for one's world and for
and to the straight road. And the Quran is a
one's religion.
set of clear clarifications  " about
the truth, needing no proofs or
As it is habitual for the holy Quran to
argumentations. And the Quran explains
interrupt its treatment of the laws with a
the Criterion '
+" by which truth is
fragrance directing attention towards Allah,
distinguished from falsehood, and deviation
glorified be He, so as to relate the law to
from true growth and maturity.
the Creator, and to radiate within the
consciousness joy and determination, here
{

$  


comes the portent on the answering of




. It means that
prayers, after a lengthy explanation of the
those who are not away from home
laws. This is then followed by portents
travelling during the month of Ramažҥn are
explaining a further law. In any case, the
obliged to fast. This appears to be a
answering of prayers is related to the month
universal ruling, and so the exceptions are
of Ramažҥn, for it is a month of prayers

c ÿ|
    c 
cc 
c
c c
 c
and supplications. knew that ye were betraying yourselves, so
He relented to ye and pardoned ye; so now,
And it is narrated that someone asked the touch them and reach for what Allah has
Messenger Ê,a,' written for ye.
  a'a, how to supplicate. Then
was revealed the portent: And eat and drink until the white thread
becomes clear for ye from the black thread
And when My servants ask thee of Me: ± dawn; thereupon complete the fast until
indeed I am near; I answer the call of the the night.
caller when he calls Me; so they should
answer Me, and they should believe in Me, And touch them not while ye are on vigil in
that they might be of integrity. the masjids ± these are the boundaries of
Allah, so approach them not. Just so does
Allah clarify His portents for the people;

*cc that they might be guardful.



 %
 
 #

 
  This nearness is a
*cc
matter of knowledge, comprehension,
hearing and seeing; it has nothing to do     


$


with location or time or direction, for Allah  "
%  Those who
is pure of all these things. are fasting are permitted upon the night of
the fast ± that is, the night of the morrow

 

  By µthe when the fast is to begin ± to make love
caller' is meant he who calls on Allah, with their wives. µIt' is given for 
, a
glorified be He. word used for anything not spoken about. It
is narrated from Imam al-Sҥdiq,  aa



 , When is put for ö, ' , concerning the circumstances of
which perhaps indicates that the call or this , that during the nights of the
prayer is answered without delay. month of Ramažҥn it was forbidden to eat
during the night after sleep, while
...


   It means let µrelations' were forbidden night and day
them answer the Master's orders and during the month of Ramažҥn. A man from
prohibitions, since it is only right that He amongst the companions of the Messenger,
who answers man's prayers, should be Allah's  aa' and his house,
answered by man. who was called Mut'im ibn Jubayr, brother
of µAbd Allah ibn Jubayr who was the man
...


!  % 
  Belief, who had been appointed by the Messenger
that is, in His essence and attributes. Ê,a,'  a
'a, to guard the mouth of the valley at


$
! 
 $In other Uhad with fifty archers, but who had been
words, that they be directed towards the deserted by his men and remained amongst
truth and be guided to it. twelve, all of whom had been killed at the
mouth of the valley. His brother, the said
Made permitted for ye, on the night of the Mut'im ibn Jubayr, was old and weak;
fast, is µit' unto your wives; they are clothes fasting one day his household brought him
for ye, and ye are clothes for them. Allah his food, but he slept before he ate it. When

c ÿÔ
    c 
cc 
c
c c
 c
he awoke he said to his household that he and drinking are permitted from the
was forbidden from eating that night. So in moment of true sunset,
the morning while he was present fortifying
the defensive ditch &+" around the 


 
 !   
city, he fainted. The Messenger Ê 
! 
 
 It
,a,'  a'a, saw means when the true dawn, which in the
this and had pity on him. At the same time, darkness is like a white thread close to a
a group of the young men would secretly black thread, becomes clear.
have relations at night during the month of
Ramažҥn. Therefore Allah sent down this 
 
  
 By
portent, permitting relations during the refraining from all that breaks the fast and
nights of the month of Ramažҥn, and eating is listed in the books of the Law, from the
after sleep until the break of dawn. moment of true dawn,


 
 
   


$
. That is, until sunset as


. Just as clothes protect defined in the Law. This is with respect to
the body and just as clothes are shaped for the abrogation of the rule forbidding food
the body and are intimate with its and drink for those who slept before
nakedness, so too is each spouse with opening the fast.
respect to the other.


! 

 It means do



   ! 
$ not have relations with your women,
 %  They were betraying
themselves by committing sins, for he who . 




   

commits sins betrays himself, as he bring %$

- That is, not at any
himself loss, and this is what every traitor time, day or night. µOn vigil' is put for #& ,
does: brings loss to the one he betrays. meaning one who engages in  &, which
is to remain in a masjid with the intention
...*  
  

 ; of worship, a condition of which is that the
Allah the Most High turned to them after µ& be fasting 4 & must take place for
their committing the forbidden act of at least three days and must accord to the
relations with their wives at night, and details given in the works of fiqh; amongst
forgave them in that respect. the rules of  & is the prohibition of
µrelations' night and day.
...


This command
affords no more than permissibility, as it ²
  
!
 

takes the place of a prohibition. The rulings given concerning the fast and
other matters, are the boundaries and
...
 




 boundaries of Allah, glorified be He, given
  That is, desire and seek the children for the servants to perform them, of the
and the permitted pleasures that are type of deed from which it is not
rewarded; this is in respect of the permissible to refrain; so it is not
abrogation of the rule forbidding relations permissible to violate them, like the
during the night. boundaries of a city or of a house and
suchlike.

 

 It means that eating

c ÿa
    c 
cc 
c
c c
 c
...


 This reinforces dishonest and sinful.
the prohibition, like in His word, µÊ

,


 The rules that have been dealt with all
a  a' '  require considerations of timing, and
therefore it is appropriate that the
: 
 *
 legislation of the new moons should come

  

$
!  here ± bearing in mind, too, that which was
$(With the same clarity by which previously mentioned concerning the
the rules of fasting are clarified, so too are purpose of explaining certain laws after the
Allah's portents²His proofs and laws² explanation of the principles of
clarified, in order that the people be wary of monotheism:
disobeying Him.
They ask thee of the new moons. Say, they
Now the theme turns to another matter of are times for the people and the Hajj.
legislation, since it too concerns µeating',
the topic at the core of the issue of the fast: It is not righteousness that ye come to the
houses from their backs; rather
And eat not your wealth among yourselves righteousness is whoso is guardful and
in the false, nor proffer it to the judges that comes to the houses from their doors.
ye consume a division of the people¶s
wealth through sin, and ye know. And be guardful of Allah; that ye might
thrive.

**cc

*+cc

 
 

$
 % 

 (given for % " Ú
 



 The
means false, dishonest ways like usurpation address is to the Messenger, Ê
and suchlike. µAmong yourselves' is given ,a,' ' a'a 
for &' , which is used for the reason He was questioned as to the reason behind
that those who derive their livelihoods from the moon's varying each month from a new
usurpation and suchlike conspire together moon to a full moon to a waning moon and
in secret until they purchase their food. then to its apparent absence form the sky;
or he was asked of what benefit this is, and
ƒ  
-$  µNor why the moon is not like the sun in its
proffer¶ is given for " ; it means that regular order.
wealth should not be presented to judges as
a bribe or a µgift' so that they take ...{
  
  

someone's side in order that, 
*--He was to reply to them that the
moon is such as a means of timing for the
... 
 %

  1 people in their worship and their
 

$

That is to say, transactions and for the Hajj. That is
wrongfully. because whoso borrows or lends for a
month, or buys or sells on a couple of

 
 It means: while you know months' credit, or intends to fast or end the
that your eating and your bribes are fast or perform the Hajj all at the proper
time, has no choice but to use some

c ÿ
    c 
cc 
c
c c
 c
timestandard to depend upon and reckon . That is, even when in 
 .
from; and for this Allah the Most High
provides the new moons. This reply fits 
! $

 $

best with the second given meaning of 
% That is, be wary of Allah concerning
#1a& ( However, were we to His commands and prohibitions, in order
assume that their questioning concerned the that you thrive by attaining to felicity in the
cause of the moon's variations, then the world and in the hereafter.
holy Quran diverted their question ± since
the level of their understanding prevented Now comes another of Islam's many laws,
them from perceiving the astronomical the law of warfare and combat. It is
answer ± in the direction of the purpose of clarified here along with matters regarding
the new moons, a matter they were more in the Hajj since it is related to the Hajj, on
need of understanding. A similar thing account of how the idolaters had prevented
occurs in the portent #1a& the Messenger, may Allah condescend
a' aa : )aa upon him and his House, from the Hajj in
' aa a

a1 the year of Hudaibiyah, and it was for the
F"where instead of answering Muslims to prepare for warfare if the
queries about the substance of what is circumstances demanded it.
spent, the Quran turns to the beneficiaries
of the spending, which was what they really And battle in Allah's path those who battle
needed to know. ye, and violate not ± indeed Allah loves not
the violators.
The mention of the Hajj leads the theme to
the topic of a practice of the era of
ignorance, that when they had bound

+,cc
themselves to sacredness in ihrҥm, they

! 

"
 The address,
would not thereafter enter houses by their
in the plural, is to the Muslims. They are to
doors, but would enter them from the back.
make war in the path of Allah, not out of
Here this is forbidden, with the hint that the
love of domination and control, as is the
question about the new moons was not
way with the kings of this world and their
really important to them, like entering
officers, but in the path of raising the word
houses from the back:
of Allah, in which is felicity for the people.

$
 

  

 
! 
 , When an


 
!   The
enemy throws aside his weapon and
ignorant practice of knocking a whole in
remains still, killing him would mean
the back wall of the houses, and entering
disorder and confusion, and is not called
through the hole, is not righteousness.
for.

$
 



% 
# In fighting against
$ It means being guardful of
those who are fighting against you, there is
Allah, glorified be He, by obeying His
no place for aggression, for warfare in
commands and refraining from His
Islam is defensive warfare. violation is
prohibitions.
meaningless for those who are related to
Allah and are fighting for His sake; from

 

 
$


the like of such persons aggression is not

c ÿè
    c 
cc 
c
c c
 c
permitted. disbeliever during the sacred month, which
the believers saw as a fault; and so the
...åc
 
% 

% Most High made it clear that the tribulation
He, glorified be He, commands to justice which the disbelievers began is worse than
and goodness; so how can He love those killing.
who are aggressive and oppressive?

! 


{ -
And kill them wherever ye encounter them, 

!  
 
! 
and exile them from where they exiled ye;   
  The Muslims were not to
and tribulation is worse than killing. fight the disbelievers within the sacred
environs of the Ka'bah, unless the
And battle them not alongside the Sacred disbelievers began to fight the Muslims
Masjid until they battle ye in it; so if they there, in which case they were to return the
battle ye, kill them; just so is the fight there.
recompense of the disbelievers.


 
 

!  %  It means that the obligation of

+
cc fighting with the disbelievers wherever
they were found, and the rest that has been

 

 %  

 
mentioned, is a recompense for the

 It means slay those who are
disbelievers.
engaged in warfare against the Muslims,
regardless of where they are.
And if they cease, indeed Allah is
forgiving, merciful.

 ; 

 
 ; 
 ; It means Makkah, from which the
Muslims were exiled by the disbelievers.
+cc
Thus the meaning is µfight those who fight
you and exile those who exile you, an exact It means: if they renounce their disbelief
recompense.' and submit in Islam, Allah forgives them
all the sins they had committed prior to

!
 

 their becoming Muslims, even their killing

$µTribulation' is given for   the Muslims, for Islam effaces all that
the disbelievers were intriguing against the precedes it. And Allah the Most High is
Muslims and casting doubts in their hearts merciful towards His servants, the
so as to attract them to the path of disbelief believers.
after Allah had guided them. That is worse
than killing, since killing leads to departure
from the world, while such intrigue leads to
departure from the religion. Therefore, And battle them until there is no tribulation
those whom the Muslims kill do not and the religion is for Allah. So if they
deserve any outcry as to why the Muslims cease, no enmity save against the wrongful.
have unsheathed their weapons, rather they
deserve to be killed on account of their
beginning the warfare by their intrigue. It is

+cc
narrated that the portent was sent down
The Muslims are to fight the disbelievers
regarding a Muslim who killed a

c ÿG
    c 
cc

c
c c

who are fighting them, not merely as a
measure of retribution, but until there is no
intrigue against them in the sense that no
 

$  

efforts are being made to induce them from
their religion; and until the religion and the
path are for Allah, the Most High, in the
sense that no path exists other than for
Him, glorified be He, and the truth is
victorious over falsehood. These two
matters, then, are the aim behind the
obligation of defence.
And if they renounce disbelief, no
defensive measures should be taken against
% $
 % 
them, unless they be wrongdoers who


 
%
$
remain in their disbelief. The meaning is
that were the aggressors to cease their
intriguing and their opposing the religion of
Allah and the Muslims through persecution
and warfare, then war should not be waged
against them; for war is to be waged only
against the wrongful. The word µhostility' is
given for #'; it is a metaphor similar
to that in the subsequent : #:a
, It means be
 a) a ) a
  guardful and wary of Him by not going
 & a  )) a 
The sacred month for the sacred month; and
the sacred things ± retaliation. So whoso




violates against ye, violate against him with
the like of his violating against ye.
And be guardful of Allah, and know that
Allah is with the guardful.

+cc
c
Muslims to make war.
...

The sacred things demand retaliation, in the
same way that injuries demand retaliation.
So whenever someone violates a particular
sanctity, retaliation is to take place in that
very same sacred time or place whose
sanctity he violated. In other words, war is
waged against those who wage war, in the
sanctuary of Makkah and in any sacred
month.
{
$

$
 In dealing retribution to the
enemy, the measure is the enemy's own act
of aggression, which in retribution must not
be exceeded. The act of retribution is
termed µaggression' on account of how it is
of the same substance as the aggression of
the enemy.

! $
beyond the boundaries He sets, and by not
being excessively harsh or vengeful.



$-He takes them by the hand in the
world, and bestows upon them felicity in
the hereafter.
And dispense in the path of Allah, and be
not thrown by your own hands into
destruction;

And work beauty, indeed Allah loves the

Ú
 


 
beautifiers.


The sacred months are Zu µlQa'dah,
Zu µlHijjah, alMuharram and Rajab,
sacred on account of how it is not permitted
+cc
to make war in them. But a sacred month is
for a sacred month, in the sense that 

 



 The
whenever someone violates the sanctity of sacred duty of jihҥd requires the donation
a sacred month by killing, then it is for the of the troops' equipment, and this is
amongst the loftiest and greatest of ways of

c ÿ§
    c 
cc 
c
c c
 c
spending. 
 It means perform them in full by
completing all the rites of both of them, and

! 


!


 this must be done for the sake of Allah.

 
 To refrain from such glorified be He, and not for show or fame
spending for the sake of jihad is like and suchlike.
throwing oneself to destruction with one's
own hands, in that it leads to defeat and the 
  %
  It means if
domination of the enemy. something stops you from performing the
Hajj after you have bound yourself in

 !  It means be ihrҥm.
enthusiastic supporters of what is good and
beautiful in dispensing for Allah, fighting 


 %  
$   It
for Him, and all other affairs, as, means that if you wish to free yourself from
the obligation of the ihrҥm you must make

 
% 
!  µThe a sacrificial offering of a cow or camel or
beautifiers ' is given for  '
a  sheep or goat.

The theme then returns to the rules of the 


% 

 It means do
Hajj, which had been hinted at earlier, for it not leave your condition of ihrҥm,
bears on the peace-treaty of Hudaybia, and
on the Messenger's Hajj: 

 
$%  . It
means until the animal reaches the place
And complete the Hajj and the µUmrah for specified in the Law for its slaughter, either
Allah; and if ye are prevented, then Makkah or Mina, as detailed in fiqh.
whatever offering is easy; and shave not
your heads until the offering arrives at its {

$ 


place. So whoso among ye is ill or has an 


 

 It means
annoyance from the head, then a whoso is unable to put off the ending of the
redemption in fasting or charity or a piety.- state of ihrҥm²because of illness or due to
the need to shave the head ²before the
Then, when ye are secure: so whoso takes offering arrives at its place,
enjoyment between the µUmrah and the
Hajj, whatever offering is easy. So whoso 

  


$²for three
finds not, three days of fasting in the Hajj, days.
and seven when ye have returned; that is
ten full days. 
²to six paupers.

That is for him whose folk are not present  V That is, a sacrificial offering.
at the Sacred Masjid. of a sheep, on account of having ended the
ihrҥm early.
And be guardful of Allah, and know that
Allah is severe in punishment. Ú



    # from the
enemy, and healed of the illness and free

+cc from the obstacle ±


 
-
! 



  
*--

 =


c ÿÿ
    c 
cc 
c
c c
 c
=


*-- It means whoso prohibitions.
makes use of perfume or women or the
other pleasures that are forbidden while in 
 a'a 00 a

 , on account of having performed the , 
a ) a C a
µUmrah, for the µUmrah is over quickly and #N
 , a, 
a4
 
then the forbidden things become 1
''a<


permitted. 1: :
-
1+a
 , a,' )

 %  
$  It means the a 

  
cow, camel or sheep that is to be sacrificed
at Mina on the day of the µad. 1
 )  a00 , a
, 
a4

 a#Ê

{


It means whoso a-a

'a- 
finds no animal to offer, a )Ê+ a&
 

a,
 , a')
+a )
...
 
$

*-- It "
1+a
,' )a 


means during the days of the Hajj, in Zu µl  "1? a<


Hijjah. 1? a: :
-
1S 
<



 %


 
%  
  It 1S 
a )
means when you have returned home.  )a- 
a )
 a&a
 
a


 Ten days of fasting a 
instead of the offering.
The Hajj is the specified months; so whoso
Ú


    
 prescribes the Hajj within them, then no µit'
 

{ -" It means and no licence and no quarrelling during
that the ruling that the µUmrah must take the Hajj.
place before the Hajj is for those who do
not live within twelve miles of the Sacred And whatever good ye do, Allah knows it.
Masjid in any direction. For those who live
within those boundaries, the obligation is And take on supplies ± and the best of
either the Hajj al-Qirҥn or the Hajj al-Ifrҥd, supplies is guardfulness. So be guardful of
in both of which the µUmrah takes place Me, O owners of the mind.
after the Hajj, the difference between them
being that in al-Qirҥn one leaves ihrҥm
+cc
after the sacrificial offering, but not in Hajj
al-Ifrҥd.
Ú
*--
  

  It
means that the Hajj is to be performed in

! $
 It means be
the months that were longfamous for it:
wary of disobeying His commands.
Shawwҥl, Zu µlQa'dah and Zu µlHijjah,
and not delayed like the people delayed it




 %  

during the era of ignorance, causing the



" Therefore we should not
portent to be sent down about them, #1
disobey His commands and His

) ) a'    a  

c ÿë
    c 
cc 
c
c c
 c
1#6,(6!7=@." forbidden.


 !  It means makes ! $  It means be
obligatory upon himself, afraid of Allah in all your deeds; do not be
negligent towards Him, and do not omit an

*--





 "² obligation,
meaning sex,
A


That is, those who



 meaning boasting and are possessed of intellect.
abuse,
It was held to be a sin to engage in trade


6 
$² it means saying during the Hajj, and so this portent was sent
#Q (µNo, by Allah') and #G down:
 (µYes, by Allah'),


$
*-- It means while in
iĥrҥm. There is no stain against ye that ye reach
for profusion from your Master;


 % $



 Perhaps the mention of this So when ye gush from #Ê
 recall Allah
reality comes here on account of the high at the -a

 , and recall Him
level of mutual need required of each other just as He has guided ye, though
by those performing the Hajj, and so they beforehand ye were truly of the astray.
are reminded that whatever good they do to
each other is in the knowledge of Allah,
and He will reward them for it.

+*cc
Ú
 

$
 
  


 
   It means take

 ; It
spiritual provision from the Hajj.
means that trading is not forbidden.


!  
{

 $
  
$
  The word µguardfulness' is



"(*, The
given for +, meaning the condition of
Mash'ar alHarҥm is the second place in
being mindful of Allah and wary of
which one must stay as part of the Hajji,
displeasing Him, glorified be He. This
between dawn and sunrise on the morning
condition is readily derived from the Hajj
of the µӎd.
with its many hardships and forms of self
denial and endurance. It is also possible

 *-* 
$ 
that the portent concerns those who bring
 cIt means remember Him, glorified be
no provisions for the Hajj, on the grounds
He, in the face of His guiding you to His
that they are the guests of Allah, and so
religion and to all that raises you in the
they must beg during their journey; they are
world and in the hereafter.
commanded to bring provisions to last them
for their journey, that is nearer to piety and
guardfulness +" than begging, which 
$
! 

   

. It means that before the guidance
is blameworthy, humiliating and sometimes

c ë
    c 
cc 
c
c c
 c
the people were astray from His religion. is the true granter of all blessings and all
things are in His hands, and all goodness
Thereupon surge from where the people comes from Him.
surged, and seek the forgiveness of Allah,
indeed Allah is forgiving, merciful. At this point it was appropriate to explain
how the people are in two groups, those
who seek the hereafter and those who seek

++cc merely the world. Thus He says:
It means rush from the Mash'ar to Minҥ,


$
  

just as those before you rushed, meaning
A $% 

/1 Such
Ibrҥhӏm,  aa' , and his
people seek to be granted the blessings and
descendents. This is what is apparent from
ease and happiness of the world and do not
the portent. However, it is narrated that the
ask for the good of the hereafter, as they do
Quraish would not stay at µArafҥt and
not believe in it. Before Islam the Hajj was
would not rush from it, saying that they
performed by those who believed in the
were the people of the House of Allah, and
hereafter and also by those who denied it.
so would not depart from it; instead they
would stay at Mash'ar and would rush from





  
 They
there. Therefore Allah commanded them to
deny the hereafter and they have no share
stay at µArafҥt and to hurry off from there
in it.
like the rest of the people.
And among them is whoso says, µOur
So when ye have consummated your
Master, grant us beautifully in the world
pieties, recall Allah like your remembrance
and beautifully in the hereafter, and guard
of your fathers, or a firmer remembrance.
us from the chastisement of the fire.'
And among the people is whoso says, µOur
Master, give us in the world!' And his in the ,
cc
hereafter is no part.
And among the people is he who asks Allah
for the goodness of the world and of the
,,cc hereafter, and seeks refuge with Allah from
the fire.
{

 
% 
 
   
 
Those, they have a portion of what they
  !
 
 
earned, and Allah is swift in the reckoning.
  !
 During the era of
ignorance the people on completing the
Hajj would gather there and count the ,cc
virtues of their fathers and forefathers, and
would remember their ancient times and Ú
 

% 



physical prowess. Therefore Allah 
 Those, who ask for the good of
commanded them to remember and laud the world and the good of the hereafter,
Him instead of their commemorating their have the share in the hereafter they have
fathers; rather He should be remembered earned, for they deserve the reward of their
better and stronger than their fathers, for He deeds. However, the first group deserve

c ë|
    c 
cc 
c
c c
 c
nothing on account of their disbelief. I aa ' ,' 
 aaa

 aa
aa&




  

$ So it  )
, ' 1'aaa)
 
should not be imagined that the hereafter is :
distant, for only a few nights and days pass
and then a person is buried in the ground, And among the people is he whose word
even though he may live long in the world. astonishes thee in the worldly life, and he
calls upon Allah as a witness of what is in
And recall Allah in numbered days; so his heart, while he is the most contentious
whoso hastens in two days, there is no sin of opponents.
on him, and whoso delays, there is no sin
on him, for him who is guardful. And be
guardful of Allah, and know that unto Him
,cc
ye will be mustered.
The address, in the singular, is to the
Messenger, Ê,a,' 
,cc ' a'a, though the meaning is
universal. There are people who speak with

 


!    The such a slick and adroit eloquence that one is
numbered days are the days spent at Minҥ moved by the strength of their honeyed
during the Hajj. words and inclines towards their
expositions.





 




, It is permissible to leave 

  It means that the
Minҥ for Makkah after the noon of the astonishing speech is about the worldly life
twelfth. and its status and affairs; or it means that
the astonishment is merely a worldly thing.


 
 


 The first of these seems to fit more closely.

, It is equally permissible to depart

from Minҥ for Makkah on the thirteenth. 









 It is always the way


$ It means for of the hypocrites that, whenever they feel
him who is wary of hunting while in Iĥrҥm; that their hypocrisy and their secrets are
but if he did hunt, then he has to stay until becoming exposed, they call on God as a
the thirteenth, and must not leave for witness to their supposed sincerity and to
Makkah on the twelfth. the conformity between what is in their
hearts and what they say.

! $
, Obey His
commands and prohibitions. 
 






 This is the truth of his heart.




* ! 
   The gathering will take place on And when he turns back he strives in the
the day of resurrection, when everyone will earth to work corruption therein, and to
be raised again and face their just deserts. destroy the tilth and the offspring; while
Allah loves not corruption.
Ê a0','
 
,a a
 ,& )

c ëÔ
    c 
cc 
c
c c
 c
between these portents and the Hajj is that
,cc the topic of the Hajj concluded on those
who lauded their forefathers in self-
Whenever such a person turned away from
grandeur, and the type of hypocrite
the Messenger and was out of his sight, he
mentioned here is like them in self-
would run about the earth hither and thither
grandeur and self-delusion.
like all such mischiefmakers, working
corruption in the earth by agitating for
And among the people is he who sells
disorder and mayhem.
himself in reaching for the contentment of
Allah; and Allah is kindly to the servants.

 





$; Agriculture tends to suffer in
times of discord as it is an effect of ,cc
mayhem that agricultural workers become
preoccupied with the struggle and the strife; And there are people who sell themselves
while the destruction of the offspring for the sake of seeking the satisfaction of
occurs as it is always the youth who are at Allah, glorified be He.
the forefront of contention and warfare.


 

 %

And when it is said to him, µBe guardful of He treats them with kindness and
Allah!' he is taken by grandeur in sin; so compassion, and gives them the best of
hell will take care of him! And truly, rewards for their beautiful deeds. Perhaps
atrocious is the refuge! the mention of kindness comes on account
of the danger and harm that can result from
selling oneself in this way, and so the hint
,cc is there that Allah is kindly and protects the
seller of his self from danger and harm.




  $

/"

!$
 


This portent was sent down about the
When such troublemakers are told to fear
µCommander of the Believers', Imam µAli,
Allah in their deeds and not make
bliss be upon him, at the time he lay in the
corruption, they are gripped by their pride
place of the Messenger, Allah condescend
and their ignorant fanaticism inclines them
upon him and upon his House, on the night
further towards sin, as they will not submit
of the Messenger's hijrah.
to the truth, nor give it importance.
Having delivered a reminder of who among
...
  
/ It means
the people is the hypocrite, appropriate to
that he will be consolidated in hell, for that
universal guidance and rectitude, the Most
is his recompense.
High then says:



 $ /(
O ye who believe, enter into the peace
These  were sent down concerning the
entirely, and follow not the devil¶s trails;
hypocrites, or a particular individual from
indeed he is for ye a clear enemy.
amongst them called alAkhnas ibn Sharӏq,
who pretended love for the Messenger but
who at heart was a hypocrite and a worker ,*cc
of corruption. Perhaps the connection

c ëa
    c 
cc

c
c c

Those who profess belief on their tongues
should enter into a state of peace and
accord with Allah and His Messenger in all
their affairs. µEntirely' is given for &,
meaning that they should submit to the
religion in all of their circumstances. They
should not follow the trails of the devil by
disobeying the commands of Allah,
glorified be He, obeying instead the devil's

  It means on
commands and the cravings of the self. The
devil is man's clear enemy, for he urges
towards the corruptions that lead to the
ruination of one's religion and one's world.
c
It means: do those hypocrites expect that
Allah should appear before them? Is that
what it would take before they believe and
cast off their hypocrisy and their disbelief?
The Jews at that time believed that Allah
would come down surrounded by canopies
of clouds, accompanied by the angels..

the day when existence is transformed from
its condition and there shall no longer be an
opportunity for fulfilling the obligations; in
other words the day of resurrection.

So if he makes ye stumble after the 



 

And
clarifications have come to ye, know that that happens on the day of reckoning,
Allah is grand, wise. punishment and reward, not on a day of
deeds and engagement.
,+cc 1 a a'a a
&&  ,&

a  4
{
  !  

a a
)
 )


%   It means

 a, 
 a
µif he makes you sin'. The µclarifications'
'


' 
'  )
 " are the clarifications of the
 ) a.
truth.
Having indicated some of the Israeli myths,


$
 The chastisement
the theme now turns to censure the tribe of
and the punishment cannot be prevented by
Israel for their stubborn obstinacy in
those who sin.
denying the portents:
  Allah is wise in all His works,
Ask the sons of Israel: how many a
forgiving whom He wills, and punishing
clarifying portent We gave them?
whom He wills.
And whoso substitutes the blessing of Allah
Here the theme returns to him who is-
after it has come to him ± indeed Allah is
carried away by-grandeur, in the word of
severe in punishment.
the Most High:

Are they looking but that Allah come to 

cc

them in canopies of the clouds, and the
angels too, the affair consummated? While  

 #


unto Allah return the affairs. 
$
> $% 
) It
means ask them how many clear and
clarifying proofs they received, and yet

,cc nevertheless they remained obstinate

c ë
    c 
cc 
c
c c
 c
opponents and did not believe. it, whereas the disbelievers did not act for it
and therefore shall remain on that day


! 
! 
$ asking, empty-handed.

 That is, in disbelief and refuses to
accept those portents after they have come 

%

* 
to them, 
  

$ Provision in the world
is not attained by disbelief and paying
å
 
 %  



 exclusive attention to the world, such that
In other words, he should prepare himself those of the hereafter are denied it. Rather,
to be severely chastised. provision in the world is obtained both by
the disbeliever and the believer. Thus the
The worldly life is adorned for those who believer has the blessings of the world and
disbelieve, and they ridicule those who is above the disbeliever in the hereafter.
believe, while those who are guardful are
above them on the day of resurrection; and There is no doubt but that every movement
Allah provisions whom He wills without of reform will of necessity split the ranks of
reckoning. the people previously in unison over the
issue of corruption, and this was certainly
true in the case of the Prophets:

cc
The people were a single nation, then Allah
Ú
 

 

raised the Prophets as givers of glad tidings
!  % µThe worldly life' is given for
and as warners, and He sent down with

', which literally means
them the book in truth, for it to judge
the near life, as opposed to the distant life
among the people in what they differed
of the hereafter. That which is made to
over; but none differed about it save those
seem attractive for them is the sum of its
who had been given it after the
factors, some of them positive, or µtrue¶
clarifications had come to them, in

++"and some of them negative, or
resentment among themselves. So Allah
µfalse¶ % " Allah made life beautiful and
guided those who believed to what they
such that it makes itself attractive, while the
differed about, the truth, by His permission;
devil and the spirit and the desires make
and Allah guides whom He wills to a
life appear attractive so as to divert man
straight road.
from the hereafter.



 
 
!  %  
cc
They mock the believers for having turned
away from the world, as they see it, and for Ú
    
$ 

 


turning towards the hereafter, in which they 
 
3
$% $
themselves do not believe. 
$

The Prophets
were sent to the people with glad tidings for
...
 
 
 $ !%  those who would believe and perform



  
On the virtuous deeds, and as warners for those
day of resurrection those who are guardful, who would disbelieve and disobey.
the believers, are above those disbelievers
in rank, status and level, for they acted for ...
* 




! 

that day and therefore attain to the good of 
-And Allah sent down the book in

c ëè
    c 
cc 
c
c c
 c
truth for the book to be with them. µIn truth' among them.
is given for  #
++, which is an
µexplanative' H
" qualification in that ...{
$ 
 
!  % 
whatever Allah sends down is µin truth' ± 

  !

-He
the book's being sent down µin truth' is guided the genuine believers who wished to
emphasised to highlight its distinction over obey the laws of Allah sincerely, to the
the other µbooks' or forms of legislation truth over which the nation differed.
drawn up by leaders of governments for
their subjects, for those are partly positive ...!* 
 Their being guided
and µin truth¶ and partly negative and µin was by His permission, His generosity.
falsehood¶.


$ 
* 
-$ 
$
  

 $
. This means that He delivers

  %  The book was sent whom He wills to the desired objective; or
down so as to judge between the people in it means that He shows the path to whom
that over which they differed: their He wills. The first is closer to the theme.
transactions and the remainder of their The meaning of µwhom He wills' is that
relations. Such differences do not mean that none would be guided did He not will it, for
the people were not a µsingle nation,' for the guidance only comes about by His
unity of a nation withstands such dispatching the Prophets.
differences.
Thereupon Allah asks of the believers who
Then the book itself became the source of were suffering the consequences of such
disagreement within the nation, though disagreements, in that they were being
these latter disagreements over the book fought by the disbelievers for no more than
were not rooted in sincere that they had been guided by the guidance
misunderstandings, for the book itself was of Allah:
clear, rather they were brought about by
envy, transgression and desire: Or did ye reckon that ye shall enter the
Garden without having come to ye the
...!

  !,  a example of those who vacated before ye?
   ,,
 a  They were touched by austerity and
a
a adversity and were shaken, until the
Messenger and those who believed with
% 
 

!
$%
That `him said, µWhen is the succour of Allah?
is, the nation to whom it had been sent. Be aware, indeed Allah's succour is near.'

 


 

 That is, the meanings of the book

cc
had become clear to them through clear
A   
 The meaning is
proofs.
corrective ± that is, it means µye thought, ye
supposed, ye expected, O Muslims.

 


$
 % . Their
differences arose out of resentment and
...
 

 


oppression and jealousy that was current
Arbitrarily, without difficulties and trials.

c ëG
    c 
cc 
c
c c
 c
...

%
$  
 ;  being constrained and steadfast in the path

 
% !   ) That is, of obedience. The continuity of the theme
without there coming to ye tests and trials is that the discourse has been about
like those that came to the earlier sacrifice in the path of faith and belief, and
communities of believers who remained what follows is similar:
fixed and constrained on the path in the
face of afflictions and calamities? And He They ask thee what they should dispense.
says µI ¶ to give the meaning that Say, µWhat goodness ye dispense is for the
they became an example, a role-model, in parents and the kin and the orphans and the
patient constraint and the enduring of destitute and the son of the path; and what
hardships. good ye do, indeed Allah of it is a knower.'

...Ú
  
!  Those
communities endured poverty.

cc
Ú
 





%  Illness, injury and

  The address is to the
suchlike.
Messenger, Ê,a,' 
' a'a, who had been asked
...
  

 That is, by a variety
about the kinds of thing they should spend
of painful convulsions and calamities.
in the path of Allah. {He was to tell
them that the substance being spent is not
...

 
$ 

 

the criterion, but rather whatever is spent is
!  % 

 >



accepted provided it is spent upon the

) That state of affairs
correct persons. Whatever is spent is
persisted until the Messenger of each
acceptable, provided the recipient is worthy
particular community and the believers
of it ± just as the dispensing will not be
with him would say, µWhen will Allah's
accepted if the recipient is not worthy of it.
succour arrive?' And this they would say
So the criterion is not what is spent, but
out of their desire to hurry the promised
upon whom it is spent.
deliverance, and to be free of the ordeal and
hardships.
... >
$
 
  Whatever
it is.
1  
 
" % 
 

1(This is the natural reply of a
That is, it must be.
Messenger and believers whenever they are
visited by trial and ordeal. Thus the 
 



 
The donor¶s
warns the believers that they will only
own parents and relatives
attain to the felicity of the world and the
hereafter after they have been tried and
...

  




tested.

 And suchlike upon one can
dispense seeking the satisfaction of Allah.
Now comes the turn of several questions
that had been asked of the Messenger,
...

$ That is, whether
Allah condescend upon him and his House,
dispensing or other than dispensing.
and which the Noble Quran answers,
concerning the forsaking of pleasures and

 

 "Allah

c ë§
    c 
cc 
c
c c
 c
knows about it all, and gives a reward of legislates accordingly.
goodness in return for goodness.
One of the early expeditions sent out by the
It is recorded that the ҥyah's being sent Messenger from Madӏna decided to mount
down was occasioned by µAmr ibn al- an attack, despite the month being Rajab,
Jumөĥ, who was old and wealthy and who one of the sacred months. Although there
asked, µO Messenger of Allah, what should was some doubt as to whether the day on
I give in charity and to whom should I give which their attack took place fell in the
it?' And so the ҥyah was sent down. month of Jamҥdӏ or in Rajab, the idolaters
raised a clamour demanding to know why
The theme now returns to the previous the Messenger had sanctioned such an
portent, on the topic of self-sacrifice and attack during a sacred month, and they sent
convulsions: a delegation to Madӏna in order to ask the
Messenger about it. And so this portent was
Written upon ye is battling ± it is a sent down:
hatefulness to ye, and it may be that ye hate
a thing while it is good for ye; and it may And they ask thee about the sacred month ±
be that ye love a thing while it is bad for ye. battling in it. Say: battling in it is grievous,
And Allah knows, while ye know not. but barring from Allah¶s path ± and
disbelieving in Him ± and from the Sacred
Masjid and driving out from it its folk is

cc more grievous alongside Allah.
>

 !
$µBattling¶ is
And tribulation is more grievous than
given for + meaning to engage in death-
battling, and they will not desist from
struggles, battles or warfare. It is prescribed
battling with ye until they turn ye away
with those fighting against ye, in the path
from your religion, if they are able.
of true belief or for the sake of humanity.
And whoso among ye turns away and-dies
...+
 
 
! 
while he is a disbeliever ± those are they

 
 

$
 $
whose deeds are for nothing in the world
  That is, you do not like it, but it is a
and the hereafter; and those are the
fact that it is good for you as it secures your
companions of the fire, they are in it
honour and your salvation.
eternal.

! 
 % 

$
 
!  On the other hand, it may 
cc
be that to refrain from fighting seems good
on account of its physical ease and the 

 
!
 


absence of stress on the heart, but in fact it !
$
-That is, they ask thee, O
is evil, for it leads to the decline of honour, Messenger, about fighting in the sacred
power and dignity, and to the domination of month.
disbelievers and strangers.
{!
$
$ %That is,




  

 . of itself it is grievous and not permitted.
Allah knows what is good for us, and Warfare in the sacred month is grievous
&
", and in itself it is not permitted. Yet

c ëÿ
    c 
cc 
c
c c
 c
its sin is not so grievous as the sin the cancelled out, and they gain no benefit
idolaters were committing: from the belief they had prior to their
disbelief.
!!
$
1
 

!  %
$
* 

{  




   In the
-
%
$  world they lose the respect of the Muslims
 $ %
$ 
 Their acts as well as losing their Muslim rights, while
of barring people from the path of Allah, in the hereafter they will not be requited
disbelieving in Allah, and barring the with the garden and the rewards.
Muslims from the Sacred Masjid and
preventing them from performing the Hajj, 

  




and expelling the inhabitants of the sacred  
 
  
"(They remain in
environs in the way they expelled the the fire forever.
Messenger and the Muslims were more
grievous. So how, then, could they criticise People supposed that those who killed in
the Muslims for their sin, though serious, the month of Rajab, though not counted as
when they forgot their own sins that were sinners, would not be rewarded for their
far more serious. having violated the sanctity of the sacred
month. Therefore Allah sent down:

!
 $ %


!
$Yes, their intrigue against the Indeed those who believe and those who
Muslims, their effort to seduce them from migrate and combat in Allah¶s path ± those
their religion and induce them back to the hope for the mercy of Allah, and Allah is
path of disbelief after their Islam, was forgiving, merciful.
worse than fighting; for such intrigue
means the loss of the victim's world and
hereafter, while killing deprives only of the

*cc
world.
Those who believed and who migrated
from their homes and their families and



 !
$
turned their backs on their property, all so

 


 
as to be with the Messenger Ê
 $

 !  That is, the
,a,'  a'a, and
idolaters would not desist from fighting
who gave-themselves up to hardship and
against the Muslims until they turned them
effort, the clearest instance of which was
away from the religion, had they been able
their making war, for the sake of Allah and
to do that.
to attain His satisfaction:²these are the
souls who have a real hope of the mercy of



$ 


Allah in this world and the next. And Allah
 
 
!  %  This is in
is forgiving towards those who slip,
contrast to him who turns away and then
merciful towards His servants the believers.
returns once more and so dies a believer.
He uses the term µhope' 
0 ) since a
person never knows what his future
+
  

   
condition will be²whether he will be



$Such pitiful people have no
steadfast and constrained in the religion and
goodness in store for them; all the good
the path of good so as to be rewarded, or
they might have done is lost, invalidated,
whether he will succumb to the temptations

c ëë
    c 
cc 
c
c c
 c
and intrigues against his religion with the to tell his people they should dispense µthe
result that all his deeds will be for nothing. surplus' ", meaning the wealth that
is left over after expenditure +" for
They ask thee about wine and gambling. charity is not to be given from the
Say: in them is great sin, and benefits for expenditure of oneself and one's family, for
the people; while their sin is greater than that is an obligation that takes precedence
their benefit. over charity, which is desirable  'a"
but not obligatory, and it is clear that in the
And they ask thee what they should presence of limitations, obligatory matters
dispense. Say: µThe surplus.' must be attended to before matters that are
desirable.
Just so does Allah clarify for ye the
portents, that ye might reflect: ...: 
  



 $
  The
pronouns here are plural. µPortents' ("

+cc here, means the conclusive instructions
related to the Law and the Legislation, so
The Messenger of Allah was asked the
that we the people may reflect:
rules about wine and gambling. µWine' is
put for &
, meaning anything that
On the world and the hereafter.
makes a person drunk, the clearest form of
which is wine derived from the grape.
And they ask thee about the orphans. Say:
µGambling' is put for  a
, and covers
rectification for them is best; and if ye
all forms of gambling. The Messenger 
intermix with them, they are your brothers,
Ê,a,' ' a
and Allah knows the corrupter from the
'a, was to tell them that both gambling
rectifier; and had Allah willed He would
and alcohol are highly sinful ± on account
certainly have distressed ye. Indeed Allah is
of the serious corruption they cause. It is
grand, wise.
true that wine gives pleasure and joy, while
to trade in it brings profit; and that
gambling too brings pleasure to the ,cc
gambler, and can profit whoso is successful
at it. Yet the sin in them is greater than A




their benefit, since the damage they cause
  Reflection on the world and the
to physical health, reason and property is hereafter: we are to combine them in our
greater than the pleasure and profit they considerations, for then we will see the
bring; not to mention the longterm beauty of the rules. Otherwise,
consequences that affect a person because considerations of the world alone would
of them. give rise to a weakness of the type that at
the moment of dispensing, for example, one


 



 suddenly finds oneself in need of wealth.

  Here the reply is in line with the And considerations of the hereafter alone
question of µwhat should be spent (in would give rise to the opposite weakness of
charity)?' rather than that of µupon whom giving everything away. And the same is
should it be spent?' true of all the rules: their beauty is not
realised until one reflects on both lives, and
{ Ú
1The Messenger was

c |
    c 

cc 
c
c c
 c
understands what is best for both. that, be good enough not to consume their
wealth in corruption and greed.


 
!



They ask, that is, about how to live with 
 
$
 "He has the
them. It is narrated that when the portent power to cast us into difficulty and distress.
µand do not approach the property of the And He is wise, doing only what is
orphan, but by that which is beautiful' was beneficial and required by His wisdom.
sent down, those who had guardianship
over orphans at once moved to cut off the ? '
aa a
orphan in his food and drink, so as not to be ' 

) 
, <
a
affected in their own wealth. This became )
 &aa
hard for them, and so the Messenger was 
,  aa,,'
asked about it. This  was then sent  
a 
down:
  I a  ,
' ')

 a 
{# 

!   It 'a 


, 
)

means that to do right by them, and to be '    a 
beneficent towards their wealth and to live
with them a goodly life, without taking a And marry not the female partnerists, until
wage or other compensation, is better than they believe ± and certainly a believing
casting them off. slave girl is better than a female partnerist,
though she astonish ye.

 
 ;

 It means
mixing your property with theirs, precisely And give not in marriage to partnerists until
measured, as partners, they believe ± and certainly a believing
slave is better than a partnerist, though he
...
 !
 They are astonish ye. Those beckon to the fire, while
brothers in faith, and brother lives with Allah beckons to the Garden and
brother in the goodly life. forgiveness, by His permission.





 
 And He clarifies His portents for the
    He knows the intentions of people; that they might be take heed.
those who intermix with the orphans,
whether they wish the corruption of
consuming the orphans' wealth, or whether

cc
they wish the goodness of preserving the



  

orphans' wealth until they are mature and


!  % The address is to
old enough to look after it themselves.
Muslim men; µfemale partnerists' is given
for 'a
&, whom Muslims are not to



 *  

marry, whether they are book-folk or not,

%     It means that He

for the book-folk are also partnerist, as the
could have made it very difficult for us by
Most High says about them, #TI a
commanding restraint from the wealth of


' " "(But if
orphans, and by forbidding the mingling of
they believe and enter into Islam, the
the guardians' wealth with that of the
Muslims may then marry them.
orphans. Therefore, since He did not do

c ||
    c 

cc 
c
c c
 c
... 
 
!  %
$% $ those who oftrepent, and He loves those
!  

  

$

 who cleanse themselves.¶


  No matter how much a
partnerist woman may astonish, through her
looks, her property or her family and
cc
connections, nevertheless the lowestclass
The question the Messenger Ê
girl is better if she is a believer.
,a,'  a'a, was
asked was whether sexual intercourse is
...
$% 

$ 

lawful with a woman while she is enduring


!  % -In the same way,
her period of monthly bleeding. He was to
Muslim women are not to be given to
tell his questioners that their bleeding is a
polytheists or partnerists, unless and until
hardship, both dirty and troublesome, and
they believe and enter into Islam.
that their husbands should not be near them
and should not have sex with them until
... 
 
!  %
$% !  
they become clean of the blood. Then,




$



 
when they have cleansed themselves of the
A believing slave is better than the most
blood, their husbands are to go with them
astonishing partnerist.
and have sex with them in the way Allah
has commanded ± through the organ from
...Ú
 !  

  Partnerists
which the blood flows.
invite to the fire, either by inviting others to
their polytheism, or by simply having that

 
% 
 
(
religion; for when one's close companion is
 
 Allah loves those who repent
without religion, one is oneself affected and
again and again after their sinning, in that
influenced away from religion by that
each time they sin they repent and return to
person.
Allah and seek His forgiveness. Perhaps the
mention of this turning is on account of him

 
!  




who slips and goes to his wife during her
$%
!* 
. Muslims,
monthly bleeding, Allah accepts his
male and female, in taking their principles
returning no matter how much it happens,
from Allah, glorified be He, invite others
provided the regret and the returning is
with their tongues or the simple facts of
sincere.
their faith, to the success of the garden.

* % 
 
 

*  ;
*


 

.' The meaning is that He loves
  

$
 
Allah
those who with water clean themselves
explains His laws and His arguments in
inside and out, or cleanse themselves of
order for the people to reflect, take heed
sins through the seeking of His forgiveness.
and be guided.
Your women are a tilth for ye, so go to
And they ask thee about the bleeding. Say,
your tilth as ye like, and send ahead for
µIt is an annoyance, so be away from the
yourselves. And be guardful of Allah, and
women during the bleeding, and do not be
know that ye are to meet Him; and give
near them until they are clean. So when
glad tidings to the believers.
they have become cleansed, go to them as
Allah has ordered ye. Indeed Allah loves

c |Ô
    c 

cc 
c
c c
 c
therefore revealed, appropriate to the
cc portents about the family and women that
precede and follow it:
@
 
  µTilth' is
given for 
. It means that a man's wife
And do not put Allah as the overseer of
is like a tillage, a plantation for a man to
your oaths lest ye be righteous and guardful
sow his seed just as the farmer sows his
and rectify between the people. And Allah
seed in the ground.
is hearing, knowing.
...$
  It means
at whatever time you like, with the cc
exceptions of the period of bleeding, the
days of fast and the Iĥrҥm of Hajj and so Such oaths as these are invalid and corrupt
forth. Or it means wherever you like ± that and have no force. Allah hears the oaths
is, in the front from behind her, from in and indeed He hears all our words, just as
front of her or from her side. Or it means he knows all our conditions and our every
however you like: kneeling, standing or intention.
lying. Or it may be that what is meant is the
two ways, though that seems remote from Allah blames ye not for distraction in your
the theme of the . oaths, but he blames ye for what your
hearts have earned. And Allah is forgiving,



 %  It clement.
means have children, for the child remains
like a person's store or savings. Or it means
send ahead the reward of your obedience
cc
through your remembrance of the

!  
 And will not punish
commands and prohibitions.
over them.

! $
 Guardful of



 It means
Him, that is, by respecting His commands
the oaths that become habitual, namely
and prohibitions.
µNo, by Allah!' #) and µYes, by
Allah!' #", without them



   * 
affecting the ownership of property or
This means that each person will meet His
wronging anyone.
reckoning, and the requital.
!* !  




$% $
$


%  
 It means the breaking of
!  %  Their glad tidings is that they
oaths that at the time of being made were
shall achieve every honour and blessing.
intended to be serious, genuine oaths, so as
to have practical consequences.
Remaining on the topic of women we come
to the story of one Ibn Rawҥhah, who


$%
$ 
 Allah
swore that he would not enter his women,
forgives the sins, and is clement towards
nor talk to them and nor have good
the disobedient, so let them repent and
relations with them; and then said that
return. The repeated mention of Allah's
having made that oath, it was not permitted
being forgiving in so many portents is to
for him to do otherwise. This portent was

c |a
    c 

cc

c
c c

make prominent the issue of repenting for
the disobedient who are excessive in their
disobedience due to their passion and
desires ± Allah does not close to them the
door of forgiveness, no matter how much
they sin and are disobedient: whenever they
turn to Him in seeking forgiveness, He
turns to them and forgives.
c
knows what is in the hearts, and He knows
the real intentions.
And the divorced women wait by
themselves for three courses; and it is not
permitted for them to conceal what Allah
has created in their wombs, if they be
believing in Allah and the last day.

The theme now returns to the issue of the And their husbands were more just to
family, with some connection to the topic return them during that, if theywant
of oaths, in His word: rectification.

For those who forswear their women is a And they have rights like those over them,
wait of four months ± so if they return, then in honour.
indeed Allah is forgiving, merciful.
And men have a degree above them.
cc And Allah is grand, wise.
,
 
 




 µForswear' is given *cc
for  meaning to swear not to have sex
with one's wife as a punishment for her. 

% 
!
This is permissible for four months, but 
 % 
   When a
after that the judge 
& " forces the woman is divorced she is to keep herself
man to choose between normality of away from marriage and such like µfor three
relations, including sex, with a penalty, and courses'. µCourses' is given for +'
,
divorce; and if he refuses both options then meaning the periods of cleanliness between
he is imprisoned. the monthly bleedings. So when a woman
is divorced during a period of cleanliness in
cc
yc  If after the four which she has not been entered, that period
months they return to their wives and have of cleanliness as well as the two following
a normal relationship with them, clean periods ± with between them a period
of bleeding ± make up her # , or



 
$%
$  waiting period. And so when she sees
Allah will forgive them their oath, and will herself bleeding for the third time, her
have mercy on them. #  is fulfilled.

And if they resolve on divorce, then indeed 

  


Allah is hearing, knowing. 
 


  


! She might wish to hide her
cc pregnancy, or she might seek to conceal her
monthly bleeding so as to forestall her ex
husband from returning to her, if it is that
But if such men resolve on divorce and
type of divorce, or to cut short her # .
divorce, Allah hears the divorce, and He

c |
    c 

cc 
c
c c
 c

!  % 



"- the µiddah or waiting period, during which
Whoso believes in these two is bound to go each has rights over the other, though the
straight in activity and rest, words and husband has some distinction over the wife
deeds, in the knowledge that Allah is in that the choice of whether to return or
informed of all they do and shall requite not lies with the husband.
them.
Divorce is twice, then retention in honour



!
   - or discharge in kindness.
 


$

 
$
 It means the husbands who have And it is not lawful for ye to take a thing
divorced their wives in a µdivorce of return' from what ye gave them ± unless the couple
%+
0"it were better for them to fear they will not maintain Allah's
return their wives to themselves during the boundaries. So if ye fear they will not
waiting period, if theywanted goodness for maintain Allah's boundaries, there is no
their women, rather than to harm them. stain against the two in that by which she
This was because when a man wished to redeems herself.
harm his wife he would divorce her once
and leave her; then, when her waiting These are Allah's boundaries, so violate
period was almost complete he would them not. And whoso violates the
return her to himself, then leave her for a boundaries of Allah ± those, they are the
while, then he would divorce her again and wrongful.
leave her for a while just as he had done at
the beginning; then he would return her to
himself once more and leave her for a while
+cc
and then divorce her again. This is
A man may divorce his wife twice, after
forbidden, though the law of return is
that, if he returns to her after these
established.
divorces, it is obligatory for him to retain
her in honour, maintaining good relations



% $
 
 % 
with her. But after a third divorce he is not




" Women have rights on
allowed to return to her, and must discharge
their husbands, just as husbands have rights
her and let her go, giving her all her rights
on their wives. Amongst these is the right
without wronging her, and above that he is
to sex.
to be good and generous to her in
compensation for her broken heart. And it



%  $ !% 
"
is not lawful for the husband at the time of
Divorce is in the hands of the husband, and
divorce to take anything from what he gave
his is the right of obedience.
his wife as a dower or marriage portion
 
" The exception is the case of a


$
 " This reminds
couple who fear they will not be able to
us that Allah has the power to make His
maintain Allah's boundaries, the rights and
commands accepted, but that He establishes
duties of marriage. In such cases, when the
the commands in accordance to the best
judges fear that a couple will fail to observe
interests and the general good.
the rights and duties of marriage, it is
perfectly acceptable for the wife to make a
It may be that the words µthey have rights
payment and for the husband to accept that
like those over them' explains the terms of
payment, and for her to use her property in

c |è
    c 

cc 
c
c c
 c
this way to free herself from the marriage. boundaries and get on well with each other:

Ú
  
"!
 %  ...+
 





 These laws given here are 
"!
  In fact, even if they
Allah's boundaries; they are His commands do not suppose that, the marriage will
and His prohibitions, and none should indeed be valid, although it will be sinful.
infringe them through disobedience. In that it is like the cleansing of one's hand
with water that is stolen ± the hand is ruled


% 
!
  as clean though the act of cleansing was

 
 
 

$ forbidden.
Whoso infringes the boundaries of Allah,
and opposes His commands and 

  
"!
  It
prohibitions, they are the wrongdoers, the means that these rulings with regard to
wrongful. marriage and divorce are His commands
and prohibitions.
Then if he divorces her, she is not lawful
for him thereafter until she marries a *  ;



$! . It
husband other than him. Then if he is the people of knowledge who benefit
divorces her, there is no stain against the from these rulings.
two²if they suppose they will maintain
Allah's boundaries. And when ye have divorced the women and
they are reaching their term, so retain them
And these are Allah's boundaries; He in honour or discharge them in honour. And
clarifies them for a knowing tribe. do not retain them in injury that ye violate.
And whoso does that has certainly wronged
himself.
,cc
And take not the portents of Allah in scorn,
When a man divorces his wife for the third
and recall Allah's blessing upon ye, and that
time, having returned her twice before, she
which He sent down upon ye, the Book and
is then forbidden for him.
the Wisdom, by which He admonishes ye.


 
!




And be guardful of Allah, and know that

 When she marries someone else, she

Allah is of all things knowing.
becomes just like every other woman for
her first husband. So:

cc
Ú


% 
,... and she
completes her waiting period. 


 
% % 




  

$
  

...
 

$

 That 




$ 


is, the wife and the former husband.

 When a divorced women nears
the end of her # , it is for the husband
( 

$ For getting back to return to her, in a revocable 
0"
together again, provided they suppose that divorce, and retain her. µIn honour' is given
they will be able to observe Allah's for  # 
; it means the observance of
the rights and duties of marriage as

c |G
    c 

cc 
c
c c
 c
recognised by those wise and learned in the people to be extremely wary lest they
Law. If he does not wish to retain her, then disobey His commands and prohibitions.
he lets her go; this too µin honour,' meaning
that he gives her all her rights and causes 





$
her no harm.

$ your deeds and your intentions
are known to Him, glorified be He; so do


 



- It is a not bring upon yourselves His wrath and
command not to revoke the divorce with indignation.
the intention of causing the woman harm
by lengthening the time of her # , or by And when ye have divorced the women and
decreasing her provision. they have reached their term, do not stop
them from marrying their husbands when it

 %  It means that such is agreed among them in honour.
treatment of woman is wrongful and an
infringement of their rights. There for ye is that by which He
admonishes whoso of ye believes in Allah


 

 
 and the last day. That is purer for ye and

$ 
  Whoso wrongs a cleaner. And Allah knows, while ye know
woman in this way wrongs himself: he not.
damages his standing among the people,
and presents himself for the punishment of
Allah, glorified be He.
cc



 
% % 



 








%  

 


 Allah's rulings, His commands and


$

!

prohibitions are to be taken seriously.
Woman who have been divorced and have
completed their # , are not to be

 
"! 
$
 ,
prevented from marrying again, whether
All the good things that come to a man are
they wish to marry their former husbands,
from Allah, glorified be He, and they
or some other man. µTheir husbands'
include the blessing of a wife, through
*0'" suggests the former. And it
whom man finds ease and the attainment of
is said that the  was sent down
that for which he longed.
concerning Mu'qil ibn Yasҥr, who
prevented his sister Jumalҥ from returning




* 


 
to her first husband, µҤsim ibn µAdӏ, who

 

> These too are
had divorced her. After she had completed
to be remembered and appreciated; learning
her # , they wished to return to each
from them is a source of honour and
other again by another marriage, but Mu'qil
dignity, of being guided to one's best
prevented her. If this is so then the meaning
interests, and of finding the life of bliss.
of µtheir husbands' is their first husbands,
and no one has the right to prevent a
!

* 

  In teaching
divorced woman from returning to her
us from those sources Allah admonishes us.
former husband by a new marriage.
Therefore:


$ ! 



V
! $
 It is for the


 It means the terms and

c |§
    c 

cc 
c
c c
 c
conditions of marriage and the conjugal life
  

  
as permitted in the Law. 
 
$cA mother is to breastfeed
her child for a period of two complete years
Ú
 
!

*  ± twentyfour months. That is



 
!  % 
 recommended in Islam, and some scholars



 The believer takes consider it obligatory. µHim to whom the
care to avoid Allah's indignation, and child is born' is given for   ; it
strives in reaching out for His satisfaction. means the father. He is called this so as to
increase compassion; the child is born to
VÚ
 
 
 the father and so He must feel for it.
That which is given about marriage is the
means of us being more productive and 





!

healthier, for marriage is about generation, 
%




$

security and the extension of life into the

 The mother is to be given the
future. food and clothing she needs as recognised
by the law and by common opinion, in
V



  

 It accordance to her condition, for as long as
is for us, therefore, to obey His commands she is breastfeeding. Most commentators
and observe His boundaries. hold this to be about the divorced mother;
otherwise, a woman's provision and
The mothers suckle their children two clothing is borne by the husband on
entire years, for such as wish to complete account of the marriage, not on account of
the suckling. the breastfeeding.

And upon him to whom the child is born is
their provision and their clothing, in
honour²no soul is charged but to its
expanse. The mother is not harmed by her
child, nor him to whom the child is born by
his child. And likewise for the heir.
Then if the two wish a weaning by mutual
consent and consultation, there is no stain
against them.
La' a,
)' aIa
It means that both father and mother are
obliged only as far as they are able: the
mother is not made to suffer the breast-
feeding for nothing, and nor does the father
benefit from his child later in life at no cost
to himself. Therefore, what the mother is
able to do is breastfeed the baby; and what
he is able to do is pay for that which returns
to profit him.

Then if yewish to seek wetnursing for your Ú




 !


children, there is no stain against ye It means that she is not to breastfeed for
provided ye hand over what ye granted, nothing while the father takes advantage of
honourably. her affection for the child, and so defers
from providing for her. Or it means that the
And be guardful of Allah, and know that child is not to be taken from her and given
Allah is an observer over what ye do. to a stranger to satisfy the father's anger
against her, so that she is harmed by the
absence of her child.
cc





!


Ú

  




c |ÿ
    c 

cc 
c
c c
 c

 !

 It means that the necessary detail of honesty, sincerity and
mother should not take advantage of the guardfulness +"
father's affection for the child in demanding
more provision and clothing than is 
! $
 Be wary of
reasonable in return for breastfeeding. Or all Allah's commands; including those
it means that the father should not harm the given here about breastfeeding.
child by taking him from his mother and
giving him to a stranger to breastfeed, as 




! % 
the milk of the child's mother is best for the 
 . Nothing is missed by Him,
child. The former is closer to the theme. glorified be He, and nothing can be hidden;
so let your actions be such that they will

  


" It means please Him, and accord to His commands.
that if the father dies, then his heirs must
pay the provision and clothing of the And those among ye who are taken leaving
mother while she is nursing his child. It wives²they wait by themselves four
should not be hidden that the payment for months, plus ten. Then, when they reach
breast-feeding a child is to be paid from the their term, there is no stain against ye in
child's inheritance, if the father dies. what they do of themselves, in honour. And
Allah of what ye do is informed.
Ú



 

$!






 


$

' If before the two
cc
years are over the couple decide together


 
$ 
 

that the child should be weaned, so that the
 %
$%  The  is about women
child does not suffer as when one of the
whose husbands die.
two unilaterally decides that the child be
weaned; for after consultation it would not
...+
!
 % 


take place unless it was in the child's best

They are to keep to themselves
interests.
for four months and ten days. This period
of mourning during which they are not
Ú

 
  (

$
allowed to adorn themselves nor engage in


 It is addressed to the
courtship, is obligatory on them. Perhaps
fathers about finding wetnurses for their
the term given as µthemselves'
children other than their mothers.
'a'" indicates that though the
spirit may be inclined to marriage,

 

$
 

 
nevertheless the obligation is that it be
!
 $
  It means there is
made to wait and that it be restrained.
no sin and no harm provided you pay them
what was agreed upon as wages.
Ú




 

  It
means when they have completed their


! It means that the wages
period of µiddah.
should be paid in full, without delay and
without condescension and sanctimony.
...
 

$
 



This is a command, and is not merely

 %  It means that the
descriptive, as is frequent in the holy
Muslim community must let widows carry
Quran; showing that the action is a
on as they like, adorning themselves and

c |ë
    c 

cc 
c
c c
 c
courting and marrying, for they are by punishable.
themselves, and people are in control of
themselves. 


 
 


 
 That is, that you shall make



" The widows are not to do them understand your desire to marry them.
anything dishonourable that contradicts
Islam. !
 




   The men are not to declare


 
 " He is anything about it openly, and they are not
aware of their deeds; nothing of your to secretly initiate a courtship away from
obedience and disobedience escapes him. the attention of people.

There is no stain against ye in your hinting !

 


!  It
at proposing to the women, or harbouring it
within yourselves. Allah knows that ye
shall make them understand; but do not
make troth with them in secret, but that ye
say an honourable word.
 
And do not determine upon the tie of
marriage until the book reaches its term.
And know that Allah knows what is in your
spirits, so be wary of Him, and know that
Allah is forgiving, clement.
  
 ' It means
cc
means a hint that is not an open declaration,
without saying anything ugly, as is the
wont of many people.


  


$  During #  marriage should
not even be thought about, let alone
performed. The form of this injunction is
similar to #J
,



a 


that which is written in the Book: four
months and ten days.









Ú
 

$
 

 He knows all our intentions



$
$


about marriage, and how secret our
Those who are attracted to a woman who is
intentions are kept.
in her # may hint and allude to her
their intentions in a roundabout way, but
! *It means be wary
are not to speak directly about it, as that
of disobeying Him.
would infringe against the spirit of # 
during which there remains something of




$%
$
the connection between the woman and her
 
 He is forgiving and quickly
former husband.
conceals the sins, but do not let this deceive
ye. And He is clement, and does not hurry

!
$

 %  It
His punishment, but do not let that be a
means that those who conceal their interest
cause of your presumption in violating His
in a divorced women, without speaking
commands.
about it directly or indirectly, are
blameless, for verbal hints and the
After the rule of the husband who dies, now
concealment of thoughts are not
comes the rule of divorce. If the divorce

c ||
    c 

cc 
c
c c
 c
takes place before µentry' and no bride-gift 

!   Those who
(mihr) was mentioned in the contract work beauty are those who lead the
(µaqd), then the woman is to be given beautiful life of obedience to His
compensation. And if she is divorced commands.
before µentry' and a bride-gift was specified
in the contract, then she is to be given half And if ye divorce them before having
of that bride-gift. touched them, but after ye have obliged for
them an obligation ± then half of what ye
There is no stain against ye that ye divorce obliged, unless they waive or he in whose
the women while not having touched them, hand is the knot of marriage waives. And
nor having put yourselves under an that ye waive is closer to guardfulness; and
obligation to them. And compensate them, forget not profusion among yourselves ±
the wealthy to his means and the poor to his Allah of what ye do is an observer.
means ± a comforting in honour; a duty
upon the beautifiers.
cc
cc 
 % 
!  
%
$


 It means women who are
Ú
 

$
 
 %  divorced before the marriage is



 

%
$
 consummated.



%
$ % 
 

!$

 It is permitted to ...!  
% !$ 


divorce women before having touched them !$
 At the time of the contract a
by entering them and before specifying the 
was specified, and so became an
bride-gift, or 
, that is termed µan obligation upon the husband.
obligation' 
H" as it is obligatory once
specified. Since divorce in these ... 



 !$  The
circumstances is permissible, it should not woman is to be given half of the 
that
be thought that marriage is just for sex, and was specified. That is the obligatory rule.
so therefore a divorce should not be Its exception is:
necessary when sex has not taken place.

 
%  It means unless the


 
 It means woman waives her right and takes nothing
compensate the woman with that which and grants it all to the husband.
will please her; this is obligatory in return
for her broken heart. 


 




$ %  This would seem to

 

 
 Like a house, mean that the husband may give up his half
a servant and suchlike. of the mihr and give her all of it. Yet it is
narrated that it means the bride's guardian,



 
 A ring, a if she is a minor, or her representative
dirham, or suchlike. (&) if she is older.

+
$


  There 

%  
should be no profligacy, no meanness. $
  It means it is better to give
up one's right as a gift, than to approach

c |||
    c 

cc 
c
c c
 c
sinfulness by seeking what one has no right all of them, and especially µthe middle
to. prayer'. This latter is the noon *'
"
prayer, as it comes at the middle of the day.

$ 
! 
$ The Messenger Ê,a,
 %  It means that some should be '  a'a, would perform
liberal to others, and give up their own this prayer unshaded in the mid-day heat,
rights for the sake of others. Perhaps the so that this was the hardest prayer for his
difference between µwaiving' #" and companions, and he would pray with only a
µprofusion' H" is that µwaiving' is giving line or two lines behind him²as narrated
up all one's right, whereas µliberality' is from some of the companions.
parting with some of it.




! %
  µIn
+

! % 
" subservience' is given for + , from
He rewards us for the good we do, and for +' , which is supplication and entreaty.
our evil deeds He punishes us. During the prayer one stands with one's
hands raised supplicating in +' ; and it is
The Holy Quran continually punctuates the this +'  of the prayer that is meant, or
mood of the rules with allusions to the supplication in general.
power of the creation's God, His
magnificence, His mercy, His forgiveness So if ye fear, then standing or mounted.
and suchlike. This is to accentuate the Then, when ye are secure, recall Allah just
concentration and relate the rules to the as He taught ye what ye were not knowing.
Creator, so as to ease deep under-standing.
And since the portents of the rules have +cc
been lengthy, especially those concerning
the somewhat sorrowful topics of divorce
When the prayer is to be performed in
and death and so forth, now they are
fearful circumstances that prevent the
interrupted by portents about the prayer so
prayer from being properly performed in
as to light up the hearts with security and
full observance of its conditions and rites,
peace²'Know: through the prayer the
such as in the face of an enemy who does
hearts find contentment Moreover, there
not give leave for the Muslim force to
is a connection between these portents and
break for prayer, then the Muslims may
the general sense of those that preceded and
pray standing or on the back of their
follow them, leading to the presentation of
mounts.
the topic of µprayer in fear' (salҥt al-khawf),
and for this reason it is likely the portents
Then, when secure again and safe from any
are placed here among those concerning
enemy, then they are to remember Allah by
death and divorce.
performing the prayer in full, just as Allah
has taught all they need to know for the
Attend to the prayers, and to the middle
good of their lives in the world and the
prayer; and stand for Allah in subservience.
hereafter.

*cc Now the theme returns once more to

complete the previous discussion of the


 

  rules, after contentment has been raised in
   Maintain and observe the prayers,

c ||Ô
    c 

cc 
c
c c
 c
the hearts and the mood has been refreshed: 
cc
And those of ye who are taken and leave
Women who are divorced are to be given
wives ± a testimony for their wives as
some provision, whether their provision is
comforting for the year, without putting
obligatory upon the husbands or not. This
them out. Then if they depart, there is no
puts an end to discord, and is what is
stain against ye for what they do of
expected of those who are guardful against
themselves in honour. And Allah is grand,
violating the commands of Allah, glorified
wise.
be He, whether obligatory or desirable.

,cc Just so does Allah clarify His portents, that

ye might reason.


  
 

 % 
%   

% 

$
  Upon feeling the
cc
approach of death, it is best for men to
The portents are clarified just as the rules
make a testimony in favour of their wives,
are clarified, as food for reflection.
so that the executor arranges their provision
and clothing for the period of one complete
Now, from the atmosphere of the family
year.
and its extension and its cessation, the
theme turns to a story highlighting life and
...

$
 And they
death ± similar to the topic of the family in
should not be put out of their husband's
that between them they are about the
house. However, they are perfectly free to
extension and ending of life. It is an
depart if they wish to, and they may do
amazing story. The population of one of the
whatever they like, within the bounds of
townships around Damascus (Shҥm)
honour. This means that after their # 
numbered seventy-thousand households.
of four months and ten days is complete,
Fleeing from plague, they came upon a
they may adorn themselves and even
town in ruins whose inhabitants had been
marry; whereas before that period is over to
ousted and had died of the plague. So they
do such things is forbidden and would be
moved into it and within an hour the plague
dishonourable.
had killed them all. Soon their bodies were
nothing but weather-beaten bones, when a


$
 He issues His
Messenger, whose name was Hizqӏl, passed
rulings as per His power and His authority.
by and was so moved that he began to
weep, and said, µO Master, if Thou wished
 " His rulings are not arbitrary; but
Thou would revive them within an hour,
for good reasons and for the best interests
just as Thou made them die; then they
of all. This , in this reading, is not
would populate Thy land and father Thy
abrogated by the : #'
 a'a
servants, and would worship Thee with
 =@/"
those who worship Thee.' The Messenger
was inspired to say over them the Most
And for the divorced women a comforting
Magnificent Name (al-Ism al-'Azam); he
in honour²a duty upon the guardful.
did so and they returned to life, looking at
each other and praising Allah and

c ||a
    c 

cc 
c
c c
 c
glorifying Him: to be gained from fleeing from death, fight
in the way of Allah, and do not flee in fear
Have thou not regarded those who departed of death ± and remember, Allah hears all
from their homes in thousands wary of your words, and knows about all your
death: Allah said to them, µDie!' Then He intentions and your deeds.
gave them life. Indeed Allah is the Holder
of profusion for the people, but most of the The giving of wealth and of lives for
people thank not. fighting in the path of Allah is not in vain;
rather the warrior and the doer of
righteousness lend to Allah that which they
cc give up, then Allah the Most High returns it
to them:
*% 

 $ V It means µHave
you not learned of.' The question form too
Who is it that will lend to Allah a beautiful
is not purely interrogative, but is used to
loan, that He multiply it for him many
impart knowledge.
times over? Allah straitens and He
amplifies, and to Him ye are returned.

 
  

 



 
V They were the
seventy thousand who fled their township cc
so as to avoid the plague. Yet they were
taken by it: >



! 


* 


...

 2 /"-And so they  % ) Who is ready to give himself
were made dead. and his wealth in the path of Allah as a loan
of beauty, free of the ugliness of show and
...Ú

* $% 
 cHe restored fame and imposition and the other things
them to life, at the imploring of the that mar a loan? What is stopping ye²fear
Messenger Hizqӏl. of poverty?


 

* 
 

 It means that He makes

  Allah has profusion for all people poor.
people, in creating them, provisioning them
and managing their affairs. 
*   It means that He
makes people rich. Therefore, miserliness
!
  


 Most will not profit a person, nor will a loan and
of them do not thank Him for His blessings generosity harm him. Or is it that you
and His profusion, but rather reduce them refuse to lend yourselves because you fear
for themselves through disobedience. death?

And fight in Allah¶s path, and know that
Allah is hearing, knowing.
, said to one
cc
It means: now that you see there is nothing
a
a
' 

*   
 When you
die He will give you better than what He
took from you. The leader of believers,
Imam µAli,  aa'
of his sons, µLend Allah your skull.'
?,

c ||
    c 

cc 
c
c c
 c

 
, )
 
a
 Ú




 

! 

1


 
Have thou not regarded the leaders of the
% !
 
 

sons of Israel after Mөsҥ, when they said to 
)"These leaders responded
a Prophet of theirs, µRaise us a king, we with indignation to their Prophet's
will battle in Allah¶s path!' suggestion that they would not fight, saying
it was not possible that they would not
He said, µMight it be that if battling is fight, considering that their enemies' had
written for ye, ye will not battle?' driven them from their homes and from
their children, as some of their children had
They said, µAnd what is with us that we been killed and some had been taken into
would not battle in Allah¶s path, when we captivity. Their Prophet asked Allah for
have been forced from our homes and from what theywanted, and Allah answered his
our sons?' prayer and nominated for them a king and
legislated fighting for them.
Then, when battling was written for them,
they turned back, but for a few of them; and Ú


!
$

Allah is knowing of the wrongful. 


! ! 

  After all their beseeching, when
the time came for action they lost their
cc appetite for warfare and turned away.
*% 

 $  This means µDo




$

$
you not know about,' as clarified.
µThe wrongful,' here, are those who fled
from the combat 0 " after their
...
  

   asking and imploring for it.
5


3


 µLeaders¶ is given for   , And their Prophet said to them, µIndeed
meaning a group on a single view. Their
Allah has raised Tҥlөt as king.'
Prophet was Ishmө ӏl (Samuel), Ismҥ'ӏl in
Arabic. Theywanted a king to unite their
They said, µHow can he have dominion
people and lead them in fighting in the path
over us, when we have more right to
of Allah, for their oppressors had
dominion than him, and he has not been
humiliated them and driven them from their
given expansive wealth?'
homes and had taken their women and
children into captivity. In those times the
He said, µIndeed Allah has chosen him over
Prophet would regulate the religious affairs,
ye, and has increased him with a stretching
while the king would regulate military
in knowledge and body; and Allah gives
affairs and matters of sovereignty.
dominion to whom He wills, Allah is
expansive, knowing.
*  $
! 
!
$

  
! )1With
this question the Prophet wished to take a cc
covenant from them to the effect that were
a king to be appointed for them, they would 

3

 
 
indeed fight. 

 Ú5 
$"V Their
Messenger Ishmөӏl told them that Allah

c ||è
    c 

cc 
c
c c
 c
had appointed Tҥlөt as their king. He was a 

 ;
%  Allah is
descendent of Ibn Yҥmӏn, a brother of expansive in power and generosity, and so
Yөsuf,  aa' , and was not of He grants dominion to whom He wills.
the line of Prophets nor of the line of the
kings, for the Prophets were descendents of 

$1 He knows best the interests of
Levi, a son of Ya'qөb,  aa' , His servants, and He does nothing but what
while the kings were descendents of is best.
Yahөzҥ, another of Ya'qөb's sons.
And their Prophet said to them, µIndeed the
...Ú
 *


% 

 portent of his dominion is that the 1 
% 

 
%  $
 shall come to ye ± in it is tranquillity from









!
 your Master and the remains of that the
$%
 ;
%  
)" Immediately House of Mөsҥ and the House of Hҥrөn left
they protested, saying that they themselves, behind; it is carried by the angels. Certainly
who were of the line of Prophets and kings, in that is a portent for ye, if ye be believers.'
were more entitled to dominion than Tҥlөt.
They also protested that Tҥlөt was poor
without the wealth necessary to spin the
*cc
wheels of authority. Their Messenger


3

 
 
replied to them that,










   As a further proof

 




%  
that Allah had made Tҥlөt their king,
Allah chooses whom He wills, and He
Ishmө.ӏl was to tell his people that the
chooses none but the best for the condition
1  was to return to them. This was a
of His servants.
chest-like thing that Allah sent down to the
mother of Mөsҥ for her to place him in it as



  

 

$
a baby and cast him into the river.


 $  A kingdom needs a king
Thereafter it was kept as a sacred object
with knowledge, to enable him to carry out
amongst the sons of Israel; when Mөsҥ was
the nation's will.
near to death he placed the tablets and his
armour in it along with all his portents of

! Tҥlөt was stout and such that
Prophethood, and entrusted it to Joshua, his
people dreaded him; he was brave such that
executor. It then remained among them for
his enemies feared him²and these are the
as long as they deserved it, until youths
qualifications of a king, not wealth; for
were playing with it in the streets. The sons
knowledge, courage and dignity lead to
of Israel were in honour and dignity for as
wealth, not the other way around.
long as they had it with them, but as soon
as they began to act in disobedience and


$% 


* 
took it as a toy, Allah took it from them.
 There was nothing remiss about
Then the return of this chest was made a
giving dominion to a son of Ibn Yҥmӏn, for
proof that Allah had made Tҥlөt their king.
just as Allah previously placed dominion in
the house of Yahөzҥ, so He was now
+

6 
placing it in the person of Tҥlөt. Dominion
It was a source of tranquillity for them in
was no one's monopoly.
that they knew that through it they would
be victorious, and that Tҥlөt was indeed

c ||G
    c 

cc 
c
c c
 c
their king. and they gathered around his banner and
marched off for 0  against their enemies.


 




* 
5 


* *5
  
 
 

  

!

  Mөsҥ's staff was in it along with % #




the tablets and a washbasin particular to the  

 

 

Prophets, and other things. These were   % 

 


inherited by the heirs of these two great

" On leaving the town, Tҥlөt was to
Prophets, and they put them in the ark. test his forces to clarify the extent of their
constraint and steadfastness in difficulty ±
 !

$  They indeed if they were able to cross a river while
carried it, or they apparently carried it, for thirsty they would be dependable in war,
the view of the sons of Israel was that it whereas if they refused to listen and were
was the angels between the sky and the unable to endure a little thirst, clearly they
earth who brought it. would be even less steadfast before swords
and spears. The river was on their way.
 



   Tҥlөt told his forces that those who drank
! !  % 1 In the return of the 1  freely from it were not from him, meaning
after its absence, was a sign of Tҥlөt's they had no place amongst his followers,
dominion, for those of them who were whereas those who refrained from it and
sincere believers. didn't taste it were indeed amongst his
followers. They were allowed to scoop
So when Tҥlөt and the armies separated, he water from the river with a cupped hand,
said, µIndeed Allah has tried ye with a river: once, and to drink that, but no more.
whoso drinks from it, he is not of me; and
whoso tastes it not, indeed he is of me ± Ú



! 
save for him who takes a sip with his hand.' 
V Most of Tҥlөt's army failed their
test and disobeyed his orders, and were
Then they drank from it, save for a few of rejected. A few passed their test and drank
them. Then, when they had crossed it ± he no more than a scoop of the river's water,
and those who believed with him ± they and these were allowed to follow Tҥlөt to
said, µWe have no capacity today for Jҥlөt the battle.
and his armies.'
Ú





  


Said those who supposed they are to meet 
 
!  % 

 

Allah, µHow many a small band have > 
% 
:5

overcome a band of many with Allah's
  Jҥlөt was the leader of the
permission. Indeed Allah is with the opposing army. When Tҥlөt and his
restrainers.' obedient troops who had drank no more
than a scoop of water had crossed the river,
and they came upon the enemy and saw
+cc their large numbers, dismay set in and this
was the cry that went up.
{

Ú5

   
That is, when they set off from the town.
{
 
 
  
When the sons of Israel saw the return of
 
 It means the companions of
the   they confirmed Tҥlөt's dominion,

c ||§
    c 

cc 
c
c c
 c
Tҥlөt. µSupposed' is given for *' ; it Allah's permission and succour, or military
shows that even to suppose there is a support.
hereafter is enough to prompt a man in the
direction of the struggle 0 " and the 
2"5  :5 The Prophet
virtuous deeds. The term µto meet (Allah)' Da'өd (David),  aa' , father of
means the resurrection, where everyone the Messenger Sulaymҥn,  aa'
meets Allah's requital.  , fought at this battle and killed Jҥlөt,
the disbelievers' warlord. He took a small
1*
!

%   stone and hurled it with a sling towards
!



" 
/ Jҥlөt. It hit him on the forehead and

 


 
" With penetrated his skull until it came to the
these words Tҥlөt's companions heartened brain, and he dropped down dead. And the
themselves and the others for the fight disbelievers were defeated.
against Jҥlөt and his army.
+

$% 




And when they went forth for Jҥlөt and his 
$


*  
armies, they said, µOur Master, pour forth This refers to Da'өd,  aa' ,
upon us restraint, and fix our feet, and who later became both Prophet and king,
deliver us against the disbelieving tribe.' and was taught by Allah matters pertaining
to the world and to the hereafter.
,cc 
  

1  
$

   
!
That is,
This was the prayer made by Tҥlөt and the
if the corrupting disbelievers were not
believers as they approached the field of
repelled and restrained by means of the
battle. They prayed for constraint and to be
righteous believers.
made steadfast, with firm feet that would
not carry them off in flight. And they
 

 
$
prayed to be granted victory over their

 The earth would be ruined by
disbelieving enemy. And Allah answered
the bloodshed, the conflagration, the
their prayers.
slavery and the corruption that the evil
doers would cause.
So they vanquished them by Allah's
permission, and Da'өd killed Jҥlөt²and
!

* 

Allah gave him dominion and wisdom and


 It is a sign of His
taught him what Hewilled. And were it not
profusion that He repels the evil by the
for Allah¶s repelling the people, some of
righteous, so that the earth remains
them by others, certainly the earth would
habitable, and able to sustain agriculture.
go to corruption; but Allah is the Holder of
profusion upon the worlds.
These are the portents of Allah; We recite
them for thee in truth. And indeed thou are

cc among the Messengers.

{
%
6

!
"
 
 Tҥlөt and the believers
cc
vanquished Jҥlөt and the disbelievers, with
Ú
  


 It means

c ||ÿ
    c 

cc 
c
c c
 c
that the accounts given about the changing what He wills.
life into death, once, and death into life,
once, and about the dominion of Tҥlөt and
the deliverance of the believers over their
cc
enemies are Allah's proofs of His existence,
Ú
  
$  > 
$

His power, His knowledge and the
 
% 
 µThose
remainder of His attributes.
Messengers' are those mentioned in the
previous , #Ê '
 )
>   



" Here
-aa)
a  All the Messengers share
the pronoun µthee' is the singular; the
in the basic principle of Messengership, yet
address is to the Messenger, Allah's peace
nevertheless they differ in the level of their
and blessings be with him and his house.
distinction.
He was recited the portents µin truth', in
perfect honesty and sincerity²there was

$




nothing false or insincere in what was
  It means the Messenger Mөsҥ,  aa
recited to him. It was all sent down to him
' . Here the question arises as to
in perfect truth and for the sake of truth, not
whether a person can ascend so high that
for the sake of falsehood, deception and
Allah, glorified be He, converses with him;
deceit.
the  seems to confirm that in the word,


 
 
$


*   %  
 % ; They
 
$  it means that the Messenger
were not elevated to a single level, but in
Ê,a,'  a
levels, so that at a lofty level it is possible
'a, received his information about these
to converse directly with Allah, glorified be
matters from the unseen, through the
He.
inspiration he received from Allah,
glorified be He.

> $%  <




 It is a part of the Wise
Those Messengers ± We distinguished
Quran's diversity that here it has not
some of them over others.
mentioned Mөsҥ by name, whereas µӎsҥ,
 aa' , is mentioned by name.
Among them is he to whom Allah spoke;
The µclarifications'  " were the
and He elevated some in degrees;
clarifications of µӎsҥ's Prophethood, like his
raising the dead, curing the sick and the
And We gave µӎsҥ the son of Maryam the
blind and so forth.
clarifications, and We aided him with the
soul of holiness.

>  





V That is, µӎsҥ was strengthened
And had Allah willed, those after them
with the holy spirit, as previously clarified.
would not have succumbed to battle among
Thus he was no ordinary man, but nor was
themselves after the clarifications had come
he the Creator and Provisioner, the Master
to them, yet they differed; among them
of the worlds. He was a Messenger
were those who believed and among them
specially aided by Allah, glorified be He.
were those who disbelieved. And had Allah
willed, they would not have succumbed to
Now, the question could here be raised that
battle among themselves, but Allah does
since the Prophets came with such

c ||ë
    c 

cc 
c
c c
 c
clarifications, how could so much doubt matters in its portents:
and suspicion be raised about them, to the
extent that warfare arose amongst the O ye who believe, dispense from what We
people about the Prophets, for them or have provisioned ye, before a day comes in
against them, or for a particular Messenger which there will be no trade and no
to the exclusion of the others. The theme friendship and no mediation.
turns to throw light on the answer:
And the disbelievers²they are the



 
  
 wrongful.


% $

$
 % 
 


 

 
   
$
  
 
cc

!  % 

$
  
 
A 
!  % 
 
> 

!  % 

% %
  We are to dispense
out of the various things with which we are
It means that had Allah willed to compel
provisioned. Perhaps the universality is to
the people to believe and be guided, then
denote things like education and mediation,
those who came after the Messengers or
as knowledge and esteem or rank are
after each Messenger, would not have
amongst the provision of Allah, glorified be
fought among themselves, after the
He.
clarifications had come to them through the
Messengers. Yet they differed, with some
!   



 
believing and some disbelieving in the
! 
  That day it will not be
Messenger.
possible to purchase oneself with
something and so but oneself from the



 


chastisement.

% ! ! 
$


 %  The repetition is for




 It means that
emphasis, as Allah's will to compel does
friendship will not mean that a friend will
not affect His legislation, only His creation.
be able to take care of a sinner who is his
friend; or it means that there will be no
!
 
*  He prefers
friendship between Allah and anyone to the
to let the freedom of choice be in the hand
extent that Allah will heed and forgive him
of man, so that he who believes does so of
on account of that friendship.
his own free choice, and the disbelief of
him who disbelieves is also in his own


 
 There will be no
hands, so that the requital and the
mediation as it is in the world²where the
reckoning may be established fairly. There
intercessor takes it upon himself to mediate
is no mention here of the Messenger 
for the sinner. There,   '
Ê,a,' ' a

  a,  
'a, as the address is made to him,
further to His word, #Ê '



!  % +
 

 )<
a 

$" It means that the deprivation of
the disbelievers on that day will not be due
Now, since fighting requires expenditure,
to any injustice on the part of Allah, but
the Wise Quran repeatedly links the two
that the disbelievers are wrongful and

c |Ô
    c 

cc 
c
c c
 c
deserving of punishment for their disbelief, with him on the day of resurrection µbut for
by which they have denied themselves the him He is contented by.'
rewards.
* 

!  



Allah! There is no god but Him, the Alive, !


 It means He knows what
the Maintainer. Drowsiness takes Him not, they have sent on before them in the way of
and nor sleep. His is that in the skies and deeds good and bad, and what comes after
that in the earth. Who is it that mediates them, like their building a school or a
with Him save by His permission? He brewery that outlast them.
knows what is before them and what is
behind them, and they encompass not a 





$*
thing of His knowledge, save as He wills.
 $ That is, knowledge of the
His throne comprises the skies and the past, the present and the future.
earth, and preserving them troubles Him
not. And He is the High, the Magnificent. % * V Everything a person
knows, even basic essentials, depends upon
cc the will of Allah, glorified be He, for it is
He who has made man such that he learns
things.

/Ú
 
$!* On the
day of judgement all affairs are in His
*

 
  


hands, none share with Him in what He

 µThrone' here means authority and
does, and perhaps this is the connection
dominion; it is said that someone's throne
between this ҥyah and that preceding it.
comprises µIraq, when he is in authority
over it. It means that the authority of Allah,
the Alive, He is alive and does not die,
glorified be He, comprises the whole of
so there is no escape from Him.
existence and nothing is beyond Him.



V This is given for 

  %
$
! *

+ . from + µto stand¶. It means
The preservation, the growth and
that He implements all His affairs, and is
rectification of the heavens and the earth is
informed of them all; and nothing is hidden
not difficult for Him.
form Him ± as if He stands over them,
glorified be He,

* 
*$

$

(He
is the High in station, the Magnificent in
2
 *



quality.
 . The first precedes the latter as it
does in reality.
No compulsion in religion²the integrity
has certainly become clear from the
*


  




misguidance. So whoso disbelieves in the

V He is the creator and the single
transgressorer and believes in Allah,
owner who has no partners; the skies and
certainly he has laid hold of the firmest
the earth are not beyond His dominion.
handle ± it never breaks off. And Allah is
hearing, knowing.
>

  
*% !
* 
)V The question form is
for denial; it means that none will mediate

c |Ô|
    c 

cc 
c
c c
 c
the light. While those who disbelieve, their
cc patrons are the affronter ± they take them
out of the light into the darknesses. Those
ƒ

 $
 Allah does
are the companions of the fire; they are in it
not compel His creatures to embrace the
eternal.
religion, rather He places within them the
powers of choice and volition, so that if a
person wishes he takes the religion, and if cc
he does not wish then he does not accept
the religion. 

3

 
!  % V
He directs their affairs and brings them


 $
 
!    deliverance and assists them.

$
 
  µThe
µintegrity¶ 
'a"is clear from µthe ...*  


 

misguidance¶ or temptation )", 
$
 He brings them out of the
faith is clear from disbelief, and truth is darknesses of life and its difficulties,
clear from falsehood. whether the darkness of belief, the darkness
of speech and the darkness of the world.
{
!  % 

 And He brings them into the light of

$  
!  % 

 guidance and the light of the hereafter.
µThe transgressorer¶ is given for ) ,
meaning all that is worshipped other than V>
 
 
!  % 

Allah. Notice that the negation of disbelief 
 

$   
 
precedes the affirmation of belief, as in the 

$



phrase µThere is no God but Allah'   
 V, It means that it is the entire
#" genus of affronter %) " that is their
patron, both human and jinn, overseeing
 




  their affairs and their straying and


  
% !  Faith in deviation. Since what is meant by µthe

Allah is likened to the handle of a pot or a transgressorer¶ %)"is the genus of
jug, for serving water or food, for it is a transgressorers,-therefore it is permissible
handle on goodness; and it is a handle that for it to be in the singular, and for the term
never breaks, in the sense that the benefit µtheir patrons' to be in the plural. All
from goodness continues through the transgressorers remove the disbeliever from
worldly life into the hereafter, all achieved the light that is latent in human nature, and
through faith. Belief in false deism, on the from the light of the world. Instead, they
other hand, is a handle that breaks as soon lead him into the darknesses of disbelief
as a person leaves the world, when any and error in the world, and to Allah's
good his disbelief may supposedly have chastisement in the hereafter.
brought him is broken off.
Ú
  



 




$

$... And 
 
  
 Such persons end
Allah hears all our words, and knows our up in the fire forever; they have none to
every action and intention. rescue them and none to free them.

Allah is the Patron of those who believe; This has been an account of faith and
He takes them out of the darknesses into disbelief, so there now follows the story of

c |ÔÔ
    c 

cc

c
c c

a dispute upon that subject between
Ibrҥhӏm, bliss be upon him, and Nimrөd:
Have thou not regarded him who disputed
with Ibrҥhӏm about his Master in that He
had granted him dominion, when Ibrҥhӏm
said, µMy Master is He who gives life and
makes die.'
He said, µI give life and I make die!'
Ibrҥhӏm said, µIndeed my Master brings the
sun from the east, so bring it from the
, brought an argument that he
west!'
So he who disbelieved was bewildered; and
Allah guides not the wrongful tribe.
c
µWho is your Master?' What is meant by
His giving life is His granting of life to
inanimate matter, for all living things are
rooted in earth and water, and earth is
turned with water into plants, and plants
turn into human or animal sperm.
*  $%  
  /1
Nimrөd said this and then summoned two
persons from his prison; he beheaded one
and let the other go free. In this way he
confused the issue, but Ibrҥhӏm,  aa
'
could not defeat, even with the tactics of
confusion:
!
8
  !
$



  This is true as far
as it appears to the eye, whether the sun
*cc revolves around the earth, or whether, as
some astronomers say, the earth revolves
*% 

 $  It has been
around the sun.
previously clarified that this term is not
interrogative, but is meant to impart
!
$
 / Had Nimrөd
knowledge.
been the god and the creator he said he was,
he should have been able to do this.
...

 
!
!

  He who disputed with

{

!  % !   ;
Ibrҥhӏm,  aa' was the tyrant
He was astonished and had no answer.
Nimrөd. The dispute was about µhis Master'
meaning the Master whom Ibrҥhӏm


$ 


$! 
worshipped; or it means the master or lord
It refers to those who wrong themselves by
with whom he disputed²and the first
blinding themselves to the truth, for His
meaning is closer.
particular grace embraces not such persons,
even though He completes for them the


* 
$
 



arguments and shows them the path.
It means that despite Allah having given
Nimrөd sovereignty and dominion, he
Or like him who passed by a town that was
became wild and headstrong and denied the
rubble over its roofs. He said, µHow will
existence of the Creator, and disputed with
Allah give life to this after its death?'
the Messenger Ibrҥhӏm about the existence
of Allah, glorified be He, thus greeting
So Allah made him die for a hundred years,
kindness with evil.
then He raised him. He said, µHow long
have thou tarried?


!
  * 

$%  
  1 This was
Said he, µI have tarried a day or part of a
spoken in reply to Nimrөd who had asked,

c |Ôa
    c 

cc 
c
c c
 c
day.' heard.

µNay,' He said, µThou have tarried a *  

%  
hundred years. Regard thy food and thy 1The Messenger looked about him
drink, it has not spoiled. And look at Thy and saw that it was late afternoon, when he
ass! And certainly We put thee as a portent had slept in the morning.
for the people. And look at the bones, how
We assemble them, then We cover them in 1ƒ1*  Ú

%  
flesh.'

   






 
 

So when it had been clarified for him, he /1 The food and drink was just as it
said, µI know that indeed Allah over all had been, whereas the ass was dead and
things is powerful!' disintegrated, proof of the total power of
Allah, glorified be He.
+cc 1
 
>  



  " He was made a portent
A 

 !
 It
for the people, in that he had been dead for
means: µOr have thou not regarded he who
a hundred years, but was now alive again,
passed by a town¶ ± that is: µIf you like,
for the people to know that Allah is indeed
consider him who disputed, or if you like,
able to raise the dead.
consider him who passed by a town.' He
who passed by the town was µUzair, the
1
 
!

> 
Messenger,  aa' .
 ! 


> % 


 
The ass was brought back to life in

!! % V The
this way before µUzair's eyes.
town was in ruins, its inhabitants were long
dead, their corpses eaten by wild beasts.
{


!
 

µUzair thought to himself for a while, and
That is, when the raising of the dead had
then
been made clear for him visually.
*  *
$%  


 


 
% 
  
)1V He wondered how Allah


$ /" His knowledge had
would raise them all. It was not a denial,
become the knowledge of vision;
but an expression of amazement.
otherwise, he knew that before his question.
{
 
 

 
And when Ibrҥhӏm said, µMy Master! Show
  This was long enough for his own
me how Thou give life to the dead!'
body to rot away and for his bones to
disintegrate.
He said, µAnd do thou not believe?'


*  
V He became just as
He said, µFor sure, but that my heart be
he was before.
confident.'
*  *
$
%  )1
Said He, µSo take four birds, then cut them
Allah created a voice in the air that he
to thyself, and put a part of each on a hill,

c |Ô
    c 

cc 
c
c c
 c
thereupon call them ± they shall come to 



  When a
thee in haste. And know that Allah is grand, person wishes to cut something with a
wise.' clean cut, it is necessary for him to draw
the blade towards himself.
,cc 

 




 

  He was to take the



!
  /
beak of each bird in his hand and call it.
{
 
Ú
$%  

 /"


 


  Back
in one piece again, the birds were to rush to
Ibrҥhӏm,  aa' , saw a cadaver
him.
that had been eaten away by animals and
birds, and so he asked Allah, saying, µO my




$
 The
Master, indeed I know that Thou shall
implication is that all things are within His
gather them from the bellies of the beasts of
power.
the land, air and sea, so show me how Thou
give life to them, so that I may see that.'
 1He is wise in all He does; nothing
He does is without purpose.
...*  


!  % )"
Allah¶s interrogative was for assertion, so
So Ibrҥhӏm, bliss be upon him, did that, and
that Ibrahӏm might answer µI believe!'
the pieces of the birds flew about in all
directions until their bodies were
* 1, !

! 
reassembled in perfect order as far as their


V Ibrҥhӏm replied that certainly
necks and their heads, then Ibrҥhӏm let
he was a believer, but that he wished his
them go and they rejoined their bodies, and
certainty to be as if he had seen it and
the birds then began to scratch about for
experienced it. For when a person knows
grain and water.
that a fire is hot, for example, his
knowledge is called µknown certainty' #  
Earlier portents spoke of being ready to
+"= and when he sees it his certainty
lend Allah a beautiful loan, then proofs of
is called µreal certainty' +++"=
theism, Prophethood and the return
and when he places his hand in it his
intervened. and now the theme returns to
certainty is called µactual certainty' # 
dispensing:
+". It is recorded that Ibrҥhӏm,  aa
' , knew that Allah would take a
What those who dispense in Allah¶s path
servant as a µspecial friend' &" when
are like is a seed having grown seven ears,
he asked Him to show him the raising of
in each ear a hundred seeds.
the dead, and his heart wished to be
comforted that it was him.
And Allah increases whomever He wills;
and Allah is expansive, knowing.
{*  { !1 They
were a peacock, a pigeon, a crow and a
cock. He slaughtered them and cut them 
cc
into pieces and then mixed up all the
pieces. >

 

 

1

Those who dispense in the way of Allah do

c |Ôè
    c 

cc 
c
c c
 c
not dispense for show, reputation or fame of not being rewarded. And the same two
and suchlike. probabilities are true of µand nor do they
sorrow.'
   
%
$$
 %


 
 

   Their An honourable word and forgiveness is
spending is increased for them seven- better than charity followed up by
hundred times. annoyance; and Allah is rich, clement.

...


  
 % * 
  Allah gives such an increase to
cc
whom He wills of His spending servants.
It means that to put off a request in a noble
way, like saying, µAllah give you


 ;
% 

$ His
goodness!' together with forgiveness in the
knowledge and power is universally
face of any rudeness on the asker's part, is
encompassing; He knows who dispenses
better than to give charity followed by
and what is spent. This metaphor is given
annoyance. For that damages the asker's
for dispensing in order to make a firm
heart, whereas an honourable word and
impression on the heart, and for
forgiveness do not. Similarly, it is followed
encouragement.
by punishment, since such charity is
forbidden, unlike the other two.
Thereupon a condition is given for
dispensing to be productive and lead to a



 He has no need of
reward, in the word of the Most High:
anyone's donations, it is we ourselves who
are in need of them. He urges us to charity
Those who dispense in Allah¶s path,
for our sake, not for His.
thereupon they do not follow up their
dispensing with any beholdenness, nor any
 
" He is clement with respect to
annoyance²theirs is their reward alongside
all sins, including charity followed up by
their Master; no fear is upon them, and nor
annoyance.
do they sorrow.
O ye who believe, invalidate not your
cc charity by beholdenness and annoyance,
like he who dispenses his wealth in show
µBeholdenness' is given for ; it means for the people and does not believe in Allah
that the giver does not ask the beneficiary and the last day. What he is like is a smooth
to be grateful to him, nor even hint at it. stone, on it a dust; then a storm afflicts it,
Annoyance, given for ö, means that the so it abandons it lifeless. They have no
donor causes no annoyance to the power over anything of what they earned.
beneficiary, like saying µI am afflicted with And Allah guides not the disbelieving tribe.
this pauper.' Those who meet these
conditions in their charity are rewarded by cc
their Master for their spending, and no fear
is upon them, meaning that they will not
A 
!  % 
% 

fear the chastisement, since those who

!!






 
dispense in this way are pure in all their
Trying to put the asker under a sense of
deeds; or it means that no fear is upon them

c |ÔG
    c 

cc 
c
c c
 c
obligation, and causing the asker some Ú

% 
 % 


$
annoyance, both cause the invalidation of 

 
 Their earlier good
charity in terms of reward. Such charity has deeds are removed by charity for show just
no reward, for it is invalid and not as rain removes dust²it cannot be returned
popularly counted as good and beautiful but and collected once more.
as ugly and offensive.


$ 

!  %
$
... 


 
 


 !  They are ungraced by the special

  
 
!  % 
 grace of guidance, and the reason is that



 Whoso cancels through their rejection after knowing the
out his charity with either of these vices, is truth, they have brought themselves so low
like he who dispenses his wealth in show that they are incapable of being guided.
for the people, that they praise him. Such a
person has no faith calling him to dispense And what those who dispense their wealth
for the sake of his Master, or for the reaching out for the contentment of Allah
rewards of the hereafter. and in affixing their spirits are like is a
garden in terraces; a storm afflicts it and
>

 

Such then it brings out its edibles twofold. And if
a disbeliever is like a smooth stone no storm afflicts it, then a drizzle. And
a"from which no goodness can be Allah is an observer of what ye do.
hoped, as nothing will grow upon it.


 It is covered by a dust,

cc
which makes people think that it is earth



 

 
 

from which plants will grow.
 

$





V In contrast to those who dispense


!


in ostentation, are those who give of their
  The charity he gives is like the
wealth in seeking or µreaching out for¶
rain: when it descends on suitable earth it
  ) "the satisfaction of Allah,
causes goodness and plants; but when it
glorified be He, and in self affirmation:
descends on a dustcovered rock the dust
disappears and its solidness and inability to
V

;
$
V µAffixing
provision any life become apparent. Yes,
their spirits' is given for  
such is the disbeliever whom people
'a  ; it means that it is their own
suppose to be a gooddoer; when he gives
hearts that prompt them to do the beautiful
in charity for show the deviated reality of
deed, unlike the showoff whose motive in
himself becomes clear for the people. Thus
giving charity is the opinion of the people.
his charity²which of itself leads to
Thus the phrase #
a
a( is in direct
goodness and mercy²discloses the
contrast to the previous portent's # a
disbeliever's real condition, which is

 
offensive. From the other point of view, his
charity leads to the wrath of Allah upon
V  $

   V
him more than before, and so it takes away
Those who give sincerely in this way are
those of his previous deeds that he
like a raised garden on high, thriving for
supposed were good for him.
the people and close to the benefits of air,

c |Ô§
    c 

cc

c
c c

sun and rainfall.
V


!
$ valuable thing he owns? One who
 ! V The believer too is
closer to goodness, so that when he
dispenses, his charity is like rainfall on a
garden that leads to the abundance of its
crop and the flourishing of its trees.




 hereafter, and when he stoops to make a
99  Even if no heavy rain comes to it,
then the lightest of rainfalls is sufficient for
it to flourish and give a good crop.
  




! % 
  

 Just as Allah explains the issue
He recompenses all our deeds, whether they
are for show or sincerely for Him.
After giving these metaphors for the giving
of charity, both on the part of the believer
 $
  " And if we reflect,
and of the disbeliever, the Most High now
gives a metaphor for the believer who gives
charity and then annuls it by seeking to
cultivate gratitude:
Would one of ye like to have a garden of
date-palms and grapes with rivers flowing
beneath them, his therein all kinds of
produce, and oldage afflicts him and he has
feeble offspring, and a whirlwind bearing
fire strikes it, so that it is incinerated?
c
when one's needs are most critical, so who
could be happy at fire destroying the most
dispenses motivated by faith is like the
owner of the garden, when after that he
annoys the asker or seeks to make him
beholden, it is like the fire that destroys the
garden at the time it is most needed. For
man is most in need of his goodness in the
person feel beholden he remains empty
handed.
: 
of charity through metaphors and stirring
the noble desires, in the same way He
explains and clarifies all His portents.

we might go straight upon the road that is
straight.
O ye who believe! Dispense of the
wholesomenesses ye have earned, and of
that We brought out for ye from the earth.
And do not intend to dispense from the
vile, when ye take it not save that ye squint
at it.
And know that Allah is rich, lauded.

Just so does Allah clarify for ye the cc

portents; that ye might reflect.
A 
!  % /2
 

cc 
 
  
%  
V
µDispense' here, as throughout, means
Imagine having extensive orchards with dispense in the way of Allah.
rivers flowing beneath the trees, all µWholesomenesses¶ is given for 
producing the most fertile produce, but  ; meaning the good things that are
with offspring who are feeble and unable to wholesome in content, in that they are
earn their food and clothing. Then, in old lawful, and in form, in that they are
age, the orchards are struck by a fire pleasant.
bearing cyclone, so that they are all burned
to the ground. Would any man like such a ...

> !$
 
thing? Certainly not! Old age is the time 
 
 We are to dispense from our

c |Ôÿ
    c 

cc 
c
c c
 c
earnings and profits, and from our harvests. good and bad for bad.
We are not to give charity from usury, for
example, or to give brackish water, or Indeed such dispensing in the way of Allah,
inferior fruits. pure of ostentation, annoyance and
imposing the sense of being beholden, is a





 
 form of wisdom, which is the placing of
% 

  
 % 
 things in the place most suitable for them.
 6
 It means that we should not And:
be giving things in charity that we
ourselves find repugnant, for when we find He gives the wisdom to whom He wills,
things repugnant we only take them after and whoso is given the wisdom is certainly
closing our eyes to their repugnance. given much goodness; and none bear it in
mind but the protégés of intellect.





 He is in
no need of our charity, and accepts only the
pure and the goodly.
+cc
* $% 

* 
  Allah is lauded 
 ", meaning
Allah, glorified be He, gives the wisdom to
that He deserves all praise for His
whom He wills, meaning those having the
blessings; and a part of such praise is that
capacity for it after their grasping the Law.
people give good things for His sake and in
His path, for when a person wishes to



$%


honour someone, he gives him the best he

 $%

$
  For what
can, and does not give him what is foul and
is better for a man than being able to
inferior.
arrange the affairs of his world and his
hereafter by holding to the commands of
The devil promises ye poverty, and orders
Allah, glorified be He, and ascending on
ye to the obscene, while Allah promises ye
the straight path that leads to felicity in
forgiveness from Him and profusion; and
both lives.
Allah is expansive, knowing.



! 

!


*cc 

 µOwners of the mind¶ is given
for ' #. It means that only the
When a person wills to give charity in the rational, those under the influence and
path of Allah, the devil comes and frightens direction of the mind take this matter to
him with poverty, and suggests to him that heart and understand it, for it is the rational
he give charity from the inferior and alone who follow what benefits them and
unwholesome, which is a type of obscenity leave aside what harms them.

a " Or the meaning is that he
commands to the obscene in general. Allah, And whatever expenditure ye dispense, and
on the other hand, promises forgiveness on whatever vow ye vow²indeed Allah
account of charity and the other good knows it; and the wrongful have no
deeds, and restores whatever is spent in succourers.
charity. He is encompassing, and can easily
replace it. And He is knowing of whatever
is donated, and recompenses it, good for

c |Ôë
    c 

cc 
c
c c
 c
giving charity to non-Muslims, and so the
,cc portent came down:
Whatever is given in charity, whether a
Not upon thee is their guidance; rather
little or a lot, and whatever is made
Allah guides whom He wills.
obligatory on a person by his vowing to
Allah that he will do it²Allah knows about
And what goodness ye dispense²it is for
it and will give full recompense in return
yourselves, while ye dispense not save in
for it, and so it leads to a person being
reaching out for the face of Allah.
treated generously.
And what goodness ye dispense grows unto



$
% 
 
ye; and ye will not wronged.
Those who are wrongful to themselves by
being miserly and denying the obligatory
charity and by breaking their vows, or by cc
mixing their charity with ostentation,
annoyance and fostering indebtedness, have The address is to the Messenger Ê
no helpers, no champions to deliver them ,a,' ' a'a.
from the punishment of Allah. glorified be He was under no obligation that they be
He. guided, rather his was but to offer the
guidance and deliver the message.
If ye manifest your charities, then it is well;
and if ye hide it and give it to the poor, then 

$ 
* V
that is better for ye and atones for your He guides to the straight road whom He
evilnesses. And Allah of what ye do is wills, by indicating the path, or by
informed. delivering them to the goal.


cc 

$
 
 +
 %  The benefit of such good
deeds returns to those who do them, in the
To give charity openly, for the sake of
world and in the hereafter.
Allah rather than for show, is very good, as
it takes away bad feeling and sets an

  
 
% 
 

$
example for the people. On the other hand,

 
V What is better
to give charity to the poor in secret is
than spending in the path of one's Creator,
better, since it is nearer to sincerity and
Blesser and Benefactor?
further from ostentation, and gives better
protection to the feelings of the recipients.


$
 
 $

 That is, its recompense and
Such charity given in secret leads to
reward return.
forgiveness, as it assuages the wrath of the
Master. Allah is aware of all that is done

 
! 
$  The reward
and recompenses everything; so there is no
of all good deeds is returned in full, with no
fear of Him not knowing about charity
shortcoming. So the charity is for
given in secret.
yourselves, and the reward returns to
yourselves, and it is reckoned as being in
Some of the Muslims would refrain from
the path of Allah. How good it is that a

c |a
    c 

cc

c
c c

person can give something, have the benefit
return to him, then be rewarded for it in the
hereafter, and by it please Allah, glorified
be He!
$
 
  The
Having clarified the virtue of charity, He
follows it up by explaining the best way of-
dispensing it, glorified be He, in His word:


$
For the poor who are confined in Allah¶s
path and are unable to go about the earth²
the ignorant considers them rich from their
abstinence; thou recognise them by their
mark, they ask not of the people
importunately. And what goodness ye
dispense²indeed Allah of it is knowing.
c
many of the poor. It does not mean that
they ask without being importunate.


term µgoodness' (khayr) covers everything
that is good: a house, land, a gold coin, a
silver coin, and so on.
+
 
Nothing escapes Him, and He gives a
beautiful recompense for it all.
Those who dispense their wealth by night
and by day, secretly and publicly ± theirs is
their wage alongside their Master, and no
fear is upon and nor do they sorrow.

cc cc
This portent came down about the Ú
 

 
 
!
$

µcompanions of the shed' a
a ) 
!  
! V Those
who left everything for the sake of Islam, who give charity at night, secretly and
and confined themselves to worship and the openly, and those who give by day, secretly
struggle under Allah's Messenger  and openly:
Ê,a,' ' a
'a. They were unable to go about the V

$ 
$ 

earth as they denied this to themselves, the  V They will certainly be rewarded
better to serve Islam. Their inability, by their Master, glorified be He. The
therefore, was a matter of choice, not of relevance of this is universal, yet the
compulsion. portent was sent down with regard to Imam
µAli,  aa' , for once, having

$


 

 four dirhams, he gave two by day, one

!

  Those who were secretly and one openly, and two by night,
unaware of their real condition thought again secretly and openly; and so the
them rich, since they abstained from asking portent was sent down.
charity.
V

 





 $
 
!
  It  The meaning of µno fear is upon
means that their true condition of poverty them and nor do they sorrow' has been
was to be recognised from the portents of given.
poverty evident in their condition and their
faces. As these portents are about-dispensing in
the way of Allah, glorified be He, so here is

   

  It an appropriate place for mention of usury
means that they do not ask people as that (ribҥ), for it is the opposite of charity, in
would be importunate, as is the case with that it is the taking of other people's

c |a|
    c 

cc 
c
c c
 c
property without any good deed, whereas this exact same condition on the day of
charity is to give people one's property resurrection, for it is narrated from Imam
without it being earned or derived through Sadiq,  aa' , from the
trade: Messenger Ê,a,'
 ' a'a, that on his
Those who eat usury stand not save as one ascension he saw a people one of
stands up whom the devil has brought low whomwanted to stand but was unable on
by touching. That is because they say, account of the huge size of his belly. He
µTrade is as usury!' And Allah has asked Jibrҥ ӏl who they were, and Jibrҥ.ӏl
permitted trade and He has banned usury. said that they were µthose who consume
usury¶.
He to whom comes an admonishment from
his Master and so desists²what has passed V

% 



is his, and his affair is unto Allah. 
 %
!$
!

$V
And it is scientifically established that evil
And whoso returns²those are the spirits enter a person and cause him to have
companions of the fire, they are in it fits.
eternal.
Ú
!  
 Ú 
/1V Their addiction to usury arises
cc from their maintaining that there is nothing
wrong with usury, and that it is just like
Ú
 
 V µEat¶ &" denotes
trade, in that both usury and trade depend
the taking of usury, even if it is not
on the consent of the two parties. Yet they
consumed. One whom the devil has
are quite wrong, and their logic is false, as,
touched goes into a fit²his condition
in the word of the Most High:
changes, his eyes roll about, he loses his
balance and he foams at the mouth; when



   
* 
with what little reason he has left he

!

V Trade is beneficial
decides to stand, unsteadily he can hardly
and Allah has permitted it, while usury is
get to his feet before falling over again. Just
forbidden on account of its harm. It is
so is he who consumes usury to the extent
sufficient for us to point out a single
that it becomes his habit: in his actions for
instance of its harm: that he who takes the
devouring the property of others he is most
loan at interest is either driven by need to
like one the devil has brought low, though
borrow, like illness and suchlike that
he wishes to stand. His thought is deviated
compel a person to borrow at interest, in
like the thought of one who is prostrate, his
which case how awful it is that a person
eyes roam about looking at people's
takes advantage of his brother in such
property like one in a fit, he is so intent on
circumstances when it is appropriate for
deviated wealth that he foams at the mouth.
him to help and assist him; or he takes a
When he wishes to raise himself from the
loan for trade, and this means one of three
dust and stand up and leave aside the taking
things: first, the borrower makes a loss;
of usury, quickly he falls back into usury,
second, he makes neither profit nor loss²
for it is his habit and fleecing the people of
and in these two circumstances it is awful
their wealth is his fundamental
that the lender gain an increase when the
characteristic. This is an awesome and
worker himself either makes no profit or
terrifying simile. And such people are in

c |aÔ
    c 

cc 
c
c c
 c
makes a loss. And third, that he makes
some profit²and Islam has legislated
cc
partnership transactions in which the




 V Allah, glorified
provider of capital shares the profit with the
be He, annihilates usury: He breaks it, He
worker, according to how well the venture
erodes it, He destroys it. Let not the usurer
fares.
think that his usury leads to an increase of
his wealth, rather it leads to his loss and his
{

 




destruction. Usury makes the people angry

  It means the command
with the usurer, inviting war and
not to take interest.
confiscation from the people, leading to the
loss of his capital and his profits.

  It means he stops taking
the interest and repents.
V
* $

 V Allah,
glorified be He, augments charity: even
+

 
 Those who
though charity causes the loss of a part of
take interest unknowingly or without
one's wealth, yet it fosters and encourages
knowing that it is forbidden, or before
popular affection, unity and cooperation
Islammaykeep it as it is not demanded
with the donor, leading to an increase in his
back from them.
wealth. And beyond this is the annihilation
and growth that are above the natural as




 It means that
willed by Allah, glorified be He, with no
it is between him and Allah, glorified be
ordinary mediation.
He, and he is not answerable to the people,
so that one who has paid him interest may


% 
 ;  !  % 
not demand the return of what he has paid


 µExtreme disbeliever' is put for
him. Or it means that his affair of
kaffҥr, the superlative of &
, disbeliever.
repentance is between him and Allah,
The line shows that those who take usury
glorified be He.
are extremely disbelieving sinners.


 
 It means whoso
Indeed those who believe and do the
returns to usury and the taking of interest
virtuous deeds and establish the prayer and
after its prohibition in Islam.
pay the zakҥt²theirs is their wage
alongside their Master; and no fear is upon
+
  



 
them and nor do they sorrow.

 
  
 They will remain in
the fire forever, unless Allah's mercy
encompasses them, just as He says, µIndeed cc
Allah does not forgive that you set up
partners with Him, but He forgives other Those who believe in the principles of faith
than that for whom He wills.' and do the virtuous works, in that they
perform the obligations and refrain from
Allah annihilates usury, and He augments the prohibitions, and in particular they
charity; and Allah loves no extreme perform the prayer and pay the zakҥt²
disbeliever, sinner.
V
$ 
$ 
  


 






c |aa
    c 

cc 
c
c c
 c
 The meaning of this has been The Islamic punishment for a usurer is that
given. he be disciplined  " in the first two
instances, and on the third he is executed,
O ye who believe! Be guardful of Allah and as narrated from Imam Sҥdiq,  aa'
leave aside what remains of the usury, if ye  .
be believers.

  
 It means if you repent,
and stop taking interest.
*cc



 
, It
A 
!  % / $

means that they may keep their principal

 %  
 


wealth, but must not keep the profit they
 That is, µO believers! Be guardful
have gathered through interest. The portent
of Allah and fear His punishments, and
does not imply that if they do not repent
leave off the usury ye sought before Islam.¶
they do not keep their principal capital;
It is stated by Imam Bҥqir,  aa'
rather the meaning is that they have their
 , that Walӏd b. Mughairah was a usurer
principal and so they must not transgress
during the preIslamic period of ignorance,
for their usurious increase.
and when he died he was owed outstanding
debts. His son Khҥlid b. Walӏd sought them


$
$


$  They are
after he had become Muslim, and so the
unwronging in that they do not wrong the
 was sent down.
people by taking interest from them, and
they are unwronged in that their principal
 ! !  % That is, if your belief in
capital is not touched.
Islam is true, for the believer is one who
implements the commands and refrains
And if he is holder of difficulties, then a
from the prohibitions.
remission until in ease; and if ye give
charity, it would be better for ye, if ye
And if ye do it not, then be informed of war
knew.
from Allah and His Messenger; and if ye
return, then yours is your principal wealth,
unwronging and unwronged. *,cc
+cc 


   When
the person who owes the debt of a principal
sum is in difficulties, and so he is unable to

 


! 
 
repay the principal sum


* 
$  
Those who refrain from acting in
...

 


   then he
accordance with the prohibition and carry
is to be given leave to pay until his
on taking interest, must realise that they are
difficulties are over and he is in ease. The
engaged in warfare with Allah and His
phrase is informative, but has the effect of a
Messenger. Thus the taking of interest is
command.
shown to be one with the declaring of war
against Allah and His Messenger. It is one

 $% 

 It means by
of the worst crimes; its consequence is loss
letting off his debt and donating it to him in
in terms of one's world and one's religion.

c |a
    c 

cc

c
c c

charity.
! !    In the world it
would lead to affection and good fortune
from Allah, glorified be He, and in the
hereafter to the most generous rewards.
 
 Those who know good from
bad and are able to distinguish between
what benefits them from what harms them,
would know that to gift the loan of one in
difficulties is better for themselves.
And be guardful of a day in which ye return
to Allah; thereupon every spirit will receive
in full what it has earned, and they are not
wronged.
c
justice ± and no writer should refuse to
write as Allah has taught him.
And he upon whom is the obligation should
dictate, and he should be guardful of Allah,
his Master, and he should not lessen
anything of it.
So if he who bears the duty is foolish or
feeble or is unable to dictate, then his
guardian should dictate in justice.
And call two witnesses of your men to
witness; and if there are not two men, then
one man and two women of those of the
witnesses with whom ye are content, so that
it not be that one of the two errs.

Then let one of the two remind the other.

*
cc
And the witnesses are not to refuse once

! $


 
they are summoned.
 

 It means that we are not
to take interest and not to take from those
And be not averse to writing it, a little or a
unable to pay, rather we are to give it to
lot, until its term.
them in charity. Doing what is forbidden
leads to punishment while giving charity
That is fairer alongside Allah and more
leads to a beautiful reward. The meaning of
upright for witnessing, and nearer that ye
µreturn to Allah' is the return to His
not doubt.
authority, His command, His judgement
and His requital.
Unless it be ready merchandise ye circulate
among ye, then there is no stain upon ye

 
 %   % 

that ye write it not.


 
 On that day everyone
will receive the full recompense of his
And have witnesses when ye make
actions, good or bad.
transactions.


 

$  Neither will
And the writer is not harmed and nor the
anything be taken from their reward, and
witness; and if ye do it then it is a
nor will they be punished more than what
perversity for ye.
they deserve.
And be guardful of Allah. And Allah
O ye who believe! Whenever ye make debt
teaches ye; and Allah is of all things
transactions with a debt for a stated term,
knowing.
write it.

And a writer should write between ye in

c |aè
    c 

cc 
c
c c
 c
of clothing, when it is for one.
*cc
{

! 


A 
!  % />

%    !
 ! 
!  






 !  
$

 
- cWhen
 When making debt arrangements
a person is too foolish or too weak, through
between themselves for a defined term,
insanity, oldage, youth and suchlike, to
defined at the time the transaction was
dictate, or is unable to dictate without being
made, like someone lending someone
weak, like one who is dumb, then it is for
something for a year, say, or selling it to
the debtor's guardian to dictate on his
him with six months credit, Muslims are to
behalf, and he must do it evenly and justly
have the amount and the term written up in
without going to any extremes.
a document, so as to prevent any
forgetfulness, evasion or breach.


 


  They are to witness the

 
 ! 
 

document, so as to be of benefit in any
-  He who writes the contract is to
conflict or litigation should there be a
do so in justice, without any change to the
dispute. Perhaps the condition of µyour
amount, the term or the description.
men' is intended to exclude disbelievers.
... 

 
   


  

 They


$

He should not be
may be absent or they may be unwilling to
meanspirited but should content to write a
serve as witnesses.
contract when asked. It is a duty placed on
him by Allah, glorified be He, in return for







 
His granting him literacy and knowledge.


 

  


, It means that one man and two
...




!$

women must serve as witnesses, from

  It means that he who is to
amongst those who are trustworthy and
be the debtor should dictate. This is for him
reliable, for otherwise their testimony is not
to be sure in himself, for one thing, and that
acceptable should a dispute arise. The
no increase be made on the amount for
reason that two women take the place of
another, as when the debtor dictates it is
one man is that their memories are weaker
less likely that an addition be made to the
than that of men, as established in the study
amount.
of narrations #  " for
forgetfulness comes to them in a way it
...


! $


does not come to men. This is confirmed in
  The writer, or the debtor, is to be
His word:
guardful of Allah. He is his Master; how
then could he break His commands?


! 



 If one of the women errs by making
...



 



$
a mistake or through forgetfulness, the
cThe writer, or the debtor, must not
other is there to remind her.
state less than the actual amount. Stating
less is clear on the part of the writer; on the
Ú

 

 


part of the debtor it means saying that the

 This seems to be an independent
money he owes, for example, is for two sets

c |aG
    c 

cc 
c
c c
 c
sentence, meaning µif one errs so let the true of every occasion, with an exception:
second remind the first.' Or it could be an
answer to the former phrase [in which case ...=
 !   

  
µso that it not be', would need to be  
$ 


 


translated as µso if']. But the former seems 
 
  
cIf the
closer. transaction is a cash transaction as opposed
to a credit transaction, like most of the



  
  
  deals that are done in the markets, there is

 
 It means that those no harm if it goes unrecorded. µCirculate
who are summoned to witness should not among ye' means that the item and its price
refuse; they are termed as being witnesses go back and forth between them. The
as a courtesy. reason there is no need to record such
transactions is because recording gives

! 
%  
$  security, and in cash transactions security is
, This is addressed to all the parties not necessary.
to the transaction, calling them not to
dislike the writing down of all the details, 

% 
 

  
whether it requires a lengthy document or a 

 It is desirable for one who
short one. In this last is a point of discipline wishes to trade to have a witness, for many
for those who fail to record small transactions end up in dispute, and where
transactions due to a sense that they are there is a witness there is less way for such
unimportant, for many disputes take place disputes. The portent is literally general, yet
over small things. it is reckoned that it does not mean to
include the daily, petty transactions, as that

  It means until the end of has not been the case since the time of the
the term of the loan, or credit transaction. It Messenger Ê,a,'
shows that the document remains until the  ' a'a.
end of the term, giving benefit throughout.
Or it means that the document must state 

 

 


the exact length of the term of the loan. 

  They are not to be compelled
to serve these functions when to do so is
Ú
 
$ 
 It means difficult for them, as is customary today
that the practice of recording loan and with governments obliging people to
credit transactions is nearer to fairness and witness and testify though it cause them
justice, for fairness does not admit of great distress and hardship, leading people
degrees. to abstain from recording their deals and
from having them witnessed.

 $


$, It is
more upright in the sense that such ...
 

 % 
witnessing gives security against damage.  . It is outside the rule of Allah,
glorified be He, and it is the fault of those


 
 
! Such who caused them harm.
documents clarify the amount and the term;
this is what Allahwants and He does 
! $
 Be wary as
notwant us to be in doubt. And all of this is regards His commands and prohibitions.

c |a§
    c 

cc 
c
c c
 c


 
  He teaches man intimacy accorded him.
his best interests, and it is for him to follow
them. 


! $
 He
is witness and will requite; so if the debtor




$

$ He denies his debt or delays the term or falls
knows but we do not know, and how fitting short, he is preparing himself for Allah's
it is that the ignorant follow the wise. punishment, glorified be He.

It was said by µAli b. Ibrҥhӏm [Shaikh 

 


 
 

Sadөq] that Sөrah al±Baqarah has five 

 +


 


hundred-rules; and in this noble portent 

  It means that witnesses are
alone are fifteen rules. As admitted in the not to conceal their evidence, and if a
study of narrations, this portent is a most witness should conceal it, by not presenting
amazing portent, in the book of it or by presenting it falsely, then µindeed
transactions. his heart is a sin.' It is his heart that has led
him to conceal, and his tongue and his body
And if ye are on a journey and ye find no have obeyed it. And the sin is more
writer, then a pledge is held. appropriately attributed to the heart as that
is where concealment takes place.
And if some of ye trust others, then he who
is trusted should deliver his trust, and he 


 

$ He
should be guardful of Allah, his Master. knows the testimony that is concealed and
that which is revealed. Why, then. commit
And conceal not the testimony; and whoso what will make Him angry and lead to His
conceals it²then indeed his heart is a punishment?
sinner.
Allah's is what is in the skies and what is in
And Allah of what ye do is knowing. the earth. And if ye manifest what is in
your hearts or ye hide it, Allah will reckon
ye for it; so He forgives whom He wills and
*cc He chastises whom He wills.

  
-

 


And Allah over all things is powerful.
 

 $ 
 If while on
a journey witnesses and a writer are not to
be found, then a pledge is to be given to *cc
take the place of a document.

"


  


...
  



 

 
 Everything in the skies and

 
 % 
If the earth belongs to Allah, glorified be He;
the owner trusts the debtor, and makes him that which we possess is only ours with His
a loan with neither document nor permission. He is the real owner, and so we
something in pledge, then the debtor must must deal with things as He has
return what he has taken on trust. He must commanded us, and not disobey the real
not deny it and he must not procrastinate owner.
and lengthen the term, but must rise to the

 
 




c |aÿ
    c 

cc 
c
c c
 c
 
 
  
  
All actions, words and thoughts are to be
*cc
reckoned. Or since manifesting and hiding
Ú
 
$ !  % 




are matters of the heart, the heart is


 ,... The Messenger,
reckoned and judged for them. Here there is
Muhammad, Ê,a,'
a conformity with manifesting and
 ' a'a, is the first of
concealing testimony.
those to believe in what was sent down to
him. And in that he differs from those
* $% 
* 
* 
religious leaders and kings and judges

 
*  He treats people
whose laws do not apply to themselves.
according to the decrees of superlative
wisdom; forgiveness and mediation are not
...

!  %   

!  % 
arbitrary, but are placed where they are



*
$ 
*! 
suitable.

*3
 Every believer has
belief in Allah and His angels and His


% 

$ 
books and His Prophets. Thus the believer
He can forgive and chastise as He wills.
does not content himself with a single facet
of Islam, as is the case elsewhere, rather the
It should not be concealed that
believers' maxim is:
chastisement for what is in the heart is not
incompatible with whatever suggests the
+ > 
$

! 


absence of punishment for one who
*3
"Thus the Muslims differ
resolves on sin but does not commit it.
from the Jews, who follow neither µӎsҥ nor
There is no doubt that a person who
the Messenger of Islam, and from the
resolves on sin but does not commit it is
Christians, who do not follow the
further from pure lawfulness than one who
Messenger of Islam. And nor are they like
does not resolve on a sin at all; and this
those who follow part of a command but
distance is itself a type of chastisement.
not all of it.
Here the theme returns to discuss


 > 
% 

 
monotheism and Prophethood, and the laws
! / They say they have heard the
in terms of none being charged with them
portents, the ҥyҥt, and the laws, and that
more than they can stand. That, and
they obey His commands. In this too they
supplications for forgiveness and pardon
differ from the Jews who said, µWe have
which epitomise the entire sөrah:
heard, and we disobey!' And the believers
say:
The Messenger believes in that sent down
to him from his Master, and the believers;
Ú
 $%
 / 


each of them believes in Allah and His
Ú

 "It means: µWe seek
angels and His books and His Prophets²
your forgiveness, O our Master, and we
µWe distinguish not between any of His
know that to You is the final return; so
Prophets.¶ And they say, µWe have heard,
forgive us, that we might be in salvation
and we obey! Thy forgiveness, our Master!
that day.'
And unto Thee is the outcome.'
The rules given in this sөrah and elsewhere
are not such that they are burdensome, for

c |aë
    c 

cc 
c
c c
 c
the truth is that: accountable for them, as what is caused by
the intentional is intentional.
Allah charges no soul but to its expanse; it
has what it earned and against it is what it  A !



has earned. Ú
!

 !   1It is
true that some of the obligations lead to
µOur Master, blame us not if we forget or difficulty and a sense of weight, and so the
err; believer asks Allah to avert such burdens
from him. And some previous peoples were
µOur Master, burden us not with a load as deservedly burdened after their unyielding
Thou burdened those before us; obstinacy, as we saw in the account of the
Israelites' cow, and as He says in His word,
µOur Master, burden us not with that for #:
 0'a ,aO' a>
which we have no expanse; 
 a aaa
'
 ? a '#1
µPardon us, and forgive us, and mercy us; > (6K7=F"

µThou are our Patron, so deliver us against The believers' prayer continues:
the disbelieving tribe.
(A !






 
% 
 ;
  It means
*cc things we are able to do, but with difficulty.
Otherwise, how can Allah charge us with


$ 
! ;
  what is impossible for us?
The commands and the prohibitions are
possible for us, and the religion is not
13

$% 
 
distressful. So no one should imagine that
  It means pardon us our sins, and
the faith spoken of in the previous portent, forgive our mistakes by concealing them.
#  
a=,  a
Ê would cause hardship.
1Ú
 3

$

!  %
$! 1 That is:


 

$
 deliver us from them and make us above


 
 It means that each
them in power, in the same way that we are
soul has the good it has earned, as he who above them in reason and argument.-
does good is rewarded with good. And each
soul has against it the sins and disobedience c
it has earned. In this phrase there is perhaps
an indication that obedience is natural,
{ڛ h l ǮIm›

whereas disobedience is acquired.

Thereupon the believers direct themselves c

to Allah, supplicating, requesting:
Ú
*  
"c
1A  ! 
 $ 
   Most mistakes and instances of
forgetfulness are caused by things done cc
intentionally, and so it is right to be held

c |
    c 

cc 
c
c c
 c
{e
 dow
 M dU
 i   o› po›e
 `The book' is the holy Quran. It is revealed
200 in truth, though some things may be sent
down in falsehood. The Torah 
"
The sürah owes its name to its containing was sent down to Müsa, bliss be upon him,
the term al `Imran, meaning µthe House of and the Gospel  0) to µӎsa, bliss be
`Imran', who was the father of the Prophets upon him.
Müsa and Harün,  aa' .
Beforehand, as guidance for the people, and
4 ÊP aa  He sent down the Criterion. Indeed those
-
, ' who disbelieve in the portents of Allah²
theirs is a severe chastisement, and Allah is
grand, a holder of revenge.

The commentary on this was given at the (4)

beginning of Sürah Ĥamd.
 

 That is, before the Quran was
Alif; lam; mӏm; sent down. All three books were sent down:

(1) ...$
 

   guiding
them from the darknesses to the light, from
What is likely to be the meaning of this has falsehood to the truth, and from error to
been given. rectitude.

Allah! There is no god but He, the Alive, the 

 
 It is given for '
+,
Maintainer: which is the means of distinguishing truth
from falsehood, and it comprises the
(2) previous books and also everything else that
Allah sent down upon His Prophets.
He has no partner; He is alive and never
dies, though life for Him is different from V
 
 
!  % 


what life is for us. In us life is not a 

 The portents of Allah are
condition of our essence, but is an attribute the evidences and proofs of Himself.
established in us; whereas life in Him,
glorified be He, is essential to His essence. +
 %  
 
 They
are chastised in the world through disorder
V


" It is put for 9U
, and turmoil and difficulties, as he says in
meaning that He is in charge of every soul His word, >
'
a

-
and what it earns, and of all things.



,a4 a a
a
 )   And in the hereafter they
He sent down to thee the book in truth are punished.
confirming what is before it, and He sent
down the Torah and the Gospel 

$

  %
$ 
He is able to do whatever He wills, and shall
(3) take revenge on those who deny Him and
disobey Him.
The address is to the Messenger, mayÊ
,a,'
' a'a.

c ||
    c 
cc

c
c c

Indeed Allah²not a thing in the earth and
nor in the sky is hidden from Him.
(5)
' a'a,
The implication is that the disobedient
should not imagine that he is hidden from
Allah, glorified be He. For He knows every
item of existence, even the whisperings of
the heart, of which He is the best informed.
He it is who shapes ye in the wombs how He
wills; there is no god but He, the Grand, the
Wise.
 


! It is the
(6)
He it is who shapes us and forms us while
we are in the wombs of our mothers, making
us masculine or feminine, attractive or ugly,
 !$" An
short or tall, and so on. How then can
anything be hidden from Him, when He
performs such precise works in such a
secluded place?

 
$!*  He alone is the
god of all existence, and its creator.



> He is grand in His verses concerning the Divine attributes. An
authority; and He is wise, doing nothing
arbitrarily, but doing all He does in wisdom.
He it is who sent down the book upon thee ±
of it are clear verses, they are the mother of
the book, and others are ambiguous. So as
for those in whose hearts is a swerving, they
follow what is ambiguous of it, reaching for
tribulation and reaching for its primary-
interpretation. And none knows its primary-
interpretation except Allah and those firmly
rooted in knowledge, saying, `We believe in
it; it is all from our Master!' And none recall
but the owners of the mind.
 

 


c |Ô
    c
c
(7)
The address is to the Messenger, mayÊ
,a,'
and the book sent down upon him was the
Quran.
  %  Some of the
Quran's verses are clear and unambiguous;
their meaning is clear to anyone familiar
with Arabic, such as the verse `Say, He is
Allah, One.'

clear and unambiguous verses that are the
`mother' of the Quran, in the sense that they
are its basis and point of referral in case of
doubt, controversy or dispute.


ambiguous (mutashabih) verse is one that
seems to offer two meanings, or a meaning
that is beyond the understanding of all the
people. These verses are a test to distinguish
the believers from the hypocrites, or to bring
a delicate matter closer to the understanding
of those who do not perceive the higher
realities, such as in the case of many of the
example is the verse `Looking to their
Master,' by which it is intended to say that
the believers are looking to the mercy of
their Master. Or like His word, `Then He
directed Himself to the sky.' Or it may be
that the topic is precise and beyond the
power of some minds, like the verses
concerning the devil and the jinn. Or it may
be that it is used for a literary consideration,
like `they forgot Allah and so Allah forgets
them.' Such ambiguities are entirely
necessary in lofty discourse, as is clear from
the least reflection.
{
 %
$CSwerving' is put for zaigh.
meaning an inclination away from truth, a

cc

c
c c

deviation, due either to ignorance or to
obstinacy.


!$ have studied engineering, so the styles of the
They follow the opposite of the intended
meaning, interpreting the ambiguity to fit
with their ambitions and desires. Examples
are many: the person who maintains a body
 This is said by
for Allah uses the verse `looking to their
Master'; the pre-destinationist uses the line
`he whom Allah deviates has no guide'; the
person who claims that the Prophets sinned
uses the verse, `and Adam disobeyed his
Master, so he strayed'; he who says Islam is
solely for the Arabs uses the verse `Indeed it
is a reminder for you and for your people;'
and so on.
 

$
$ It means that their
intention is to deviate the people.

 

$
  
 It it according to their desires.
means that they do that so as to be able to
use their interpretation to support the claim,



theory or intrigue that accords to their heart.
V




  
The
word `interpretation' is given for ta-wӏl,
meaning the point to which one returns, and
at which one's quest ends, in seeking the
meaning. For example, the apparant or
superficial meaning of `looking towards
their Master' is that they are looking at
Allah, yet the line is interpreted or `returned'
to the meaning that they are looking towards
the mercy of Allah, His grace and His
rewards. Similarly, there is a common
saying: `I look at a man's reason, for that is
what carries him.' Here, it is not looking
withthe eyes that is meant.
 ; 
 He knows the original Bestower!
intentions of His speech.


  

 $ It
means those with learning and knowledge of
 This
the styles of speech and of the rulings of

c |a
    c
c
reason and the Law. And there is nothing
novel about this, for just as the laws of
engineering are known only to those who
Arabic language are known to those who
have studied that language.

$ > !  % 

those rooted in knowledge. They believe in
the ambiguous just as they believe in the
clear.
 /" When the
meaning is not immediately apparent for
them, they do not deny it and they do not
draw from it any incoherencies. Rather they
draw on the distinctions of learning in order
to interpret it, and they understand the
ambiguous correctly. The ignorant, by
contrast, protest at the ambiguity in the first
place, and in the second place they interpret



 !

 It is the judicious, those used to
applying their reason, who refer the
ambiguous to the clear, and to the evidences
of reason and authority (+).
It is recorded in ĥadӏth that `those rooted in
knowledge' are the Messenger and the
Imams, bliss be upon them. It is clear that
they are the most outstanding examples of
those rooted in knowledge, and that is what
the report means, not that it is they alone to
the exclusion of all others who are rooted in
knowledge.
Our Master! Swerve not our hearts after Thy
guiding us, and bestow us from Thy
presence mercy; Indeed Thou are the
(8)
A /{ % 

is the prayer of those rooted in knowledge,

cc

c
c c
 c
when they take refuge with Allah. The 
! Ú
 
 
deviation of the hearts is attributed to Allah  
It means the mercy of being firm in
in the sense that it is He who has made ready His religion and His obedience.
the means for His servants to be tested;
therefore a person's departure from the true 
 Ú
 
  /" It means
path and the cutting from him of grace, so that His gifts are many, for whom He wills
that he becomes prey to the devil, is all and of what He wills. `The Bestower' is put
amongst the works of Allah, glorified be He. for , meaning one who is
superlative in giving.

cccc c c c cc
c ccc c c Our Master, Indeed Thou are the Gatherer of
cccccc c c the people for a day in which there is no
cccccc
 ccc
c doubt. Indeed Allah does not break the
ccc!c
cccc promise.
"ccc cc
c c
c

c
  cc#ccc c (9)
c c !c

ccc
ccc

cc 
ccccc cc Allah, glorified be He, will assemble all the
cc"ccc cc#cc people on the day of resurrection. The
cccccc c rational and wise have no doubt about that
c
ccc  !cc c day, even though it is doubted by the people
cccccc cccc who are without knowledge and awareness.
 c"cc
" cccccc The explanation is given at the beginning of


$ccc ccccc Sürah al-Baqarah.

 cc!c
cccc


cc c# c

c# c cc
V
 
 
!  
 
ccc cccc
His promise is that delivered by His
 
c c
c cc
$cc
Prophets and is the glad tidings of the day of
 c cc  
ccc ccc c
resurrection. Those rooted are saying `So do
c"c  
ccc 
cc
ccccc !cc
not swerve our hearts so that on that day we
be rejected.' Or their expression in
%c"c 
cc c
cc acknowledgement of the resurrection is so
ccc

ccc
cc&
c that they combine the virtues of

cccc
  cc#'c( cc acknowledging the Origin and the Return.
 
ccccc)c"c*c
ccc cccc Indeed those who disbelieve²their wealth
cc"
c

c cccc shall not enrich them against Allah a thing,

cc" !c+cc 
c and nor shall their sons. And those are the
c c
c

cc c c fuel of the fire.


  cc#cc#ccccc
c# c 
cccc
"cc
(10)
cc"
cc
c cccc

!cc
Indeed those who disbelieve...It means those
 Ú
$
$That is, after His in whose hearts is a swerving so that they
guiding them to His religion. follow the ambiguous, as well as the other
disbelievers.

c |
    c 

cc 
c
c c
 c
+
 






 (12)




 They shall not be
able to use their wealth to ransom The address is to the Messenger, mayÊ
themselves as they would in the world. And ,a,' ' a'a.
nor will their sons be any use to them, He was to tell the disbelievers:

$



$ It means against @ 
! %  They were soon to
His chastisement and His anger. be overcome, either in the world with the
victory of Islam, as happened after their
And those are the fuel of the fire.' On the lands were conquered, or in the hereafter:
day of resurrection their bodies will be fuel
for the fire, just as wood and so forth is fuel 
$
 

 This refers to
for fires in the world. the day of resurrection. If their being
ovecome was not to happen in the world,
Like the custom of the House of Pharoah, then they were soon to be defeated by the
and those before them: they called Our command of Allah and the angel of death
portents false, so Allah took them for their was to take their souls. Then they were to be
sins. And Allah is severe in retribution. gathered into hell on the day of resurrection.

(11)
 $ " An evil
The custom of those disbelievers in calling
The Messenger and what he received false,
was as the custom of the Pharoah's people,
in their calling the Prophets false. And it
was the same as the custom of the previous
communities of disbelievers, all of whom
belied their Prophets.

 


 It armed at all, whereas the disbelievers were
means that He punished them, because of
their sinning and their disobedience.


 %  
 !
 His
punishments are not like the punishments of
people, for as He says, glorified be He:
`
= a,,aa
4a& Allah and another disbelieving; they saw

a
a a
 
 &
'
a,a.'
Say to those who disbelieve: `Ye shall be
overcome and gathered unto hell, and
atrocious is the refuge.'


place to await anyone, especially as they
have prepared it for themselves.
Having explained that the disbelievers will
soon be overcome, Allah now gives a
concrete example of this from the story of
Badr, where the Muslims were three-
hundred and thirteen and the disbelievers
were a thousand. The Muslims were hardly
superbly equipped. Nevertheless, the
Muslims were victorious against them, with
the deliverance of Allah, glorified be He.
There surely was a portent for ye in the two
bands that met, a band fighting in the way of
them as twice their like, with the sight of the
eye! And Allah assists with His succour
whom He wills. Indeed in that is a monition
for the owners of vision.
(13)

The address, in the plural, is to the Muslims,

or to the disbelievers. In the meeting of the
two companies at Badr was a portent of the

c |è
    c 
cc

c
c c

Prophet's legitimacy and that Allah would
deliver him and defeat the disbelievers. The
company that fought in the way of Allah
were the Muslims, while the other were the
polytheists who had come from Makka.
With their eyes and not due to their
imaginations the Muslims saw the
disbelievers as twice their own number,
though they were in fact many more than
that. Nevertheless, the Muslims were
victorious, and perhaps the point to be made
is that the Muslims fought and won despite
knowing their enemy to be far stronger than
them. That proves that Allah brought to
them His deliverence, otherwise a force that
knows the enemy to be far superior in
numbers normally crumbles before the
enemy's might and is defeated. On the line
`with the sight of the eye!' there are other
views, and they are given in the
commentaries.
V


*

*  Therefore differences in
$
% In
numbers and equipment cannot harm them.
V
 



 In the it that he should.
victory of the Muslims over the disbelievers,
despite their being out-numbered by three to
!
 
  It means the
one, is a `monition' for all. `Monition' is put
for  
, meaning a warningful lesson or
example, that carries a person from
ignorance and heedlessness to knowledge
%   It means grazing
and mindfulness.
c
sweet to their eyes, and its embellishments
delighted them.'
Adorned for the people is the love of
desires, of women and sons and piled heaps
of gold and silver and the branded horses
and the livestock and the tilth. That is the
enjoyment of the world, and Allah²
alongside Him is the beautiful return.
(14)
A person's love for the world's attractions
and pleasures means that the world becomes
beautiful for them, so that they seek only its
pleasures even those that are forbidden.
`Love of desires' means love of the objects
of desire:



Sons for obedience
and protection, even at the cost of the
religion.

 
love of wealth a man disobeys Allah in how
he gathers it and by not giving the dues from


top-quality means of conveyance, for it was
only the best horses that were branded.


animals: camels, cattle and sheep.



%
 This means those 


V It means agricultural land.
who use their minds. It does not refer to People love all of these forms of wealth.
vision of the eye, but to vision of the heart
or mind. VÚ


-

 The
things mentioned are all pleasurable in the
Here the question arises of what made the world, but give no benefit in the hereafter
disbelievers turn away from the truth,after save when used in the path of Allah,
having seen it so clearly. So now comes the according to how it is best given.
answer that they were diverted by the beauty
of the world and its wealth, as put by the 

+
$ *

Imam, bliss be upon him: `The world was !  
 The final return of
everyone to a beautiful situation is

c |G
    c 
cc

c
c c

dependent upon Allah, glorified be He, and
 Allah is
so it is necessary for man to be disciplined
with regard to the world's pleasures so as not
to embrace anything forbidden, in the hope
of Allah's reward and His everlasting
blessings. Man must not let the world's
pleasures divert him from the truth to
c cc"ccc"!c#c ccc
c c
c





satisfied and pleased with them, and when a
person knows this it is his greatest personal
blessing, just as when a subject knows that
his king is pleased with him.
!!!c
cc#c

ccc cccc!cc
falsehood, and from rectitude to error.
Allah then describes `those who are
Say: `Shall I announce to ye of better than guardful', whom He promises these rewards,
that for those who are guardful: alongside
in His word:
their Master are gardens, rivers flowing
beneath them, eternal in them, and purified
Those who say: `Our Master! Indeed we
spouses, and contentment from Allah; and
believe, so forgive us our sins and guard us
Allah is an observer of the servants.
from the chastisement of the fire.'
(15)
(16)
{VThe Messenger, mayÊ
Ú
 
# A /
  
,a,' ' a'a,
!  %  It means they confirm Allah and
was to say to the people for whom the world His Prophet and all He has commanded and
had become attractive:
promised.
V"{

 !  


 $% 
 They ask that He

 
 $#Those of the overlook the mistakes they commit.
people who are guardful of the prohibitions
and act according to Allah's commands, !!!ccccc ccc !c+ccc
glorified be He, have better than those cc c  !cc
objects of desire; namely:
The restrainers, the truthful, the subservient,
...
$ 
  It means in the the dispensers, the seekers of forgiveness at
hereafter. pre-dawn.

 $
% 
$!


 (17)

The rivers flow beneath the trees and
shrubs of the gardens.
  


 They live therein difficulty and in obedience and before
forever, unceasing and unchanging.

  It means women
who are free of physical impurities, like
menstruation, and of inner impurity, like bad
character, spite and malice. Moreover,
greater than all this:

c
These are other descriptions of `those who
are guardful.' They are patient in times of
disobedience. They are sincere in their
intentions, words and deeds. They are
submissive and obedient. They spend their
wealth in the way of Allah, glorified be He.
And they seek forgiveness during the pre-
dawn period a
" at the end of the night.
After this mention of the characteristics of
those who are guardful and who act for
|§
    c 
cc

c
c c

Allah, glorified be He, it is fitting for the
theme to point out some of the attributes of
the Creator, honoured be His name:
Allah testifies that there is no god but Him ±
as do the angels and the owners of
knowledge ± standing up justice; there is no
god but Him, the Grand, the Wise.
(18)

  

 
$! day in the desert he saw a dog break the leg
*Allah's testifying is verbal and real.
To testify is to express a matter in language,
and Allah the Most High has expressed His
oneness and His other attributes by that
which is stronger, firmer and superior to
language: by constructing the creation every
bit of which testifies to His attributes, as the
poet has said, `4
 ) a


 
 ) a  The creation
of the skies and the earth testify to His
oneness in that were there within them a god
other than Allah, they would certainly be in
disorder; and the absence of such disorder
proves the oneness, as established in ` 
 prescribed by a doctor, though he know
&
nothing about medicine.
c
becomes rich and another poor, one a leader
and one a follower, in justice; and what
deviations are witnessed in this are due not
to His managing but to the evils of human
choice. In the same way, His legislating that
prayer be obligatory and wine be forbidden
are in justice.
It is said that a king was once asked the
reason for his justice. He replied that there
were several reasons; among them, that one
of a gazelle; soon after that a man threw a
rock at the dog and its leg broke; a few
moments later a horse came and kicked the
man, and broke his leg; then the horse
stumbled and its leg broke. From that he
learned that the end result of injustice is
disastrous.
Now, if a person does not know the best and
the just in some matters, it is not for him to
protest, for he is ignorant about many things.
Otherwise he would be like a man who
protests about the appearance of a medicine

+

$ 


 µStanding' is the literal meaning of the

 $  The angels testify in word and original +
, conveying the subtle point
deed to His oneness, and those of knowledge that he who is standing witnesses what he
testify, but not everyone who claims to have who is sitting remains unaware of.
knowledge, rather whoever regards
existence in contemplation has no choice but 
 
$!*The repetition
to concede the oneness. is for emphasis, as prior to Islam the world
was stuck in the mire of polytheism; then
+

$-
 It means that all Islam came and clarified monotheism and
He does, glorified be He, is in justice. His revived the teachings of the Prophets and
creating, His managing, His legislating, all their guidances concerning the Origin,
is in justice. The meaning of justice " is glorified be He.
to be straight, as opposed to injustice 3'
"
which is to be crooked and deviated. So, for 


>  He is grand in His
example, He justly sets the sun in the sky, authority, wise in His actions.
where it shines and maintains the solar
system, and the absence of this would be Now, having established the divine oneness
injustice and deviation. In the same way is and justice that are central to the religion
His managing things so that one person

c |ÿ
    c 
cc

c
c c

that Allah, glorified be He, sent down for the
servants:
Indeed the religion alongside Allah is Islam;
and those given the book differed about it
!  % 

"
only after the knowledge had come to them,
in resentment among themselves. And
whoso disbelieves in Allah's portents ±
Indeed Allah is swift in the reckoning.
(19)


  

$

 
 $

$ 
 He reckons with the disbelievers in the

 The religion is the path that secures
felicity for man in the world and the
hereafter. Alongside or in the sight of Allah
this religion is Islam, however much for
those other than Him it may be Judaism or
Christianity or whatever. Allah the Most
High has sent only Islam, and Islam is the
religion of all the Prophets, for it is to
submit the road of one's action to Allah,
glorified be He, who created existence and
knows best that regular system which, when
followed, leads a person to live in happiness
and die praised. And we have already
explained that the differences between the
religions of divine origin are matters of
conditions and circumstances, not of
substance and principles.


 $%

!   ! (20)
Some of them differed with others, and
all of them differed with the Muslims.
 
The verse is
...only after the knowledge had come to
them,...They knew the right from the wrong,
and the truth from the falsehood, and yet
they differed.
% !  


$
$
$
 % " That which Allah, glorified be He, and worshipped only
led them to differ was envy: the Jews would
not submit to µӎsa, bliss be upon him,
because of their jealousy, and nor would the
Christians accept to believe in The
Messenger of Islam, mayÊ,a,
'
' a'a, again out of

c |ë
    c
c
jealousy. It is as He says, `Or is that
mankind are jealous due to that which Allah
gives them of His bounty?'
V


 He who believes not in Allah's
portents should not imagine that he is in
profit and can enjoy the world forever, for
he loses both his world and his hereafter.
For:
+
 
world with a variety of misfortunes and
disasters, as He says `Whoever turns from
My remembrance²Indeed his is a
straightened life.' And in the hereafter they
face the account of their disbelief and
sinning. And the hereafter is extremely
close, as it said: `He whom the dart misses
today, it will not miss tomorrow.'
So if they dispute thee, say: `I have
submitted my face to Allah, and those who
follow me.' And say to those granted the
book and to the maternals: `Have ye
submitted?' So if they submit, then they are
certainly guided. And if they turn back, ±
upon thee is but to deliver. And Allah is an
observer of the servants.
{
addressed to the Prophet. If they disputed
with him concerning monotheism after the
clarification of the proofs, he was to say:
V#
That is, he had submitted himself entirely to
Him and set up beside Him no partner. The
term `submitting one's face' is used to denote
total submission, as he who submits his face
submits his heart and all his limbs.

cc

c
c c
 c


 
 " That is, his disbelieved in Allah and killed the Prophets,
followers too had submitted entirely to so that his opponents' opposition and denials
Allah, glorified be He, and maintained no of him not dishearten him.
partners for Him.
Those who disbelieve in Allah's portents and


 $
 
!  It kill the Prophets without right, and kill those
means those with a heavenly book: the Jews, of the people who bid to justice²so give
Christians and Zoroastrians. them tidings of a painful chastisement.



 
#c-Maternals' ones (21)
is put for ' , from umm, meaning
µmother'. It means the polytheists who had Ú
 
!  % 

"

no book, and they were called '  It means those who reject them after they are
either on account of their ignorance, having clearly explained and they have understood
learned no more than they learned on the them, and known them to be true.
laps of their mothers, or on account of their
being the people of Makka, the `mother of 
 
3

$
 It is
cities'. never rightful to kill a Prophet; the clause
`without right' is to show that in the same
V"*%  ! )"He was to ask way as they had no justification for killing
them if they too had sincerely submitted the Prophets, those facing the Messenger,
their faces to Allah alone, and was not to mayÊ,a,' '
carry on arguing with them once the proofs  a'a, had no claim to justification.
had been fully submitted.

 
 
  
!
{
!That is, if they submit - When empowered the unjust and
and accept Islam. the astray normally resort to killing those
who call on them to desist and be just.



  
$ 



!  

! %  +$% 
$
$

If they accept Islam they are guided to the 
 
' `Glad tidings' (bisharah) is
truth and to the straight path. If not, the here used in mockery. Or it is used to hint at
Prophet's duty was to present Islam and the opposite, like in the word `Whoever
deliver the message; he was not to compel transgresses against you, transgress against
them against turning away if that was their him just as he transgressed against you;' for
choice. the believer has the glad tidings of the
reward, while the disbeliever has the `glad



! % 
 %
 tidings' of the punishments.
Nothing they do escapes Him, and He will
requite them for their disbelief, just as He Those are they whose deeds are for nothing
requites and rewards in return for faith and in the world and the hereafter, and they have
obedience. no succourers.

Thereupon the theme turns in order to (22)

console the Messenger, may Allah
condescend upon him and upon his House, Any good deeds they do in the world will go
by explaining how the book-folk of old for nothing and be cancelled out, for

c |è
    c 
cc 
c
c c
 c
everybody does some good deed at some Ú
 
%


! 
time in their lives. The disbeliever who is at 


 
 They turned
war with the Muslims is not saved by any away from the judgement of the book. It was
good he has done; or the good deeds that a group of them that turned away as some of
avert disaster and calamity do not benefit the them became Muslims after the proofs were
disbeliever in this way. And in the hereafter fully presented to them, like `Abd Allah b.
their good deeds do not benefit them in Salam and others. The rest of them were
terms of reward, as He says, Ê> averse to the truth and to their book.

,aa
> &  &a,
a,&a  : 

 aa
a, 

 aa'
 , 



% 
  There is OOaa- 1
' )
none to rescue them from the chastisement  a
 1
aa )
of Allah, glorified be He.


-aa)
 Ê
,a,' ' a'a
Have thou not regarded those who were ')  

granted a portion of the book? They were 
 , 1-aa)
0')
called to the book of Allah that it judge   ,,
,1

between them. Thereupon a division of them  a & 
turned back, and they are turners away.
That is because they say, `The fire will not
(23) touch us but for numbered days!' And what
they have forged has deceived them in their
*% 

 $ 
 
   religion.
$
 

! ) The
address is to the Messenger, mayÊ (24)
,a,' ' a'a,
`regarded' conveying the sense of a benefit Their turning away from their book and the
in knowledge. `Portion of the book' shows commands of Allah, glorified be He, was
that what they had was some of the book, for because they believed the lie they had
through their alterations and distortions they fabricated, that, even if they were
had lost some of it, as He says, glorified be disbelievers and sinners, the fire of hell
He, 1
)
 , would not touch them save for a limited


   number of days. Seven days or forty days is
what they believed, and they saw no point to
Ú
   
! 

 giving up the desires and leadership for the
-$ ! 

 It was the sake of such a paltry punishment. And so in
Messenger, mayÊ,a,'  the matter of their religion they were
' a'a, who summoned them deceived by what they had forged.
to the book that it judge between them, as to
whether The Messenger was true or not, for So how, when We gather them for a day
there was then in the Torah and the Gospel about which there is no doubt, and every
the description of him, mayÊ spirit is fully met for what it has earned, and
,a,' ' a'a. they are not wronged?
So he called them to let their book be the
judge of this matter, but they would not
accept.

c |è|
    c 
cc 
c
c c
 c
(25) Thou is owner in name only, and his
ownership is relative and subjective.
{
It means `what will be their
condition?' Ú
$




Ú


Ú
% 





> $

 It 
Ú
V This is true of dominion
means the day of resurrection. in the sense of kingship, and dominion in the
sense of ownership of a thing like a house or
!


 
!
 %  lands.
 

 
It
means that every person will be requited for V
Ú
$% $

Ú

his deeds in exact measure, with no  This too is true of apparent dignity, or
shortfalls. the inner dignity of faith and obedience.



 

$ ) On the V
Ú
! 
Ú

Ú

contrary, they will be precisely requited


$  It means that He,
according to their deeds. glorified be He, is the source and provider of
all goodness, according to His will and His
Here the theme turns to the dominion over wisdom.
all things belonging to Allah, so that the
book-folk were better not being jealous of 
 Ú
 % 

$
The Messenger and the Muslims and the  " It is in His power to grant and to
strength, power, dignity and honour they had deny, to raise and to debase.
been given. In some reports is is said tha the
verse came down after The Messenger had Thou thrust the night into the day, and Thou
given the glad tidings to the Muslims that thrust the day into the night; and Thou bring
they would conquer the empires of Rome the alive out of the dead, and Thou bring the
and Persia, which led the disbelievers to dead out of the alive; and Thou sustain
mock, saying how could it be that such whom Thou will without measure.
people could overcome those two powerful
states. (27)

Say: O Allah! Owner of the dominion! Thou Ú




$


The
grant the dominion to whom Thou will, and night takes the place of the day, as the days
Thou divest the dominion from whom Thou shorten and the nights grow longer. Or it
will. And Thou give dignity to whom Thou refers to the coming of the night and the
will, and Thou abase whom Thou will. In departure of the day. `Thrust' is put for ӏlaj,
Thy hand is the good; Indeed Thou over all meaning to make (something) enter
things are powerful. (something else). Its use is metonymical, in
that the day and night do not really enter
(26) into each other.

{#A
/A



/Vc 
Ú





$
 
/t means: O Allah! O Owner of the The same two likelihoods apply equally
dominion! All things are Thours, alone; here.
Thou have no partner; any owner other than

c |èÔ
    c 

cc

c
c c
 c

Ú
!
$
% 
 believer is to make friends with the believer,
  Living plants are brought out of and is to take the disbeliever as an enemy.
dead seeds and dead earth, or as a living
baby is brought out alive from the womb of 

 %  




the mother who has died. 


$Whoever takes the
disbeliever as a friend, has no stature, no

Ú
!
$
 
%
 value before Allah, glorified be He.
Dead seeds are brought out of living plants;
lifeless eggs are brought out of a hen; the +
   $
$$



dead infant is brought from the living 
 It means the practice of + .
mother when it dies in the womb. The
`penetrative explanation' (ta-wӏl) is the !c

c
cycc0cIt
bringing our of a believer from a disbeliever, means that to befriend the disbeliever brings
and the bringing out of a disbeliever from a down Allah's punishment upon oneself.
believer.




 " He who

Ú


Ú
 disobeys Him is requited with the fire and

  " It means that He sustains the chastisement.
His creatures and servants unstintingly,
generously. Or it means without measure Say: `Whether you hide what is in your
from the recipient, as alongside Him, breasts or you manifest it, Allah knows it.
glorified be He, everything has its measure. And He knows what is in the skies and what
is in the earth; and Allah over all things is
Now that it has been established that total powerful.'
dominion is Allah's, glorified be He, and
that dignity and abasement are from Him, (29)
therefore:
Even if a person hides his friendship for the
The believers should not take the disbeliever and keeps it in his heart without
disbelievers as friends, instead of the manifesting it to the people, Allah is aware
believers; and whoever does that, he has not of it nevertheless. After all, `He knows what
from Allah in any thing²unless ye are is in the skies and what is in the earth;' how,
guarding against them in caution. And Allah then, can he not know what is in a person's
warns ye of Himself. And unto Allah is the heart?
outcome.


% 

$ 
(28) Allah is aware of the sentiments of the heart
and capable of punishing; it is appropriate
Ú
!  % 

 
 for the Muslim not to take a disbeliever as a
!  % 

 
 friend or a believer as an enemy, therefore,
!  % 
 The believer is not to befriend even in his heart, as Allah is aware of what
the disbeliever with the idea that this will is in his heart and able to punish him for it.
benefit him on account of the disbeliever
having some ownership or authority, or Ê



C 
supposing that friendship with him will lead
to honour and dignity for the believer. The The day every spirit finds what good it has
done presented, and what evil it has done; it

c |èa
    c 
cc

c
c c

wishes if only there was between itself and
that a distant gap. And Allah warns ye of
Himself; and Allah is kindly to the servants.
(30)
Ú
 % 

$
 claim to love Allah with no objective proof

 
 

 %
 is of no benefit to the claimant whatsoever.


 It means that on the resurrection day
everyone will find his deeds present, as He
says, `And they find present what they have
done.' The meaning of deeds being present
is that the account of them and their reward
or punishment is present. Or it means that
deeds will become physically materialised
and embodied, as some maintain.



 ! 
 



$V The guilty soul
wishes there was an intervening distance
between itself and its evil deeds made
present. `A distant gap' (amadan ba'ӏdan) is a
metaphor.
And Allah warns you of Himself;... We
should fear His punishments and be guardful
of Him.


 

 %
 An seperate mention of Allah and The
instance of His kindness and mercy towards
them is His warning about disobedience, so
that none be taken without warning by the
evil consequences of their deeds.
Say: `If ye are fond of Allah, then follow
me, Allah will be fond of ye and forgive ye

! 
 

your sins. And Allah is forgiving, merciful.'
!  %  If they turn away
(31)
The address is to The Messenger of Islam,
Alah's peace and blessings be his and his
kin's. He was to say to the Muslims, or to
the book-folk, that were their love of Allah
real and genuine, and they were sincere in
their claim, then they should follow him in

c |è
    c
c
his commands and his prohibitions, for then
Allah would love them.
In other words, Allah loves only those who
follow His Prophet in what he commands
and what he forbids. Otherwise, the mere
And Allah would forgive them their sins, as
he who goes upright and follows The
Messenger is forgiven his sins, and his evils
are annulled, as Allah is forgiving and
merciful to His servants.
Say: Obey Allah and the Prophet; so if they
turn back, so Indeed Allah loves not the
disbelievers.
(32)
Obedience to Allah, glorified be He, is
obedience to the Prophet. This obedience is
mentioned seperately to convey the
importance of the issue, and to show the
stratification of the obedience. It is as He
says, `So Indeed a fifth of it is for Allah and
for the Prophet' when the fifth that is due to
Allah is for the Prophet. Perhaps the
Messenger is to convey the unity of such
obedience, and that obedience to them is a
single obedience; so that it is like saying
`obey the learned ones', not like saying,
`obey a learned man or obey your father.'

% 

and refuse to be obedient, then as for those
disbelievers who disavow the commands of
Allah or the commands of the Prophet, Allah
loves them not. And the meaning of Allah's
not loving is not merely the absence of love,
that could co-exist with an absence of
loathing, but rather His dislike for them is an
objective hatred and disgust.

cc

c
c c

As the discussion has been about the unity
of the religion, and it being Islam, and as it
has protested against the disbelievers, and
then finally mentioned the criterion for true
love of Allah, glorified be He, it is


$

$ Allah
appropriate that the theme now mention
some of those Allah chose as equal leaders
of the single religion that has arrived at the
Muslims, as they should know of them and
value them:
Indeed Allah chose Ҥdam and Nüh and the
House of Ibrahӏm and the House of `Imran
over the worlds.
(33)
Chose' is given for a ; here it means that
He chose them for His message and His
inspiration and made them guiding Prophets.
The `House' " of Ibrahӏm means the
Prophets who were among his descendents:
Isma'ӏl, Ishaq, Ya'qüb, Yüsuf, µӎsa and
Muhammad,
Ê , 
a dedication; so accept from me, Indeed Thou

. The House of `Imran means Müsa
and Harün,  aa'
. These
Prophets are given particular mention as
Ҥdam, firstly, was the father of mankind;
and as Nüh and the House of Ibrahӏm
includes Ibrahӏm²for the House of a person
includes that person himself; and the House
of `Imran included the Prophets having
determination  *
" whose the Masjid. At the time she made her vow
dispensions were for the whole world.
Offspring, some of them from others; and
'


; it means being unoccupied
Allah is hearing, knowing.
(34)
c
not counted as among their offspring, as He
says in His word, `O Nüh, Indeed he is not
of your family.'


hears the offspring's speech, and is aware of
the contents of their hearts, their minds, their
consciences, as well as of their actions, and
thus He chose them over all others. All of
these Prophets had a single set of particular
characteristics that they inherited from their
grandfather, Ҥdam, bliss be upon him,
which qualified them to bear the single
mission that is Islam.
The mood is now set for mentioning the
mother of µӎsa, bliss be upon them, and how
chaste and pure she was, so that she
qualified to have that great Prophet entrusted
to her. So recount, O Prophet of Islam:
When a woman of `Imran said, `My Master,
Indeed I vow to Thee what is in my belly in
are the Hearing, the Knowing.'
(35)
The woman of `Imran's House was Hannah,
grandmother of µӎsa, bliss be upon him,
through his mother. She vowed to Allah that
she would give her child over in service to
she was pregnant and therefore unaware that
the child was female. `In dedication' is given
for
by worldly works and constantly free to
serve the House of Allah, glorified be He.
Such was the condition of the heart of
Maryam's mother: so flourishing with faith
A%VcIt is given here for *'

.
Nüĥ and the House of Ibrahӏm and the
House of `Imran were offspring, each
succeeding his predecessor, in applying the
message, supporting the religion, and
 

guiding the people. In these lines of descent,
.

$" With these words
whoever left the religion of his fathers was

c |èè
    c
in Allah that the thing she valued most
highly she gave to Allah, in service to
Allah's servants.
  
 Ú
* 
$
she concluded her prayer, asking the Master

cc

c
c c
 c
to accept her vow, and restating her faith in lovely growth, and charged her to
His having heard her supplication, and His Zakariya²whenever he entered upon her in
being aware of her sincerity. the chamber he found provision alongside
her. Said he, `O Maryam, how do you get
So when she gave birth to it she said, `My this?'
Master! Indeed I have given birth to it
female!' It is from alongside Allah,' she said. `Indeed
Allah sustains whom He wills without
And Allah knew better what she delivered, measure.'
and the male is not like the female.
(37)
µAnd Indeed I call her Maryam, and Indeed I
commend her and her offspring to Thy {
   


protection from the forsaken devil.' !  
  Despite Maryam's
femininity, Allah the Most High accepted
(36) her, and His acceptance of her was most
lovely indeed, for He decreed felicity for her
{


$% !

C and gave her to mother µӎsa,  aa'
 /
 
% $%
!
 

  /" When Hannah gave birth to her
child her expectations were dashed, as she 
$% 
$
% 
gave birth to a daughter. In her despair and $
 That is, He made her upbringing
piety she prayed that the child she had borne such that she became distinguished in
was a female, and not suitable for service at virtues and manners and chastity and purity.
the Masjid. And He ensured that she was entrusted to
Zakariya. He was the husband of Hannah's
c

ccccc
"ccc
c cc
c sister and a Prophet of Allah, glorified be
c
!!!!cc

cccccc
ccc
c cc#cc cc
ccc
"c
cc He. Maryam's mother brought the child to
c!ccc
c cc
cc
ccc
ccc the masjid and entrusted her to the
cc" c cc cc
cc c
c cc, cc
cc cc c
dignitaries in charge. They disagreed about
cc ccc
cc c ccc c cc who was to take charge of her, and so they
 ccccc cc, c cc
c !cc cast lots and the lot that was drawn was that
bearing the name of Zakariya. So in her
Then she said: childhood years Maryam served the masjid,
and when she reached her maturity she


 
In her withdrew from them in her own raised
language the name meant a female servant. chamber that was built for her within the
masjid by Zakariya, which could only be


 



  reached by a special ladder. Each day
Ú
 
 It means that she Zakariya would bring her needs to her, and
entrusted her daughter and her daughter's it was amongst the wonders of her affair
offspring to the care and protection of Allah. that:
!!!ccc"
!c+c"
c cc-,U.c c
ccccc

c!cc V

% 

  





!  `Chamber' is given for

,
So her Master accepted her with a beautiful literally meaning `a place of war;' it shows
acceptance, and gave her to grow up with a

c |èG
    c 
cc

c
c c
 c
that Maryam's room was a place where her So the angels called to him while he was
spirit fought the devil. standing praying in the chamber: `Indeed
Allah gives thee the glad tidings of Yahya,


%

$ 
. Fruits confirming a word from Allah, a lord,
out of season. chaste, and a Prophet from among the
virtuous.
{
 A
$ 

)" It was natural for Zakariya to ask this (39)
question.
{

$  

 


$ 
"
 

$
$


! #
Maryam explained that the fruits were sent Zakariya was standing at prayer in the
down to her by Allah, glorified be He, from `chamber,' meaning either the
a0  itself
the garden as a special generosity towards or a special prayer-station within it.
her. `Chamber' is put for

, literally a place
of war; here, the war is between the heart
V"
 


*  and the devils, who wish to divert man

  

$" It means unstintingly, towards the world, while the purpose of the
or without the measure of the sustained. masjid is for man to direct himself to the
hereafter. Zakariya was standing at prayer
Thereupon Zakariya supplicated his Master, when the angels called out to him with good
saying: `O Master! Grant me from Thy news of a son called Yahya:
presence sound offspring; Indeed Thou are
hearing of the supplication.' C
 
$% 

$
$
@


$

(38) The Most High thus named him before he
was born, while he was confirmation `of a
Ú
 
D  
 word from Allah.' The meaning of `word,'
  Having witnessed Allah's here, is µӎsa,  aa'
, who is called
generosity to Maryam and His extraordinary `the word of Allah' for the reason that Allah
sending fruits to her, Zakariya was `breathed' him into Maryam, like a word is
encouraged to pray for something blown in that it is carried by the breath.
extraordinary for himself, for he was old and
his wife was barren and he dispaired of ...Yahya was to have leadership
having children. So he prayed and sought and nobility.
something of a miracle:

 He was to be chaste in the sense
V"A /
 @ that he kept himself from the pleasures, or
 
  

$

 Ú
 from women in particular, meaning that he
 

$

" `Presence' was an ascetic, bliss be upon him. His being
is given for ', which has a similar commended for being chaste in this sense is
meaning to `ind, which in this work is not incongruous with the Law's encouraging
translated as `alongside' or `by.' Both terms marriage, as his chastity was on account of
are a way of indicating a very special grace. special reasons.
`Sound'  " here means `virtuous.'
Zakariya sought for himself a virtuous child. 
3

$
%"
In contrast to the other Prophets Yahya was

c |è§
    c 
cc

c
c c

of a people amongst whom there was no
corruption.
Said he, `My Master! How can there be a
son for me, when old-age has reached me
and my woman is barren?'
He said, `Just so! Allah does what He wills!'
(40)
Having received the tidings, Zakariya sought
clarification of whether the child would
come to the two of them just as they were,
or whether their condition would be changed
in some way. And so he asked Allah how he
could have a son when he was old and his
wife barren. The angel replied that it would
be done just as they were, old and barren,
and that Allah is able to do whatever he
wills.
: --a
,a


 It means `And recount, O Prophet, when the
E
a 1
 a'a
a&

aa

a Ê



'
-a

', uncleaniness and of the woman's monthly
)
 ) 
(41)
Zakariya, bliss be upon him, supplicated
Allah and requested a portent in order for
him to know when the pregnancy would
happen in order for his gratitude and
happiness to increase; or the portent was for
him to know that his prayer had been
granted and for his heart to be secure about
it, and that he learn of it in a practical,
sensory way after learning about it verbally.
In reply he was told by the angel, or Allah
told him by creating a voice in the
atmosphere, that he would be unable to
speak to people for three days²whenever
he tried to talk to people his tongue would

c
c
simply not respond, and all he would be able
to do was make portents with his hands and
his head. At the same time, he was to
continue praising and glorifying Allah, for
here his tongue would carry on as normal.
And in particular he was to glorify and
announce the purity of Allah at the end and
the beginning of each day.
Thereupon the theme returns to the
remainder of the account of Maryam, bliss
be upon her, since the account of Zakariya,
bliss be upon him, was an interjection at an
appropriate place:
And, when the angels said, `O Maryam,
Indeed Allah has chosen thee and purified
thee and chosen thee above the women of
the worlds.
(42)
angels told Maryam that Allah had chosen
her to worship Him and to obey Him and to
be a recepticle for His Prophet. And that He
had purified her of sins and of material
habit. And furthermore, that He had chosen
her µabove the women of the worlds.' The
repetition of her being chosen is for
emphasis, and for the informative `above the
women of the worlds.' It means that she was
not chosen to be one of a special group, but
that she was chosen to be above all the other
women of her time and her worlds.
Therefore she was not above all other
women of all worlds and of all times; that
honour belonged to Fatimah, bliss be upon
her, who indeed was the absolutely chosen
above all other women. It has been
explained that such phrases mean the
contemporary worlds, not all worlds; just as
when it is said, for example, that a particular
government is the strongest of all
governments²what is meant is that it is the
|èÿ
    c 
cc

c
c c

strongest government of the age, not that it


! 
$ 
is the strongest government that has ever


  

$ 
been or ever will be.



  When `Imran's
µO Maryam, supplicate for your Master and
prostrate and bow with the bowers.'
(43)
Be devoted' is given for '+ , meaning to
be humble and full of concentration in
worship. `Those who bow' means those who
bow for Allah, glorified be He.
That is among the announcements of the
unseen that We inspire upon thee. Thou
were not alongside them when they threw
their pens as to which of them would be
charged with Maryam. And thou were not
alongside them when they disputed.
(44)
Ú
It means the story given here of
Maryam, Zakariya and Yahya.

$



 




Everything that is beyond the
senses is part of the unseen.
c



wife brought Maryam to the masjid the
religious dignitaries there disputed over who
should be charged with her, for she was the
daughter of their religious leader. Zakariya
maintained that he had the most right, as he
was married to her aunt. The others objected
saying that had it been a question of
ordinary rights like that, then the mother
who gave birth to her had the most right.
Instead, they decided to throw lots, and so
they went off to the bank of a flowing river
or stream. There were nineteen of them,
Zakariya included. So they all cast their pens
into the water, and the pen of Zakariya came
to the top and floated, while the other pens
all sank to the bottom. And so Zakariya was
chosen.
When the angels said, `O Maryam, Indeed
Allah gives thee tidings of a word from
Him; His name is the Masӏh, µӎsa son of
Maryam, a presence in the world and the
hereafter, and among those brought near.
(45)
>
c
c
%c
!cIt means: And

> 
 

 The story was recount, O Messenger, mayÊ
revealed upon The Messenger as proof that ,a,'
' a'a,
he was among the Prophets, for when a when the angels said to Maryam,  aa
person knows such things without being '
:
present and not learning them by the route of
history and transmission, then hs knowledge A
 
$% 

$
is miraculous and above the ordinary. *
It means a son who
was a word of Allah cast into her, that was
You,,,' The address is to the Prophet. to come out of her in the form of µӎsa the
Masӏh, bliss be upon him.
Ú
  

$ 
It means
the religious leaders who were *
 

 <

contemporary to Maryam. It is said that he was called al-
Masӏh on account of how he anointed the




 

These were earth with all his travelling about it. And it is
their special pens with which they copied said in theology (al-kalam) that his mother
the Torah.

c |èë
    c 
cc

c
c c
 c
refuted the accusations against her by saying {
C /*

 ! 
that he was Allah's son. And he was, 
 


 



 )" On hearing the astonishing news,
 
 



 Maryam asked how it could be that she

   `Presence is given for wajӏh; it could bear a son, when no man had come
means that he was the holder of honour, near her, for she had not married.
status and rank.
* C:/
  
* 
!!!cccc!c#c cccc   The angel replied that that was
cc

cc c# c ccccc c cc

!cc exactly how she would give birth, without
the touch of a husband, and that Allah
And he shall speak with the people in the creates what He wills, and that such a birth
cradle and in full maturity, and is of the is not beyond His power.
virtuous.'


* 
 
 * !
(46) C /"
" It means that when
Allah, glorified be He, intends the creation



  

  

 of a thing, He but says to it the word `Be,' or
  µӎsa, bliss be upon him, was to He simply wills it into existence without
speak to people from the cradle, long before saying any word. And then it exists in
children are able to speak. `Cradle' is put for objective, real existence. Allah creates
, meaning a special place for settling a things simply by willing them to be.
baby, made out of wood or iron and cloth.
And He shall teach him the book and the


 And he was to wisdom, and the Torah and the Gospel.
speak to them in full maturity, according to
the inspiration he received. `Full maturity' is *cc
given for &, which is the period between
youth and old-age. Perhaps the intent was to 
* 
 


! Allah
show that he would live to that age. taught him how to read and write; or He
taught him the entire book sent down from


%" He was to be among on high.
those who are good and upright, and empty
of corruption. 

 It means that he
became wise in knowing the place of things;
She said, `My Master! How can there be a or what is meant by `the wisdom' is
son for me, when no person has touched knowledge of the Law, the lawful and the
me?' forbidden and the other rules.
He said, `Just so! Allah creates what He !!!cc+ccc/
!c+c+ccccc
wills; when He consummates an affair He cc 0c
ccc c
cc/
c-
1
,U
.cc
ccccc2 c 
!c
c c cccc
but says, `Be!' and it is.  cc
c  c
c ,U
cc
c  cc
 !cc

cc And as a Prophet to the sons of Israel:

`Indeed I have come to ye with a portent
from your Master²I create for ye from clay

c |G
    c 
cc 
c
c c
 c
like the form of the bird, then I blow in it and such, and ye have stored such and such
and it is a bird, with Allah's permission. And for the night.'
I heal the blind and the leper, and I bring the
dead to life, with Allah's permission. And I V
 


  
inform ye of what you eat and of what ye  !  % . In these miracles was a great
store in your houses. Indeed in that is a portent of the truth of his claim to be a
portent for ye, if ye be believers. Prophet, for those who were believers.
Otherwise, those who have no faith in Allah,
glorified be He, cannot tell between miracles
+cc and sorcery.

3


  It
µAnd confirming the Torah that came before
means that he was sent as a Prophet to them,
me; and I make permitted for ye some of
to guide them from deviation to the truth.
that made forbidden for ye; and I come to ye
with a portent from your Master; so be
Here the theme turns to present the words
guardful of Allah and obey me.
spoken by µӎsa to his people at the time he
had become a Prophet:
(50)
V"
 
%   





$
Ú

 
  His `sign' was his
!   µӎsa confirmed the Torah that
ability to perform his miracles, which
had been sent down before him, as it was
portentified the sincerity of his claim to be a
necessary to the confirmation of him as a
Prophet.
Prophet that he did not deny the previous
books sent to the sons of Israel.
+    


!

!

!

     



" 
 He would fashion
 !
 He did announce
the form of a bird from earth or clay, and
as lawful some of the things that were
would then blow into his model, and by the
forbidden in the Law as revealed to Müsa,
power and will of Allah it would fly off.
 aa' , as the reasons for these
prohibitions had ceased.



!
 He would cure the
blind, even those who were blind from birth.

  


  It means that he came with a proof


  " These too he would cure. that testified to his sincerity and to his being
sent by Allah, glorified be He. Either this is

!
$
  

" a general reference to the three portents
 
VHe would stand on a grave given previously, namely the confirmation,
and would say to the corpse: `Stand, by the the legalising and the miracles; or it means a
permission of Allah!' and the corpse would further portent not detailed in the Quran.
rise and then brush the earth from his body
as if he had never been dead. !!!cc
cc

ccc!c+cccc
c
c

cc c2 c  cccccc c c

cccccc!cc
V

 
  


  

 V He was
able to say to people, `Ye have eaten such

c |G|
    c 

cc 
c
c c
 c
µIndeed Allah is my Master and your Ú
!$

 `The bright ones' is
Master, so worship Him; that is a straight the literal translation of 
U. The
path.' title is given to special people on account of
the purity of their hearts. They were µӎsa's
(51) special followers.


 
 
 V">  
"  !  % 

  In other words, he was not His 

! 

  
son, for he said this to refute those who " They declared that they would
hailed him as god. serve the religion of Allah, and follow the
path µӎsa was on; they declared their belief

*  It means worship Him in Allah to be pure of polytheism, and called
alone, without any partner, such as `Uzair on µӎsa to witness that they were Muslims in
who was worshipped by some deviant Jews, their religion.
or µӎsa, who was worshipped by the
Christians. They then directed themselves towards
Allah, glorified be He, in supplication,
!!!c cc c!c
c cccc c cc"cc saying:
cccccc
cc
 cccc
"cc" !cc
µOur Master! We believe in what Thou have
After these clear proofs the Israelites sent down and we follow the Prophet, so
increased in nothing but obstinacy and write us with the witnesses.'
arrogance:
cc
Then, when µӎsa felt disbelief from them, he
said, `Who are my succourrs unto Allah?' In their prayer they confirmed their belief in
the message sent down upon µӎsa, bliss be
The bright ones said `We are Allah's upon him, and their obedience to him in
succourers, we believe in Allah; and bear what he commanded and forbade.
witness that we are Muslims.'
 


 " They
(52) sought to be written as those who are
witnesses over the people, as the Most High
Ú



 < !  
 says, # a' aaa

That is: when µӎsa found that the people & 
'1-aa)

were not benefitting from his arguments and  aa  Prophets are witnesses over
proofs, their companions and disciples, who are in
turn witnesses over the rest of the people.

 >
  


)"V He was asking who would serve These were the words of µӎsa's companions
his religion and thus travel the path to who believed in him. The disbelievers who
Allah's rewards, for he who would arrive at disputed and denied, however, did not
Allah's rewards must travel the path to believe:
Allah.
And they plotted and Allah plotted, and
Allah is the best of plotters.

c |GÔ
    c 

cc 
c
c c
 c
contradicts some well-known findings of
cc modern science in that there are no skies or
heavens having bulk and substance, yet this
!c
yc ! They plotted to kill µӎsa,
supposition is imperfect, as even if what is
bliss be upon him.
meant by `the sky' are the orbits, which is
the literal meaning, still there are skies there.


  Allah `plotted' to save
For clarification of this point see `Allamah
µӎsa and to kill the chief of his enemies in
al-Shahristanӏ's al-Hay-at wa `l-Islam
place of him. `Plot' is given for makr, which
(`Astronomy and Islam').
is to seek a remedy for a situation or a
matter, and is usually used about evil.


$

 

Perhaps the word is attributed to Allah,
!  % Those who disbelieve are
glorified be He, for comparison, as in His
unclean and impure, and in the same way as
word, `You know what is in my spirit a"
a body becomes purified of uncleanliness
, but I know not what is in your spirit!' when
when washed, so too a pure person amongst
Allah, glorified be He, has no soul.
disbelievers is purified of their filth when he
!!!c

c cccc
!c3c#cccccc leaves them.
 cc!c
cc c c cccc
c
 c

c cc

c2 c
ccc cc
cccccc
cc4 1U
ccc


$
 


 c ccc
ccc !c+c
c
cc !% 
 
!  % 


"
cccc 
"ccc cc cc

c !c5cc   
 The followers of µӎsa, peace

ccccc

c
  cc#ccc
c
ccc2 c
ccc $cccccc be upon him, were to be established above
cc
c c cc2 ccc cccc those Jews who disbelieve in him, until the
c

c c  cccc2 !c+ccc  c

c"ccc
ccccc2 c c c cc
end of time as we know it. This is one of the
!cc miracles of the Quran, for the Christians
have been over the Jews until our own day,
Ê
,'C<
4a and will remain over them until the day of
resurrection.
When Allah said, `O µӎsa, I am taking thee
and raising thee to Myself, and purifying {  
 The return of
thee of those who disbelieve; and am µӎsa, his companions and the disbelievers, all
placing those who follow thee above those of them, is to Allah on the day of
who disbelieve, until the day of resurrection. resurrection.
So to Me is your return, then I shall judge
among you as to that in which you differ. 


-$ 
$ 




   That day Allah shall judge
as to monotheism, polytheism, and as to
cc whether µӎsa was a Prophet, and as to the
remaining principles and obligations to
>


CA < 
$
which µӎsa summoned, and on the basis of

 It is closer that the meaning is that
which he gave glad tidings, and which the
µӎsa, bliss be upon him, was taken body and
Jews denied.
soul.
So as for those who disbelieve, I shall


$
  µӎsa was
chastise them a severe chastisement in the
raised to the fourth sky, as has come to us in
world and the hereafter; and they have no
some narrations. It is supposed that this
succourers.

c |Ga
    c 
cc 
c
c c
 c

>   
It means
cc recited to him, -Ê,a,'
 ' a'a, through revelation.
{
 
!  % 


 
 %  
 


 !!!cc!!c
cccccc
 Those who disbelieve in µӎsa,  aa  c c  cccc
ccccc
' , and in what he brought were  " c"
 !cc

punished in the world with poverty and !!!cc c !c+c c cc7c c c c
c cc cc
ccc"  c  c !cc
humiliation. They are always under the
control of µӎsa's followers, and they have
This has prepared the minds and the hearts
never had a government save with under the
to perceive the reality of µӎsa²his being
patronage of others. They are despised and
human and being born without a father.
rejected forever.
Thus He says, glorified be He:



    And as for the
Indeed what µӎsa is like alongside Allah is
hereafter, there they shall enter a fire
Ãdam²He created him of dust; thereupon
burning bright around them, and they shall
He said to him, `Be!' and he was.
be given to drink only that which will
increase their torment.
+cc



% 
 And none
shall help them against the severity of their 
 
 < 
$ 

punishment from Allah, glorified be He. EThe creation of µӎsa without a father
was neither amazing nor novel, and it does
And as for those who believe and do the not portentify that he is the Master, for
virtuous deeds, their wage will be met in Ãdam's creation was more amazing and he
full²and Allah loves not the wrongful. was not Allah, glorified be He.

+*   
  Ãdam's body
cc was created out of dry earth.
+cc
"c c2 c
ccc cc cc" c
cc#ccc ccc c6cc 
 
* 
C /That is,
c cc cccccccc" cc-
c

1
.c
cccc
 ccc cc
`Be a living human.'
 ccc c6c cc

ccc c

cc

c

  cc#!cc 

 Ãdam came into existence
!!!c

c
"ccc
!c+c,ccccc just the way He had said.
,cc c 
cc c
cccc" c!cc

The truth from thy Master, so do not be of

That is what We recite to thee of the the vacillators.
portents and the wise reminder.

*cc ,cc
The story of µӎsa as presented, or his
Ú
 It means the accounts of Zakariya creation in this way, is the truth from your
and µӎsa and Yahya and Maryam,  aa Master, O Prophet of Allah, so do not be of
'  the doubters. Here, although the address is
to the Messenger, mayÊ,a,

c |G
    c 
cc 
c
c c
 c
' ' a'a, in meaning it the face of the earth until the day of
is general and applies to everyone. resurrection.'
µVacillators' is given for ' 
meaning
people who are in doubt and unable to make 5 cc cc

ccc ccc
 c#c&c#c ccc cc
ccccc
up their minds. In fact, that the line shows c
c"cc ccc ccc c
that the point is that there was much futile 
c"ccc c c cccc c
c"c
c cc8  c
ccc!cc
doubt among the people about the
circumstances of µӎsa`s birth. !!!cc
ccccc!!!c+c
cc
ccc2 c
ccc !cc

So whoever disputes thee about him after # The address is to the Messenger,
the knowledge that has come to you, say: mayÊ,a,' '
`Come, we shall call our sons and your sons,  a'a. He was to invite them to a proof
our women and your women, our selves and that would not be open to doubt or dispute.
your selves; thereupon we shall supplicate
and place the curse of Allah upon the liars.' V"  









cc  % 
 %   `Selves,' 'a
plural of a"here, means those who are
{
 %  
 The address is like unto themselves in rank. The meaning is
to Allah's Messenger, mayÊ,a, that they each were to invite their special
' ' a'a. favourites and those closest to them, like
sons, women and those most like themselves
!
 It means about `ӎsa,  aa in rank.
' . Those who disputed maintained
that he was not human and was a Master 
 
 
 
 

" detached from the Master 
" 
 


" Each
party was to pray against the other, saying
1
aaa')  `Curse the liar!' The commentators are
P
a a
 ?0
 1,  unanimous in that the Messenger, mayÊ
 a'1-aa)
Ê' ,a,' ' a'a,

)' a
a
a  was accompanied only by his (grand)sons,
a a)
a a Hasan and Husayn, his daughter Fatima, and
')' a
 his cousin `Alӏ,  aa,a,a a

 a',,Ê '
) a 

Indeed that, it is certainly the true stories;
So on the appointed day The Messenger and there is no god but Allah; and indeed
went out accompanied by `Alӏ, Fatima, Allah²He is indeed the Grand, the Wise.
Hasan and Husayn, peace and blessings be
with them. When the Christians saw them cc
they lost heart and their cheif said `Indeed I
see faces, that if they were to ask Allah to 
 
 It means the accounts inspired
shake down a mountain from its place, He to The Messenger about µӎsa and suchlike.
would shake it down. So do not go through
with this parallel cursing, or you will be  

    There is
destroyed and no Christian will remain on no falsehood in them and no deviation.

c |Gè
    c 
cc 
c
c c
 c


 
$!
 all acknowledge. and let us cast off all else
Therefore it is not true that µӎsa is a god, as that has no proof.' The word:
supposed by the Christians.

 


!



 
+
 * 
 Worship is unlawful except of Allah, for He


>  He is the Grand in His created existence.
authority, and the Wise in all His deeds; He
took no human as a son, as supposed by the 




$
*We
Jews and the Christians. should not take any person, animal or object
as a part of Allah or as a partner or rival to
So if they turn away, then Indeed Allah is Him.
knowing of the corrupters.
 !c
cccc c 1c
c c
  c  !cc
 Some humans
cc should not take others as gods and masters
in place of Allah, like the Christians' taking
Should they turn away, persistent in their
µӎsa as a god. Or it may be that the intention
corrupt beliefs, then Indeed Allah is aware
is that the priests and rabbis should not be
of those who corupt the beliefs of the people
taken as gods in obedience to what is
and their actions. They shall not escape
counter to Allah, glorified be He, as He says
Him, but rather His knowledge encompasses
in His word, `They take their priests and
them and they shall be requited for their
their monks as masters...
deeds.



!  That is: if they
The theme having dealt fully with the
turn away from this invitation.
account of µӎsa, bliss be upon him, the
account now turns to the book-folk and their


#  

  
deviations, since there is a strong connection
" That is: bear witness that we are
between the two. And so He says, glorified
submissive to Allah alone; we follow His
be He:
path and we seek no religion other than
Islam.
Say: `O book-folk, come to a word equal
between us and you: that we worship none
The book-folk would claim that Ibrahӏm,
but Allah and not partner a thing with Him,
bliss be upon him, was of their religion, the
and that some of us not take others as
Jews saying that he was a Jew, and the
masters instead of Allah.'
Christians saying that he was a Christian. So
Allah refuted them, in His word,
And if they turn back, then say: `Bear
witness that we are Muslims.'
O book-folk, why do ye dispute about
Ibrahӏm, when the Torah and the Gospel
cc were not sent down save after him; do ye not
reason?
{#CA! (   6
! 

 # Allah's Prophet was to cc
say to the Jews and Christians: `Come on,
let us all gather together on a just word, or
belief, that has no deviation, and which we

c |GG
    c 
cc 
c
c c
 c
A! ( 
 ! even Müsa and µӎsa could not be described
!
 Each maintained that he was of as being on these paths.
their sect, not of the other.



$
CUpright' is

 
Ú


   
 given for
 meaning that he went


%  
  Ibrahӏm straight and direct in his religion, and was
preceded both religions, as he lived before not deviated.
them; he was the anscestor of Müsa who
received the Torah, and of µӎsa, who  Ibrahӏm,  aa' ,
received the Gospel, and he lived centuries was a Muslim in the sense given that Islam
before them. was the religion of all the Prophets.

 
 
)" It means: do you not 





 He was
have reason, that you might know something not a polytheist or partnerist, as are the Jews
of history. and Christians.

Lo, ye are those who disputed about that of The Jews would say that they were closer to
which ye have knowledge, so why do ye Ibrahӏm, for he was of their religion, and the
dispute about that of which ye have no Christians would say the same thing about
knowledge? themselves; and so this was sent down:

And Allah knows while ye know not. Indeed those of the people nearest to
Ibrahӏm are those who follow him²this
Prophet and those who believe, and Allah is
cc the Patron of the believers.
The communities of the book-folk disputed
about things they knew, like the qiblah and *cc
so forth. Then they went on to dispute things
that they did not know, like the history of 
 
 
  
 
 
Ibrahӏm and his being a Jew nor a Christian. !
 It means those who are most
like him and most entitled to be proud of
V


 Allah knows all about him and to say that they were on his path
Ibrahӏm, his place in history and his religion. and to claim him as the founder of their
community:

  

. How, then, can they
enter into such disputes and arguments.   

 

 It
means those who followed him during his
Ibrahӏm was not a Jew nor a Christian, time and after him, for those who follow
rather he was an upward, a Muslim, and he him have the right to be proud of him as
was not of the idolators. their leader, not the Christians and Jews
whose paths countered that of Ibrahӏm,  aa
' .
cc
+
3


 
!  %  It
Ibrahӏm was neither a Jew nor a Christian,
means that The Messenger of Islam and the
for they are on subsequent paths that have
believers are those who follow Ibrahӏm; it is
deviated from the ways of the Prophets, and

c |G§
    c 
cc 
c
c c
 c
those who are on his path, for his path was here, as the discussions show that only the
that of monotheism and the negation of false two communities are meant.
gods.

!  % 






3

!  %  
They are asked why they disbelieve
He supervises their affairs and aids them in the arguments and proofs for monotheism
against their enemies. and prophethood and the other religious
principles.
A party of the book-folk would love to
deviate you, but they deviate none but !!!
cc 9c+cc ccc cc
  cc$cccc ccccc
themselves, while they do not know.  ccc cc cc

c
cc ccc c#ccccc
c c

cc c c c cc!cc

+cc
O book-folk, why do you dress the truth in

! (  Many of the the false and conceal the truth, while you
book-folk were innocent of what follows. know.

%  %  They would

have loved to deviate the Muslims from

cc
their religion so that they return to disbelief
A! ( They are addressed like this
and Judaism.
to show that they really ought to have
expected better of themselves, for they were
!
 % 

!
 %  In
people of knowledge and learning and the
neglecting Islam and sticking to their
book of Allah, glorified be He, had been
deviated religions, they caused deviation for
sent down among them.
themselves. Or it means that their efforts to
deviate the Muslims rebound only on

  



 It
themselves, in that it would bring them
means why do they mix the truth with the
humiliation in the world and chastisement in
false, for a part of their actions was right and
the hereafter.
true, while a part was false. Their belief in
Müsa and µӎsa was true, while their disbelief

 


 They were
in Muhammad, -Ê,a,'
unaware that they would deviate themselves,
 ' a'a, was false, and in
or they were unaware that their efforts to
the same way some of their book was true,
deviate the Muslims would rebound on
while the part that they had forged was false.
themselves.
!!!c
ccc
cc!c+ c
c
O book-folk, why do you disbelieve in the  
c
cc  ccc c c
portents of Allah, while ye witness? 

ccc ccc c#ccc c


c
cc 
cc ccc
cc
c c

 !cc

,cc In addition to this, the book-folk devised a

strategem to send the people astray and
The `book-folk' & " means the
prevent them from joining Islam. They were
Christians and Jews. The Zoroastrians,
to manifest themselves in such a way that
although they are book-folk, are not meant
they would appear sincere and genuine to

c |Gÿ
    c 

cc 
c
c c
 c
the people, while refusing to Islam in the other not to show their true beliefs to any
claim that they did not find it to be true: but one of their own faith.

And a party of the book-folk say `Believe in V+{#
 

$
 

what has been sent down upon those who $
 
+V This is an
believe at the break of day, and disbelieve at interjection addressed to the Messenger,
the end of it; that they might return. reminding us that real guidance is Allah's
guidance, not this contrived and artificial
guidance that requires such deception to
cc mislead themselves and others. We have no
need of such guidance, nor do we fear that
Some of them advised others to declare
such plots will make us stray, for when
belief in the Quran first thing in the
Allah guides a person he is not sent astray
morning, saying that they believed in
by such deceptions. Now the theme returns
Muhammad and his book for he was
to the words of the Jews, some of them to
described in their own book, and then later
others:
that day say that they had turned away again
as they saw that in fact he was not as
VÚ
 
! $%

 

described in their book.
 
% !
$%
/V They were saying
that they should not believe in Islam as what
In this way they sought to have themselves
they had was better than what had come to
seen in the eyes of the people as sincere
others, and that they should not believe in
seekers of the truth who had believed in
Muhammad with a sincere belief from their
Muhammad in the belief that he was
hearts.
genuine, but who had then discovered that
he was not genuine and had therefore, in all
V A
  !  
sincerity, turned away.
 /"V They were saying that they
should not let their pretended belief in the


$
 
 They hoped that
morning to draw them into any disputes with
this deceitful tactic would lead the Muslims
the Muslims, for in their view the Muslims'
to desert Islam, as it would cause them to
path was false and there is no point
have doubts.
defending oneself against those whose path
is false.
And believe not except for him who follows
your religion!' ± Say: µIndeed the guidance
V{# The Messenger was to refute their
is the guidance of Allah' ± µThat someone be
word about their teachngs being better than
given the like of what ye have been given!
those of others, with the word:
Or that they dispute ye before your Master!'
Indeed the grace is in the hand of Allah,...It
Say: `Indeed the profusion is in the hand of
means that there is no obstacle to His
Allah, He gives it to whom He wills, and
granting the Muslims the like of what He
Allah is expansive, knowing.'
had given the Jews, or better than that.

cc * $% 

* 




$ His grace is not depleted
V
!  % 
 ; 

 on account of His bestowing it upon anyone.
 $
/"V They told eaxh

c |Gë
    c 
cc 
c
c c
 c
!!! !c#cccc cc# ccc 

    A man from
cccc
c# c!cc
the Quraish entrusted a dӏnar to Fakhas, who
betrayed him and refused to return it.
He distinguishes with His mercy whom He
wills, and Allah is the Holder of magnificent
profusion. 
    % 

$% 
 It
means unless he is watched and supervised.

cc Ú
 It means the deceit and betrayal.

Allah raises by His mercy those of His !  

 Ú
 


servants whom He wills. His grace begins $

 

$
 
"V
with creation, and ends at a point above The betrayers would say that there was no
which man is unable to absorb any more. path for criticism, no fault in them, for their
betraying the Arabs, and that their taking
And of the Book-folk is he who if ye entrust their wealth was lawful since when they
him a pile he will restore it to ye; and of were entrusted it they were polytheists, and
them is him if ye entrust him a coin he will so when they left that path and accepted
not restore it to ye unless ye are ever Islam they lost their rights. They said this
standing over him. That is because they say, and they also attributed it to their book.
`There is no path against us concerning the Therefore Allah says,
maternals.' And they say of Allah the lie,
while they know. V



  There is
no such thing in their book, but rather their
cc book states that they should return their
trusts to the righteous and the brazen alike.


 ( It means those of the

 

 They knew that they
book-folk who believed, like `Abd Allah b.
were attributing to Allah a lie, and that to
Salam.
withhold a trust is treachery and a vice.


 

 

Nay, whoso fulfils his covenant and is
    `A pile' means a pile of
wealth. It means that if entrusted with such a guardful²Indeed Allah loves the guardful.
sum he would not betray the trust but would
return it in full whenever demanded of him. cc
It is narrated that `Abd Allah b. Salam was
entrusted by a man with a thousand and two Nay' is given for bala, which indicates that
hundred dirhams to look after, and he the matter before it is false, and the
returned it to him in full. Therefore Allah subsequent matter is true.
praised him in this verse.
...whoso fulfils his covenant...It means those



 

 who are true to their trusts and return them

`A coin' is put for a `dӏnar', a coin of when asked.
small value.

$It means vigilance
against the chastisement of Allah in betrayal
and suchlike.

c |§
    c 

cc 
c
c c
 c
...²Indeed Allah loves the guardful.' he 

  
 And that is
does not love the betrayers and the liars. the day when everyone needs His grace and
bounty.
Indeed those who purchase, for the covenant
of Allah and their oaths, a small price² 
* 


 The hearts
those have no share in the hereafter and of the lying traitors are the dirtiest of all, and
Allah shall not speak to them and He shall Allah will not cleanse them and He will not
not regard them on the day of resurrection, include them in His particular grace by
and He shall not purify them and theirs is a which He blesses the believers.
painful chastisement.




 

Their long-term future has nothing but pain.
cc
And Indeed among them is a group twisting

 This ayah is about those who
their tongues with the book, that you
consume the trusts deposited with them and
suppose it to be of the book, while it is not
attribute lies to Allah²such persons have
of the book; and they say, `This is from
sold their religion for a small price.
alongside Allah,' while it is not from
alongside Allah. And they say of Allah the

 

 
%


lie, while they know.

 This means in return for giving up
their adherence to the book and the religion.
*cc



 They had given lying
oaths for the sake of dishonesty. Some of the book-folk were guilty of
twisting their tongues while reciting the
...a small price...It has been given that the book. `Twisting their tongues' 
things of the world, no matter how great a'  " means contorting them by
they seem, are little when compared to the pulling them this way or that, away from the
hereafter. straight and direct. It means that they
contorted the Torah and the Gospel by
+
 
% 

 

 adding things here and removing things

  They shall have no part of there. They did this so that the Muslims
Allah's mercy or of the garden in the would reckon their innovations to be part of
hereafter. their book, when they were not part of their
book. And they claimed that what they were




  
 No reciting was from Allah, when it was not
word of kindness or mercy; it portentifies from Allah but from their own store of lying
the anger of Allah, for he who is angry with forgeries.
a person refrains from speaking to him.




 
 


* 

 $
It means
" They knew all along that their
that they shall not be included in His grace innovations were falsely attributed to Allah,
and bounty. It is another way of and that they were liars.
portentifying Allah's anger, as when a
person is angry he refrains from looking at Since the clearest of all their distortions was
those he is angry with. . their saying that µӎsa, bliss be upon him, was

c |§|
    c 

cc 
c
c c
 c
a partner of Allah, and that this was stated in ... 

$
!  It means that
their book, Allah refutes this claim by they should do that because they had taught
showing that it was impossible for µӎsa, as the book to the people after having taken it
Allah, glorified be He, does not give from the Prophet.
prophethood to a liar who would claim
mastership and divinity for himself: !!!ccc" c
c !ccccc
c !c
5c cccc c
cccc
cc
 ccc
cc
cccccc
It was not for a person that Allah grant him 
cc 
c"ccc cccccc
c 
!cc
the book and the rule and the prophethood,
and thereupon he say to the people: `Be the
And nor would he command you that ye
servants of me, rather than of Allah.'
take the angels and the Prophets as masters;
would he command ye to disbelief after yee
But rather, `Be mastered ones for your
were Muslims?
teaching the book and for your having
learned it.'
(80)

+cc cc
ccccc
cc cc

ccc!c+c
cc  
cccc


c
  cc#c
ccc
cc
Allah, glorified be He, would not grant a cc
cc 
!c!c
man the book and rule among the people and !!
ccccc 
cccc 
9c+c
make him a Prophet, if he was the type to : ccc cc !c*ccccc
cc
ccc 
c c

$ccc
cc
say to the people that they should worship ccc 
"c cc cc9cc
him as well as Allah, or instead of Allah.
Worship of a partner for Allah is worship of This completes the discussion of µӎsa and his
other than Allah, for the meaning of not being a partner of Allah, glorified be He,
polytheism (shirk) is worship that is not and so the theme returns to The Messenger
absolutely for Allah, for Allah has no of Islam, and his being The Messenger after
partner. So whoever has a partner is not µӎsa, bliss be upon him. So recount, O
Allah. In some commentaries it is stated that Prophet of Allah,
the cause of this verse being sent down was
that a Jew asked the Messenger, mayÊ And when Allah took the pact of the
,a,' ' a'a, Prophets that: µWhenever I give ye a book
about this, and so the verse was sent down. and wisdom and thereafter a Messenger
comes confirming what is with ye²ye must

It means that it is instead certainly believe in him and ye must
necessary for the Prophets to say to the certainly succour him.'
people,
He said, µDo ye affirm and take My pledge
V" $ Godly' is given for on this?'

 , from
 meaning µmaster'. It
implies the relationship between them and They said, µWe affirm.'
the rabb, of the type between a man and God
that is denoted by the word µgodly.' They Said He, µThen bear witness; and I am with
should have a proper relation to the Master, ye among the witnesses.'
and as such should guide the people to
worship the One God.

c |§Ô
    c 

cc 
c
c c
 c
Then whoso turns away after that²so they
*
cc are the perverse ones.
2c c "ccU:c cc"ccc c!c&c
2c c ccc cc

cc"c
ccc!c
ccc

cccc *cc
cc"cc"c ccc
ccc ccc cc
"c cc cc

c
c cc cccccc 
cccc It means that whoever turns away after
c cc c !c ccc c

c cc making that pact of belief in the coming
c

ccc cc cc

c
cc ccc c#cc
"c c !c
Prophet and assisting him, then they are the
&ccc

c cccc ccc perverse a +U" in that they are outside

"c cc cccc ccc

cc the domain of obedience to Allah, glorified

cc
cc 
c c ccc  cc

cc
" c cc !cc be He, for having broken their pact.
!!!ccc 
c c !c+ ccccc
cccc c cc"c c"ccc c cc Q,&  -'  Ê

cc!cc ,a,' ' a'a

') a
,
a
*  2 
  ,


 ) a, 
 $ 

)"V This was said by Allah in
emphasis. They were to confirm that they So do they seek other than the religion of
would be ready to believe in and assist the Allah, when to Him have submitted all who
coming Messenger, and that they would take are in the heavens and the earth, willingly
from their own communities a strong pact and unwillingly, and to Him they return?
that they too would believe in and support
him.
*cc
Ú
 > " This was said by
the Prophets. {
 



 $


 Do they seek a religion other than
V{*  Ú

! 
 They were Islam, after all the proofs that have
to be witnesses over their people for their established its validity?
testimony to be used on the day of
resurrection against any who were 

*
% ! 
 
recalcitrant. 


%


 
Everything
in existence is humble and submissive to


 
$

 ' It Allah, glorified be He, and obedient to His
means that Allah too is a witness of their command. So what is with them that they
affirming that they would believe in and oppose the religion of Allah, to whom
support the coming Prophet. everything in existence has submitted?

It is narrated from Imam `Alӏ, bliss be upon 
$


$The angels

him, that Allah did not raise Ãdam as a
Prophet nor any Prophet after hm without
taking from him a pact that he would believe
in Muhammad, may Allah condescend upon
him and his House, and without
commanding to take the same pact from his
people.
and other possessors of mind and of will
have yielded willingly, while material
objects have yielded unwillingly, in that
they have no will and are totally dependent
on the will of Allah, glorified be He.

c |§a
    c 

cc

c
c c
 c
!!!cc# cc9c+ccc# c
c# cc 
' a'a; and unlike the
# ccc# c ccc cccc
 !cc
' a
Now it is the turn of the Muslim nation to
manifest belief in all of the Prophets, for it is
demanded by the unity of prophethood and
cc# !cc)c cc# c"c
by what has passed of the necessity of every
successor having faith in his predecessor,
and of every successor confirming his
predecessor:
Say: `We believe in Allah and that sent
down to us, and that sent down to Ibrahӏm,
Isma'ӏl, Ishaq, Ya'qüb and the grandsons,
and that given to Müsa and µӎsa and the
Prophets from their Master²we
differentiate between none of them²and we
are Muslims to Him.
(84)
{# The address is to the Prophet. He was
to say the formula of faith that must be
acknowledged by every member of his
nation.
> !  % 

 Alone and without
partner. .




 The Wise
Quran and the other laws and rules.




!
Christians, who reject Muhammad, may
Ê,a,'
'a.
!!!;ccc 
cc   !cc
And who seeks other than Islam as a
religion²it shall never be accepted from
hm, and in the hereafter he is among the
losers.
*cc
And whoso desires a religion other than
Islam, whether it be of celestial origin or
invented, it shall never be accepted in the
world, and he shall be ruled as a disbeliever.
And in the hereafter such persons shall be
the losers of themselves, of their wealth, and
of their nearest and dearest.
Those who perceive these realities of the
unity of prophethood and of Muhammad,
May Allah condescend upon him and upon
his House, and Islam, and thereafter deny it
all and doggedly oppose it, have certainly
been unjust to themselves and have
distanced themselves from the grace of
Allah and His guidance; Allah will not bless
them with His particular grace and will not
" guide them but will leave them in the

6@"6F!

$

CThe darkness of their disbelief:
grandsons' means the desendents of Ya'qüb
who were Prophets. . How shall Allah guide a tribe disbelieving
after their faith and testifying that the


$%
F The Torah. Messenger is true, and the clarifications
coming to them? And Allah guides not the

 < The Gospel. wrongful tribe.



3

 +  *cc
 
 ! 




Muslims accept all the Prophets, unlike the *

$ 


Jews who reject µӎsa,  aa' , and !  %
$ 

 Their faith'
Muhammad, mayÊ,a,' means their knowledge that The Messenger

c |§
    c 

cc 
c
c c
 c
was genuine, and their displaying a Eternal in it; the chastisement shall not be
superficial faith. Otherwise, if we take what lightened for them, and they shall not be
has come to us in some commentaries and considered.
narrations about a man who believed and
then apostatised and then regretted, and so
he sent someone to the Messenger, Ê
**cc
,a,' ' a'a,
7 

  It means they are forever in
to ask him whether his repentance would be
that accursed condition.
accepted. The Messenger replied in the
affirmative, and so the man repented and


 


! $


was thereafter good in his Islam; and

 It shall not be made easy for
therefore the end of the ayah ends with the
them, for they deserve the eternal
exception, :
a


chastisement for their disbelief.
 
!!!cc

ccc !c
cccc

 
$

 
$   c

cccccc
cc
c $cc c
  It means a genuine testifying even ccc

ccc
c!cc

though not manifested and without being

bound by its ramifications. Save for those who repent after that and
repair; Indeed Allah is forgiving, merciful.
!!!cc
   c cc9!!!c+c
   c-
1

*+cc
 .ccc
cccc cc

c
cc ccc c#ccc cc
cc!cc

{% 
 
 
 
 It
V

$ 


$!  means those who repent after their disbelief,
It means that He does not favour them with and then believe again.
His particular grace with which He favours
those who stand upright and do not wrong 
   It means that they go on to
themselves. do the virtuous deeds.
Them, their recompense is that upon them is !!!
c

c c " c 

!c

c c " c"ccc

the curse of Allah and of the angels and of  cc 
 cc

cc !cc#c c 

cccc
ccc c!cc
the people, all-together.
This has been the condition of those who
*cc believe after apostasy and repent, or who
believe after being aware of the truth while
Ú
 It means those who apostatise after remaining in disbelief. However, those who
their belief. remain in disbelief after having believed,
their requital is as follows:

 
 




 
 It means that He distances Indeed those who disbelieve after their faith,
them from His mercy, His forgiveness and and then increase in disbelief²their
His reward. repenting is not accepted and those, they are
the astray.
!!!ccc
cccc
c

1!c+cc
cc

ccccc !cc
+,cc

c |§è
    c 
cc 
c
c c
 c

 
 
!  %  
 they are disbelievers' after the line, 2

 It means after their belief in The 
 a
, Or it means that
Messenger and what he brought. those whose repentance is not accepted in
the world will not be saved from the




  
!   The chastisement of Allah on the day of
disbeliever, by remaining in disbelief, resurrection by paying a ransom.
increases in disbelief; for every hour in
which he remains a disbeliever he is deeper +
 
$
! 
in disbelief than he was previously. Or it   

 It means an
means an increase in disbelief by its amount of gold equal to the earth.
becoming established, in that just as a
person's faith increases the more he !!! cc
cc 
c c !!!!cc
cc c
cc
 c !cc
witnesses Allah's portents, so too his
disbelief increases the more he turns away
Ú
 +


 

from the portents he sees.



% 
  No one to
succour them against the painful
+
 

$
   It chastisement of Allah and from His wrath.
means that when they repent at the time they
are dying, it is not accepted. When a person Since mention has been made of spending
is dying he sees the reality of faith and he
not being accepted from the disbelievers on
experiences a heart-felt repentance and the day of resurrection, it is appropriate for
regret, but this will not be accepted from
the theme to turn to the importance of
him. Allah says, `There is no repentance for spending in the world, and that,
those who perform the evils, until death
comes to one of them, he says µI now
Ye shall never attain to righteousness until
repent!'
ye dispense from that ye are fond of; and
whatever thing ye spend, indeed Allah of it


 
 
 They are
is knowing.
those who in the world have strayed from
the path of the truth, and are chastised in the
hereafter. +cc
Indeed those who disbelieve and die while You shall never attain to righteousness...It
they are disbelievers²the earth full of gold means that the benefit we hope to receive in
would not be accepted from one of them, if terms of the satisfaction of Allah and His
he could ransom hmself with it. rewards and the garden and the goodness of
the world and suchlike, will not be
These²theirs is a painful chastisement, and forthcoming.
they have no succourrers.



  

  Spending means giving charitably.
+
cc This is in contrast to giving things that are
not loved, as He says, ...& 

 
 
!  % 
 
  aa+'  

 !  %  These do not repent
even when they see the approach of death,
as He says, `And not those who die while

c |§G
    c 

cc 
c
c c
 c


 % 

$
Whether sent down the meat of the camel was subject
it is a little or a lot, and whatever type of to no such ban. Therefore, in response to the
thing it is. Jews and their claims, the Messenger was to

+


 


$ He V{ {!
$
Ú

  Vc
shall reward you for its value. For then it would become clear that the
Torah has no such ban.
1

'
a ,
 )  ) aa V ! 
"cThat is, truthful in their
 a
, ,a&& claim that the Torah banned the meat of the

a ,
)'  aa 4 camel. However, they did not produce the
',  a  a) a Oa Torah and thus their lying became clear. The

)' -aa)
Êa, Jews had supposed that the Messenger,
aa )a'  a&  being unschooled, had no knowledge of the
 )
aa   ,   Torah, and so they attributed to it all sorts of
, ) a
4
  things, but the revelation disgraced them.
 aa'  aa
  1
 1
'Ê
a a) a
So whoso forges upon Allah the lie after
All food was permitted for the sons of that, so those, they are the wrongful.
Isra.il, save what Isra.il banned upon himself
before the sending down of the Torah. Say,
µSo bring the Torah, then recite her, if ye be
+c
truthful.'
{
$ 


  

V It means after the clear proof of
+c there being no such ban in the Torah.

  VcThe meaning of V

 
 

$cThey
'all', here, is relative as against that which wrong themselves by resisting the guidance,
the Jews claimed was banned.c and they wrong others by denying the truth.

V

VcIt means the Say, µAllah speaks true; so follow the
Jews. community of Ibrahim, upward, and he was
not of the partnerists.'
V% 
VcIt means Ya'qub,  aa
' .
+c
V!



 VcHe banned the
{ 
   VThe Messenger
meat of the camel for himself because eating
was to tell the Jews that they had lied about
it upset his stomach. And that took place,
the meat of the camel being banned, for it
had been made clear that all such food was
V!  


$

Ú
Vc
permitted.
Ya'qub's banning camel-meat for himself
was no proof that such a ban was general
«

!
V
and permanent; and so when the Torah was
The Jews were to follow the community of

c |§§
    c 
cc 
c
c c
 c
Ibrahim and observe the laws of that meaning to be jostled in a crowd, as during
community, by which the meat of the camel the Tawaf and suchlike one is jostled.
was permitted.
V
 VIt is given for '
&,
VVIt is given for  , meaning meaning having many blessings and
straight and direct. benefits, worldly benefits like camaraderie,
community and economic prosperity, and
V




"This is benefits in the hereafter, like the forgiving of
a refutation of another of the book-folk's sins and the elevation of level and degree.
forgeries about Ibrahim,  aa' .
in that they said that Ibrahim was a Jew or a V
$
 
That is, it
Christian--both of them partnerists. First is a cause of their being guided, for it is a
their forgery against Allah concerning food reminder of Allah, and it contains reminders
was dealt with, then their forgery about the of the Prophets and of the teachers of
Prophets being partnerists. worship.

The book-folk's argument concerning the In it are clarifying signs: the station of
permitted and the banned being annulled, Ibrahim; and whoso enters it is safe.
and their argument concerning Ibrahim also
annulled, just as all their other arguments And for Allah upon humankind is the hajj of
had been annulled, their only remaining the house, whoso is enabled unto it as to a
argument was that the holy land of path.
Jerusalem was holier than the Ka'bah., for it
was the home of the Prophets. The Quran And whoso disbelieves, so Allah is rich over
annuls this their final argument, as the the worlds.
Ka'bah is the holier as it is the first of all
such sacred houses, and because Ibrahim
whom the book-folk attributed to themselves
+c
was the man who built it, and because the

 
$$
#V In that house
Hajj is legislated for the Ka'bah:
are clear signs proving the Divinity,
Messengership and the victory of Islam.
Indeed the first house built for humankind
was definitely that at Bacca, hallowed, and a
V

!
 It is the place
guidance for the worlds.
where he stood, in that there is a rock there
which was placed there by Ibrahim for him
+c to stand on while building the higher levels
of the Ka'bah, and in which his feet left their

 

 ! mark. This is one of the clearest of Allah's



VIt means for their religious
and worldly benefits: the earth was spread
out beneath it, and before it there was no
house built.
V 
 
VIt is
another name for Makka, from bakka, yabik,

  VThe house
signs, glorified be He, and is given
particular mention on account of its
importance, and in honour of Ibrahim who
sacrificed all he had in Allah's path,
glorified be He.
V

is a sanctuary in which whoever enters it is

c |§ÿ
    c 

cc 
c
c c
 c
safe, no harm coming to his standing, his including the status of Allah's Sacred House,
person or his wealth, even if he deserves to the Ka'bah.
be punished.
V



% 
 
V






 )"Allah sees and knows all they do, and

--

 V It is obligatory for He will requite them for it.
people to visit the house and perform the
rites of hajj. Say, µO ye the book-folk, why bar ye from
Allah's path whoso believes? Ye reach for it
V

! 

V crookedly, while ye are witnesses; and nor is
It means whoever is able to go there; this Allah heedless of what ye do.
condition includes having sufficient money
and supplies for himself and his family, that
upon his return he will be able to live in
++cc
sufficiency, that the route is safe, the
{ A 
! ( 
! 
journey will not be injurious to his health,

"

!  % )VThe
and suchlike, as given fully in  + 
Messenger was to demand from the book-
folk why they barred people from belief in
V

!  % VIt means:
Allah, or the book-folk would observe those
whoso performs not the hajj though able; for
who were inclined towards faith, and would
we have seen that 'disbelief' (&'
) is of two
prevent them. They would also cast
types: disbelief in the principles and
aspersions and create doubt about the faith
disbelief in the practices, meaning to refrain
and the believers. The clause 'whoso
from an obligation or to perform what is
believes' seems to indicate that they were
banned. 'Disbelief' is widely used in this
preventing the believers in particular, unless
latter sense in the Quran and the reports or
what is intended is general, including the
 .
believers and those inclined towards the
faith.
V

% 
It should
not be imagined that any disbelief could in
V@  

$
!  V
any way harm Allah, glorified be He.
They sought the straight path in
crookedness, not in a straight, direct way. Or
1

'
a&& c
they sought to deviate the straight Allah's
path and make it stray, by subjecting it to
Say, µO ye the book-folk, why disbelieve ye
doubts.
in Allah's signs, when Allah is a witness
over what ye do?'
V
   
  V This explains
the underlying reality within themselves, for
+*c their souls were admitting their false actions.

{VThe address is to the Messenger, V




 
 
Allah's blessings be upon him and his kin, Nay, rather He is aware and informed, and
will punish them for it.
V A 
! ( 
!  %  


"$
V as to the prophethood of the  ) &&a
 )
Prophet of Islam and all that he brought, 
  Ê'
a

c |§ë
    c 

cc

c
c c


 
a a& V*  
$ $

&
 

a
a a
O ye who believe, if ye obey a party from
among the book-folk, they will turn ye back,
after your faith, as disbelievers.

(100)
 Êa;*
0
Were the Muslims to give ear to a group
from among those of the Torah and Gospel,
they would be turned by them into
 ,'a )
, 
disbelievers, after their having believed.
aa,

This is attributed to 'a party' of them, as not
 a
all the book-folk would cause deviation and
apostasy.
 a&  1'a9'



 ' 
But how will ye disbelieve, when Allah's
signs are recited upon ye and among ye is
His Messenger? And whoso clings to Allah,
He is certainly guided to a straight road.
a
c
In the world he attains to the life of freedom,
dignity, honour and well-being; and in the
hereafter he attains to the felicity of the
gardens of delight.
1a,&
4a

 

a
) ' )
, , 1 a a 
a
&&&)
a
'

  a 
 a'  
&a,
-aa)
Êa,aa )a
'
'
)
  )'
'Ê 
 a
 a
&&a  a 
a
' 'a
a
)

(101) O ye who believe, be guardful of Allah with

due guardfulness of Him, and die not save

 !  % V The address is that ye be muslims.
to the believers, meaning: how could they
disbelieve, given that:
,c
V


"$
   

A 
!  % ! $
VIt
 VThey had learned the signs of Allah
means to fear His punishments, and so obey
and His divine proofs, and knew them. Such
Him in what He bids and forbids.
people do not disbelieve.
V
 $
*Vit
V

$ * 
$ )V
means has He deserves to be feared and
Among them was Allah's messenger who
guarded against. Such guardfulness is
called them to belief through evidence and
extremely difficult, for it is a condition of
the presentation of miracles. The
man wherever he is and whatever he is
interrogative form is to convey outraged
doing.
denial, so as to distance them from disbelief,
and to encourage them to hold on to their
V
 
% 
 ! It
store of faith.
means: let not the devil deceive you and take
you out of the faith so that you die as
V


$
V That is,
disbelievers. Perhaps the relation between
whoso clings to His signs, His book, His
the two verses is that the absence of
religion and His Messenger, and so enters
guardfulness leads eventually to disbelief, as
not into partnerism, disbelief and
He says, '«and the end of those who did
disobedience.

c |ÿ
    c 
cc 
c
c c
 c
evil was evil, for their belying Allah's became brothers in faith, each of them as
signs«' (Rum, 30-10). one with his brothers. This blessing broke
the groupings of the ignorance, which were
And cling to Allah's rope, together, and those of tribalism, regionalism, colour and
disperse not, and remember Allah's blessing so forth.
upon ye, when ye were enemies and then He
joined your hearts so that through His V
   

!


blessing ye became brothers. And ye were  VThe Muslims had previously been on
on the brink of a pit, the fire, so He saved ye the verge of a pit of fire; in the world, in the
from it. form of retributions and violence, while the
fire of the hereafter is that prepared for the
This is how Allah clarifies His signs for ye, disbelievers.
that ye might be guided.
V* %  VTheir salvation
was through Islam which gives order to the

,cc life of the world and the life of the hereafter.


$
" V The rope of
VÚ


 *$

Allah is His religion and His Quran; the
 VIn the same way and with the same
metaphor is on account of how a person who
clarity that this matter has been explained,
grasps a rope is pulled upwards, for he who
so He, glorified be He, clarifies His proofs.
holds fast to faith rises in the world to the
lofty levels and in the hereafter to the eternal
V
 $
! $ Guided, that is,
gardens.
to the truth and to the straight path. And as
for the narrations stating that the 'rope of
V$ 
VThe command is for all the
Allah' is Imam 'Ali,  aa' , or the
Muslims, and not just some of them.
Imams, blessedness be upon them, or the
noble Quran, these are lofty embodiments.
V
  
VIt should not be that
some of us hold fast to the rope of Allah
?a ,Êa 
 
while others of us hold fast to the rope of the
a
', )'  a a

devil. This emphasises the former
 )' 
a &  c
'«together«'.
And there should be from among ye a nation
V
  ! 
"! 
$
 
calling to the good and bidding to the


   
 VPrior to Islam
honourable and forbidding from the
some were the enemies of others.
dishonourable; and those, they are the
thrivers.
V


* -

VThe
hearts of the believers are full of feeling
towards each other. His placing faith in the
,c
hearts meant that they were emptied of spite
and rancour, envy and spite. 

 
! 
$ 


VThat is, it is obligatory that there
V

$
*! 
$ !   should be a group from among the Muslims,
!
VThrough Allah's blessing upon
the Muslims in uniting their hearts, they

c |ÿ|
    c 

cc 
c
c c
 c
V
$
$V'The good' is put for beliefs, and of the sources and pillars of the
&
; it means all the goodness of Islam, faith.
the religion, the laws and so forth.
V

 VIt means those of them who
V
!
$


! V'The disperse and oppose the truth.
honourable' is put for  
', meaning
every deed seen as being good and noble in V
$

 
This is
the Legislation and in reason, whether the consequence of their substitutions,
counted as obligatory or simply desirable. alterations and distortions.
The term  
' is used on account of
how such deeds are recognised and known II a
( 
') by the people. I,,a a  &,

 &,
V
!
$



! V'The dishonourable' is put The day faces whiten and faces blacken--so
for  '&
 being the opposite of  as for those whose faces blacken: µDid ye

', in that it is everything denounced by disbelieve after your believing? So taste the
the Legislation and reason as ugly. The term chastisement in that ye were disbelieving.'
is used as such things are disavowed by the
people.

,c
V

 
 

% Those
Ú
 

VIt means that the
fitting this three-fold description are those
chastisement will take place on that day
who are successful and thrive.
when the faces of those who believed and
performed the virtuous deeds will be white
And be not like those who divided and
and radiant. The expression 'faces whiten'
differed after the clarifications having come
indicates happiness and joy.
to them. And those, theirs is a mighty
chastisement.
V
 !
VThese are the faces
of the disbelievers. The blackening of their

,c faces is actual in that in misery and dread
faces tend to darken, on account of the blood

! 
VThe Muslims were not to be, gathering under the skin. Or it is a means of
after the aligning of their hearts and their indicating their gloom. despair and anxiety.
brotherhood of faith,
V((
 
  !
#V
V 
 
% VPrior to Islam It shall be said to them:
the hearts of others had been united by their
Prophets, and yet, they became divided into V 2 !  % VThe interrogative
sects, parties and groupings. denotes censure.

V
  Veach grouping taking a V !  %
$)VEither what is

different side. meant is actual belief in that they are those
who differed and dispersed and apostatised
V 


%
$  after having believed, or what is meant is

VClear proofs of the oneness of the their natural ( 
) faith, for the nature of

c |ÿÔ
    c 

cc 
c
c c
 c
every human is to be a believer, as the V

 


$

Messenger has said, 'Every new-born is born It means that He has no wish to
on the natural path ( 
t), save that his wrong a single person, for it is established in
parents make of him a Jew or a Christian or theology (4 & ) that the intention to
a Zoroastrian.' wrong, like the doing of wrong, is unworthy
and ugly. Therefore, the darkening of the
V{ 

 


    disbelievers' faces is not due to His
!  %
$"It means on account of their wronging them, but is rather justice and the
being disbelievers. recompense of their deeds.

And as for those whose faces whiten: in ,'Ê a
)) 

Allah's mercy: they are in it eternal.
And Allah's is that in the heavens and that in
the earth, and unto Allah the affairs return.

,c


 
  

#V
,+c
These are the believers who perform the
virtuous deeds. 

"



%





 
VAnd wrongdoing arises from
V

" #V They are enwrapped need, while He is absolutely rich.
in His rewards, His contentment and His
garden. V



 
It
means the affairs of the creatures, for Allah,
V
 
  
Forever and ever. glorified be He, returns the creatures so as to
requite them. This is likened to a physical
These are Allah's signs, We recite them to return between the judge and those judged,
thee in truth; And nor does Allah wish a in that those judged are driven to the
wrong for the worlds. presence of the judge, to be judged. To state
that the affairs return to Allah leaves no
room for the disbeliever to imagine that he

,*cc will be able to flee from Him, glorified be
He, and so escape the recompense of his evil
Ú
 VIt means the accounts given of the deeds.
conditions of the believers and the
disbelievers, and so forth.



'
a
, )
 ,,aa , ))
V 
"$
VHis indications, His
  )'

proofs and evidences. 
  ) a'

V>   

V To the And ye are the best nation brought out for
Messenger.
humankind: ye bid to the honourable and ye
forbid from the dishonourable and ye
V

VReciting can be in falsehood, believe in Allah. And had the book-folk
when the reciter or the content of the believed it would have been good for them;
recitation is false. among them are believers, but most of them
are perverse.

c |ÿa
    c 

cc 
c
c c
 c
ignorance, illness, poverty and vice, while in


,c the hereafter it would have saved them from
the chastisement of Allah. 'Good' here is

 VIt means the Muslims.
given for &
, for here there is no question
of them being in goodness without faith, but
V VIt is given for &, which is
better with it.
general without being limited to the past
tense.
Ê a I a)
 
&&
  
V
! 

!$






#VThat is, the best group made

manifest for mankind, for each nation is
V
$
 !  % VSome of
made manifest for humankind for a while,
them accepted the belief in Allah and His
and then becomes concealed and hidden as
Prophet and that which he brought, like the
another group takes its place. The Muslims
Najashi and Ibn Salam and others.
are the best nation on account of three
qualities. They are:
V!
  %  It means
being outside of the obedience to Allah by
V !


! 
 !
following instead their desires and their



! VWhen a society
spurious paths.
is void of these two necessities, it cannot
help but sink due to the natural tendency
1 a 
a )&&'
towards corruption, disorder and strife. On
 
a
  )a
the other hand, when a society is adorned
 aa 
 ,'

a
with these two practices it automatically
 
a )
a 
a
moves towards human progress and true

 ,
,' )

civilisation and the summit of humanity.
a
) a ÊaÊa

I  a  a

V
 !  % 

VIt means with
a real, valid faith, rather than like the book-
They will never harm ye save bother; and if
folk and the partnerists. Valid faith in Allah
they fight ye, they would direct to ye their
is at the head of the virtues, for though it is
backs, and they would not be succoured.
not itself a thing of substance, yet it is a
powerful inducer of every kind of goodness,
and a strong deterrent against all kinds of


c
evil.
Ú

% 
 VThat is, the
V


! ( !  % VThat book-folk can do ye no harm, O Muslims.
is, had they believed with a valid faith free
of partnerism and with an acceptance of the V% !
 VTheir stratagems were
prophethood of the Prophet of Islam, Allah's weak and their cunning slight, and amounted
blessings be upon him and his kin, to no more than efforts to confuse and
divide, which is not to be counted as serious
V
% !
$
 VIn harm. And as for the Muslims' fears that
their religion and their world, for it would they would be able to uproot them and
have arranged their worldly affairs in the destroy their religion, that would never
radiance of Islam and freed them from

c |ÿ
    c 

cc

c
c c

happen, for the Muslims would have the
divine succour:
V

$
 
  subject to, and sharing with them in the
 
! VThey would turn their
backs in flight.


VIt means
V


!  Their
words would be of no assistance to them on
account of the dread of Islam cast into their
hearts and their fear of the Messenger.
Allah's blessings be upon him and his kin.
Those meant in this verse were the Jews, as
is made clear from the verses that follow:
 


$ 
VAll are brought to drink from the
Abjection has been impressed upon them
wherever they are found, save with a rope
from Allah and a rope from humankind, and
they return with anger from Allah; and
poverty has been impressed upon them.
c
Allah's blessings be upon him and his kin,
and that which he brought, so that they are
as Muslims, subject to all that Muslims are
advantages of Islam.
V
 
with the support of a strong government.
'And' here is divisional, giving the sense of
'or', as in 'words are nouns and verbs and
particles'; it does not mean that they need
both.
V


pool of Islam, but whereas ordinary people
return from the pool with Islam and the love
of Allah, glorified be He, the Jews--who are
among them²return with disbelief and the
anger of Allah the Most High upon them.

That, because they were disbelieving in V
% 

!
  

Allah's signs and killing the Prophets 
V It means spiritual poverty, which is
without a right. the most extreme form of poverty; their
souls yearned for the material more than any
That, because of their disobeying and their idle pauper, and despite their apparent
being transgressors. wealth they were the neediest of creation in
psyche and in spirit.


c VÚ
VIt means their punishment in the
world.
!- 

!
  



 % 
 
VAllah has
V!  
  !  %
$

"
impressed abjection and humiliation upon
$
V Thus Musa their Prophet was
them, so that they are forever abject; and
constantly bothered by them, for no sooner
what abjection could be greater than their
had they left the sea when they said, µO
never having an independent government
Musa, set up for us a god like they have
with them being despised wherever they go
gods!' And they set up the calf, and annoyed
and all governments hostile to them save
Musa in other ways.
where they meet their particular interests.
Thus they are as subject slaves, when they
V
 
$
3


serve their masters they feed them,
$
VµWithout a right' is for emphasis
otherwise they reject them.
and to show that they did not even have a
formal excuse, a superficial justification for
V% 
 
VThat is,
killing them. No, for they were killed simply
except when they grab the rope of Allah
for calling the people to Allah, glorified be
through belief in Him and in His Messenger,
He, and for guiding and admonishing. They

c |ÿè
    c 
cc 
c
c c
 c
had not killed anyone, or stolen anything or «through the night,« Ú



any suchlike²and had they done so it 


$
 
$
A

would have been by the command of Allah 
$

$


 ; 
  
and therefore justified and µwith a right'² 




$


  
but the Prophets had not even done that. It is 

 



 
just as Imam Husayn said at Karbala: µHow  


$

do you count my blood as lawful? Is there
among you someone I have killed?'«until «and they prostrate. Ú
 
the end of his speech. 
$ ! * 

! 

 % !  *
 

VÚ
!  
! 
$
  
$
 % 


! 
$
$  It means that their
disbelief in Allah's signs and their killing the They believe in Allah and the last day, and
Prophets was on account of their they bid to the honourable and forbid from
disobedience regarding Allah's commands, the dishonourable, and they race in the good
that gave rise to their disbelief and their works--and those are among the virtuous.
killing the Prophets, which in turn gave rise
to Allah anger and His curse.


c
Again the Wise Quran makes an exception +c
"c c

ccc
c<c+c"c c
c
of those of the book-folk who come to c

ccc
cccc 
c
"c cc
belief, in that they are not like their fellows c c cc 
cc  !c

who remain stubborn in their disbelief. It is <cc ccc

cc ccc
 
cccc ccc11<c*ccc
said that this ayah was sent down as a 
c
c cccc cccc"cc
number of the book-folk were accepting cc

c cccccc c
 !c2=c ccc
Islam, while the disbelievers among them  c c  cccc cc!c

were saying that those were the worst of <ccccc" !c+cccc" cc
cc !c
cccccc" c
c
them: c !c+ccccccc1
ccc
ccccc
cc !c
They are not even: among the book-folk is
an upright nation, reciting Allah's signs And whatever good they do, they shall never
through the night, and they prostrate. be denied it; and Allah is aware of the
guardful.
(113)


c
They are not even:« Ú

! ( 
 

 




$
 

 % $
VIt refers to
!  !


6  the believers from the book-folk, and their
obedience and worship.
«among the book-folk is an upright
nation,« Ú
 

  V


% ! 
  VThey will
 $




 never be denied their reward, as opposed to
 %


  
 the other book-folk, for their good deeds are
rendered invalid by their disbelieving, like
«reciting Allah's signs« 

 ashes blown away by the wind on a gusty

 A
 day.

c |ÿG
    c 

cc 
c
c c
 c
V

 
$He is themselves, and destroys it. Allah wrongs
aware of their condition, and their deeds, them not; but rather they wrong themselves.
and will reward them for the beauty of it.

Indeed those who disbelieve, their wealth

c
will never enrich them a thing against Allah,
>



 


and nor their sons. And those are the
 VIt means the disbelievers and what
companions of the fire, they are in it eternal.
they dispense. µIn this worldly life' is to
->.c emphasise that the life which is a plantation
and which gives permanent benefits is in the

 
 
!  % 
 
 hereafter, is of no benefit to the disbeliever.

% 




$ Those who
disbelieve in Allah will find nothing in their V 


$
 
V
wealth to suffice them against Allah and to µScorching' is put for a

; it denotes extreme
ward off from them the chastisement, and heat or extreme cold.
nor in their sons. Wealth and sons are only
useful in the world in warding off the V
$

! VTheir
undesirable through bribery, gifts and dispensing is as the tillage, their disbelief
familial kindness, and through defence. like the wind.

V$

VIt means against the V
$
$
 % VThey plant their
punishment of Allah and His chastisement. crops in an unsuitable place, exposed to the
wind, say; or at an unsuitable time, like
V

  



 planting winter crops in the summer, or vice
 VThey accompany it, they are its versa. Or it means that they wronged
fellows, just as it is said that so and so is themselves through disobedience, and so
someone's companion when he accompanies Allah subjected them to the wind, as He
him. says, µa 
 )'
'>'
«
 
  
They are there ' C'
aa )a
 
forever. It is stressed that eternity there is for a&
' a>
the die-hard, stubborn opponent, as evident a * a


 ) 
in Du'a Kumail. As for the others, they will The disbelievers wronged themselves just as
suffer an ordeal of trial and tribulation, as those who owned the tillage.
confirmed by reason and the Legislation.
V
 VThe wind destroys the
Having mentioned the conditions of the tillage.
believer and the disbeliever, now it is the
disbeliever's charities and dispensing that is V

$

 VIn their
mentioned, as a contrast to that given earlier dispensing being void; or in the destruction
about the believers: µ«And whatever good of the crops.
they do« µ
V!


$
 % cThat
What that they dispense in this worldly life is, they wrong themselves by their disbelief
is like is a wind, a scorching therein, or their disobedience.
afflicting the tilth of a tribe wronging

c |ÿ§
    c 
cc 
c
c c
 c
And in the context of the discussion of the V

  

qualities of the book-folk and that they 
VTheir slips of the tongue reveal
differ from the Muslims in their beliefs and their hidden enmity.
actions, so in turn the discussion turns to
mention how it is unfitting for the Muslim to V


! 
 $  V
take a friend from among them: They have more enmity towards the
Muslims than what is revealed by their
O ye who believe, take not intimates from tongues.
other than yourselves. They miss no chance
to befuddle; they love that ye be distressed; VÚ> 
%   
$

enmity has appeared from their mouths, and    

$The evidences and the
what their breasts hide is greater. proofs have been clear to the believers who
have and use their intellects and perceptions,
Truly We have clarified for ye the signs, if so that they may discern the friend from the
ye are reasoning. foe.

*c 1-a )&a'+'a 

 
,a

 a aa 
  
A 
!  %  

 



 % VIt means that the
Ha, ye are those who are fond of them while
Muslim is not to take close associates from
they are not fond of ye, ye believing in the
among the disbelievers. µIntimates' is put for
book, all of it. And when they meet ye, they
 , meaning a man's special friend in
say, µWe believe!' And when they closet,
whom he confides his secrets and his
they gnaw their fingers at ye in rage. Say,
information. The Muslims used to associate
µDie in your rage!' Indeed Allah is aware of
with men of the book-folk on account of
what holds the breasts.
their previous friendships with them, their
proximity or their being neighbours and
suchlike. Then Allah explains the reason for

+c
this prohibition. And it is likely that µfrom
other than yourselves' means the hypocrites, *V This is given for the Arabic , which
as stated in some elucidations, on the is a word of warning.
grounds of their saying µWe believe!' as in
the following verse. V  
 
% 

 

%  
VThe believers loved the
VÚ



 !  V disbelievers but the disbelievers did not love
They waste no opportunity to spoil the the believers, for they sought deviation and
Muslim's affairs and are constant in their disbelief for the believers.
efforts to harm them.
V !  %
$

! VThe
V
% 
 !    VThese believers believed in the entire book,
are all the attributes of an enemy, not of a whereas the others believed only in a part of
friend. the book²they disbelieved in the part of
their book that described Muhammad (s) and
called for belief in him. Or the meaning of
µall of it' (&'  ) is the species of that sent

c |ÿÿ
    c 

cc

c
c c

down to the Prophets, whereas they did not
 
V
believe in the book of Muhammad (s).
V



  
 > 
!  % /"VOn meeting the believers they
 - 
claim that they accept what they hear, but
belief had not entered their hearts. A
disbeliever who wishes to be friendly with
someone often goes along with what his
friend believes, all the while he is of a
different hue altogether. This is assuming
that the word µother than yourselves' means
the disbelievers, and not the hypocrites.
V



 VIt means when
some of the disbelievers are closeted in
seclusion with other disbelievers.
c
! 
When the Muslims are subject to good
fortune, their enemies grieve and sorrow.
V

 %!  
VWhen the Muslims are subject to
misfortune, at the hands of their enemies, or
suffer poverty or death, their so-called
friends are joyous.
V
 !  
VIt means in the
face of their annoying the Muslims. and of
the cessation of relations with them that
would turn them into open enemies, for
many are afraid to break with hypocrites in
the fear that they will thereafter manifest
their enmity.

V
$


$  
$ V V
! $Vof Allah, glorified be
The progress and establishing of the He, so that He grant His succour.
community and religion enrages them so
badly that they have to bite their finger-tips V


 

$ V for
in order to stay calm. He will succour the believers against them.

V{ 2 
$ /VThere was V
 




nothing they could do; the religion of the

$He knows all that is done by
Muslims and their affairs were progressing both the believers and the disbelievers, and
smoothly. The phrase is informative or a will recompense them for their actions.
form of supplication.

a,
9'

aaa )
V
 
 


 ,,'
aI
! "Allah knows the hypocrisy they ,,
,,
,
a ,a
hold in their hearts, and all of their ,
aa) 0, 
scheming, and they shall be recompensed
 Êa',,'
a-'a a
for their sins. 
a  a
&a
,a 1,,' aN
,'-'a & a  a 9'
 a-&&  )
) a

,
,
a ,a  )) a<
Êaaa )a
  a&  1<
Êa
If a beauty touches ye, it afflicts them. And aa )a'  a& ,a a
if an evil befalls ye, they rejoice at it. And if )
'a
  

ye be restrained and guardful, their plot will a aa'
  ,
not harm ye a thing; indeed Allah of what #Ê O'
  
,
a
they do is encompassing. 'a)'

-'a a) a ),&
 
(120)   )  
 

,aa
,


c |ÿë
    c 
cc 
c
c c
 c
-'a a
 ,
'a

 When two parties among ye determined on

 >9'
 a
 being faint-hearted, and Allah is their

&-'a a))
 Patron, and so upon Allah should the

a a4O'
a )a& believers rely.
a'a


) a a
-'a a

)) )
)a a 4O'


c
 
Ê-aa)

>

 
$ VThey were
a"
  
  )

the two tribes Bani Salmah and Bani
,a G'' a
Haritha.

' 4O'
a
 )  1 a 
a
V  

! 
$
(
 V

 
  a,&a,
)
They had decided to act cowardly and turn

   )-'a a&  ) 
away from the battle. The hypocrite Abu
 ' 1,&
Sulul had excited their fears about fighting
-'a a
   

the enemy and they were for turning back,
'a '
 )
though they did not do so.
 a 
aa
 
'

-'a a, 
 1'a-'a a

V


3
VHe is the
,')
,a
one who succours His servants, and so it is
 C#Ê  aa' Ê'
Him who should be feared.
J0
   <
Êa
aa )a   a&  -
-'a a
& a aa V




!  % 
 ) a-aa)
a',   Rely' is put for &&'; it means to
resign one's affairs to Allah, glorified be He:
 * Ê  a
-aa)
a" µAnd whoso relies upon Allah, He suffices
him.'
And when thou went forth from your folk to
set the believers in place for the battle, and And truly Allah succoured ye at Badr, while
ye were abject. So be guardful of Allah, that
indeed Allah is hearing, aware.
ye might be thankful.


c
c





 
At the battle of Badr, named after the well at
 VµWent early' is put for )'. It
means that the Messenger went forth from which it had been fought, the Muslims had
been received the divine succour, even
Madina early in the morning.
though in numbers and equipment they were
paltry.
V 
!  % 
 

! VIt refers to the battle of Uhad.
V{! $
VThis confirms
His word, µAnd Allah is their Patron,' and
V

 


$ He
was sent down to encourage the Muslims for
hears the words and is aware of the
the battle at µUhad; they were not to turn
Messenger's good intentions based on his
away from jihad after having seen the divine
love of goodness and of guiding all people.
succour at Badr.

c |ë
    c 
cc 
c
c c
 c
V
 $
! 

After His µMarked' is put for 'aa , a word
succouring them they were expected to stand arising from the branding of horses, so that
in thanks for His blessings upon them. the meaning is that they were marked with
some distinguishing mark or sign. Or it
When thou said to the believers, µDoes it not means that they distinguished themselves
suffice ye that your Master extend ye with with a sign, and in fact they wore white
three thousand of the angels sent down?' turbans with the ends flowing between their
shoulders.

c There is another view, that this verse from
µNay«' applies to the matter of Uhad, in
At Badr the Messenger, Allah's blessings be
that the disbelievers had determined to
upon him and his kin, had said this to the
return to the engagement for a second time
believers. He had said it to strengthen the
after the Muslims had suffered that which
believers' hearts, and to explain to them that
they had suffered following their
Allah, glorified be He, sends angels to
disobedience; therefore Allah promised
strengthen the believers and to bolster their
them that were the disbelievers to return He
positions. It was sent down to remind the
would assist the Muslims with five thousand
believers on their way to the battle of Uhad
angels. But the first interpretation is more
about how Allah had previously succoured
fitting. And Allah is most aware.
them.
Allah then explains that the sending down of
µSent down' is put for '*  ; they were
the angels and the promise of this were not
sent down by Allah, glorified be He, so as to
because they would be the cause of the
succour the Muslims²they fought against
Muslims' succouring, but rather as glad
the disbelievers and killed some of them.
tidings. The succour itself was from Allah
alone, even without the angels. This that the
Nay, if ye be restrained and guardful and
hearts of the Muslims be fortified for jihad:
they come at thee in this their agitation, your
Master will extend ye with five thousand of
Allah puts it only as a tidings for ye, and
the angels, marked.
that your hearts be confident through it. And
succour is but from alongside Allah, the

c Grand, the Wise.

µNay' is given for , meaning µNo, on the

contrary.' The meaning is that it was not to

c
be supposed that the divine assistance was
The sending down of the angels and the
but the three thousand angels, for the
promise about it, O Muslims, was for no
Messenger told them, on the day of Badr, in
more than to be good news for ye, and that
order to encourage them, that if they
the presence of the angels and the promise
restrained themselves for the jihad, and were
about it was to settle the Muslims' hearts.
guardful against disobedience, and the
The assistance itself was but from Allah, the
disbelievers rushed at them like a flood, then
Grand in His authority, the Wise in His
Allah, glorified be He, would assist them
affairs.
with five thousand more angels, in addition
to the three thousand.

c |ë|
    c 

cc 
c
c c
 c
Now comes the wisdom behind succouring respect to their previous disbelief and
the Muslims against their enemies in this disobedience.
battle and other conflicts:
V
 
VIt refers to their
To snip an edge off those who disbelieve, or defeat and being taken captive.
to subdue them so they return disappointed.
V
 
 
$Their being
chastised was no injustice on the part of

c Allah, glorified be He, but due to them
wronging themselves. So the issue was not
Ú

 $ 
 
!  % V
in the Messenger's hands, but rather the
The disbelievers were depleted in human
believers were succoured for one of four
resources through being killed, in land
reasons: a. to µsnip an edge' off the
through the victory, and in wealth by losing
disbelievers; b. to frustrate them and destroy
spoils.
their morale; c. to guide them; d. to chastise
them. The interjection µNone of the affair is
V! 
VThey were humbled
thine' is to serve the purpose of reinforcing
into regret and they lost their morale.
the import, for the effect of an interjected
phrase is more than when it is simply
V
 

 Not only did
expressed in a normal flow.
they not return to their households without
having gained spoils, rather the contrary, as
And Allah's is that in the heavens and that in
they returned disappointed and rueful.
the earth, He forgives whom He wills, and
He chastises whom He wills; and Allah is
None of the affair is thine.
forgiving, merciful.
Or that He turn to them, or chastise them,
for indeed they are wrongful.
+c
The Messenger had no power in these

*c things: Êa a a

and He does what He wills with
ƒ



VThis is an
whoever He wills, and He disposes of His
interjection addressed to the Messenger (s). realm according to a wisdom and purpose.
µThe affair' refers to the treatment of the
He forgives those who deserve His
disbelievers. The succour and the defeat and forgiveness through obedience and
disappointment was all the will of Allah, repentance, and He chastises those who
glorified be He, as He says, µThou threw not deserve chastisement due to their disbelief
as thou threw, but rather Allah threw.' and and disobedience.
µHe it is who turned those who disbelieve
from their homes«'
V

$%
$ His
forgiveness exceeds His chastisement, for
VA
* 

VIt means that His mercy precedes His anger.
the succouring of the believers over the
disbelievers be the cause of some of them
Here the thread returns to the topic of usury
being guided to the belief so that Allah
and dispensing that we saw before, since
would turn to them in forgiveness with
usury is one of the causes of chastisement,

c |ëÔ
    c 

cc

c
c c

and dispensing is one of the causes of


 
$ VThe
forgiveness:
O ye who believe, consume not usury,
increasing, increasingly; and be guardful of
Allah, that ye might thrive.
c

! 
believers are to obey the commands and
prohibitions of Allah and His Messenger (s).
The mention of the Prophet (s) is to honour
him and to show that his command is the
command of Allah, glorified be He.

V
 $
!   That is, that

,c they receive the mercy of Allah in the world
and the hereafter.
A 
!  % 
 


 
$
 
$ VIt is the nature
And race towards forgiveness from your
of usury that the interest increases upon
Master and gardens whose extent is the
itself. In this way the wealth of the poor is
heavens and the earth, prepared for the
devoured along with the efforts they must
guardful.
make to clear themselves from debt.

V
! $
VThat is: fear
c
His punishments.

 $%

V
 $

% It means the  VIt means to brook no delay in
achievement of the rewards and the performing that which brings about the
blessings. divine forgiveness, namely the virtuous
deeds.
And be guardful of the fire that has been
prepared for the disbelievers. V
$

  ;


%



 
VLike the heavens and the
earth the gardens have no perceivable limits.


c
V  
$For those who

! $
 VThat is:
guard themselves against disobedience.
commit not that which will lead to it.
µThe guardful' are then described in His
V

!
  

word:
!  % This covers both the
disbelievers in belief and the disbelievers in
Those who dispense in ease and in hardship,
actions; or it means the disbelievers in
and the withholders of rage and the
belief, and their being specially mentioned ±
pardoners of humankind; and Allah loves
although the disobedient also go to the fire ±
the beautifiers.
is because they remain there, or because
they are the major inhabitants there.

c
And obey Allah and the Messenger, that ye
might be mercied. Ú
 

 
  




VThey dispense of their wealth
no matter what their circumstances.

c

c |ëa
    c 

cc 
c
c c
 c
V



 $ VThey V
 $%



V
withhold their anger, their rage, and take no They regret what they have done and seek
revenge on whoso causes it. forgiveness from Allah, glorified be He.

V





 V V

$% 





They forgive them when they wrong them. 
)V This is an µinvitational
interrogative' (istifham isti'tafi), meaning
And whoso does this is a beautifier, for he that the question is actually an invite; here,
works beauty in himself and in the people: then, the wise Quran invites the disobedient
to repentance and seeking forgiveness.
V

% 
!  It must
be clear that µthe guardful' ( '+ ) are V






  
they who accumulate all the beautiful 
$V On the contrary, they cease doing
characteristics, yet the mention of them is it and regret what they have done.
distributed throughout the Wise Quran
according to circumstances, so that the V
 

 They know that what
guardful are described with some of these they did was mistaken, and so they insist not
characteristics at each place. on performing the sin with their knowledge
about it.
And those who when they do an indecency
or they wrong themselves, they remember Those, their requital is forgiveness from
Allah and so seek forgiveness for their sins, their Master and gardens, rivers flowing
under them, eternal in them. Blessed is the
(and who forgives the sins other than wage of the deedful.
Allah?) and they insist not upon what they
were doing, while they know.

c

c Ú
 
 6$%


 VThe guardful having the


 




 mentioned characteristics will be rewarded

 
V This continues the description with the forgiveness in the world of their
of the guardful. They are those who, sins being concealed and in the hereafter
whenever they do commit an indecency of pardoned.
disobedience, transgressing a limit,
V
$
% 
$
 
V

$
 % V This 
VThat is, under the trees and bushes.
indicates something less than the level of an
indecency, a lesser form of disobedience, or V  


VForever.
sin, for the implication of µindecency'
(fahisha) is that it is a major sin. V  
$ 
 
µDeedful' is put for #   Forgiveness and
V
  ! 
VThey remember reward are among the best of rewards for
His prohibition, and His punishments. any action, for no wage can compare in
permanence and luxury.

c |ë
    c 

cc

c
c c

Ways have vacated before ye, so journey in
the earth and see how was the consequence
of the beliars.

c
>
% % !   VAmong the
former generations which have passed were
different ways (a') or paths, the path of
truth and the path of falsehood, the path of
goodness and the path of evil, and so forth.
V-


 
VIt means travel
to the lands and cities these previous



VThe
generations inhabited.
V
 


 6
 
 woundings cause them to sorrow.
! It means to become acquainted with
the fact that they did not prosper: they belied
 VIt means the
the Messengers and lived and then died and
were buried; no good name survived them in
the world and nor did they have lasting
enjoyment of the good things for which they
did what they did. Rather they were
transferred to the divine chastisement. In
this is a warningful example for all, so be
not among the beliars, but rather among the
confirming believers.
This is a clarification for humankind, and a
guidance and admonition for the guardful.
(138)
It means that the Quran, or the
characteristics of the believers and
disbelievers that have been given, and the
admonitions and warnings that precede it,
are a clarification and explanation for the
people about how it is fitting for them to
live. And it is a guidance to guide them to
the truth. And it is an admonition for the
guardful, in the sense that it is the guardful
alone who will benefit from it, though the
address is made to all of humankind.

c |ëè
    c
c
Here the thread returns to the battle of Uhad,
to give the believers courage and the heart to
tolerate their difficulties. It follows the
comparative descriptions of the believers
and the disbelievers, for the determination of
the believers to be strengthened, and for
their hearts to be settled.
And languish not and sorrow not, ye are the
uppermost if ye be believers.

+c


$
believers were not to weaken and nor were
they to let their defeat and the deaths and
V  
victorious; victory removes the heat of
losses.
V ! !  % The believer neither
languishes nor sorrows, for the capacity of
faith renders a person secure in strength and
joy²the strength is from Allah, glorified be
He, the joy is at the victory or the rewards of
Allah, glorified be He, even if defeated.
He then explains, glorified be He, that the
tragedy which afflicted the Muslims was not
particular to them, but that the disbelievers
had suffered in the same way, so that they
were equal in that²except that the believers
hoped for the reward of Allah, glorified be
He, which would not be attained by the
disbelievers. Accordingly, it was for the
believers to be more steadfast, more self-
restrained, and less given to languish and
sorrow:
If a wound has touched ye, so a wound like
it has touched the tribe. And such days²We
distribute them among humankind, and for
Allah to know those of ye who believe, and
take from ye martyrs.

cc

c
c c
 c
And Allah loves not the wrongful. V

% 


$It
means those who wrong themselves through
c-?.c disbelieving, or through giving up.

ccccc<c+cc ccc 
!c
2)c-:.ccc
cc cc@!cc
And to purge those who believe, and to
annihilate the disbelievers.
V
 



! VµThe tribe' (+
) means the
disbelievers. They too suffered losses at

c
Uhad. Or it means that they suffered at Badr,
where they were defeated and many were 
$ 
 
!  % VAmong
killed. the benefits of the vagaries of fortune is that
the believers are purged of the hypocrites
V

VThat is, days of victory among their ranks, for they clarity the
and defeat, and of wounds. believer from the hypocrite. Or it means that
they are cleansed of their sins, for the
V+> ! 

$ misfortunes melt away the sins, while



VOne day is for these over for difficulties conceal the mistakes.
those, another is for those over these. When
Allah succours the believers, it is due to V



 
!  % cTo
their faith; when they are defeated it is as a destroy them. Such vagaries eat away at the
test for them. disbelievers, bit by bit, until they are entirely
destroyed.
V



  

!  % VThe distribution of the fortunes of 1I a)
 

war is so as to prove or distinguish the   a
' a',,aa 

genuine believer, for µin the vagaries of  
 

 a
providence is known the substance of a a   a )',
 
man,' and µunder a trial a man shines or '  a,aa
a
'))
fades'. The meaning of µfor Allah to know' is , Ê  a
' a ,

that what He knows become real in the a, a
 
objective reality. It does not mean that He aa  1'aa',
a


was ignorant, glorified be He, and then He 
 aa
 
 1 aa' a
learned. As knowledge is a subjective thing 
a 
+'a a
between the knower and the known, 
+',
therefore µto come to know' has two
meanings: the knower who did not know but (Or reckoned ye that ye would enter the
then learns; or that the known which has no garden while Allah has not yet known those
objective existence comes into existence. of ye who struggle?) And to know the self-
restrainers.
V
  VThe vagaries
of providence are for several benefits, and
among these benefits is that Allah take those

cc
slain from among the believers as martyrs in
A  
 
 
 

Allah's path so that through martyrdom they
$
VThat is, without examination,
reach the loftiest heights. And this is the
simply on the strength of words.
closest interpretation.

c |ëG
    c 

cc 
c
c c
 c
V
 


 


  saw, rather than their hearts, as µsee' is used
 
$$ )VIt means that jihad has also for µknow'.
not occurred, for Allah's knowledge to relate
to it. And Muhammad is but a Messenger.
Messengers have vacated before him; so if
V


 ( 
Self- he dies or is killed, do ye turn on your heels?
restraint (a
) had also not occurred for His
knowledge to apply to it. No entry into the Whoso turns on his heels will harm Allah
garden will be made without jihad and self- not a thing, and Allah will reward the
restraint, and so these days being distributed thankful.
like this gives rise to the believers' jihad and
their self-restraint, so that they become c(144)
worthy of the garden.
c c ccc !c#c

ccc

 ccc cc c c cccccc c"c
The noble Quran now gives a censure to the !c#c cccccc/cc cc c
believers for their stand at Uhad. A group of c,ccc
cccc !c+ c cc
 cc'c
them before the battle were looking forward
to the jihad and were longing for < c"c"cc $<c2Ac c "cc

!c
cccc"cccccc
martyrdom, but then they fled in a rout. Still c,ccc " cc cccc
worse, the faith of some of them proved to  cc
!cc
be extremely feeble, in that no sooner had <c cc <cc
c!c
they heard of the death of Allah's <c c

<ccc!cc
Messenger, peace and blessings be with him <ccccc
9<c+ ccc  "c ccc
and his kin, than they intended to apostatise:  ccc!c+c c ccc
c
cc c  $cc cc
cc ccc
cccc-.!cc
And truly ye were yearning for death before
ye met it, so ye definitely saw it, while ye V>




VThat is,
were watching. whoso apostatises and gives up the religion.

c V




$VAllah,
glorified be He, is absolutely rich and
The believers were yearning for death before needless, having no need of anyone's belief,
they encountered it. µMeeting death' means such that He would be harmed by their
meeting the conditions that bring death disbelieving.
about, and meeting the fear which is from
death. V

 


He
will reward those who are grateful for the
V  
 VThey clearly blessing of faith and are firm upon it, as
saw at the battle how the disbelievers apostasy is among the greatest types of
dominated and how a number of believers disbelief; as He says: Ê &a
were killed. )'  2

V
    

$ Watching' at the Here another criticism is directed at the
battle, witnessing t. This is emphatic, and to Muslims in their defeat: the fear of death.
clarify that it was with their eyes that they Why flee? From fear of death, when death is
nothing but by the permission of Allah, and

c |ë§
    c 

cc

c
c c

everyone's period is determined? By this
criteria, to flee or not to flee are equal in
respect to the period of life accorded to
anyone:
 


It
And it is not for a spirit to die save with
Allah's permission; a termed book. And
whoso wants the reward of the world, We
give him of it.
And whoso wants the reward of the
hereafter, We give him of it; and We soon
reward the thankful.
c
the hereafter through jihad and
steadfastness, and were not to flee like they
fled at Uhad.
V
> 
shall be a beautiful reward. A part of
thankfulness is that the person recognise the
value of the favour Allah has bestowed upon
him in Islam and blessing him with the
opportunity of jihad in front of His
Messenger in order to raise the divine word.
Whoso is grateful in this way shall be
rewarded with the reward of the thankful.

What was wrong with the Muslims that they

c languished at the battle of Uhad and fled?
Had they not the example of previous


 VPeople are
communities of believers who, with their
not left to their own devices, that he who
Prophets, stood up against the forces of
wishes to die may die, and he who wishes to
falsehood?
remain alive may remain alive²all by
normal means other than through the will of
And how many a Prophet battled, many
the Creator, glorified be He. No death
Master's ones with him. They languished not
occurs«
at what afflicted them in Allah's path, and
they weakened not and succumbed not. And
V% 

" 
Vand His
Allah loves the restrainers.
will.

V  ! VAllah has that time
c

written on the Protected Tablet, the defined,
recognised period of everyone's life. 


3
$


 "


VMany Prophets
V



 
 fought in jihad and with them and under
VWhoso wants the goodness of the their banner fought many believers.
world and works and strives for worldly µMaster's ones' is given for
 '; the
benefits« jihad-waging believers are associated with
the Master (
), exalted be He, through
V> $% 
VHe who works shall obedience, worship and faith. Or it means
see the results of his actions. the elect among the learned.

V



 
 VÚ

$


 

  Vand works for the rewards of 

VThey did not give way to flight
the afterlife« under the pressure of loss of life and of limb,
and plunder and wounds.
V> $% 
 Vin proportion to how
he acts for it. It means that Muslims were to
seek the rewards of Allah and the wage of

c |ëÿ
    c 

cc 
c
c c
 c
V

"
VThis was to remind the So Allah gave them the reward of the world
Muslims that their own difficulties were all and the lovely of the reward of the hereafter;
in Allah's path, glorified be He. and Allah loves the beautifiers.

V

 


! 

VThey did not become weak in the

*c
face of their enemy, and they did not submit
{Vin recompense for the self-restraint and
to their enemy and did not humble
forbearance they had shown, for their
themselves before them.
resilience, their efforts and their humility:
V

% 
 
Praise
V
$% 

 

for those who are restrained in the face of
VThat is, in the form of victory,
difficulties, and while at war.
honour, prestige and ease.
And their word was but that they said, µOur
V

% 

  "
Master, forgive us our sins and our excesses
  VGardens, rivers flowing beneath
in our affair, and fix our feet and succour us
them. The lovely reward of the hereafter. It
over the disbelieving tribe.'
is the reward of the hereafter that is said to
be lovely, rather than the world, perhaps

c because by comparison it is only the reward
of the hereafter that can truly be described as


VThe only thing the beautiful. The world, by contrast, is finite
µmastered ones' would say at the time of and subject to decay, and therefore there is
jihad and when meeting the enemy. no spiritual value to its rewards, and
therefore no real loveliness. Or the meaning
V!

 A  is the most beautiful types of the rewards of
$% 
VAt the time of war the hereafter, that none attain to save the
they sought forgiveness for the sins they had warriors²in contrast to the world that is
committed preparatory to the meeting with gained both by the righteous and by the
Allah in a cleansed condition. brazen.

V
 ;  
VIt V


% 
!  The love
means their transgressing the limit, their of Allah is above all rewards, as He says:
extremism and deficiencies. #Ê, 
 Ê a)



V
; VThey sought the At the battle of Uhad, as things became

strength to stand firmly before the enemy,
and not be put to flight.
V
% 
!  %
$ about them:
! Thus they waged jihad in fear of their
sins, and in all humility they sought no more
than that their sins be pardoned, and their
aim was the victory of the religion over the
people of disbelief.

c
severe, a group of hypocrites began to call
on the people to apostatise and thereby save
themselves. Therefore, Allah sent down
O ye who believe, if ye obey those who
disbelieve they will turn ye back on your
heels, so ye shall return as losers.

+c
|ëë
    c 
cc

c
c c
 c
A 
!  %  ! 
 
 V







!  % VIt means the hypocrites, or the 






VIt is a
Jews and Christians who spread the rumour reminder that their partnerism (a
&) was a
that Muhammad, Allah's peace and matter of them imitating others, rather than
blessings be upon him and his kin, had been being based on any proof or evidence.
killed, and that they should return to their
previous religion and lifestyle. V

! 
 VIn the
hereafter.
V

 ! 

V
That is, they will turn you back into being V((

$
$

disbelievers, as before. 
$Among mankind, vile is the
station of those who wrong themselves
V 
 
 Had they through disbelief. In narrations we have it
apostatised they would have lost both that the verse was sent down at Uhad at the
religion and the world, for the world of the time the partnerists had determined upon
pre-Islamic Arabs was chaotic, poverty- returning upon the Muslims and uprooting
stricken and base. them to the last of them. No sooner had they
resolved upon this than Allah cast fear into
Nay, Allah is your Patron, and He is the best their hearts, so tha they turned away from
of succourers. their resolution. It is not to be overlooked
that the casting of fear into the heart of the
disbeliever is a matter of natural course: the

,c Muslim draws strength from Allah, glorified
be He, whereas the disbeliever has a vacuum
ƒ
3
VIt was Him
in his heart in not believing, and this is
the Muslims should have obeyed, rather than
occupied by fear.
the disbelievers and hypocrites, for it is Him
who succours them against their enemies.
Thereupon Allah, glorified be He, explains
that their defeat on the day of Uhad was no
V
* 
!  His
more than the effect of their disobedience
succour is goodness for both worlds, in
towards the command of Allah and of the
contrast to the succour of others.
Messenger; otherwise Allah would have
succoured them as He promised, so that the
Soon We shall cast fear into the hearts of partnerists would have been routed.
those who disbelieve, in that they partner
unto Allah that for which no authority was
And certainly Allah confirmed for ye His
sent down; and their abode is the fire--vile is
promise when ye deadened them with His
the lodging of the wrongful.
permission, until when ye were faint-hearted
and ye disputed over the matter, and ye


c disobeyed after He had shown ye what ye
love--among ye is him who wants the world
{
> 
 


 and among ye is him who wants the

 
!  % VWith fear and dread hereafter²then He turned ye from them,
in their hearts they shall be defeated by that He try ye. And He has pardoned ye, and
Allah's forces²that is the succour of Allah. Allah possesses profusion for the believers.

c Ô
    c 

cc 
c
c c
 c

c V

$ 





  V It refers to Abdallah who was in
charge of the archers and the twelve who

 


  *
with him held to their places.
 VIt refers to His promise to
succour the Muslims.
V+

* 
 
Allah
turned the Muslims away from the
V

  


*
disbelievers, in the direction of the spoils,
 
VµDeadened' is given for
instead of guarding their places. In guarding
''aa'' (µye deadened them') from
their positions their attention was towards
aa meaning to deprive (another) of all
the disbelievers, lest they should come at the
feeling, of all sensation. It means that they
Muslims from behind; so when they turned
killed them, with His permission, which
their attention to the spoils, it was away
means by His command, for Allah
from the disbelievers. Their turning away is
µpermitted' them to fight, as in His word: 4
attributed to Allah in the relative sense, like
a

a 
µ2aaaa
2 Or it means


)26007=KB"
that their turning away was the consequence
of their attraction towards the world.
V


   
(
 VThey
disobeyed the Messenger's command, took
«Ú
*  VTo subject them to trial
fright, and kept themselves from the battle.
and examination, to prove how they will act.
V
  % 
 VAs we
V
* 

 VAllah
have seen, the fifty archers at the mouth of
pardoned them their disobedience to the
the valley disputed over whether they should
Messenger, Allah's blessings be upon him
obey the Messenger's command and remain
and his kin.
in their places, or whether they should leave
their positions and gather the spoils.
V

  


!  % He succours them against their
V
Vultimately,«
enemies, and forgives them their sins.
µProfusion' is given for meaning favour
V !  VThey disobeyed the
and blessings that are given over and above
Messenger's command to remain in their
what is deserved.
places guarding the mouth of the valley and
they vacated their positions. Of the fifty, *c 
cccccc cc 'c
thirty-seven deserted their places.
When ye went and thought of no one, while
V * 


 
 % V the Messenger was calling ye from behind
They deserted after Allah had shown them yourselves; so distress upon distress
the defeat of their enemy, the partnerists, afflicted ye²that ye not sorrow at what
and the victory of the Muslims. misses ye, nor at what afflicts ye. And Allah
is informed of what ye do.
((
$ VAmong ye, O Muslims«
c-B.c
V



VThose who )cc<c+c"

ccc
c cc
disobeyed in order to seek spoils.   c c c  !cc

c Ô|
    c 

cc 
c
c c
 c
<cccc<c+c"cc ccc +c#ccccccc c 'c
<c
 c$c

cc
c ccc  cc c
cc cc 
cc"cc cc cc
cccc"!cc 

ccc 'c
!c+ cc

c ccc
c
cc
ccccc
c cccc
<
cc <c c

c
 cc c  
"cc"c!cc
c c !c
<; c"ccccc<c+cc 
cc
<c

ccc c
"$<c#cc

cc cc "  !c+cc

"cc ;

c
c ccccccc

c!c cc cc c#;c ccc

c
<c cc c
c<c
ccc

c 
ccc cccc
 cccc
ccc c
c c cccc 
ccccc  
;ccccc
 cc;ccccc
ccc
"cc 
!c
ccc

!c+c  cccc

cc <
cccc c c
"<!c+ cc
 
 !c cc
c cc ccc !c+ c
<;cccccc c<c
cccc cc ccc ccccc
c
 cc c!c c
cc cc;ccccc
cc cc cccccc
<ccc
c<!c+ cccc
c cc c " c!c+ccc
cc
cccc

c!c cc cccc c 
 c  c!cc
ccc c  c c  cccccc
c
cc c  
 !c+cccc@cc <+ccc

cccc<c+c cc
c
ccc 
cccc   c cc" ccc #c
ccc# c!cc

cc"
cccc cc c ccc <;c ccc <!c
ccc 
"c

c
c ccc  
cc c 
c!cc
" c cc cc
cc cc

c
  c
<c

c c cccc!c#c

cc c#!c
cc ccc!c <+c c2
c cc c c9<c+ cc c c
c
"cccc ccccc c
Then He sent down upon ye after your -
1,
.!c+ccc  "ccc 
$c cc
cc cccc

c
ccc
distress security: sleep²it overcame a party  cc 
"!cc
from among ye, while a party were <5cc c

cc c c

<!c+c cccc c
preoccupied with themselves. They thought ccc c cc

ccc#cc
about Allah other than the truth²the c#c
!c+c 
c
cc"  ccc
# c c!cc
thought of the ignorance. They said, µIs
<+c c c
"ccc

cc"
cc<!c
c
anything of this affair ours?' ccc c
c c cccc
cc
cc c !c
Say, the affair, all of it, is Allah's. <+cc2#cc cc c cc
cc"c
c

c!<c+c cccc

c c
cc

cc c c

cc"cc
They hide in themselves what they will not 

cc!c
reveal to thee. <5<c+c ccc

cc c
cc c c
cc

c ccccccc
c $c
They say, µHad we anything of this affair we c cc c c ccc cc cc"c cc
c c c'c
would not have been killed here.'
<ccc ccccccc c c

c"cccc c 1
<!c+ccc
Say, had ye been in your houses those upon cc ccc cc2c+
c-
c
1
whom death is written would have gone C.c
c"cccc c 
c 1
!c
2= 1
c c "cc, c cc
cc
!cc
forth to their resting-places.
VÚ



! V
That Allah try what is in your breasts and to Allah examines what is in the breasts²
purge what is in your hearts, and Allah is sincerity and hypocrisy, steadfastness and
aware of what holds the breasts. weakness²which only manifest in
diversity. The phrase is conjunctive to µthat

c He try ye' (154). Or it is an independent

c ÔÔ
    c 

cc 
c
c c
 c
phrase, equivalent to µAllah did that in order «

 $%
$VHe forgives
to try what is in your breasts«' the sins of those who repent.

V
$ 


V V 
He rushes not the punishment
To purify it by revealing it to the people and but rather delays so that the sinner might
to themselves, in that a person imagines repent and return to rectitude.
things and then, when something happens, it
becomes clear that the reality is the opposite O ye who believe, be not like those who
of what he supposed. disbelieved and said to their brothers when
they strode through the earth or were
V

 


 attacking, µHad they been with us, they
! The examination is not so that Allah would not have died and not been killed.'
may know, but that what He knows become
manifest. Allah put this as regret in their hearts, and
Allah enlivens and deadens, and Allah of
Indeed those who turned away among ye the what ye do is an observer.
day the two groups met²the devil merely
degraded them with some of what they
earned. And Allah has pardoned them; Allah

c
indeed is forgiving, clement.
A 
!  % ! 
 
 

!  % VIt means those who

c disbelieved in the confessional sense, the
disbelievers who have no religion based on

 
 


$  the unseen. Or it means those whose deeds


$ VOn the day of made them disbelievers; the hypocrites and
Uhad when a party of Muslims under the suchlike.
leadership of the Messenger, Allah's
blessings be with him and his kin, V

!
VIt means
encountered a party of partnerists under the their brothers in belief, or in humanity, as
leadership of Abi Sufyan, some of the the disbelievers were addressing, amongst
Muslims turned and fled. others, the believers. They were speaking
about µtheir brothers' who had travelled and
V+
 %   $ 
VThe died, or had fought and been killed.
devil sought their degradation and
humiliation through their disobedience. V


 
$

 
V
When they travelled for the sake of trade
V
 

 
VIt and suchlike. µThe earth' is mentioned in
means on account of the sins they had particular, as travel is normally by sea.
committed, whose consequences and evil
effects afflicted them. V   
$VIt refers to their
attacking the enemy in battle.
V




 VThat is,
He pardoned them after their regret and their V *
!

VThat is, had
return. they stayed at home.

c Ôa
    c 

cc 
c
c c
 c
V


%  

!
 V


 
! % 
 "They reckoned that death is due A call for them to be enthusiastic about
solely to natural factors, no more than that, obedience and jihad, and to guard against
whereas in fact it is by a determining disobedience and flight, for Allah knows the
(+
) and decree or divine deeds, and sees all that is done.
consummation (+), and therefore there
would have been no benefit for them in Moreover, even if we suppose that going
remaining at home. This is a rebuff to the forth and fighting are complete causes of
hypocrites putting it about that the death, is not death with forgiveness better
Messenger, peace of Allah upon him and his than a life spent in amassing wealth²as
kin, was responsible for deaths of the lived by the disbelievers who remained at
believers at Uhad, in that the brought them home?:
out and then they were killed.
And if ye are killed in Allah's path or die²
The meaning of µthe determining' ( truly forgiveness from Allah and His mercy
+
) and µthe decree' or µthe are better than what ye gather.
implementation' (+) in matters to do
with existence and the creation, is design
and preparing and providing the causes. An

c
architect wishing to build a house first

    

"
 V
designs the house, and then puts in place all
When the believers are killed in the path of
the substances of the building²bricks,
Allah waging jihad against His enemies, or
plaster, iron, wood and suchlike. So too all
when they die while undergoing the
of the existential matters in the world have
hardships of travel in seeking provision
been sketched out and are known by Allah,
through trade, and going through the earth,
glorified be He, and He has put in place all
then:
of the constituent components. But this does
not mean that things are completely beyond
human hands, V+$%


*
 VHis forgiveness and mercy are
because they obeyed Him and carried out
V

VµThis' means what they
His commands.
believed.
V !  


 $
It refers
V $ 


VIt means their
to the disbelievers who remained in their
frustration and disappointment at seeing
homes in fear of going forth.
their brothers triumphantly returning with
spoils. It is a part of nature that the immobile
Death or being killed are not the end of one's
person feels sorrow and a sense of loss when
life, that a person should fear them and turn
he sees the goodness and precedence coming
his hand away from the higher objectives:
to one who is dutiful and active.
And if ye die or are killed, unto Allah will
V


%
VHe resuscitates the
ye be mustered.
earth and the lifeless human.

V
 
VIt is not that travel and
*c

battle are complete in being the cause of
death.

c Ô
    c 
cc 
c
c c
 c
And then we shall be recompensed for our <
cc

<c+c cccc "c cc

cc" cc c!c
deeds; thus it is better to obey an thus be in
<; c

c
"cc
!c#c
"cccc# c
line for His reward and His profusion. cc# cc
cc# c c

c c !c

Here the thread turns to indicate the If Allah succours ye then none will
awesome affection of the Messenger, Allah's dominate ye; and if He forsakes ye, who is it
peace and blessings be with him and his kin, that will succour ye after Him? And so upon
towards the believers, in that he pardoned Allah should the believers rely.
them their behaviour at Uhad--in particular
their vacating the mouth of the gully, which
allowed the partnerists to turn the battle and
,c
to do what they did to the Messenger,

c

cc<c*c
"c#c

ccccc
Allah's mercies be upon him and his kin, and "c ccc
 cc cccc
to his companions:  cc# c!c
<cc

c c$<c%cc

cc
cc c
So it was by mercy from Allah that thou !c

inclined towards them²were thou severe, <c c#cc<c2#cc ccc

c
harsh of heart, they would have dispersed  cc#c cc ccc
"c
cc
 cc c c !cc
from around thee; so pardon them and seek
<c c cc

cccc# 9<c
c cc  "cc

forgiveness for them, and consult them in  
c ccc cccccc

c
the affair. Then, when thou have decided, 
  cc#!c
rely upon Allah²indeed Allah loves the <ccc

c
cc
"c
!c+c
cc
reliers.  cccc# !c

Among the reasons why the Muslims

+c deserted their places on the hillside on the
day of Uhad, was their fear that the
5c ccccc

<c
ccccccc
"!c
Messenger, Allah's blessings be with him
<cc 
cc<c

c
  cc#cc
 ccc cc!c
and his kin, would not include them in the
division of the spoils. There had been much
<;cc"ccc<c#cc cc
cccccccc
cc talk among the hypocrites following the
<c
c"c ccc$<c+c
c
battle of Badr, when some red velvet had
"c
cc c
!c gone missing, and they said that the
<cc<c#cccccc c !c Messenger had taken it. Accordingly, this
<cc "cc<cccccc

c
ayah was sent down to negate the idea that
 "ccc ccc !c

c
  c the Prophets cheat and betray:
c#cc
c c$c c  ccc c
c ccc c

cccc cc c
 c ccccc "cccc And it was not for a Prophet to cheat²and
 cccccc c ccc" !c
cc whoso cheats, he will bring that which he

cc cc ccc
"cc c

c
cc cc c#c ccc
cc
cheated on the day of resurrection; then
ccc c "cc!cc every soul will be met in full for what it
<c
cc cc <!c+ cccc c earned, and they are not wronged.
 ccc cccc
 c c cc
 !c* cccc
cc c
cc
cc cc

cc"
 !c

c
<+ccc"c <c
cccc
 c
c c"!c

c Ôè
    c 

cc 
c
c c
 c


3

VIt is V
 
 That is,
not lawful to cheat (given for )), which the destination to which he is returning is a
is say betray (&). Betrayal is forbidden vile and foul place to go to. So it is for the
for everyone, although the Prophets are human not to flee from war and not disobey
mentioned in particular as the talk is of the the commands of Allah and the Messenger,
Messenger. for then he will return with anger and his
destination will be hell.
V+


VThat is, whatever
the cheat's status, and whether the cheating They are degrees alongside Allah, and Allah
is for something little or big« is an observer of what ye do.

V
!
$




 


  
VNarrations

c
inform us that he will carry it on his back.
Ú
  $ 
$ 
VThose
who return with anger have a level, and
V

 % !  

those who return with contentment have a

 
VEveryone will be
level. The believers have an elevated level
perfectly requited for what they earned, with
and the others a low, dismal level.
no deficiency.
V


! % 
 
V

 

$ Nothing will
He requites all according to what they have
be deficient from their wage, and nor will
done, so it is for the person not to give up
they be punished more than they deserve.
doing good deeds on the grounds that they
will not be appreciated, and nor may the
Is he who follows the contentment of Allah
sinner carry on his sins thinking that they
like he who returns with wrath from Allah?
will not be seen.
And his abode is hell; atrocious is the
outcome.
1aa )  ,Êaa
-'a a 
'

 , a
 

c )
'a

 a'

,
aI
  aa aa ) &






  ,,'+'


VThat is, by following His aa )aa'a a 
commands and refraining from His & aa
'

prohibitions.
Allah definitely favoured the believers when
V 

 


 He raised among them a messenger from

)VIt is as if he returns to his worldly themselves, reciting to them His signs and
deeds after having gone to Allah, glorified purifying them and teaching them the book
be He, and knowing what He wants; and so and the wisdom, even though beforehand
he returns subject to anger and wrath, while they were in clear deviation.
others return with contentment.

V

! VHis destination.

cc

 
 % 
!  % V
µFavoured' is put for  meaning that

c ÔG
    c 
cc 
c
c c
 c
He blessed them. The favour was general V %

$
! 


  

and is mentioned as being particularly for   %
Before the coming of the
the believers as it is the believers who Prophet they were in manifest deviation²in
benefit from it, and not others. their beliefs, in their behaviour and attitudes,
and in their actions. Therefore it is for the
V

*  
$
 believer to sacrifice in the path of this
 
$ VThe ultimate blessing, which blessing to the utmost. And their actions on
is why it is only this with which Allah says the day of Uhad were the contradiction of
He has favoured man, for in messengership gratitude. And what they did sacrifice was
are the virtues of the religious life, the very little when compared to the blessing
worldly life, the life of the hereafter, and a with which they had been favoured.
human's perfection according to the capacity
of each. Or is it that when an affliction afflicts ye, ye
having afflicted twofold, ye say, µWhy this?'
V
 % VThe mention of
another blessing, as the Messenger, Allah's Say, µIt is from alongside yourselves;'
blessings be with him and his kin, was from indeed Allah is over all things powerful.
the human species, and not an angel or a
jinn. This is an honour for all people and a
manifestation of the excellence of this

c
species. And since the thread is occupied
A




 V
with human believers, there is no room for
That is, is it that when an affliction comes to
the objection that the believers include not
you Muslims, all the while that:
only humans but also jinn, for whom the
Messenger was not µfrom themselves'.
V 
%
$ VAt Badr
the Muslims afflicted the disbelievers²at
V 
$
*$
VAs a teacher
Uhad seventy Muslims died, while at Badr
might recite a lesson for a class.
they had killed seventy of the disbelievers
and taken seventy captive.
V

$
VHe cleansed them
of physical uncleanness through the laws of
V  >

)"They wondered why
cleanliness and suchlike, and he purified
the affliction had come to them, them being
their behaviour and beliefs by guiding them
Muslims. It is a criticism, meaning: How do
to the truth and to virtue.
you wonder at this affliction you have
suffered, when you afflicted twice its like at
V
 

$

! VHe taught
Badr? Moreover, this affliction is due to
them the meanings of the book, which is
your own weakness in being deceived by the
different to µreciting it'.
wealth and leaving your places on the
hillside.
V

VIt means the
knowledge of the Legislation (shari'a), or it
V{VThe address is in the singular; the
is unconditional in the sense of him teaching
Prophet was to tell them:
them the value and proper place of things;
for as it is said, µwisdom is the placing of
V 
$  %  "VIt
things in their (proper) places.'
was from their greed for wealth and spoils.

c Ô§
    c 

cc 
c
c c
 c
V
 
% 

$ 
He is able to succour the Muslims over their

cc
enemies just as He is able to disgrace them


* 

 

$$ 

when they leave aside His orders. Some

VThis came in reference to Ibn
narrations state that at Badr the Muslims had
Abi Sulul and his party who manifested
the choice between taking a ransom for the
Islam while internally wishing it harm, and
captives, although then the following year
who, on the day of Uhad, deserted away
they would be killed to the number of the
from Uhad with three hundred men, saying
(seventy) captives they let free in this way,
they did not wish to kill themselves.
or killing them. They chose to take the
ransom, and so they brought the affliction
V
  $


upon themselves.

"
VAn Ansari by the name of
µAmr b Hajjam called out these words after
And what afflicted ye on the day the two
them as they departed.
groups met was by Allah's permission, and
that He know the believers.
V 
/"VThat is, they should at least
have been ready to defend their homes and

c their lives, for had the disbelievers
conquered them they would have been
That which afflicted the Muslims when they treated very roughly.
encountered the disbelievers on the day of
Uhad was by the permission of Allah: by VÚ
 * 


 
His knowledge, or meaning that He did not $

$ 

%   /"V
come between them and the disbelievers, They held that were that on which the
and thus they were afflicted. That would be Muslims were embarking properly warfare,
a kind of µexistential permission' (  then their opinion would have been taken,
&  ). His permitted it for the benefit of and as the Muslims were seeking to throw
distinguishing between the believer and the themselves into destruction, this too meant
hypocrite. As He says, that it was not proper war.

V

* 
VThat is, that His VÚ
  
 !  

knowledge become objective reality. 


  !  VEverything a
hypocrite does in opposition is closer to
V
!  % The believers fought. disbelief, and everything he does in
conformity is closer to belief.
And that He know those who engage in
hypocrisy. It was said to them µCome, fight VÚ






in Allah's path, or defend!' They said, µHad 


VTheir mouths speak words
we known there was fighting we would not of faith while their hearts are occupied by
have followed ye!' disbelief and disobedience.

They were nearer to disbelief that day than V



! 


 
they were to belief. They say with their He knows what they hide in their hearts, and
mouths what is not in their hearts. And so shall compensate them for their concealed
Allah knows best what they conceal. hypocrisy.

c Ôÿ
    c 

cc 
c
c c
 c
It seems that this ayah (from µ1 
 '
  a 
&«') is not conjunctive to µ«Êa ' '
 a  

aa «' for then the meaning would
be that the affliction was the means of And reckon not those killed in Allah's path
discerning these hypocrites, whereas the as dead; nay, alive alongside their Master,
proclamation of jihad was the means of that. provisioned.
So the verse is an independent sentence,
meaning that the battle of Uhad was for the
purpose of distinguishing between the

+c
believer and the hypocrite, among a number

  


   

"

of other benefits.
  VJust as the physical life has
degrees and levels, ranging from the level of
He, glorified be He, then further describes
those in felicity and joy down to that of
those who engage in hypocrisy:
those who are nasty and wretched, so too all
who die are of two types. Both remain alive
Those who said of their brothers as they sat,
in a life with its own characteristics. One
µHad they obeyed us, they would not have
section will be µalive', meaning that they
been killed.'
will be in felicity and joy, while the other
will be µdead', meaning that they will be
Say, µPut off from yourselves death, if ye be
wretched and misery-stricken. This explains
truthful.'
why the ayah does not mean that those who
are not killed in Allah's path are not alive

*c after death.

Ú
 

!

 V

 % 
$ 

 *
!  

  %
Their life is alongside

% !
  "cThe hypocrites who had Allah, glorified be He, where their provision
sat back from the battle said of their brothers is there for them morning and night.
who had gone forth to the field of jihad and
been killed, that had they obeyed them and 1
,  
 a

deserted with them, they would not have
been killed. Joyous at what Allah grants them from His
profusion, and happy for those who have not
V{VThe Messenger was to tell them: yet joined them behind them, that no fear is
upon them, and nor do they sorrow.
V"3 %  
 ! 

"It means that if their view is true,
,c
that to remain at home leads to the negation
of death, then how is it that so many remain
:

$

*
at home and die, while so many go forth to

VEternal life, felicity and
jihad and walk away unharmed.
goodness.
T a'a)a

V


 

% 
 

0  & 
 a
 
-

!


VThose killed in
ü a 

 Êa a
Allah's path are happy at the condition of
their brothers whom they have left behind,

c Ôë
    c 
cc 
c
c c
 c
for the condition of their brothers who are >Ê':' a,  a
behind them is: '

 N
,6

)
 )'

V

 

VAllah is '
,
a  a )
directing their affairs. 
a #? 
a-aa)

& 

' ')
a,


«


That is, they do  R'&  ' 

not sorrow for those behind them. So, those ')  a' =a
killed have both blessings, the blessing of '
,&
 , > a
having been blessed by Allah, glorified be a
,-aa)
Ê
He, themselves, and the blessing of their ,a,'  a'a
brothers behind them in that they know there , 
)  :'
is no fear upon them. Against these were )  
 
those who remained at home and didn't 'N' 
,
wage jihad; they had both evils, the '
 Êa >a a
difficulties of their own lives and the  
,

aa
problem of their brothers, in that they knew , 

 '
 
neither their own fates nor the fates of their
brothers. This ayah comes here as Allah, glorified be
He, having explained the reward of the
Happy at a blessing from Allah and a martyrs and that they are happy for those
profusion; and that Allah wastes not the still alive, now describes those for whose
wage of the believers. sakes the martyrs are happy: those they left
behind are not shaken by tribulation, nor do
wounds make them shrink from


c confrontation, and nor are they made afraid
by the gathering of the enemy or rumours to
*! 
$
VThose
that effect while they are weakened by their
killed in Allah's path are joyous and happy
wounds:
at the blessing of the hereafter, bestowed
upon them by Allah, glorified be He.
Those who answered Allah and the
Messenger after they had been afflicted by
V

VBlessings over and
the wounding²for those who worked
above what they deserve, or beyond all
beauty among them and were guardful is a
expectation.
magnificent wage.
V


 

$ 

!  % It is natural that whoever is sure
c
that his wage and reward is certain will be
bound to be happy and joyous, and this Ú
 

  



those who have been martyred see with their  
$ VThey obeyed their commands.
eyes. This is in contrast to man in the world, We have previously mentioned that the
for though he knows it, he cannot see it. The mention of the Messenger in such places is a
repetition is to lodge the matter firmly in the mark of honour for him, and to show that his
heart, till it is as if the matter has been command is the command of Allah;
witnessed. otherwise, the two commands are one.

c Ô|
    c 

cc 
c
c c
 c
V 

!
 !
 V


 "He is the best in


$VIt refers to the wounds they whom to entrust ones' affairs, for He knows
received at Uhad. the true benefits and the true harms, and He
is best able to bring the benefits to His
V+
 
 ! 
$ clients and avert from them the harms.

VIt means after their answering the
call. So they returned with a blessing from Allah
and profusion, no evil touched them.
V
  $VGuardful against
being disobedient. And they followed Allah's contentment, and
Allah holds magnificent profusion.
V$

$ For they were
obedient in three ways: their presence at
c
Uhad, their responding to the summons for
the second time, and their beautiful deeds
The believers who responded to the call of
and guardfulness.
Allah and His Messenger returned from their
sortie accompanied by the blessings of
1)
 a,
a  
Allah, glorified be He.

 
V
 %

VUpon their going
Those to whom the people said, µIndeed the
forth to meet Abu Sufyan, Abu Sufyan took
people have gathered against ye, so be in
fright, and so the Muslims returned having
awe of them.' So it increased them in belief,
put terror into the much larger of the two
and they said, µAllah suffices us, and what a
forces.
fine trustee.'
V

 





c 
VThat is the reason they obeyed His
command in pursuing the partnerists.
People were saying to the Messenger's
companions after their return from Uhad, V


$



that the µpeople', meaning Abu Sufyan and He has profusion for those who obey His
the partnerists, were gathering against them commands and He gives felicity to them in
so as to renew the war. They told the the world and the hereafter. It is narrated
Muslims to fear this news, for were they to from Imam Sadiq,  aa' , that he
return to the fray then, given the Muslims said, µI am amazed by those who fear; why
being so weakened by wounds, they would do they not take heed from His word, ³Allah
be destroyed to the last man. But instead, the suffices us, and what a fine agent´ for it is
news increased them in faith, for in every followed by, ³So they returned with a
affliction the believer remembers Allah and blessing from Allah and profusion, no evil
his soul is fortified and his determination touched them.´
strengthened by Allah's succour.
There you have the devil: frightening his
V

 
 VIt protégés, so fear them not and fear Me, if ye
means that Allah would be sufficient for be believers.
them against the enemies.

c

c Ô||
    c 
cc 
c
c c
 c
Ú
 
% 
 %#VIt means that Equating the mission with Allah in this way
spreading fear abroad, like those who tried is to denote its exalted position and the
to make the Muslims afraid, is a work of the strength by which it is defended and
devil. protected.

V$


$
G$GVThe devil's V


* 


party are in fear, not the believers, as the 
 


  VHe only wishes
devil's party have cut their connection to that because of their turning away from the
Allah, glorified be He, and therefore are in truth. It is like one who entrusts his servant
fear of everything. This is as He says, µThey with some money for trading, and then finds
reckon every outcry is against them.' 6 that he has frittered it away gambling. He
-' +'7F@K gives him a respite and does not punish him,
so that when he does punish him he will
V 

 VThey were not to fear give him a severe punishment.
the people who had gathered against them,
or not to fear the devil and his friends. V

$

 
This
is theirs on account of their disbelief, their
V
  VIt means obeying Him rivalry and enthusiasm against Islam.
and not disobeying Him, glorified be He, for
to act otherwise leads to the fire. Indeed those who purchase disbelief for
belief²they will not harm Allah a thing;
V ! !  % As a consequence of and theirs is a painful chastisement.
faith the believer fears only Allah, glorified
be He. The meaning is not the total absence
c
of fear, for that is impossible; what is meant
is not giving way to any fear.
Those who exchange faith for disbelief will
never harm Allah ± that is, His cause ± in
And those who race in disbelief should not
the slightest by their transaction. Rather they
sorrow thee; indeed they harm Allah not a
will earn for themselves a painful
thing. Allah wishes that He put not for them
chastisement.
a share in the hereafter, and theirs is a
mighty chastisement.
And those who disbelieve should not reckon
that Our indulging them is good for

c themselves ± We indulge them that they
increase in sin, and theirs is a debasing


 
 
!  

 chastisement.

VThe Messenger was not to
be upset by those seeking to outdo each
*c
other in the deeds of disbelief, µracing' in
their enthusiasm.
The disbelievers should not suppose that
Allah's indulging them by giving them a
V
 





$VIt
long life and furnishing them wealth and
means that despite all they could do in their
status was good for them, for good is that
rivalry to it, the Messenger's mission which
which has no evil consequences. Their lives
was from Allah was bound to succeed and
being long and their blessings being many
prosper, unharmed by all they could do.
was all for them to increase in sin and

c Ô|Ô
    c 
cc 
c
c c
 c
disobedience. By turning from the truth and let the believers alone upon a mere
by letting their inner selves decay and declaration of faith, in which the believer
become vile, they had made themselves and the hypocrite are equal.
deserving of the fire and the chastisement.
But there is no punishment merely for inner V
* 

$

% 
wickedness, and so their being indulged is 

  VSo that the inner
for the purpose of manifesting their inner convictions of each party might become
realities. Accordingly, their remaining alive clear. In some elucidations it is given that
increases their punishment. the partnerists said to Abu Talib that if
Muhammad, Ê,a,' 
«

 !
$
 
  a'a, was genuine, he would be
Besides its painfulness, it will also disgrace able to tell them which of them believed,
them. And it is said that the connection and which of them did not, and that if they
expressed by µthat' (given for  ) in, µthat found him to be correct they would all
they increase in sin', is one of consequence, submit themselves as Muslims. And so the
like in the verse about Musa,  aa'  was sent down. If that is so, then the
 : #:'a<
& ' meaning of µthat upon which ye were upon'
  a

  6 is the condition they were in prior to their
9aa6.7=!" believing. That is, Allah would not leave
one who is a believer at heart in a condition
Thereupon the thread returns to the account of disbelief among the disbelievers.
of Uhad, and how it revealed the believer
obedient to the Messenger in the war, in V



 

contrast to the hypocrite who opposed the 

VIt is not for us to know who is a
jihad, like µAbdullah b. Ubayy, and those in believer and who is a hypocrite without
opposition with him: objective examination by which the inner
realities become clear.
Allah would not leave the believers upon
what ye were upon until He had V


 *
distinguished the vile from the wholesome;  
$ 
* VHe selects
Messenger and Prophets to inform them of
and Allah would not inform ye as to the the unseen. Elsewhere He says#
a
unseen; rather, Allah chooses from His  a'aaa
Messengers whom He wills. ,aaa-aa)
2([al-Jinn] 72,
28). This does not preclude a partial
So believe in Allah and His Messenger; and information concerning the unseen on the
if ye believe and be guardful, then yours is a part of the angels and the Imams and some
magnificent wage. of the believers, as the angels are beyond
making an exception for them, while the
others are either taught by the Prophet or are

+c inspired with the information by Him,
glorified be He. There is no exception given


VIt means that it is not
as objectively the exceptions are so few. The
part of His method or practice, His a'. norms of nature are not, as we know,
negated by rarities.
V % 
!  % 


   

VIt means that it is not His practice to

c Ô|a
    c 

cc 
c
c c
 c
V{!  % 


* acquire wealth, also belonging to Him. In
 
$  VIt means with a real, genuine this ayah the meaning of µmiserliness'
faith, uncontaminated by hypocrisy and ('&) is the forbidden type: refraining
inner impurity. from making the obligatory expenditure.

V
 !  % Vwith a genuine belief, V


  
$
V
V
! $VIt means by not being
disobedient and doing the virtuous deeds.
They supposed that their miserliness would
increase their wealth, in that it would remain
with them and not depart from their hands.

V

$

$ It will V+
 %
#VTheir
last forever, in gardens the extent of which miserliness will bring them evil in the world
is as the heavens and the earth, and in the form of a bad name that will in turn
contentment from Allah. mean they are unable to acquire more
wealth. It may mean that the ruler
The discussion having been about jihad and confiscates their wealth and distributes it
sacrifice, it is now followed by the topic of among the poor. Worse still:
wealth, for the two are normally mentioned
together, since jihad necessitates V

!  




expenditure, and the religion depends upon 
   


the twin sacrifices of life and of wealth. And   
VIt means the wealth over
so He says, glorified be He; which they were miserly will be made into a
yoke upon their necks. The term highlights
And those who are miserly with what Allah the responsibilities of wealth, in that it is
grants them from His profusion should not said that a wife is a yoke upon a man's neck,
reckon it is good for them ± rather it is evil or that a debt is a yoke upon the neck of the
for them: they shall be yoked with that for debtor. In narrations we have it from the
which they were miserly on the day of Prophet, Allah's blessings be upon him and
resurrection. And Allah's is the legacy of the his kin, and the Imams, peace be with them,
heavens and the earth, and Allah of what ye that whoever denies any zakat from his
do is informed. wealth²Allah will put that on the day of
resurrection as a snake of fire yoked about
his neck and snapping at his flesh,«. And in

*,c some of them this is the elucidation of the
noble ayah.


 
  



$

*
VIt means
And furthermore, what is the point of being
from what Allah grants them of His
miserly? Wealth will never stay with anyone
blessings. Even though a person may have
forever: all depart and leave their wealth
worked hard to the point of exhaustion,
behind:
nevertheless all wealth is from Allah's
profusion. He created it and He fashioned it.
V

"
 $

%

Gold coins, for example, are minerals that


 
VWhosoever dies with them
He has created, and so it is with other
and leaves something behind²Allah
wealth, be it vegetable or whatever. All is
inherits it in the sense that it remains His
His. And this is in addition to the human
alone after all have died. Whatever in
faculties, by which man is made able to
miserliness is kept from Him and not

c Ô|
    c 
cc 
c
c c
 c
dispensed in His path, can only return to V

 
$
3


Him in the end. So hoarding it is no more $
VThe Jews' killing of their Prophets
than sin. will also be recorded in a written register.
Allah blames them for this, even though it
V


 
  was their fathers who killed them, on
Whatever is dispensed in His way and for account of their being pleased with that,
His sake is known by Allah, glorified be He, firstly, and to explain that these are the
and it shall be beautifully recompensed. descendants of those criminal ancestors,
therefore there is no wonder that they speak
Ê ) a
aOaa disbelief, given that their ancestors did


 
  aa ) ,Ê worse things.
)
 
a )Ê aa '
 The use of the word or letter a , given as
, 'a&aaaaa#> µshall' in µshall write', is perhaps to explain
a  Ê2L 4  that the writing does not take place until the
4 
,E death of the non-believer in Muhammad,
Allah's blessings be upon him and his kin.
Allah has definitely heard the word of those As for the believer, the writing will do no
who say, µIndeed Allah is poor, and we are harm as it is wiped clean by believing. This
rich!' is correct in respect of their word; and as for
the murdering by their ancestors, their
We shall write what they say and their murdering is written, and so now the turn of
killing the Prophets without right, when We writing is for the descendants, but only if
say, µTaste the chastisement of the they remain in disbelief.
conflagration!'
V

> VThis is at the time of
their being punished in the hereafter.

*
cc


cc  
cccccccc2
c V Ú 

 




c ccccc Dc
c cccc ccc 
$
/"It shall burn away at their
c#cc#ccc ccccc cc
 c: 
ccc 
c !cc
bodies on account of their words and their
deeds.
V> 
 

VThe
record of their words will be written and µThat is for what your hands sent forth, and
registered; their will be no chance to deny it as Allah is not a wronger for the creatures.'
on the day He brings the record of every
affair.
*c
The logic of the Jews had deviated to the Ú





V
lengthiest of extremes. How can Allah be Their being chastised is on account of their
impoverished when it is Him who owns all disbelief and disobedience. The term µwhat
things, even the spirit of the speaker? His your hands sent forward' is used because it
µtaking loans' is a test, and His seeking is normally the hands that present things.
wealth is a test and examination. And how
can that man be rich, when he owns not even V



$ 

his spirit, let alone his wealth?   The creatures opposed His

c Ô|è
    c 

cc 
c
c c
 c
commands and therefore they made V
 ! /"VA fire should
themselves deserving of that punishment. µA appear out of the unseen and consume the
wronger' is given for * , which is not sacrificial offering.
emphatic, but meaning µconcerned with
wrongs and injustices', like a  

 V{VThe Messenger was to reply to
date-seller is occupied with dates. them:

1aa #Ê a
 
 V  
$  
   !  

,& 
<
a
'a  




 
  -aa)
Ê,a, VMessengers came to them with clear
'  a'aa'
'a arguments and proofs as well as producing

Ia 1a  #C-' Ê sacrificial offerings being consumed by a
a,''a 1
 fire from the unseen. Yet nevertheless:
   aa)
' 
',a
a,
 ,'

 : 'a'a V
  
VThey killed the
Êaa''a
', a Prophets Zakariya and Yahya and others.
a,
 , ,
' : a
aa V ! 
)"It means truthful in
their claim that they would believe in the
 Messenger were he to produce for them a
sacrifice consumed by unearthly fire. The
And of those who say, µIndeed Allah has deeds of the predecessors are attributed to
covenanted us that we believe in no the descendants because their natures were
Messenger until he brings us a sacrifice the same and their inclinations were the
consumed by fire!' same. It could not be said that the Jews of
the Messenger's time did not manifest their
Say, µMessengers did come to ye before me approval of their ancestors' killing the
with clarifications and with what ye said, so Prophets.
why did ye kill them, if ye be truthful?'
So if they belie thee ± they definitely belied
Messengers before thee; they came to them

*c with clarifications, the law-scriptures and
the enlightened book.


 
VThis is a conjunct
to µ«aaV4Ê a

2W
*c
V 
 

%

 VIt
means commanded and enjoined in their {o if he belie heeǥc
ccc c
revealed book. 
c
 cc
cc cc
c
c

V
 !  % 

 
$ VThat
is, not confirm his prophethood. V+
 
 !   
$ 
!  
VTheir denying the
V

!
$ VIt means Messengers was no new thing. The people
an animal sacrificed for Allah. had denied previous Messengers, even
though:

c Ô|G
    c 

cc 
c
c c
 c
V
 


V
Clear proofs.

*c
7%   
VWe all
V
?( VµLaw-scriptures' is
taste death and we all meet it.
put for *''
, meaning texts containing
the Laws and Legislation.
V
 
!  6 $ 


  
VAll of mankind
V



$! This is the
will be repaid their wages in goodness and
&  '
 a collection of all the Laws.
evil on the day of resurrection, for this place
The difference between them is that the
is for deeds without a reckoning, there is the
*''
are various scriptures containing
place for the reckoning and the requital.
various Laws, whereas the & is
comprehensive and structured. It is like the
V
% 
 

Messenger, Allah's blessings be with him

  

$

 
 
and his kin, being revealed  +'a and

 % He is in perfect happiness and
the Quran.
ease without end and without blemish.
Here the question arises as to why the
V

 


$!
Messenger did not produce for them a
  
 
The pleasures and
sacrifice consumed by flames. The answer is
delights of the world cause man's delusion
that they sought that out of obstinacy rather
and heedlessness towards the eternal
than for any desire to be guided. Otherwise
benefits. Thus it is an urgent necessity to use
the other signs and proofs would have
one's life, position and wealth to acquire the
sufficed them. The Messengers are above
eternal life, and not be deluded by the world
performing the extraordinary at the whim of
into disobeying Allah, glorified be He, for
any obstinate opponent; and this is the
then he will enter the fire.
mystery behind the Messenger's refusal to
perform so many miracles.
The world is the field of trial and
examination, not the station of comfort and
6
  )
 0 


happiness:


  )
  

aa

a 

  )
  aa )
That ye definitely be tried in your



 
belongings and your selves, and ye shall
,a+',a 
 T
 a
hear from those granted the book before ye
aa a  aa   a 4
and from those who partnerise much
a  )

,aa
annoyance; and if ye be restrained and

)'' ',a+',a 
guardful ± that is of the decisiveness of
affairs.
Every spirit is a taster of death, and ye shall
be fully met your wages on the day of
(186)
resurrection; so whoso moves from the fire
and is entered into the garden, has definitely
Ú
  
 !  VThe emphasis
achieved.
could not be more stressed. It is certain that
disasters and misfortunes befall the
And the worldly life is nothing but pleasure
believers.
in delusion.

c Ô|§
    c 

cc 
c
c c
 c
V
! 
$
$VBy their departure, small price; so, atrocious is what they
deficiency and the obligation of dispensing purchase!
from them.

V
 % VDiseases, difficulties,

*c
being killed in the jihad and so forth.
>


 

 $
 

! VThis was the emphatic promise
V
 


 $
 

taken from them by their Prophets.
! !   VThe Jews, Christians and
Zoroastrians.
V





VThey were to explain the
V

 

 VIn
book for the people, clarifying its laws and
particular among the disbelievers.
the tidings of the Messenger, Allah's bliss be
upon him.
V



 VIt means things like
abuse and insults and scorn and derision .
V


 VThey were not to
keep any of it hidden.
V
 !  
VIt means under
the pressure of the difficulties and
V

 !


! VIt is a
afflictions.
way of saying that they overlooked their
pact and paid it no attention, like one who
V
$VThat is, not let the
throws away something he doesn't want.
difficulties and severities deviate a person
from the religion and the sacred actions.
V

 
 V
The substituted the laws of the book for a
V+
VSelf-restraint and guardfulness.
little power and a little wealth in the world,
which they acquired from the rest of the
V
 %
It means
Jews.
the affairs for which decisiveness (* )
is required.
V


 /Vile
indeed, as by doing that they made
themselves deserving of the eternal
chastisement.
1
'
a  

,
,
a ,a&&
Among the people are those who fail to


') &
engage in good works along with those who
' aa)
a -aa)

act, and when those who perform the good

 a   
&a'
deeds fail to achieve their goals, they
a  )  a,a ) 

consider themselves sensible and wise. Yet
,, '

when those who perform the good deeds are
a  a , &
successful, they reckon themselves as

  
having contributed and helped them, and
they expect to be praised along with them.
When Allah took the pact of those granted
Such people who do not take part in that in
the book, that they would clarify it for
which they must take part, can only look
humankind and not conceal it, they threw it
forward to the chastisement for their
behind their backs, and purchased with it a

c Ô|ÿ
    c 
cc 
c
c c
 c
neglecting their obligation. Such people are hypocrites and suchlike are instances of the
normally among the hypocrites, and those embodiments being mentioned.
who sit back from the jihad, and from the
obligation of bidding to the honourable and ,a,Êa,a a ü
forbidding from the dishonourable. They
have another distinguishing characteristic, in And Allah's is the dominion of the heavens
that they are pleased by whatever they do, and the earth, and Allah is over all things
whether right or wrong²in contrast to the powerful.
believers who seek forgiveness when they
sin, and when they do good they fear; as He
says: µÊa) ) 

*+c
 

a
 
2' 6
-' '7@=FB" 

"




%



 
VNo one can escape His
authority.
Reckon not those who are joyous at what
they bring, while they love to be praised for
V

% 

$
 He
what they have not done²reckon them not
misses not that which He wants, and He
as achieving over the chastisement. Theirs is
does as He wills.
a painful chastisement.

, a 

**c  ,
 a,
 
 
a, a
4  

VThe address, in the singular,  a 
a
a 1 a a   
is to the Messenger, Ê,a,' )
'

a'
 , a
  a'a. ' ,
a )
,
,
a ,a 
a
V
 
 -

  a 
a 4 a

, )
!
$VµWhat they bring' means what they #ÊÊa a  
do, their deeds, good or bad. a
2

V
 
% !  
 Indeed in the creation of the heavens and the


% 

VThey like to be earth, and the alternation of the night and the
praised by the people for things they have day, are portents for the owners of the mind.
not done.

V+  



 %
$% 


+,c

 
The Messenger, Ê

 

 


%


,a,'  a'a, was

 
VIn His creating them with all
not to suppose that they would be saved
the marvels and variations they contain.
from the chastisement; for they were
emphatically to be punished for their deeds
and qualities. V

 



$



VThe way one follows after the other
with perfect certainty and order.
VÚ


 
As is
clear, this ayah is universal, and where it has
been interpreted as being about the

c Ô|ë
    c 

cc 
c
c c
 c
V 
VSigns proving the A /Ú
  

VIt
existence of Allah, glorified be He, and His means the creation, existence.
attributes.
V

 VIt means pointlessly,
V



µOwners of vainly, without a purpose and goal.
the mind' is given for ' #.
Whoever considers an effect, his intellect V$! Ú

VIt is given for
discerns the existence of the cause; and the a'&, an expression meaning that
more the effect is certain and beautiful, the Allah is above and pure of falsehood and
stronger is the proof of the perfect vanity.
knowledge of the cause, His power, will and
other attributes. V$

 


 µSo' is put for  and µguard us' is given
I a,
,
a ,a for+  Perhaps the  comes here to show
#a  ,  a
 that they sought to be guarded from the fire
in return for their confirmation, their faith
 and their deliberation.

Those who recall Allah standing and sitting Ê
aa

and on their sides, and reflect about the
creation of the heavens and the earth: µOur
Master! Thou created this not in falsehood;
glory be Thine, so guard us from the
chastisement of the fire.
µOur Master! Indeed, him whom Thou enter
into the fire ± definitely Thou have
humiliated him. And the wrongful have no
succourer.

+
c
+c
Ú
 
  ! 
VIt means in A /
 

Ú

their hearts, or it means remembrance of
 

 + 
 Ú

% 
Him, glorified be He.
 
V Whomsoever Allah
places in the fire is disgraced and tormented.
V

$

$


 V
They are constantly thinking about Him, V


$VThose who wrong
glorified be He, and remembering Him, themselves in the world by disbelief and
whether they are standing, sitting or lying disobedience.
down.
V
% 
 There is no one to
V
  !
 

 succour them against the chastisement of

%


 
#VThey think deeply Allah, glorified be He.
about how the heavens and the earth were
created with such a precise and amazing µOur Master! Indeed we heard a caller
way; how they came into being, how they calling to belief, ³Believe in your Master!´
are and how they will become. And while And so we believed. Our Master, so forgive
they are in thought an astonishment, they are us our sins and cover our evils, and make us
saying: die with the righteous.

c ÔÔ
    c 

cc 
c
c c
 c

+c A /
$




Ú
 VIt is a reference to
goodness and felicity in the world.
A /
  
 

$!  VIt means the Messenger,
V!Ú
 
$ VIt means on the
Ê,a,'  a'a,
tongue of the Messengers and Prophets.
and whoever calls the people to belief in
Allah, glorified be He. ³Those of intellect'
V

 



acknowledge to Allah, glorified be He, that
  
 
 Ú
Ú
!  
they answered the caller to belief, and did


 "µThe promise' refers to His
not turn away from the call of truth. They
pact with the believers to grant them
heard the caller calling:
salvation in the world and goodness in the
hereafter.
V
  % 
 /HVThey were
called upon not to disbelieve and not to
So their Master answered them, for I waste
partnerise.
not an act of a deedful one from among ye ±
male or female, some of ye are of others.
V
 !  % VThey were saying,
µWe believed in Thee, O Master!'
So those who migrated and were exiled from
their homes and suffered annoyance in My
VA $% 


path and battled and were killed²I shall
%  %VIt seems the difference
cover their evils and I shall enter them into
between µsins' ('') and µevils' (
gardens, rivers flowing beneath them, a
a ) is that the former are the major sins
reward from alongside Allah.
that have consequential repercussions, while
the latter are the minor sins that pollute a
And Allah²alongside Him is the beautiful
person but do not accrue punishment for as
reward.
long as a person does not commit the major
sins. There are other views about the
difference. Perhaps the repetition is a clear
+cc
emphasis of their fear of sins.
{
 
  
VHe
V
  VIt means: take us unto answered those believers who prayed with
Thyself, as we die, in company: the fore-mentioned prayer, and He accepted
their words, saying:
V

$
 The righteous are
those whom Allah has favoured with V 

 

obedience towards Himself. 
$ VIt means among the
believers.
µOur Master! And grant us that which Thou
promised us by Thy Messengers, and V+   VWhatever the
humiliate us not on the day of resurrection, believers' gender, their actions are preserved
for indeed Thou, Thou break not the for the recompense to be repaid.
promise.'
V   
VThe believers

+c are all of the same stock and help and
support each other. In that they differ from

c ÔÔ|
    c 

cc 
c
c c
 c
the disbelievers, who are not µof' or µfrom' Thou should not be deceived by the
each other, in that they oppose each other. turnaround through the lands of those who
And so each party has its own disbelieve.
characteristics, its own µcolour' or hue.

V{
 
$ VThat is, to

+c
Madina.
Ú


!   % VIt means
that the Messenger was not to imagine that
V
   ; 

 VThe
the disbelievers were in happiness.
partnerists drove them out of Makka. The
ayah applies to all who migrate from their
V!



$



homes, and are driven from their lands.

 
!  % Their easily going
about the earth brings them no benefits.
V
  


 

V
They were subjected to annoyance because
4 a ) 

of their faith and their obedience.
A little pleasure, thereupon their abode is
V
! VIt means for the sake of
hell, and atrocious is the resting-place!
Allah, glorified be He.

V
    VIt means killed by the
+c

disbelievers.

V+
% 
 %VThey shall Ê lile ple ›eǥ cc
c
c
not be called to account for their evils.  ccc cc
c


V


 

$

ǥhe›epo
hei› bode i hellȄ
d
% 
$!


VThe rivers
flow beneath the trees and shrubs of the ›ocio i he ›ei
pl ce!
c
gardens, as has been given. c cc
c
cccc
ccc

c c
V 
$ 
The
reward is for their deeds and their c
enthusiasm in His path.
But those who guard before their Master²
V

+
$ *
 theirs are gardens, rivers flowing beneath
!  The beautiful reward is them, eternal in them. A setting down from
with Allah alone; no other has the power or alongside Allah; and that alongside Allah is
authority to bestow such a beautiful reward. better for the righteous.
Here a person might wonder how it is that
the disbelievers have such luxury and ease
+*c
and plentiful travel-opportunities and
benefits, while the believers are persecuted 
 
$!  
 V
and driven from their homes and oppressed? Those who believe and obey, though they
Is not Allah, glorified be He, their supporter may be in difficulties at present,
and succourer? Here is the answer: nevertheless:

c ÔÔÔ
    c 
cc 
c
c c
 c
V+
 $
% 
$ book. The condition of the believers from
!


  


VTheirs is the book-folk was that they were:
no mere cursory enjoyment, like the
disbelievers' enjoyment in the world. (( ( VHumble.

V 
$

$ 

V V
VThey humbly obey His
µSetting down' is put for '*'. It means commands and prohibitions.
that which is set down for a guest: honour,
goodness, food and drink. V

 

"

 VIt means that they do not
V


$ 
VThe swap His signs and His proofs and
beneficence and generosity of Allah, evidences for something paltry. Their
glorified be He, leaders did this²they corruptly hid the book
so as not to lose their leadership.
V!  
$
 It is better than
what the disbelievers enjoy in the world. VÚ
 VIt means those of the book-folk
who have these good qualities.
Now the thread returns to the book-folk who
were previously criticised for disbelieving V+

$ 
$ 

and plotting:   VHe rewards them for the
goodness they do, their believing and their
And indeed, of the book-folk is he who confirmation.
believes in Allah and that sent down to ye
and that sent down to them--awe-struck for V
 


  

$
Allah; they purchase not for Allah's portents Their reward is not distant, for the length of
a small price. the world is short, even though it may seem
long.
Those²theirs is their wage alongside their
Master; indeed Allah is swift in the
reckoning.
,

!  %  
  




++c


 6



 
! ( 


 

#c
!  % 

VSome book-folk confirm
His oneness and acknowledge all that the cc
believers acknowledge.
O ye who believe! Restrain, rival in
V



 VThe noble restraint, be on patrol and guard before
Quran. Allah, that ye might thrive.

V




VThis is in ,,c
contrast to the other book-folk who did not
believe in what was revealed to them, for
Acyc
c23c&  VcIt means
they permitted the forbidden and forbade the
that they are to put up with the difficulties of
permitted and opposed the Laws of their
believing.c

c ÔÔa
    c 
cc 
c
c c
 c
V2 cc   VcIt is put for sabiru, a O humankind! Be guardful of Allah who
form of the word sabr implying to compete created ye from a single soul, and created
in self-restraint. The believers are to be from it its mate and propagated from them
triumphant in self-restraint. Perhaps the many men and women. Be guardful of Allah
meaning is to compete with the enemy in by whom ye ask one each other, and of the
self-restraint, so that however restrained the wombs; indeed Allah over ye is watchful.
disbelievers become, the believers are to
outdo them in self-restraint, until they 
c
triumph and take the battle.
c 
 !c "c 

c
c 

c
Vcc VcµBe on patrol' is put for
# c 
c   c 



c
rabitu. The Muslims are to patrol their
c !
c c c "


c Ú
c
borders so that they are informed of what the
"

c
c
c c 
 c 
c
disbelievers are doing.

c c# c$cc

c!
c

c


c
c!
cù  


V !c% !cc
VcIt means to


  c
be careful in actions and not commit any
disobedience.c
#
c c c 
c c  c


# Ú
c "
c  c $c "

c 
c
V
cyc%
c
2cTo be successful
"c
c
c 
c c 
c
and to thrive in the world and the hereafter.
#c c
c # c 
c c
c  c %c c 
c 


c  c
c



c 
c c c 
c c

c c 
 c
c

ccc
cc
c


c
c c 
c 
c  c  c
c

 c


# c # #
c c !c 
c 
c
c
c #c 
c &c
c 
c "
 c
ù
c '
c  c
c c 


c  c  c
 
c
c
cc c ccc
c

cc c  c c 
c

c  c 

c
c c
 
c

c 
 c $ c 
c 

c
Ú
ca
cc
ccc 
cc c 
c "
c c !
c c (
c
 c
c
cc c
c
ccc c  c c 

c 

c 
c

c 
c 
c 
c 

c
c c )c 
c 
c
c c 
c



c c 
 c c 

c c 
c 
c "c 
)c 
c


c 
c
c 
c 


c  c 

c
c c
c


c

ccc
c
#c 
c 
c c c
ccc
ccc c c 
# !

c c 

c
c


cc 
c c  
c c 
c 

c ""
c
c c
cc c
c
Ú
c


c c
c c

c

c

c ÔÔ
    c 

cc 
c
c c
 c
#"c 

c
c c $c 
c c 
c 

c c c c c 



c c
 c
c c
# c 
c  c 

c
 cc
"
"
c c c
 c 
c c c c c
$ c 
c c c  c c  *c c #c 

c 
c  c 
c
c  c

c 

c 
&# Ú 
c  c
c 
c
c" c""
ccc
#cc
$%#c
c
cc c
cc

cc""
cc c
c
c
 c 
c c 
c  c 

c 
c 
+
cc c
c
c

c
& 
c 

c $ c
c c c c
""
c !
c  
c 

c 
c
c
ccc

c

 c c # c #c
c
 c
c c
c

c c c c 
c 

c  c 
c c c "

c 

c 
c c c

c 

c  c 
c 


"c $c 
c 
c 
cc
c
c

 ,c

c """

c c  c c 

c 

c
c!
c

cc cc

cc$c # c c c   !
c -c

c 
c c c 

c c c 
"

c



c
c
c 

c  c 
c


c


c c
c #


c c c c 
c

"


c cc" c
cc
c
# c c
c c c 
 
c
c
c 


c c
c 
 c $ c
!
c 
c c c 
c 

c c 
c
c
c!
c%c



ccc
c ccc c

 c 
c 
c c !
c  c !
c And if ye fear that ye not be fair with the
"
 
cc!
c 


c orphans, then marry what women are
wholesome for ye, twice, thrice or four
And give the orphans their property, and times; and if ye fear that ye be not just, then
substitute not the vile for the wholesome, one²or what your right hands possess. That
and consume not their property unto your is closer that ye not swerve.
property²indeed it is a great sin.

c

c
c ccccc
c$c c c
c  c c
c  c c
#c 
c 

c -c

 
c 
c 
c c 
c 
 c 
c c 

"
c 
c 
"

c
 c

c

cc 
c

c


c
c 


c c 
c 

c 
 c
c 
c 


c 
c
+
c   c
c


c c
c
c

c  c 
c 
c " c
""
)c


c  c 
c #c #c c 
c c 
c


c ""
)c c 
c 

c  c
c
""
c
c
c
cc"
c
cc

c 

c 
c 
c c c 


c #c 
c c 

c 
c

c 


c c 
c 
c 
c 
c #c $c " c 
c 

c 
 c c

ccc 
c
c 

c c
+"

c c
c

c
c
cc
c 
$ 
c 
c c  c 
c c


#c
c c
c
cc

c ÔÔè
    c 

cc 
c
c c
 c
Ú
c  
c 
c 
c 
c c  c  c
cc c
c
 c
c
c

c


c 
c 

c
+
c c 
c  c
c
c
"
c c
"
c

%c
##c c 
c 

c 

 c c
# c  c
c 

c  %#c c 
c

ccc
c c
c
c

c c c 
c 
 c c


c  

c 
c 
 c  

c c # c 
c c c 
c c c
c 
c 
 c c Ú

c 
c 
c 
cc c
c c
"
c  c 

c c c c  c

 c cc c
c$c
c
c And give the women their dues--a grant. So
c"


ccc 

cc 

cc if they are pleasant to ye over a thing, of

c 
c 

c c
+"
c c
c 

c their souls, then consume it in relish,

c  c c 

c c c c c 
c beneficial.
c 
 c
c
c 
c c 
c
c 
c


c  c 
c  
c c  c

c c 
c
c
c
c c
c  c c 
c  c 

c
ccc
c

c c
c
c c
ù-
c
c"c cac

c"
c 

c -c 
c c 
c  c c

c  


c !

c
c 
c 

c
c
c 

c
c 
c 

c  c
c

c

c c
c
c 
cc
 
c.
cc
c
-c
ccc$c

c
c
-
c
#c  &c
c "c c 
 c

+"

cc

cc
c
c
c
$ c


c
c!
c c
c
c
c"
c/

c

c  c
c 
c c 
c "

c

c c 
c 
c  c c c
#c ccccc$c
c'
#c
" 
c c
cc

c c
c
c
 c 
c
c  c
c  c 
c 
c 
c 
c
c 
 c 

c
c c


c  c c
c
c
c
c
cc
c
c
c c 
c c 

c


c
c$ c

c
c

c c
c
#c
#c c
c 

c c c
#
c cccc
cc
cc

+"
)


c
c cc c
 #c c 
c
c 
c 
c c  c

cc
c-c
 cc

ccc


c
c
c c c c 
 c 
c c  

c
Ú
c c
cc
c!
cc
ù   a 
      a #
c  c 

# Ú c
c  c 
c
  c 
%012c c "

c c

ccccc


c c
c
c
cc-

c
cc
c 
cc

c

c

c 
c


c  c 
c

c #c 

c c c  c
$   c 

 c
c 

c c

c

cc
c cc"
c
#&
c c 

c  c

#c Ú c
c 

c 

c c 
c c 



c
c 

c c

c 
 c
c 
c  c c 
c  c
c


c c 
c c c 
/

c c
 c
c
cc 

c
c$

c
c "

c c
c

c


"c c 
c 
  c
c 

c

c c
c"

c
c
cc

c ÔÔG
    c 
cc 
c
c c
 c
a      
a c  

c c  c
c 
c c

 

 a   a  


c
a



ù
a
c #c 
c # Ú
c 

c  c


c c 
c
c 

c c
+"
)
cc 


c c 

c
+"

c c 
c

c
And give not the fools your property that
Allah has put as a motivator for ye, and #c  c 
c c c 


$c
provision them in it and clothe them, and 
 Ú c
c "
c c 
c
c
speak to them an honourable word. 

c c " c c c 
c

+"
cc  
cc
" c

c And test the orphans until when they reach
marriage, so if ye perceive rectitude from
c  c 
c c 

c 

c
them, hand them their property,

#Ú
c ""
c  c 
c c
c


cc
c 
c
c

cc
c
And consume it not excessively, in hurry,

c c 
c 

c
c c 

c
that they grow big.
c#c

c
cc
c 
cc
c c

c c 
c
c c 
c c c 
c
And whoso is rich²he should be abstinent.
 c  c 
c 

c c c  
c 3c
And whoso is poor²it is for him to
  c ""
c
c 
c 

c 
c
consume in honour.

cc
c
c

c c


c


"c 
c 
c 

c
c  c
So when ye have handed to them their

cc cc
 c
c c
c


c c
property, take witnesses over them; and

c 

c c  c c c 


c
Allah is sufficient in reckoning.

ccc

cc
c 
c

c

#c c c 
c c c 
 
c 
c


c# 
c
c"c c/
cc

c  c
c
c ""
c  c 

c 

c ccc
c
 ccc
c c 
c c
 c""
c
c c  # c 
c 
c 
c  c
 
c  c c c c c "c c 

c
c
c c

c
c
c
c


c c 
c c

c c c 


c

c
#
c c c  c  
c 
c
#c
 
cc c # c 
c # .


c 

c c  c

c  c ""
c 4
 "c 
c 
c  c 

c 
c  c c "
c
c 
cc 
c

c 
c  c 
c 
c """

c
c ""
c 
 c


c
 c 
c
c c 
c  c 
c /

c
cc 
 
c
""
c  c c 
c

c c

c 
c c 
c 
c
c
c 
c c #c c  c 
# Ú
c
 c 
c "

c  c 
c
c 
c ""
c c
c c
c 
ccc
""
c
c  c 
c ""
c 

c

c
c
c 

c 

c Ú c #c 

c c 
c ( #

/

c 
c 

c
c 
c 5+


c
c "c c
 c 

c

c ÔÔ§
    c 

cc 
c
c c
 c

c c 
c 
c

c c 
c 
c 
c 
c 
 c 
c " c

c ""
c  c 
c " c  c 
c ""


c

+


c
c

c
  
a   
# c 
c c c 
c $ # c       
a 
 

c
c
c  c 

c 
"c c a  
a  
a
  
 

c c 

c ""
c c c a

aaa
c c 
c 
c c  a 
   
a  


"
c
c""
c c" c

c a!a
c


c 
c c  c c 

c 
c

cc
c
c c
c c"
c For the men is a portion from what the

cc
c parents and close ones leave, and for the
women is a portion from what the parents
#c 

c c  # .
 c 

c and close ones leave, whether there is a little
 c
c c
c "

c c c


c of it or a lot, an obligatory portion.

c

#&c 

c $c $ # Ú
c


c

 c 
c
c c c 
c c 
c c

c c c c c 

c 
c c


 c c 
c ""
c  c 
c " c
ccc
c
c$c
cc

cc"

c
c c c "


c  
c c
c c c




c
c c c
#c 

c c 

# !
c c c

c "

c 


c
c 
c 
c
#c 
c c 
c c c 

c
c
c"

c

ccccc
c
c
##
cc
ccc
c


c
c
# c c 
c  c 
c 

c c
c 
c



# !
c c 
c 
 c c 
c c


 c c 
c ""
c  c 
c " c
#c c c c  c
c c
c c
c 
c
+
c  c
c

c c 
c  
c

# c 

c c 
c

c  c 
c

c " c ""
c c 
c  c



c
 c
cc
c


cc
 c

c

c c
c
"c
c c
 c
"
c 



c
c ""
c  
c c
#
c c c c c 
c c
c 
c c 
 c 
c

c c
 c 
c  c  c
c

cc
%# 
c 
c " c 
c 
c
c 
c 


c c 
c 
c
#c
$ 
c 

 c
c c


c c 
c 

c ""
c 
c 
c


c
"
cc$ c


c
c
c 
c 
c 
c 


c c
!
c c 
c 
c c 

c
c 
 c
 c c 



c 
c 

c 
c c

+
cc



c

c c
c


c c c"

c
And when the close ones and the orphans
#cc c
  c c
 
and the destitute are present at the division,
Ú c
c !
c

c c
"c
c 

c
provision them from it, and speak to them an
c
c 


c c 
c 
 c  c
honourable word.
!
c
c c 

c c !
c c  c

c ÔÔÿ
    c 

cc 
c
c c
 c

c 
c  c Ú
c
"c
c  c  

c
c  
c c " c  c 
c  c
" c
+c c
c c 
 c
c
c c c 
c
c c c
c

cc
c

c

c
cc

ccc 
ccc

c
cc" c
c c   
#c 
c 
c  
c



c  c 
c 


c  c c c
Ú
c 
c c 

c 

c c 
c -

c



c c 
 c " c  c 
c c
 c c
c
c 
c  c 
c"
c 
c

c 


c 


c 
c "

c
c c 
c 
c  c 
c c 
c

c 
c 


c

c
c 

c

c
c  c 
c 

c

c
c  c



c
$ c 


c 
c !
c 
c c 
c c

c c " c c c c "c 
c
#
 
c c 
c # c 
c
c 
c
c
c
c c
c


c 
c 

c c 
c



c

c 
c !
c 
c 

c 
c c
""
c
c c 
c c 

c 
c 
c c 
c
"
"
c " c 

cc Ú
c
c 
c
#c  c 
c c c 


$c



c  c c  c ""
c c 
c

c
cc"
cc
c
c
c

c



c
c
c c

c
c  c c "
c c  c

c

c



c 
c 
c "
c c 
c 
c

c "

c c 
c 
""

c
#
c c 

c 
c $
c
 cc



cc
 c

c
+

c
#Ú
c c
c
c c$ c

""

c  c 

c " c c

c 
c c 
c 
c 
 c " c c


c


c

c c c 
c 

c ""
c c
c cc
c
c
!  

a 

  ! 
a a a  

 
 
#c c c   c 
 c 
c c



 a


cc 
c c
c 
c c
 a 
 
a 
 a
-

cc
c


c-ccc

a

c

c " c c c c 
c  c 
c
"

cc
cc
ccc
And they should fear lest they leave behind
c
c
them weak offspring; fearing for them. So
they should be guardful of Allah, and say a
 

  !  a 
fitting word.

  
  aa  



!a
c

c
Indeed those who consume the properties of
c c 

c c c c c the orphans wrongingly, they merely eat fire
$ c c  c
 c  c into their bellies; and they shall burn in a

c #Ú
c 
c  c c " c blaze.
 c
c 
c 
c " c
""
c c
c 
c 
c 

c c 

c


c
cc

cc" c c
c 

c 
c
c c
c 
c 
c 

c c

c
c

c""
c
c
c

 c
c c
c

c *c #c
c  c 

c c

c ÔÔë
    c 
cc 
c
c c
 c


# c " c c c 
c c $

c

c 
 c c 
 c c 
c !

c
c 

c *#!
c


c
c

c
+"
c
+"

c  c c c 

c c !
c c 7
c c 
c

c 
c ""
c  c " c
c c  c $ c c 
c 
c
c
 cc""


c  c Ú c
c  c !
c 

c 
c
cc Ú
c 

c  c c c
#c c c  c 
c  c 

c
cc
c



c cc
$ %# Ú
c 
c

c 

c 


c 

c

 c

c

c c
c
c c

c" c""
c
cc
c

c #
ccc cc

c c

c

c # #c 
c c


c
#ccc$
c cc$)Ú
c 

c c  c c 
c  
c Ú
c
 c c
c "c c a ac c " 
c
c
+

c "


c
c  c 
c
ac

cc 
c
c
c

c
+"


c  c c c
c 
c  c 
c
 c 


c c
c 36
c
c "c c
+"


c  c c  
c 
c c 
c
a
c
 c
cc6
c

c 

c "c c c c 

c 
c

+"

c  c
c 

c c 

c
c
Ú
c 

c  c 
c c
c 
c c

c
c

c
c
+"

c
 c

c c
+"


c

c c  c
cc
c c
cc

c c 
c 
 c
c c

c #
c ccc$
c
c
#
Ú c
c
c 
c 


c

c 
c c
And Allah recommends ye about your 
c c 
c Ú
c
c c c
children: for the male is the portion like unto 
c
c$
c
two females. So if they are above two
women, they have a third of what he left, #c c c  c
c c c #
and if she is one, then hers is the half. #c
c
c


c cc 
cc

c c 

c c 
c

c c
And for his parents²for each one of the two 
c 
c 
c 

c c 
c c
is a sixth of what he left if he has child; so if 
c 
c 
c 
c c 
c 

c
he has no child and his parents inherit him, 
c
c
c c
c
c

c
then a third is for his mother.
#c c c c
c c c c c
If he has brothers, then a sixth is for his #  c 
c 


c c c 
c
mother.

c c  
c 
c 
c 



c  c

c

c
After any bequest he has bequeathed or any
debt. #c 
c c &
c c
c

cc
c cc (c
ccc#
Your fathers and your sons²reckon not Dc 
c 
c c 
c  c 
c
which of them is closer to ye in benefit. 

c 
 c 
c 


c 

c
c
c
+ cc c
c 
c c c c
c
An obligation from Allah; indeed Allah is
cc
c
aware, wise.
# c c c  % c 
c c




c 

c
c c 
c 
c c

c c
cc

cDc
c

c c

c Ôa
    c 
cc 
c
c c
 c


c


c

c
cc cD
/ cc #,

c c c 

c 
&
-
"

c 
c
c c
cc c
c
c
c c $ # Ú c
c


c c
#c c c c 
c  # c 
c c 
c 
c



c  c 
c
 c
c c 


c c 
c c c 
c 
c  c  c  c 
c c

c   c ""
c  c 
c 
c 
c

 c c
c 

c 
c c c 
c
#c  c c  c  c c c 


c   c ""
c 
c 
c
 c c 
c  c 
 Ú
c 


c c c  c 

c c



cc
c
c c
c 
c 

c
+

c 
c 
c c 

c
c
cc
 c c
c
c
c
c
#c c c $
 c
c c 
c 


)$ c
c
c  c c 

c



c  c 

c 

c
c 
cc


c
c

c c
"
c c 
  c  c  c c c 

c 

c #c 
c c
"
c c   c 
c 
c c c 
c !
c 

c c 

c


c 3
c 
  c 
c c 
c



c 
c c c
c 
c 
 c c 

c 
c 
c

c c ""

c c 
c c

c "
c c c 
)c
c 
c c c 
 c  c c 
c 
c 
 c



c

c 
c
ccc
c
ccc
c

 
c

c c c 
c c c 

c c
c

cc
%c #c
$ 
c 
c %# Ú
c
c  c ""

c 
c



c
c
#cc (c c
c c
#cÚ
c c

c"ccc
"


c c
cc
c
c c

c 
c
c 


c c 
+ c 
 c # c c c c   !
c
c

cc
c 
c 
c  c 
c 
c


cc 

c
c
 c!
c
cc
c c!
c

c
$c
c


c c
c

c
cc
%c
And yours is the half of what your wives
#c c $+
c c c leave if they have no child, and if they have
$+
c
c c $# Ú c
c a child, yours is the quarter of what they
 
c 
c
+

c  c c 
c 
c leave after any bequest they bequeath, or



cc 
c
cc 
c
c debt.



c  c c 
c #c
c  c c
c 
c 
c 

c c 
c And theirs is the quarter of what ye leave if



c

c c 
c c ye have no child, so if ye have a child, then

/
c
c c
c


cc theirs is the eighth of what ye leave.

c
c
c

cc"cc
c

c
 c c 
c c 
c 
c 


c
c After any bequest they have bequeathed or



c c 

c #c
c 
c 


c debt.


c 
c 
c c
c c c 
c  c
c 
c c
c 
c c 
/
c c And if a man inherits from siblings, or a
c c  c c 
c 
c 
c

c woman, and he has a brother or sister, then

c c c 
c 


c 
c for each of them is a sixth; and if they are
Dc 
c c 
c 
c c c 
c more than that, then they are partners in the



c 
/
c c c c third.



cc

c Ôa|
    c 
cc 
c
c c
 c
After any legacy he has bequeathed, or debt, 

c  c 
c 
/
c 
c 

c
without any harm. 

c  c 
c 
c

c   c 
c

c
c
cc
c
c cc

c
A recommendation from Allah; and Allah is c
/
c
cccc
c
aware, clement.
#c c c c c  c $c
 
c  $ # #

c
c "c c c


c 
c c  c "
c c
c 
c 
c c 
c 
c Ú
c
c 

c c c c
c c 

c


c 

c c 

c 
c
 c c c c c 
c  #c

c

c 
c 


c c 
c c

cc
c c c cc c


c
c c

c
c
c c
c
c

c

c c 
c "
c c 
c


c 

c 
c
c 
c
#c c c c  # c
c 
c

 c 

c c "
c 
c

c 

c 
c 
c 
c 
c c

c 
c 
c c c c


c

c 
c
c
c#"
c


c
c
 c
 c
c
#c 

c c c +
c
c c
c # Ú c
c 
c /
c  c
#
cc
#Ú c
c
cc
c
c


c

c




cc

c
#c c $+
c c c
#c c c c $
c
c  #
$+
c
c$#D
c
c
c
c
Ú c
c
c
c


c
cc

c

c c 
c c 
/
c "c c c


c c 
c c 

c $c 
c

c c 
c 
c 


c
c 


c


c

c
c c 
c 

c
c

 c c 
c



c c 
c c
 c 
c

c  
c
c 
c 
 c 
c
c
c
cc
c

c



c c  c 
c 


c

c
cc

c

c
c
#c c cc+
c
ccc
c c c c 
c  # c 
c
#c 
c c
c c c c  (%#
 c
c c

c

c c
$c
+ c c
c


c

c



c c /
c  c 

c 


c
c

c   c
c
c "
c
c
#c ccc
cccc

c 


c  c 
c c c
ccc cc 
c



cc

c

c 
c c c 
c 

c 
c
 
c 
c 
c
/c 


c 
c
#
c c c c  # c 
c 
c
c 
c 

c


c
/c 
c

c c 

c 
c c

c c

c 
c 
c 
c  
c c 
c
 c

cc c
c


c
#c c cc c
ccc
#c c $+
c c c
# Ú
c


c c

  c  c 

c
$+
c
c $# D
c c 
c

c c
 c
c 
/
c
c 
c c 
c c 

c


c 



c c 
+ c 

c c c
#c c $+
c c '
c
c

c 
c  
c c 
c
/c 


c
$# 4
 "c 
c 
c c 
c 
c

c ÔaÔ
    c 
cc 
c
c c
 c
# 

c c # c 
c  c "
c 
c
c
c c
c
c

c 

c 
c c 
c c 

c 
c  
c 

c c  c 

c


c 


c c 
c 8c
c 
c  c c

c 
/
c  c c 
c 

c c

c
c
cc  c
c c
c
cc #c c #c c  
c 
c

+

c c 
c 8


c 
c c 
c
 
c 
c

%c 
c  c

cc
c
c
cc
"


c c

ccc
c
+"

cc 

c

#c 

c 
c %# #c c c c   c
Ú

c c  c 

c 
c  c c
c 
c 

c  c




c 
c 


c c c  
c c c
c
c

c
cc
c
-

c"ccc$ c c
cc "
c 


c 

c c
c 
c  c
c  c c
#cc c#!
c



c ""
c c
c c

c
c c

c


c c


c
cc!
c 
/

c 

c "
c c 
c


c c
c
c


c 



c c


c
c
c
c
c

c
c
# !
c 
c c  c 
c




c c 
c "
 
9c c And whoso disobeys Allah and His
 c 

c
c
c



c c Messenger and transgresses His limits²He

c c 

c c c "
 
) c enters him into a fire, eternally in it; and His

c 
c c !
c 

c 


c 
c !
c is a debasing chastisement.
c
cc



cc
c

These are Allah¶s boundaries²and whoso

 
c
obeys Allah and His Messenger, He shall
c 

c  
$c c c - c
enter him into gardens, rivers flowing under
# c ""
c 

c
them, eternal in them. And that is the
c c 
c  c 
c 
c
magnificent achievement.


c

 
c #c c - c   # Ú c

c 

c 
c 
c 

c !
c
c c c $

 %#c c
c c



c
Ú

c 


c 

c




c 
c 
c 

c  c !
c #&-c c  c 
c c  c



c
c!
c c"c c
c 
c c c c %# c
c 
c  c  
c




c c
c
c c "



c c  c
c

c
c
c

c
c 
c c

c 
c

c 

c c  c 
c c c 
c
 c 
c c 
 c 
c " c


c
#c 

c
$c c c - c  c 
c "
 
c
c c

c
#c Ú c
c c  
c c 4
 "c 
c
c


c c 
c


c c c 


c c 

c 
c  c !
c 

c


c 
cc   cc

#-c c c  c 
c c #c  c c c $ c

 c 
 c
c #c # c  c !
c  c 
c 

c

c Ôaa
    c 

cc 
c
c c
 c
c 

c
c 
c  


c c Ú c 
 c
c 


c
c 
c
 c
c  c 
c 
c  


c  c 
c c 
c  c  c
cc
cc cc "

"
c 
c 
c  c  c



c 
c  c 
c c  c
3a
    

  ! 


c c 

c 
c c
c 
c
a   a 
   
c c c
c c
c c 
"c
  

   
 ! 
c c !
c c ,"c c 
c
 a   
 
a
a c" c
  
 
    
a

c And two men who commit it, bother them.
So if they return and reform, turn away from
And those of your women who commit an them. Indeed Allah is relenting, merciful.
indecency, so seek testimony of four of ye.
If they testify, then confine them to their  
c
houses until death reaches them, or Allah
puts for them a path.
c 
c  
c 
 c #c Ú
c


c c 

c c 
c 

c c 
c
 
c "c
c
c
c"
c cc


c
c
c
c
c 

c c 
c
Ê 


 
 

 
 """

c 

c Úc

"
c
c c

   

 c 
c c 
)
c c 

c c 
c


c "c 

c 
c 
c 
c  c 
c c 
c 
c "c

c

cccc
)
c

c





 




c #$
c
c

c c  c

c 

c c c 
c 


c  
c 

c

c 
c "


c
 c c 
c 

c 

c c c "
 
c c  c 

c
c c 

c c

c


c
c
c c c
c
c
c)

c
c
 c 

c c 

c c 


c
  
 
   c c -c 
c 
c


c c
cc cc
c
#
c cc c
ccc

 
 
 
 
 


 c

c

cc

c
c
  
  

 
 Ú
c


c c 
c "
c 
c 

c #c 
#c c 
c  c 
c

c 
c 

c c 
c c 
c c  c "
 c
c
c

c
cc
c 

cc
c
#
c c 
c c c c

 Ê  ! 
 
  !  c c  c  
c -c 
c c

c 
c !
c "c c 
c 
c c Dc
c 
c c 
c c  c $ c
c 


c c 

c !

 *c
Ú

 
c
c c c"

"
cc

c %c ù



   !  a 

  ! 



aa a  

  
 a   a


 
 aa c c 
c c  c   a  a




c
cc 

cc

c

c Ôa
    c 

cc 
c
c c
 c
  a  #


  !a  Ê   
 !
c c 
c

ù 

 c 
c


c  c !
c 

c c !
c



c
cc!
c

c
The only repentance before Allah is of those
who do the evil in ignorance, thereupon they  
 !
c "c 
c
c 

c 
  c
soon return²those, Allah relents to them, "
cc



cc!
c
c
and Allah is aware, wise.
So repentance is not for those who do the
 
c evils until when death arrives at one of
them, he says, µIndeed I now repent.¶ And
nor those who die as disbelievers²those,
c c
c c $
c
we have prepared for them a painful
#.
"

c
c

c cc
chastisement.

 c 
c c 
c !

c 
c


c
c  c 
c 
"
c  c

"

c
c $ c 
 c 
c c  
c
!
c c !

 c 


c 
c !
c 8c
c


c c $ c 


) c
c !
c
c #c Ú c
c 
"
c


c
c 
c c 
c 



c 



c
"

c
3 c 
c c $ %c 
c c  c 
c

c
c c 
c c 
c  c c # c 
c 
c 
c 
c 
cc #c
c

 c  c c 
c 

c $ c 5
c ac 
c c  c
c
c c 
c c 
c 
c
c 
c 




9c 
c 
c 
c 

c c


c c!
c
cccc
c 
c

c
c"
"
c

c

c 
cc c 
c 
c
c



c #
 c c c  c c
c
c
#c!
c

c
c
c c
 c

c
# c 
c 
c 
c 
c c  c c 
c
c c
 ccc  c

# c 

c  c 

c
 
c c 
c

c c #c c ùc c 
c #c
""
c c 

c 
c 
c Ú
c c 
c c 
c 
"

c


c
c c 




c 
 c 


c
"
c c  


c


c c

c   c 
c 
c 
c  c 
c 

c  c c 


c



c 
c 

c 
c 
c 
c "
c c
c c !
c c 

c 
c
"ccc

cc
c
c
ccc 4  c c 
c  c 

c
 c 
c 
c c

c #c 
c 


c

c
" 
c
c c cc 
c 

c

c
c
cc
cc cc

c
c #c 
c 
c 
c  c c
c

c  $ #c 

c
c 
c "

c  c

c c c 
 c 
c "

c
c 
c
#

c c 

c 
# c c
c
c 

c c 
c 

c 
c
c

c 

c 
c 

c 
c 
c  c
cc
c c
c

 c
#&
#cc
c c


c
#&
ccc
c#!
c

cc
cc

c

c
cc #c c c 
c c c


cc
c!
c
ccc  
c  c Ú
c  c

c Ôaè
    c 

cc 
c
c c
 c


c 
c "
c  c  


c c 
c  c 

c
c

c
c c "

c





c
c

cc c
c c 

c
c 
c
c
c 
c 

c  c
c 
c 
c  c

 c 
 c 
c  c
c 

c c

c c
c
c

c
c
 c
c 
c
 c

cc
c




c c
c
c
c
 c 
c "
 
9c 
c  c 
"
c #&
c c 
 c c
c
"c
c

c c



cc c  $c 
c


c 

c
"c 

c c  

c c  c


c 
c 
c 
c 
 c c
!

aa

 

c 
c 
c 
c c
 a
    a 
 


c 
 c 
c  c  c c



 
c 

cc
c

O ye who believe, it is not permitted for ye #c 
 c  c c c

that ye inherit the women by compulsion. 


# c 
c 
c 
c
And confine them not lest they go with some 

c 
 c 
)
 c
of that ye gave them²unless they commit 

)
c c
 c
c

c c
an open indecency. 
c  c 

c 
"
c c

cc
c


c
And associate with them in honour, for if ye
dislike them--it may be that ye dislike a  
  

-cc c
thing while Allah puts in it much goodness.
c

c


c # c c $c c c   c c  c

 cc
c c c
c

c
# c 
c

c 

c c
c c 
c $ #Ú
c 

c

c
c 
c 
c c
c 

c
 c c 
c 

9c 
c 
c
c
c  

c !c  
c
c
c  c
c 
c 



c c c  c c
c
c



c 


c c 

c 

c

cc c

c
c

c"
c
c c 
c c c 
c
c

c
# c c 
c  c 
c c c c
 c c 
c $c 


#
And if ye wish to substitute a wife in place
-
c 
c

c 
c 

c  c 
c
of a wife, and ye gave one of them a pile, so
 c 

c c  
c 
c 

c 
c
take not from it a thing; would ye take it

c 

c c  c 
c c 
c
dishonestly and in clear sin?




cc
c
c c

c
 c c 

6
c
c

c

c
  c 
c c

 c 
c c c 

c

c c 
c

c c c

c c   c 
c "


c c c c c 
c 
$ 
c c  c c

c c
c c  # c 
c 
c c
c c 

c 
c 

c c c c
#c 
 c c 
c c c 
c 
cc
c
c"
c
 c 
c
c c c c #
-
c 
c

c c c  c c



c
c
c 

c c  
c 
c

c ÔaG
    c 

cc 
c
c c
 c
#ccc
c
ccc #c And marry not those women your fathers


c c 
c 
c 
c  c 
c 
c married, save as has passed. Indeed it was an


c indecency, loathsome and an evil path.

#
c  c 
c 
c c c  %# Ú
c 
c

c 
c c 
c 
c 
c  c
c 

c c
c $c c 
c 
c
c c 
c 
c 
c 

c


c  c 
c c 


c 
c
c  # c c c


c c c 
c
c
c "
c

c 
c

c c 
c c c
c
c
c c c
c
c

c


c 
c 
c $ c 
c 
c
c c 
c
c  c c


c

c 
"
c  c  
c 
c 

c 
c
c 
c
c c c

 c 
 c c
c


ccc 
c
c cc
c  c c "

c 
c 
c



c

c c
c
c

c
#c c c # c 
c
#

cc c c 
cc c


c c
c  c 
c c c 
c
c  . Ú
c



c
c c
"

c c  c 
c Ú

c 
c 

c
"


c 

%c c c 
c

c 
c 

c c c

c  c
c ""
c
c 
 
c c


c
c


c
 
*c
#c c c c # c
And how would ye take it, when some of ye
c 

c
c  c 
c 
c 

c
have attained to others, and they took from

c 

c c
cccc
+
c
ye a firm pact?



c
cc 

c


c #

ccc cccc


c c$ c
cc
cc
c 
c 

c c  c # c
c c c

c" c
c c
cc
c" c c
c

+"

c c


cc
c 




cc
c



c

#c 
c
c c c  c 
c !  
a 


  !  

#c

cc
+c


c  
 
   
a 

Ú
c 

c
%c 
c 
c 
c 
c 


$


c 
 c 
c c 
c 
c 
c
c  a 
   
 a 

c 
c c 
c 


c  c 
c  
a      a

c


c



    a  




 

a 
a
#c c 

c 
c c c  c . 
 
   a  a
Ú
c "c
c  c 
c c 
c 

c c   %
a
a   a

 a

c c   c 
c 

c
a    &
 a 
c c ùc c 
c 

c  c 
c   !aac
/c
c c
c

c
c
c
c c

c
c

 c c c
9ccc Banned for ye are your mothers, your

/


c  c 
c /c
c c

c 
c
c daughters, your sisters, your paternal aunts
c c c 
 
c 
c
c and your maternal aunts, the brother¶s


c daughters and the sister¶s daughters, and

c Ôa§
    c 

cc 
c
c c
 c
your mothers who wet-nursed ye and your 
c 
c 
c  c
c 
c
sisters through wet-nursing, and the mothers 
cc c
c 
ccc
of your women and your foster daughters in
your care from your women whom ye have #c $
c 
# c 
c
entered²and if ye have not entered them,
c



c  
c c c
c
there is no blame on ye²and those  
cccc
permitted for your sons who are from your
loins, and that ye gather two sisters, save as #c c  c 
#
has passed. Indeed Allah is forgiving, 


c c 


c 

c
c
merciful.  
c


c Ú

c
c
c

c


c
c
  c 


"9c c !
c 


c
 
c c
c
cc
c %cc
"c 
c c c 

c 
# c

c

c c c  c 
c
#c 

c 
c 
c 
c



c 
c 
c 
c 
c
# 

c
c "c c
c c
c 
c   c 
c c

c 



c c 
c  c

c

c 
c c ""

c c 
c c




c 

c 
c c c
#

c 
# c 
c

c



c

c
c

c
c

c  
c 


c 
c c c

c  c 
c 
c c 
c 
c


 c   c 
 c 

c 
c
ccc
 
c c 
c  
c
  ccc 
c
#c 

c  c 

c 

 # Ú
c 
c 
c  c 

#

c #Ú 
c c
c
c



c  c 
c 
c 

c 
c
cc
c
c
c
c
c c 


c


c 

c

c
c 
c c 
c 
+c c
#

c c 
# 4
c


c 
c 
c 

c c c
c ùc 
c 
c 

c c


)
c "
c c ùc
c

c 
c 

c  c 
c c c  c

c

c c
c 
cc
c
c

c


c
c  c
c 
c
cc
c
c

c c
c
c


c 
c 

c  c 
c 
c c 
c
c 
c 
c c c c 

c
c


c  c 
c "
c  
c c



c
c 
c 
c  
c  c
  c 
c 
c 

c 

c 
c

c 
c c 
c  
c  c 
c
"
c c ùc  c 
c 
c


c
 c
c
c

c c
c
c 
c
#c c 
c
c 

c 
#
#c 

c c 
#
c 
c 
c 
c  c c "
c
 
ccc
c

c cc


c c 
c c 
c 
c  c c 

c
c c  c 
c 


c 
c

c
c
c cc

c
c$c
c 

c   c 
c 
c

c
c 

c 
 c 

c
c  c


c 
c 

c  c 
c 
c c 
c
 c c 

c 
c 

c 
c


c c
c
c
cc

"c 
 c 
c 


c  c 
c
  c 
c 
c 

c 
c 

c  c


c ùc 

c 
c

c Ôaÿ
    c 

cc 
c
c c
 c


c
c 
c c
c #
c c 
c 

c 
# Ú
c



c
c

ccc 

c
+
c
c"
ccc


c
c c c 
c c c 
c
#c 

c 
c 
c c 

c c c  c c 
c 

c  c
c
# D
c  
c
c "c c "
cc
cc!
cc!
c

c 

c 
c  
c  c c c c 
c c "
c c c
c 

c c 
c c 

c
c ,c $c c 
c 
c
c
c 

c  c c c  
c Ú
c "

c
c c 
c "

c  c 
c 
c

c 
c c 
c
c 

"

c
c  c cc
c
 c c
c


c

c
c c c c c  c 

c c %c 3



c
c c c 

c 
c
c 
 c  
c c 
c 
c c c


"c
 
c c 
c c 

c
c c




c 


c 
c 

c 
c #c c c c 
c  # c
 
c 

c 
c  
c  c 
c
c 

cc
c

ccc

c


c c


c 
c  
c 

c c 
c 
c 

c c 

c
c c

c 
c c
c 
c 
cc "
c 
 c 
c 
c c 
c

c  
c  c 
c 
c  
c  
c 
c
c c 
c 
"


c c
cc
c

c c
c 
c 
c
c
c
c

#
c 

c 
c 
c c c #c c c # D

c
# c 
c
c 
+c 

c  c c "
c 

c c



c $
c 
c 
 

cc"
 
c
cc
 
c
c c 
c 
"c c 
c
ùcc  c
c 
c c c 

c c c c 
  # !
c


c ccc
c
c

c
c 

c
c"

c
c

c #c
c c c 

c c c
c 
c c

c
c 
c 
"
c # 
!
c
c

cc
cc
c
cc

cc

c c
c 
c 
"

c c 

c 

c


c c 
c c 
c 

c  c 
c 
c

c"
ccc

c
c c 
"c 

c c
 

c
c
c"


c c
cc c And the safeguarded among the women,
 c c  
c Ú
c
c 
c save what your right hands possess²Allah¶s




c 


c 
c 

c 
c book upon ye²and permitted for ye is what
c
c 
c is beyond that, that ye reach with your
wealth as safeguarders, and not as
#&c c c c 
c c c fornicators. So, as ye take enjoyment from
c c 
c $c
c # Ú c
c c them, give them their wages²an obligation.

c 
c c c c 
c 
c And there is no stain upon ye for what ye
c  
c  
c 
c c
c consent upon with each other, after the
c
ccc
c obligation. Indeed Allah is knowing, wise.

#&c 
c  c 
c 

c 
c


# c 
c 
c 

c c 

c  c

c c 

c
c
c c



c
Ê





c c c 


c c 

c 
c c  c


#

c
c"c c

ccc
cc c
c 
c
 c
c
c
c c
c

c Ôaë
    c 

cc 
c
c c
 c


cc"

cc

c 
c 
c


c"

c  c
c
cc
cc

c " c c

cc

cc

c
c 

cc
c
c cc 
c

c

c
cc
cÚ
c
c
c
c

c

c c  c
c
ccc
"c

c
c
c c
  

c c c
c
ccc

cc

cc
c

 
    
cÚ
c



c


c
c
!

c
c
c
c 
c c"

c

c
c c
c
c
c c
c 
c 
c 


ccc"


c"

)cc
"
c

c

c"
cc  )c c
c
c"

c
c"c
c
c

cc
 c

c




c 
c
c

c
c
cc
c
c"


c c 
c cc"

c

c

c 
c 
/

c

cc 

cÚ c
c


c
c
"c

c
"Ê #

!

"Ú
c
c  c
c


cc
c
c c
c
" 

c c
c"


c

c 
cc

c
 c""
c

c
c


c c$ c c
c 
c 

c ccc
c

c c

cc
c
c
c-c
cc
!
 


    
c
c
c"

c c
c


 $cc c
c 
"c

ccc"

c
c c
c
c c
c


c 

c$c

c
cc"
cc



c
c"


c cc 
c
c"


c
c c

c


cc

c c
"c
 

   

  c"

c

cc
c c


c

cc
c 

c"
cc
"c




c


ccc
c  c 

c c
c
c 
c c
c"
c

c
 c
c
c c

c
cc
c


c 
c
c

cÚ c
 c  c

c
c
c
c 
c
"c

c
cc

c


c c 
c
c 

ccc

cccc

c$c
c c
c
+"

cc


 
 
c"
c
c c
c c

c
c
D
c
c

c c 

cThe 
c c

c
cc

c c
meaning is that they not use their wealth for 

c

c c
"c
fornication, as is the practice of fornicators, 

c
c
c c
c 

c"

who have women fornicate with them in
return for wealth. So, beyond the given "
 
c
c c
c
limitations it is permitted for the Muslims to 
c
c
cc
c
cc
use their wealth in seeking women, but "


c cccc

c c
through the path of marriage, not through 

c
c
cc
cc
 c
the path of fornication.  c
c c


c
c"

c cc

"c






$




Ú
c"

c
c

c c Ê

 
 !

c

cc
c"

c
-
 
c 
c c

c

cc
"c



 



Ú
c


c
c c
c
c c c

c Ô
    c 
cc 
c
c c
 c

 


 Ê



 
 
!
c

cc
cc"c 




 

 c
c

 



c

cc
c


c
cc 
c cc



 
Ú
c 
c
 c


cccc 

c


c
c
c
c"

c 



cc#
c
c
c


c"cÚ


c
c
c 

c  cc
c


cc


c
c"

cc
c 
c

 c c

cc!
c
ccc 
c
cc
c


c c


c
c!
c,c c

c c
ccc
cc
cc
c  
c cc c

c

ccc

c
c
c
c
c"

c"

,¶ (Tahrim, 66:13).
"



c c
c8
c
c
"c Therefore a chaste woman is both a

c c cc

c
c
c

c safeguarder and safeguarded. Overall, the

 cc
c

c
c
c meaning is that when a man is too poor to


c
cc
c


c afford the dower of a free woman and to
meet her expenses, then it is for him to
V/!!c
cc1 %c c$ c
c marry a slave girl:

c c
c
c


cc

c
c

cc!
c


)cc "






 



c
c
c
"c

c
 c


   It means



c
c

cc
cc 
c a slave girl owned by his brother Muslim, as


cc c 
cc 
c
c the dower of a slave-girl is less and the
c 
cc"

c

cc responsibilities in her regard are lighter.
"


c
c

c
c µLasses¶ is given for c
c"c c


cc


cc
c c

cccc!

c
c


c
 cc

c
c

c
cc 
cc

cc
c 
c
c c
 cor temporary marriage. 
c


cc$ c

c
"c
cc
c!
ccc

cc
And whoso among ye is unable in resources 
ccc
c
) or µmy slave-
to marry a safeguarding, believeress²so a girl¶ (
cccc
ccc
believing lass owned by your right hands.  
cccc
), so as to
And Allah knows better about your faith² restore their feelings.
some of ye are of others. So marry them
with the permission of their folk, and give ÊÊ 





them their wages in honour as safeguarded   c
c c
c
cc

c
ones and not as fornicatresses and not as the c



c
c


c c

c 
 c
takers of friends. 
c


c c


c
c


c
$c c

c 
 c
c
c

"cc
And when they are protected, if they then
c

c
cccc )$ c
bring an indecency, theirs is the half of what c

cc c 
 
is for safeguarded ones in chastisement.
That is for whoso among ye fears hardship; "







$c 

c
and that ye constrain is better for ye, and c
cc

c
c 
 c cc



c
Allah is forgiving, merciful. 

9c
c
c



c

c

c
c
cc 

c
cc

c

c 
c
c c
c c
c
c
c

c

cc c
c
c

c Ô|
    c 
cc 
c
c c
 c


cÚ
c


c c
c
c 
c 

c
cc

cc


c
cc

c
c cc 
c
c"
c


c-cc
c



c


c
cc c
c 





c
c
c c"
c


 Ú
c
cc
c c
c

c

cc
c 
ccc 


c


  
!
 
 cc 

c
 ccc c
c



cc
cc
c 

c

c

c c
c
c


c
 c
c"


c c

c

cc$ c
c

cc

c c
c
cc"



ccc 
c 

cc

c
 c
c"


c c

c

cc 





c

c
c
c
c

cc
 



Ú
c 

cc

c 

c
c


c c

c
+"

c
  c
c
c cc
 cc
c  

  



 Ú c
c 



 

c
c
 c
c 
 
 
  

c
 c
c
c  



   


Their punishment is half the punishment of a




Ú
c free woman who fornicates²fifty lashes as


cc
c
c
 c
c"


c against one hundred. It is a part of the
 c

c
c
c

c c wisdom of Islam that those captured while

c

c


c
c battling against the Muslims are held as
 
 slaves, rather than being killed or
imprisoned, so as to deter enemies from


 

Ú
c waging war against the Muslims, or at least


c
c
c

c
c$
c lose their zeal for warfare²for although

c
c

c
 c""

c c many can stand the thought of death or
c 

ccc
cc c prison, who enjoys being a slave?


c!
cc
c!
cc
c Thereupon Islam legislates special laws for

c

c
cc
c slaves, sometimes more severe and


cc
c"

cc
c sometimes milder, so that the severe be


c

c
cc
c countered by the mild. Also, they have a

cc
c"

,c

c general pattern particular to themselves by
 c
c 

c

c-
c
c which they are distinguished from the free.
"

c

c

c

c 
c For the rational of the two types refer to the
 c"

c

c

cc specialised books. It is to be pointed out


ccc
c

cc firstly that the legislation in respect to the

+ccc
 cc
c
 c
c slaves male and female, is sufficient to give
"


c c

c cÚ
c
c


c µslavery¶ a whole different definition in
c!
cc'"
ccc
c Islam from slavery in the West; and
c"

c
c
c
 cc
c secondly, that Islam¶s laws of slavery will


,cc:;0<9c1=c$c
c stand until the day of judgement, like all of

c

c c
c c"

c!
c Islam¶s laws.
c


c
c!
cc

c
 c

c ÔÔ
    c 
cc 
c
c c
 c
Ú  





  






 !%Úccc

c
c
c 



It means the paths of the
" c c c
c c
c
c
c
c Messengers, the Prophets and the righteous

"c
c
c

cc
c c servants of Allah.

c
ccc 

c
cc
c

 c c
c
+c


 



Ú c
c

cc

c!
c
cc  c c

c
 

  


 
c
c!
c



c 
c

c

It is better to be restrained and not 
c
c
cc




c
c
marry the slave-women, as it will mean that 
c"

c c

cc
c c
free women may be left without husbands, !
c
+"
c
cc c
ccc
for the burden of a slave is less than that of 
cc c!
c
cc

a free woman.
V !c
cc1 %Vc!
c
c
c
Ú
c

c c
cc

c
c  c
c




c
c
cc
cc


cc
c"
c"

c c
cc
c
c  
!
ccc"


c
"

c c 
c c
c
 

cc 
cc
c
c c!
c


c
c c c

c"



c
 c

cc
cc
c
cc
c And Allah wishes to relent unto ye, while
"



c c

c
c cc those who follow the appetites wish that ye
cccc
cc
c c incline, a huge inclination.
+c
c
c c c 
c cc
 "
c
c c
c

 
c
Ê  
  
 !
c
ÊÊ  








c
c
cc
c

cc!
c
c
cc
"


c c
c
c c"

c
c

 cc


c
c cc

ccc c
 c 

"
c
c
c 
c

cc
"


c c
c"
cc c
 








"
c
c
c "
c c!
c
cc
!!
 
Ú c
c
 c
ccc





c

c"


cc
c
c
 c
cc
c
c



!
c
c
+"
c c

c"


c

c c
cc c
cc
cc
   
  
Ú c
cc

c
c!
c%
c
c 
Allah wants to clarify for ye, and guide ye
the ways of those before ye, and relent to ye;  
  
Úc
c
c
and Allah is knowing, wise.  c
c"


c c

c
cc-c

cc  c
c c""

c
c


cc

c

cc

c

c 


c
c
c
+c
c
c
"
cc c
 c
c 
c

Ê 
 

Ú c
c
cc
cc c
c


cc c
c And Allah wishes to lessen for ye, and the
 human was created feeble.

c Ôa
    c 

cc 
c
c c
 c

c 
cc
cc c
c
c
 cc
c 
c!
cc



c
c!
%
ÊÊ  






!
c


c
cc
c
c
c c
O ye who believe, eat not your wealth
c
c
c 
c cc


cc
cc
among ye in falsehood²save that it be a
c

cccc
c
c
transaction by consent among ye. And kill
"


c c
c
c c

c
not yourselves. Indeed Allah is merciful
c
c
c c$c!
c
"cc
towards ye.

"

c

c
c!
c
cc
c



c!
ccc
"c
cÚ
cc
!
cc 
c
c
c
cc 
c
!
cc#c cccc 
c
-
6
c
c
c c
c &




c c

c
 

c
,
+"

c c
c
c c c
c

c
c"


cc

cc
Ú
c


c c
c"


c
c c


cc
c



cc
c
c
cc!
c


cc
cc!
c 

cc
c



cc
c
cc

 

c
c cc#


c!
c 
c



c c
c"c
cc

 

c
cc
c
c
"
c cc 

c

c

 cc


c
c
c
c

"
cc
c
/

cc
c 




 




c"


c
c!
c
 

c 

'
c
c

c c

c cc
c
"
cc

c c

cc
cc
cc

/

c c
c 

c
c 
cc c c"
c
"

c
 c
/

c
c $c
c
c

c c

c

ccc
c

 
c cc
c 
 c


c c
c c c


c c"

c  c
c 
c
 c
c 
c
c
"


c

cc

cc 
c

ccc 
c#c
c

c



 
ccc
c c
c
 c c

c
c
cc
c
c

 




 

c
 c c
cc


c
$cc
cc


cc

c

 c c
c c c
c
c
cc
cc


c
c""


cc

cc  c
ccc
c
cD
c

c
c
c c 

c cc 
c
c
c""

c c
cc c

c c
c
c
ccc
c  //), and is what the Legislation and


 
 reason disallow. As for the taking of khums
and zakat and the other obligations of
!
c
+"

c

c"


c wealth, these are not µconsuming in


c
c
 c

c
c falsehood¶.

c

c
c 
c -c
!
cc
+"
c


c
c!
c
c "
  

Ú
c
"


c

c
c cc
+
"
c

cc
c
) is

c
c c
c!
c

c
c conjunctive, a way of linking two sufficient
"c
c c 

cc
c phrases with complete meanings in

c

c c
cc cc themselves²for such transactions are

c

c
c
c


)c c
c clearly not an instance of consumption in

c Ô
    c 

cc 
c
c c
 c
falsehood. Many instances of the use of this  
 
 c
cc
kind of exceptions have the purpose of

c c
c

cc c
declaring the facts where the listener is c

 ccc
c
expecting an exception. It is said, for Ú
c
+
c

c c
example, µSit not with the foul, save the



c 
 
cc

righteous¶ meaning µsit with the righteous¶,
and, µEat not what is harmful, save the '
   
!
c
beneficial¶, meaning µEat only the  c
c"c
c
c

c
c
c

 

beneficial.¶
Ê 
Ê  

c




c c c"

c!
c c
c
ccc
 c
c
c
c
c 
c
cc!
ccc c c!
c
c"
c
 c
c
c c c
c
 cc
c 

c
c
c c c
cc
"c
Ê 



c
c

c c




cc

c
 c
c cc
c
c c 
c




c
c


c
c
  cc
c
c

c
c -c

c
cc
c

c

c
c

c
c
c
cc

c 

cc 

c$ c


c
c!
c

c
c c"


cÚ
c 


c
c

c

c c


c


c"
cc 
cc
c

c"


c

c
c c$ c 
c
c

c 
 c!
c%
 c cc 

c"
cc

c#

c
c
cc

c If ye shun the greater of that from which ye



c!
c
c

c
c
c are forbidden, We shall cover your evils and
enter ye into a noble entrance.
V/!!c
ccc  !cyc
$c"c c!
c
ccc
c c 
c
!
c

c
ccc
 cc

 ccccc c
c
c

 



 

c"


cc



c
 c

  


 
Ú
c c
c

c

cc
c
So whoso does that in enmity and wronging,
"
"
c
 c
c 
cc
We shall burn him by fire. And that for
"

c

cc
Allah is easy.
'
 



 '
c


c  c
cc

c
ccc


c
cc
cc!
c
)c
c!c
Vccc

cc
c 

cc
c

cc
cc
cc
c
 ccc
c "
 cc c
c
c cc
cc
c

c c ccc c
"ccc
c



c
 ccc
cÚ
c


c
+c
c
c
c c 


 







c  c
c



c
+c c
cc

c 

c"
c
""c
c
c  c
cc c c
c"
c c
"

c
c
c

c c
c
cc

c Ôè
    c 

cc 
c
c c
 c


c c"
c
c cc"
c 
c c
c
cÚ
c
c
c
c
c
 c c
c

c 
c "
c
cc 
c  c
c



c
c"
cc
c"
cÚ
c 
c c
c
c
c

 
c-cc

c

c
c
c&
 
c 
c  c
c



c
c
c
c$cc
c cc
c
!
c
c
 c
c"
"
c

 c
c 
c
c 
cc cc
c

ccc
c c
ccc

c"
c
c

c c 

cc
c c
cccc

cc"
c c"

cc c$ c 
c
c
c!
c%

cÚ
c

cc
c
"

cc
c


c c
c


c c
cc
c

)
c

c
 c c

 c
c-


c And yearn not for that by which Allah has
c
cc
c c8c
c distinguished some of ye over others. For


cc
c
c


cc 
c c men is a share of what they earn, and for

c
c cc
c
c
c
 c women is a share of what they earn. And ask

c
 c
cc
)
c Allah from His profusion, indeed Allah is of

"
ccc 
)
c c
c every thing knowing.


cc"
c c"

ccc

cc -c3c
c
c

c 
c
 cc"c c

c""
c
$ c


cc$ c
Ê


   Ê 


c"c
cc
c!
c
   







c
c8c


c c$ c
c$ c


# c

c
ccc
c
c 
c c
cc c
c


ccc
"cc

c c
cc
c


c c$ ccc c
"

ccc 

cc""


c
c

*c c
c cc
c$ c

cc
c
c c
c

c c
c


c
cc
cc

c*c
c
cc
c
c
c

c
c c

c
ccc
ccc



c
c c


c
 c$ c cc

c cc$cc
c


cc
c"c c
c7
c
 cc
c

c

c#cc
c ccc
 cc
c cccc c
c
cc c
$c
c
c
c c>c#c
c8c

 cc"

c



c c$ c
c
cc


c
ccc
ccc
c
Ú
c


c
c c c

%




c
c 
cc
c  9c
c

 c
c

c
cc c
cc



 
 

 

cc/

c c
c/

c


c
c
 c"

c
$cc
c cc
cc
c"


c
cc
c c
c
cc c



 
 






c

c
cc
c
c
 

Ú c
c c
c
c

c c
c "
c
cc
c




c
c
c
c
c-c c 
cc


c cc"
c

c&
c-cc
c

c
c
cc c"
c
cc




c
c
c
c



c "c c
c
c$ c


c
c!
c c
c c

c
cc
c

c
c c
c
"

c
c!
c" c

c

c ÔG
    c 

cc 
c
c c
 c

c
c
 c"

cc"

cÚ c
c them their portion. Indeed Allah is over all
 c
c
c
c c c
c
cÚ
c things a witness.
"
cc
cc$ c


c
c
!
c c
 c c
c
c c
c
cc 
c
c"""

c c
cc


c

c c
+"
c c
c
c
Ê
Dc c
cc


c c
'
 
!
!
-
"c
c
ÊÊ 
( 
"c c
c
c"c cc c
!


c
ccc!
cc
c
c

cc
c
+c
c

cc
cc c
ccc
c
cc
c"
cc
cc
c

c
c
c
c
 c c
c

c c


cc
c
 cc



cc

cc
c
""
c c
cc

c c$ c c"c c
 c c
c


cccc
c$ c


c
c
c


c"
cc

c c
!
c c
c
c$""

c
c

c
c
 cc
c"

c c
c
3





c c
 c
c

c
Ú

c

c


%
V!!c
ccc2yc
%c1 %c
He is knowing of the yearning and envy that
"
 
!



is concealed; or of the intention held in our




Each has a specified share
hearts of relying upon Him, glorified be He,
of the legacy in the legislation of Allah, and
to increase us in the deficiencies we want
so both men and women have an entitlement
and which others have.
in what they earn and an entitlement in the
legacies, and neither should yearn to have
c

c c
cc,Dc
c
cc
what is with the other, for Allah has made it
 
,cc c c
c

cc
so. c
c
c
c c
c

cc
c
cc
 c
c



c
c


Ê



   
!

 


!


!
c c


c


c
c!
c c
Perhaps the meaning is those with whom
 c
c
cc 
c c c
c
c
you have contracted yourselves by oath to
c c
c
cc 
c c c
c
provide a share of your estate. Then they

ccc c
c


c c c
would have to be given their legitimate

cc
c
c c
c"c c
c
share from less than a third of the deceased¶s
 
c c
c

cÚ
c
ccc
c c
estate if the contract was not binding, and
c
c

cc
cc c c
from over the third if the contract was

c
c c
c
c c c
binding. [The contract would be binding if


cc"
c
c
-c
c c
something was received in return.]
 c
c
cc
c

c
c c
c
Whatever, they have no inheritance, as
c
c

%
everyone has particular deputies who inherit
particular shares, and these are not increased
by agreements.
And for all We have put deputies²from
 

Ê  

 
what the parents leave and those close. And
 
 He is ever-present, ever-
those whom your right-hands possess, give
witnessing. Therefore we are not to

c Ô§
    c 

cc 
c
c c
 c
contravene His commands by putting as 

cc


ccc
c
c
heirs those who are not heirs, or by not "

ccc
c
c
cc
giving to those our right-hands possess their c c
cc

c
lawful portion as determined in the
Legislation. 
 !




 Ú
c
c
c
c
$c
c c

c

c c

c
cc 

c
c
+"

c cc

cc
c
"
c 
c c
cc c
c 
cc
c cc
c
c
c c
!
cc


c


c
c!
c
c 
c cc
c
c
 c
c

c c
c 
cc

c 
c 
c c
c

ccc
c
 c
c



ccc

c 
c
c c
c"c
c 
c c
c

c


cc 

c c
c
c c
 c
c

c c


c
c
!
c%
+"

c$c
c
c""

cc
c


"
c
Men are in charge over women, as Allah has
distinguished some of them over others, and 

 




as they dispense their wealth. So the 

!


 

virtuous women are subservient, protectors 

!
c


c c
c
while unseen as Allah protects. 
c
c 
c
c
c c
cc

cc"
c
c/

cc
And as for those whose recalcitrance ye fear, "

c c
c c

c cc
admonish them and forgo them in the "
c
c
c c c


c
chambers and strike them²then if they obey 
cc
c
c c
cc

c c
ye, reach not for a path unto them. Indeed 
 c c




c c
Allah is high, mighty. 


c"


c c

c

c

cc c


c

c #


c/
c
c


c
Ú
c
c


cc

c c
"

c
c
c

c"


cc
)

  




c


c

cc
c

c

c c

c
 
c
c

c c/c
c
c
c

c"

c

c
"c c/c

cc"
c


c
c 
c
c
c

c
 
c
 cc 
c
 ccc
c
c
cc c
c

c
cc
c
c c
c

c
c

ccc-
cc 

cc


cc c

c

cc
c
c

ccc
c
c
 c

c
 
c c

cc c
c


c


cc

c
 ccc  
Ê     




Ê !

c
c c





Ú
c
c c

c
cc"
c

c c

c
c
c 
c
c
c
c c


c!
c c"

c
cc
$ c c



c
c
c


c
c cc
 c8c
c

c
c
c" 
c
 cc

c c
c c

c


cc

cc
c



c
c$ c"

c c
c



cÚ
c




c
cc
cc"
cc
c
c
" 6cc
"c

cc
$ c"
c
c8c
c
c
c
c c

c

c cc


c""
c c
$ c"

c
c c$ c
 c c
 cc
c

cÚ
c
c

c Ôÿ
    c 

cc 
c
c c
 c
"

c
c
c
c c

c"

c "


cc"

c
c
c


c c 
+c"

c


c
c

c

As for the women who is not subservient 
 


! 

c
and wishes to exalt herself over her husband 
cc"
cc

c
without regard to a man¶s rights, they have a 
c
cc 
c
ccc
special ruling that He explains, glorified be 

c
cc
ccc 

c
c
He, in His word: c c
c"c c
c c.
c
c
c
cc
c
cc 

c
Ê




 
 c
cÚ
c


cc$ c

 


Ú
cc 

c"c
cc"c
c



c
c

c c 6c c !
c c
c

cc
c
cc
cc

cc
cc 
 c ccc
ccc
c c
c

c



cc
cc
cc 

c
c
c
c
c



cc
c

 c
c

c

c c
c"c c
c  

Ê    c
c
c


c c!
ccc"
c
c

c

  
c
c

c  c!


c
c
c

c
cc
 

   c
c
c







 
 
 And if ye fear schism between the two, so
Ú
c""

c
c
c

c raise an arbitrator from his folk and an
"
c 

c' 
c
c"c c arbitrator from her folk. If they wish
-
, meaning the place of sleep where a rectitude, Allah will make agreement
man has his bed. To µforgo¶ them is by between them. Indeed Allah is knowing,
turning one¶s back on them or by removing informed.
one¶s bed away from her bed.

, 

In some narrations


c
we have it that they are to be struck by a
Ê 

 




toothbrush. It is to be realised that these are

Ú c
c
c 
cc
c
gradual levels, though not indicated by the
cc

c
c
cc
ccc#

cc
c
c


c


c
c"
cc
c
 c
c

c c
c

c  c

c

cc
"
cccc
"
c"
c


cccc
 cc c

c


c
cc

c c
c
#
c  c c $ 
c 
c  c 
 c
cc
c
c
c
c c
cc$ 
c
cc
 #c

cc

c
c

cc c

c c
cc
cc
c
# c
c
c c
c


c


c  c 
c "
c 
c 
c 
c c
"
 



!
c


c 
c  
c
c 
c c 

c




c
c


c
c
c

c Ú
c ""
c  c 
c c



cc

c
c"c
c

c
cc
"
c
c

9c
c
cc cc
cc
"
c c
c
c 
c c 

c 
 c 
c

c
 c
c c



c  c 
c c c 
 c

c Ôë
    c 

cc 
c
c c
 c

c 
c 
c 
c 
c "
c  c cc

9c c!
c
c$ c
c

cc 8
c c c

c
cc"
c

 
  
 
c

cc 


!


cc
cc"
 "c
cc 
 c
cc
c

c
c c
c

cc
c"
c c
c

cc
c"
c
 c
c
c



c
cc

c
V
c c 1c % c c c
c

c c
ccc
c

c/!!c
cc1 %c!c "
c
c 
c

cc
c
"c c
!
c
c
c c
c


c c!
c $ c
c
c
c(c
" 

c

 c
 
c c
c
c c
c 
c


c c
ccc"


cc c
cc
c
"

c
c

c
c

c 





  !Ú c
cc
cc
c
!

c
c

cc c
c 
c 


c

c#c
c
ccc

cc

c

c
 c
c 
ccc"
c
c"
cc



cc
c

c
cc cc


c
c


-
c  c
"c c$ c



c
c!
c$cc!
c


c
c 

! 8" c
c

c

c
c'
c c
c 
c 
c 
c
c

c
c

% 
c

cc
c
c

cc

c
 
c 
c
c 
c

c



 
Ú
c"c

c


And worship Allah and partner not unto
Him a thing, and towards the parents 

 

   !
beautifully, and towards the holders of These have two rights to be treated with
kinship, and the orphans, the destitute, the beautiful behaviour, the right of being
neighbour holding kinship, the unrelated related and the right of being a neighbour.
neighbour, the side-companion, the son of
the path and what your right hands possess. 



 

Indeed Allah loves not the swaggerer, the >

c
c"c c-c

cc
boastful, 
cc
cÚ
ccc
c
 cccc
c

 c
cc
c

c c

c cc

c


c


 

!
#


Ê
 !Ê Ú
c

c c
"
c
c
c-c
c

"c
c
cc 

cc
c

c"
cc

cc
c


c cc
c

c
c
c c


c

cc c
c
c "cc

"c
 cc
cc
c


ccc
"cc



c
c
cc




! c
c
c
!


(  
"
c c
cc c 
c

c
$ c
ccc
c

cc"
)

 cc"c# cc"
c
c
c
c c
cc cc


c
c c
ccc
c
cc c



cc

cc


c

cc c
c
c-

9c"
"
c
c

c Ôè
    c 
cc 
c
c c
 c

cc c
ccc c
cc  
!

!


c cccc  cc  
 
Ú
c


cc
""

 

c 


c c



c

c c
c

c 
c
c""

c
 
    c
c
c c
 cc
c
!

Slaves. Allah, glorified be He, c

c
c
"

c

c
 c
has set our kindness to be towards all of Ú
c

c

ccc c
these so as to universalise our kindness so 
c

cc
cc

c
"

c
that it includes all the categories. And Islam

c"c

 cc c
cc
emphasises kindness and goodness to these "
c
"

c"c
c
c 
c
in conformity with its universal spirit of
ccc
cc

c
cementing human relations, and uniting
people in love and affection. 

 Ê  



( !


 

Ê 





c
c
c c c

c
 c




Ú
c c c
ccc
ccc c
c
" 
c
c

c

ccc c c c
c
cc
c
c cc

c$ ccc

cc 
"

c
c
c
c


cc8 c



cc
c

c


cc 
c
c


c

c
+"

c

c 
c c
c

ccc
cc
c
cccc
cccc 
c


cc
c 
"
ccc
c
c
c

c

)c
c

c

cc#c  c
cc
ccc


$ c 
c
c 
c 
c

cc

cccc "'
 
!
!




" 

c c
ccc
c  


c
c 
c c


c 




c
c
c

c c$ cc

ccc
c
"

c

c
 cc
c

c

c 
c
/

c $ c c
c



c
 c!
ccc



c



c
c!
c 
c c

cc

c 
   

c
cc


c
 c
c$ c" c
c!
c%  


c c
c

c
c



c
cc
c

c
Those who are miserly and bid the people to 
c c
c

c"c
c
c
miserliness, and conceal what Allah has cc
c

c

c 
cccc
granted them from His profusion²We have c 
cc c
cc
c c
prepared for the disbelievers a debasing 
cccc
chastisement.
$
c

"
c c
ccc

c 

c 


c cc

"

cc 
c


c
c c

c c

c c 
ccc
Ú



 
Ú
c
c
) 

c
"

c
c
cc


"

c c 
c c
c

c
c
c c c
c"
"
cc c
c


c cÚ
c
c

c

cc
c
c"
c
c
ccc
"

c

c
 c
c
c
c

c
c
"

c
 c
" c c$ c


c
c!
c
 

c
c
 
c
c
"
c
Ú c!
c%

c Ôè|
    c 
cc 
c
c c
 c





  


;Vc$cc"
c
And those who dispense their wealth in  
c

c
c
c
c
show for the people, and believe not in 



cc

cc
c
Allah and not in the last day; and for whoso 

cc



c
the devil is a cohort²what a bad cohort!
 

*c!
c
c
c

c "
cc
c




c c

c

c


cc

c
Ê


 !



 
And what would be upon them were they to



!

!
cÚ
c
c
believe in Allah and in the last day, and
-

cc 
c c
c

c
dispense from what Allah has provisioned
Ú
c

c
c c

c
"

c
c
them? And Allah is of them knowing.
c c
c
c

cc
c
"

c
c c
c
c
cc

cc
c
c"
"
cc
c"

c c 
c


c
cc



c?#

c

c
c"ccc
+"
c c Ê 

!







c

cc
"
c 




 Ê  

:<c
c
c
c  !


 Ê 
!
 


+It means what




 Ê 'font-size: harm would they suffer were they to believe
12.0pt;font-family:Arial;font-style:normal; and dispense in the way Allah has
'> How could their dispensing be prompted commanded them. Contrary to their view
by the command of Allah and the will to that faith and dispensing lead to harm and
receive His satisfaction, when they do not difficulty, faith actually brings about peace
believe in Allah? and tranquillity and confidence and
goodness in both worlds, while dispensing

 
% Nor is their brings about the progress and development
dispensing motivated by hope of reward and of the society and its flourishing, so that the
fear of punishment, for they do not believe dispenser benefits more than what he
in the last day. Of course, the absence of dispenses.
faith is often seen as meaning the absence of
perfect faith, and not the absence of any V!c
ccc
c1 %c!
c
c
faith at all, or as the absence of faith in a 
c


c
c!
ccc

c
particular area though there is faith in the 
c
"

cc



cccc
remaining areas. Perfect faith or faith in 
c
"

c
c c

c

)
c
every area requires that the motivation of c
ccc
cc
cc
every action and every inaction be faith
alone. It is like a person saying that a boy is Indeed Allah wrongs not the amount of a
not obedient to his father, when he has not speck, and if it is beauty He increases it and
obeyed him perfectly, or has not obeyed him gives from His presence a magnificent
in every way. It does not mean that the boy wage.
never obeys his father at all, but that his
obedience is deficient in some way or area. 

c

c ÔèÔ
    c 
cc 
c
c c
 c


Ê 



 "
cc





c


c

!
$c
c

c c !

 ccc"
"
c
c



cc

 /c

cc
c c

 c


c
c

cc
c
c
#"
c
c

c c c
c
c

c
 c
c

c
cc
c c
 c!
c '
 

 

 c
"

c cc
c c
c



+Ú
c
c
cc
c

"

c
c 
 c

c"
c c


9c!
cc
c

c
c
$ c


c
c!
c
c
"

c  
c
ccc!
c c

cc

c c
c
"

cc
ccc c

c

cc c


c

c

c
c
c
 
)c

c
c
c cc"
 On the day those who disbelieve and
disobey the Messenger would love it for the
   
Ú c
c
c
c ground to level them, and they conceal not
"
c c c

c
"

cc
c from Allah any talk.

 c
c
c
c
c

(
 

 !
c c"
cc


c
c c
c c
c


c c
c
&
c
c
cc
c

c

c
c



cc
c
c


c
 

( !






 


 


  

Dc!
c"


c

)





 Ú
c

c c



c
c


c c
cc

cc"




%c

c"

cc
c
"
c c
c
c



c
c
c c c"
cc
c
c
c"


c c
cÚ c

c
cc c
c



c

c
cc&

cÚ
c





cc
c




c
c
c
c

c
c
c

cc

c







c

c c
c
ccc

c
 c
So how, when We bring from every nation a

ccc!
cc


c
c!
c
witness, and We bring thee as a witness over
,c
c




cc8c cc
these?


c@


c 





Ê 

8c cc
c
cc


&

c c$ c


c
c 
c
cc
c c$ c
c
!
c
c

c
c c
cc c cc 
c
c

c
-c c
c
c
c
c"

cc 
cc

c
c
c

c


c c
c"
"
c c


c c 
c
cccc
c 
c
)

c" cc




cc
c

c 

c



c

c cc

c

c
c



cc cc
% #c
ccc

c
cc
 

c
c
cc"c cc

'
 



 
c
c
 cc
c
c"cc
c
 
$c

c c
c

cc
 c$c

c
c
cc
c
c

c

cc
c

c
c 

c
c c"c cc
c

c4"
cc 

c$ c c 
c
c
cc
c
c

c Ôèa
    c 

cc 
c
c c
 c
Ú
ccc
"cc

c effects of the alcohol wear off and he knows

cccc
c 
c
cc what he says.

c

c c
"c
c
c
"
cc
c
% Ê


#

c
c

c c
-c

c

c  c
+cc
O ye who believe, approach not the prayer
-
c
while ye are drunk, until ye know what ye
say. 



! c

c

ccc-
c>c
c
And not soiled, save as traversers of a path, "

c

c
c

cc
until ye bathe. And if ye are ill or upon a c
c
cc
c
ccc
c
journey, or one of ye comes from the privy, c"c

c

ccc
or ye have touched women, and then ye find 

c  c
ccc
c
no water, so intend on wholesome ground c
cc

c
and wipe your faces and your hands. Indeed "

cc
c
c
c c
c
Allah is pardoning, forgiving. c
c
 

cc
c


c

cc
c ).

c  

Ú c
c"" c
c
c"
c

c

c
c
c
&




!!
 



c3
c ), here, means to wash
!
 


The
the head and neck, firstly, then the right side
prohibition concerns the matter itself,
of the body and then the left, with the
namely the prayer; the device of saying µdo
intention. Or one can immerse the whole of
not even come near the prayer while drunk¶
the body in water at once, with the
is to emphasise the prohibition and to
intention.
convey its gravity. It is as Allah says,
µ,"" cc
c""
c c
Ê 

 c
cc
" c-c
c

c cc
c


c c
c 
cc
c

c
"c cc

cc"
c c

c
c
cccc 

c

ccc
c
c c

c
cc


c


c
 c

c

!
$

c
c
c
c"
cc c
c
c
 c


cÚ
c
c"cc
c
c


c
 c
cc
c
cc
c
c"cccc

c cc

c
 c
c


cÚ

c

 c
cc
"
c

c permissible, and the
reason it is given here is because of the
V cyc1 c
cyc yVccÚ
c
difficulty of obtaining water on most
"
c c

c


ccc
c
journeys.
 c"
c

cc$ c

c
c
ccc c
ccc
c











c
cc
c

cc
cc
! Ú
c"
c
c

c c 
c
 c
c
c>
c ), here, denotes


cc
"

c
c
cc
the cause of the ruling and its purpose, for
 
c
 c c
 c
c
"

c

c
when a person drinks alcohol, Allah forbid,
 c
c 

c
c
c
cÚ
c
he pays no attention to the prayer until the


c
c c cc"
c


c
c


c

cc
c

cc"

c Ôè
    c 
cc 
c
c c
 c


 




c 
cc
cc
c
c
c
c
c

c
cc 
c c
+c
 c  c
+
c
"


c 
 cc

c c
c
c
c
c
c

c cc
c
c
c c


c
 c
+
"
c 
 c



 


Ú
c  

Ê  !
 !
c

c""

cc
c 

c


c c "c 
c c 
cc c

c

c
c
c c c
c 
c
)c
c
c c
c
c

cc
c
c c c c "
c

c

 c
c!
c
c

+ 
c"
cc 
c c
cc


cc

c c
c

c

 






 c
c"
"
cc

c
c

c
c
c

c

c c
"


c c

ccc
cc
c
c


c c 

c

c

c
 
 ) it was used so much for the
special cleansing routine (involving earth) 
  !
c 

c
c
c c
that it came to be used just for that. "
"
c
c
c

c

cc
µGround¶ is given for 
c
 c

c 
c
cc
c c


c c
 c"c
 c

c
c
cc c  
c c c
c

cc c
"c
 c

c
cc
c 
ccc
c "
c c!
c
 

c
c
c c
c 


c


c
c!
c
 c
c"
cc"


c c c

c
cc
c"
c
c
"
c c
c 
c
cc 
c c
c 

c 




cc

c
c


c
c$ c

c"c
cc
 !



 "c
c!
ccc
c c cc
c
c


c
c
c "c c
)
c ) 
cc



c c
cc c
c
c
c 


c c


cc
c
c
c

c c c

cc c c cc"


c
c
ccc
c c
 c
c


cc$ c

c

cccc cc
cc "c
cc"c
c!
%

cc
cc

c

cc
 

cÚ
c"c
c
c
"
c Have thou not looked to those given a
c
c 

c c
cc portion of the book, their purchasing the



cc
cc c
c
cc
c straying and wishing to send astray from the

c
c"c
c
"
cc
cc c path?

c
 c c c
c
cc
c



"cc
c
c
 c"c
c 
c

"
cc
cc c
c
c c
c
c
cc
c


")c
(






c
%c


c
cc"

cc

c
cc
!
c cc


c8c


c
c
c

c

c
"
c
c c
 c$ cc

c6
c
$c
c c

c"
cc
c



c c
c

c

cc


 
!







c
c c
ccc
c
cc


$c"c c
ccÚ
c

c


c c
c


c
c c!
c

cA
c c$ c
c
c
c


c
ccc

cc

c Ôèè
    c 
cc 
c
c c
 c
Ú cÚ
c
c
c
c

cc"
c Ê  



c
c
cc



c
cc !
ccc""c
c
c
c


c
cc
c cc
c 
cc


c c
ccc



cc
cc
c 
cc
c ""c c
c




c



cc$ c

c
"c
cc"c
c!
c Of those judaised²they alter the words
from their places. And they say, µWe hear

!  
  and disobey¶ and, µHear, unhearing¶ and
Ú
cc


c c


cc µGraze us¶²distorting with their tongues

ccc

c c"

c and defaming the religion. And had they


c

cc

c



c c
c said, µWe hear and we obey,¶ and µHear¶ and

c c

cc


c
c
c µRegard us¶, it would have been good for



cc
c
c
cc
c them and more upstanding. But Allah has
c


cc

c



c
c cursed them for their disbelief, and so they

c c



cc

c)c
c believe not, save for a few.


c
c c
ccc
c
c
  
c
  

Ú c
&

$ 
Ú 
c cc

c
c
c 
c
A
cc

c





! +Ú
c cc
"



c



c
cc c
c" c c

c

c
c
cc c$ c


cc
c
c" c c



c
c!


c

cc



!
Ú
c"c
c
And Allah is more knowing of your
"


c
c
c"
c c
c
c
enemies, and Allah suffices as a patron and
c
c
c
c
c"
c c
c
Allah suffices as a succourer.
"





c 
,'



 

#They would say, µWe hear and
!c
ccc1 %ccyc listen to your words and your arguments, O
Vc!
cc c
cc Muhammad, and we disobey your




c

c c
cccc
c
c commands, because we do not believe that
cccc
c
cc 

cc you are a true Prophet.¶ It is not remote that

 

c
c
c""

c c
c what is meant is their practical disobedience,

c 


"c c9c
c
ccc
c rather than anything verbal, as by µword¶




cc

c c c

cc both speech and actions can be meant, as in



c c
cc""cc c µHe said with his hand such and such¶,


 meaning that he indicated it with his hand. c

Ê  
!

 Ú
cA
ccccc
4c
c"c c
cÚ
c"
c c 
c


cc$ c

c
$ c
cc


c c
c "c
cc"c
c!
%c
"
c c
c




c

c ÔèG
    c 

cc 
c
c c
 c
,(

 #3c
c
c  
 








cc""

c c
c


c It would have been good for them in the
c
c

c c
ccc
c
cc world, as they would have been blessed with

c-cc
c
cc
c!
c the ease and fortune of the Muslims and
c&cc
cc
ccc their progress, while in the hereafter they


cÚ
c
c

cc
c
c would have ascended to the gardens of
ccc"
c
c
c

c delight. c
"


c c
c
c

c


c
c

c

cc 

! cc

cc

c
 c
c
ccc 
c

c
c-cc
c"
 cc
c"
cc c
"
ccc c
 c
c
cc

c
cc 0Ê  

Ú c


cc

c
cc
c
c
c
c!
c c

c
c c!
c


c
 
c!
c
cc!
c" 
c

cÚ
cA
ccccc
c 


 


cc"
c



cmay Allah condescend upon 

cc



c 
c 
c
him and his House: c 


c
c c$ c

c
c
c!
c" 
c-ccc 
c c
,-.
#Ú
ccccc
c 

c
cc
c
c
c

c
cc
ccc

ccc
c 

c cc c
c
c c
c
c


c

cc
c
c 





cc
+"

c c
c


c
cc 









#
c c"
"
c

c$c$ cc
" 
   


 #cc
c"
cÚ
c
# c

c
 c
c
cc
c
+
"
c

c
ccc 
c c
cc
cc
cc
c
c $ c c
ccc
c

c
c c
c"

c

cc
cc  
c

cc"
c c
cc

cc
c c c
c

cc !

c
c
c"

c c
c
c

 
c

c


cc c
c



c


c c



c

 

 
To c
c c
defame the leader of a religion is to defame
the religion itself. O ye who are given the book, believe in that
We have sent down, confirming that with
Ê 
 ,'

 ye, before We wipe out faces then reset



#Ú c
c c
cA
c
c them backwards²or We curse them like We

ccc c

c
"
c
c cursed the companions of the sabbath, and



c c Allah¶s command is enacted.

,(
#
 c
c 
c



&


 



That
,/
#Ú
cc 
c
is, the heavenly book was sent down upon




c

c 
 c
cc
their Prophet and they lived by it. The
"
 
c

c 
    c 
cc 
c
c c
 c
command to believe is universal; they are Ú
c c cc


c c
c
addressed in particular because they are at 
c

cc

c



cc
the centre of the discourse. "

c
c
c

c
c
c
c


c
c$ c 


c


c



  '
 

 
c!
ccc
cc

c
c

Ú
c-


ccD/c 



cc"

%

cc"c!
c


c
 cc$ c

c Indeed Allah forgives not that unto Him He
"c
cc
c!
 be partnered, and He forgives all other than
that for whom He wills²and whoso

     
Ú
c partners unto Allah has definitely forged a

c(c
c
c"

c mighty sin.


c




'
 !





c




"
cc
c


Ê 
 

 



c cc

cc

cc
( (

!


cc

c
c cc
cc

c c
c
"
c

ccc"

c

c
cc


c c
c c
c cc
cc



c c

 c


c
c 
c c
c
c
c


cc cc

c

c
c
(

 


 



c c
 cc"
cc
c
 !
c 

c
c




c
Ú
c
c 
c
c
c


cc
c
c
ccc"




c
c
c 
 cc
c

c
c c
c
c

c


(
 Ú c
c c

cc
c

cc
c
c
 
c c
c


cc

c
cc c
c



c 


c#c"

c
ccc

c"
cc
c




cc
"
'


In the world,


before the day of resurrection, and they shall
be turned into apes and pigs.
"

!

Ê 
Ú c
c 

c
c"c"
c
 c
 
'



!


$ 

 Ú
c

cc"c c
A
c c

cc c c
 cc
c
 
  


   
# %c,#c
c
cc
c
c
c
cc 
c
c
c


c
c c
"
cc3/cBBcc
$ c cc"
cc c
cc

c
c 
c
c c
c
c

c
c

c c 

c
c
c c
c"


c
c
c
 
)
c

c
c$ @
Have thou not looked to those who call
themselves pure²Nay, Allah purifies whom
Ê #
 

c
He wills, and they shall not be wronged a

c

c
c

cc
c cc
c
date-thread.
  c c
cc

c ""
cc

c
c

cc
c

c

c Ôèÿ
    c 
cc 
c
c c
 c
(





Ú
c
c 



!c 
cA
c

cc
c


cc$ c 




c"c
cc
c!
c
c
cc
+"

c c"

cc 
Ê 

c
c c



c 
c

c&c

c c
c
c
&c 
c
cc!
c  

c







  c
c

ccc c
c cc
!
c
c
cA
c c"

c
ccc c
c

c"


cc



cc 

c


c c !
cc
c

c!
cc
c


c"
cc
cÚ
c
c c 
c

c

c
c$ c



c c
c

c 
cc 


c
c!
c


c
cc c&cc!
c
 

 "  

 Their
forging their lies unto Allah, glorified be He,
"1Ê ! 

(
 constitute a clear, that is to say a grievous,
 4
c
c
c$ c cc!
c sin and the height of insolence before Allah,


c
c
c c c!
c
cc glorified be He.



c
c c c c!
c
c
$c c c!
c
cc!
c 

c Ú
cA
c
c
c"

c
c

c
c

c
ccc
c

c
c
c 
c c
c
c
c 
cc

"
c c




cc
c$ c c 
c c

c

c7c
cc$c


cc
cc

ccc # c3c$ cc" c
c
c

c 

c c c
 c  c
c
c$cc!
c
cc!
c%

 





 
c
c c$ c
c Have thou not looked to those given a
cc
c
c
c
 
c
c!
c portion of the book, their believing in µJibt¶

cc"
c
c.
c!
cc and µTaghut¶, and their saying to those who
"

c
c
c
cc

c



c disbelieve that they are more guided as to a
c




c path than those who believe?

Regard how they forge unto Allah the lie²it 
c

suffices as a clear sin.
(





Ú
c
c


c
cc
c


cc$ c


c"c
cc"c
c
/
Ú
cc
c

c !
cc
c
cc
c

c
c


cc$ c


c"c
cc
c!
c 


 
!




.
c
c

c c6c

c 

c
c
cA
c"c 
c

c3c
cc
cc
 c
c 4"
c$ c
cc
cc
c


cc
 c
c
c

cc
c
c  c
 c


c
 c
c


cc
cc
c
c


 V
c2%cc-4 ßc !cc
- %
 ßVcÚ

c

cc c
c
c
 c
c(
 cc  c

c c

c Ôèë
    c 

cc 
c
c c
 c
7c"
c
c


cc
c
c ""
c c
c c"

c

c"

c
c 
c"cc
c
c
c
c 
c
"

c


c c
c

 



 
c c
%c
 


Ú c
cc$c# cc

c

 Or is theirs a portion of the dominion? Were
it so they would not give to the people a jot.
 
Ú c
c
c"






 

!  

c






+7c
c c
c
& 
!




" c c
c"

cc

c c

 
+Ú
c



c
c c

c" c ccc$ c

c


c

c c
c 
cc
"c
cc"c
c!
cc
c
 
cc

c
"
c c
ccc 
c
cc 
c
cc

c


cc
'

 



 



c"

c c
cc

c

!

!
$
5
c""
c c


c c
c
c"c
c

c
c"
c

c
cc

c
c 
c c

c
 c
c
c
c
c 
cc c
cAc
c"c

cc"

"
cc"


c/
c

c
c

c
"

c
cc
c 
c cc

c
Those are they whom Allah has cursed; and
whomso Allah curses²never will thou find
c
c 
ccc c c

c
for him a succourer.


c


cc
c"

cc

cc
 c c
c


cc

c $ c

c"c
cc"c

c!
cc
c"
%
Ú




Ê  

%Ú c
c!
c c

c Or are they jealous of the people over what

c c!
c
ccc
c Allah has granted them from His profusion?
c c
 For We gave the House of Ibrahim the book
and the wisdom and We gave them a huge


Ê 
"

 dominion.
 
 
 

c

c
c
c
ccc
c
c 
c

c c$ c
cc
c
c
c"
 
cc
cc c
&

$



!

!
c





c-
c c
c


cc
c
"
c
c




Ú
cA
c c-
c c
c
"

c

c
c

c c 
c


 Ê  


 c



)

c

c

cc

( !

+c

cc!
c


 ccc 
c c
c
 
c
c


c c
c



c cc


c
c
c




"cc

c
c

c
cc

c


cc
c




cc
c 
 )
c cc





c
c
c



c5
c
cc c-
c
c c!
cc

c ÔG
    c 
cc 
c
c c
 c
!
c" 
cc c!
c
cc 
c
"cA
c

c-c

c
"

c!
c  
c
c
c
c 
)
c



c
c
c


c
"c
cc
c 
c c
cc 

c
c
c c


"c
 c""
 c
cc
 c


cc""
 c 
 
.
c

c c
c
c
c


c c 
c

'





  c
c
 c c

c


c c
c

c 
c c) includes both the Ú
c
c 
c c c 
c ccc
person himself and his descendants.  
c c
c
c

%





 
Ú
c Indeed those who disbelieve in Our signs²

c
 c
c
c

c c shortly We shall burn them by a fire. The

c


c cc

c


c
c more their skins are consumed, We

ccc
c

 
cc substitute for them another skin, that they


c
cc taste the chastisement. Indeed Allah is

grand, wise.
'


 


 
$ c

c"c
c 
c

c

c c

cc
c
c
c
c4"






 


 &
 Ú c
c
c!
c
cc
So among them is he who believes in him,
" c c!
c
c"c  c!
c
and among them is he who bars from him;



cc
c c
 c
c
and hell suffices as a blaze.
 


c "
'
 

 


c c
c
c
c c



c
cc
c
c
c

c# c
c

c c 
"
"
cc
c
c c
c

c
c!
cc, c
cc"
c c Ú



 


 c c
cc
+ ,c8c
c
c 

'
cc
c
c
c 
c c
c
c
c c
c


"c

'
 





 




  Ú c
c  $c
c
c
c

c
c"
c c




c
c
c
c
"c
c 
c
c



c
c""
 cc
c

c c
c
c
c  


  


"cc

cc
c
c
c $c

c 


c
cc

c
"
"
c c c
cc

cc
c $c c

c
c
c
c
c
c
c
c

cc

c c

c
c c
cc
c
c
c

c"

c

"
c
c
c"

c


 

 c!
c
c
c
ccc

c

 %Ú
c
c c 
 cc 
cc

c
c
c""

c c
c
c
c
c
c"c
cc 
c
cD

c
c!
c
c

c ÔG|
    c 

cc 
c
c c
 c
c

c c
cc
c
c cc c"
c

 c
c

c c
 c
c
cc"
cc c
 c

c
c 

c 
"
c
c
c"

ccc
cc
c
-

ccc c
c
c
c
c

c 

 



Ú
c
c


c

c
c
c
c-cc
c





c
c

c
c
c

cc
 

Ê  
c 


c

c
c
c
cc
c
"
c!
cc
cc
c 
c
c


!
c c
c
"
c c
"
cc

 Ú
 




!

In the gardens are spouses
 
!
c
c


c
c cleansed of the physical defects and also of
c!
c
cc"c
c
c

c personality and character defects.
"
cÚ


c
c"
 
c c


c"
c
c


c
c!
c Ê'
 


  

"
cc""
cc
cc
c Ú
c c
c 
c c
c
 c c

c


c 
ccc 

c

And those who believe and do the virtuous  
cÚ

c

c
c

c cc
deeds, soon We shall enter them into c8c
c
"


c
cc
" 

c
gardens, rivers flowing beneath them,  c
c 
c
c
cc

c
eternal in them, forever. Theirs in them are  

cleansed spouses. And We shall enter them
in shade, shaded. Indeed Allah commands ye that ye restore
the trusts to their folk, and when ye arbitrate

c among the people, that ye arbitrate with
justice. Indeed Allah²fine is that to which
He admonishes ye.
Ê





Ú c
c
c
$ cc!
c


cc c
 c
Indeed Allah is hearing, observing.

c 



 




 
c
'
 


#ccc
""
cc c c
c
cc 

Ê 

8c
c
c
 c c
c
c
c

cc
c "
"





c c
c
cc
c




c

c c
cc

c

c
c  







6 cc"c
 c
c"
 c c 
Ú
c
cc
c

c
c c

ccc
c"

c
c
 c 
 cc





c4
 "c
c
c


c
c



c"
c

c 


c
c cc 
c c
"

c
c6 c
c-cc
cc "


c
c
c c
c c
"
c
c
c ""

c
c

c

c 


c c
c

c
c
c"c
c/
 cccc

c
c


cc
c!
cc


c
c!
c,

c
 

 

  
c

c
ccc
c

cc
c


 
$c"

c
 c
c
 cc
c
,c

c$ c

c ÔGÔ
    c 

cc 
c
c c
 c
cc

c
ccc &






Ê Ú c

c
c cc


c c
cc
"


c!
c
cc
"

cc#

c
c
cc 

c!
c



-c

c
c
c
c c
c
"

c

c

c

c c
c 


)


It has




c

c$ ccc been explained that obedience to the
-

c Messenger is obedience to Allah, and the
two are mentioned together as an honour to


 


 the Messenger, and to show that his
!

!
Ú c
c

c
c


c commands are as the commands of Allah.
 
ccc 

Ú c
cc

 
 
  $ 

Ú
c
ccc


cc
c

cc 
&


Ê 

c
c
c c
c
c c

c 
It means those of authority, in whose



cc cc

cc

cc hands is the control of affairs. µThe Owners
 

c of the Affair¶ (
cc 
c

c
"



c
c

c
c c
c
 

Ê " 
  
  


cc

c
c

cc
(

 

!c

c
c $ c



c
c"c
c
 cc
 c
c
c

c
c 
c$
c'
c c
c


c ccc

c
c 



c!c!
c$
c
-

c  cA c c$
c
 c$
c!cc
c  
c
 

Ê  
 

  $ c



c
c"c
c$c
!
c
ccccc

cc c



cc
c-c c c


cc
c#c
c
c
c



cc
c8
c c
c$ 
c

c
ccc

c-c

c c
c
c

c
"

c

c
ccc"c
c!

c
c
8

c Now, as for those who suppose that the
meaning of µthe owners of the affair¶ is
c c$ c


c
c!
c c every ruler²this causes contradiction, for



c c
c
c"c
c how could the rule of one who sells alcohol

c
c-

c!
c


c c
c not contradict the rule of Allah who forbids

c"c
c
c
c
"
cc it? and so on. This is why the Shi¶ah have

c-c
c
c



c
c!
c limited this to the Messenger and the
% protected Imams, and the just scholars.

O ye who believe, obey Allah and obey the Ú
 
 !
  Ú c
Messenger and the Owners of the Affair
c
c
"
cc
c
c
among ye. Then if ye dispute in a thing,
refer it to Allah and the Messenger, if ye 

 
Ê 

believe in Allah and the last day. That is )


Ú c
cccc

c
better, and more beautiful in the primacy. 
 c

c
c

cc
c(c
c
c# 9cc
c
cc
c

c 

c c
c
c cc

c
c
c
cc


c
 c
cc
cc

c ÔGa
    c 
cc 
c
c c
 c

c3cc
c# c


c

c Have thou not looked to those who think
c"
cc


cc
c that they believe in that sent down to thee


c$c
c
c
c c


cc and that sent down before thee, their

c

c c
c
c 
c wanting to be arbitrated by the

c
c"c
c
c


cc
c transgressorer, while they were commanded



cc$ c

c to disbelieve in it? And the devil wants to
"c
cc"c
c!
c-cc deviate them, a distant deviation.



cc
c c c
c

c

"

c
c


cc
cc
c c 

c

c
c
c"c
, µAs for new
events, refer about them to the narrators of
(





Ú
c
c
our sayings, for they are my proof over you,

cc
c



while I am Allah¶s proof.¶




  




 



 Ê 

 




Ú
c
#cc

cc
c c
c
c

c


cc

cc
c

c c
c
c c
ccc






c-cc!
cc


c
c
!
c$c c-
ccc c
 







$ c c
c) 
c
c
c
Ú
c


c


c
cc c$ c

c








ccc
c 
cc
!
cc,c c
cc"c
Ú  

.


cc$ c

Ǧ. It is to emphasise that they are
c
c


c
c
c c
among the believers in all aspects of belief.




c
c

c
cc

c


cc

c

c



c

  

 

c
c 
c c
c


cc
c
Ú c
c
c
 cc"

c

c
c




cc

c c



c
c
c


%



  
! 
4
c
c

c c
, meaning the





primary purpose or consequences, as the
consequences of truth are better than the Ú

c
c

c c c c
 , meaning to rebel, to be inordinate,
consequences of falsehood. And it is
and means one who is highly inordinate.
possible that the meaning is that referring to
Every ruling that is not the ruling of Allah,
them is better than the interpretations we
glorified be He, is from the µtransgressorer¶,
would come to ourselves.
for the rulings of Allah are justice, while all
else is deviation, straying and transgression.
!
c


c
c

c c
So, they were pretending to the name of



cc
c
c c$ cc
c
belief while walking the path of other than



c!
c
c

c"

c
faith, and were doing so in pursuit of the
c 
c c
cc



cc
c
advancement of their appetites, manifesting


c
c

c



cc
c
belief so as to preserve their blood, their
""
cc 
c c$ cc!
c
position and their wealth, while referring to



c
c!
c%
the transgressorer so that the ruling would

c ÔG
    c 

cc 
c
c c
 c
serve them, as they knew that justice would 

)


#Dc
not favour them²them being on falsehood. 



 






 



 !
 
 
 


  +$c!
c c
c 


Ú
c
c


c



c
c!
c#c c




c
c 
c
c

c

cc



c
c$ c
c



c
c c c
c

c  c
c c
" 


9c
c
cc
c ,c
3/ c:;<9c;CD So how: when an affliction afflicts them for
what their hands sent forth, they then come
Ê

 !
c

c to thee swearing by Allah, µIndeed we
  c
c


c c
c
c wished but working beauty, and success.¶


c





 

 
 


c
!
c

cc

c
c c
c


Ú c
c c
c
c
 c

c


cc
c
"

c

c



c
c





c
c
c

cc
c -c
c 
c
c c

c
c


cc
c


c!c
c
c
c
"
c


ccc c
cA
c

c
c 
cccc

c8c
ccc c
c "

9c
cA
c



cc

c

c



c
""
c c
c 
c

c 
c
 
c
c c
cc c

c
c


cc  cc$ c


c
"
*c$c
c
c
c

cc


c"c
cc"c
c
cc cc
%c
!
c

c
c
c c
ccc



cc
"
cc

cc
 
 

 


cc
c "

c


cc

 

 Ú c
c
c


c""
c c
ccc7c

 

cccc
c c

cc
c$  cc
c
c c7c


c c

c

c

cc
c c
c
cc

)cc
c c
 


c
c







Ú c
c
And when it is said to them, µCome to what
Allah has sent down and to the Messenger,¶ 
cc
cc
c


cc
thou see the hypocrites barring from thee, $ c

c"c
cc"c

c!
, seeking his assistance and
barring.
admitting that they had referred to a
transgressorer.

c

 Ê , 



Ê
   

c3

c  
Ú c
c
cc
c c
Ú c
c
c c

 
c cc

c
c
cc
c


c
%

 Ê  

Ú
c
cc


c ÔGè
    c 

cc 
c
c c
 c

 
Ú
c
c 

2

c
c
/
c
 c
c

c"c

cc

c 
 c
c
c

c c
c

c cc

c
c "

c



ccc
c
c

c
And We sent no Messenger save that he be

# They said that they also obeyed by Allah¶s permission. And if when
sought the success of their affair, and had no they wronged themselves they had come to
motive in turning away from the Messenger. thee and sought Allah¶s forgiveness and the
Messenger had sought Allah¶s forgiveness
Those are they²Allah knows what is in for them, they would have found Allah
their hearts, so turn away from them and relenting, merciful.
admonish them, and say to them in their
souls an eloquent word. 
c

c Ê'


)



 





Ê #
Ú

c
c
c "

 !
 
Ú
c


ccc

"c

c

cc c
c


"Ê 
    

c 

cc

cc
c
c
c


c!
cc c

c 
ccccc
c
c


ccc
c
cc 
c
c
ccc
c


c

cc c
c
cc c 

cc
c


cc
c

c


c

c
cc-
c c
c"
"
cc
c
c
cc

c

c ccc
c

  
c c
c
c"


cc$ cc
c


cc
c
cc c
cc c



The 
c
c
c
c c 
c
Messenger was not to show that their c$ cc!
c"


c
repentance had been accepted, for then they 8


c cc
c 
c 
c
would have increased in their transgression, 
c
c
c
c
cc cc
and would have supposed that they had been 
c
c
c

c c$ 
able to deceive him.
E
c$ c
ccc!
c

c

  
c
c 
 c
c "

cc

c
c
c

+"
c
c
c c

c ""
cc
"
cc
%



 
!  c Ê 





c"
cc
c
ccc c 


Ú 
c "

c
"


c

c"

c c#
c 
c


c  c "
c
c
c"
cc"


cc
c c




cc
c c c

c
cc
c

c c

c 




c
cc
c






c
c
c"

 cc c
c

cc c
c8
cc
c 
 




Ú c
c
c
"
cc"


c
cc c
c 
"

cc"


c
c
c
"
c c
c

 Ê #
 



)


 
 Ê #

c ÔGG
    c 

cc 
c
c c
 c

 



!c
c   





 c$ c 


cc"c 
Ú c
c
c

c
"

c
c


c c c
c



c
c


c&c 


c 

!
   
c
 



 

 




Ú c
c
c
cc


 

Ê  


c
c

c
cc
c


 .


c
c"c c


c

c cc
c
cc"


c
c
c
c cc 
c


c
cc



cc c

c

c c$ c 
c ccc
"c
c


c c

c


cc!
c



c
 c 
c
c
c
 c

cc

c
c
c
 ccc!
c
c 

c c
c-
c c


c

"

 

c
 c


 c!
cc 
c
+

c 
 





cc
cc 

c

c
c   
Ú c
c
c
"

c

c


c

c
c
 c
!

c
c-

cc
c

ccc c 
"ccc

cc

c
c
cc
c
c c
c
c




c 

c

c
c"
c


c
c$ cc
!
c


cc
cccc Dc
cc#
/c
c
c"c


c
c


c cc

c
c
c
c 
c
c c

cc

cc
"
c
c6cc
c cÚ
c
c 
"c$ cc

 c
c"
c


c
c!
c% "c
c6c c
c c c
.cc"
 c
c --c c
c
So nay, by thy Master, they will not believe 
cc
cc cc
c
c
until they have thee judge in what breaks out


c"
 
c?-
c
cc
between them, and thereupon find within "
 c
c c *Fcc c
c
themselves no distress as to what thou 

c

c


cc
c
c
decree, and they submit to thee c
c"

)c
c
c
submissively. 


c
c 

(65) c
c


c
c
c

c c
c
 cc
cc
cÚ ccc

 )
cc c $
c3  c c
"
cc
c
c
c

c c
c
cc






c
c
c  c cG
c
c
c
cÚ
cc$
c3  c
c

 



Ú
c
cc  c
c


cc$ c

c



c
c
c

c c

c


c 

c"c
cc"c
c


c cc$ c
c"

c
 cc !
c c
c
c
c  c c
c

 c!
c c
cc c
 c 
c$cA
c
c
"
c
c c
!
c c""

c
c
cc
c  cc
c!ccc



c
c
c

 $ c


cc
c
c
c

c

cc-

*c
 
 


$
Ú c
c

c
c""
c
c


cc !cc
c
c


ccc


c
c -

c c
c


cc$ c

c ÔG§
    c 
cc 
c
c c
 c


c"c
cc"c
c  
 






!
c
c
c
c
cc
c
c 
cc 
c

cc c



c
c


c

c
c
c c 

ccc

c

 


c
ccc


)
c c
c
c"
"
c,c  
  
Ú
c
cc

"
ccc8

cc
c "
c
c


c
c
c
+
c


,c c
c
"

cc 

c
c


cc
c
c

cc
c

c
% 

c
c c c 
 c c 
 c
c
 c c
c
c


cc

c
And were We to write over them that µYe 

c"c
cc
cc
must kill yourselves and depart from your 

cÚ cc
 c
c

c
homes,¶ they would not have done it save a 

cc
c
c c
few of them. And had they done that to 

c


cc

c c

c
which they were admonished, it would have 
cc
c c

c c
c
been good for them, and firmer in cc

c

c 
 c
c
consolidation, 

cc

c





c And then We would have definitely granted

them from Our presence a magnificent
wage,
Ê

'

 




Ú c
c
c
c c 
c c


c


cc
c


c 
c
-


Ê
'

 

  

 ,3
 


 


&!



Ú c
c c
c c
c
c
9cc Dc8c"


c
cc
 c
 cc
c

 


c
c
 c c$ c"

c
$ c
c c!
 c
ccc
cc

!



# 
c
cc

"c!
c"

cc
c!
c
Ú c
c

c

c 
cc

c 
cc

)

c
cc
cc
cc

c
c"
"
c c 
c c!
c cc

"c!
c
c c

c
c
c


c "


c

c 
c
c5"
  

c
c
c



 


 
 
c
c c
c

c c
c
c



 ccc 
c 
c ccc

c c

ccc

c
c
c 

c c

cc
c
ccc c
c


 "





Ê 



 
   And We would definitely have guided them




 
Ú cc a straight road.

 c
c

c

cc
c


c c

cc
c-

c c 
c
$ c


cc



cc
c

Ê'


  
 
 


  
c
c c

c ÔGÿ
    c 
cc 
c
c c
 c

cc 
c

c
+
cc
c 

c



cc


cc
c

 ccc# c!c 
cc"
"
c

c c
c
c
,

c
c
 ccc
cc "
"
c c
c
c


c c
c

c c
+
c
c c
c c

c

c8c
c
 c

cc 
 
%c
c 
c


c

c

cc
cc
c  c
cc
c"
 
c
c
c
cc c


c c
c
cc

c


 




!

c
c 
c
c
 cc Ú

c
c
c
c"
c c


c"

"
c c
cc
cc  
c c
c$ cc
c
 c
ccc
cc c
c





 
%
That is the profusion from Allah, and Allah
And whoso obeys Allah and the is sufficient in knowledge.
Messenger²so they are with those upon
whom Allah has blessed: the Prophets and
the truthful and the martyrs and the virtuous;


c
and beautiful are these as friends.
Ú c
c
c
c c
c




c c
c c
c 

c

c 
c
c
c4"
cc
c
c



c
Ê



Ê 

)


Ú c
cc
"


c  
!


Ê c
cc


ccc

c

c " 
cc
 c!
c



c
"


  
c

c
c c

"


  


 Ê   
 
Ê  

!
Ú
c 


$ c
c


c
c


c
c
cc cc
 c"
c
c 
c
ccc

c
c c
"
"
c
cc c


c 
cc
c!
ccc
c
ccc
c-cc!
c !
c


c
c

c
c

c
cc
c
cc


c8c


cc 
c c $c
c 
c c
c
 c
c




.¶ 


c c
c



cc$ c
c
c


ccc
cccc

4
!

 Ú
c  c c
c
c


c
 c

/c
c
c c
cc  
cccc


c
c

 c 
c
ccc
c 



cc
c
cccc
8c
c
c
c c
cc
c


c 
c
c

c
c"c
%
-cc
c
c

ccccc
c
 c O ye who believe, take your stances and
sally forth in companies or sally forth all-

 c together.
  c
c 
c
c
c$ c
" 9c
c
c
c  c

c

c

c ÔGë
    c 
cc 
c
c c
 c
&




c c

c

c ,ÚÊ 





 
 c  c
c
c
c"
c
c 
  
 
#c
 c
c
c
c



c c
c


c 
c c
c
cc

cc

c
c
c



c

 

cc"

c
c
c
cccc

c 

cc c 

c
c
c



c
c

c c Ú
c
c
c
c

c c
c
  c
 , literally µtake (up) "

c
c

c

c 
c
your guards¶, µbe wary¶. It means µbe ready cc c
cc  cc
c
to meet an unfavourable, unpleasant thing.¶ 


cc
 
cc c
c
Or it means µtake up your weapons¶, which 
c
c c
c
c 
c

c
c
is a metaphorical usage as it is with weapons 
cc
c
-

c c
c
that one takes one¶s stance, in that they are 


c

c c c
c
c
the means of taking-up positions of caution
and wariness. c


  
!
It And if profusion from Allah strikes ye, he
means µgo forth for jihad¶ in groups, one will definitely say, as if there was no love
company or detachment after the other, between ye and him, µO how I wish I had
some in this direction and others in that been with them, and achieved a magnificent
direction. achievement.¶



 


c
c 
c
cc  c
c
c
c"
Ê !


Ê  

And indeed among ye is whoso definitely


c
c 
c



c$ c
hangs back, so if an affliction afflicts ye he

cc" 
c
c
c

c c
will say, µTruly Allah blessed over me when

cc"

I was not with them a witness.¶

 
  
Ú c 
c

c c
cc
c



Ê 



$c
c  










  Ú
c
+"
c
c

c
 c 
c c cc
c c
c
 


  
 c c
cc

c


cc
c

c 
c c
c
cc c 

c


cc 
cc


c
-
c

c
c

ccc c
c


cc
cc

cc 

cÚ
cc
c

c c

c "

9c
c
ccc-
c ,&
     

  
c

c
 c
c "
c c 


 
Ú
c
 c c
c c

c
c
c
cc 
c



c
c
 c

  
 
$c c


cc c
c

c




  


 Ú
cc "

c
c 


#Ú

c
 cc 
c

c
c
c

cc
+

 "

c
cc c
c
 c 
c

c Ô§
    c 

cc 
c
c c
 c



cc
c
c And what is with ye that ye battle not in the

c 
cc c

cc

 c path of Allah and of the oppressed²the

c c
cc c-
 and the spoils of men, the women and the children, such as
the victors. c who say, µOur Master, deliver us from this
township, its folk wrongful, and put for us
!
c
+"

c
c

c c
c from Thy presence a patron, and put for us
"

c c cc c
c from Thy presence a succourer.
!
cc
+"
c


c
c!
c
c

c

c
c
"
cc
c 
c

"c

%
Ê    
Ú
c
c
c
So those who sell the worldly life for the
c
c 

hereafter should battle in Allah¶s path; and
whoso battles in Allah¶s path and is killed or
 


 
! 

triumphs²We shall soon grant him a
Ê c
c c
c
c c

c
magnificent wage.
!
ccc


c!
c


c
c

c

c



!!

c
c c







 

 
c
c c



ccc
c






 Ê # ""

cc 


c
c c
c
! %Ú 
c c
c
c
c 
c c
cc
cc
c
c


c

c
c
c c
c

c 
c




c c
c

 
c
cc
c c
c

c c$ ccc
c "








c c!
ccÚ 
c c
c  
Ú
c
c""

c
c c
c
c


c c
)
c
cc
c 
c

c
c
c c c
cc

c 
cc


cc c
c c
c 
cc
c c


c c



c
c"
c
c  c c
c 

cc
cc
c
ccc


 
c 
c c
c
c c"

c
c

c
+"

cc


"c c



 Ê #!  
 c 
c c
ccc
!
c
cc c
c
c c

c 

$ ccc"

c!
c
 
  
,&)


 

 
 ! 

  
!
c
c
 
It means the town which they
are in, and from which they find no refuge.

 ! !
c
" c
c
c They are unable to leave, owing to their


 weakness and the prevention of the
wrongful, and nor do they have the power to
"'
 

  prevent the wrongful from wronging them.

  

#c
c
c


c
c

c 
%ccc
c !

Ú !




cc
cc
"  !
Ú
c"c c$ cc

c c!

 cc"c
cc

c Ô§|
    c 

cc 
c
c c
 c



c

c 
cc
"

c /

c c c
c
c c
c
c


c-

cc 




c""
cc 
cc
c







cc
c
cc c
-

c
c c
c

c
!

Ú !


 

c c
c
cc
cc


$c
c"c c!
cc c
cc
c



c

c
c c
cc
cc $ c
cc"

c!
c""cc

c
c
c  c

ccc
c


c c
c"
"

c
c
Then He encourages, glorified be He, the  c"
c
ccc c
c
c
combatants, in that they are stronger than 


c
c-
cc c
c
c
their enemies, in His word: "


cc
cE
c
 c
c

"


c c
c

c
Those who believe battle in Allah¶s path, 

c
c
cc
c c
c
while those who disbelieve battle in the path



c
cc
"c
)c"
c
of the transgressorer, so battle the devil¶s   c
+"




protégés; indeed the plotting of the devil is
weak. Ú
c 
c

cc  c c
 c c
c4"
cc$ c

c 

c"c
cc"c
c
!
c"


cc
c
c
c





cc
c c

c
Ú






 Ê #
"


cc
cE
c
cc
! Ú
c
c
c c-
c c
c

c
c"


cc
cc

c c!
c

cc c

c

c
c c
c
ccÚ
c
!
c

cc

c 


c c"
"
c


c
c c
c
c

c

c
 



 



 
cc
c c
cc
c
c

! 






c"c c
c
c
c
c
c
Ú

c c

c c

%

c
c c

c
c

c
Ú
c




cc
c c Have thou not looked to those to whom it

cc 
c

c
was said, µStay your hands, and establish the

c

c c
c
c c prayer and pay the zakat; so, as soon as
"
c

cc"
c
battling was written upon them, a division of



c them feared the people like the fear of Allah,
or more severe in fear, and they said, µOur




 #!
55% Master, why wrote Thee battling upon us,
Ú
c



c
cc
c
c

c and delayed us not until a near term?¶
"HHc
c

cc""

Say, µThe enjoyment of the world is slight,
 


!
 


  
while the hereafter is better for whoso fears,

Ú
c

c
cc"c
and ye shall not be wronged a date-thread.¶
c"


c
c


cc

c

c 
c c
c

cc
c

c c$ cc"
c c 
c

c



cÚ

c
cc"
c c

c Ô§Ô
    c 

cc 
c
c c
 c
(





Ú
c
c 





 
&

c

cc
c


cc$ c "
"
c
c
 c
c c
c
c



c"c
cc"c
c 

c

c3

c

c
+

c
c
!
, and the interrogative is one of c
c
ccc c
 c
c
amazement and outrage.

 Ú c"c c
c



c
c 
c 
 
c




  cÚ c
cc V-Ac  c
yc  c
c %c

c


ccc$ c

c cVcÚ c
%c c
c
c
c c
"c
cc"c
c!
c

cc  
c

c
c"cc*c
 



 

,
 Ú c
c

c 
+#Ú c
%c cc
c

cc

"c
cc c
 cc
cc

c cc
 c

cc c
c
 c
c

c

  
!
! "
"
*cc
c


c
c

.%Ú
cc cc 
c
c c
c

cc
c
c c

c"c
cc
c

cc 3c
c
c c
c 
c

c
-
cÚ
c 

c c-
cc
cc 
ccc c

cc c


cc
cc

c


cc "
"
cc
c cc
c c
c"c
c
c

c c c c

ccc
cc"
"


c  c
cc 
c

c


ccc
"
cc Ú
c


ccccc


c
c
"
cc

 c 
 c
c 
c c
c

c
c c
c
cc


c
c c
cc"
c 
c 
cc
c


c c
c

c




cc 

c
c


c 

c cc 
c

c
cc


cc
cc

c   c


c
c
cc
%




  
 ,Ú

$





 
!

Ú c
c
c
c 
c   $c"

c

c
c
c

cc c-
c
ccc c
c"c c
c
c


cc

c

c
  
cc

c
c




  


#
c c
c  




 




c c c c"


cc 


c
c

c c 
c

  c
c
cc c




cc
"
 c
c

c



!

!
Ú
c

c
c





cc
c
c
c
c 
 






cc
c
  
#Ú c
c
c cc
c

c
cc cc
 
c
 



Ê Ú
c

c c

c
cc
c

c

c

c

c
c

c$ cc
c 



cc

ccc
c

c

 


c Ô§a
    c 

cc 
c
c c
 c
Ú
c/

c
c
c"


ccc  
 
 

# c
 c c
c 

c c
)c c

c"

c c
c c
c
c c
 *c3c
 c 


"
c

cc 



c 

%

 

µWherever ye are, death will catch ye, even
if ye be in imposing castles.¶ And if a beauty
befalls them they say, µThis is from
alongside Allah,¶ while if an evil befalls

,Ú  


# They would tell the Messenger that
it was all his fault, that the difficulty befell
them due to him, just as Allah relates about
those before them: $c
cc

c


c
them, they say, µThis is from alongside 
c
cc cc cc
thee.¶ Say, µAll is from alongside Allah.¶ So  
c
 c
,c
what is with this tribe that they are not near
to understanding a talk? Ú
c


ccc
c

%

c ,Ê 

 
Ê #c
c
!
c c
c
c
cc
c
c
,'





   
!
c c
c
c

 c
c
c!
c

c
c

cc"
c
c
 c
c"
"
c
cc
c
c!
c c

c
 c
c
cc
c

cccccc
c
cc
c



c$ c

c"c
c


 

  !
 
c
c!
c c
c
c
c
c

#'
c
c

c
c-c




"
c 


c

c c
 c

cc

cc
cc
c

      
 c
c
 c
c

cÚ
c
c
"
c
c
 c

c 
c c
c 
 *
  c
c
c

c c

c

+

c
cccÚ
c

c
 






c c
 c cc
c c
cc


 
Ú
c
c
cc

ccc  c


cc
c c

c

c
c(c
 c
c
c



Ú
c!
c


c
c!
c


c
 
c 
c c
c 
 c c

c

c
c
c
+"

c c
c
, c
cÚ

c
c"c*c
c

c c

cc

c
c
 c

c


c

c

cc
$ c
c/

c

c c c
c

cc

c
+
c
cc

c


c

c""
c c
c

c c
c

 c


c 
 %
$ ccc
 c

c
c!
cc
c!
c
 c
cc
*c
Ê 



Ú
c
%
3
c
c

c c  c cc
 c"
c

c
c
c
What befalls thee of beauty²it is from
c
 cc 

c
Allah. And what befalls thee of evil²it is
from thyself.

,Ú  

 

Ê #Ú
c
c c
c

c
And We sent thee to the people as a
 c
c
c
c c$ 
Messenger, and Allah suffices as a witness.

c Ô§
    c 

cc 
c
c c
 c

c 

c
' 


!

c
c
c '




)


c
c

cc
c


c c

 cc"


cc

 c
c
c
cc"
 c-
cc


# cc
c 


c
c
c"


c




c
 cc
 
"
  




Ê 
"  
Ê !
c
c
c Ú
cc c
c


cc

 c
c  c
c c
c
cc $ c

c"c
cc
c
c cc

c !
c
c
cc c$ c



c
c!
cc!
cc!
c"
c
Ê 


8c c c c


c
c
c cc


 


c


,



 "
  
 
 Ê

Ú c
- c"



c


cccc 
ccc c
cc

ccc c

c

c c
c  c
c


cccc
c


c
cc


cc

c


Ê'



8c


 "'
 









!


Ú
c


ccc


!

!
)


 
cc"
c
c c




c
The Messenger was to deliver the message c c
ccc!
cc
c
to mankind, there was no connection 
c

c#c

c cÚ c
c
between his existence and the difficulties, as cc


9cÚ c
cc
they believed. In fact, it was the opposite: he
"

c
c
,
was the source of goodness and the grounds
for guidance and goodness. Ú

cc ccc c
c


c c
c "

c c 
c
Ê  
 
 
c

c"
c


cc
$ c
c


c
c


c
c 
cc c-
cc
c
4"
c

cÚ

c
cc"
c  c
cÚ cc
cc cc c
c/


c cc"
c c$ c 

ccc
cc
c


c

cc

c
c
c



"c c 


c
c

ccc

%

c


cc$ c

c
"c
cc
c!
cin that such a And they say, µObedience.¶ But when they
thing has not been heard of Allah, glorified go forth from alongside thee, a company of
be He, for He is a witness existentially, in them spend the night other than as thou
that He sets miracles on his blessed hands, say²Allah records their spending the night.
and that is the greatest kind of witnessing. So turn from them and rely upon Allah, and
Allah suffices as a trustee.
Whoso obeys the Messenger²he has indeed
obeyed Allah. And whoso turns away²We 
c
have not sent thee over them as a protector.

c 羅
    c 

cc 
c
c c
 c
Ê
,&


#Ú
c  c
c


c
cc
c c
c


cc
c "


c c

 cc c
cc

c
cc



c c
c
c 

cc
cc c


*c-
c
c
cc
c"
"
c c
c 
c
c c
cc

c
cc

"


c ccc
cc c$ *cc
c
c
c
c c
c  cc

c
0



 
  c


c
*c c
cc

c

 



!

 


c
c
c

c
cc
cÚ
c
!

  

 
 (c


cc
c


cc

c
c
c
c


c $ c

c"c
cc
c
"


cc"c c 
c "

c !
ccc c$ cc
cc
cccc"
c
c
 c
c cc
c


cc%




ccc
c



ccÚ c
c
cc Do they not deliberate on the Quran? If it


c


c
c
c
 cc were from alongside other than Allah, they
""
c
c


cc
 c
c would truly find in it many contradictions.


"Ê 


!
 


c
  c!
c

cc c
c
6



 




"
c
c
 c
c"
cc

c
c
7+!
c
cc-

c
cc



ccc
c c
c" c
+

cccc


c

c
"

c c

c""

cc
 c
c
c
c
cc ccc






 cccc


c
c

*



Ú
c
c
  



 


 
c

c c
c
c
cc
c
Ê c5
c
c
c

c
cc c
c



cc$ c

c



cc$ c

c
"c
cc
c!
c!
cccc
"c
cc
c!
c
 cc
c
"
c
c c

c

c c c





c"
c
c 
c


   

!
Ê  Allah is the

 
!

c

cc
Messenger¶s succour and assistance in his


cc"
c
 c
c
c
c
jihad against the enemies.

+"

c
c 
cc
c

c

c c
c

cc
 c 
c
c
Ê  




c
cÚ
c

c c
Ú

c
c"c c
c
c
c 
c


c
c
c(c c
c
c
c
c 
c



c
c
c

c
c
+

c
 c

c
c 
cc$ c

c
c

c" c c
c
cc
c



c
c!
)
c 
c
c
c
"

 c ccc cc

c&c
 ccc

c 

ccc
c"

c"


c
!

c
c 
c
cc
c

c
 c 
c "

c
c c 
c
-
c 
c



c "

c c
 


c 
c

c

%
""
c
c


cc c"
c

c
 c
c cc
c
c


c

c Ô§G
    c 
cc 
c
c c
 c
And when a matter of security or fear comes  



 


to them, they publicise it, and had they )




&



referred it to the Messenger and to the  

!c
c
Owners of the Affair among them, those 


c
c
"c
c
cc
c
who deduced it from them would have


cc
ccÚ
c8
c
known it. And were it not for Allah¶s  c
c 
c
c
c

c
profusion upon ye and His mercy, ye would cc 
c

cc
c
have followed the devil, save a few.


cc
cc
c
c
"c
9c

c
cc
c"
c c

c  
c
c
cc c

c








 


Ê



 



 

 It means that




That is, when
those who received the report from those of
something conveying security, like the
authority would have known it in the sense
appearance of vast numbers of believers, or
of knowing whether it was true or false, and
fear, like the Muslims being defeated in
of whether it should be spread about or not.
battle, and whatever conveys security or
Then the report would not have been in
fear, comes to those weak-hearted
doubt as to its accuracy, nor about the
Muslims.
benefit or harm of its being spread, and there
would have been no place for imagination

!  
 Ú
c"
c
c
and supposition, and the lies would not
c c


c
"c

c
thereafter circulate, for they would be


cc 
c
c
c
closely controlled.
 c c
c 
cc
c
c

cÚ 
c c
c 
 cc

6
c
Ê

 

Ê #
"c
ccc



c
c
!

!

( 


c"cc"
c
c

c c
$ c

c
c
c 
c

c
/

cc c

c
c

c c
c"
 c c-

cc
c

"c

c
ccc$cc
 c c
c

c

c
c c
c

c

c cc
c
"c
c



cc
c


 





 



"cc c
cc
c

c
Ú
cc 
c

c

"

cc
c


c
cc
c
c c 
c
c cc 
c
c 
c

"cc
c"
cc  c c
c

ccc
c
"c c
 c
"c
c 
c

c 
c
c


c
c
"
c cc

c
"c

c
  c
cc
c


ccc


$c
c
 cc
c


c
c
c
c

cc
c"
"
c
cc 
c 
c
c

c
cc9c

cc
c
c c


c

c
c cc"
ccc

c"
c cc 
 

c
"c

c
c


)

c
c
c

c
  c
cc
c


ccc

c
c"
"
c
cc c
c


c
c

cc


c


ccc c
c"
c c
c

c
/

c
c
c c
c"
"
ccc
 c c

c
c
cc

c

cc 
cc"
"
c


cc





c#c
c
cc
c


$ c

c
cc" 
c
c!
c"
c
cc" 
c

c 襤
    c 
cc 
c
c c
 c
$c
c(c c


c
c" c c $ c

c"c
cc
c

c
c
c-
cc c
c
c$ c !
c

c
c
c




c
 c
c!
c" 
cc
c c c
c
c
""

c
"c
c



c
c 
cc


c

 cc
c


cc ÊÊ  




 
$ c

c"c
cc
c 


Ú
c


cc$ c
!
c
% 

c"c
cc
c!
c
c"


c
 c
c"
c c$ c
So battle in Allah¶s path, thou are not c!
c 
c
 c
c
c


cc
charged save for thyself; and incite the 
c
+

c c c c
c
believers, Allah might avert the violence of 




c
those who disbelieve. And Allah is more
severe in violence, and more severe in 




 !  Ú c
punishing.
c!
c
c
c"
 cc
c

+

c
c"



c c

c
c c

c

c c
c



cc$ c

c


Ú
cc
c
c
c
"c
cc
c!
ccc

c

cc
c


c

"

c c

 c
c
c
c$ c

c"c
cc
c


"c

cc
c c
c
cc
!
c

c cc



c"
c c

ccc
 c 
c c c
c
 Ê #! Dc
c
c c




cc %


c!
ccc"

c!
c

Whoso mediates with a beautiful



 



mediation²he has a portion from it. And
 
%Ú
c


cc$ c
whoso mediates with an evil mediation²he


c"c
cc
c!

has a segment of it. And Allah is over all
would not be harmed by the hypocrites¶
things a provider.
works and their rumours and the trouble
they caused, for he was not responsible for
their deeds, just as he was not responsible 
c
for the believers save to the extent of
delivering the message and guiding. '


 
  
 

 
!
c


c
 c
c
  




Ú c
%c
c
cc 
ccc"
c
c


c
 c

c  c



cc



cc



cc
Ê   
Ú c
c
c
 c   c

c

c cc
c


c
cc
c$ c
c
 "
 !


 c

c cc 
c c c

c








 

c
c
cc
c

cc
c
 


c
c

c


c  cccc

c
cc
c c
c

c 
c
 c
c



c c "
 c
c
$ c
c
c
c


cc

c Ô§ÿ
    c 

cc 
c
c c
 c
Ê


 
  
  the commentary Majam¶ al-Bayyan that

 
Ú c
cc


c
cc when Allah, glorified be He, gave the order


c 
cc

c
cc""
c for jihad, he followed it up by saying that

c should anyone be inclined towards peace of

his own soul and greeted the Muslims
"
 


 The kindly, they should accept it from him. c
mediator, here, has a portion of the evil
deed, as he has co-operated unto sin and 

 Ú c
c
c
c

c c
enmity. 

c
c

ccc

c
c

c
c

c
ÊÊ  

  
"
c
cccc
c
!
 
!
c
c
cc

c
c c  c

c
c

c


cc 
c c
c

cc

c 
"
c
cccc



c4

c
c

c c/
cc
c
c c!
c
c
"

c c  

Ê  

 

c 


!
cc
c

c c
c
c 
c
"c

c
Ú
c

cc
cc-
c
c 
c

cc

ccc"c

cccc

cc"

c c
c
"

c

c
c

/

c c

ccc
c
c
cc
cÚ
c
c Allah! There is no god but He. He shall

c

ccc


cc"

c
c
c definitely gather ye unto the day of


c c
c

c ccc resurrection ± no doubt about it. And who is


c
c

c"

c c

c more truthful than Allah in a talk.

ccÚ c!
c%

c
Ê *Ú

 

(
He is
So when ye are greeted with a beautiful
the Absolute Owner, possessing all the
greeting, greet with more beautiful than it,
attributes of perfection.
or return it. Indeed Allah is over all things a
reckoner.
(
 
  


$c c
c
c
c

c 
c
 cc

c 











c
c 





Ú c

c
c



cc
c
c c

cccc

c
"

c cc
c
  
 

 Ú
c  

c
cc
c
cc

c


c


c
c
cc c
cc cc"

c
c
c
c-
c


cc

8

  Ú

c
cc"
c


  


    cc

c c c c 
c
It means to give a better reply than the  c 
c"
c


ccc
original greeting. The verse is general and c
cc
"
cc

c

c
cc
includes all forms of greeting. It is stated in

c 螺
    c 

cc 
c
c c
 c
"
c cc

c
c
cc
cc 6

  
 


Ê 




c

 
Ú c
c

c
c

c

cc

c 
c
Ê
 

  Ê  "
c

c  c$ c c
c

Ú
cc!
c

c 
c*cc c

c

c c

c
ccc
c
c$c
c $ c

c"
"
cc
c




c
c c  cc
c  c!
c

c
c
 c

c


c



ccc
c
c  
c
c c


c
c cc

"

c c

c
c
c
c 
cc c


Ê

Ê 

c
c 
c
cc-
cc
c  

c$ c

c
cc

c




cc


cc
 c
c  c



cc







c

c$ c

c
c



c
 c
c
cc

c c
cc


c "
 
 
 ! c

c-
c
c
c




cc 
cc" cc
 cc
c cc
"

cc


c
+
% "
c!cc c"
c
c

c
c
c
c

c
So what is with ye: two bands over the ""
cc



c
c

c
hypocrites, while Allah demotes them for

cc
c *cDcc3/
c
what they have earned? Do ye wish to guide 
c
c"c
c
c 
c
c c
c
whomso Allah has sent astray. And whomso  cc
cc
c

c
 c
Allah sends astray ± thou will not find for c

c c c
cc 
c c
him a path.  cc


ccc
c

cÚ
c
c

cc  c

c c c

c
c

c
 c
c
 c
c"

ccEc

c
c

c
ccc
c3c
c

    





c


cc
c
c

 !
 
Ú c
c c8c

c c
c

c



cc

c 
c
c

ccc

c
c c
c

c"

c

c
c "

c$c"c cc
$cc$ c
cc
c c

c
cc
cc c
c


c
c

c




c

cc"c
c
ccc

c
cc
 c
c
cc""c
c

cc
c


c cc"c c
c



c
c c
c c


cc

cccc
c
c
c
c
cc





cc
ccc

c
c

c
c
cc c
c


cc
 
Ê 



Ú c
c
cÚ
c c


c
c


c c
!
c

c
cc
cc c



c

c

c
c 
c





c
"c c


cc
c

 
 


+c
c cc
c

c c
c


cc

c
c
c "
cc


c


c
c "

c
c
"

c

cc
c 

c c c
c

cc





c

c "
c"

c




cc
c

c c
c 'font-

c Ôÿ
    c 
cc 
c
c c
 c
size: 12.0pt;font-family:Arial;font- 

c$ cc!
c


c
style:normal; '> is meant to clarify the  -
 c:CI<c;1
obligation of maintaining united ranks
before the hypocrites, so that they dwell  
 
 Ê #! 
apart. This is nearer to the apparent sense of >
c
c

c c
c
c c
the  c
 c
cc
c
cc 



cc
c
c cc# cc

c "

c c 
c"


c8c 

cc

c


c c

c
c

c
c c
c"
c

c c
c 
cc

c
c"


cc

+cc
c""
c

c c
c 




c cÚ
c
c c
cc





,c
c
c
c

c 
 
Ú c
c c
 c c
c
cc "
c
c 
c 
 c cc



c




c 



They love that ye would disbelieve as they 
.

 




disbelieve, then ye would be level. So take 
 
c
c c
c
c
not friends from them until they migrate in c
c"
c

cc
c
Allah¶s path. So if they turn away, seize cc
ccc

c
them and kill them wherever ye find them.
cc"
cc
c
c
And take from them no patron and no 

/
cc
cc8c c
c
succourer. 
c
c


c
c
cc
c

 

c Ê




!




Ú
c 
c
c
Ú


Ú c
c 
c "

c
cc
cc"c cc
c
 c"

cc


c
cc
c
cc
c cc
"

cc
c


c
c c
cc
c
c


c



cÚ
c
c

c
c
 

 









c
cc

ccc
c
 


Ú
cc
c c
c

c

c  c
cc

cc

cc"

cc
c
c
cc
c 
c
c

c



c c"

c

c
c c
c








Ú
c
Ú
c!
c


c
c!
c
cc
c
c c
c
ccc

cc

+
"
cc
c

c c
c





c# c"
"
c cc
c

c c 
c c
c

ccc
c
c c
c 
c

c

c
 cc

c


c cc



c
cc"cc
c

c 
c
cc
c3c

c


c

cc cc
c

c







c
c
cc
c 
cc
c
Ú
c 
c

ccc
c 

c
 c
 ccc
c
c 
cc

 cc c
c

c
c 
c
c
c

c
cc


c
 c
c
c
c
c




ccc 

cc
Ú c!
cc


c
c!
c
c
c
!
cc


c
c!
%cÚ c cc
c
+
"
cc!
cc

6
c
c

cc

c



c
c$ cc
cc
c
c
c


c
c
c
,c%c
c



c
c c

c Ôÿ|
    c 

cc 
c
c c
 c
Save those who join unto a tribe between -c3c
c 
c
c c
c
c
whom and yourselves is a pact, or they come c
c
c c
cc
to ye their breasts restricted at battling ye or 
ccc"c c

 
c
c
battling their tribe. And had Allah wished c
c cc-
cÚ
c
He would have prevailed them over ye; then


cc$ c

c
they would definitely have fought ye. So if "c
cc
c!
c
ccc
they withdraw from ye and battle ye not and 

c
c
c
c c
c
cast unto ye peace, Allah has put no path for 

"
c c
c
c!c
ye against them. 

c
cc
cc 
c c

c
c
Ú
c
c
c
c c c c


c 
cc
c
c c
c c
c


c c

c"+

cc
c



cc$ c

c




$

 
c
"c
cc
c!
cc

c

c c
c
c

c

c

c
cc
 cc
c
cc
c
cc

c  cc

c
 cc
c

c

cc c

c
c
c3
c!6c
 c c







 

c cc
c c
cc
c
!Ú

c
ccc"cc
c

 c
c$c
c
c c
c c



c c

cc
c 
cc

cc

c
cc
c
 c
cÚ
c


c
c 
c
c c!
cc



cc$ c

c
>

c#
c
cc
c
 c
"c
cc
c!
 accepted this
$ c


cc$ c and made a treaty with them and they


c"c
cc
c!
c
returned home.
 c
ccc

/
 c
c c

c
cc
c c
c 
c
ÊÊ   
(




c
c


ccc

!
 




!
c


/
 c
c c
cc
c c
c 
c
c 
c




c
!
cÚ c$ c
cc
c c
"

cc

c
c
c 
c


c
c 
c c 
c
cc
c
c c
c 
c
c

c c
c
cc!
c


c
cc
c
ccc

c

c
c 
cccc










c
c"

c
 c
ccc
c

 
It signifies a tightness of the

c c$ c c
c 
c

c
chest due to the importance of an affair


c
c
cc

c

c
c
causing the lungs to fully inflate so as to
c
/
"
c
cc

c c$c
draw in the maximum amount of air. This


c
cc c c
%
puts pressure on the heart and blood-
circulation, and so the chest feels tight on




  
 

account of the expansion of the lungs.

 
3cc$ c


c
c
!
c

c
c 
c
c ccc
 

 


c

ccc
+
c
c
c
 
Ú
c 
c"
c"

cc

c c cc


c
c
c c
ccc
c



c
c 
cc

cc

c

 
  

Ú c
c
c


c
 c
c 
cc

c
c 
c c 
c

c


c

c
cc
c
c

c ÔÿÔ
    c 

cc 
c
c c
 c
ccc
c
c 
c c-
c 

c

ccc
cc
c

cc 
c c
cc
c 



)
 c
c
c

c c



c
 ) here.






!

Ú c
c
c
c
cc     "Ú c
c
c

c"

c
 c
c 
 

c
c
cc"

c c

c
cc
cc
c c
Ê  
!

  "
"
cc
c

c

c 

c
c

! Ú c
c

c

c

c 

c c
c 
c
c
cc
c

 cc

c

)cc
c 


c
cc

c"

c c

"

cc
c 
cc
c 
c
c"

cc
 c



c
c 
c
c c
c c c 
c
c
c

c
c

c
cc
c


c

c 
c 
cc
cc"c
c
cc

c

c
cc
cc
c
c" 
c 
c
c
c 
c

c c

cc
c c
cc


c 
c
c 
c3c
c
c
c cccc

c
c

c
c 
c
c
c 
c
 c
c
c

c" 
c
ccc"
c  c
c




c
c 
cc


c cc
cc

c c 


ccc"

c


c
c

 
  


 c
Ye shall find others wishing that they be  
c




ccc
 c c
secure of ye and secure of their tribe. 

cc
c
c 

Whenever they return to intrigue,
languishing in it²so if they withdraw not 
!



Ú
cc
from ye, nor cast peace unto ye and nor stay c
c"

c
 c
c 
cc
their hands, seize them and kill them cc

c
c
c

c
 c
wherever ye find them. And those²We 
c
have put for ye over them a clear authority.


 c

c 
c c
ccc

c c

c"c
c
cc
c
c

cccc

c c


c
3
  

Ú
c 
c
c

c
c


c
cc 
c c

c
c

c
c
c




c



.

Ú c
c
c"

c
 c
cccc
c



cc

c
   






"
cc

c


c c
Ú c
c
c

cc
c
c
c c
c

c 
c
 




 




 
Ú
c

cÚ
c
cc
c  cc
c

cc
c
c
 c

c

c c

 c


c
c
cc
c 





c
Ê

Ú 
c c 

cc
'





  







c 
c c
cc
c

c


cc
c
cc

c Ôÿa
    c 

cc 
c
c c
 c
"'
 
!




 So if he is from an enemy tribe to ye, and he


 Ú
c 
c 
cc is a believer²the freeing of a believing

c" c
c
c#c

c
c neck.

c


c
 cc9c
c

c
c
cc c
 c
c 
c And if he is from a tribe between whom and

 cc
c
c
c
c" c cc yourselves is a pact²compensation

c
cc
c

c-c

c
c
c submitted to his folk and the freeing of a





 believing neck.

It is likely that the meaning of µ c
c And whoso finds not, fasting for two

c

c c
cc
cc

c


c consecutive months.
cc

c


cc


cc"

cc c
c
c A relenting from Allah, and Allah is



c

c c
c c
c knowing, wise.
""
cc
c c
c



c
 c
c c
c  
c
$ cc!
c c
c& 6
c

c

cc
c


cc$ c
Ê  





 


c"c
cc
c!
c




 
c
cc

c

cc

c

cc
 cc

c
 c
c c
c "



c cc



cc
c
c




c
c
c
cc

c c
c

c
cc

c"
cc
ccc
c3c
ccc c
ccc cc
cc
c
 c

c
c
cc
cc
c

c "

cc
cc
c c

c


cc$ c

c c



cc 


"c
cc
c!
c

cc
c
Ê

 





c

c /cc
 
!
cc"c
c"
c %
$
c
c



c


c
c
c c

ccc
c
cc

c

c

c
c c
c 
c "





 


c
c


cc



c !
cc 

cc c
c c
cc


c
c
c
c
c "
c 



cÚ
c
c
c
cc
c
c
c


c#c
c 
c

cc
c 

c
 c
c"

"
c c
c
c

"
c

c
c
c

cc  
cc
c
c cc"c-ccc
"c
c
cc


Ú
c c

cc
c 
c
!
ccc"%
 
c
c 
cc
c

cc
c


c
cc


c$c c 
cc 
!

 

 



cc
c c
c
 cc"
c 
'"

c
c"c c
c
c"c cc cc
% 

c
c"
c c
c
c
c
ccc
c
c
c c
c
c
And it is not for a believer to kill a believer 

cc
c


c

c
save by mistake. And whoso kills a believer


c
 c 
cÚ
c
by mistake²the freeing of a believing neck 

c c
c"

c

c
and compensation submitted to his folk, 
c"c
c
c
c

c
save that they give charity. 

c c
c"

cc c

c Ôÿ
    c 

cc 
c
c c
 c

cc"c
cc

 cDc
c 





 


c 


c
c
c c
c 
cc 
c
cc"


cc
cc


cc
c"

c

 c
c "
ccc
c-cc
c
cc



cc
c


c
+c c "


cc
cc






Ê

 
!
c cc

 
 
  Ú c
c 
cc c
c"

c c

 c
c


c
+c c
c
 
c

c

c
 cc  



 

"

c c
c

cccc 
 !
c c c cc c

c
c c
c&

c 
c
c"c c c
c
cc"



c c
cc"
c
/cc


c c 


c
cc c
cc cc
/ 
c
c c 
c cc ccc
c
c

c c

c


c

 
 


 


c
cc
c
c"



c c
cc

Ú c
c
c

cc cc

c c
c


c 
cc

c
 c
 cccc
 c
c 
c
c c 
c

c

cc
c
c

c

c 

c




c c
 

 Ê

 
Ê Ú c
c

c


c

c

c
c

 


Ú
c


c cc


cc
cc
c"c c
cc



cc
c

c

c
c $ c


c
c!
cc!
c
c

c 
 c c c

cÚ
c

c
  c
c 


ccc

c
"





 
c c


c
cc
cc
c
 c

c
c
c
c
c "c

 c
c



cc
"
cc

c
cc"

c 

c c
c


cc
cc
c
c"
cc
c


c cc 

c#
cc 
c

 
c

c

cc
c
c
c

c-cc
c c

c
 c
c 

c




c
cc 
c

c
c

ccc



c c
c 
 
cc
c

c c
c
 c


c


Ê 
 Ú c
c
c


c
ccc 
cc
c%c V !c
cc1 %Vc!
cc
c
c




 








 !Ú
c


c  
!
c
c

c
c!
c
c
cc

c cc

c
 c c
c c 



c
ccc
cc



cc
c 
c

c
c Ú
cc
c
c
c
"
cc
cc

 

c 


c$c c



c



%
"
!

 

 

Úc
c"
cc
c


c And whoso kills a believer deliberately, his

+c c
 requital is hell, eternal in it, and Allah is
angry with him and curses him and prepares
for him a grievous chastisement.

c Ôÿè
    c 
cc 
c
c c
 c
 
c  c
c$ c


cE
c
>c
c
cc

c
cc
c
c"
c
c
c

cc
Ê

 




c


cc$ c

c

 

Ú
c""
c

c c
"c
cc
c!
cc
cc

c c suggests that the killing took

 
cc
c
c
c!c
cc
place intentionally, in contrast to the killing
"


c
c

c c
c
*cEc
which was an accident.



c
"
c c
c
c
 c
c

cc
c cc
c
c@c
 
2  


  
$c
c cc
c%
Ú
c

c 

cc

c
c
c




c


cc 


cÚ
c
O ye who believe, when ye strike out in

+
"
c
cc
cc c!
cc
Allah¶s path, ascertain. And say not unto


c$ c 

cc cc!
c
whoso delivers unto ye the salam, µThou are
!
c
c"

cc!
c 

cc
not a believer.¶

c c cc c!
c

Ye reach for the goods of the worldly life, so
cV !c
cc %yc 
c
Vc c
c
alongside Allah are many spoils.

cc c

c
c
c
c c

cc c


c$ c
cc-
c
That is how ye were beforehand, then Allah
c
cc
favoured ye, so ascertain. Indeed Allah of
what ye do is knowing.

 !
cc
c c
c!
c

 
c
!
!

 


  

c
c c
c 
c &






 



c c c

ccc
c c c Ê #! Ú c
c
c
c
ccc c
c"
c
c
c 
cc  c c-
c
c
cc

 )
c
cc
c
c c

c
c"
"
c 

c
cc cc?#

cc
c


 

c cc

c cc
c
c
c

c

c
cc
 c
Ú
c

c(c
c


c
c
c

c
"

c

c c
c
c c
ccc
cc 
c 
 Ú c
c



c
c

cÚ
cc
c
/

c 


c
c




cc
c 
c
 cc

c cc"
c
c c c c
c 
c

c
c"
c
>ccG
cc
c"
c c
cc
c
c
c

c


c
"
cc
c


cc 

cc



$ c

c"c
cc
c
!
ccc/cc
c
c Ê




 

"ccc c c


c
 c
c 


Ú c
c

cc
"
c c
cc
c"cc 
cc
c
c


c



c!
c


c
cc  cc


c
ccc

cc$c
9cc
 c
c 
 
ccc
c
c
 c  cc c3
c
c 

"c9c

c
cccc$ c

c ÔÿG
    c 

cc 
c
c c
 c
,Ú





#Ú c
cc Ú
c 
c
ccc

c
c

c



cc
cc c
c
cc 


c c
ccccc
-ccc
cc

c

c
c-
ccc""c 
c
 cccc"%
3

 







 
That is, is it that ye are
seeking wealth and spoils, and so denying
the Islam of those who greet you with the
µsalam¶. The sense is one of a rebuking
interrogative, meaning: why do ye kill those
who manifest Islam for the sake of their
spoils which are finite and perish as part of
the worldly life? Or the interrogative is not
rebuking but is literal, meaning: if ye are
seeking wealth:
Not equal are the seated among the
believers²other than those of disability²
and the combatants in Allah¶s path with
their wealth and their lives. Allah has
distinguished the combatants with their
wealth and their lives over the seated in
degree, and for both Allah has promised
beauty. And Allah has distinguished the
combatants over the seated in a magnificent
wage.



 
Ê 
!
  
c
c
c
cc"
c c
c

c

cc
c c
c
1

2















c
c 
c cc
c


c"
c

c c

cc
c
c
Ú  











c
Ú
c cc

c




c

c
c
c c


c
c
 c
c
"

 


   "
Ú 
c ccc 
c
 c
c

Ê 


!
c

c



c c"


c
c c

cc 
 9cc-cc
c
cc

c"c
c
c-
c

c
c
c
c
"



cccc 
 c
c
cc

ccc  cÚ 
c
 c cc

cc
c
cc"



ccc c



c

c
+
c
 cc
c

c 
 c c
c c

c
 c
c
"c
c4
 "c
c c
cc
c
c
cc
c

c c 
c

c 
cc


c c c
cc 
c  c
$cc cc 
c

c cc
c
cc

c

c

c
c


c
c
c
%

c c 
c c  )
c

c
 c
c 
 c c
c


 Dc

c c




c


c
c

c c
c
Ú
cc
c
"

c

c c
" 
c



c

c
c
c

c c
c


c#c

c
c 
ccc


 Ê #! 

"
cc

c
c c
c
  

 
 

" c c
c

cc
c



Ú
c
"

c

c
 c c-
cc

c


cc

c
c
V/!!c
cc
cyc!cc1 %c





c
c
c" c c

c
c
!
c
c
c ccc
cc

c
c ccA
c
c
c-
c


ccc
c c

c


c c
c
c- cc
!
c
c


c
c




c
c

)c


c

c Ôÿ§
    c 

cc 
c
c c
 c

c
 cc
c

c
c
c cc
c
 
c
c
cc


c c



c 
c
c"
cc-
c cc"c
 c"

c
cc  
c
c
Ê     

 -



c cc c
c

  

 

c c
 c

c c
c


c
c

 





  


c c
c
c
ccc
c c



Ú
cc c
c 


c
c
cc
"c
c"
c



cc

c c-
c 
c c c
c



c
 
c
c-


ccc
cc

c



cc
c


c c Ú
c!
c


c
c


c
c



c
c"
c
c cc
c
c c c
c c c
c
%c

c
c



Degrees from Him, and forgiveness and


 Ê  !
 
 mercy, and Allah is forgiving, merciful.

3 c
ccc
c
c 
c
c

c  
c

c c

c

cA
c
cc

c

c
c c
c
c
c
6



( Dc!
c

cc
c
c

c
c

c


c
c

c

c
c
c
c
cÚ c
c
c c c
c



c c
c c!
c


c
cc
cc
c

c!
c
cc 
c

c



c
"

c
c
c
cc
c
cc
c

cc


c



c  c
cc
c


c c
c c!
c


c
c
"

c
!
c
c


cc

cc
c

 c
c 
c
c c$ c
c
c
c$ c
c 
c
c




c
cc
c 
c

 %c
 c
cc

c


cc



c
 c"
c c


c
c
c
E
c 
c
c

c
c
c 
cc


c

c  c

c
"ccc 
cc

cc
ccc

c 


cc 
cc c
c 
c


c
 ccÚ
c
c 
c 
c

 

Ú
c
c c
c



c
c 
cc 
c
c
c
c 




cc
cc c-
cc

c
c"


c c-
ccc

$ c
c
c
c



cc
c c 
cc
c
c
c


c
Ú cc
c
c
+"


c c
Ú
Ê  
  
 !
c


c
cc
c"

c
c
ÊÊ     


c
c

cc
c c!
c
+


c






 

c
  

c
c
c

c
cthat 
c

c
 

c
#
cc c
c
c

c c

cc
 

c
+
"c-
c
c



c


cc"

c c
$ c" c$c
c 
c
c c
c


cc!
c-cc
c
c
c c

c
cc
cc c
c

c

c Ôÿÿ
    c 
cc 
c
c c
 c

c"
c
c
c
c


cc
c 

c cccc
cc

c c
cc c
c
c  c
 c$ c c
c
c



c

c
c
c
c
cc

 c
c



c
c
c



 "
Ú
c
ccc
c

c
c
c

c
Ú
c 
cccc
c c
c
c c$ c
cc"

c ,' 


 +#Ú c
c
c

cc
c"

c
c
c 
c
ccc
c

c c

c
 


c c

c

c
c
c 


c

cÚ
c



c
c c
 c

cc""

cc
c 



cc c








cc c
c




c


c

c
 % Ú
,'






 


 #They blame the partnerists
Indeed those whom the angels take while for oppressing them in their homes and not
they are wronging themselves²they say, letting them believe, or not letting them act
µWhat were ye in?¶ according to Islam.

They say, µWe were enfeebled in the earth.¶ Ú
Ú
c
ccc


They say, µWas not Allah¶s earth expansive, ,'

Ê #
 
9! 

for ye to migrate in it?¶ 


 
  +#Ú
c c

c
c
c 
c c
c
Those, their abode is hell, and how bad it is 




cccc
c
cc
"c
an outcome! cc
"

c
c




 
c Ú




 


  


*Ú 
c c



c
ccc

c" c c

c












c
c
c
 cc
c
Ú
c
c
c

cc c
c
 


cc


c c
 c c
cc
c

c
c c
c cc

c
Ú
c!
c


c
c!
c
cc
c
c 

+
"
c c 
c c
c
cc


c c
c
cc
c
 



 

cc

c 
c
c"cc



Ú c
c

c

cc
$ c


c
c!
%c


c
cc
c
c
c c
c

c""

c


c
c c
c
Save the enfeebled²men women and



c
c
c
c c

cc
children unable in strength and not guided a

c




c
"
c 


c
path.
"c
cc"


c
c c




c
c$ cc
c


cc
c"

c c
cc

cc
c  
c

c c


cc



c4
 "c
c
 c
c

ccc 
c c 





Ú 
c c
c


c
c
c
c c



c

c 




c""
c
c

c 


c
c
cc

c
c

c Ôÿë
    c 

cc 
c
c c
 c
"
c
c
c c
c
c Ê  !
 !
c
c

 "c c!
c




 
3c
c 
  !
c 

c
c
c


cc"c
cc
cc 

c 4
 "c
c



c


c
c

 "
c cc 

c  c

c cc"c
cc 

c

 
 Ú
c
c 
 c

c
c
c

cc

cc

c

c

cc  

c
cc"cccc


c


c c
c 
c 
cc
c

c c"
 
c
 c
c




 
cc

c




 
! Ú c
cc 8
c c
c
c c"


c
c c
"
cc

 

cc
c
c c

c
c
c
c
c
c c 

cc
So those²perhaps Allah will pardon them,

c
c
c
ccÚ
cc
and Allah is pardoning, forgiving. 
cc


c c
cc
c

+


ccc

c
c"

c
c

c

c"
%

And whoso migrates in Allah¶s path will




c
c 
c c
c
find in the earth many stations, and
""

c c
c
cc
cc
expansiveness. And whoso departs from his


 house migrating unto Allah and His
Messenger, and then death catches him, for
"!
 !Ê  !
 sure his wage is established upon Allah. And

4
 "c$ c
c 

c
c
Allah is forgiving, merciful.


c
cÚ
c
c c
cc"
 "c


c cc
c cc
cc c
 c
c
c
c
c
c c c$ c 

c



c
c!
cc c!
c c
c
"
cc

c
ccc c Ê

 
 Ê #! ,c
c

c
c

c

c
c Dc!
c
c


c c

c

cc



c

c


c 

c    

 
""
cc
cÚ

c
cc"
cc 
#
c
c

c c
c cc
c""

c
c
c
c  c

cc
"c





c
c cc
c
c c 
c c c

c
 
$ c
c 

c

c



*Jcc c

cc
c" c c c 
9! 

Ú c
c

c

c
c
c

cc
c
"
c c"
c
c

cc
c
c

c
c
+

c
c
c

 
c$c "

c c


 c
c
ccc
c

c





c 
c


c
c Ê


!
 






c
c

   Ú c
c c

c
c
c 
cc 
c
c


 c c c


c Ôë
    c 

cc 
c
c c
 c

Ê ( )


 Ú
c
c

c$cc
c cc


cc$ c
cc
c
c c 
c
!
ccc

cc
c



c
c


c

cc
c
c Having given the commands of jihad and


c c
cc

cc$ c migration, He now clarifies, glorified be He,


c"c
cc
c!
cc the manner of the prayer while on a journey

c
c
" 
cc
c
c
c c
c or in circumstances of a fear. It comes as a
 c

cc
c
c cc kindness to the nation and a mercy and a

cc
cc c
c distinction. Although the ayah appears to be



 about prayer in conditions of fear, yet the
condition given as µif ye fear«¶ is a


 
 c superfluous condition alluding to the

c c
c

cc
c-
 circumstances of the time in which the ayah
was sent down. That which counts is the


 
 
 
 term µand when ye strike out in the earth.¶
!
Ê !
c
c
c!
c" cc
c These µsuperfluous conditionals¶ (shart

cc!
cccc ghalibi) occur frequently in the wise Quran,
!
c


c
c!
c
c


c
c
c as in the ayah, µ«and your foster daughters

cc
c
 in your care«¶ (above, 24) where being µin
their care¶ is not a condition. And like His
ÊÊ  
  !
c 

c word, µ«and compel not your lasses unto

c
c c 
c c

 prostitution if they seek decencyǦ and
suchlike.

 !
c

c

c
c


c
cc
c 
 c
c 
c
c
 c 

c 

c c
c


c c
"
cc"
c

c
c

c c
c And when ye strike out in the earth, there is
"c cc c
c
c

c no stain on ye that ye shorten from the

c c
cc
c
c prayer, if ye fear that those who disbelieve
"c
cc  c will try ye. Indeed the disbelievers are for ye
$ c



c
c"c
c a clear enemy.

c
c


c
c
c

c c 

c

c
c c
c

c c
c c
c c
c
cc
c
Ê

 

 

 


c
ccc 
c c

c
c 
c
cc
c
c c
 c
cAcc!6c
c


c
c
c

c c
c
c$ c c
cccc 
c
-
c
 c
c


c
c
c
c c$ c c
cc
+
"
c
c c
/ c

c c
c cc

c
c
 c
c
c
c
c3c
cc
cc


 
 

 


c

cc

c
c
c
cc
c




!
Ú
c" 
c
c3c$ cc
cc"
cc
 c
c


c
cc
cc
c
cc
 c
cc

c
c cc
c cc



c"




cc
c""
c

c

c
c
c#c
c
c
c
cc

ccc c
c  c c
c

cc
c
c

c

c"
c
c

c
cc
c

c Ôë|
    c 

cc 
c
c c
 c
"
c
cc 
cc
c

c!
cc


c
c"c

cc
cc
"
c



c
c!
c#c c

c --c 


cc
c$ c
cc
 c
c 
cc

)c
c
cc 
cc 



c c

c
c
 when this
µcirculating¶ ( c
c
cÚ
c 




Ú

c

c

cc c
c c"
cc c
c 
cc
cc

cc
c

cc

c "
c!c
c"
cc

c
 c
c"

cc c
c


c  

c
cc
c
c

ccc$ c


c
c!
c ""
c"


cc
c 
c


c
c

c c
c c"
c 
 c"
"
ccc

c
c
cc c
c 

c
"
cc"


cÚ c
cc c!
c


c


c
c!
c c
 
c
 c
c

c c
c 
c"
c
c
cc  c
c
 

c"
c

c c
c" c "
 
c
c

cÚ
c

c
 c


c
cc"%c
c
"c c
c
c

c
c
c
Ú
c

c cc 

c"
c
c 

c
c
c


c
c
c
 c
c 
c"
c
c 
c
c c"
 
c
cc
c c
ccc6 c 
cc "
c c
c
c
cc
cc


cc
 c"
c
c  
c 
c
ccc"
 c
"
 
cc
c
c 
c
c
c


cc

c
"
cc 
c
c
c


c 
c


cc
ccÚ
c
c
   c
cc
c

cc 
c
c
c
cc
c

c"
c
c
c
 c
cc 
c
c"c 
c
cc

c
c
"
 c
c
cc  c
c$c 
cc
c
c"c 
c
c
c
cc -cc
cc 
cc
cc c
c
c
c
 
c"
c

cc
c

c
c
cÚ
c
c
c
c

c c
c


c
ccc
 

 


 


 "
 c

c
c
c


c
 

c
c
c c
c
c c
c
-
c
c
c
c
c


c

 c
"
cc
c




c c"

c
c"
c
 c
cÚ c
Ú
c
c 


c
c 
c
c"c
c"
cc
c
c 

c
c
c 
c
c
+
c c
c"
c c
cc"c
c"
 c 
c
c

c


c cc
 c"

cc
cc And when thou are among them and thou
"

c c
c




ccc have established for them the prayer, a party

cc 

c
cc
c
cc of them should stand with thee and they
c$ c  
c
cc
c should take their arms. Then, when they
 

cc c

c"

c c"
c have prostrated, they should be behind ye,
c
c

cc
c




c and another group who have not prayed
cc 
c
c""
)
c should come and pray with thee, and they

)ccÚ
c"
c c
c should be on their guard and take their arms.
-
c c
cc c"
c c Those who disbelieve would love it were ye
"
c

c
c
cc c
/ c to neglect your arms and your equipment;
then they would incline towards ye with a
 


 



$
c single inclination.

c

c cc
 c
cc

c ÔëÔ
    c 
cc 
c
c c
 c
And there is no stain on ye, if there is a


cccc
c
c"
c c
trouble upon ye from rain, or ye are ill, that  
c
cÚ
c
c
c

c %
ye place your arms and be on your guard.
Indeed Allah has prepared for the 




He,
disbelievers an abasing chastisement. glorified be He, uses the plural µbehind ye¶
and not µbehind thee¶ on account of the


c second group praying with the imam. This
does not conflict with his word, µanother
group « should come¶, as what is meant is
Ê





their being behind those praying in the first
Ú
c
c
cc
c


cc
sense.
$ c

c"c
cc
c
!
cc
c
c
c
cc



!
 


 
c c

cc
c
c
 c c
!
c
c
c"c c


c
-
cc
c
c c
c
c
cc

c

c

c
"
cc
c


cc$ c


c"c
cc
c!
c



!  


c

c""

cc

c
c






cc c
 cc"
 c


They should

c"
c
c

c
remain on their guard in a state of readiness
for combat, keeping hold of the weapons.

 

 



Perhaps the additional mention of them

!
!



being µon their guard¶ in contrast to the
  

When the imam
former phrase is that the likelihood of the
establishes the prayer a group stand with
enemy attacking them is greater than the
him and follow him in the prayer in
danger of their attacking the first group, as
congregation. The other group remain in
the simple division of the force into two
their places facing the enemy.
with one group withdrawing for the prayer
would not be noticed by the enemy, who





would not then muster all its force for a
c
c 
c c
c"
 
c
c
single attack, for they would still suppose
"
c
c

cÚ
c c
that all the Muslims remained engaged in
ccc

cccccc
the battle. However, with their absence


cc
c
c c
c

cc
becoming lengthy it would become clear
c c

c
cc
that a number of the Muslims had stayed


c

c"

cÚ

c
their hands from the battle for the sake of


c
cc
+
"
cc
c
the prayer.


c
c cc
cc
c

c"
c
c 
c cc
Ú


 








c
c
c c
c
c
c
c
c 
c
c
c 

"c
c

c
"c

c

c
c
c










2 !
%Ú
c
 c c
c
Ú


 
!


c

c

c
"c

ccc c
Ú c
c
c
c 
c"

c
c


c c




c
cc
c
c cc c

c
)
c"

c

c"
c

c Ôëa
    c 

cc 
c
c c
 c



  


 «Indeed Allah has prepared for the
   
  
Ú
cc disbelievers an abasing chastisement. He has
cc

ccc
c 
c made ready for them a chastising abasement

c

c

c
c"
cc in the world at the Muslims¶ hands, and in
c

 c
c cÚ
cc

c the hereafter by the fire and the inferno.
c
c 
c
c

c
c
c

 cc
"cc

c


c c -c3c
c 
c
c c
c
cc
/
"
cc
"c
cÚ c  c
cc" c c
c


c c
c

c 
c
c
cc


c


cc$ c

c

cc"cc
c

c c
c"
c "c
cc
c!
cc
c
ccc

c
"c
 c
c 

c c
c



"c
c c
c


cc"
 c
cc

c
c4"
ccc
 cc
c




c

cc
Ê

 
 

Ú c --cc
c4"
cc
c

c
c
cc
c
cccc "
c"
c
cc"
c
cc
"c
cc
% 
 cc
ccc"
c$c
c

c




c


ccc
c
 

 

$c

c 
c c
c
cÚ
c 
c


c 
" 
c"
c c
c

cc
c
 c
c
cc
ccc#c
!

>"c 
cc $ c
ccc
c

ccc
 c
 cc"
 c
c"
c
c c
c"
c
 c
c
c 
c


 "
ccc"
c
c



 


  
!
 So when ye have consummated the prayer,

Ú c
c
c
c"



cc recall Allah standing and sitting and upon

cc
c c
c

c
"c your sides. And when ye are confident,
c
c
c c

c"
cc
c
c establish the prayer²indeed the prayer upon
 c c
c
ccc
"c
c the believers is a timed ordinance.

cc

c$c c
cc

 c"c
c


c
 c cc 

c
"
cc
c

c
 c
c

 c
 c
c
"cc
c

c



 




Ú
c

ccccc 
c
!
Ú c
c
c
c

c
c"
cc 

c

c"
 
c
c"
c
c

Ú
c c
c

c c
 

c c
c
cc
cc


Ê  

c"c cc
"c
cc
c
  Ú c
c

c

cc

c








Ú c
c
cc
!

 


c
 cccc
c

cc c
c
c




cc
c 
c
c
c c

cc
c
cc
c

Ê



 
Ú
c


c c
c 
c


c Ôë
    c 

cc 
c
c c
 c


  
!
c
c V !c
cc1 %Vc!
c
c
c
"
 c
c"
c
c cc
c
+
c c  c c ""
cc
c 
cc
c

c

cc
 cc
c

c 
c
c
c
c

c c$ c



c
c!
cc



c
c

c
" 


!
!

 
c




c
cc
c!
c



  

 
Ú c 

cc
cccc


c
c
c

c"c
c
c
c

c
 c
c
c
c"c
cc
c  
!
ccc!
c


c/c
c
c

c c 
c "


c
cc
c
c c"
c
c"
c

c
c
 c
c
cc
c c

"
 
c
c
c
c cc
cc c> c
c
Ú
c!
c


c
c!
c
c
c 
c
cc
c"

cÚ

c
c

c


c c-
c
% c
/
%cc
c
c
c
c
c


cc
c
c
c
c

c$c
c
And languish not in reaching for the tribe² $c# c
c
c 
c


cc
if ye are pained, indeed they are pained as ye 
c 
cc


c#c
c


c
are pained, and ye hope from Allah what c$ c

c"c
cc
c
they hope not, and Allah is knowing, wise. !
cc
c 
c#%c$ c
c
c4ccc 
cc"c$c


c # c
cc

c!cc
c

c

c
c
c 
cc 
c
cc
 
cc
c#c
c


c
Ê  
c
c c
c
c$ c

c"c
cc
c

ccc

ccc


!
cc
c 
c#%c$ c
c


cc
c"

c
 
 

 
Ú c
c
c



c
c




cc
c
$(
c
c c
c cc



cc 
c
c


cc
$ c

c"c
cc
c
" 

! 
 




!
c

c c> %c

c
! 


! 
 

c
c
c 
c
c
cA
Uc
c

"cc
c
c
c

c"c
c
cc
c$ c

c
c 
c
c
/c
c 

c"c
cc
c!







and said, µO Muhammad, indeed Allah has
commanded thee to depart in pursuit of the


!

Ê Ú
c
tribe, and that no one should depart with




c c "
c
c
cc thee save those who are wounded, so they

" cc
c c

c should turn to dressing their wounds and
$ c


c
c!
 treating them.¶ And then they went out again
regardless of their wounds and pains.
 

!

Ú
c 
c

c
c


cc
c

cc !
c


c
c c
c
c


c
cc

c
c
c
c 

cccc-
c
c 
c
 c
c




cÚ
c 
cc 
cc
c"

c"
c c
c
"

c c$ c ccc 


c c-

c
c-

cc

 !
cc


c
c!
c

c$ c

c Ôëè
    c 
cc 
c
c c
 c
c
c c
c

c
cc Ê


 


Ê 
c

c cc
c
c

c This is a reminder for the nation as far as it
c
c"
"
c c
c

c
 c seeks judgements. Judgements require
-

c
cCKcÚ
c-
c
c Allah¶s covering the faults so that the judge



c
c c-

cc
c does not err.



cc$ c

c
"c
cc
c!
cc

c  

Ê  
  
 
cc

 c-

% !
c
c
c cc
c

c
c 
c


c
c
Indeed We sent down the book upon thee in
truth, that thou judge among the people as 8c
c

c c
c

c
Allah has shown thee. And be not to the c c
c
c"

cc
c
traitors an advocate. 
c c
c 
c
c c
c

c
 

cc c>
/c
c3
c


c 3
 cc  
cc c
c
"

c"
cc
c
c c
(cccccc


'





!

ccccc(c


  Ú
c(cc
c
"

cc
c


cc
cc
c


cc$ c
$ c

c"c
cc
c


c"c
cc
c!
c
c
!
cc
c
c>
/ccc
 cc-

c#

c
 c
c
c c
cc# ccc
c
c
c 
c
c
c
c c

cc



c
cc
c

c c
cc""
ccc
c c
c

c
 cccc
cc
c
c""
cc
c
c
c
cc
-cc
c
c c
c
cc
""
c

c
c

c c
c c*c$cc
c
"

cc"c
c
 
$


!

!




cc$ c

c
Ê  


Ú c
c
c
"c
cc
c!
cc

c

cc
c


c c-



c"cc
c(
 cÚ
c
"
c
cc
c
cc
Ê

Ú
c
c
cc
c
c
ccc c
c c

c"c



cc$ c

c
 cc
cc
/
c
cc
"c
cc
c!


c


cc$ c

c
"c
cc
c!
cc
c


 


c
c
(c c


c

c cc
 c
cccc
c
c  c c
c

c 
ccc c

c
c
c

ccc 
ccc


cc
c c

c
c

c c
c
c
c
c

c
c c
cÚ
c

c


cc c
c

c
c  
 
c


c$ c

c"c

cc
c!
cc
c


c
And seek forgiveness from Allah, indeed 

c(9c
c
cc

c
Allah is forgiving, merciful.
(c c c  cc3c$cc

c were sent down, vindicating


c Qatada and declaring the debt of Ubayriq¶s
sons. News reached Bashir of what had been
sent down about him in the Quran²for he is

c ÔëG
    c 
cc 
c
c c
 c
µthe traitor¶²and he deserted to Makkah Ú

 
Ú
c

cc
and apostatised as a disbeliever. 
c

c



And wrangle not with those who betray 


!

!
Ú
c


c
c
c
themselves, indeed Allah is not fond of any c c
cc c>
/c
extreme betrayer, sinner. 

c

c

c c
c"
"
c
c

c c

c




c  


 


Ê %Ú
ccc
c

c
Ê

Ú
c
c
cc


c

c c$ c


c
c

c


cc$ c

c
!
cÚc
c c$ c
ccc
"c
cc
c!
cc
c
c

c
cc
c cc
c
c 
c
 c
c 

c

c

cc
c

cc
c
c

c
c"


c
c


cc
c
c
c


c
c!
cÚ
c
c

c
-cc
c
c


cc
c
c c

c
c c


cc
c!
c

c 
cc
cc"

c
cÚ cc c
c
cc"

c
c
c-cc
c"

cc
c
cccc c
c
cÚ c"


  




(
   
Ú
c
c



$c"
c c

c


c

c

c$ c
c c!
 c
c

ccc"
c
c




c

 c
c
c
c

c c
c

c

 c
c c
cc
ccc

cc
ccc
c!
c
 cc
c

ccc
c
c
c

ccc

c


c c
c"
c
cc

c
c
c




c
c

c 
c
c


!

  c

c
c
c

c
"
cc
c


ccc




"

c
c


!

   


 
 

Ê  



>
/cc"
c
c
 c
c

9



 
5+

c




cc cccc


c
c

c c c
c



c c
ccc
ccc
"


c c 
c

c

c
c"

c 
ccc
c
$c

c
c
c
c c
c



cc$ c

c




cÚ
c

c cc
c
"c
cc
c!
cc
c

cc


cc
c
"cÚ

c
c



c
c


%c
c



c
c



c
c


c
c
c
ÊÊ 
 

 


! !
c
c
c c

c
They would hide from the people, while
cc
"
c

c

c
they cannot hide from Allah; and He is with
Ú
c

c c
"
c
c
them when they spend the night on speech
is knowledge such that every thing is
that is not contenting. And Allah of what
included.
they do is encompassing.
Ha, ye are those who wrangle for them over


c the worldly life²so who will wrangle with

c 
    c 

cc 
c
c c
 c
Allah for them on the day of resurrection? ""
c c

c
ccc"
cc
Or who will be for them an trustee?
cc
cc c
"

c
c"
%



c And whoso does an evil or wrongs himself
and then seeks forgiveness from Allah²He
finds Allah forgiving, merciful.
(!c
c

c c
c$
c cc
c c
c


c









c

cc 
c

c c Ê




 c
cc



c c




c c
c

c

c 

cc





 
c
c

c
c

cc c

c
c

c 

 
$c

c c
c
"
c

c
c c"
"
c 




c c
cc
c
""
cc
c
c
c
 c
c 
c

c

c cc

c


c
c 
c 
c"
cc
c
c c

cc
c

c

 cc

c

c
cc
"

 
  Ê  ccc
c
c
c








+ 
"
c
c 
c



c
Ú
c



c
c c

cc 


c
c
c
ccc

c



cc
c c

c
c
c c
c
+
 c
c
cc

c
 c
c
c
-c"


c c$ c


c
c!
c 



 



c!
ccc
c

ccc
c Ê !
c

c!
c 


c
c
c


cc c c!
c c
cc

"

cc
c
c
c
c
&
 




+ 




c
c c c
cc
c
c
c
c

c"cc
c 
c


c c
c

c
c

c


c!

c
c



c
c c "(
 Ê 
  
 

c

c c

cc
c" 
c !
c 

c
c
cc
c
c
 c

c c

c
c
cc
c

cc 
cc  


c
c4
 "c
c



c



c c
c
,cc c And whoso earns a sin, he but earns it for

c
c c
,c
c cc
cc himself; and Allah is knowing, wise.

c
 c
cc



c

c
c

cc

c
c c 
c
c

c
c
c c
c""

cc


c
c

c

cc
Ê$c
c

c cc

c c
c
 c

c
""
c c
c c 
c
c


cc

 c c
c
c
c""

c%
Ú
c!
c


c


c
c!
c c



 

 


c
cc
cc
"
c c$ c

 
%Acc 

ccc

cc
c

c cc
"
c
c
cc

 ccc

c Ôëÿ
    c 
cc 
c
c c
 c


c




c
c
c
c  c
c

cc
c
c c
cÚ
c

cc

 cc!
cc
c c 
cc
c c
 c
c
c
c
c
"

c c c
c 
c c

ccc

c

c

 c
c
c
c
c 
cc"



c
cc
c

V !c
cc1 %Vc!
c
c
c
 c c
c c

c
c
c
c c
c


c
c
c

c cc
c ccc

 


c c
cÚ /
c

c
cc

c


cc$ c

c
 
!
c
c

c
c!
c"

cc "c
cc
c!
cc
c8c


c"
cc
c
c

c  c
c 
c
cc"cc
""
c"
cc
c c""
c 


c  c
c
cc c
 c
cc
cc
c
"
c$ c c
c
 cc cc
c
-

cc
c c
c cc 

cc
c
c cc
cÚ
c
c
c
c
c 
cc


c c


cc$ c

c


 c!
c


c
c!
c
c

cc "c
cc
c!
c
cc
"c

c c

c

c c
c
c 

c
/
cccc
cc
"
cc
c
c

c""
c"
 
"cc c
c
c
c


c
$cc$ c


c
c!
c
c
And whose earns a mistake or a sin and then %
casts it at an innocent²truly he has
burdened himself a slander and a clear sin. And were it not for Allah¶s profusion upon
thee and His mercy, a group of them would
surely have determined upon sending thee
 
c astray, while they send none astray but
themselves, and they harm thee not a thing.
Ê


 

 
Allah has sent down on thee the book and
4
 "c
c



c


c

c
c the wisdom, and has taught thee what thou
 c
c
c
c

c would not have learned; and Allah¶s



c

c
c
c
c profusion upon thee is magnificent.


c



cÚ
c



c
c""

c

c
cc
c
c

c
 c
c c


c
c  
c
c

c""

cc

c

Ê

 

Ê #!



  

 !


( 


c
c
!
c
cc
cc
c

c
c c c$ c

c
cc
+
c
c

c c
c

cc

c
c
cc
c 
cc


cc c
cc c>
/

!



 

"
 

 
 

 
#
c c 
cc

#
c
c

c c c 
c


c


ccc c

c

c
 c
c
 !

 

3c
"


c c
c c
c
c

 !
c c


c $c
c
c
c c
c c"

c


c

 c
 cc
%c
c
c 
cc c
cc c>
/cc

c Ôëë
    c 

cc 
c
c c
 c

c
"cc


c
c


cc 
c

c
c
c c
c3c
c

c
c

  c
c3c
c"
cc
c


c c

c
cc
c
 




 ""




Ú
c
/

c c


cc
cc


c
c c Ê #!

!


 

c


c c
c ccc   
Ú
c
cc  c c

c


cÚ
ccc


c $ c"c
c


cc$ c
c
cc
cc

cc 

c"c
cc
c!
c
c

c


cc$ c

c 



"c
cc
c!
c
Ú
c

c


c
c cc
Ú
c

c c

c
cc

c  
c"


c
c
c
c
c

) c


c




c
 c
cc
c
c
cc


c c
cÚ /
)



cc$ c

c
c c
ccc
c
c
"c
cc
c!
c
c
cc 
c

%c$ c"

c
c


c

c


cccc


cc$ c

c
$
c
c

c
c

c
cc "c
cc
c!
c
c
c 
c c
c$ c" 
c
cc 
c 
c


cc
c 
c c
c

c

cccc

c
cc c 


cc c
c c
c
c
$ c" 
c
cc 
c "
ccc
cc
c
c 





$c
c

c c

c

 


  "


c c
c"
c
c

c
Ú
ccc c
c


c c
 c
c 
c
cc 
cc
c$ c

c"c
cc
c  
c c"cc
 ccc c
!
c
 c

c"c
c
ccc 
c
ccc
 
c c
$ cc
c
ccc
c
c 
c
c
c"c


c


 
c 

cc

c


c
c


c(cc
c
 c 
c
Ê  




 c %
>"c
c


cc$ c


c"c
cc
c!
 There is no good in much of their huddling ±
save whoso bids to a charity or to an




 
Ú c
c honourable or to rectitude among the people.

c

c c"
c
c
c

c

  c"
ccc

c
c And whoso does that reaching for Allah¶s

 c

c
c

c!
c c contentment ± We shall soon grant him a


c c
cc
c
c magnificent wage.
""
c
cc cc
c
c
c
c
c
cc
c


c8c  
c
 
cc
c
cc c 
cc


c c
ccc"c
c
Ú

 


  



c

c""
c"
c
 !
c-c
c

c"

cc
c
c

cÚ
c
  

 



c c c c
c


cc


c


 


%Ú
c
c

c a
    c 
cc 
c
c c
 c
"
c

cc
c
c

c 

c"c
cc
c!
c
c


c

c
c c 
ccc c 

cc!
cc


c


c
c
 c
cc

c c 
c

c !
c
c
/

c c c

cc
c

cc

c ""

%c

c
 c
c

c c



c
c c


c c
c And whoso contravenes the Messenger after


c
 c
c
cc

cc the guidance has become clear for him and


cc"
c
cc"

c follows other than the path of the
c"
cÚ
c
c

"

c
c
c believers²We turn him back to what he has


cccc
c

c c turned to, and We burn him in hell, and how
 
cc!
cc

c
c bad it is an outcome!

c c
c

,c -
 c
:CI<c00c  
c
"


 
  c
Ê







cc"
c c 
c cc
)


Ú c
c c""
c


c
 cc
c"c

c

cc$ c

c"c
c
c





c
c!
c'

c
c

c
c //c
"
c c
 c c
cc





c
cc


c
c
cc

cc
"
c
c c
 

c


cc
 

cc"
"
cc""
cc

c
 
cc
 c
c


 
 



"
"
c





 Ú c
c 
c
c c
c

c
c c
cc c
c



 


!

!




cc$ c

c
c c 
c

c
c

c
"c
cc
c!
 speaks and acts



only in truth. As for before this clarification,
such contravening is excusable, in that the
Ê



 c
c
argument is not finalised for him.

c
c

c
c c 
c8c
c

c
c
c c

c





 
! 





c
cc" c
c

 
Ê #



 c c c
c



c
 c
c

c
Ú c
c


c
c"

c c$ 



cÚ
c

c
c" c c


c  cc""
c
c
"'
 

8c
cc c



ccc

c
c







cc$ c

c
"c
cc
c!

   

$c

c c cc

c c

ccc
"'
 
 
 

c
cc

c


c
c
c


Ú c
c$ c
cc

c cc$c
c
c
c
c cc

c


c
cc
c


cc






c
cc"

c
cc
c
Ú
cc
c c
+

cc
c
As the two affairs show the opposition of the
c c"
cc

c c
two groups to the Messenger,c$ c

c a|
    c 
cc 
c
c c
 c
c
cc!
ccc"
c
c
c Ê

!

Ê 



,  c
c"cc"
c c$ 

'
  
!
c c "
 
 


cc
c
c

c!
c c
c
cc  !
c c
c c c
c


 c
c
cccc
c
c " c c
c 


c c
c
c
c

 

Ú
c!
c
+"
c


c
c!
c
c

  


 Hell 
c c
c


c c
c
is a foul place for the guilty to head for. "

%

In keeping with the topic of contravening They call upon nothing other than He but
the Messenger, may Allah condescend upon females, and they call on nothing but a
him and his House, He now clarifies, rejected devil.
glorified be He, that there is no reason to
despair of Allah¶s mercy. Whoso repents  
c
will find that Allah is forgiving. So when a
person errs, it is for him to return to Allah
Ú
!

 Ú
cc
the Most High for Him to forgive him his
"cc
"c

sin and relent unto him:


 (
8
c c$ c
Indeed Allah forgives not that unto Him He



c
c!

be partnered, and He forgives other than that
for whom He wills. And whoso partners


Ú
c
cc
"c
unto Allah²truly he has strayed a distant
straying. c6c c c
cc

 c

c c
c
c
 c
c

""
cc

c
cc

cc
 
c



c
cc c
c

c
c

c

c c
c(
 c
c

c


Ê 
 

 
  c
cÚ
cccc$c
( (

!

c
c
c 
c
c

cc"
cc
c"
c

ccc"

)c 
c  c
c$c
cc
"
cc
c"  c
"c
c
c
c c

c

c$ c 
cc
c
(

 


   

cc
%c$c
c"c
c
8
c c"

 
c c
c
c
c c
c
'"

cc

c



(
  c
c
"
cc


c
c
c
cc
"
)
cc 


 

"
cc
c


c
9cc!
c
c 
$


 Ú

c
""
c c
c



c
c!
c
cc
cc
ccc
c
c
"c c
c
cc
c

c c
c"
c 

c
c c
c

c
c

cc
"
ccc
c
c
c
+
cc c
c)c

c
cc"
c

 c
c


c
cc 

 c
c c
ccc 

c aÔ
    c 

cc 
c
c c
 c
Allah cursed him, and he said: µI shall surely   



take from Thy servants a definite portion. 
!
c c
c
ccc


c
c
ccc
c


"c
 
c c
 c
 c
c
c
cc
c





Ê 
 c
c c!
c
  
 

c
cc c!
c
cc
Ú  c
c

c c
c


cÚ c
c

c
""
c

"

ccc
c
c

c
c
-

c c
c


c
c
c


c c$ c


c
c!


 
 



 Ú
c

c
cc

Ú
c"

ccc
c
$ c
c
cc
-



c c
cc c c
c

cc
c
c
c c

cc

cc c
,  


Ú 



c
cccc
ccÚ
cc

  
!

Ú
c

c
c c
c

cc
c
c

cc
c
c
cc
c"
c c$ c



cc$ c

c


c

c c
cc
"c
cc
c!
 has said, µThere



c
cc
c
ccc
should be no mutilation, even of a voracious

c
cc c 
 cc
c
dog.¶ Similarly, such banning was an


cÚ
c

c
c
c
c$ c
innovation and a forbidden law.
c
c$c c c

c c

,ccc c
c
c
c
 c
  
 

 


cc c c



 






Ê # It means forbidden
µAnd I shall surely send them astray, and I
transformations, such as the castrating of
shall surely make them yearn, and I shall
slaves, gouging the eyes of riding animals
surely bid them so that they shall surely cut
and suchlike. And from this  c
c
c
the ears, and I shall surely bid them so that


c cc 
c
c
c
they shall surely transform the creation of


c
c 

c
c 
c
Allah.¶
 
c

c
c

ccc" c
c
And whoso takes the devil as a patron
instead of Allah ± truly he has lost with a
!
c
+"

c
c c
c"
c c
clear losing.

c

cc c

c
c

c 
c

cc 
c


cc

c 
ccc

c!
c
c
c



c
c!
c
cc

c
,Ê  


 
cccc
c
c

c
Dc
c" c c

c 
c
 c""

cc
 c c
c"c
Ú
c
c


c-

cc
cc c
c!
c%

c
,c c
c"

c , or
the meaning of µI shall surely take¶ is that he Ê




 
shall choose a group from among His !
>

c
c 
cc
servants and send them astray. 

c
c

c aa
    c 

cc 
c
c c
 c
 

Ê Ú
c
c Ú
c c

c 
c c
c
c

+"cc
cc
"c c
c
c 

cc

c"ccc
c 
c
"

cc
c c
c

cc$ c 
c"c
c

c c 
c c
c
c



c
c!
 '"

cc

c"%

"
 
  
 And those who believe and do the virtuous

 !
cc
c
cc deeds, We shall enter them in gardens, rivers


c flowing beneath them, eternal in them,
forever, a real promise from Allah; and who
He promises them and makes them yearn, is more truthful than Allah in speech?
and the devil promises not save in deception.
 
c
 

c
Ê





Ú c
c
c
(
!
 

Ú
c

c 
c

c c



c
cc c
c
"

c
c

c
cc 

cc 
 c

c
c



c
c
c c
c "

"
c c


cc





D
c 


 


Ú
c

 
c "
cc
cccc "
 c
c

c

c
cc
"
cc
ccc
cc c
c

 
ccc '
 


# c
c
"

c
c


c
c
c

 

c ccc""
cc c
#
cc c

cc 
c
c
c


 !
 


 

c

c
cc cc


! 
All of his promises amount to


c
c
c 
cc c
c
deception and falsehoods by which he 
c c
ccc
c

cc
c
deceives the simple-minded and the 
c
cc
c
c cc
inadvertent. 


%c

c
c


c

c c


c
c
c 
c
c
c
Those, their abode is hell, and from it they 
ccc
c
c

c

c
c
find no quarter. 


c
c c
c



c
"

c
c"c6 c
c
 c
 
c
c
c
cc c c
c
c

 
c&
c
c

c c
Ú

Ú 
c c
c
c

cc
-c"c c-
 c c-c


c"cc

c
c


cc
cÚ
c
c
c
c

c
c
c
c



Ú
c"
cc
 c


cc

c

c
cc
c
 c
c
c


 

 

 

 

 
 

.

c c
c
c

cc
c c
2
Ú
c
cc


ccc c

c




c

c a
    c 

cc 
c
c c
 c


 



Ú

c
c c
c
c c"

c  9c
c
c


ccc
  c

c
c c

c4"
c
c

c
c 
c4"
cc

!
 

Ê %$ c 

ccc

c
cc c
c

c
c"

cc!
c"

c
c 
cc c
c

c

cc

c
 c

cc
 c $ c c
cÚ
c 
c
c c

 

c4"
cc
c#
c c
c
4"
cc c

cc
c

 

  Ê  
cc
cc c

c
!

 +!
c
c
cc c c 


ccc$cc
c c
"

c
c

c
 
cc
c 
ccÚ
c
c c
c

 
cÚ
c



c
cc  c
c

c
/ccc$ c
c



c

cc c
c

c
c c
c 
c c$c c
 c

c
c
c
c c c "
 c
c
c

,cc
c
$ c


c
c!
c!

c cc 
c
-


"
cc
c

c
c
c c

 c
c cc

cc

c "




  
2 



c
c c
 c
c cc
c c Ú c
 c
c
c

c$ c


ccc
c
c3c$ c
c 
c
c
ccc


"c
"
cc
cc c c


c
c c 

c
cc



cc
c
!

+
c c
c
cc"
c


)c
c


c$ c
!

c
c 
ccc
cc

c 

c"c
cc
c!
c

cc

cc

c
c c
%ccc
c"


c
c
c
 
c 
c
+"

c c
cc cÚ


c 

cccc

c"

cc c
cc
c

c
c
c
"

c c c

c




c#c
cc


c
c!
%

 
 
Ú c
c
It is not by your wishes and not by the  cccc

cc

wishes of the book-folk²whoso does evil is
requited for it, and he finds for himself  

Ê 8
c c$ c
instead of Allah no patron and no succourer. 


c
c!


 
c 
!



Ú

c

cc
cc


c
c 
ccc

ccc

 
Ú
c

c c
cc
"
 
c


ccc
c
$c
cc
c""
c c
c
c

cc

cc
c"

c

 
c
c
cc
 c
c c
c

cc


c

c

cc

c c
c
c

c

c c

c
c

c!
c

c
c
c
c

cÚ
c
c

c
c


c cc
c

c
cc
c 



c c
c
"
c cc


c
c c 
 %c


 






 In -c
c 
c
c c
c
And whoso performs of the virtuous deeds ±

c

c"

c
 c
c
male or female ± while a believer: those

c aè
    c 
cc 
c
c c
 c
shall enter the garden, and they shall not be Ê
 


  
wronged a jot. 
 
.


c
c

c c
c

 c
c
c" cc"
c
c
c

c
 
c ccc
c
c 
cÚ
c




c
c c

cc c
c


c
c cc
c" c
c


Ê

!



 



c
c
c c
c
c
  
 #
c
c


cc
c
cc"

cc"
 cc


c c
 c
c
 

Ê D
c- c
"



"4
 "c
c

c
ccc


cÚ
cc
c
"

c
cc


c


cc

cc
c

c cc"
c
c

c
c"

c


c c

c

c
c

c c
cc

c"

c c

c c
cc c
#

c
c 
cc$ c
c

cc
c
c 
c c
cc




c
c$ c


c
c!
cc


c c
cc
 c
c

c


c!
cc

cc
 c
c
 
!

 



c
c 
c c
 

 



He

cc
 c



c
c
c c
works beauty in following the commands

c"

"
c c 
 cc




c
c
and prohibitions, and truly no one is more


beautiful in religion than such a person,
since faith is to acknowledge the greatest


Ú c
c 
c



c c
reality, while working beauty is to carry out
"
 c
c
c


what is most beneficial, and that which is
instituted by the wise God is more beautiful
 





than what is instituted by man the ignorant,
 



$
c
c
the fickle and foolish.
 c
c cc
c
c
c
c

 
cc

cc
c
+
c cc-c




 

Ac
c

c c/
c

cc
c
 c
c c
c c
c

"

c"c
cc cc

" 

c c
 c
c c

c
!>"c
c

c c 
c
!
c
c


c


c
c!
c
c


c c
c
c
c"c



c c 
 cc c
c
c

c c

cc"
 c
c
c" c c


cc
c" cc


%

ccc
cc
cc


c


c

cc 
c
c 
c
And who is more beautiful in religion than
" cÚ
c


c c 
c
c
him who submits his face to Allah while he

c
c"c
c
c 
c
"

c
c
is a worker of beauty, and follows the

ccc
c c

c
c
community of Ibrahim, upward²Allah took



ccc"


cc
Ibrahim as a beloved.


c
c
cc c
ccc
 c cc c
c
c"c
c
 
c 

c"


c 

c c
c

c"c
cc c
c
c"c

c aG
    c 
cc 
c
c c
 c

c
c 
c
c
c
c"c 
c
c
 c
c

cc
cc

c ccc
c 
c c
c$c 
c


cc
c 
c

ccc
c

c c
c 


c
c c
cc

c

c
c"c
ccc

c 
c c c
cc"c c-
c

cc



c
c c
cc
c" c c c
c"
"
cc
cc cc


c 
cc!
cc,
c $ c


c
c!
%

c cc 
c
c
And they seek clarification of thee
"Ê 

   concerning women. Say: µAllah will clarify




3c
c



cc$ c for ye about them, and what is recited to ye

c
c
c"c
c

c in the book about the orphans of women
$ c

c 
 c (such as ye give not what is written for them
$
c cc"


c
c while ye reach to marry them) and about the
"
"
c c 
c
c" c c enfeebled ± the children, and that ye

cccc
cc
c
c c establish for the orphans in fairness.¶ And
$ cc!
c
 
* what good ye do ± indeed Allah is of it
knowing.
D
cc"c c
c
c
cc
c
c" c c
c&cc c  
c

cc
cc c
c cc
c

%
Ê


  




Ú
c
c
cc
c


cc
And Allah¶s is that in the heavens and that
$ c

c"c
cc
c
in the earth; and Allah is over all things
!

embracing.


 

#


c
 
c 


c
c

c c

c

c
 c
c
/

c


cc
ÊÊ #   


 ccc
c"
cÚ
c
  

 %!
c
c
c


cc$ c

c
8
c cc
ccc
cc "c
cc
c!
cc
c
"
ccc cc" c
c
cc c
c

c
cc
cc



c
c c c
c" c c!
c c
cc
c
c c

c
c cc


c
 
 c


Ê  

  ,Ê   




 !
c

c

c 
Ú c
cc
cÚ
c
c
"
cc
cc
c 

c
c
"cc$ c


c
c

"
c!
cc



c!
c"
c
c !
c
cc
" 

c c
c
c


cc
"
c cc 
cc 
c
c
c

c c

 $ c


c
c!
cc c
c
cc
c
cc

c
c#

c
!
cc
cc

c
c
c /

c ccc c"c
c
c
cc"c

c
c c c c



c
"

c
 c

c
 c-
cc
c"
"
cc$ c 

cc$ c
c
cc

cÚ
c
c c

cc
cc c c

c

c
c"

c#cÚ
c

c a§
    c 

cc 
c
c c
 c
"

c
c cc 
c 
ccÚ
c 




"
 
%c
c

c c
c c
"

,c 
c c
 cc

cc
c
cÚ
cc

c c
c
c,c 
c c" c
c$c

c
c
cc  c " c

c""
,c for this is
general and includes female orphans.
  
 


 



c
cc-c
ccc  $c c
 cc

c
$ c


c c
,cc
c c c
c

c %

c
c


c
c c

 c
c

c
c
c cc
cc 

  


!  
 c
 c
c

c



c
c
c  
#Ú c
c-

ccc
(c c
cc

cc
c


c 

c
c!
cc,$c
c
c
c c
 c
c c c,$c
c
c
c c 
cc
c 
c
 c
c" ,c

cc
c 
c
 c
c" c
c $
c c  
c c
c
c 

c c 
 


 until µ  
c
cc

cc$c

c
c" c

c 

c


c-

ccÊ c
""
cc

cc
c c c Ú


c
c

c
c c$ c

c 

cc
cc

c 


c
c

c c
cc c
 c
""
ccc""
¶ The result c

c

c
c
c(cc
c
is that the clarification of the issues " c


c c
cÚ
c
c
c
concerning women is in regard to what now 
c"cc$ c


c
c!
c
c
comes and to that which is already given. !
c%




! 


c Ê 



Ú
c
c

cc" c

cc
c



cc

cc-

c
c



cc

 
 

   



c
c

c
 c-
c V;!!c
ccc c1 %c!
c

c"

c c

c
ccc c
cc c
"

c
c
 c


c

c" c

c
 c#c!
c 
c

c

cc
c" cc

cc
 c
c


cc
cc

c c
c !

c
c 
cccc"c c
c

c


c
c
c c$ c
c 
c

c
c
c 
c


cc
c
c c
cc c!
cc#%c$ c
c
c c
c
c c
 cc"

c c
,cc
c
c
c

c



c

c

c" c 
c
c c


c 6cÚ
c
 c

c
"

c c

c
c 
c
c"c

c
c 
c
 c
c  cc#c cc
 


 


c 
 c.
cc7 
-ccc 
c


cc

c

ccc
cc
c
c

c
c c
c

c c
cc
c

c
 cÚ
c
c cc#c
c

c
c
c
 c
c


cc
c


c 

c
c
c

cccc

c c


ccc
c 
c

 
c
 c"

c
c
c
c
c


c
c
c
cc
cc
c

$c c
 c
c


c "

c
c


c
c


cc
c
c

%c 

c
c#
c
c c
c
c
c
c
cc
cc
cc
c
 c

c aÿ
    c 
cc 
c
c c
 c

c

c


c$c
c
c   c

c



cc
c
 cc
c% 
cc 
c
c c
c
 cc

c c c



c

c
And if a woman fears from her husband 
+
c
 c
cc
 c
c

c c
recalcitrance or desertion, so there is no 
c

c
cc
cc 
c
c c
stain on the two that they compromise
c
 c c
c"

 
c c
c
between themselves some compromise. 
cc
c c
cc"
"
c
Reconciliation is better, while the souls c
c
c
 c""
c

cc
present meanness. And if ye work beauty  c
c
c
cc
cc


and be guardful²indeed Allah of what ye
do is informed. Ê 


c
cc



c c
 c c
cc
 
c cc
c
c
c
c
c
c


Ê 





By not doing

 

anything that will result in Allah¶s anger.
.


c

c

c c 6c
Generally in such cases one of the two bands


c c
c
cc

c
 c
commits an act that is forbidden, giving rise

c
 c
c

c ccc
to the conflict between them.

c

cc
c
cc
c
c
c
"

cc
c
" 

Ê 
 

 


$c
c!
c
/

c




Ú c
c c
cc
c
"

cÚ
c
cc
c
c c
c
c

cc  c
 c
c
cccc
c$ c
cc


cc
c
c c
c
cc

 
c c
cc
c
c" 
c
c
c
 c
cc
c""

c c
c

cc"
cc





c
!
c
c

c


c
c!
c
c



 
 



c c
"


cc c
c
cc
Ú c
cc
c"

"

cc
c
c

c
c
cc


c#c
c
c
c


c
cc
 

!
 




"
c


c
c
c
c

cc






!
 
c


c-

c


c
c

cc

c c
c
c
c"


c
 c
c c
c

cc
c

%c
"

c
c c
c

c

c"c

c c
c
 cc c
c

c
And never will ye be able to be just between


c
c 
cc
c
"
c
women, though ye be eager. So incline not

cc
c"
cc 

c
towards every inclination, that ye leave them
as suspended. And if ye work rectitude and
«Reconciliation is better,« Reconciliation,
be guardful²indeed Allah is forgiving,
so that the marriage and harmonious
merciful.
relations between them remain, is better than
separation and divorce.
 
c
 


!






c
c

c c

c aë
    c 

cc 
c
c c
 c
Ê

 




$ Ê 


 
c
c





Ú
c
c
cc
c

c"
cc 
cc

c
c

cc
c c
c
c "

c
c
cc c

cc
c


c

c
c
ccc-c
c
c 

c

c c

c
cc
c
 c
cc
c cc
c 

c 
By abstaining from
 c
c
c
c
cccc the prohibitions, which is to say by

c c
 refraining from a single, total inclination in
accordance to Allah¶s interdiction.

 



Ú c
c


c c
cc


c c

c " 

Ê  
  !
c

cc

c
c
ccc 
c 

c
c
c c
c





c


 !
c
c
c

cc!
c

  




 
cc c
c!
c" 

 
Ú c
cc
c c

c

cc
c


c c
c
 And if the two divide, Allah will enrich
them from His expanse, and Allah is
 



!

 expansive, wise.
#"

c
c

c/ c


c c
c c


c
c  

c
"c c 
cc ccc

c c c

c
 cc c
Ê 

  
c
c c
c
c
c 
"cc

c$  c


c
c"
cc
c

c
c
cc
c-cc

c



c
cc
c

c


cc
c"
c
c

c
c
c
c
c
c

c
 cc
c c


c
ccc


ccc
c c
cc
c

c
c c
c

cc
c
c c
c


c
 

c


c

cc 

c
c$ c

c"c
cc
c

c c
c
 cc
c 
c
!
c c
c
cc 
c
c


cc
c
"
cc
c



c
c

ccc"c8c

"
c
c


c
$ c
c
c cc


cc 
cc
"
cccc
c
c


cc
Ê  
  

( 
 c
 cc"
ccc
 cÚ c

9!
!
c


c
c!
c
c
"



 c c c
c c
c
+"
c c
!
c" 
cc
cÚ
cc c
$c
c
c
c cc#
/c
!
c
c
cc

cc


c c
c

c
c"c
cc
cc
c
c9c
c
cc
c
c




c c
c c
 c
cayah



c c
c

cc
cc
µSo if ye fear that ye cannot be just, then
c
c


"c

c
c
oneǦ !
c
c$c c?
c
c
c c
c
c
c
c


c c
ccc
c
c-,Fc
c
c
c

cccc
c"
c
"

c
+"

c

cc c!
c
""

cc
 
cÚ
c" 
c
c?,c

c
c
c
c
cc
c

cc
"
c
c
c
c c
c
-,Fc
c
c
c

c cc
c
ccc
c
c
c c cc

c
cc
c-ccc
c
c

c


cc


cc




c a|
    c 
cc 
c
c c
 c

c
"
c

c
c c
cc
c ,0

Ê %Ú c
c
c

c c
c
"
c !
c"
 
ccc
c
c
c!
ccc



c
Ê  
9! 
cc!
c
" 
  
 


Ú c
c




c
c
c c 
 cc

c
c
 
!
c
c

c
c!
cc "

"
cc



c
c
c c
c
c



cc
c c!
c
c 
/


c cc




c
c c!
cc$

c

+"


ccc!
c
c "Ê #   




" 
cc
cc
c   

 Ú
c

c
c c

+"


c c!
c" 
c !
c
cc 
cc



ccc




cc


ccc


!
c
c

c


c
c!
c c
!
c
c
c"

c cc
ccc Ê    !
c
cc

c c

c
cc

 c
c"
c c!
c c



c
c!
cc cc

c
" 
% 
c
c
c
c

c c 

And Allah¶s is that in the heavens and that 
c
c c!
c




c
in the earth; and We definitely 

c"

cc!
c

c
recommended to those given the book
before ye, and to yourselves, µBe guardful of !
cc
" 

c


c
c!
c
Allah; and if ye disbelieve²Allah¶s is that !
c
 
cc
c c cc
c
in the heavens and that in the earth, and 
c!
c
c!
c%
Allah is rich, lauded.¶
And Allah¶s is that in the heavens and that
 
c in the earth, and Allah suffices as an trustee.

ÊÊ #   


  
c

  

 %c c
c


c

c c c
c
cc c ÊÊ #   




cc
 includes both the vessel and that   

 
c c
c
which it contains. 
cc
c

c
c!
cc
!
c
c c cc

c
cc
'

  





 "


c c
c
c
c c
c


 



Ú c
cc
c 


c  cc

A
cc
c' 

cc
c
G
cc
c Ê  


!
c

c
cc

c

cc
c




Ú
c
cc


c c c


c

c
c 
cc

c


c c

c

cc 

c cc
c

c
c
c
c 
c!
c
c

c cc 
c
.

c
c 

 c
"


c
c




Úc
c 

cc
c
c
c c
c
c




c c!
c cc

c cc




c
c c



cc

c a||
    c 

cc 
c
c c
 c

c"
c
c
cc
c"c  
c
 c
c"

9c

c
c
c
 c c
c

c
c
c

c c
'

 





!
c

c!
c
c
c
c!
c

.
c
c
c

c c



c"

c c
c
cc
c c
 c c c

c
c

c c"

cc
9cc c
Ú c
c
c
"

c cc
c

c
c


c
c


c c!
c
c"
c"
 c
 c
cc
c

c
c
c
c
 c
c
!

c
c
c
cc


c

cc
c c
c c"

cc


c
"
 
Ê  









c
If He wills, He will remove ye, O ye the
3

c!
c"

c
cccc
people, and bring others. And Allah of that
 c
cc
c
c!
c 
is in power.
ÊÊ  
 8 c"

 
 
c


 8 c


(
 (
 



&


!

!
He has no need of us, and !
c

c c
c
c c
c
His power over us includes that of

cc
c
 c
c!
cc
annihilating us and making us exist. If He 


c!
c c
c


c
c
wills He will do away with us, annihilate us, !
cc
cc-

cccc
destroy us. 
c cc!
ccc
-

cc"

c

c
c!
cc
 

$
c c ,
c
c

cc
c"
"
c
"


c

c c
  c
c

c
 c-

c!

c!
c
%c
ÊÊ 
   !

!
c
c

ccc  O ye who believe, be upholders of fairness,
witnesses for Allah even against yourselves
Ú
c "

c 
c
c


c or the parents and relatives. If he is rich or
c$ c

c"c
cc
c poor ± Allah is in priority over both, so
!
c c
c"
ccc"


c follow not the desires, lest ye swerve. So if


cc


cc

c
c c ye turn back or turn away, indeed Allah of


c

c c


c
c
c what ye do is informed.


cc
c
 c
cc$ c
!
c

c
c c



c
c  
c
c
cc c
ccc c
c


 
)c cc
cc
c
&




c c

c

c



cc
cc
c
c" %c
 c
c
c
c"
cc
c




c

c
c
c
c c
c
Whoso wishes the reward of the world²



cc
c
c
c c
c

c
alongside Allah is the reward of the world
8


c
c
c
c


c
c
and the hereafter. And Allah is hearing,


cc
c""

cc



observing.

c a|Ô
    c 

cc 
c
c c
 c

!


 
 c
c c

c
c
 c
>" 
c
c

c c/
c
c cc c
c
 cc
c"cc
"c c/c

cc"
c  c" 

+
"c
c
cc"
c
D

c
c

c c/
c

c 





 
Ú
c
-

ccÚ
c

c c
c 


c c
c"

c
cc""


c
c
c c
c
cc
cc 


c
"


c-

cc
c
+
c
 c
c

cc 
cc
c-c
c 




c
ccc
c
cc
c

c4
 "c
c" 
c c


c
cc
c

c c

cccc 
cc 
c c
"
"
c c
cc

cc



c c-

c
 c
c"
c c «So if ye turn back,« It means deviate


cc
c
c

c
c
c
c c from the truth. The believers are not to
c
c c
c

cc forsake the truth when testifying.
cc
c


c c

c

c
c
c
 c
c"
c c

c

c 
Dc
c c
c


 4
 "c
c



c


c

c
c
 c
c 
c
cc
 c


c
 


Ê 

  

c
c
c
c



Ú
c

c

c
c
 c

c
c
c$ ccc  

Ê 
 

 
c/

c!
c
 
c$c
cc 

$
c c


cc

c

c
c
c
c


cc 
cc!
c
"

c



cc
c  c c
 
c-cc!
c
c
c c 
c
 c
c" 
c c-




!

 

When the truth is detrimental to the parents !
c
+"

c
c


c c
or relatives and beneficial to others, still " 
c-

c!
cc
+"
c
they do not swerve from the truth. We are 


c
c!
c
c


c c


c
not to deviate from the truth for our own 


c c
c
c

cc" c
whims, and not in consideration for our -

c
cc"

c
c c


c
parents, and nor for our relatives.
c


c
c
c
%

 
Ú
c"
c
c 
c  cc O ye who believe, believe in Allah and His

c c
c

c
c

 Messenger and the book that is sent down
upon His Messenger and the book that was
   
!

8
c
c


cc sent down beforehand. And whoso


c
c  c c
c
 cc
c  c disbelieves in Allah and His angels and His
 c
c"cc c" c c
 books and His Messengers and the last day,
has truly strayed a distant straying.
Ê   !
 


 !
c



c
c!
c
c
c


cc
c



c c
c
 cc
c"c
 
c
cc
c"
"
c$c!
c


c
&




Ú
c
c
cc

c!
c c
c c
c

c
 ccc
cc

c!
c c 
c c"
c c

c
cc

c a|a
    c 

cc 
c
c c
 c
cc$ cc c  c
c 



cc
cc
c
c
c
$ c


cc
c
c cc 




cc
c
cc
c

c
 c 
c

c



cc
c
 


c 
 cc



c
c
c

c
c




c
cc
c"


c c



Ú c
c
 cc
c

"c 
c" 
c

c c



c



c c
c c


cc
c
c 

c
c!
c%

c
c
Indeed those who believe and then
 Ê ( )


 disbelieve and then believe and then
 c$ c

c disbelieve and then increase in disbelief,
"c
cc
c!
 Allah will not be forgiving them, and He
guides them not to a path.



  



!
( )


Ú
c#
c  
c
(













 


 


Ú

c



c
c


c
c



c
c
cc
c
c
cc
c
c
c c c 
c
"

c

c c

cc
cc
 c
cc 
 c
cc
c
 c!
c
ccc
c
cc

c c
"


ccccccc



c c
c



c
cc!
ccc

cc
c




cc
c


c  c""
c
c

c
Ê

 


 Ê 





( 
3c

c
cc
""
c
cc

c
cc"
c







c c c
 c
c



 


Ú
c
c

c
c
+"
c
c


c

c
c
c"
c
( 

( 
c
c
c c

c
cc
)


5
cc

c
c

)
cc
cc
cc
c c
c
cc
c



c
c
+cc 



3c

cc

 

  



c
c

 

Ú

c
c

c

c
 c




ccc
ccc




 
  
Dc
c cÚ
c
c

c
c c
Ê  


 

c
c
c c
c" cc
c

c


c
c


c




cc

c c
cc""
cc
c c
!
cc,


c$ c 

cc

cc
c c
cc
 c
 cc!
c!
c
c"




c
c c
c" 
(
 



! 
!
c
+"

c
c


c c
Ú
c" cc
c
cc


cc!
c



c 
 c!
cc
+"
c


c
c


c
c!
c,and He guides

c!
c
c

c c 
c cc
them not to a path, save the path to hell.¶




c"


c c
 c
c
4
 "c
c

c
c c!
c

c

c


c
c 

c


c
c

c
c
ccc
 c c
c
cc
cc
c

c a|
    c 
cc 
c
c c
 c

c!
c" 
ccc
/

c  

 



 c

c



cc
cc

c 
As friends and intimates held in

cc
c c 
c

c

c the depths of their hearts.



c 
 cc



c
 





Ú
cc
Give glad tidings to the hypocrites, that c
c
c



cc

c 

c
theirs is a painful chastisement; Ú

c


"c
 c
c
c

c
"


cccc

c
c

c
 
c 

c
c
c
 c
c




c
c
 c

c


cc
Give glad tidings« The Messenger, may
Ê


 
Ú c
c
Allah condescend upon him and his House,




is addressed here, for he was to give the
tidings.

c
c
!"

c

c

c
c


 !
 
Those who
"
cc"


c

cc

c
profess Islam while maintaining disbelief
"


cc
c
66c
 c
within, as opposed to His earlier, µO ye who

c""
c
c
c
c
c
c
believe, believe«¶. The term µglad tidings¶
"

c c



ccc



c
here is metaphorical, a form of mockery.

c





 
 ! 


+$c
c
  

%c4
 c c

c

c






c

ccÚ
c"
 "c



c
 c
c"

c ccc
+"
c
 



 Ê #


cc
c "

cc

 
Ú
ccc


c
c
c
 c
c

c c



c

c
c

c
c!
c c!c
c


c




cc
c
 c

c




c
cc 
c c
c



c"

cc
-

c

c
 ccc
c

cc
c
"


c
cc""

c c
"

cc

cc

cc

 c

 cc
c
+
c c

c"


c
c
c



c

c
c
8c
c-
c c "
c
/c!
c
"

c
c
"

c
 cc"


c
c

c


c
c!
c
c
c
cc c






c



cc c
c
"

c
%
c!
c

c


c
c!
c

c 


c c
c "

c
Such as take the disbelievers as friends
c
cc
c
 c
c c c
instead of the believers. Are they reaching
cc
c(cc
c
for grandeur among them? Indeed the



c

c
c "

cc
grandeur is Allah¶s entirely.

ccc
cc

c
c

c

c


c
 c cc

c
c
 
c Ú
c



cc
c
c ) 
c
 c
c c
c )c

c
c
cc

cÚ
c
cc

c a|è
    c 

cc 
c
c c
 c


c 


c c "

c
c 


Ú c
c
c
c


c
%c cc



c
c  c
ccc
c c
c ""c
 cc

cc
c
And definitely sent down upon ye in the c
c""

)
c
c
c c

book is that when ye hear Allah¶s signs
being disbelieved and mocked: sit not with  

Ê 


them until they immerse into another talk. !
 
# cc
c




c
Then ye would be as them. Indeed Allah 


gathers the hypocrites and the disbelievers
into hell, all-together. 
 


# cc


c

c




 

c  




Ú c
c

c
 c
c




c

c  c
c
Ê
  


!

 
c cc
c""
c""

c



c
c(c
c# c
c
c "

c
$cBc

c!
cc$c
c
 c

c 
c c


c
c8c
!
c
c


c


c
c!
c
c

ccc c
c
c
c
"

cc
c
c
c c
c



c
c
c

c c
c
c

c"
cc

c


%
  



c
c

c

Those who are in expectancy over ye ± if
yours is a victory from Allah, they say,
Ê # 
 



µWere we not with ye?¶ And if for the


Ú
c



c


c
disbelievers is some portion, they say, µHad


c
c
c cc




c
c
c
we not the better of ye, and did we not

cc
-
c
c

ccc
c
c
defend ye from the believers?¶ So Allah will
c
c c c

judge between ye on the day of resurrection;
and Allah never puts for the disbelievers a
 
  
.
c
cc
path against the believers.
cc

 
 

 



  
c
Úc


c c
cc

c


c


c
c
c>
c c Ú



 
9!





cc c
c-


ccc"c c
c 83

c
c
+"
c
c
c


cÚ
c

c
c c
c
c 
cc

c
c c

cc
c
 c
c
c
c
c 
cc

"cc

cc
c



c
cccc

c 
c 
cc

c


 c
cc



c
c
cc and not
mockery of them.  
  

Ê 
«
cccc"

Ú

Ú
c 
c
c

c

 c
c




c

c
c
-
c 
Ú
c "

c
c

c a|G
    c 

cc 
c
c c
 c
,'



  
+#cÚ
cc Ê 

!


 c
c

c



cc c  c  


!  

c c"
cc c
c
c 


E
cc
c
c



c

c
c ccc
cc
c 
"c c
c

c c 
 c
c
 cc

c

cc


c 


cc
c
c

c

c c
c
c
/cc
c



c
c 




cc" c$c
c

c
c
c
"


cc
c
c


"c c"
 

"
c c
c c
c





c 
c

cc
c

c c
Ê 

 


 

 
c 
c
+
"c
c
c 
c
!




c
c




c 
"
c c
c



c c$ c

c
c 
cc
c 
c c!
c


c

c
c
c
c c

c


c


 > c
c
c
c


c

c
"
cÚ
c
cc
c c
c

Ú
c "

ccc
c 




c


c
c

c





c c 
c
c"
 
c



c


cc

c
"c


cc

c c c
c
,(






-
c 

c
c c
c

cc 
c

c
c
cc

c
cccc
c


 $c!
c


c
c!
c c

c c

c "

c 
c


c
c
 






 



cc
c




c


c



+#Ú c
c c
c


c c"

c ccc

cc ""c
 c
c



cc

c
c
c
c 

c


cc 
c c!
c
"

c c-
"ccc"
c c
+"
c c

c

c

c c
c
c
c
c c
c 
cc



c$ c


c
c!
%




c$c
cc c
c





ccc c
cc Indeed the hypocrites double-cross Allah
  c
 while He is their double-crosser. And when
they stand for the prayer they stand as

Ê  $




 laggards, showing the people, and they
Ú
c 
c
c
c-
ccc
 c recall not Allah save a little.
c
c
c


cc
 c c

c
cc "

c  
c






%That is



 !
 




when the Muslims will be categorised and
Ê Ú
c


c


cccc
each will receive His recompense. But the
"


c

c
 c

c

cc
Muslims should not imagine that the


c


cc
c

c
c

c
c
hypocrites are able to use their hypocrisy to


c





create a breach among them, for the
disbeliever will never overcome the
 
(
 





believer²not in argument and not in other
c

cc!
c

c
cc
cc
than that²for as long as the believers
 cc

c
c
ccc
remain bound to the conditions of faith, in

"

c
cc




c
c
belief and in action.

c

 


c a|§
    c 

cc 
c
c c
 c
Ê$cc
c/


c c 



c


c "
c
c % c
c




cÚc
)
is given in consideration of the fact that




!

 whoever is with a people will settle in that
Ú
ccc
c people and his movement and settlement



cc c
c
cc will be with them, whereas the hypocrite is


cc
c"
ccccc in the middle and his movements do not
c
c
 c-cc
 
c

c
c come to an end with either of them. c




cc c
c
Ê

Ê 


 
!

!
Ú
c"

"
c !
c

c
cc
cc


c

c
"c
c c
ccc 
 
c c
c!
c"
c


cc""

cc cc 
c 
c 
c c
c
cc

c



c c
c
c 
c c

cc 
c
c$c
c
Ú

c"
c
cc c
c
c c$ c 

c c$ c

cc c
cc
c
c
c
ccc
c 

c



cc


 

 ! c



Ê 
 
cc" cc
c c c
c
 
Ú
cc


c!
c
c

c
c
c c
c c

c
c
c
c


c

cc!
c c c
c

cc
cc c
c,
c
ccc
"c
c 


c
c$ cc
c
c
c


c$ c


cÚ
c



cc
c
c

cc$ cc O ye who believe, take not the disbelievers



c!
c as patrons instead of the believers. Wish ye
to put for Allah against ye a clear authority?
Wavering between that, not towards those
and not towards those. And whomso Allah  
c
sends astray, thou will not find for him a
path.
&








 


!
$c
"
c
 
c c


c

cc




'
 c
c"c c  c  





&

c


c c
c
c c
cc
c 
c"
c c
c



cc
c

 




c




 Ú
c
c c
c V>

cyc c cc
c %  cyc c


c c
c

cc
c
c c  c 
 y?cc$ 
c)

c



cc
c




 means proof, and the sense is that He shall
make an exemplary punishment of them for




cc
c their deviation from the path of truth




cÚ
c
cc c
 c towards the path of the disbelievers. It is the

 hypocrites who take the disbelievers as
friends, so the believers are not to be like
them, or otherwise the proof will be

c a|ÿ
    c 

cc 
c
c c
 c
finalised and the punishment valid, for it Allah will soon bring the believers to a
shall follow upon the clarification and the magnificent wage.
warning. The interrogative, here, is for
denial, meaning that the believers are not to  
c
put for Allah against themselves an
authority.





!
Ú c
c
c


cc
"
c

c "

Indeed the hypocrites are at the lowest level
of the fire; and thou find for them no

 Ú
c
c

c
succourer;



cc

c

c
c
c c
c





 
c

 
Ê ! 



 !
 


 

 

Ê &

c"c






 
%Ú
c
cc 

c

cc!
c



c
c
c

c

ccc


c

c c
c " c


c
c" c c$ c
c
Ú c
c

c
c "

c
c
c  cc
c "

cc


c c
 c
c




c c
c
cc
cc 
c" c c$ c


c
c!
cc c





c

c
c
ccc
c !
cc


cc
c" c c

cc
c c

c



c

c
cc
 c
c

c
c

cc
c c!
c c
c 



  







c
c!
cc
c "

c c
ccc
c

 

Ú
c
c
c

cc

c c

,c


c
+

cc
c
c Ê  

c
c

c
cc

c

 


4
 "c
c
c c
"

c
c  




  

"

c 
c
c
c

c 
4

c

 cc-c c


c
c
c "
c c
c "
c cc 
cccc



c


cc c

c
c
c


cc c cc c
c $c!
c c

c


c
c!
c c




cc
c
c c "

c 
c "

c
cc
c
c

c
!
c
+"
c c!
c
cc

cc
V !c
c!cc
cc5cc  

c
cc c
c
c
c
5
c
c


cc$ c 
/

c c

ccccc


c"c
cc
c!
c 
c c

c c

c%c
cc
c
cc
cc




c c
c "

cc
c Why does Allah chastise ye? If ye are

c c
c


c c$ cc!
c thankful and believe²Allah is thankful,
"
 
 knowing.

Save those who repent and rectify and hold

firm to Allah and purify their religion for
 
c
Allah. So those are with the believers, and
>
yc!c
c
 cy?ccÚ
c




c
c c

c

c c

c a|ë
    c 
cc 
c
c c
 c
$ c cc

cc 

cc!
c
c 
c"
c

c
ccÚ
c
c



cc
c-cc!
ccc 

c c!
cc
c
c
c c!
c

c 
c
c!
c

ccc 

c
c
c
"c

 

 Dc!

c 


 

# cc


 "
c c
c
 cc"
cc
c
"
cc
c

c





 cc 
c



Ê  
 !
c
c
c
"Ê   !
c
c
c

cc c
c"
c"
cc
c 
c c c!
cÚ
c

c c 
c"
cc

!
c

c  c
c c!
ccc
c

cc
c

ccc

"
c V1 %c!
c
c
c c
c
c 
c c c!
  
c c
c cc
c

c c

c
cc!
c c
"

c

 !
cccccc


c

c
cc
c c c
"
c
!
c


c
c!
 c c!
c c


c


c
c
!
c
c"




c c"

cc

c
&

c c
c"

c

c c
c"
cc 
c c
c


c "
c
 c
cc

c
c 
c!
cc
c cc

c

c

c c"
"
c
c
cc
c c 
ccc
c

c
c

c

 c
c
c

c c
c"
"
c Ú c
c

c c
c
c"

c c
 
c
c
c c

c "

c $ c


c
c!
c
c4
c
c
cc$ cc
c!
c


c c 4
 c
c c!
c"c  c!
c

c
cc"



c cc"
cc c
c"
ccc


%


cc

c
cc
c

c
c c

c"
c
c If ye manifest a goodness or ye hide it, or ye

c
c
c"



c c
cc"
c pardon an evil²indeed Allah is pardoning,

c
c

c
cc
c powerful.
c
c
 cc

c
c"

c

c c
c

c
c
cc  
c
c
)
c
c
c
cc
"
cc


cc
c c

 



c
c

c 
c
c c, 
cc
"

ccc
c
c c
"

c c
c"

c
cc



,c


 
 c
c


c
Allah loves not an open word of evil, save
c"

ccc
c
whoso is wronged, and Allah is hearing,
"
c
cc
c
c/

c
knowing.




c"c
)c
"
 "c
c
c

c
c
c
 
c 

c

Ê 



!


 

!

 c
cc

 c

cc
cc

c
c c 


c


c
c
c cc

c aÔ
    c 

cc 
c
c c
 c


c
cc  cc
c
cc $ cc



cc
c4"
cc

c


cc cc


c 





c

cc
c
cc
c c c

c ,'



 


 


 

##c

c
c
" 

Ê  !
 !
c  
c c
c


c 
c c

c "
c c!
c

c cc cc
c$ cc
cc c!
c


cc 4"
cc 
c c
c
c c

c4"
c
!

!
c c
c"
cc
c



c c
)c
c
c

c c  

  

! 

c

cc"c
c

c c 


 Ú
c
 cc
cc" c

c'
  c
c


c
c

cc

c"

cÚ
cc cc
$c 
c


c


c
c!
c  c

 c


cc
"


c

c

c c
c "

c
c
c


c
"

cc!
c"

c
c


c
c
cc c cc Those²they really are the disbelievers, and



c
c

c c
c We have prepared for the disbelievers a





cc
c



cDc
c debasing chastisement.
"

c
c c c
c"
"
c
c



cc
c
cc
c
c  
c




c
c




cc


c

c
c "

cÚ c!
c%c
Ú

"




 


.
c
c

c c
Indeed those who disbelieve in Allah and
//c

c c
c
c
His messengers and wish to make a division



c




c c

c


c
c
between Allah and His messengers and say,
c"c
cc
c
cc c
c
µWe believe in some and disbelieve in

c c




c-cc

c
some,¶ while they wish to take a path

"
c c
c c c
c
between that:





c
c
cc
c c

c
c



c-



c
c
c

c
 

c  c
c c
c"

"
c c 
 cc



c
c

cc c
c





 


 Ê 
( 


5
c  c '
 
!
!




cc




c
cc

c  



 



cÚ

c




cc
c   

$c 


c c
c

cc 

 

c
c
c c
c c
c


c
cc 


c

  

  




Ê ( 



Ú
c
c
c"c

c
$ cc

cc

c
c And those who believe in Allah and His
4"
cc
c
c
"
cc messengers and make not a division between



c
c
c
c
c


c either of them: those²We shall shortly

c aÔ|
    c 

cc 
c
c c
 c
grant them their wages; and Allah is  
c
forgiving, merciful.
Ú



!

c
c
c
c
 
c A


Ê





 Ê  

Ú
c
c
cc
c
( 


Ú c
c
cc!
c


c$ c

c"c




cc"c
c!
c



  



  











"'
  



Ú
c
c cc




%c c


c
cÚ c c c

c

 
 

cc c
c
c"c
cc


c 
cc c
c c
c
c
Ê  
  !
c 

c 
c c c
"

c cc
c

c
c
c
 


c
c 
c
c c7c
$  cc
 cc"c cA
c
c

 !
c
c
c"c
c 8c  c
cc
cc4"
c
!
c
cc
 
c
cccc c
c

cc
c 
c-cc
cÚ c
cc c
cc 
c$c
c
c c
c

Ú
c

c c

cc 
c
 c



c
c
cc




c
c Ê)




c

c
c

c"



c   -
c
c



c
c c
 c
c
c
c c c



c
c 
c
c"c
c 
ccc c

c


c4"
cc

cc 
cc
c c
c

*cc




c
c  cc$ c 
c
c c

c
+


c


c"c
cc"c
c  
!
cc
cc c


c

+
cDc
c
c
c

c 

 Úc c
c
c
cc
+"
c c
c
c 
c
c "c



c
cc c c
c
c"c

c c
c

c
c
 c 

c ,
Ê 
!
#It is given
/

c
cc% for - cc
c
 c

c

c












%3

c c

c
The book-folk ask thee that thou send down  
cc

c
 
c
c
to them a book from the sky. And truly 

c c$ cc!
c-
c
c
Musa was asked greater than that, for they cc
cc
c
cc

)
said, µShow us Allah openly,¶ and so the bolt c

c
c# c3/ 
took them for their wrongfulness; then they
took the calf after the clarifications had 




Ú
cc

come to them. Then We pardoned that and
ccccc
""
c
c

c c
We granted Musa a clear authority. $ 

c aÔÔ
    c 

cc 
c
c c
 c


  
 


 c
c
c cc 
c

Ú
c


c
)
 c c cc
c c

were the clear proofs of His Mastership and
of the prophethood, the freeing of the sons '




 !
of Isra.il and the parting of the water, and of Ú
c
c"

c


c
what they had seen of the miracles of the 
cc

c"c c
cc

c
staff and so forth. c
ccc" c
c
"


cÚ
c c

c
c
 c
c
Ú
'
!

 Acc 
c

c"
c
c# c3/ 
c

c
c# c3/ c
c

c

c c
c c
c Ú
c!
c

c



c
c!
c c

)c

c
c
cc



c c

cc

c
cA
c


c

cc
c


c

c "
 
c
c
ccc"
 
c
""
cc
cc

c
c



cÚ

c"
 
c
c
c
cc c

c 

c
c
'

)
 

c
c
c
9c
c
c



c

 $ 
cc

c 

c"
 
cc
c


c c
c

c
c
c"
c


c c
c "
"
c
c
%c
c


cc4"
)c
c
c

cc




And We elevated the Ţur above them for
their pact. And We said to them, µEnter the
gate prostrating,¶ and We said to them,
µViolate not the sabbath,¶ and We took from
them a firm pact.
(154)
So for their breaking their pact and their
disbelief in the signs of Allah, and their
killing the Prophets without right, and their
saying µOur hearts are wrapped¶²nay,
Allah sealed over them for their disbelief,
and so they believe not, save a few;
 
c




 
!Ú
c
Ê'
 

:



A
c
c

c"c
 c$ c
cÚc$c"c
c
c
cc




c
c!
cc
c



c c
c
"
c

cc

c
c
c
c
c
"

cc
cc c
c

c
cc
c
cccc

 
c
c
c
c
cÚ c
c
c
cc

c
c
c c
cc"c
c

"

cc
c
cc c
c
cc
"c
c


"

"
ccc



c


c



!Ê'
 


,;


Ú
c
c
cc


 

 
 

Ê Ú
c
c c!
c c
c"c
c
!
 #Ú
c

cc

c

c c
c!
c4"
c

c

c

c
c

c
c"
)"
c





c
c
c"
c
c
c
c


""
 c
c c
c
c"c

'
 

,<




 #Ú
c

c

cc

c aÔa
    c 
cc

c
c c
 c

  
4
!
 And for their disbelief and their saying of
 
  


cc Maryam a grievous dishonesty;



c
cc
c
 c c

c
c


c
c


c

c
cc  
c



c
cÚ
cc
 c
 c
c
c
c
" 
ccc


c
c
Ê

 

c
c

c

c
c

c

c
c
c
c

c

c





c
c c
c
c"c
cc

 cc
cc4"
c

c

c
"

c

c"
"cc
!
ccc

c
c
c ,c

 ,&


c c
c

c
c c
c

c
!!
#Ú
ccc8c





c
cc
c
c
c

c
c""
c
c c

c
c
c8c  cc
c

cc c cc

cc

 
)

c""
c"cc c
c
c
c
c
c
c"

c
c


c
c""
c

c
cÚ
c

c
c
c
c 
c
c
c"c
cc
cc
c


c$ c




c"c
cc"c
c
!
cc c
cccc
cc


 

%Ú
c

c




c


cc
cc c
c

c"c
cccc
c
 cc
"Ê 








cDc7
c
c 
c
c c c

 

Ú
c

-

c
cc

c
c"c
c"
ccc"c



c
c

cc c

c
c

c
c c
cc
cÚ
c


c""
c
cc"
c

c
c


cc
c
c
 c c
cc
 cc


c
cc
"

c
cc
c
cc
c
c
c

c
cc
c




c
c
cc
c
c
c#c c

c
c
 c
c
c cc
c

c cc
c8c$ cÚ c
c


c

c 
c!
c
c
c 
cÚ c

c
ccc
c



c
c c

c
c

c
cc
c

c

9,8c$ c
c

c


c
cc

c
c
c
 

c


c
cc


cc


c
cc

c
c
c
cc

c#c$ c

c
c"
c


c
c
c c c
c
cc
c
c
c
c"



c
And their saying, µIndeed we killed the








%
Masih, son of Maryam,¶ Allah¶s
Ú
c
c

c

cc


c
messenger²and they killed him not and

c
c
c
c
c
"c
c
c
crucified him not, but it seemed so for them.
 c$

cc$ c
c c!
 c
And indeed those who disagree about him


c

c

c
c


c

c!
c
are in doubt about him²they have no


c
c
c c c
"


c
knowledge of it, save following suspicions,

cc 

cc
c

c
c
and they certainly killed him not;

" 
c

c c!
c

c

cc



 
c

c aÔ
    c 

cc 
c
c c
 c
Ê
 , 


 
 
c"

c#c 
c c
c

) 

)#Ú
c 
c

c
c"
ccc
c
c

+"

c c$ c
c c  cccc""

ccc cc
 c
c
c"c
, was His "

c c

c-c
c

c
messenger. cshakk 
 c

c
cc



cc
c cc
Ê #


Ú
cc


c "




c
c c

c c

cc c
cA
c
c


cc 
c
 c c c

cc
c
c

cc
c
c
cc c$ c

c c
cc
c
c"

c
cc

ccccc
ccc 
 c
c
c


cc
c



cc
c c
cc  c
cc

c
c


c-cc
c"
"
c c7 c


c!
cc
c
cc 

  
 
%

c

c
c c

c

 c


c c
c

cc
cc



c c
$ c
c

c

cc % 
c
cc
c c
c
c"c


"
 
 


 
 
Ú
c
c c

c c

c
cc

c
 Nay, Allah elevated him to Himself, and
Allah is grand, wise.
 






#

cc
cc

cc
c c  
c

cA
cc
c-c

c c
c
c
"c
, and they killed the one who
1Ê 


 
( 

resembled him, not the Masih himself.
c
c c
cc

ccc"

c
 c

c 
cc c
c
ccc
Ê 




 




ccÚ
c c"
c

 $c
c 
c
c
c
 c$ c


c
c!
c
cc
"c
c

c
c

c
cc
"cc
cc"
cÚ c!
c


c
cc
c

cc
c c

 

 Ú
c"
c

cc

cccc c
c
c 
 c

cc"c
c
c

c
c

c 
c
c c
cc
c
 

c

c c
c c

c
cc
-c

cc




c
c c
c cc

c
c
c c

c
c


c
c3c
Ê  !
c
c


c

c
c

cc
cc
c 
c
c"

cc c!
c
"
c cc"

c ccc




 
4
c
c
c

c""
c
"
c
c 
c c
"
cc!
cc
cc
c
c



c c
c c

c

 c
cc"

"
c
 





 



 ! 
c
c c
c
c cc""

9c

c
And there is none of the book-folk but that
"
cc"

c

c
c
c
they will surely believe in him before his

cc c
c

cc
c c

c aÔè
    c 
cc 
c
c c
 c
death, and on the day of resurrection he will  c
 c
c
c

c
c


c c
be over them a witness.
c

 
c !
c


c
cA
c!
cc



c
c!
%
Ê

 







 c
c c

c
c c

c c

c
cA

So for the wronging of those judaised, We
banned for them some wholesomenesses

 



  c
that were permitted for them, and for their
 c
c
c"c

barring many from the path of Allah;



 
 Ú c
c

c

c
 c c c
c
c"c
cc
c  

c

c c

c
c

c
c
c
c

cc c
ccc
c"
 c 



 




c"
c

c
cc  
c $ 
Ú c
c
cc
cA
c

c
c"c
c
cc
cA
c
c 
c

c4"
c


c




c
c
cc
c
c c c
c c
c
c
cc c 
c

c

c
cc
cA
cc c

ccc 



cA
c c
cc c

c

c
 cc
cc
cc c"

  '










 









 !
 


#
c
 c
c
c"c
cc  

c
c

c"


c c

cc
c
c
c
c
 



8
c
cA
  
c
c 

c
c

c

c c
ccc
"

c c
 
!
c
c
cc

cc
c 

c

%c$c"c 
cA
6
c
c c
c



c
c

c c 
c
cc 
c
 ccc c

c 
cc c
c"


c
c 
c
cc

",cc
c
c c
c
c
-

c
cc
"
c
c  c
c
c


 


Ú

c
cc"


c c
c
c ! 
Ê %Ú
c
cc-cc c

c



c
c
c
c



c
c 
c
,cÚ
c
ccc c
 c$ c

c"c 
c" c c$ cc"

c"
"
c

cc"c
c!
c c
ccc c



c
c
c


c c
c

c

c c
c
"
c
 c
c 
cc  c$ c





c

c

c
c
 c 

c"c
cc"c
c

c

c
c
 c c
 c !
c-cc
c

c
cÚ c



c

c c
c c 
cc

c


cc
Ú
c
c

c
c
c c c

c 


c
c"
c
c



c
c
c



c

c
cc
c"" c

c aÔG
    c 

cc

c
c c

And their taking usury²and truly they were
forbidden from it²and their consuming the
wealth of the people in falsehood. And We
have prepared for the disbelievers among
them a painful chastisement.
 
c
c
But the rooted in knowledge among them
and the believers believe in that sent down
to thee and that sent down before thee. And
the establishers of the prayer and the payers
of the zakat, the believers in Allah and the
last day, those²We shall soon grant them a
magnificent wage.

ÊÚ c
cc
c%  
c

 c>c
c
c 0



 





c
+c c
c
c
cc 


c$ cc#cc
c

c
cc c
c"

"cc
c c

c
c
c

c
cc
c

c
c

cc c

c/

c
 c

c
c



cc
c
cc

c
c 
cc c
c

c








It means the
"



 
 followers of the Messenger Allah

 Ú
c c

c 

c c condescend upon him and upon his House,

c


 though it is likely that it means the followers
of Musa, bliss be upon him, who really
"Ú c
cc
c% believed in him, as opposed to the rest of the
Jews whose faith in him was false and


 

 

 spurious.
!

!
 

Ú
cc

c

c
c-

ccc 


  





/

c
c
 c c
c  c Ú
c(c
ccc  c


cc 
 $ c

c"c
cc"c

c!

Ê'
 
!
!



 




Ú 
c  






%
 c




c
c
c


c$ c Ú
cc c cc c
c
c


c"c
cc"c
c "c
cÚ

c c
c

c
!
c c 
c c
cc



ccc
c 
c


c
c
cÚ ccc

c
!   

4
 c c c!
cc c 
c

c
 c
c

c
cc c

c 
cÚ cc
c

c
cc
c

c

c
c
c
c
,
$c!
c


c
c!
c c"
c c

c




cc
c
c
c Here this question is put by some: If it is

c c
c c
c

cc given that it is in the nature of the Jews to go


c cc!
c


c
c
c!
c astray as is well-known among people and
% apparent from His word, µ«so they are like
stones, or harder than that«¶ and µThou
shall find the most severe of the people in
enmity towards those who believe to be the

c aÔ§
    c 

cc 
c
c c
 c
JewsǦ and in their treatment of their cc
c
c
 c
c-
c c
c
Prophets and of Musa in particular, how A

then can they depart from this nature and
how can they be accepted when they 

Ú c
c 
c 
c
c
become Muslims, and is it possible to 

c


discriminate among them, as Allah says,
µBut those rooted in knowledge among "'
 

c
c

 


themǦ The answer is that the Jews deviate
in two ways. The first is their petrified 
  

c
natures; the second is their invalid religion 
c c

 c
c
 c
c


c
that commands them to every dishonour and 
c
ccc cc
c
c
c
their foolish imitation of elders. It is clear 
c


that when a Jewish person submits to Islam
his nature is satisfied and refined by Islam. c
c"

c c
c" 
c cc
He is like the coward who continually 
c


,c
cc c c
c
c
encourages his psyche until courage  
c
c
c

cc
c
becomes habitual for him, and the corrupt A
cc
c



c c

 c
person who sticks to the path of virtue until 
c"
cc
c 
c c
c
he acquires the habit of justice. In the same 
c
c


c
c
way, the Jew who submits to Islam casts off $
c cc
c
his practice of imitation and his deviating


,c
c
cc c
c
religion. So there is no place for accusing 

c c
cA
c
c
c
him of crimes and vices²and in any case 

c
c

c4
 "c
c
c
that deviation is not a part of anyone¶s 


cc
c-c cc
c
nature proper, but has rather overcome it, as


c

c c c
c

cc
is clear. 
cc
c


c cc
c"
c


c c c
 c"


c
c


 



!
Ú
c
cc-cc 
c He then mentions, glorified be He, the vain

c
c

,cc
c 
c disputes of the Jews, and the fact that the
 c
cA
c c
"

c
c"
c Messenger, Allah condescend upon him and
c

c


c c
c"
cÚ
c upon his Housec



c
c


c


 
c c
c"
c
c
c -cc
c


c4"
c c



c

c c
c
c
c

c c
"

cÚ
c"
cccc



c
c
c


cc$ c 

c
ccc
c

c
c


c"c
cc"c
c "

c4"
c cc



c
!
c for it is a continual remembrance
"

c c#c!
c%
that instils the wholesome qualities until
they become habitual.


!


.5
c Indeed We inspired unto thee just as We



c c
c
c
cc"c
c inspired unto Nuĥ and the Prophets after
zakat
c
c

c

 him; and We inspired unto Ibrahim and
Isma¶il and Ishaq and Ya¶qub and the




 Ê 
 grandsons and Ayyub and Yunus and Harun
c
c 
c c



c
 c and Sulaiman, and We granted Da¶ud law-
c


c


ccc

c c scripture.

c aÔÿ
    c 
cc 
c
c c
 c
 
c 
cÚ

c4"
c

cc
cc
"

ccc
c
c


c




c
"
c
"

cc

c


'
 ! 



Ú c
-c-
c
c
c"c
cc"c

cc
c


c$ c
 ccccc

c


c"c
cc"c
c
!
c"

c
c"c c c
 c

c
c
c cc
c
c
c
cc

c cc
cc

c
c

c
And Messengers whom We have related to

 cc
c

c
cc

"
thee beforehand, and messengers whom We
have not related to thee²and Allah spoke to
$'
 ! 

1
Musa in words.

!
!

 %Ú
c
4"
c 
cLc
c
c"c
c
!

c
c c
c4"
c
c
c  
c
cc


c c
c  c
c


c
c

c
c
cc,
c ÊÚ c
c$c
c
%
""
c 
c
c
)


Ú
c



c
'
 ! 

   



#= 2
c
c



c

cL/c

c
c c 
'
 






c

c
c
c 
  




cE
c
c
c
"c

3#2E/cAcc

cc c
c
cc c 



'
 

 /cc 

c c
cA
c-cc 





Ú
c

c

cc
c 

c c
c 
"
c

c
c c

c
cc



c$ c

c"c
c 
c 
cc c 
c"c
c!
c
"Ê !


) 


c
c
c 
ccc c


c c
4"
c

c cc
c 
c
c"c
c c
c
c

c c


c cE/c c
 c 
c

c



cc
c
c c

c
c
c
c
cc  ccc c$ c


c
c!
c
)

cE cc
c
c "
cc
cc"

 cc
cc

c"c
c c c


c cc cc

c

c c$ c"

c
c!
c
,>Ê3 

ccc
c
c"

c c
(  c
c
c !
c
c
c

c"ccc c
"c
c
cc


c

c
c 
c
 c

c

c
ccc c
c

c

c
cc c
cc



'

6# Messengers as givers of glad tidings and as

 !

"
c
c"c c warners, so that there be for the people over
6c

c
c
c 
c
c

c aÔë
    c 

cc 
c
c c
 c
Allah no argument after the messengers, and 0Ê 
 

 (
 
Allah is grand, wise. 




Allah¶s testifying
is that He sets miracles upon the hands of
 
c the Messenger, and no one can do that but
Allah, alone. The difference between
miracles and magic is that magic achieves
)


 


its aims through a set of means, even if those
  Dc 
c c



cc
means are extraordinary, like seals and


c


cc

c c
c
chants, whereas miracles are the disruption


in the norms of nature through no more than
the will of the Messenger and whoever

Dc 
c c
Allah has given this to. It is only those of





cc

c



c discernment who can distinguish between

c c
c"
 

the two: the Messenger can restore life to the
dead but the magician cannot do that, and so

 




!

!



forth.
Ê 







Ú c
c 
c!
c
"(

 
 ( 


c
c


c
c
c$ c c 


c
c c!
c
c
c
c"
c
c -- c
c
 c
c


cc c c

c"
"
cÚ
c"
"
cc
c
""
 cc c!
c
c
cc

c-
c c
cc
c c
c
 c c
cc

c
 c

cc

cc
ccc
c


c c!
cc c
c

c
c
cc
+"
c
cc

c
c
c c!
c


cc
c 
 c


c

c
c
c
 cc

c
c


c
Ê  !
c
c
c c

 cc 
 cÚ
c
c c

c
c
c
ccc"
 

cc

c
 
!
c
c c!
c
cc c
Ê


 Ú
c

cc

c
c
c



ccc
c



c c c
c
cc

c
c
c
c
If the Jews testify as to the prophethood of



c
cc



cc
c c
the Messenger, Allah condescend upon him


c


c
c
c  c
c
c
 c
and upon his Housec c 
c
c


cc
c

c
c

c
c




% cc

cc
cc c3c

c

cc
c
c

c c

c

c

cc
But Allah testifies as to what He has sent Ê  
 
!
c
down unto thee²He sent it down in His

c


c
c


cc
c
knowledge. And the angels testify, and ""
 c c
c


c$ c
Allah suffices as a witness.


c"c
cc"c
c
!

 
c

c aa
    c 

cc 
c
c c
 c
He then recounts how the disbelievers met Save the path to hell²eternal in it, forever.
the Messenger, Allah condescend upon him And that for Allah is easy.
and upon his Housec
c!
c%
 
c


! 

c
c
c
Indeed those who disbelieve and bar from

"

c c

c



cc
Allah¶s path stray by a distant straying.



 
c "

  



Ú

c
cc

cc
c 


ccc
c





 


 #
c 
c

c c
c
c c
c

Ê #! Ú
c"c"
"
c "
 
c c

c
c

c
c
c



cc"

c
c"
c 
c

c


c
c


cc
 c /
c
cÚ
c
c
c c
c


c
c

c


c cc
  Ú
c

c

c
 c
c"
"
)c!
c

c
c c c
c

c" c c c

c
cc
c

c
c
  c
cc c
 c
c

c


c ,

Ê 
Ê  
!
c
Indeed those who disbelieve and wrong² "
c
c"

cc!
c 
c
Allah is not that He will forgive them, and 

He guides them not to a path;
!
c
ccc"
"
cc
c

c
 
c  c


cc c
cc c
c
" c c



c
%





 


Ú c

c
c$ cc!
c


cc
 c
c 
O ye the people, the messenger has truly
come to ye with the truth from your Master,

Ú
cc


c
so believe²better for ye. And if ye
c

c




cc
cc
disbelieve²indeed Allah¶s is that in the

c"
"
cc
"

c
c c
c
heavens and the earth, and Allah is knowing,

c" 
wise.
"Ê  
 (
 
 


cÚ c
c
c
c

c
c  

c




cc
c
c c
cc
&

!

!

)



(
 



! %c Ú c
c  cc$ c

c
c" cc
c
 

c"c
cc
c!


c aa|
    c 

cc 
c
c c
 c
 



  
  
c
 !
c c c
c c
c



c$ c c 
c c!
c

&





9


 


 
5+

c
c

c


)
Ú
c


c
c c

cc
c
c

c
c c
c

cc


c
"

c
 c
cc
c

" 

c c
c
cc
c
"



c c


cÚ
c' 

c



cc
"

c
c


c
 c




Ú c
%c



c
c
c
c
c 
ccc
cccc
"

"
c
c c c

c c c
"



Ú
cc c
c
c


Ê Ú c
cc



c
c c
c"
"
c



c 
c

cc

c
cc$ c
c
c c$ c c

c
cc
Ê 
 



c c

"c 

cc8cccc
c


c ccc



c
c

cc$ c c
c!
c
c$ c
ccc


c
c!
c




c

c

c
c c!
c


%
cc"
c
" 

Ê #   



 $c
c c
c c




 !
c
ccc
!
c
cc"
cc c
c
c c
c

cc


cc




!
c

V !c
cc1 %Vc!
cc

) ,>

)
 c
cc ccc c
cc c


Ê #


c
c
c
cc
c


cc
c cc
 c
c
c
c
c 
ccc c
c
c
c
c c
c
 cc

c  c
ccÚ
c" 
c c
 
!
c
c

c
c!
cc
c c c
c
c
+"
c c
c"


c
c!
c



c


c

c c
c
cc
c
c


c c$ c
!

c
c

c
cc
c ( 
Ú
c
cc
" c
c
c' 

c
c!
c%

c
c


cc""
 c

cc"

c"
c

c
O ye the book-folk, exaggerate not in your
c
c
c
+
ccc
c
religion, and say not of Allah save the truth:


c
c 
c
c
c$c$ c
the Masih, µӎsa son of Maryam, was Allah¶s

c
ccc
c
c
+
c
messenger and His word that He cast into
cc
c
c

c 
c
c
c
Maryam, and a spirit from Him. So believe

c!
ccc c
c 
c c
in Allah and His messengers and say not


c
c
c
cc c$ 
µThree.¶ Desist²better for ye; Allah is but a
single god. Glory be His above Him having
 (
 
)Ú c
c
a son. His is that in the heavens and that in
!
c
c
cc c
c
c"


c
the earth, and Allah suffices as an trustee.
c
 c

cc

c

 cc


c aaÔ
    c 

cc 
c
c c
 c
!  
( &


c
c 
cc!
c$c
c
c 
c
c
cc
!
c#"

c  is power, potency, that 



c"

c
c
ccc
moves and is moved. µӎsa (Jesus) is a spirit
"cccc c

c
c
from alongside Allah, and thus he is called 

cc c c
c
ccc
Ruhullah, or µAllah¶s spirit¶. This 
c
cc"


c
c

cc$ c
connection is clearly one of honour, as is c
c!
cc!
c
ccc
cc
µAllah¶s house¶ (3
c$ c c
c7 c
c
c c

c
c$ c


cc!
c cc"


c c
c




 Ê (  
c
c c

c
c!
ccÚ
c



Ú c
c
 cc 
c  c

cc
c
c



c


c c
cc!
c


ccc
c c c!
c
cc (    


 
"
ccccc c
c 
c 

 When everything belongs

cc 
c


cc to Him, how can one of those things be His
son? A son is a part, and a part is not owned,

#cc8c' 

c as the condition of the owner being separate

c&c
 and distinct from the owned is not realised.

,Ú 

#&c
c 
ccc
c Ê  


c

ccc
c c  
cc
c

c
c
c


c
$ c

c"c
cc"c
6
 

c

c c

cc
c!
c
c
c
"


c
c
c

cc
c cc
% cc
cc
cc 
c c


c
c

c
"



%3

c
c
cc
c
c



 !

c!
c
c



c
c!
c c

c 
c
c
c"c
c c
c
c
Ê   

His is no $ c
cc cc
cc c
c
partner; µӎsa is not His partner in divinity.
c$ ccc!
c"
*
Whoever has a partner is of necessity a
composite, which would entail being
created, for every composite of necessity has
components that existed before itself, and
whatever is preceded by something else is
not God.
-

( Ú
c
c
The Masih never disdained at being a slave
of Allah, and nor the angels brought near.
And whoso disdains from His bondage and
is arrogant²He shall muster them unto Him
all together.
 
c
  c
c c
c"

c


c!
c"
cc 


Ú
) 

  




Ê  c
c
c"c


 ( 

$ c
c

, was never too proud to admit that he
"
c
ccc
c
cc
c
c!
c
was Allah¶s slave, but rather acknowledged




c
c!
cc
c' 

c
c

c it at the time of his birth, µ

ccc

c 
c
c
c
cc

c
$ c
c!
c
c
c
c

 cc

c
 c c
c
c
,


c
c

c
ccc
c
$ c



c
c!
c
cc 
cc

c aaa
    c 
cc

c
c c
 c




 
 (
  




c
c
c
c c!
c
c ( !

Ú
c c



c
c

cc!
c
c4
 "c
c
c
c



c  c
c

c"

c
c

c
c


c
c 
c c

c c 


c

ccc
c
c!
c

c

c
c

"
cc!
c
c cc 

c!
cc$c
c"
c
c
c
 c
c
c'"

c
cc 0



  
 
, 
  $c c 
cc"c
ccc
"cc
c
Ê

  
( 


 
# c (
   

! 
"
"
c

c


cc

cc   


 
 

cc

c$ c 



!
Ê 


"c !



Ú
c
 c
c
cc

c
cc
"(
 


(  


c
c c$ c 






!
c c
cc c
c
c
cc c


cccc

/

c
c c

c
c>c
!
c
cc

c
c c!
c
c O ye the people, a proof has truly come to


c c cc
c
9c
c
c ye from your Master, and We have sent




c
c"
c c!
c-

cc down to ye a clear light.
!
c


But as for those who believe and do the

 
c
virtuous deeds, they shall be met their wage
&

!

!
!

 
in full, and He shall increase them from His






)
Ú
c
profusion.
 c
c c"
cc
c" c c!
c
c
c


c
c!

But as for those who disdain and are
haughty, He shall chastise them a painful
'
 





chastisement, and they shall not find for

  $c
c
 %c
c(cAc
themselves apart from Allah a patron and
cc
 c

cccc" c
c
c
not a succourer.

c c
c
 cc 

cc

c(c

cc
c" c c
c
 
c 
c c

cc
c
c
c

c
 c$ c
c
c
 c c
c

cc
0







 cc 
c
 ,

c 
c



So as for those who believe in Allah and


 



 cling to Him, He shall enter them into mercy
 



 Ú
c from Him and profusion, and guide them
 c



c
c
+c
c"

c unto Him a straight road.
c
cc$ 
 
c

c aa
    c 
cc 
c
c c
 c








  House and so he asked him, Allah
Ê 
 cc
c 
c


cc condescend upon him and upon his Housec

/

cc
cc
c


 c
c

cc c
c c

c
 c
c
c
cc



c
 
( Ú c
c
c cc
c cc
%

cc c cc$ c
c

c
 
c4
 "c
c"c

cc
!
c""

cc
c
 c c
c"

c
 c They seek a pronouncement of thee. Say,
µAllah pronounces for ye about the siblings:
(
 


8c
cc c if a man perishes without having a son and



 he has a sister, so hers is the half of what he
leaves, and he inherits from her if she has no
 


( !
c c son. So if they are two, theirs are the two-

c
c
c
cc
c
c thirds of what he leaves. And if they are

 c
c
 siblings, men and women, the male has the
portion like unto the two.¶
!

&
ccc

c c
c


 Allah clarifies for ye, lest ye stray. And
Allah is of all things knowing.
 


( !
c c


c
cc!

 cc!
cc  
c
, 
c c
c
c

c
c
 c


c
c

,
Ú


!







Ú
c cc
c
cc
  
Ú

c" c
c
 c
cÚ
c c is related to the earlier
c

cÚ
c
 c
c



cc
ruling concerning siblings, µAnd if a man is





ccc
 cc c
c
inherited by siblingsǦ (above, 13).

c
ccc

c

c
cÚ
c""c c
c c
c c
,Ê !





 
c c




c
c$ cc
c
Ú c
c!
c
+"
c
c

c
c c!
)!
c c

c
c

c
cc


c

c

cc
c


   
 c
c
c

c
c$c!
c c
!
 
c
c
c
c

c

c
cc
 cc
c
c
4


c
c

c c c
 c
c

c

c
c
c

c

c c
c
#
c
c 
c

"

c
c

c c
cc

c c

 cc

c
c'
c c
c



cc

c
cc
c
c
c
c




cc
c

cc
c


c c
c4"
cE c
c
c

c"c
)
c
c

c
c
c
"c
c,
c
c
c"


,c

c

c


cc c

c
& 
cÚ
cD

c:=2<9c1=c

+"


 
  
$c
 c
cc

c
ccA
cc


cc"
cc cc
c

c
Abdullah al-Ansari we have it that when he

c c
c
c
c c
c
was ill he was visited by the Messenger,
Allah condescend upon him and upon his

c aaè
    c 
cc 
c
c c
 c



cc"
cc
+cc 
"
c c
ccc
c
c
c

c 

c c
cc

cc
c




c c



  
8
c


V!c
ccc c
%c1 %c!
c


 
 
 
 c c
ccc c
cc


! c c
c

c
cc
c c c
c
c!
ccc


cc
c 
c
c
c  cc "


cc


c
cc
c

cc
cc

c
cc
c

c c
c 
c c!
c
ccc
c
cc





 
 

Ú
c c
c
c -c3c

c


c c
c

c
c
c 
c 
c
c c
cc c$ c
c


cc
c
c
c

cc
c


c cc
c


c c
c c

c


c

cc
c
c
 "

cc
+"
c c
c




c c
ccc
c 
c
 
 

$c
c
c c c c
cc
 c 
c
c"
c$cc
c
c

c
+"

c
c



c c
c

cc

c c

c


c cc
c

cc
c
c


c 
c
cc
c
c
c
c c c

cc
c
c

c

c

c

 
c c
 c
c
c c
"

cc
+"
c c
c

 


 c
c


c



c c
c
cc

c


cc

 c c

cc c
c
cc


cc
c 
c

c
c

c




 
 
 
cc

cc c

c$c!
c


Ú c
c

c
c 
c c,c 
c c
c)
c
c
c
cc
cc
cc 
c c
c
c
c
"
c c

c
c


 
c
c
cc c$ ,c$ c
:I<9cDBc c c
c
c"+

c
 c
Ê 

  Ú c
c
c
c c
c



cc c

c
c
c c  

c
c
c  c
ccc

c"+

cc
c


c
c
c



#
c c
c 


cc


c c 
c
c

cc
c c
c

 
c$ c

V
c c
c
c c1c c
c c
ßccÚc 
c c

c
cc

c 
c c

c

c$c
c SÚrah al- Ma¶idah
""

cc

cc c

cc c

c 
Jc

c$c c

cc
c (5)

c

cc

c
cc


cc
c


c c
c 
ùc 
Ê  





!
c


c
c
cc c!
c c
cc c cc/0c

 cccccc
c

c aaG
    c 
cc 
c
c c
 c
Ú
cÚ c
c
c 
 cÚ
c 
c
c
cc


c$ cc
#"
ccc c
c"


c 
c

cc
c

c c
c
 c
cc

c
c

c
c 

c
cc
cc
c
"

cÚ c
cc
+"

c 
cc c$ c
c
c
cc

c c
c
cc
c c c
c
c
c
 c
c


c
cÚ c

cc

cc 
)c!
cc


c
c!
c
c

c
c

cÚ c!
cc 3
c ""c
 c
c
c c
c 
c



c
c!
% 
,c µDumb¶ is given for

c

c

c
c

c c
0


Ê 
 c

c
c
c

"c
3
!


)
  ccc 

c

c

c
c
"
cc
cc
c
Ú
c
"


c c
c3

 cc
c $
c
c

c
c
c
cc



c c
 cÚ c
cc
 ccc ccc

cc
c
cc
c
c"

c" 
c


c
c 
c
c
cc


 c

c
c

 cc

cc
c c
c
c

c
c
c
c$ c

c
cÚ
c
&




 

 

c c

c

c"


c
c
c
4
 




  

c
c

c
cc
 


 
 
!

 


c


c c



 
!
 
 

 
  


  % 
 
 
!

cc


Ê 
(
 
 
c
c"


c c
c


c
c c
c!
cc3
c c
c
c

c 
c
c
cc
c 
 c c
c
"
,cc
&




It has been given


 
!
 
 
 
that the ruling is universal, and that the
  


  %c
address is to the believers in particular

c c
 c
cc"


c
because it is them who benefit.
c
 c
c
c c 
c c
c
c

c


c
c
L) as part of the
 

Ú
c"c c pilgrimage rites at Makkah.


c c
c
c

cc

c



ccc


c  

Ê 
(
 
c



c"

cÚ c
c

c
c
!
c"


c
cc
c
c
c


c"
"
c

c
cc
c
c
c


c
cc



cc
c"c


c
c c!
c

cc

$ cc!
c

c$c
c
c
c
"c


c$ cc!
c
&









c c
cc


c c
!
 




Ê 

"
c!
c

c
 c
c
c!
c




 


%


 














4
 







 !



)

 

Ú
c"


cc
c



Ê





c cc ccc
c


   Ê 



c aa§
    c 
cc 
c
c c
 c
 






 



 c
c
c

2


  



 
c
cc

"ccc c
c

3

!


 "


cc"c c
c --cc
c
  



 
c c$ c c 
cÚ
c


!



 
  

c c"


c
c
c c
c
ccc


Ê % 

 
c
cc"


c

c c
Ê  


 !  
 

c



cc
c
c


c 


Ú
c

c
c
c
c c
c

c
 cccc

c
&








cc c c
c
cc
c
!
 




Ê 
 

c c
c!
cc
cc
Ú
c
c

c c 
c

c
"


cc

c
c 
c
c


cc
c

ccc

c

c

cc$ cc
c
c

c c
c

cc
c c
cÚ c
c"


cc

c
c

c

c 
c c --c
c
c
c
c


cc
c --cc
c 
c c









$ c
c
c
c
c

cc


Ú 
c

c c
c
c
!
c


c 
c
c


c

cc"
 c
c --c
ccc
c
c 
c

cc


cc



"
 "c
c
c c
c


c
c
 c
c
c


c  c

c


 !




 
c8c
c
c c 
c

c
c
)



c


c

c cc c
ccc
c
c
c"
 c --c
c
c


c
 
c
cc
cccc"
c
" 
)
+
c
c
cc
 c
c
cc 
ccc
c
c 

) c$ cc!
c


c
c c
c
+cc


c$c c 
c c
c

c
c
ccc
c
c



c"
ccc

cc
c

cc
c c
c
c
c
"



c


cc


c

c
c
c ccc c"

c

c
Ê





 
c$ c


c
c!
cc cc!
c
  !
c
c
c
c
cc"


c
c$
c
 c
cc
Lc

c
cc

c

c c!--c
cc
c
"


c
c 
cÚ
c
 
cc

c

c
c
c

"


c

c"




c

cc c
c


cc
c

cc
c
c
c
c
c
c 
cÚ
c

c cc
c c!
c


cc,
c

c
c 
cc"


c
cc
 c
c"


c  c 
c

c


c$ c
cc

c
c
c
,cÚ
c

cc


c
 c c
c
cc c




 -cc

c
cayah 
cc
c
c


c
c"


cc
 
c
c
c
"


c


c
c
c
c c
Ú
c
c c
c.-c- c
,
c c
c"


,cc
( c- c!
-- cc  c
cccccccccccc!
c
c
c"


c c


c"


c!
c
c


c

c aaÿ
    c 
cc 
c
c c
 c



c
c!
c c

c"


c c 
cc
c

c
c


c
c 
c

c
c 
c
c c



cccc
 c
c


c
cc)
c!
ccc --c!
cc
c


c
c!
c

c"c c



c c
 c
Ê 

 



 c
+
"
cc
c
c
c"

c




2


  c
c!
cc,
cc
c


c
 




Ú cc "c
,cÚ c!
c%
"
"
c 
c 
cc

c c
c

ccc

ccc"

c

c c

c
c
c 
c
 cc


c
c 
cc
c 0


 




c
c  c"


c c
c 



 

!  


c


cc
c  



 Ê 







!!

3

!

Ú
c 
c
cc 


 




"

  
   
 
 




 
 

  


&
c 
  
   
"  
c




c
cc !





Ú 


 


 


& 
c 
! 



 



/) means abstinence from the banned 


)

( cÚ
c

c
c c
c

c
cc
cc""c
 c Ú   
!







c
c
c
cccc 
 

!

!

)


c c
c
 
  



  

 



!



 Ú
c

c
cccc

c
c 


 
 
  




c
c
9c
c
c c
c  

 " 

Ê  


cccc
c
c
ccc 
  
 
""c
c


 c
c
cc

c


cÚ
c
c

cc!
cc
0


3
c c
c
,
c
c
,cc c

c


c c"
"
cc"

c
c
c
c
c 
ccc!
c 
c
 

'
c c

c 
c c
c
c

c c
 c

c
c c
c

cc
c

c c
c


Ê %.

c



cc 
 c
 c
c
c""
c!
cc


c!



cc
c
c c

c c

+"
c
c


c
"
c"c
 

Ê  


 

c"
c c
c c

ccc
!  
Ú c
cc 
c

c

9c
c
c
c c 
c
 c""
cc

c!
c

c aaë
    c 
cc 
c
c c
 c
 c
c"
c
cccc "c  c c$ cc


cc
c

c c



9c
c
c
c c
 c c
c

c  
c


c c
c
9ccccÚ
c


c c

c
c
c c
c
c 

c
c c
 c

c c

c
c-cc
c
c 
cc 

c


c c
c
c c
c
ccc

ccc
c
c
c
c c
c 


c
c c
 c
c

c
c
c 
c
+c 

cc"
cc
 


c
 c
cc
c
c c
 c
c
c
c c

c
c 

D
c
c

c c

 cmeaning that which falls



Ú
c
c



c
c!
c from a high place. It means that which falls
c,cc
c,¶. As for
the blood that remains in the meat itself, that
is not banned.

c
c
c
from a height and dies. The folk of the
ignorance would kill animals in this way.


c


 

! c
c

c 
 c
c
cc
c
cc
"
c

c  c


c 


c
c
c
c
cc
c
c"

c
c

c
cc  


c
c c



c
cc
c 

 
 c
c
c"
c c
c
c
c
"c
cc
cc
c
c
cc
c
ccc
c

c c
c
c c
 c

c




c


c
cc


c
8
c
c
ccc c

c 
 
   
c
c
)cc c c
c
cc 
cc
c
c c
c

c


c 
c


c
c 


cc 
 c cc
c

c  c



cc c  
cc

cc 
c
c

c
c
c



c
c
cc
c
c 
c

c


cc
c

c
c c

c
cc" c c /
c
c

c

c
c


c
c


c 
c



c

c
cc c 
c c$ cc
c

c c 
c



cc


c-cc c

cc c"
c c
c
  c

c 

c


c  cc
cc
+
"
cc c

c



c
cc

c
c c c c
c  c
c
c
c

c cc


c 

cc
c c
c
c
c
cc
c

ccc
c
c
The other category of interdictions are those 
c

 c
c cc
c

c
for a spiritual reason, like the meat over "


c ccÚ
c
cc 
c
which the name of Allah, glorified be He, 
c

c
c
c
c


cc
c c
has not been recited. Such interdictions are  
c
c
 
c
 c


c
c
not based on any physical harm, but because  c
c
cc c
cc3/
c
c
of deviation from the upright balance. 
c"c
, µthe minimum perception
necessary is that you perceive it move its ear
    



  or its tail or roll its eyes.¶
Ê 

c
c

c c
c

 cc c

cc

cc
c   






c
c
c
 cc
c
c 
.
c
c"c cc

c a
    c 
cc 
c
c c
 c
"c c
 meaning a rock that used to "c
cc
c!
c


c
be worshipped. It means the animals killed c$
c
c
c"c
c
c

c
under the name of one of the idols, in
c
"
c c

c"cc
c
c
seeking proximity to it. 
cc"


cc
c



c"
c#c
c
c
 
  
   


cc$ c

c

Ú
c

 c
cc "c
cc
c!
c

cc
c
" 
cc
c c 
c
c 




cc
c "

c
c

cc

c
c
cc  c
c

"c c

c
  c8
c  cc 
cc

c "
c
c
c
cc
 
c
cc 
cccc"c 


cc"c
ccc
ccÚ
c
c

c

c 

c  cc 
c


cc$ c

c
c 
cccÚ
c
c
cc "c
cc"c
c!
cc

ccc  cc
c
c"c 
c c
c
c
c


c

 c
c
c 
c
cc c 
ccc

cc
 
c
"
c"
cc
c
cc
c
c 
c c
c

cc
+
cc

cc
c


cc
c
  cc
ccc


 c 
c""

cc
c 

c
 
c  c cc 
c
cc
c !

c
c/

ccc
ccc
c"c c
cc c
c
cc  c
c
cc c

c
c"cc
cc c c
ccc 
c
c"c
c

cc

c
 
c 
 c
c"c
c
/
c
c


ccc 
c"c
c
"  !


Ú
c


c /

cc


*cÚ
c
c
c
c


ccc
c

c  c
c

c c c




)c
c
c
c "

c
c
c

c c
"


c
/), meaning the departure  
c
c

c ccc
from obedience and being guilty of  c
cc cc


 c
c
disobedience. c 
c"

"
c
c

Ú 


 


 
 Ú c
c
c
c c

c c

! 



 
c "
c
cc



)
-c
c 
c
c c
c

c c 
c
c c
c4"
c
c
c

ccc
cc

cc 
c

c"
"
cc
c$c c

cc

c(
c
c 

c
c
+
c
c

c

c
 c
cc
cc
ccc c
c




c c

ccc
""

cc
c
c
c
c

"
c


cc)

cc

 c c
c

c
c
c "


c c c
)ccÚ
c

c


c
+cc

cc
c

cc cc

cc
c

cc
c

c c 
c


ccc



cc

c c c"


c c
c c
c c
cc

c
c





c

c
+"

c
c c
c

cc
c




c



c

cc
c 

c
c c
c 
"c cc"


c ccc
c"cc
 c

cc  

c
c
+


c c

c
c
cc

c
c
cc
c
c3c
c
c



cc$ c

c

c a|
    c 
cc 
c
c c
 c




Ú
c 
c patronage, show enmity to whomso shows


ccc
c c
cc

c enmity to him, succour whomso succours
c
c
cc
c

c

 him, and forsake whomso forsakes him¶²
all the while he was holding µAli¶s hand up

)
Ú c
c
c high. Then he descended from the 
c


ccc c




cc c
c
c 
ccc

c

c
cc c$ c
cc$
c 

c
c
c!
c


 '
c c
c



c$c
c



c

c c 

cc
c

c
Ú Ú
cc c& 
 


cc"

cc
c
c

c c c
c
cc 
cc
  
!







 
3c
c""

c cc 


 
 
Ú c
c
$
c
c
c"c
cc
c
c 

cc
c
c 

c
c c
 
 c 
c
c


cc 
c

c

c
$ c

c"c
cc
c
!
   
!
c  c

cc cc 

cc
c

!

!

) 
ccc c c
c
c
c

 Ú
c

c c 
 c
c  ccc 




c
 c
c

c c


"cc"
c
 c 
  

 
c

c

c
cc
ccc
c
+


c
 



     c
c

cc
c  cc
c c

 
cc c


cc 

c c
+"
c
c
ccc
cc
 cc
c 
c

cc

ccc 
cccc
 c
c
cc
 c

cc!
cc
c
 c 
c
c





c"

c
c

cc c


c!

c
c

c c

c
c " 

Ê  
  !
c

Mc
cc
c""

c c
cc 
c"c
c


c

c
c
c

c

c""

c c



)-cc
c  cc"

c



cc 
cc 
c
cccc

c
c c
c
cc
c 
 He mercies humankind, and so

 c
c

c c
c
 
c
c it is not fitting for them to break His
c"

c!
c
ccc c
c
c commands except in the most severe



c
c
c 
c
c


 circumstances.

Ú
c


c

c"cc$
c !
c


c
c c
c

c
c"c
 as the official



c
c

ccc
c
successor took place after the Farewell Hajj 
c"


c
cccc
c
(L
--c
c
 c
c"


c cc 
ccc
c
cc
c

cc
c c 

c c
c

c c
c
"
c
cc
c!
c  c c
c


cc$ c

c
c
 and gave a lengthy 

c"c
cc
c!
c
discourse, and at the end of it he said, µHe 

ccc
c

cc
c
c
whose patron I am²this µAli is his patron. c/


cccc
+
"
c
O Allah, patronise whomso accepts his cc
c cc
cc

c aÔ
    c 
cc 
c
c c
 c
"


c

cc
c
 c

c
c c
c cc c
 c!
cc
c

c


c 

c
c
 
c c

c  cc
 c 
c
c
 c

c
cc


cc 

cc

c
cc
c

c
c

c c 
c  

c

cc  c
c

%
c
cc"


cc c
 %
Ú


     
!
 


,4
 
  

 
 Ú
c










 

c

c c 
c
c""
c
 

 
  

c
c
c

cc
c
c c


"

 
Ê  
cc c c c
cc-c
c
c
 
"


 
 
cc
 c
c
c







 

c
cc

c"
c3c!
c


Ê !
 %
 
c
c
c"
c


c
c!
c

Ê  

Ê  
c!
c%
 


 


That is, while the

c hunter is a houndsman, meaning the owner
of it and its trainer. c
Ú


Ú
c
c
c
"

 
Ê  



cc$ c

c
 
Ú
c c

c
"c
cc
c!


cc-cc$ c c ccc

cc4
 "c
c"c
c
     !
 


 c
c
 c
c
 c
c c
c

Ú
c
+c
c
c

c
c
c c
c
c



c
c
 c c c
c
c
c
c

c
c

"
c
 c
c"
c c
"


cc
c




cc

c8


c
c

c
c c
c c  be used. In the
Ú
c


cc$ c
same way, the purpose of µc$ c c


c"c
cc
c!
c
 c
,cis to penetrate the heart and
cc
c

direct it to Allah, glorified be He, for the
wise Quran constantly connects the rules
,4
 





and accounts to this universal relationship²







the cognisance of Allah and the journey of
 



c
c

c c
the soul towards Him²throughout.

c"c c
c

c c

 c c
c
c
c
c cc
"


 




c
c
cc

cc
cÚ c

The hunters are to eat of the prey

c


c"

c
c
which their dogs catch for them, rather than

ccc
cc
c
for themselves, for that is banned.

c

c  cc


ccc"



c c





Ê 

c
c
c 

cc
c
c
!
 %c
cc
c
c c
cÚ


c c
 c
c

c

"
c
c
"

c
c 

c

c  c
c

cc

c
c

c aa
    c 

cc 
c
c c
 c
c
cccc


c c
c 


,
#"




c

c
cc 
c  


 
   


+
c 
c
 c
c
c 


  


c
c 
c
cc
c
c
c



 





c$!M
c
c cc
#
/c
c
c"c
c
c c
c 
c

cc 
c
 c
c c
c
c
c+cc
cc!
c
c
Ú Ú
cc
c
c
5c
c c
c
c cc

 c )



c cc
cc c

c

+
"c c
cc
"

c$ c


c
c!
cc
"c
c
c c
c"


c
c!
c
c
c5
c
c
c
c
c"
*c
%c
!
c
c5c c


c$ cc









?$c c
c
c 
c cc
!
 


cÚ
c



c

)
c
 c
cc$ c

c
c 

c
c c
c c
)c
c c c
cc


c

c
cc
c
c c c
cc
c
c
c c
c cc
c-c
cc
$ c"c
9FÚ
c
c
c5
c

c

,cc
c
cc

cc c c
c"
c c

 c

 c
c"

c c
 cc

+
"c
c

cc c cc c
"
cc c
cc
c
 c
c c
c


+cÚ
c c
c" c c
c
"

"
c cc
c
c c
c
c


Ê Ú c
c
"


c
cc
c

)c
c

c!
ccc"


ccc

c
c c
c

c
c


c
cc
cc c
 c!
c
c
c


cc
cc

c
 

Ê   


 
cc


c c

c
c
cc
c










 cc c!
c
"

c
c


Those unto whom was sent an



cc
c c
c

cc cc
heavenly book, like the Jews, Christians and


c

c

c
c
c

c
Zoroastrians.


 c

c
c

cÚ
c
'
c c
c



c c
c
 !
 


Dccc
,c
c
cc

cccc
c
c


c


c
c

c
cc


 
cc

c,
 

cc
c 
c
c
c
cc

c
cccc
c
cc
Ú 








c
c

c
cc
c
+
"
c
c
!
 







!
ccc
c c
c


c






 !
 

c
c c$ ,c
)c
c





 !
 



+
"
c
cc
c c
c

Ê





-cc
 c
c
+
"
c

c








c c
 c c

c
c










cc
c c

c
c
c









 

"

cc cc!
cc&c







c!
c
c

c"

cc

c



 



c a
    c 
cc 
c
c c
 c

c shows the partnerists to be 
c
c

c
c
c


c
c
c
unclean, in His word, µÚ
c"

c
c "

"
c c-
"

c c
c
c
,c The full discussion is
"

c

c c

"

cc
undertaken in
/  /c 
cc-
"

c 
c

!

c
c/

cc

ccc
c 






"
c c
c
"
c

c c
c 









c
 c
c
c

c c
c"
"
c c 
c
cA
c' 

cc

cc c
cc"


cÚ
c G
c
 c c c
c

c
c c
c
cc
c c

c c c
cc 
c cccÚ
c

 c c
c"

c
c c
c  c

c
c

c
c
c

c
cc
c
c
 c "


c
c"

c

c
c

c )c
c
c
c"
c 
c

c
c

"
c c
cc
% c
c
c
c
"c

c
c
c
c

c
c



 !
 

 "




c c"

c

c

c
c
c c
c c c
c 
 c
c
cc
cc
c cc

c
c"


c

c c
c
 

c
c:

c cc 
c c c

""
c"

c c
c
c
c 

c
c <c

c/


cc
" 
cc
c

cc"


cc 


c"
cc
c c:c
c c
c

c
c
c
c

c  cc
"c

c
c
 cc c

c"


c c
c "
c
c <cc
c
c
c



ccc
c c

c c
c


c c c
c

c
c
"


c ccc
c
c


cc
c  c
c3cc
c/


cc


c

c c
c
c"


c c
cc
c "
cc
c c
c"



c
 c
c
c"


cc
*cc

c
 c
c
c
c
c  c
c 

 



c

c
cc
 c
 c c
c 
c
c
c c
c
cc
c
"

"
c c
c
c
cc c c
cc
c c
c
cc
c

 c
c
c¶¶ demands that the "
cc
c"c

cc c
food banned for them like our meat for the cc
c


cc"c
c
cÚ
c
Jews, for example, is not permissible for ayah cc
"

c
c
c
them. This is subject to controversy. 
c
cc

c c

c



cc
c

c ccc c
Ê4


c c
c 
c
% 
cc

cc"c
c
cc

cc"c
c
cc
c c

cc






c 

cc 
c

c
 c
c





3





c
c c
c c

c.
c
c c


c c
cc4


c c
c
+"

cc
c ccLc

),

c
c
c 
c
c c and means that to do otherwise is banned.




cc c
c


c The form of expression is extreme in order

c
c
)
ccc to encourage the payment of the dower.

c$c c
c 
c



c
c

c
c

"
c 




c
 c
c
c

c c

c
 c c 
cccc
c
c 
c

c
c"


cc"
c
c c 
c

c
 c
c  c
c

c
c
c
"

c
c
c c 




cc



c aè
    c 
cc 
c
c c
 c


 
c  



 

" 

c!
ccc

c $
c c
c
c

c cL
 ,

 meaning the actions that are not worthy of a
reward, as He says, glorified be He, µ$ c




,
# 
"cc c
c J
c

cccc
cc

cc

 c c
c"

c 

c  




 


Ú
c
cc"


c ccc
c 

Ú cc
c




c
c
c

"
ccc 
 ccc
cc 
 c
c
cc 
c c 
cc
c


c 


c
c c
c
c


c
"
 
c

c

c


c
 c
c
cc
cc

c
c 
c
c


c
c

#Ú c
cc
cc
c
c
 c

c
 c 
c 
c
c $c
c

c
cc
c" 
c
c
 c 
c
c
c
c c c 


cc

 c
"


c c
c 
cc
c c
c
cc c
c"

c
 

cc
cc

c
c c c 


cc

 c c


c
c3c
c

cc
c 
 c
cc 

cc
  c

ccc  c 

  c
c
c"
)

c
c

ccc  c
c
cc 

c
c
"
%

 

c
cc cc
c 
c &









!
 



c
c
c

c c
c"


cc 


 !


c"


c c 
c

c










c
cc
c
/


c c


c 


 c
c
c


cc
c%
Ê 





% 
"

 


 
 

 

$







  c
c
cc c" 
c 



! 

 






cc
c
"
c c 





 


c" c c



c4
 "c
c
c 

 







c

cc c c



)
c
c 
 !





+c c
c"


cc
c 
   
"


)
ccc
c c
-

c

c"

"
c c


cc c
c Ê  


!
 


/


c Úc c
ccc
c  
%(
 





c
cc c
c

c 


!

( 
 !



c c



c c
c
cc 
 
   
 



%c



c
c
c"

"
c

 c

cc"
c c

c 
c

9cc



c
c
c
/


)
c
c#Ú c!--c,c c
&













,cc,c
c
c

!
Ú c
c
c
c
c





,cÚ
c
cc"
c



cc"
 c
c"
c c
c
"


c 
/
"
c

cccc
cc
c

c aG
    c 

cc 
c
c c
 c

ccc
c!
ccc

c c 
c
 ccc
c
c
ccc

c"
"
c
c

c"

c
 c 
c
"
c
c
cc
c
c
 c


cc 
)ccc
c6c cc
c
c
c )c
c

c
c
c


c
c
cc"
 c
c 
"
c
cc
c
 c
c
c


c
"
c c
c


 

From the hairline Ê 



#

c
c"c
unto the chin length-wise, and that which is c-cc
cc
c

c c
covered between the thumb and the middle 


c8
c

c

c
finger breadth-wise, in pure, clean, lawful -cc
c


c c"
cc
water with a wash that flows naturally from
c
ccc
top to bottom.


%'

c
cc"


Ú
cc
cc
c 
c
c
c
ccc
cc

cc

cccc
c 
/


cc
c
c
c
c
c  c c c
c
c
c c
c
c
c
 c

cc
c

c 
cc!
c"



c
c!
c% 
c
c

c





$c cc
c  

 Ú c
c
cc


c c
c

c
c

c

c 
c
c c
cMÚc

c c

ccc


c
c


c c
c


 c
c
c"
cc
c
c

c
 c
c
c
c cc

ccc 

$

c c

c

c
c

c
c""c
c

cc  c-
c
c


c
c"
c
ccc
c
c
ccc
c 

cc
ccc
c

c cc
c c
c  


 c

cc
c


"cc""c

c

c
cc"c


c 









cc


cc
c
c ! c
ccc c
c"
c
$
c
cc
c cc
c 

cc 


"c c
c
cc
ccc )c
c

c
c c
c  

 




$c
c c
c
+c



 !



8 c
c


c c
cc



c c c
c 

 

c

c
cc"c c
c
cc c 

cc
c

c

c

"c
c
c"c/
c c
c
c c

ccc
c 


 
 

c
c
c

c


c ccÚ c
c
Ú c
cc
"
 

c c
c c
c c
%c
 ccc"
 c
c"
c



 c
c
c
c
c"c c c
cMÚccc
c
c
c
+c

c

 

c
cc
c c3c
c
c
c
c
c
cc c
cc
c



Ú

c
c
c 

cc
c

ccc
c

c c
c

cÚ
c
/

c c
c 
c
c
cc
c
c
 cc
MÚc
c

%c
c
c 
c
c 
ccÚ
c

c!
cc

c a§
    c 
cc 
c
c c
 c
c
c c
c
c c
c"
c $c$ c


c
c!
c c"

c

 c

cc
c
c
 c
c !
c  cc

c"ccc
c
c

c4
 "c
c
c

cc ccc

c
c
c
c"""

c
c c c
c
c"

cc
c
c %c
"
c
c
ccc"
 c
c
"
 Ê


Ê #
 !


( ! (

!








Ú
c
 c 

 ,'



c
c


c
cc"


#Ê

Ê %


Ê  

  

 !



8 c
c"c 

c
c
 c
cc c c
c
cc"c c

c 
c cc
c
"
cÚ c"c
c 
c
c
c 


cc
c"c c
c
c
Ê


Ê #
 !


 Dc
c
c

( ! (

!


c
c


"c
Ú
c 
cccc
c
$ c

cc!
c"cc
 c
  c
c

cc

cc
!
c
cc

c


cc


c
c
 c
 c
c cc




c c$ c
c
c"c c

c
"
c
cccc

c
c

c
cc
c c c
c


c
c
cc
4"
c
Ê  


!
 



 Ú c
c"c
 
%Ú
c

ccMÚ c


c
c



cc
ccc

ccc
"cc
c

c8c
c%
,'




#c
c cc
c
c

c


c
c
c
(
 





c
c"c

c
c
c c$ cc
$ c


c
c!
c

cc

c

cc
c
c c
ccc
c c
c
+
cc

c
cc

c

 
c$ c c 

c!
c

c

"


c 
c


c cc
 c
c"cccc
c
c"cc


c c
 ccc

c
cc



c
c



c c
c
Ê

Ê %c
c c
ccc
c
cc!
c


!

( 
 !

cc"




3c

cccc
c



cc c
c 
c!
c 
c
 

Ê  

  


ccc


c


 c
c
c
c
c


c c cÚc

c
 
   
 Ú c
c
"
c c
c
cc
c

 c c!
c c!
c

c"c
 

c cc
c
c
c
cc!
c

cccc
c
c
cc
c


c
c



ccc c
 c
ccc


"
c

cc

c

cc!
c


c
c!



cc


c c
cc


c c
c
c

c
c
c

c aÿ
    c 

cc 
c
c c
 c

cÚ  c
c
c

c

c 
c-cc
c

cc c

c
c"

c
+"
cc
c 


cc


c
cc
c


c c$ cc$ c
c
c 
cc"

c
c 
c
c

c
 c
 
c

!

c
c

c
cc
c 0
$  






c c
cc c


c 
%Ú
c

c
cc
c

)c"


c
c!
c  c

c
c
cc 
c
c$c 
c cc

c c
c c-

c
c

cc c
cc

c,c cc


c
c
c
c 
c
c

c
cc


c

c$c
c
c
c
"

c
c

c

c(c
c c
c 
c
c 

Ê %Ú c
c

cc


c
c"
cc c


c c!
c"


cc
 

cc
c
cc
c
c
"


c!
c
"
c c
c

c 
c 
c
 

c
c
cc"c
c
c
c  

Ê   


 



c
+c c



cc$ c 
!
c c
cc cc
)



c
c!
cÚ


cc
c

c
cc
ccc
cc
cc
 c
c"cc
 c$ c


c
c
!
c c"
c
c 
% Ê !
 







!


 



&





!


 
 
 


Ê  

  

   



 
#
   



 
0
$  




%



c
Ê % 

Ê   



 

 Ê !
 







Ú c
c 
c c



c
c$ cc
!
c


cc c
 c
c

c  c

&





!


 !


 



Ê c
c

c

c $c
c



c
c 

c c
"
c c$ cc!
cc 
c


c!
c



 
 

8 c

c

 

  
Ú c
c
c
-

c
c

c 
   

Ú
c

c c
c" 
c

c
c

c


 
#
 Ú c  c



c
c

c c
c

cc
c

 Ê


 





& 




!

  


  
c
c

 





c
c
c
c-

c!c
c"
"
c
c
c 
cc

c


c

c aë
    c 
cc 
c
c c
 c
Ê


 


Ú 
c 
(

!

 

 ccc



c
 cc
c 
c 
$ c


c
c!
c
"c

c

  cc c
c 
cc
c c

c
c
c

c






& !
c
c
c
!
c" cc



c c!
c Ê

Ê %3c


cc
c
c"

"

"


c!
ccc



c c!
c"


c





!





Ú
c c
cc
c !
Ê 


c
c

c

c
c
 



Ú
c



c
c


c 
cc!
c


c
c!
cc
!
c
c

c
c



c c
c c "c!
cc

c
c

c
!
c

c


c
c!
c
c c!
c ""

c
cc!
c"c
 c
c
c!
c

c
c c
c"c c

c If this ayah was about the Bani al-Nazir,




% who were Jews, the link between it and this
ayah is clear, for here He explains, glorified
&






Ê # be He, that the Jews betrayed their Prophets

 !


 
 after Allah had showered them with all


 


 
  kinds of goodness and blessing²how then



(

!

 would they not betray the Messenger?


Ê

 However, it is possible that the link is on the
Ê %!
Ê 

 basis of the pact, in that Allah, glorified be




 He, wishes to remind the Muslims not to be
like the Jews who were treacherous and

c broke their compact after He had taken it
from them²and He has said, µ«and His
pact that He compacted ye by,Ǧ:
&






Ê #

 !


 

ÊÊ 



!c



 


 
 



  '
 



#

c

c c
c







cc c
c c
c

cc
Ê  , 

   
Ú
c
c 
cc
c
cc


  
!
!




c
c$(
cc c
c
.


 )!
!

ayah 

cc
c"

c c!

 c





Ê 


c
c
cc
c c
c
c

c

 
  





c


c ccc c
   


 


c 
cc
cc
c c
c

 

 

 


c cc

c
c"
cc
c 



 



 
3
c6
c c"
cc



 




c
c


cc$ c 




! #


c"c
cc
c!

except that he was informed of that and was
saved. And there are other views.  
c

c aè
    c 

cc 
c
c c
 c
ÊÊ 



!c
 cÚ
c

c ccc

c



  !
cc

c
c 

c
c c
c
c 

c c
"

c  c
c
c c!
c 


ccc c
c
4"
 
 cc
 cc

c
c c
$ c


c
c!

'
 







!

c
c

c c   



 c
/
c

c
c

c c 
c
c


c c

c
/c

cc

c c
c
/
) c
c
"

c c
c

)   


 



c

c

cc
c 
 

 

 


c
cccc

c
cc 
Ú
c

c c

 c
c


c
c


ccc
cc 

cc"
c c
c


c c$ c

c cc

c


c
c c
c

c

cc 


 



 



cc
"ccc

c

c $ 
c
c"
c
cc c#
cc
cc

 
c!
c 
ccc c
 c 

$c
c8cc c


cc
c

c
c

c
c 


cc

cc
c
c


c
c 
c

c

c c 
 




 
c
ccc c

c



! # He has erred from the

 cc" 
c
c$c middle of the path, for the evenness (c

c

c7
ccEÚ/c'
cc  cc
c
c
c

c
EÚ ccÚcA c




 
!'

Ê  , 

    

'
!



!
c
c cc
cc c
c 

 "
 




c
c

c c!
c

c
 c
c 

!


!



c c!
cc""c
cc

 







cc

c
 
 


!! 


 






Ú 

  
!
! 

!





.


 )!
!
c
% 

Ê 




c
c4"
c c
c 
c 
 

Úcc
c
c c
c
c c
c


c c


c
c 
c c c



c
c"
cc"
c
c
 
c
6




 
!Ú
c



.
"

c A
c
c
c"c


c

c""
c
cc

c
c 


cc$ c c
c
c"c
 
c"
c


c
c6c


c
c
4"
cc

c



Ê 
 

'


Allah removed
3c
"

c
c!
c" c c c
c

c
them from His mercy, turning some of them
cc
 c
c

cc
c
c

c aè|
    c 
cc 
c
c c
 c
into apes and pigs, and making them 



Ú
c
+
"
c
perpetually rejected wanderers with no base
c
c cc c
cc
c
c
to stand on. " 
cÚ c
cc
c c
c c
c
c

c c cc$ cc
'
!



 #ccc
c c
c
cc
!c
c

c c/
c 

c


c  c cc
)


c c
c cc


cc 
!




%
 
cc



c!
c
c Ú
c


cc$ c

c


c
c c
c
cc
c c "c
cc
c!
ccc"c
!
c
"

c
c c!
c
cc c 
cc
c
c c c
ccc


c


c/


c

c
c 


cc cc
c
c


c
c

c 
c""
c

c 


)
c"c

c
cc


c

c

cc c
c""
c
c
c
c  

Ê 



 



c
 c c
 4
cc

c c
c

c


cc

c

c
c
"
 




 

c

cc
c


!
# c

c

c c
c
%c
c

c c

c Ú
ccc
cA
)cc c

cc c
cÚ cc 
c' 

c
c
c
"
c

c

"
c
c
 c
cc
c


c

c
cc

c c


c c

"

c
c
cc  
c c
cA
%

c c cc
c
Ê



,'




!


 
 3   #"'



!





c
c
cc 

!



!



 c$ c

c c
c
c
c  






'

Ú c c
c c
cÚ cc !






 



c

c
c
cc
 cc 
 






 c
c"
"
c8c
c

c c Ê  




 c
c


cc
c!
cc 
 


,
c c$ ccc!
c c

,c  
c

 


!! 


Ê



,'


 


Ú
c
3   #Ú
cc
c
c



cc$ c

c
' 

c
 c



c
c
c

c
"c
cc
c!
ccc

cc
c

cc
 cc!
cc

c
c"
c c

c cc

c
c 
c
cc
c c
c
c
"c c
cc cc


c
cc 
c
c

ccc
c
c
c cccccc
c

cc""

ccc
cc
"

cc
c
c
)-cc
c
"'



!Úc
c

c

3
c6
c

c

c 
c
 c
cc

c
c"
cc


c

c"c

c aèÔ
    c 

cc 
c
c c
 c
"c
c6c



c
c
c4"
c 


c
c

c
cc
c
ccc
c c
cc c$  

cÚcc
c
 cc c
 cc 
c
cc
c"
c c


!



!


 
 c
ccc
c cc


c
 





Ú
c "
 

c-cc
cA
c

c
c c

c !
c
c

c


c
c!
c
c
 c
cc

ccccc

'
!





 

c
cc
c" c


%

  
 





Ú
c


c
c &




&






c"c
 c
c c
c 



  



c
c
 cc"

c  



 





cc

c 
c c
 c
c !
  Ú  


c
c"
c c
c

c 




Ê 

""
c

c 
c c
cA
cc 




c 
cc
c

c$c

c cc


c
c  
c
c 
c


c
c' 

c

c

c
c"

c

c


c
&




Ú
c
c
cc

c' 
c
c4
cc
c

cA
cc
c' 

cc
8 +c 
c
c
cc

c c
"
 "c
cG
c
cc
" cÚ
c
c
c c
c
c



"
c c
c c(c

c
c

 
cc c
c

c c
c
&


 



A
cc c 


cc

c
c  c$ c


c
c
"

c"c



c"c
cc"c
c
!

Ú
c

c
c/

c c c

c


c
c

c
c
cc c
  

 







c
c
c
c
c c
c
 



c
c
cc
 
c


c
c
c


c
 c$ c


c
c!
c c
c$ cc

c
cc c


c

c


ccc
c



c
cc
c"
c

c

c
c c
c"
"
cc c
c
 
cc c 
c 
c

cÚ
c
c

cc
c

c
c

c

c
c c
c
c
"c
c




 c
c

c
c
+
c cccc

c
+
cc c

c
c
!
  Ú c
c


c
c"c
c
c
c
c
 c c
 c
c


c
-

ccc
c
c
"
 
c8c
c
c
c"
cc







c c
c c
cc c c


c
"
cc
c
c"
 
c
Ê  
8c
cc
c!
cc


c
c!
c, c
c
 c




c c 
c-

c
c
c
c
c
c 



c c




 




c"


c c
,cc c
c
Ú
c
c c
c" 
c
cc
cc

c aèa
    c 
cc 
c
c c
 c
""
c c"


c

 c c
c "
! 
 "3
c
c"c
c
c
c c c
 c c cc

c c
c
"
c
c 

c c

ccc 
c
c


ccÚ c
c" c c
c
Ú   




 
c

ccc 
c
c
Ê Ú
c
 c c c
cc
c 


c
c
ccc
c
c
 cc
c


cc$ c

 
) c c


cc
c


c"c
cc"c
c 


!
c c-ccc
 c
c
c-


c
c
c
c
c c

c

cc  





c
c
c
c
ccc 

 

  Ú
c

c
c
c"

c
 c
c
c
c c

c 
c

c6
ccc c


cc
c

c"
c c

c
c c cc

c
c

c

c

c
c c
c


cc  c

c

c
c(cc
c


c 4"
c


ccc
c cc



cc" 



Ú
c(c c

c
c

cc


c
 cc 
c   ( !
 

 c$ c

c
ccc
 "


cc


Ê  
 




   

  
(  
"
! 
 " 
Ú
c
 cc c


c
 



 cc
c


c c
ccc
c


 

    ( 

 

!
 
  


  
 Úc
c

cc
c
 cc
c



cc
c


c c$ c
c
c
 
c 
Lcc c$ c c%c

Ú


 , 

Ê "(
 
Ê  
 Ú c
c"c c

) 

)# 


cc
c

c
c"c

  
 




 c

c"

cc c
c
 cc

ccc!
cc


c
c!
c
,'

 
  !

,cc c cc c
c
c c
Ê  (
 





c"

,c

c c c
c
) 

)
 
cc
c
c

c"






 

 



+#




(  

Ú c
c 

c"
c
c
Ê # 

 




 
c c$ cc
cc
c
c




 
c
"
c
c(cc
c




(


(
 
""
 c c!
c4"
ccc$ c
Ê 

   !




c"c
cc"c
c
!

 
c

c aè
    c 

cc 
c
c c
 c
Ú


 , 

Ê "(
  

c


c
cc" c c
c

) 

)# 
 


cc""
cc
c' 

c

  
 


Ú 
c c
"
c
cc
c

ccc 
c V !c
c2c c
%ccc cc
 c"
c
ccc"
c
c
) !
c"
c
cc

ccc

c

c
c
c
c

cc
c$ c 
cccc"c c
c c c
cc"
c c!
cc"
c


c 
c
c c
+
ccc
c!
c

c!
c
c @c
c c c c 







Ê
?

3   
Ú
c
c
cc
c ,'




Ê ( 



c ccc c
c 
 
#

 

c c

c
cc
%
,Ú
 

(
  


,'

 
  !
 

 +#
Ê c
c cc
c
cc
c
cc
c c!
c 1

!




(

cc
c c!
c

* 

(

 

(

 (
  

(

 (
 




)   Ê # 

 




)
 

 




  


 

  




(  




+#Ú
c' 

c


c





c c
c
c"

c c$ c
c
cc c cc cc
c  
c



c
c
 c

c


c
c
c

c c
c 
L*cÚ
cc
c c
Ê
?

3   
 c
cc""
c!
c

c
,'




Ê ( 
c c

), so how

 
#
c
c4"
c$ c
can anyone destroy Him? c


c"c
cc"c
c
!
c
c
c c
c


c c
Ê # 

 



$ cc!
c 


c
cc




 
c c
c

c!
ccc c
c




!cc!
c
cc
c
c

c
 cc
cc
c
"
c
c


c cc
c

c


c c
c
c 




c
c
c"

c c$ )
c

c"

c c&cc
c
*
,Ú
 

(
  




 +#!
cccc
c
(


(
  c!
c
 c$ cc 

c
cÚ
c


c!
c

c
 c
cc

c

cc!
c

c
c!
c


c-cc!
c

cNcc
cÚ
c

c
c

c cc
c
Oc
c
c"c
cc
c!
c
c

c,c3/ c:;<9c


c!
c

c cc
ccc
I0c3c
c
c

c
c

cc


c

c
c


c c
 cc
c
c"

cc*c

cc
c!
c

c!
c

c
4
 "c
c

c"

c

c
cc
c
 cc

c

c
c
c

c
c"c

c
c

Lc
c
c"c
c 
c

c aèè
    c 
cc 
c
c c
 c


c cc/

c c c
c

c 
"Ê 

   
"

c

c
c
c c
c !




c
c
c"
cc"
cc
 

c 
c
1

!




(

&




&


Ú
cA
cc



 



  
' 

c
c"
"
c-c

c


c


Ú
c


cc


cc

cc
c"
"
c
c
c
 cc$ cc$ c

c

c
c
cccc


c"c
cc"c
c
"

c
c
cc


!
c c


c c
c
c
"

"
c c


cc
c
/



(

 

(
 !
c


c



c"
"
cc!
c

 






!
c
ccc

c c
V !c0c
 c
c0c Vcc
cc
c

c c
c"

c
Ú 
c c!
c

cc 

c



cÚ
c

c c
c4"
c
c
c!
c
c 

cÚ

c
c
c$ c

c"c
cc
c/

c cc

c!
ccc
"c
c!
ccc
c
c

cc


c

cc"

c


"c
c
c4"
c
 c
c c
c



c


cc$ c


c
 c c

c
c

cc

c!




cc
c
c

c

c


c c
cc
c4
 "c
c
Ê # 

 





c

c
c
ccc
c




 
c
c

 cc
c c
cc
ccc
c!

 c
c
c

c c!
c
c

 c
+
"c
 c

c c
c
cc
c


c
c!
c
c
cc
c
c
c
c
c


c
c
 c
c


c
c

cc 
c
cc
c c c
ccc
c
 



c
c
 c
+"



c$c
c


c
c
c
c
c c!
c

cÚ
c
c c
c"
"
ccc
c
c

c


c c
c

c

c
c
c
ccc
c
cc
c
c
c
ccc c
c

c
c
c
c
c %


c


cc
ccc
c

cc
c
c"c


c


8c
cc c





(  



 
$ c
ccc
cc
c
cc
,1



   


$ c
c cc
c
c





#Ú
cc
c c

cc

c

ccc
&




&

c
 cc

cc


c



 



  
c
cc
c
 c
cc


 



c







,1




   








  


#





 



Dc
  
 




c aèG
    c 
cc 
c
c c
 c
 
c c



cc
c c
c 
c
cc
c c
c

c
c

c c
c
c

c c c c

cc

ccc
 
c c




cc
c



c 
c
 cc


c


c
c c
c


!

cc"
c

cc
c
c c
c
"Ê 

    

c

c c 
c/

c
!

!
c
c"
 c
 cc 
c 
c"
c c
c
c

" cc


cc
ccc 
c c
c4"
cc

c
c
!c
c
c c
c
c
cc


* 
cc c-
cc
c 
c

c c
c


c
c c c
c
c

c
c
c
cc

)

c  c
cc c

cc c
cc c
c c 
c(cc
c c

c
c

cc

c

c"cc

cccc  cÚ
c
c"
cc
c 
c c
c
c c
c


cc

c
 ccc4"
cc cc
4"
c c
cc
c4"
c
cc
c

c

c

c
 c
c
-

cc c
cc 

c
c4"
c c

c
cc

 % 
cc
cc
c


c



c
cc
c
c
c
Ê
) 
  
,& 
c
c c
c4"
c
c
c
 


Ê #
  
c

c 
c

cc c
c
!


(
!!
!
 

cc
c4"
c
c
cc
c


!
 

 c c c
+


cÚ
cc


 (
 

  c
c

cc
cc
c



 

 c
c 
cc c

c
c



cccc c
c

c

c

cc c
ccc


c 

)c 
c



cc




c""
cc
c
Êc
c$c




c$c c 
c
c
 
c

c c c 
c

) 
  
,&


c
c-

c

cc 
c
 


Ê #
 !
 "


c
c" c c

c cE
c

Ú
c
"

c

c c
c

ccc


c

c
c

c
 c

c
c  c
 c



c 

c


cc

cc
c
c
 
c c
c 
cc c-
c

(
!!
!


 !
 Ú
cA
c
Ú

c

c

c4"
c
c
c c

c
c

c
cc

c

"

c c Úc
c
c"c 



cc"
 "c
c

c c c


c

ccc4"
c
c 

 (
 

 c"

cc c
ccc
c 



 

Ú
c

c
 cc


c
c

c cc
cc/
c
c c
c

c
c

c

c
c
c 


c
c
c
c"
"
c c

c

"

c cc
c
c"c
c


cc
c
c
c

c c
c  c$ c

c 
c4"
cc 
c
c4"
c
"c
cc"c
c!
c
c



cc
cc
c
c

c aè§
    c 
cc 
c
c c
 c

ccc
c

c



c Ú
 ,&) 

   
c
 
!
  
Ú
c
"

c
 c
c ccc"

ccc
,& 




  cc

Ê   






 

   


 






# Ú c
c
c c


c  


 Ú c

c
c
 
c c"
 c"
"
c c
c c
cÚ
c
c
cc

ccc
,& 




c



c
 c 
"c
+

c
c
cc c# cc&

c#
c
c 


 cc cc"
c c"

c
cc

c
 c c


c
"
 


  



c

cc
 c 

c
cc
 

#c -c
c 
c
c c


ccccc cc4"
c

c c 
c cc
cc c
c

c c"
"
c c

c

c c
c
c
cc
c

c
c5"cc
c

c

c
4  c c

c

c!
c
c

c



cc$ c
c c


c
c


c
c!
cc

c

cc

c

c
cccc

c cc3c
c
c"
cc
c
c

cc c
cAc
c

c 
c
c

c
c#c c
ccc c
 Ê   


Ú c


c

cc
c

c 
c$ c

c!
c c


c c
cc
-c



c
c!
cc,c
c

c

"cc


c
c c
c
c

c

,ccÚ
c

ccc c
cc c

c



 

 cc"
c6
c
cc
Ú
c

ccccc c
c

c
c

cc
c3
c
c
c
c
 c
c c

c
c
c
 
c Úc
c
c"c

cc



c c c
c c

c cc

cc
c
cÚc c
c

c


 

# They
c
c cc
c

cE cc
would then lose the felicity of the world and
Úcc7
ccEÚ/
cÚ
c
c
c
the reward of the hereafter by not having a



cc
cc
c
 
c
comfortable homeland in the world, while

 c"
cc
c"
"
cÚ
c
their refusing to listen to Allah¶s command

c c

c
cc

c
c
would result in their losing out on the

c
cc
c

c
cc
rewards of the hereafter.

 cc
cc"
9cc
c




cc
cc5"ccc
Ú
 ,&) 

   



cc
cE cc7
cc

!
  
 




 cÚ
c
+"

c Úc
c
c
 



  



"c
c c"
c

cc 
c
"
 


  


 

cc
 ccc
c#c


#
$ c


cc
c c
c
c
c
c
c
 c c c

c 
cc
cc
+
"
c

c

c aèÿ
    c 
cc 
c
c c
 c
 
c c cc


c$ c
c  




# That is, if they
 cc#c
c


c

c had a genuine belief, for Allah is sufficient
c c
c

cc
c c
+

c for those who rely upon Him.
 c
c
c c

c
c

+c 
c cÚ

c
c
c Ú
 ,&)'
 


c
"cc
ccc


c



 



 
c
cc
"
c cc 


 )

/
c

c
"
c c
cÚ
c   " 



  

#


c

c
+
"cE cc7
c
cc c
c
c

cc

c 
c


c
c"cc
cc
c c

c
ccc
cA

 cc

c
Ú
 Ú
c3
c
c
cc


c
Úc
c
c"c

Ú




Ê   
,&)'
 









 ,;
!


Ú
c

cc

c
c








 

 





%


!
Ê  




# 



  Ú c

c cccc c"
 c"
"
c


c
c"
c c
c
c c
c

c

c
cc
cc


cc
$ c"

ccc
c
Ú




Ú
cc c


c$ c
c c!
 cc

c 


 )


cc c!
ccc   cD
 c
c

c c/
c
cc



c

cE cc7
c 

9c
c

c
c c Úc

c
cc
cc
c 
c c
Ê   


Ú
c
 c
cE
c"
 "c

c


c
c
c

c c


cc
 cc ccc
c!
c

c
"c
c
c

c c
 ,;
Ú

c
cc
c $ cc c
c)c!
c

c"9c5
c8cc c
 c


c
c!
c
c$ c
"

,cc, c 
c
Ǧ,
!

Ú c
c"cc
c and for this reason Musa does not censure
 c"
 c"
"
 them for their words. Yet perhaps they did
imply His being corporal and Musa¶s


Ú
c
c c
c
 censure is not recorded in the Quran as it is
not relevant to the purpose of the story.





 
 






%Ú
c
c c ;!!c c c %c
ßccÚ
c
c


c Úc
c
c"c
c c 
cc
c
c
c
cc

c

 
c
c c
cc
c  c
c"
 c


cc
c
c


 c


c

c3cc c
 
c

c


c c
ccc


!
Ê .
cc!
c cc
c  c
c cc
c

c
c
c
c"
  "
c c 

c aèë
    c 

cc 
c
c c
 c
(
 ,)
 
*  

   


c
c c





 
ccc
c
cc

c


!




 

!


# 


%
 
 


 Ú
ccc
c

c 
  cc
c
c
cc
c

cc
cc
c



cc
c
c
c"

(
 Ú c
c Úc
c
c"c

c
cc$ c"

cc$ c


! 
!
cccc
 c
c"
"




cc
c 
,)
 
*  

 
Vc
c c2ßcc$c

c



!
c
c


c c c
cc

c
!Úc!
c

 cc


cc

c


c
c c




$ cc

c!Úcc



cc cc


cc
c
Ú
c

c c
c3
c
c
c
cc
c
ccc
c


c

c"cc

c
c
 c
c
c c
c"
"
c$c cE c





cc c
c
cc
c

c
c"c
cand others like him, it


c c
ccc cNc
c
seems that they were not taking part in that

c"c
c!
cc(
c c$ c
discussion.



cccc

c
c

c
c
 c$ cc


c



!





c
c6cc!
c(
c

 
!


#!
c c
c
c

ccc
c

cc
c$ c


c
c!
cc
c
c
c"

c
c c
cc
c
c
"
c


c
c
cc


ccc
c


c c
c


 cc
c
c

cc
c


c#c$c

c
cc
"


c

c ccc
c
c
$ c


cc
cc


cc
cÚ
c

c c
c

c


c c!
cc
"
cc

"
cc!
cc-

c
c

cc


cc c

c
c
c
c
c
c-

c
c
ccc
 c c
c c

c(
c

c

c

 
c
cc
"
cc
c


cc

"
cc
c

c
cc c c
(
 ,
 

  



c c
c(
cc c
c




%
 




ccc
"
c
c
c


 

! 



-
cc 
cc

c
c
 
!


#
!
9c
c"
c
c
c


cc
cc
c
cc c
c

c

c Ú
c
c
cc ccc
 c
c
"
c
ccc
cc
c
(
 Ú c
c$ c
cc Úc 

c
c
cc

c
c"
c

c
c"c
c
c
"
cc

c cc(
c

c c cc



c!
ccc



c!
c 

c!
c"
%
"


Ê
 







,
 

 Ú
c c 


Ê  


c aG
    c 
cc 
c
c c
 c

  

  
   
!
c
cc
c
c

!





  c
cc
*c %


!




"
 
,  
  
 

# ,Ê 
!


Ú
cc"cc

c
 
,Ê 
!

  c
c
cc c
cc
c
  c c$ cc


c


c
!
c

cc

c!
ccc

c 
c

!
cPQGRSTU?c
c
cc(
%
Ê
 


The Messenger
$ c

c"c
cc"c
,Ú 

 
   


c!
ccc
c c
cA

 
 




 
 
 
 

% 

 









Ê )




Ê!
c
c
cc(
c

c



c
  Ú
cc
c
cc



c


c 

c c 
cc ,Ú 

 
   



  
Ú c
c cc
 cc
c

,


  


  
#


c
c

c c  




 
 
/c
 c
c cc
 c
c 
 

%
cc"
c


cc
c
c/
cc$  

cc
c

c c
c
c
c"


c c
c
c"cc
 
!




 "

"c
c
c$c
ccc
cc

!
cc!
 

c

 c
c
c
c
 



c
"
c"c c8c c
c


!




 
cc cc
 cc
c
c
ccc
"
c c(
cc
c
c  cccc
 cc
cc
 c
c
c c
"
cc c

c  
c
c c
ccc
c
 c
 cc
"
cÚ
c

c  

 
Ê )




c
c


c c(
cc
c 
Ú c
cc
c c!
c


c
c
c
c


c c!
 
c!
c"

c
c c

c
c
 c
"
 (
c 
c


c
cc
"
c
cc!
c
c
c , 

    

  
"c
  
 






!


 
% 
,  
  
 

# He was 


!




#
motivated by obstinacy and envy.

c

c aG|
    c 
cc 
c
c c
 c
, 

    

   Ú

!
Ê  


 c
c
c
c c
c
c 
  

 

 
.

c
 c
c
c

c
c






 
 

"


c c
cc
cc
cc 

 
,'


 
 
!
cc(
 


 
 
#


 c
c(
c 






 
 

c c
c
c c
c
c 








!
ccc

c(
cc
c c

c

c c

c
 c
c 
c

" 
cc c"c
cc

 c c(
c
cc
cc
Ú

!
Ê  




c

  

 !
c

c
 c
cc
c
c

c c


Ú c
c(



c
c  ccc

c
c
c

 c
+

c
cc

c
cc




!


 
%
ccc
c
cc c
c c
Ú c
cc 
c c
cc


c ccc

c
 
cc

c
c

c

c
c
cc
c

c

V !c
cc
ccc
c


 Ú
cc 
c
%ßccÚ 
c cc
(




c







 
 

 


 
  



Ú
c
c c



 
 


c
c"








 
(

cc


c c


c 
ccc



 


 c
c ,'


 

c
c

c c
 c(
cc

c
 c9c
c" 
c
c8c

c

cc
c cc
c c



  
 



 
 (
c

c!
  


 
 
#
He was less than the crow in knowing







!
c how to resolve the problem of the corpse.


cc
c
c
ccc
c
c


 
 




!
c

c
c

c
 
$ 
c 
c

c
c(
c
cc
c ccc
 c
c
c 

 
 

!
c
"
cc

c c
c c

c 

c



c
c

%






!
c



c

c
c!
c

c

c aGÔ
    c 

cc 
c
c c
 c


ccc
"

cc
c 
cajala µalaihim sharra 

c
c
c


c
ccDc
c
c 

cc

c

c
c
c


c
ccc c
c c
c Ú c
c c means µsince that crime¶

c
c
c"

c

c  c
c and the 
c

cc


cc

"



c
c

cc(
c

c c!
cc
c
c
c

c
c

c c c
Dcc$c
c 
c
c c
c 

c!
c


c
c!
c


c
c
(
c

c!
c 
c

c 
cc c c
cc,c
 
c
c c

c

c
c #
c

c 
c

"

c
c

c
cc
c
c

c -
c
c
cc

c

c
c
c
cc
ccc$c 

c3

c c c
c

c#

c c ""

c
c
c c

+
c

,c

 c!
c
cc
cc

cc
(
c 
c
c!
c!
c
c '


Ú c
c!
c
c
c
"
c

c

c
+
"
% 
c


c
c!


5

c
 cccc
c c !



  Ú
cc
c
 
 c"
cc
9c
c
c



c
c
ccc
c

c
$cc
c
c 
c

c 
c
c

c"c
cc
c
c
c

c c
c
cc c$ cc
!
c

c
cc c
cc c 

c!
c4"
c
$cc c
cc c

c!
c
c

c


c
c!
cc
c  ,

 
#c
c
 c
c"



c"
 
cLÚÚc 

c c cc
c
c
c c
c

c


c
 c
cc
c 
c c

c 
"""

cÚ c
c c!
 c%



 
c
c
Ê
 '


!



 
c c
c


c cccc
  ,

 

  c
c


c
c c
c


 


!
 

+


c cc

c
c
+
c

    
  
   c
c
c

 
%

 
 

  
 
  
 

 

!
 

 
 
 
#  

c
c

cc


cc
c


c c
c"
c
cc
c
Ê&





cc
+
c c
c
c

  
  
"


!



     
  
  


 

  



 
%Ú
c-


c

c
 c cc"
c
cc

c c

c c
c-c

c

c
cc c
c

c
Ê
 $c c c
c

c c
c


 
 

 Ú
c
-
c 
cÚ
cc-
c c
 c
c

cc
c

c

c
c
c

c c

c"cc

c
c

9c
c
c


c

c

c

cc
c

c aGa
    c 
cc 
c
c c
 c
c
c
c
c"

c

cc 

c
c
 c
)c

c
c c

 

c
cc

c


c
c

   
  
 


 
 
# To protect a living
soul is like protecting life itself, for the
whole of life flows in every living soul, and Ú


!






so aggression against an individual is  Ê ( )



aggression against all, just as protection of  
 

  
!
 
an individual is protection of all.  

 




 


 

Ê&




 



!!
 


9 
 


Úc
cc c
c"c
 Ú     


 
 c
c

c
c

c 


 






  


  
  
'
c" c
 c
c 
c c
c4"
c 
c
"

!




Ú


!






 

 

  



 Ê c
c
cc
5
c 
c
c


c c
cc

c!
c"

c
c cc

c
c
+


c
c

)
c

c
c
"
c cc"
c
c
"


c
c
cc
c
c
c
c c"
c

c!
cc


c
, 
c cc$ cc!
c



,c$ 6c:11<9cCIc
c

"
c
 c
c"
c c
c
c

c
 c
 c!
cc
( )



c


c


c
c!
c
cc c

c
c


c""


cc
 
c cc"
c
c
c
 c
"HHccc
c
c
c
'

c
c

c c
c



cc$ c

c


c c
c c
c
c

c cc
"c
cc
c!



c c
c3
cVc
cc
c



cc$ c

c
 
 

  
"c
cc
c!
c

c
c

!
Ú
c
c"
c
#c
c
c
cc
c
c c c
cc

ccc
c
"c


c

c
c 
c c
cc
c
ccc 
 
c
c"
"
c c
ccc


c

cc
c

c
c3c
c
c
c c to be general and to relate

c
c

c
 ccc
c
to everyone to whom it literally applies, it is


c 

c

cc
c
c
essential to apply it to the muggers and

c$c c
c
c$
c
c
c
highway bandits (/c
/c
cc
"c
c 
c
cc
c"
c

c
c
c 
cc

c

cÚ
c
c cc
cc


c
c
c
c"
"
cc
c
c


cc$ c



c
c


c

ccc


c"c
cc
c!
c
c
c
c$ cc
c
 
ccc

c cc

c c



cc$ c

c
""

c

cc
c
c
c
"c
cc
c!
.

c
c c
c cc
cc

c aG
    c 
cc 
c
c c
 c
  

 
Ú
c 

 Ê  
  
c
c

c
c

c c/Úcc 
 Ú
c
"
c
c 

c
c
"


c
 c


c c 
cc cc"
 
c


c
c

cc
c

c 
ccc
c
c

 
c


 
Ú
cc


c !

c
c

c(ccc
c
c
 

cc c

c

cc#
/c
c c
c



cc c
c
c

c
c"c
cc
c
c c
c 
cc

"

c 
c c
"c
 

c
c"cc
c c


c



c
 ccc
c
"


c
c"
 
%


 





!!
 
c
c c

c
 c &







cc

c
c c
ccc

c Ê 
 
( 


c cc

c
 c  
 
 ( !  

    



9 
 

 c
c
 c
c
c

c cccc 
c

c
c
"
cc
c


c
Ú
c" 
c
cc c
c
&










c c c
c c
c


c
Ê c
cc
"


c!
c
c
cc
c c
c
c-
c
cc


c c
c
cc
c
/


c
c 

cV
cc
 cc
cc
c

 
( 


!Vcc
c

c

cc
c
c c
c
cc

c

c
"
 
c
c!
c  c
ccc

c



 



 


  

c
c


 
 ( ! c
c

c 
c c
"c c






!









cc!


 !




%

 
Ê  
  
 
 
    
c
c
c
c
"
c c
c
 c 

c c
c "
c

c  c
cc 

c
c
cc 
c
ccc
c
c"

cc






!




  
cc



 !




%Repentance
is acceptable only when it occurs before the $c
c
ccc
c

c 
c c
criminal is taken by the authority, for when 




c c
cc cc
the criminal is taken by the authority and 

ccc

cc!
c

c
then repents, the repentance has no effect in 


c
c!
ccc
cc!
%
averting the punishment, but rather the
punishment is still applied. 




 


" 

   


 
 

 
 

 



c aGè
    c 

cc 
c
c c
 c

   





  

!
 






  




 
!

 %Ú

c"
 
c



 


 c 


c
c

c
 c


!



 
!   

 
  
  

5
cc

c

c 
 c



!

c
c

c
cc
c

c c





 


" 
"
 
c c"

c
 c
c

   


 
c c
cc c$%
 

 c
c
 cc
"


Ê






  

!


 

 

 

 
  

 


!  

 c
c cc c cc
c

c

Ê %Ê   


cÚ
c
c
c



cc

" 

c
ccc


c
c



9c
c
c

c
c
c c
c c 
c


c 


c c
c

c


, Ê




Both
male and female thieves are separately






 Ú c
cc mentioned so that it will not be supposed



c
c
c

cc
c
 c that the ruling does not apply to the female
c
c

cc
cc

cc ccc thief. The male thief is mentioned first as
cccc
c 

% most thieves are male, whereas in the verse
of fornication it is the female who is


  




 mentioned first, due to the tendency of



#ccc
c
cc women to engage in fornication.

c
cc
 cc
c
c

 Ú c
c c
 



!



c c
c
 c cc
c$
c

Ú
cccc
c 
cc cc""

c cc
c

"
  
c cccc
c

ccc
 
cÚ
c""

c c
c
c

 !  
"
c"c

c

c
 c
  

4
 c


 
c


c
c
/ 

Ú
  

!
 

  

!


 
 




!

 %


c
c
c
"

c c
   

 

c




c !  


Ê %c
"
 
c c

c


Ú
  Ú 
c c




c

 cc

c aGG
    c 

cc 
c
c c
 c
Ê   
!
c"c (
  

(
 c
c!
c
cc
c
cc 
c 
c c


c!
c
!
c
 "
 






!

 
  (

 

(
 

! " 

Ê 

 $c
cc!
c
c


 % 

Ê  
  

  Ê 

   
!


c
c
c!
c"



c c
c
+c c
+"

c
c
"
 
cc
/
c
c
 c




!

 
 
 
c c
cA
c
c
c(c

! c
c c
c

c
ccc
cc cc

c

c

ccc

c

 c
c cc"
cc
c
A
c c
c
cc
c
" 

Ê 


 %



cc$ c

c
$c!
c 

c
c
c

"c
cc
c!
c c-

c
Dcc#
/c
c
c"c
c
 

Ê  
  
 

c 
c
c cc
c

ccc c
!
c 

c 
c c
"
cc!
c
c cc
cA
c c7 
c
c!
c


c!
c



c


c
c

c
c

 c
c
c

cc
"
c
"
 
c c
c
c
cÚ c
c"



cc

c c
c
c
That which has been mentioned of Allah¶s

c#c
c
cc
c
punishing and His forgiveness is no more



cc$ c

c
than appropriate in regard to His absolute
"c
cc
c!
c "
c c
c
authority:
c

c cc
c
cc
c
c

c
c
c
c
c
l


  

Ê "( 


c c
c
c
cc
c


 






c c ccc
cc c
c


 (
  

(

Ú c#
c c

c

c
c
 (

 

(
 



c cc
c c  cc
Ê 

   !


#Ú
c
cc

c c
c
c
c
cc
"
c
 c
cE
c
c

c


c  c
cc c
cÚ cc


c

cc c
c c 


c
c
l


Ú
c
c
cc
c Ú cc"c

c c
c c
c

ccc


 !
ccccc
cc

c
 c
c 
c

cc
c
c
  

Ê "(  
  
c
c
c
cc

 





 cc
c cc
c

c

 !
c c
c"

c c c c 
c
cc
"
c c
c c!
c

 c
c


c

ccc



c

c
c


c

ccA

 c

c c
c6
cc

c aG§
    c 
cc 
c
c c
 c

c(
6c cc
cc
c &

)





Ú c

c
cc c
cÚ c 


3
cc ""cc
c
 c c
c

c

c"c 



c c
c

c c
c(
6c


c

c c
c6
c
c

c 



!

 
c
c

cc
c
c c
c6
c  

c
c c
c

c


c
c c
c(
6c
c

c 
c
c



cc""
c
c
c"c
c
c#c
c(
6c cc
"
c
c




c
cc

cc
c4"
 c

cc-
c c
c
cc
c "


,'



#  
Ú c

cc>c
c "

c 

 c
c c
c
 cc

c 

c
cc
c c "

c"

c c


c

c
 
ccc

)c
 c 

c
c
c c
c
c
c

c
ccc
cÚ )
c c

cc

cc
c
c
"

c
 c
cc
c


c
cc 

c
cc

ccc>cc
c
"c
c c

c

c

c

c
c 
c

c

cc  






%
 ccc 

c
c
c Ú

c
c"


c
c



cc
$ c
c
c
c


cc 



$ c

c"c
cc
c
!
c

c
c""

c c
c ,

? 
Ú c
c
c
"

ccA
cÚ c!
cc A
cÚ
c

c c

c"

c
c



c
c!
% 



c
c

c
c
cc c

cÚ cc

c 
ccc
&

)




 cc c$ c c
cc







!

  Ú
cc



ccA
c

c  c
 

"


,'
 
c

c




c
c c



#  

  

 


ccA
ccc

c





%

 

? 









 







 



c

cc
c
Ú
 




 A
ccc c
cA
cc
c
!
 , 

 
  "

c c

c
+


c
c

  


 
  

c
cc

cc
"
c c


*# 

c

c


cc 




Ê


Ê  
  



 




 
"
 
  
Ê  




c c
cc
c
Ú






 4"
c c-

c
c

cc
Ê  




Ú
  
c

c c

c

c c
c


    

 
c
c
c

c c
)c
c




 

 
ccc c
cc
c
  

 

c



c Ú
 


c
c

cc c$ c


c
c!


c aGÿ
    c 
cc 
c
c c
 c


!
c
c 
c 
 cc

c
c
c c
cA
c
$ c c"c 
cc
c

c c
c "

c c
c
c c



c
"
cÚ
c

c
cc c cc
c
cc



c!
c"

c

c c
cc
cc 
cc
c
c
c c
c



c

c 
c
cc c
c c  
c
c

c

c c
c



cc"


 c c



c$ c
+"

c c
c

c" cc
c"c c
c
c
 Ú
cA
cc "

c 

c



cc
c

c
ccc
 c
 c
"c
ccc$ cc c!
c

c c

, 

 
 Ú c
c
c
c

c 
cc
c

cc
c Ú
 

    

4"
c c
c"
c c
c
c -

cc 


cc
cc c

cc
c"
c c
c
c 
c "

cc
cA
c$c c
c
"

 "

c
cc  c
c



c c

c "
c

c
c

 Ú c
c
"c
 



c c
c
"

c
c$c
c c
cA
c
ccc
"

c
V !ccyc cc%2c c 3ßccÚ
c -

c"c
c
c
 cc"
c


c
 c
ccc
c c$ ccc"
c c 


"
c
c

c
c
c

c

c


 
 



 


  

Ú
c "

c
Ú
c3c
c
c


cc 
cc
c
c c
c

c

c
c
$ c

c"c
cc
c 

c c
cA
c

c
c

!
c c
c "
c c
c
"

cc
c

c c
c Ê



*-



 
A
c
c!
c% 

*
 





$




Ê 

Ê


Ê  
  


 


 
Ú

c
c

c 

 Ê 
$


c
cc
cDc
c

c 



$
  
%
c$ c

cc c
c
c 

Ê 







c c
cA
cc "

cc c  



c
cc
cc
cc

cc c$ cc

c
c 
c
c

c
c
c

c
cc
c



cc
c



Ê



*$c
"


c c


cc
cc
c

c

c
"
 
 
Ê 


c
cc"
c

cc
c
c c
ccc
cc

" 

c

c
cc
c
c
c c


c
c$ c
 c
cc c
c
c

c


cc
"
cc
c!
c 
c

"
cc
c


c

c
-



 

*
Ú






Ê 
&
c
c

cÚc
 c
cc
 




$ c
cc

c aGë
    c 
cc 
c
c c
 c
c c
c
c
+

c
c

c Ê






Ú
c

c
c

cc $

  
 
Ú
 
 

c Ê #


+Ú




 %




 





c

c 




c

c""
c
c


c
c$ c

c"c
cc
c 
c
!
cc

c
c
cc c
c

cc
c

Ê






$

  
 
Ú
 
$


c
c c
!cc
cc
c


c

ccc-
cc
cc c$ 
c$ c

c"c
cc
c
!
cc
c

c-
c
c
c

!
cc
cc


c
c"

c c
cÚ c
 c
cc c
c

c
c
c

c


cc

ccc c

ccc
cc
+
c
c
cÚ c
$ *
Ê 



Ê #


+c
cÚ c

 

 

 

c c!
cc

c c
Ú
c


cc$ c

c

cc

"c
cc
c!
ccc

c

c 
c c
c


c
Ú



 %
c-
c


c
cc c
Ú
c
cc c
cÚ c8c
c
c


c
cc
c
c c c

c c
c
cc c
c
$ c


c
c!




c-

cc

Ê 
$












c
$
  
%!
ccc-
c
c

c
c
cÚ cc
c
c
-

c

c
c
cc
c



c

cc 

c
c c$ c
 c
c
c
c
c
c



c c 
 c
c
c
c
cc
 cc

c

cc
c
 c c




c


!
c
c
+"
c


c
c!
c c
 

Ê 







cÚ c 
cc

c
-

c
c
 
!
c
c 
c ccc

c

c c
cc
c
-

c
c

c-


cc

cc c c 
c


c""

c'
c
c
cc

c
Ú
c 
c c

cA
ccc
c
c
c"
cÚ c
cA
cc

c c

c
c
cc

c
"
c cc"c c
cÚ c

c c c
c


cc
c



c 

c c 


c
c
c

c c
c

c
c-
c
c


c c
c


cc$ c
3c cc c
c
"
c
c c


c"c
cc
c!
c

c
cc
"
c c
cc c

c"c c
cc"
c

c

cÚ cc
cc

c cc

c


cc$ c

c
cc

c


%
"c
cc
c!
cc
c
c
c
c
c
c c
cÚ ccc
 c

c a§
    c 

cc 
c
c c
 c
cc

c
c
cc

cc 


? 
Ú
cc c

ccc
c cc
c cc 
cÚ c

cc c
cA
c


cc
c cc
 cc
 c 

c
c' 

cc 
c


c
c c
cc
c

c 

cc
c-
c
cc c
ccc
c
cc
cÚ c 
c



cc
c


c
c
c

cc
c
c
c
c
cc c c
c
c"



cc-
c
 c
 c
c
c(c
c

cc 
c c
c cc

cc

 c c
c
c
c


c(c-c cÚ c
cc$
c
c
c"c

cc
c
cc c 
c c
c

c
 (wë sZXäž³) has said, µBy Allah,
 c 
c

c
cc
c
c with the authority I could judge among the


c c
c
"


)
c
c people of the Torah by their Torah, among

cc
c

c c
c the people of the Gospel by their Gospel,
""

cc
c(% among the people of the Zabur by their
Zabur, and among the people of the Quran


'



Ú
  by their Quran.¶ It is also clear that the
 
    %
4
!
 Imamshave said, µBind them by that which

 
$
 


 they have bound themselves.¶ Yet it is clear
? 



 that this does not apply to all the laws, as it

 
 

!

  is not permissible to judge according to
Ê #




 some of the laws, and the general principle

 



 


 is that the judge may give verdicts according
 
)
 to their religion as far as Islam permits, but
! 

)  beyond that they must be judged by the laws
! 
 of Islam.

Ê

$

 Ê  

#
 c
c

c c


"




 
Úc

c
c


c
 


 


ccc


c
cc

c 


c 

 '

c
c

c c
Lc

c

cÚ
c

c
c


'



Ú
 
 c
c4"
cc
c


c
 
    %!
c


cc
c

c-
c
c


c

cc
c"c
c" c c

cc
cÚ cc
c
c
 ccc
cc c

cc
%


c

c




 

!

 

4
!

 
$

Ê #

c
c c

c
 c
c
c4"
c c
$ c c
c"


c
ccc


cc$ cc

c!
cc


c
cc
c
c
c 
c
$c
cc
c


cc

c
c-
cc
c

$ c

c"c
cc
c
!
c c-
cc
c
c
c

c



 




 c
c
cc
c

 Ú
c4"
cc
c

c
c
c c

c


cc
c
c c
c
c c
ccc
c

c a§|
    c 
cc 
c
c c
 c
 cc c
c-
cc
cÚ c term µand whoso judges not by what Allah
c
cc

cc
cc
c sent down.¶


c
c c
c 
c
"




 



c 
c
+"

c c
c
c c c
c
c c 

c
c
cc
c

c
c-
c
cc
c 



c
c
c
c c



c
Ú c!
cc
+"
c


c
c!
c
c"

"
c
+
"c
c
c
c c c
c
 c
cc cc
c
c c 
c ccc

c cc"

"
c c
 c
c
c
 c
c
c/


c 


cc cc


c
/


c c
 c
c
c
c


c cÚ
c




c
c
cc
c
!
ccc cc



cc 

c
c
c
c cc
c

c
 cc

cccc cc 

c c c
cc


c
c"
"
%
Ê'


!

   ,Ê



  Ú c
c
c 











c
cc c
cÚ c c 








c
c
c c
c

cc
c 

 


 



c c
c

c 
 



)
Ú c

c
c 


 
    
 

c!
ccc

c  

 

 
!
ccc


cc c
cc
c
!
c  Ê

$

 Ê 


"





! 

)  
#
! 
Ú c
c
+ 
cc
!
c
cc!
cc
c
c c
c 
c
"
cDc
c
c

c
cc
c
c
c c

cc


"c
Ê'


!

  !
c

c

c

c
c c
ccc



c c
cc c
c
c
c

c
c
c c
9ccc
 c
Ú %
c"

c
ccc"

c
c
"
cc
cc c$ c c
cc
 ,Ê


c
c
"


c

c
c

cc
 c
c c
cc

c
 c
cc


cc
c

c c

c


c
cc

c
c
c4
 "c
c

cc c$ cc
 c""c
c

c c
c
"


c were occasioned by the
Ê

$

 
affair between the tribes of Quraiza and
Ê 

The sense of this
Nazir, as given above.
phrase, instead of µand whoso judges by
other than what Allah sent down¶ perhaps is





Ú
c"
c c
designed to include both the judge who

cc
c

c c

cc
judges by the wrong, and also the silent who


c
c
c c
c
c"c c
c
hides the law of Allah by his silence. That is
c

c


because he who knows the law of Allah and
is silent and thus hides it is covered in the

c a§Ô
    c 

cc 
c
c c
 c





$c c 

c/


c
c
c c 
c c 
c


cc"
c

c c
c c-
cc c
 c$ c c
c
  c
c

cc
c""
cc
c cc
c
c

c cc"
c


c

c
c c
c
c
c 
c
cc c$ cc

c
c


c"

c cc
c
cc
c c
c
c
c
c


)-cc!
cc


c
c



$c c
c"
c !
c
c c6
c
c

c
 c

cc
  ,c

c
c"
c c
c
"
c
cc

c
cc cc
c


 


 $c c
c
c 
c
c

c
c
c
 cc
c


c"c
c

c

c
c 
c"
c cc"
c
c c

/  6
c
c c
cc

 cc



c$ c


c
c!
c
c


 
c
c 

c!
ccc
ccc
 c
c ccc"
c
cc
c 
cc"

cc"

cc
cc
c

c
c
c
ccÚ
c
c 

c c
c
c
cc c$ c c
c

"c
c
cc
c


c
c 
c cc
c-c

cc

c
c
c
c

ccc
c"
c c 


cc

c$c
c
c
c.


c
c

c c/
c
c"


c 
/c
c cc
c 
c
c/
c

cc"
c
c

c
c
"c c
c"
 c


cc
c
c
c"
c
c 
 c" cc
c

c c
/c


c c
c
c"cccc c
 c 
/c
c


c
cc
"c

c c

c




 
    Ú c !
c


c
cA
c!
cc

c c

c"c
c


c
c ccc
c' 

cccc
 
cc"
c
cc

c"c
c
+"
c c
c4"
c cc

c

  


c c
cc cc c
c
c


cc
 cc c
c

  

 

 
c
 c
%
!
c

c"c
c
 cc


c

c


c
c
c$#
/c
c
c Ê'

, 

)
"c
c c
c!
c
c
c
c 

 



!
  


c c
cc
c
+
c c
c  


 
Ú
 


c
ccc
c '

 
-
!
%   
 
  
 

Ê

$

 
 


 
Ú
 
Ê 


c 
c  

  




cc
c" 
c
 


"





# 
c
µWronging¶ (6cc
ccc


 cccc

c

c
Ê'

, 

)
Ú
c" 
c

c c
c


c


 



!cc
c


"
c c
cc




cc
 ccA
cc
cc c
c

c
c

"
c c
cc

c 
"c c
c"

c4"
c
"


cccc c cc 

c c

c a§a
    c 
cc 
c
c c
 c

c c
cc


c 
c
ccc 

$

 Ê 




cc$ c

c 
"




!



"c
cc
c!



   


 

c
!
c

c c
 c
c c
Ê

!


$

"

c



c c$ c


c
 Ê 

  c
c

c!

 c
cc
c c 
cc c
cc
cc
"

c
c&"
c
c

Ú
 cc
cÚ c c

c


c-
cc
cc
"
c
c
 c
cc
 cc

c



c

c
cc

c


c3

c
c
c

c c
 c
c


cc$ c
c
 literally meaning


c"c
cc
c!
c
µbetween his hands¶ but used in the sense of
c
c

cc c

µin front of him.¶ So here is a case of a term
coined to describe a place being used in the
Ê

$

 
sense of a time, which is common
Ê 

"





metaphorical usage.
!


$c
c


c

c c
$ ccc
c4"
c

c
c
'

 
-
!


 c c
c
c&ccc
c
&"
c
c

c c-
cc
cc c
c

c
cc c$ c
$ c
cc"c
Ú


c
cc


c c
c
4"
c-
cc
cc c c
   
  


c
ccc c
c"
"
c

 

 


 
c
c4"
c!

cc cc
Ú
c&"
cc

cc
 cc

cc

c

c
c

cc

+"

c
cc
cc

c
c$ ccc c
c"c c
c

c


cc c"


c
c
%
 c

c
cc
"

c 
c
 c
c

c

cc c c

Ú
 3 cc

 cc
c

 c
cc
"

c
cc"c
c

c
c
 c c
c

cÚ 
!
c
c
c

c

c
cÚ cc
c&"
c
 
Ú
c
c

cc


cc c

c
c
c
 c
c&"
ccc



c c c
c"
"
c!
cc


c


c
c!
c
c c

  



(%
ccc

c c 
c
 cc
c
c c
c
c
Ê'
 







c c
c"
 
cc

c



   
 


c

c
cc
c
 




"


"


c
cÚ
c

c c



 


cc

c
c
"

c
c
" 
cc



$




 Ê 







Ê

!


$

 Ê 

  Ê

c a§
    c 
cc 
c
c c
 c

 


    

c
c


cc
c c c





 



c 
ccyc>c
2c c c c !c c 
$




 
2c!c
!c
c !c0c !c Ê  

Ú
c

2c !cyc c%c c cc!c


cc$ c

c

c yccycyc
c0c%  !cyc "c
cc
c!
ccc-
c



c
c
"
c
c

cc



!



 


 
cA
c
c"
cc
cc c

@
Ê  

 $ )

c 
c"


cc




(
  

 
cc
cc



    
 






 
Ú
c

c 


c c
c


cc$ c


c"c
cc
c!
c
-
cc
ccc
cc c
Ê'
 






$ cc c
c

cc
c
c



  Ú
c c(c


c c
c

cc
c
c
cc"c$ c


c
"

c c
c


c$ c

c"c
cc
c
!
c
c c
cL//c

c


   


 c

c
c
c 
c
c
cc c



Ú c
c
cccc

c

c

ccc
c c
c c
c
c cc
c
cÚ
c
 c
c

cc
c



c

c
c


c c 
c

c


cc

c
 c c
c

c
c
 c
c
c

c c
c cc c
c


c
ccc


c

c
" 
cc c
c
 c
c
c

c



ccc


c cc

c

c
c"

c
"


 c
c
c
cc
"
c
c
cc
c

c
c
c
 
 

 




c c


c
cc"
c
c c
c


"


"Ú
cc

c

"

c

c
c
 c
c c c

cc
cc

c c
c

 c4"
cc
 cc

c
(c
cc
c

cc
c
c"

c4"
cc

c
 c"


c

c
c/

c

ccc c
c
A
cc' 

c c
"c
c



 Ú c
c



cc$ c

c

c(c
cc
c
c
cc
"c
cc
c!
cc
c
 c"


c
cÚ
c(c
c

cc
(cÚ


c
c

ccc


cc
c
cc
c"
 c
c

c



c


c
c

c"

cc
c
c

c c
c

"

c
c
c"



cc
c



cc


c c c

c"
c

c c
 c

c


c 


cc


c c c
  c
c
cc
c
c
c
c


c
cc


c c c
"

"
cc
c
%


c


cÚ c
c

c
c

c
(c


c
c

c


cc
Ú

 

c
c c
 c

c"

"
c c
"cc
cc

c c
cA
c' 

cc


c

c
c"

cc c



c a§è
    c 
cc 
c
c c
 c
'
 
!
 "

cc

c

c
/

c c

c



c
c"c c 
 c 

cc





c

c
c"c c
 -cÚ
c
 
 c
c
c


c c
c" c !
c
c
+"
c


c
c!
c c
c


c
c
 - is the straight path which
c
c c
cA
c
c-
cc
it is necessary for the human to follow in  c
 c$ c c
ccÚ
c
life. The literal translation is µTo each We 
c
c
"

c

c
c c
c
have put of yeǦ as the emphasis is on the

c c
c


cc$ c
matter of Allah¶s placing a path, not that of 

c"c
cc
c!
c
c
the different communities having been c

c c c
c
cc
placed a path.  c c
c
%

Ê Ê  
(


 !c
6c7!%c
c %c
cycc



E
c

cc c
c
c
c c! c !c c c

c 

c



c!c !c cc
c c
yc
 c
cccc
c
c
c
 

3c

cc  c! c c
c!cc
yc c


c4"
c
 cc

c  1c1 c
c
c 
c c c
 c
cccc
cc !c
c
%cc
c"c
cc !!c ycc
 1!c c yc



c" , 2c

 



 (
 
c


Ú c
cc c!
c
c

c"c
c


c
Ê $

Ú
c
"


c



cc c
c
c
c c

c
c
c
c

cc
c
c
c"""

c4"
cc c



cc$ c

c

ccc c
"

c
c
"c
cc
c!
cc
c
c
c

c


cc c
-

cc!
cc
c
c"

c

ccc
 c#c-
,c8c
c
c-

cc
,
c,c

c
c

c$c



!



 




c 
c
ccc

c
c

Ú
c


c
cc
,c
c 
c
ccc
"

c
c
ccc


c
c

%c-
c ,

"


c
cc c$ 


 Ê  
@
Ê  












$c 

c c
c


c

 
Ú
c


c
cc

cc

c

cc$ c8 c
c
c
c


ccc$ c

" 
cc$ c"

cc
"





Ú c
c c
 
cA


(
  


  
  
 
Ú
c

c c
c



!


Ú c
c
 

c


c
c
c
 
c



c
cc
"
c
cc 
c
c

c c

c


ccc

c a§G
    c 

cc 
c
c c
 c



 Ê  

  

$







c

cc

c


c 

 

+'
 

cc

cc

ccc
cc 


  Ê  
 c$ c


c
c!
cc
c

c $


 

 +
 c
cA
c"c
cc
c


c
c$ c

c"c
cc
c 

c
!
c c
cc



c
c
c
c

cc

c
cc
c
c
 

$




c


c
c

ccc
c


 

+Ú
c

c
c c
c

c 
c




c
cc
c

c-c
c
Ú
c

c c
c
c,

c
A
c"

cc
c-
c
cc
 c
,c
ccc


c c
c

cc c

*cÚ
c

c c
c


c 
c
cc


c

c
c c

c
c
cc
c
ccc
c
 c

ccc
c-
c
cc

"
cc
c

c!
c

c
c
c
+
c
c
cc
cc

 c
c
"


c5
 c
c



c

c ccc
ccc
"
,cc 


"
-

cc 

cc c c


ccc
c c$ cc

c
Ê 
 c
cc

cc c

)

c
c
c
c c
c
 cc
cc
"c
c
c
 cc-
c
cc"


c c-

c8c



'
 


  Ê  

 Ê  


$

Ú
c/

c c

c
 





 

c

c c

c
ccc

c
.


c
c$ cc!
c
 c
cc c$ 



cc$ c

c
"c
cc
c!
c
cc
c

 

 +c
cc
"
 
c c$ c


c
c!
c
"
"
c c 
c

c
c$ cc
c

c


cc
c

ccc c
cc c$ c



c-

ccc
c c
c
c
c
c cccc c
$ c
c

c
ccc!
c

c
c 

c cc
c


c c

c
c c
c c

c
c8c

c c


c


cc

 c
c
"
 
c c
c c
c
c
c c
$ 
c!
c 
c
+"

c


c
c


)cc
ccc$
c

c
c"c
 that he was deprived !
c
c


cc
c c
c
A
c!
cc

c c

c
cc
from the mid-night prayer; he replied that
µYour sins are restraining you.¶ "


cc
c
cc
c
' 

cc"c
c
'

c
c

c c
c
 


  




c
c
c
c ccc c
!


Ú
c
cc"


c
c
c 
c
c c
c cc
c 
/Úc
c c
c 
c
"
c

 c"c cc cA
cc c
c
c
+
cc



cc$ c

cc
c

c
 c
c$
c



c
c!
cÚ
c" 
ccc

c c
c cc
 c"c cc

c
c4"
c c
ccc
 c' 

cc c
cc
c

ccc
c c c
c
ccc


c
"


c a§§
    c 
cc 
c
c c
 c


c
 c
c$cc
c cc 




cc

c
cc

c% 
c

&







?
  

Ê  


 

3   !
"


 
# ccc


c


!



Ê  
c

c

cc


c




 !
 
 cc$ c


c
c!
cc
c

" 


 

% 

 
c
c
 c!
c

c

Ê  



 

D
c"c
c



c

c

c 
 c c

c"
cc
c
c c

c
c cc
c c

c
"HHc


c
cc c
c"c
&







?


c c
cc c
c
c
3   !
Ú
c

c
c
c
+"
c"%c

c
ccc


c
cc
c

+
c c
c


"c
cc
c






 


 



cc"cc
c"HHcc
 

 

%

 c

c 


"c
c c c
c
c
,'

 
 



c 


 #
"




!


/ c ycc
c
c c%2c c' c


#
c c
c"

cc
c c cc0c
cc
c

ccc
)
c
c

yc !c 
c
2c
yc
c

cÚ
c c c
c c

c
c% cc
""
c
c
c
cc
c 

c



c c
cA
cc' 

c

c

c""
c
 c
c 
c

c
c 
c
"

cc
c


cc 

c


c 





 


 



  

 

%Ú
c



cc$ c

c
Ê



 !
 
 "c
cc
c!
ccc

c

 c


c
cc
c c 
c
c 
c
cc
c

+
c c
c
cc"cc 


c ccc "
c
c
""
c

c c
c 
 c



c
c cc

c
cc"cc$c c
" 


 

%Ú c
cc 
c c
c"
c
cc

c
c
c
cc




cc $ cc>c
c c
c
c c
c

ccc
cc
c "
cc#
c
cc
c

c$c
c c c
c c

c


cc$ c

c



c
c
c"c
cc "c
cc
c!
cc
c8c
 
c 
c c 
c
c


c c$ cc 
c 

c
"
c c
c




c 
c 
cc
cA
c c
cc


c
cc
c ccc
c
c
cc
c

c"
cc

c

ccc
c
 

c
cc

c

c
"
cc$ cc!
c

c a§ÿ
    c 

cc 
c
c c
 c



c cc 
cc"cc

c c

c

c


)
$ cc!
c


c$c
cc c
c"
c
 c "
cc
>c
c3cccc

c
c "

c$c c

c

c
ccc
"
c c
cA
c cc
cc c
c
c c cc

c
c
cccc 
c
Jc c
c
c

c
c 
cc
4
 "c
c
c
cc
c
c 
c


c c
c 
c 
c
c

Úcccc
c c
c

c c


c

c "
c

c



c

c c"
c
 c

c 

c 

c
c




c c

c


cc""
c
c c

c 


c



c"
c c
c

c



c
cc"c
c
c
c Ê





,Ê



c
c
c
c


c
c 





Ê 


 c
cc
c

c c
c
c


   


A

c"ccc

c
c
c 
c   
B+#Ú





c

c
c
 
 
#










Ú c
c
c
c
c
-


c c c
c

c
% 
c
,'

 
  
Ê





>"c
# They meant a reversal of fortune that

c"

c c$ c c
c c
c
would raise the disbelievers over the

cc!
c

cc
c
Muslims, and that they were taking them as

c c c
c
c


c
patrons now so that if ever such a reversal




c
cc
c6

cc
c
should occur, they would be protected.
"
c c
c "

cc

c



c

c$ c
c

cc
 
 Ê   


c 
 %

2
ccc
c c
c c

c 
c
c
c





,Ê







Ê 



 Ú c
%c



( 
c
c
$
c 
c "

c 
c
c

c
c c
c 
c

c

c 
c

c
c
c
c
cc"
 c

c


c
c
"
"
c c
c

c

c

c
c

c c
c

c cc
c

%





cc 


  


A
  
B+#


 



  
Ú c
c c
c

c
 c
c



c




 




c


c 
c 
 cc
c
c


Ú 
c "

c c

c!cc
c 
c
c




c

c
c
c c
c
 c c
c

c
c
c

c c
c




cc

c

c
c
c
c



c
c

c c
c 
cc
c
 c c

c
c 
*c!"
c


c

c 
c
c c
c

c
c

c""
c
c
c
c

 c
cA
c4
 "c
c
c c
c
c



cc
c
c 
c

c


c
"

c

c

c"
c



c

c "
c
c

c
c

c
c"
c
c
c cc

cc
c

cc

c c c
c
cc
cc

c 
c

c a§ë
    c 
cc 
c
c c
 c

 cc

c
c 
c cc 
cc cc
ccc"
c c

 c
c cc""c"c

c "
"

c c 
 cc

c"
c
c
c 
 Ê  
  


(





( c
Ú





  !
c cccc
cc
c 
c

#







$c
c ccc!
c


c
c!
c
c c



c"
 
cc
c # c
c

c c cc
c
"

c

c
"
ccc

c "
 "c


c c
c cc
"
c8cc

c
c
c
c 
c c
c
c
c
c
cc

 c
cc

c

c 

c

c c "
cc"
ccc
c
c
c 
 c

c

c c
c




cc
c 8c
cc
c
c
c c
c




c


c c
cc 
c c
c
c 
c
c
"

cc c


c c "c cc

c c
c


cÚ
c

c


c
c c
c

ccc
c
c

 
c 
!




c

c

c


c c
c

c
!
c
c
 c
c

c c
c c 
c""

c c  cc c ,
 c "
c
c

cccc meaning the opposite of grand.

c



c
+"

c c

c
c
c"

c
c cc


c !

 


%
 c

c
ccc
c cc c Ú
c
c cc


cc
c
c$ c


c


c
c!
cc
c c
c



c  cc


c


c
c$ c c

c!
c 
 c
c




cÚ
c
c



cc 
c c
c
"

c
c 
c cc
c
cc


c c 
 c#c
c"
cc 
c




cc 


c
c
c

 ccccc cc "



c c



c

cc

c


c c$ c
c c!
 % 

c


c
cc
c

 
c c



c
c

 c
&






!
 
 
 c

c
c



c
 c

 
 


Ê  

cc
cc!
cc


c
c
 
  

(
 !
c
c
c c,


c
c





( "
!
 
c




c"

cc




!

 


,
 


%
 
 
Ê #!  


 
 
 Ê #! 



Ú  Ê # Ú c
cc

c!
cc
!

(
 

(

 %Ê  
9! 

  






'cc-
c
C= 



c
c""

c c
c
c"
"
c cc c
c 
c
&






!
 
 c
c




cÚ
c
c c
c

 
 


Ú
c 
c
c
9cc c
c 
c
c
c

c"c

c
c c 

c

c

c

ccc


cc c



ccc 
c
c
c
cc c

c


cc "

c c
c

c "

c
+"



c c"
"
c
c

c aÿ
    c 
cc 
c
c c
 c
"


c c
c-
ccc
c that the believers¶ patron is Allah, and that it




c c-
ccc
c
c c is necessary for them to take Allah and His

cc
c


c c

cÚ
c Messenger and whoever he appoints as a
 cc

c
cc
c"

c patron. All commentators are agreed that
 cc$
c
c
c"c
cc
c these ayat were sent down concerning Imam

c"
c

c  c

c Ali, bliss be upon him, and it has been said

c

c
c

cc
c

c
c that the remaining eleven Imams are not

c
 c
cc c
c
c(c included, and that the term µsole¶ (given for
4
 "c
c
c, c c innama) restricts it to him. The answer to

,c
"

cc$
c
c
c"c this is, firstly, that the restriction only

 being present at the time the verse was applied at the time of the ayah¶s descent,
sent down, is because of the attribute whereas their having this rank was after that.
µ«
c
c,9c

c
c
 c Secondly, and more valid, is the fact that the
cc
cc
c
c c
cc Imams being patrons was a furtherance of
 cc c
c c
c
c
c Imam Ali, bliss be upon him, being the
 c
c"
c
ccc
ccc patron ± just as we say that so and so is the
 c
c"
c
c c
 governor of a particular territory, and whoso
he appoints as the governor of an area within
Ú  Ê #!

Ú
c that territory governs it by extension of the


c c cc

c c$ c
c authority of the governor of the whole

cc c
c
c$ cc

c territory.


c

cc
c



cc
c
"c
c




cc

c
c 3


!
 Ê ( 

cc
 c

cc
cc )


,





#"


c
c
cc" 
c c 



  
!

$ c
c c!
c c
c
c
 c !
. 



 


c/


cc

c
cc
c
  
c
(
 

(
 %!
c
3


!
 Ê Ú
c
c c" 
cc 
c!
c
c

c"cc 
c
c$ c
 
c!
cc
c c c
cc
c!
c
c
c"
cc
c 
c


c c


c

c"
c c

ccc
 

Ê  
9! 
!
c
" 
c
c
+"

cc c!
c
( )


Ú c
c

c
c"c

c cc
c
 c
cc c$ c
c c


c c

c
c
c

ccc
"


,





#c
c
 c



c
c"
c c c
c

!
c
c
c c

cc


%

"
c!
c
cc
c!
c




"



  
!

!
. 



Having given, glorified be He, that it is not

 Gc

c
c 
c
permissible for the believers to take the
c c c c 
c
c
disbelievers as patrons, He now explains

c aÿ|
    c 
cc 
c
c c
 c
 c
c

c

ccc$
c
c " 

Ê #




c"c
c c
cc
c
c 
c 




c
c
ccc


c
cc
c
c
c"
cc 
c c$ c c

cc

c
c
c 
c
c c

c
c 
c"

c 
cc

cÚ

c
"
c

c

c c
c
cc
cc
c

c

c
c" 
c
c
 
cc 
c c cc c c


c
c
c
c

c

c ccc
c c
c
c c c
c


c c$ c"HHc
5
"
cc
c4"
c c c

c
c 
c
cc

c$ c 
cc
c$
c
c
c"c
 !
c
cc c
c
c
cc

c

cc
c"c c
c
cc
!
c
c
c


c
c!
c c c c
c

c c$ ccc

c

c

c"
c
cc
c c 
c
c

c$ c"
c$ c




cc
cc
c 
c
c cc
c
 cc
c



c c 

c
c c
c
c
c
c c
c
c"
c c Ú
c 
c 
c

c"


c c

c
c

c$c
c c 
c
cA
cc' 

cc


c
c c


c
c "ccc
c

ccc

c 
ccc

c"
c "

c
c
c cc




cc

c 
c""

cc"

c c
c
"
ccc"cc
c


c


c
c 
c
"
c 
c

c
c

c

c"
c c
c
c 
c 

c  c
c


c cG
ccÚÚc
c 
c

%c c#
cc!
 c
cc c c
cc
c
c c
c 
c
Ê


!

Ê  
c



c
9ccc
c
( )


,


  cc
cc c c
c
c
c



#" 

Ê #

 
c
c cc
c
c "

%







&











c 


 
 
 
!




 










 



Ê


!

Ê 
!


Ê  
3c
"


c!
cc









c
c!
cc


c c
c

c!
c"



c
( )


3c 
c

cc


c
c
c
c
cc &











c 


 
 
 
!
c
c 
c c
cc
,





#Ú c
c 
c c


cc"c
 c
cc
$
cc
cc
c
c"c
c 


ccc

c

cc
c

c c
c
c


c



c
c

c


cc

c



c
c

cc
c8c
c
c
cc"c c
c
""
cc
c
c




cc c


c
cc
c

"

c aÿÔ
    c 

cc 
c
c c
 c




 



 $ cc cc
cc"c





c
c 
c 
c 
c
cL/c
c
c

c



c c c



c

c 
c
c
c
c
cc c
c



c
c 
c c
c


c 


c
c""
 cc
c
c
 c"


c c cc


c 
c
 cc


c"
c
c
ccc
c
c

 


Ú
c
c

 
c c
cc
cc cc





c

c
c "

cc 


c
c cc


c$c
c

c
+"

cc
c"
c c
c c
c c
c%

cc

c
c cc
c

c

c c
c"
c


c
c &








c
c
cc
c
c
c



 







 

  Ê  



 





!


  




!


#
Ê  




Ú c
ccc
""
c!
c
c
c



c
c!
cc!
c 
c


c
) ycAcyc
c1#1c cyc %!c c
Ê



!

c
c
cccc2%cc
Vc


  
 !
% 
Ú c
c
 cc 
 c c
cc




 


 


c


c c



cc c c



c 


c  



c

c
c
c
c(
Ê



!



  
 !
%c  






c
c 
ccc c
c Ú c
c
c


c
cc"c
"
c
c
c c c
c"
cc c
c"

c4"
c


cc
cc
cc

 c "

ccc
  



!


+# It
was their perversity as having departed from
  



 
 the natural path of Allah¶s religion that gave


 
Ú
c




c
c rise to their criticism of the Prophet. The
c c
c"
c c
c
"
c
c form of this phrase is in line with such usage
 c
ccc

cc
c as: µDo you criticise me other than for my



c c
c"
cccc


c being chaste, whereas you are brazen?¶ or
 c
c
c
cc c



c c
c µ«other than for my being generous,


 whereas you are mean?¶ Such phrases are
part of the beauty of Arabic.
$c"c cA
c
cc
c



cc$ c

c ,  







"c
cc
c!
cc
c
c    

Ê +

 c c
c"

c4"
c
c '

Ê 
 




c
c!
c
c c
c



c
c !
!



!


c aÿa
    c 

cc 
c
c c
 c
! 

 !!

 Ú

Ú
cA
c 
c

c


Ú




  













!  


 

Their
place in hell was worse than the position of


c the believers whom they criticised. It has
been given that such language is for literary
comparison, for otherwise there is nothing
Ú
c



c
c
c
c
c
evil about the position of the believers.
c$ c


cc$ c


c"c
cc
c!










! Ú
c
c c
c
,  







c c
c

c c
c" c
  Ú c
%c
cccc


c

c

c
c
c
ccc

c
&

c c
c"

c

c
c
c
c c 

 cc


c c
cc
c c
c "

cc
c c
 

Ê +c
c
c
!
cc

c


c
c!
c
c

/
c c!
c


c
c!
cc
c
 c
c "

c"
c

c
c
c
c c
c$c
 


c
c c c

c
c
c


c c
c 
c

c

c
c

c cc
cc
%c


c  c
cc
cc

c
ccc

c c
c
Ê








c c

c
ccc
c
,'



#" 



  
 



!   %
'

Ê 
'
c
c
Ê  



 

"c ccc

ccc c!
c




cÚ
c
c c$ cc
c

c c
c
c 
c




 
c
 !
$c c
c Ê








c c

c




cc

c ,'



#


c
c
c

-

c c
c 
cc
 c
c 
c
c
c
c 
c



c-cc
c



c
!



!
c 
c





cc!
cc,
c
cc
c?3
c
"
c@F,cc " 



   




!   %Ú c
c
c
! He transformed them into

c

c

c
cc

c c
the forms of these two dirty animals. 



cc
c

c
c

c
c
 c
c

c c



cÚ
c


 !!


 

c
c ccc
c
c

Ú
c
cc-cc c

c c

c



c
c

c
$ c
cÚ
c 
cc Úc 
ccc
 c
c c"
c
c
c
c c c

c"
"
c c c"
cc c

cc

c

""
c 
 c
c

c 
c$

c

c aÿ
    c 

cc 
c
c c
 c
c
/

c cc

cc
c Ú

  


c

c
c
c
 c

c
c
c Ú c
c

c

c

c
c
c





c
c c
 c
c c 


c
c
ccc
c



 


Ê  



  !

c
c 
ccc
c
c



Ú c
c$ c
c
c  cc"
cc
c

c c
c



c c
c



c 

c c
c

c

c
c
c
c "
c c
c "

c

 
c c

c

c c
c

 
cc

c

*
Ú

c




cc 
c
c


cc
 c

c



cc
 c ' 




 

ccc c

c


cc
c 

 




 


c
c


c
c!
c% 

 

 

+
Ú

  


Ê




 
 
 
 
c

 

 

Ú


  


' 




 


 
c cc
cc

c 
c 
c c

c"
"
c c c
c c
c""
c c
cc
Ê




 
+"

c

c


 
 Ú
c


c
c$ c

c"c
cc
c 



 Ú
c
c
!
cc

c c

c

cc 

cc c
c/

c
 c


c

c
c

c"

c
 c 
c


cc"
cc c
c

 c
c
c
cc

c c

c
c

c
c

c
c"
"
c#

c
c
cc 

ccc  c




c
c$ cc

c
c




cc


cc

c 

 
 
  c

c

cc 
c
c 

+,Ú
c

cLc
c
c
 cc"

ccc

ccc

cc 

c

c"

c
 c
 c
c
c c c
c
cc


c cc
c
#
c cc
"
c c
cc 




c
c

c
"c c


cc


c
c
c 


c c Ú

  

c
 
c c

ccc
"
c

c 
c c
c cc


c
c

 
cc c

c


c

c
c

cc

c
 
c
cc
c


 

   ccc


Ú
c
cc
cc
 c
c 
c c 

c""
c !
c
c

cc
+"
c


c
c


cc
c
 c c" c !
c c

cc c
c
c!
c%
c c/

c
c
 c c"
"
c
 

c aÿè
    c 

cc 
c
c c
 c
Ê
?
,Ê #   Ê



 

 
#Ú
 
 
* $ c
c
ccc
Ê



 
 
c c!
c
c c c
c
1Ê # 

 



(
 !



(
 1Ê # 

 
 


Ú
c
c
cc


c
 c!
c
c

cc
c

c c
Ê  





 "
cÚ
c

c c!
c 
c

)
 

 

  c
cc"

cc

c"
c


 

 c
c
c
c
c
c"cc


c
c
 

%'


 c

c c




  
 





"



!
!
 (
 !


(
 !
c
 

Ê 2

 " "
c
cA
c
c

c c

 
 

  
!
 
ccc" c c!
c c
Ê 




!
 c 
cc c!
c
"

c
c!
c
c
cc!
c
c

c c
c c
c
c

!
c
c

c


c
c!
c c
Ê
?
,Ê #  

c

c c
c(cc

c
 
#Ú
c
c c!
c

+"
c


cc c
cA
c
c

"

ccc
cc
c

cc


cc
%



cc-
c

cc



c
c
c$ c!

 c
"

cc c
Ê  






c
c
c
+"

cc
"

*cc

)
 

 



c
c c
c

c c
c


cc c
c c
c c



c

c c c
cA
c c

c

c

ccc
c c
c


c
cc
 c c
c"
"
c c

c(c

c
c

cc
c
c


c


cc
c


c
c

c
 

 

%


c 
c
c
c


c
Ú

c

cc
-

c c
c
c
c c
cA
ccc
c



cc


cc
c

c c
D c
c c
c c c$ cc

c(c$c c

c


c
c
 
c$cc
c
cc

c




c
cc

c


c
c

c



cc ccc
c

c


c
c cc




c
c
Ú
 
 
*c
cc

cc

c$cc c

c
""


c
+
c

cc



c
c

c c
c


c c
c
"

c c
c8c


c
c""
c
cc
c

c
c
 

c

c c
cA
c
c
cc
cc
c 
c

c

cc

cc c

c
c
c 
cc
c c c
'



 
$ c


c
c!

 
Ú c
cc
cA
c
Ú

c
c c c


c

c



cc

c
 
c

c


c
 c
c

c$ c 
c
cc

c aÿG
    c 
cc 
c
c c
 c


c



c
 c

c
c
c 
  



 



cc

c

cc

cc 
 



) cccc
c
c
A
cc
cc

c"

c


c 
c
Ú c
c

c
c
c c 
c
c

cc

ccc
c c
Ê










cc
 cc

cc
c

Ú c
c
c
c

c


c

c
c
c c

cA
c
c



c
c c$ c c
cc
$c
c c c
c" c c
c
c

c c
c


c
c
cA
c
cc
c 
c
 c
!


 c
cc 
c
 c
)c


c
c
"c4


c
c
'

  





A

 c"

cc 
c
c

c

 Ú c
c

c"c
c c
c

c
c

c c c 
cc

"
c cccc"
c
"
c



cc c
c c
c


 




c c
'


  






c
+"

c c
c

c c
c




 Ú 
c

c
c
c"


c c
ccc

c c
cc
c 
c

c"


c c
cA



cc




"



!
!
 


Ê 

 

Ú
 
Ê 2

 Whenever they

-
!
 



wish to make war against the Muslims,



)



Allah defeats them and grants victory to the








Muslims. History has proven this, for the





Ê

 
Prophetwas victorious over the Jews of




 


Quraizah, Nazir, the Khaibar, Fadak and

"
   


others, although their numbers and
equipment were superior, and after that the
Muslims could no longer fight the Muslims. 
c
And even in present-day Palestine, they
depend upon µa rope from the people¶. Ê 

 

Ú
 

-
!
!c
cA
c
"
 
 

  
"


c
c
 c

c

!
Ú
c
cc
c c
 c
cc
cc

c"
c
c

c


c 

c c

"
c
c
c"
"

 





Ê 



 
)
Ú c
c
c(c

!
!
c
c
c c

c 
 cc
ccc
c
c
c

c cc
c
cc

c 

c c
c

c
ccc
c

c c"
c
c
c c
c

c



Ê









 

 







'

  

 
c
c c
c

cc




 '

 $ c
c
c

cc
c c

c aÿ§
    c 
cc 
c
c c
 c
"
c
c c 
c c


cc$ c

c




cc
c  "c
cc
c!
c

c
c
"

cc ccc$ c





Ú
c 


c
c
"
c c
c

c
c
cc 
c"
cc !
c%

cc

cc!
cc



c
c!
c!c
c c Ê 


 c
c




cc

c c
cc


cc$ c

c

c"

cc
c
c

c c "c
cc
c!
c 

cc

c

cc
c
 ,

 c
c""

c cc$
c

c
c"c
c
cc 
c

c
Ê

 


 c
%

c
c cc
cA
c


c

c
c c

c-cc 
 
 

 

( 

c
c

cc c


c 

Ú
c 
c c
c

c

+

cc

c
c



cc c
"

c"c
c""

c

c

c
c
c
c
c
c Ú c
c
cc
c 

cc""
c

c
c

c
c
c
+

c 
c
cc 
c
c
c
8c
c
c 
c c



c
c
c c c
c


ccc
c
c



cc$ c

c c 
c

c 

c$ cc
"c
cc
c!
c c
c
c 

c
c c c
 c
c
c
cc
c
c


c c

ccc
%c


c"
ÊÊ !





 


"
     %Ú c
c
c

cc


c
c cc c
c 
cc
c
c

c

c


cc
c c
cc
+

cc c
c
 c
c


c


cc c
c
c c$ c

c"c
cc
c
!
c

cc
c

c
c
c
&

)



 
 


cc$ c

c







 "c
cc
c!
c c
"
c
)
Ê 



  c
cD

c!--c
c
c

c c

 

 

( 

Ê 
c

c
c
c cc
Ê !




  % " c
c

c c
cc
c
c


Ê  


 
 ccc
/
c
cÚ
c
c
 

  c
c c c$
c
c
c"c
c
c
c!
c 
c"cccc
c

c $
c
c
c"9c8c$ c


c
c
 c


c$
cc
cc

cc

c c
cc

cc
cc
c
&

)



 
 
 cc
cc 
c
c c









c
,c$c
c
c"
c!c
)
Ú
cayah c
ccc
cÚ 
c"
c
c

c c

c
c c
c


c


%
""

cc$
c
c
c"c
c
c

c
)cc
c
Their Prophet called them on

c
c

cÚ
c
the day of Ghadeer,

c aÿÿ
    c 
cc 
c
c c
 c
at Khumm, and 

 c
cÚ cc
c&"
cc
µListen to the Messenger¶ was the cry« 
c(cc
"


c

c

c
 c

cc
 c
 

Ê  


 
 

cc c

c

c c
c
 

 Ú c
c 
c c (cc
ccc
c
c
c





c
c
c


c

c 

c c
cc
cc
c

c
Ú
c

c c!
cc

c
c
c "



 c!
c
c
cc
 cc 
c

c
c
c 
c
cc c Ê  







c c
c
cc
c 
)
  

 


4
 "c
c

c


c
c 

 


 c and that which precedes it and which  

%
c c
c

c
follows it is that just as the people were 

cc
c(c
cc


c
ordered to accept it, the Messenger, c 
c
c

c
c c
c
c
$ c

c"c
cc
c 
c


c c
c
c
c
c
!
cc

cc


c
cc
c 


cc""
c
ccc
cc c

cc
c

c
 cc 
c c
c
cÚ
c

c c
c

c

c
c
c
c

c cc

c
cc c
c(c

 c
c
" 
c

c c
/

cc
c

cc c 


c
c


cc
cc

c
 c

c
c

c 
)c
c 
c c

c


c
c

c


! 


 

,&







  

 Ú
c4"
cccc

  

  
Ú
  
c

 c

c"
cc c"c

-
!
 

  c




c

c  c
c c




)
# 


c
cc
c c c
c
c c

c 
c


c
c
Ê  





 c


c


)
  

 




 

 !
c

c c$ c
cc

c
 

%

! 


 
 
c




c

c

c c
 

  
c
cc"
c c

c

c
!
cc
c


c
c!
c c

c 

c
cc



c
cc
c
cc



c cc
c



c




c
cc
cc
%
,&









 Ú
c


cc$ c













c"c
cc
c!
c
? 

 

cc
c
cA
c c
c

ccc
1.

"




 Ê 

c" c c



c cc$ c









c
c!
c
c
c
 c c!
c
 


 !



 c






 

  
Ú
 

-
!
 



 
c


)
#Ú
c

cc

c aÿë
    c 

cc 
c
c c
 c








c
c  c

c
cc



c
c
c
 
c c"
c
c


cc
c


cc$ c

c

cc

c
c  
 "c
cc
c!
c*



? 
cc
c

c c )
'



!



c Úc

c
cA
 

  '







"







 #
c
c

c 


   


c
ÚcÚ
c

cc' 

c
c 
 

  




c
c


c


cc 

  





+"

c
c#Ú c3/cÚ
c"


c  

c


cc
c csabi.өn,

c c

 indicates that even the 

c
Sabian from whom there is no hope of
goodness, still his faith would be accepted²
)
'



!


so how then will it be for others?


  Ú c
c

c
" 
c
"

cc



c
c$ cc!
c

1.

cÚ c
c
4"
ccc c!
c
' 

c$c c

c/

cc




cc
ccc c
'






c
cc

c

c

c



Ú
c


c
c

c


c%
 c
c

cc
c cc

c
c

c"cc""
c!
c
"




 Ê 

cc c
c

cc
c




c
c
 cc

c 
c c



c


c
c
c
c"
cc
"

cc 


"









   


 

 
4
 c
c




c
c

cc


c

c


c cc c
c
c c
c
c
ccc

c





 !







Ú
c 
c
cc
c
  






cc
c c)


c
c
c


ccÚ

c
c
c
cc
cc
c
c

 
c$c c
c



c c
c

c c&c


 
c
c
c
c
c3c
c
c
c
c
c

c
ccc
c
  



 

c
c
c

c
cc "
c c


cG
c
c
c"c


"
cc

c 

c c
c

c
 c
c
cc
c


c
Ú












c
c

c
 c c "
c
 



 
Ú


c
c
c c
c



c
cc



!
Ê 





c
c
c c
c




cc
c







c""

ccc

 
"Ê  


 
 


Ú
cA
c

c cc


c


c
c

c
c

c
cc#c c

c aë
    c 
cc 
c
c c
 c

c "Ê  

 
 


!
c
c
/

c
c c
c


cc
c
c


Ú








 
Ú
cA
c c


c
c
Ú
c c

c
c

c c
c
4"
cc

c
c  c c
A
c
c c
c




c 
c$ c


c

c
c4"
cc
c
c

c
cc
c" c$c
c

c
ccc
cc

c
' 

c

c

c

c
c
c

cÚ
c
c
c cc 
c c
A
c
c

c
cc
c c 
c

c-c

c
c""
c c


c

%

c
c

c
c

c c
c
c


c
ccE
c
c

c
c
6
  
 


 




c
+c""

c

c
c
c cc

, 

Ê (
 



cc

c 

c c

cc
) 

)# 




c
/

c c
c c
c
)  ,&

  
 !


c c
c4"
cc
cc
Ê )

)
%
4"
c
c


c
c"
c c


!

Ê "



"cc

cc

c

c
Ê  



 
c

c


c
c

c

c
 

 
 
%

-
cc
c


c

cc
c

 



#


c






 
Ú c 
c

c
c

c
 cc
cc
c
" c c

c
cc

c

c
c 6
  
 


 



4"
cc

c
c4
"
c

c 
, 

Ê (
 


c" cc
c
c cc

c ) 

)#Ú
c
c



c cccc
c
cc
 c c  c$ c


c
c!
c c

c



c
c c
cc
c
c 
 c
c 
ccc
cc 
c

 c
ccc
c

c
c


c 

c
c8 c
c
c
c

ccc
c

c

c" cc 

c c
c
cc

ccc

c
c c
c
c c
c

  
c
c
c

c c

cc
c
c
cc
c

c
c

c
cc


!
Ê 



 
cc
c


c
+
c
c

c
c

3c

c
c4"
c!
c 
cÚ
c
c
c c
c 
c
c



cc
c

cc
c $ c
c
c 
c

 c c
c
c
c c
c 
c
c

c cc
c
c c$ %


c
c4"

 

)  ,&






   
 !Ê )


$
cc c
c 
)
%!
cc
cA
cc


c
cc
 cc
c c
c 
"c$ c
c
c

c cc
 c
c
c
c

c c 
c
c

c!
c



c4"
cc
c
c

c




c
c


c3ccc c 

!

Ê c

cc
c c
c



cc 
c

c"c
c"
c
c!
c


c

 "
c

c!
c
c

c

c aë|
    c 

cc 
c
c c
 c


c
c"
cccc
cc 
c
c c c
c
c
c
cc

c

c"cc"
cc$  "

ccc
c c
c
cc
"

c c
cc
c 

cc 

cc
"Ê  



 
c
c

c
c

c c

c
c
!
c c

c

c
 

cc c
cc c
 c
cc c
c



c
c
 

 
 
%!
c
c 


c c
 c
c

cc c


c c
c

 
 c
c
"

"

cc



 

 V
c
cc c ycc%!c 2c c%c


# The wrongful who wrong %!Vc5+


c cc
ccc
themselves through partnerism have no one  c
c$ c


c
c!

to come to their aid against the violence of
Allah and His chastisement. Ê 

 

 

Ú c
c
c
c' 

c c
!

c
c

ccc
c 

c
c

c

ccc
c
 c c
c' 

c 
c c 
cc&c

c 

%



c 

c%



 





!c! yc!2!c
2c
c
c  


! 
 yc-/!!c
cc
c
!cc
ßc   

c
ccc
c

c
cc c ycc%!c 2c c%c

 
cÚ 
c c




c c
%!c!cc
yc! c cc
c
yc 
,c
c

c

c c
,ccc
 yc
c
c!2c %c
c c 
c c
" 
c c
c
c
c
c 
!cyc c c
  c $
cc
c c
/

cc
c



cc c c
c
c

c c

c 

c
c c
c c
c
c





c
" 

c
c


c
$c



c




c 
c 
c
Ê
  
 


 



 c,ccc
c

c
c
 c
c
c

, 

Ê  
 

#"c cc
c
ccc
c
 

#Ú
c c c$ c
c
c c

"
c
c
c c c

c

c

c 

c)$ c&c
c 
c
 c,cc
c
"
cc
c
c
c

c 
c&c
ccc&c
c



cc c
c c
c
c
c"

)c c

c 

c
c
 c
c
"

c
c
c
c c c

c$c
c
c

c
cc




+"
c c
cc"

c
c
c
c
 
c
ccc
Ú

c
c cc



c c
 c
c
cc
c
c
c c

 
cc
c
c


c
c

cc c
c
cc

c cc

c"

"
c c-
"

c c c
cc
c c c
c$c
c

c
c




cc
+"

c c
/

c c c
c 
cc
c

 
c
cc

c
c""
c
 c$ c
c

c ccc
c
 c
+"

c
c
c c
c"
c c
c

c c
c

c c


c
cc




cc
c
 
cc


c
c
c
c

c c c
 

cccc
+"
c
ccc
c


cÚ
c
"c
c c
c
"


c
cc


ccÚ c
c




c
c
cc
c cc c
c




cc
c
 
c
c

c aëÔ
    c 
cc 
c
c c
 c
ccc c

cc
c c c cccc

c
c

c

cc6

cc
c
c
c
c 
cc c$ 

c c

c!
cc


c
c
!
% 


  




!
ccc4"
c-c

c
c
' 


!

Ê  
c4"
c c"


c
cc


( 
 

+Ê   -cc
c

cccc
cc

  
  cc


c Ê 


 c
c
c
"c

' 


!

Ê 
c
 #
cc"
c
 
cA
cc' 

cc

c"c

c
c 
cc
c
c

c
 
cc


ccccc
$ cc!
c
c#
ccccc

cc$ c


c
c!
*c
cc


ccc"c c
c
' 

c c


cc

c c


( 
 

+Ú c

c 
c
c
cc
c

c c

c"c



cc






"




cc
 


c c
c

cc
c
Ê  
  
 !
c
cc c
c&c

c
c

c c
c 

c
c

c
cc
"
c
c
c
"

c"c cc cc
c

c!
c 


cc!
cc
 cc c"cc c

c
c c!
c" 
c

c
ccc c
c

c
c

c

cc
cc
c" c c




&
!
c


c
c"

c c
c


Ú
c
c
c
c
c
c
' 

cc
c 
c!
cc
Ú
c


cc$ c

c

+"
c
c

c ccc c
c
"c
cc
c!
cccc
ccc
c""
%c
c$ c


c!
c
c c 
c
' 

c
Ú
) 

)






  

'
 







 Ê 


 !
c
c
c
c" c c
 "





cc

c&c
C


'
 



 




 







 





Ú c
c c
ccc c
c
 c 
c
c c c

c


c

c c"
cc
c


Ú
) 

) ,6


 ! 

Ê 



Ú
c 
cc c    !






c
c
c"c
ccc 
 



 +Ê



c c
c&cccc Ê "(
 
(
 
Ê
#


 c!
c
c


cc

c
c

c aëa
    c 
cc 
c
c c
 c

c 
9


 

 
c


cc

c
c cc
c$ cc

c
c c 

cc c
c
c
cc c
Ú
c4"
ccccc 
c
$ 



c' 

c c
""
c
c

cc&%


 
 Ú
c-c

c c
+"
c c

c c c
,6


 ! 

Ê  

+

c Úc
c
c c
c
   


 



 

 



 +Nothing in
existence can harm or benefit another save
Ê




 


with the permission of Allah²and harming
 


 


and benefiting through the normal means,



c

c"


c

c
like one who murders and presents a gift, or
c
c

c


cc

c
through the unseen means, like the Prophet

+

c c

c
c 
c
and the Imams, all of that is because Allah

c
c
c

c

c
c

c
has set some particular causes to produce
c c

c
c 
c
c

c
precise effects, and has put the agent in

"c c 

control over the causes; yet in the final
analysis all of it is under the authority of


Ú
c
Allah, glorified be He.

cccc

c
c
c

c
c c



cc"


ÊÊ "(
 
(
 

Ê
#!
c
c
ccc
c






c cc

c

cc
ccc




! Ú
c
c c




c#c
c' 

c c
c

c
 ccÚ
c
"


c
cc
c c""
c!
ccccc
c
 cc



c
c c
c
c
-
cc!
c"
 

c c
c

c
c
cc
c
c


c c" c8c
c
,&





9




c c

cc

c

c c

 

 


 




c
c


c cc
c c c
 Ê




 



c4"
cc c"



c
c
c
 


 




c



cÚ
c
c

c
c






c c
c4"
c

c


c
c







! 


cc 
c
c4"
c

c
c

c



c
c


c
Ú





  

,&




The  









Prophet¶s address was to be directed either
6, 

)
to both the Jews and the Christians, for the Ú   
 



Jews maintained that µUzair is the son of 




Allah, and denied that µIsa was a Messenger
of Allah, which is a form of negative 
c
exaggeration; or it was to be directed just at
the Christians.

c aë
    c 

cc 
c
c c
 c
Ú





  
 
c c


c

cc 
c
 




Ú
c
c  c
c

c"c
c c

c

c c

c

c"


c
cc

c Ú

  
 
c




c
c
c4"
cc «

cc

c

c
c

c c
cc& 
 
cc


c

c
c






6Ú
c
4"
c-
c
c
c"c
c
c
c Ú





!

c
cGÚ



 


Ú


  




, 

)$cc 

Ê # !



c
c cc
c
c&"
cÚ
c  
  






c
cc-Úc
c
c"c



c

c c

c

c
c
# ccc
c

c
c
c 

c
"
c$cc
c
c"c
c

c
c c

c 
c
Ú


Ú
c4"
ccc

c





ccc
c

c
c
 c c c



c

c
c

c"

 c

c c"


c
c
cc


cc %
Ú   
 







Ú
c


c


Ú c
cc c
c
c
c
ccc c

c
A






cc
c


c

""
c
c
c

c c$ c

!








c
c!
c
 


The Jews sought the
patronage of the disbelievers of Makka and
Ú
c!
c
+"
c


c
c!
c
c
told them that they were better guided than
 c

c




cc

c
the Muslims, even though it is obligatory

c!
c%
upon the believer to be hostile to those who
do not acknowledge Allah and His laws.
Ú



 
 




 



 
Ú

  


Ú

  
 




«

c


cc
 c
 cc
cc
c

 
c c

c 
cA
cc

cc 

Ú



 
 

 Ê # !

Ú

c
c


 



 c 
c
c cc"
c c c
Ú

c c
cc 
c
c"
"
c $ c c
c"c

c
c
c
 
ccc

c
 
c 

c#cc c  
  





c


c
c"
 
c
c

Ú
c c"
c

cc

c
c

c
c
 
cc 
c cc c
c
c
cc

 c
c$c
c

c"
c

c

c

c aëè
    c 

cc 
c
c c
 c
c


c
c$ cc c
c
c 
c

c
c' 

c
cc c

+c
"
c c
c,c
c ) cc c

c c
c 
c


c c$ c
c

,cÚ c $c c
c
c
c c
c

c
c

c"
"
c c
c

c
c
cc

ccc
c
cc' 

c

c c"
c

c
c"
"
c c
c 

c 
c

c
cc
c

c
-c
cc c c

  
cc
c
ccA
c
"
c

Ê 



 Ê 

4
!
 

!
 Ú
 
  
 








9


   
 

!
%


 








?

!


 


!
 
Ê
 

  
 




 

c 














,'

3   #
Ú  





Ê 



 Ê 

!





4
!
 

!





 c 
cA
c cc


c



c
c$ cc
c4"
c
 c
c( 
c





 Ú
 
  
 


!
%Ú
ccc
c
c
9


   
 






cc

c"c8c
c 








?



c
c c c
c


c Ú
cA
c 
cc

cc
c




c
c cc
cc
c 
c c
c
c
c

c c
cc 
c
c
c




c




c"c c c


cc 
c
"


c
c c


c
c 


!
 
Ú
c


c c"
)c
c
c
c 
c
cc

c
 c
cA
cc-c

c
c
cc



c
c cc 
c
c
c

cc
c 


c
Ê
 
  
 




!


 



 





c c
c
c cc
c

c 



Ú 
c c
c

c

c
c c



cc$ c!
c  cc
cc
c 
c
c
c



cc$ c

c c

%
"c
cc
c!
cc!
cc
Ú
cc
cc



c
 c

c 




,'



c

c

c
c
c"

c 3   #$  c
c
c
c


 ' 

cc

c
c
c
c
' 

c
c
c
cc
c c"c
!
c
c

c


c
c!
c
c 
c

c ccc
c
c
 c
c



c


c
cA
cc 


c



c
c
c
c

c' 

c
c c
cA
c

c 

c c"
"
cc
c 
c
c
c

cc

ccc"

c c



c aëG
    c 

cc 
c
c c
 c
Ú  




 
c
"cc
c"

c
"cc




 Ú
c 
c
c
"
cc!
c
cc

c c

c

c
cc
c 

c
ccc
c"
"
cc

c
c cc
c
c
"

c/


c

c c

c
c c
c

ccc
c
 c"
c
c


c

cc 
"
c c
c
ccc
c


c c c

c
c


cc$ c

c



cc 

 "c
cc
c!
cc
c

cc

cc
c
c
ccc
c







Ú
c
ccccc c
c  
c c

c
c

cc
 cc
"

c
c
c
cc  c

c"
%

c$cc
c excludes those of the

Christians to whom these attributes do not Ê


 


apply. 

)




Ú
c 
c"
cc
 c
c 







   
"
c

c
cc
c"
c 
c
c 
 


 
8

cc

c
c-
cc

c
c
c c$

cÚ
c 
 



cc$ c

c
"c
cc
c!
c c
cA c Ê
,)


c$
cÚ
c
c
c"c
c
 cc
"c c



cc
c-
c c 





c
cc

c
c



cÚ
c
c
c 

c c
c 


  

 
*
"

cc
c


cc$ c


c"c
cc
c!
c 
c


c
cccc c
c"
cc
c
c"
cÚ
c

c
c 
c Ê


 


c
c


cc$ c 

)









c"c
cc
c



   
Ú 
c

!



c
cccc


c ' 

c
"c"c

c
c(
c
c
c(%
c$ cc
 


 
8

?8c cc c c
cc
 Ú
c


c c
 c


c"c

cc c
,:c

c c

c


cc

c
c c
c%<c,
c
.¶[1]c>"c

cc"
c


c
c cc


c
c c$ c


c


c c
c
c""
c c
 cc

c
"cc



cÚ
c
c


c c 
c c""c
c
c


cc
c
cc
 
c
c
""

c
c

"c
c" c c
c$ c


cc


c c

c cc c 
c ccc


c c c

c


c c
cÚ
c

c aë§
    c 
cc 
c
c c
 c
Ê
,)


  

 

 




Ú c
c
c



c
c!
c



cc!
c




 


Vc!cc 
c
c  3ccÚ c
c Ê  


!





 c 
c c

cc
c 9c

c
c 




c
c 
cI=

c
,' 





 Ê 
  


 
Ê 


 

!
c
c
c c

cc
8
 8 c
c
c
c
+"

c c

c

"c




 


 
)



 8-
 

 

 

&
c
 c
c 
c
  
 
 
+# 

 c
c

cc"



c 

 
Ú

c
c


9c


c

c


c

cc

,' 





 Ê 
Ú 
c' 

cc c
c
c Ê  


!





ccc



c
c$ c
 cc 


Ú c
c
c
c



c


c

c
c


c c
c 
"

c c 
c cc
%c


c


c
ccc
c

cIB

  



8
 ' 



 





 8Ú c
c
c(cc &!

8

V
c c 2c
cc  c c 




!



c 
c
c2 c ?ßccÚ c
c

c 



c "
cc


c c
cc

c


c
c
c&
cc
 c 
c

c
cIC
' 



 




c
c
$c$ c
c c
c
c
c A
cc
c
c c
c' 


c 
c
c "
%


&!

3cc

Ê 


 
 



c
c

8


c aëÿ
    c 

cc 
c
c c
 c
8




!


 

cc 
c
 
c
cc


Ú
c
cccc $
cc$
cÚ
c
c
c"c
cc

c

c-cc
c"
"
c c
c&
c 
 c3
cc> cc MÚc5 c

c

c
c
c&
cID  c
c ccc c$
c
c
c
"c
c cc c
cc
3

c
c

c c


c 

c

"cc
 c
cc$ c


c c
c 

c
c 

c

c3
c cc c
c


c c


c

c
c c

c
cc
c
c
cc

c"


c c
c 
c 

c c> cc MÚc cc c
 c$ c c"


c-cc
cc

cc$cc c c

+ 
cc

c
c c
 c
c


c c


c c


c3 c
+

c
c 
cc


c
c "
c c
c
c
-


cc c
c 

%  c$ cÚ
c
c

c c> c c
cc"
cc
cc

c
 c
&




  c
c
c c
c
cc"
c
#
c
"

cDc c ccc








 

 c
cc$ cc c c
Ê  
!
 



c
c
c
c

c cc c


c c


c
c c

cc


%


cc

c
ccc c


Ê 



 

c
cc
c$ c





cc$ c

c
"c
cc
c!
c
c$
 c

 
c
cc
c 
cc
c

c

ccc
c
c 
cc
&






 c

c"
cÚ
c"
"
c




 
 Ê   

cc
c


c
c

!
 


 
c""
9c
c"

c$ cc
c
 



c
c

c c 
c

c

c
c c
cc

cc 

c
c c  c
c
c

c c

c cc

c
c"


c cc
c
ccc c


c
c

*c

c

c
cc

c 

c


c c

"cc
 cccccc
c
cc
cc c
c 

c 
c
c
ccc c
Ú c
c

c cc
 c

cc 


cc c
c
ccc
 c



c


cc"

c
c 
c
"


c c


c
c
cc
""ccc"
c 

c
c
c c
c"
cc
cc

c aëë
    c 
cc 
c
c c
 c
$c c 
c 

c
cc

c

cc 
c

c8c$ c


c
c 
c
cc

c Ê

 Ê  
!
 


!
 

$c
c
c"
c
c%c,Ê  



%Ú
c"

c c$ c
c



# c
c
c

c
c
c cc

cc
c
Ú
c
cc
 

c
c


c
 c cc$
c 

Ê  


c
c"c
c c
c
c c 





c
ccc""
c

c
c"c
c

c
c$ c !
ccccc
c
c

cc
c
c
c c
c"
%c,& 
c!
c 
cII


4
!
 
 
  Ê 



#c Ê 




 
 
Ú 
c:BB<9c;c4
 "c
c
c
 c c 
c
c c"
cc
c (





 
 8
"


c
c

c cÚ
cc
 c
c
cc


cc 


 

 

"

cc

cc
c
c c 
 



cccc"


cc
c
  
  
 




c c
c

 



%c
c


 



cc


c c
c
 

c
ccc
+


c








c
c
c
c c 

c
Ê

 
 

 

Ê 




 




cc c

c

c c
c
c
c c" 
c
c Ú  






 

cc 
cID 





Ê

 Ê   Ê!




 
!
 



Ú Ê  


( 
!
 




% !





Ê  

  

 






c 
    c 

cc 
c
c c
 c

c 
c 
cccc
c

/


c c
c 
Ê 




 

 Ú
c
c c

 c$ c  

 

 
Ú
c
"

c
c

ccc
c
c ""
c5 c c
c
cc
c

cc

/

c cc"
cc
c"
c3c  of food, a measure equivalent to
 c c
c

c
c cc three-quarters of a kilo.[2] Or they can be
 
c cc
c"
cc fed a meal.
"
"
c c
c c c


c
  
  
 




cccc c c!
c
cc

 
%c
cc

cc
"

c

cc ccc
c


c
c
c
c
c c

c

c


 c
c 

c
cc c
cc"



cc

c
c
c



c cc c c
c 
cc
"
c cc"

cc




c
c
ccc
cc
/

c
c"



 
Ú c
cc

c

 c c
c
c
c
c
c c cc






 



c

ccc
c
c c
 c
c
c c c
cc
 

c

c

c

c
 cc

c


cc

 c
c
c

cc
c






c
c
"""

cc c c$c"
c

c 


c cc
cc

c c
c 
cccc$ ccE
c

c
c 
c c

cc
c
c$ c
c
c cc


c c

c c
c c
c"


c

cc
c cc


cc
c
" 
cc
c
cc Ê

 
Ú c
c
c
 cc
c

cc
c c
c 
cccc c
c 


c"""

cc c c
cc


cÚ
cc

c
c3/c  
 

!
cc
c
c
"

c

cccc c c c 

c


ccc

c
c
cccc"


cc 


c
c
/ 

c"
cc

c 
Ú Ú
c 

c"


ccc
8 


Ú c
c
c 
c 



c c

cc c c c


c
cc$

c
c  






 


c c  cc
c
c
c  c 



Ú c
c
c


c
c
c c
c
cÚ
c 
c
c
c cc
/
c
  cc

c
cc
c"
c
c 
c


c |
    c 

cc 
c
c c
 c
Ê!




 c
cc 
 
Ú
c

c
c
c
c
c
ccc
cc c
 c
cc


c

c
 cc
c
c
cc 
c
  

cc
c" c
 c
c

c
Ú Ê  


( 
!

 

 Acc 
   
Ú
c

c
+"
c c

c c c 

c
cc


ccc
ccc


c
c

c
 c"

c
c  ccc c c
cc
c

c


c
c
c c
c 
cc 
c c "

c

ccc c
c
cc
c


c
+"

c$c
c ""
cc
c"c$

cc
c
cc!
c c!
c c


ccc c


ccIK 
  -
c c


c
!
c

c
c"


c c
c
 

c
cc
c
c 


 c
c
c

c

+"
c c
c
c c
c
c  cc"
"
cc

c
 c
c 

% "

cc""
cc
cc c
c
'"

c
c
c

c c
c
&




 c
cc c
c

"


ccc
c

c c


 2
 


c

c
c


c
c"
c
c
c
c c
c 

 cc

 

   


ccc"+cc
"

c

 c
c
c

c
c
c
c c

c"




  


 

  Ú c
c c

cc

  
c"

c c

%c
cc

/cc
cc
"c
c
 
    

c


cc
cc
c



c  
    
Ú c
cccc



c
c
c
ccc
&




 

 2
c



c
c
c

 
cK2

cc
c c
+

c

c
cc c
c"
 



 





  


 $c"
c c

 
  
 



c Ô
    c 

cc 
c
c c
 c







 
c
cc
c 
c c
c
c

Ê 

!
% c
c

c


 

+ 

3c c
/cc



c






Ê 




 
$c
c -

c
cc c

cc


cc
 c
c

cc $ c


c
c!
c

c
c
cc
c cc
c "
"

cc"
cc
c
c

 
c!
c
c c!
 





  
 

!
%$c
c
c


!
ccc

c

c 
c c c c

c


 cc 
c Mc
c
c 
cÚ
c



c 
 

+Ú
c
c
c



c
c
c c
c 
c"

c c
c 
cÚ
c



c
c
c
c



c c
cc

c
c 
ccc

%c-cc

c"

cc
c

c c
c ccc

c
ccc c

 

c cK0

 
  
 c Ê

Ê 



-c
c 
c
c c
c


c )




%
c

cc#cc$
c//c
 
8
 !

cc$
c c c

c""

c
&




c
c!
c


c
ccc
c
c
cc


c
-

c



 



6cc
+
cÚ
cc
cc
c
c$
c"

c"c
c-
c c
c
cc
 c
cc#c c
 
c
 c
c
cc"
c$c c$ c
Ê

Ê 




cc
c"
cc
c
)


That is, observe the
commands and prohibitions of the religion.
Ú
c
c c

c  c
/c
c
Obedience to Allah and to the Prophet is a

cc c
cc c
single obedience, as is clear, and Allah is

c cc
c
ccc
c
mentioned because it is He who in principle
$c c

c

c
cc
is to be obeyed, while the Messenger is to be

c
c
c

c c
obeyed because it is He who conveys the
 


c


c
c
c
commands and interdictions.
cc c cc
cc

c a
    c 
cc 
c
c c
 c


%Ú c
c
cc c 








c
c c c
cc 


%


c
c
ccc
c

 

Ê 






 
8
 
!
&


 

  
c

 
Ú 
c ccc c


c



cc
+"
c
c

c Ú

 

c
cc
c

/

c c
c


c c"
 





c
c

cc
c
c


cc


c c
cc

c 










c

K;  



 
 



# 
c
c"c c

c
c
c c cc 
cIt means their having consumed

cc
cc
c c
c alcohol and the receipts from gambling
"
c
c
c


cc before the ban.
$ c

c"c
cc
c
!
cc

c
c c c 

 



"
ccc cc cc 





 


c
c


"c c
c 

Ú c
c
c

c 
c
Ú
c
ccc

c
cc c"
c
 c 
cc

c
ccc
c
c 
c c 


cc
c
c$c"
c
c

c

cc c

c

c
c c
cc



cc"
 c
c
c
c
c c

c
c

c
c

c
 c

c c
c
cÚ
c"
cc
c% 

c c

c

 c
c cc
 c/
c c



cc

c
Ú

 

 $ c


c
c!
cDc
c
c
!
c

c 
c

c









 


cc
c
c
c


 



!
c
c
"
c


c
c!
c
c

 
 


 "

c" 
c c

c cc




cc
c
c
c

c
c


 


 
c %

 







 





 


 


c

c

c c
c

c














c 
    c 

cc 
c
c c
 c





 
cc c c 
cc



%!

c

c
cc 




cc c
c
c

c c


c c



cc
c cc
c "
c
c 
cc

c


c c
c
c
c "c 
 cc
c
cc/


*c

cccc
c
c
c


c4
 "c
c"
c c
c The answer is that the condition has no

"


c
cc

c"


c
c
c further, implicit meaning. It does not mean,
 

c/


cc c
c

c
c µwithout faith, the savouring of them was
 c

cc

cc
c c

c blameworthy.¶ Normally the putting of a
 
c
c
"

c"c

c conditional is to explain the implicit, like



c 
cc
c

c saying, µIf Zaid comes to you, honour him!¶

c
c"cc"c

c

c which carries the implicit meaning of, µIf



c 
cc
c

c Zaid does not come to you, honour him not.¶


 
cÚ
c
"


c c Sometimes the conditional form carries no
 
c/c
c
c
c implicit meaning, like, µIf you are
" 
c
" 

c c c 
 cc provisioned a son, have him circumcised.¶

c
c

c
c cc


c This has no implicit meaning to the effect

 c 
cc/c that, µIf you are not provisioned a son, do
not circumcise him.¶ Clearly, without a son
,Ê


#c
c"c c c there is no question of circumcising him or

 c
c
cc c

cc


c not circumcising him. The meaning of the
 c

c
c


c

c
c sentence, µIf you are provisioned a son«¶ is


c c
c

c c that it is necessary to circumcise a son. And
 
c
 c


cc
c so too in the portent, which explains that


c c 
c
 c
c those believers who drank while they were

c

c
c


c

c guardful and used to perform the virtuous

c

c

c c"c 
c deeds ± there is no blame on them. This was
to clear the air among the companions who
Ú
c

cc/

%c
c"
c wondered whether they were blameworthy.
""
c c cc

c There is no implicit meaning, and so there is

 c c 
c
c

c no place for questions about why the
"c


cc 
cc
c implicit meaning is not established.

c
c

c
c
cc c

c

c c
c"
c Ú
c

c
c
c"


c c
c



c c c 
cc "
c
"

c c

c
cc-

c
"


cc ccc
c c
c




c
c 

c

c
c

cc c
c
c
c"


c-cc
c



c"
c


c c
c

*cÚc
c  c
c
c"

c c 
c c 
c
 cc"


cc c

c 
c4"
c

c

cc
c
c

c è
    c 

cc 
c
c c
 c
 cc
c
+
c cc

c c Ê  
  

  

c ccG c
c
c"c 

 

 

c cc
c
c c
c
5" 
c ccccc 

c c  
 
!


c3c
c


c
c
"

c 
 


c c
c"
c"
cc
c
 is vast. 
Ê 



( 



Ê 






c
c 
c 
c 
c 





 8

c

cc

c
c"
c
 !   




c
c"
 
c cc


c

c
c
c"
c
ccc




c  
c
&




Ê  
D
c
c cc
c

c c

  

  

 


 
c c c
c
cc
c
Ú
c



c
c
+

c


c


cc
c"

c
  c
c"
c c
c 

c c


cÚ
c"

c c
c


c cc

c
 c  
c
c
cc
c

"
c"c


c 
cc
 
 
!


c

cc
c
c
c c

c

 -
c
c
c"


cc
c
+
c
 c
c
 c
 c c!

c
c



c

c
"
c c c
c
cK1


cc

ccc cc c
c
c c c
c

c c
c 
c c"
c c

c
cc
"


cc
c
cc
c  cÚ
cc cc
+
c

c
"

c c c
cc
c ccc

c"
cc
cc



c c
c#Ú c
c!
c 
c c
c
c"c
c
,

 
!
 
 cc
c c


c
c
c
 
    


  
cÚ
cc$ c

c
c
 #c,Ê



 



ccc
 c c
cc


   #c

cc 
cc
cc
 c c
c

cccc
c"
c
c
c c

cc c

c
cc
c

c c

Ê 



( 
 %


Ú
c
c
c""
c c c


c>

c
c
c

cc
c
&





"

cc c
c

c

c c
$ c
c
cc

c!
c
c

c G
    c 

cc 
c
c c
 c
c
ccc
c
c c c






 
!
ccc

c""
cc c 
 
%

c" cc
c!
c --, to
be complete. Thus His coming to know


2 

   %
means that what He knows becomes
manifest. That is because knowledge is a 
 


 

 
connection, and therefore it is valid for it to  
be brought about by a thing becoming
Ê  !

  !
known and unveiled for the knower, and by
the known becoming real in existence. What



!
"
is meant by µunseen¶ is what is beyond the
senses ± and here it relates to Allah, Ê  




 
glorified be He, or to the remainder of the
people, meaning while Allah is unseen for ÊÊ  
them, or while they are unseen for the other
people. c 













   
c
c
c 
c
c



9c c
c
 c cc

c
c &




 

!

c c$ c  


   4
c
c
c

c
c
c

c
8  !   




ccc
c c
c
+
"
cc
4
 c


cK= 
c
c

c cLc"c c
c$c"
c
c
c
c
c
c
&






c
c
c c
c
cc
c
"
c c
c cÚ
c

c
 

!
 


 
 c
c
c c 
c c
c
c
 8

c c
cc
c
c"
c c




  
 

 
c-cc
c""

cc c
c
!--cc
c> c


!

 
  
 
8



  
 



 

Ú
c
c
cc 
c
$

$



c
cÚ
c
c



c

c


cc
c"
c

"

c/c


 
 



 
 cc
"

c

cÚ c
c 
c
l# %
c c
cc c c
cc


ccc"c
c

c

c §
    c 

cc 
c
c c
 c
4
 "c
c
c

c 
c
c 

c
cc
c
+cc
"

c

cc
 c

c 
cc 

c
3


c c
c
c
 c!
c
c%c
 


 

  

 
 




 c l# %Ú
c

c
c

ccc


cc cc
c7c


!

 
  
 
 c
ccc
c
c


c c
c
 

 The recompense in 7c c
c
c"
cc

ccc
atonement is that he pays the penalty of one c
c
c c> c
c
of the three types of livestock that is like the 
"

c
c 

c
c  c
prey that was killed. So for example the 

c
c
cc
c
c c!--c
c
c
gazelle is like a sheep, the wild ass and the  

cc
c
wild buffalo are like cattle, and the ostrich is
like a camel or cow. . 






 

 

c

cc
c
$

$

 cc

cc c
c
c

Úc-c
c
cc-
c
c "
cc cc
c
c

c
c



c


c
c
c c c  
cc"
"
c c
c





c

cc
c
c c
c c
c
 

c"
%c

"ccc
c c c 


2 

  

c

c
c

c#c 

c  %c
c
c
/

c c

c-
cc
c

cc
c
c


c
cc
c

c  c
 cc

c
cc
c
cc
c 
c
cc c cc"
c


c c c c
"

cc cc


cÚ
c

c
cc
c c
c

c 
c
c
c
c c 
c
/ c

ccc-c
c
c
c



cc$ c

c 
 


 

 
"c
cc
c!
cc
cc  Ú
c""
c

c


c

c
c"c
cÚ


c 

c 

c"


c c

c
c
c
c

+c



cc
c cc c
c 
cc
c
c
/

c



c c
c
cccc  c
c 

c 

 c$c

c

c
cc
+c




c c
c

c c

c
cc Ê  !

  !
-

cc 
cc
c

c
c Ú
c 
c 
c
c"
cc c
 c
c"


c
c
 
c 
c

c


c cc


ccc-c
c c
c
c c 
c"c
c

c$ c 

c

c




c
c


c"

c
c


c ÿ
    c 

cc 
c
c c
 c



!
8
cc Ê

Ê 
"
c



c c cc
c


c 
'

 




Ê  




  
c
Ú

c
cc 


cc
c

c
cc
ccc
c

cc 4
 


 
!





cc


c
c
c
c 
Ú
c

c c
c
c
c
c
c
c

 
c c
c

c  c
c

cc

c

c c

c

c c
cc
c"
c c 
c$cc

c
cÚ
c
c c

cÚ
c
c c
c"

c 
c
c"


c
c
cc
c

+"

c
c 
 c3c
c
cc

c 
c
c
cc

c

c

cc c
 c
c"


c,  !#cc   c
c$c
c
c"


c c
c

c

c
c"


cÚ
c "
cc
c cc
cÚ
c
c c
c



c
c
cc
c
c c
c 
c c
c$c c
c

c c
%
cc
cc c

c
c
c"


c

c$c c
c

cc  

Ú c
c
c"
c c

c 
c
c"



c c
c cc
c 
c
cc 


ccc

c cc

$









c
cÚ
c

c c


c
c




# c c
cc
c

c

cc
c"
 
c
c ccc
 cc
ÊÊ  $4
 c
c

cc
c

c
c
$-
c  
cÚ 
cc
c
c
c


c ccc

c
c
c
c






!
c
c  cc
c
cD
 c
c

c c



cc 
c c

c!
c 
c-
c$c
 c 
c
c
c
c""
c!
cKC 
c-

c c
c

cc


c  c
c
cc c c 
cc
4
 


 
!


 

c

c c
cc


c

 c
c

cc
ccc
"

cc 
c

ccc
c !c c!c -
ccc
c


cc
c


c c

c
 c
c


$











  

 


 
!


Ú
c

c
c

 

 


 
!





   


  Ú c

ccccc
c
c
c
cc

c ë
    c 
cc 
c
c c
 c

c

c c
cc

c  
c

c

cc"
c
c
c
c
 c
c c c
c
c c Ê  

l# Ú
c
c
"c

 c
c
ccc 
cc 7c

c
c
c "
c
c
c
c
c
c

c
c
c
c c c
c
c c

cc
c 
c

cc
cc"
c
c


c
Ê

Ê 3
cc
 c!
c"
 
cc

c!
c 

(

#
c!
c
"


c
c

c c
c cÚ
c
c

c-+"
c

c
c7c
c

'

 


 c
+"

c"
c cc
 

c
c

c c  c!
c
c
c Ú
c
c c
c-+"

c
c c



c cc-
c
c
c
c 
c
c

c
c"
"
c c

c

cc

cc!
cÚ
c 

ccc
 c
cc
c
c
c"

c c
c
cc "
 c"


cc
cc


c
c c

cKB 

cc
cÚ
c4"
c
c$ c

c"c
cc
c
Here, where the topic is the law about
!
c

c

c

c
c
c
hunting in sanctity, comes a word about the

c7cÚ
c#
c!
c
c
places and times that Allah, glorified be He,
 c

c

c
c

c
c
c
has instituted as sacred, so that during
c
cc
 cc ccc  
certain periods and at certain locations
people are safe from the disputes and 
 

  
vengeance that disturb human life:  
c
c

c c/
c
c


cc
c
c-
c c
c
c
Ê  

l# 


"cÚ
c

c
c c
c7c
(


c

c


c
c
c c

cccc
c

c

c

 

  

c
c c

c 
c
cc

c

c



 
 c
 ccc
 cÚ

c


 



c c

c

cc
c
 
cc

c cc

c
c
c
Ú  




 Ê  

c c
c!--c





  


 


 Allah,


  

  glorified be He, has also put the Sacred
Month, as a means for mankind to stand
 Ê  
 
 upright. The µSacred Month¶ is actually four

c |
    c 

cc 
c
c c
 c
months: Dhu µl-Qa¶ada, Dhu µl-Hijjah, *cÚ
c
c
c
c

c
c
Muharram and Rajab. The sacredness or 

c
cc
cc
c
c
sanctity of these months set aright people¶s

c  c cc


c
c
affairs and those of the society, in order for "



c  c


cc
there to be a lightening of the burdens of

cc 

c c-c

c
c
warfare and enmity, to be replaced by the "

c
c
cc
c

c
safety and security in which the economy

c
 c c

ccc
c
flourishes and which is conducive to the  c

c
cc
c
cc
cc
exchange of ideas and to learning. So the "



cc
cc

cc
Sacred House is a place of safety and "

c
c
c

c  c
cc
security, while the sacred months are a time 
c
 cccc c
c

c
c
of safety and security. And indeed, Allah  c
c"

c
c> cc
c
has ordained sanctity for other things: !--c c$ c$c-cc
 

c
c
c"



c c

 cc



 Ú
cc
c
 

c
cc"


c cc



cc

c
c
c cc c 


cc
cc
cc
cc

cc

c7ccccc
c Ú  




 Ê 



ccc
ccc 



  





  

 c

Ú
cc 
c!
c"
c

c
cc
c
c
c

c
c c 
c
c ccc


c
c
/
cc
 c
c
c c
 c
c "


c
+
c c!
c

c

c
c


cÚ
cc
c 


c
c!
c

c!
cc
c



cc
c

c cc 

c c
 c"
cc
c
c
cc
cc
cc
c
c

cc c cc"
"

c

c c
c
c"cc


cc c!
cc cc
c
c

c c

c


c8c
cc
c
c"

c "

cc/

c
cc

cc
cc
 cc

 c
c
c

c c "
cc c"
"
c

c

c

c


c

 cc"
 c
c!--c c
c
 c

ccc


c
cc
c
c cccc
c  
cÚ c!
c c


c

c

c
cc

 c
 cc
c 


c c
c
c

cc
c
cc cc
c

cccc 
+
c4
 "c
c

c c
c
c
c 
cc
 c
c
c c c

c
cc


cc c c

 c
ccc

cc
c
c "


c c

ccc
 c
c
 c
c
"

cc
c

c
c
cc c
c
c
 c c

c


c
"



c c
cc
c
c c 
c
c
 c
c


c c!
c

c""
c c
cc
c"
c c 


c
c!
c cc

c c

cc c
c"

cc

c  c
c
c
c

c

c ||
    c 

cc 
c
c c
 c
 Ê  
  


c
c

cc
+"
c
c

!
ccc c
c
c 


c

c
c
"
c c
"
c
c
c
c

cc
c 
c
c
 c
c"
"
c


cÚ c
"
9c


cKD
ccc
c c
c


cc
$ c

c"c
cc
c
3

c

cc 
c

c

c !
cc
c
cc
c 



cc cc

c c
c
 
cc
c"

% Ê  

 

 
 
 
!
cc
0

 Ê  


  c"
ccccc
c
!  



cc
c

c
c c

c
c

c c!
cc!
c
c
 Ê  
  
  
"

c


cÚ


c
c
cc
cc



cKK
 
c
!
c
+"

c
c cc
c
0

 Ê  


  
c


c
c!
c!
ccc
!  
#


c
c


c  c
c
cc
c
c#cc
c

c

c
 c 
c c

c  c
c
c
"
c

c
!
cc""
c!
 

c c

c
cc



c



c
cc
c"
c c
c
cc
 Ê  
  
 cc
c

cc
c
c

 $c 

cc

c
 c

c

c c

c
cc
c 
c c
"
cc



c




c


c
cc
c c
cc
c
c

c!
c 

c

%c


c
cc!
c


c
c
 c!
c
" 
cc
cKI 

1
  !

)


 ,Ú











 
% 



Ê  

 



 
!




 
 
  



 
 
 



Ê 


c &

 



1
  !

)


  
    
#


 
%!
c
"


c
cc

c |Ô
    c 

cc 
c
c c
 c


c

"

c
c
cc
c
c
"

ccc "
c
c


c
!

c
c
c
cc
c 
 cc
c
c
c!

c
c
c



cc$ c

c  c

%c
c 
c"
c
"c
cc
c!
c cc
c"
c c/


c
cc
c

c
c
c
,Ú







 
+c c
c
cc"


c8c



Ú c
ccc
c 
c
c c
c"
c
c

cc
 cc
c c
c
cc 
c!--c
c 
c
c c
c

c"


c
cc
c
cc
 c '
c c
c



c
c
c

 "c
c c$ c


cc
$ c

c"c
cc
c



 
!



 !
cc"

c
c
c
c

  

,Ú

c
c 

c$ c c

c"c
c
c
 c
c


cÚ
c
"
c
c
c !--c$cc
c#/cc 
c
c
"

c c
c"
cDc
+"
c
c
c c
c5
c
c8c


c c

c c
c"
c c
c c
c $ *c!
c
cc
c
c c

c
c
c c 
c c
c 
"

c
c

cc 

c

cÚ
c
"


cE
c
c"
c c
c c $ c


cc$ c

cc
c
cc

c"
c 

c"c
cc
c!
c
4
 "c,


 c

c cc 
c
cc@c!ccc
c
c
c
c
"cc
c"
"
c-

c 
c
cc
c
*cDc
cc
c
c
c
c
c

c c cc cc c
c
cc
c
c

c
"

c
c
c
* 
c
ccc
c
cc
c
c


c
ccc 
c



Ê D
c





c#c

c
 c
c cc



c!
cc""
c!
c 

c ccÚ 
c c
c

c

c

c

cc
c"
c c

c
&



   

E
c
/


cc

c""

cc

c
"
c c

4"
cc
cc
ccc
 
    
#Úc


c
c 

cc
cc ccc
c
c

c
c
c"

cc
c 
c c
cc 
cc c

c
022c  c
c$c
c
c"
cc
c
%

c 
c
c c
c
cc c
c


c(ccc
cc
 ccc &







c"
cc c
c


c
c
c


    
 



c#c


cc
c
c



 





cc
c

cc
 c
c
c

c |a
    c 
cc 
c
c c
 c

  



7 

c"c
cc
c!
c


 c c
cc
cc
c



cc c
c *c$c c

 

 



cc"

cc
c"

c c



c c c
cc
c
c
Ê  
9
!

 "c
c
c
c
c
c"

c
c
 c
ccc
c*c
Ê  
  
Ú
c
c
c c
c
c c
c






c


c
c-
cc c
c




cc


c

c
c


c 


c c 


c cc c
cc
c
c


c c
cc
c
&






 
cc


c

c
c
   
 



c

c

ccc c

c
 


It means that lines of



c
c
c c
c

c
c
inquiry should not be pursued when the

c
c
"


cc 


c c
answers may be burdensome, difficult and
c3c
c
c
c c
c


c
cc
lead to regret and sorrow.
""

c

c

c
c

c

  



 /


c"


c""

c
7 

Ú c
c
c c
-

cÚ c!
c c
c


c

c"
c c


cc
c
c 
c!
%c#c cc
cc 
c

+


c c
c4"
cc$ c -

c
c
c"c
c
c


c"c
cc
c!
c  

c
c c c

c
"


c c
c
c
c

 

 

 :=<%0B0Ú c


c
c
c

Ú c
c


c
c
c
c /

c$c c
c
%c
c$ c

cc
c
c
cc 
"c


cc$ c

c
c
c
c  c
c "c
cc
c!
cc
c
c



c c
cc c
 c
c "

c c
+"

c
cc c
c

ccc
c

!

c c
c
c

ccc"
c


c/

c
c

c c 
c c

cc
c cc


cc
 c
cccc
c c 
ccc

cc
c
c
 c
"

cc


*c$c
c
c


c cc
c cc

c
 cc
c " 6c c
cc
c c 



ccc 

c c

c
c

c

ccc

c/

c ccc 
"ccc
cc/

c


cc

c
cc c # c/


c
cc 
cc

c



cc c
c  cc cc


c
c
c$c c
c

+"

cc
c4"
cc$ c 
c/

%c
c



c


c c

c |
    c 

cc 
c
c c
 c
c

c"


c
c
c"

c c legislation, in order to facilitate duty. He has
$ c


cc$ c preferred for us the benefit of facilitation


c"c
cc
c!
c over the benefit of that particular law. But if
cc

c
cc
c


c 
c you ask about them, persistently and

c$c


c
cc
c
c argumentatively, the benefit of facilitation
"c
c
cc
/

cc
c will be withdrawn and you will be tried by



cc$ c

c that law. c
"c
cc
c!
c
c

c
c
c


c
c
cc""
c Ê  
  !
c c
 c
c



c
cc 
c 

c c c
c




c


c
cc
c

c
c

c
c
c



c c$ c 

!
c
c

cc 
c!
c



cc$ c

c "
c
c 
"cc

c020
"c
cc
c!
cthis benefit ±
Ê 







the benefit of the door to new legislation
being closed, so that none can draw up new


!



 
 
legislation after the Messenger, c$ c

 





c"c
cc
c!
c c

c
cc

cc
c 
c c


cc c

c


c
c
cc


c



cc
cc Ê 






Such
questions whose answers would hurt the
4
 "c
c
cc
c
c
questioner were asked by the previous
/

cc
c

c cc 
 c
peoples. The Jews asked µӎsa for the spread,
 c
ccc c
c'
c
and then disbelieved. Bani Isra¶il asked to be
 c
c



c
c
c"c
c c
led to war, but when their request was

%c

c$ c c
c
c
granted, all but a few of them turned away.


c 
Mc
c"c
c
The tribe of Saliĥ asked for the she-camel,
ccc
c
c$c!
c c
but then hamstrung it. And the partnerists




c
c

c c
cccc
asked the Prophet, c$ c

c

c
c$c!
c c 

c
"c
cc
c!
c c
cc
c c
c
cccc
c

c
c
c
c

c
c c

c$c!
c c

c

cc


c cc
c
c
-

cc

c
cc cc
cc
c





c

c 
 
cccc

"
c
c
c

c


!
 
 
Ê  
9
!

Allah 
 
 


has exempted those rulings from His  


 
 


c |è
    c 
cc 
c
c c
 c
  

  c
c
ccc
cc

c

c c
c
c 

cc


 Ú  !

 

cc
c
c#


cc

c

 

9!  
 c
c

cc
ccc c


 
 
 

c c
c c
c
 c c c
c

 

 

ccc
c 

c c

cc

c

c cc-
c
cc
c
!

!



c
c
ccc
c
c
c 
c
cc
c

c c

 Ú
ccc
c c

c"


c
c c c

c
c

c
 ccc
c ccc

cc
cc
c"
"
c c
c


"c c

c c
c

 c


%


c
cc

cÚ
ccc
Ê  

 
  cc  
c
ccc
c
cc
c

  cc
  c "
cc
c 

c c

c
c
c c
c

c
c




 


 
 
cc

c"






Ê 


cc8 VÚ
cLccLcc
c






  c
c
cc "
cc c


c
c




cÚ
c
c c
c


c  c
c c"

cLc
cc
c
cccc
ccc
Ê  

Ú c
c$ c c c"

c
c c6
cc

c
c


cc
 


c
c

c$ c
cc
c
"
 
c c
c c
c c
 c
cc

c 
c 

c
c
cc
c

c 
c

c"
cDc c


cc"
In the days of the people of 



 


 

ignorance when a she-camel had mothered 


Ê 

Ú
c
five times, and the fifth was a female, its 
c

c

c"


cc
ears would be split and it would be $ c


c
c!

forbidden for women, but when it died it
would be permitted.  

 



 
Ú   


 c$c

c c c


c
c

cc
c

cc 
 
 
  


c

c
c c ccc 


   !
 



cc
c c# cc
c    


c |G
    c 
cc 
c
c c
 c






 ' 

 




 That is, nothing about the true



c and the false. c
Ê
   


 

 

,3


 Ê  

  
+Ê 
 




)


#

  
 
 
  

,Ú   
 
 &



  

!
 
# 
 

 



' 

 




  
 



  
  +


c



 
+
!
c
+"

c


c
c!
c
c


c 

c c
c




cc c

c
cc!
ccc
c
Ê
   


c
c 
cc c
c c c
c
c

c
cc 
c c
c

c c
c 
cc
c
c c c

cc
c

c
c
c cccc
c


c
c

cc$  

%c

,3


 Ê  
 &







%

Ú c
c
"c
cc
c
c
( 
 

 






 



)


#$
"c

cc c
c  @
Ê  







,Ú   
 

 
(
  


 


!
 
#Ú
c

c 




c
"c c
c
c



c c

c



cc
c
c

cc
c 

c



cc
ccc c


c 

c$cc!
cc &








c
c!
c
cc
c c"

cc 


$
c
cc



% 




c |§
    c 

cc 
c
c c
 c

 

 


 Madina to trade with Sham: Tamim b. µAws



 
Ú
c al-Dari, and his brother, Udday, who were

c c 

cc
cc both Christians, and Ibn Abi Mariya, the
c
c c
c

c8 c
c protégé of µAmr b. al-As al-Sahmi, who was
c
c

c c

c

c
c a Muslim. On the way Ibn Abu Marya
c
cc c
c 
ccc became ill and wrote a testament by his own

c
c
 
cc
+"
c hand, and placed it in his baggage. Then he


cc
c
c

c c enjoined upon them and handed them his

c"
 wealth, telling them to deliver it to his
family. When he died, they opened his
@
Ê  

 baggage and took whatever they fancied.



$c c
c 
c

c Then they returned with the property to his
c
 c 
cc
c

c heirs, but as they searched his property they
c$ c missed some of the things that he had set out
with. They then looked at the testament and

 (
   
 saw that the property was listed there in full.

  
   
 

 They spoke to Tamim and his brother, who
said, µWe know nothing about it. That which

-

   he entrusted to us we have delivered, just as



   
 
  9
 it was.¶ The matter was brought before
!  
 
  
 Allah¶s Messenger, may Allah condescend

 

   upon him and his House, and this "
c
c
c%


 Ú
 



  
 
 
 
 ! &






 
  
 


 
 


  
  


  
 
 
 c
c!
cc cccyc

!
 


 






2


 

 

c 


$ 






Having dealt with some matters pertaining
to the lawful and the banned, He now turns,
 





 
glorified be He, to the explanation of a new 



law, that came in the context of a particular
event. It is narrated from Imam Baqir, bliss 

  
 

 
be upon him, that three men went out from 
 


  


c |ÿ
    c 

cc 
c
c c
 c
3
 
 


!
  

  
 

  c
c
c

ccc
ccc


 
Ê  
cc
c
c

c c
c


c
cc
c



 


 


  
,'

 

! 
 
c
c c
c
c

c
""
cÚ
c
c
c


 


 

 c c
c

c c
cc

c
c

c"c
c
c

 

Ê #
 

"
c

ccc-
cc
c
c





 


 

ccc

c c
c

c
c
 
# c
c


c c
c
c

c
c

c

c c 
c

c


cc


c
&




 
 
 #c
c
c
c
c

cc

Ú
c



c
cc
c c 
c
 cc 
c
c
c
c
c"

%
""
c
"
c


cc
3
 
 




c
cc
ccc"

!
$ 
c
c"
c c, since at


 






 that time the people assemble in larger

 



Ú c
c
c numbers. Perhaps this is because the

c

c
c

 c
c
c c
 c presence of a crowd of people is more likely
c
c
c

cc
c
c
c to deter any lying, due to the dread it would


 put into the heart of those bearing the
testimony, the executors and witnesses.
 


$ 





cÚc
c 
 

 
Ú
cc
 
c c
cc 

 






 


Úc
c
cc Ê Ú
c c c
c
c

c
c
"


c c


cc 
c c
c


cc
c c
 c
cc 
cÚ
ccc c  
c c

c$ c

c
c

c" 
c
cc c
/

cc  c

"c 

c#c

cc
c
cc
 

 
Ú c
c
c

c

c
c"c
c
c

c cc


c
c
ccc

c
c
-c 

"

c c

c

cc

c
c
c 
cÚ
c
cc

c

c |ë
    c 

cc 
c
c c
 c
c

c

cc c

c c c c
c
c

cc

c

cc
cc c
c

c

c
c
c
c
cc


c
c
cc8


c
c 

c
c"

c c
c 
c

c
"

c

c

c
 c

c 
c

c
c
c


c
c   
c 
c 

c c
c
"


c 
c
cc"
cc c
,'

 

! 
Ú
c 
c
c
c cc$ c
c

c c
c 
cc 
c
c 
cc

c c""
c  c


cc

cc 

c 
c

cc
c 
cc

c

c
c cc"

c

c
c 
c

c

c cc


cc
""
 
c
c

c
c

c c
$ c c
ccc
c


 


 
People !c
c
cc
cc

c
constantly incline towards their relatives and 
c

cc
c

c
c
give false testimony for their sake. The 
c 
cc
c cc
c
clause is a kind of emphasis, meaning that
/

c
c

c
c"

c
they are swearing that they did not present a 

c

c

c
c
false testimony, not even for the sake of 

cc

c

c
c
their relatives. c 
"
c c
c02B


 

Ê # 
 c
c

cc c
c"
c

 
It means the testimony that $ c


cc$ c
Allah commands us to fulfil. Saying it is 

c"c
cc
c!
c
Allah¶s is to stress its gravity. c "
c
cc"
cc
c

cÚ
cc>cc c





 



c
cc
c""
cc$ c c

 
# c
c

cc

c
c

c cc
c
c

cc

c

c
cc
c c
c
c

c
9cc

"c




cc c c 


c

c
c
ccÚ
c
c

c
""
c c
c c
c

c
Ú
c
c
c c
c
c c
"

cc

c"c


c
 c

cc"
c

cc
"
cc
c

cc
 cc-


c


c
c
c c
cc
cc-c


c c c

cc
c

cccc


c3c
c
c
c



cÚ
c

c
c c
c

c
cc-
c
c
c
c c
 c

c
c


c
cc
cc

cc
cc

c
cc 
c
' 

c
c c
c c c
cc

c
c

c
c
c

c c
cc c 
ccc

cc 
c
c

c


cc
c#c
c
cc"


c

c
c
"
c cc
c c
c
$ c


cc$ c
cÚ

c

c
c
"
c
 c

c Ô
    c 
cc 
c
c c
 c


c"c
cc
c!
c  

 
 

c
c"
c,
     !
cc
cc
c

c c
 


#cc
cc$c c

//

c c
c


c
c
c c
c


c


c 
cc
 cc!

c
c
c c
c
c
$cc$cc 
cc$
c 


cc
c

c c
cc
c
cc
cc$ c c 

c 
c

c
c

c cc

cc' 

c c

cc 
c

c
c

c


c#c
c"cc 
cc
c



c

c$ 
c
c

c 
 


Úc 
c
Ú
c
"
ccc
c
cc 



c$ c"
c
c cc!
c



c"
c
c ccc
c  
!
Ú
cc
c
"ccc
"
cc$ ccc

c 
c"
c c
cc 
c c
!
c 


c
c
cc
cc
cc c
-cc
cc

c
c
c

    


 



 
  



   c

c
c


c


c c
c

 


 
 

c
c

c
 c
!




   

 
7

c
c

c c

 
 c
c"c c, meaning
the next-of-kin, the person responsible for

 
 Ê   the deceased¶s body and for the proper
final¶ӎsation of his affairs. Grammatically, µa
,&
 
 
 
 different two¶ is substituted for µtwo

 
 kinsmen¶, showing that they are one and the
same thing, that is, the different two are to



 be two close kinsmen. Their oath nullified
the testimony of the false, non-Muslim








trustees. c


#

 
 Ê  ,&


c 
 
 
 


 
They swear by Allah that in

    


-


c
c
calling the two witnesses false, they, the


c c
c

cc

c
relatives, are sincere and that their
""
cc

c

 testimony is true, while that of the two
witnesses is not true, but false. The word
µtruer¶  //c
cc

c

c Ô|
    c 
cc 
c
c c
 c
"

c


cc c

c  

 
!




c 
 
  
c
c
c

c
c
c
c
cc

c"


c



Ú

c c 
c

c-c
cc
cc


c
 c

c

c

cc
cÚ
c

c c



ccc 
c

c  c

cc"
"
c c

c
 c
ccc c
c
c
c


c c
c
  c

c 


 
 






 8c
c

 
 
 
 
 

cc c
c c ccc
c
c
 c c
cc
c 
c c

 


c
c
c
c

c c
c
c


#'

 
 

c
 
c
c c
cc
c

 
 
 c c

cc c
c"cc
c

 

 


c c
c
c
c

c

c
c
c c
c  c
c

c c



  
 

c


cÚ
c
c
c
c
c
 

 

c 

c c
cc

cc
c


c c

cc 
c 
!
cc
c c
c c c
c
c

c
c
cc
c
Ê

Ê $cc
""
c
c
c c
cc

cc
c
cc!
c 


c


c


c
 
Ú c
cc
c



Ú  

 
!



 
  
 Ê   
 
 

 
 !


  




 
 





 
 
 !






 
 
!  

Ê

Ê  




 
 Ê  

    
 (
  
Ê  


 
!






  ( 


c !
  
   (




 
 

Ú Ú
c"

c

c
c
c



c"
 c
cc

cc





c

cc c 
c
cc"


c ÔÔ
    c 
cc 
c
c c
 c
4

cc"
c c
c


c c  

Ú


Ê




cA
cc' 

cc

c

c 

#Ú
cc

c
c
c

c"
c c
c
c c
c c c
c"c c 
c

c
' 

c
c

c
cc


c 
% 

cÚ c

c
cc 
c

c c
c

c c
c

c
Ú
Ê 

 Ú
cc
c
 c

cc
c
)


 
c"
cc
c c
c
c c
c



c c
c c

c
c
,(





+# c
 c
c

c
c

cc
c
"
c c
c"


c
cÚ c
Ú



c
c
c
c c
c4"
c
c


cc
c
"c c c
c
c
,'
 




%
"c
c
c
c


cc
c
c


Ú


Ê


  
cc
c"
c
c
c c


#  c
c
c"c
%c02Kc

'
Ê ,&,>





c )
Ú
Ê 





 !



)


Ú c
c
c
 


 c c
cc c-

c
c
c
c$ c

cc
c 
 
!


  



4"
cc


cccc

 


%

!



!

!
 

,(





+#Ú c
c

  
c
c

c
"


c


c

"cc
*c
 c


cc 
  







cc
 c



cc 
 



*

Ú
 
-
!

Ú
,'
 





%Ú
c4"
c
"cc 





 
!
c/

c


c
c!
cc
c  



 )
 c
ccc 
c c

c !
 


 
 

c
cc
c c c
c""
c  )!
 



cc c c
c

cc

c
c

c$ c
c c c c

 



 


!
)!
 


c Ôa
    c 

cc 
c
c c
 c



 


 c 
cc"
cc 

c
c
)!
 
 c
c

c

cc
c
c$cc

c
cc
c
c

 




   


c

cÚ
c!
c


c



 
c c!
c

c


c
c!
c

c!
c%c





  

  
 
 
!


  




 
!
cc

cc





 


 
ccc"
c"

c

cc
  c
"
cccA

c
c
c
"c
cc
c
c8c
ccc
,Ú  
 


#
"

cc
c
c

"
c
c c



c c
c4"
ccc


c 
c"

c
 cc"
cc c

 that protects them and guides them
'
Ê #c
c"c c
by the command of Allah, glorified be He. c
/c
 c
c
c"c

c
cc


c

c c
c

cc 
!



!

!
 

""
cc
c
c c c
c 

c
cccc!
c
c
,
c$ c
c



c,8c 
c
c"c
%c, 

 Ê #

c
cc
c

c c 
(









c
c

%c'cc
c
c 
4
!





c
c$ c,c 




 
$


!


!

.

,&,,>

)!
c

c

  
# c:0K<%c1;c

cc c c
c


cc

c
cc c
c' 

c c    
c
c"c c

c
c
cc c$ c  c

c
c"

c

c
c
c
c


cc"

c
c" 
c



 !




 c
c c
c

cc c
 

3

c
c
c
c
c"

c
c c
c"
cc"
"
c
c

c

c
c
c
c 
c
 c
c

c c cc

c c

9c
c
cc
cc

c

c
c"
"
cc


c

cÚ
c

c c
"
cc
c
c
c

c c c


cc

c
c

c
c


c
cc
c
c
c c
c c
c

 cc

cc
c
cc
c c
c 
  




c c cc

c$c
c
c 

Ú
c
c c

c
c

c c c

c"cc
c

c cc
cc c
c

c Ô
    c 
cc 
c
c c
 c


c c

c c

cc
c   )
cc
c


c""
cc
c !
 
It was a real, living, bird,
c

c

c c$ c


c just like any other bird, by the will and

c!
c command of Allah, glorified be He. c


 
Ú
c
c
c 


 !
c


c c
c
cc
c
c 
c 
cc

Ú
c

c c
cc
c


c
c
c

c c
c
c c 

!
#

c 

c

c

c c
cc

c 
 c
c


c c
"
"
c
)!
 
3c!
c
cc

Ú
 
-
!
 
Ú
cÚ c
c
cc
cc"c
c
c
c"c
cÚ
c&"
c 


 


c
ccc c

 c
c
c 
!
c
c
c c
c
c
"c
cc c
c
cc









  )!
 
3c!
c
c!
c
 



 !
c 
c
c ""

c c cc!
c
c
c
 "
c cc
cc
c
c
c c
c "


c c"
ccc
c

 







c
ccc
cc c$ c
 


!
c

c
cA
c
4
 "c
c
c



cc
c
%
c
cc c
c

c
cc
c
)!
 
8c"
 "c
c





c c
c
c c
cc





  

c
c"
c c$ c c
 c$ c
  
$c
c

c
c
cc
"


c
cc
c
"

c c

c
 c
c" c c
c

c

cc
cc

c
c
c


cc c
cc

c
c


 
 c
c  


c
c
c c
cc c






c
c

c c
ccÚLc
c
 


Ú 
c c
c

c c
c

c
c-
c
ccc
c

c c




c
c
cc c
c"

c c c
c
c"c
c

c c 
cc c
c
c
c

c

cc$ c"



  ,Ú   
 
 
 

#Ú


c Ôè
    c 
cc 
c
c c
 c

   
  
 $ c


c
c!
cc
cc
c
"

cc

c
c
,> 
  
  


!  
 

   Ú
 Ú
c 

c

"
c


 

c 


Ê
 





   ,'



Ú
c

c

c


  


c
c$ cc!
c




,0


 )
 )


*#  
Ú
c
cc$ cc



cc"
 "c

c""
cc
c
Ú
  


ccc c
c
c"c


,'





 
 

) #

  
 
 ) #
Ú     
 

c 



Ê 

 (  
 
Ê
 


Ú c
c$c

c c

c"c

c
cc
!
 

c



,c.


c c
c '

  

 ,&,>


c c
cccc
c  c 

)

c

c c ccE c
c
c
"c
c8c
c

c
c c
cc  )




!


"

c
c

c
c  c
c !



c c
c/c
 c
c
c


c" c 



+#



  

 Ú
c (
 ,0

Ê 

 c
c 
c

c
c
 

c

"
9c
c
c c
c 




#

c c

c


 
c
,0


 )
 )



*#Vcc3


c
c$ ccc '
Ú c
%c.
c c

c


c c c
c
c"c
c-c "cc8c cc c c
c
c
cc
ccc

c 
c

"
c"
c
 ccc$ c
"c
c c cc 
c

c 

ccc"
c c ccc

c

 c

c
c

cc

c ÔG
    c 

cc 
c
c c
 c

/

c
c c!
cc!
c

c (  !

  

cc
cc
c"
c
  
 (   


  

 ,&,>

 
 
 
 !  

)Ú

c
c
cc c   
 

  
cc 
c

cc c

"
cc
c
c c$ c
c

c
 
c

c

c c c
c
c8c
cc Ú
 
 c c
c
c"c
chimself told
them to call him; or it might have been the ,'



  



custom among them. c 2 

  )




  




 

!
!


 

 



+#Ú

c
cc!
c


c
c

cc!
c"
cc  
 
c"
c
c

c 
 cc
c c
"

cc
cc 
c

cc!
c 



 

#

cc c
c

c
cc!
c

cc

ccc"
*cÚ
cc"
c
c  
c
"c c
c

c
c c"c

 cc
c
c"
ccc"

c Ú
 Ú
c

"
c

c
c"
cÚ
c
c cc
,'



 Ú
c
c
"
 c
c

cc c
cc
c
c c
c"



c
c

c
cc
c
cc cc
cc

c

c
cc
 




c

c c
c""
 c4
 "c
2 Ú
c
c

c
cc

cc"
c

c
c
c

c

c c

c
c
c"

"
c c
c
 c
c
c
cc
c
"
c
8

cc c cc!
c""
cc

c


c c

c-cc
c
(
 ,0

Ê !
c

c
c"c
c
c,(
 A

c
cc
c$ cccc
c

 

2 B#
/

c c
c
cc c c
(al-Baqara [2]: 261) c

 




 

  
 
 

 
Ú c
c



#Ú  
 
c
c c
c


cÚ
c



  Ê   c c c
c
c
c

c Ô§
    c 

cc 
c
c c
 c


c c


c
 c

c

c 

!
!


c c
c

c
c 


$c c
 c c
cc
"c
c
cc c

  
   
 

  


 



 
  


Ú
c
 

#Ú
 
 c
c
ccc
 c
c"
c

  
   
 
cccc ccc

cc


 
 

 
 
c$c
c 
c

cc


c
" ccc  c
!

   
  c
c
c
c c
c 
c cc


 
 !
    
cc

cc"
ccc




 
c 
c c
c

c c$ c


c
c
!
cc
cc
c

c
,>

)  
cc

cÚ
c
c c

c
c
c 
c c

c
,&Ê 
)
 "

c
cc c
c
c 
c
 cc
c 
c
c

c


!
!


 "





!


Ú

$c
c
  


 
c$ c c!
c

cc c
c
""
 c c!
c""
ccc


 



 c
!


Ú


Ê!
 
That is, they
Ê!
 
 wanted to be provisioned from the spread. c

Ú




!
 

# Ú
 
 
 


!
 

# (
 
 
c !

    ( 
,,>

) ,&Ê  
   (
 

)
Ú
c
+cc 
c

c 
   
 


/

c
cc""

cÚ
c
c

 
!

!




c
%c8c 
c
c
cÚ c c 
c


cc c
cc
c" 
c 
9!

"cc
 c
c"

c cÚ c 

 

 

"
c c

c

c Ôÿ
    c 

cc 
c
c c
 c
 
 


 
 
/

cc

cc c

c

/
c
c
c
 


  
c
Ê  , 

 
   
 
 (



!

%   
 !
 
 






 





    
 !

  





 !

!
 
 



    
   

  
 
 
  


 
  
 

       




  
 Ú




# 
 
 

 
 
  

 
c
    
 
 

Ê  , 

 
    
 !

 

!

$ c


c
c!
c
"

c 



 

c c
c
c"c
c that He had
accepted his request, and was sending it
   


 

down upon them. Ê   
 
 !


 
 
  






 




 $ 
c
c"
cc
c
 
 

 

 
!
!  
c
 

    
    c c"


c c$ c


c
c
  

       
 !
c
c/

c
c4"
cc
c






#$c 


c 
"
c c

c


cc

 cc
cc


c cc
c c  cc 
cccc c
c
c



c"
"
c c c
c 
c c
c

c c c c
c
c 

c
 c
c

c c
c c 


c
c""
c
"
c cc

c/


cc

c
c ""

c


cc
c' 

c
c
cc cc

c"

cÚ
c 

c
ccc

c

c c
c



c c
c 


c
cc 
c
c
c
c
cc

cc
c c c
cc 
c Ú


cc
c

c c
c





c 
c
c c



c
c 


c
c
c 
c/


c
c
c 
c

cc
cc

c
c

c
cÚ
c
cc
cc

c Ôë
    c 
cc 
c
c c
 c

c
c4"
c
c
c

c (
 ,-

Ú 
* c
c
c!c

c
c

*% 
c
"c
 c
c

c c$ c

c 

c cc c
c


c


cc c

Ê
Ê ,&,>


  





!
c
c
) c

c
cc"



cc

 


!

!
    

  

# cc
c
cc
c
cc
AÚ




 

 

Ê B+#
    Ú


 %
(
 ,-

Ú 
* 3c
c
cc
+
c
c!
c

c
cc
c
cc
c"
c






   


  
 Ú

   
!  Ú c
%cEccc

c
(   Ú


 %


c
c

c cc
c
ccc c c

c
 
c
Ú

   !  
Ec
c cc
 
 

   Ú !  %
 
 

   Ú 


Ú


Ê


 !  %This is simply for a reciprocal


 balance in eloquence, and to draw out the
contrast. Otherwise, Allah has no spirit,
glorified be He. And the word µI know not¶
 
c
is to explain his submissiveness, 
c
c
Ê
Ê ,&,>

 "c
cto Him, glorified be He.
) 
Ú
c



c
c
c

c c 
c c
c
c 
c  

 Ú
 
 


c
ccc


c

c c Ê

 


c

c cc c
c
c"c




Ú  3




  
  


!

!
AÚ

   
 
 
 





 




  
   

Ê B+#Ú c
c

c$ cc
c
cc c
c
cc



c
c
c  
   Ú



 3




c c$ c


c
c!
 
      
 


c a
    c 
cc 
c
c c
 c

 !

!
 
 
 
 witness of what they said and did only for as
long as he was in their midst. c
  

  

 
c 

Ú



Took
him up to the heavens in a full ascension.
Ú
c c
c
c"c
c
+"
c The manner of his ascension has been given.
 c
c
ccc
c"
"
c 
cc c

c

c
c 
c

cc

% Ú


Ú 

' 



Ú c8cc$ c

c
,  
 


  

 
c
c

c c

c

c
Ú





 

c


cc

c

6c9>
c
cyc  c !c
yc  3:cc
Ê Ú


 
  
   
(

Ê  



  !

  


 




  
c


Ú






c
c"
"
c"
c c

c
c
Ú

cc-


c 
cc

c
Ú


Ú 

' 


-


c 
cc

c
c
c
c


Ú c c
%
ÊÚ


 

, Ú
  

"
 





Ú 

 
c
Ê Ú

 

"
-/c !c
%c c
c 2c
c
c
!!cc c
6c9>
c
cyc 

Ú


-
  c !cyc  3:He told the
people what he had been ordered to tell 
' 
#
them, and asserted their common need to
worship Allah, glorified be He, their Master  
c
and His Master, their Creator and his
Creator.cc , Ú
  

" 




Ú 
Ú
c
cc
cc
Ê  



 
c
cc c


c

 

He was a cccc$ c
c


c a|
    c 

cc 
c
c c
 c
Ê Ú

 

" 



 

Ú


-$4
 





' 
#(



 Ê  !

  


    

 
  
  

!

  ( 

 
 

 (

 Ú  
  




 
  

 
  
  &
 
 
c

  
 
  
Ê  $ 
c c


c

  !
!
 
 
c
c



Ú  
  

 



 ,># 


 ,Ú  

 



 
 "8c cc
  
 
 
 
 
c

c c
c
c
c 
c c 
c
  
 8 
     c
c c c
c$ ccc c
 
  



 

c
c$ c
cc"
c
cc
c
 
 

 
  
c cc c c
ccc""
c

c"

cc

c

cÚ cc
c
c


  ,  
  
 c c 
cc
c c
c"
c


  
 c

c 


 
  

 #



Ú
c
c c


 
  
 


c 


  




 

    

 

 



 )



 

 
.

c 
c
c
c
"
cc




 
 

    


!


 
 

 




 c

 

 
c


Ê  ,Ú  

 Ê  !

  
Ú

c
 


 
 " c
c
c
c c
cc c
"

c!
c


c
c!






 

 

 


c aÔ
    c 
cc 
c
c c
 c


!

  (  c
They are pleased with their recompense and c
reward. c c
EFccc
!cc
E Fc+c’

cc c cc

Gc c

Ú  
  


’  



  ’

c cc
 cc!cc




   
 c




     
{› h lÊ
Ǯ m


  
 






c c
Ú
c' 

c

c
c"
cc"
c
c$ % 
c;2 1cc
Ê # 

 


 c
cc ccc c c




     
c1 cc

%(


   



Ê 
3
!



!


)
  cc
 

c $c


c
c
c
c c
c&c
c
'"

c
c

c c


c
c
Ê # 

 


 
cc
c"c
c




 Ú

c
cc
$c
c"

c c
c
 c
c
"
c c$ c

ccc
c 

c c
c

cc
c
 c

c


c
c!
cc!
c
 $ cc
c c

c
c
c
ccc
 c
%
   
%$c
c
c

c
c
c
c"c 4 

Ê #










c

ccc  





  
 (


   
  !

1
   

!



 


 

)



 (    

  

 
 ( 
2


 
 (
  

 0
!
  
 
 
 4 

Ê #






 

c 

 4

c
c

c c c


c
c"

c

c cc"

c
c

c aa
    c 

cc 
c
c c
 c
$ c

cc"

c
c

cc!
c 





Ú
c

ccc
c
c
"c c

c
c
 c
c
c
c 

 
 
( 

cÚ
c c c
c

c
cc
c
c c
c
 c c


c

c 

!



cc

c
 c cc!
cc


c
c
!
c,c
c
 c
c
cc
cBC%01 

 







   ;

Ú c
c!
c
c

c
+


c-
c
c

c
+


c cc/
cccc (
  





 5

cc
 c
c

c
c
c

c c
+


c 
cc c$c


c
c"c
ccc

c 
c
c c

cc/
c 
cc cc

c c

c
c

c c
 c
 
c
c
+


c
c"
"
cc c
c c
c c
c

c c"
c
-

c6c
c
c
c"c
c 
 c


c c
cc


c c
 
c
 c
c"

c

cc
c  c
 c
c c
 cc


 c4
 "c
c"c
ccc c c

c


cc
 c c
 c"
c
c 




$c"

c cc
c
" c c
c
 c
c
c


c8c 

c
c
cc
c

9cc c
 c
"
 "c
c
ccc c c
c c


c

c
cc
c

c"c
 c
c



c/


c
c c
c

c
c
cc
c c
+



 c
c
c

c
c


V !c c !c cc %!c0Vcc
Allah, glorified be He, then expresses Ú
c
cc"

c


c" 
c5

c
c
indignation at those who take rivals instead c

cc
c"

c


cc
cc
of Allah, when all things belong to Allah,  c
c
c c
c
c$ c c
c
c

c c

c
c
c c

c"
ccc
c
glorified be He: c
cc
c-
c  c

c
9cc
c


c
c c
c


c
 c


!



 


-
"

c

c
c
cc
c"

c c c
c

c"
cc" 

+


c
c
cc

cc
c
c


c!
c c c
c
c!
c c
c
c
 
)

2
Ú c
c
c
/
c



c c
c!c
!
cc
c c!
cc"c!
ccc

/

cc"
cc


c c
c
c


!

E
c8c c

cc
  c
c 
cc
cc

c

c0


 
ccE
ccc$ c
3

c
c

c
c c
c c 


c
c!
cc
cc c

c


cc


c
c
c8

cc
c 
 cc
c


c
c
c
c c c
.
cc
c
+


c
c c!
c c 
cc!
c;


c


c
c!
c
c"
c c
c
 cc c


cc


cc c

c !cc
ccc!
cc
c
cc
c

% !
c"
c

c %

(
  





  Ê(
 Ê

c a
    c 

cc 
c
c c
 c





  Ê
!







(


 


 

!



)




!


 
 
 

(

 

 


1 =

Ê(
 Ê Ú

c

ccc
c c Ê
!





4
c
!
  c
c

c



c" c


c


 




 Ú
c
c
c
"
c cc c
+


c
c
cc 

!



)

$ cc""
cc 
c c


ccc -

c!
c
+


cc
c
c
ccc
c c
c
 cÚ
c 



c c
c

c c$ c

c
c
c
" 
c c$ c


c
c


cc$ c

c"c
c
!
c
c
c
cc"
c cc"
cc c
c!
c

c!
c 
cc

c
 cc
c!
c

c"cc

c
c
c

c c
c 
 
 
Ú
c


cc c
c'
c 

cc
"c
c
c



cc



c
c
c 
c
cc
c=
V0c1 c
c ccyVcc!

c


c

c
"c

cc
"c Ê

 


 
 


c
c
c
 






!


c
cc
c
c 

 




 c"
"
c
c"
cc
c""

c c c

c
c

c 




 



   
(

 

Ú c
%c
c

c
cc c
c
cc
c
c C
 c"
"
c
cc
c"
c
cc

c c
 
c cc c
c

cc
c
 c Ê

 


 
 

c

cc
c c 
c c
c 


Ú
c




c


c
c
cc
c c
 cc
c c
cc (cc
c


cc
c
c

c c
c"

c c
c"
cc "

!
c


c
c!
cc
c c 
c
c
"
"
c c c c!
c

cc!
c 

8c
cc c


c8c
c
"
c
cc

cc"


c 
c
c
cc
c
c


cc
c
cc c
c


c


cc
c 
" cc!
c



cc
c
&c cc
+


c1   c
c"




cc

c

Ú

"c!
c
 c


c
c!
cc  










c




c c

c


cc
c  


   Ú
c cÚ
c



c c
c % "
c
cc
cc 
cC

c aè
    c 
cc 
c
c c
 c
!
c
cc
c


c
c!
c
c
c 
c

c c
cÚ

c
cccc

c 

cc c
 c 

c
c"

c c c
c

cc"




c c
c



ccc c

c

cc 
c


cc
c cc c 
c





cc


c

c
c 
c  c
c 
c
c
c-

cc
 c
 c

c-


c 
%
c cc
c c
c
c

c


c8c
cc
c
c
c c 
c
(








 
cc

c c
c
c
c
c 
c




 

c
c




c
c
c
c c
c



cc$ c

c"c
c
>c
2c! y!cåcc c
c!
c c
c c

c
c
"c c
 
c
cc 
c c
c

'
  

 

    
Ê'





!


 '
 

  


 

Ú
c
c

c c
cc
"


c c
 c
cc c
c
c
Ê'





!

 

c
 c
cc

cc


 
 c#

cc
c

c
c


cc
cc

c cc

c
'

 

 

 

c

c
c
c c
c
c c c


c
 c
ccc
c$
c
Ú
'






  


c



'
!





 '

 

 



 
Ú c

c!
c

c

c
c c c

c

c"
cc
ccc
cc
B  c

c
c
c

c cc

c
8c
c
c
c
c
c

c c
c
c

c
(








 
c

c
c c
ccc
 c




'
 



#

c "
"
cc3cc c
cc cc
cc

c


c c
c

c cc c
%c-c
c 
cc
c
cc c,cÚ
c



c
cc



ccc


c&


c
c"c c Ú
'






 c
/c

c
c"
"
c cc"
c"

c Ú
c

c

c
c c
c cc
"
c
cc
c c

c




c


c
ccc "
cc

c
,å>c  !c
cc
c 
Vc
$c
cccc c

c




c
Ú 
c"

c


cc


c
c

c



c
ccc
c4"
c


c
c"c
c c
c

c
c
cc
c
c
c c 
c


cc
c


c
 c
c
cc
+


c
"
"
c
cc 
c

ccc

/
"
cc




c 
c"


c

c
c

c
c

    '
 


  

 c

c
cc

Ú

c

c

c
c c 
c c

c


cÚ

c

cc
c
c 

'
!










c c
c

c c
c


cc

$ 
c
c!
c

c
c
c
$ c

c"c
cc
c!
c
c cc
c c
cB
"
c
c c
c


c


c c

c aG
    c 

cc 
c
c c
 c
Ú
c!
c
+"
c


c
c!
c c
c 

!










c
ccc

cc 


! 




c



cc c
c
cc c
ccc
c
c % I

Ê '


!




  Ê
,' 






 
!
 +#Ú
c




c
c
 cc
c c
c

ccc
c




   
  c
 c
c


cc$ c


c"c
cc
c!
c



 



 
  

c
c c
ccc
cc

c
c$ c

c

c-

c
c
,Ú  
 
 # !
c%c

D Ê '




c

cc

c 
 c

Ê '


!


>"c
$ c


cc$ c

c"c 
 
 





That

cc
c!
 is, their times would be up, their life-spans
would be at an end. c


 

Ú c

c

ccc


c c""
c


cc
c






!







Ú
cc 
c"


c 
c

cÚ c
c




   
 


c c c$ cc %c!
cc
#
c 
cc cc c
cc

ccc
cc 
c cc

c

c c
ccc
c-
ccc
c

cc
c

c c

c
 c!

c
c
 c
c
 c
c

c
-

c c
c
cc
c
c





c c
cc
cc
c$ c



 



 
 
 
c!
ccc
ccc
cc
,Ú Ú c
c
c


"cc

c
c
c



c$c
c
/

c

c
%c c
c$ cc c
c
 
 
 ##
c
cc

c*ccc
c

c c
c"
"
c
c
c 
c
c
ccc 
c
""
c c
c

*c#c cccc
c


c
cc"
c
c
c
c
c cc


cc

ccc
*cÚ
c
-
cc
c
c c
c"
cc
c

cc
c
c
c c
cc c$ c c
c

cc"c c




c
c8c

c ccc c
 c c
c

c
 c
c
cc



c
cc
cc
c cc
c-cc
c!
cc c

c

cccc c$ cc
 c
c c

c c

cc
cc

c$c
c

c


c
c
c c
c
c c$ cc





c 
cc-


c c
c
 cc
c!
c


cD

c c
c4"
ccc ccc
cc
cc
c
c*cc
c

c c
Ê
,' 



cc
*cÚ c
cc
c cc

!
 +#

/
cc
c
c8c
c
c

c
cc

cc

cc"
c

c
cc
Ê '




 


cc
*c3cc 
c

 






 cc

c8c
c
c

c
c
cc

c a§
    c 

cc 
c
c c
 c
"
c

*c3c

c"
"
c
c (
 
 





c
c
c

cc
cc"
c 





cc
-
c
cc
c

c
ccc
"
c
c


cc
c cåcc! cc ß
"

c
c
c
cc
c


c
 c
c

c c
c

c# cc
c Ú






 
  
c
c


c

ccc
c c

c$cc c
c
c
c c/

c 







$ cc

ccc c
c

c
c cc
ccc"
c
cc!
c 0;

+"

c
c!
cc,Ê '



!




#$c cc"c Ê(      
  

c c
c c c
cccc

cc

 cc
c

*cI 


Ê'

 
 (
 
(
 

'

 

  
l
 

Ê'

 





 01





,Ê 



 Ê 
K 4
8

Ê

   

)


 
0


!












 


   


    (




+#



!






 
 , 

 





 



  
02




!
 #

 

 
0=







2





   

 


00 

 
 

)


,'

   



 
  


  


 +#
 

,Ê #8(
  
!
( 


 '

  

 8

c aÿ
    c 

cc 
c
c c
 c
Ê  

   



 


8

Ê  




 







 
  

 








Ê Ê 



    ;2



 
 

 (  Ê
 




Ê (




  


8  




Ê 

(


   !




( !



0D 




  



Ê(
 
 
  



( 
 ;0

(
 
' 
 Ú
'





 

 




0I 
'




!
 


,'   

 
 +# ,'




!




 +#

,Ê   





 ;;

 7 








 Ú

!

 
 






(    




 

 ,0Ê 
6  

)


0

 
 

  (  



!
 #







+# C




 




, 


 #  


 




,(
 
&
-

 ;1

 

  
!
 
# Ê

 

 





0K 
 '
 

!! 





Ú



'
 
 






 
  


 

c aë
    c 
cc 
c
c c
 c
 

  Ê
,Ú  
 


 


 
 




!







 
#






  
;I
c c
c
ycc c
c  %%c
Ê






%  c









6  



c
c!2c yc-
cc %
c
)

 c
c cc
c  ß
(
 ,  

 +#
c;=
Ú



6  

)
*#
Ê


 
 
(
,


  





!
 


  

 #
 









;K

 


C
 








   
;C Ê 

Ê





  

(
















 


,Ê   




 

 ,'
 



 *#





!



6  

 Ê





)

0


   







#
12
;B
Ú

 
 
 !
1 




    

 









 













 



 

 











  ' 




+

;D 10

c 
    c 
cc 
c
c c
 c
Ú'

  


 1C


%
Ê
,' 
!












 
 6  

)
+#




!


Ê 
,Ê  



!

#
1;
0





Ê
!
!










 1B




 

  Ê

 
  

 



  

     

 &




 

 





Ú

 
 

Ê #
 '
 




  










)


 Ú

!


6  

)













1D
11
Ê





!


Ê 
  







 


 

 

 


 '

Ê  8(

 %


 
 


(
 8(
!
 !

  


 
!


1I
Ê Ê  
(

 






 
 ,(



 Ê #  








 
 






1=

(







Ú


 


% 




 Ê 



Ê  

 

 



!

( 

 1K

c |
    c 
cc 
c
c c
 c
1( 

8(

 ! 

Ê #

  
  

 6  

)





(
 
8




 ==
!
  
,(


 


=2
Ê 





 

Ê'








  


'



 







  


  ! 
 



 Ê 





 

+
 

 

C


'
 !
!

%
=0





 
'
 


 

=C

&





%
c




 

 c



 


 





=;






 
 



 



'

!







 


 




$
 

 
 

 


'











 
! 

=1

Ê



 




8

c Ô
    c 

cc 
c
c c