Surah An-Nisa (النساء) is a Medinan surah of the Quran with 176 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
As a precaution, since circumstances change and maturity varies, testimony is the most decisive factor in preventing evil and the most beneficial in every matter. The command to testify is a deterrent for the guardian against treachery, for one who knows that only testimony will be accepted in disputes will attain the utmost level of integrity and exercise the utmost caution. Since wealth is a source of temptation for souls, and love for something can blind and deafen; the verse concludes with His statement: {وكفى بالله} - that is, the One who possesses perfect wisdom, manifest power, and unparalleled greatness. The preposition "ba" in such instances is used for emphasis, because what is associated with it is the actual doer, not metaphorical - as when we are commanded to act, for example, {حسيباً} - that is, a reckoner who is eloquent in reckoning. This is the most effective warning for them and for the orphans against treachery, transgression, and usurping the rights of others.
And when He mentioned the wealth of the orphans in accordance with the necessity and proportion that led to the conclusion of this verse, it was as if someone asked: from where would their wealth come? So He explained that in a general manner by saying {For men}, meaning the male children of the deceased and his relatives, and perhaps He specified males because they used to inherit and take care of the young, and would exclusively inherit the estate, as the custom of the people was.
The inner meanings are ignited, which constitute the essence of humanity, and it is clarified that they are, in reality, in this world, but we do not perceive them now because they are not like the fire that is apparent outwardly, as He says - repeating the warning, clarifying through the recitation of the community in the active voice, that they resort to it, resorting that makes them as if they enter it with their own selves: {وسيصلون} - that is, in the Hereafter - with an inevitable threat, in which there is no turning back {سعيراً} - that is, immense, which is the ultimate in greatness. This is the meaning according to Ibn 'Āmir and 'Āṣim, in the passive voice, meaning that it throws them into its flames, a throwing that is overpowering, and they are unable to offer any kind of defense against it.
Upon him is debt. And since man may see that some of his relatives, whether from his roots or branches or others, are more beneficial to him, he loves to give them preference and thus transgresses these boundaries due to what he sees, although what he sees is contrary to the truth in the current situation or in the future. And Allah, the Exalted, is the One who has exclusive knowledge of that. For this reason, the Prophet, may Allah's peace be upon him, said: "Love your beloved moderately, for perhaps he may become your hated one someday." This is because the hearts are between two of the fingers of the All-Merciful, and He turns them as He wills. Allah, the Exalted, said, encouraging adherence to what He has ordained and emphasizing it with a parenthetical phrase - as is the custom in parenthetical remarks - because this division is in opposition to what the Arabs used to do, and it is based on aspects that are not comprehensible to them: {Your fathers and your sons} - meaning those whom We have given preference in inheritance, as We have mentioned - {you do not know which of them is nearest to you in benefit}. This is because you have no comprehensive knowledge or power, for if the matter of division were left to you, you would not have placed the matters in their most appropriate positions. And since He has clarified that the inheritance, as He has ordained it, is confirmed by the term "bequest" and further emphasized by making it an interruption between the instruction and the (obligation), He indicated that it is on the path of necessity, which one who abandons is disobedient. Then, He said, mentioning the source...
The heir, {for them is one eighth of what you leave}, as previously mentioned in the quarter, then He repeated the departure from the right of the inherited, saying: {after any bequest you may have made or debt}. And when He finished with the two categories that are directly connected to the deceased without an intermediary, He followed it with the third, which is what is connected through an intermediary. And since it is two categories, because sometimes it is connected from the side of the mother only, and they are the siblings with the same mother but different fathers (al-Akhiāf), and sometimes from the side of the father only, and they are the siblings with the same father but different mothers (al-'Alāt), and sometimes from the side of both parents, and they are the full siblings (al-A'yān), and the relationship of siblings is weaker than the relationship of children; He emphasized it with what its situation necessitates, so He made it in two stories, mentioning one of them here to introduce it into the ruling of the obligatory bequest, and concluding with the other at the end of the Surah, because the conclusion is one of the signs of importance. And since the relationship of the mother is weaker than the relationship of the father, He presented it here to indicate concern for its affair, and that what they used to do from depriving the females is an error and injustice from the path of justice, so He, the Exalted, said: {And if there is} a man who inherits, in a state where {he has no child or parent}, or he inherits from one who is in a similar state: not being a child of the deceased nor a parent,
{From your women} meaning the free women {so let them testify} meaning so ask that they testify {against them four} men. And since God, the Exalted, has made this community a middle nation that accepts others and is not accepted by others, He said: {from among you} meaning from among the upright Muslims, that they have done it. {If they testify} meaning to that {then retain them} meaning detain them {in the houses} meaning and prevent them from going out, for that is safer for them. And let this detention continue {until death takes them} meaning comes to them while they are in a state of being averse, {or until God} - Whose knowledge and wisdom encompass all - {makes a way for them}, meaning a way out before death, either by the clarification of the prescribed punishment or by marriage. And if the four do not testify, do not do that to them, even if the act is confirmed.
The absence of insistence on death, and perhaps it is an indication of the remoteness of repentance, especially for those who are near to committing a sin, for it is likely that a person, once entangled in its snares, will not be freed except with difficulty. And so, He indicated their greatness with the instrument of remoteness in His statement, explaining the reason for their repentance and promising that He will do what is obligatory upon Himself, without fail, even if it is not required of Him, and nothing is disliked from Him: {فأولئك} - that is, those who are great in rank and sincere in faith - {يتوب الله} - that is, the One who possesses all the attributes of perfection - {عليهم} - that is, He returns them to the state they were in, in terms of their proximity to Him, before committing the sin. And {وكان الله} - that is, the One who encompasses all things with His knowledge and power - {عليماً} - that is, knowledgeable of those who are sincere in their repentance and those who are insincere, and of their intentions. He deals with them according to their circumstances. {حكيماً} - that is, He places things in their most suitable positions, and whatever He does, it is not possible to undo. And when He, glorified be He, explained what is accepted, He followed it with what is rejected, saying: {وليست التوبة} - that is, its acceptance - {للذين يعملون السيئات} - that is, those who commit evil deeds one after another, persisting in them, whether they are disobedient or disbelievers, without returning soon, but rather delaying. {حتى إذا حضر} - and since the presentation of the effect, in a way that allows every listener to imagine it happening to them, is more frightening, as it makes the doer expectant and fearful of its consequences, He said: {أحدهم الموت} - that is, when one of them reaches the point of death, and it is the point of choking, which is
Or due to their ransom from you for themselves, then He exempted from the prohibition of 'Adl (separation) in all cases, saying: {إلا أن} meaning, do not do that for any reason except for the reason that {يأتين بفاحشة} meaning, a reprehensible act {مبينة} meaning, with four witnesses if it is adultery, so separate them by confining them to their homes - as has been mentioned - because whoever hastens something before its time is punished by being deprived of it, or with whatever is acceptable from the witnesses if it is Nushūz (disobedience) and bad companionship. In that case, you have the right to separate them for the sake of reform or ransom with what is pleasing to the soul. The most suitable interpretation in the context of {وعاشروهن} is that {تعضلوهن} is prohibitive, not connected to "that you may inherit". {بالمعروف} meaning, with good words and deeds, by spending the night together, providing for them, and being kind to them before committing the reprehensible act. {فإن} meaning, if you do not dislike them, the matter is clear, and if {كرهتموهن} you dislike them, do not rush to quarrel or separate, but be patient with them in consideration of what is better, not merely due to personal inclination, for personal desire is such that it does not lead to good. Then He indicated this reason by saying: {فعسى} and the clarity of its indication of this is correct, making it a response to the condition {أن تكرهوا شيئاً} meaning, something from your spouses or otherwise, which Allah, the Exalted, did not restrict in general terms to complete the benefit {ويجعل الله} meaning, the One who encompasses all in knowledge and power, and has hidden from your knowledge the consequences by His wisdom.
The intended meaning is marriage; the prohibition is attributed to the person themselves as an emphasis on the prohibition, so He said: {أمهاتكم} meaning, taking pleasure in them through marriage or possession, and their prohibition is mentioned twice as an emphasis and to make the matter more severe, out of respect for the father and to magnify his status. {وبناتكم} meaning, even if they are younger, due to the harm that would come to their mothers. These two categories have not been made permissible in any religion. {وأخواتكم} meaning, whether they are full siblings or not. {وعمّاتكم} similarly. {وخالاتكم} also. The governing principle for these two is that any male to whom your lineage returns, his sister is your paternal aunt, and she may be the sister of your mother's father. And any female to whom your lineage returns by birth, her sister is your maternal aunt, and she may be the sister of your father's mother. {وبنات الأخ} whether they are full siblings or not. {وبنات الأخت} meaning, similarly, and their descendants, even if they are younger. And when the matter of lineage, which consists of seven categories, was concluded, it was followed by the matter of cause, which consists of eight categories. The first of these is the wives of fathers, which He mentioned separately and prioritized, out of respect for their sanctity, since they had taken this matter lightly. The last of these categories is married women. He began this section with the mother through nursing, just as He began the section on lineage with the mother, saying: {وأمهاتكم اللاَّتي أرضعنكم} giving them a status similar to that of lineage, and that is why they are called "mothers". So, every female to whom one is related through milk is considered a mother.
He urged caution in his affair by relying on the predominance of suspicion, so he said, encouraging obedience to His commands and prohibitions: {Indeed, Allah} - namely, the One who has complete encompassment in knowledge and power - {is All-Knowing}, meaning, of those who proceed seeking to please their companion or not seeking to do so. {All-Wise}, meaning, He places things in their proper places, from recompense for sins and other matters.
And they are the youth - in relation to the slaves, because they do what the young do, due to the master's assignment of them to service and their lack of dignity, even if they are old. Then, he clarified the intended meaning by adding: {the believing women}, meaning not from the free disbelieving women, nor from what you possess of disbelieving slave-girls, nor from what the disbelievers possess, out of fear of associating with a disbelieving woman, fearing temptation - as has been mentioned in {al-Baqarah}. And so that the Muslim child would not be, due to the rule of being under the authority of his mother, in bondage to a disbeliever. This is what the statement implies, but they said: The restriction of {al-Muhsanat} to {al-Mu'minat} is not understandable, otherwise, the marriage of a free Kitabiyyah woman, which is permitted by the verse of {al-Ma'idah}, would be conditional upon the woman being Muslim, whether she is free or a slave-girl, but this is not a condition. And the school of thought of ash-Shafi'i is that it is not permissible to marry a slave-girl when one is able to marry a free Kitabiyyah woman. And it appears that the benefit of the restriction is to discourage marrying disbelieving women, so one should not marry them unless out of necessity. It is as if this is the surah of {al-Muwasalat}, in which those who practice distancing themselves have been omitted, and {al-Ma'idah} is the surah of the completion of the religion, so it mentions what is permissible for its people, and there is no harm in the restriction, because the implied meaning is not strong enough to oppose the explicit statement, along with the benefit of discouraging and abandoning. And this is similar to the restriction of {al-Ihsan} here, which is to discourage marrying the adulterer, even though it is permissible according to the verse of {an-Nur} {And marry the unmarried among you} [24:32], as will be explained, God willing.
And the earth is corrupted by them, and do not corrupt the earth lest you be hindered as were the nations that were before you, for whoever commits these sins is destroyed; preserve My laws and do not commit any of the sinful actions that those who were before you committed, and do not corrupt the earth with them, I am Allah, your Lord! Then the Lord spoke to Musa and said to him: Speak to all the Children of Israel and say to them: Sanctify yourselves, for I am holy, I am Allah, your Lord! Every one of you shall fear his father and mother and honor them, and keep My commandments, for I am Allah, your Lord! Do not turn to Shaytan and do not take cast idols, I am Allah, your Lord. And He said in the second book: And do not believe the false report, do not ally with the wicked to be a false witness, and do not follow the desire of the great lest you forget, and do not assist the prominent ones who commit injustice in judgment so that you may commit injustice with them, and do not wrong the poor in oppression, do not commit injustice against the poor and turn away from the false statement. And He said in the fifth book: And Musa called all the Children of Israel and said to them: Hear, O Children of Israel, the Sunan (سُنَن) and Ahkam (أَحْكَام) that I recite to you, that you may learn them and preserve them and act according to them, and learn.
Some matters, such as the marriage of a slave woman - as previously mentioned, and indicated the reason for this with the conjunctive "waw" (و); because you were created weak, and burden is difficult for you {and man was created} - meaning the one you are a part of - {weak}*, its structure being based on need. Thus, he is unable to be patient about marriage or other desires, and is unable to do anything except with support from Him, the Sublime. And since most of what has passed is based on wealth, sometimes through inheritance and sometimes through dowry in marriage, whether lawful or unlawful; the Exalted said - producing what has come after clarifying the truth from falsehood and the weakness of this entire type, thus nullifying their reasoning for preventing women and children from inheritance due to weakness. And after clarifying the manner of rectification in the matter of marriage with wealth and other things, preserving the genealogy, mentioning the manner of disposal of wealth, purifying the human being, addressing the lowest in faith, elevating others above such matters: {O you who believe} - meaning, those who acknowledge with faith and adherence to the ordinances. And since eating is the greatest of purposes with wealth, and the Arabs saw rushing to eat as the greatest shame, even if it was lawful; it is referred to by the term "Tanaul" (التناول), which is the act of partaking or consuming.
Upon attaining the intended objectives, this indicates that nothing occurs except by Allah, and that causes are merely a trial from Allah, through which He grants success to those who undertake them while relying on Allah, and misery to those who make them the focus of their intention, relying on them instead. Since the reformer may be perceived as a corrupter due to his harshness in upholding the truth without leniency, and the corrupter may be regarded as a reformer due to his indulgence in compromise, flattery, and cunning, thereby making one who promises success believe in something other than what is actually the case; Allah, the Exalted, says, dispelling this illusion, inspiring hope and fear: {Indeed, Allah} - the One encompassing all attributes of perfection - {is All-Knowing}, meaning, having unrestricted knowledge of all that can be known, even if it is hidden from others; {All-Aware}, meaning, nothing is concealed from Him, and no secret is hidden from Him. Thus, these verses suffice for most circumstances of marriage. Allah, the Exalted, did not mention divorce when discussing discord, as it was previously mentioned in {al-Baqarah}, and because this surah is based on continuity and harmony, rather than separation and discord, as Ibn az-Zubayr said. For this reason - namely, the surah's focus on continuity and harmony rather than separation and discord - the ruling regarding the dispute between spouses is limited to informing them of the approach to reform and justice, in order to maintain that continuity. Therefore, divorce was not mentioned.
What has no kinship, for the affliction of his company is feared due to the extent of his harm - "O Allah, I seek refuge in You from a bad neighbor in the abode of permanence, for a bad neighbor in the desert can change" {and the companion by your side}. This refers to the one who is in close proximity and associates with you in some matters that necessitate the extension of kinship. {And the wayfarer} refers to the traveler due to his distance, lack of supporters, and loneliness. {And those whom your right hands possess} refers to slaves and servant girls, for being kind to them is a great act of obedience. "The last thing the Prophet, may Allah's peace and blessings be upon him, spoke about was prayer and those whom your right hands possess." Since he mentioned kindness, the foundation of which is humility and generosity, he concluded the verse by encouraging it and warning against withholding it, explaining the reason for the command by saying: {For Allah} - with His beautiful names and lofty attributes - {does not love} - meaning, He does not act with the actions of one who loves - {him who is proud} - meaning, arrogant, self-admiring, and boastful of his adornment, showing off what Allah has given him of His favor in a way that is haughty and contemptuous of others. He is averse to being associated with his poor relatives and looks down upon his weak neighbors, and does not treat them with kindness lest they become a burden to him and he be disgraced by them. Since the proud person may sometimes show kindness out of pretence, He said, teaching that only the sincere is accepted: {arrogant} - exceeding in self-praise, boasting of his characteristics, and looking down upon the companionship of the poor.
With this great attribute. And when He mentioned abandoning injustice, He followed it with acquiring virtue, saying with affection for what He esteems: if you do an atom's weight of evil, it will not be increased, nor will anything else be requited with it except its like: {وإن}. And since the listener's perception of that is great, the noon was omitted from it after omitting the preceding clause, approximately for the sake of his intention, so He said: {تك}, meaning the weight of an atom, and it was made feminine due to its attribution to a feminine noun, and out of belittling it, so that the amplification of what is above it may be understood, and this is consistent in the recitation of the two Harams, with the elevation of {حسنة}, meaning even if it is small, {يضاعفها}, meaning of the same kind, with ten times its like, up to seventy, up to seven hundred times, and more, according to the goodness of the action with good intention. And He gives from His presence, meaning from the abundance of what is with Him, as a bounty, without any action, to whoever He wills. The Imam said: In general, this doubling is an indication of bodily felicities, and this reward is of spiritual felicities {أجراً عظيما}. And He called it a reward, which is not of the same kind as that good deed, due to its dependence on faith. Meaning, so whoever has this status, it is not suitable for a rational person to direct their aspiration except towards it, nor to rely, fundamentally, on spending or anything else except on it. And when His warning from the Day of Judgment was complete, and what He mentioned of manifesting justice
And when we comprehend the conclusion of this verse, we understand that strictness in rulings becomes a cause for transgression, and thus becomes a cause for retribution; this is evident in the case of the Jews, upon whom {al-ʿadāb} was made obligatory
With affirmation, all of them {believe in what We have sent down}, meaning gradually, just as We sent down the Torah. This is in accordance with the greatness that has appeared in its miracle and its notification of the unseen and the subtleties of knowledge, which are with you and beyond, due to its eloquence and brevity. And He informed them of their obstinacy and envy with His statement: {confirming what is with you}, inasmuch as they have it readily available and, in and of itself, they acknowledge it. And when He commanded them and cut off their argument, He warned them, saying - alleviating the matter for them by indicating with the preposition that whenever faith occurs among them at a time before the obliteration, He will delay it from them: {before We obliterate} - that is, We erase {faces}. For al-ṭamṣ in language means erasure; and it is true by changing some of the qualities. Then, He explained the reason for this with His statement: {and turn them on their backs}, so the meaning is: before We erase the traces of faces by turning them on their backs - that is, by making what is towards the front, from the head to the direction of the back, and what is towards the back, transfer from one state to a state below it, by making it like the back of the neck, with no distinguishing feature, neither mouth nor anything else. Ibn Hishām said: "We obliterate" means We wipe them, making them even, so that no eye, nose, mouth, or anything that is seen in the face is visible. Similarly, {and We obliterated their eyes} [54:37]. The one whose eye is obliterated is the one whose eye is wiped.
In the inclination, there is a correction for their purification of themselves with falsehood and the like of what has preceded and other than it. And since the meaning of denial is that they do not have that because they lied about it and were unjust, He alluded to it by saying: {But Allah} - the One who has the attributes of perfection - {purifies whom He wills} - by means of His complete knowledge, comprehensive power, perfect wisdom, and just judgment - with praise for Him and the creation of the manifestations of goodness that appear in it, so that righteous deeds may arise from them. So, if He purifies one of His chosen ones with something like prophethood, He has the right to purify Himself with it, carrying the burden of what benefits people through Him from Allah. {And} - while the state of those who purify or corrupt is that - {they do not wrong} - even - {a date stone's weight*} - i.e., the amount in the split of the date stone of that thing that is split - i.e., little or much - because He is knowledgeable about what they deserve, and He is the just judge, free from injustice, because He has the attributes of perfection. And since He, the Exalted, informed that purification is only to Him, due to His greatness and comprehensive knowledge, and it was a matter in which there is no dispute, and He testified against them with misguidance, and it is established that it is His speech, due to its inimitability in both elaborate and concise forms, their lie is established, so He increased in rebuking them, saying - marveling at His Messenger, may Allah's peace and blessings be upon him
When this ruling clarified the three fundamental principles, it was followed by al-Qiyās. The reason for estimating this is: this is in regards to the clear matters from the Book and the Sunnah, and those upon which there is Ijmaʿ. He said: {If you disagree on something}, meaning to adorn it, and your opinions regarding it differ, {refer it to Allah}, meaning the One who encompasses all in knowledge and power, with humility before Him through the supplication and worship that He has legislated for you, so that He may open for you what has been closed and guide you to the truth. {And the Messenger}, meaning the one who has completed the mission, by seeking out the traces of his message, whether through a specific text or through al-Qiyās, which is more appropriate. The verse indicates the order of the four fundamental principles, as they are, and the negation of anything beyond them. It is known from the exclusivity of Allah, the Exalted, and the gathering of the Prophet, may Allah's peace be upon him, with the signs of his community, that the proper etiquette is the affirmation of Allah's oneness, even in mere mention of Him. The declaration is further emphasized by the call to obedience, saying: {If you truly believe} in Allah, meaning remaining steadfast in faith, renewed at every moment {in Allah}, the Great King, who has no equal {and the Last Day}, which bears the obligation of obedience and prevents disobedience. Then, He indicated the greatness of this matter and its general benefit, specifying His Messenger, may Allah's peace be upon him, saying: {That} is the lofty matter {is better} than others, which are evil {and the best interpretation}.
Which one has everything {وإلى الرسول}, namely, the one whose obedience is obligatory due to his being sent, and he is the most complete of the messengers, who are the most complete of creation in terms of their message. He said: {رأيت المنافقين يصدون} meaning, they turn away {عنك}, and He emphasized that by saying: {صدوداً}, meaning, it is at the highest level of turning away. And since this entails a warning to them, He said - in a tone of rebuke and astonishment, using interrogation to emphasize their warning, teaching that they will regret when regret will not benefit them, nor will their apology be of use to them: {فكيف} meaning, what will be {إذا أصابتهم مصيبة} namely, a tremendous punishment {بما قدمت أيديهم} for what we have mentioned and other things. And since it is necessary that their contradiction be far-fetched, for lying was considered severe among the Arabs; He said: {ثم جاءوك} meaning, they come to you, submissive, due to the affliction that has befallen them, while {يحلفون بالله} meaning, the One who possesses the attributes of perfection, of majesty and beauty, without considering any of His attributes, saying: {إن} meaning, we {أردنا} meaning, in all our circumstances and actions {إلا إحساناً وتوفيقاً}, meaning, that matters be in the best and most suitable way, as we see it, in what is hidden from others - and they lied in all of that, with the intention of doing good and being guided, which is known as "Iḥsān" (إحسانا) and "Tawfīq" (توفيقا).
With this expansive and inclusive monotheism. And since the foundation of the surah is based on mutual consultation and the context is for supplication, He said, encouragingly: {ولو أنهم}, namely these hypocrites, {فعلوا ما يوعظون}, meaning if they had acted upon what they were being advised at all times, {لكان}, that is, their doing so, {خيراً لهم}, meaning better for them than what they had chosen for themselves, {وأشد تثبيتاً}, meaning more firm than what they had established for themselves with their false oaths of allegiance. {وإذاً لآتيناهم}, and if they had acted upon what they were being advised, We would have given them, with the grandeur that belongs to Us, a bestowal that is confirmed, without any doubt. And He alluded, by saying: {من لدنا}, to the fact that it is among the wondrous things that He possesses, including miracles that defy habits and exceptions that contradict the norms. {أجراً عظيماً}, a great reward, {ولهديناهم}, and with what belongs to Us of grandeur, {صراطاً مستقيماً}, a straight path, which would lead them to their desired goals. And He, glorified and exalted, has magnified this reward, encouraging obedience in various forms of grandeur, including the notification with "if", and the bestowal in the form of grandeur, and "from Us" with grandeur, and the description as "great".
You have been forbidden from killing souls in the manner that I have written to those before you, and I have only commanded you with what you are accustomed to and boast about among yourselves, and condemn those who abandon it, from the sources of fighting, which is the path of the brave, and the fields of the noble men. And I have made for the remaining among you, the beloved ones, the spoils of war and the distribution of the booty, and for the deceased, the most beloved of loves, which is the degree that has no rank above it except the rank of Prophethood, even though nothing has been diminished for his sake, and if he had not been killed in that path, he would have been killed in another way at that time. Since the decree is as such, then among you is he who goes out to Jihad without resolve or caution, and He turned to him, saying, explaining what is one of the most noble purposes of these verses, to warn the hypocrites and describe them with some of what they hide, affirming that all who claim faith deny that they are so: {And among you} - O you who believe, and our might - {there are those who} would lag behind, meaning, who are weak in their selves regarding Jihad due to their weakness in faith or hypocrisy, and they command others to do so, a confirmed command, showing compassion for you, which is the essence of deception, for it yields weakness that leads to the enemy's audacity, resulting in annihilation. And since he who lags behind has two states, victory and defeat, and the reason for his weakness is...
Regarding the specification, it is an indication that it is for the sake of Allah. And since the negation of this is for those whose benefit is hoped for the most, then for those whose shame is stronger and more firm; He arranged them in this order, saying: {of the men and the women and the children}. That is, the Muslims who were detained by the disbelievers from migration, and they were being tortured and tempted away from their religion. Each of them is sufficient to inspire those with high aspirations and noble character to fight. Then, He described them with what arouses support for them and urges assistance for them, saying: {those who say}, that is, they do not utter falsehood, {our Lord}, that is, O You who have done good to us by bringing us out of darkness into light, {take us out of this town}. Then, they described it with what carries this supplication, saying: {whose people are oppressors}. That is, by facilitating the means for us. {And appoint for us from Yourself} - that is, from Your wondrous matters that are beyond the ordinary - {a protector} who will take care of our interests. And since the protector may not have the power to grant victory, they said: {and appoint for us} - and since they wanted to receive extraordinary events, they repeated their statement: {from Yourself a helper}. That is, one whose victory is so complete that it is astonishing to those accustomed to extraordinary events. So, with this statement, it is as if He, glorified and exalted, said: I have appointed for you...
And when they are frugal in the abode of hardships and calamities, in accordance with the estimation of the duration of their stay,
And Abu Amir, and likewise what they spread upon departing to the appointed battle of Badr, that Abu Sufyan had gathered for them an innumerable multitude, and that if they were to encounter strength, none of them would remain - and other such exaggerations, until the city of Medina was in a state of turmoil, like a boiling cauldron, until they all, or at least most of them, refrained, until the Prophet, may God's peace and blessings be upon him, said: "By God, I will go out, even if no one accompanies me." So they responded at that time, and this statement instilled courage in them and granted them tranquility. They returned with a blessing and favor from God, and no harm touched them, just as God, the Sublime and Exalted, and His Messenger, may God's peace and blessings be upon him, had promised them, if they were to be patient and pious. Thus, their assumption was proven false, and God and His Messenger were proven true. In this, there is guidance towards inferring that the Quran is from God, the Sublime and Exalted, by virtue of the fact that it negates the various reports they spread, and that whatever is not from Him is inconsistent - even if one were to thoroughly examine it and resemble it in appearance, and even if their intellect and the extent of their nobility were to guide them, it is only because their intellect relies on what has been reported from the Knower of outcomes, the Encompasser of all existence, through the tongues of the Messengers, upon whom be peace, blessings, and honor. And that analogy is a proof, and that it is obligatory for the limited to follow the All-Knowing, and that deduction is obligatory upon the scholars, and the Prophet, may God's peace and blessings be upon him.
And since the state of those with whom you are gentle is that of those whom you wish to guide, God, the Exalted, explicitly denied that to them, as the matter has been decided in their disbelief. So He said: {أتريدون} - O you believers - {أن تهدوا} - that guidance exists in the heart of {من أضل الله} - and He is the Great King whose command is not rejected, and this is the meaning of His statement: {ومن} - and the situation is that he, {يضلل الله} - with the totality of His Names and Attributes, {فلن تجد} - in principle, O you who are addressed, regardless of who it may be - {له سبيلاً *} - to that from which He initially misguided him. The meaning is: if your gentleness with them is in the hope of guiding them, then that is a matter that belongs only to God. Your duty is only to call to Him; whoever responds becomes deserving of continued relations, and whoever refuses, then cutting ties with him becomes a duty, and killing him becomes an act of devotion, and harshness becomes obligatory.
That this would lead to you being like them in misguidance, meaning you would perpetuate and renew disbelief and persist in it forever. For you hope for their guidance during a time of gentleness with them, while they wish for your disbelief and misguidance. You have become distant in your doctrines and varied in your objectives. When He informed them of this affection, He commanded them to disassociate from them until they reform, explaining that their statements about faith are not accepted unless they are truthful in their actions. So He said: {Do not take them} - O you who believe - {as allies} - meaning those close to you - {until they emigrate} - meaning until they undertake emigration {in the cause of Allah} - meaning they emigrate from those who oppose them in the essence of the One who has no likeness, and they initiate their emigration from them. If they are in the land of war, it is by abandoning it; if they are among you, it is by abandoning the assistance of the disbelievers and agreeing with them in their statements and actions, even if they are their closest relatives. Their emigration in all of this is by your persistence in all of your statements and actions. The general emigration is the abandonment of what Allah, glorified and exalted, and His Messenger, may Allah's peace and blessings be upon him, have forbidden.
And when He, the Exalted, mentioned the error in a manner that separates it from the intentional act of the perpetrator, it was fitting that He should mention what is not attributed to him, since controlling the soul after its release is extremely difficult. For it may happen that killing someone whose Islam is confirmed becomes easy due to enmity and the intensity of rancor, and the strength of malice. By my life, carrying the burden of restraint after the release is more difficult than carrying the burden of taking the initiative! And only one who has experienced the state of souls at the time of victory and the pleasure of revenge, with power and ability, can know this. So He said: {And whoever kills a believer} and perhaps He indicated by the use of the present tense a perpetual intention to do so due to faith, which is nothing but unbelief. And He left the mention of the unintentional killing, which is implied, to increase the warning against killing a Muslim {intentionally}. As for the error, its ruling has been previously mentioned regarding both the believer and the non-believer. {His reward} - that is, for this act - {will be Hell}, that is, he will enter it in a state of great repugnance, just like the one who is killed.
And when He threatened those who abandoned Hijrah, He followed it with what increased the fear of those who stayed behind, by mentioning those who did not enter into the judgment of being able, in the form of an exception, warning that they are deserving of equal judgment, were it not for the grace of Allah upon them. So He said, explaining that those who are exceptions among them are liars in their claim of weakness: {except the weak} - meaning those whose weakness is found in the matter itself and are considered weak, and others have mercy upon them {among men, women, and children}. Then He explained their weakness by saying: {they cannot devise a plan} - meaning, to effect the Hijrah {nor can they find a way} - meaning, to it. And since Hijrah is severe, and perhaps some of the strong abandon it and claim weakness, and perhaps one who is able, despite the difficulty, thinks he is not able; He distanced them from this by pointing to them with the instrument of distance, saying: {so those are}. And since Allah, glorified and exalted, does what He wills, and nothing is required of Him.
In "falyakūnū" (let them be) for the prostrating group, and His statement {walya'khudhū} (and let them take) can have its pronoun referring to all, so as not to imagine that the command is specific to the one praying, for others have no obstacle to taking whenever they want. Or, so that all the guarding and praying groups {ḥadhirahum wa-asliḥatihim} (their guarding and their weapons) may take during their prayer, guarding, and coming to and going from the prayer. He made the guarding, which is vigilance and caution, like a tangible weapon by focusing the mind on what prevents the enemy's cunning. He specifically used it in the context of prayer regarding the enemy and specified the end of the prayer with an increase in caution, indicating that the enemy is rarely aware at the beginning of the prayer because they are in prayer, unlike the end. Therefore, He specified it with increased caution. This discussion, as you see, is probable for all the conditions mentioned in jurisprudence for the prayer of fear, if the enemy is not in the direction of the qiblah, in that it can be interpreted as if it were about being in the direction of the qiblah, by carrying the "wāw" on what is hidden by the prostration from you and the other group coming in succession to the imam in actions {walam yūsālū} (and they did not pray), i.e., with the restriction of following him in it - and Allah, the Exalted, is the Guide. And how excellent is the connection of that to the first verses of jihad in this surah {yā ayyuhā lladhīna āmanū khudhū ḥadhirakum} [An-Nisā': 71] (O you who believe, take your precaution), for it is a return to the introduction, then He explained the command with this manner due to this caution and firmness by saying, strengthening their desire for it by the address.
This was an occasion for following one's desires and excessiveness, which is an occasion for weakness in the matter of jihad. Following this, the Exalted said, warning against laxity in this matter and that He did not neglect anything in prayer or otherwise that would distract from it, addressing them in a manner similar to: "So do what I have commanded you" or regarding {establish the prayer} : {and do not weaken} , meaning do not become feeble and hesitant due to preoccupation with remembrance or prayer, for He has made it easy for you with an ease that does not hinder anything from the matter of jihad {in pursuit of the people} , meaning seeking them with effort, even if they are at the farthest point and standing firm in matters. Then, He explained the reason for this by saying: {if you are suffering} , meaning if pain and hardship occur to you due to jihad, from killing and what is less than it {they are suffering as you suffer} , meaning because they experience from it what you experience, so they should not be more patient regarding their falsehood than you are regarding your truth. And when He clarified what would prevent them from weakening, as it is shared between them, He explained what motivates them to advance, due to its exclusivity to them, so He said: {and you hope} , meaning you {from Allah} , the One who has all the beautiful names and lofty attributes {what they do not hope} , meaning from victory, determination, generosity, and kindness, because you fight in it, while they fight for Satan. This is for everyone who commands good and forbids evil, whether it is in jihad against the disbelievers or not.
A sinful devourer} in a form of emphasis - given that the degrees of those who commit treachery vary, and despite this, it contains an appeal to whoever has committed treachery only once, and Allah, may He be exalted, presented it first, because it involves warding off harm from the innocent and bringing benefit to them. Then, He followed it with the defect of this treacherous person and the scarcity of their reflection, and informed that arguing on their behalf is of little benefit. So, Allah, may He be exalted, said in amazement at them, as if providing a justification for what came before: {They consider it a trivial matter} - namely, these treacherous individuals - to consume the property of the people, and the wealth of their brother, while he is aware of the inner reality of the matter. {Among the people} out of shyness before them and fear that they may harm them due to their observing them standing with false notions like beasts. {But they do not consider it a trivial matter} - namely, they do not seek and find secrecy in the absence of treachery {before Allah}, namely, the One from whom nothing is more manifest due to His attributes of perfection. {And He} - namely, Allah - {is with them}, nothing of their conditions is hidden from Him, and nothing of their punishment escapes Him. So, the consideration of triviality before Him cannot occur except by abandoning treachery and purifying one's sincerity. How evil are their actions, words, and states! {When} - namely, at the time {they spend the night} - namely, they plot at night, persisting in thinking and perfecting their opinion {in that which does not please} - namely, from idle talk and false oaths upon it - so they are not ashamed of it, nor do they fear, due to the dominance of ignorance and heedlessness over their hearts, and their lack of faith in the Unseen.
And since it was in the context of teaching the Shari'ah that was not known before the revelation, and not in the context of the known religion by reason, He brought forth a restrictive "min" (من) after the warning, following the notification of that, saying: {min ba'di mā} (after that). And if it were omitted, it would be understood that the warning is specific to those who spend their time in hardship. And since what the Prophet, may God's peace and blessings be upon him, brought was extremely clear, He said: {tabayyana lahu al-hudā} (the guidance has been clarified for him), meaning the proof which is its cause. And since one who opposes the consensus is not disbelieved except by rejecting what is known by necessity, He expressed, after clarification, following, saying: {wa yattabi' ghayra sabīli al-mu'minīn} (and follows not the way of the believers), meaning the path, and the intended meaning is the spiritual path, similar to physical movement that leads to the desired goal in the sensory realm, and the spiritual journey in the preliminary stages of the proof that leads to the desired goal in the spiritual realm. {Nūlahu} (We will turn him), meaning with Our greatness in this world and the Hereafter, {mā tawallā} (whatever he turns to), meaning We will abandon him to what he has chosen for himself and worked towards, in accordance with his original nature, in a state of abandonment from Us. {Wa naṣlahu} (and We will drag him), meaning in the Hereafter, {jahannama} (to Hell), meaning he will be met with dislike, harshness, and frowning, just as Our allies and those who oppose them are met. And since the estimation is that he will inevitably end up there, He explained its condition in that, saying: {wa sā'a maṣīran} (and evil is the place to return to). And this verse indicates that consensus is a proof, because one is only warned for opposing the truth, just as the hadith says: "A group of my Ummah will never cease...".
There is no attainment in acquiring it, and if it is not attained, its loss entails harm, so they strive to acquire it, and thus time is wasted on them, and they commit in it what is not permissible of atrocities and humiliation {and he gives them hope}, meaning he beautifies for them the suspension of hopes with what cannot be attained, then he clarifies that by saying: {and what} meaning and the situation is that what {he promises them} and he made apparent in the place of implication, warning of increased aversion, so he said: {is Satan} meaning the one burned by fire, far from goodness {except deception}, meaning beautification with falsehood, deception, cunning, and deception, making apparent - what has no reality or has a bad reality - in the most radiant and noble realities, and most pleasing and desirable to the nature, for the material "ghar" and "rugh" indicate nobility, goodness, and luxury of life, so deception is the removal of that.
And He drew near and some of it is due to His statement: {from beneath which rivers flow}, meaning the earth is irrigated, so wherever a river flows from it, it flows. And since being cut off from the general concept of homeland - even if only for a need that arises - is severe, how much more so is this? He said: {abiding therein eternally}. And since eternity can be used to describe mere long residence, He indicated that it is not limited to the end by saying: {forever}. Then He reaffirmed that by saying: {the promise of Allah is true}, meaning it is in accordance with reality, because He is the Greatest King and His promise has become apparent, and who is more truthful than Allah in promise? And He informed us of this with true information that is in accordance with reality {and who is more truthful than Allah in speech}? He is the One characterized by attributes of perfection. And He increased emphasis here because it is in response to the promise of Satan, and the promise of Satan is in accordance with desire, which souls are created with, so they do not turn away from it except with great difficulty. And when the Exalted One informed us of what He has prepared for them and for those whom He has misguided from punishment, and what He has prepared for the believers from reward, and they would flatter themselves with empty wishes that they would not be held accountable for manipulating the religion, neither in this world nor in the Hereafter, and the People of the Book would encourage them to do so, claiming that they are the sons of Allah and His beloved, and that He would not hold them accountable for anything, and that no one would enter Paradise except those who were Jewish or Christian or those for whom they would intercede, and similar lies that they would deceive them with, claiming that they would save them.
And when He manifested the recompense of the wrongdoer as a warning, He granted the reward of the good-doer as glad tidings, so He said: {And whoever acts} and He alleviated the burden on His servants with His statement: {of the righteous deeds}. And when He generalized with the mention of (man), He clarified what was necessitated by His statement: {whether male or female}. And He restricted that with His statement: {and he} - meaning, and the condition is that he {is a believer} so that his edifice of deeds is founded upon the foundation of faith. {So those} - meaning, the ones of high rank - and the act of entering is constructed for the object in the recitation of Ibn Kathir, Abu 'Amr, Abu Ja'far, and Abu Bakr from 'Asim, and Ruwh from Ya'qub, and for the doer in the recitation of others, because the intention is the act itself, not that it is from a specific doer; although the recitation of the former is more beneficial. {Will enter} - meaning, Allah will cause them to enter {the Garden} - meaning, the one described {and they will not be wronged}. And the act is constructed in the passive voice, because the intention is salvation.
It is said that when a guardian has a female orphan under his care, he would throw his cloak over her, and once he does that, no one would be able to marry her ever again. If she is beautiful and he desires her, he would marry her and consume her wealth. If she is unattractive, he would prevent men from marrying her until she dies, and then he would inherit her estate. It is most fitting to mention this ruling, which is frequently referenced, in a manner that suggests that some souls may not submit to it, following the verse of Islam, which means submission, obedience, and kindness, a term that has come to be commonly used to denote giving, gentleness, and compassion, especially towards the weak. This is also in reference to the Prophet Ibrahim, peace be upon him, who previously fulfilled the trials that Allah, the Exalted, had put him through, and did so without hesitation or stuttering. He was a Hanif, inclined towards the truth, and would rebuke those who opposed him when the evidence of reason and the clear text of revelation were presented to them, yet they still hesitated. And if you ponder the statement of Allah, the Exalted: {Whoever does evil will be repaid with its equivalent} {النساء: ١٢٣} along with His previous statement {And let those fear who, if they left behind weak offspring, would worry about them} {النساء: ٩}, you will also notice a subtle appropriateness.
He combines all the aspects of benevolence while maintaining His attribute of being untouched by evil, for Allah is indeed avenging and reckoning. He then shows mercy by saying: {and if you mend and become pious}, meaning that you establish reform through justice in distribution and piety in abandoning oppression, as the times renew themselves. {For Allah} - the One who possesses all perfection - {is indeed forgiving and merciful}, meaning He erases sins and is generous in bestowing honor, thus He is worthy of forgiving you absolutely, and granting you the garments of His favor. Since part of reform is treating others with kindness, He mentions its counterpart and says: {and if they separate}, meaning if each of the spouses separates from the other, {Allah will enrich each}, meaning the One who possesses the attributes of perfection will make each of them rich, whether through a man or a woman, or through other means of His benevolence. He explains the origin of this enrichment, saying: {out of His bounty}, meaning from the vastness of His power and other attributes of perfection. To further emphasize these concepts in the hearts of people and to ward off stinginess, He repeats His great name, which encompasses all, saying: {and Allah} - the One who possesses majesty and honor, eternally and forever - {is vast and wise}, meaning encompassing everything and placing things in their most suitable positions.
That it may be used as evidence for each one of them. And its repetition with each one is more preferable than being content with mentioning it only once, because when it is repeated, what necessitates knowledge of the signified is present in the mind, so the knowledge obtained of that signified is stronger and more noble. And in concluding each sentence with a noble attribute, it is a reminder to the mind that this evidence indicates noble secrets and great matters that are not limited, so the listener exerts effort in reflection to reveal the secrets and infer the attributes of perfection. For the ultimate goal of this Book is to divert the intellects and understandings from being preoccupied with other than Allah, the Exalted, to being immersed in knowing Him, and this repetition is something that facilitates the attainment of this goal and confirms it, so it is in the utmost degree of goodness and perfection. And when it is established that the knowledge of the one from whom this is derived is comprehensive and His power is perfect, His statement is produced, threatening and frightening: {If He wills, He can remove you} and He explicitly stated the generality, indicating the generality of the mission with His statement: {O mankind}, meaning all those who branch out from that one soul, because of His richness and power over you {and bring others} meaning those other than you who will be loyal to Him {and Allah} meaning the One who has no partner, eternally and forever {is capable of that} meaning, having utmost power, and this is the utmost clarity due to His richness and His being praised, victorious, and strong. And if you ponder the conclusion of Allah's statement in the story of 'Isa, peace be upon him.
And the Torah and others, because your Messenger has conveyed it to you, so faith is not attained except by affirming everything he says. And since the believer, who is being addressed, knows that at-Tanzīl (revelation) and al-Inzāl (descent) only occur from Allah, it is a basis for the effect in the recitation of Ibn Kathīr, Abī ʿAmr, and Ibn ʿĀmir, for the knowledge of the doer, and the recitation of the rest is clear. And since the estimation is: "So whoever believes in that has certainly been guided and has believed, without a doubt, in the angels and the Last Day and other things from all that the Book and the Messenger have called to", He follows it up with His statement: {And whoever disbelieves} - meaning, disbelief exists and is renewed at times - {in Allah and His angels and His books} - namely, those that He has revealed to His prophets through His angels or without an intermediary - {and His messengers} - from among the angels and humans. So, faith is by ascension due to the need for it, and disbelief is by descent due to arrogance against it. And since faith in the resurrection - although it is the most apparent thing - is something that intellects cannot attain on their own, so they do not reach it except through the messengers, He mentions it after them, saying: {And the Last Day} - namely, the one that His messengers have informed about, and sound intellects have judged, even if they cannot attain it on their own before the messengers have alerted them to it - which is the spirit of existence, its secret, its strength, and its pillar. In it, realities are revealed, and creatures are gathered.
That is, they take them as allies, despite {it has been revealed to you}, O community, that the truthful and the hypocrites among you are {in the Book}, i.e., in the chapter of Al-An'am revealed in Makkah, where it was prohibited to associate with them, let alone befriend them. Do you not fear that the One who prohibited that from you will subject you to humiliation from which you will never escape, for they do not cease to disbelieve in the signs of Allah? Their alliance is not permissible under any circumstances, except when one turns away from disbelief, which is what is intended by His statement: {that when} {you hear the signs of Allah}, i.e., the signs of the Almighty and Exalted. When hearing is general, the intended meaning is specified by {being disbelieved by a disbeliever}, i.e., covering up what it reveals of evidence, by any disbeliever, whether Jew or otherwise, {and mocked}, i.e., seeking intensely to make it a subject of ridicule. {So do not sit with them} i.e., those who do that to it, {until they engage in another conversation}. The expression "engage" is used to indicate that their speech is not devoid of something out of place, hinting at not sitting with them under any circumstances. This is a prohibition from merely sitting with them, let alone befriending them. Since the verse of Al-An'am is Makkan, it was limited to merely turning away and cutting off the sitting, as it was not possible to enjoin by other than the heart. However, this verse is Madinan, and changing (the situation) by tongue and hand was possible for every Muslim. The assemblies are...
"He is the One with absolute power and comprehensive knowledge. {Then you will not find} - that is, essentially - {for him a way *} - that is, a path to anything he desires. When what was intended by way of denial to those who claimed faith by taking the disbelievers as allies - which necessitates prohibition of such taking - had been concluded, He explicitly stated it by addressing the believers: {O you who have believed} - that is, those who have professed belief by their tongues, whether in truth or in falsehood - {do not take} - that is, do not impose on yourselves something that your original, sound nature does not call for - {the disbelievers} - that is, those who openly display disbelief and are drowned in it - {as allies} - that is, as close relatives; you do with them the kind of affection and support that a close relative does with his relative. Since those drowned in faith are the highest among people, and those who are ostentatious in their faith are on a lower level, He pointed this out and drew attention to the lowness of their goal by saying: {other than the believers} - that is, other than those drowned in faith; this is an indication that it is not right for those who ally themselves with them to claim faith. Therefore, He said, denying: {Do you want} - that is, by allying with them - {to make for Allah} - that is, for Him who is not within your power to resist, for He has all perfection - {over you} - that is, in relation to hypocrisy - {a clear authority} - that is, an obvious evidence of your disbelief, by following a path other than that of the believers - {an evident one *} which makes your punishment and disgrace justified."
And since the meaning of exception is that He will not punish them, and that they will find an intercessor with His permission, He said, affirming this and concluding it, while refuting those who assume that He will not accept them after being drowned in calamities: {what does God do} - i.e., He who is described with attributes of perfection, including absolute richness - {with your punishment}, i.e., O people, for it brings Him no benefit nor repels any harm from Him. And since the address is to those who believed, He said: {if you are grateful} for His favors, of which the greatest is sending down the guiding Book, which saves from every deviation and clarifies everything the servants need, and your reflection on it led you to acknowledge its giver, and you submitted to Him and rushed to obey Him with sincerity in worship and distanced yourselves from disobedience. And since gratitude is what leads to faith, He preceded it, and since He does not accept except with it, He said: {and believed} in Him with pure faith, where the heart corresponds with what the tongue expresses. And since the meaning of denial is that He will not punish you, but rather reward it, He connected it: {and God} has always been and will be {grateful} to those who are grateful to Him, by rewarding them for their obedience beyond what they deserve, {and knowing} of whoever does something for Him, no matter how small, and it is not possible for Him to be mistaken, nor does He forget or confuse.
And when the Exalted glorified what He willed of exposing the state of those who delve into His {Ayat} - which are sanctified from Him - and from describing them and explaining their intentions
For those who have no deeds, and thus He added their rewards to them, and concluded with forgiveness lest they suffer any harm, even if the period is prolonged {their rewards} i.e., complete according to their intentions and deeds. And since man is a place of deficiency, He said: {And God} i.e., He who cannot be fully described by the describers in terms of His attributes of perfection {is Forgiving} for what He wills of slips {and Merciful}, i.e., to whom He wills to grant happiness with Paradise. And when He informed about what is on the deviants who disbelieve in God and His Messenger, and what their opponents will face, He followed it up with some of what they wanted to achieve with their deviation. That is, Ka'b bin al-Ashraf and Finhass bin 'Azur, from the Jews, said falsely: If you are a prophet, then bring us a book from the sky that we can see when it descends - just as it was brought to Moses, peace be upon him, with his book. So, God revealed, rebuking them for this lie, indicating their lie in it, and warning of its dangers, and clarifying their disbelief in God and His Messenger: {They ask you}. And since this was one of the greatest misconceptions that led astray those whom God willed, and that is because they saw that this clear book is one of the greatest miracles, and that the Arabs could not criticize it in a way that could be accepted, they directed their schemes towards it.
That is, they committed to it, submitted to it, and accepted it. And when He mentioned the covenant in this wondrous manner, He followed it with what they violated, despite its ease, as evidence of their ill nature: {And We said to them} - with what was repeatedly shown to them of Our majesty - {Enter the gate} - of the Temple {prostrating} - in humility. However, they violated that solemn covenant and changed it. {And We said to them} - on the tongue of Moses, peace be upon him, in much of the Torah - {Do not transgress} - do not exceed what We have defined for you {in the Sabbath} - do not do any work on it. A thing is named after its cause; thus, 'Sabbath' is called 'Sabbath' because the world is concerned with it, and it is as if they are hastening towards it. {And We took from them} - in all of that - {a binding covenant}. I have decisively concluded that this refers to what was said on the tongue of Moses, peace be upon him, because God repeatedly emphasized to them in the Torah to preserve the Sabbath, exhorted them to do so, and entrusted them with it more than with anything else. Some translators of the Torah have mentioned in the second book, in the Ten Commandments, which begin with "I am your God who brought you up from the land of Egypt from slavery and bondage; you shall have no other gods before Me."
The eagles gather and the fig tree withers after the narrowness of those days, the sun is darkened, the moon does not give its light, the stars fall from the sky, and the powers of the heavens are shaken. Then the sign of the Son of Man will appear in the sky, and all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. And He will send His angels with a great trumpet sound, and they will gather His elect from the four winds, from one end of the heavens to the other - as Mark said: from the ends of the earth to the ends of the heaven. From the fig tree - and Luke said: from all the trees - learn the parable: when its branches become tender and it puts forth leaves, you know that summer is near. So also you, when you see all these things, know that it is near, at the doors. Truly I say to you, this generation will not pass away until all these things are fulfilled. The heaven and the earth will pass away, but My words will not pass away. But of that day and hour no one knows, not even the angels of heaven - as Mark said: nor the Son - but the Father alone, as Luke said: The Pharisees asked Him: When will the kingdom of God come? He said: The kingdom of God does not come with observation, nor will they say: Look, here it is
Referring to their increased lamentation: {of those who had adopted Judaism}, that is, they claimed to be people of the Torah and to return to the truth, but without implying a specific designation to increase their censure. {We have forbidden them certain good things that had been} made lawful for them, such as the fats mentioned by God in {al-An'am}. When He mentioned their wrongdoing, He mentioned some details of it, starting with their turning away from the right religion. He said, reiterating and emphasizing to the one who acts: {and their barring of others from the path of God}, which is the path that is clearer than any other, easier and more glorious. The path that has been laid down for it from greatness and wisdom is beyond comprehension. The word "barring" could be intransitive, making {many} a description of a suppressed source, or it could be transitive, making it an object, i.e., they barred many people from the path by leading them astray. They were thus prevented from enjoying those foods by their own denial and that of others from the pleasure of faith. When He mentioned their prevention and refusal of good deeds that are more noble and better than any other, He followed it with their rushing into base actions in which they wronged people. He said: {and their taking of usury}, which is base in itself and causes harm to its perpetrator, {despite having been forbidden to do so}. They thus added to their violation of sound nature the audacity to profane the sanctity of the great God.
If he were a prophet, he would have come with his book all at once from the heaven, just as Moses, may Allah's peace and blessings be upon him, came with the Torah. This is in accordance with their acknowledgment of the prophethood of these prophets, may Allah's peace be upon them, despite their not possessing that characteristic. And this would not have been an obstacle to the prophethood of any one of them or their mission. {Indeed, We} and it is correct that this is a reason for them to believe, meaning that they believed in what was revealed to you, for We {revealed to you just as} that is, similar to how {We revealed to Noah}. And they believed in what he brought, which was a miracle that necessitated faith, without waiting for another miracle or anything else, because the affirmation of the signified depends on the affirmation of the evidence. So, when the evidence is established, demanding another evidence is a request for increase and a display of obstinacy and stubbornness - and Allah, may He be exalted, does what He wills and judges what He wants. And since the position of inspiration - which is the prophets - is from Allah, the Exalted, He said: {and the prophets after him}. Meaning, they know this because of their firm grounding in knowledge and the purity of their attributes. They do not doubt that all of it comes from one source, even though this book is more eloquent, and the expression of its purposes is clearer and more comprehensive. Therefore, they are inclined towards it and turn towards it. As for those whose hearts are sealed, who are prevented from having a deep understanding of it due to the density of the veils, such that they cannot look at its secrets except from behind a curtain, they are not receptive to the light of knowledge that is prepared for faith. So, they hastened to disbelief and rushed to humiliation and degradation, and in the Hereafter, to anger and the Fire.
And since the majority of the message of our Prophet (peace be upon him) consists of glad tidings and warnings, He stated that they are like him in this regard, just as they were before him in receiving revelation. The purpose of sending all messengers is to gather people through glad tidings and warnings: {We made them as messengers} - it is possible that this is a substitution for the past tense "sent", or a circumstantial phrase describing their state of being {as bearers of glad tidings and as warners}, then He justified this by saying: {so that there may not be} meaning, in order that it may not exist {for mankind} any argument.
The intended meaning of His statement {far into error} is that the most misguided of people is one who believes he is right, then leads others astray in the same manner, resulting in them becoming people for whom no return to the beneficial path is hoped for, especially if accompanied by envy. For the disease of envy is the most grievous of diseases. Then, He explained their being overwhelmed in misguidance by His misguiding them due to their persistence in what they call to, which is a deficiency of the soul, namely injustice, with a warning to them: {The disbelievers} - those who conceal the light of reason they possess - {and they do wrong} - they act like one walking in darkness, turning away and leading others astray. {God will not forgive them} - due to their wrongdoing - {nor will He guide them to a path} - due to their wasting the light of reason they were given and their opposing it. Then, He taunted them with: {except the path of Hell} - as they themselves have chosen for those they wrong. And since the meaning is: He will settle them therein, He said: {abiding therein} - because God does not forgive associating partners with Him. He emphasized this with: {forever}. And since this, along with their having intellects, is an extraordinary matter, He said: {and that was easy for God} - because He is capable of everything.
The establishment of evidence has reached a level of clarity that is witnessed by God, beyond which there is no further increase. The meaning indicated by the evidence has become like something sensory. Given that the estimation (of God's power) is that He is rich and independent of you, and has servants other than you who do not disobey Him, and He is capable of punishing you by causing whatever He wills to fall from the sky or making whatever He wills sink into the earth, and so on. The rewarding of those who are in harmony with Him, the punishment of those who oppose Him, and the acceptance of advice are all based on knowledge and wisdom, which is the result of knowledge and power. He says: {And God} - who has the complete and exclusive attribute of all perfect qualities from eternity to eternity, and to whom all sovereignty belongs - {is Knowing}, meaning that no one with a sound mind can deviate from what He has informed us about, as He has only informed us based on complete knowledge. No one who disobeys or obeys is hidden from Him. {And (God) is Wise}, meaning that it is not fitting for a rational person to waste any of His commands, as He has only placed them based on perfect judgment. He is worthy of inflicting punishment on those who disobey Him and rewarding those who obey Him with every kindness. When the preceding context required the completion of the matter of Jesus, peace be upon him...
And since the agent is one who acts on behalf of the principal and does what the principal is unable to do, and Allah, the Exalted, is not unable to do anything and does not need anything, and Jesus, peace be upon him, did not claim the ability to do anything except by Allah, and he needed sleep, food, drink, and other necessities, it is correct that he was a servant of Allah. So, Allah, the Exalted, said, indicating this: {Lest the Messiah should disdain} - meaning, ask for, wish, and refuse, be shy, be disdainful, and be arrogant {to be a servant of Allah} - meaning, the Great King, to whom Jesus, peace be upon him, belongs among His creatures, for he is of the same kind as humans in general, even though his creation is extraordinary for humans {nor the angels} - meaning, those who are more wondrous creatures than him, being neither male nor female.
He encompasses everything with His power and knowledge {for you}, meaning He has not left you to rely on another explanation. He says, in a manner that is both enticing and terrifying: {lest} you experience aversion to {straying}, and {Allah}, who possesses all perfection, {is All-Knowing *} of everything. Thus, He has clarified to you through His knowledge what is beneficial for you in this life and the next, both in your living and your dying, to the point where He has placed you on a clear path, like the light of day, and whoever deviates from it is doomed. The net result is that delaying this verse until now, given the previous discussion on the dispersion of speech and the gentle, gradual revelation of matters that are averse to people's souls, is more conducive to its acceptance. This also serves as a reminder of the importance of obligatory duties, as the discourse in this surah, from its beginning to its middle and end, revolves around this topic. It serves as a warning that their situation might become like that of the hypocrites, who led astray the People of the Book by casting doubts and taking them from where their souls desired, having already been led astray by their predecessors, and having their hearts imbued with such thoughts. The warning is also against being like them in believing in some things and disbelieving in others, which would lead them to complete disbelief, for religion is not divisible; whoever disbelieves in one part of it disbelieves in it entirely. Hence, the connection between the end and the beginning of this surah becomes apparent, as the beginning alludes to people being like a single entity, which necessitates no distinction between them except in what Allah has ordained. The end also alludes to this by equating the status of women.
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يَـٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمُ ٱلَّذِى خَلَقَكُم مِّن نَّفْسٍۢ وَٰحِدَةٍۢ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًۭا كَثِيرًۭا وَنِسَآءًۭ ۚ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِى تَسَآءَلُونَ بِهِۦ وَٱلْأَرْحَامَ ۚ إِنَّ ٱللَّهَ كَانَ عَلَيْكُمْ رَقِيبًۭا ﴿١﴾
O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allah, through whom you ask one another, and the wombs. Indeed Allah is ever, over you, an Observer.
وَءَاتُوا۟ ٱلْيَتَـٰمَىٰٓ أَمْوَٰلَهُمْ ۖ وَلَا تَتَبَدَّلُوا۟ ٱلْخَبِيثَ بِٱلطَّيِّبِ ۖ وَلَا تَأْكُلُوٓا۟ أَمْوَٰلَهُمْ إِلَىٰٓ أَمْوَٰلِكُمْ ۚ إِنَّهُۥ كَانَ حُوبًۭا كَبِيرًۭا ﴿٢﴾
And give to the orphans their properties and do not substitute the defective [of your own] for the good [of theirs]. And do not consume their properties into your own. Indeed, that is ever a great sin.
وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا۟ فِى ٱلْيَتَـٰمَىٰ فَٱنكِحُوا۟ مَا طَابَ لَكُم مِّنَ ٱلنِّسَآءِ مَثْنَىٰ وَثُلَـٰثَ وَرُبَـٰعَ ۖ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا۟ فَوَٰحِدَةً أَوْ مَا مَلَكَتْ أَيْمَـٰنُكُمْ ۚ ذَٰلِكَ أَدْنَىٰٓ أَلَّا تَعُولُوا۟ ﴿٣﴾
And if you fear that you will not deal justly with the orphan girls, then marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then [marry only] one or those your right hand possesses. That is more suitable that you may not incline [to injustice].
وَءَاتُوا۟ ٱلنِّسَآءَ صَدُقَـٰتِهِنَّ نِحْلَةًۭ ۚ فَإِن طِبْنَ لَكُمْ عَن شَىْءٍۢ مِّنْهُ نَفْسًۭا فَكُلُوهُ هَنِيٓـًۭٔا مَّرِيٓـًۭٔا ﴿٤﴾
And give the women [upon marriage] their [bridal] gifts graciously. But if they give up willingly to you anything of it, then take it in satisfaction and ease.
وَلَا تُؤْتُوا۟ ٱلسُّفَهَآءَ أَمْوَٰلَكُمُ ٱلَّتِى جَعَلَ ٱللَّهُ لَكُمْ قِيَـٰمًۭا وَٱرْزُقُوهُمْ فِيهَا وَٱكْسُوهُمْ وَقُولُوا۟ لَهُمْ قَوْلًۭا مَّعْرُوفًۭا ﴿٥﴾
And do not give the weak-minded your property, which Allah has made a means of sustenance for you, but provide for them with it and clothe them and speak to them words of appropriate kindness.
وَٱبْتَلُوا۟ ٱلْيَتَـٰمَىٰ حَتَّىٰٓ إِذَا بَلَغُوا۟ ٱلنِّكَاحَ فَإِنْ ءَانَسْتُم مِّنْهُمْ رُشْدًۭا فَٱدْفَعُوٓا۟ إِلَيْهِمْ أَمْوَٰلَهُمْ ۖ وَلَا تَأْكُلُوهَآ إِسْرَافًۭا وَبِدَارًا أَن يَكْبَرُوا۟ ۚ وَمَن كَانَ غَنِيًّۭا فَلْيَسْتَعْفِفْ ۖ وَمَن كَانَ فَقِيرًۭا فَلْيَأْكُلْ بِٱلْمَعْرُوفِ ۚ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَٰلَهُمْ فَأَشْهِدُوا۟ عَلَيْهِمْ ۚ وَكَفَىٰ بِٱللَّهِ حَسِيبًۭا ﴿٦﴾
And test the orphans [in their abilities] until they reach marriageable age. Then if you perceive in them sound judgement, release their property to them. And do not consume it excessively and quickly, [anticipating] that they will grow up. And whoever, [when acting as guardian], is self-sufficient should refrain [from taking a fee]; and whoever is poor - let him take according to what is acceptable. Then when you release their property to them, bring witnesses upon them. And sufficient is Allah as Accountant.
لِّلرِّجَالِ نَصِيبٌۭ مِّمَّا تَرَكَ ٱلْوَٰلِدَانِ وَٱلْأَقْرَبُونَ وَلِلنِّسَآءِ نَصِيبٌۭ مِّمَّا تَرَكَ ٱلْوَٰلِدَانِ وَٱلْأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ ۚ نَصِيبًۭا مَّفْرُوضًۭا ﴿٧﴾
For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much - an obligatory share.
وَإِذَا حَضَرَ ٱلْقِسْمَةَ أُو۟لُوا۟ ٱلْقُرْبَىٰ وَٱلْيَتَـٰمَىٰ وَٱلْمَسَـٰكِينُ فَٱرْزُقُوهُم مِّنْهُ وَقُولُوا۟ لَهُمْ قَوْلًۭا مَّعْرُوفًۭا ﴿٨﴾
And when [other] relatives and orphans and the needy are present at the [time of] division, then provide for them [something] out of the estate and speak to them words of appropriate kindness.
وَلْيَخْشَ ٱلَّذِينَ لَوْ تَرَكُوا۟ مِنْ خَلْفِهِمْ ذُرِّيَّةًۭ ضِعَـٰفًا خَافُوا۟ عَلَيْهِمْ فَلْيَتَّقُوا۟ ٱللَّهَ وَلْيَقُولُوا۟ قَوْلًۭا سَدِيدًا ﴿٩﴾
And let those [executors and guardians] fear [injustice] as if they [themselves] had left weak offspring behind and feared for them. So let them fear Allah and speak words of appropriate justice.
إِنَّ ٱلَّذِينَ يَأْكُلُونَ أَمْوَٰلَ ٱلْيَتَـٰمَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِى بُطُونِهِمْ نَارًۭا ۖ وَسَيَصْلَوْنَ سَعِيرًۭا ﴿١٠﴾
Indeed, those who devour the property of orphans unjustly are only consuming into their bellies fire. And they will be burned in a Blaze.
يُوصِيكُمُ ٱللَّهُ فِىٓ أَوْلَـٰدِكُمْ ۖ لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ ۚ فَإِن كُنَّ نِسَآءًۭ فَوْقَ ٱثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ ۖ وَإِن كَانَتْ وَٰحِدَةًۭ فَلَهَا ٱلنِّصْفُ ۚ وَلِأَبَوَيْهِ لِكُلِّ وَٰحِدٍۢ مِّنْهُمَا ٱلسُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُۥ وَلَدٌۭ ۚ فَإِن لَّمْ يَكُن لَّهُۥ وَلَدٌۭ وَوَرِثَهُۥٓ أَبَوَاهُ فَلِأُمِّهِ ٱلثُّلُثُ ۚ فَإِن كَانَ لَهُۥٓ إِخْوَةٌۭ فَلِأُمِّهِ ٱلسُّدُسُ ۚ مِنۢ بَعْدِ وَصِيَّةٍۢ يُوصِى بِهَآ أَوْ دَيْنٍ ۗ ءَابَآؤُكُمْ وَأَبْنَآؤُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعًۭا ۚ فَرِيضَةًۭ مِّنَ ٱللَّهِ ۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًۭا ﴿١١﴾
Allah instructs you concerning your children: for the male, what is equal to the share of two females. But if there are [only] daughters, two or more, for them is two thirds of one's estate. And if there is only one, for her is half. And for one's parents, to each one of them is a sixth of his estate if he left children. But if he had no children and the parents [alone] inherit from him, then for his mother is one third. And if he had brothers [or sisters], for his mother is a sixth, after any bequest he [may have] made or debt. Your parents or your children - you know not which of them are nearest to you in benefit. [These shares are] an obligation [imposed] by Allah. Indeed, Allah is ever Knowing and Wise.
۞ وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَٰجُكُمْ إِن لَّمْ يَكُن لَّهُنَّ وَلَدٌۭ ۚ فَإِن كَانَ لَهُنَّ وَلَدٌۭ فَلَكُمُ ٱلرُّبُعُ مِمَّا تَرَكْنَ ۚ مِنۢ بَعْدِ وَصِيَّةٍۢ يُوصِينَ بِهَآ أَوْ دَيْنٍۢ ۚ وَلَهُنَّ ٱلرُّبُعُ مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُن لَّكُمْ وَلَدٌۭ ۚ فَإِن كَانَ لَكُمْ وَلَدٌۭ فَلَهُنَّ ٱلثُّمُنُ مِمَّا تَرَكْتُم ۚ مِّنۢ بَعْدِ وَصِيَّةٍۢ تُوصُونَ بِهَآ أَوْ دَيْنٍۢ ۗ وَإِن كَانَ رَجُلٌۭ يُورَثُ كَلَـٰلَةً أَوِ ٱمْرَأَةٌۭ وَلَهُۥٓ أَخٌ أَوْ أُخْتٌۭ فَلِكُلِّ وَٰحِدٍۢ مِّنْهُمَا ٱلسُّدُسُ ۚ فَإِن كَانُوٓا۟ أَكْثَرَ مِن ذَٰلِكَ فَهُمْ شُرَكَآءُ فِى ٱلثُّلُثِ ۚ مِنۢ بَعْدِ وَصِيَّةٍۢ يُوصَىٰ بِهَآ أَوْ دَيْنٍ غَيْرَ مُضَآرٍّۢ ۚ وَصِيَّةًۭ مِّنَ ٱللَّهِ ۗ وَٱللَّهُ عَلِيمٌ حَلِيمٌۭ ﴿١٢﴾
And for you is half of what your wives leave if they have no child. But if they have a child, for you is one fourth of what they leave, after any bequest they [may have] made or debt. And for the wives is one fourth if you leave no child. But if you leave a child, then for them is an eighth of what you leave, after any bequest you [may have] made or debt. And if a man or woman leaves neither ascendants nor descendants but has a brother or a sister, then for each one of them is a sixth. But if they are more than two, they share a third, after any bequest which was made or debt, as long as there is no detriment [caused]. [This is] an ordinance from Allah, and Allah is Knowing and Forbearing.
تِلْكَ حُدُودُ ٱللَّهِ ۚ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ يُدْخِلْهُ جَنَّـٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا ۚ وَذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ ﴿١٣﴾
These are the limits [set by] Allah, and whoever obeys Allah and His Messenger will be admitted by Him to gardens [in Paradise] under which rivers flow, abiding eternally therein; and that is the great attainment.
وَمَن يَعْصِ ٱللَّهَ وَرَسُولَهُۥ وَيَتَعَدَّ حُدُودَهُۥ يُدْخِلْهُ نَارًا خَـٰلِدًۭا فِيهَا وَلَهُۥ عَذَابٌۭ مُّهِينٌۭ ﴿١٤﴾
And whoever disobeys Allah and His Messenger and transgresses His limits - He will put him into the Fire to abide eternally therein, and he will have a humiliating punishment.
وَٱلَّـٰتِى يَأْتِينَ ٱلْفَـٰحِشَةَ مِن نِّسَآئِكُمْ فَٱسْتَشْهِدُوا۟ عَلَيْهِنَّ أَرْبَعَةًۭ مِّنكُمْ ۖ فَإِن شَهِدُوا۟ فَأَمْسِكُوهُنَّ فِى ٱلْبُيُوتِ حَتَّىٰ يَتَوَفَّىٰهُنَّ ٱلْمَوْتُ أَوْ يَجْعَلَ ٱللَّهُ لَهُنَّ سَبِيلًۭا ﴿١٥﴾
Those who commit unlawful sexual intercourse of your women - bring against them four [witnesses] from among you. And if they testify, confine the guilty women to houses until death takes them or Allah ordains for them [another] way.
وَٱلَّذَانِ يَأْتِيَـٰنِهَا مِنكُمْ فَـَٔاذُوهُمَا ۖ فَإِن تَابَا وَأَصْلَحَا فَأَعْرِضُوا۟ عَنْهُمَآ ۗ إِنَّ ٱللَّهَ كَانَ تَوَّابًۭا رَّحِيمًا ﴿١٦﴾
And the two who commit it among you, dishonor them both. But if they repent and correct themselves, leave them alone. Indeed, Allah is ever Accepting of repentance and Merciful.
إِنَّمَا ٱلتَّوْبَةُ عَلَى ٱللَّهِ لِلَّذِينَ يَعْمَلُونَ ٱلسُّوٓءَ بِجَهَـٰلَةٍۢ ثُمَّ يَتُوبُونَ مِن قَرِيبٍۢ فَأُو۟لَـٰٓئِكَ يَتُوبُ ٱللَّهُ عَلَيْهِمْ ۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًۭا ﴿١٧﴾
The repentance accepted by Allah is only for those who do wrong in ignorance [or carelessness] and then repent soon after. It is those to whom Allah will turn in forgiveness, and Allah is ever Knowing and Wise.
وَلَيْسَتِ ٱلتَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ ٱلسَّيِّـَٔاتِ حَتَّىٰٓ إِذَا حَضَرَ أَحَدَهُمُ ٱلْمَوْتُ قَالَ إِنِّى تُبْتُ ٱلْـَٔـٰنَ وَلَا ٱلَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ ۚ أُو۟لَـٰٓئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًۭا ﴿١٨﴾
But repentance is not [accepted] of those who [continue to] do evil deeds up until, when death comes to one of them, he says, "Indeed, I have repented now," or of those who die while they are disbelievers. For them We have prepared a painful punishment.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا يَحِلُّ لَكُمْ أَن تَرِثُوا۟ ٱلنِّسَآءَ كَرْهًۭا ۖ وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا۟ بِبَعْضِ مَآ ءَاتَيْتُمُوهُنَّ إِلَّآ أَن يَأْتِينَ بِفَـٰحِشَةٍۢ مُّبَيِّنَةٍۢ ۚ وَعَاشِرُوهُنَّ بِٱلْمَعْرُوفِ ۚ فَإِن كَرِهْتُمُوهُنَّ فَعَسَىٰٓ أَن تَكْرَهُوا۟ شَيْـًۭٔا وَيَجْعَلَ ٱللَّهُ فِيهِ خَيْرًۭا كَثِيرًۭا ﴿١٩﴾
O you who have believed, it is not lawful for you to inherit women by compulsion. And do not make difficulties for them in order to take [back] part of what you gave them unless they commit a clear immorality. And live with them in kindness. For if you dislike them - perhaps you dislike a thing and Allah makes therein much good.
وَإِنْ أَرَدتُّمُ ٱسْتِبْدَالَ زَوْجٍۢ مَّكَانَ زَوْجٍۢ وَءَاتَيْتُمْ إِحْدَىٰهُنَّ قِنطَارًۭا فَلَا تَأْخُذُوا۟ مِنْهُ شَيْـًٔا ۚ أَتَأْخُذُونَهُۥ بُهْتَـٰنًۭا وَإِثْمًۭا مُّبِينًۭا ﴿٢٠﴾
But if you want to replace one wife with another and you have given one of them a great amount [in gifts], do not take [back] from it anything. Would you take it in injustice and manifest sin?
وَكَيْفَ تَأْخُذُونَهُۥ وَقَدْ أَفْضَىٰ بَعْضُكُمْ إِلَىٰ بَعْضٍۢ وَأَخَذْنَ مِنكُم مِّيثَـٰقًا غَلِيظًۭا ﴿٢١﴾
And how could you take it while you have gone in unto each other and they have taken from you a solemn covenant?
وَلَا تَنكِحُوا۟ مَا نَكَحَ ءَابَآؤُكُم مِّنَ ٱلنِّسَآءِ إِلَّا مَا قَدْ سَلَفَ ۚ إِنَّهُۥ كَانَ فَـٰحِشَةًۭ وَمَقْتًۭا وَسَآءَ سَبِيلًا ﴿٢٢﴾
And do not marry those [women] whom your fathers married, except what has already occurred. Indeed, it was an immorality and hateful [to Allah] and was evil as a way.
حُرِّمَتْ عَلَيْكُمْ أُمَّهَـٰتُكُمْ وَبَنَاتُكُمْ وَأَخَوَٰتُكُمْ وَعَمَّـٰتُكُمْ وَخَـٰلَـٰتُكُمْ وَبَنَاتُ ٱلْأَخِ وَبَنَاتُ ٱلْأُخْتِ وَأُمَّهَـٰتُكُمُ ٱلَّـٰتِىٓ أَرْضَعْنَكُمْ وَأَخَوَٰتُكُم مِّنَ ٱلرَّضَـٰعَةِ وَأُمَّهَـٰتُ نِسَآئِكُمْ وَرَبَـٰٓئِبُكُمُ ٱلَّـٰتِى فِى حُجُورِكُم مِّن نِّسَآئِكُمُ ٱلَّـٰتِى دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُوا۟ دَخَلْتُم بِهِنَّ فَلَا جُنَاحَ عَلَيْكُمْ وَحَلَـٰٓئِلُ أَبْنَآئِكُمُ ٱلَّذِينَ مِنْ أَصْلَـٰبِكُمْ وَأَن تَجْمَعُوا۟ بَيْنَ ٱلْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ ۗ إِنَّ ٱللَّهَ كَانَ غَفُورًۭا رَّحِيمًۭا ﴿٢٣﴾
Prohibited to you [for marriage] are your mothers, your daughters, your sisters, your father's sisters, your mother's sisters, your brother's daughters, your sister's daughters, your [milk] mothers who nursed you, your sisters through nursing, your wives' mothers, and your step-daughters under your guardianship [born] of your wives unto whom you have gone in. But if you have not gone in unto them, there is no sin upon you. And [also prohibited are] the wives of your sons who are from your [own] loins, and that you take [in marriage] two sisters simultaneously, except for what has already occurred. Indeed, Allah is ever Forgiving and Merciful.
۞ وَٱلْمُحْصَنَـٰتُ مِنَ ٱلنِّسَآءِ إِلَّا مَا مَلَكَتْ أَيْمَـٰنُكُمْ ۖ كِتَـٰبَ ٱللَّهِ عَلَيْكُمْ ۚ وَأُحِلَّ لَكُم مَّا وَرَآءَ ذَٰلِكُمْ أَن تَبْتَغُوا۟ بِأَمْوَٰلِكُم مُّحْصِنِينَ غَيْرَ مُسَـٰفِحِينَ ۚ فَمَا ٱسْتَمْتَعْتُم بِهِۦ مِنْهُنَّ فَـَٔاتُوهُنَّ أُجُورَهُنَّ فَرِيضَةًۭ ۚ وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَٰضَيْتُم بِهِۦ مِنۢ بَعْدِ ٱلْفَرِيضَةِ ۚ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًۭا ﴿٢٤﴾
And [also prohibited to you are all] married women except those your right hands possess. [This is] the decree of Allah upon you. And lawful to you are [all others] beyond these, [provided] that you seek them [in marriage] with [gifts from] your property, desiring chastity, not unlawful sexual intercourse. So for whatever you enjoy [of marriage] from them, give them their due compensation as an obligation. And there is no blame upon you for what you mutually agree to beyond the obligation. Indeed, Allah is ever Knowing and Wise.
وَمَن لَّمْ يَسْتَطِعْ مِنكُمْ طَوْلًا أَن يَنكِحَ ٱلْمُحْصَنَـٰتِ ٱلْمُؤْمِنَـٰتِ فَمِن مَّا مَلَكَتْ أَيْمَـٰنُكُم مِّن فَتَيَـٰتِكُمُ ٱلْمُؤْمِنَـٰتِ ۚ وَٱللَّهُ أَعْلَمُ بِإِيمَـٰنِكُم ۚ بَعْضُكُم مِّنۢ بَعْضٍۢ ۚ فَٱنكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ وَءَاتُوهُنَّ أُجُورَهُنَّ بِٱلْمَعْرُوفِ مُحْصَنَـٰتٍ غَيْرَ مُسَـٰفِحَـٰتٍۢ وَلَا مُتَّخِذَٰتِ أَخْدَانٍۢ ۚ فَإِذَآ أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَـٰحِشَةٍۢ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى ٱلْمُحْصَنَـٰتِ مِنَ ٱلْعَذَابِ ۚ ذَٰلِكَ لِمَنْ خَشِىَ ٱلْعَنَتَ مِنكُمْ ۚ وَأَن تَصْبِرُوا۟ خَيْرٌۭ لَّكُمْ ۗ وَٱللَّهُ غَفُورٌۭ رَّحِيمٌۭ ﴿٢٥﴾
And whoever among you cannot [find] the means to marry free, believing women, then [he may marry] from those whom your right hands possess of believing slave girls. And Allah is most knowing about your faith. You [believers] are of one another. So marry them with the permission of their people and give them their due compensation according to what is acceptable. [They should be] chaste, neither [of] those who commit unlawful intercourse randomly nor those who take [secret] lovers. But once they are sheltered in marriage, if they should commit adultery, then for them is half the punishment for free [unmarried] women. This [allowance] is for him among you who fears sin, but to be patient is better for you. And Allah is Forgiving and Merciful.
يُرِيدُ ٱللَّهُ لِيُبَيِّنَ لَكُمْ وَيَهْدِيَكُمْ سُنَنَ ٱلَّذِينَ مِن قَبْلِكُمْ وَيَتُوبَ عَلَيْكُمْ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌۭ ﴿٢٦﴾
Allah wants to make clear to you [the lawful from the unlawful] and guide you to the [good] practices of those before you and to accept your repentance. And Allah is Knowing and Wise.
وَٱللَّهُ يُرِيدُ أَن يَتُوبَ عَلَيْكُمْ وَيُرِيدُ ٱلَّذِينَ يَتَّبِعُونَ ٱلشَّهَوَٰتِ أَن تَمِيلُوا۟ مَيْلًا عَظِيمًۭا ﴿٢٧﴾
Allah wants to accept your repentance, but those who follow [their] passions want you to digress [into] a great deviation.
يُرِيدُ ٱللَّهُ أَن يُخَفِّفَ عَنكُمْ ۚ وَخُلِقَ ٱلْإِنسَـٰنُ ضَعِيفًۭا ﴿٢٨﴾
And Allah wants to lighten for you [your difficulties]; and mankind was created weak.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَأْكُلُوٓا۟ أَمْوَٰلَكُم بَيْنَكُم بِٱلْبَـٰطِلِ إِلَّآ أَن تَكُونَ تِجَـٰرَةً عَن تَرَاضٍۢ مِّنكُمْ ۚ وَلَا تَقْتُلُوٓا۟ أَنفُسَكُمْ ۚ إِنَّ ٱللَّهَ كَانَ بِكُمْ رَحِيمًۭا ﴿٢٩﴾
O you who have believed, do not consume one another's wealth unjustly but only [in lawful] business by mutual consent. And do not kill yourselves [or one another]. Indeed, Allah is to you ever Merciful.
وَمَن يَفْعَلْ ذَٰلِكَ عُدْوَٰنًۭا وَظُلْمًۭا فَسَوْفَ نُصْلِيهِ نَارًۭا ۚ وَكَانَ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرًا ﴿٣٠﴾
And whoever does that in aggression and injustice - then We will drive him into a Fire. And that, for Allah, is [always] easy.
إِن تَجْتَنِبُوا۟ كَبَآئِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّـَٔاتِكُمْ وَنُدْخِلْكُم مُّدْخَلًۭا كَرِيمًۭا ﴿٣١﴾
If you avoid the major sins which you are forbidden, We will remove from you your lesser sins and admit you to a noble entrance [into Paradise].
وَلَا تَتَمَنَّوْا۟ مَا فَضَّلَ ٱللَّهُ بِهِۦ بَعْضَكُمْ عَلَىٰ بَعْضٍۢ ۚ لِّلرِّجَالِ نَصِيبٌۭ مِّمَّا ٱكْتَسَبُوا۟ ۖ وَلِلنِّسَآءِ نَصِيبٌۭ مِّمَّا ٱكْتَسَبْنَ ۚ وَسْـَٔلُوا۟ ٱللَّهَ مِن فَضْلِهِۦٓ ۗ إِنَّ ٱللَّهَ كَانَ بِكُلِّ شَىْءٍ عَلِيمًۭا ﴿٣٢﴾
And do not wish for that by which Allah has made some of you exceed others. For men is a share of what they have earned, and for women is a share of what they have earned. And ask Allah of his bounty. Indeed Allah is ever, of all things, Knowing.
وَلِكُلٍّۢ جَعَلْنَا مَوَٰلِىَ مِمَّا تَرَكَ ٱلْوَٰلِدَانِ وَٱلْأَقْرَبُونَ ۚ وَٱلَّذِينَ عَقَدَتْ أَيْمَـٰنُكُمْ فَـَٔاتُوهُمْ نَصِيبَهُمْ ۚ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَىْءٍۢ شَهِيدًا ﴿٣٣﴾
And for all, We have made heirs to what is left by parents and relatives. And to those whom your oaths have bound [to you] - give them their share. Indeed Allah is ever, over all things, a Witness.
ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍۢ وَبِمَآ أَنفَقُوا۟ مِنْ أَمْوَٰلِهِمْ ۚ فَٱلصَّـٰلِحَـٰتُ قَـٰنِتَـٰتٌ حَـٰفِظَـٰتٌۭ لِّلْغَيْبِ بِمَا حَفِظَ ٱللَّهُ ۚ وَٱلَّـٰتِى تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهْجُرُوهُنَّ فِى ٱلْمَضَاجِعِ وَٱضْرِبُوهُنَّ ۖ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا۟ عَلَيْهِنَّ سَبِيلًا ۗ إِنَّ ٱللَّهَ كَانَ عَلِيًّۭا كَبِيرًۭا ﴿٣٤﴾
Men are in charge of women by [right of] what Allah has given one over the other and what they spend [for maintenance] from their wealth. So righteous women are devoutly obedient, guarding in [the husband's] absence what Allah would have them guard. But those [wives] from whom you fear arrogance - [first] advise them; [then if they persist], forsake them in bed; and [finally], strike them. But if they obey you [once more], seek no means against them. Indeed, Allah is ever Exalted and Grand.
وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَٱبْعَثُوا۟ حَكَمًۭا مِّنْ أَهْلِهِۦ وَحَكَمًۭا مِّنْ أَهْلِهَآ إِن يُرِيدَآ إِصْلَـٰحًۭا يُوَفِّقِ ٱللَّهُ بَيْنَهُمَآ ۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا خَبِيرًۭا ﴿٣٥﴾
And if you fear dissension between the two, send an arbitrator from his people and an arbitrator from her people. If they both desire reconciliation, Allah will cause it between them. Indeed, Allah is ever Knowing and Acquainted [with all things].
۞ وَٱعْبُدُوا۟ ٱللَّهَ وَلَا تُشْرِكُوا۟ بِهِۦ شَيْـًۭٔا ۖ وَبِٱلْوَٰلِدَيْنِ إِحْسَـٰنًۭا وَبِذِى ٱلْقُرْبَىٰ وَٱلْيَتَـٰمَىٰ وَٱلْمَسَـٰكِينِ وَٱلْجَارِ ذِى ٱلْقُرْبَىٰ وَٱلْجَارِ ٱلْجُنُبِ وَٱلصَّاحِبِ بِٱلْجَنۢبِ وَٱبْنِ ٱلسَّبِيلِ وَمَا مَلَكَتْ أَيْمَـٰنُكُمْ ۗ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًۭا فَخُورًا ﴿٣٦﴾
Worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbor, the neighbor farther away, the companion at your side, the traveler, and those whom your right hands possess. Indeed, Allah does not like those who are self-deluding and boastful.
ٱلَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ ٱلنَّاسَ بِٱلْبُخْلِ وَيَكْتُمُونَ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ ۗ وَأَعْتَدْنَا لِلْكَـٰفِرِينَ عَذَابًۭا مُّهِينًۭا ﴿٣٧﴾
Who are stingy and enjoin upon [other] people stinginess and conceal what Allah has given them of His bounty - and We have prepared for the disbelievers a humiliating punishment -
وَٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ رِئَآءَ ٱلنَّاسِ وَلَا يُؤْمِنُونَ بِٱللَّهِ وَلَا بِٱلْيَوْمِ ٱلْـَٔاخِرِ ۗ وَمَن يَكُنِ ٱلشَّيْطَـٰنُ لَهُۥ قَرِينًۭا فَسَآءَ قَرِينًۭا ﴿٣٨﴾
And [also] those who spend of their wealth to be seen by the people and believe not in Allah nor in the Last Day. And he to whom Satan is a companion - then evil is he as a companion.
وَمَاذَا عَلَيْهِمْ لَوْ ءَامَنُوا۟ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَأَنفَقُوا۟ مِمَّا رَزَقَهُمُ ٱللَّهُ ۚ وَكَانَ ٱللَّهُ بِهِمْ عَلِيمًا ﴿٣٩﴾
And what [harm would come] upon them if they believed in Allah and the Last Day and spent out of what Allah provided for them? And Allah is ever, about them, Knowing.
إِنَّ ٱللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍۢ ۖ وَإِن تَكُ حَسَنَةًۭ يُضَـٰعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًۭا ﴿٤٠﴾
Indeed, Allah does not do injustice, [even] as much as an atom's weight; while if there is a good deed, He multiplies it and gives from Himself a great reward.
فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍۭ بِشَهِيدٍۢ وَجِئْنَا بِكَ عَلَىٰ هَـٰٓؤُلَآءِ شَهِيدًۭا ﴿٤١﴾
So how [will it be] when We bring from every nation a witness and we bring you, [O Muhammad] against these [people] as a witness?
يَوْمَئِذٍۢ يَوَدُّ ٱلَّذِينَ كَفَرُوا۟ وَعَصَوُا۟ ٱلرَّسُولَ لَوْ تُسَوَّىٰ بِهِمُ ٱلْأَرْضُ وَلَا يَكْتُمُونَ ٱللَّهَ حَدِيثًۭا ﴿٤٢﴾
That Day, those who disbelieved and disobeyed the Messenger will wish they could be covered by the earth. And they will not conceal from Allah a [single] statement.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْرَبُوا۟ ٱلصَّلَوٰةَ وَأَنتُمْ سُكَـٰرَىٰ حَتَّىٰ تَعْلَمُوا۟ مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِى سَبِيلٍ حَتَّىٰ تَغْتَسِلُوا۟ ۚ وَإِن كُنتُم مَّرْضَىٰٓ أَوْ عَلَىٰ سَفَرٍ أَوْ جَآءَ أَحَدٌۭ مِّنكُم مِّنَ ٱلْغَآئِطِ أَوْ لَـٰمَسْتُمُ ٱلنِّسَآءَ فَلَمْ تَجِدُوا۟ مَآءًۭ فَتَيَمَّمُوا۟ صَعِيدًۭا طَيِّبًۭا فَٱمْسَحُوا۟ بِوُجُوهِكُمْ وَأَيْدِيكُمْ ۗ إِنَّ ٱللَّهَ كَانَ عَفُوًّا غَفُورًا ﴿٤٣﴾
O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying or in a state of janabah, except those passing through [a place of prayer], until you have washed [your whole body]. And if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women and find no water, then seek clean earth and wipe over your faces and your hands [with it]. Indeed, Allah is ever Pardoning and Forgiving.
أَلَمْ تَرَ إِلَى ٱلَّذِينَ أُوتُوا۟ نَصِيبًۭا مِّنَ ٱلْكِتَـٰبِ يَشْتَرُونَ ٱلضَّلَـٰلَةَ وَيُرِيدُونَ أَن تَضِلُّوا۟ ٱلسَّبِيلَ ﴿٤٤﴾
Have you not seen those who were given a portion of the Scripture, purchasing error [in exchange for it] and wishing you would lose the way?
وَٱللَّهُ أَعْلَمُ بِأَعْدَآئِكُمْ ۚ وَكَفَىٰ بِٱللَّهِ وَلِيًّۭا وَكَفَىٰ بِٱللَّهِ نَصِيرًۭا ﴿٤٥﴾
And Allah is most knowing of your enemies; and sufficient is Allah as an ally, and sufficient is Allah as a helper.
مِّنَ ٱلَّذِينَ هَادُوا۟ يُحَرِّفُونَ ٱلْكَلِمَ عَن مَّوَاضِعِهِۦ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَٱسْمَعْ غَيْرَ مُسْمَعٍۢ وَرَٰعِنَا لَيًّۢا بِأَلْسِنَتِهِمْ وَطَعْنًۭا فِى ٱلدِّينِ ۚ وَلَوْ أَنَّهُمْ قَالُوا۟ سَمِعْنَا وَأَطَعْنَا وَٱسْمَعْ وَٱنظُرْنَا لَكَانَ خَيْرًۭا لَّهُمْ وَأَقْوَمَ وَلَـٰكِن لَّعَنَهُمُ ٱللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًۭا ﴿٤٦﴾
Among the Jews are those who distort words from their [proper] usages and say, "We hear and disobey" and "Hear but be not heard" and "Ra'ina," twisting their tongues and defaming the religion. And if they had said [instead], "We hear and obey" and "Wait for us [to understand]," it would have been better for them and more suitable. But Allah has cursed them for their disbelief, so they believe not, except for a few.
يَـٰٓأَيُّهَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ ءَامِنُوا۟ بِمَا نَزَّلْنَا مُصَدِّقًۭا لِّمَا مَعَكُم مِّن قَبْلِ أَن نَّطْمِسَ وُجُوهًۭا فَنَرُدَّهَا عَلَىٰٓ أَدْبَارِهَآ أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّآ أَصْحَـٰبَ ٱلسَّبْتِ ۚ وَكَانَ أَمْرُ ٱللَّهِ مَفْعُولًا ﴿٤٧﴾
O you who were given the Scripture, believe in what We have sent down [to Muhammad], confirming that which is with you, before We obliterate faces and turn them toward their backs or curse them as We cursed the sabbath-breakers. And ever is the decree of Allah accomplished.
إِنَّ ٱللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِۦ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآءُ ۚ وَمَن يُشْرِكْ بِٱللَّهِ فَقَدِ ٱفْتَرَىٰٓ إِثْمًا عَظِيمًا ﴿٤٨﴾
Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin.
أَلَمْ تَرَ إِلَى ٱلَّذِينَ يُزَكُّونَ أَنفُسَهُم ۚ بَلِ ٱللَّهُ يُزَكِّى مَن يَشَآءُ وَلَا يُظْلَمُونَ فَتِيلًا ﴿٤٩﴾
Have you not seen those who claim themselves to be pure? Rather, Allah purifies whom He wills, and injustice is not done to them, [even] as much as a thread [inside a date seed].
ٱنظُرْ كَيْفَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ ۖ وَكَفَىٰ بِهِۦٓ إِثْمًۭا مُّبِينًا ﴿٥٠﴾
Look how they invent about Allah untruth, and sufficient is that as a manifest sin.
أَلَمْ تَرَ إِلَى ٱلَّذِينَ أُوتُوا۟ نَصِيبًۭا مِّنَ ٱلْكِتَـٰبِ يُؤْمِنُونَ بِٱلْجِبْتِ وَٱلطَّـٰغُوتِ وَيَقُولُونَ لِلَّذِينَ كَفَرُوا۟ هَـٰٓؤُلَآءِ أَهْدَىٰ مِنَ ٱلَّذِينَ ءَامَنُوا۟ سَبِيلًا ﴿٥١﴾
Have you not seen those who were given a portion of the Scripture, who believe in superstition and false objects of worship and say about the disbelievers, "These are better guided than the believers as to the way"?
أُو۟لَـٰٓئِكَ ٱلَّذِينَ لَعَنَهُمُ ٱللَّهُ ۖ وَمَن يَلْعَنِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ نَصِيرًا ﴿٥٢﴾
Those are the ones whom Allah has cursed; and he whom Allah curses - never will you find for him a helper.
أَمْ لَهُمْ نَصِيبٌۭ مِّنَ ٱلْمُلْكِ فَإِذًۭا لَّا يُؤْتُونَ ٱلنَّاسَ نَقِيرًا ﴿٥٣﴾
Or have they a share of dominion? Then [if that were so], they would not give the people [even as much as] the speck on a date seed.
أَمْ يَحْسُدُونَ ٱلنَّاسَ عَلَىٰ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ ۖ فَقَدْ ءَاتَيْنَآ ءَالَ إِبْرَٰهِيمَ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ وَءَاتَيْنَـٰهُم مُّلْكًا عَظِيمًۭا ﴿٥٤﴾
Or do they envy people for what Allah has given them of His bounty? But we had already given the family of Abraham the Scripture and wisdom and conferred upon them a great kingdom.
فَمِنْهُم مَّنْ ءَامَنَ بِهِۦ وَمِنْهُم مَّن صَدَّ عَنْهُ ۚ وَكَفَىٰ بِجَهَنَّمَ سَعِيرًا ﴿٥٥﴾
And some among them believed in it, and some among them were averse to it. And sufficient is Hell as a blaze.
إِنَّ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَـٰتِنَا سَوْفَ نُصْلِيهِمْ نَارًۭا كُلَّمَا نَضِجَتْ جُلُودُهُم بَدَّلْنَـٰهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا۟ ٱلْعَذَابَ ۗ إِنَّ ٱللَّهَ كَانَ عَزِيزًا حَكِيمًۭا ﴿٥٦﴾
Indeed, those who disbelieve in Our verses - We will drive them into a Fire. Every time their skins are roasted through We will replace them with other skins so they may taste the punishment. Indeed, Allah is ever Exalted in Might and Wise.
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ سَنُدْخِلُهُمْ جَنَّـٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَآ أَبَدًۭا ۖ لَّهُمْ فِيهَآ أَزْوَٰجٌۭ مُّطَهَّرَةٌۭ ۖ وَنُدْخِلُهُمْ ظِلًّۭا ظَلِيلًا ﴿٥٧﴾
But those who believe and do righteous deeds - We will admit them to gardens beneath which rivers flow, wherein they abide forever. For them therein are purified spouses, and We will admit them to deepening shade.
۞ إِنَّ ٱللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا۟ ٱلْأَمَـٰنَـٰتِ إِلَىٰٓ أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ ٱلنَّاسِ أَن تَحْكُمُوا۟ بِٱلْعَدْلِ ۚ إِنَّ ٱللَّهَ نِعِمَّا يَعِظُكُم بِهِۦٓ ۗ إِنَّ ٱللَّهَ كَانَ سَمِيعًۢا بَصِيرًۭا ﴿٥٨﴾
Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَأُو۟لِى ٱلْأَمْرِ مِنكُمْ ۖ فَإِن تَنَـٰزَعْتُمْ فِى شَىْءٍۢ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ۚ ذَٰلِكَ خَيْرٌۭ وَأَحْسَنُ تَأْوِيلًا ﴿٥٩﴾
O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.
أَلَمْ تَرَ إِلَى ٱلَّذِينَ يَزْعُمُونَ أَنَّهُمْ ءَامَنُوا۟ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُوٓا۟ إِلَى ٱلطَّـٰغُوتِ وَقَدْ أُمِرُوٓا۟ أَن يَكْفُرُوا۟ بِهِۦ وَيُرِيدُ ٱلشَّيْطَـٰنُ أَن يُضِلَّهُمْ ضَلَـٰلًۢا بَعِيدًۭا ﴿٦٠﴾
Have you not seen those who claim to have believed in what was revealed to you, [O Muhammad], and what was revealed before you? They wish to refer legislation to Taghut, while they were commanded to reject it; and Satan wishes to lead them far astray.
وَإِذَا قِيلَ لَهُمْ تَعَالَوْا۟ إِلَىٰ مَآ أَنزَلَ ٱللَّهُ وَإِلَى ٱلرَّسُولِ رَأَيْتَ ٱلْمُنَـٰفِقِينَ يَصُدُّونَ عَنكَ صُدُودًۭا ﴿٦١﴾
And when it is said to them, "Come to what Allah has revealed and to the Messenger," you see the hypocrites turning away from you in aversion.
فَكَيْفَ إِذَآ أَصَـٰبَتْهُم مُّصِيبَةٌۢ بِمَا قَدَّمَتْ أَيْدِيهِمْ ثُمَّ جَآءُوكَ يَحْلِفُونَ بِٱللَّهِ إِنْ أَرَدْنَآ إِلَّآ إِحْسَـٰنًۭا وَتَوْفِيقًا ﴿٦٢﴾
So how [will it be] when disaster strikes them because of what their hands have put forth and then they come to you swearing by Allah, "We intended nothing but good conduct and accommodation."
أُو۟لَـٰٓئِكَ ٱلَّذِينَ يَعْلَمُ ٱللَّهُ مَا فِى قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُل لَّهُمْ فِىٓ أَنفُسِهِمْ قَوْلًۢا بَلِيغًۭا ﴿٦٣﴾
Those are the ones of whom Allah knows what is in their hearts, so turn away from them but admonish them and speak to them a far-reaching word.
وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ ٱللَّهِ ۚ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوٓا۟ أَنفُسَهُمْ جَآءُوكَ فَٱسْتَغْفَرُوا۟ ٱللَّهَ وَٱسْتَغْفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُوا۟ ٱللَّهَ تَوَّابًۭا رَّحِيمًۭا ﴿٦٤﴾
And We did not send any messenger except to be obeyed by permission of Allah. And if, when they wronged themselves, they had come to you, [O Muhammad], and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful.
فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا۟ فِىٓ أَنفُسِهِمْ حَرَجًۭا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا۟ تَسْلِيمًۭا ﴿٦٥﴾
But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.
وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ ٱقْتُلُوٓا۟ أَنفُسَكُمْ أَوِ ٱخْرُجُوا۟ مِن دِيَـٰرِكُم مَّا فَعَلُوهُ إِلَّا قَلِيلٌۭ مِّنْهُمْ ۖ وَلَوْ أَنَّهُمْ فَعَلُوا۟ مَا يُوعَظُونَ بِهِۦ لَكَانَ خَيْرًۭا لَّهُمْ وَأَشَدَّ تَثْبِيتًۭا ﴿٦٦﴾
And if We had decreed upon them, "Kill yourselves" or "Leave your homes," they would not have done it, except for a few of them. But if they had done what they were instructed, it would have been better for them and a firmer position [for them in faith].
وَإِذًۭا لَّـَٔاتَيْنَـٰهُم مِّن لَّدُنَّآ أَجْرًا عَظِيمًۭا ﴿٦٧﴾
And then We would have given them from Us a great reward.
وَلَهَدَيْنَـٰهُمْ صِرَٰطًۭا مُّسْتَقِيمًۭا ﴿٦٨﴾
And We would have guided them to a straight path.
وَمَن يُطِعِ ٱللَّهَ وَٱلرَّسُولَ فَأُو۟لَـٰٓئِكَ مَعَ ٱلَّذِينَ أَنْعَمَ ٱللَّهُ عَلَيْهِم مِّنَ ٱلنَّبِيِّـۧنَ وَٱلصِّدِّيقِينَ وَٱلشُّهَدَآءِ وَٱلصَّـٰلِحِينَ ۚ وَحَسُنَ أُو۟لَـٰٓئِكَ رَفِيقًۭا ﴿٦٩﴾
And whoever obeys Allah and the Messenger - those will be with the ones upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions.
ذَٰلِكَ ٱلْفَضْلُ مِنَ ٱللَّهِ ۚ وَكَفَىٰ بِٱللَّهِ عَلِيمًۭا ﴿٧٠﴾
That is the bounty from Allah, and sufficient is Allah as Knower.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ خُذُوا۟ حِذْرَكُمْ فَٱنفِرُوا۟ ثُبَاتٍ أَوِ ٱنفِرُوا۟ جَمِيعًۭا ﴿٧١﴾
O you who have believed, take your precaution and [either] go forth in companies or go forth all together.
وَإِنَّ مِنكُمْ لَمَن لَّيُبَطِّئَنَّ فَإِنْ أَصَـٰبَتْكُم مُّصِيبَةٌۭ قَالَ قَدْ أَنْعَمَ ٱللَّهُ عَلَىَّ إِذْ لَمْ أَكُن مَّعَهُمْ شَهِيدًۭا ﴿٧٢﴾
And indeed, there is among you he who lingers behind; and if disaster strikes you, he says, "Allah has favored me in that I was not present with them."
وَلَئِنْ أَصَـٰبَكُمْ فَضْلٌۭ مِّنَ ٱللَّهِ لَيَقُولَنَّ كَأَن لَّمْ تَكُنۢ بَيْنَكُمْ وَبَيْنَهُۥ مَوَدَّةٌۭ يَـٰلَيْتَنِى كُنتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًۭا ﴿٧٣﴾
But if bounty comes to you from Allah, he will surely say, as if there had never been between you and him any affection. "Oh, I wish I had been with them so I could have attained a great attainment."
۞ فَلْيُقَـٰتِلْ فِى سَبِيلِ ٱللَّهِ ٱلَّذِينَ يَشْرُونَ ٱلْحَيَوٰةَ ٱلدُّنْيَا بِٱلْـَٔاخِرَةِ ۚ وَمَن يُقَـٰتِلْ فِى سَبِيلِ ٱللَّهِ فَيُقْتَلْ أَوْ يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًۭا ﴿٧٤﴾
So let those fight in the cause of Allah who sell the life of this world for the Hereafter. And he who fights in the cause of Allah and is killed or achieves victory - We will bestow upon him a great reward.
وَمَا لَكُمْ لَا تُقَـٰتِلُونَ فِى سَبِيلِ ٱللَّهِ وَٱلْمُسْتَضْعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلْوِلْدَٰنِ ٱلَّذِينَ يَقُولُونَ رَبَّنَآ أَخْرِجْنَا مِنْ هَـٰذِهِ ٱلْقَرْيَةِ ٱلظَّالِمِ أَهْلُهَا وَٱجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّۭا وَٱجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا ﴿٧٥﴾
And what is [the matter] with you that you fight not in the cause of Allah and [for] the oppressed among men, women, and children who say, "Our Lord, take us out of this city of oppressive people and appoint for us from Yourself a protector and appoint for us from Yourself a helper?"
ٱلَّذِينَ ءَامَنُوا۟ يُقَـٰتِلُونَ فِى سَبِيلِ ٱللَّهِ ۖ وَٱلَّذِينَ كَفَرُوا۟ يُقَـٰتِلُونَ فِى سَبِيلِ ٱلطَّـٰغُوتِ فَقَـٰتِلُوٓا۟ أَوْلِيَآءَ ٱلشَّيْطَـٰنِ ۖ إِنَّ كَيْدَ ٱلشَّيْطَـٰنِ كَانَ ضَعِيفًا ﴿٧٦﴾
Those who believe fight in the cause of Allah, and those who disbelieve fight in the cause of Taghut. So fight against the allies of Satan. Indeed, the plot of Satan has ever been weak.
أَلَمْ تَرَ إِلَى ٱلَّذِينَ قِيلَ لَهُمْ كُفُّوٓا۟ أَيْدِيَكُمْ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ فَلَمَّا كُتِبَ عَلَيْهِمُ ٱلْقِتَالُ إِذَا فَرِيقٌۭ مِّنْهُمْ يَخْشَوْنَ ٱلنَّاسَ كَخَشْيَةِ ٱللَّهِ أَوْ أَشَدَّ خَشْيَةًۭ ۚ وَقَالُوا۟ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا ٱلْقِتَالَ لَوْلَآ أَخَّرْتَنَآ إِلَىٰٓ أَجَلٍۢ قَرِيبٍۢ ۗ قُلْ مَتَـٰعُ ٱلدُّنْيَا قَلِيلٌۭ وَٱلْـَٔاخِرَةُ خَيْرٌۭ لِّمَنِ ٱتَّقَىٰ وَلَا تُظْلَمُونَ فَتِيلًا ﴿٧٧﴾
Have you not seen those who were told, "Restrain your hands [from fighting] and establish prayer and give zakah"? But then when fighting was ordained for them, at once a party of them feared men as they fear Allah or with [even] greater fear. They said, "Our Lord, why have You decreed upon us fighting? If only You had postponed [it for] us for a short time." Say, The enjoyment of this world is little, and the Hereafter is better for he who fears Allah. And injustice will not be done to you, [even] as much as a thread [inside a date seed]."
أَيْنَمَا تَكُونُوا۟ يُدْرِككُّمُ ٱلْمَوْتُ وَلَوْ كُنتُمْ فِى بُرُوجٍۢ مُّشَيَّدَةٍۢ ۗ وَإِن تُصِبْهُمْ حَسَنَةٌۭ يَقُولُوا۟ هَـٰذِهِۦ مِنْ عِندِ ٱللَّهِ ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌۭ يَقُولُوا۟ هَـٰذِهِۦ مِنْ عِندِكَ ۚ قُلْ كُلٌّۭ مِّنْ عِندِ ٱللَّهِ ۖ فَمَالِ هَـٰٓؤُلَآءِ ٱلْقَوْمِ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًۭا ﴿٧٨﴾
Wherever you may be, death will overtake you, even if you should be within towers of lofty construction. But if good comes to them, they say, "This is from Allah "; and if evil befalls them, they say, "This is from you." Say, "All [things] are from Allah." So what is [the matter] with those people that they can hardly understand any statement?
مَّآ أَصَابَكَ مِنْ حَسَنَةٍۢ فَمِنَ ٱللَّهِ ۖ وَمَآ أَصَابَكَ مِن سَيِّئَةٍۢ فَمِن نَّفْسِكَ ۚ وَأَرْسَلْنَـٰكَ لِلنَّاسِ رَسُولًۭا ۚ وَكَفَىٰ بِٱللَّهِ شَهِيدًۭا ﴿٧٩﴾
What comes to you of good is from Allah, but what comes to you of evil, [O man], is from yourself. And We have sent you, [O Muhammad], to the people as a messenger, and sufficient is Allah as Witness.
مَّن يُطِعِ ٱلرَّسُولَ فَقَدْ أَطَاعَ ٱللَّهَ ۖ وَمَن تَوَلَّىٰ فَمَآ أَرْسَلْنَـٰكَ عَلَيْهِمْ حَفِيظًۭا ﴿٨٠﴾
He who obeys the Messenger has obeyed Allah; but those who turn away - We have not sent you over them as a guardian.
وَيَقُولُونَ طَاعَةٌۭ فَإِذَا بَرَزُوا۟ مِنْ عِندِكَ بَيَّتَ طَآئِفَةٌۭ مِّنْهُمْ غَيْرَ ٱلَّذِى تَقُولُ ۖ وَٱللَّهُ يَكْتُبُ مَا يُبَيِّتُونَ ۖ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى ٱللَّهِ ۚ وَكَفَىٰ بِٱللَّهِ وَكِيلًا ﴿٨١﴾
And they say, "[We pledge] obedience." But when they leave you, a group of them spend the night determining to do other than what you say. But Allah records what they plan by night. So leave them alone and rely upon Allah. And sufficient is Allah as Disposer of affairs.
أَفَلَا يَتَدَبَّرُونَ ٱلْقُرْءَانَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ ٱللَّهِ لَوَجَدُوا۟ فِيهِ ٱخْتِلَـٰفًۭا كَثِيرًۭا ﴿٨٢﴾
Then do they not reflect upon the Qur'an? If it had been from [any] other than Allah, they would have found within it much contradiction.
وَإِذَا جَآءَهُمْ أَمْرٌۭ مِّنَ ٱلْأَمْنِ أَوِ ٱلْخَوْفِ أَذَاعُوا۟ بِهِۦ ۖ وَلَوْ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَىٰٓ أُو۟لِى ٱلْأَمْرِ مِنْهُمْ لَعَلِمَهُ ٱلَّذِينَ يَسْتَنۢبِطُونَهُۥ مِنْهُمْ ۗ وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ لَٱتَّبَعْتُمُ ٱلشَّيْطَـٰنَ إِلَّا قَلِيلًۭا ﴿٨٣﴾
And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it. And if not for the favor of Allah upon you and His mercy, you would have followed Satan, except for a few.
فَقَـٰتِلْ فِى سَبِيلِ ٱللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ ۚ وَحَرِّضِ ٱلْمُؤْمِنِينَ ۖ عَسَى ٱللَّهُ أَن يَكُفَّ بَأْسَ ٱلَّذِينَ كَفَرُوا۟ ۚ وَٱللَّهُ أَشَدُّ بَأْسًۭا وَأَشَدُّ تَنكِيلًۭا ﴿٨٤﴾
So fight, [O Muhammad], in the cause of Allah; you are not held responsible except for yourself. And encourage the believers [to join you] that perhaps Allah will restrain the [military] might of those who disbelieve. And Allah is greater in might and stronger in [exemplary] punishment.
مَّن يَشْفَعْ شَفَـٰعَةً حَسَنَةًۭ يَكُن لَّهُۥ نَصِيبٌۭ مِّنْهَا ۖ وَمَن يَشْفَعْ شَفَـٰعَةًۭ سَيِّئَةًۭ يَكُن لَّهُۥ كِفْلٌۭ مِّنْهَا ۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍۢ مُّقِيتًۭا ﴿٨٥﴾
Whoever intercedes for a good cause will have a reward therefrom; and whoever intercedes for an evil cause will have a burden therefrom. And ever is Allah, over all things, a Keeper.
وَإِذَا حُيِّيتُم بِتَحِيَّةٍۢ فَحَيُّوا۟ بِأَحْسَنَ مِنْهَآ أَوْ رُدُّوهَآ ۗ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَىْءٍ حَسِيبًا ﴿٨٦﴾
And when you are greeted with a greeting, greet [in return] with one better than it or [at least] return it [in a like manner]. Indeed, Allah is ever, over all things, an Accountant.
ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ۚ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ ٱلْقِيَـٰمَةِ لَا رَيْبَ فِيهِ ۗ وَمَنْ أَصْدَقُ مِنَ ٱللَّهِ حَدِيثًۭا ﴿٨٧﴾
Allah - there is no deity except Him. He will surely assemble you for [account on] the Day of Resurrection, about which there is no doubt. And who is more truthful than Allah in statement.
۞ فَمَا لَكُمْ فِى ٱلْمُنَـٰفِقِينَ فِئَتَيْنِ وَٱللَّهُ أَرْكَسَهُم بِمَا كَسَبُوٓا۟ ۚ أَتُرِيدُونَ أَن تَهْدُوا۟ مَنْ أَضَلَّ ٱللَّهُ ۖ وَمَن يُضْلِلِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ سَبِيلًۭا ﴿٨٨﴾
What is [the matter] with you [that you are] two groups concerning the hypocrites, while Allah has made them fall back [into error and disbelief] for what they earned. Do you wish to guide those whom Allah has sent astray? And he whom Allah sends astray - never will you find for him a way [of guidance].
وَدُّوا۟ لَوْ تَكْفُرُونَ كَمَا كَفَرُوا۟ فَتَكُونُونَ سَوَآءًۭ ۖ فَلَا تَتَّخِذُوا۟ مِنْهُمْ أَوْلِيَآءَ حَتَّىٰ يُهَاجِرُوا۟ فِى سَبِيلِ ٱللَّهِ ۚ فَإِن تَوَلَّوْا۟ فَخُذُوهُمْ وَٱقْتُلُوهُمْ حَيْثُ وَجَدتُّمُوهُمْ ۖ وَلَا تَتَّخِذُوا۟ مِنْهُمْ وَلِيًّۭا وَلَا نَصِيرًا ﴿٨٩﴾
They wish you would disbelieve as they disbelieved so you would be alike. So do not take from among them allies until they emigrate for the cause of Allah. But if they turn away, then seize them and kill them wherever you find them and take not from among them any ally or helper.
إِلَّا ٱلَّذِينَ يَصِلُونَ إِلَىٰ قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَـٰقٌ أَوْ جَآءُوكُمْ حَصِرَتْ صُدُورُهُمْ أَن يُقَـٰتِلُوكُمْ أَوْ يُقَـٰتِلُوا۟ قَوْمَهُمْ ۚ وَلَوْ شَآءَ ٱللَّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَـٰتَلُوكُمْ ۚ فَإِنِ ٱعْتَزَلُوكُمْ فَلَمْ يُقَـٰتِلُوكُمْ وَأَلْقَوْا۟ إِلَيْكُمُ ٱلسَّلَمَ فَمَا جَعَلَ ٱللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلًۭا ﴿٩٠﴾
Except for those who take refuge with a people between yourselves and whom is a treaty or those who come to you, their hearts strained at [the prospect of] fighting you or fighting their own people. And if Allah had willed, He could have given them power over you, and they would have fought you. So if they remove themselves from you and do not fight you and offer you peace, then Allah has not made for you a cause [for fighting] against them.
سَتَجِدُونَ ءَاخَرِينَ يُرِيدُونَ أَن يَأْمَنُوكُمْ وَيَأْمَنُوا۟ قَوْمَهُمْ كُلَّ مَا رُدُّوٓا۟ إِلَى ٱلْفِتْنَةِ أُرْكِسُوا۟ فِيهَا ۚ فَإِن لَّمْ يَعْتَزِلُوكُمْ وَيُلْقُوٓا۟ إِلَيْكُمُ ٱلسَّلَمَ وَيَكُفُّوٓا۟ أَيْدِيَهُمْ فَخُذُوهُمْ وَٱقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ ۚ وَأُو۟لَـٰٓئِكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَـٰنًۭا مُّبِينًۭا ﴿٩١﴾
You will find others who wish to obtain security from you and [to] obtain security from their people. Every time they are returned to [the influence of] disbelief, they fall back into it. So if they do not withdraw from you or offer you peace or restrain their hands, then seize them and kill them wherever you overtake them. And those - We have made for you against them a clear authorization.
وَمَا كَانَ لِمُؤْمِنٍ أَن يَقْتُلَ مُؤْمِنًا إِلَّا خَطَـًۭٔا ۚ وَمَن قَتَلَ مُؤْمِنًا خَطَـًۭٔا فَتَحْرِيرُ رَقَبَةٍۢ مُّؤْمِنَةٍۢ وَدِيَةٌۭ مُّسَلَّمَةٌ إِلَىٰٓ أَهْلِهِۦٓ إِلَّآ أَن يَصَّدَّقُوا۟ ۚ فَإِن كَانَ مِن قَوْمٍ عَدُوٍّۢ لَّكُمْ وَهُوَ مُؤْمِنٌۭ فَتَحْرِيرُ رَقَبَةٍۢ مُّؤْمِنَةٍۢ ۖ وَإِن كَانَ مِن قَوْمٍۭ بَيْنَكُمْ وَبَيْنَهُم مِّيثَـٰقٌۭ فَدِيَةٌۭ مُّسَلَّمَةٌ إِلَىٰٓ أَهْلِهِۦ وَتَحْرِيرُ رَقَبَةٍۢ مُّؤْمِنَةٍۢ ۖ فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةًۭ مِّنَ ٱللَّهِ ۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًۭا ﴿٩٢﴾
And never is it for a believer to kill a believer except by mistake. And whoever kills a believer by mistake - then the freeing of a believing slave and a compensation payment presented to the deceased's family [is required] unless they give [up their right as] charity. But if the deceased was from a people at war with you and he was a believer - then [only] the freeing of a believing slave; and if he was from a people with whom you have a treaty - then a compensation payment presented to his family and the freeing of a believing slave. And whoever does not find [one or cannot afford to buy one] - then [instead], a fast for two months consecutively, [seeking] acceptance of repentance from Allah. And Allah is ever Knowing and Wise.
وَمَن يَقْتُلْ مُؤْمِنًۭا مُّتَعَمِّدًۭا فَجَزَآؤُهُۥ جَهَنَّمُ خَـٰلِدًۭا فِيهَا وَغَضِبَ ٱللَّهُ عَلَيْهِ وَلَعَنَهُۥ وَأَعَدَّ لَهُۥ عَذَابًا عَظِيمًۭا ﴿٩٣﴾
But whoever kills a believer intentionally - his recompense is Hell, wherein he will abide eternally, and Allah has become angry with him and has cursed him and has prepared for him a great punishment.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا ضَرَبْتُمْ فِى سَبِيلِ ٱللَّهِ فَتَبَيَّنُوا۟ وَلَا تَقُولُوا۟ لِمَنْ أَلْقَىٰٓ إِلَيْكُمُ ٱلسَّلَـٰمَ لَسْتَ مُؤْمِنًۭا تَبْتَغُونَ عَرَضَ ٱلْحَيَوٰةِ ٱلدُّنْيَا فَعِندَ ٱللَّهِ مَغَانِمُ كَثِيرَةٌۭ ۚ كَذَٰلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ ٱللَّهُ عَلَيْكُمْ فَتَبَيَّنُوٓا۟ ۚ إِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًۭا ﴿٩٤﴾
O you who have believed, when you go forth [to fight] in the cause of Allah, investigate; and do not say to one who gives you [a greeting of] peace "You are not a believer," aspiring for the goods of worldly life; for with Allah are many acquisitions. You [yourselves] were like that before; then Allah conferred His favor upon you, so investigate. Indeed Allah is ever, with what you do, Acquainted.
لَّا يَسْتَوِى ٱلْقَـٰعِدُونَ مِنَ ٱلْمُؤْمِنِينَ غَيْرُ أُو۟لِى ٱلضَّرَرِ وَٱلْمُجَـٰهِدُونَ فِى سَبِيلِ ٱللَّهِ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ ۚ فَضَّلَ ٱللَّهُ ٱلْمُجَـٰهِدِينَ بِأَمْوَٰلِهِمْ وَأَنفُسِهِمْ عَلَى ٱلْقَـٰعِدِينَ دَرَجَةًۭ ۚ وَكُلًّۭا وَعَدَ ٱللَّهُ ٱلْحُسْنَىٰ ۚ وَفَضَّلَ ٱللَّهُ ٱلْمُجَـٰهِدِينَ عَلَى ٱلْقَـٰعِدِينَ أَجْرًا عَظِيمًۭا ﴿٩٥﴾
Not equal are those believers remaining [at home] - other than the disabled - and the mujahideen, [who strive and fight] in the cause of Allah with their wealth and their lives. Allah has preferred the mujahideen through their wealth and their lives over those who remain [behind], by degrees. And to both Allah has promised the best [reward]. But Allah has preferred the mujahideen over those who remain [behind] with a great reward -
دَرَجَـٰتٍۢ مِّنْهُ وَمَغْفِرَةًۭ وَرَحْمَةًۭ ۚ وَكَانَ ٱللَّهُ غَفُورًۭا رَّحِيمًا ﴿٩٦﴾
Degrees [of high position] from Him and forgiveness and mercy. And Allah is ever Forgiving and Merciful.
إِنَّ ٱلَّذِينَ تَوَفَّىٰهُمُ ٱلْمَلَـٰٓئِكَةُ ظَالِمِىٓ أَنفُسِهِمْ قَالُوا۟ فِيمَ كُنتُمْ ۖ قَالُوا۟ كُنَّا مُسْتَضْعَفِينَ فِى ٱلْأَرْضِ ۚ قَالُوٓا۟ أَلَمْ تَكُنْ أَرْضُ ٱللَّهِ وَٰسِعَةًۭ فَتُهَاجِرُوا۟ فِيهَا ۚ فَأُو۟لَـٰٓئِكَ مَأْوَىٰهُمْ جَهَنَّمُ ۖ وَسَآءَتْ مَصِيرًا ﴿٩٧﴾
Indeed, those whom the angels take [in death] while wronging themselves - [the angels] will say, "In what [condition] were you?" They will say, "We were oppressed in the land." The angels will say, "Was not the earth of Allah spacious [enough] for you to emigrate therein?" For those, their refuge is Hell - and evil it is as a destination.
إِلَّا ٱلْمُسْتَضْعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلْوِلْدَٰنِ لَا يَسْتَطِيعُونَ حِيلَةًۭ وَلَا يَهْتَدُونَ سَبِيلًۭا ﴿٩٨﴾
Except for the oppressed among men, women and children who cannot devise a plan nor are they directed to a way -
فَأُو۟لَـٰٓئِكَ عَسَى ٱللَّهُ أَن يَعْفُوَ عَنْهُمْ ۚ وَكَانَ ٱللَّهُ عَفُوًّا غَفُورًۭا ﴿٩٩﴾
For those it is expected that Allah will pardon them, and Allah is ever Pardoning and Forgiving.
۞ وَمَن يُهَاجِرْ فِى سَبِيلِ ٱللَّهِ يَجِدْ فِى ٱلْأَرْضِ مُرَٰغَمًۭا كَثِيرًۭا وَسَعَةًۭ ۚ وَمَن يَخْرُجْ مِنۢ بَيْتِهِۦ مُهَاجِرًا إِلَى ٱللَّهِ وَرَسُولِهِۦ ثُمَّ يُدْرِكْهُ ٱلْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُۥ عَلَى ٱللَّهِ ۗ وَكَانَ ٱللَّهُ غَفُورًۭا رَّحِيمًۭا ﴿١٠٠﴾
And whoever emigrates for the cause of Allah will find on the earth many [alternative] locations and abundance. And whoever leaves his home as an emigrant to Allah and His Messenger and then death overtakes him - his reward has already become incumbent upon Allah. And Allah is ever Forgiving and Merciful.
وَإِذَا ضَرَبْتُمْ فِى ٱلْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُوا۟ مِنَ ٱلصَّلَوٰةِ إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ ٱلَّذِينَ كَفَرُوٓا۟ ۚ إِنَّ ٱلْكَـٰفِرِينَ كَانُوا۟ لَكُمْ عَدُوًّۭا مُّبِينًۭا ﴿١٠١﴾
And when you travel throughout the land, there is no blame upon you for shortening the prayer, [especially] if you fear that those who disbelieve may disrupt [or attack] you. Indeed, the disbelievers are ever to you a clear enemy.
وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ ٱلصَّلَوٰةَ فَلْتَقُمْ طَآئِفَةٌۭ مِّنْهُم مَّعَكَ وَلْيَأْخُذُوٓا۟ أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا۟ فَلْيَكُونُوا۟ مِن وَرَآئِكُمْ وَلْتَأْتِ طَآئِفَةٌ أُخْرَىٰ لَمْ يُصَلُّوا۟ فَلْيُصَلُّوا۟ مَعَكَ وَلْيَأْخُذُوا۟ حِذْرَهُمْ وَأَسْلِحَتَهُمْ ۗ وَدَّ ٱلَّذِينَ كَفَرُوا۟ لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُم مَّيْلَةًۭ وَٰحِدَةًۭ ۚ وَلَا جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًۭى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَىٰٓ أَن تَضَعُوٓا۟ أَسْلِحَتَكُمْ ۖ وَخُذُوا۟ حِذْرَكُمْ ۗ إِنَّ ٱللَّهَ أَعَدَّ لِلْكَـٰفِرِينَ عَذَابًۭا مُّهِينًۭا ﴿١٠٢﴾
And when you are among them and lead them in prayer, let a group of them stand [in prayer] with you and let them carry their arms. And when they have prostrated, let them be [in position] behind you and have the other group come forward which has not [yet] prayed and let them pray with you, taking precaution and carrying their arms. Those who disbelieve wish that you would neglect your weapons and your baggage so they could come down upon you in one [single] attack. But there is no blame upon you, if you are troubled by rain or are ill, for putting down your arms, but take precaution. Indeed, Allah has prepared for the disbelievers a humiliating punishment.
فَإِذَا قَضَيْتُمُ ٱلصَّلَوٰةَ فَٱذْكُرُوا۟ ٱللَّهَ قِيَـٰمًۭا وَقُعُودًۭا وَعَلَىٰ جُنُوبِكُمْ ۚ فَإِذَا ٱطْمَأْنَنتُمْ فَأَقِيمُوا۟ ٱلصَّلَوٰةَ ۚ إِنَّ ٱلصَّلَوٰةَ كَانَتْ عَلَى ٱلْمُؤْمِنِينَ كِتَـٰبًۭا مَّوْقُوتًۭا ﴿١٠٣﴾
And when you have completed the prayer, remember Allah standing, sitting, or [lying] on your sides. But when you become secure, re-establish [regular] prayer. Indeed, prayer has been decreed upon the believers a decree of specified times.
وَلَا تَهِنُوا۟ فِى ٱبْتِغَآءِ ٱلْقَوْمِ ۖ إِن تَكُونُوا۟ تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمُونَ ۖ وَتَرْجُونَ مِنَ ٱللَّهِ مَا لَا يَرْجُونَ ۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًا ﴿١٠٤﴾
And do not weaken in pursuit of the enemy. If you should be suffering - so are they suffering as you are suffering, but you expect from Allah that which they expect not. And Allah is ever Knowing and Wise.
إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَـٰبَ بِٱلْحَقِّ لِتَحْكُمَ بَيْنَ ٱلنَّاسِ بِمَآ أَرَىٰكَ ٱللَّهُ ۚ وَلَا تَكُن لِّلْخَآئِنِينَ خَصِيمًۭا ﴿١٠٥﴾
Indeed, We have revealed to you, [O Muhammad], the Book in truth so you may judge between the people by that which Allah has shown you. And do not be for the deceitful an advocate.
وَٱسْتَغْفِرِ ٱللَّهَ ۖ إِنَّ ٱللَّهَ كَانَ غَفُورًۭا رَّحِيمًۭا ﴿١٠٦﴾
And seek forgiveness of Allah. Indeed, Allah is ever Forgiving and Merciful.
وَلَا تُجَـٰدِلْ عَنِ ٱلَّذِينَ يَخْتَانُونَ أَنفُسَهُمْ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ خَوَّانًا أَثِيمًۭا ﴿١٠٧﴾
And do not argue on behalf of those who deceive themselves. Indeed, Allah loves not one who is a habitually sinful deceiver.
يَسْتَخْفُونَ مِنَ ٱلنَّاسِ وَلَا يَسْتَخْفُونَ مِنَ ٱللَّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ مِنَ ٱلْقَوْلِ ۚ وَكَانَ ٱللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا ﴿١٠٨﴾
They conceal [their evil intentions and deeds] from the people, but they cannot conceal [them] from Allah, and He is with them [in His knowledge] when they spend the night in such as He does not accept of speech. And ever is Allah, of what they do, encompassing.
هَـٰٓأَنتُمْ هَـٰٓؤُلَآءِ جَـٰدَلْتُمْ عَنْهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا فَمَن يُجَـٰدِلُ ٱللَّهَ عَنْهُمْ يَوْمَ ٱلْقِيَـٰمَةِ أَم مَّن يَكُونُ عَلَيْهِمْ وَكِيلًۭا ﴿١٠٩﴾
Here you are - those who argue on their behalf in [this] worldly life - but who will argue with Allah for them on the Day of Resurrection, or who will [then] be their representative?
وَمَن يَعْمَلْ سُوٓءًا أَوْ يَظْلِمْ نَفْسَهُۥ ثُمَّ يَسْتَغْفِرِ ٱللَّهَ يَجِدِ ٱللَّهَ غَفُورًۭا رَّحِيمًۭا ﴿١١٠﴾
And whoever does a wrong or wrongs himself but then seeks forgiveness of Allah will find Allah Forgiving and Merciful.
وَمَن يَكْسِبْ إِثْمًۭا فَإِنَّمَا يَكْسِبُهُۥ عَلَىٰ نَفْسِهِۦ ۚ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًۭا ﴿١١١﴾
And whoever commits a sin only earns it against himself. And Allah is ever Knowing and Wise.
وَمَن يَكْسِبْ خَطِيٓـَٔةً أَوْ إِثْمًۭا ثُمَّ يَرْمِ بِهِۦ بَرِيٓـًۭٔا فَقَدِ ٱحْتَمَلَ بُهْتَـٰنًۭا وَإِثْمًۭا مُّبِينًۭا ﴿١١٢﴾
But whoever earns an offense or a sin and then blames it on an innocent [person] has taken upon himself a slander and manifest sin.
وَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكَ وَرَحْمَتُهُۥ لَهَمَّت طَّآئِفَةٌۭ مِّنْهُمْ أَن يُضِلُّوكَ وَمَا يُضِلُّونَ إِلَّآ أَنفُسَهُمْ ۖ وَمَا يَضُرُّونَكَ مِن شَىْءٍۢ ۚ وَأَنزَلَ ٱللَّهُ عَلَيْكَ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُ ۚ وَكَانَ فَضْلُ ٱللَّهِ عَلَيْكَ عَظِيمًۭا ﴿١١٣﴾
And if it was not for the favor of Allah upon you, [O Muhammad], and His mercy, a group of them would have determined to mislead you. But they do not mislead except themselves, and they will not harm you at all. And Allah has revealed to you the Book and wisdom and has taught you that which you did not know. And ever has the favor of Allah upon you been great.
۞ لَّا خَيْرَ فِى كَثِيرٍۢ مِّن نَّجْوَىٰهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَـٰحٍۭ بَيْنَ ٱلنَّاسِ ۚ وَمَن يَفْعَلْ ذَٰلِكَ ٱبْتِغَآءَ مَرْضَاتِ ٱللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًۭا ﴿١١٤﴾
No good is there in much of their private conversation, except for those who enjoin charity or that which is right or conciliation between people. And whoever does that seeking means to the approval of Allah - then We are going to give him a great reward.
وَمَن يُشَاقِقِ ٱلرَّسُولَ مِنۢ بَعْدِ مَا تَبَيَّنَ لَهُ ٱلْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ ٱلْمُؤْمِنِينَ نُوَلِّهِۦ مَا تَوَلَّىٰ وَنُصْلِهِۦ جَهَنَّمَ ۖ وَسَآءَتْ مَصِيرًا ﴿١١٥﴾
And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers - We will give him what he has taken and drive him into Hell, and evil it is as a destination.
إِنَّ ٱللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِۦ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَآءُ ۚ وَمَن يُشْرِكْ بِٱللَّهِ فَقَدْ ضَلَّ ضَلَـٰلًۢا بَعِيدًا ﴿١١٦﴾
Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly gone far astray.
إِن يَدْعُونَ مِن دُونِهِۦٓ إِلَّآ إِنَـٰثًۭا وَإِن يَدْعُونَ إِلَّا شَيْطَـٰنًۭا مَّرِيدًۭا ﴿١١٧﴾
They call upon instead of Him none but female [deities], and they [actually] call upon none but a rebellious Satan.
لَّعَنَهُ ٱللَّهُ ۘ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًۭا مَّفْرُوضًۭا ﴿١١٨﴾
Whom Allah has cursed. For he had said, "I will surely take from among Your servants a specific portion.
وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ وَلَـَٔامُرَنَّهُمْ فَلَيُبَتِّكُنَّ ءَاذَانَ ٱلْأَنْعَـٰمِ وَلَـَٔامُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ ٱللَّهِ ۚ وَمَن يَتَّخِذِ ٱلشَّيْطَـٰنَ وَلِيًّۭا مِّن دُونِ ٱللَّهِ فَقَدْ خَسِرَ خُسْرَانًۭا مُّبِينًۭا ﴿١١٩﴾
And I will mislead them, and I will arouse in them [sinful] desires, and I will command them so they will slit the ears of cattle, and I will command them so they will change the creation of Allah." And whoever takes Satan as an ally instead of Allah has certainly sustained a clear loss.
يَعِدُهُمْ وَيُمَنِّيهِمْ ۖ وَمَا يَعِدُهُمُ ٱلشَّيْطَـٰنُ إِلَّا غُرُورًا ﴿١٢٠﴾
Satan promises them and arouses desire in them. But Satan does not promise them except delusion.
أُو۟لَـٰٓئِكَ مَأْوَىٰهُمْ جَهَنَّمُ وَلَا يَجِدُونَ عَنْهَا مَحِيصًۭا ﴿١٢١﴾
The refuge of those will be Hell, and they will not find from it an escape.
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ سَنُدْخِلُهُمْ جَنَّـٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَآ أَبَدًۭا ۖ وَعْدَ ٱللَّهِ حَقًّۭا ۚ وَمَنْ أَصْدَقُ مِنَ ٱللَّهِ قِيلًۭا ﴿١٢٢﴾
But the ones who believe and do righteous deeds - We will admit them to gardens beneath which rivers flow, wherein they will abide forever. [It is] the promise of Allah, [which is] truth, and who is more truthful than Allah in statement.
لَّيْسَ بِأَمَانِيِّكُمْ وَلَآ أَمَانِىِّ أَهْلِ ٱلْكِتَـٰبِ ۗ مَن يَعْمَلْ سُوٓءًۭا يُجْزَ بِهِۦ وَلَا يَجِدْ لَهُۥ مِن دُونِ ٱللَّهِ وَلِيًّۭا وَلَا نَصِيرًۭا ﴿١٢٣﴾
Paradise is not [obtained] by your wishful thinking nor by that of the People of the Scripture. Whoever does a wrong will be recompensed for it, and he will not find besides Allah a protector or a helper.
وَمَن يَعْمَلْ مِنَ ٱلصَّـٰلِحَـٰتِ مِن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌۭ فَأُو۟لَـٰٓئِكَ يَدْخُلُونَ ٱلْجَنَّةَ وَلَا يُظْلَمُونَ نَقِيرًۭا ﴿١٢٤﴾
And whoever does righteous deeds, whether male or female, while being a believer - those will enter Paradise and will not be wronged, [even as much as] the speck on a date seed.
وَمَنْ أَحْسَنُ دِينًۭا مِّمَّنْ أَسْلَمَ وَجْهَهُۥ لِلَّهِ وَهُوَ مُحْسِنٌۭ وَٱتَّبَعَ مِلَّةَ إِبْرَٰهِيمَ حَنِيفًۭا ۗ وَٱتَّخَذَ ٱللَّهُ إِبْرَٰهِيمَ خَلِيلًۭا ﴿١٢٥﴾
And who is better in religion than one who submits himself to Allah while being a doer of good and follows the religion of Abraham, inclining toward truth? And Allah took Abraham as an intimate friend.
وَلِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۚ وَكَانَ ٱللَّهُ بِكُلِّ شَىْءٍۢ مُّحِيطًۭا ﴿١٢٦﴾
And to Allah belongs whatever is in the heavens and whatever is on the earth. And ever is Allah, of all things, encompassing.
وَيَسْتَفْتُونَكَ فِى ٱلنِّسَآءِ ۖ قُلِ ٱللَّهُ يُفْتِيكُمْ فِيهِنَّ وَمَا يُتْلَىٰ عَلَيْكُمْ فِى ٱلْكِتَـٰبِ فِى يَتَـٰمَى ٱلنِّسَآءِ ٱلَّـٰتِى لَا تُؤْتُونَهُنَّ مَا كُتِبَ لَهُنَّ وَتَرْغَبُونَ أَن تَنكِحُوهُنَّ وَٱلْمُسْتَضْعَفِينَ مِنَ ٱلْوِلْدَٰنِ وَأَن تَقُومُوا۟ لِلْيَتَـٰمَىٰ بِٱلْقِسْطِ ۚ وَمَا تَفْعَلُوا۟ مِنْ خَيْرٍۢ فَإِنَّ ٱللَّهَ كَانَ بِهِۦ عَلِيمًۭا ﴿١٢٧﴾
And they request from you, [O Muhammad], a [legal] ruling concerning women. Say, "Allah gives you a ruling about them and [about] what has been recited to you in the Book concerning the orphan girls to whom you do not give what is decreed for them - and [yet] you desire to marry them - and concerning the oppressed among children and that you maintain for orphans [their rights] in justice." And whatever you do of good - indeed, Allah is ever Knowing of it.
وَإِنِ ٱمْرَأَةٌ خَافَتْ مِنۢ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًۭا فَلَا جُنَاحَ عَلَيْهِمَآ أَن يُصْلِحَا بَيْنَهُمَا صُلْحًۭا ۚ وَٱلصُّلْحُ خَيْرٌۭ ۗ وَأُحْضِرَتِ ٱلْأَنفُسُ ٱلشُّحَّ ۚ وَإِن تُحْسِنُوا۟ وَتَتَّقُوا۟ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًۭا ﴿١٢٨﴾
And if a woman fears from her husband contempt or evasion, there is no sin upon them if they make terms of settlement between them - and settlement is best. And present in [human] souls is stinginess. But if you do good and fear Allah - then indeed Allah is ever, with what you do, Acquainted.
وَلَن تَسْتَطِيعُوٓا۟ أَن تَعْدِلُوا۟ بَيْنَ ٱلنِّسَآءِ وَلَوْ حَرَصْتُمْ ۖ فَلَا تَمِيلُوا۟ كُلَّ ٱلْمَيْلِ فَتَذَرُوهَا كَٱلْمُعَلَّقَةِ ۚ وَإِن تُصْلِحُوا۟ وَتَتَّقُوا۟ فَإِنَّ ٱللَّهَ كَانَ غَفُورًۭا رَّحِيمًۭا ﴿١٢٩﴾
And you will never be able to be equal [in feeling] between wives, even if you should strive [to do so]. So do not incline completely [toward one] and leave another hanging. And if you amend [your affairs] and fear Allah - then indeed, Allah is ever Forgiving and Merciful.
وَإِن يَتَفَرَّقَا يُغْنِ ٱللَّهُ كُلًّۭا مِّن سَعَتِهِۦ ۚ وَكَانَ ٱللَّهُ وَٰسِعًا حَكِيمًۭا ﴿١٣٠﴾
But if they separate [by divorce], Allah will enrich each [of them] from His abundance. And ever is Allah Encompassing and Wise.
وَلِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَلَقَدْ وَصَّيْنَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ ٱتَّقُوا۟ ٱللَّهَ ۚ وَإِن تَكْفُرُوا۟ فَإِنَّ لِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۚ وَكَانَ ٱللَّهُ غَنِيًّا حَمِيدًۭا ﴿١٣١﴾
And to Allah belongs whatever is in the heavens and whatever is on the earth. And We have instructed those who were given the Scripture before you and yourselves to fear Allah. But if you disbelieve - then to Allah belongs whatever is in the heavens and whatever is on the earth. And ever is Allah Free of need and Praiseworthy.
وَلِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۚ وَكَفَىٰ بِٱللَّهِ وَكِيلًا ﴿١٣٢﴾
And to Allah belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allah as Disposer of affairs.
إِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا ٱلنَّاسُ وَيَأْتِ بِـَٔاخَرِينَ ۚ وَكَانَ ٱللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًۭا ﴿١٣٣﴾
If He wills, He can do away with you, O people, and bring others [in your place]. And ever is Allah competent to do that.
مَّن كَانَ يُرِيدُ ثَوَابَ ٱلدُّنْيَا فَعِندَ ٱللَّهِ ثَوَابُ ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ ۚ وَكَانَ ٱللَّهُ سَمِيعًۢا بَصِيرًۭا ﴿١٣٤﴾
Whoever desires the reward of this world - then with Allah is the reward of this world and the Hereafter. And ever is Allah Hearing and Seeing.
۞ يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ بِٱلْقِسْطِ شُهَدَآءَ لِلَّهِ وَلَوْ عَلَىٰٓ أَنفُسِكُمْ أَوِ ٱلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ ۚ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًۭا فَٱللَّهُ أَوْلَىٰ بِهِمَا ۖ فَلَا تَتَّبِعُوا۟ ٱلْهَوَىٰٓ أَن تَعْدِلُوا۟ ۚ وَإِن تَلْوُۥٓا۟ أَوْ تُعْرِضُوا۟ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًۭا ﴿١٣٥﴾
O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both. So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed Allah is ever, with what you do, Acquainted.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ ءَامِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَٱلْكِتَـٰبِ ٱلَّذِى نَزَّلَ عَلَىٰ رَسُولِهِۦ وَٱلْكِتَـٰبِ ٱلَّذِىٓ أَنزَلَ مِن قَبْلُ ۚ وَمَن يَكْفُرْ بِٱللَّهِ وَمَلَـٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ وَٱلْيَوْمِ ٱلْـَٔاخِرِ فَقَدْ ضَلَّ ضَلَـٰلًۢا بَعِيدًا ﴿١٣٦﴾
O you who have believed, believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before. And whoever disbelieves in Allah, His angels, His books, His messengers, and the Last Day has certainly gone far astray.
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ ثُمَّ كَفَرُوا۟ ثُمَّ ءَامَنُوا۟ ثُمَّ كَفَرُوا۟ ثُمَّ ٱزْدَادُوا۟ كُفْرًۭا لَّمْ يَكُنِ ٱللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ سَبِيلًۢا ﴿١٣٧﴾
Indeed, those who have believed then disbelieved, then believed, then disbelieved, and then increased in disbelief - never will Allah forgive them, nor will He guide them to a way.
بَشِّرِ ٱلْمُنَـٰفِقِينَ بِأَنَّ لَهُمْ عَذَابًا أَلِيمًا ﴿١٣٨﴾
Give tidings to the hypocrites that there is for them a painful punishment -
ٱلَّذِينَ يَتَّخِذُونَ ٱلْكَـٰفِرِينَ أَوْلِيَآءَ مِن دُونِ ٱلْمُؤْمِنِينَ ۚ أَيَبْتَغُونَ عِندَهُمُ ٱلْعِزَّةَ فَإِنَّ ٱلْعِزَّةَ لِلَّهِ جَمِيعًۭا ﴿١٣٩﴾
Those who take disbelievers as allies instead of the believers. Do they seek with them honor [through power]? But indeed, honor belongs to Allah entirely.
وَقَدْ نَزَّلَ عَلَيْكُمْ فِى ٱلْكِتَـٰبِ أَنْ إِذَا سَمِعْتُمْ ءَايَـٰتِ ٱللَّهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا تَقْعُدُوا۟ مَعَهُمْ حَتَّىٰ يَخُوضُوا۟ فِى حَدِيثٍ غَيْرِهِۦٓ ۚ إِنَّكُمْ إِذًۭا مِّثْلُهُمْ ۗ إِنَّ ٱللَّهَ جَامِعُ ٱلْمُنَـٰفِقِينَ وَٱلْكَـٰفِرِينَ فِى جَهَنَّمَ جَمِيعًا ﴿١٤٠﴾
And it has already come down to you in the Book that when you hear the verses of Allah [recited], they are denied [by them] and ridiculed; so do not sit with them until they enter into another conversation. Indeed, you would then be like them. Indeed Allah will gather the hypocrites and disbelievers in Hell all together -
ٱلَّذِينَ يَتَرَبَّصُونَ بِكُمْ فَإِن كَانَ لَكُمْ فَتْحٌۭ مِّنَ ٱللَّهِ قَالُوٓا۟ أَلَمْ نَكُن مَّعَكُمْ وَإِن كَانَ لِلْكَـٰفِرِينَ نَصِيبٌۭ قَالُوٓا۟ أَلَمْ نَسْتَحْوِذْ عَلَيْكُمْ وَنَمْنَعْكُم مِّنَ ٱلْمُؤْمِنِينَ ۚ فَٱللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ ٱلْقِيَـٰمَةِ ۗ وَلَن يَجْعَلَ ٱللَّهُ لِلْكَـٰفِرِينَ عَلَى ٱلْمُؤْمِنِينَ سَبِيلًا ﴿١٤١﴾
Those who wait [and watch] you. Then if you gain a victory from Allah, they say, "Were we not with you?" But if the disbelievers have a success, they say [to them], "Did we not gain the advantage over you, but we protected you from the believers?" Allah will judge between [all of] you on the Day of Resurrection, and never will Allah give the disbelievers over the believers a way [to overcome them].
إِنَّ ٱلْمُنَـٰفِقِينَ يُخَـٰدِعُونَ ٱللَّهَ وَهُوَ خَـٰدِعُهُمْ وَإِذَا قَامُوٓا۟ إِلَى ٱلصَّلَوٰةِ قَامُوا۟ كُسَالَىٰ يُرَآءُونَ ٱلنَّاسَ وَلَا يَذْكُرُونَ ٱللَّهَ إِلَّا قَلِيلًۭا ﴿١٤٢﴾
Indeed, the hypocrites [think to] deceive Allah, but He is deceiving them. And when they stand for prayer, they stand lazily, showing [themselves to] the people and not remembering Allah except a little,
مُّذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَآ إِلَىٰ هَـٰٓؤُلَآءِ وَلَآ إِلَىٰ هَـٰٓؤُلَآءِ ۚ وَمَن يُضْلِلِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ سَبِيلًۭا ﴿١٤٣﴾
Wavering between them, [belonging] neither to the believers nor to the disbelievers. And whoever Allah leaves astray - never will you find for him a way.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ ٱلْكَـٰفِرِينَ أَوْلِيَآءَ مِن دُونِ ٱلْمُؤْمِنِينَ ۚ أَتُرِيدُونَ أَن تَجْعَلُوا۟ لِلَّهِ عَلَيْكُمْ سُلْطَـٰنًۭا مُّبِينًا ﴿١٤٤﴾
O you who have believed, do not take the disbelievers as allies instead of the believers. Do you wish to give Allah against yourselves a clear case?
إِنَّ ٱلْمُنَـٰفِقِينَ فِى ٱلدَّرْكِ ٱلْأَسْفَلِ مِنَ ٱلنَّارِ وَلَن تَجِدَ لَهُمْ نَصِيرًا ﴿١٤٥﴾
Indeed, the hypocrites will be in the lowest depths of the Fire - and never will you find for them a helper -
إِلَّا ٱلَّذِينَ تَابُوا۟ وَأَصْلَحُوا۟ وَٱعْتَصَمُوا۟ بِٱللَّهِ وَأَخْلَصُوا۟ دِينَهُمْ لِلَّهِ فَأُو۟لَـٰٓئِكَ مَعَ ٱلْمُؤْمِنِينَ ۖ وَسَوْفَ يُؤْتِ ٱللَّهُ ٱلْمُؤْمِنِينَ أَجْرًا عَظِيمًۭا ﴿١٤٦﴾
Except for those who repent, correct themselves, hold fast to Allah, and are sincere in their religion for Allah, for those will be with the believers. And Allah is going to give the believers a great reward.
مَّا يَفْعَلُ ٱللَّهُ بِعَذَابِكُمْ إِن شَكَرْتُمْ وَءَامَنتُمْ ۚ وَكَانَ ٱللَّهُ شَاكِرًا عَلِيمًۭا ﴿١٤٧﴾
What would Allah do with your punishment if you are grateful and believe? And ever is Allah Appreciative and Knowing.
۞ لَّا يُحِبُّ ٱللَّهُ ٱلْجَهْرَ بِٱلسُّوٓءِ مِنَ ٱلْقَوْلِ إِلَّا مَن ظُلِمَ ۚ وَكَانَ ٱللَّهُ سَمِيعًا عَلِيمًا ﴿١٤٨﴾
Allah does not like the public mention of evil except by one who has been wronged. And ever is Allah Hearing and Knowing.
إِن تُبْدُوا۟ خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُوا۟ عَن سُوٓءٍۢ فَإِنَّ ٱللَّهَ كَانَ عَفُوًّۭا قَدِيرًا ﴿١٤٩﴾
If [instead] you show [some] good or conceal it or pardon an offense - indeed, Allah is ever Pardoning and Competent.
إِنَّ ٱلَّذِينَ يَكْفُرُونَ بِٱللَّهِ وَرُسُلِهِۦ وَيُرِيدُونَ أَن يُفَرِّقُوا۟ بَيْنَ ٱللَّهِ وَرُسُلِهِۦ وَيَقُولُونَ نُؤْمِنُ بِبَعْضٍۢ وَنَكْفُرُ بِبَعْضٍۢ وَيُرِيدُونَ أَن يَتَّخِذُوا۟ بَيْنَ ذَٰلِكَ سَبِيلًا ﴿١٥٠﴾
Indeed, those who disbelieve in Allah and His messengers and wish to discriminate between Allah and His messengers and say, "We believe in some and disbelieve in others," and wish to adopt a way in between -
أُو۟لَـٰٓئِكَ هُمُ ٱلْكَـٰفِرُونَ حَقًّۭا ۚ وَأَعْتَدْنَا لِلْكَـٰفِرِينَ عَذَابًۭا مُّهِينًۭا ﴿١٥١﴾
Those are the disbelievers, truly. And We have prepared for the disbelievers a humiliating punishment.
وَٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ وَلَمْ يُفَرِّقُوا۟ بَيْنَ أَحَدٍۢ مِّنْهُمْ أُو۟لَـٰٓئِكَ سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْ ۗ وَكَانَ ٱللَّهُ غَفُورًۭا رَّحِيمًۭا ﴿١٥٢﴾
But they who believe in Allah and His messengers and do not discriminate between any of them - to those He is going to give their rewards. And ever is Allah Forgiving and Merciful.
يَسْـَٔلُكَ أَهْلُ ٱلْكِتَـٰبِ أَن تُنَزِّلَ عَلَيْهِمْ كِتَـٰبًۭا مِّنَ ٱلسَّمَآءِ ۚ فَقَدْ سَأَلُوا۟ مُوسَىٰٓ أَكْبَرَ مِن ذَٰلِكَ فَقَالُوٓا۟ أَرِنَا ٱللَّهَ جَهْرَةًۭ فَأَخَذَتْهُمُ ٱلصَّـٰعِقَةُ بِظُلْمِهِمْ ۚ ثُمَّ ٱتَّخَذُوا۟ ٱلْعِجْلَ مِنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَـٰتُ فَعَفَوْنَا عَن ذَٰلِكَ ۚ وَءَاتَيْنَا مُوسَىٰ سُلْطَـٰنًۭا مُّبِينًۭا ﴿١٥٣﴾
The People of the Scripture ask you to bring down to them a book from the heaven. But they had asked of Moses [even] greater than that and said, "Show us Allah outright," so the thunderbolt struck them for their wrongdoing. Then they took the calf [for worship] after clear evidences had come to them, and We pardoned that. And We gave Moses a clear authority.
وَرَفَعْنَا فَوْقَهُمُ ٱلطُّورَ بِمِيثَـٰقِهِمْ وَقُلْنَا لَهُمُ ٱدْخُلُوا۟ ٱلْبَابَ سُجَّدًۭا وَقُلْنَا لَهُمْ لَا تَعْدُوا۟ فِى ٱلسَّبْتِ وَأَخَذْنَا مِنْهُم مِّيثَـٰقًا غَلِيظًۭا ﴿١٥٤﴾
And We raised over them the mount for [refusal of] their covenant; and We said to them, "Enter the gate bowing humbly", and We said to them, "Do not transgress on the sabbath", and We took from them a solemn covenant.
فَبِمَا نَقْضِهِم مِّيثَـٰقَهُمْ وَكُفْرِهِم بِـَٔايَـٰتِ ٱللَّهِ وَقَتْلِهِمُ ٱلْأَنۢبِيَآءَ بِغَيْرِ حَقٍّۢ وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌۢ ۚ بَلْ طَبَعَ ٱللَّهُ عَلَيْهَا بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًۭا ﴿١٥٥﴾
And [We cursed them] for their breaking of the covenant and their disbelief in the signs of Allah and their killing of the prophets without right and their saying, "Our hearts are wrapped". Rather, Allah has sealed them because of their disbelief, so they believe not, except for a few.
وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَىٰ مَرْيَمَ بُهْتَـٰنًا عَظِيمًۭا ﴿١٥٦﴾
And [We cursed them] for their disbelief and their saying against Mary a great slander,
وَقَوْلِهِمْ إِنَّا قَتَلْنَا ٱلْمَسِيحَ عِيسَى ٱبْنَ مَرْيَمَ رَسُولَ ٱللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَـٰكِن شُبِّهَ لَهُمْ ۚ وَإِنَّ ٱلَّذِينَ ٱخْتَلَفُوا۟ فِيهِ لَفِى شَكٍّۢ مِّنْهُ ۚ مَا لَهُم بِهِۦ مِنْ عِلْمٍ إِلَّا ٱتِّبَاعَ ٱلظَّنِّ ۚ وَمَا قَتَلُوهُ يَقِينًۢا ﴿١٥٧﴾
And [for] their saying, "Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah." And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain.
بَل رَّفَعَهُ ٱللَّهُ إِلَيْهِ ۚ وَكَانَ ٱللَّهُ عَزِيزًا حَكِيمًۭا ﴿١٥٨﴾
Rather, Allah raised him to Himself. And ever is Allah Exalted in Might and Wise.
وَإِن مِّنْ أَهْلِ ٱلْكِتَـٰبِ إِلَّا لَيُؤْمِنَنَّ بِهِۦ قَبْلَ مَوْتِهِۦ ۖ وَيَوْمَ ٱلْقِيَـٰمَةِ يَكُونُ عَلَيْهِمْ شَهِيدًۭا ﴿١٥٩﴾
And there is none from the People of the Scripture but that he will surely believe in Jesus before his death. And on the Day of Resurrection he will be against them a witness.
فَبِظُلْمٍۢ مِّنَ ٱلَّذِينَ هَادُوا۟ حَرَّمْنَا عَلَيْهِمْ طَيِّبَـٰتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ ٱللَّهِ كَثِيرًۭا ﴿١٦٠﴾
For wrongdoing on the part of the Jews, We made unlawful for them [certain] good foods which had been lawful to them, and for their averting from the way of Allah many [people],
وَأَخْذِهِمُ ٱلرِّبَوٰا۟ وَقَدْ نُهُوا۟ عَنْهُ وَأَكْلِهِمْ أَمْوَٰلَ ٱلنَّاسِ بِٱلْبَـٰطِلِ ۚ وَأَعْتَدْنَا لِلْكَـٰفِرِينَ مِنْهُمْ عَذَابًا أَلِيمًۭا ﴿١٦١﴾
And [for] their taking of usury while they had been forbidden from it, and their consuming of the people's wealth unjustly. And we have prepared for the disbelievers among them a painful punishment.
لَّـٰكِنِ ٱلرَّٰسِخُونَ فِى ٱلْعِلْمِ مِنْهُمْ وَٱلْمُؤْمِنُونَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ ۚ وَٱلْمُقِيمِينَ ٱلصَّلَوٰةَ ۚ وَٱلْمُؤْتُونَ ٱلزَّكَوٰةَ وَٱلْمُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ أُو۟لَـٰٓئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا ﴿١٦٢﴾
But those firm in knowledge among them and the believers believe in what has been revealed to you, [O Muhammad], and what was revealed before you. And the establishers of prayer [especially] and the givers of zakah and the believers in Allah and the Last Day - those We will give a great reward.
۞ إِنَّآ أَوْحَيْنَآ إِلَيْكَ كَمَآ أَوْحَيْنَآ إِلَىٰ نُوحٍۢ وَٱلنَّبِيِّـۧنَ مِنۢ بَعْدِهِۦ ۚ وَأَوْحَيْنَآ إِلَىٰٓ إِبْرَٰهِيمَ وَإِسْمَـٰعِيلَ وَإِسْحَـٰقَ وَيَعْقُوبَ وَٱلْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَـٰرُونَ وَسُلَيْمَـٰنَ ۚ وَءَاتَيْنَا دَاوُۥدَ زَبُورًۭا ﴿١٦٣﴾
Indeed, We have revealed to you, [O Muhammad], as We revealed to Noah and the prophets after him. And we revealed to Abraham, Ishmael, Isaac, Jacob, the Descendants, Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the book [of Psalms].
وَرُسُلًۭا قَدْ قَصَصْنَـٰهُمْ عَلَيْكَ مِن قَبْلُ وَرُسُلًۭا لَّمْ نَقْصُصْهُمْ عَلَيْكَ ۚ وَكَلَّمَ ٱللَّهُ مُوسَىٰ تَكْلِيمًۭا ﴿١٦٤﴾
And [We sent] messengers about whom We have related [their stories] to you before and messengers about whom We have not related to you. And Allah spoke to Moses with [direct] speech.
رُّسُلًۭا مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى ٱللَّهِ حُجَّةٌۢ بَعْدَ ٱلرُّسُلِ ۚ وَكَانَ ٱللَّهُ عَزِيزًا حَكِيمًۭا ﴿١٦٥﴾
[We sent] messengers as bringers of good tidings and warners so that mankind will have no argument against Allah after the messengers. And ever is Allah Exalted in Might and Wise.
لَّـٰكِنِ ٱللَّهُ يَشْهَدُ بِمَآ أَنزَلَ إِلَيْكَ ۖ أَنزَلَهُۥ بِعِلْمِهِۦ ۖ وَٱلْمَلَـٰٓئِكَةُ يَشْهَدُونَ ۚ وَكَفَىٰ بِٱللَّهِ شَهِيدًا ﴿١٦٦﴾
But Allah bears witness to that which He has revealed to you. He has sent it down with His knowledge, and the angels bear witness [as well]. And sufficient is Allah as Witness.
إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَصَدُّوا۟ عَن سَبِيلِ ٱللَّهِ قَدْ ضَلُّوا۟ ضَلَـٰلًۢا بَعِيدًا ﴿١٦٧﴾
Indeed, those who disbelieve and avert [people] from the way of Allah have certainly gone far astray.
إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَظَلَمُوا۟ لَمْ يَكُنِ ٱللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ طَرِيقًا ﴿١٦٨﴾
Indeed, those who disbelieve and commit wrong [or injustice] - never will Allah forgive them, nor will He guide them to a path.
إِلَّا طَرِيقَ جَهَنَّمَ خَـٰلِدِينَ فِيهَآ أَبَدًۭا ۚ وَكَانَ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرًۭا ﴿١٦٩﴾
Except the path of Hell; they will abide therein forever. And that, for Allah, is [always] easy.
يَـٰٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَكُمُ ٱلرَّسُولُ بِٱلْحَقِّ مِن رَّبِّكُمْ فَـَٔامِنُوا۟ خَيْرًۭا لَّكُمْ ۚ وَإِن تَكْفُرُوا۟ فَإِنَّ لِلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمًۭا ﴿١٧٠﴾
O Mankind, the Messenger has come to you with the truth from your Lord, so believe; it is better for you. But if you disbelieve - then indeed, to Allah belongs whatever is in the heavens and earth. And ever is Allah Knowing and Wise.
يَـٰٓأَهْلَ ٱلْكِتَـٰبِ لَا تَغْلُوا۟ فِى دِينِكُمْ وَلَا تَقُولُوا۟ عَلَى ٱللَّهِ إِلَّا ٱلْحَقَّ ۚ إِنَّمَا ٱلْمَسِيحُ عِيسَى ٱبْنُ مَرْيَمَ رَسُولُ ٱللَّهِ وَكَلِمَتُهُۥٓ أَلْقَىٰهَآ إِلَىٰ مَرْيَمَ وَرُوحٌۭ مِّنْهُ ۖ فَـَٔامِنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ ۖ وَلَا تَقُولُوا۟ ثَلَـٰثَةٌ ۚ ٱنتَهُوا۟ خَيْرًۭا لَّكُمْ ۚ إِنَّمَا ٱللَّهُ إِلَـٰهٌۭ وَٰحِدٌۭ ۖ سُبْحَـٰنَهُۥٓ أَن يَكُونَ لَهُۥ وَلَدٌۭ ۘ لَّهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَكَفَىٰ بِٱللَّهِ وَكِيلًۭا ﴿١٧١﴾
O People of the Scripture, do not commit excess in your religion or say about Allah except the truth. The Messiah, Jesus, the son of Mary, was but a messenger of Allah and His word which He directed to Mary and a soul [created at a command] from Him. So believe in Allah and His messengers. And do not say, "Three"; desist - it is better for you. Indeed, Allah is but one God. Exalted is He above having a son. To Him belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allah as Disposer of affairs.
لَّن يَسْتَنكِفَ ٱلْمَسِيحُ أَن يَكُونَ عَبْدًۭا لِّلَّهِ وَلَا ٱلْمَلَـٰٓئِكَةُ ٱلْمُقَرَّبُونَ ۚ وَمَن يَسْتَنكِفْ عَنْ عِبَادَتِهِۦ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيْهِ جَمِيعًۭا ﴿١٧٢﴾
Never would the Messiah disdain to be a servant of Allah, nor would the angels near [to Him]. And whoever disdains His worship and is arrogant - He will gather them to Himself all together.
فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَيَزِيدُهُم مِّن فَضْلِهِۦ ۖ وَأَمَّا ٱلَّذِينَ ٱسْتَنكَفُوا۟ وَٱسْتَكْبَرُوا۟ فَيُعَذِّبُهُمْ عَذَابًا أَلِيمًۭا وَلَا يَجِدُونَ لَهُم مِّن دُونِ ٱللَّهِ وَلِيًّۭا وَلَا نَصِيرًۭا ﴿١٧٣﴾
And as for those who believed and did righteous deeds, He will give them in full their rewards and grant them extra from His bounty. But as for those who disdained and were arrogant, He will punish them with a painful punishment, and they will not find for themselves besides Allah any protector or helper.
يَـٰٓأَيُّهَا ٱلنَّاسُ قَدْ جَآءَكُم بُرْهَـٰنٌۭ مِّن رَّبِّكُمْ وَأَنزَلْنَآ إِلَيْكُمْ نُورًۭا مُّبِينًۭا ﴿١٧٤﴾
O mankind, there has come to you a conclusive proof from your Lord, and We have sent down to you a clear light.
فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَٱعْتَصَمُوا۟ بِهِۦ فَسَيُدْخِلُهُمْ فِى رَحْمَةٍۢ مِّنْهُ وَفَضْلٍۢ وَيَهْدِيهِمْ إِلَيْهِ صِرَٰطًۭا مُّسْتَقِيمًۭا ﴿١٧٥﴾
So those who believe in Allah and hold fast to Him - He will admit them to mercy from Himself and bounty and guide them to Himself on a straight path.
يَسْتَفْتُونَكَ قُلِ ٱللَّهُ يُفْتِيكُمْ فِى ٱلْكَلَـٰلَةِ ۚ إِنِ ٱمْرُؤٌا۟ هَلَكَ لَيْسَ لَهُۥ وَلَدٌۭ وَلَهُۥٓ أُخْتٌۭ فَلَهَا نِصْفُ مَا تَرَكَ ۚ وَهُوَ يَرِثُهَآ إِن لَّمْ يَكُن لَّهَا وَلَدٌۭ ۚ فَإِن كَانَتَا ٱثْنَتَيْنِ فَلَهُمَا ٱلثُّلُثَانِ مِمَّا تَرَكَ ۚ وَإِن كَانُوٓا۟ إِخْوَةًۭ رِّجَالًۭا وَنِسَآءًۭ فَلِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ ۗ يُبَيِّنُ ٱللَّهُ لَكُمْ أَن تَضِلُّوا۟ ۗ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌۢ ﴿١٧٦﴾
They request from you a [legal] ruling. Say, "Allah gives you a ruling concerning one having neither descendants nor ascendants [as heirs]." If a man dies, leaving no child but [only] a sister, she will have half of what he left. And he inherits from her if she [dies and] has no child. But if there are two sisters [or more], they will have two-thirds of what he left. If there are both brothers and sisters, the male will have the share of two females. Allah makes clear to you [His law], lest you go astray. And Allah is Knowing of all things.