Surah Al-Maida (المائدة) is a Medinan surah of the Quran with 120 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
This is from it (the things that have been prohibited), and they think that what brings them sustenance is the idol. However, running the arrows (for divination) in a way other than this is permissible; it (along with) participating and drawing lots is not considered seeking a share (in a prohibited sense). Abu Ubaidah said: a single "azlam" (lot) is called a "zalam" with a fathah on the zay, while some have said it is with a dammah, and it refers to an arrow without feathers or a tip; if it has feathers, then it is a "sahm" (arrow) - and Allah knows best. It is also possible that what is intended here includes what they used to do in games of chance - as previously mentioned in the chapter on al-Baqarah - where they would seek to know the share (of meat) allocated (from the slaughtered animals), and this includes all forms of soothsaying, astrology, and all forms of ill omen that people now consider, such as being disheartened by certain days, places, or circumstances. So beware of resorting to any form of ill omen, lest you fall into a branch of Jahiliyyah, then beware! Since these matters are extremely reprehensible, He emphasized the prohibition of them using the particle of distance and the plural mim, saying: {that} - meaning what I have mentioned to you is prohibited - {is fasq} - meaning to do it is to exit the religion. Since these prohibited matters were the bulk of the religion of the people of Jahiliyyah, and He had previously prohibited them from making lawful the rituals of Allah, the sacred month, and the intent to visit the Sacred Mosque, after having made it lawful for them under certain conditions and times, saying: {And drive them out from where they drove you out} [Al-Baqarah: 191] {And fight them not near the Sacred Mosque until they fight you therein} [Al-Baqarah: 191] {The sacred month for the sacred month} [Al-Baqarah: 194] {And kill them wherever you find them} [Al-Baqarah: 195]
Because if a term is not known through a clear text or consensus, it is necessary to refer to customary usage. He based the current state of the dogs, even if it is intended for generality, because training them is more emphasized. He said: {mكلبين}, meaning while you are endeavoring to train these hunting dogs and are diligent in that. They said: The benefit of this circumstance is that the teacher should be a free person in his knowledge, described by it. He emphasized that with another circumstance or a new beginning, he said: {تعلمونهن} - wild animals, whether they are land animals or birds - {مما علمكم الله}, meaning the One who is surrounded by the attributes of perfection, from the knowledge of training. This indicates that every seeker of something should not take it except from the most knowledgeable scholars of it, the most skilled in it, and the most diving into its subtleties and realities, even if he needs to travel to reach them. How many people have taken from someone who is not proficient and thus wasted their days! Then, He mentioned the reason for that with His saying: {فكلوا}. And since there are parts of the hunted animal, like bones and other things, that are not edible, He said: {مما أمسكن}, meaning the hunting dogs have made it settle {عليكم}, meaning on your teaching, not on their natural instinct and nature without your teaching. That is what they did not eat from, even if it died before its slaughter was accomplished. As for what the hunting dog catches, whether it settles on its natural instinct and nature, looking at it with its own desire, then it is not permissible {واذكروا اسم الله} - meaning the One who has everything and there is no equivalent to Him - {عليه}, meaning on what the hunting dog catches, when sending the hunting dog or when slaughtering, if its slaughter is accomplished, so that you may differ from the practice of the Jahiliyyah (pre-Islamic era).
As it has passed in the place where it is, since it was thus, this verse concluded with His saying, addressing the one who is independent, regarding marrying them after it has been made lawful: {And} that is, it has been made lawful for you, and it is the case that one {who disbelieves} that is, finds and renews disbelief with a sense of comfort and continuity until death, {in faith} that is, due to the heart's conviction with everything that the Messengers came with and that which was revealed in the Books, from which comes the permissibility of marrying the People of the Book. This leads him to marry them, and the mixture leads him to follow their religion. He disbelieves because of that conviction; he disbelieves in the prayer, which, if one disbelieves in it, amounts to disbelief in Him. The attribution of disbelief to prayer is an exaggeration of its importance. {And Allah will not let your faith go to waste} [Al-Baqarah: 143] that is, your prayer. {Then his deeds will be in vain} that is, they will be wasted. {And in the Hereafter, he will be among the losers} This verse is one of the evidence presented by Ash-Shafi'i to support the use of a single word in its literal and metaphorical senses. When the intention was to warn against disbelief, faith is meant literally, and when the intention was to caution against wasting prayer, it is meant metaphorically. What supports this is that in the second Torah, it is written: Do not make a covenant with the inhabitants of the land, lest you stray.
He said: {witnesses} means being vigilant and present, with your understanding reaching the pinnacle of presence, such that nothing is withheld from it regarding what you want to testify to, {with justice} meaning fairness. Imam Abu Hayyan said in his book: The term that appears in Surah An-Nisa {4:135} comes in the context of self-incrimination and incrimination of one's parents and relatives. It begins with justice, which is fairness and equality, without favoritism towards oneself, one's parents, or relatives. Here, it comes in the context of abandoning enmities and grudges. Therefore, it begins with standing up for Allah, as the command to stand up for Allah is a stronger deterrent for believers. Then, it is followed by witnessing with justice. The one in the context of love and affection begins with what is more emphatic, which is justice. The one in the context of enmity and hatred begins with standing up for Allah. Each context is suited to what is presented in it. Moreover, the preceding context there involves the discussion of marital discord {4:128-129}, which makes the mention of prioritizing justice suitable. Here, the mention of enmity comes later, making it suitable to be accompanied by the mention of justice. Having commanded this, He then prohibited what could obstruct it, saying: {nor let hatred}
Regarding the veiling with enmity: {with Our signs} refers to the signs that possess greatness in themselves, and by adding them to Us, {those} i.e., the ones who are distant from mercy, especially due to their hatred, {are the companions of the inferno}, i.e., the fire that has intensified in its heat and has become intensely red, and nothing sees it except that it recoils from it. They will be thrown into it with what they have presented of what is worthy of being turned away from, namely, disbelieving in what no one should disbelieve in. Then, they will abide in it and not depart from it, just as is the characteristic of a companion. And since there is a reward for what is obtained from the causes of happiness in this world, He said, reminding them of some of that and reminding them of some of what He addressed them with, so that they may decide to dissociate from disbelievers and stand at its boundaries, no matter what they are: {O you who have believed} i.e., those who have believed in God, His messenger, and His book, {mention the favor of God} i.e., the one that has encompassed everything with power and knowledge {upon you}, He magnified it by making it indefinite, then He further magnified it by reminding them of its time, saying: {when} i.e., at the time {they were inclined} i.e., they had the strength, prevention, and ability to do what they were doing {to stretch to you their hands} i.e., with fighting and killing, which includes - along with mentioning some of the reasons for its revelation - what happened on the morning of the Night of the Accord, when Quraysh sought the scholars about the pledge, and when they ascertained it, they sought the people of the pledge, but they missed them, except that they caught up with Sa'd bin 'Ubada at the rear, and Al-Mundhir bin 'Amr, the brother of Banu Sa'ida, and both of them were leaders. As for Al-Mundhir, he outsmarted them, and as for Sa'd, they took him and tied him up, and they began to beat him until God rescued him from them through Jubayr bin Mut'im.
A great share, they compete in its likeness {of what they have mentioned}, namely in the Injīl, from what they previously mentioned in the Tawrāh, of the descriptions of the Prophet, may Allah's peace and blessings be upon him, and other truths. And when this led to their division into sects, producing their mutual hostility, contradiction, and scheming, the cause of His statement: {So We have made} - that is, We have firmly attached to Our greatness, as if it were stuck with glue, something that will not separate but will become like a part of the thing {among them} - namely, the Nasārā, after We made them into disparate sects by dividing the religion, and similarly between them and the Yahūd {enmity} - and since enmity can be due to transgression and the like, which may disappear or diminish when the cause disappears, He said, instructing that it is due to an intrinsic matter born of the embellishment of desires, and thus it is established and unbroken: {and hatred} due to the differing desires {until the Day of Resurrection}. And when He informed them of their debasement in this world, He followed it with what they will have in the Next, saying: {And Allah will surely inform them} - that is, the King, the Exalted, Who encompasses all things with His power and knowledge, will inform them {of what they did} - a great matter, involving great reproach and censure in the Hereafter, with a threat that will not be broken; and since their treachery had become for them a habit, which they had consistently practiced and trained themselves in, until
And when He knew all of these matters, the states of the two groups, He came to them as a warning, caller, gentle, imploring, encouraging, and frightening. He then said: {O People of the Book} meaning generally, {Verily, Our Messenger has come to you} meaning the one We sent from Our majesty, and he will surely prevail over those who opposed him {explaining to you} meaning clarifying in a comprehensive manner {much of what you used to} meaning what you have within you of a natural inclination towards evil and treachery {conceal from the Book} meaning the great Book revealed to you, about the characteristics of Muhammad peace be upon him, the ruling on fornication, and other matters. This was to revive a Sunnah and abolish an innovation, as has previously been mentioned in Surah Al-Baqarah. This is undoubtedly indicative of the authenticity of his prophethood. {And He pardons much} meaning He does not expose you by revealing it, in compliance with Our command to him to do so. As previously mentioned, this is an act of kindness from Him to you, for there is no benefit in revealing it except to bring shame upon you. When He informed about His detailing of the hidden matters, and since detailing can only be done with light, the situation necessitated expecting the news that He is light. He then said, opening with the letter of confirmation and verification:
Do such and such that you may be the children of your Father who is in the heaven - and the like, and I have already clarified its meaning, assuming its correctness, with what necessitates its refutation to the decisive {without any doubt} at the beginning of Surah Al Imran. Al-Baydawi said at the beginning of Surah Al-Kahf: "They used to use the terms 'father' and 'son' in those religions to mean the one who has an effect and the effect, and he said in Al-Baqarah, in the interpretation of {the Originator of the heavens} {2:117}, that they used to call God 'father' considering Him to be the original cause, then the ignorant among them assumed that the intended meaning was that of generation, and therefore, the one who said it was disbelieved and prevented from doing so absolutely." Therefore, the first objection to which He, Glory be to Him, responded was to state that He will punish them, {Say: Then why does He punish you} i.e., if you combine between being sons and beloved ones, between the affiliation of prophethood and the tenderness of love {for your sins}, and their punishment is mentioned in the text of their Torah in more than one place and is famous in their histories, as they were turned into monkeys and pigs, and other things. That is, if the intended meaning of 'sonship' is the reality, then the son of God does not commit a sin, let alone being punished for it, because a son can only be of the same kind as his father - Exalted be God, far above any categorization, classification, companion, or offspring! And if the intended meaning is metaphorical, i.e., that He honors you with the honor of a son and a beloved, then that prevents punishment. And since the meaning of this is that He punishes you because you are not sons nor beloved ones.
For there to be a prophet from the progeny of Isma'il, peace be upon him, it necessitates their denial of al-Qadr (Divine Decree).
The favor is extreme because it is the intended goal {to you}. The greatness of this reminder is emphasized by the use of the greatest name. He alerted them by mentioning the time frame, indicating the greatest blessing, which is the prophetic message that saves them from hell. He said: {when} i.e., at the time {He made you} and gave them glad tidings of the prophets who would come after him from the children of Israel. He used the plural form of abundance in his statement: {prophets}, i.e., they protect you from constant dangers. He did with you - by this and other blessings that distinguished you from the people of the world at that time - what a loving person does with their beloved, and what a father does with his child. Despite this, He punished you when you disobeyed and was angry with you when you refused. It is known that honor and humiliation are contingent upon obedience and disobedience, respectively, according to His will. When He transferred them from the situation they were in, as servants of Pharaoh, which made them unsuitable for kingship, and their minds did not even entertain the idea, to a situation of freedom, where each of them could be a king after He sent them a messenger and gave them glad tidings that he would be followed by prophets, unlike any other nation, He said: {and made you kings}, i.e., just as He made you like that after you had no aspiration for it, He took it away from you and gave it to others, by the power that He had bestowed upon you. This happened because of your disbelief in the blessings and your preference for ignorance over knowledge. Your denial of this and attribution of blessings solely to yourselves is a baseless claim and an unjustified preference. This explains that ingratitude for blessings leads to their removal. They were indeed threatened in the Torah and elsewhere with the humiliation they are experiencing now.
To them, Moses and his family went to fight in Arad, and the Lord said to Moses: "Do not fear, for I have delivered them into your hand and I will make all his people and his land fall into your hand. Deal with him as you dealt with Sihon, king of the Amorites." When they fought him, he, his sons, and all his people were killed, and no one remained. The Israelites then moved on and camped on the plains of Moab, which are near the Jordan opposite Jericho. Then Moses mentioned the story of Balaam bin Baour and others. The Lord then said to Moses: "Go up to this mountain, the mountain of the Hebrews, and look at the land of Canaan which I have given to the children of Israel. When you have seen it, you will join your people, just as your fathers did, as your brother Aaron did {Numbers 27:13-14}." Moses spoke to the Lord and said: "The Lord commands a man who wants the community to lead them in and out, to bring them in and take them out, so that the community of the Lord is not like sheep without a shepherd {Numbers 27:15-16}." The Lord said to Moses: "Take Joshua bin Nun, a man on whom the Spirit's grace rests, and lay your hand on him. Present him before Eleazar the priest and the entire community, and commission him in their presence. Give him some of your glory, so that the whole community of Israel will obey him {Numbers 27:17-20}." He will stand before Eleazar the priest, who will seek the Lord's decision for him through the Urim; at his word, he and the Israelites will go out, and at his word, they will come in, he and all the Israelites with him, the whole community {Numbers 27:21}.
And since their story - regarding being commanded to enter the sacred land due to their breach of covenants, disavowal of God, and judgment upon them for wickedness and punishment - contradicts the Jewish claim of sonship, it is sufficient to invalidate the Christian claim to it as well, for they are the children of the Jews. If the sonship of your father is invalidated, then your sonship is also invalidated. Given this, it is fitting to follow up with the story of the two sons of Adam, as He, the Exalted, says: {And when Moses said} {And recite to them}
"Behold, attend to me, O woe! This is the time when I have no companion other than you; and when I have reached the utmost limit of distress and sorrow. He then denied it to himself and said: {Have I been incapable} - with the cutting power that has been given to me - {of being like this crow}? And his statement as a cause for that: {so I covered up my brother's nakedness} - 'nakedness' and 'disgrace' - The phrase 'my brother' is an accusative object, connected to 'I be' not to the response of the interrogation, because it is a denial, and its meaning is negation. For it was not the case that he had covered up (his brother's body), so that he would deny it to himself and reproach himself for it. And if it had occurred, it would not have been correct to deny it, given the incapacity which the hamza affirms. {He therefore became} as a result of his killing {one of those who repent} - of what he had done - because he had lost his brother, angered his Lord and his father, and it did not benefit him what had caused his rage, but rather increased him in distance. It is mentioned that when Adam, peace be upon him, learned of his killing, he lamented him in poetry. Ibn Abbas, may God be pleased with them, reported that (the prophets) rejected that, and that all the prophets, peace be upon them, are equal in their prohibition of poetry. The author of Al-Kashaf said: It has been authentically reported that the prophets are immune from (reciting) poetry. "No one kills a soul unjustly except that it will be incumbent upon the son of Adam to bear the burden of its blood, because of what he has set a precedent for." Muslim and others reported it on the authority of Abdullah. And so he said, peace be upon him, "Indeed, what I fear most for my Ummah are the misguided leaders." And this is because the son of Adam...
That is, the right hand, by taking their money without killing {and their feet}, that is, the left hand, for frightening people on the way, and this is the meaning of His saying: {from opposition}, that is, if the crime is only taking the money {or they be exiled from the land}, that is, by frightening and disturbing, if they do not fall into the hands of the Imam, so that they may be transferred from one country to another in fear and terror; and by imprisonment if they fall into custody, and they have increased the number of rebels and have not killed or taken any money. {That} is the severe punishment detailed {for them}, that is, specifically for them {humiliation} in this world, that is, so that others may be deterred by it; {and for them} in the Hereafter, that is, which is the place of separating justice {a great punishment}, that is, it is so great that it cannot be comprehended by your knowledge except by describing it as great. And since the expression "only" indicates that the punishment is specifically for this case, He exempted those who repent from being punished by this punishment, saying: {except those who repent}, that is, they return from what they were upon, which is rebellion, out of fear of God; hence He says: {before}, and the preposition being attached indicates acceptance, even if the period of sin is long and the period of repentance is short {that you may seize them}, that is, if the punishment mentioned is inevitable, it is dropped, and they are not punished for what relates to human rights unless the owner of the right demands it.
He who comes to me (with his crime) shall have so and so dirhams. {Their hands} (refers to) the right hands from the wrist, if what is taken is a quarter of a dinar or more, from a place of safekeeping similar to it, without any doubt in it - as detailed by the Prophet, peace be upon him. And along with the amputation, he returns what he stole. Then He explained that with His saying: {As a recompense for what they have earned} - what they have done, and by making it an obligatory punishment for the lowest degree of theft, a protection for wealth and a humiliation for treachery. The penalty for it, if cut off without right, is five hundred dinars, a protection for the soul, without allowing treachery to prevail. Then He explained this punishment with His saying: {A deterrent} - a prevention for them, just as a shackle prevents {from Allah} - who has all greatness, and is therefore feared by every fearful being. And He repeated the Greatest Name to emphasize the importance of the matter, saying: {And Allah} - who has all attributes of perfection {is Almighty} - in His retribution, and nothing can overcome Him {and Wise} - extreme in His judgment and wisdom in His legislation, and no one can escape His power, nor can anything that He does be rejected, for He places it in the most suitable place. When He concluded with the attributes of Almightiness and Wisdom, He then mentioned the cause of it, saying: {So whoever repents} - regrets and turns away, and indicates His generosity in accepting (repentance) at any time it occurs, even if the time of disobedience is prolonged, by affirming the conditional clause, saying: {After} and deviated from saying "his theft" to {his wrongdoing} to generalize the judgment in every wrongdoing, and this includes the actions mentioned previously regarding women and other things.
Based on this, He says {And whoever wills to deceive, then surely, Allah will make him fall} and {And do not grieve} for the making of {those who hasten into disbelief} will not cause any grief to you. They {make great haste to disbelieve}, they do in their haste to fall into it the utmost haste, like one who races against another. And in their exposure by the hypocrites and People of the Book, there is a glad tiding of the completion of the favor on the Arabs by the continuation of their Islam and their victory over them. He started with the worst of the two groups and said: {Among those who say, "We believe"} . And since the speech is a self-contained one, He expressed it by restricting it with His saying: {with their mouths}, indicating that they are hypocrites, as what is farther from the heart than the tongue. They are closer to animals than they are to humans. And He further clarified this with His saying: {but their hearts did not believe}. And when He explained that the hasteners are hypocrites, He inclined towards another group, who are more friendly to them, and said: {And among those who are Jews}, they are those whose hearts are known and their tongues disbelieve, following the opposition of their hearts to what is known, out of stubbornness and transgression. Then He reported about them with His saying: {They are listeners}, i.e., they are extreme listeners, with extreme desire {to lies}, i.e., from a group of hypocrites who come to you and convey lies to you. {They are listeners to another people}, i.e., to the truth. Then He described them with His saying: {who have not come to you}, i.e., for a reason. And He mentioned the pronoun to refer to the speech, because the intended meaning is the dislike on their part.
And when he mentioned distortion, he mentioned its effect, which is judging by it. So he said, repeating it to describe them, in addition to rebuking and disparaging their situation: {سمّاعون} meaning they are at the utmost level of desire and indulgence in listening to that {للكذب أكّالون} meaning to an excessive degree {للسحت} meaning the unlawful, which corrupts the blessing, and it is everything whose acquisition is not permissible. This refers to their acceptance of bribes in order to judge with falsehood, similar to how they distorted and altered the speech of Allah. Sheikh Abu al-Abbas al-Mursi said: "And whoever among the poor prefers listening to his desires and consumes what his Master has forbidden, has been seduced by a Jewish inclination, for the speaker mentions passion, love, and ecstasy, but has none of it." And since they would take bribes but were unable to firmly establish a judgment as they desired, they would hope to achieve this by means of their repeated appeals to the Prophet, may Allah's peace be upon him. So they would appeal to him, and if he judged between them as they desired, they would accept it and use it as evidence against
Ibn Umar (RA) reported: "I saw a man bending over a woman to protect her from being stoned." In another narration by Al-Bukhari in Tafsir, the Prophet (peace be upon him) said: "Do you find the punishment of stoning in the Torah?" They replied, "We do not find anything about it." Abdullah ibn Salam said, "You are lying! Bring the Torah and recite it if you are truthful" {reference not found}. In another narration by Al-Bukhari in Tawhid, which is a narration by Ahmad, the Prophet (peace be upon him) said: "Bring the Torah and recite it if you are truthful." Abu Dawud reported from Ibn Umar (RA) that a group of Jews came and invited the Messenger of Allah (peace be upon him) to a place, and he went to them in the school. They said, "O Abu Al-Qasim! One of our men has committed adultery with a woman, so give a judgment." They placed a cushion for the Messenger of Allah (peace be upon him) and he sat on it. Then he said, "Bring me the Torah." It was brought to him, and he removed the cushion from under himself and placed the Torah on it. Then he said, "I believe in you and in the One who sent you." He then said, "Bring me your most knowledgeable person." A young man was brought, and he narrated a story similar to the one before, about stoning, and Abu Dawud remained silent about it.
The Banu Quraizah used to pay half of the blood money, and they disputed this among themselves, taking their case to the Messenger of God, whereupon God revealed {and if you judge, then judge between them with justice} [5:42]. The Messenger of God then made them follow the truth in this matter, making the blood money equal for all. Ibn Ishaq said: And God knows best which of these accounts is correct. It is reported from another route, via Ibn Abbas, that: The Banu Quraizah and Banu Nadir were two Jewish tribes, with Banu Nadir being the more noble of the two. If a man from Quraizah killed a man from Nadir, he would be killed in retaliation, but if a man from Nadir killed a man from Quraizah, he would pay one hundred wasqs of dates as blood money. When the Prophet was sent, a man from Nadir killed a man from Quraizah, and the Quraizah said: "Hand him over to us so that we may kill him." The Nadir replied: "Our case and your case are to be referred to the Prophet." So they referred it to him, and {and if you judge, then judge between them with justice} [5:42] was revealed. "Justice" in this context means "life for life." Later, {do they seek the judgement of the days of ignorance?} [5:50] was revealed. This is what they have in their Torah regarding retribution: In the second book, it is stated: "Whoever strikes a man and he dies, let him surely be put to death. And if two men are struggling and one strikes the pregnant woman and she gives birth prematurely, but the child does not die, then he shall surely be punished in proportion to the husband's loss and as the judges decide. But if the child dies, then life for life, eye for eye, tooth for tooth, hand for hand, and foot for foot."
Your laws, a reckoning on the Day of Resurrection. The meaning in all your affairs in both worlds. {Faynabbi'ukum} i.e., He will inform you with great news {Bima kuntum} i.e., according to the variation of your inclinations; and when there was ambiguity in presenting the circumstance, and comprehension after ambiguity was more likely to occur, He said: {Fihi takhtalifun} i.e., you continue to disagree, and He gives a speech that is due, and the secret of disagreement and the benefit of agreement and harmony become apparent.
As a deterrent to them and a warning to those who would ally with them, He says: {"Allah} - who is the One with absolute wealth and profound wisdom - does not guide the wrongdoing people {لا يهدي القوم الظالمين *}. The wrongdoers are those who place things in the wrong positions, thus they walk in darkness, which is why they chose a path other than the religion of Allah and allied with those whose allegiance is not righteous. Whoever Allah does not intend to guide, no one can guide them. The negation of guidance for them is evidence that the essence of faith lies in the heart, as it implies that the apparent declaration of faith from those who ally with them is of no consequence. This is because the one who allies with them is a wrongdoer by virtue of his allegiance, and the wrongdoer is not guided by Allah; therefore, the one who allies with them is not guided by Allah and is, consequently, a disbeliever. Similarly, anyone who says or does something that clearly indicates disbelief, even if they verbally claim faith, is considered a disbeliever. Allah is the One who guides, and this serves as a stern warning and emphasis from Allah on the necessity of avoiding and distancing oneself from those who contradict and oppose the faith. As the Prophet {peace be upon him} said: "Do not let their fires meet," and Umar's advice to Abu Musa {may Allah be pleased with them} when he appointed a Christian as a scribe: "Do not honor them, for Allah has humiliated them; do not trust them, for Allah has exposed their treachery; and do not draw near to them, for Allah has distanced them." It is reported that Abu Musa {may Allah be pleased with him} said: "The city of Basra cannot function without him."
The glad tidings of the perpetuity of the appearance of this religion over every other religion, or over {they say: we fear}, and whoever omits the conjunction "wa" makes it a circumstantial clause. Whoever makes it accusative makes it an adjunct to "they become" {they become}, that is to say, it becomes a cause for the realization of the believers of the matter of the hypocrites, in hastening to the people of the Book when they rise up with joy and regret when they are defeated and destroyed. Some believers say to each other in amazement at their condition and in rejoicing at what God has bestowed upon them of success in sincerity, referring to the hypocrites by way of warning and denial: {are these} i.e., the wretched ones {who swore by God} i.e., the most great King {with the utmost solemnity of their oaths} i.e., exaggerating in that, daring to profane His greatness {that they are with you} O you believers! It is also possible that this statement is from the believers to the Jews on behalf of the hypocrites, where they made a covenant with them on support; then he began a response from the rest of the speech of the believers or from the speech of God, as if someone said: what then is their state? He said: {their works have been annulled} i.e., corrupted and thus fell through {and they became} i.e., it caused them to become {losers} i.e., eternal losers, by their toil in this world through works and the frustration of their hopes, and their crime in the Hereafter is a burden. He expressed it by "morning" because there is no uglier thing than the ugliness of a bad morning, because of the suddenness of it, unlike what one expects and hopes.
And when He forbade befriending them and informed that the one who does so is among them, He negated metaphorical interpretation, explicitly stating the intended meaning. Then He said, clarifying the outcome of what preceded: {Ya ayyuha alladhina amanu}
And since souls are inclined towards desires, blind to benefits, and reckless regarding the remedy due to being distracted by the adornments of worldly life, the proof of the absence of intellect among the People of the Book was also a proof for the Arabs in the first place. The People of the Book, being people of knowledge, could not be swayed by debates.
They perceived good, which indicates the strength of their obstinacy, as conveyed by the nominal sentence that signifies permanence. The mention of the subject twice, and they, with what they have shown, assume that He conceals what they have concealed. When the extent of the corruption and deceit in their hearts towards Islam and its people was vast, He alluded to it with His statement: {Allah} - the One Who encompasses all attributes of perfection and has knowledge and power over everything - {is more knowledgeable} than they are, and more knowledgeable than those in whom hypocrisy is suspected, {of what they conceal} - of this and other things in all their states, words, and actions. When He refuted their claim of faith, He presented evidence of their disbelief, stating: He says this to one who has complete patience, providing that He has informed the Prophet, peace be upon him, of what He knows they conceal, in confirmation of His statement {and you will surely know them by the tone of their speech} through a revelation that is like seeing. He connects this to what has been estimated: We have already informed other believers of what we know about them, but as for you, you see what is in their hearts through what We have given you in terms of disclosure: {And you see} - it constantly renews for you - {many of them} among the Jews, disbelievers, hypocrites, and those who are open about it. When the expression of haste does not fit here, because it only occurs in a thing that has two times: a suitable time and an unsuitable time, and sin does not have that.
Affirming the content of what preceded His statement: {And whoever Allah wills to test, then you will not possess for them anything from Allah} [Al-Ma'idah: 41], that He made the cause of this statement from them what came to them of the perfect guidance in this miraculous book on the tongue of this Prophet, whom they know more than they know their own children: {And to increase many of them} - that is, those whom Allah willed to test - then He mentioned the doer of the increase, saying: {What has been sent down to you} - that is, upon what you have of light and what you call to of good {from your Lord} - that is, the one who has done good to you with everything that benefits you in this world and the next {is transgression} - that is, a great excess over the limit, which fills the worlds with every sin and hatred, and this is because of the disease of envy that they have; for whenever they see Him, Glory be to Him, increasing His good to you, they stab at this good, and it - due to its perfection and elevation in status - is such that stabbing at it is one of the greatest proofs of it and evidence; thus, it is the most hostile of hostilities {and disbelief} - that is, concealment of what has appeared to their minds of light and what their books have called to of good; and this is like the harm that the bat feels from the light of the morning, and whenever the light intensifies, its harm increases; and in this is a warning of their repentance and a confirmation of their hostility and a deterrent from their allegiance and love; that is, they do not increase with the goodness and greatness and beauty of your recitation to them of the verses except in alienation, whenever they find strength; and if they weaken, then hypocrisy.
And when He established by His statement "{and to increase" that they were disbelievers before the coming of this Messenger, peace be upon him, and repeated what He had prepared for them of eternal humiliation, just as their book had informed them, He exhorted and warned them, out of mercy, lest they despair of God's mercy, as is His custom with His servants. He addressed them with His statement, connecting to what had preceded: "If only they had refrained from these great crimes, their minor sins would have been effaced, and they would have no evil deeds." {And if only}. Since the error of those who have knowledge is uglier, He said: "{the People of the Book}". As faith is the foundation of all actions, He presented it, informing them that there is no salvation for anyone except through believing in Muhammad, peace be upon him. This is despite it being rightful for them to have intense care, due to their extreme efforts to conceal what they have of knowledge about him, peace be upon him. So He said: "{Believe}" in this noble Prophet and what has been revealed to him of guidance. "{And fear}" what they were threatened with in their book for abandoning faith in him, according to what their book called them to, as in the story of Ishmael and others, until it was the last thing they parted with, as Moses, peace be upon him, stated in their last book, the declaration of his prophethood and the indication that following him is more rightful than following others.
And when the Almighty commanded him to convey the message in general terms, He commanded him to specify a type of it in a manner that affirms what was concluded by the verse of conveying the message, regarding the lack of guidance for those who are destined to disbelieve, and negates - despite its affirmation - this claim of theirs: "We are the sons of Allah and His beloved ones." So He said, warning them after the preceding encouragement to establish His religion: {Say: O People of the Book}
It is well that Satan should be cast out by Satan; and every kingdom divided against itself shall not stand; and if a house be divided against itself, that house shall not be able to stand. And if Satan rise up against himself, and be divided, he cannot stand, but hath an end. No one can enter into a strong man's house, and spoil his goods, except he first bind the strong man; and then he will spoil his house. Verily I say unto you: All things shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme; but whosoever blasphemeth against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation: because they said, He hath an unclean spirit. {Matthew 12:25-31} He that is not with me is against me; and he that gathereth not with me scattereth. Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men; but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. {Matthew 12:32} Make the tree good, and its fruit good; or make the tree corrupt, and its fruit corrupt; for by its fruit the tree is known. O generation of vipers! how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of his good treasure bringeth forth good things; and an evil man out of his evil treasure bringeth forth evil things. {Matthew 12:33-35} I tell you, that every idle word that men shall speak, they shall give account thereof in the day of judgment. {Matthew 12:36}
And since it is in the nature of a rational being not to intentionally pursue falsehood, if he were to inadvertently fall into it and sense some kind of harm resulting from it, he would hasten to disengage from it. This warning, following the exposition of the flaws, serves to emphasize the censure of those who do not promptly repent, making it clear that {verse reference} is applicable.
Matthew's Gospel states: And Jesus departed from thence, and came nigh unto the sea of Galilee; and he went up into a mountain, and sat down there. And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus' feet; and he healed them: Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel. {Quranic verse reference not found} Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way. Mark adds: For from that to that they came, they were with Him. The disciples said unto him, Whence should we get so much bread in the wilderness, as to fill so great a multitude? And Jesus saith unto them, How many loaves have ye? And they said, Seven, and a few little fishes. And he commanded the multitude to sit down on the ground. And he took the seven loaves and the fishes, and gave thanks, and brake them, and gave to his disciples, and the disciples to the multitude. And they did all eat, and were filled: and they took up of the broken meat that was left seven baskets full. And they that did eat were four thousand men, beside women and children. And he sent away the multitude, and took ship, and came into the coasts of Magdala; Mark says: into the parts of Dalmanutha. And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him.
As will be mentioned soon in the hadith of Abu Hurairah, it means - and Allah knows best - that their laws, although differing in branches, agree in origin, which is the oneness of God. And whoever among them has shown faith, the intended meaning by the Prophet in showing his deviation, inclination, and wrongdoing is Muhammad, may Allah's peace be upon him. This is because he forbade befriending the polytheists, or even leaving them be, and was not pleased unless they were opposed and fought. When the conditional statement implied a lack of faith, he made an exception, indicating that wickedness is being treated as a lack of faith, saying {but many of them are wicked}, meaning they are deeply entrenched in the characteristics of the corrupt, within the circles of obedience.
And when he indicated, like the sun, their inclination towards the polytheists over the believers, despite their being in extreme enmity towards them, He clarified this through a method of inference, saying, indicating their deep-seated corruption: {You will surely find the most intense of people in hatred for those who believe} - that is, all of them - {are the Jews} - He mentioned them first because they are the most intense of the two groups, for there is nothing more repugnant than one who is misguided despite having knowledge - {and those who associate partners with Allah} - due to their collective disregard for the prophets, stemming from ignorance on the part of some and obstinacy and transgression on the part of others. Thus, it is known that one who is sincere in their faith does not befriend them with their heart or tongue, and that they only unite in their alliance because of their shared intensity of enmity towards those who {believe}.
In secret - When they were informed (of the Prophet's statement), it was as if they had belittled it, (and to justify their actions) they said: "And where are we compared to the Prophet {peace be upon him}, for Allah has forgiven him for what has passed of his sins and what may come later." One of them said: "As for me, I will pray the night (prayer) forever." Another said: "I will fast all the time and never break my fast." A third said: "And I will seclude myself from women and never get married." In another narration: One of them said: "I will not eat meat," and another said: "I will not sleep on a bed." When this reached the Prophet {peace be upon him}, he praised Allah and extolled Him, then said: "What is wrong with people who say such and such!" In another narration: The Messenger of Allah {peace be upon him} came to them and said: "Are you the ones who said such and such! By Allah, I am the one who fears Allah the most and is the most pious of you. But I fast and break my fast, I pray and sleep, and I get married to women. Whoever turns away from my Sunnah is not of me." The scholars have differed over the identity of those referred to in the Hadith. According to some, they are Ibn Mas`ud, Abu Hurairah, and `Uthman b. Maz`un. Others have suggested that they are Sa`d b. Abi Waqqas, `Uthman b. Maz`un, and `Ali b. Abi Talib. `Abd ar-Razzaq has reported from the route of Sa`id b. al-Musayyib that among them was `Ali and `Abd Allah b. `Amr b. al-`As. Our Shaykh has stated in the introduction to his Sharh of al-Bukhari that this is the origin of what al-Wahidi reported from the Mufassirun. According to ash-Shaykhan and at-Tirmidhi, on the authority of Abu Hurairah, the Messenger of Allah {peace be upon him} said: "Do not do what I have forbidden you to do, and do what I have commanded you to do, to the best of your abilities, for surely..."
Between the tongue and the heart, whether it be on the lowest level, as indicated by the reading with a lightened hamza, or on the highest level, as indicated by the reading with a stressed hamza, it is not permissible for you to break your oath except by expiation. This is unlike the case of "laghw" (casual utterances), which only involves the tongue, and does not involve a binding contract, let alone a complicated one. The "ma" here is a source-based particle. And since He established that there is accountability for breaking an oath, He then stated: {f.k.fā.ratuhu} (its expiation), meaning the act that covers up the breaking of the oath and removes its effect, so that you become as if you had not sworn the oath. {is to feed ten needy persons} - free needy persons, with each person given a quarter of a ṣaʿ, which is a mudd of food, equivalent to a ratl and a third. {of what you normally feed your families} - i.e., of what is moderate in quality and quantity, which you normally provide for your families. This means a good mudd of the staple food that people usually eat, whether it be wheat, dates, or something else. And since He started with the minimum required to lighten the burden and show mercy, He then added, by way of progression: {or to clothe them} - i.e., with a garment that covers the 'awrah, such as a shirt or an izār, or other things that are commonly referred to as clothing. {or to free} - i.e., to emancipate - {a slave} - i.e., a believing one, free from any defect that would prevent them from working, as previously mentioned in the expiation for killing. This is based on the assumption that the general category of expiations follows the specific one mentioned, and because the Prophet, peace be upon him, never allowed anyone to free a slave as expiation without first testing their faith. This is what is obligatory on the one who takes an oath.
And the news (of the prohibition of intoxicants) was unified for the text on intoxicants and announced that the reports of the three (types of intoxicants) were deleted and estimated, because they are worthy of being said about each one of them individually, and it is not sufficient for them to be a single report on the way of collection; then he increased in deterrence from it, emphasizing its repulsiveness, by saying: {of the work of Satan} i.e., the burning distant (one), then he stated what the context required for avoidance, saying: {so avoid it} i.e., intend to be on a different side from it, not on its side. And he separated (the prohibition) from what preceded of wisdom, then he explained with what it is understood that there is no victory in anything of the sought goals while directly dealing with it, saying: {perhaps you will be successful*} i.e., you will attain all your goals. Al-Bukhari reported in Tafsir from Ibn Umar, may God be pleased with them, saying: "The intoxicants were indeed prohibited, and there was none of it in Medina." In another narration: "The prohibition of intoxicants was revealed, and there were five types of drinks in Medina at that time, and there was no grape wine among them." And in another narration from him: "I heard Umar on the pulpit of the Prophet, peace be upon him, saying: O people, indeed it has been revealed that intoxicants are prohibited, and they are from five: from grapes - and in a narration: from raisins - and dates, honey, wheat, and barley. Intoxicants are what confuses the mind." And Anas bin Malik, may God be pleased with him, said: "We did not have intoxicants except for your Fudayk (a type of intoxicant), and I was standing, giving drink to Abu Talha and so-and-so and so-and-so, when a man came and said:
He has knowledge of the Preserved Tablet, with the angels, in faith, certainty, and recognition. Allah, glorified be He, has fulfilled the meaning of this verse, testing them with it during the year of Al-Hudaybiyah, until game would fall into their path, and they could take it with their hands. Since this was a usual warning against approaching what had been afflicted, and a cutter of greed for those who were characterized by what was made the focus of the call to faith, He caused His statement: {فمن اعتدى} to be a reason for this, meaning whoever burdens themselves with transgressing the limit in approaching it. And since Allah, glorified be He, accepts repentance from His servants, He specified the warning for those who were overwhelmed by time with transgression, and omitted the warning for others, saying: {بعد ذلك} meaning after this great warning, {فله عذاب أليم} a painful punishment for what they had committed of approaching it, knowing that their inclination to this was for what is more desirable than it, like intoxicants and what is associated with them.
It is similar to "reaches" (yablugh), and therefore, the indefinite noun is described by it. Since He, Glory be to Him, is merciful to this nation, He gave them a choice between that and what comes after it, so He said: {or} on him {is a penalty} which is {feeding the needy} in the Sacred Precinct, to the value of the offering, and each needy person is given a mud {or its equivalent} in value {as fasting} in any place it is easy for him, for each mud a day. The 'or' here is for option, as it is the original principle; and the opinion that it is for ordering requires evidence. Since the matter is obligatory for the one who intentionally does something, He stated it as a consequence, meaning that he must compensate for what diminishes his wealth or causes pain to his body {that he may taste the evil} of his actions, and the bad outcome, so that he may be cautious of similar actions. Since this punishment is decreed in the abode of work, where the people do not know the unseen by their mere intellects, and they do not know the outcome of a matter except by speculation, the ruling is extended to the unintentional, lest the intentional claims that he made a mistake. All of this is to protect the sanctity of religion, to preserve the sanctity of the law, to safeguard its side, and to take care of its affairs. Since some of them had already done things of this kind before its revelation, they seemed to say: "What shall we do with what we have already done?" He replied: {what has passed} i.e., what you have intentionally done, "you are exempt from it". Therefore, whoever intentionally does something, then it is incumbent upon him...
And since this is general for all types of hunting, it specifies that it is particular to land hunting, so He says: {أحل لكم صيد البحر} meaning its hunting, that is, what is mostly based on need. The intended meaning is all types of water, including rivers, ponds, and others. {وطعامه} meaning its catch, whether fresh or dried, even if it was thrown by the sea, such as whales and their types, and everything that does not live on land, and what is eaten like it on land. And since He has made that permissible, He mentions its reason, saying: {متاعاً لكم} meaning whether you are traveling or resident, {وللسيارة} meaning they stock it for wherever they want, whether on land or sea. In the permissibility of sea hunting during times of trial, there is a manifestation of the blessing upon this nation, which clarifies its superiority over those who came before it, for whom sea hunting was a trial.
{Convey what has been revealed to you from your Lord} [Al-Ma'idah: 67]. When He, subhanahu, withheld knowledge from everyone and bestowed it upon His noble self, it logically followed that there would be no command, prohibition, affirmation, or negation for anyone else. He then began to explain the wisdom behind previous commands regarding the permissibility of food, hunting, and eating game, as well as prohibitions against intoxicants and others. He clarified that things are either good or evil, and that even if something good is scarce, it is better than an abundance of evil. Only the Creator, the All-Knowing, can distinguish between the two. Humans might adopt a course of action they believe to be good, only to be led astray and fall into evil unknowingly. An example of this is the monasticism that they had initially resolved to follow, and the intoxicants that their desires led them to, resulting in repeated revelations until He emphasized and warned against them in the strongest terms. He, therefore, addressed the most noble of creation, the Prophet, peace be upon him, indicating that no one else among creation could grasp this knowledge: {Say, "The evil and the good are not equal"} referring to food and those who consume it. What they assume to be an advantage in abundance does not compensate for the deficiency caused by evil. Since evil, in its various forms, appears more prevalent and easily accessible, He said: {Even if the abundance of evil amazes you}. Evil can manifest in physical or spiritual forms; the latter being more insidious. The most insidious form of spiritual evil is polytheism. Conversely, the most excellent form of spiritual good is knowledge of God and obedience to Him. The goodness or evil of physical things is secondary to this.
The term "al-Bahirah" refers to a she-camel whose ear is slit, and as a result, it is not ridden, its wool is not sheared, and its milk is not consumed except by guests or for charitable purposes, and it is left to their deities. Al-Bukhari reported in "al-Manaqib" and Muslim in "Sifat an-Nar" from Sa'id ibn al-Musayyib, who said: "Al-Bahirah is the one whose milk is forbidden for the idols, and no one from among people milks her." And "as-Sa'ibah" is the one that they used to set free for their deities, and nothing was carried on her back. Al-Bukhari also reported it in "at-Tafsir" and said: "And al-Wasilah is a she-camel that gives birth to a female in the first birth of her offspring, then gives birth to a male afterwards." They used to set her free for their idols if she reached one of them without a male in between. Al-Burhan as-Safaqasi said in his commentary: Abu 'Ubayd said: "It is a she-camel that gives birth to five offspring, and in the last one, a male is born. They slit her ear and leave her to go free; she is not ridden or milked." Ibn 'Abbas said: "As-Sa'ibah is the one that is set free for the idols, i.e., it is emancipated." A man would set aside some of his wealth, and it would be brought to the custodians of the idols, who would then feed the travelers from her milk. Ibn 'Abbas also said: "Al-Wasilah is a ewe that gives birth to seven offspring. If the seventh is a female, women do not benefit from her in any way unless she dies, and then both men and women eat her. If the seventh is a male, they slaughter and eat him together."
What the wicked attempt - namely, those who are rebellious, meaning that it is their habitual behavior, deeply ingrained, such that they are never bound by any restraint or confined within the limits of a pact or covenant.
His soul and the preservation of his body for over a thousand years, untouched by old age; for He raises a youth and brings him down to the state of maturity, and he remains until he becomes a middle-aged man. The fact that his speech in the cradle was equal to his speech at the age of maturity and perfection of intellect was a breach of the usual course of things, so He said: {and as a young man}. And when He mentioned this extraordinary event, He followed it with the gift of divine knowledge, saying: {and when I taught you the Book} - the Book being the line that is the beginning of knowledge and the seed of understanding - {and wisdom} - wisdom being the understanding of the realities of things and the implementation of what knowledge calls for - {and the Torah} - the Torah being that which was revealed to Moses, peace be upon him - {and the Gospel} - the Gospel being that which was revealed to you. And when He mentioned His support with the spirit of the Spirit, He followed it with His support by pouring out the Spirit on a body that had no basis for it, saying: {and when You created from clay} - this being the genus - {a form like that of a bird, by My permission} then He explained the cause of that, saying: {then You breathed into it} - into the form that had been prepared - {and it became a bird, by My permission} then, by pouring out the Spirit on some body, either initially, as in the case of the blind, or by restoration, as in the case of one who had become blind or leprous, He said: {and You heal the blind and the leprous}. And since one of the greatest goals of this passage was to rebuke those who disbelieved in Him, He repeated the phrase: {by My permission}, then He restored a complete soul to her body, saying:
When He gives and provides for them. And since this was manifestly a divine favor, they openly acknowledged it, taking precautions against what the Prophet, peace be upon him, was accustomed to, namely that he would invoke a little food and God would bless it, providing enough for the people present. They then said: "{from the heavens}" meaning that there was no human involvement in it, so they distinguished it from what previous nations had been given. Since the purpose of this was to caution and guide us not to ask the Prophet, peace be upon him, for anything, being content with what our Lord, who had mercy on us by sending him to guide us to Him, provides; and to warn us against being like those who had passed, whose requests led to their destruction; He indicated this by switching from direct address to third-person narration, saying: "{He said}" rather than "I said". "{Fear God}" - make God, the most exalted and complete, a shield between you and His wrath, preventing you from daring to make requests; "{if you are believers}" - believing that He is capable and that I am His messenger, do not act like those whose faith depends on seeing the miracles they request. As miracles are only sought by those who do not believe, and since this response was a stern warning, the listener anticipates their response, which is then stated.
Better than Habib, and by Allah, I found him one day eating from a bunch of grapes in his hand, and he was bound in iron, and there was no fruit in Makkah, and she would say: "Indeed, it is a provision from Allah, a provision for Habib." The Hadith. And from the clear matter is that Jesus, peace be upon him, after being commanded by Allah to mention these blessings, says in that gathering, mentioning them and mentioning the purpose of reminding them, which is to praise the One who bestowed them with what is befitting His majesty. So, he praises his Lord with praises that are befitting that station in that gathering. Therefore, it is most appropriate to ask Him - who is all-encompassing in knowledge of the secrets of the hearts and the hidden things of the souls, after threatening those who disbelieve - about what the Christians disbelieved in. Thus, He says, connecting to His statement: {When Allah said, "O Jesus, son of Mary, remember My favor upon you"} [Al-Ma'idah: 110], {And when Allah said} with what is due to Him of attributes of majesty and beauty, referring to what He has of elevated rank by the address: {O Jesus, son of Mary}, that is, to affirm that He acted according to the requirement of the blessing and to confound those who were misled about Him, and to refute them. {Affirm you said to the people} - those to whom He sent him, from the Children of Israel, and it is as if He expressed it to increase the rebuke to them, because they assumed that, and among them was the Book, so it is as if there was no people except them - {Take me and my mother as two gods}.
The lands are most delightful, some said, and since such a state does not last unless it endures, He said: {those who have rivers flowing beneath them} and emphasized this meaning with His words: {abiding therein forever}. Since this does not occur except with the satisfaction of the Owner, He said: {Allah is pleased with them}, meaning that He, Who is described with attributes of perfection, is pleased {with them}, which is a metaphor for Him having rewarded them with a variety of rewards corresponding to the diversity of His attributes of perfection and beauty. Since this does not reach its peak and become comprehensive and perfect except with their satisfaction, He said: {and they are pleased with Him}, indicating that He did not leave any desire for them except that He granted it to them. Ibn az-Zubayr said, after what I previously mentioned from him: When God required the believers to fulfill their obligations, in contrast to what others did, and reminded them of some of what occurred due to the breach of obligations and its consequences, and informed them of the fruit of commitment to submission and compliance, He showed them the fruit of loyalty and its consequences. Then He said: {And when God said, O Jesus, son of Mary, did you say to the people} {al-Mā’idah: 116} to the end of the verse. From it, one obtains the command to fulfill obligations, the state of those who deviated and breached, and the consequence of those who fulfilled, and that they are the truthful ones. We have been commanded to be with them: {O you who have believed, fear God and be with the truthful ones} [at-Tawbah: 119]. Since He, Glory be to Him, had commanded them at the beginning of the surah to fulfill their obligations as a gratitude for what He made lawful for them in their worldly lives, then informed them that He increased the thankful ones among them and elevated them to the point where He made the most honored things lawful for them.
Read the full surah text
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَوْفُوا۟ بِٱلْعُقُودِ ۚ أُحِلَّتْ لَكُم بَهِيمَةُ ٱلْأَنْعَـٰمِ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ غَيْرَ مُحِلِّى ٱلصَّيْدِ وَأَنتُمْ حُرُمٌ ۗ إِنَّ ٱللَّهَ يَحْكُمُ مَا يُرِيدُ ﴿١﴾
O you who have believed, fulfill [all] contracts. Lawful for you are the animals of grazing livestock except for that which is recited to you [in this Qur'an] - hunting not being permitted while you are in the state of ihram. Indeed, Allah ordains what He intends.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُحِلُّوا۟ شَعَـٰٓئِرَ ٱللَّهِ وَلَا ٱلشَّهْرَ ٱلْحَرَامَ وَلَا ٱلْهَدْىَ وَلَا ٱلْقَلَـٰٓئِدَ وَلَآ ءَآمِّينَ ٱلْبَيْتَ ٱلْحَرَامَ يَبْتَغُونَ فَضْلًۭا مِّن رَّبِّهِمْ وَرِضْوَٰنًۭا ۚ وَإِذَا حَلَلْتُمْ فَٱصْطَادُوا۟ ۚ وَلَا يَجْرِمَنَّكُمْ شَنَـَٔانُ قَوْمٍ أَن صَدُّوكُمْ عَنِ ٱلْمَسْجِدِ ٱلْحَرَامِ أَن تَعْتَدُوا۟ ۘ وَتَعَاوَنُوا۟ عَلَى ٱلْبِرِّ وَٱلتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا۟ عَلَى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ ۚ وَٱتَّقُوا۟ ٱللَّهَ ۖ إِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ ﴿٢﴾
O you who have believed, do not violate the rites of Allah or [the sanctity of] the sacred month or [neglect the marking of] the sacrificial animals and garlanding [them] or [violate the safety of] those coming to the Sacred House seeking bounty from their Lord and [His] approval. But when you come out of ihram, then [you may] hunt. And do not let the hatred of a people for having obstructed you from al-Masjid al-Haram lead you to transgress. And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear Allah; indeed, Allah is severe in penalty.
حُرِّمَتْ عَلَيْكُمُ ٱلْمَيْتَةُ وَٱلدَّمُ وَلَحْمُ ٱلْخِنزِيرِ وَمَآ أُهِلَّ لِغَيْرِ ٱللَّهِ بِهِۦ وَٱلْمُنْخَنِقَةُ وَٱلْمَوْقُوذَةُ وَٱلْمُتَرَدِّيَةُ وَٱلنَّطِيحَةُ وَمَآ أَكَلَ ٱلسَّبُعُ إِلَّا مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى ٱلنُّصُبِ وَأَن تَسْتَقْسِمُوا۟ بِٱلْأَزْلَـٰمِ ۚ ذَٰلِكُمْ فِسْقٌ ۗ ٱلْيَوْمَ يَئِسَ ٱلَّذِينَ كَفَرُوا۟ مِن دِينِكُمْ فَلَا تَخْشَوْهُمْ وَٱخْشَوْنِ ۚ ٱلْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِى وَرَضِيتُ لَكُمُ ٱلْإِسْلَـٰمَ دِينًۭا ۚ فَمَنِ ٱضْطُرَّ فِى مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍۢ لِّإِثْمٍۢ ۙ فَإِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌۭ ﴿٣﴾
Prohibited to you are dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah, and [those animals] killed by strangling or by a violent blow or by a head-long fall or by the goring of horns, and those from which a wild animal has eaten, except what you [are able to] slaughter [before its death], and those which are sacrificed on stone altars, and [prohibited is] that you seek decision through divining arrows. That is grave disobedience. This day those who disbelieve have despaired of [defeating] your religion; so fear them not, but fear Me. This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion. But whoever is forced by severe hunger with no inclination to sin - then indeed, Allah is Forgiving and Merciful.
يَسْـَٔلُونَكَ مَاذَآ أُحِلَّ لَهُمْ ۖ قُلْ أُحِلَّ لَكُمُ ٱلطَّيِّبَـٰتُ ۙ وَمَا عَلَّمْتُم مِّنَ ٱلْجَوَارِحِ مُكَلِّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ ٱللَّهُ ۖ فَكُلُوا۟ مِمَّآ أَمْسَكْنَ عَلَيْكُمْ وَٱذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَيْهِ ۖ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ ﴿٤﴾
They ask you, [O Muhammad], what has been made lawful for them. Say, "Lawful for you are [all] good foods and [game caught by] what you have trained of hunting animals which you train as Allah has taught you. So eat of what they catch for you, and mention the name of Allah upon it, and fear Allah." Indeed, Allah is swift in account.
ٱلْيَوْمَ أُحِلَّ لَكُمُ ٱلطَّيِّبَـٰتُ ۖ وَطَعَامُ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ حِلٌّۭ لَّكُمْ وَطَعَامُكُمْ حِلٌّۭ لَّهُمْ ۖ وَٱلْمُحْصَنَـٰتُ مِنَ ٱلْمُؤْمِنَـٰتِ وَٱلْمُحْصَنَـٰتُ مِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ مِن قَبْلِكُمْ إِذَآ ءَاتَيْتُمُوهُنَّ أُجُورَهُنَّ مُحْصِنِينَ غَيْرَ مُسَـٰفِحِينَ وَلَا مُتَّخِذِىٓ أَخْدَانٍۢ ۗ وَمَن يَكْفُرْ بِٱلْإِيمَـٰنِ فَقَدْ حَبِطَ عَمَلُهُۥ وَهُوَ فِى ٱلْـَٔاخِرَةِ مِنَ ٱلْخَـٰسِرِينَ ﴿٥﴾
This day [all] good foods have been made lawful, and the food of those who were given the Scripture is lawful for you and your food is lawful for them. And [lawful in marriage are] chaste women from among the believers and chaste women from among those who were given the Scripture before you, when you have given them their due compensation, desiring chastity, not unlawful sexual intercourse or taking [secret] lovers. And whoever denies the faith - his work has become worthless, and he, in the Hereafter, will be among the losers.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا قُمْتُمْ إِلَى ٱلصَّلَوٰةِ فَٱغْسِلُوا۟ وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى ٱلْمَرَافِقِ وَٱمْسَحُوا۟ بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى ٱلْكَعْبَيْنِ ۚ وَإِن كُنتُمْ جُنُبًۭا فَٱطَّهَّرُوا۟ ۚ وَإِن كُنتُم مَّرْضَىٰٓ أَوْ عَلَىٰ سَفَرٍ أَوْ جَآءَ أَحَدٌۭ مِّنكُم مِّنَ ٱلْغَآئِطِ أَوْ لَـٰمَسْتُمُ ٱلنِّسَآءَ فَلَمْ تَجِدُوا۟ مَآءًۭ فَتَيَمَّمُوا۟ صَعِيدًۭا طَيِّبًۭا فَٱمْسَحُوا۟ بِوُجُوهِكُمْ وَأَيْدِيكُم مِّنْهُ ۚ مَا يُرِيدُ ٱللَّهُ لِيَجْعَلَ عَلَيْكُم مِّنْ حَرَجٍۢ وَلَـٰكِن يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُۥ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ ﴿٦﴾
O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles. And if you are in a state of janabah, then purify yourselves. But 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 do not find water, then seek clean earth and wipe over your faces and hands with it. Allah does not intend to make difficulty for you, but He intends to purify you and complete His favor upon you that you may be grateful.
وَٱذْكُرُوا۟ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ وَمِيثَـٰقَهُ ٱلَّذِى وَاثَقَكُم بِهِۦٓ إِذْ قُلْتُمْ سَمِعْنَا وَأَطَعْنَا ۖ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ ﴿٧﴾
And remember the favor of Allah upon you and His covenant with which He bound you when you said, "We hear and we obey"; and fear Allah. Indeed, Allah is Knowing of that within the breasts.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ لِلَّهِ شُهَدَآءَ بِٱلْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَـَٔانُ قَوْمٍ عَلَىٰٓ أَلَّا تَعْدِلُوا۟ ۚ ٱعْدِلُوا۟ هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ خَبِيرٌۢ بِمَا تَعْمَلُونَ ﴿٨﴾
O you who have believed, be persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah; indeed, Allah is Acquainted with what you do.
وَعَدَ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ ۙ لَهُم مَّغْفِرَةٌۭ وَأَجْرٌ عَظِيمٌۭ ﴿٩﴾
Allah has promised those who believe and do righteous deeds [that] for them there is forgiveness and great reward.
وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَـٰتِنَآ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلْجَحِيمِ ﴿١٠﴾
But those who disbelieve and deny Our signs - those are the companions of Hellfire.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُمْ إِذْ هَمَّ قَوْمٌ أَن يَبْسُطُوٓا۟ إِلَيْكُمْ أَيْدِيَهُمْ فَكَفَّ أَيْدِيَهُمْ عَنكُمْ ۖ وَٱتَّقُوا۟ ٱللَّهَ ۚ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ ﴿١١﴾
O you who have believed, remember the favor of Allah upon you when a people determined to extend their hands [in aggression] against you, but He withheld their hands from you; and fear Allah. And upon Allah let the believers rely.
۞ وَلَقَدْ أَخَذَ ٱللَّهُ مِيثَـٰقَ بَنِىٓ إِسْرَٰٓءِيلَ وَبَعَثْنَا مِنْهُمُ ٱثْنَىْ عَشَرَ نَقِيبًۭا ۖ وَقَالَ ٱللَّهُ إِنِّى مَعَكُمْ ۖ لَئِنْ أَقَمْتُمُ ٱلصَّلَوٰةَ وَءَاتَيْتُمُ ٱلزَّكَوٰةَ وَءَامَنتُم بِرُسُلِى وَعَزَّرْتُمُوهُمْ وَأَقْرَضْتُمُ ٱللَّهَ قَرْضًا حَسَنًۭا لَّأُكَفِّرَنَّ عَنكُمْ سَيِّـَٔاتِكُمْ وَلَأُدْخِلَنَّكُمْ جَنَّـٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ ۚ فَمَن كَفَرَ بَعْدَ ذَٰلِكَ مِنكُمْ فَقَدْ ضَلَّ سَوَآءَ ٱلسَّبِيلِ ﴿١٢﴾
And Allah had already taken a covenant from the Children of Israel, and We delegated from among them twelve leaders. And Allah said, "I am with you. If you establish prayer and give zakah and believe in My messengers and support them and loan Allah a goodly loan, I will surely remove from you your misdeeds and admit you to gardens beneath which rivers flow. But whoever of you disbelieves after that has certainly strayed from the soundness of the way."
فَبِمَا نَقْضِهِم مِّيثَـٰقَهُمْ لَعَنَّـٰهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَـٰسِيَةًۭ ۖ يُحَرِّفُونَ ٱلْكَلِمَ عَن مَّوَاضِعِهِۦ ۙ وَنَسُوا۟ حَظًّۭا مِّمَّا ذُكِّرُوا۟ بِهِۦ ۚ وَلَا تَزَالُ تَطَّلِعُ عَلَىٰ خَآئِنَةٍۢ مِّنْهُمْ إِلَّا قَلِيلًۭا مِّنْهُمْ ۖ فَٱعْفُ عَنْهُمْ وَٱصْفَحْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُحْسِنِينَ ﴿١٣﴾
So for their breaking of the covenant We cursed them and made their hearts hard. They distort words from their [proper] usages and have forgotten a portion of that of which they were reminded. And you will still observe deceit among them, except a few of them. But pardon them and overlook [their misdeeds]. Indeed, Allah loves the doers of good.
وَمِنَ ٱلَّذِينَ قَالُوٓا۟ إِنَّا نَصَـٰرَىٰٓ أَخَذْنَا مِيثَـٰقَهُمْ فَنَسُوا۟ حَظًّۭا مِّمَّا ذُكِّرُوا۟ بِهِۦ فَأَغْرَيْنَا بَيْنَهُمُ ٱلْعَدَاوَةَ وَٱلْبَغْضَآءَ إِلَىٰ يَوْمِ ٱلْقِيَـٰمَةِ ۚ وَسَوْفَ يُنَبِّئُهُمُ ٱللَّهُ بِمَا كَانُوا۟ يَصْنَعُونَ ﴿١٤﴾
And from those who say, "We are Christians" We took their covenant; but they forgot a portion of that of which they were reminded. So We caused among them animosity and hatred until the Day of Resurrection. And Allah is going to inform them about what they used to do.
يَـٰٓأَهْلَ ٱلْكِتَـٰبِ قَدْ جَآءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًۭا مِّمَّا كُنتُمْ تُخْفُونَ مِنَ ٱلْكِتَـٰبِ وَيَعْفُوا۟ عَن كَثِيرٍۢ ۚ قَدْ جَآءَكُم مِّنَ ٱللَّهِ نُورٌۭ وَكِتَـٰبٌۭ مُّبِينٌۭ ﴿١٥﴾
O People of the Scripture, there has come to you Our Messenger making clear to you much of what you used to conceal of the Scripture and overlooking much. There has come to you from Allah a light and a clear Book.
يَهْدِى بِهِ ٱللَّهُ مَنِ ٱتَّبَعَ رِضْوَٰنَهُۥ سُبُلَ ٱلسَّلَـٰمِ وَيُخْرِجُهُم مِّنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ بِإِذْنِهِۦ وَيَهْدِيهِمْ إِلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ ﴿١٦﴾
By which Allah guides those who pursue His pleasure to the ways of peace and brings them out from darknesses into the light, by His permission, and guides them to a straight path.
لَّقَدْ كَفَرَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ هُوَ ٱلْمَسِيحُ ٱبْنُ مَرْيَمَ ۚ قُلْ فَمَن يَمْلِكُ مِنَ ٱللَّهِ شَيْـًٔا إِنْ أَرَادَ أَن يُهْلِكَ ٱلْمَسِيحَ ٱبْنَ مَرْيَمَ وَأُمَّهُۥ وَمَن فِى ٱلْأَرْضِ جَمِيعًۭا ۗ وَلِلَّهِ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا ۚ يَخْلُقُ مَا يَشَآءُ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭ ﴿١٧﴾
They have certainly disbelieved who say that Allah is Christ, the son of Mary. Say, "Then who could prevent Allah at all if He had intended to destroy Christ, the son of Mary, or his mother or everyone on the earth?" And to Allah belongs the dominion of the heavens and the earth and whatever is between them. He creates what He wills, and Allah is over all things competent.
وَقَالَتِ ٱلْيَهُودُ وَٱلنَّصَـٰرَىٰ نَحْنُ أَبْنَـٰٓؤُا۟ ٱللَّهِ وَأَحِبَّـٰٓؤُهُۥ ۚ قُلْ فَلِمَ يُعَذِّبُكُم بِذُنُوبِكُم ۖ بَلْ أَنتُم بَشَرٌۭ مِّمَّنْ خَلَقَ ۚ يَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ ۚ وَلِلَّهِ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا ۖ وَإِلَيْهِ ٱلْمَصِيرُ ﴿١٨﴾
But the Jews and the Christians say, "We are the children of Allah and His beloved." Say, "Then why does He punish you for your sins?" Rather, you are human beings from among those He has created. He forgives whom He wills, and He punishes whom He wills. And to Allah belongs the dominion of the heavens and the earth and whatever is between them, and to Him is the [final] destination.
يَـٰٓأَهْلَ ٱلْكِتَـٰبِ قَدْ جَآءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ عَلَىٰ فَتْرَةٍۢ مِّنَ ٱلرُّسُلِ أَن تَقُولُوا۟ مَا جَآءَنَا مِنۢ بَشِيرٍۢ وَلَا نَذِيرٍۢ ۖ فَقَدْ جَآءَكُم بَشِيرٌۭ وَنَذِيرٌۭ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭ ﴿١٩﴾
O People of the Scripture, there has come to you Our Messenger to make clear to you [the religion] after a period [of suspension] of messengers, lest you say, "There came not to us any bringer of good tidings or a warner." But there has come to you a bringer of good tidings and a warner. And Allah is over all things competent.
وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦ يَـٰقَوْمِ ٱذْكُرُوا۟ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنۢبِيَآءَ وَجَعَلَكُم مُّلُوكًۭا وَءَاتَىٰكُم مَّا لَمْ يُؤْتِ أَحَدًۭا مِّنَ ٱلْعَـٰلَمِينَ ﴿٢٠﴾
And [mention, O Muhammad], when Moses said to his people, "O my people, remember the favor of Allah upon you when He appointed among you prophets and made you possessors and gave you that which He had not given anyone among the worlds.
يَـٰقَوْمِ ٱدْخُلُوا۟ ٱلْأَرْضَ ٱلْمُقَدَّسَةَ ٱلَّتِى كَتَبَ ٱللَّهُ لَكُمْ وَلَا تَرْتَدُّوا۟ عَلَىٰٓ أَدْبَارِكُمْ فَتَنقَلِبُوا۟ خَـٰسِرِينَ ﴿٢١﴾
O my people, enter the Holy Land which Allah has assigned to you and do not turn back [from fighting in Allah 's cause] and [thus] become losers."
قَالُوا۟ يَـٰمُوسَىٰٓ إِنَّ فِيهَا قَوْمًۭا جَبَّارِينَ وَإِنَّا لَن نَّدْخُلَهَا حَتَّىٰ يَخْرُجُوا۟ مِنْهَا فَإِن يَخْرُجُوا۟ مِنْهَا فَإِنَّا دَٰخِلُونَ ﴿٢٢﴾
They said, "O Moses, indeed within it is a people of tyrannical strength, and indeed, we will never enter it until they leave it; but if they leave it, then we will enter."
قَالَ رَجُلَانِ مِنَ ٱلَّذِينَ يَخَافُونَ أَنْعَمَ ٱللَّهُ عَلَيْهِمَا ٱدْخُلُوا۟ عَلَيْهِمُ ٱلْبَابَ فَإِذَا دَخَلْتُمُوهُ فَإِنَّكُمْ غَـٰلِبُونَ ۚ وَعَلَى ٱللَّهِ فَتَوَكَّلُوٓا۟ إِن كُنتُم مُّؤْمِنِينَ ﴿٢٣﴾
Said two men from those who feared [to disobey] upon whom Allah had bestowed favor, "Enter upon them through the gate, for when you have entered it, you will be predominant. And upon Allah rely, if you should be believers."
قَالُوا۟ يَـٰمُوسَىٰٓ إِنَّا لَن نَّدْخُلَهَآ أَبَدًۭا مَّا دَامُوا۟ فِيهَا ۖ فَٱذْهَبْ أَنتَ وَرَبُّكَ فَقَـٰتِلَآ إِنَّا هَـٰهُنَا قَـٰعِدُونَ ﴿٢٤﴾
They said, "O Moses, indeed we will not enter it, ever, as long as they are within it; so go, you and your Lord, and fight. Indeed, we are remaining right here."
قَالَ رَبِّ إِنِّى لَآ أَمْلِكُ إِلَّا نَفْسِى وَأَخِى ۖ فَٱفْرُقْ بَيْنَنَا وَبَيْنَ ٱلْقَوْمِ ٱلْفَـٰسِقِينَ ﴿٢٥﴾
[Moses] said, "My Lord, indeed I do not possess except myself and my brother, so part us from the defiantly disobedient people."
قَالَ فَإِنَّهَا مُحَرَّمَةٌ عَلَيْهِمْ ۛ أَرْبَعِينَ سَنَةًۭ ۛ يَتِيهُونَ فِى ٱلْأَرْضِ ۚ فَلَا تَأْسَ عَلَى ٱلْقَوْمِ ٱلْفَـٰسِقِينَ ﴿٢٦﴾
[Allah] said, "Then indeed, it is forbidden to them for forty years [in which] they will wander throughout the land. So do not grieve over the defiantly disobedient people."
۞ وَٱتْلُ عَلَيْهِمْ نَبَأَ ٱبْنَىْ ءَادَمَ بِٱلْحَقِّ إِذْ قَرَّبَا قُرْبَانًۭا فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ ٱلْـَٔاخَرِ قَالَ لَأَقْتُلَنَّكَ ۖ قَالَ إِنَّمَا يَتَقَبَّلُ ٱللَّهُ مِنَ ٱلْمُتَّقِينَ ﴿٢٧﴾
And recite to them the story of Adam's two sons, in truth, when they both offered a sacrifice [to Allah], and it was accepted from one of them but was not accepted from the other. Said [the latter], "I will surely kill you." Said [the former], "Indeed, Allah only accepts from the righteous [who fear Him].
لَئِنۢ بَسَطتَ إِلَىَّ يَدَكَ لِتَقْتُلَنِى مَآ أَنَا۠ بِبَاسِطٍۢ يَدِىَ إِلَيْكَ لِأَقْتُلَكَ ۖ إِنِّىٓ أَخَافُ ٱللَّهَ رَبَّ ٱلْعَـٰلَمِينَ ﴿٢٨﴾
If you should raise your hand against me to kill me - I shall not raise my hand against you to kill you. Indeed, I fear Allah, Lord of the worlds.
إِنِّىٓ أُرِيدُ أَن تَبُوٓأَ بِإِثْمِى وَإِثْمِكَ فَتَكُونَ مِنْ أَصْحَـٰبِ ٱلنَّارِ ۚ وَذَٰلِكَ جَزَٰٓؤُا۟ ٱلظَّـٰلِمِينَ ﴿٢٩﴾
Indeed I want you to obtain [thereby] my sin and your sin so you will be among the companions of the Fire. And that is the recompense of wrongdoers."
فَطَوَّعَتْ لَهُۥ نَفْسُهُۥ قَتْلَ أَخِيهِ فَقَتَلَهُۥ فَأَصْبَحَ مِنَ ٱلْخَـٰسِرِينَ ﴿٣٠﴾
And his soul permitted to him the murder of his brother, so he killed him and became among the losers.
فَبَعَثَ ٱللَّهُ غُرَابًۭا يَبْحَثُ فِى ٱلْأَرْضِ لِيُرِيَهُۥ كَيْفَ يُوَٰرِى سَوْءَةَ أَخِيهِ ۚ قَالَ يَـٰوَيْلَتَىٰٓ أَعَجَزْتُ أَنْ أَكُونَ مِثْلَ هَـٰذَا ٱلْغُرَابِ فَأُوَٰرِىَ سَوْءَةَ أَخِى ۖ فَأَصْبَحَ مِنَ ٱلنَّـٰدِمِينَ ﴿٣١﴾
Then Allah sent a crow searching in the ground to show him how to hide the disgrace of his brother. He said, "O woe to me! Have I failed to be like this crow and hide the body of my brother?" And he became of the regretful.
مِنْ أَجْلِ ذَٰلِكَ كَتَبْنَا عَلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ أَنَّهُۥ مَن قَتَلَ نَفْسًۢا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍۢ فِى ٱلْأَرْضِ فَكَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعًۭا وَمَنْ أَحْيَاهَا فَكَأَنَّمَآ أَحْيَا ٱلنَّاسَ جَمِيعًۭا ۚ وَلَقَدْ جَآءَتْهُمْ رُسُلُنَا بِٱلْبَيِّنَـٰتِ ثُمَّ إِنَّ كَثِيرًۭا مِّنْهُم بَعْدَ ذَٰلِكَ فِى ٱلْأَرْضِ لَمُسْرِفُونَ ﴿٣٢﴾
Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land - it is as if he had slain mankind entirely. And whoever saves one - it is as if he had saved mankind entirely. And our messengers had certainly come to them with clear proofs. Then indeed many of them, [even] after that, throughout the land, were transgressors.
إِنَّمَا جَزَٰٓؤُا۟ ٱلَّذِينَ يُحَارِبُونَ ٱللَّهَ وَرَسُولَهُۥ وَيَسْعَوْنَ فِى ٱلْأَرْضِ فَسَادًا أَن يُقَتَّلُوٓا۟ أَوْ يُصَلَّبُوٓا۟ أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُم مِّنْ خِلَـٰفٍ أَوْ يُنفَوْا۟ مِنَ ٱلْأَرْضِ ۚ ذَٰلِكَ لَهُمْ خِزْىٌۭ فِى ٱلدُّنْيَا ۖ وَلَهُمْ فِى ٱلْـَٔاخِرَةِ عَذَابٌ عَظِيمٌ ﴿٣٣﴾
Indeed, the penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace in this world; and for them in the Hereafter is a great punishment,
إِلَّا ٱلَّذِينَ تَابُوا۟ مِن قَبْلِ أَن تَقْدِرُوا۟ عَلَيْهِمْ ۖ فَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌۭ ﴿٣٤﴾
Except for those who return [repenting] before you apprehend them. And know that Allah is Forgiving and Merciful.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَٱبْتَغُوٓا۟ إِلَيْهِ ٱلْوَسِيلَةَ وَجَـٰهِدُوا۟ فِى سَبِيلِهِۦ لَعَلَّكُمْ تُفْلِحُونَ ﴿٣٥﴾
O you who have believed, fear Allah and seek the means [of nearness] to Him and strive in His cause that you may succeed.
إِنَّ ٱلَّذِينَ كَفَرُوا۟ لَوْ أَنَّ لَهُم مَّا فِى ٱلْأَرْضِ جَمِيعًۭا وَمِثْلَهُۥ مَعَهُۥ لِيَفْتَدُوا۟ بِهِۦ مِنْ عَذَابِ يَوْمِ ٱلْقِيَـٰمَةِ مَا تُقُبِّلَ مِنْهُمْ ۖ وَلَهُمْ عَذَابٌ أَلِيمٌۭ ﴿٣٦﴾
Indeed, those who disbelieve - if they should have all that is in the earth and the like of it with it by which to ransom themselves from the punishment of the Day of Resurrection, it will not be accepted from them, and for them is a painful punishment
يُرِيدُونَ أَن يَخْرُجُوا۟ مِنَ ٱلنَّارِ وَمَا هُم بِخَـٰرِجِينَ مِنْهَا ۖ وَلَهُمْ عَذَابٌۭ مُّقِيمٌۭ ﴿٣٧﴾
They will wish to get out of the Fire, but never are they to emerge therefrom, and for them is an enduring punishment.
وَٱلسَّارِقُ وَٱلسَّارِقَةُ فَٱقْطَعُوٓا۟ أَيْدِيَهُمَا جَزَآءًۢ بِمَا كَسَبَا نَكَـٰلًۭا مِّنَ ٱللَّهِ ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌۭ ﴿٣٨﴾
[As for] the thief, the male and the female, amputate their hands in recompense for what they committed as a deterrent [punishment] from Allah. And Allah is Exalted in Might and Wise.
فَمَن تَابَ مِنۢ بَعْدِ ظُلْمِهِۦ وَأَصْلَحَ فَإِنَّ ٱللَّهَ يَتُوبُ عَلَيْهِ ۗ إِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌ ﴿٣٩﴾
But whoever repents after his wrongdoing and reforms, indeed, Allah will turn to him in forgiveness. Indeed, Allah is Forgiving and Merciful.
أَلَمْ تَعْلَمْ أَنَّ ٱللَّهَ لَهُۥ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ يُعَذِّبُ مَن يَشَآءُ وَيَغْفِرُ لِمَن يَشَآءُ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭ ﴿٤٠﴾
Do you not know that to Allah belongs the dominion of the heavens and the earth? He punishes whom He wills and forgives whom He wills, and Allah is over all things competent.
۞ يَـٰٓأَيُّهَا ٱلرَّسُولُ لَا يَحْزُنكَ ٱلَّذِينَ يُسَـٰرِعُونَ فِى ٱلْكُفْرِ مِنَ ٱلَّذِينَ قَالُوٓا۟ ءَامَنَّا بِأَفْوَٰهِهِمْ وَلَمْ تُؤْمِن قُلُوبُهُمْ ۛ وَمِنَ ٱلَّذِينَ هَادُوا۟ ۛ سَمَّـٰعُونَ لِلْكَذِبِ سَمَّـٰعُونَ لِقَوْمٍ ءَاخَرِينَ لَمْ يَأْتُوكَ ۖ يُحَرِّفُونَ ٱلْكَلِمَ مِنۢ بَعْدِ مَوَاضِعِهِۦ ۖ يَقُولُونَ إِنْ أُوتِيتُمْ هَـٰذَا فَخُذُوهُ وَإِن لَّمْ تُؤْتَوْهُ فَٱحْذَرُوا۟ ۚ وَمَن يُرِدِ ٱللَّهُ فِتْنَتَهُۥ فَلَن تَمْلِكَ لَهُۥ مِنَ ٱللَّهِ شَيْـًٔا ۚ أُو۟لَـٰٓئِكَ ٱلَّذِينَ لَمْ يُرِدِ ٱللَّهُ أَن يُطَهِّرَ قُلُوبَهُمْ ۚ لَهُمْ فِى ٱلدُّنْيَا خِزْىٌۭ ۖ وَلَهُمْ فِى ٱلْـَٔاخِرَةِ عَذَابٌ عَظِيمٌۭ ﴿٤١﴾
O Messenger, let them not grieve you who hasten into disbelief of those who say, "We believe" with their mouths, but their hearts believe not, and from among the Jews. [They are] avid listeners to falsehood, listening to another people who have not come to you. They distort words beyond their [proper] usages, saying "If you are given this, take it; but if you are not given it, then beware." But he for whom Allah intends fitnah - never will you possess [power to do] for him a thing against Allah. Those are the ones for whom Allah does not intend to purify their hearts. For them in this world is disgrace, and for them in the Hereafter is a great punishment.
سَمَّـٰعُونَ لِلْكَذِبِ أَكَّـٰلُونَ لِلسُّحْتِ ۚ فَإِن جَآءُوكَ فَٱحْكُم بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ ۖ وَإِن تُعْرِضْ عَنْهُمْ فَلَن يَضُرُّوكَ شَيْـًۭٔا ۖ وَإِنْ حَكَمْتَ فَٱحْكُم بَيْنَهُم بِٱلْقِسْطِ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُقْسِطِينَ ﴿٤٢﴾
[They are] avid listeners to falsehood, devourers of [what is] unlawful. So if they come to you, [O Muhammad], judge between them or turn away from them. And if you turn away from them - never will they harm you at all. And if you judge, judge between them with justice. Indeed, Allah loves those who act justly.
وَكَيْفَ يُحَكِّمُونَكَ وَعِندَهُمُ ٱلتَّوْرَىٰةُ فِيهَا حُكْمُ ٱللَّهِ ثُمَّ يَتَوَلَّوْنَ مِنۢ بَعْدِ ذَٰلِكَ ۚ وَمَآ أُو۟لَـٰٓئِكَ بِٱلْمُؤْمِنِينَ ﴿٤٣﴾
But how is it that they come to you for judgement while they have the Torah, in which is the judgement of Allah? Then they turn away, [even] after that; but those are not [in fact] believers.
إِنَّآ أَنزَلْنَا ٱلتَّوْرَىٰةَ فِيهَا هُدًۭى وَنُورٌۭ ۚ يَحْكُمُ بِهَا ٱلنَّبِيُّونَ ٱلَّذِينَ أَسْلَمُوا۟ لِلَّذِينَ هَادُوا۟ وَٱلرَّبَّـٰنِيُّونَ وَٱلْأَحْبَارُ بِمَا ٱسْتُحْفِظُوا۟ مِن كِتَـٰبِ ٱللَّهِ وَكَانُوا۟ عَلَيْهِ شُهَدَآءَ ۚ فَلَا تَخْشَوُا۟ ٱلنَّاسَ وَٱخْشَوْنِ وَلَا تَشْتَرُوا۟ بِـَٔايَـٰتِى ثَمَنًۭا قَلِيلًۭا ۚ وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْكَـٰفِرُونَ ﴿٤٤﴾
Indeed, We sent down the Torah, in which was guidance and light. The prophets who submitted [to Allah] judged by it for the Jews, as did the rabbis and scholars by that with which they were entrusted of the Scripture of Allah, and they were witnesses thereto. So do not fear the people but fear Me, and do not exchange My verses for a small price. And whoever does not judge by what Allah has revealed - then it is those who are the disbelievers.
وَكَتَبْنَا عَلَيْهِمْ فِيهَآ أَنَّ ٱلنَّفْسَ بِٱلنَّفْسِ وَٱلْعَيْنَ بِٱلْعَيْنِ وَٱلْأَنفَ بِٱلْأَنفِ وَٱلْأُذُنَ بِٱلْأُذُنِ وَٱلسِّنَّ بِٱلسِّنِّ وَٱلْجُرُوحَ قِصَاصٌۭ ۚ فَمَن تَصَدَّقَ بِهِۦ فَهُوَ كَفَّارَةٌۭ لَّهُۥ ۚ وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُو۟لَـٰٓئِكَ هُمُ ٱلظَّـٰلِمُونَ ﴿٤٥﴾
And We ordained for them therein a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and for wounds is legal retribution. But whoever gives [up his right as] charity, it is an expiation for him. And whoever does not judge by what Allah has revealed - then it is those who are the wrongdoers.
وَقَفَّيْنَا عَلَىٰٓ ءَاثَـٰرِهِم بِعِيسَى ٱبْنِ مَرْيَمَ مُصَدِّقًۭا لِّمَا بَيْنَ يَدَيْهِ مِنَ ٱلتَّوْرَىٰةِ ۖ وَءَاتَيْنَـٰهُ ٱلْإِنجِيلَ فِيهِ هُدًۭى وَنُورٌۭ وَمُصَدِّقًۭا لِّمَا بَيْنَ يَدَيْهِ مِنَ ٱلتَّوْرَىٰةِ وَهُدًۭى وَمَوْعِظَةًۭ لِّلْمُتَّقِينَ ﴿٤٦﴾
And We sent, following in their footsteps, Jesus, the son of Mary, confirming that which came before him in the Torah; and We gave him the Gospel, in which was guidance and light and confirming that which preceded it of the Torah as guidance and instruction for the righteous.
وَلْيَحْكُمْ أَهْلُ ٱلْإِنجِيلِ بِمَآ أَنزَلَ ٱللَّهُ فِيهِ ۚ وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْفَـٰسِقُونَ ﴿٤٧﴾
And let the People of the Gospel judge by what Allah has revealed therein. And whoever does not judge by what Allah has revealed - then it is those who are the defiantly disobedient.
وَأَنزَلْنَآ إِلَيْكَ ٱلْكِتَـٰبَ بِٱلْحَقِّ مُصَدِّقًۭا لِّمَا بَيْنَ يَدَيْهِ مِنَ ٱلْكِتَـٰبِ وَمُهَيْمِنًا عَلَيْهِ ۖ فَٱحْكُم بَيْنَهُم بِمَآ أَنزَلَ ٱللَّهُ ۖ وَلَا تَتَّبِعْ أَهْوَآءَهُمْ عَمَّا جَآءَكَ مِنَ ٱلْحَقِّ ۚ لِكُلٍّۢ جَعَلْنَا مِنكُمْ شِرْعَةًۭ وَمِنْهَاجًۭا ۚ وَلَوْ شَآءَ ٱللَّهُ لَجَعَلَكُمْ أُمَّةًۭ وَٰحِدَةًۭ وَلَـٰكِن لِّيَبْلُوَكُمْ فِى مَآ ءَاتَىٰكُمْ ۖ فَٱسْتَبِقُوا۟ ٱلْخَيْرَٰتِ ۚ إِلَى ٱللَّهِ مَرْجِعُكُمْ جَمِيعًۭا فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ ﴿٤٨﴾
And We have revealed to you, [O Muhammad], the Book in truth, confirming that which preceded it of the Scripture and as a criterion over it. So judge between them by what Allah has revealed and do not follow their inclinations away from what has come to you of the truth. To each of you We prescribed a law and a method. Had Allah willed, He would have made you one nation [united in religion], but [He intended] to test you in what He has given you; so race to [all that is] good. To Allah is your return all together, and He will [then] inform you concerning that over which you used to differ.
وَأَنِ ٱحْكُم بَيْنَهُم بِمَآ أَنزَلَ ٱللَّهُ وَلَا تَتَّبِعْ أَهْوَآءَهُمْ وَٱحْذَرْهُمْ أَن يَفْتِنُوكَ عَنۢ بَعْضِ مَآ أَنزَلَ ٱللَّهُ إِلَيْكَ ۖ فَإِن تَوَلَّوْا۟ فَٱعْلَمْ أَنَّمَا يُرِيدُ ٱللَّهُ أَن يُصِيبَهُم بِبَعْضِ ذُنُوبِهِمْ ۗ وَإِنَّ كَثِيرًۭا مِّنَ ٱلنَّاسِ لَفَـٰسِقُونَ ﴿٤٩﴾
And judge, [O Muhammad], between them by what Allah has revealed and do not follow their inclinations and beware of them, lest they tempt you away from some of what Allah has revealed to you. And if they turn away - then know that Allah only intends to afflict them with some of their [own] sins. And indeed, many among the people are defiantly disobedient.
أَفَحُكْمَ ٱلْجَـٰهِلِيَّةِ يَبْغُونَ ۚ وَمَنْ أَحْسَنُ مِنَ ٱللَّهِ حُكْمًۭا لِّقَوْمٍۢ يُوقِنُونَ ﴿٥٠﴾
Then is it the judgement of [the time of] ignorance they desire? But who is better than Allah in judgement for a people who are certain [in faith].
۞ يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ ٱلْيَهُودَ وَٱلنَّصَـٰرَىٰٓ أَوْلِيَآءَ ۘ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍۢ ۚ وَمَن يَتَوَلَّهُم مِّنكُمْ فَإِنَّهُۥ مِنْهُمْ ۗ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّـٰلِمِينَ ﴿٥١﴾
O you who have believed, do not take the Jews and the Christians as allies. They are [in fact] allies of one another. And whoever is an ally to them among you - then indeed, he is [one] of them. Indeed, Allah guides not the wrongdoing people.
فَتَرَى ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌۭ يُسَـٰرِعُونَ فِيهِمْ يَقُولُونَ نَخْشَىٰٓ أَن تُصِيبَنَا دَآئِرَةٌۭ ۚ فَعَسَى ٱللَّهُ أَن يَأْتِىَ بِٱلْفَتْحِ أَوْ أَمْرٍۢ مِّنْ عِندِهِۦ فَيُصْبِحُوا۟ عَلَىٰ مَآ أَسَرُّوا۟ فِىٓ أَنفُسِهِمْ نَـٰدِمِينَ ﴿٥٢﴾
So you see those in whose hearts is disease hastening into [association with] them, saying, "We are afraid a misfortune may strike us." But perhaps Allah will bring conquest or a decision from Him, and they will become, over what they have been concealing within themselves, regretful.
وَيَقُولُ ٱلَّذِينَ ءَامَنُوٓا۟ أَهَـٰٓؤُلَآءِ ٱلَّذِينَ أَقْسَمُوا۟ بِٱللَّهِ جَهْدَ أَيْمَـٰنِهِمْ ۙ إِنَّهُمْ لَمَعَكُمْ ۚ حَبِطَتْ أَعْمَـٰلُهُمْ فَأَصْبَحُوا۟ خَـٰسِرِينَ ﴿٥٣﴾
And those who believe will say, "Are these the ones who swore by Allah their strongest oaths that indeed they were with you?" Their deeds have become worthless, and they have become losers.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ مَن يَرْتَدَّ مِنكُمْ عَن دِينِهِۦ فَسَوْفَ يَأْتِى ٱللَّهُ بِقَوْمٍۢ يُحِبُّهُمْ وَيُحِبُّونَهُۥٓ أَذِلَّةٍ عَلَى ٱلْمُؤْمِنِينَ أَعِزَّةٍ عَلَى ٱلْكَـٰفِرِينَ يُجَـٰهِدُونَ فِى سَبِيلِ ٱللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَآئِمٍۢ ۚ ذَٰلِكَ فَضْلُ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۚ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ ﴿٥٤﴾
O you who have believed, whoever of you should revert from his religion - Allah will bring forth [in place of them] a people He will love and who will love Him [who are] humble toward the believers, powerful against the disbelievers; they strive in the cause of Allah and do not fear the blame of a critic. That is the favor of Allah; He bestows it upon whom He wills. And Allah is all-Encompassing and Knowing.
إِنَّمَا وَلِيُّكُمُ ٱللَّهُ وَرَسُولُهُۥ وَٱلَّذِينَ ءَامَنُوا۟ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَهُمْ رَٰكِعُونَ ﴿٥٥﴾
Your ally is none but Allah and [therefore] His Messenger and those who have believed - those who establish prayer and give zakah, and they bow [in worship].
وَمَن يَتَوَلَّ ٱللَّهَ وَرَسُولَهُۥ وَٱلَّذِينَ ءَامَنُوا۟ فَإِنَّ حِزْبَ ٱللَّهِ هُمُ ٱلْغَـٰلِبُونَ ﴿٥٦﴾
And whoever is an ally of Allah and His Messenger and those who have believed - indeed, the party of Allah - they will be the predominant.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ ٱلَّذِينَ ٱتَّخَذُوا۟ دِينَكُمْ هُزُوًۭا وَلَعِبًۭا مِّنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ مِن قَبْلِكُمْ وَٱلْكُفَّارَ أَوْلِيَآءَ ۚ وَٱتَّقُوا۟ ٱللَّهَ إِن كُنتُم مُّؤْمِنِينَ ﴿٥٧﴾
O you who have believed, take not those who have taken your religion in ridicule and amusement among the ones who were given the Scripture before you nor the disbelievers as allies. And fear Allah, if you should [truly] be believers.
وَإِذَا نَادَيْتُمْ إِلَى ٱلصَّلَوٰةِ ٱتَّخَذُوهَا هُزُوًۭا وَلَعِبًۭا ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌۭ لَّا يَعْقِلُونَ ﴿٥٨﴾
And when you call to prayer, they take it in ridicule and amusement. That is because they are a people who do not use reason.
قُلْ يَـٰٓأَهْلَ ٱلْكِتَـٰبِ هَلْ تَنقِمُونَ مِنَّآ إِلَّآ أَنْ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيْنَا وَمَآ أُنزِلَ مِن قَبْلُ وَأَنَّ أَكْثَرَكُمْ فَـٰسِقُونَ ﴿٥٩﴾
Say, "O People of the Scripture, do you resent us except [for the fact] that we have believed in Allah and what was revealed to us and what was revealed before and because most of you are defiantly disobedient?"
قُلْ هَلْ أُنَبِّئُكُم بِشَرٍّۢ مِّن ذَٰلِكَ مَثُوبَةً عِندَ ٱللَّهِ ۚ مَن لَّعَنَهُ ٱللَّهُ وَغَضِبَ عَلَيْهِ وَجَعَلَ مِنْهُمُ ٱلْقِرَدَةَ وَٱلْخَنَازِيرَ وَعَبَدَ ٱلطَّـٰغُوتَ ۚ أُو۟لَـٰٓئِكَ شَرٌّۭ مَّكَانًۭا وَأَضَلُّ عَن سَوَآءِ ٱلسَّبِيلِ ﴿٦٠﴾
Say, "Shall I inform you of [what is] worse than that as penalty from Allah? [It is that of] those whom Allah has cursed and with whom He became angry and made of them apes and pigs and slaves of Taghut. Those are worse in position and further astray from the sound way."
وَإِذَا جَآءُوكُمْ قَالُوٓا۟ ءَامَنَّا وَقَد دَّخَلُوا۟ بِٱلْكُفْرِ وَهُمْ قَدْ خَرَجُوا۟ بِهِۦ ۚ وَٱللَّهُ أَعْلَمُ بِمَا كَانُوا۟ يَكْتُمُونَ ﴿٦١﴾
And when they come to you, they say, "We believe." But they have entered with disbelief [in their hearts], and they have certainly left with it. And Allah is most knowing of what they were concealing.
وَتَرَىٰ كَثِيرًۭا مِّنْهُمْ يُسَـٰرِعُونَ فِى ٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَأَكْلِهِمُ ٱلسُّحْتَ ۚ لَبِئْسَ مَا كَانُوا۟ يَعْمَلُونَ ﴿٦٢﴾
And you see many of them hastening into sin and aggression and the devouring of [what is] unlawful. How wretched is what they have been doing.
لَوْلَا يَنْهَىٰهُمُ ٱلرَّبَّـٰنِيُّونَ وَٱلْأَحْبَارُ عَن قَوْلِهِمُ ٱلْإِثْمَ وَأَكْلِهِمُ ٱلسُّحْتَ ۚ لَبِئْسَ مَا كَانُوا۟ يَصْنَعُونَ ﴿٦٣﴾
Why do the rabbis and religious scholars not forbid them from saying what is sinful and devouring what is unlawful? How wretched is what they have been practicing.
وَقَالَتِ ٱلْيَهُودُ يَدُ ٱللَّهِ مَغْلُولَةٌ ۚ غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا۟ بِمَا قَالُوا۟ ۘ بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنفِقُ كَيْفَ يَشَآءُ ۚ وَلَيَزِيدَنَّ كَثِيرًۭا مِّنْهُم مَّآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ طُغْيَـٰنًۭا وَكُفْرًۭا ۚ وَأَلْقَيْنَا بَيْنَهُمُ ٱلْعَدَٰوَةَ وَٱلْبَغْضَآءَ إِلَىٰ يَوْمِ ٱلْقِيَـٰمَةِ ۚ كُلَّمَآ أَوْقَدُوا۟ نَارًۭا لِّلْحَرْبِ أَطْفَأَهَا ٱللَّهُ ۚ وَيَسْعَوْنَ فِى ٱلْأَرْضِ فَسَادًۭا ۚ وَٱللَّهُ لَا يُحِبُّ ٱلْمُفْسِدِينَ ﴿٦٤﴾
And the Jews say, "The hand of Allah is chained." Chained are their hands, and cursed are they for what they say. Rather, both His hands are extended; He spends however He wills. And that which has been revealed to you from your Lord will surely increase many of them in transgression and disbelief. And We have cast among them animosity and hatred until the Day of Resurrection. Every time they kindled the fire of war [against you], Allah extinguished it. And they strive throughout the land [causing] corruption, and Allah does not like corrupters.
وَلَوْ أَنَّ أَهْلَ ٱلْكِتَـٰبِ ءَامَنُوا۟ وَٱتَّقَوْا۟ لَكَفَّرْنَا عَنْهُمْ سَيِّـَٔاتِهِمْ وَلَأَدْخَلْنَـٰهُمْ جَنَّـٰتِ ٱلنَّعِيمِ ﴿٦٥﴾
And if only the People of the Scripture had believed and feared Allah, We would have removed from them their misdeeds and admitted them to Gardens of Pleasure.
وَلَوْ أَنَّهُمْ أَقَامُوا۟ ٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ وَمَآ أُنزِلَ إِلَيْهِم مِّن رَّبِّهِمْ لَأَكَلُوا۟ مِن فَوْقِهِمْ وَمِن تَحْتِ أَرْجُلِهِم ۚ مِّنْهُمْ أُمَّةٌۭ مُّقْتَصِدَةٌۭ ۖ وَكَثِيرٌۭ مِّنْهُمْ سَآءَ مَا يَعْمَلُونَ ﴿٦٦﴾
And if only they upheld [the law of] the Torah, the Gospel, and what has been revealed to them from their Lord, they would have consumed [provision] from above them and from beneath their feet. Among them are a moderate community, but many of them - evil is that which they do.
۞ يَـٰٓأَيُّهَا ٱلرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ ۖ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُۥ ۚ وَٱللَّهُ يَعْصِمُكَ مِنَ ٱلنَّاسِ ۗ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَـٰفِرِينَ ﴿٦٧﴾
O Messenger, announce that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message. And Allah will protect you from the people. Indeed, Allah does not guide the disbelieving people.
قُلْ يَـٰٓأَهْلَ ٱلْكِتَـٰبِ لَسْتُمْ عَلَىٰ شَىْءٍ حَتَّىٰ تُقِيمُوا۟ ٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ وَمَآ أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ ۗ وَلَيَزِيدَنَّ كَثِيرًۭا مِّنْهُم مَّآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ طُغْيَـٰنًۭا وَكُفْرًۭا ۖ فَلَا تَأْسَ عَلَى ٱلْقَوْمِ ٱلْكَـٰفِرِينَ ﴿٦٨﴾
Say, "O People of the Scripture, you are [standing] on nothing until you uphold [the law of] the Torah, the Gospel, and what has been revealed to you from your Lord." And that which has been revealed to you from your Lord will surely increase many of them in transgression and disbelief. So do not grieve over the disbelieving people.
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَٱلَّذِينَ هَادُوا۟ وَٱلصَّـٰبِـُٔونَ وَٱلنَّصَـٰرَىٰ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَعَمِلَ صَـٰلِحًۭا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ ﴿٦٩﴾
Indeed, those who have believed [in Prophet Muhammad] and those [before Him] who were Jews or Sabeans or Christians - those [among them] who believed in Allah and the Last Day and did righteousness - no fear will there be concerning them, nor will they grieve.
لَقَدْ أَخَذْنَا مِيثَـٰقَ بَنِىٓ إِسْرَٰٓءِيلَ وَأَرْسَلْنَآ إِلَيْهِمْ رُسُلًۭا ۖ كُلَّمَا جَآءَهُمْ رَسُولٌۢ بِمَا لَا تَهْوَىٰٓ أَنفُسُهُمْ فَرِيقًۭا كَذَّبُوا۟ وَفَرِيقًۭا يَقْتُلُونَ ﴿٧٠﴾
We had already taken the covenant of the Children of Israel and had sent to them messengers. Whenever there came to them a messenger with what their souls did not desire, a party [of messengers] they denied, and another party they killed.
وَحَسِبُوٓا۟ أَلَّا تَكُونَ فِتْنَةٌۭ فَعَمُوا۟ وَصَمُّوا۟ ثُمَّ تَابَ ٱللَّهُ عَلَيْهِمْ ثُمَّ عَمُوا۟ وَصَمُّوا۟ كَثِيرٌۭ مِّنْهُمْ ۚ وَٱللَّهُ بَصِيرٌۢ بِمَا يَعْمَلُونَ ﴿٧١﴾
And they thought there would be no [resulting] punishment, so they became blind and deaf. Then Allah turned to them in forgiveness; then [again] many of them became blind and deaf. And Allah is Seeing of what they do.
لَقَدْ كَفَرَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ هُوَ ٱلْمَسِيحُ ٱبْنُ مَرْيَمَ ۖ وَقَالَ ٱلْمَسِيحُ يَـٰبَنِىٓ إِسْرَٰٓءِيلَ ٱعْبُدُوا۟ ٱللَّهَ رَبِّى وَرَبَّكُمْ ۖ إِنَّهُۥ مَن يُشْرِكْ بِٱللَّهِ فَقَدْ حَرَّمَ ٱللَّهُ عَلَيْهِ ٱلْجَنَّةَ وَمَأْوَىٰهُ ٱلنَّارُ ۖ وَمَا لِلظَّـٰلِمِينَ مِنْ أَنصَارٍۢ ﴿٧٢﴾
They have certainly disbelieved who say, "Allah is the Messiah, the son of Mary" while the Messiah has said, "O Children of Israel, worship Allah, my Lord and your Lord." Indeed, he who associates others with Allah - Allah has forbidden him Paradise, and his refuge is the Fire. And there are not for the wrongdoers any helpers.
لَّقَدْ كَفَرَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ ثَالِثُ ثَلَـٰثَةٍۢ ۘ وَمَا مِنْ إِلَـٰهٍ إِلَّآ إِلَـٰهٌۭ وَٰحِدٌۭ ۚ وَإِن لَّمْ يَنتَهُوا۟ عَمَّا يَقُولُونَ لَيَمَسَّنَّ ٱلَّذِينَ كَفَرُوا۟ مِنْهُمْ عَذَابٌ أَلِيمٌ ﴿٧٣﴾
They have certainly disbelieved who say, "Allah is the third of three." And there is no god except one God. And if they do not desist from what they are saying, there will surely afflict the disbelievers among them a painful punishment.
أَفَلَا يَتُوبُونَ إِلَى ٱللَّهِ وَيَسْتَغْفِرُونَهُۥ ۚ وَٱللَّهُ غَفُورٌۭ رَّحِيمٌۭ ﴿٧٤﴾
So will they not repent to Allah and seek His forgiveness? And Allah is Forgiving and Merciful.
مَّا ٱلْمَسِيحُ ٱبْنُ مَرْيَمَ إِلَّا رَسُولٌۭ قَدْ خَلَتْ مِن قَبْلِهِ ٱلرُّسُلُ وَأُمُّهُۥ صِدِّيقَةٌۭ ۖ كَانَا يَأْكُلَانِ ٱلطَّعَامَ ۗ ٱنظُرْ كَيْفَ نُبَيِّنُ لَهُمُ ٱلْـَٔايَـٰتِ ثُمَّ ٱنظُرْ أَنَّىٰ يُؤْفَكُونَ ﴿٧٥﴾
The Messiah, son of Mary, was not but a messenger; [other] messengers have passed on before him. And his mother was a supporter of truth. They both used to eat food. Look how We make clear to them the signs; then look how they are deluded.
قُلْ أَتَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَمْلِكُ لَكُمْ ضَرًّۭا وَلَا نَفْعًۭا ۚ وَٱللَّهُ هُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ ﴿٧٦﴾
Say, "Do you worship besides Allah that which holds for you no [power of] harm or benefit while it is Allah who is the Hearing, the Knowing?"
قُلْ يَـٰٓأَهْلَ ٱلْكِتَـٰبِ لَا تَغْلُوا۟ فِى دِينِكُمْ غَيْرَ ٱلْحَقِّ وَلَا تَتَّبِعُوٓا۟ أَهْوَآءَ قَوْمٍۢ قَدْ ضَلُّوا۟ مِن قَبْلُ وَأَضَلُّوا۟ كَثِيرًۭا وَضَلُّوا۟ عَن سَوَآءِ ٱلسَّبِيلِ ﴿٧٧﴾
Say, "O People of the Scripture, do not exceed limits in your religion beyond the truth and do not follow the inclinations of a people who had gone astray before and misled many and have strayed from the soundness of the way."
لُعِنَ ٱلَّذِينَ كَفَرُوا۟ مِنۢ بَنِىٓ إِسْرَٰٓءِيلَ عَلَىٰ لِسَانِ دَاوُۥدَ وَعِيسَى ٱبْنِ مَرْيَمَ ۚ ذَٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ يَعْتَدُونَ ﴿٧٨﴾
Cursed were those who disbelieved among the Children of Israel by the tongue of David and of Jesus, the son of Mary. That was because they disobeyed and [habitually] transgressed.
كَانُوا۟ لَا يَتَنَاهَوْنَ عَن مُّنكَرٍۢ فَعَلُوهُ ۚ لَبِئْسَ مَا كَانُوا۟ يَفْعَلُونَ ﴿٧٩﴾
They used not to prevent one another from wrongdoing that they did. How wretched was that which they were doing.
تَرَىٰ كَثِيرًۭا مِّنْهُمْ يَتَوَلَّوْنَ ٱلَّذِينَ كَفَرُوا۟ ۚ لَبِئْسَ مَا قَدَّمَتْ لَهُمْ أَنفُسُهُمْ أَن سَخِطَ ٱللَّهُ عَلَيْهِمْ وَفِى ٱلْعَذَابِ هُمْ خَـٰلِدُونَ ﴿٨٠﴾
You see many of them becoming allies of those who disbelieved. How wretched is that which they have put forth for themselves in that Allah has become angry with them, and in the punishment they will abide eternally.
وَلَوْ كَانُوا۟ يُؤْمِنُونَ بِٱللَّهِ وَٱلنَّبِىِّ وَمَآ أُنزِلَ إِلَيْهِ مَا ٱتَّخَذُوهُمْ أَوْلِيَآءَ وَلَـٰكِنَّ كَثِيرًۭا مِّنْهُمْ فَـٰسِقُونَ ﴿٨١﴾
And if they had believed in Allah and the Prophet and in what was revealed to him, they would not have taken them as allies; but many of them are defiantly disobedient.
۞ لَتَجِدَنَّ أَشَدَّ ٱلنَّاسِ عَدَٰوَةًۭ لِّلَّذِينَ ءَامَنُوا۟ ٱلْيَهُودَ وَٱلَّذِينَ أَشْرَكُوا۟ ۖ وَلَتَجِدَنَّ أَقْرَبَهُم مَّوَدَّةًۭ لِّلَّذِينَ ءَامَنُوا۟ ٱلَّذِينَ قَالُوٓا۟ إِنَّا نَصَـٰرَىٰ ۚ ذَٰلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًۭا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ ﴿٨٢﴾
You will surely find the most intense of the people in animosity toward the believers [to be] the Jews and those who associate others with Allah; and you will find the nearest of them in affection to the believers those who say, "We are Christians." That is because among them are priests and monks and because they are not arrogant.
وَإِذَا سَمِعُوا۟ مَآ أُنزِلَ إِلَى ٱلرَّسُولِ تَرَىٰٓ أَعْيُنَهُمْ تَفِيضُ مِنَ ٱلدَّمْعِ مِمَّا عَرَفُوا۟ مِنَ ٱلْحَقِّ ۖ يَقُولُونَ رَبَّنَآ ءَامَنَّا فَٱكْتُبْنَا مَعَ ٱلشَّـٰهِدِينَ ﴿٨٣﴾
And when they hear what has been revealed to the Messenger, you see their eyes overflowing with tears because of what they have recognized of the truth. They say, "Our Lord, we have believed, so register us among the witnesses.
وَمَا لَنَا لَا نُؤْمِنُ بِٱللَّهِ وَمَا جَآءَنَا مِنَ ٱلْحَقِّ وَنَطْمَعُ أَن يُدْخِلَنَا رَبُّنَا مَعَ ٱلْقَوْمِ ٱلصَّـٰلِحِينَ ﴿٨٤﴾
And why should we not believe in Allah and what has come to us of the truth? And we aspire that our Lord will admit us [to Paradise] with the righteous people."
فَأَثَـٰبَهُمُ ٱللَّهُ بِمَا قَالُوا۟ جَنَّـٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا ۚ وَذَٰلِكَ جَزَآءُ ٱلْمُحْسِنِينَ ﴿٨٥﴾
So Allah rewarded them for what they said with gardens [in Paradise] beneath which rivers flow, wherein they abide eternally. And that is the reward of doers of good.
وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَـٰتِنَآ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلْجَحِيمِ ﴿٨٦﴾
But those who disbelieved and denied Our signs - they are the companions of Hellfire.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُحَرِّمُوا۟ طَيِّبَـٰتِ مَآ أَحَلَّ ٱللَّهُ لَكُمْ وَلَا تَعْتَدُوٓا۟ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُعْتَدِينَ ﴿٨٧﴾
O you who have believed, do not prohibit the good things which Allah has made lawful to you and do not transgress. Indeed, Allah does not like transgressors.
وَكُلُوا۟ مِمَّا رَزَقَكُمُ ٱللَّهُ حَلَـٰلًۭا طَيِّبًۭا ۚ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ أَنتُم بِهِۦ مُؤْمِنُونَ ﴿٨٨﴾
And eat of what Allah has provided for you [which is] lawful and good. And fear Allah, in whom you are believers.
لَا يُؤَاخِذُكُمُ ٱللَّهُ بِٱللَّغْوِ فِىٓ أَيْمَـٰنِكُمْ وَلَـٰكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ ٱلْأَيْمَـٰنَ ۖ فَكَفَّـٰرَتُهُۥٓ إِطْعَامُ عَشَرَةِ مَسَـٰكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍۢ ۖ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَـٰثَةِ أَيَّامٍۢ ۚ ذَٰلِكَ كَفَّـٰرَةُ أَيْمَـٰنِكُمْ إِذَا حَلَفْتُمْ ۚ وَٱحْفَظُوٓا۟ أَيْمَـٰنَكُمْ ۚ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمْ ءَايَـٰتِهِۦ لَعَلَّكُمْ تَشْكُرُونَ ﴿٨٩﴾
Allah will not impose blame upon you for what is meaningless in your oaths, but He will impose blame upon you for [breaking] what you intended of oaths. So its expiation is the feeding of ten needy people from the average of that which you feed your [own] families or clothing them or the freeing of a slave. But whoever cannot find [or afford it] - then a fast of three days [is required]. That is the expiation for oaths when you have sworn. But guard your oaths. Thus does Allah make clear to you His verses that you may be grateful.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّمَا ٱلْخَمْرُ وَٱلْمَيْسِرُ وَٱلْأَنصَابُ وَٱلْأَزْلَـٰمُ رِجْسٌۭ مِّنْ عَمَلِ ٱلشَّيْطَـٰنِ فَٱجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ ﴿٩٠﴾
O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.
إِنَّمَا يُرِيدُ ٱلشَّيْطَـٰنُ أَن يُوقِعَ بَيْنَكُمُ ٱلْعَدَٰوَةَ وَٱلْبَغْضَآءَ فِى ٱلْخَمْرِ وَٱلْمَيْسِرِ وَيَصُدَّكُمْ عَن ذِكْرِ ٱللَّهِ وَعَنِ ٱلصَّلَوٰةِ ۖ فَهَلْ أَنتُم مُّنتَهُونَ ﴿٩١﴾
Satan only wants to cause between you animosity and hatred through intoxicants and gambling and to avert you from the remembrance of Allah and from prayer. So will you not desist?
وَأَطِيعُوا۟ ٱللَّهَ وَأَطِيعُوا۟ ٱلرَّسُولَ وَٱحْذَرُوا۟ ۚ فَإِن تَوَلَّيْتُمْ فَٱعْلَمُوٓا۟ أَنَّمَا عَلَىٰ رَسُولِنَا ٱلْبَلَـٰغُ ٱلْمُبِينُ ﴿٩٢﴾
And obey Allah and obey the Messenger and beware. And if you turn away - then know that upon Our Messenger is only [the responsibility for] clear notification.
لَيْسَ عَلَى ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ جُنَاحٌۭ فِيمَا طَعِمُوٓا۟ إِذَا مَا ٱتَّقَوا۟ وَّءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ ثُمَّ ٱتَّقَوا۟ وَّءَامَنُوا۟ ثُمَّ ٱتَّقَوا۟ وَّأَحْسَنُوا۟ ۗ وَٱللَّهُ يُحِبُّ ٱلْمُحْسِنِينَ ﴿٩٣﴾
There is not upon those who believe and do righteousness [any] blame concerning what they have eaten [in the past] if they [now] fear Allah and believe and do righteous deeds, and then fear Allah and believe, and then fear Allah and do good; and Allah loves the doers of good.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَيَبْلُوَنَّكُمُ ٱللَّهُ بِشَىْءٍۢ مِّنَ ٱلصَّيْدِ تَنَالُهُۥٓ أَيْدِيكُمْ وَرِمَاحُكُمْ لِيَعْلَمَ ٱللَّهُ مَن يَخَافُهُۥ بِٱلْغَيْبِ ۚ فَمَنِ ٱعْتَدَىٰ بَعْدَ ذَٰلِكَ فَلَهُۥ عَذَابٌ أَلِيمٌۭ ﴿٩٤﴾
O you who have believed, Allah will surely test you through something of the game that your hands and spears [can] reach, that Allah may make evident those who fear Him unseen. And whoever transgresses after that - for him is a painful punishment.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْتُلُوا۟ ٱلصَّيْدَ وَأَنتُمْ حُرُمٌۭ ۚ وَمَن قَتَلَهُۥ مِنكُم مُّتَعَمِّدًۭا فَجَزَآءٌۭ مِّثْلُ مَا قَتَلَ مِنَ ٱلنَّعَمِ يَحْكُمُ بِهِۦ ذَوَا عَدْلٍۢ مِّنكُمْ هَدْيًۢا بَـٰلِغَ ٱلْكَعْبَةِ أَوْ كَفَّـٰرَةٌۭ طَعَامُ مَسَـٰكِينَ أَوْ عَدْلُ ذَٰلِكَ صِيَامًۭا لِّيَذُوقَ وَبَالَ أَمْرِهِۦ ۗ عَفَا ٱللَّهُ عَمَّا سَلَفَ ۚ وَمَنْ عَادَ فَيَنتَقِمُ ٱللَّهُ مِنْهُ ۗ وَٱللَّهُ عَزِيزٌۭ ذُو ٱنتِقَامٍ ﴿٩٥﴾
O you who have believed, do not kill game while you are in the state of ihram. And whoever of you kills it intentionally - the penalty is an equivalent from sacrificial animals to what he killed, as judged by two just men among you as an offering [to Allah] delivered to the Ka'bah, or an expiation: the feeding of needy people or the equivalent of that in fasting, that he may taste the consequence of his deed. Allah has pardoned what is past; but whoever returns [to violation], then Allah will take retribution from him. And Allah is Exalted in Might and Owner of Retribution.
أُحِلَّ لَكُمْ صَيْدُ ٱلْبَحْرِ وَطَعَامُهُۥ مَتَـٰعًۭا لَّكُمْ وَلِلسَّيَّارَةِ ۖ وَحُرِّمَ عَلَيْكُمْ صَيْدُ ٱلْبَرِّ مَا دُمْتُمْ حُرُمًۭا ۗ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ إِلَيْهِ تُحْشَرُونَ ﴿٩٦﴾
Lawful to you is game from the sea and its food as provision for you and the travelers, but forbidden to you is game from the land as long as you are in the state of ihram. And fear Allah to whom you will be gathered.
۞ جَعَلَ ٱللَّهُ ٱلْكَعْبَةَ ٱلْبَيْتَ ٱلْحَرَامَ قِيَـٰمًۭا لِّلنَّاسِ وَٱلشَّهْرَ ٱلْحَرَامَ وَٱلْهَدْىَ وَٱلْقَلَـٰٓئِدَ ۚ ذَٰلِكَ لِتَعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَأَنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ ﴿٩٧﴾
Allah has made the Ka'bah, the Sacred House, standing for the people and [has sanctified] the sacred months and the sacrificial animals and the garlands [by which they are identified]. That is so you may know that Allah knows what is in the heavens and what is in the earth and that Allah is Knowing of all things.
ٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ وَأَنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌۭ ﴿٩٨﴾
Know that Allah is severe in penalty and that Allah is Forgiving and Merciful.
مَّا عَلَى ٱلرَّسُولِ إِلَّا ٱلْبَلَـٰغُ ۗ وَٱللَّهُ يَعْلَمُ مَا تُبْدُونَ وَمَا تَكْتُمُونَ ﴿٩٩﴾
Not upon the Messenger is [responsibility] except [for] notification. And Allah knows whatever you reveal and whatever you conceal.
قُل لَّا يَسْتَوِى ٱلْخَبِيثُ وَٱلطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ ٱلْخَبِيثِ ۚ فَٱتَّقُوا۟ ٱللَّهَ يَـٰٓأُو۟لِى ٱلْأَلْبَـٰبِ لَعَلَّكُمْ تُفْلِحُونَ ﴿١٠٠﴾
Say, "Not equal are the evil and the good, although the abundance of evil might impress you." So fear Allah, O you of understanding, that you may be successful.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَسْـَٔلُوا۟ عَنْ أَشْيَآءَ إِن تُبْدَ لَكُمْ تَسُؤْكُمْ وَإِن تَسْـَٔلُوا۟ عَنْهَا حِينَ يُنَزَّلُ ٱلْقُرْءَانُ تُبْدَ لَكُمْ عَفَا ٱللَّهُ عَنْهَا ۗ وَٱللَّهُ غَفُورٌ حَلِيمٌۭ ﴿١٠١﴾
O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur'an is being revealed, they will be shown to you. Allah has pardoned that which is past; and Allah is Forgiving and Forbearing.
قَدْ سَأَلَهَا قَوْمٌۭ مِّن قَبْلِكُمْ ثُمَّ أَصْبَحُوا۟ بِهَا كَـٰفِرِينَ ﴿١٠٢﴾
A people asked such [questions] before you; then they became thereby disbelievers.
مَا جَعَلَ ٱللَّهُ مِنۢ بَحِيرَةٍۢ وَلَا سَآئِبَةٍۢ وَلَا وَصِيلَةٍۢ وَلَا حَامٍۢ ۙ وَلَـٰكِنَّ ٱلَّذِينَ كَفَرُوا۟ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ ۖ وَأَكْثَرُهُمْ لَا يَعْقِلُونَ ﴿١٠٣﴾
Allah has not appointed [such innovations as] bahirah or sa'ibah or wasilah or ham. But those who disbelieve invent falsehood about Allah, and most of them do not reason.
وَإِذَا قِيلَ لَهُمْ تَعَالَوْا۟ إِلَىٰ مَآ أَنزَلَ ٱللَّهُ وَإِلَى ٱلرَّسُولِ قَالُوا۟ حَسْبُنَا مَا وَجَدْنَا عَلَيْهِ ءَابَآءَنَآ ۚ أَوَلَوْ كَانَ ءَابَآؤُهُمْ لَا يَعْلَمُونَ شَيْـًۭٔا وَلَا يَهْتَدُونَ ﴿١٠٤﴾
And when it is said to them, "Come to what Allah has revealed and to the Messenger," they say, "Sufficient for us is that upon which we found our fathers." Even though their fathers knew nothing, nor were they guided?
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ عَلَيْكُمْ أَنفُسَكُمْ ۖ لَا يَضُرُّكُم مَّن ضَلَّ إِذَا ٱهْتَدَيْتُمْ ۚ إِلَى ٱللَّهِ مَرْجِعُكُمْ جَمِيعًۭا فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ ﴿١٠٥﴾
O you who have believed, upon you is [responsibility for] yourselves. Those who have gone astray will not harm you when you have been guided. To Allah is you return all together; then He will inform you of what you used to do.
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ شَهَـٰدَةُ بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ ٱلْمَوْتُ حِينَ ٱلْوَصِيَّةِ ٱثْنَانِ ذَوَا عَدْلٍۢ مِّنكُمْ أَوْ ءَاخَرَانِ مِنْ غَيْرِكُمْ إِنْ أَنتُمْ ضَرَبْتُمْ فِى ٱلْأَرْضِ فَأَصَـٰبَتْكُم مُّصِيبَةُ ٱلْمَوْتِ ۚ تَحْبِسُونَهُمَا مِنۢ بَعْدِ ٱلصَّلَوٰةِ فَيُقْسِمَانِ بِٱللَّهِ إِنِ ٱرْتَبْتُمْ لَا نَشْتَرِى بِهِۦ ثَمَنًۭا وَلَوْ كَانَ ذَا قُرْبَىٰ ۙ وَلَا نَكْتُمُ شَهَـٰدَةَ ٱللَّهِ إِنَّآ إِذًۭا لَّمِنَ ٱلْـَٔاثِمِينَ ﴿١٠٦﴾
O you who have believed, testimony [should be taken] among you when death approaches one of you at the time of bequest - [that of] two just men from among you or two others from outside if you are traveling through the land and the disaster of death should strike you. Detain them after the prayer and let them both swear by Allah if you doubt [their testimony, saying], "We will not exchange our oath for a price, even if he should be a near relative, and we will not withhold the testimony of Allah. Indeed, we would then be of the sinful."
فَإِنْ عُثِرَ عَلَىٰٓ أَنَّهُمَا ٱسْتَحَقَّآ إِثْمًۭا فَـَٔاخَرَانِ يَقُومَانِ مَقَامَهُمَا مِنَ ٱلَّذِينَ ٱسْتَحَقَّ عَلَيْهِمُ ٱلْأَوْلَيَـٰنِ فَيُقْسِمَانِ بِٱللَّهِ لَشَهَـٰدَتُنَآ أَحَقُّ مِن شَهَـٰدَتِهِمَا وَمَا ٱعْتَدَيْنَآ إِنَّآ إِذًۭا لَّمِنَ ٱلظَّـٰلِمِينَ ﴿١٠٧﴾
But if it is found that those two were guilty of perjury, let two others stand in their place [who are] foremost [in claim] from those who have a lawful right. And let them swear by Allah, "Our testimony is truer than their testimony, and we have not transgressed. Indeed, we would then be of the wrongdoers."
ذَٰلِكَ أَدْنَىٰٓ أَن يَأْتُوا۟ بِٱلشَّهَـٰدَةِ عَلَىٰ وَجْهِهَآ أَوْ يَخَافُوٓا۟ أَن تُرَدَّ أَيْمَـٰنٌۢ بَعْدَ أَيْمَـٰنِهِمْ ۗ وَٱتَّقُوا۟ ٱللَّهَ وَٱسْمَعُوا۟ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَـٰسِقِينَ ﴿١٠٨﴾
That is more likely that they will give testimony according to its [true] objective, or [at least] they would fear that [other] oaths might be taken after their oaths. And fear Allah and listen; and Allah does not guide the defiantly disobedient people.
۞ يَوْمَ يَجْمَعُ ٱللَّهُ ٱلرُّسُلَ فَيَقُولُ مَاذَآ أُجِبْتُمْ ۖ قَالُوا۟ لَا عِلْمَ لَنَآ ۖ إِنَّكَ أَنتَ عَلَّـٰمُ ٱلْغُيُوبِ ﴿١٠٩﴾
[Be warned of] the Day when Allah will assemble the messengers and say, "What was the response you received?" They will say, "We have no knowledge. Indeed, it is You who is Knower of the unseen"
إِذْ قَالَ ٱللَّهُ يَـٰعِيسَى ٱبْنَ مَرْيَمَ ٱذْكُرْ نِعْمَتِى عَلَيْكَ وَعَلَىٰ وَٰلِدَتِكَ إِذْ أَيَّدتُّكَ بِرُوحِ ٱلْقُدُسِ تُكَلِّمُ ٱلنَّاسَ فِى ٱلْمَهْدِ وَكَهْلًۭا ۖ وَإِذْ عَلَّمْتُكَ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ وَٱلتَّوْرَىٰةَ وَٱلْإِنجِيلَ ۖ وَإِذْ تَخْلُقُ مِنَ ٱلطِّينِ كَهَيْـَٔةِ ٱلطَّيْرِ بِإِذْنِى فَتَنفُخُ فِيهَا فَتَكُونُ طَيْرًۢا بِإِذْنِى ۖ وَتُبْرِئُ ٱلْأَكْمَهَ وَٱلْأَبْرَصَ بِإِذْنِى ۖ وَإِذْ تُخْرِجُ ٱلْمَوْتَىٰ بِإِذْنِى ۖ وَإِذْ كَفَفْتُ بَنِىٓ إِسْرَٰٓءِيلَ عَنكَ إِذْ جِئْتَهُم بِٱلْبَيِّنَـٰتِ فَقَالَ ٱلَّذِينَ كَفَرُوا۟ مِنْهُمْ إِنْ هَـٰذَآ إِلَّا سِحْرٌۭ مُّبِينٌۭ ﴿١١٠﴾
[The Day] when Allah will say, "O Jesus, Son of Mary, remember My favor upon you and upon your mother when I supported you with the Pure Spirit and you spoke to the people in the cradle and in maturity; and [remember] when I taught you writing and wisdom and the Torah and the Gospel; and when you designed from clay [what was] like the form of a bird with My permission, then you breathed into it, and it became a bird with My permission; and you healed the blind and the leper with My permission; and when you brought forth the dead with My permission; and when I restrained the Children of Israel from [killing] you when you came to them with clear proofs and those who disbelieved among them said, "This is not but obvious magic."
وَإِذْ أَوْحَيْتُ إِلَى ٱلْحَوَارِيِّـۧنَ أَنْ ءَامِنُوا۟ بِى وَبِرَسُولِى قَالُوٓا۟ ءَامَنَّا وَٱشْهَدْ بِأَنَّنَا مُسْلِمُونَ ﴿١١١﴾
And [remember] when I inspired to the disciples, "Believe in Me and in My messenger Jesus." They said, "We have believed, so bear witness that indeed we are Muslims [in submission to Allah]."
إِذْ قَالَ ٱلْحَوَارِيُّونَ يَـٰعِيسَى ٱبْنَ مَرْيَمَ هَلْ يَسْتَطِيعُ رَبُّكَ أَن يُنَزِّلَ عَلَيْنَا مَآئِدَةًۭ مِّنَ ٱلسَّمَآءِ ۖ قَالَ ٱتَّقُوا۟ ٱللَّهَ إِن كُنتُم مُّؤْمِنِينَ ﴿١١٢﴾
[And remember] when the disciples said, "O Jesus, Son of Mary, can your Lord send down to us a table [spread with food] from the heaven? [Jesus] said," Fear Allah, if you should be believers."
قَالُوا۟ نُرِيدُ أَن نَّأْكُلَ مِنْهَا وَتَطْمَئِنَّ قُلُوبُنَا وَنَعْلَمَ أَن قَدْ صَدَقْتَنَا وَنَكُونَ عَلَيْهَا مِنَ ٱلشَّـٰهِدِينَ ﴿١١٣﴾
They said, "We wish to eat from it and let our hearts be reassured and know that you have been truthful to us and be among its witnesses."
قَالَ عِيسَى ٱبْنُ مَرْيَمَ ٱللَّهُمَّ رَبَّنَآ أَنزِلْ عَلَيْنَا مَآئِدَةًۭ مِّنَ ٱلسَّمَآءِ تَكُونُ لَنَا عِيدًۭا لِّأَوَّلِنَا وَءَاخِرِنَا وَءَايَةًۭ مِّنكَ ۖ وَٱرْزُقْنَا وَأَنتَ خَيْرُ ٱلرَّٰزِقِينَ ﴿١١٤﴾
Said Jesus, the son of Mary, "O Allah, our Lord, send down to us a table [spread with food] from the heaven to be for us a festival for the first of us and the last of us and a sign from You. And provide for us, and You are the best of providers."
قَالَ ٱللَّهُ إِنِّى مُنَزِّلُهَا عَلَيْكُمْ ۖ فَمَن يَكْفُرْ بَعْدُ مِنكُمْ فَإِنِّىٓ أُعَذِّبُهُۥ عَذَابًۭا لَّآ أُعَذِّبُهُۥٓ أَحَدًۭا مِّنَ ٱلْعَـٰلَمِينَ ﴿١١٥﴾
Allah said, "Indeed, I will sent it down to you, but whoever disbelieves afterwards from among you - then indeed will I punish him with a punishment by which I have not punished anyone among the worlds."
وَإِذْ قَالَ ٱللَّهُ يَـٰعِيسَى ٱبْنَ مَرْيَمَ ءَأَنتَ قُلْتَ لِلنَّاسِ ٱتَّخِذُونِى وَأُمِّىَ إِلَـٰهَيْنِ مِن دُونِ ٱللَّهِ ۖ قَالَ سُبْحَـٰنَكَ مَا يَكُونُ لِىٓ أَنْ أَقُولَ مَا لَيْسَ لِى بِحَقٍّ ۚ إِن كُنتُ قُلْتُهُۥ فَقَدْ عَلِمْتَهُۥ ۚ تَعْلَمُ مَا فِى نَفْسِى وَلَآ أَعْلَمُ مَا فِى نَفْسِكَ ۚ إِنَّكَ أَنتَ عَلَّـٰمُ ٱلْغُيُوبِ ﴿١١٦﴾
And [beware the Day] when Allah will say, "O Jesus, Son of Mary, did you say to the people, 'Take me and my mother as deities besides Allah?'" He will say, "Exalted are You! It was not for me to say that to which I have no right. If I had said it, You would have known it. You know what is within myself, and I do not know what is within Yourself. Indeed, it is You who is Knower of the unseen.
مَا قُلْتُ لَهُمْ إِلَّا مَآ أَمَرْتَنِى بِهِۦٓ أَنِ ٱعْبُدُوا۟ ٱللَّهَ رَبِّى وَرَبَّكُمْ ۚ وَكُنتُ عَلَيْهِمْ شَهِيدًۭا مَّا دُمْتُ فِيهِمْ ۖ فَلَمَّا تَوَفَّيْتَنِى كُنتَ أَنتَ ٱلرَّقِيبَ عَلَيْهِمْ ۚ وَأَنتَ عَلَىٰ كُلِّ شَىْءٍۢ شَهِيدٌ ﴿١١٧﴾
I said not to them except what You commanded me - to worship Allah, my Lord and your Lord. And I was a witness over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things, Witness.
إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ ۖ وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ ٱلْعَزِيزُ ٱلْحَكِيمُ ﴿١١٨﴾
If You should punish them - indeed they are Your servants; but if You forgive them - indeed it is You who is the Exalted in Might, the Wise.
قَالَ ٱللَّهُ هَـٰذَا يَوْمُ يَنفَعُ ٱلصَّـٰدِقِينَ صِدْقُهُمْ ۚ لَهُمْ جَنَّـٰتٌۭ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَآ أَبَدًۭا ۚ رَّضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ ۚ ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ ﴿١١٩﴾
Allah will say, "This is the Day when the truthful will benefit from their truthfulness." For them are gardens [in Paradise] beneath which rivers flow, wherein they will abide forever, Allah being pleased with them, and they with Him. That is the great attainment.
لِلَّهِ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَمَا فِيهِنَّ ۚ وَهُوَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۢ ﴿١٢٠﴾
To Allah belongs the dominion of the heavens and the earth and whatever is within them. And He is over all things competent.