1

1� The Opening 1 In the name of They try to deceive Allah and those
Allah, the All-Merciful, the Bestower who have attained faith, yet they
of mercy 2 All praise be to Allah, Lord deceived none but themselves, but
of all realms, 3 the All-Merciful, the they are unaware. 10 In their hearts
Bestower of mercy, 4 Mastera of the is sickness, so Allah increased their
Day of Recompense. 5 It is You we sickness, and for them is a painful
worship, and it is You we call for punishment on account of how they
help.6 Guide us to the straight path: used to liee . 11 And when it is said
7 the path of those You have to them, “Do not spread corruption in
blessed, not those who have incurred the land,” they say, “Indeed, we are
(Your) wrath, nor those who have only reformers.” 12 Undoubtedly, it is
gone astray. 2� The Cow In the they who are
name of Allah, the All-Merciful, the
Bestower of mercy 1 Alif Lām Mīm. 2
That is the Scripture; there is no
doubt about it—a guidance for the
mindful (of God), b 3 who believe in Q a All except for ʻAsem, Al-Kesa’i,
the (existence of) hidden realms and Yaʻqub and Khalaf in one of his
establish the prayers and spend out narrations read it as: “King of the Day
of what We have provided them, 4 of Recompense.” b This portion can
and those who believe in what has be read differently in Arabic by
been sent down to yousg and what pausing after ‘doubt’, and in this case
has been sent down before you, and it means: ‘That is the Scripture, no
regarding the Hereafter they are doubt. In it there is guidance for the
certain. 5 Those are upon guidance mindful (of God).’ c Mentioned in
from their Lord, and those are the plural form in Arabic, denoted by (s)
successful. 6 Indeed, it is the same in English for grammatical reasons.
for those who have denied: whether Q d Nafieʻ, Ibn Kathir and Abu ʻAmr
yousg have warned them or have not read it as: “. . . yet they try to deceive
warned them, they do not believe. 7 none but . . .” Q e Nafieʻ, Ibn Kathir,
Allah has set a seal on their hearts Abu ʻAmr, Ibn ʻAmer, Abu Jaʻfar and
and on their hearing, and over their Yaʻqub read it as: “. . . they used to
sight(s) c is a veil; for for them is a disbelieve.”
great punishment. 8 And of mankind
are those who say, “We have
attained faith in Allah and in the Last
Day,” but they are not believers. 9
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indeed the corrupters, but they are darkens over them, they stand (still).
unaware. 13 And when it is said to And had Allah willed, He could have
them, “Believe as the people have done away with their hearing and
believed,” they say, “Shall we believe their sight(s). Indeed, Allah is
as the fools have believed?” All-Powerful over everything. 21 O
Undoubtedly, it is they who are mankind, worship your Lord Who
indeed the fools, but they do not created you and those before you,
know. 14 And when they encounter that you may become mindful (of
those who have attained faith, they Him): 22 the One Who has made the
say, “We have attained faith.” But land a habitat for you and the sky a
when they are alone with their structure, and has sent water down
Satans, they say, “We are indeed from the sky and has brought out
with you; we are only ridiculing.” 15 products thereby as provision for
Allah ridicules them and gives them you. So do not assign rivals to Allah
free rein to exceed all limits, while you know. 23 And if youpl are
wandering blindly. 16 Those are the in doubt about what We have
ones who have purchased utter bestowed upon Our servant from on
misguidance in exchange for high, then bring a single surahc of its
guidance, so in no way has their like, and call your witnesses apart
bargain made any proft, and in no from Allah if you are truthful. 24 But if
way have they been rightly guided. youpl do not—and you will not—then
17 Their likeness is that of a person be mindful of the Fired whose fuel is
who kindled a fre, but when it people and stones; it has been
illuminated all around him, Allah took prepared for the deniers. 25 And
away theira light and left them in givesg glad tidings to those who
darkness(es)b , unable to see. 18 have attained faith and have done
Deaf, mute, blind, so they are not righteous deeds: that for them are
returning. 19 Or like a cloudburst Gardens beneath which rivers fow.
from the sky in which are Whenever they
darkness(es) and thunder and a A grammatical shift from singular
lightning. They put their fngers into to plural. b Mentioned in plural form
their ears against the thunderbolts, in in Arabic, denoted by (es) in English
fear of death. Yet Allah is for grammatical reasons. c Each
AllEncompassing of the deniers. 20 portion of the Qur’an is called a
The lightning almost snatches their ‘surah’, which is sometimes
sight(s) away; whenever it illuminates translated as ‘chapter’. d Literally
for them, they walk in it. But when it ‘protect yourselves against the Fire’.
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are provided with any produce and sheds blood, while we highly
therefrom as provision, they say, exalt You with praise and proclaim
“This is what we were provided with Your holiness?” He said, “Indeed, I
before,” and they are brought (them) know what you do not know.” 31 And
in (perfect) resemblance. And for He taught Adam the names, all of
them are cleansed spouses therein, them; then He presented them to the
and therein they abide. 26 Indeed, angels and said, “Inform Me of the
Allah does not shy away from setting names of these, if you are truthful.”
forth any parable, even of a gnat or 32 They said, “Highly Exalted be
anything above it. So as for those You! We have no knowledge except
who have attained faith—they know what You have taught us. Indeed, it is
that it is the truth from their Lord. But You Who are the AllKnowing, the
as for those who have denied—they All-Wise.” 33 He said, “O Adam,
say, “What did Allah want (to say) by inform them of their names.” So
this parable?” He misguides many when he informed them of their
thereby and He guides many thereby, names, He said, “Did I not tell youpl
but He does not misguide thereby that I know (all about) the hidden
except the defiantly disobedient 27 realm of the heavens and the earth,
who violate Allah’s covenant after it and that I know what you disclose
has been pledged and sever what and what you have been
Allah has commanded to be joined concealing?” 34 And recall when We
and spread corruption in the said to the angels, “Prostrate
earth—those are the losers. 28 How yourselves to Adam”, so they
can youpl deny Allah when you were prostrated themselves—but not Iblisc
lifeless and He gave you life, then He . He refused and acted arrogantly
puts you to death, then He brings and became of the deniers. 35
you to life, then to Him you are Thereafter, We said, “O Adam, settle
returneda ? 29 It is He Who created in the Garden, you and your spouse,
for youpl what is on earth, all and eatdl
together, then turned to the heaven
and formed themb into seven
heavens. And He is All-Knowing of
everything. 30 And recall when
yoursg Lord said to the angels, “I am Q a Yaʻqub read it as: “. . . to Him
appointing a viceroy in the earth.” you return?” b A grammatical shift
They said, “Will You appoint in it from singular to plural. c Iblis is
someone who causes corruption in it another name of Satan or Shaytan.
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from it freely as you both will; but do youpl know. 43 And establish the
not approachdl this tree, lest youdl prayer, and bringf the purifying
become of the unjust.” 36 Yet Satan charityg , and bow down with the
made them slipa therefrom, so he ones bowing down. 44 Do youpl
brought them out of what they were command mankind to virtue and
in. Then We said, “Descendpl, as forget yourselves, even though you
enemies to one another, for in the read the Scripture? Do you not
earth youpl have a place of reason? 45 And seekpl help through
settlement and enjoyment for a patience and prayer, and it is indeed
while.” 37 Thereupon Adam received a great burden except for the
wordsb from his Lord. Thus, He reverent 46 who are certain that they
granted him repentance and shall meet their Lord and that to Him
accepted it from him. Indeed, it is He they will return. 47 O Children of
Who is the Superb Granter and Israel, remember My blessing with
Accepter of repentance, the which I blessed you, and that I
Bestower of mercy. 38 We said, favored you over all communities. 48
“Descend from it, all together. Then And be mindful of a dayh when no
whenever any guidance comes to self avails another in anything, nor is
you from Me, then whoever follows any intercession accepted on its
My guidance— then no fearc shall be behalf, nor is any ransom taken from
upon themd nor shall they grieve. 39 it, nor are theyd supported. 49
But those who have denied and
disbelieved in Our signs—those are
the fellows of the Fire; therein they
abide.” 40 O Children of Israel, Q a Hamza read it as: “Yet Satan
“Remember My blessing which I removed them therefrom . . .” Q b Ibn
blessed you with and fulfll your (part Kathir read it as: “Thereupon Adam
of the) covenant so that I fulfll My was received by words from His
(part of the) covenant, and fear Me Lord.” Q c Yaʻqub read it as: “. . .
alone. 41 And believepl in what I then no fear shall ever be upon them
have sent down, confrming what is nor shall they grieve.” d A
with youpl. And do not be the frst grammatical shift from singular to
deniere of it, and do not purchase, in plural. e A grammatical shift from
exchange for My revelations, a small plural to singular. f The Qur’an
price, and be mindful of Me alone. 42 always uses verb ‘to bring’ rather
And do not mix truth with falsehood, than verb ‘to give’ in association with
and do not conceal the truth while charity; this should be pondered by
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the reader. g The Arabic word used is when youpl said, “O Moses, we will
zakāt, which denotes purification and not believe in you unless we see
growth. h Literally ‘protect yourselves Allah plainly.” Thereupon the
against a day’. thunderbolt struck you while you
were beholding. 56 Then We revived
youpl after your death, that you may
give thanks. 57 And We shaded
And recall how We delivered youpl youpl with mists, and We sent down
from Pharaoh’s folk— (those) manna and quails upon you: “Eat of
infictinga upon you an evil the good things We have provided for
punishment, slaying your sons and you.” And in no way did they do
keeping your women alive (in injustice to Us, but they used to do
bondage). For therein is a great test injustice to themselves. 58 And recall
from your Lord. 50 And recall how when We said, “Enter this town and
We parted the sea for youpl and eat from it freely wherever youpl will,
(thus) We saved you, and We but enter the gate bowing down and
drowned Pharaoh’s folk while you say, ‘disburden (us)’. We (will) forgive
were beholding. 51 And recall when you your ofensesd , and We will give
We appointed withb Moses forty more to those who excel in doing
nights. Then youpl took the calf (for good.” 59 Then the ones who did
worship) after him, while you were injustice exchanged (it for) a saying
unjust. 52 Then We pardoned you other than that which had been said
after that, that you may give thanks. to them, so We sent down upon the
53 And recall when We gave Moses ones who did injustice a torment from
the Scripture and the Criterion, that heaven on account of how they used
youpl may be guided. 54 And recall to defantly disobey. 60 And recall
when Moses said to his people, “O how Moses prayed for water for his
my people, you have done injustice people, so We said, “Strike the rock
to yourselves by taking the calf (for with yoursg staf.” Thereupon twelve
worship). So repent to your Maker springs gushed out from it; each
and kill yourselvesc . That would be group of people certainly knew its
better for you with your Maker.” So drinkingplace. “Eatpl and drink from
He granted you repentance and Allah’s provision, and do not go
accepted it from you; indeed it is He wickedly about the land, corrupting
who is the Superb Granter and (it).” 61 And recall when youpl said,
Accepter of repentance, the “O Moses, we shall
Bestower of mercy. 55 And recall
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a A grammatical shift describing past given you frmly and remember what
events in present tense, serving to is in it, that you may become mindful
create a vivid portrait of events. Q b (of God).” 64 But after that youpl
Abu ʻAmr, Abu Jaʻfar and Yaʻqub turned away. So were it not for
read it as: “. . . appointed for Moses . Allah’s grace and mercy towards you,
. .” c By mortifying it. Q d Nafieʻ, Ibn you would have been of the losers.
ʻAmer and Abu Jaʻfar read it as: 65 And you surely knew those of you
“Your offenses will be forgiven for who transgressed the Sabbath, so
you . . .” We said to them, “Be despicable
apes!” 66 Thus We made it a
not endure one kind of food, so call deterrent for their generation and for
upon your Lord to bring out for us of subsequent generations, and a
what the earth germinates: of its lesson for the mindfulpl (of God). 67
herbs and its cucumbers and its And recall when Moses said to his
garlic and its lentils and its onions.” people, “Indeed, Allah commands
He said, “Would youpl exchange you to slaughter a cow.” They said,
what is better for what is less? Go “Do you make a mockery of us?” He
down to Egypt where you will have said, “I seek refuge with Allah from
what you asked for.” And theya were being one of the ignorant.” 68 They
struck with humiliation and said, “Call upon your Lord to make
destituteness, and they incurred evident to us what (sort of cow) it is.”
wrath from Allah. That was because He said, “He says it is a cow neither
they used to deny Allah’s signsb and too old nor too young—of median
unjustifiably kill the prophets. That age between that, so do what you
was because they disobeyed and are commanded.” 69 They said, “Call
used to transgress. 62 Indeed, those upon your Lord to make evident to us
who have attained faith and those what its color is.” He said, “Indeed,
who have Judaized and the He says that it is surely a yellow cow,
Christians and the bright in color, pleasing to the
Sabians—whoever has attained faith beholders.” 70 They said, “Call upon
in Allah and the Last Day and has your Lord to make evident to us what
acted righteously—then theirc reward (sort of cow) it is; surely all cows look
is with their Lord, and no feard shall alike to us and—if Allah wills— we
be upon them nor shall they grieve. shall most surely be guided.” 71 He
63 And recall when We took a pledge said, “He says it is a cow neither
from youpl and raised Mount Tûr yoked to plow the earth nor to a A
above you: “Take what We have grammatical shift from 2nd person to
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3rd person. b The Arabic word used 76 And when they encounter those
is ayat (singular ayah). Ayah means who have attained faith, they say,
‘sign’ or ‘proof’. It is also used to “We have attained faith.” But when
denote the unit of text in the Qur’an, they come together privately, they
like ‘verse’ in poetry or ‘sentence’ in say, “Do youpl inform them of what
prose. Each such unit is considered Allah has disclosed to you so that
a ‘sign’ from God. c A grammatical they might debate you concerning it
shift from singular to plural. Q d before your Lord?” Do you not
Yaʻqub read it as: “. . . and no fear reason? 77 Do they not know that
shall ever be upon them nor shall Allah knows whatever they keep
they grieve.” secret and whatever they make
public? 78 And among themb are
irrigate the feld, sound without illiterates who do not know the
blemish.” They said, “Now you have Scripture, other than fancies, and
come with the truth.” So they they only speculate. 79 So woe to
slaughtered it, though they almost those who scribe the Scripture with
did not. 72 And recall when youpl their own hands and then say, “This
killed a self then shifted responsibility is from Allah,” that they may
for it onto each other, but Allah was purchase, in exchange for it, a small
to bring out (to the open) what you price. Woe to them on account of
were concealing. 73 So We said, what their hands have written, and
“Strike him with part of it.” Thus Allah woe to them on account of what they
brings the dead to life, and He shows earnc . 80 And they said, “The Fire
youpl His signs, that you may reason. will not touch us except for a few
74 Then after that your hearts days.” Saysg, “Have youpl taken a
hardened, so that they were as rocks covenant from Allah—so Allah will
or even harder. For surely from some never break His covenant—or are
rocks rivers gush out, and surely you saying about Allah what you do
some others splinter so that water not know?” 81 Yes indeed, whoever
comes out from them, and surely has earned an evil deed and whose
some others sink in awe of Allah. ofense hasd surrounded him—then
And Allah is never oblivious of what those are the fellows of the Fire;
youa do. 75 Do youpl ardently hope therein they abide. 82 But those who
that they will believe you, when a have attained faith and have done
group of them used to hear the righteous deeds— those are the
Speech of Allah and then distort it fellows of the Garden (of Paradise);
after they had reasoned, knowingly? therein they abide. 83 And recall
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when We took a pledge from the disgrace in the Earlier Life, and (that)
Children of Israel: “Youe shall on the Day of Resurrection they are
turned back to the most severe
Q a Ibn Kathir read it as: “. . . of what punishment? For Allah is never
they do.” b The Jews. c A oblivious of what youe do. 86 Those
grammatical shift from past tense to are the ones who purchased the
present tense. Q d Nafieʻ and Abu Earlier Life in exchange for the
Jaʻfar read it as: “. . . whose offenses Hereafter, so the punishment is not
have surrounded . . .” Q e Ibn Kathir, lightened for them nor are they to be
Hamza and Al-Kesa’i read it as: supported. 87 And most surely, We
“They shall worship . . .” brought Moses the Scripture and
sent a succession of messengers
after him. And We brought Jesus,
son of Mary, the evident proofs, and
worship none but Allah, and excel in We aided him with the Holy Spirit. Is
showing kindness to the parents and it that every time a messenger came
the relative and orphans and the to you with anything your (inner)
destitutepl, and say kind words to selves do not desire, you acted
mankind and establish the prayers arrogantly, so one group you
and bringa the purifying charityb .” disbelieved, and another group you
Then youc turned away in disregard, killf ? 88 And they said, “Our hearts
except for a few of you. 84 And recall are enfolded.” Rather, Allah has
when We took a pledge from youpl: cursed them for their denial, so little
“You shall not shed your blood nor do they believe. 89 For when a
evict yourselves from your homes.” scripture came to them from Allah,
Then you consented while you were confirming what they had—although
witnessing. 85 Then here you are, previously they were seeking a
killing yourselves and evicting a conquest against those who
group of your own from their denied—but when there came to
homes—backing each other against them what they recognized, they
them in sin and hostility. And if they denied it. So may Allah’s curse be
come to you as captives, you do upon the deniers. 90 Miserable is
ransomd them, while their eviction is what they have purchased in
forbidden to you. Is it that you believe exchange for their (very) selves—that
in part of the Scripture and deny they deny what Allah has bestowed
part? So what is the repayment for from on highg , out of resentment
those of you who do that but that Allah would
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a The Qur’an always uses verb ‘to worship) after him while you were
bring’ rather than verb ‘to give’ in unjust. 93 And recall when We took a
association with charity; this should pledge from youpl and raised Mount
be pondered by the reader. b The Tûr above you: “Take what We have
Arabic word used is zakāt, which given you firmly and hear.” They said,
denotes purification and growth. c A “We have heard and disobeyed.”
grammatical shift from 3rd person to And, on account of their denial, in
2nd person. Q d All except for Nafieʻ, their hearts they were soaked in (the
ʻAsem, Al-Kesa’i, Yaʻqub and Abu worship of) the calf. Saysg, “How
Jaʻfar read it as: “. . . you ransom miserable is that which yourpl faith
them,” Q e Nafieʻ, Ibn Kathir, commands you to do, if you are
Shuʻbah, Yaʻqub and Khalaf in his believers.” 94 Saysg, “If the Home of
preferred narration read it as: “. . . the Hereafter with Allah is for youpl
what they do.” f A grammatical shift alone apart from all mankind, then
from past tense to present tense; wish for death if you are truthful.” 95
using present tense for an old But they will never wish for it, on
practice emphasizes that it was a account of what their hands have put
tradition frequently practiced. Q g Ibn forth. For Allah is All-Knowing of the
Kathir, Abu ʻAmr and Yaʻqub read it unjust. 96 And yousg will most surely
as: “. . . what Allah has sent down . . fnd them the most adhering of
mankind to life, and more so than
those who associated (others with
send down His grace upon God). Every one of them would love
whomever He wills of His servants. to have his life extended a thousand
Thus they incurred wrath upon wrath, years, but being granted a long life
for for the deniers is a demeaning does not nudge him from the
punishment. 91 And when it is said to punishment, for Allah is All-Seeing of
them, “Believe in what Allah has sent what theyb do. 97 Saysg, “Whoever
down,” they say, “We believe in what is an enemy to Gabriel…c —for
was sent down to us,” and they deny indeed, it is he who has bestowed it
anything beyond that, although it is upon yoursg heart from on high by
the truth which confrms what they Allah’s leave, confrming what
have. Saysg, “Why (then) do you killa preceded it, and guidance and glad
Allah’s prophets—earlier—if you are tidings for the believers.” 98 Whoever
believers?” 92 And very truly Moses is an enemy to Allah and His angels
came to youpl with the evident and His messengers and Gabriel and
proofs, then you took the calf (for Michael—then surely Allah is an
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enemy to the deniers. 99 And We means to cause separation between

have indeed sent down to yousg a man and his spouse—but never
evident signs, and none denies them could they harm anyone except by
except the defantly disobedient. 100 Allah’s leave. And they learn what
Is it not that whenever they make a would harm them and not beneft
covenant, a group of them throws it them. Yet they did know that whoever
away? In fact, most of them do not purchased itc would have no share in
believe. 101 For when a messenger the Hereafter. So indeed, how
from Allah came to them confrming miserable is what they sold
what they had, a group of those who themselves for, if they only knew! 103
were given the Scripture threw the And had they attained faith and been
Scripture of mindful (of God), then surely a
requital from Allah would have been
better, if they only knew. 104 O you
a Using present tense for an old who have attained faith, do not say
practice emphasizes that it was a ‘Raʻina,’d but say, ‘Unthurna,’e and
tradition frequently practiced. Q b listen, for for the deniers is a painful
Yaʻqub read it as: “. . . of what youpl punishment. 105 Neither the deniers
do.” c This sentence is left from among the People of the
open-ended; according to Ibn Scripture nor the polytheists would
ʻAshour and other exegetes, its love that any good be sent down
predicate is “then let him take God as upon youf from yourpl Lord. Yet Allah
an enemy.” .” specifes for His mercy whomever He
wills, for Allah is the Possessor of
great grace. 106 Never do We
Allah behind their backs as if they did abrogateg any signh nor cause it to
not know, 102 and they followed be forgotteni unless We bring one
what the devils reada during the better than it or similar to it. Have
reign of Solomon. But never did yousg not come to know that Allah is
Solomon denyb ; rather it was the All-Powerful over everything? 107
Satans who denied, teaching people Have yousg not come to know that to
sorcery and what was sent down in Allah belongs the dominion of the
Babylon to the two angels Harut and heavens and the earth? For apart
Marut. And they do not teach from Allah youpl have neither ally nor
anybody until they say, “We are but a supporter. 108 Or do youpl want to
means of trial, so do not deny (faith).” question your Messenger as Moses
Even so, they learn from them the was questioned earlier? For whoever
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substitutes denial for faith, then he And establish the prayer and bringa
has certainly strayed from the right the purifying charityb , for whatever
way. 109 Many of the People of the good you forward for yourselves, you
Scripture would love to turn youpl will find it with Allah. Indeed, Allah is
back into deniers after you have All-Seeing of what you do. 111 And
attained faith, out of envy in their they said, “None will enter the
(inner) selves, after the truth has Garden (of Paradise) unless he has
been a Jew or a Christian.” These
are their fancies. Saysg, “Produce
a A grammatical shift from past tense your proof, if you are truthful.” 112
to present tense; using present tense Yes indeed, whoever submits his
for an old practice emphasizes that it face (in worship) to Allah while
was a tradition frequently practiced. b excelling in doing good, then he has
Blaspheme. c Sorcery. d This word his reward with his Lord, and no fearc
means ‘Pay heed to us’ but sounds shall be upon themd nor shall they
similar to a Hebrew word that means grieve. 113 Nevertheless, the Jews
‘the most evil of us’. e Grant us said, “Christians have no ground
consideration. Q f Ibn Kathir, Abu whatsoever to stand on,” while the
ʻAmr and Yaʻqub read it as: “. . . be Christians said, “Jews have no
bestowed upon you from on high by ground whatsoever to stand on.” Yet
yourpl Lord.” Q g Ibn ʻAmer read it they read the Scripture. Similarly, the
as: “Never do we command the ones who do not know said the like
abrogation of any . . .” h The Arabic of their saying. Thus Allah judges
word used is ayah. Ayah means between them on the Day of
‘sign’ or ‘proof’. It is also used to Resurrection regarding whatever
denote the unit of text in the Qur’an, they difered over. 114 And who is
like ‘verse’ in poetry or ‘sentence’ in more unjust than one who prevented
prose. Each such unit is considered (praying in) the mosques of Allah so
a ‘sign’ from God. Q i Ibn Kathir and that His Name be not mentioned in
Abu ʻAmr read it as: “. . . nor them, and pursued their ruin?
postpone it unless We . . .” Those—never was it for them to
enter them except in fear. For them is
disgrace in the Earlier (Life), and for
become evident to them. So pardon them in the Hereafter is a great
and overlook until Allah brings about punishment. 115 And to Allah belong
His command. Indeed, Allah is the East and the West, so wherever
All-Powerful over everything. 110 youpl turn, then that is where Allah’s
 12

Countenance is. Indeed, Allah is not be askeda about the fellows of

AllEmbracing, All-Knowing. 116 And purgatory. 120 And never will the
theye said, “Allah has taken (for Jews or the Christians be pleased
Himself) ofspring.” Highly Exalted is with yousg until you follow their
He. Rather, to Him belongs whatever creed. Say, “Surely, Allah’s guidance
is in the heavens and the earth; all is the Guidance.” And should yousg
are devout towards Him— 117 the follow their whims after the
Innovator of the heavens and the knowledge that has come to you, you
earth, and whenever He decrees a would have against Allah neither ally
matter, He only says to it, “Be,” and nor supporter. 121 Those to whom
so it isf . 118 And those who do not We have brought the Scripture read it
know said, “If only Allah would speak as it ought to be read; those ones
to us, or a sign would come to us.” believe in it. But whoever denies
Thus said those who were before it—then thoseb are the losers. 122 O
them—just what they said. Their Children of Israel, remember My
hearts are alike. We have certainly blessing with which I have blessed
made the signs evident for people you and that I have favored you over
who are certain. 119 We have indeed all communities. 123 And bepl
sent you mindful of a dayc when no self avails
any other self in anything, nor is any
a The Qur’an always uses verb ‘to ransom accepted from it, nor does
bring’ rather than verb ‘to give’ in any intercession benefit it, nor are
association with charity; this should theyb supported. 124 And recall
be pondered by the reader. b The when Abrahamd was tried by his
Arabic word used is zakāt, which Lord with certain words and he
denotes purification and growth. Q c fulfilled them. He said, “I am
Yaʻqub read it as: “. . . and no fear appointing you as a leader for
shall ever be upon them nor shall mankind.” He said, “And of my
they grieve.” d A grammatical shift ofspring?” He said, “My covenant
from singular to plural. Q e Ibn ʻAmer does not include the unjustpl.” 125
read it as: “They said . . .” Q f Ibn And recall when We made the House
ʻAmer read it as: “He only says to it, a resort for mankind, and a
‘Be,’ so it is.” sanctuary. Ande takepl from
Abraham’se standing place a place
of prayer. And We covenanted with
with the truth as a herald of glad Abraham and Ishmael, “Cleanse My
tidings and as a warner, for you will House for circumambulators and
 13

consecrators and those bowing down regardless of which prophet they

and prostrating themselves.” 126 followed.
And recall when Abraham said,
“Lord! Make this a secure land and
provide its people with And show us our rites, and grant us
products—whoever of them has repentance and accept it from us;
attained faith in Allah and the Last indeed, it is You, You (alone) who are
Day.” He said, “And whoever the Superb Granter and Accepter of
denies—I will give him a little repentance, the Bestower of mercy.
enjoyment, then compel him to the 129 Our Lord, and send forth among
punishment of the Fire, and what a them a messenger from themselves
miserable destiny!” 127 And recall to read to them Your signsa and
Abrahamd raising the foundations of teach them the Scripture and the
the House together with Ishmael, wisdom and purify them. Indeed, it is
“Our Lord, accept (it) from us; you, You (alone), who are the
indeed, it is You, You (alone), who Almighty, the All-Wise.” 130 And who
are the All-Hearing, the All-Knowing. would forsake the creed of
128 Our Lord, and make us both Abrahamb except he who fools
Muslimf to You, and from our ofspring himself? And We have indeed
a Muslim community (submitting) to chosen him in the Earlier (Life), and
You. in the Hereafter he is most surely one
of the righteous. 131 Recall when his
Q a Nafieʻ and Yaʻqub read it as: “. . . Lord said to him, “Submit!” He said, “I
as a warner, so do not ask about the have submitted to the Lord of all
fellows of purgatory.” b A realms.” 132 And with this Abrahamb
grammatical shift from singular to frequently enjoinedc his children, and
plural. c Literally ‘protect yourselves (so did) Jacob, “O my children, Allah
against a day’. Q d Though has indeed chosen the religion for
pronounced in Arabic as Ibrahim, you, so do not die except as
Hisham and Ibn Zekwan in one of his Muslimsd .” 133 Or were you
narrations read it as: “Abraham”. Q e witnesses when death approached
Nafieʻ and Ibn ʻAmer read it as: “And Jacob, and he said to his children,
they took from Abraham’s . . .” f The “What will you worship after me?”
Arabic word used is Muslimayn, the They said, “We will worship your God
dual form of Muslimeen which means and the God of your fathers,
those who willingly submit to God, Abrahamb , Ishmael and Isaac: One
God, and to Him we are Muslimsd .”
 14

134 That is a nation that has passed. such unit is considered a ‘sign’ from
For them is what they have earned, God. Q b Though pronounced in
and for you is what youpl have Arabic as Ibrahim, Hisham and Ibn
earned, and you will not be Zekwan in one of his narrations read
questioned about what they used to it as: “Abraham”. Q c Nafieʻ, Ibn
do. 135 And they said, “Be Jews or ʻAmer and Abu Jaʻfar read it as: “And
Christians and you will be guided.” with this Abraham enjoined . . .” d
Saysg, “Rather, the creed of The Arabic word used is Muslimoon
Abraham who turned away from all which means those who willingly
that is false, for never was he of the submit to God, regardless of which
polytheists.” 136 Saypl, “We have prophet they followed.
attained faith in Allah and in what
was sent down to us, and in what
was sent down to Abrahamb and debate with us about Allah, when He
Ishmael and Isaac and Jacob and is our Lord and your Lord, and when
the Grandsons, and in what was for us are our deeds and for you are
brought to Moses and Jesus, and in your deeds, and to Him we are
what was brought to the prophets by sincere?” 140 Or do youa saypl that
their Lord. We make no distinction Abrahamb and Ishmael and Isaac
between any of them, for to Him we and Jacob and the Grandsonsc were
are Muslims.” 137 So if they believe Jews or Christians? Saysg, “Do you
in the same as youpl have believed know better or Allah?” And who is
in, then they have been guided. But if more unjust than one who conceals a
they turn away, then they are in testimony he has from Allah? For
discord. And Allah will protect you Allah is not oblivious of what youpl
against them, for He is the do. 141 That is a community that has
All-Hearing, the All-Knowing. 138 (It passed away. For them is what they
is) Allah’s hue. And who gives a have earned and for youpl is what
better hue than Allah? “And of Him you have earned, for you will not be
we are worshipers.” 139 Saysg, “Do questioned about what they used to
you do. 142 The fools among mankind
will say, “What has turned them away
a The Arabic word used is ayat from the direction of prayer that they
(singular ayah). Ayah means ‘sign’ or used to follow?” Saysg, “To Allah
‘proof’. It is also used to denote the belong the East and the West. He
unit of text in the Qur’an, like ‘verse’ guides whom He wills to a straight
in poetry or ‘sentence’ in prose. Each path.” 143 And thus have We made
 15

you a middle community, that you unjust. 146 Those whom We have
may be witnesses over humanity and brought the Scripture
that the Messenger may be a witness
over you. Thus We only assigned the Q a Nafieʻ, Abu Jaʻfar, Ibn Kathir, Abu
direction of prayer, which you ʻAmr, Shuʻba and Rouh read it as:
formerly followed, that We may “Or do they say . . .” Q b Though
distinguish the one who follows the pronounced in Arabic as Ibrahim,
Messenger from the one who turns Hisham and Ibn Zekwan in one of his
on his heels. And it was indeed narrations read it as: “Abraham”. c
difcult, except for those whom Allah The sons of Jacob. d It means ‘your
has guided. But never would Allah let prayers performed towards the
your faithd go to waste; indeed, former direction’. e A grammatical
towards mankind, Allah has always shift from singular to plural. Q f Ibn
been truly Compassionate, ʻAmer, Hamza, Al-Kesa’i, Abu Jaʻfar
Bestowing of mercy. 144 We have and Rouh read it as: “. . . of what
surely seen the turning about of youpl do.”
yoursg face towards the heaven. So
We will turn you towards a direction
that pleases you. So turn your face recognize hima as they recognize
towards the Inviolable Mosque. And their own children. But indeed a
wherever youpl may be, turn your group of them do conceal the truth
facese towards it. Indeed, those who while they know. 147 The truth is
were brought the Scripture know that from yoursg Lord, so never be of the
it is the truth from their Lord. And skeptics. 148 Thus for each is a
Allah is not oblivious of what theyf direction towards which he turnsb ,
do. 145 And indeed, even if yousg so racepl towards good works.
were to come with every sign to Wherever you may be, Allah will
those whom the Scripture was bring you all together. Allah is indeed
brought to, they would not follow your Powerful over everything. 149 And
direction of prayer, nor are you to from wherever yousg set out, turn
follow their direction of prayer, nor do your face towards the Inviolable
they follow the direction of prayer of Mosque, for this is indeed the truth
one another. For if you were to follow from your Lord. And Allah is not
their whims after the knowledge that oblivious of what youc dopl. 150 And
has come to you, you would most from wherever yousg set out, turn
surely be, in that case, one of the your face towards the Inviolable
Mosque. And wherever youpl may
 16

be, turn your faces towards it so that circumambulates them. And whoever
people may not have any argument volunteers a good act—then Allah is
against you—except those of them indeed Thankful, All-Knowing. 159
who have been unjust. So do not fear Indeed, those who
them, but fear Me—and so that I may
perfect My blessing upon youpl, and
that you may be guided. 151 Just as a A grammatical shift from 2nd
We sent among you a messenger person to 3rd person. Q b Ibn ʻAmer
from yourselves, reading Our signsd read it as: “. . . towards which he is
to you, and purifying you, and turned.” Q c Abu ʻAmr read it as: “. . .
teaching you the Scripture and of what they do.” d The Arabic word
wisdom, and teaching you what you used is ayat (singular ayah). Ayah
did not know. 152 So remember Me means ‘sign’ or ‘proof’. It is also used
(and) I will remember youpl. And to denote the unit of text in the
thank Me, and do not deny Me. 153 Qur’an, like ‘verse’ in poetry or
O you who have attained faith, seek ‘sentence’ in prose. Each such unit is
help through patience and prayers. considered a ‘sign’ from God. e A
Indeed, Allah is with the patient ones. grammatical shift from singular to
154 And do not saypl of anyone who plural. f Hajj. g Umrah.
is killed in the way of Allah, “(They
are) deade .” Rather, (they are) alive,
but you are unaware. 155 And We conceal what We have sent down of
will certainly test youpl with some evident proofs and guidance after We
fear and hunger and shortage of had made it evident for mankind in
wealths and lives and products. Thus the Scripture—those—Allah curses
givesg glad tidings to the patient them and the cursers curse them,
ones: 156 those who, when a 160 except those who have repented
calamity aficts them, say, “To Allah and reformed and made (the truth)
we belong, and indeed to Him we are evident. For those—I grant them
returning.” 157 Upon those are repentance and accept it from them,
pardons and mercy from their Lord, for I am the Superb Granter and
and those are the rightly guided. 158 Accepter of repentance, the
Indeed, Al-Safa and AlMarwa are Bestower of mercy. 161 Indeed,
among the rites of Allah, so whoever those who have denied and have
performs Pilgrimagef to the House or died as deniers—those—upon them
performs Minor Pilgrimageg , then no is the curse of Allah and of the
sin is committed by him if he angels and of all mankind, 162
 17

abiding therein; never is the regrets to them, and never will they
punishment lightened for them, nor come out of the Fire. 168 O mankind,
are they given respite. 163 For yourpl eat of what is lawful and good on
God is One God. There is no God but earth, and do not follow the footsteps
He, the AllMerciful, the Bestower of of Satan; indeed, he is to you an
mercy. 164 Indeed, in the creation of evident enemy. 169 He only
the heavens and the earth, and the commands
alternation of the night and the day,
and the ships that sail the sea with
what benefts mankind, and the water Q a Hamza, Al-Kesa’i and Khalaf
that Allah sent down from the sky— read it as: “wind”. b A grammatical
with which He revived the earth after shift from singular to plural. Q c
it had died and scattered in it all Nafieʻ, Ibn ʻAmer and Yaʻqub read it
kinds of treading creatures, and the as: “And if only yousg could see
shifting of the windsa , and the those who have done injustice . . .” Q
clouds disposed between the sky d Ibn ʻAmer read it as: “. . . when they
and the earth are surely signs for are made to see the punishment . . .”
people who reason. 165 Yet of Q e Abu Jaʻfar and Yaʻqub read it as:
mankind is one who takes (others) “. . . could see, when they see the
apart from Allah as rivals to Him. punishment: indeed all power
Theyb love them with a love like that belongs to Allah and indeed Allah is .
due to Allah, yet those who have . .” f Frequently the Qur’an addresses
attained faith are stronger in love for the events of the Hereafter in past
Allah. And if only those who have tense; this grammatical shift should
done injustice could seec , when they be pondered by the reader. g A
seed the punishment, thate all power grammatical shift from past tense to
belongs to Allah and that Allah is present tense.
severe in punishment. 166 Recall
when those who were followed
disownedf those who had followed youpl to evil and obscenity, and to
(them), and they saw the punishment say about Allah what you do not
and ties between them were know. 170 And when it is said to
severed. 167 And those who them, “Follow what Allah has sent
followed said, “If only we could have down,” they say, “Rather, we follow
another chance so we could disown what we found our forefathers
them as they disowned us.” Thus following. What if their forefathers
Allah showsg them their deeds as used not to reason anything nor to
 18

seek guidance? 171 The parable of towards the East and the West.
those who have denied is that of Rather, virtue is )exemplifed( in one
onea who hollers out to things that who has attained faith in Allah and
hear nothing but mere calls and the Last Day and the angels and the
cries. Deaf, dumb, (and) blind, so Scripture and the prophets, and has
they do not reason. 172 O you who brought money—despite his love of
have attained faith, eat of the good it—to relatives and orphans and the
things We have provided you, and destitutepl and the traveler in need
give thanks to Allahb if it is He that and the askers and for (the freeing
you worship. 173 He has only of) slavesc , and has established the
forbidden youpl carrion and blood prayer and broughtd the purifying
and the fesh of swine and what was charitye ; and (it is exemplifed( in
dedicated to other than Allah. But if thosef who fulfll their covenant when
anyone is compelled without seeking they have covenanted, and those
(it) or exceeding (the limits), he who are patient in (the face of)
commits no sin. Indeed, Allah is misery and adversity and at the time
Oft-Forgiving, Bestowing of mercy. of
174 Indeed, those who conceal what
Allah has sent down of the Scripture
and purchase, in exchange for it, a a A shepherd. b A grammatical shift
small price—those devour nothing from 1st person to 3rd person. c
into their bellies but fre. And Allah Literally ‘necks’. d The Qur’an always
does not speak to them on the Day uses verb ‘to bring’ rather than verb
of Resurrection, nor does He purify ‘to give’ in association with charity;
them, for for them is a painful this should be pondered by the
punishment. 175 Those are the ones reader. e The Arabic word used is
who have purchased utter zakāt, which denotes purification and
misguidance in exchange for growth. f A grammatical shift from
guidance, and punishment in singular to plural.
exchange for forgiveness. So how
patient are they in the face of the
Fire! 176 That is because Allah has battle. Those are the ones who were
bestowed the Scripture from on high truthful, and it is those who are the
with the truth. And most surely, those mindful (of God). 178 O you who
who difered over the Scripture are in have attained faith, fair retribution for
profound discord. 177 Virtue is not the murderedpl has been prescribed
(attained) by turning yourpl faces upon you: the free for the free, and
 19

the bondman for the bondman, and period of other days. Yet for those
the female for the female. Yet who can fast with difcultyb , a
whoever is somewhat pardoned by compensation (is allowed
his brother (in faith), then this shall instead)—food for a destitute
be adhered to in accordance with personc . But whoever volunteers a
what is fair, and the payment back to good act, it is better for him. Yet to
him should be in a good way. That is fast is better for youpl, if you only
lightening from your Lord and mercy. knew. 185 (It was) the month of
But whoever transgresses after Ramadan in which the Recitald was
that—then for him is a painful sent down as guidance for mankind,
punishment. 179 Thus there is life for and as evident explanations of the
you in fair retribution, O people of guidance and the criterion. So
understanding, that you may be whoever of you witnesses the month,
mindful (of God). 180 It has been then he shall fast it. But whoever is
prescribed upon you: when death sick or on a journey, then (he must
comes to one of you, if he is leaving fast) a period of other days. Allah
wealth, (to bequeath) a bequest in wants ease for you and does not
favor of the parents and close want hardship for you, and that you
relatives in accordance with what is should complete the period, and that
fair—a duty upon the mindfulpl (of you should glorify Allah for having
God). 181 But whoever changes ita guided you, and so that you may give
after he has heard it, then surely its thanks. 186 And when
sin is upon those who change it.
Indeed, Allah is All-Hearing,
All-Knowing. 182 Yet whoever fears a The will. b This sign was revealed
unfairness or sin from a bequether, at a time when fasting was not yet
so he reconciles between them, then obligatory, then it was abrogated by
he commits no sin. Indeed, Allah is sign 185. Q c Hisham read it as: “a
Oft-Forgiving, Bestowing of mercy. compensation (is allowed
183 O you who have attained faith, instead)—food for destitute people.”
fasting has been prescribed upon Nafieʻ, Ibn Zekwan and Abu Jaʻfar
you as it was prescribed upon those read it as: “. . . a compensation of
before you, that you may become food for destitute persons (is allowed
mindful (of God). 184 (This fasting is instead.)” d The Arabic word used is
for) a limited number of days. But Qur’an which literally means ‘recital’
should any one of you be sick or on a or ‘recitation’.
journey, then (he should fast) a
 20

My servants ask yousg about been mindful (of God). So approach

Me—indeed, I am near; I respond to houses from their doorsc and be
the call of the caller when he calls mindful of Allah, that youpl may
upon Me. So let them respond to Me succeed. 190 And combat in the way
and let them have faith in Me, that of Allah those who combat youpl, but
they may become prudent. 187 do not start hostilities; indeed, Allah
Permitted for youpl is intercourse does not love the hostile ones. 191
with your women on the night of the And kill them wherever youpl
fast; they are a garment for you and encounter them, and evict them from
you are a garment for them. Allah where they have evicted you, for
has known that you used to betray religious persecution is more severe
yourselves, but He granted you than killing. But do not combatd them
repentance and accepted it from you at the Inviolable Mosque unless they
and pardoned you. So approach combat you about it. So if they
them now and seek what Allah has combat youpl, then kill them. Such is
prescribed for you, and eat and drink the repayment of the deniers. 192
until the white thread becomes But if they cease, then Allah is
evident to you from the black thread indeed Oft-Forgiving, Bestowing of
at dawn, then complete the fast to mercy. 193 And combatpl them until
the night. But do not approach them there is no more religious
while you are consecrating persecution and religion becomes for
yourselves in the mosques. These Allah. But if they cease, then let there
are the limits of Allah, so do not be no hostility except against the
come near them. Allah thus clarifes unjustpl. 194 An inviolable month for
His signs to mankind, that they may an inviolable month, and
become mindful (of Him). 188 And do a Literally ‘a group’. b Hajj. c Before
not devour your wealths among Islam, Arabs used to enter their
yourselves by false means, nor throw houses through the backyards once
it (as bribes) to the judges in order to they had donned their Hajj garments,
devour parta of other people’s wealth thinking that entering through the
illicitly, while you know. 189 They ask door would invalidate their state of
yousg about the crescents. Say, consecration for pilgrimage. Q d
“They are time-marks for mankind Hamza, Al-Kesa’i and Khalaf read it
and for the Pilgrimageb .” And virtue as: “But do not kill them at the
is not (attained) by approaching Inviolable Mosque unless they kill
houses from their backs; rather, you about it. So if they kill youpl, then
virtue is )exemplifed in( one who has kill them.”
 21

inviolable rites call for fair retribution. ungodliness nor disputatione during
So whoever starts hostilities against the Pilgrimage. And whatever good
youpl, be hostile to him in the same youpl do, Allah knows it. And take
measure as he has been hostile to provisions, but the best provision is
you. And be mindful of Allah, and indeed mindfulness (of God). And be
know that Allah is with the mindfulpl mindful of Mef , O people of
(of Him). 195 And spend in the way understanding. 198 Youpl commit no
of Allah and do not cast yourpl own sing by seeking grace from your
hands into annihilation, and excel in Lordh . So when youpl pour forth
doing good. Indeed, Allah loves from Arafat, remember Allah at the
those who excel in doing good. 196 Sacred Landmark. And remember
And complete the Pilgrimagea and Him as He has guided youpl,
the Minor Pilgrimageb for Allah. But if although before that, you were
youpl are detained, then (offer) indeed of those astray. 199 Then
whatever is feasible of oferings. And pourpl forth from where the people
do not shave your heads until the have poured forth and ask Allah for
offering has reached its destination. forgiveness. Indeed, Allah is
But whoever of you is sick or has Oft-Forgiving, Bestowing of mercy.
some afiction of his head, then the 200 Then when youpl have
due redemption is fasting or a completed your rites, remember Allah
donation or a sacrifce. Then when as you
you are secure: whoever enjoys a
break between the Minor Pilgrimage
and the Pilgrimage, then (he must a Hajj. b Umrah. c A grammatical
ofer( whatever is feasible of ofering. shift from singular to plural. d Lives
But whoever cannot fnd the means, outside Makkah. Q e Abu Jaʻfar read
then fasting for three days during the it as: “. . . then there shall be no
Pilgrimage, and seven when youpl intercourse nor ungodliness nor
havec returned; that is ten in total. disputation during the Pilgrimage.”
That is for the one whose family is Ibn Kathir, Abu ʻAmr and Yaʻqub read
not present at the Inviolable it as: “. . . then there shall be no
Mosqued . And bepl mindful of Allah, intercourse nor ungodliness, and no
and know that Allah is stern in disputation, ever, during the
retribution. 197 Pilgrimage is during Pilgrimage.” f A grammatical shift
specifc months. So whoever decides from 3rd person to 1st person. g
to perform Pilgrimage, then there During Pilgrimage. h Through
shall never be intercourse nor commerce.
 22

remember your forefathers or with self, seeking Allah’s pleasure. And

even greater remembrance. And of Allah is Compassionate towards the
mankind is one who says, “Our Lord, servants. 208 O you who have
bring to us in the Earlier (Life),” yet attained faith, enter into
he has no share in the Hereafter. 201 peacefulness and submission
And of them is one who says, “Our collectively, and do not follow the
Lord, bring to us goodness in the footsteps of Satan; indeed, to you he
Earlier (Life) and goodness in the is an evident enemy. 209 So if youpl
Hereafter and protect us from the slip after the evident proofs have
punishment of the Fire.” 202 Those come to you, then know that Allah is
shall have a share of what they have Almighty, All-Wise. 210 Are they
earned, for Allah is Swift in waiting for anything except for (the
reckoning. 203 And rememberpl command of) Allah to come to them
Allaha during a limited number of in shades of mists, and the angels
days. But whoever hurries on (to (too)b ? And (thus) the matter wasc
leave Mena) after two days commits settled, for to Allah all things are
no sin, and whoever stays on returnedd . 211 Ask the Children of
commits no sin—provided he Israel how many an evident sign We
maintains mindfulness (of God). And brought them. Yet whoever changes
bepl mindful of Allah, and know that the blessing of Allah after it has come
to Him you will be herded. 204 And to him, then Allah is indeed stern in
of mankind is one whose speech retribution. 212 The Earlier Life has
about the Earlier Life impresses been adorned for those who have
yousg, and he calls upon Allah to denied, and they ridicule those who
bear witness as to what is in his have attained faith. But those who
heart, while he is the most hostile of are mindful (of God) are above them
adversaries. 205 For when he turns on the Day of Resurrection, for Allah
away (from you), he rushes about in provides to
the land in order to spread corruption
on earth and destroy both field and a In the valley of Mena. Q b Abu
progeny. But Allah does not love Jaʻfar read it as: “. . . in shades of
corruption. 206 And when he is told, mists and angels?” c A grammatical
“Be mindful of Allah,” the might of the shift from present tense to past
sin takes over him. So Hell is sufcient tense. d All except for Nafieʻ, Ibn
for him, and indeed, what a Kathir, Abu ʻAmr, ʻAsem and Abu
miserable resting place! 207 And of Jaʻfar read it as: “. . . all things
mankind is one who sells his (inner) return.”
 23

whomever He wills without measure. that youpl dislike something while it is

213 Mankind used to be one good for you, and it may be that you
community, then Allah sent the like something while it is bad for you.
prophets as bearers of glad tidings For Allah knows, and youpl know not.
and as forewarners. And He sent 217 They ask yousg about the
down with them the Scripture with the inviolable month—(about) combat
truth to judgea between mankind during it. Say, “Combat during it is (a)
regarding whatever they difered over. grave )ofense(, yet barring (others)
But none difered over itb except from the way of Allah and denying
those who were given it— after Him and (preventing access to) the
evident proofs had come to Inviolable Mosque as well as evicting
them—out of mutual envy between its people from it are graver to Allah,
them. Then Allah guided those who for religious persecution is (a) graver
attained faith to the truth they had (offense) than killing. And they will
disputed, by His knowledgec . For keep combating youpl to turn you
Allah guides whom He wills to a back from your religion, if they can.
straight path. 214 Or did youpl And whoever of you turns back from
expect to enter the Garden (of his religion and dies as a
Paradise) before the like of (the trials denier—thosee are the ones whose
that befell) those who passed on deeds were nullifed in the Earlier
before you had befallen you? Misery (Life) and the Hereafter, for those are
and adversity aficted them, and they the fellows of the Fire; therein they
were shaken as with an earthquake, abide. 218 Indeed, those who have
untild the Messenger and those who attained faith and those who have
believed with him would say, “When migrated and have striven in the way
is Allah’s support (coming)?” of Allah—those expect Allah’s mercy,
Undoubtedly, Allah’s support is for
indeed near. 215 They ask yousg
what they should spend. Say, Q a Abu Jaʻfar read it as: “. . . so that
“Whatever good )ofering( you spend it may be judged between mankind . .
is for the parents and the close .” b The Scripture. c Literally ‘by His
relatives and the orphans and the leave’. Q d Nafieʻ read it as: “. . . and
destitutepl and the traveler in need. they were shaken as with an
For whatever good youpl do, Allah is earthquake, such that the Messenger
All-Knowing of it. 216 Combat has and those . . .” e A grammatical shift
been prescribed upon youpl, even from singular to plural.
though you dislike it. But it may be
 24

Allah is Oft-Forgiving, Bestowing of during menstruation, and do not

mercy. 219 They ask yousg about approach them until they are cleanc .
wine and gambling. Say, “There is But once they have cleansed
grave sina in them and some benefts themselves, then approach them
for people, but the sin in themb is from where Allah has commanded
greater than their beneft.” And they you.” Indeed, Allah loves those who
ask you about what they should frequently repent, and He loves
spend. Say, “The surplus.” Thus those who cleanse themselves.” 223
Allah makes the sign evident to Yourpl women are a feld for you, so
youpl, that you may refect 220 about approach your felds whichever way
the Earlier (Life) and the Hereafter. you like, but do some (good) act for
And they ask yousg about (looking yourselves beforehand. And be
after) orphans. Say, “Reforming their mindful of Allah and know that youpl
afairs is best. And if you intermix with are bound to meet Him. And givesg
them, then they are your brethren.” glad tidings to the believers. 224 And
And Allah knows the corrupter from do not make your oaths in Allah’s
the reformer. For had Allah willed, He name an excuse to hinder youpl from
could have overburdened youpl. virtue and mindfulness (of God) and
Indeed, Allah is Almighty, All-Wise. reconciling between people, for Allah
221 Moreover, dopl not marry is All-Listening, All-Knowing. 225
polytheistic women until they believe, Allah does not hold youpl
for a believing bondwoman is surely accountable for idle talk involving
better than a polytheistic woman, your (unintended) oaths, but He
even if she impresses youpl. And do holds you accountable for what your
not marry your women to polytheistic hearts have earned, for Allah is
men until they believe, for a believing Oft-Forgiving, Forbearing. 226 For
bondman is surely better than a those who vow abstinence from their
polytheistic man, even if he wives is a wait of
impresses youpl. Those call to the
Fire, while Allah calls to the Garden
(of Paradise) and to forgiveness by
His leave, for He makes clear His
signs to mankind, that they may Q a Hamza and Al-Kesa’i read it as:
remember. 222 And they ask yousg “There is much sin in them . . .” b
about menstruation. Say, “It is (a Literally ‘their sin’. Q c Shuʻba,
cause of) harm, so keeppl away from Hamza, Al-Kesa’i and Khalaf read it
(sexual intercourse with) women as: “. . . until they are cleansed.”
 25

four months. But if they retract, then think they can maintain Allah’s limits.
Allah is OftForgiving, Bestowing of Thus these are Allah’s limits; He
mercy. 227 But if they resolve to makes them evident to people who
divorce—then Allah is indeed know. 231 Thus if youpl divorce
AllHearing, All-Knowing. 228 women and they have reached their
Moreover, divorced women shall termg , then either retain them in
keep themselves in wait for three accordance with what is fair or
periods, and it is not lawful for them release them in accordance with
to conceal what Allah has created in what is fair. But do not retain them in
their wombs if they believe in Allah order to transgress against them, for
and the Last Day, for their husbands whoever performs that, then he has
have the right to restore them back if surely been unjust to himself. And do
they want reconciliation. And women not take Allah’s signs for mockery.
have rights equal to their obligations And remember Allah’s blessing upon
in accordance with what is fair. But youpl and what He has sent down to
men have a degree over them, for you of the Scripture and the Wisdom
Allah is Almighty, All-Wise. 229 to admonish you. And bepl mindful of
Divorce is (allowed) twice, then either Allah, and know that Allah is
retention in accordance with what is All-Aware of everything. 232 Thus if
fair, or setting free kindly. And it is not youpl divorce women and they have
lawful for youpl to take back anything reached their termg , then do not
you have given thema , unless theyb prevent them from marrying their
both fearc that they may not maintain
Allah’s limits. So if youpl fear that
they may not maintain Allah’s limits,
then there is no sin committed by
either of them if she pays, as a
compensation for her released . a ‘Them’ is feminine, denoting that
These are Allah’s limits, so dopl not the discourse is addressing men
transgress them, for those who regarding their wives. b A
transgress Allah’s limits are the grammatical shift from 2nd person to
unjust. 230 But if he divorces her, 3rd person. Q c Hamza, Abu Jaʻfar
she shall not be lawful for him again and Yaʻqub read it as: “. . . unless it is
until she has married another feared that they both may not
spouse. Then if hee divorces her, maintain . . .” d Literally ‘ransoms
then no sin is committed by them herself’. e The latter. f She and the
bothf if they reunite, provided they first husband. g The waiting period.
 26

spouses (again), provided they agree is fair. For Allah is All-Aware of what
with each other in accordance with you do. 235 And no sin is committed
what is fair. That is an admonition for by youpl if you give a hint about
whoever of you believes in Allah and engagement to (the widowed)
the Last Day. That is more purifying women or if you keep it within
for youpl and cleaner, for Allah yourselves. Allah already knew that
knows, and you know not. 233 And you would consider (marrying) themg
mothers shall nurse their children for . But do not meet them secretly
two whole yearsa —for whoever unless you have something to say in
wants to complete the nursing accordance with what is fair. And do
period. And it is the duty of the father not confrm the marriage tie until the
of the infant to provide for themb and term prescribed is fulflled. And know
clothe them in accordance with what that Allah knows what is in your
is fair. No self shall be tasked beyond (inner) selves, so beware of Him.
its capacity. No mother should bec And know that Allah is Oft-Forgiving,
harmed on account of her child, nor Forbearing. 236 No sin is committed
any father of an infant on account of by youpl if you divorce women before
his child. And the same duty rests having touchedh themi nor appointed
upon the heir. And if they both want to them any marriage obligationj .
weaning, by mutual consent and And compensate them: the
consultation, then no sin is
committed by them. And if youpl
wantd to seek nursing for your
children, then no sin is committed by a Literally ‘two rounds’. b The
you as long as you give (them) what mothers. Q c Ibn Kathir, Abu ʻAmr
you have broughte in accordance and Yaʻqub read it as: “No mother is
with what is fair. And be mindful of (supposed to be) harmed on account
Allah, and know that Allah is indeed of her child . . .” d A grammatical shift
All-Seeing of what you do. 234 And from 3rd person to 2nd person. Q e
those of you who are taken at death Ibn Kathir read it as: “. . . what youpl
and leave spouses behind, theyf have come up with . . .” f The
shall keep themselves in wait for four pronoun is plural feminine, denoting
months and ten days. Then when that it means ‘the widows’. g Literally
they have reached their term, then ‘mention them’. h In sexual
no sin is committed by youpl intercourse. Q i Hamza, Al-Kesa’i
regarding what they might do with and Khalaf read it as: “. . . before
themselves in accordance with what having touched each other . . .”
 27

wealthy according to his means, and upon the mindfulpl. 242 Allah thus
the poor according to his means—a makes His signs evident to youpl,
compensation in accordance with that you may reason. 243 Have
what is fair, a duty upon those who yousg not seen those who departed
excel in doing good. 237 But if youpl their homes by the thousands, for
divorce them before having touched fear of death? So Allah said to them,
them and you have already “Die,” then He revived them. Most
appointed them an appointed sum, surely, Allah is Gracious towards
then (give them) half of what you mankind, but most of mankind do not
have appointed—unless they waive it thank. 244 And combatpl in the way
or the one in whose hand is the of Allah, and know that Allah is
marriage contract waives it. But to All-Hearing, All-Knowing. 245 Who is
waive it is nearer to mindfulness (of it that will lend Allah a good loan?
God). And do not forget grace among (So) that He may multiply it for him
yourselves. Indeed, Allah is manifoldb , for Allah withholds and
All-Seeing of what you do. 238 extends, and to Him youpl are
Preservepl the prayers and the returnedc . 246 Have yousg not seen
middle prayer, and stand devout the chiefs of the Children of Israel
before Allah. 239 But if youpl are in after Moses, when they said to a
fear, then (pray) on foot or while prophet of theirs, “Appoint a king for
riding. Then when you feel secure, us, and we will combat in the way of
remember Allah as He has taught Allah.”? He said, “Would you
you what you did not know. 240 perhaps, in case combat is
Moreover, those of you (men) who prescribed upon you, not combat?”
are taken at death and leave They said, “Why would we not
spouses behind—(let them combat in the way of Allah when we
bequeath) a bequesta for their were evicted from our homes along
spouses with compensation for a with our children?” But
year without eviction (from the
husband’s residence). But if they
depart, then no sin is committed by Q a All except Abu ʻAmr, Ibn ʻAmer,
youpl regarding what they have done Hafs and Hamza read it as: “. . . and
with themselves in accordance with leave spouses behind—a bequest (is
what is fair. For Allah is Almighty, ordained upon them) for their
All-Wise. 241 And for divorced spouses with compensation . . .” Q b
women there is a compensation in All except for ʻAsem, Ibn ʻAmer and
accordance with what is fair—a duty Yaʻqub read it as: “Who is it that will
 28

lend Allah a good loan (so) that He for a few of them. Then when he had
may multiply it for him manifold? For crossed it together with those who
Allah withholds and extends . . .” Q c had attained faith with him, they said,
Yaʻqub read it as: “. . . youpl return.” “We have no strength to face Galutd
and his troops today.” Those
expecting to meet Allah said, “How
when combat was prescribed upon many a small battalion has overcome
them, they turned away, except for a a large battalion by Allah’s leave, for
few of them. For Allah is All-Knowing Allah is with the patient ones.” 250
of the unjustpl. 247 Thus their And when they confronted Galutd
prophet said to them, “Indeed, Allah and his troops, they said, “Our Lord,
has sent you Taluta as a king.” They pour down patience upon us and
said, “How can he have authority strengthen our foothold and support
over us when we are more worthy of us against the denying people.” 251
authority than he, for he was not So they defeated them by Allah’s
brought abundance of wealth?” He leave when David killed Galutd, and
said, “Allah has chosen him over you Allah brought him authority and
and has increased him in knowledge wisdom and taught him as He willed.
and build.” Thus Allah brings His And were it not for Allah repellinge
authority to whomever He wills, for some people by means of others, the
Allah is All-Embracing, All-Knowing. earth would indeed become
248 And their prophet said to them, corrupted, but Allah is Gracious to all
“Indeed, the sign of his authority is realms. 252 Those are Allah’s signsf
that the arkb shall come to you with which We read to you in truth, for you
tranquility from your Lord, and relics are most surely one of the
left by Moses’s folk and Aaron’s folk. emissaries. 253 Those
(It shall be) carried by the angels. In messengers—we favored some of
that is a sign for you, if you have them over others of them: to some of
been believers.” 249 So when Taluta them Allah spoke (directly), and
set out with the troops, he said,
“Allah will indeed be testing you with
a river. So whoever drinks from it a Saul. b Of the covenant. Q c Nafieʻ,
does not belong with me, but Ibn Kathir, Abu ʻAmr and Abu Jaʻfar
whoever does not taste it does read it as: “. . . scoops up a (single)
belong with me—except for whoever scoop with his hand.” d Goliath. Q e
scoops up a scoopfulc with his Nafieʻ, Abu Jaʻfar and Yaʻqub read it
hand.” Yet they drank from it, except as: “And were it not for Allah strongly
 29

repelling some people . . .” f The except according to what He wills.

Arabic word used is ayat (singular His knowledgeb has embraced the
ayah). Ayah means ‘sign’ or ‘proof’. It heavens and the earth, and their
is also used to denote the unit of text preservation does not fatigue Him,
in the Qur’an, like ‘verse’ in poetry or for He is the All-High, the Great. 256
‘sentence’ in prose. Each such unit is (There shall be) no compulsion in
considered a ‘sign’ from God. religion; prudence has henceforth
become distinct from delusion. So
whoever denies false masters and
some of them He elevated by attains faith in Allah, then he has
degrees. And Wea brought Jesus, truly grasped the frmest handhold
son of Mary, the evident proofs, and which never fractures. For Allah is
We aided him with the Holy Spirit. All-Hearing, All-Knowing. 257 Allah is
And had Allah willed, those who the Ultimate Guardian of those who
succeeded them would not have have attained faith; He brings them
fought one another after the evident out of the darkness(es) into the light,
proofs had come to them, but they while those who have denied—their
disputed—for some of them attained guardians are the false masters; they
faith and some of them denied. For bring them out of the light into the
had Allah willed, they would not have darkness(es). Those are the fellows
fought one another, but Allah does of the Fire; therein they abide. 258
what He wants. 254 O you who have Have yousg not seen the one who
attained faith, spend from what We debated Abrahamc about his Lord—
have provided for you before there that Allah had given him authority?
comes a day in which there is neither Recall when Abrahamc said, “My
trading nor close friendship nor Lord is the One Who gives life and
intercession, for the deniers are the causes death.” He said, “I give life
unjust. 255 Allah—there is no god and cause death.” Abrahamc said,
but He, the Living, the AllSustaining. “But surely, Allah brings the sun from
Neither slumber overtakes Him nor the East, so you bring it from the
sleep. To Him belongs whatever is in West.” Thus the denier was
the heavens and whatever is in the confounded, for Allah does not guide
earth. Who is it who can intercede the unjustpl. 259 Or like the one who
with Him except by His leave? He passed by a town and it was
knows what is before them and what completely devastated upon its
is behind them, and they do not trellises. He said, “How can Allah
encompass any of His knowledge revive
 30

a A grammatical shift from 3rd the way of Allah is that of a grain that
person to 1st person. b Literally ‘His has germinated seven ears; in each
seat’. Q c Though pronounced in ear are a hundred grains. For Allah
Arabic as Ibrahim, Hisham and Ibn multiplies for whom He wills. And
Zekwan in one of his narrations read Allah is All-Embracing, All-Knowing.
it as: “Abraham”. 262 Those who spend their wealths
in the way of Allah and then do not
follow up what they have spent with
this after its death?” Thereupon Allah any remindere or any harm—their
caused him to die for a hundred reward is with their Lord, and no
years and then resurrected him. He fearfshall be upon them nor shall
said, “For how long have you they grieve. 263 A kind word and
tarried?” He said, “I have tarried for a forgiveness are better than a
day or part of a day.” He said, donation followed by hurtfulness. For
“Rather, you have tarried for a Allah is SelfSufcient, Forbearing. 264
hundred years. And look at your food O you who have attained faith, do not
and your drink—it has not nullify your donations with reminders
spoiled—and look at your donkey. and hurtfulness, like one who spends
And We will make you a sign for his wealth for show in front of people
mankind. And look at the and does not believe in Allah and the
bones—how We assemblea them, Last Day. His likeness is that of a
then clothe them with fesh.” So when smooth rock with dust upon it, then a
it became evident to him, he said, “I heavy rain struck it and left it bare.
knowb that Allah is All-Powerful over Theyg have no power to retain
everything.” 260 And recall when anything of what they have earned.
Abrahamc said, “My Lord, show me For Allah does not guide the denying
how You revive the deadpl.” He said, people. 265 And the parable of those
“Have you not attained faith?” He who spend their wealths seeking
said, “Yes indeed, but that my heart Allah’s pleasure and the afrmation of
may become serene.” He said, “So their (inner) selves is that of a garden
take four birds and bend them on a hilltop struck by
towards youd , then place on every
mountain a part of them, then call Q a Nafieʻ, Ibn Kathir, Abu ʻAmr, Abu
them and they will come to you, Jaʻfar and Yaʻqub read it as: “. . . how
running. And know that Allah is We revivify them,” Q b Hamza and
Almighty, All-Wise.” 261 The parable Al-Kesa’i read it as: “So when it
of those who spend their wealths in became evident to him, He said,
 31

“Know that . . .” Q c Though obscenity, while Allah promises you

pronounced in Arabic as Ibrahim, forgiveness from Himself, and grace.
Hisham and Ibn Zekwan in one of his For Allah is All-Embracing,
narrations read it as: “Abraham”. d All-Knowing. 269 He brings wisdom
According to Ibn ʻAbbas and other to whomever He wills, and whoever
exegetes, ‘bend them’ is a metaphor is broughta wisdom, then he has
for ‘cut them’. e Of their generosity. Q most surely been brought much
f Yaʻqub read it as: “. . . and no fear good. But none const a ntly
shall ever be upon them nor shall remembers except t hose of
they grieve.” g A grammatical shift understanding. 270 Thus whatever
from singular to plural. expenditure youpl have spent or vow
you vow, then indeed Allah knows it.
And the unjust have no supporters.
heavy rain, so it brought forth its 271 If youpl disclose donations, then
crops twofold. And even if no heavy that is excellent. But if youpl hide
rain strikes it, then light rain )is them and bring them to the needy,
sufcient(. For Allah is All-Seeing of then that is better for you. And He will
what you do. 266 Would anyone of remitb your evil deeds for you. For
you like to have a garden of palms Allah is All-Aware of what you do.
and grapevines under which rivers 272 Their guidance is not yoursg
flow, wherein he has of all kinds of responsibility, but Allah guides
products, but he is aficted with old whomever He wills. And whatever
age and he has weak ofspring— then good youpl spend is to your own
it was struck with a fery tornado and benefit. And whatever good you
was thus burnt? Thus Allah makes spend shall be to seek Allah’s
the signs evident for youpl, that you Countenance. And whatever good
may refect. 267 O you who have youpl spend will be repaid to you in
attained faith, spend of the good full, for you will not be done injustice.
things you have earned and from 273 (Donations are) for the
what We have brought out for you poor—those who are detained (for
from the earth, and do not pick the striving) in the way of Allah, unable to
nasty of it to give away, whereas you travel in the land (for livelihood).
yourselves would not take it unless Anyone ignorant (of their condition)
your eyes were closed to it. And would think them rich due to their
know that Allah is Self-Sufcient, self-restraint. Yousg recognize them
Praiseworthy. 268 Satan promises by their mark (of poverty)—they do
youpl poverty and commands you to not ask from people insistently. And
 32

whatever good youpl spend—Allah is love every sinning relentless denier.

indeed All-Knowing of it. 274 Those 277 Indeed, those who have attained
who spend their wealths by night and faith and have done righteous deeds
day, secretly and publicly— and have established the prayer and
have broughtd the purifying charitye
—their reward is with their Lord, and
Q a Yaʻqub read it as: “. . . and no feara shall be upon them nor shall
whoever He brings wisdom, then he they grieve. 278 O you who have
has most surely been brought much attained faith, be mindful of Allah and
good. Q b Nafieʻ, Hamza, Al-Kesa’i, leave aside what has remained of
Abu Jaʻfar and Khalaf read it as: “. . . usury, if you are believers. 279 But if
then that is better for you, and We youpl do not, then be informedf of a
will (also) remit your evil deeds for war from Allah and His Messenger.
you.” Ibn Kathir, Abu ʻAmr, Shuʻba Yet if you repent, then your capitals
and Yaʻqub read it as: “then that is belong to you—(thus) you do no
better for you. And We will remit your injustice, and you are not done
evil deeds for you.” injustice. 280 But if heg has
hardship, then deferment until a time
of ease. But to donateh it is better for
their reward is with their Lord, and no youpl, if you only knew. 281 And be
feara shall be upon them nor shall mindful of a dayi when youpl are
they grieve. 275 Those who devour returnedj to Allah, then the earnings
usury cannot standb except as does of every single self are rendered in
one who is being beaten by Satan full to it, for theyk are not done
into insanity. That is because they injustice. 282 O you who have
said, “Trade and usury are certainly attained faith, when you transact a
the same.” But Allah has permitted debt for a stated term, write it down.
trade and has forbidden usury. Thus, And have a scribe write between
to whomsoever an admonition came you, in fairness. And let no scribe
from his Lord, so he refrained (from refuse to write as Allah has taught
usury)—then his past earnings him. So let him write, and let the one
belong to him and his matter rests upon whom is the duty of paymentg
with Allah. Yet whoever reverts—then dictate. And let him be mindful of
thosec are the fellows of the Fire; Allah, his Lord, and defraud nothing
therein they abide. 276 Allah of it. But if the
eliminates usury and He makes
donations grow, for Allah does not
 33

Q a Yaʻqub read it as: “. . . and no you not doubt—except in the case of

fear shall ever be upon them nor an immediate bargain you conduct
shall they grieve.” b On the Day of among yourselves—for (then) you
Resurrection. c A grammatical shift commit no sin if you do not write it
from singular to plural. d The Qur’an down. But (otherwise) let there be
always uses verb ‘to bring’ rather witnesses whenever you trade with
than verb ‘to give’ in association with one another. And let no harm befall
charity; this should be pondered by any scribe or witness, for if you ever
the reader. e The Arabic word used is do so, it shall be ungodliness on your
zakāt, which denotes purification and part. And be mindful of Allah, and
growth. Q f Shuʻba and Hamza read Allah teaches you, for Allah is
it as: “. . . then inform (everyone) of a All-Knowing of everything. 283 But if
war . . .” g The debtor. h To waive it youpl are on a journey and cannot
as charity. i Literally ‘guard fnd a scribe, then a security should
yourselves against a day’. Q j Abu be handed over. But if you trust one
ʻAmr and Yaʻqub read it as: “. . . another, let the one who was trusted
when you return to Allah . . .” k A fulfll his trust, and let him be mindful
grammatical shift from 2nd person to of Allah, his Lord. And do not conceal
3rd person. testimony, for whoever conceals
it—indeed, he has a sinful heart. And
Allah is AllKnowing of what you do.
one upon whom is the duty of 284 To Allah belongs whatever is in
payment is mentally defcient or weak the heavens and whatever is in the
or unable to dictate, then let his earth. Hence, whether youpl disclose
guardian dictate with fairness. And what is within your selves or hide it,
call to witness two of your men, but if Allah calls you to account for it; He
the two are not men, then one man then forgives whomever He wills and
and two women from those whom He punishes whomever He wills, for
youpl approve of as witnesses—so Allah is AllPowerful over everything.
that if one of them should erra , the 285 The Messenger has attained
other can remind her. And witnesses faith in what was sent down to him
must not abstain when called upon. from his Lord, as have the believers.
And be not averse to writing it down, They have all attained faith in Allah
whether small or large (in value), and His angels and His scripturesc
including its term. That is more just and His messengers: “We maked no
with Allahb and more upright for distinction between any of His
testimony and more likely to make messengers.” And they said, “We
 34

have heard and obeyed. (Grant us) 3� Imran’s Folk

Your forgiveness, our Lord, for to You In the name of Allah,
is the destiny.” 286 Allah does not the All-Merciful, the Bestower of
task any self beyond its capacity. To mercy
its credit is what it has earned, and
against it is what it has committed.
“Our Lord, do not take us to task if 1 Alif Lām Mīm. 2 Allah—there is no
we forget or make a mistake. Our god but He, the Living, the
Lord, and do not burden us with a All-Sustaining. 3 He bestowed upon
heavy load yousg the Scripture from on high with
the truth, confrming what preceded it.
Q a Hamza read it as: “…so that in And He sent down the Torah and the
case one of them errs, the other Gospel 4 previously, as guidance for
reminds her.” b That is more just than mankind, and He sent down the
oral agreements. Q c Hamza, Criterion. Indeed, for those who have
Al-Kesa’i and Khalaf read it as: denied Allah’s signs is a severe
“scripture”. Q d Yaʻqub read it as: “He punishment, for Allah is Almighty,
makes no distinction . . .” Capable of vengeance. 5 Indeed,
nothing in the earth or in the heaven
as You burdened those before us. is hidden from Allah. 6 It is He Who
Our Lord, and do not overburden us designs youpl in the wombs as He
with what we have no capability for, wills. There is no god except He, the
and pardon us and forgive us and Almighty, the All-Wise. 7 It is He Who
have mercy upon us. You are our sent down upon yousg the Scripture.
Patron, so support us against the Some of its signs are explicit; they
denying people.” are the foundationa of the Scripture,
while others are equivocal. So as for
those whose hearts swerve, they
follow whatever is equivocal of it,
seeking tribulation and seeking its
interpretation. But none knows its
interpretation except Allah. Thus,
those firmly rooted in knowledge say,
“We have attained faith in it; all is
from our Lord.” But none constantly
remembers except those with
understanding. 8 “Our Lord, do not
 35

cause our hearts to swerve after You with sight(s). 14 Adorned for mankind
have guided us, and bestow upon us isthe love of desires,such as women
mercy from You; indeed, You are the and children and piles upon piles of
Superb Bestower. 9 “Our Lord, You gold and silver and branded horses
will certainly gather mankind for a and livestock and felds. That is the
day about which there is no doubt.” enjoyment of the Earlier Life, but with
Indeed, Allahb never breaks a Allah lies the most excellent resort.
promise. 10 Those who have 15 Saysg, “Shall I inform youpl
denied— certainly, neither their ofsomething better than that? For
wealth nor their children will avail those who are mindful (of God), with
them anything against Allah, and their Lord are Gardens beneath
those are the fuel for the Fire. 11 Like which rivers flow, abiding therein, and
the behavior of Pharaoh’s folk and cleansed spouses and good pleasure
those before them: they disbelieved from Allah.” For Allah is All Seeing of
in Our signs, so Allahc seized them the servants 16 who say, “Our Lord,
on account of their misdeeds. For we have indeed attained faith,so
Allah is Stern in retribution. 12 Saysg forgive us our misdeeds and guard
usfrom the punishment of the Fire.”
17 The patient and the truthful and
a Literally ‘the mother of the the devout and the spenders (in the
Scripture’. b A grammatical shift from way of God) and the seekers of
2nd person to 3rd person. c A forgiveness before dawn. 18 Allah
grammatical shift from 1st person to has borne witness that indeed, there
3rd person. is no god but He, as have the angels
and those endowed with
knowledge—upholding justice. There
to those who have denied, “Youa is no god but He, the Almighty, the
shall be overcome and herded to All-Wise. 19 Indeedd , religion with
Hell, so what a miserable resting Allah is Islam. Yet those who were
place!” 13 Surely, there was a sign brought the Scripture did not difer
for youpl in two battalions that met: with each other except after
one battalion combating in the way of knowledge had come to them,
Allah and another denying,seeingb thereby oppressing one another. So
themc — asthe eye sees—twice their whoever denies the signs of
number. For Allah aids with His Allah—then Allah is indeed Swift in
support whomever He wills. In that is reckoning. 20 So if they debate with
indeed a lesson for those endowed yousg, then say, “I have submitted
 36

my countenance to Allah, and (so were nullifed in the Earlier (Life) and
have) those who have followed me.” the Hereafter, for they have no
And say to those who were brought helpers. 23 Have yousg not seen
the Scripture and to the gentilese , those who were brought a share of
“Have you submitted?” Thus, if they the Scripture, being called to the
have submitted, then they have been Scripture of Allah to judgec between
guided. But if they turn away, then them, then a group of them turn
your (only) duty is proclamation, for away in disregard? 24 That is
Allah is All-Seeing of the servants. 21 because they said, “The Fire will not
Indeed, those who deny Allah’s touch us except for a limited number
signsf and unjustifably kill the of days.” But they have been
deceived in their religion by whatever
Q a Hamza, Al Kesa’i and Khalaf they fabricated. 25 So how about
read it as: “Saysg to those who have when We gather them for a day
denied that they shall be overcome about which there is no doubt, and
and herded to Hell, so what a every single self is paid in full for
miserable resting place!” Q b Nafieʻ, what it has earned, and theyd are not
Yaʻqub and Abu Jaʻfar read it as: “. . . dealt with unjustly? 26 Saysg, “O
and another denying. Youpl see Allah, Master of the dominion, You
them—as the eye sees—twice their grant dominion to whomever You will
number.” c A grammatical shift from and You strip dominion from
singular to plural. Q d Al Kesa’i read whomever you will, and You honor
it as: “(And) that religion with Allah is whomever you will and You humiliate
Islam.” e Literally ‘the unlettered’. f whomever you will; in Your hand is all
The Arabic word used is ayat goodness. You are indeed
(singular ayah). Ayah means ‘sign’ or All-Powerful over everything. 27 You
‘proof’. It is also used to denote the cause the night to penetrate the day
unit of text in the Qur’an, like ‘verse’ and cause the day to penetrate the
in poetry or ‘sentence’ in prose. Each night, and you bring the living out of
such unit is considered a ‘sign’ from the dead and You bring the dead out
God. of the living, and You provide for
whomever You will without measure.”
28 Let not the believers take the
prophets and killa those of mankind deniers for allies apart from the
who command to justice—give them believers, for whoever does that has
glad tidingsb of a painful punishment. nothing to do with Allah— unless it is
22 Those are the ones whose deeds to protect yourpl own selves against
 37

them in some manner of Abraham’s folk and Imran’s folk over

self-protection. And Allah cautions all communities: 34 ofspring of one
youpl Himself, for to Allah is the another, for Allah is All-Hearing,
destiny. 29 Saysg, “Whether youpl All-Knowing. 35 Recall when Imran’s
hide what is within your chests or wife said, “My Lord, I have indeed
disclose it, Allah knows it.” For He vowed (to dedicate) to You what is in
knows whatever is in the heavens my belly, dedicated (solely to You),
and whatever is in the earth, for Allah so accept from me; indeed, You are
is All-Powerful over everything. 30 the All-Hearing, the All-Knowing.” 36
On a day when every self fnds So when she gave birth to her, she
whatever good it had done said, “My Lord, I have indeed given
presented, while whatever evil it had birth to her, a female,” and Allah
done—it will wish there were a great knows better what she has
distance between itself and it. And delivereda , “and the male is not like
Allah Himself cautions youpl, for the female, and I have indeed named
Allah is Compassionate towards the her Mary, and I do seek refuge with
servants. 31 Saysg, “If you love You for her and her ofspring from
Allah, then follow me—Allah will love Satan, the outcast.” 37 So her Lord
you and forgive you your misdeeds, accepted her with good acceptance
for Allah is Oft-Forgiving, Bestowing and brought her up a good
of Mercy.” 32 Say, “Obey Allah and upbringing and entrusted her to the
the Messenger.” But if they turn sponsorship of Zechariahb .
away, then Allah does not love the Whenever Zechariah entered upon
her in the sanctuary, he found with
her provisionc . He said, “O Mary,
Q a Hamza read it as: “. . . and how did you get this?” She said, “It is
combat those of mankind . . .” b This from Allah; indeed, Allah provides
is said in sarcasm. Q c Abu Jaʻfar whomever He wills without measure.”
read it as: “. . . being called to the 38 Thereupon Zechariah called upon
Scripture of Allah so that it may be his Lord. He said, “My Lord, grant me
judged between them . . .” d A from Your bounty good offspring; You
grammatical shift from singular to are indeed the Hearer of
plural. supplication.” 39 So the angels
calledd out to him as he stood
praying in the sanctuary that: “Allah
deniers. 33 Indeed, Allah has givese you glad tidings of John,
selected Adam and Noah and confrming a Word from Allah, and
 38

honorable, and abstinent from which of them would sponsor Mary,

women, and a prophet from among nor were you with them when they
the righteous.” 40 He said, “My Lord, were disputing. 45 Recall when the
how will I have a son when old age angels said, “O Mary, Allah indeed
has overtaken me and my wife is gives you glad tidings of a Word from
barren?” He said, “So shall it be! Him. His name is the Messiah,
Allah does whatever He wills.” 41 He Jesus, son of Mary, well-esteemed in
said, “My Lord, set for me a sign.” He the Earlier (Life) and the Hereafter,
said, “Your sign is that you shall not and one of those brought near. 46
speak to people for three days And he will speak to people in the
except by gesture. And remember cradle and in adulthood and will be
your Lord much, and exalt (Him) in one of the righteous.” 47 She said,
the evening and the morning.” 42 “My Lord, how can I have a child
And recall when the angels said, “O when no human being has touched
Mary, Allah has indeed selected you me?” He said, “So shall it be! Allah
and cleansed you and He has creates whatever He wills. Whenever
selected you over the women of all He decrees a matter, He only says to
communities. 43 “O Mary, be devout it, ‘Be,’ and so it isa . 48 And Heb will
to your Lord and prostrate yourself teach him scribingc and wisdom and
and bow down with those who bow the Torah and the Gospel. 49 And
down.” 44 That is of the stories of the (He will appoint him as) a messenger
hidden realm which We reveal to to the Children of Israel (to proclaim):
yousg, for you were not with them ‘I have come to youpl with a sign
when they cast their pens as to from your Lord: that Id create for you
out of clay the shape of a bird, then I
Q a Ibn ʻAmer, Shuʻba and Yaʻqub breathe into it so it becomes a bird by
read it as: “. . . a female, and Allah Allah’s leave; and I heal the
knows better what I have delivered, born-blind and the leper; and I revive
and the male is not . . .” Q b Nafieʻ, the dead by Allah’s leave; and I
Ibn Kathir, Abu ʻAmr, Ibn ʻAmer, Abu inform you concerning what you eat
Jaʻfar and Yaʻqub read it as: “. . . and and what you store in your houses.
Zechariah sponsored her.” c Food. Q Indeed, in that is a sign for you, if you
d Hamza, Al Kesa’i and Khalaf read it are believers. 50 And I am to confrm
as: “So (one of) the angels called out what preceded me of the Torah and
to him . . .” Q e Ibn ʻAmer and Hamza to make lawful to youpl some of what
read it as: “. . . sanctuary: “Indeed, was prohibited for you. And I have
Allah gives you . . .” come to you with a sign from your
 39

Lord, so be mindful of Allah and obey Me is yourpl return, then I will judge
me. 51 Indeed, Allah is my Lord and between you regarding whatever you
your Lord, so worship Him. That is a used to difer over. 56 So as for those
straight path.’” 52 So when Jesus who have denied—I will punish them
sensed denial on their part, he said, with a severe punishment in the
“Who are my supporters towards Earlier (Life) and the Hereafter, and
Allah?” The disciples said, “We are for them there are no helpers. 57
Allah’s supporters; we have attained And as for those who have attained
faith in Allah, so bear witness that we faith and have done righteous
are indeed Muslimse . 53 Our Lord, deeds—Hea will renderb to them
we have attained faith in what You their rewards in full, for Allah does
have sent down and we have not love the unjust.” 58 This is what
followed the Messenger, so inscribe We read to yousg of the signsc and
us among those who bear witness.” the Wise Reminder. 59 Indeed, the
54 And theyf schemed and Allah likeness of Jesus with Allaha is as
schemed, but Allah is the best of the likeness of Adam: He created him
schemers. 55 As Allah said, “O from dust, then said to him, “Be,” and
Jesus, I am taking you back and so he is. 60 The truth is from yoursg
raising you to Me and cleansing you Lord, so do not be of those who
of those who denied, and I am doubt. 61 And if anyone debates with
making those who follow you yousg about him after what has come
superior to those who denied until to you of knowledge, then say,
the Day of Resurrection. Then to “Come, let us call our sons and your
sons, and our women and your
Q a Ibn ʻAmer read it as: “He only women, and ourselves and
says to it, ‘Be,’ so it is.” Q b All yourselves, and let us supplicate to
except for Nafieʻ, ʻAsem, Abu Jaʻfar make Allah’s curse befall the liars.”
and Yaʻqub read it as: “And We will 62 Indeed, this is the true narrative,
teach him . . .” c The Arabic word for there is no god but Allah, and
used is al-kitab which may mean Allah is indeed the Almighty, the
‘scribing’ or ‘scripture’. Q d Nafieʻ and AllWise. 63 But if they turn
Abu Jaʻfar read it as: “. . . from your away—Allah is indeed All-Knowing of
Lord: I truly create . . .” e The Arabic the corrupters. 64 Say, “O People of
word used is Muslimoon which the Scripture, come to a common
means those who willingly submit to word between us and you: that we
God, regardless of which prophet worship none but Allah, and that we
they followed. f The disbelievers. associate nothing with Him, and that
 40

we do not take one another as lords considered a ‘sign’ from God. d The
apart from Allah.” And if they turn Arabic word used is Muslimoon
away, then saypl, “Bear witness that which means those who willingly
we are Muslimsd .” 65 O People of submit to God, regardless of which
the Scripture, why do you debate prophet they followed.
about Abraham, when the Torah and
the Gospel were not sent down
except after him? Do you not youpl astray, but they lead none
reason? 66 Here youpl are—you astray except themselves, but they
have debated about things you have are unaware. 70 O People of the
knowledge about, so why do you Scripture, why do you deny the signs
debate about things you have no of Allah, though you witness? 71 O
knowledge about? For Allah knows People of the Scripture, why do you
and you know not. 67 Abraham was confound the truth with falsehood
neither a Jew nor a Christian; rather, and conceal the truth, though you
he was a Muslim who turned away know? 72 And a faction of the People
from all that is false, and never was of the Scripture said, “Believepl in
he of the polytheists. 68 Surely, those what was sent down to those who
of mankind who are most deserving attained faith at the beginning of the
of Abraham (as an ally) are those day, then deny (it) at its end, that
who followed him, and this prophet, perhaps they may return. 73 But trust
and those who have attained faith. none except whoever has followed
And Allah is the Ally of the believers. yourpl religion.” Saysg “Indeed, (true)
69 A faction of the People of the guidance is (only) Allah’s guidance—
Scripture would love to lead thata anyone can be brought the like
of what youpl were brought, or theyb
may debate with you before your
a A grammatical shift from 1st person Lord.” Say, “All grace is in Allah’s
to 3rd person. Q b All except for Hafs hand; He gives it to whomever He
and Roways read it as: “We will wills.” For Allah is AllEmbracing,
render to them . . .” (In this case All-Knowing. 74 He specifes His
there is no grammatical shift). c The mercy for whomever He wills, for
Arabic word used is ayat (singular Allah is the Possessor of great grace.
ayah). Ayah means ‘sign’ or ‘proof’. It 75 And of the People of the Scripture
is also used to denote the unit of text is one who, if yousg entrust him with
in the Qur’an, like ‘verse’ in poetry or a heap (of gold), will pay it back to
‘sentence’ in prose. Each such unit is you. And of them is one who, if you
 41

entrust him with a (single) dinar, will from singular to plural. c Literally ‘the
not pay it back to you unless you are unlettered’. d Answering their claim
constantly standing over him. That is that they are under no obligation
because they have said, “We are towards the gentiles. e Literally
under no obligation towards the ‘Lordly’.
gentilesc .” And they tell lies against
Allah, though they know. 76 Yesd ,
whoever fulfills his covenant and is which youpl used to teacha and on
mindful (of God)—then indeed, Allah account of what you used to learn.”
loves mindful people. 77 Indeed, 80 Nor would he command you to
those who purchase, in exchange for take the angels and the prophets as
Allah’s covenant and their oaths, a lords. Would he command you to
small price, those— there is no share denial after you became Muslimsb ?
for them in the Hereafter, nor will 81 And recall when Allah took the
Allah speak to them, nor will He look pledge of the (followers of the)
at them on the Day of Resurrection, prophets, “Inasmuch as Ic have given
nor will He purify them, and for them youpl of scripture and wisdom,
is a painful punishment. 78 And should a messenger come to you
indeed, of them is a group who twist confrming what you have, you shall
their tongues with the Scripture, that certainly believe in him and you shall
youpl may think it from the Scripture certainly support him.” He said,
while it is not from the Scripture. And “Have you consented and taken up
they say, “It is from Allah,” while it is that heavy load towards Me upon
not from Allah. And they tell lies yourselves?” They said, “We have
against Allah, though they know. 79 consented.” He said, “Then bear
No person to whom Allah has given witness, and I am with you among
the Scripture and wise judgment and the witnesses.” 82 So whoever turns
prophethood would ever say to away after that—those are the
mankind, “Be my servants apart from defantly disobedient. 83 Do theyd
Allah.” Rather, “Be godlye on account seek other than the religion of Allah,
of the Scripture when to Him has submitted whoever
is in the heavens and the earth,
Q a Ibn Kathir read it as: “. . . Allah’s willingly and reluctantly, and to Him
guidance. Can anyone be brought they will be returnede ? 84 Saysg,
the like of what youpl were brought, “We have attained faith in Allah, and
or can they debate with you before in what was sent down upon us, and
your Lord?” b A grammatical shift in what was sent down upon
 42

Abraham and Ishmael and Isaac and prophet they followed. Q c Nafieʻ and
Jacob and the Grandsonsf , and in Abu Jaʻfar read it as: “Inasmuch as
what was brought to Moses and We have given you . . .” Hamza read
Jesus and the prophets from their it as: “Because of what I have given
Lord. We make no distinction you of scripture and wisdom, then a
between any of them, and to Him we messenger has come to you . . .” Q d
are Muslimsb .” 85 And whoever All except for Abu ʻAmr, Hafs and
seeks other than Islam as a Yaʻqub read it as: “Do youpl seek . .
religion—it will not be accepted from .” Q e Yaʻqub read it as: “and to Him
him, and in the Hereafter he is one of they return.” All except for Hafs and
the losers. 86 How will Allah guide a Yaʻqub read it as: “and to Him youpl
people who denied after their return.” f The different prophets of the
attainment of faith and (after) having Israelites.
witnessed that the Messenger is true
and (after) evident explanations had those are the ones who have gone
come to them, when Allah does not astray. 91 Indeed, those who denied
guide the unjust people? 87 and died as deniers—not even as
Those—their repayment is that upon much as the earth full of gold would
them falls the curse of Allah and of be accepted from any of them, were
the angels and of all mankind, 88 he to ofer it for ransom. Those—for
abiding therein; never will the them is a painful punishment, and for
punishment be lightened for them, them there are no helpers. 92 Youpl
nor are they given respite— 89 will not attain virtue until you spend
except those who repented of what you love, for whatever you
afterwards and reformed, for Allah is spend of anything, Allah is indeed
indeed OftForgiving, Bestowing of All-Knowing of it. 93 All food was
mercy. 90 Indeed, those who denied permissible to the Children of Israel
after their belief then increased in except what Israel forbade for himself
denial—their repentance will not be before the Torah was bestowed from
accepted, for on higha . Saysg, “Bring the Torah
and read it, if youpl are truthful.” 94
Q a All except for Ibn ʻAmer, ʻAsem, Then whoever fabricates lies about
Hamza, Al Kesa’i and Khalaf read it Allah after that—then those are the
as: “. . . used to know and . . .” b The unjust. 95 Saysg, “Allah has spoken
Arabic word used is Muslimoon the truth. So followpl the creed of
which means those who willingly Abraham who turned away from all
submit to God, regardless of which that is false—and never was he one
 43

of the polytheists.” 96 Indeed, the frst remember Allah’s blessing upon you:
House established for mankind is how you were enemies, then He
surely the one at Bakkah, blessed, reconciled between your hearts, and
and a guidance for (all creatures in) by His blessing you became
all realms. 97 In it are evident signs: brethren.
the standing place of Abraham, and
(that) whoever enters it becomes Q a Ibn Kathir, Abu ʻAmr and Yaʻqub
secure. Thus, pilgrimage to the read it as: “. . . before the Torah was
House is a duty to Allah upon sent down.” b The Arabic word used
mankind—whoever can make a way is ayat (singular ayah). Ayah means
to it. Yet whoever has denied, then ‘sign’ or ‘proof’. It is also used to
Allah is indeed Self-Sufcient (without denote the unit of text in the Qur’an,
need for any of the creatures) of all like ‘verse’ in poetry or ‘sentence’ in
realms. 98 Saysg, “O People of the prose. Each such unit is considered
Scripture, why do you deny the signs a ‘sign’ from God.
of Allah, when Allah witnesses
whatever you do?” 99 Say, “O People
of the Scripture, why do you bar from And you were on the brink of a pit of
the way of Allah whoever has fre, then He rescued you from it.
attained faith, seeking to make it Allah thus clarifes His signs for youpl,
crooked, even though you are that you may be guided. 104 And let
witnesses? And Allah is not oblivious there be a community from among
of what you do.” 100 O you who have you who call to goodness and
attained faith, if you obey a group of command to what is fair and forbid
those who were given the Scripture, what is deplorable, for those are the
they turn you after having attained successful. 105 And be not like those
faith into deniers. 101 And how could who became disunited and disputed
you deny when Allah’s signsb are after the evident explanations had
being read to you and among you is come to them, for for those is a great
His Messenger? And whoever holds punishment— 106 on a day when
fast to Allah has surely been guided some faces are whitened and some
to a straight path. 102 O you who faces are blackened. So as for those
have attained faith, be mindful of whose faces werea blackened: “Did
Allah as is His due, and do not die you deny after having attained faith?”
except as Muslims. 103 And hold fast Then taste the punishment on
to the lifeline of Allah, all together, account of what you used to deny.
and do not become disunited. And 107 And as for those whose faces
 44

were whitened— (they are) in Allah’s Allah and the Last Day and
mercy; therein they abide. 108 Those command to what is fair and forbid
are the signs of Allah; We read them what is deplorable and hasten
to yousg in truth. And Allah wants no towards good works, for those are of
injustice for (all creatures of) all the righteous.
realms. 109 Thus, to Allah belongs
whatever is in the heavens and a Frequently the Qur’an addresses
whatever is in the earth, and to Allah the events of the Hereafter in past
all matters are returnedb . 110 You tense; this grammatical shift should
have been the best community that be pondered by the reader. Q b Ibn
was ever brought forth for mankind: ʻAmer, Hamza, Al Kesa’i, Yaʻqub and
you command to what is fair and Khalaf read it as: “. . . and to Allah all
forbid what is deplorable and believe matters return.” c The Arabic word
in Allah. For had the People of the used is ayat (singular ayah). Ayah
Scripture believed, it would have means ‘sign’ or ‘proof’. It is also used
been better for them. Some of them to denote the unit of text in the
are believers, but most of them are Qur’an, like ‘verse’ in poetry or
defantly disobedient. 111 They do not ‘sentence’ in prose. Each such unit is
harm youpl beyond hurtfulness. And considered a ‘sign’ from God.
if they combat you they will turn
around and fee, then they will not be
supported. 112 They have been 115 And whatever good theya do,
stricken with humiliation wherever they will not be denied it, for Allah is
they are caught, except through a All-Knowing of those who are mindful
lifeline from Allah and a lifeline from (of Him). 116 Those who have
the people. And they have incurred denied— surely, neither their wealths
wrath from Allah and have been nor their children will avail them
stricken with destituteness. That is anything against Allah, for those are
because they used to deny Allah’s the fellows of the Fire; therein they
signs and unjustifably kill the abide. 117 The parable of what they
prophets. That is because they spend in this Earlier Life is that of a
disobeyed and used to transgress. frosty wind that struck the feld of a
113 They are not alike: of the People people who had been unjust to
of the Scripture is a community that themselves and annihilated it. And
is upright—they read Allah’s signsc Allah was not unjust to them; rather,
throughout the night while prostrating they are unjust to themselves. 118 O
themselves. 114 They believe in you who have attained faith, do not
 45

take outsiders for confidants: they sufce you that your Lord should help
never cease to cause you confusion. you with three thousand angels sent
They have (always) loved to see you downc ?” 125 Yes indeed, (but) if
sufer. Hatred has already appeared youpl persevere patiently and
from their mouths, but what their become mindful (of God) and they
chests hide is bigger. We have attack you suddenly, your Lord will
already made the messages evident aid you with fve thousand angels
for you, if you have been reasoning. having marksd (of distinction). 126
119 There youpl are, loving them And Allah did not make it except as
whereas they do not love you, and glad tidings for you and so that your
you believe in the entire Scripture. hearts should
And when they encounter you, they
say, “We have attained faith,” but Q a All except Hafs, Hamza, Al
when they are alone, they bite their Kesa’i and Khalaf read it as: “And
fngers in rage at you. Saysg, “Diepl whatever good youpl do, you will not
in your rage. Indeed, Allah is be denied it . . .” b They were lesser
All-Knowing of what lies within the in number and in weaponry. c Ibn
chests.” 120 If any good touches ʻAmer read it as: “. . . three thousand
youpl, it upsets them. But if anything angels bestowed from on high?” Q d
evil befalls you, they rejoice at it. Yet All except Ibn Kathir, Abu ʻAmr,
if you persevere patiently and ʻAsem and Yaʻqub read it as: “. . . five
become mindful (of God), their plots thousand marked angels.”
will not harm you at all. Indeed, Allah
is All-Encompassing of what they do.
121 And recall when yousg left your fnd comfort thereby. For support
household in the morning, assigning comes not except from Allah the
battlepositions for the believers. For Almighty, the All-Wise— 127 in order
Allah is All-Hearing, All-Knowing. 122 to cut off a fringe of those who
Recall when two factions of youpl denied or repress them so that they
almost faltered, but Allah was their may return as losers. 128 Yousg
Ultimate Guardian. So in Allah let the have nothing (to say) regarding this
believers place their trust. 123 And matter: whether He accepts their
Allah had very truly given youpl repentance or punishes them, for
support at Badr when you were they are certainly unjust. 129 Thus to
humbleb . So be mindful of Allah, Allah belongs whatever is in the
that you may give thanks. 124 Recall heavens and whatever is in the
sayingsg to the believers, “Shall it not earth. He forgives whom He wills and
 46

He punishes whom He wills, for Allah people who are mindful (of God). 139
is Oft-Forgiving, Bestowing of mercy. And do not waver nor grieve, for you
130 O you who have attained faith, are the highest as long as you are
do not devour usury, multiplied (and) believers. 140 If a blow touches you,
remultiplied, and be mindful of Allah, a similar blow has surely touched the
that you may be successful. 131 And (other) people. For such days We
guard yourselves against the Fire alternate between mankind, and so
that has been prepared for the that Allahb may know those who
deniers. 132 And obey Allah and the have attained faith and take
Messenger, that you may obtain witnessesc from among you. For
mercy. 133 Anda hasten towards Allah does not love the unjust. 141
forgiveness from yourpl Lord and a And so that Allah may purge those
Garden as wide as the heavens and who have attained faith and eliminate
the earth, prepared for the mindful (of the deniers. 142 Or did you think that
God): 134 those who spend in you would enter the Garden (of
prosperity and adversity, and those
who restrain (their) rage, and those
who forgive mankind—for Allah loves Q a Nafieʻ, Ibn ʻAmer and Abu Jaʻfar
those who excel in doing good, 135 read it as: “Hasten towards . . .” b A
and those who, when they commit an grammatical shift from 1st person to
indecency or wrong themselves, 3rd person. c The Arabic word used
remember Allah then ask forgiveness is shuhada’, which literally means
for their misdeeds—for who forgives ‘witnesses’ and is usually used to
misdeeds except Allah? And they do describe martyrs
not persist in their wrongdoing while
they know. 136 Those—their
repayment is forgiveness from their Paradise) when Allah has not yet
Lord and Gardens beneath which known those of you who have striven
rivers flow, abiding therein, and how and known the patient ones? 143
excellent is the reward of the And most surely youpl used to wish
workers! 137 Many rules (God set) for death before you had
for those before youpl have passed encountered it, but now you have
away, so journey through the earth surely seen it as you were beholding.
and look what the outcome was for 144 Thus Muhammad is no more
the disbelievers. 138 This is a than a messenger before whom
proclamation to mankind, and messengers have passed on. Then
guidance and an admonition for will it be that if he dies or gets killed
 47

youpl will turn on your heels? For (partners) for which He bestowed
whoever turns on his heels—he will from on highe no authority. And their
not harm Allah in any way. And Allah shelter is the Fire, and how miserable
will repay the thankful ones. 145 For is the dwelling of the unjust! 152 And
never was it for anyone to die except very truly Allah fulflled His promise to
by Allah’s leave at a predetermined you as you decimated them by His
time. So whoever wants the leave, until when you faltered and
recompense of the Earlier (Life), Wea disagreed with each other about the
bring him of it. And whoever wants matter and disobeyed after He had
the recompense of the Hereafter, We shown you what you love: of you is
bring him of it. And We will repay the one who wants the Earlier (Life), and
thankful ones. 146 And how many a of you is one who wants the
prophet has had numerous godlyb Hereafter. Then He turned you away
people combatingc alongside him? from them to test you. But very truly
And they did not waver regardless of He has pardoned
that which aficted them in the way of
Allah, nor did they weaken, nor did a A grammatical shift from 3rd
they give in. And Allah loves the person to 1st person. b Literally
patient ones. 147 And their only ‘Lordly’. Q c Nafieʻ, Ibn Kathir, Abu
words were, “Our Lord, forgive us our ʻAmr and Yaʻqub read it as: “. . .
misdeeds and our extremism in numerous godly people killed
(dealing with) our matters, and alongside him?” d A grammatical
strengthen our foothold and support shift from 1st person to 3rd person. Q
us against the denying people.” 148 e Ibn Kathir, Abu ʻAmr and Yaʻqub
So Allah brought them the read it as: “. . . for which He sent
recompense of the Earlier (Life) and down no authority.”
the most excellent recompense of the
Hereafter, for Allah loves those who you, for Allah is Gracious towards the
excel in doing good. 149 O you who believers. 153 Recall climbingpl and
have attained faith, if you obey those not looking back for anyone, with the
who have denied, they will turn you Messenger calling you from your
back on your heels and you will end reara . Then He repaid you with
up losers. 150 Indeed, Allah is your sorrow on account of the sorrow (you
Patron, and He is the Best of caused the prophet) so that you
Helpers. 151 We will throw terror into would not grieve over what you
the hearts of those who have denied missed or for what befell you. For
because they associated with Allahd Allah is All-Aware of what you do.
 48

154 Then after the stress He sent of what youpl dod . 157 Thus if youpl
down upon youpl security (in the form get killed in the way of Allah or die—
of) drowsiness overcomingb a faction surely, forgiveness and mercy from
of you, while a faction cared only for Allah are better than what theye
themselves, assuming about Allah hoard. 158 For if youpl die or get
contrary to the truth—assumptions of killed, then surely to Allah you will be
the era of ignorancec —saying, “Is herded. 159 So it is by mercy from
anything up to us?” Saysg, Allah that yousg were gentle with
“Everything is up to Allah.” They hide them. And had you been harsh,
within themselves what they do not hard-hearted, they would have
disclose to you. They say, “If it were dispersed from around you. So
up to us, none of us would have pardonsg them and ask forgiveness
been killed here.” Saysg, “Even if you for them and consult them in the
had stayed in your houses, those conduct of afairs. And when
destined to be killed would have
emerged to their death beds.” And so
that Allah may test what is in your a At the battle of Uhud, the Muslims
chests and so that He may purge fled the battlefield upon their defeat
what is in your hearts, for Allah is and the Prophet (peace be upon him)
AllKnowing of what lies within the stood calling them to come back and
chests. 155 Indeed, those of you who fight. Q b Hamza, Al Kesa’i and
turned away on the day when the two Khalaf read it as: “He sent down
armies met—it was Satan who upon youpl security overcoming a
caused them to backslide on account faction of you (in the form of) a nap,
of some of what they had earned. while a faction . . .” c The Arabic
But Allah has most surely pardoned word used is jahiliyah which is
them, for Allah is indeed derived from jahl, meaning
Oft-Forgiving, Forbearing. 156 O you ‘ignorance’, and refers to the
who have attained faith, do not be pre-Islamic phase of paganism. Q d
like those who denied and said of Ibn Kathir, Hamza, Al Kesa’i and
their brethren who traveled in the Khalaf read it as: “. . . and Allah is
land or were on an expedition, “Had All-Seeing of what they do.” Q e All
they stayed with us, they would not except for Hafs read it as: “. . . better
have died or got killed.” So that Allah than what youpl hoard.”
may make it a cause of regret in their you are resolved, place your trust in
hearts. For Allah gives life and Allah; indeed, Allah loves those who
causes death, and Allah is All-Seeing place their trust (in Him). 160 If Allah
 49

supports yousg, then there is none hypocritically when it was said to

who can overcome you. But if He them, “Come, combat in the way of
forsakes you, then who is it who will Allah, or at least defend (the
support you after Him? So in Allah let community).”They said, “If we knew
the believers place their trust. 161 there was going to be combat, we
And never was it for a prophet to would follow youpl.” On that day they
defrauda , for whoever defrauds were closer to denial than they were
brings whatever he has defrauded on to faith. They say with their mouths
the Day of Resurrection. Then every what is not in their hearts. But Allah
single self is paid in full for what it knows better what they conceal. 168
has earned, and they are not dealt Those who said of their brethren, as
with unjustly. 162 Is someone who they stayed behind, “Had they
has pursued Allah’s good pleasure obeyed us, they would not have been
the same as someone who has killedb .” Say, “Then avert death from
incurred Allah’s anger and whose yourselves, if you are truthful.” 169
shelter is Hell? And what a miserable And neverc thinksg of those killedd in
destiny! 163 They are of )diferent( the way of Allah as dead. Rather,
degrees (of rank) with Allah. And (they are) alive, with their Lord, being
Allah is All-Seeing of what they do. provided for, 170 exulting over what
164 Most surely, Allah has conferred Allah has brought them out of His
favor upon the believers, having sent grace and glad for those behind them
them a messenger from among who have not yet joined them: that
themselves, reading to them His no
signs and purifying them and
teaching them the Scripture and Q a All except for Ibn Kathir, Abu
wisdom, for surely they were ʻAmr and ʻAsem read it as: “And
previously in evident misguidance. never was it for a prophet to be
165 Is it that when a calamity befell defrauded . . .” Q b Hisham read it
youpl, even after you had inficted as: “. . . they would not have been
twice as much, you said, “How is relentlessly killed.” Q c Hisham—in
this?” Saysg, “It is from your own one of his recitations—read it as:
selves.” Allah is indeed All-Powerful “And never should he think of those
over everything. 166 For what befell killed in the . . .” Q d Ibn ʻAmer read it
youpl on the day the two armies met as: “And never thinksg of those
was with Allah’s leave, and that He relentlessly killed in the way of Allah
may know the believers, 167 and that as dead.”
He may know those who acted
 50

In fact, We only respite them so that

feara shall be upon them nor shall they may increase in sin, for for them
they grieve. 171 Glad because of a is a demeaning punishment. 179
blessing from Allah, and grace, and Never would Allah leave the
because Allah does not waste the believers in the state which youpl are
reward of the believers 172 who in until He distinguishes the nasty
responded to Allah and the from the good. Nor would Allah make
Messenger after the blow had you view the hidden realm. In fact,
befallen them. For those of them who Allah elects of His messengers whom
excelled in doing good and were He wills. So believe in Allah and His
mindful (of God) is a great reward. messengers, for if youpl believe and
173 Those to whom the people said, remain mindful (of God), you will
“The people have assembled against have a great reward. 180 And never
you, so fear them.” But this only should those who are miserly with
increased them in faith, and they what Allah has given them of His
said, “Allah is sufcient for us, and grace thinkc that it is good for them.
what an excellent Trustee.” 174 So Rather, it is an evil thing for them.
they came back with a blessing from They will be encircled by whatever
Allah, and grace, no harm having they were miserly with on the Day of
touched them. And they pursued Resurrection, for to Allah belongs the
Allah’s good pleasure, for Allah is the inheritance of the heavens and the
Possessor of a great grace. 175 That earth. And Allah is AllAware of
is only Satan frightening his allies. So whatever youpl dod . 181 Allah has
do not fear them, but fear Me if you most surely heard the statement of
are believers. 176 And dosg not be those who said,
saddened by those who hasten
towards denial. They will not harm Q a Yaʻqub read it as: “. . . that no
Allah in the least. Indeed, Allah fear shall ever be upon them nor
wants to give them no share in the shall they grieve.” Q b Hamza read it
Hereafter, for for them is a great as: “And never thinksg—regarding
punishment. 177 Indeed, those who those who have denied—that We
have purchased denial in exchange respite them . . .” Q c Hamza read it
for faith will not harm Allah in the as: “And never thinksg—regarding
least, for for them is a painful those who are miserly with what
punishment. 178 And never should Allah has given them of His grace—
those who have denied thinkb that that it is good for them.” Q d Ibn
We respite them for their own good.
 51

Kathir, Abu ʻAmr and Yaʻqub read it received the Scripture before you
as: “. . . of whatever they do.” and from those who associated
(others with God) many hurtful
things. But if youpl persevere
“Indeed, Allah is poor while we are patiently and become mindful (of
rich.” Wea willb write down what they God)—that is indeed a mark of frm
said and their unjustified killing of the resolve. 187 And as Allah took a
prophets, and We will say, “Taste the pledge from those who were brought
punishment of the burning. 182 That the Scripture: “Most surely youd shall
is on account of what yourpl hands make it evident to mankind and not
have put forth, and because Allah is conceal it.” But they tossed it behind
not a tyrant unto the servants.” 183 their backs and purchased, in
Those who said, “Allah has made a exchange for it, a small price, so how
covenant with us: that we shall not miserable is what they purchase! 188
believe in any messenger unless he Nevere thinksg of those who exult
brings us an ofering to be devoured over what they have come up with
by the fre.” Saysg, “Certainly, and love to be praised for what they
messengers have come to you have not done—never thinksg of
before me with evident proofs and them as in a place safe from the
with that which you said. So why did punishment, for for them is a painful
you kill them, if you are truthful?” 184 punishment. 189 And to Allah
So if they disbelieve yousg, belongs the dominion of the heavens
messengers before you were and the earth, and Allah is Powerful
disbelieved. They came with clear over everything. 190 Most surely, in
proofs and Books and the the
illuminating Scripturec . 185 Each
self is bound to have a taste of a A grammatical shift from 3rd
death. And youpl will be rendered person to 1st person. Q b Hamza
your rewards in full only on the Day read it as: “He will write down what
of Resurrection. So whoever is they said and their unjustified killing
swayed from the Fire and is entered of the prophets, and He will say . . .”
into the Garden (of Paradise) has (In this case there is no grammatical
triumphed, for the Earlier Life is shift.) Q c Hisham read it as: “. . . and
nothing but a deceptive enjoyment. with Books and with the illuminating
186 Youpl will surely be tested Scripture.” Ibn Zekwan read it as: “. .
through your wealths and yourselves, . and with Books and the illuminating
and you will hear from those who Scripture.” Q d Ibn Kathir, Abu ʻAmr
 52

and Shuʻba read it as: “Most surely our evil deeds and take us at death
they shall make it evident . . .” Q e with the virtuous. 194 Our Lord, and
Ibn Kathir, Abu ʻAmr, Ibn ʻAmer and bring us what You have promised us
Abu Jaʻfar read it as: “Never should through Your messengers and do not
they think—those who exult over disgrace us on the Day of
what they have come up with and Resurrection. Surely, You never
love to be praised for what they have break (the promise of) the appointed
not done, never should they think of time.” 195 So their Lord responded to
them(selves) as in a place safe from them: “I do not waste the work of any
the punishment . . .” Nafieʻ read it as: worker of you, whether male or
“Never should they think—those who female—you are of one another. So
exult over what they have come up those who emigrated and were
with and love to be praised for what evicted from their homes and were
they have not done, never thinksg of hurt in my way and (who) combated
them as in a place safe from the and were killeda —I will most surely
punishment . . .” remit for them their evil deeds and
will most surely admit them into
Gardens beneath which rivers
creation of the heavens and the earth flow—a recompense from Allah, for
and in the alternation of night and with Allah is the excellent
day are signs for people of recompense.” 196 Never besg
understanding: 191 those who deceived by the movement of those
remember Allah while standing and who denied in the land. 197 A brief
sitting and on their sides, and refect enjoyment, then their shelter is Hell,
upon the creation of the heavens and and what a miserable resting place!
the earth: “Our Lord, You did not 198 But those who were mindful of
create this in vain. Highly Exalted are their Lord—for them are Gardens
You, so protect us from the beneath which rivers fow, abiding
punishment of the Fire. 192 Our therein, a hospitality from Allah. And
Lord, whomever You enter into the what Allah possesses is better for the
Fire, then You have truly disgraced truly virtuous. 199 And indeed, of the
him, for the unjust ones have no People of the Scripture are those
supporters. 193 Our Lord, we have who believe in Allah and in what was
indeed heard a caller calling to the sent down to you and in what was
faith: ‘Attain faith in your Lord,’ so we sent down to them. They are reverent
have attained faith. So, Our Lord, towards Allah and do not purchase,
forgive us our misdeeds and remit in exchange for Allah’s signsb , a
 53

small price. Those have their reward the All-Merciful, the Bestower of
with their Lord. Indeed, Allah is Swift mercy
in reckoning. 200 O you who have
attained faith, be patient and have 1 O mankind, be mindful of your
outlasting patience and be ever at Lord, Who created you from a single
the ready and be mindful of Allah, self and created from it its spouse,
that you may succeed. and from them both spread many
men and women. Thus be mindful of
Allah—in Whose name you ask one
Q a Hamza, Al Kesa’i and Khalaf another—and of thea wombsb .
read it as: “. . . and were killed and Indeed, Allah has always been
(who) combated . . .” Ibn Kathir and Watchful over you. 2 And bring
Ibn ʻAmer read it as: “. . . and )who( orphans their wealths, and do not
combated and were relentlessly killed replace (their) good things with nasty
. . .” b The Arabic word used is ayat ones, and do not devour their
(singular ayah). Ayah means ‘sign’ or wealths by combining them with
‘proof’. It is also used to denote the yourpl wealths; indeed, it has always
unit of text in the Qur’an, like ‘verse’ been a gravely serious sin. 3 And if
in poetry or ‘sentence’ in prose. Each youpl fear you cannot be just towards
such unit is considered a ‘sign’ from the orphans, then marry the women
God. you like—two or three or four—but if
you fear you will not be equitable,
then (only) onec or (consider) those
whom you rightfully possess. That is
more likely to make you avoid bias. 4
Moreover, bring women their dowries
graciously. But if they willingly forgo
some of it for youpl, then devour it
with satisfaction, with ease. 5 But do
not bring the foolish ones yourpl
money which Allah has assigned to
you for support, yet provide for them
from it and clothe them and say to
them a fair word. 6 And test the
orphans until they reach the age of
4� Women marriage. So if youpl recognize in
In the name of Allah, them prudence, then hand over their
 54

wealths to them and do not devour it justice. 10 Indeed, those who devour
extravagantly or hastily before they the wealths of orphans illicitly devour
grow up. For the rich (guardian) only fre into their bellies; and they will
should modestly abstain (from roasta in a blaze. 11 Allah enjoins
charging any wage), but whoever (of youpl regarding your children: for the
the guardians) is poor may charged male is the equivalent of the share of
in accordance with what is fair. Then two females. But if they are women
when you hand over their wealths to above two, they get two-thirds of
them, call witnesses in. Yet sufcient what he has left; and if she be one,
is Allah as a Reckoner. 7 For men is then to her is the half. And for his
a share of what parents and close parents—each gets one-sixth of what
relatives have left, and for women is he has left if he has children. Yet if he
a share of what parents and close has no children and his parents
relatives have left, be it little or inherit (solely) from him, then his
much—an ordained share. 8 And if mother gets one-third. But if he has
the distribution is attended by the siblings, then his mother gets
near relatives and the orphans and one-sixth, after )fulflling( any bequest
the destitutepl, then give them he may bequeathb and (paying of(
something out of it and say to them a any debt. Your parentsc and your
fair word. 9 And let those who, were children—you do not know which are
they to leave behind them weak more benefcial to you. (This is) an
ofspring would be afraid for them, ordinance from Allah. Indeed, Allah
fear (God’s has always been All-Knowing
All-Wise. 12 And youpl get one-half
of what your spouses have left if
Q a Hamza read it as: “Thus be theyd have no children. Yet if they
mindful of Allah, in Whose name, and have children, then you get
the name of the wombs, you ask one one-fourth of what they have left,
another.” b The term ‘wombs’ is after )fulflling( any bequest they may
usually used in the Qur’an as a bequeath and )paying of( any debt.
metaphor for blood relatives, And they get one-fourth of what you
meaning: honor the ties of kinship. Q have left if you have no children. Yet
c Abu Jaʻfar read it as: “. . . then if you have children, then they get
)only( one (is enough) or consider . . one-eighth of what you have left,
.” d Literally ‘devour’. after )fulflling( any bequest you may
punishment). So let them be mindful bequeath and (paying off) any debt.
of Allah and let them speak for And if a man or a woman is to be
 55

inherited by a non-lineal heir while as: “. . . after )fulfilling( any bequest

having a brother or sistere , then that he may bequeath . . .” Q g
each of them gets one-sixth. But if Nafieʻ, Ibn ʻAmer and Abu Jaʻfar read
they are more than that, then they it as: “. . . We enter him into . .
share one-third, after )fulflling( any
bequest that may be bequeathedf
and )paying of( any debt, without any against them; then if they testify,
harm (to anyone). (This is) an confne them to the houses until
injunction from Allah, for Allah is death takes them up or Allah makes
AllKnowing, Clement. 13 These are a way for them. 16 And those two of
the limits of Allah. And whoever you who commit it, then punish them
obeys Allah and His Messenger—He both. Yet if they repent and reform,
entersg him into Gardens beneath then disregard them both. Indeed,
which rivers fow, abiding therein, and Allah has always been Granting and
that is the great triumph. 14 But Accepting of repentance, Bestowing
whoever disobeys Allah and His of mercy. 17 Indeed, (granting of )
Messenger and oversteps His repentance is (incumbent) upon Allah
limits—He entersg him into a fre for those who do evil out of
wherein he abides, and for him is a ignorance then repent soon after, for
demeaning punishment. 15 And those—Allah accepts their
those of yourpl women who commit repentance. And Allah has always
obscenity—call four of you to witness been All-Knowing, All-Wise. 18 But
(granting of) repentance is not for
those who (continue to) do evil until,
Q a Ibn ʻAmer and Shuʻba read it as: when death arrives to one of them,
“. . . and they will be roasted in the he says, “Indeed, I have now
blaze.” Q b Ibn Kathir, Ibn ʻAmer and repented,” nor for those who die as
Shuʻba read it as: “. . . after )fulfilling( deniers. Those—We have prepared
any bequest that is bequeathed . . .” for them a painful punishment. 19 O
c Literally ‘your fathers’. d The you who have attained faith, it is not
pronoun is in feminine form, denoting lawful for you to inherit women
that they are female spouses. e forcefully, and do not coerce them in
According to the majority of order to go away with some of what
exegetes, this means the brother and you have brought them, unless they
the sister are from the deceased’s commit an evidenta obscenity. And
maternal side. Q f All except for Ibn let your pl relationship with them be
Kathir, Ibn ʻAmer and ʻAsem read it in accordance with what is fair. And if
 56

you dislike them, it may be that you always been Oft-Forgiving,

dislike something in which Allah has Bestowing of mercy.
placed much good. 20 And if youpl
want to replace one spouse with Q a Ibn Kathir and Shuʻba read it as:
another spouse and you have given “. . . unless they commit an
one of them a fortune, then take evidenced obscenity.”
nothing back of it. Would you take it
back (by committing) perjury and
evident sin? 21 And how can you 24. And (also prohibited are) women
take it back when you have been in wedlock, except those whom youpl
intimate with one another and they rightfully possessa . (This is) Allah’s
have taken from you a solid pledge? decree, binding upon you. But
22 And do not marry women whom anything beyond these limits has
your fathers had married, except been made lawful for youb , provided
what has already passed. Indeed, you seek them in wedlock, not in
that has been an obscenity and fornication, with (dowries from) your
loathsome and an evil way. 23 own wealths. So if you wish to enjoy
Prohibited for you are your mothers them, then bring them their
and your daughters and your sisters rewards—(as) an obligation. And no
and your paternal aunts and your sin is committed by you if you agree
maternal aunts and your brother’s to any change to the dowry after
daughters and your sister’s establishing the obligation. Indeed,
daughters and your (foster) mothers Allah has always been AllKnowing,
who nursed you and your sisters All-Wise. 25 But if one of you lacks
through nursing and your wives’ the means to marry free believing
mothers and your stepdaughters who women, then of those whom you
are in your guardianship—born of rightfully possess from among your
wives with whom you have believing maidens. And Allah knows
consummated marriage, but if you better of your faith. You are of one
have not consummated marriage anotherc , so marry them with the
with them, then no sin is committed permission of their familiesd and
by you—and the lawful consorts of bring them their rewards in
your begotten sons and to combine accordance with what is fair, in
two sisters (in marriage, wedlock, not in fornication nor as
simultaneously), except what has mistresses. Then when they are
already passed. Indeed, Allah has married, if they commit an obscenitye
, then their punishment is half that of
 57

free women. That is for those of you husbands before bondage. Q b All
who want to avoid distress (by falling except for Hafs, Hamza, Al Kesa’i,
in sin). But to be patient is better for Abu Jaʻfar and Khalaf read it as: “But
you. And Allah is Oft-Forgiving, He has made anything beyond these
Bestowing of mercy. 26 Allah wants limits lawful for you.” c Equal. d The
to make things evident to youpl and guardians were called families. e
to guide you by the rules (He set) for Adultery. Q f All except for ʻAsem,
those before you and to grant you Hamza, Al Kesa’i and Khalaf read it
repentance and accept it from you. as: “. . . rather (it is lawful) in case
And Allah is All-Knowing, All-Wise. there is a bargain by your mutual
27 And Allah wants to grant you consent.” g A grammatical shift from
repentance and accept it from you, 1st person to 3rd person.
while those who follow desires want
you to deviate (with) a great
deviation. 28 Allah wants to lighten major deeds of what you have been
(your burden) for you, for man was forbidden, We remit your (lesser) evil
created weak. 29 O you who have deeds and make you enter in a noble
attained faith, do not devour each waya . 32 And do not covet whatever
other’s wealths illicitly; rather Allah has favored some of you with
(lawfully), if it should be a bargainf by over others. For men is a share of
your mutual consent. And do not kill what they have earned, and for
yourselves; indeed, Allah has always women is a share of what they have
been Bestowing of mercy upon you. earned. And ask Allah of his grace.
30 And whoever does that out of Indeed, Allah has always been
hostility and unjustly—We will roast AllKnowing of everything. 33 Thus to
him in a fre, and that has always everyone We have assigned heirsb
been easy for Allahg . 31 If youpl for what parents and close relatives
avoid the have left. And those with whom youpl
have a bond of sworn fdelity—bring
them their share. Indeed, Allah has
a Men were not allowed to have always been Witness over
intimate relationships with their everything. 34 Men should be
bondwomen who were taken captive constant caretakers of women with
in war—a worldwide ancient common what Allah has favored one over the
practice—unless they menstruated at other and with what they spend (for
least once, to verify that they were support) from their wealths. So
not pregnant from their previous righteous women are devout,
 58

preservers of (virtue, even regarding) Satan as a comrade, then how evil is

hidden matters, as Allahc such a comrade! 39 And what harm
(commanded matters to be) would it have done them, had they
preserved. But those women from believed in Allah
whom youpl fear
disloyalty—admonish them and Q a Nafieʻ and Abu Jaʻfar read it as:
abandon them in beds and strike “. . . and enter you into a noble
themd . But if they obey you, then do entrance.” b Literally ‘protégés’. Q c
not seek any way against them. Abu Jaʻfar read it as: “. . . as (the
Indeed, Allah has always been religion of) Allah has been
All-High, Supreme. 35 And if youpl preserved.” d Hitting lightly after two
fear discord between themdl, then phases of non-physical interaction is
send a judge from his family and a a sign of seriousness about ending
judge from her family; if theydl want the marriage. e The fellow-traveler. f
reconciliation, Allah will bring about A grammatical shift from singular to
harmony between them. Indeed, plural.
Allah has always been All-Knowing,
All-Aware. 36 And worship Allah and
do not associate anything with Him, and the Last Day and spent out of
and be good to both parents and to what Allah had provided them? And
the relative and the orphans and the Allah has always been AllKnowing
destitutepl, and the neighbor who is a about them. 40 Indeed, Allah does
relative and the neighbor who is a not do an atom’s weight of injustice.
stranger, and the companion at your And if it is a gooda deed, He
sidee and the traveler in need and to multiplies it and gives from Himself a
those whom you rightfully possess. great reward. 41 So how will it be
Indeed, Allah does not love whoever when We bring forth a witness from
has been a selfadmiring boaster: 37 every community and We bring
thosef who are miserly and command yousg forth as a witness over all
mankind to miserliness and conceal these? 42 On that day, those who
what Allah has brought them of His denied and disobeyed the
grace—and We have prepared for Messenger wish that the earth would
the deniers a demeaning be leveled with them, for they
punishment, 38 and those who conceal nothing from Allah. 43 O you
spend their wealths for show in front who have attained faith, do not
of people and believe neither in Allah approach prayer while you are drunk
nor in the Last Day. And whoever has so that you may know what you say,
 59

nor while you are in a state of major cursed the fellows of the Sabbathd.
impurityb—unless you are And the command of Allah is bound
traveling—until you have bathed. to be performed. 48 Indeed, Allah
And if you are sick or traveling or one does not forgive associating (any
of you returns from relieving oneself partners) with Him, yet He forgives
or you have touched women (in anything less than that for whomever
intercourse) and cannot fnd water, He wills. And whoever associates
then fnd clean soil and wipe your anything with Allah has very truly
faces and your hands with it. Indeed,
Allah has always been Pardoning, Q a Nafieʻ, Ibn Kathir and Abu Jaʻfar
Oft-Forgiving. 44 Have yousg not read it as: “. . . atom’s weight of
seen those who were given a share injustice. And if there is a good deed
of the Scripture? They purchase utter . . .” b A state of major impurity after
misguidance and want youpl to stray sexual discharge, requiring a full
from the way. 45 Yet Allah knows body wash. c This word means ‘Pay
better of yourpl enemies, and heed to us’ but sounds similar to a
sufficient is Allah as an Ally, and Hebrew word that means ‘the most
sufcient is Allah as a Supporter. 46 evil of us’. d The breakers of the
Some of those who have Judaized Sabbath.
distort words from their context and
say, “We have heard and disobeyed,”
and “Listen; may yousg not hear,” fabricated a great sin. 49 Have yousg
and “Raʻinac ”, twisting it with their not seen those who claim purity for
tongues and thereby slandering the themselves? Rather, Allah purifes
religion. But had they said, “We have whom He wills, and they will not be
heard and obeyed,” and “Listen,” and dealt with unjustly by as much as the
“Give us yoursg attention,” it would thread upon a datestone. 50 Seesg
have been better for them and more how they fabricate lies against Allah,
upright. But Allah has cursed them and that alone sufces as an evident
for their denial, so they do not sin. 51 Have yousg not seen those
believe except for a few. 47 O you who were given a share of the
who have been brought the Scripture? They believe in
Scripture, believe in what We have superstitiona and false masters, and
bestowed from on high, confrming say of those who have denied,
what you have, before We obliterate “These are better guided on the way
faces and turn them around upon than the ones who have believed.”
their backs, or curse them as We 52 Those are the ones whom Allah
 60

has cursed; and whomever Allah attained faith, obey Allah and obey
curses, you will fnd no supporter for the Messenger and those in
him. 53 Or do they own a share of command among you. And if you
the dominion? Then they do not bring disagree over anything, refer it to
to mankind by as much as a groove Allah and the Messenger, if you
in a date-stone. 54 Or do they envy believe in Allah and the Last Day.
mankind for whatever Allah has That is better and fairer in
brought them of His grace? For interpretation. 60 Have yousg not
surely, We brought Abraham’s folk seen those who claim that they have
the Scripture and wisdom, and We believed in what was sent down to
gave them a great dominion. 55 you and what was sent down before
Then, of them there were those who you, yet they want the judgment of
attained faith in him, and of them false masters in spite of being
were those who barred from him. commanded to deny it? For Satan
And sufcient is Hell as a blaze. 56 wants to a
Indeed, those who have denied Our
signs— We will roast them in a fre. The Arabic word is Gypt which may
Every time their skins are roasted also mean the Gyptana, a book
through, We will replace them with written by ancient Egyptian monks. b
other skins so that they may A grammatical shift from 1st person
(continue to) taste the punishment. to 3rd person.
Indeed, Allahb has always been
Almighty, All-Wise. 57 But those who
have attained faith and have done make them stray into extreme
righteous deeds—We will enter them misguidance. 61 And when it is said
into Gardens beneath which rivers to them, “Come to what Allah has
flow, abiding therein forever; for them sent down, and to the Messenger,”
in it are cleansed spouses, and We you see the hypocrites barring
will admit them into an evershading (themselves and others) from yousg
shade. 58 Indeed, Allah commands completely. 62 So how will it be when
youpl to return trusts back to their a calamity befalls them because of
owners, and that when you judge what their hands have put forth, then
between mankind, you judge with they come to yousg swearing by
justice; indeed, Allah admonishes Allah: “We only wanted excelling in
you with what is excellent. Indeed, doing good and bringing about
Allah has always been AllHearing, harmony”? 63 Those are the ones
All-Seeing. 59 O you who have whom Allah knows whatever is in
 61

their hearts, so disregard them, yet All-Knowing. 71 O you who have

admonish them and say to them attained faith, take your precautions,
words far-reaching to their (inner) then mobilize in groups or mobilize
selves. 64 And never did We send all together. 72 And indeed, there is
any messenger but to be obeyed by among you one who would certainly
Allah’s leavea . And had they—after tarry behind; then, if a calamity
being unjust to themselves—come to befalls you, he would say, “Allah has
yousg and sought Allah’s truly favored me as I was not a
forgiveness, and had the witnessf with them.” 73 But if some
Messengerb prayed for their grace from Allah befalls youpl, he
forgiveness, they would have found would say—as if no love existed
Allah Granting and Accepting of between you and
repentance, Bestowing of mercy. 65
But no, by yoursg Lord, they will
never attain faith until they make you a A grammatical shift from 1st person
judge in their disputes, then fnd to 3rd person. b A grammatical shift
within themselves no discomfortc from 2nd person to 3rd person. c
from whatever you have decreed and Literally ‘blame’. d A grammatical
submit completely. 66 And had We shift from singular to plural. e The
decreed for them: “Kill yourselves,” or Arabic word used is shuhada’, which
“Depart your homes,” they would not literally means ‘witnesses’ and is
have done it, except for a few of usually used to describe martyrs. f
them. But had they done what they The Arabic word shaheed may mean
were admonished, it would have ‘a witness’, ‘a martyr’ or ‘present’.
been better for them and a frmer
confrmation. 67 And We would then
have brought them from Us a great him—“If only I had been with them, I
reward, 68 and We would have could have triumphed a great
guided them to a straight path. 69 triumph.” 74 Let those who sell the
And whoever obeys Allah and the Earlier Life in exchange for the
Messenger—then thosed are with Hereafter combat in the cause of
the ones whom Allah has blessed of Allah. For whoever combats in the
the prophets and the unwavering way of Allah, then is killed or
believers and the witnessese and the overcomes, We will bring him a great
righteous, and excellent are those as reward. 75 And what is the matter
company! 70 That is the grace from with youpl that you do not combat in
Allah, and sufcient is Allah as the way of Allah and for the ones
 62

deemed weak and oppressed among comprehend any discourse? 79

men and women and children— Whatever good has befallen yousg is
those who say, “Our Lord, get us out from Allah, and whatever evil has
from this town whose people are befallen you is from your own (inner)
unjust, and appoint for us from You a self. And We sent you to mankind as
guardian, and appoint for us from a messenger, and sufcient is Allah as
You a supporter!”? 76 Those who a Witness. 80 Whoever obeys the
have attained faith combat in the way Messenger has surely obeyed Allah,
of Allah, while those who have but whoever turns away—then We
denied combat in the way of false have not sent you to be a constant
masters. So combatpl the allies of preserver over them. 81 And they
Satan; indeed, the plotting of Satan say “(We pledge) obedience,” but
has always been weak. 77 Have when they leave your presence, a
yousg not seen those who were told, faction of them conspired something
“Restrain your hands and establish
the prayer and bringa the purifying
charityb ”? But when combat was
prescribed for them, a group of them a The Qur’an always uses verb ‘to
feared mankind as only Allah ought bring’ rather than verb ‘to give’ in
to be feared, or even more. And they association with charity; this should
said, “Our Lord, why did You be pondered by the reader. b The
prescribe combat for us? If only You Arabic word used is zakāt, which
would delay it for us for a short denotes purification and growth. Q c
while.” Saysg, “The enjoyment of the Ibn Kathir, Hamza, Al Kesa’i, Abu
Earlier (Life) is little, while the Jaʻfar, Khalaf and Rouh read it as: “. .
Hereafter is better for whoever is . and they will not be dealt with
mindful (of God), and youc will not be unjustly . . .” d Literally ‘plan by night’.
dealt with unjustly by as much as the
thread upon a datestone.” 78
Wherever youpl may be, death will contrary to what you say, yet Allah
overtake you, even if you were in records what they conspire. So
lofty towers. And if any good befalls disregard them and place your trust
them, they say, “This is from Allah.” in Allah, for sufcient is Allah as a
But when any evil befalls them, they Trustee. 82 Do they not ponder the
say, “This is from you.” Saysg, “All is Recitala ? For had it been from any
from Allah.” So what is wrong with other than Allah, they would have
these people, that they hardly found in it much discrepancy. 83 And
 63

when a matter of security or fear For whomever Allah misguides,

comes to them, they publicize it. But yousg will never fnd for him any wayc
had they referred it to the Messenger . 89 They would love to see youpl
and to those in command among deny just as they themselves have
them, those who can draw denied, so that you would become
conclusions from it would have equal. So take no allies from them
learned it. And were it not for Allah’s until they emigrate in the way of
blessing and mercy upon youpl, youb Allah. But if they turn away, then
would have followed Satan, except seize them and kill them wherever
for a few. 84 So combatsg in the way you may fnd them, and do not take
of Allah; you are not responsible from among them any ally or
except for yourself. And urge the supporter. 90 Except those who are
believers. Hopefully Allah will restrain related to a people between youpl
the force of those who have denied, and whom is a pledge, or those who
and Allah is of more intense force come to you with their hearts
and more tormenting. 85 Whoever constrained from combating you or
intercedes for a good cause shall combating their own people. And had
have a portion of it, and whoever Allah willed, He would have given
intercedes for an evil cause shall them authority over you and they
have a share of it. And Allah has would surely have
always been a Sustainer for
everything. 86 And if youpl are
greeted with a greeting, then respond a The Arabic word used is Qur’an
with a better one or (at least) return which literally means ‘recital’ or
it. Indeed, Allah has always been a ‘recitation’. b A grammatical shift
Reckoner of everything. 87 from 3rd person to 2nd person. c
Allah—there is no god except He. He God misguides kinds of people like
will surely gather youpl to the Day of the treacherous, the evildoers, the
Resurrection about which there is no oppressors, etc.
doubt. And who is truer in discourse
than Allah? 88 So what is the matter combated you. So if they withdraw
with you, that you are divided into from youpl and combat not against
two groups regarding the hypocrites, you and ofer you peace, then Allah
when Allah Himself has caused them has opened no way for you against
to regress on account of what they them. 91 Youpl will fnd others who
have earned? Do you want to guide want to be secure from you and
those whom Allah has misguided? secure from their own
 64

people—whenever they are turned shall investigatec . And do not say to

back to temptation, they are made to anyone who ofers youd peacee ,
regress in it. So if they do not “You are not a believerf ,” aspiring for
withdraw from you and ofer you the goods of the Earlier Life, for with
peace and restrain their hands, then Allah is a multitude of gainsg . You
seize them and kill them wherever yourselves were like this before, then
you fnd them. And those ones—We Allah bestowed favor upon you, so
have given you, regarding them, an ascertain (the truth). Indeed, Allah
evident authorization. 92 But never has always been All-Aware of what
should a believer kill another you do. 95 Those of the believers
believer, unless accidentally. Yet who, though noth disabled, stay
anyone who accidentally kills a behind, are not equal to those who
believer, then the (atonement is the) strive in the way of Allah with their
emancipation of a believing slavea wealths
and a compensation submitted to his
family, unless they donateb (it). But if a Literally ‘a neck’. b Unless they
he was from a people who are an waive it as charity. Q c Hamza, Al
enemy to youpl, yet he is a believer, Kesa’i and Khalaf read it as: “. . .
then the emancipation of a believing then you shall ascertain (the truth).” d
slave. And if he was from a people This means greeting with the
between you and whom there is a salutation of peace by saying: ‘Peace
pledge, then a compensation be upon you.’ Q e Nafieʻ, Ibn ʻAmer,
submitted to his family and the Hamza, Abu Jaʻfar and Khalaf read it
emancipation of a believing slave. as: “And do not say to anyone who
And (for) anyone who lacks the offers to surrender to you, “You are
means—then the fasting of two not . . .” Q f Ibn Wardan read it as:
consecutive months as a repentance “You are not granted security . . .” g
to Allah. And Allah has always been The same word, maghanem, is used
All-Knowing, AllWise. 93 But for ‘spoils of war’. Q h All except for
whoever kills a believer Ibn Kathir, Abu ʻAmr, ʻAsem, Hamza
intentionally— then his repayment is and Yaʻqub read it as: “Those of the
Hell, abiding therein, and upon him is believers—except for the
Allah’s wrath and He has cursed him disabled—who stay behind are . . .”
and has prepared for him a great
punishment. 94 O you who have and their livesa . Allah has favored
attained faith, when you travel (to those who strive with their wealths
strive) in the way of Allah, then you and their lives above those who stay
 65

behind with a degree (of rank). But you fear that the deniers may harm
Allah has promised goodness to you; indeed, the deniers have always
both. Yet Allah has favored those been an evident enemy to you. 102
who strive over those who stay And when yousg are among them
behind with a great reward: 96 (high) and you call them to prayer, let a
degrees (of rank) from Him, and faction of them stand with you and let
forgiveness and mercy, for Allah has them hold their weapons. Then when
always been Oft-Forgiving, they have done their prostrations, let
Bestowing of mercy. 97 Indeed, them be behind youpl and let another
(regarding) those whom the angels faction that has not prayed yet come
took up at death while they were forward and pray with yousg, and let
unjust to themselves, theyb said, them take their precautions and their
“What was the matter with you?” weapons. Those who denied would
They said, “We were deemed weak love that youpl become oblivious to
and oppressed in the land.” They your weapons and your belongings
said, “Was Allah’s earth not vast so they can assault you in a single
enough for you to emigrate therein?” assault. And no sin is committed by
So those—their shelter is Hell, and you—if you are hurt by rain or are
what an evil destiny! 98 Except for sick—by putting down your weapons,
those deemed weak and oppressed but take precautions. Indeed, Allah
among men and women and children has prepared for the deniers a
who cannot devise any plan and are demeaning punishment. 103 So
not guided to any way, 99 for those— when youpl have concluded the
hopefully Allah will pardon them, for prayer, then remember Allah,
Allah has always been Pardoning, standing and sitting and on your
Oft-Forgiving. 100 Thus anyone who sides. Thereafter, when you feel
emigrates in the way of Allah will fnd secure,
on earth many places of refuge and
abundance. And anyone who sets a Literally ‘selves’. b The angels.
out from his house, emigrating to
Allah and His Messenger, and is then establish the prayer. Indeed, the
overtaken by death, then his reward prayer has been prescribed upon
is incumbent on Allah. And Allah has believers at specifc times. 104 And
always been Oft-Forgiving, do not waverpl in the pursuit of the
Bestowing of mercy. 101 And when peoplea ; if you sufer pain, they sufer
youpl travel in the land, you commit pain as you sufer pain, but you
no sin by shortening the prayers if expect from Allah what they do not
 66

expect. And Allah has always been himself with perjury and evident sin.
All-Knowing, AllWise. 105 Indeed, 113 And were it not for Allah’s grace
We have sent down to yousg the towards yousg, and His mercy, a
Scripture with the truth, to judge faction of them would have sought to
between mankind in accordance with lead you astray. But they lead no one
what Allah has shown you. And do astray except themselves, and they
not be an advocate for the cannot harm you in any way. And
treacherous. 106 And asksg Allah for Allah has sent down to you the
forgiveness; indeed, Allah has Scripture and wisdom, and has
always been Oft-Forgiving, taught you what you did not know.
Bestowing of mercy. 107 And dosg And Allah’s grace towards you has
not argue on behalf of those who always been great. 114 There is no
betray themselves. Indeed, Allah good in much of their private
does not love whoever has been conversations, except for one who
consistently treacherous, sinful. 108 commands to (even a single)
They seek to hide from mankind, but donation or to what is fair or to
they do not seek to hide from Allahb , reconciliation between people. And
and He is with them when they whoever does that, seeking Allah’s
conspirec , (using) what He does not pleasure, then Wed will bringe him a
accept of speech. And Allah has great reward. 115 But whoever
always been All-Encompassing of opposes the
what they do. 109 There youpl are,
having argued on their behalf in the a The enemy. b They feel ashamed
Earlier Life, but who will argue with so they seek to hide their sins from
Allah on their behalf on the Day of people, but they do not feel ashamed
Resurrection? Or who will be their in front of Allah. c Literally ‘plan by
trustee? 110 Yet whoever commits night’. d A grammatical shift from 3rd
evil or does injustice to himself then person to 1st person. Q e Abu ʻAmr,
asks Allah for forgiveness will fnd Hamza and Khalaf read it as: “. . .
Allah OftForgiving, Bestowing of then He will bring him . . .” (In this
mercy. 111 And whoever earns a case there is no grammatical shift.)
sin—he only earns it to his own
detriment, for Allah has always been
All-Knowing, All-Wise. 112 And
whoever earns an offense or a sin Messenger after guidance has
then blames it on an innocent become evident to him and follows
person, then he has surely burdened other than the way of the believers,
 67

We will turn him towards what he has fancies, nor to the fancies of the
turned to and roast him in Hell—and People of the Scripture. Whoever
what an evil destiny! 116 Indeed, does evil will be repaid for it and will
Allah does not forgive associating not fnd for himself apart from Allah
(any partners) with Him, yet He any ally or supporter. 124 But
forgives anything less than that for whoever does of righteous deeds,
whomever He wills. And whoever whether male or female, and is a
associates (others) with Allah, then believer— thoseb will enterc the
he has surely strayed into extreme Garden (of Paradise) and will not be
misguidance. 117 They call upon, dealt with unjustly by as much as the
instead of Him, only females. (In fact) dint on a date-stone. 125 And who
they call upon nothing but a defant could be better in religion than one
Satan— 118 Allah has cursed him. who submitted his countenance to
And he said, “I will most surely take Allah, while excelling in doing good,
to myself a due share of Your and followed the creed of Abraham
servants.” 119 “And I will most surely who turned away from all that is
lead them astray and fll them with false. For Allah took Abraham for a
fancies, and I will most surely close friend. 126 And to Allah
command them so they will most belongs whatever is in the heavens
surely slit the ears of cattle, and most and whatever is in the earth, and
surely I will command them so they Allah has always been
will most surely alter the creation of All-Encompassing of everything. 127
Allah.” Thus, whoever takes Satan They ask you for a ruling about
for a guardian apart from Allah has women. Say, “Allah gives you a ruling
truly lost an evident loss. 120 He about them, and (so does) what is
promises them and flls them with read to you
fancies, but Satan promises them
nothing but a deception. 121
Those—their shelter is Hell, and they a A grammatical shift from 1st person
fnd no escape from it. 122 But those to 3rd person. b A grammatical shift
who have attained faith and have from singular to plural. Q c Ibn Kathir,
done righteous deeds—We will enter Abu ʻAmr, Shuʻba, Abu Jaʻfar and
them into Gardens beneath which Rouh read it as: “. . . those will be
rivers flow, abiding therein forever; entered into the Garden . . .”
the promise of Allaha is true, and in the Scripture about orphan
whose word is more truthful than womena to whom you do not bring
Allah? 123 It is not according to your what is prescribed for them, yet you
 68

wish to marry them, and (about) has always been SelfSufcient,

those deemed weak and oppressed Praiseworthy.” 132 And to Allah
from among children and that you belongs whatever is in the heavens
should treat orphans justly. And and whatever is in the earth. And
whatever good you do—indeed, sufcient is Allah as a Trustee. 133 If
Allah has always been All-Knowing He wills, He can do away with you, O
of it.” 128 And if a woman fears mankind, and bring others. For Allah
disloyalty or disregard from her has always been All-Able to do that.
husband, then no sin is committed by 134 Whoever wants the recompense
them if they reformb what is between of the Earlier (Life)—with Allah is the
themselvesc , for reconciliation is recompense of the Earlier (Life) and
better. Yet stinginess has been the Hereafter. And Allah has always
brought to the (inner) selves. But if been All-Hearing, All-Seeing. 135 O
youpl excel in doing good and you who have attained faith, always
become mindful (of God)—indeed, stand for justice, as witnesses for the
Allah has always been All-Aware of sake of Allah, even if against
what you do. 129 Furthermore, youpl yourselves or the parents or the
will not be able to be equitable close relatives. Whether a person is
between the womend no matter how rich or poor, Allah is worthier as a
keen you are, so do not be so biased patron of both. So do not follow
as to leave her suspended. Rather, if prejudiceg so
you reform and become mindful (of
God)—indeed, Allah has always
been Oft-Forgiving, Bestowing of
mercy. 130 Yet if they both separate,
Allah will enrich each from His vast a It may also mean women who have
meanse , for Allah has always been orphaned children. Q b All except for
All-Embracing, All-Wise. 131 And to ʻAsem, Hamza, Al Kesa’i and Khalaf
Allah belongs whatever is in the read it as: “. . . if they reconcile
heavens and whatever is in the between themselves . . .” c Literally,
earth. And very truly We have ‘if they reconcile a reconciliation’. d
admonished those who were brought Wives. e Literally ‘embracement’. f A
the Scripture before you, as well as grammatical shift from 1st person to
yourselves, “Be mindful of Allahf . But 3rd person. g Literally ‘whim’.
if you deny—then to Allah belongs as to do justice. But if you twist (your
whatever is in the heavens and testimony)a or disregard (giving
whatever is in the earth, and Allah it)—then indeed Allah has always
 69

been All-Aware of what you do. 136 believers?” Then Allah will judge
O you who have attained faith, have between you on the Day of
faith in Allah and His Messenger and Resurrection. And Allah will never
the Scripture which He bestowedb grant any way for the deniers against
upon His Messenger from on high the believers. 142 Indeed, the
and the Scripture He sent down hypocrites try to deceive Allah, while
before. And whoever denies Allah He deceives them. And when they
and His angels and His books and rise for prayer they rise lazily, for
His messengers and the Last Day, show in front of mankind. And they
then he has surely strayed into do not remember Allah except a little,
extreme misguidance. 137 Indeed, 143 wavering in between, neither
those who attained faith then denied, with these nor with these. For
then attained faith then denied, then whomever Allah leads astray—then
increased in denial—never is Allah to yousg will not fnd any way for him.
forgive them nor guide them to a 144 O you who have attained faith,
way. 138 Givesg glad tidingsc to the do not take the deniers as allies
hypocrites that they will have a apart from the believers. Do you want
painful punishment— 139 those who to give Allah evident proof against
take the deniers as allies apart from you? 145 Indeed, the hypocrites are
the believers. Do they seek might in the lowest level of the Fire, and
from them? For indeed, all might yousg will not fnd any supporter for
belongs to Allah. 140 For He has them— 146 except those who
surely bestowedd upon youpl from repented and reformed and held fast
on high, in the Scripture, that when to Allah and dedicated their religion
you hear Allah’s signs being denied faithfully to Allah, for those
or ridiculed, then do not sit with them
until they engage in some other Q a Ibn ʻAmer and Hamza read it as:
discourse; you would then be like “But whether you go forward (by
them. Indeed, Allah will gather the testifying) or disregard . . .” Q b Ibn
hypocrites and the deniers in Hell, all Kathir, Abu ʻAmr and Ibn ʻAmer read
together— 141 those who lie in wait it as: “. . . and the Scripture which
for youpl, so if there is a conquest for was bestowed upon . . .” c This is
you from Allah, they say, “Were we said in sarcasm. Q d All except for
not with you?” While if the deniers ʻAsem and Yaʻqub read it as: “For it
have any measure (of success), they has surely been bestowed upon you .
say, “Did we not have privilege over . .”
you and defend you from the
 70

thunderbolt took them on account of

are with the believers, and Allah will their injustice. Then they took the calf
bring the believers a great reward. for worship after the evident proofs
147 What would Allah do with yourpl had come to them, yet We pardoned
punishment if you have given thanks that, and We brought Moses evident
and have attained faith, when Allah authority. 154 And We raised Mount
has always been Thankful, Tûr above them in accordance with
All-Knowing? 148 Allah does not like their pledge, and We said to them,
the public uttering of ofensive words “Enter the gate prostrating,” and We
unless someone has been dealt with said to them, “Do not transgress the
unjustly, for Allah has always been Sabbath”, and We took from them a
All-Hearing, All-Knowing. 149 solid pledge. 155 But for their
Whether youpl disclose something violation of their pledge, and their
good or hide it or pardon something denial of Allah’s signs, and their
bad—Allah has always been unjustifed killing of the prophets, and
Pardoning, All-Able. 150 Indeed, their saying, “Our hearts are
those who deny Allah and His wrapped”…c Rather, Allah put a seal
messengers, and want to make a upon them on account of their denial,
distinction between Allah and His so they do not believe, except for a
messengers, and say, “We believe in few. 156 And on account of their
some and deny some,” and want to denial and their saying against Mary
take a way in between— 151 it is a great slander, 157 and their saying,
those who are truly the deniers, and “We have surely killed the Messiah,
We have prepared for the deniers a Jesus, son of Mary, the Messenger of
demeaning punishment. 152 But
those who have attained faith in Allah
and His messengers and have made Q a All except for Hafs read it as:
no distinction between any of them— “We will bring them . . .” Q b All
those, Hea will bring them their except for Ibn Kathir, Abu ʻAmr and
rewards. For Allah has always been Yaʻqub read it as: “. . . to send down
Oft-Forgiving, Bestowing of mercy. upon them . . .” c This sentence is left
153 The People of the Scripture ask open-ended; according to Imam
yousg to bestowb upon them a Al-Shawkani and other exegetes its
scripture from heaven. For truly, they predicate is “We forbade them good
had asked Moses for something things that used to be lawful for
even greater than that, for they said, them.” in sign 160.
“Show us Allah openly.” So the
 71

revealed to you as We revealed to

Allah”…a In fact, they did not kill him, Noah and the prophets after him.
nor did they crucify him, but it And We revealed to Abraham and
appeared to them as if they had. And Ishmael and Isaac and Jacob and
indeed, those who difered over him the Grandsonsf and Jesus and Job
are in doubt about it. They have no and Jonah and Aaron and Solomon,
knowledge of it—just following and We brought David a Book. 164
assumptions. And certainly, they did And messengers (the stories of)
not kill him. 158 Rather, Allah raised whom We have already narrated to
him up to Himself, for Allah has yousg and messengers (the stories
always been Almighty, All-Wise. 159 of) whom We have not narrated to
Surely, there is none from the People you. And Allah spoke to Moses with
of the Scripture but will believe in (direct) speech. 165
himb before his death, and on the Messengers—bearing glad tidings
Day of Resurrection he will be a and forewarning, that mankind may
witness against them. 160 So on have no excuse before Allah after the
account of the injustice on the part of (coming of the) messengers, for Allah
the ones who have Judaized We has always been Almighty, All-Wise.
forbade them good things that used 166 But Allah bears witness to what
to be lawful for them, and on account He sent down to you; He sent it down
of barring a lot from the way of Allah, with His knowledge, and the angels
161 and their taking of bear witness, though Allah sufces as
usury—though they were forbidden a witness. 167 Surely those who
it—and their devouring of people’s have denied and barred from the way
wealths illicitly. And We have of Allah have
prepared for the deniers among them
a painful punishment. 162 But those
of them who are frmly rooted in a This sentence is left open-ended;
knowledge, and the believers, according to Imam Al-Shawkani and
believe in what was sent down to other exegetes its predicate is “We
yousg and in what was sent down forbade them good things that used
before you. And those who establish to be lawful for them.” in sign 160. b
the prayers, and those who bringc Jesus. c The Qur’an always uses
the purifying charityd , and the verb ‘to bring’ rather than verb ‘to
believers in Allah and the Last give’ in association with charity; this
Day—those, Wee will bring them a should be pondered by the reader. d
great reward. 163 Indeed, We have The Arabic word used is zakāt, which
 72

denotes purification and growth. Q e disdain to be a servant of Allah, nor

Hamza and Khalaf read it as: “He will shall the angels who are brought
bring them a great reward.” f The near. And whoever disdains His
different prophets of the Israelites. worship and acts arrogantly—He will
herd them to Himself, all together.
173 But as for those who have
truly strayed into extreme attained faith and have done
misguidance. 168 Surely those who righteous deeds, He will render them
have denied and have done their rewards in full and increase His
injustice— indeed, Allah is not to grace for them. But as for those who
forgive them, nor is He to guide them were disdainful and acted arrogantly,
to any road 169 except the road to He will punish them with a painful
Hell, abiding therein forever. And that punishment, and they will fnd for
has always been easy for Allah. 170 themselves, apart from Allah, neither
O mankind, the Messenger has truly ally nor supporter. 174 O mankind, a
come to you with the truth from your proof has come to you from your
Lord, so believe—that is better for Lord, and Wea have sent down to
you. But if you deny, then to Allah you an evident light. 175 So as for
belongs whatever is in the heavens those who have attained faith in Allah
and the earth, for Allah has always and have held fast to Him, He will
been All-Knowing, AllWise. 171 O enter them into mercy from Him, and
People of the Scripture, do not grace, and will guide them to Himself
exaggerate in your religion, and do on a straight path. 176 They ask
not say about Allah except the truth. yousg for a ruling. Say, “Allah gives
The Messiah, Jesus, son of Mary, is you a ruling concerning the person
indeed nothing but Allah’s who has non-lineal heirs.” If a man
Messenger and His Word that He dies and leaves no children and he
cast to Mary, and a Spirit from Him. has a sister, then for her is one-half
So believe in Allah and His of what he has left. And he inherits
messengers, and do not say, “Three.” from her if she has no children. But if
Refrain—(that is) better for you. they are two (sisters), then for them
Indeed, Allah is only one God; Highly are two-thirds of what he has left. Yet
Exalted is He—that He should have if the siblings are men and women,
a son! To Him belongs whatever is in then for the male is the share of two
the heavens and whatever is in the females.” Allah makes things evident
earth. And Allah suffices as a for you, lest youpl go astray. For
Trustee. 172 Never shall the Messiah Allah is All-Knowing of everything.
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a A grammatical shift from 3rd

person to 1st person.