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Surah 2 · 286 verses

Al-Baqarah

البقرة

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

1

الٓمٓ

Alif, Lām, Meem.

Alif-Laaam-Meeem

Word by word
الٓمٓ
alif-lam-meem
Alif Laam Meem
Interpretation

Alif Lām Mīm – letters like these begin certain sūrahs of the Qur’ān. Although they have no meaning in themselves, they do however have a purpose. Since there is divine wisdom contained in everything in the Qur’ān, these letters point to the miracle of the Qur’ān, made up of the letters which make up the words we speak. Therefore, when sūrahs begin with letters in this way, they are usually followed with a verse about the Qur’ān, as we see in this sūrah.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

2

ذَٰلِكَ ٱلْكِتَـٰبُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ

This is the Book about which there is no doubt, a guidance for those conscious of Allāh -

Zaalikal Kitaabu laa raiba feeh; udal lilmuttaqeen

Word by word
ذَٰلِكَ
dhālika
That
ٱلْكِتَـٰبُ
l-kitābu
(is) the book
لَا
no
رَيْبَ ۛ
rayba
doubt
فِيهِ ۛ
fīhi
in it
هُدًۭى
hudan
a Guidance
لِّلْمُتَّقِينَ
lil'muttaqīna
for the God-conscious
Interpretation

This is the Qur’ān, in which there is nothing of any doubt, neither in terms of its origin, nor in terms of its meaning. It is the word of Allah, guiding those who are mindful of Allah to the way that leads to Him.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

3

ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَـٰهُمْ يُنفِقُونَ

Who believe in the unseen, establish prayer, and spend out of what We have provided for them,

Allazeena yu'minoona bilghaibi wa yuqeemoonas salaata wa mimmaa razaqnaahum yunfiqoon

Word by word
ٱلَّذِينَ
alladhīna
Those who
يُؤْمِنُونَ
yu'minūna
believe
بِٱلْغَيْبِ
bil-ghaybi
in the unseen
وَيُقِيمُونَ
wayuqīmūna
and establish
ٱلصَّلَوٰةَ
l-ṣalata
the prayer
وَمِمَّا
wamimmā
and out of what
رَزَقْنَـٰهُمْ
razaqnāhum
We have provided them
يُنفِقُونَ
yunfiqūna
they spend
Interpretation

They believe in the revelation that Allah sent down to you, O Prophet, and in that which He revealed to all the other prophets before you (peace be upon them), without distinction; and they have a definite belief in the Afterlife, with its rewards and punishments.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

4

وَٱلَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ وَبِٱلْـَٔاخِرَةِ هُمْ يُوقِنُونَ

And who believe in what has been revealed to you, [O Muḥammad], and what was revealed before you, and of the Hereafter they are certain [in faith].

Wallazeena yu'minoona bimaa unzila ilaika wa maaa unzila min qablika wa bil Aakhirati hum yooqinoon

Word by word
وَٱلَّذِينَ
wa-alladhīna
And those who
يُؤْمِنُونَ
yu'minūna
believe
بِمَآ
bimā
in what
أُنزِلَ
unzila
(is) sent down
إِلَيْكَ
ilayka
to you
وَمَآ
wamā
and what
أُنزِلَ
unzila
was sent down
مِن
min
from
قَبْلِكَ
qablika
before you
وَبِٱلْـَٔاخِرَةِ
wabil-ākhirati
and in the Hereafter
هُمْ
hum
they
يُوقِنُونَ
yūqinūna
firmly believe
Interpretation

They believe in the revelation that Allah sent down to you, O Prophet, and in that which He revealed to all the other prophets before you (peace be upon them), without distinction; and they have a definite belief in the Afterlife, with its rewards and punishments.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

5

أُو۟لَـٰٓئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ

Those are upon [right] guidance from their Lord, and it is those who are the successful.

Ulaaa'ika 'alaa hudam mir rabbihim wa ulaaa'ika humul muflihoon

Word by word
أُو۟لَـٰٓئِكَ
ulāika
Those
عَلَىٰ
ʿalā
(are) on
هُدًۭى
hudan
Guidance
مِّن
min
from
رَّبِّهِمْ ۖ
rabbihim
their Lord
وَأُو۟لَـٰٓئِكَ
wa-ulāika
and those
هُمُ
humu
they
ٱلْمُفْلِحُونَ
l-muf'liḥūna
(are) the successful ones
Interpretation

The people who possess these qualities are on the path of guidance, and will be successful in this world and the next, gaining what they desire and being saved from what they fear.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

6

إِنَّ ٱلَّذِينَ كَفَرُوا۟ سَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ

Indeed, those who disbelieve - it is all the same for them whether you warn them or do not warn them - they will not believe.

Innal lazeena kafaroo sawaaa'un 'alaihim 'a-anzar tahum am lam tunzirhum laa yu'minoon

Word by word
إِنَّ
inna
Indeed
ٱلَّذِينَ
alladhīna
those who
كَفَرُوا۟
kafarū
disbelieve[d]
سَوَآءٌ
sawāon
(it) is same
عَلَيْهِمْ
ʿalayhim
to them
ءَأَنذَرْتَهُمْ
a-andhartahum
whether you warn them
أَمْ
am
or
لَمْ
lam
not
تُنذِرْهُمْ
tundhir'hum
you warn them
لَا
not
يُؤْمِنُونَ
yu'minūna
they believe
Interpretation

Those who reject what Allah revealed to His Messenger continue on the wrong path in their stubbornness. So, it makes no difference whether you warn them or not.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

7

خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ ۖ وَعَلَىٰٓ أَبْصَـٰرِهِمْ غِشَـٰوَةٌ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ

Allāh has set a seal upon their hearts and upon their hearing, and over their vision is a veil. And for them is a great punishment.

Khatamal laahu 'alaa quloobihim wa 'alaa sam'i-him wa 'alaaa absaarihim ghishaa watunw wa lahum 'azaabun 'azeem

Word by word
خَتَمَ
khatama
Has set a seal
ٱللَّهُ
l-lahu
Allah
عَلَىٰ
ʿalā
on
قُلُوبِهِمْ
qulūbihim
their hearts
وَعَلَىٰ
waʿalā
and on
سَمْعِهِمْ ۖ
samʿihim
their hearing
وَعَلَىٰٓ
waʿalā
and on
أَبْصَـٰرِهِمْ
abṣārihim
their vision
غِشَـٰوَةٌۭ ۖ
ghishāwatun
(is) a veil
وَلَهُمْ
walahum
And for them
عَذَابٌ
ʿadhābun
(is) a punishment
عَظِيمٌۭ
ʿaẓīmun
great
Interpretation

Allah has sealed their hearts, locking inside them their falsehood, and has placed a seal on their hearing, so that they do not listen to nor accept the truth. He has put a cover over their eyes, so that they do not see the truth in its clarity. They will suffer greatly. After describing the disbelievers, who are at fault inside and out, He describes the hypocrites, who appear good on the outside, but are not so inwardly:

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

8

وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ وَبِٱلْيَوْمِ ٱلْـَٔاخِرِ وَمَا هُم بِمُؤْمِنِينَ

And of the people are some who say, "We believe in Allāh and the Last Day," but they are not believers.

Wa minan naasi mai yaqoolu aamannaa billaahi wa bil yawmil aakhiri wa maa hum bimu'mineen

Word by word
وَمِنَ
wamina
And of
ٱلنَّاسِ
l-nāsi
the people
مَن
man
(are some) who
يَقُولُ
yaqūlu
say
ءَامَنَّا
āmannā
We believed
بِٱللَّهِ
bil-lahi
in Allah
وَبِٱلْيَوْمِ
wabil-yawmi
and in the Day
ٱلْـَٔاخِرِ
l-ākhiri
[the] Last
وَمَا
wamā
but not
هُم
hum
they
بِمُؤْمِنِينَ
bimu'minīna
(are) believers (at all)
Interpretation

Among people are some who claim to have faith in Allah, when they actually do not believe.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

9

يُخَـٰدِعُونَ ٱللَّهَ وَٱلَّذِينَ ءَامَنُوا۟ وَمَا يَخْدَعُونَ إِلَّآ أَنفُسَهُمْ وَمَا يَشْعُرُونَ

They [think to] deceive Allāh and those who believe, but they deceive not except themselves and perceive [it] not.

Yukhaadi'oonal laaha wallazeena aamanoo wa maa yakhda'oona illaaa anfusahum wa maa yash'uroon

Word by word
يُخَـٰدِعُونَ
yukhādiʿūna
They seek to deceive
ٱللَّهَ
l-laha
Allah
وَٱلَّذِينَ
wa-alladhīna
and those who
ءَامَنُوا۟
āmanū
believe[d]
وَمَا
wamā
and not
يَخْدَعُونَ
yakhdaʿūna
they deceive
إِلَّآ
illā
except
أَنفُسَهُمْ
anfusahum
themselves
وَمَا
wamā
and not
يَشْعُرُونَ
yashʿurūna
they realize (it)
Interpretation

They think that they can deceive Allah and the believers by acting outside as if they believe, while inside hiding their disbelief; but really, they only deceive themselves, without realising it. Allah knows all that is secret and hidden, and has told the believers what these people are like.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

10

فِى قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ ٱللَّهُ مَرَضًا ۖ وَلَهُمْ عَذَابٌ أَلِيمٌۢ بِمَا كَانُوا۟ يَكْذِبُونَ

In their hearts is disease, so Allāh has increased their disease; and for them is a painful punishment because they [habitually] used to lie.

Fee quloobihim mara dun fazzdahumul laahu maradan wa lahum 'azaabun aleemum bimaa kaanoo yakziboon

Word by word
فِى
In
قُلُوبِهِم
qulūbihim
their hearts
مَّرَضٌۭ
maraḍun
(is) a disease
فَزَادَهُمُ
fazādahumu
so has increased them
ٱللَّهُ
l-lahu
Allah
مَرَضًۭا ۖ
maraḍan
(in) disease
وَلَهُمْ
walahum
and for them
عَذَابٌ
ʿadhābun
(is) a punishment
أَلِيمٌۢ
alīmun
painful
بِمَا
bimā
because
كَانُوا۟
kānū
they used to
يَكْذِبُونَ
yakdhibūna
[they] lie
Interpretation

Allah increases the disease in their hearts, and they reap what they sow. Because they lied Allah increases the disease of doubts in their hearts, by adding hesitation to their uncertainty, hence they only gain what they deserve. They will have a painful suffering in the worst parts of Hell because they lied against Allah, and the people, and rejected the message brought by Muhammad (peace be upon him).

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

11

وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ قَالُوٓا۟ إِنَّمَا نَحْنُ مُصْلِحُونَ

And when it is said to them, "Do not cause corruption on the earth," they say, "We are but reformers."

Wa izaa qeela lahum laa tufsidoo fil ardi qaalo innamaa nahnu muslihoon

Word by word
وَإِذَا
wa-idhā
And when
قِيلَ
qīla
it is said
لَهُمْ
lahum
to them
لَا
(Do) not
تُفْسِدُوا۟
tuf'sidū
spread corruption
فِى
in
ٱلْأَرْضِ
l-arḍi
the earth
قَالُوٓا۟
qālū
they say
إِنَّمَا
innamā
Only
نَحْنُ
naḥnu
we
مُصْلِحُونَ
muṣ'liḥūna
(are) reformers
Interpretation

When they are told not to ruin things on earth – through their rejection of the truth, their disobedience and so on – they deny doing so, claiming that they only correct things and put them right.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

12

أَلَآ إِنَّهُمْ هُمُ ٱلْمُفْسِدُونَ وَلَـٰكِن لَّا يَشْعُرُونَ

Unquestionably, it is they who are the corrupters, but they perceive [it] not.

Alaaa innahum humul mufsidoona wa laakil laa yash'uroon

Word by word
أَلَآ
alā
Beware
إِنَّهُمْ
innahum
indeed they
هُمُ
humu
themselves
ٱلْمُفْسِدُونَ
l-muf'sidūna
(are) the ones who spread corruption
وَلَـٰكِن
walākin
[and] but
لَّا
not
يَشْعُرُونَ
yashʿurūna
they realize (it)
Interpretation

The truth is that it is they who ruin things, but they do not admit this, nor do they know that their actions are the cause of all ruin.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

13

وَإِذَا قِيلَ لَهُمْ ءَامِنُوا۟ كَمَآ ءَامَنَ ٱلنَّاسُ قَالُوٓا۟ أَنُؤْمِنُ كَمَآ ءَامَنَ ٱلسُّفَهَآءُ ۗ أَلَآ إِنَّهُمْ هُمُ ٱلسُّفَهَآءُ وَلَـٰكِن لَّا يَعْلَمُونَ

And when it is said to them, "Believe as the people have believed," they say, "Should we believe as the foolish have believed?" Unquestionably, it is they who are the foolish, but they know [it] not.

Wa izaa qeela lahum aaminoo kamaaa aamanan naasu qaalooo anu'minu kamaaa aamanas sufahaaa'; alaaa innahum humus sufahaaa'u wa laakil laa ya'lamoon

Word by word
وَإِذَا
wa-idhā
And when
قِيلَ
qīla
it is said
لَهُمْ
lahum
to them
ءَامِنُوا۟
āminū
Believe
كَمَآ
kamā
as
ءَامَنَ
āmana
believed
ٱلنَّاسُ
l-nāsu
the people
قَالُوٓا۟
qālū
they say
أَنُؤْمِنُ
anu'minu
Should we believe
كَمَآ
kamā
as
ءَامَنَ
āmana
believed
ٱلسُّفَهَآءُ ۗ
l-sufahāu
the fools
أَلَآ
alā
Beware
إِنَّهُمْ
innahum
certainly they
هُمُ
humu
themselves
ٱلسُّفَهَآءُ
l-sufahāu
(are) the fools
وَلَـٰكِن
walākin
[and] but
لَّا
not
يَعْلَمُونَ
yaʿlamūna
they know
Interpretation

When they are told to have faith as the companions of Muhammad (peace be upon him) did, they reply, looking down on people and making fun of them, saying “should we have faith like simple-minded people do?” In fact, it is they who are the fools, but they are unaware of this.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

14

وَإِذَا لَقُوا۟ ٱلَّذِينَ ءَامَنُوا۟ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَوْا۟ إِلَىٰ شَيَـٰطِينِهِمْ قَالُوٓا۟ إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِءُونَ

And when they meet those who believe, they say, "We believe"; but when they are alone with their evil ones, they say, "Indeed, we are with you; we were only mockers."

Wa izaa laqul lazeena aamanoo qaalooo aamannaa wa izaa khalw ilaa shayaateenihim qaalooo innaa ma'akum innamaa nahnu mustahzi'oon

Word by word
وَإِذَا
wa-idhā
And when
لَقُوا۟
laqū
they meet
ٱلَّذِينَ
alladhīna
those who
ءَامَنُوا۟
āmanū
believe[d]
قَالُوٓا۟
qālū
they say
ءَامَنَّا
āmannā
We believe[d]
وَإِذَا
wa-idhā
But when
خَلَوْا۟
khalaw
they are alone
إِلَىٰ
ilā
with
شَيَـٰطِينِهِمْ
shayāṭīnihim
their evil ones
قَالُوٓا۟
qālū
they say
إِنَّا
innā
Indeed, we
مَعَكُمْ
maʿakum
(are) with you
إِنَّمَا
innamā
only
نَحْنُ
naḥnu
we
مُسْتَهْزِءُونَ
mus'tahziūna
(are) mockers
Interpretation

When the hypocrites meet the believers, they say, ‘We believe what you believe’, as they think it will benefit them if they act like this; but when they are alone with their leaders, they say, ‘We are really with you and follow you. We are only making fun of them when we say that we believe’.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

15

ٱللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِى طُغْيَـٰنِهِمْ يَعْمَهُونَ

[But] Allāh mocks them and prolongs them in their transgression [while] they wander blindly.

Allahu yastahzi'u bihim wa yamudduhum fee tughyaanihim ya'mahoon

Word by word
ٱللَّهُ
al-lahu
Allah
يَسْتَهْزِئُ
yastahzi-u
mocks
بِهِمْ
bihim
at them
وَيَمُدُّهُمْ
wayamudduhum
and prolongs them
فِى
in
طُغْيَـٰنِهِمْ
ṭugh'yānihim
their transgression
يَعْمَهُونَ
yaʿmahūna
they wander blindly
Interpretation

Allah mocks the hypocrites for their mocking of the believers, and He will repay in equal measure for their behavior. They are treated as believers in this world, but will be repaid for their lying and deception in the next life. He allows them to become more and more lost and to do more and more wrong, so they remain confused and doubtful about the truth.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

16

أُو۟لَـٰٓئِكَ ٱلَّذِينَ ٱشْتَرَوُا۟ ٱلضَّلَـٰلَةَ بِٱلْهُدَىٰ فَمَا رَبِحَت تِّجَـٰرَتُهُمْ وَمَا كَانُوا۟ مُهْتَدِينَ

Those are the ones who have purchased error [in exchange] for guidance, so their transaction has brought no profit, nor were they guided.

Ulaaa'ikal lazeenash tara wud dalaalata bilhudaa famaa rabihat tijaaratuhum wa maa kaanoo muhtadeen

Word by word
أُو۟لَـٰٓئِكَ
ulāika
Those
ٱلَّذِينَ
alladhīna
(are) the ones who
ٱشْتَرَوُا۟
ish'tarawū
bought
ٱلضَّلَـٰلَةَ
l-ḍalālata
[the] astraying
بِٱلْهُدَىٰ
bil-hudā
for [the] guidance
فَمَا
famā
So not
رَبِحَت
rabiḥat
profited
تِّجَـٰرَتُهُمْ
tijāratuhum
their commerce
وَمَا
wamā
and not
كَانُوا۟
kānū
were they
مُهْتَدِينَ
muh'tadīna
guided-ones
Interpretation

It is they who are the fools, because they exchanged faith for disbelief; and this exchange did not help them in any way, because they lost their faith in Allah and lost the way to the truth.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

17

مَثَلُهُمْ كَمَثَلِ ٱلَّذِى ٱسْتَوْقَدَ نَارًا فَلَمَّآ أَضَآءَتْ مَا حَوْلَهُۥ ذَهَبَ ٱللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِى ظُلُمَـٰتٍ لَّا يُبْصِرُونَ

Their example is that of one who kindled a fire, but when it illuminated what was around him, Allāh took away their light and left them in darkness [so] they could not see.

Masaluhum kamasalillazis tawqada naaran falammaaa adaaa'at maa hawlahoo zahabal laahu binoorihim wa tarakahum fee zulumaatil laa yubsiroon

Word by word
مَثَلُهُمْ
mathaluhum
Their example
كَمَثَلِ
kamathali
(is) like (the) example
ٱلَّذِى
alladhī
(of) the one who
ٱسْتَوْقَدَ
is'tawqada
kindled
نَارًۭا
nāran
a fire
فَلَمَّآ
falammā
then, when
أَضَآءَتْ
aḍāat
it illuminated
مَا
what
حَوْلَهُۥ
ḥawlahu
(was) around him
ذَهَبَ
dhahaba
took away
ٱللَّهُ
l-lahu
Allah
بِنُورِهِمْ
binūrihim
their light
وَتَرَكَهُمْ
watarakahum
and left them
فِى
in
ظُلُمَـٰتٍۢ
ẓulumātin
darkness[es]
لَّا
(so) not
يُبْصِرُونَ
yub'ṣirūna
(do) they see
Interpretation

They are like someone who lights a fire, but when it has lit up what is around him, Allah takes away the light from the flames: leaving them in the darkness, unable to see. Allah shows us what the hypocrites are like with two examples: one related to fire, and the other to water. In the example related to fire, He compares them to someone who lights a fire to illuminate things, but when it is lit and he thinks he will benefit from its light, it goes out, smoldering and leaving him in the dark. Such people then remain in the dark, unable to see anything or find a way.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

18

صُمٌّۢ بُكْمٌ عُمْىٌ فَهُمْ لَا يَرْجِعُونَ

Deaf, dumb and blind - so they will not return [to the right path].

Summum bukmun 'umyun fahum laa yarji'oon

Word by word
صُمٌّۢ
ṣummun
Deaf
بُكْمٌ
buk'mun
dumb
عُمْىٌۭ
ʿum'yun
blind
فَهُمْ
fahum
so they
لَا
not
يَرْجِعُونَ
yarjiʿūna
[they] will not return
Interpretation

They are deaf: unable to hear and accept the truth, or speak about it. They are blind to seeing the truth, so they do not turn back from their error.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

19

أَوْ كَصَيِّبٍ مِّنَ ٱلسَّمَآءِ فِيهِ ظُلُمَـٰتٌ وَرَعْدٌ وَبَرْقٌ يَجْعَلُونَ أَصَـٰبِعَهُمْ فِىٓ ءَاذَانِهِم مِّنَ ٱلصَّوَٰعِقِ حَذَرَ ٱلْمَوْتِ ۚ وَٱللَّهُ مُحِيطٌۢ بِٱلْكَـٰفِرِينَ

Or [it is] like a rainstorm from the sky within which is darkness, thunder and lightning. They put their fingers in their ears against the thunderclaps in dread of death. But Allāh is encompassing of the disbelievers.

Aw kasaiyibim minas samaaa'i feehi zulumaatunw wa ra'dunw wa barq, yaj'aloona asaabi'ahum feee aazaanihim minas sawaa'iqi hazaral mawt' wallaahu muheetum bilkaafireen

Word by word
أَوْ
aw
Or
كَصَيِّبٍۢ
kaṣayyibin
like a rainstorm
مِّنَ
mina
from
ٱلسَّمَآءِ
l-samāi
the sky
فِيهِ
fīhi
in it (are)
ظُلُمَـٰتٌۭ
ẓulumātun
darkness[es]
وَرَعْدٌۭ
waraʿdun
and thunder
وَبَرْقٌۭ
wabarqun
and lightning
يَجْعَلُونَ
yajʿalūna
They put
أَصَـٰبِعَهُمْ
aṣābiʿahum
their fingers
فِىٓ
in
ءَاذَانِهِم
ādhānihim
their ears
مِّنَ
mina
from
ٱلصَّوَٰعِقِ
l-ṣawāʿiqi
the thunderclaps
حَذَرَ
ḥadhara
(in) fear (of)
ٱلْمَوْتِ ۚ
l-mawti
[the] death
وَٱللَّهُ
wal-lahu
And Allah
مُحِيطٌۢ
muḥīṭun
(is) [the One Who] encompasses
بِٱلْكَـٰفِرِينَ
bil-kāfirīna
the disbelievers
Interpretation

In the example related to water, a storm full of darkness, thunder and lightning is described. Some people are terrified by it and put their fingers in their ears because of the strength of the thunderclaps, scared of death. Allah surrounds the disbelievers, and has absolute power over them, so they cannot escape Him.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

20

يَكَادُ ٱلْبَرْقُ يَخْطَفُ أَبْصَـٰرَهُمْ ۖ كُلَّمَآ أَضَآءَ لَهُم مَّشَوْا۟ فِيهِ وَإِذَآ أَظْلَمَ عَلَيْهِمْ قَامُوا۟ ۚ وَلَوْ شَآءَ ٱللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَـٰرِهِمْ ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

The lightning almost snatches away their sight. Every time it lights [the way] for them, they walk therein; but when darkness comes over them, they stand [still]. And if Allāh had willed, He could have taken away their hearing and their sight. Indeed, Allāh is over all things competent.

Yakaadul barqu yakhtafu absaarahum kullamaaa adaaa'a lahum mashaw feehi wa izaaa azlama 'alaihim qaamoo; wa law shaaa'al laahu lazahaba bisam'ihim wa absaarihim; innal laaha 'alaa kulli shai'in Qadeer

Word by word
يَكَادُ
yakādu
Almost
ٱلْبَرْقُ
l-barqu
the lightning
يَخْطَفُ
yakhṭafu
snatches away
أَبْصَـٰرَهُمْ ۖ
abṣārahum
their sight
كُلَّمَآ
kullamā
Whenever
أَضَآءَ
aḍāa
it flashes
لَهُم
lahum
for them
مَّشَوْا۟
mashaw
they walk
فِيهِ
fīhi
in it
وَإِذَآ
wa-idhā
and when
أَظْلَمَ
aẓlama
it darkens
عَلَيْهِمْ
ʿalayhim
on them
قَامُوا۟ ۚ
qāmū
they stand (still)
وَلَوْ
walaw
And if
شَآءَ
shāa
had willed
ٱللَّهُ
l-lahu
Allah
لَذَهَبَ
ladhahaba
He would certainly have taken away
بِسَمْعِهِمْ
bisamʿihim
their hearing
وَأَبْصَـٰرِهِمْ ۚ
wa-abṣārihim
and their sight
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
عَلَىٰ
ʿalā
(is) on
كُلِّ
kulli
every
شَىْءٍۢ
shayin
thing
قَدِيرٌۭ
qadīrun
All-Powerful
Interpretation

The brightness of the lightning almost blinds them. Whenever it flashes, lighting things up, they go forward and when there is no light they remain in darkness, unable to move. If God willed, He could take away their hearing and their sight, in His absolute power over all things; and not return it to them because they turn away from the truth. The rain in the storm could be likened to the Qur’ān, the thunderclap to its warnings, and the lightning to truths, appearing to them from time to time. The covering of their ears to the thunderclaps likened to their turning away from the truth, and not

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

21

يَـٰٓأَيُّهَا ٱلنَّاسُ ٱعْبُدُوا۟ رَبَّكُمُ ٱلَّذِى خَلَقَكُمْ وَٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

O mankind, worship your Lord, who created you and those before you, that you may become righteous -

Yaaa aiyuhan naasu'budoo Rabbakumul lazee khalaqakum wallazeena min qablikum la'allakum tattaqoon

Word by word
يَـٰٓأَيُّهَا
yāayyuhā
O
ٱلنَّاسُ
l-nāsu
mankind
ٱعْبُدُوا۟
uʿ'budū
worship
رَبَّكُمُ
rabbakumu
your Lord
ٱلَّذِى
alladhī
the One Who
خَلَقَكُمْ
khalaqakum
created you
وَٱلَّذِينَ
wa-alladhīna
and those
مِن
min
from
قَبْلِكُمْ
qablikum
before you
لَعَلَّكُمْ
laʿallakum
so that you may
تَتَّقُونَ
tattaqūna
become righteous
Interpretation

O people, worship no one other than your Lord, because He created you and the people before you, so that you may save yourselves from suffering, by following His instructions and keeping away from what He has prohibited.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

22

ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ فِرَٰشًا وَٱلسَّمَآءَ بِنَآءً وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجَ بِهِۦ مِنَ ٱلثَّمَرَٰتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا۟ لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ

[He] who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allāh equals while you know [that there is nothing similar to Him].

Allazee ja'ala lakumul arda firaashanw wassamaaa'a binaaa 'anw wa anzala minassamaaa'i maaa'an fa akhraja bihee minas samaraati rizqal lakum falaa taj'aloo lillaahi andaadanw wa antum ta'lamoon

Word by word
ٱلَّذِى
alladhī
The One Who
جَعَلَ
jaʿala
made
لَكُمُ
lakumu
for you
ٱلْأَرْضَ
l-arḍa
the earth
فِرَٰشًۭا
firāshan
a resting place
وَٱلسَّمَآءَ
wal-samāa
and the sky
بِنَآءًۭ
bināan
a canopy
وَأَنزَلَ
wa-anzala
and sent down
مِنَ
mina
from
ٱلسَّمَآءِ
l-samāi
the sky
مَآءًۭ
māan
water
فَأَخْرَجَ
fa-akhraja
then brought forth
بِهِۦ
bihi
therewith
مِنَ
mina
[of]
ٱلثَّمَرَٰتِ
l-thamarāti
the fruits
رِزْقًۭا
riz'qan
(as) provision
لَّكُمْ ۖ
lakum
for you
فَلَا
falā
So (do) not
تَجْعَلُوا۟
tajʿalū
set up
لِلَّهِ
lillahi
to Allah
أَندَادًۭا
andādan
rivals
وَأَنتُمْ
wa-antum
while you
تَعْلَمُونَ
taʿlamūna
[you] know
Interpretation

It is He Who made the earth like a carpet spread out in front of you and it is He Who masterfully constructed the sky over you. Through His grace rain falls, producing different crops from the earth, as produce for you. Do not, then, consider others to be equal to Allah, when you know that He alone is worthy of being worshipped.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

23

وَإِن كُنتُمْ فِى رَيْبٍ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا۟ بِسُورَةٍ مِّن مِّثْلِهِۦ وَٱدْعُوا۟ شُهَدَآءَكُم مِّن دُونِ ٱللَّهِ إِن كُنتُمْ صَـٰدِقِينَ

And if you are in doubt about what We have sent down [i.e., the Qur’ān] upon Our Servant [i.e., Prophet Muḥammad (ﷺ)], then produce a sūrah the like thereof and call upon your witnesses [i.e., supporters] other than Allāh, if you should be truthful.

Wa in kuntum fee raibim mimmaa nazzalnaa 'alaa 'abdinaa fatoo bi Sooratim mim mislihee wad'oo shuhadaaa'akum min doonil laahi in kuntum saadiqeen

Word by word
وَإِن
wa-in
And if
كُنتُمْ
kuntum
you are
فِى
in
رَيْبٍۢ
raybin
doubt
مِّمَّا
mimmā
about what
نَزَّلْنَا
nazzalnā
We have revealed
عَلَىٰ
ʿalā
to
عَبْدِنَا
ʿabdinā
Our slave
فَأْتُوا۟
fatū
then produce
بِسُورَةٍۢ
bisūratin
a chapter
مِّن
min
[of]
مِّثْلِهِۦ
mith'lihi
like it
وَٱدْعُوا۟
wa-id'ʿū
and call
شُهَدَآءَكُم
shuhadāakum
your witnesses
مِّن
min
from
دُونِ
dūni
other than
ٱللَّهِ
l-lahi
Allah
إِن
in
if
كُنتُمْ
kuntum
you are
صَـٰدِقِينَ
ṣādiqīna
truthful
Interpretation

Allah challenges those who have any doubt about the Qur’ān revealed to His servant, Muhammad (peace be upon him), to produce a chapter just like it, and to call their helpers, if they are truthful about what they say.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

24

فَإِن لَّمْ تَفْعَلُوا۟ وَلَن تَفْعَلُوا۟ فَٱتَّقُوا۟ ٱلنَّارَ ٱلَّتِى وَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ ۖ أُعِدَّتْ لِلْكَـٰفِرِينَ

But if you do not - and you will never be able to - then fear the Fire, whose fuel is people and stones, prepared for the disbelievers.

Fail lam taf'aloo wa lan taf'aloo fattaqun Naaral latee waqooduhan naasu walhijaaratu u'iddat lilkaafireen

Word by word
فَإِن
fa-in
But if
لَّمْ
lam
not
تَفْعَلُوا۟
tafʿalū
you do
وَلَن
walan
and never
تَفْعَلُوا۟
tafʿalū
will you do
فَٱتَّقُوا۟
fa-ittaqū
then fear
ٱلنَّارَ
l-nāra
the Fire
ٱلَّتِى
allatī
whose
وَقُودُهَا
waqūduhā
[its] fuel
ٱلنَّاسُ
l-nāsu
(is) [the] men
وَٱلْحِجَارَةُ ۖ
wal-ḥijāratu
and [the] stones
أُعِدَّتْ
uʿiddat
prepared
لِلْكَـٰفِرِينَ
lil'kāfirīna
for the disbelievers
Interpretation

If they are unable to do so – and they will never be able to do it – they should be mindful of the fire of Hell, which burns with people who deserve the torment, and with the idols which they used to worship instead of Allah: punishing both the idol-worshipers and what they worshiped. The fire of Hell has been prepared as a punishment for the disbelievers.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

25

وَبَشِّرِ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ أَنَّ لَهُمْ جَنَّـٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ ۖ كُلَّمَا رُزِقُوا۟ مِنْهَا مِن ثَمَرَةٍ رِّزْقًا ۙ قَالُوا۟ هَـٰذَا ٱلَّذِى رُزِقْنَا مِن قَبْلُ ۖ وَأُتُوا۟ بِهِۦ مُتَشَـٰبِهًا ۖ وَلَهُمْ فِيهَآ أَزْوَٰجٌ مُّطَهَّرَةٌ ۖ وَهُمْ فِيهَا خَـٰلِدُونَ

And give good tidings to those who believe and do righteous deeds that they will have gardens [in Paradise] beneath which rivers flow. Whenever they are provided with a provision of fruit therefrom, they will say, "This is what we were provided with before." And it is given to them in likeness. And they will have therein purified spouses, and they will abide therein eternally.

Wa bashshiril lazeena aamanoo wa 'amilus saalihaati anna lahum jannaatin tajree min tahtihal anhaaru kullamaa riziqoo minhaa min samaratir rizqan qaaloo haazal lazee ruziqnaa min qablu wa utoo bihee mutashaabihaa, wa lahum feehaaa azwaajum mutahhara tunw wa hum feehaa khaalidoon

Word by word
وَبَشِّرِ
wabashiri
And give good news
ٱلَّذِينَ
alladhīna
(to) those who
ءَامَنُوا۟
āmanū
believe
وَعَمِلُوا۟
waʿamilū
and do
ٱلصَّـٰلِحَـٰتِ
l-ṣāliḥāti
[the] righteous deeds
أَنَّ
anna
that
لَهُمْ
lahum
for them
جَنَّـٰتٍۢ
jannātin
(will be) Gardens
تَجْرِى
tajrī
flow
مِن
min
[from]
تَحْتِهَا
taḥtihā
under them
ٱلْأَنْهَـٰرُ ۖ
l-anhāru
the rivers
كُلَّمَا
kullamā
Every time
رُزِقُوا۟
ruziqū
they are provided
مِنْهَا
min'hā
therefrom
مِن
min
of
ثَمَرَةٍۢ
thamaratin
fruit
رِّزْقًۭا ۙ
riz'qan
(as) provision
قَالُوا۟
qālū
they (will) say
هَـٰذَا
hādhā
This (is)
ٱلَّذِى
alladhī
the one which
رُزِقْنَا
ruziq'nā
we were provided
مِن
min
from
قَبْلُ ۖ
qablu
before
وَأُتُوا۟
wa-utū
And they will be given
بِهِۦ
bihi
therefrom
مُتَشَـٰبِهًۭا ۖ
mutashābihan
(things) in resemblance
وَلَهُمْ
walahum
And for them
فِيهَآ
fīhā
therein
أَزْوَٰجٌۭ
azwājun
spouses
مُّطَهَّرَةٌۭ ۖ
muṭahharatun
purified
وَهُمْ
wahum
and they
فِيهَا
fīhā
therein
خَـٰلِدُونَ
khālidūna
(will) abide forever
Interpretation

The warnings in the previous verses were for the disbelievers, so now the Messenger is told to address the believers: Give good news to those who have faith in Allah and do good, and tell them about that which will please them: gardens in Paradise, with rivers flowing beneath their palaces and trees. Whenever they are given fruits from the gardens to consume, they will comment on how similar they are to the fruits of the earth, saying, ‘This is similar to what we had before’. They will be given fruits that carry the same name and shape, so that they may recognise and desire them, but they will

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

26

۞ إِنَّ ٱللَّهَ لَا يَسْتَحْىِۦٓ أَن يَضْرِبَ مَثَلًا مَّا بَعُوضَةً فَمَا فَوْقَهَا ۚ فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ فَيَعْلَمُونَ أَنَّهُ ٱلْحَقُّ مِن رَّبِّهِمْ ۖ وَأَمَّا ٱلَّذِينَ كَفَرُوا۟ فَيَقُولُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَـٰذَا مَثَلًا ۘ يُضِلُّ بِهِۦ كَثِيرًا وَيَهْدِى بِهِۦ كَثِيرًا ۚ وَمَا يُضِلُّ بِهِۦٓ إِلَّا ٱلْفَـٰسِقِينَ

Indeed, Allāh is not timid to present an example - that of a mosquito or what is smaller than it. And those who have believed know that it is the truth from their Lord. But as for those who disbelieve, they say, "What did Allāh intend by this as an example?" He misleads many thereby and guides many thereby. And He misleads not except the defiantly disobedient,

Innal laaha laa yastahyeee ai yadriba masalam maa ba'oodatan famaa fawqahaa; faammal lazeena aamanoo faya'lamoona annahul haqqu mir rabbihim wa ammal lazeena kafaroo fayaqooloona maazaaa araadal laahu bihaazaa masalaa; yudillu bihee kaseeranw wa yahdee bihee kaseeraa; wa maa yudillu biheee illal faasiqeen

Word by word
۞ إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
لَا
(is) not
يَسْتَحْىِۦٓ
yastaḥyī
ashamed
أَن
an
to
يَضْرِبَ
yaḍriba
set forth
مَثَلًۭا
mathalan
an example
مَّا
(like) even
بَعُوضَةًۭ
baʿūḍatan
(of) a mosquito
فَمَا
famā
and (even) something
فَوْقَهَا ۚ
fawqahā
above it
فَأَمَّا
fa-ammā
Then as for
ٱلَّذِينَ
alladhīna
those who
ءَامَنُوا۟
āmanū
believed
فَيَعْلَمُونَ
fayaʿlamūna
[thus] they will know
أَنَّهُ
annahu
that it
ٱلْحَقُّ
l-ḥaqu
(is) the truth
مِن
min
from
رَّبِّهِمْ ۖ
rabbihim
their Lord
وَأَمَّا
wa-ammā
And as for
ٱلَّذِينَ
alladhīna
those who
كَفَرُوا۟
kafarū
disbelieved
فَيَقُولُونَ
fayaqūlūna
[thus] they will say
مَاذَآ
mādhā
what
أَرَادَ
arāda
(did) intend
ٱللَّهُ
l-lahu
Allah
بِهَـٰذَا
bihādhā
by this
مَثَلًۭا ۘ
mathalan
example
يُضِلُّ
yuḍillu
He lets go astray
بِهِۦ
bihi
by it
كَثِيرًۭا
kathīran
many
وَيَهْدِى
wayahdī
and He guides
بِهِۦ
bihi
by it
كَثِيرًۭا ۚ
kathīran
many
وَمَا
wamā
And not
يُضِلُّ
yuḍillu
He lets go astray
بِهِۦٓ
bihi
by it
إِلَّا
illā
except
ٱلْفَـٰسِقِينَ
l-fāsiqīna
the defiantly disobedient
Interpretation

Allah does not shy away from using whatever example He wishes, whether that be of a gnat or anything bigger than it. The believers know and trust that there is wisdom in the use of such examples, while the disbelievers will make fun, asking each other why Allah uses examples with lowly creatures, such as gnats, flies and spiders. Allah replies that in these examples lie guidance, direction and a test for people. There are many people who are misguided by Allah through these examples, because they refuse to consider them; and there are many who He guides along the right path because they learn

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

27

ٱلَّذِينَ يَنقُضُونَ عَهْدَ ٱللَّهِ مِنۢ بَعْدِ مِيثَـٰقِهِۦ وَيَقْطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيُفْسِدُونَ فِى ٱلْأَرْضِ ۚ أُو۟لَـٰٓئِكَ هُمُ ٱلْخَـٰسِرُونَ

Who break the covenant of Allāh after contracting it and sever that which Allāh has ordered to be joined and cause corruption on earth. It is those who are the losers.

Allazeena yanqudoona 'ahdal laahi mim ba'di meesaaqihee wa yaqt'oona maaa amaral laahu biheee ai yoosala wa yufsidoona fil ard; ulaaa'ika hum khaasirron

Word by word
ٱلَّذِينَ
alladhīna
Those who
يَنقُضُونَ
yanquḍūna
break
عَهْدَ
ʿahda
(the) Covenant
ٱللَّهِ
l-lahi
(of) Allah
مِنۢ
min
from
بَعْدِ
baʿdi
after
مِيثَـٰقِهِۦ
mīthāqihi
its ratification
وَيَقْطَعُونَ
wayaqṭaʿūna
and [they] cut
مَآ
what
أَمَرَ
amara
has ordered
ٱللَّهُ
l-lahu
Allah
بِهِۦٓ
bihi
it
أَن
an
to
يُوصَلَ
yūṣala
be joined
وَيُفْسِدُونَ
wayuf'sidūna
and [they] spread corruption
فِى
in
ٱلْأَرْضِ ۚ
l-arḍi
the earth
أُو۟لَـٰٓئِكَ
ulāika
Those
هُمُ
humu
they
ٱلْخَـٰسِرُونَ
l-khāsirūna
(are) the losers
Interpretation

Those who break the promise they made with God to serve Him alone and follow His way. This is in the verse, “He made them testify concerning themselves: “Am I not your Lord?” They said, “Yes, we bear witness!” (7:172) He affirmed this by sending the prophets and the scriptures. Those who do not take their promises with God seriously are those who cut off from things which God instructed not to, such as blood relations and they work to spread corruption on earth through their wrongdoing. They are the losers in this world and the next.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

28

كَيْفَ تَكْفُرُونَ بِٱللَّهِ وَكُنتُمْ أَمْوَٰتًا فَأَحْيَـٰكُمْ ۖ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ

How can you disbelieve in Allāh when you were lifeless and He brought you to life; then He will cause you to die, then He will bring you [back] to life, and then to Him you will be returned.

Kaifa takfuroona billaahi wa kuntum amwaatan fa ahyaakum summa yumeetukum summa yuhyeekum summaa ilaihi turja'oon

Word by word
كَيْفَ
kayfa
How
تَكْفُرُونَ
takfurūna
(can) you disbelieve
بِٱللَّهِ
bil-lahi
in Allah
وَكُنتُمْ
wakuntum
While you were
أَمْوَٰتًۭا
amwātan
dead
فَأَحْيَـٰكُمْ ۖ
fa-aḥyākum
then He gave you life
ثُمَّ
thumma
then
يُمِيتُكُمْ
yumītukum
He will cause you to die
ثُمَّ
thumma
then
يُحْيِيكُمْ
yuḥ'yīkum
He will give you life
ثُمَّ
thumma
then
إِلَيْهِ
ilayhi
to Him
تُرْجَعُونَ
tur'jaʿūna
you will be returned
Interpretation

Strange is the situation of the disbelievers. How can you disbelieve the Oneness of Allah when you can see the signs of His power in your own existence? You were nothing, and He brought you to life; then you will die, and you shall be brought to life again. Then you will return to Him and be held accountable.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

29

هُوَ ٱلَّذِى خَلَقَ لَكُم مَّا فِى ٱلْأَرْضِ جَمِيعًا ثُمَّ ٱسْتَوَىٰٓ إِلَى ٱلسَّمَآءِ فَسَوَّىٰهُنَّ سَبْعَ سَمَـٰوَٰتٍ ۚ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ

It is He who created for you all of that which is on the earth. Then He directed Himself to the heaven, [His being above all creation], and made them seven heavens, and He is Knowing of all things.

Huwal lazee khalaqa lakum maa fil ardi jamee'an summas tawaaa ilas samaaa'i fasaw waahunna sab'a samaa waat; wa Huwa bikulli shai'in Aleem

Word by word
هُوَ
huwa
He
ٱلَّذِى
alladhī
(is) the One Who
خَلَقَ
khalaqa
created
لَكُم
lakum
for you
مَّا
what
فِى
(is) in
ٱلْأَرْضِ
l-arḍi
the earth
جَمِيعًۭا
jamīʿan
all
ثُمَّ
thumma
Moreover
ٱسْتَوَىٰٓ
is'tawā
He turned
إِلَى
ilā
to
ٱلسَّمَآءِ
l-samāi
the heaven
فَسَوَّىٰهُنَّ
fasawwāhunna
and fashioned them
سَبْعَ
sabʿa
seven
سَمَـٰوَٰتٍۢ ۚ
samāwātin
heavens
وَهُوَ
wahuwa
And He
بِكُلِّ
bikulli
of every
شَىْءٍ
shayin
thing
عَلِيمٌۭ
ʿalīmun
(is) All-Knowing
Interpretation

It is Allah alone Who created everything on earth for you: the countless rivers, trees and so on, from which you benefit and enjoy. Then He turned to the sky, making it into seven heavens, and He has knowledge of everything.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

30

وَإِذْ قَالَ رَبُّكَ لِلْمَلَـٰٓئِكَةِ إِنِّى جَاعِلٌ فِى ٱلْأَرْضِ خَلِيفَةً ۖ قَالُوٓا۟ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ ٱلدِّمَآءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّىٓ أَعْلَمُ مَا لَا تَعْلَمُونَ

And [mention, O Muḥammad], when your Lord said to the angels, "Indeed, I will make upon the earth a successive authority." They said, "Will You place upon it one who causes corruption therein and sheds blood, while we exalt You with praise and declare Your perfection?" He [Allāh] said, "Indeed, I know that which you do not know."

Wa iz qaala rabbuka lil malaaa'ikati innee jaa'ilun fil ardi khaleefatan qaalooo ataj'alu feehaa mai yufsidu feehaa wa yasfikud dimaaa'a wa nahnu nusabbihu bihamdika wa nuqaddisu laka qaala inneee a'lamu maa laa ta'lamoon

Word by word
وَإِذْ
wa-idh
And when
قَالَ
qāla
said
رَبُّكَ
rabbuka
your Lord
لِلْمَلَـٰٓئِكَةِ
lil'malāikati
to the angels
إِنِّى
innī
Indeed, I (am)
جَاعِلٌۭ
jāʿilun
going to place
فِى
in
ٱلْأَرْضِ
l-arḍi
the earth
خَلِيفَةًۭ ۖ
khalīfatan
a vicegerent
قَالُوٓا۟
qālū
they said
أَتَجْعَلُ
atajʿalu
Will You place
فِيهَا
fīhā
in it
مَن
man
(one) who
يُفْسِدُ
yuf'sidu
will spread corruption
فِيهَا
fīhā
in it
وَيَسْفِكُ
wayasfiku
and will shed
ٱلدِّمَآءَ
l-dimāa
[the] blood[s]
وَنَحْنُ
wanaḥnu
while we
نُسَبِّحُ
nusabbiḥu
[we] glorify (You)
بِحَمْدِكَ
biḥamdika
with Your praises
وَنُقَدِّسُ
wanuqaddisu
and we sanctify
لَكَ ۖ
laka
[to] You
قَالَ
qāla
He said
إِنِّىٓ
innī
Indeed, I
أَعْلَمُ
aʿlamu
[I] know
مَا
what
لَا
not
تَعْلَمُونَ
taʿlamūna
you know
Interpretation

Allah tells His Prophet and humankind that He said to the angels that He would put humans on earth who will give birth to other humans, to inhabit it according to His laws. The angels asked their Lord, trying to understand, what the wisdom behind making the children of Adam guardians of the earth was, when they would ruin things in it, and kill in it, while the angels always do as He tells them, and recognise His greatness, praising Him and honouring His power and perfection. Allah replied to their question, saying that He knew the deep wisdom behind His creation of them, and behind making the

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

31

وَعَلَّمَ ءَادَمَ ٱلْأَسْمَآءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى ٱلْمَلَـٰٓئِكَةِ فَقَالَ أَنۢبِـُٔونِى بِأَسْمَآءِ هَـٰٓؤُلَآءِ إِن كُنتُمْ صَـٰدِقِينَ

And He taught Adam the names - all of them. Then He showed them to the angels and said, "Inform Me of the names of these, if you are truthful."

Wa 'allama Aadamal asmaaa'a kullahaa summa 'aradahum 'alal malaaa'ikati faqaala ambi'oonee bias maaa'i haaa'ulaaa'i in kuntum saadiqeen

Word by word
وَعَلَّمَ
waʿallama
And He taught
ءَادَمَ
ādama
Adam
ٱلْأَسْمَآءَ
l-asmāa
the names
كُلَّهَا
kullahā
all of them
ثُمَّ
thumma
Then
عَرَضَهُمْ
ʿaraḍahum
He displayed them
عَلَى
ʿalā
to
ٱلْمَلَـٰٓئِكَةِ
l-malāikati
the angels
فَقَالَ
faqāla
then He said
أَنۢبِـُٔونِى
anbiūnī
Inform Me
بِأَسْمَآءِ
bi-asmāi
of (the) names
هَـٰٓؤُلَآءِ
hāulāi
(of) these
إِن
in
if
كُنتُمْ
kuntum
you are
صَـٰدِقِينَ
ṣādiqīna
truthful
Interpretation

To reveal the position of Adam, Allah taught him the names of everything, living things and objects, their pronunciation and meanings. Then he put them before the angels, instructing them to tell Him the names if they were telling the truth when they said that they were a nobler and better creation than Adam.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

32

قَالُوا۟ سُبْحَـٰنَكَ لَا عِلْمَ لَنَآ إِلَّا مَا عَلَّمْتَنَآ ۖ إِنَّكَ أَنتَ ٱلْعَلِيمُ ٱلْحَكِيمُ

They said, "Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise."

Qaaloo subhaanaka laa 'ilma lanaaa illaa maa 'allamtanaaa innaka antal'aleemul hakeem

Word by word
قَالُوا۟
qālū
They said
سُبْحَـٰنَكَ
sub'ḥānaka
Glory be to You
لَا
No
عِلْمَ
ʿil'ma
knowledge
لَنَآ
lanā
(is) for us
إِلَّا
illā
except
مَا
what
عَلَّمْتَنَآ ۖ
ʿallamtanā
You have taught us
إِنَّكَ
innaka
Indeed You
أَنتَ
anta
You
ٱلْعَلِيمُ
l-ʿalīmu
(are) the All-Knowing
ٱلْحَكِيمُ
l-ḥakīmu
the All-Wise
Interpretation

Recognising their shortcomings and that everything comes from Allah, they said that they acknowledged that His judgement and sacred law could not be doubted, and that they had no knowledge except for the knowledge He had given them, accepting that He is the Knowing, from Whom nothing is hidden, and the Wise in His decrees and laws.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

33

قَالَ يَـٰٓـَٔادَمُ أَنۢبِئْهُم بِأَسْمَآئِهِمْ ۖ فَلَمَّآ أَنۢبَأَهُم بِأَسْمَآئِهِمْ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّىٓ أَعْلَمُ غَيْبَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ

He said, "O Adam, inform them of their names." And when he had informed them of their names, He said, "Did I not tell you that I know the unseen [aspects] of the heavens and the earth? And I know what you reveal and what you have concealed."

Qaala yaaa Aadamu ambi' hum biasmaaa'ihimfalammaaa amba ahum bi asmaaa'ihim qaala alam aqul lakum inneee a'lamu ghaibas samaawaati wal ardi wa a'lamu maa tubdoona wa maa kuntum taktumoon

Word by word
قَالَ
qāla
He said
يَـٰٓـَٔادَمُ
yāādamu
O Adam
أَنۢبِئْهُم
anbi'hum
Inform them
بِأَسْمَآئِهِمْ ۖ
bi-asmāihim
of their names
فَلَمَّآ
falammā
And when
أَنۢبَأَهُم
anba-ahum
he had informed them
بِأَسْمَآئِهِمْ
bi-asmāihim
of their names
قَالَ
qāla
He said
أَلَمْ
alam
Did not
أَقُل
aqul
I say
لَّكُمْ
lakum
to you
إِنِّىٓ
innī
Indeed, I
أَعْلَمُ
aʿlamu
[I] know
غَيْبَ
ghayba
(the) unseen
ٱلسَّمَـٰوَٰتِ
l-samāwāti
(of) the heavens
وَٱلْأَرْضِ
wal-arḍi
and the earth
وَأَعْلَمُ
wa-aʿlamu
and I know
مَا
what
تُبْدُونَ
tub'dūna
you reveal
وَمَا
wamā
and what
كُنتُمْ
kuntum
you [were]
تَكْتُمُونَ
taktumūna
conceal
Interpretation

Then Allah told Adam to tell them the names. When Adam told the angels the names of things, as he had been taught, Allah reminded the angels that He had told them that He knew everything hidden in the heavens and the earth, and what they made public and what they said inside of themselves.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

34

وَإِذْ قُلْنَا لِلْمَلَـٰٓئِكَةِ ٱسْجُدُوا۟ لِـَٔادَمَ فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ أَبَىٰ وَٱسْتَكْبَرَ وَكَانَ مِنَ ٱلْكَـٰفِرِينَ

And [mention] when We said to the angels, "Prostrate before Adam"; so they prostrated, except for Iblees. He refused and was arrogant and became of the disbelievers.

Wa iz qulnaa lilmalaaa'i katis judoo liAadama fasajadooo illaaa Ibleesa abaa wastakbara wa kaana minal kaafireen

Word by word
وَإِذْ
wa-idh
And when
قُلْنَا
qul'nā
We said
لِلْمَلَـٰٓئِكَةِ
lil'malāikati
to the angels
ٱسْجُدُوا۟
us'judū
Prostrate
لِـَٔادَمَ
liādama
to Adam
فَسَجَدُوٓا۟
fasajadū
[so] they prostrated
إِلَّآ
illā
except
إِبْلِيسَ
ib'līsa
Iblis
أَبَىٰ
abā
He refused
وَٱسْتَكْبَرَ
wa-is'takbara
and was arrogant
وَكَانَ
wakāna
and became
مِنَ
mina
of
ٱلْكَـٰفِرِينَ
l-kāfirīna
the disbelievers
Interpretation

Allah reveals that He told the angels to prostrate to Adam out of recognition and respect, so they prostrated to him, eager to do as He told them, except for Iblīs, or Satan, who was originally from the jinn. Due to the excellence of his worship, Allah had entered Iblīs into the company of the angels; but he then returned to his lowly nature, refusing to prostrate as Allah told him to, and becoming proud towards Adam, leading to him becoming a disbeliever.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

35

وَقُلْنَا يَـٰٓـَٔادَمُ ٱسْكُنْ أَنتَ وَزَوْجُكَ ٱلْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَـٰذِهِ ٱلشَّجَرَةَ فَتَكُونَا مِنَ ٱلظَّـٰلِمِينَ

And We said, "O Adam, dwell, you and your wife, in Paradise and eat therefrom in [ease and] abundance from wherever you will. But do not approach this tree, lest you be among the wrongdoers."

Wa qulnaa yaaa Aadamus kun anta wa zawjukal jannata wa kulaa minhaa raghadan haisu shi'tumaa wa laa taqabaa haazihish shajarata fatakoonaa minaz zaalimeen

Word by word
وَقُلْنَا
waqul'nā
And We said
يَـٰٓـَٔادَمُ
yāādamu
O Adam
ٱسْكُنْ
us'kun
Dwell
أَنتَ
anta
you
وَزَوْجُكَ
wazawjuka
and your spouse
ٱلْجَنَّةَ
l-janata
(in) Paradise
وَكُلَا
wakulā
and [you both] eat
مِنْهَا
min'hā
from it
رَغَدًا
raghadan
freely
حَيْثُ
ḥaythu
(from) wherever
شِئْتُمَا
shi'tumā
you [both] wish
وَلَا
walā
But do not
تَقْرَبَا
taqrabā
[you two] approach
هَـٰذِهِ
hādhihi
this
ٱلشَّجَرَةَ
l-shajarata
[the] tree
فَتَكُونَا
fatakūnā
lest you [both] be
مِنَ
mina
of
ٱلظَّـٰلِمِينَ
l-ẓālimīna
the wrongdoers
Interpretation

Allah told Adam to live with his wife, Eve, in the Garden, with nothing to ruin their bliss. They were instructed to consume the delightful food from anywhere in the Garden, but also to avoid going near a particular tree which they were forbidden to eat from. If they ate from the prohibited tree, they would become wrongdoers for disobeying Him.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

36

فَأَزَلَّهُمَا ٱلشَّيْطَـٰنُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ ۖ وَقُلْنَا ٱهْبِطُوا۟ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ وَلَكُمْ فِى ٱلْأَرْضِ مُسْتَقَرٌّ وَمَتَـٰعٌ إِلَىٰ حِينٍ

But Satan caused them to slip out of it and removed them from that [condition] in which they had been. And We said, "Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time."

Fa azallahumash Shaitaanu 'anhaa fa akhrajahumaa mimmaa kaanaa fee wa qulnah bitoo ba'dukum liba'din 'aduwwunw wa lakum fil ardi mustaqarrunw wa mataa'un ilaa heen

Word by word
فَأَزَلَّهُمَا
fa-azallahumā
Then made [both of] them slip
ٱلشَّيْطَـٰنُ
l-shayṭānu
the Shaitaan
عَنْهَا
ʿanhā
from it
فَأَخْرَجَهُمَا
fa-akhrajahumā
and he got [both of] them out
مِمَّا
mimmā
from what
كَانَا
kānā
they [both] were
فِيهِ ۖ
fīhi
in [it]
وَقُلْنَا
waqul'nā
And We said
ٱهْبِطُوا۟
ih'biṭū
Go down (all of you)
بَعْضُكُمْ
baʿḍukum
some of you
لِبَعْضٍ
libaʿḍin
to others
عَدُوٌّۭ ۖ
ʿaduwwun
(as) enemy
وَلَكُمْ
walakum
and for you
فِى
in
ٱلْأَرْضِ
l-arḍi
the earth
مُسْتَقَرٌّۭ
mus'taqarrun
(is) a dwelling place
وَمَتَـٰعٌ
wamatāʿun
and a provision
إِلَىٰ
ilā
for
حِينٍۢ
ḥīnin
a period
Interpretation

Satan did not stop whispering to them, trying to trick them, until he made them slip and fall by eating from the tree which Allah had told them not to. For this Allah sent them out of the Garden, telling them and Satan to go down to the earth, some of them enemies to others, where they would stay and live, enjoying the good things there until their lifespan, and until the Final Hour arrived.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

37

فَتَلَقَّىٰٓ ءَادَمُ مِن رَّبِّهِۦ كَلِمَـٰتٍ فَتَابَ عَلَيْهِ ۚ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ

Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of Repentance, the Merciful.

Fatalaqqaaa Aadamu mir Rabbihee Kalimaatin fataaba 'alayh; innahoo Huwat Tawwaabur Raheem

Word by word
فَتَلَقَّىٰٓ
fatalaqqā
Then received
ءَادَمُ
ādamu
Adam
مِن
min
from
رَّبِّهِۦ
rabbihi
his Lord
كَلِمَـٰتٍۢ
kalimātin
words
فَتَابَ
fatāba
So (his Lord) turned
عَلَيْهِ ۚ
ʿalayhi
towards him
إِنَّهُۥ
innahu
Indeed He
هُوَ
huwa
He
ٱلتَّوَّابُ
l-tawābu
(is) the Oft-returning (to mercy)
ٱلرَّحِيمُ
l-raḥīmu
the Most Merciful
Interpretation

Adam received the words given to him by Allah, and was inspired to ask for forgiveness with them. These words of forgiveness are mentioned in Sūrah Al-A‘rāf: 23: ‘They said, “Our Lord, we have wronged ourselves. If You do not forgive us and have mercy on us, we will certainly be of the losers”’. Allah accepted Adam’s turning to Him and forgave him, for He is always forgiving and Merciful towards His creation.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

38

قُلْنَا ٱهْبِطُوا۟ مِنْهَا جَمِيعًا ۖ فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًى فَمَن تَبِعَ هُدَاىَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

We said, "Go down from it, all of you. And when guidance comes to you from Me, whoever follows My guidance - there will be no fear concerning them, nor will they grieve.

Qulnah bitoo minhaa jamee 'an fa immaa yaatiyannakum minnee hudan faman tabi'a hudaaya falaa khawfun 'alaihim wa laa hum yahza noon

Word by word
قُلْنَا
qul'nā
We said
ٱهْبِطُوا۟
ih'biṭū
Go down
مِنْهَا
min'hā
from it
جَمِيعًۭا ۖ
jamīʿan
all (of you)
فَإِمَّا
fa-immā
and when
يَأْتِيَنَّكُم
yatiyannakum
comes to you
مِّنِّى
minnī
from Me
هُدًۭى
hudan
Guidance
فَمَن
faman
then whoever
تَبِعَ
tabiʿa
follows
هُدَاىَ
hudāya
My Guidance
فَلَا
falā
[then] no
خَوْفٌ
khawfun
fear
عَلَيْهِمْ
ʿalayhim
(will be) on them
وَلَا
walā
and not
هُمْ
hum
they
يَحْزَنُونَ
yaḥzanūna
will grieve
Interpretation

Allah told them to go down together from the Garden to the earth, and said that when He sends guidance, through the prophets, those who follow it and have faith in His prophets will have nothing to fear in the world to come, and will not feel sorrow about what passed them by on earth.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

39

وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَـٰتِنَآ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَـٰلِدُونَ

And those who disbelieve and deny Our signs - those will be companions of the Fire; they will abide therein eternally."

Wallazeena kafaroo wa kaz zabooo bi aayaatinaa ulaaa'ika Ashaabun Naari hum feehaa khaalidoon

Word by word
وَٱلَّذِينَ
wa-alladhīna
And those
كَفَرُوا۟
kafarū
who disbelieve[d]
وَكَذَّبُوا۟
wakadhabū
and deny
بِـَٔايَـٰتِنَآ
biāyātinā
Our Signs
أُو۟لَـٰٓئِكَ
ulāika
those
أَصْحَـٰبُ
aṣḥābu
(are the) companions
ٱلنَّارِ ۖ
l-nāri
(of) the Fire
هُمْ
hum
they
فِيهَا
fīhā
in it
خَـٰلِدُونَ
khālidūna
(will) abide forever
Interpretation

As for those who disbelieve and deny His signs, they are the people of the fire of Hell, who will live there eternally.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

40

يَـٰبَنِىٓ إِسْرَٰٓءِيلَ ٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُوا۟ بِعَهْدِىٓ أُوفِ بِعَهْدِكُمْ وَإِيَّـٰىَ فَٱرْهَبُونِ

O Children of Israel, remember My favor which I have bestowed upon you and fulfill My covenant [upon you] that I will fulfill your covenant [from Me], and be afraid of [only] Me.

Yaa Baneee Israaa'eelaz kuroo ni'matiyal lateee an'amtu 'alaikum wa awfoo bi'Ahdeee oofi bi ahdikum wa iyyaaya farhaboon

Word by word
يَـٰبَنِىٓ
yābanī
O Children
إِسْرَٰٓءِيلَ
is'rāīla
(of) Israel
ٱذْكُرُوا۟
udh'kurū
Remember
نِعْمَتِىَ
niʿ'matiya
My Favor
ٱلَّتِىٓ
allatī
which
أَنْعَمْتُ
anʿamtu
I bestowed
عَلَيْكُمْ
ʿalaykum
upon you
وَأَوْفُوا۟
wa-awfū
and fulfill
بِعَهْدِىٓ
biʿahdī
My Covenant
أُوفِ
ūfi
I will fulfill
بِعَهْدِكُمْ
biʿahdikum
your covenant
وَإِيَّـٰىَ
wa-iyyāya
and Me Alone
فَٱرْهَبُونِ
fa-ir'habūni
fear [Me]
Interpretation

O Children of the Prophet Jacob, remember the many blessings He gave you and be thankful for them. Fulfil your contract to Him, having faith in Him, His prophets and His sacred laws. If you fulfil your contract, He will fulfil His contract to you, as well as His promises to you of a good life on earth and a beautiful reward on the Day of Judgement. Fear Him alone and do not break His contract.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

41

وَءَامِنُوا۟ بِمَآ أَنزَلْتُ مُصَدِّقًا لِّمَا مَعَكُمْ وَلَا تَكُونُوٓا۟ أَوَّلَ كَافِرٍۭ بِهِۦ ۖ وَلَا تَشْتَرُوا۟ بِـَٔايَـٰتِى ثَمَنًا قَلِيلًا وَإِيَّـٰىَ فَٱتَّقُونِ

And believe in what I have sent down confirming that which is [already] with you, and be not the first to disbelieve in it. And do not exchange My signs for a small price, and fear [only] Me.

Wa aaminoo bimaaa anzaltu musaddiqal limaa ma'akum wa laa takoonooo awwala kaafirim bihee wa laa tashtaroo bi Aayaatee samanan qaleelanw wa iyyaaya fattaqoon

Word by word
وَءَامِنُوا۟
waāminū
And believe
بِمَآ
bimā
in what
أَنزَلْتُ
anzaltu
I have sent down
مُصَدِّقًۭا
muṣaddiqan
confirming
لِّمَا
limā
that which
مَعَكُمْ
maʿakum
(is) with you
وَلَا
walā
and (do) not
تَكُونُوٓا۟
takūnū
be
أَوَّلَ
awwala
(the) first
كَافِرٍۭ
kāfirin
disbeliever
بِهِۦ ۖ
bihi
of it
وَلَا
walā
And (do) not
تَشْتَرُوا۟
tashtarū
exchange
بِـَٔايَـٰتِى
biāyātī
My Signs (for)
ثَمَنًۭا
thamanan
a price
قَلِيلًۭا
qalīlan
small
وَإِيَّـٰىَ
wa-iyyāya
and Me Alone
فَٱتَّقُونِ
fa-ittaqūni
fear [Me]
Interpretation

Also, have faith in the Qur’ān which Allah revealed to Muhammad (peace be upon him) confirming what came in the Torah, before its corruption, concerning the Oneness of Allah and the prophethood of Muhammad (peace be upon him), and do not be the first group to disbelieve. Do not exchange His signs – the verses which He has revealed – for the small price of position or leadership, and avoid His displeasure and punishment.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

42

وَلَا تَلْبِسُوا۟ ٱلْحَقَّ بِٱلْبَـٰطِلِ وَتَكْتُمُوا۟ ٱلْحَقَّ وَأَنتُمْ تَعْلَمُونَ

And do not mix the truth with falsehood or conceal the truth while you know [it].

Wa laa talbisul haqqa bilbaatili wa taktumul haqqa wa antum ta'lamoon

Word by word
وَلَا
walā
And (do) not
تَلْبِسُوا۟
talbisū
mix
ٱلْحَقَّ
l-ḥaqa
the Truth
بِٱلْبَـٰطِلِ
bil-bāṭili
with [the] falsehood
وَتَكْتُمُوا۟
wataktumū
and conceal
ٱلْحَقَّ
l-ḥaqa
the Truth
وَأَنتُمْ
wa-antum
while you
تَعْلَمُونَ
taʿlamūna
[you] know
Interpretation

Do not hide the truth, which He revealed to His prophets, with lies and falsehood; and do not hide the truth of the description of Muhammad which came in His scripture, when you know what the truth is and are convinced of it.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

43

وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَٱرْكَعُوا۟ مَعَ ٱلرَّٰكِعِينَ

And establish prayer and give zakāh and bow with those who bow [in worship and obedience].

Wa aqeemus salaata wa aatuz zakaata warka'oo ma'ar raaki'een

Word by word
وَأَقِيمُوا۟
wa-aqīmū
And establish
ٱلصَّلَوٰةَ
l-ṣalata
the prayer
وَءَاتُوا۟
waātū
and give
ٱلزَّكَوٰةَ
l-zakata
zakah
وَٱرْكَعُوا۟
wa-ir'kaʿū
and bow down
مَعَ
maʿa
with
ٱلرَّٰكِعِينَ
l-rākiʿīna
those who bow down
Interpretation

Establish the prayers properly with its obligatory and recommended parts; give Zakat from your wealth, which Allah has put in your hands; and be humble to Allah with those who are humble of Muhammad’s nation (peace be upon him).

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

44

۞ أَتَأْمُرُونَ ٱلنَّاسَ بِٱلْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ ٱلْكِتَـٰبَ ۚ أَفَلَا تَعْقِلُونَ

Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason?

Ataamuroonan naasa bilbirri wa tansawna anfusakum wa antum tatloonal Kitaab; afalaa ta'qiloon

Word by word
۞ أَتَأْمُرُونَ
atamurūna
Do you order
ٱلنَّاسَ
l-nāsa
[the] people
بِٱلْبِرِّ
bil-biri
[the] righteousness
وَتَنسَوْنَ
watansawna
and you forget
أَنفُسَكُمْ
anfusakum
yourselves
وَأَنتُمْ
wa-antum
while you
تَتْلُونَ
tatlūna
[you] recite
ٱلْكِتَـٰبَ ۚ
l-kitāba
the Book
أَفَلَا
afalā
Then, will not
تَعْقِلُونَ
taʿqilūna
you use reason
Interpretation

What is more immoral than telling others to have faith and do good when you, upon reading the Torah, turn away from it and forget it yourselves, while knowing that it orders you to follow Allah’s religion and have faith in His prophets? Have you then no sense?

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

45

وَٱسْتَعِينُوا۟ بِٱلصَّبْرِ وَٱلصَّلَوٰةِ ۚ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى ٱلْخَـٰشِعِينَ

And seek help through patience and prayer; and indeed, it is difficult except for the humbly submissive [to Allāh]

Wasta'eenoo bissabri was Salaah; wa innahaa lakabee ratun illaa alal khaashi'een

Word by word
وَٱسْتَعِينُوا۟
wa-is'taʿīnū
And seek help
بِٱلصَّبْرِ
bil-ṣabri
through patience
وَٱلصَّلَوٰةِ ۚ
wal-ṣalati
and the prayer
وَإِنَّهَا
wa-innahā
and indeed, it
لَكَبِيرَةٌ
lakabīratun
(is) surely difficult
إِلَّا
illā
except
عَلَى
ʿalā
on
ٱلْخَـٰشِعِينَ
l-khāshiʿīna
the humble ones
Interpretation

Ask for help in sacred and worldly affairs, with patience and prayer, which bring you close to Allah and allow you to reach Him, so that He will help you, protect you and take away your difficulties. Prayer is a hardship except for those who are humble to their Lord.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

46

ٱلَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَـٰقُوا۟ رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَٰجِعُونَ

Who are certain that they will meet their Lord and that they will return to Him.

Allazeena yazunnoona annahum mulaaqoo Rabbihim wa annahum ilaihi raaji'oon

Word by word
ٱلَّذِينَ
alladhīna
Those who
يَظُنُّونَ
yaẓunnūna
believe
أَنَّهُم
annahum
that they
مُّلَـٰقُوا۟
mulāqū
will meet
رَبِّهِمْ
rabbihim
their Lord
وَأَنَّهُمْ
wa-annahum
and that they
إِلَيْهِ
ilayhi
to Him
رَٰجِعُونَ
rājiʿūna
will return
Interpretation

The humble are convinced that they will meet their Lord on the Day of Judgement, that they are returning to Him and will be held accountable for their actions.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

47

يَـٰبَنِىٓ إِسْرَٰٓءِيلَ ٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ وَأَنِّى فَضَّلْتُكُمْ عَلَى ٱلْعَـٰلَمِينَ

O Children of Israel, remember My favor that I have bestowed upon you and that I preferred you over the worlds [i.e., peoples].

Yaa Baneee Israaa'eelaz kuroo ni'matiyal lateee an'amtu 'alaikum wa annee faddaltukum 'alal 'aalameen

Word by word
يَـٰبَنِىٓ
yābanī
O Children
إِسْرَٰٓءِيلَ
is'rāīla
(of) Israel
ٱذْكُرُوا۟
udh'kurū
Remember
نِعْمَتِىَ
niʿ'matiya
My Favor
ٱلَّتِىٓ
allatī
which
أَنْعَمْتُ
anʿamtu
I bestowed
عَلَيْكُمْ
ʿalaykum
upon you
وَأَنِّى
wa-annī
and that I
فَضَّلْتُكُمْ
faḍḍaltukum
[I] preferred you
عَلَى
ʿalā
over
ٱلْعَـٰلَمِينَ
l-ʿālamīna
the worlds
Interpretation

O Israelites, remember the sacred and worldly blessings which I gave to you, and that I favoured you over all those of your time in terms of prophethood and power.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

48

وَٱتَّقُوا۟ يَوْمًا لَّا تَجْزِى نَفْسٌ عَن نَّفْسٍ شَيْـًٔا وَلَا يُقْبَلُ مِنْهَا شَفَـٰعَةٌ وَلَا يُؤْخَذُ مِنْهَا عَدْلٌ وَلَا هُمْ يُنصَرُونَ

And fear a Day when no soul will suffice for another soul at all, nor will intercession be accepted from it, nor will compensation be taken from it, nor will they be aided.

Wattaqoo Yawmal laa tajzee nafsun 'an nafsin shai'anw wa laa yuqbalu minhaa shafaa'atunw wa laa yu'khazu minhaa 'adlunw wa laa hum yunsaroon

Word by word
وَٱتَّقُوا۟
wa-ittaqū
And fear
يَوْمًۭا
yawman
a day
لَّا
(will) not
تَجْزِى
tajzī
avail
نَفْسٌ
nafsun
any soul
عَن
ʿan
for
نَّفْسٍۢ
nafsin
(another) soul
شَيْـًۭٔا
shayan
anything
وَلَا
walā
and not
يُقْبَلُ
yuq'balu
will be accepted
مِنْهَا
min'hā
from it
شَفَـٰعَةٌۭ
shafāʿatun
any intercession
وَلَا
walā
and not
يُؤْخَذُ
yu'khadhu
will be taken
مِنْهَا
min'hā
from it
عَدْلٌۭ
ʿadlun
a compensation
وَلَا
walā
and not
هُمْ
hum
they
يُنصَرُونَ
yunṣarūna
will be helped
Interpretation

Protect yourselves against the Day of Judgement by following Allah’s instructions and staying away from what He has prohibited. On that day no soul will be able to help another in any way, and no pleading on their behalf will be accepted to benefit them or protect them from harm, except with Allah’s permission, and no ransom will be taken, even if it were to be the earth filled with gold. They will have no helpers on that day. Without appeal, ransom or helper, to where will they turn?

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

49

وَإِذْ نَجَّيْنَـٰكُم مِّنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِ يُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ ۚ وَفِى ذَٰلِكُم بَلَآءٌ مِّن رَّبِّكُمْ عَظِيمٌ

And [recall] when We saved you [i.e., your forefathers] from the people of Pharaoh, who afflicted you with the worst torment, slaughtering your [newborn] sons and keeping your females alive. And in that was a great trial from your Lord.

Wa iz najjainaakum min Aali Fir'awna yasoomoonakum sooo'al azaabi yuzabbihoona abuaaa'akum wa yastahyoona nisaaa'akum; wa fee zaalikum balaaa'um mir Rabbikum 'azeem

Word by word
وَإِذْ
wa-idh
And when
نَجَّيْنَـٰكُم
najjaynākum
We saved you
مِّنْ
min
from
ءَالِ
āli
(the) people
فِرْعَوْنَ
fir'ʿawna
(of) Firaun
يَسُومُونَكُمْ
yasūmūnakum
(who were) afflicting you (with)
سُوٓءَ
sūa
horrible
ٱلْعَذَابِ
l-ʿadhābi
torment
يُذَبِّحُونَ
yudhabbiḥūna
slaughtering
أَبْنَآءَكُمْ
abnāakum
your sons
وَيَسْتَحْيُونَ
wayastaḥyūna
and letting live
نِسَآءَكُمْ ۚ
nisāakum
your women
وَفِى
wafī
And in
ذَٰلِكُم
dhālikum
that
بَلَآءٌۭ
balāon
(was) a trial
مِّن
min
from
رَّبِّكُمْ
rabbikum
your Lord
عَظِيمٌۭ
ʿaẓīmun
great
Interpretation

O Israelites! Remember when Allah saved you from the people of Pharaoh, who were tormenting you, slaughtering your sons so you would not survive, and letting your women live so they could serve them, taking great pains to humiliate and insult you. When you were saved from the oppression of Pharaoh and his people, it was a great test for you from your Lord, to see if you would be thankful.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

50

وَإِذْ فَرَقْنَا بِكُمُ ٱلْبَحْرَ فَأَنجَيْنَـٰكُمْ وَأَغْرَقْنَآ ءَالَ فِرْعَوْنَ وَأَنتُمْ تَنظُرُونَ

And [recall] when We parted the sea for you and saved you and drowned the people of Pharaoh while you were looking on.

Wa iz faraqnaa bikumul bahra fa anjainaakum wa agh-raqnaaa Aala Fir'awna wa antum tanzuroon

Word by word
وَإِذْ
wa-idh
And when
فَرَقْنَا
faraqnā
We parted
بِكُمُ
bikumu
for you
ٱلْبَحْرَ
l-baḥra
the sea
فَأَنجَيْنَـٰكُمْ
fa-anjaynākum
then We saved you
وَأَغْرَقْنَآ
wa-aghraqnā
and We drowned
ءَالَ
āla
(the) people
فِرْعَوْنَ
fir'ʿawna
(of) Firaun
وَأَنتُمْ
wa-antum
while you
تَنظُرُونَ
tanẓurūna
(were) looking
Interpretation

Remember Allah’s favour in saving you when He parted the sea and made it a dry path for you to go through, while drowning your enemies, Pharaoh and his followers, before your very eyes, as you looked on.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

51

وَإِذْ وَٰعَدْنَا مُوسَىٰٓ أَرْبَعِينَ لَيْلَةً ثُمَّ ٱتَّخَذْتُمُ ٱلْعِجْلَ مِنۢ بَعْدِهِۦ وَأَنتُمْ ظَـٰلِمُونَ

And [recall] when We made an appointment with Moses for forty nights. Then you took [for worship] the calf after him [i.e., his departure], while you were wrongdoers.

Wa iz waa'adnaa Moosaaa arba'eena lailatan summattakhaztumul 'ijla mim ba'dihee wa antum zaalimoon

Word by word
وَإِذْ
wa-idh
And when
وَٰعَدْنَا
wāʿadnā
We appointed
مُوسَىٰٓ
mūsā
(for) Musa
أَرْبَعِينَ
arbaʿīna
forty
لَيْلَةًۭ
laylatan
nights
ثُمَّ
thumma
Then
ٱتَّخَذْتُمُ
ittakhadhtumu
you took
ٱلْعِجْلَ
l-ʿij'la
the calf
مِنۢ
min
from
بَعْدِهِۦ
baʿdihi
after him
وَأَنتُمْ
wa-antum
and you
ظَـٰلِمُونَ
ẓālimūna
(were) wrongdoers
Interpretation

Also, remember that the forty nights appointed to Moses were from the blessings of Allah, in which the revelation of the Torah, with its light and guidance, was completed. Yet you went and worshipped the calf during that period, which made you into wrongdoers.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

52

ثُمَّ عَفَوْنَا عَنكُم مِّنۢ بَعْدِ ذَٰلِكَ لَعَلَّكُمْ تَشْكُرُونَ

Then We forgave you after that so perhaps you would be grateful.

Summa 'afawnaa 'ankum mim ba'di zaalika la'allakum tashkuroon

Word by word
ثُمَّ
thumma
Then
عَفَوْنَا
ʿafawnā
We forgave
عَنكُم
ʿankum
you
مِّنۢ
min
from
بَعْدِ
baʿdi
after
ذَٰلِكَ
dhālika
that
لَعَلَّكُمْ
laʿallakum
so that you may
تَشْكُرُونَ
tashkurūna
(be) grateful
Interpretation

Then Allah forgave you when you asked for forgiveness, and did not take you to account for it, so that you might be thankful to Him, worshipping Him in the best way and doing as He instructed.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

53

وَإِذْ ءَاتَيْنَا مُوسَى ٱلْكِتَـٰبَ وَٱلْفُرْقَانَ لَعَلَّكُمْ تَهْتَدُونَ

And [recall] when We gave Moses the Scripture and criterion that perhaps you would be guided.

Wa iz aatainaa Moosal kitaaba wal Furqaana la'allakum tahtadoon

Word by word
وَإِذْ
wa-idh
And when
ءَاتَيْنَا
ātaynā
We gave
مُوسَى
mūsā
Musa
ٱلْكِتَـٰبَ
l-kitāba
the Book
وَٱلْفُرْقَانَ
wal-fur'qāna
and the Criterion
لَعَلَّكُمْ
laʿallakum
perhaps you
تَهْتَدُونَ
tahtadūna
(would be) guided
Interpretation

Also, remember that Allah’s giving Moses (peace be upon him) the Torah as a criterion between truth and falsehood, discriminating between guidance and misguidance, so that you might be guided to the truth through it, were from the blessings of Allah.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

54

وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦ يَـٰقَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنفُسَكُم بِٱتِّخَاذِكُمُ ٱلْعِجْلَ فَتُوبُوٓا۟ إِلَىٰ بَارِئِكُمْ فَٱقْتُلُوٓا۟ أَنفُسَكُمْ ذَٰلِكُمْ خَيْرٌ لَّكُمْ عِندَ بَارِئِكُمْ فَتَابَ عَلَيْكُمْ ۚ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ

And [recall] when Moses said to his people, "O my people, indeed you have wronged yourselves by your taking of the calf [for worship]. So repent to your Creator and kill yourselves [i.e., the guilty among you]. That is best for [all of] you in the sight of your Creator." Then He accepted your repentance; indeed, He is the Accepting of Repentance, the Merciful.

Wa iz qaala Moosaa liqawmihee yaa qawmi innakum zalamtum anfusakum bittikhaa zikumul 'ijla fatoobooo ilaa Baari'ikum faqtulooo anfusakum zaalikum khairul lakum 'inda Baari'ikum fataaba 'alaikum; innahoo Huwat Tawwaabur Raheem

Word by word
وَإِذْ
wa-idh
And when
قَالَ
qāla
said
مُوسَىٰ
mūsā
Musa
لِقَوْمِهِۦ
liqawmihi
to his people
يَـٰقَوْمِ
yāqawmi
O my people
إِنَّكُمْ
innakum
Indeed, you
ظَلَمْتُمْ
ẓalamtum
[you] have wronged
أَنفُسَكُم
anfusakum
yourselves
بِٱتِّخَاذِكُمُ
bi-ittikhādhikumu
by your taking
ٱلْعِجْلَ
l-ʿij'la
the calf
فَتُوبُوٓا۟
fatūbū
So turn in repentance
إِلَىٰ
ilā
to
بَارِئِكُمْ
bāri-ikum
your Creator
فَٱقْتُلُوٓا۟
fa-uq'tulū
and kill
أَنفُسَكُمْ
anfusakum
yourselves
ذَٰلِكُمْ
dhālikum
That
خَيْرٌۭ
khayrun
(is) better
لَّكُمْ
lakum
for you
عِندَ
ʿinda
with
بَارِئِكُمْ
bāri-ikum
your Creator
فَتَابَ
fatāba
Then He turned
عَلَيْكُمْ ۚ
ʿalaykum
towards you
إِنَّهُۥ
innahu
Indeed He
هُوَ
huwa
He
ٱلتَّوَّابُ
l-tawābu
(is) the-returning
ٱلرَّحِيمُ
l-raḥīmu
the Most Merciful
Interpretation

Also, remember that Allah’s allowing you to ask His forgiveness for worshipping the calf, when Moses (peace be upon him) told you that you had wronged yourselves by taking the calf as a god and worshipping it, were from the blessings of Allah. Moses told you to ask for forgiveness and repent to your Creator by some of you killing others, because turning to Him in this way was better for you than persisting in disbelief, which would lead to an eternity in the fire of Hell. So, you did this with Allah’s approval, and He forgave you, for He is Forgiving and Merciful with His servants.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

55

وَإِذْ قُلْتُمْ يَـٰمُوسَىٰ لَن نُّؤْمِنَ لَكَ حَتَّىٰ نَرَى ٱللَّهَ جَهْرَةً فَأَخَذَتْكُمُ ٱلصَّـٰعِقَةُ وَأَنتُمْ تَنظُرُونَ

And [recall] when you said, "O Moses, we will never believe you until we see Allāh outright"; so the thunderbolt took you while you were looking on.

Wa iz qultum yaa Moosaa lan nu'mina laka hattaa naral laaha jahratan fa akhazat kumus saa'iqatu wa antum tanzuroon

Word by word
وَإِذْ
wa-idh
And when
قُلْتُمْ
qul'tum
you said
يَـٰمُوسَىٰ
yāmūsā
O Musa
لَن
lan
Never
نُّؤْمِنَ
nu'mina
(will) we believe
لَكَ
laka
in you
حَتَّىٰ
ḥattā
until
نَرَى
narā
we see
ٱللَّهَ
l-laha
Allah
جَهْرَةًۭ
jahratan
manifestly
فَأَخَذَتْكُمُ
fa-akhadhatkumu
So seized you
ٱلصَّـٰعِقَةُ
l-ṣāʿiqatu
the thunderbolt
وَأَنتُمْ
wa-antum
while you
تَنظُرُونَ
tanẓurūna
(were) looking
Interpretation

Also, remember when you shamelessly addressed Moses (peace be upon him), saying that you would not believe him until you saw Allah with your own eyes, in the open before you, and the lightning struck you and killed you, whilst some of you looked at the others.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

56

ثُمَّ بَعَثْنَـٰكُم مِّنۢ بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ

Then We revived you after your death that perhaps you would be grateful.

Summa ba'asnaakum mim ba'di mawtikum la'allakum tashkuroon

Word by word
ثُمَّ
thumma
Then
بَعَثْنَـٰكُم
baʿathnākum
We revived you
مِّنۢ
min
from
بَعْدِ
baʿdi
after
مَوْتِكُمْ
mawtikum
your death
لَعَلَّكُمْ
laʿallakum
so that you may
تَشْكُرُونَ
tashkurūna
(be) grateful
Interpretation

Then He brought you back to life after death so that you might be thankful to Him for the blessings He granted you in this way.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

57

وَظَلَّلْنَا عَلَيْكُمُ ٱلْغَمَامَ وَأَنزَلْنَا عَلَيْكُمُ ٱلْمَنَّ وَٱلسَّلْوَىٰ ۖ كُلُوا۟ مِن طَيِّبَـٰتِ مَا رَزَقْنَـٰكُمْ ۖ وَمَا ظَلَمُونَا وَلَـٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ

And We shaded you with clouds and sent down to you manna and quails, [saying], "Eat from the good things with which We have provided you." And they wronged Us not - but they were [only] wronging themselves.

Wa zallalnaa 'alaikumul ghamaama wa anzalnaa 'alaikumul Manna was Salwaa kuloo min taiyibaati maa razaqnaakum wa maa zalamoonaa wa laakin kaanooo anfusahum yazlimoon

Word by word
وَظَلَّلْنَا
waẓallalnā
And We shaded
عَلَيْكُمُ
ʿalaykumu
[over] you
ٱلْغَمَامَ
l-ghamāma
(with) [the] clouds
وَأَنزَلْنَا
wa-anzalnā
and We sent down
عَلَيْكُمُ
ʿalaykumu
to you
ٱلْمَنَّ
l-mana
[the] manna
وَٱلسَّلْوَىٰ ۖ
wal-salwā
and [the] quails
كُلُوا۟
kulū
Eat
مِن
min
from
طَيِّبَـٰتِ
ṭayyibāti
(the) good things
مَا
that
رَزَقْنَـٰكُمْ ۖ
razaqnākum
We have provided you
وَمَا
wamā
And not
ظَلَمُونَا
ẓalamūnā
they wronged Us
وَلَـٰكِن
walākin
but
كَانُوٓا۟
kānū
they were
أَنفُسَهُمْ
anfusahum
(to) themselves
يَظْلِمُونَ
yaẓlimūna
doing wrong
Interpretation

Another of Allah’s blessings was that He sent clouds to shade you from the heat of the sun when you were wandering the earth; and He sent down manna, a sweet drink similar to honey, and quails for you, telling you to consume of the good things He had provided you with. Their ingratitude and disbelief for these blessings did not affect Allah in any way, but they wronged themselves, losing their share from the good they had done and exposing themselves to suffering.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

58

وَإِذْ قُلْنَا ٱدْخُلُوا۟ هَـٰذِهِ ٱلْقَرْيَةَ فَكُلُوا۟ مِنْهَا حَيْثُ شِئْتُمْ رَغَدًا وَٱدْخُلُوا۟ ٱلْبَابَ سُجَّدًا وَقُولُوا۟ حِطَّةٌ نَّغْفِرْ لَكُمْ خَطَـٰيَـٰكُمْ ۚ وَسَنَزِيدُ ٱلْمُحْسِنِينَ

And [recall] when We said, "Enter this city [i.e., Jerusalem] and eat from it wherever you will in [ease and] abundance, and enter the gate bowing humbly and say, 'Relieve us of our burdens [i.e., sins].' We will [then] forgive your sins for you, and We will increase the doers of good [in goodness and reward]."

Wa iz qulnad khuloo haazihil qaryata fakuloo minhaa haisu shi'tum raghadanw wadkhulul baaba sujjadanw wa qooloo hittatun naghfir lakum khataayaakum; wa sanazeedul muhsineen

Word by word
وَإِذْ
wa-idh
And when
قُلْنَا
qul'nā
We said
ٱدْخُلُوا۟
ud'khulū
Enter
هَـٰذِهِ
hādhihi
this
ٱلْقَرْيَةَ
l-qaryata
town
فَكُلُوا۟
fakulū
then eat
مِنْهَا
min'hā
from
حَيْثُ
ḥaythu
wherever
شِئْتُمْ
shi'tum
you wish[ed]
رَغَدًۭا
raghadan
abundantly
وَٱدْخُلُوا۟
wa-ud'khulū
and enter
ٱلْبَابَ
l-bāba
the gate
سُجَّدًۭا
sujjadan
prostrating
وَقُولُوا۟
waqūlū
And say
حِطَّةٌۭ
ḥiṭṭatun
Repentance
نَّغْفِرْ
naghfir
We will forgive
لَكُمْ
lakum
for you
خَطَـٰيَـٰكُمْ ۚ
khaṭāyākum
your sins
وَسَنَزِيدُ
wasanazīdu
And We will increase
ٱلْمُحْسِنِينَ
l-muḥ'sinīna
the good-doers (in reward)
Interpretation

Remember, from Allah’s blessings upon you, when He told you to enter Jerusalem and abundantly consume, with ease, from the good things in it from any place you wanted. He told you to prostrate in humility to Him when you entered, asking Him to remove your sins, so that He might answer you, and increase those who do good actions, rewarding them in this way.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

59

فَبَدَّلَ ٱلَّذِينَ ظَلَمُوا۟ قَوْلًا غَيْرَ ٱلَّذِى قِيلَ لَهُمْ فَأَنزَلْنَا عَلَى ٱلَّذِينَ ظَلَمُوا۟ رِجْزًا مِّنَ ٱلسَّمَآءِ بِمَا كَانُوا۟ يَفْسُقُونَ

But those who wronged changed [those words] to a statement other than that which had been said to them, so We sent down upon those who wronged a punishment [i.e., plague] from the sky because they were defiantly disobeying.

Fabaddalal lazeena zalamoo qawlan ghairal lazee qeela lahum fa anzalnaa 'alal lazeena zalamoo rijzam minas samaaa'i bimaa kaanoo yafsuqoon

Word by word
فَبَدَّلَ
fabaddala
But changed
ٱلَّذِينَ
alladhīna
those who
ظَلَمُوا۟
ẓalamū
wronged
قَوْلًا
qawlan
(the) word
غَيْرَ
ghayra
other (than)
ٱلَّذِى
alladhī
(that) which
قِيلَ
qīla
was said
لَهُمْ
lahum
to them
فَأَنزَلْنَا
fa-anzalnā
so We sent down
عَلَى
ʿalā
upon
ٱلَّذِينَ
alladhīna
those who
ظَلَمُوا۟
ẓalamū
wronged
رِجْزًۭا
rij'zan
a punishment
مِّنَ
mina
from
ٱلسَّمَآءِ
l-samāi
the sky
بِمَا
bimā
because
كَانُوا۟
kānū
they were
يَفْسُقُونَ
yafsuqūna
defiantly disobeying
Interpretation

The wrongdoers among them changed what they were told to do and say, and entered dragging themselves on their rears, saying, ‘A grain in a hair’, mocking Allah’s sacred law. Due to their actions He sent down a torment from the sky upon the wrongdoers among them, because they trespassed over the limits of the law and disobeyed His command.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

60

۞ وَإِذِ ٱسْتَسْقَىٰ مُوسَىٰ لِقَوْمِهِۦ فَقُلْنَا ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ ۖ فَٱنفَجَرَتْ مِنْهُ ٱثْنَتَا عَشْرَةَ عَيْنًا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍ مَّشْرَبَهُمْ ۖ كُلُوا۟ وَٱشْرَبُوا۟ مِن رِّزْقِ ٱللَّهِ وَلَا تَعْثَوْا۟ فِى ٱلْأَرْضِ مُفْسِدِينَ

And [recall] when Moses prayed for water for his people, so We said, "Strike with your staff the stone." And there gushed forth from it twelve springs, and every people [i.e., tribe] knew its watering place. "Eat and drink from the provision of Allāh, and do not commit abuse on the earth, spreading corruption."

Wa izis tasqaa Moosaa liqawmihee faqulnad rib bi'asaakal hajara fanfajarat minhusnataaa 'ashrata 'aynan qad 'alima kullu unaasim mash rabahum kuloo washraboo mir rizqil laahi wa laa ta'saw fil ardi mufsideen

Word by word
۞ وَإِذِ
wa-idhi
And when
ٱسْتَسْقَىٰ
is'tasqā
asked (for) water
مُوسَىٰ
mūsā
Musa
لِقَوْمِهِۦ
liqawmihi
for his people
فَقُلْنَا
faqul'nā
[so] We said
ٱضْرِب
iḍ'rib
Strike
بِّعَصَاكَ
biʿaṣāka
with your staff
ٱلْحَجَرَ ۖ
l-ḥajara
the stone
فَٱنفَجَرَتْ
fa-infajarat
Then gushed forth
مِنْهُ
min'hu
from it
ٱثْنَتَا
ith'natā
(of)
عَشْرَةَ
ʿashrata
twelve
عَيْنًۭا ۖ
ʿaynan
springs
قَدْ
qad
Indeed
عَلِمَ
ʿalima
knew
كُلُّ
kullu
all
أُنَاسٍۢ
unāsin
(the) people
مَّشْرَبَهُمْ ۖ
mashrabahum
their drinking place
كُلُوا۟
kulū
Eat
وَٱشْرَبُوا۟
wa-ish'rabū
and drink
مِن
min
from
رِّزْقِ
riz'qi
(the) provision (of)
ٱللَّهِ
l-lahi
Allah
وَلَا
walā
and (do) not
تَعْثَوْا۟
taʿthaw
act wickedly
فِى
in
ٱلْأَرْضِ
l-arḍi
the earth
مُفْسِدِينَ
muf'sidīna
spreading corruption
Interpretation

Remember, from Allah’s blessings upon you, when you were in the wilderness, and you suffered great thirst, so Moses prayed to his Lord and asked that He give you water. Allah commanded that he hit the rock with his stick, and when he hit it, twelve springs appeared from it, the same number as the number of your tribes. Water gushed from them, and Allah made clear to each tribe which was their spring to drink from, so that there would be no conflict between you. And He told you to eat and drink from what He provided for you, without any effort or work from you, and told you not to put your effo

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

61

وَإِذْ قُلْتُمْ يَـٰمُوسَىٰ لَن نَّصْبِرَ عَلَىٰ طَعَامٍ وَٰحِدٍ فَٱدْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنۢبِتُ ٱلْأَرْضُ مِنۢ بَقْلِهَا وَقِثَّآئِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا ۖ قَالَ أَتَسْتَبْدِلُونَ ٱلَّذِى هُوَ أَدْنَىٰ بِٱلَّذِى هُوَ خَيْرٌ ۚ ٱهْبِطُوا۟ مِصْرًا فَإِنَّ لَكُم مَّا سَأَلْتُمْ ۗ وَضُرِبَتْ عَلَيْهِمُ ٱلذِّلَّةُ وَٱلْمَسْكَنَةُ وَبَآءُو بِغَضَبٍ مِّنَ ٱللَّهِ ۗ ذَٰلِكَ بِأَنَّهُمْ كَانُوا۟ يَكْفُرُونَ بِـَٔايَـٰتِ ٱللَّهِ وَيَقْتُلُونَ ٱلنَّبِيِّـۧنَ بِغَيْرِ ٱلْحَقِّ ۗ ذَٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ يَعْتَدُونَ

And [recall] when you said, "O Moses, we can never endure one [kind of] food. So call upon your Lord to bring forth for us from the earth its green herbs and its cucumbers and its garlic and its lentils and its onions." [Moses] said, "Would you exchange what is better for what is less? Go into [any] settlement and indeed, you will have what you have asked." And they were covered with humiliation and poverty and returned with anger from Allāh [upon them]. That was because they [repeatedly] disbelieved in the signs of Allāh and killed the prophets without right. That was because they disobeyed and were [habitually] transgressing.

Wa iz qultum yaa Moosaa lan nasbira 'alaa ta'aaminw waahidin fad'u lanaa rabbaka yukhrij lanaa mimmaa tumbitul ardu mimbaqlihaa wa qis saaa'ihaa wa foomihaa wa 'adasihaa wa basalihaa qaala atastabdiloonal lazee huwa adnaa billazee huwa khayr; ihbitoo misran fa inna lakum maa sa altum; wa duribat 'alaihimuz zillatu walmaskanatu wa baaa'oo bighadabim minal laah; zaalika bi annahum kaano yakfuroona bi aayaatil laahi wa yaqtuloonan Nabiyyeena bighairil haqq; zaalika bimaa 'asaw wa kaanoo ya'tadoon

Word by word
وَإِذْ
wa-idh
And when
قُلْتُمْ
qul'tum
you said
يَـٰمُوسَىٰ
yāmūsā
O Musa
لَن
lan
Never (will)
نَّصْبِرَ
naṣbira
we endure
عَلَىٰ
ʿalā
[on]
طَعَامٍۢ
ṭaʿāmin
food
وَٰحِدٍۢ
wāḥidin
(of) one (kind)
فَٱدْعُ
fa-ud'ʿu
so pray
لَنَا
lanā
for us
رَبَّكَ
rabbaka
(to) your Lord
يُخْرِجْ
yukh'rij
to bring forth
لَنَا
lanā
for us
مِمَّا
mimmā
out of what
تُنۢبِتُ
tunbitu
grows
ٱلْأَرْضُ
l-arḍu
the earth
مِنۢ
min
of
بَقْلِهَا
baqlihā
its herbs
وَقِثَّآئِهَا
waqithāihā
[and] its cucumbers
وَفُومِهَا
wafūmihā
[and] its garlic
وَعَدَسِهَا
waʿadasihā
[and] its lentils
وَبَصَلِهَا ۖ
wabaṣalihā
and its onions
قَالَ
qāla
He said
أَتَسْتَبْدِلُونَ
atastabdilūna
Would you exchange
ٱلَّذِى
alladhī
that which
هُوَ
huwa
[it]
أَدْنَىٰ
adnā
(is) inferior
بِٱلَّذِى
bi-alladhī
for that which
هُوَ
huwa
[it]
خَيْرٌ ۚ
khayrun
(is) better
ٱهْبِطُوا۟
ih'biṭū
Go down
مِصْرًۭا
miṣ'ran
(to) a city
فَإِنَّ
fa-inna
so indeed
لَكُم
lakum
for you
مَّا
(is) what
سَأَلْتُمْ ۗ
sa-altum
you have asked (for)
وَضُرِبَتْ
waḍuribat
And were struck
عَلَيْهِمُ
ʿalayhimu
on them
ٱلذِّلَّةُ
l-dhilatu
the humiliation
وَٱلْمَسْكَنَةُ
wal-maskanatu
and the misery
وَبَآءُو
wabāū
and they drew on themselves
بِغَضَبٍۢ
bighaḍabin
wrath
مِّنَ
mina
of
ٱللَّهِ ۗ
l-lahi
Allah
ذَٰلِكَ
dhālika
That (was)
بِأَنَّهُمْ
bi-annahum
because they
كَانُوا۟
kānū
used to
يَكْفُرُونَ
yakfurūna
disbelieve
بِـَٔايَـٰتِ
biāyāti
in (the) Signs
ٱللَّهِ
l-lahi
(of) Allah
وَيَقْتُلُونَ
wayaqtulūna
and kill
ٱلنَّبِيِّـۧنَ
l-nabiyīna
the Prophets
بِغَيْرِ
bighayri
without (any)
ٱلْحَقِّ ۗ
l-ḥaqi
[the] right
ذَٰلِكَ
dhālika
That
بِمَا
bimā
(was) because
عَصَوا۟
ʿaṣaw
they disobeyed
وَّكَانُوا۟
wakānū
and they were
يَعْتَدُونَ
yaʿtadūna
transgressing
Interpretation

Also, remember when you were ungrateful for the blessings of your Lord, and became tired of the manna and quails He sent down to you, and said that you would not put up with one type of food. So, you asked Moses (peace be upon him) to ask Allah to produce herbs, vegetables, cucumbers, grains, lentils and onions from the plants on earth for you to consume. Moses said, disapproving of your request, that you wanted to exchange manna and quails which were better and nobler and came to you without effort or work, for what was lesser and worse. You were told to go down from this land to any town, an

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

62

إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَٱلَّذِينَ هَادُوا۟ وَٱلنَّصَـٰرَىٰ وَٱلصَّـٰبِـِٔينَ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَعَمِلَ صَـٰلِحًا فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

Indeed, those who believed and those who were Jews or Christians or Sabeans [before Prophet Muḥammad (ﷺ)] - those [among them] who believed in Allāh and the Last Day and did righteousness - will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve.

Innal lazeena aamanoo wallazeena haadoo wan nasaaraa was Saabi'eena man aamana billaahi wal yawmil aakhiri wa 'amila saalihan falahum ajruhum 'inda Rabbihim wa laa khawfun 'alaihim wa laa hum yahzanoon

Word by word
إِنَّ
inna
Indeed
ٱلَّذِينَ
alladhīna
those who
ءَامَنُوا۟
āmanū
believed
وَٱلَّذِينَ
wa-alladhīna
and those who
هَادُوا۟
hādū
became Jews
وَٱلنَّصَـٰرَىٰ
wal-naṣārā
and the Christians
وَٱلصَّـٰبِـِٔينَ
wal-ṣābiīna
and the Sabians
مَنْ
man
who
ءَامَنَ
āmana
believed
بِٱللَّهِ
bil-lahi
in Allah
وَٱلْيَوْمِ
wal-yawmi
and the Day
ٱلْـَٔاخِرِ
l-ākhiri
[the] Last
وَعَمِلَ
waʿamila
and did
صَـٰلِحًۭا
ṣāliḥan
righteous deeds
فَلَهُمْ
falahum
so for them
أَجْرُهُمْ
ajruhum
their reward
عِندَ
ʿinda
(is) with
رَبِّهِمْ
rabbihim
their Lord
وَلَا
walā
and no
خَوْفٌ
khawfun
fear
عَلَيْهِمْ
ʿalayhim
on them
وَلَا
walā
and not
هُمْ
hum
they
يَحْزَنُونَ
yaḥzanūna
will grieve
Interpretation

Those who have faith from the nation of Muhammad (peace be upon him) and from the communities who came before him – from the Jews, the Christians and Sabians (said to be a group who followed prophets who were of the faith of Abraham, peace be upon him) – will have their reward with their Lord. They will not fear what awaits them in the Afterlife, nor grieve over what happened to them on earth. This was the case before the Prophet Muhammad (peace be upon him) was sent. Now his message of Islam – devotion and dedication to Allah – is the only way of life accepted by Allah, as He said, ‘Whoever s

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

63

وَإِذْ أَخَذْنَا مِيثَـٰقَكُمْ وَرَفَعْنَا فَوْقَكُمُ ٱلطُّورَ خُذُوا۟ مَآ ءَاتَيْنَـٰكُم بِقُوَّةٍ وَٱذْكُرُوا۟ مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ

And [recall] when We took your covenant, [O Children of Israel, to abide by the Torah] and We raised over you the mount, [saying], "Take what We have given you with determination and remember what is in it that perhaps you may become righteous."

Wa iz akhaznaa meesaaqakum wa rafa'naa fawqakumut Toora khuzoo maaa aatainaakum biquwwatinw wazkuroo maa feehi la'allakum tattaqoon

Word by word
وَإِذْ
wa-idh
And when
أَخَذْنَا
akhadhnā
We took
مِيثَـٰقَكُمْ
mīthāqakum
your covenant
وَرَفَعْنَا
warafaʿnā
and We raised
فَوْقَكُمُ
fawqakumu
over you
ٱلطُّورَ
l-ṭūra
the mount
خُذُوا۟
khudhū
Hold
مَآ
what
ءَاتَيْنَـٰكُم
ātaynākum
We have given you
بِقُوَّةٍۢ
biquwwatin
with strength
وَٱذْكُرُوا۟
wa-udh'kurū
and remember
مَا
what
فِيهِ
fīhi
(is) in it
لَعَلَّكُمْ
laʿallakum
perhaps you
تَتَّقُونَ
tattaqūna
(would become) righteous
Interpretation

Remember when Allah made a contract with you: that you should have faith in Allah and His prophets. He raised the mountain over you, inspiring awe and warning you against breaking the contract, commanding you to take what He had revealed to you of the Torah seriously and carefully, not taking it for granted or being lazy about it. He told you to remember and reflect upon it, so that you might be careful about what you earn from Allah.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

64

ثُمَّ تَوَلَّيْتُم مِّنۢ بَعْدِ ذَٰلِكَ ۖ فَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ لَكُنتُم مِّنَ ٱلْخَـٰسِرِينَ

Then you turned away after that. And if not for the favor of Allāh upon you and His mercy, you would have been among the losers.

Summa tawallaitum mim ba'di zaalika falawlaa fadlul laahi 'alaikum wa rahmatuhoo lakuntum minal khaasireen

Word by word
ثُمَّ
thumma
Then
تَوَلَّيْتُم
tawallaytum
you turned away
مِّنۢ
min
from
بَعْدِ
baʿdi
after
ذَٰلِكَ ۖ
dhālika
that
فَلَوْلَا
falawlā
So if not
فَضْلُ
faḍlu
(for the) Grace
ٱللَّهِ
l-lahi
(of) Allah
عَلَيْكُمْ
ʿalaykum
upon you
وَرَحْمَتُهُۥ
waraḥmatuhu
and His Mercy
لَكُنتُم
lakuntum
surely you would have been
مِّنَ
mina
of
ٱلْخَـٰسِرِينَ
l-khāsirīna
the losers
Interpretation

Yet after making a firm promise, you broke the contract and rebelled. If it had not been for Allah’s favour in His tolerance towards you, and His mercy, accepting when you asked for forgiveness, then you would be among the losers because of your turning away and rebellion.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

65

وَلَقَدْ عَلِمْتُمُ ٱلَّذِينَ ٱعْتَدَوْا۟ مِنكُمْ فِى ٱلسَّبْتِ فَقُلْنَا لَهُمْ كُونُوا۟ قِرَدَةً خَـٰسِـِٔينَ

And you had already known about those who transgressed among you concerning the sabbath, and We said to them, "Be apes, despised."

Wa laqad 'alimtumul lazeena'-tadaw minkum fis Sabti faqulnaa lahum koonoo qiradatan khaasi'een

Word by word
وَلَقَدْ
walaqad
And indeed
عَلِمْتُمُ
ʿalim'tumu
you knew
ٱلَّذِينَ
alladhīna
those who
ٱعْتَدَوْا۟
iʿ'tadaw
transgressed
مِنكُمْ
minkum
among you
فِى
in
ٱلسَّبْتِ
l-sabti
the (matter of) Sabbath
فَقُلْنَا
faqul'nā
So We said
لَهُمْ
lahum
to them
كُونُوا۟
kūnū
Be
قِرَدَةً
qiradatan
apes
خَـٰسِـِٔينَ
khāsiīna
despised
Interpretation

You know well the story of your ancestors, who prepared to fish on the Sabbath when they were not allowed to do so, and did so through trickery. They set up nets in preparation for the Sabbath so Allah made them into monkeys, rejected and cast out, because of their trickery.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

66

فَجَعَلْنَـٰهَا نَكَـٰلًا لِّمَا بَيْنَ يَدَيْهَا وَمَا خَلْفَهَا وَمَوْعِظَةً لِّلْمُتَّقِينَ

And We made it a deterrent punishment for those who were present and those who succeeded [them] and a lesson for those who fear Allāh.

Faja'alnaahaa nakaalal limaa baina yadihaa wa maa khalfahaa wa maw'izatal lilmuttaqeen

Word by word
فَجَعَلْنَـٰهَا
fajaʿalnāhā
So We made it
نَكَـٰلًۭا
nakālan
a deterrent punishment
لِّمَا
limā
for those
بَيْنَ
bayna
(in) front
يَدَيْهَا
yadayhā
(of) them
وَمَا
wamā
and those
خَلْفَهَا
khalfahā
after them
وَمَوْعِظَةًۭ
wamawʿiẓatan
and an admonition
لِّلْمُتَّقِينَ
lil'muttaqīna
for those who fear (Allah)
Interpretation

Allah made this village, which had transgressed the limits, an example to the surrounding villages, and an example to those who came after it, so that they would not do the same and deserve the same fate. He made it a reminder for those mindful of Allah, who are careful of facing the consequences of their actions in the life to come, and are mindful of Allah’s repayment for those who transgress the limits.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

67

وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦٓ إِنَّ ٱللَّهَ يَأْمُرُكُمْ أَن تَذْبَحُوا۟ بَقَرَةً ۖ قَالُوٓا۟ أَتَتَّخِذُنَا هُزُوًا ۖ قَالَ أَعُوذُ بِٱللَّهِ أَنْ أَكُونَ مِنَ ٱلْجَـٰهِلِينَ

And [recall] when Moses said to his people, "Indeed, Allāh commands you to slaughter a cow." They said, "Do you take us in ridicule?" He said, "I seek refuge in Allāh from being among the ignorant."

Wa iz qaala Moosaa liqawmiheee innal laaha yaamurukum an tazbahoo baqaratan qaalooo atattakhizunna huzuwan qaala a'oozu billaahi an akoona minal jaahileen

Word by word
وَإِذْ
wa-idh
And when
قَالَ
qāla
said
مُوسَىٰ
mūsā
Musa
لِقَوْمِهِۦٓ
liqawmihi
to his people
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
يَأْمُرُكُمْ
yamurukum
commands you
أَن
an
that
تَذْبَحُوا۟
tadhbaḥū
you slaughter
بَقَرَةًۭ ۖ
baqaratan
a cow
قَالُوٓا۟
qālū
They said
أَتَتَّخِذُنَا
atattakhidhunā
Do you take us
هُزُوًۭا ۖ
huzuwan
(in) ridicule
قَالَ
qāla
He said
أَعُوذُ
aʿūdhu
I seek refuge
بِٱللَّهِ
bil-lahi
in Allah
أَنْ
an
that
أَكُونَ
akūna
I be
مِنَ
mina
among
ٱلْجَـٰهِلِينَ
l-jāhilīna
the ignorant
Interpretation

From the stories of your ancestors, remember what happened between them and Moses (peace be upon him) when he told them that Allah had instructed them to slaughter a cow. Instead of hurrying to do so, they said, stubbornly, ‘Are you making fun of us?’ Moses replied that he asked for Allah’s protection from being one of the ignorant people, who lied about Allah, and made fun of other people.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

68

قَالُوا۟ ٱدْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِىَ ۚ قَالَ إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٌ لَّا فَارِضٌ وَلَا بِكْرٌ عَوَانٌۢ بَيْنَ ذَٰلِكَ ۖ فَٱفْعَلُوا۟ مَا تُؤْمَرُونَ

They said, "Call upon your Lord to make clear to us what it is." [Moses] said, "[Allāh] says, 'It is a cow which is neither old nor virgin, but median between that,' so do what you are commanded."

Qaalud-'u lanaa rabbaka yubaiyil lanaa maa hee; qaala innahoo yaqoolu innahaa baqaratul laa faaridunw wa laa bikrun 'awaanum baina zaalika faf'aloo maa tu'maroon

Word by word
قَالُوا۟
qālū
They said
ٱدْعُ
ud'ʿu
Pray
لَنَا
lanā
for us
رَبَّكَ
rabbaka
(to) your Lord
يُبَيِّن
yubayyin
to make clear
لَّنَا
lanā
to us
مَا
what
هِىَ ۚ
hiya
it (is)
قَالَ
qāla
He said
إِنَّهُۥ
innahu
Indeed, He
يَقُولُ
yaqūlu
says
إِنَّهَا
innahā
[Indeed] it
بَقَرَةٌۭ
baqaratun
(is) a cow
لَّا
not
فَارِضٌۭ
fāriḍun
old
وَلَا
walā
and not
بِكْرٌ
bik'run
young
عَوَانٌۢ
ʿawānun
middle aged
بَيْنَ
bayna
between
ذَٰلِكَ ۖ
dhālika
that
فَٱفْعَلُوا۟
fa-if'ʿalū
so do
مَا
what
تُؤْمَرُونَ
tu'marūna
you are commanded
Interpretation

They asked Moses to call on his Lord to clarify what the cow they had been told to sacrifice was like. Moses told them that Allah said that it was neither old nor young, but was between the two; and he told them to do what Allah had instructed them to.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

69

قَالُوا۟ ٱدْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا لَوْنُهَا ۚ قَالَ إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٌ صَفْرَآءُ فَاقِعٌ لَّوْنُهَا تَسُرُّ ٱلنَّـٰظِرِينَ

They said, "Call upon your Lord to show us what is her color." He said, "He says, 'It is a yellow cow, bright in color - pleasing to the observers.'"

Qaalud-'u lanaa rabaaka yubaiyil lanaa maa lawnuhaa; qaala innahoo yaqoolu innahaa baqaratun safraaa'u faqi'ul lawnuhaa tasurrunnaazireen

Word by word
قَالُوا۟
qālū
They said
ٱدْعُ
ud'ʿu
Pray
لَنَا
lanā
for us
رَبَّكَ
rabbaka
(to) your Lord
يُبَيِّن
yubayyin
to make clear
لَّنَا
lanā
to us
مَا
what
لَوْنُهَا ۚ
lawnuhā
(is) its color
قَالَ
qāla
He said
إِنَّهُۥ
innahu
Indeed, He
يَقُولُ
yaqūlu
says
إِنَّهَا
innahā
'[Indeed] it is
بَقَرَةٌۭ
baqaratun
a cow
صَفْرَآءُ
ṣafrāu
yellow
فَاقِعٌۭ
fāqiʿun
bright
لَّوْنُهَا
lawnuhā
(in) its color
تَسُرُّ
tasurru
pleasing
ٱلنَّـٰظِرِينَ
l-nāẓirīna
(to) those who see (it).'
Interpretation

They continued debating and being stubborn, telling Moses (peace be upon him) to call on his Lord to make clear to them the colour of the cow. Moses told them that Allah said that it was a yellow cow, with a very strong colour, which was pleasing to everyone who saw it.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

70

قَالُوا۟ ٱدْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِىَ إِنَّ ٱلْبَقَرَ تَشَـٰبَهَ عَلَيْنَا وَإِنَّآ إِن شَآءَ ٱللَّهُ لَمُهْتَدُونَ

They said, "Call upon your Lord to make clear to us what it is. Indeed, [all] cows look alike to us. And indeed we, if Allāh wills, will be guided."

Qaalud-'u lanaa rabbaka yubaiyil lanaa maa hiya innal baqara tashaabaha 'alainaa wa innaaa in shaaa'al laahu lamuhtadoon

Word by word
قَالُوا۟
qālū
They said
ٱدْعُ
ud'ʿu
Pray
لَنَا
lanā
for us
رَبَّكَ
rabbaka
(to) your Lord
يُبَيِّن
yubayyin
to make clear
لَّنَا
lanā
to us
مَا
what
هِىَ
hiya
it (is)
إِنَّ
inna
Indeed
ٱلْبَقَرَ
l-baqara
[the] cows
تَشَـٰبَهَ
tashābaha
look alike
عَلَيْنَا
ʿalaynā
to us
وَإِنَّآ
wa-innā
And indeed we
إِن
in
if
شَآءَ
shāa
wills
ٱللَّهُ
l-lahu
Allah
لَمُهْتَدُونَ
lamuh'tadūna
(will) surely be those who are guided
Interpretation

They continued in their stubbornness, telling Moses to ask Allah to further clarify the nature of the cow. They said that there were many cows fitting the description, and they could not therefore identify it, insisting that they would then, if Allah willed, be guided to the right cow for sacrifice.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

71

قَالَ إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٌ لَّا ذَلُولٌ تُثِيرُ ٱلْأَرْضَ وَلَا تَسْقِى ٱلْحَرْثَ مُسَلَّمَةٌ لَّا شِيَةَ فِيهَا ۚ قَالُوا۟ ٱلْـَٔـٰنَ جِئْتَ بِٱلْحَقِّ ۚ فَذَبَحُوهَا وَمَا كَادُوا۟ يَفْعَلُونَ

He said, "He says, 'It is a cow neither trained to plow the earth nor to irrigate the field, one free from fault with no spot upon her.'" They said, "Now you have come with the truth." So they slaughtered her, but they could hardly do it.

Qaala innahoo yaqoolu innahaa baqaratul laa zaloolun tuseerul arda wa laa tasqil harsa musallamatullaa shiyata feehaa; qaalul 'aana jita bilhaqq; fazabahoohaa wa maa kaado yaf'aloon

Word by word
قَالَ
qāla
He said
إِنَّهُۥ
innahu
Indeed, He
يَقُولُ
yaqūlu
says
إِنَّهَا
innahā
[Indeed] it
بَقَرَةٌۭ
baqaratun
(is) a cow
لَّا
not
ذَلُولٌۭ
dhalūlun
trained
تُثِيرُ
tuthīru
to plough
ٱلْأَرْضَ
l-arḍa
the earth
وَلَا
walā
and not
تَسْقِى
tasqī
water
ٱلْحَرْثَ
l-ḥartha
the field
مُسَلَّمَةٌۭ
musallamatun
sound
لَّا
no
شِيَةَ
shiyata
blemish
فِيهَا ۚ
fīhā
in it
قَالُوا۟
qālū
They said
ٱلْـَٔـٰنَ
l-āna
Now
جِئْتَ
ji'ta
you have come
بِٱلْحَقِّ ۚ
bil-ḥaqi
with the truth
فَذَبَحُوهَا
fadhabaḥūhā
So they slaughtered it
وَمَا
wamā
and not
كَادُوا۟
kādū
they were near
يَفْعَلُونَ
yafʿalūna
(to) doing (it)
Interpretation

Then Moses told them that Allah said the cow was not used for ploughing or irrigating the earth; she had no faults, and no marks of a different colour other than her yellow. They then replied that now he had brought them a detailed description, correctly identifying the cow. They sacrificed it, after almost not having done it, due to all their arguing and stubbornness.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

72

وَإِذْ قَتَلْتُمْ نَفْسًا فَٱدَّٰرَْٰٔتُمْ فِيهَا ۖ وَٱللَّهُ مُخْرِجٌ مَّا كُنتُمْ تَكْتُمُونَ

And [recall] when you slew a man and disputed over it, but Allāh was to bring out that which you were concealing.

Wa iz qataltum nafsan faddaara'tum feehaa wallaahu mukrijum maa kuntum taktumoon

Word by word
وَإِذْ
wa-idh
And when
قَتَلْتُمْ
qataltum
you killed
نَفْسًۭا
nafsan
a man
فَٱدَّٰرَْٰٔتُمْ
fa-iddāratum
then you disputed
فِيهَا ۖ
fīhā
concerning it
وَٱللَّهُ
wal-lahu
but Allah
مُخْرِجٌۭ
mukh'rijun
(is) the One Who brought forth
مَّا
what
كُنتُمْ
kuntum
you were
تَكْتُمُونَ
taktumūna
concealing
Interpretation

Allah reminds the Israelites about when they killed one of their own. They accused each other of it, each rejecting the accusation of having killed him, and accusing someone else, until they fought. But Allah revealed what they were hiding about the murder of the innocent person.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

73

فَقُلْنَا ٱضْرِبُوهُ بِبَعْضِهَا ۚ كَذَٰلِكَ يُحْىِ ٱللَّهُ ٱلْمَوْتَىٰ وَيُرِيكُمْ ءَايَـٰتِهِۦ لَعَلَّكُمْ تَعْقِلُونَ

So We said, "Strike him [i.e., the slain man] with part of it." Thus does Allāh bring the dead to life, and He shows you His signs that you might reason.

Faqulnad riboohu biba'dihaa; kazaalika yuhyil laa hul mawtaa wa yureekum aayaatihee la'allakum ta'qiloon

Word by word
فَقُلْنَا
faqul'nā
So We said
ٱضْرِبُوهُ
iḍ'ribūhu
Strike him
بِبَعْضِهَا ۚ
bibaʿḍihā
with a part of it
كَذَٰلِكَ
kadhālika
Like this
يُحْىِ
yuḥ'yī
revives
ٱللَّهُ
l-lahu
Allah
ٱلْمَوْتَىٰ
l-mawtā
the dead
وَيُرِيكُمْ
wayurīkum
and shows you
ءَايَـٰتِهِۦ
āyātihi
His Signs
لَعَلَّكُمْ
laʿallakum
perhaps you may
تَعْقِلُونَ
taʿqilūna
use your intellect
Interpretation

Allah told them to hit the murdered man with a piece of the cow which they had been told to sacrifice. He would then bring him to life to tell them who the murderer was. They did this and he told them who had killed him. As this man was brought back to life by Allah, so will He bring the dead back to life on the Day of Judgement. Allah gives humanity clear signs of His power, to make them reflect and understand, and have true faith in Him.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

74

ثُمَّ قَسَتْ قُلُوبُكُم مِّنۢ بَعْدِ ذَٰلِكَ فَهِىَ كَٱلْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً ۚ وَإِنَّ مِنَ ٱلْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ ٱلْأَنْهَـٰرُ ۚ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ ٱلْمَآءُ ۚ وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ ٱللَّهِ ۗ وَمَا ٱللَّهُ بِغَـٰفِلٍ عَمَّا تَعْمَلُونَ

Then your hearts became hardened after that, being like stones or even harder. For indeed, there are stones from which rivers burst forth, and there are some of them that split open and water comes out, and there are some of them that fall down for fear of Allāh. And Allāh is not unaware of what you do.

Summa qasat quloobukum mim ba'di zaalika fahiya kalhijaarati aw-ashaadu qaswah; wa inna minal hijaarati lamaa yatafajjaru minhul anhaar; wa inna minhaa lamaa yash shaqqaqu fayakhruju minhul maaa'; wa inna minhaa lamaa yahbitu min khashyatil laa; wa mal laahu bighaafilin 'ammaa ta'maloon

Word by word
ثُمَّ
thumma
Then
قَسَتْ
qasat
hardened
قُلُوبُكُم
qulūbukum
your hearts
مِّنۢ
min
from
بَعْدِ
baʿdi
after
ذَٰلِكَ
dhālika
that
فَهِىَ
fahiya
so they
كَٱلْحِجَارَةِ
kal-ḥijārati
(became) like [the] stones
أَوْ
aw
or
أَشَدُّ
ashaddu
stronger
قَسْوَةًۭ ۚ
qaswatan
(in) hardness
وَإِنَّ
wa-inna
And indeed
مِنَ
mina
from
ٱلْحِجَارَةِ
l-ḥijārati
the stones
لَمَا
lamā
certainly (there are some) which
يَتَفَجَّرُ
yatafajjaru
gush forth
مِنْهُ
min'hu
from it
ٱلْأَنْهَـٰرُ ۚ
l-anhāru
[the] rivers
وَإِنَّ
wa-inna
and indeed
مِنْهَا
min'hā
from them
لَمَا
lamā
certainly (there are some) which
يَشَّقَّقُ
yashaqqaqu
split
فَيَخْرُجُ
fayakhruju
so comes out
مِنْهُ
min'hu
from it
ٱلْمَآءُ ۚ
l-māu
[the] water
وَإِنَّ
wa-inna
and indeed
مِنْهَا
min'hā
from them
لَمَا
lamā
certainly (there are some) which
يَهْبِطُ
yahbiṭu
fall down
مِنْ
min
from
خَشْيَةِ
khashyati
fear
ٱللَّهِ ۗ
l-lahi
(of) Allah
وَمَا
wamā
And not
ٱللَّهُ
l-lahu
(is) Allah
بِغَـٰفِلٍ
bighāfilin
unaware
عَمَّا
ʿammā
of what
تَعْمَلُونَ
taʿmalūna
you do
Interpretation

Their hearts became hard after these great lessons and incredible miracles, until they became like rocks, and even harder than rocks, because they never changed, whereas rocks change and transform. Rivers spring from some rocks, and some split, and water comes out of them, gushing and flowing on the earth, benefitting people and animals. And some rocks fall from the heights of the mountains in awe of Allah. But their hearts were not like that. Allah is not unaware of anything we do, but knows everything, and will hold us to account for it.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

75

۞ أَفَتَطْمَعُونَ أَن يُؤْمِنُوا۟ لَكُمْ وَقَدْ كَانَ فَرِيقٌ مِّنْهُمْ يَسْمَعُونَ كَلَـٰمَ ٱللَّهِ ثُمَّ يُحَرِّفُونَهُۥ مِنۢ بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَ

Do you covet [the hope, O believers], that they would believe for you while a party of them used to hear the words of Allāh and then distort it [i.e., the Torah] after they had understood it while they were knowing?

Afatatma'oona ai yu'minoo lakum wa qad kaana fareequm minhum yasma'oona Kalaamal laahi summa yuharri foonahoo mim ba'di maa'aqaloohu wa hum ya'lamoon

Word by word
۞ أَفَتَطْمَعُونَ
afataṭmaʿūna
Do you hope
أَن
an
that
يُؤْمِنُوا۟
yu'minū
they will believe
لَكُمْ
lakum
[for] you
وَقَدْ
waqad
while indeed
كَانَ
kāna
(there) has been
فَرِيقٌۭ
farīqun
a party
مِّنْهُمْ
min'hum
of them
يَسْمَعُونَ
yasmaʿūna
(who used to) hear
كَلَـٰمَ
kalāma
(the) words
ٱللَّهِ
l-lahi
(of) Allah
ثُمَّ
thumma
then
يُحَرِّفُونَهُۥ
yuḥarrifūnahu
they distort it
مِنۢ
min
from
بَعْدِ
baʿdi
after
مَا
[what]
عَقَلُوهُ
ʿaqalūhu
they understood it
وَهُمْ
wahum
while they
يَعْلَمُونَ
yaʿlamūna
know
Interpretation

O believers, do not expect, after knowing their true nature and how stubborn they are, that they will be truthful and respond to you. A group of their scholars heard the word of Allah, revealed to them in the Torah, and then changed its words and meanings after they had understood what it really meant; and they did this fully aware of the seriousness of the crime.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

76

وَإِذَا لَقُوا۟ ٱلَّذِينَ ءَامَنُوا۟ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَا بَعْضُهُمْ إِلَىٰ بَعْضٍ قَالُوٓا۟ أَتُحَدِّثُونَهُم بِمَا فَتَحَ ٱللَّهُ عَلَيْكُمْ لِيُحَآجُّوكُم بِهِۦ عِندَ رَبِّكُمْ ۚ أَفَلَا تَعْقِلُونَ

And when they meet those who believe, they say, "We have believed"; but when they are alone with one another, they say, "Do you talk to them about what Allāh has revealed to you so they can argue with you about it before your Lord?" Then will you not reason?

Wa izaa laqul lazeena aamanoo qaalooo aamannaa wa izaakhalaa ba'duhum ilaa ba'din qaalooo atuhaddisoonahum bimaa fatahal laahu 'alaikum liyuhaajjookum bihee 'inda rabbikum; afalaa ta'qiloon

Word by word
وَإِذَا
wa-idhā
And when
لَقُوا۟
laqū
they meet
ٱلَّذِينَ
alladhīna
those who
ءَامَنُوا۟
āmanū
believe[d]
قَالُوٓا۟
qālū
they say
ءَامَنَّا
āmannā
We have believed
وَإِذَا
wa-idhā
But when
خَلَا
khalā
meet in private
بَعْضُهُمْ
baʿḍuhum
some of them
إِلَىٰ
ilā
with
بَعْضٍۢ
baʿḍin
some (others)
قَالُوٓا۟
qālū
they say
أَتُحَدِّثُونَهُم
atuḥaddithūnahum
Do you tell them
بِمَا
bimā
what
فَتَحَ
fataḥa
has
ٱللَّهُ
l-lahu
Allah
عَلَيْكُمْ
ʿalaykum
to you
لِيُحَآجُّوكُم
liyuḥājjūkum
so that they argue with you
بِهِۦ
bihi
therewith
عِندَ
ʿinda
before
رَبِّكُمْ ۚ
rabbikum
your Lord
أَفَلَا
afalā
Then do (you) not
تَعْقِلُونَ
taʿqilūna
understand
Interpretation

An instance of their inconsistencies and deviousness occurred when some of them met some believers and acknowledged the truth of the Prophet Muhammad (peace be upon him), and the correctness of his message, as the Torah witnessed to it. But when they were alone with one another they blamed each other because of these acknowledgments, saying that the Muslims might use them as proof that they recognised the truth of Muhammad’s prophethood.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

77

أَوَلَا يَعْلَمُونَ أَنَّ ٱللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ

But do they not know that Allāh knows what they conceal and what they declare?

Awalaa ya'lamoona annal laaha ya'lamu maa yusirroona wa maa yu'linoon

Word by word
أَوَلَا
awalā
Do not
يَعْلَمُونَ
yaʿlamūna
they know
أَنَّ
anna
that
ٱللَّهَ
l-laha
Allah
يَعْلَمُ
yaʿlamu
knows
مَا
what
يُسِرُّونَ
yusirrūna
they conceal
وَمَا
wamā
and what
يُعْلِنُونَ
yuʿ'linūna
they declare
Interpretation

They behave in this pathetic manner as if they are unaware that Allah knows what they hide, in terms of what they say and do, and what they reveal; but He will reveal it and expose them.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

78

وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ ٱلْكِتَـٰبَ إِلَّآ أَمَانِىَّ وَإِنْ هُمْ إِلَّا يَظُنُّونَ

And among them are unlettered ones who do not know the Scripture except [indulgement in] wishful thinking, but they are only assuming.

Wa minhum ummiyyoona laa ya'lamoonal kitaaba illaaa amaaniyya wa in hum illaa yazunnoon

Word by word
وَمِنْهُمْ
wamin'hum
And among them
أُمِّيُّونَ
ummiyyūna
(are) unlettered ones
لَا
(who) do not
يَعْلَمُونَ
yaʿlamūna
know
ٱلْكِتَـٰبَ
l-kitāba
the book
إِلَّآ
illā
except
أَمَانِىَّ
amāniyya
wishful thinking
وَإِنْ
wa-in
and not
هُمْ
hum
they
إِلَّا
illā
(do anything) except
يَظُنُّونَ
yaẓunnūna
guess
Interpretation

A group of them do not know how to read or write and do not know what is in the Torah or what it says. They have only lies which they heard from some of their leaders, and think it is the Torah revealed by Allah.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

79

فَوَيْلٌ لِّلَّذِينَ يَكْتُبُونَ ٱلْكِتَـٰبَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَـٰذَا مِنْ عِندِ ٱللَّهِ لِيَشْتَرُوا۟ بِهِۦ ثَمَنًا قَلِيلًا ۖ فَوَيْلٌ لَّهُم مِّمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَّهُم مِّمَّا يَكْسِبُونَ

So woe to those who write the "scripture" with their own hands, then say, "This is from Allāh," in order to exchange it for a small price. Woe to them for what their hands have written and woe to them for what they earn.

Fawailul lillazeena yaktuboonal kitaaba bi aydddhim summa yaqooloona haazaa min 'indil laahi liyashtaroo bihee samanan qaleelan fawilul lahum mimaa katabat aydeehim wa wailul lahum mimmaa yaksiboon

Word by word
فَوَيْلٌۭ
fawaylun
So woe
لِّلَّذِينَ
lilladhīna
to those who
يَكْتُبُونَ
yaktubūna
write
ٱلْكِتَـٰبَ
l-kitāba
the book
بِأَيْدِيهِمْ
bi-aydīhim
with their (own) hands
ثُمَّ
thumma
then
يَقُولُونَ
yaqūlūna
they say
هَـٰذَا
hādhā
This
مِنْ
min
(is)
عِندِ
ʿindi
from
ٱللَّهِ
l-lahi
Allah
لِيَشْتَرُوا۟
liyashtarū
to barter
بِهِۦ
bihi
with it
ثَمَنًۭا
thamanan
(for) a price
قَلِيلًۭا ۖ
qalīlan
little
فَوَيْلٌۭ
fawaylun
So woe
لَّهُم
lahum
to them
مِّمَّا
mimmā
for what
كَتَبَتْ
katabat
have written
أَيْدِيهِمْ
aydīhim
their hands
وَوَيْلٌۭ
wawaylun
and woe
لَّهُم
lahum
to them
مِّمَّا
mimmā
for what
يَكْسِبُونَ
yaksibūna
they earn
Interpretation

Misery and great suffering awaits those who write the scripture with their own hands, and then say, falsely, that it comes from Allah, exchanging the truth and guidance for a small gain in this world, such as money or leadership. They will experience misery and suffering because of what their hands have written, through which they told lies about Allah, and for whatever wealth or leadership they may gain through these lies.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

80

وَقَالُوا۟ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامًا مَّعْدُودَةً ۚ قُلْ أَتَّخَذْتُمْ عِندَ ٱللَّهِ عَهْدًا فَلَن يُخْلِفَ ٱللَّهُ عَهْدَهُۥٓ ۖ أَمْ تَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ

And they say, "Never will the Fire touch us, except for [a few] numbered days." Say, "Have you taken a covenant with Allāh? For Allāh will never break His covenant. Or do you say about Allāh that which you do not know?"

Wa qaaloo lan tamassanan Naaru illaaa ayyaamam ma'doo dah; qul attakhaztum 'indal laahi 'ahdan falai yukhlifal laahu 'ahdahooo am taqooloona 'alal laahi maa laa ta'lamoon

Word by word
وَقَالُوا۟
waqālū
And they say
لَن
lan
Never
تَمَسَّنَا
tamassanā
will touch us
ٱلنَّارُ
l-nāru
the Fire
إِلَّآ
illā
except
أَيَّامًۭا
ayyāman
(for) days
مَّعْدُودَةًۭ ۚ
maʿdūdatan
numbered
قُلْ
qul
Say
أَتَّخَذْتُمْ
attakhadhtum
Have you taken
عِندَ
ʿinda
from
ٱللَّهِ
l-lahi
Allah
عَهْدًۭا
ʿahdan
a covenant
فَلَن
falan
so never
يُخْلِفَ
yukh'lifa
will break
ٱللَّهُ
l-lahu
Allah
عَهْدَهُۥٓ ۖ
ʿahdahu
His Covenant
أَمْ
am
Or
تَقُولُونَ
taqūlūna
(do) you say
عَلَى
ʿalā
against
ٱللَّهِ
l-lahi
Allah
مَا
what
لَا
not
تَعْلَمُونَ
taʿlamūna
you know
Interpretation

They say, falsely, that the fire of Hell will not touch them and they will not be in it except for a few days. Ask them, O Muhammad, if they have had a promise from Allah that this will be the case: if they have had a promise, then Allah will not break His contract; or ask them if they are saying about Allah what they do not know.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

81

بَلَىٰ مَن كَسَبَ سَيِّئَةً وَأَحَـٰطَتْ بِهِۦ خَطِيٓـَٔتُهُۥ فَأُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَـٰلِدُونَ

Yes, [on the contrary], whoever earns evil and his sin has encompassed him - those are the companions of the Fire; they will abide therein eternally.

Balaa man kasaba sayyi'atanw wa ahaatat bihee khateee'atuhoo fa-ulaaa'ika Ashaabun Naari hum feehaa khaalidoon

Word by word
بَلَىٰ
balā
Yes
مَن
man
whoever
كَسَبَ
kasaba
earned
سَيِّئَةًۭ
sayyi-atan
evil
وَأَحَـٰطَتْ
wa-aḥāṭat
and surrounded him
بِهِۦ
bihi
with
خَطِيٓـَٔتُهُۥ
khaṭīatuhu
his sins
فَأُو۟لَـٰٓئِكَ
fa-ulāika
[so] those
أَصْحَـٰبُ
aṣḥābu
(are the) companions
ٱلنَّارِ ۖ
l-nāri
(of) the Fire
هُمْ
hum
they
فِيهَا
fīhā
in it
خَـٰلِدُونَ
khālidūna
(will) abide forever
Interpretation

It is not as they imagine. Allah repays those who reach the evil of disbelief, and whose disobedience dominates them, with suffering in the fire of Hell, where they will live eternally.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

82

وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلْجَنَّةِ ۖ هُمْ فِيهَا خَـٰلِدُونَ

But they who believe and do righteous deeds - those are the companions of Paradise; they will abide therein eternally.

Wallazeena aamanoo wa 'amilus saalihaati ulaaa'ika Ashaabul Jannati hum feeha khaalidoon

Word by word
وَٱلَّذِينَ
wa-alladhīna
And those who
ءَامَنُوا۟
āmanū
believed
وَعَمِلُوا۟
waʿamilū
and did
ٱلصَّـٰلِحَـٰتِ
l-ṣāliḥāti
righteous deeds
أُو۟لَـٰٓئِكَ
ulāika
those
أَصْحَـٰبُ
aṣḥābu
(are the) companions
ٱلْجَنَّةِ ۖ
l-janati
(of) Paradise
هُمْ
hum
they
فِيهَا
fīhā
in it
خَـٰلِدُونَ
khālidūna
(will) abide forever
Interpretation

So those who have faith in Allah and His Prophet, and do good, will be rewarded with entry into the Garden, where they will live eternally.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

83

وَإِذْ أَخَذْنَا مِيثَـٰقَ بَنِىٓ إِسْرَٰٓءِيلَ لَا تَعْبُدُونَ إِلَّا ٱللَّهَ وَبِٱلْوَٰلِدَيْنِ إِحْسَانًا وَذِى ٱلْقُرْبَىٰ وَٱلْيَتَـٰمَىٰ وَٱلْمَسَـٰكِينِ وَقُولُوا۟ لِلنَّاسِ حُسْنًا وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِّنكُمْ وَأَنتُم مُّعْرِضُونَ

And [recall] when We took the covenant from the Children of Israel, [enjoining upon them], "Do not worship except Allāh; and to parents do good and to relatives, orphans, and the needy. And speak to people good [words] and establish prayer and give zakāh." Then you turned away, except a few of you, and you were refusing.

Wa iz akhaznaa meesaaqa Baneee Israaa'eela laa ta'budoona illal laaha wa bil waalidaini ihsaananw wa zil qurbaa walyataamaa walmasaakeeni wa qooloo linnaasi husnanw wa aqeemus salaata wa aatuzZakaata summa tawallitum illaa qaleelam minkum wa antum mu'ridoon

Word by word
وَإِذْ
wa-idh
And when
أَخَذْنَا
akhadhnā
We took
مِيثَـٰقَ
mīthāqa
(the) covenant
بَنِىٓ
banī
(from the) Children
إِسْرَٰٓءِيلَ
is'rāīla
(of) Israel
لَا
Not
تَعْبُدُونَ
taʿbudūna
you will worship
إِلَّا
illā
except
ٱللَّهَ
l-laha
Allah
وَبِٱلْوَٰلِدَيْنِ
wabil-wālidayni
and with [the] parents
إِحْسَانًۭا
iḥ'sānan
(be) good
وَذِى
wadhī
and (with)
ٱلْقُرْبَىٰ
l-qur'bā
relatives
وَٱلْيَتَـٰمَىٰ
wal-yatāmā
and [the] orphans
وَٱلْمَسَـٰكِينِ
wal-masākīni
and the needy
وَقُولُوا۟
waqūlū
and speak
لِلنَّاسِ
lilnnāsi
to [the] people
حُسْنًۭا
ḥus'nan
good
وَأَقِيمُوا۟
wa-aqīmū
and establish
ٱلصَّلَوٰةَ
l-ṣalata
the prayer
وَءَاتُوا۟
waātū
and give
ٱلزَّكَوٰةَ
l-zakata
the zakah
ثُمَّ
thumma
Then
تَوَلَّيْتُمْ
tawallaytum
you turned away
إِلَّا
illā
except
قَلِيلًۭا
qalīlan
a few
مِّنكُمْ
minkum
of you
وَأَنتُم
wa-antum
and you (were)
مُّعْرِضُونَ
muʿ'riḍūna
refusing
Interpretation

Remember the promise made between Allah and the Israelites: to worship Him alone; to be kind to parents, relatives, orphans and the poor; to say good words to people, telling them to do what is right and not what is wrong, without harshness or severity; to perform the prayer as instructed; and to give Zakat to those who have a right to it. But all they did after making this promise was to turn away, rejecting the promise they had made.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

84

وَإِذْ أَخَذْنَا مِيثَـٰقَكُمْ لَا تَسْفِكُونَ دِمَآءَكُمْ وَلَا تُخْرِجُونَ أَنفُسَكُم مِّن دِيَـٰرِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنتُمْ تَشْهَدُونَ

And [recall] when We took your covenant, [saying], "Do not shed your [i.e., each other's] blood or evict one another from your homes." Then you acknowledged [this] while you were witnessing.

Wa iz akhaznaa meesaa qakum laa tasfikoona dimaaa'akum wa laa tukrijoona anfusakum min diyaarikum summa aqrartum wa antum tashhadoon

Word by word
وَإِذْ
wa-idh
And when
أَخَذْنَا
akhadhnā
We took
مِيثَـٰقَكُمْ
mīthāqakum
your covenant
لَا
Not
تَسْفِكُونَ
tasfikūna
will you shed
دِمَآءَكُمْ
dimāakum
your blood
وَلَا
walā
and not
تُخْرِجُونَ
tukh'rijūna
(will) evict
أَنفُسَكُم
anfusakum
yourselves
مِّن
min
from
دِيَـٰرِكُمْ
diyārikum
your homes
ثُمَّ
thumma
then
أَقْرَرْتُمْ
aqrartum
you ratified
وَأَنتُمْ
wa-antum
while you
تَشْهَدُونَ
tashhadūna
(were) witnessing
Interpretation

Remember the contract Allah made with you in the Torah: forbidding you from killing each other and forcing people to leave their homes. You admitted the contract, and you witnessed its validity.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

85

ثُمَّ أَنتُمْ هَـٰٓؤُلَآءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِّنكُم مِّن دِيَـٰرِهِمْ تَظَـٰهَرُونَ عَلَيْهِم بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَإِن يَأْتُوكُمْ أُسَـٰرَىٰ تُفَـٰدُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ ۚ أَفَتُؤْمِنُونَ بِبَعْضِ ٱلْكِتَـٰبِ وَتَكْفُرُونَ بِبَعْضٍ ۚ فَمَا جَزَآءُ مَن يَفْعَلُ ذَٰلِكَ مِنكُمْ إِلَّا خِزْىٌ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَيَوْمَ ٱلْقِيَـٰمَةِ يُرَدُّونَ إِلَىٰٓ أَشَدِّ ٱلْعَذَابِ ۗ وَمَا ٱللَّهُ بِغَـٰفِلٍ عَمَّا تَعْمَلُونَ

Then, you are those [same ones who are] killing one another and evicting a party of your people from their homes, cooperating against them in sin and aggression. And if they come to you as captives, you ransom them, although their eviction was forbidden to you. So do you believe in part of the Scripture and disbelieve in part? Then what is the recompense for those who do that among you except disgrace in worldly life; and on the Day of Resurrection they will be sent back to the severest of punishment. And Allāh is not unaware of what you do.

Summa antum haaa'ulaaa'i taqtuloona anfusakum wa tukhrijoona fareeqam minkum min diyaarihim tazaaharoona 'alaihim bil ismi wal'udwaani wa iny yaatookum usaaraa tufaadoohum wahuwa muharramun 'alaikum ikhraajuhum; afatu' mi-noona biba'dil Kitaabi wa takfuroona biba'd; famaa jazaaa'u mai yaf'alu zaalika minkum illaa khizyun fil hayaatid-dunyaa wa yawmal qiyaamati yuraddoona ilaaa ashaddil 'azaab; wa mal laahu bighaafilin 'ammaa ta'maloon

Word by word
ثُمَّ
thumma
Then
أَنتُمْ
antum
you
هَـٰٓؤُلَآءِ
hāulāi
(are) those
تَقْتُلُونَ
taqtulūna
(who) kill
أَنفُسَكُمْ
anfusakum
yourselves
وَتُخْرِجُونَ
watukh'rijūna
and evict
فَرِيقًۭا
farīqan
a party
مِّنكُم
minkum
of you
مِّن
min
from
دِيَـٰرِهِمْ
diyārihim
their homes
تَظَـٰهَرُونَ
taẓāharūna
you support one another
عَلَيْهِم
ʿalayhim
against them
بِٱلْإِثْمِ
bil-ith'mi
in sin
وَٱلْعُدْوَٰنِ
wal-ʿud'wāni
and [the] transgression
وَإِن
wa-in
And if
يَأْتُوكُمْ
yatūkum
they come to you
أُسَـٰرَىٰ
usārā
(as) captives
تُفَـٰدُوهُمْ
tufādūhum
you ransom them
وَهُوَ
wahuwa
while it
مُحَرَّمٌ
muḥarramun
(was) forbidden
عَلَيْكُمْ
ʿalaykum
to you
إِخْرَاجُهُمْ ۚ
ikh'rājuhum
their eviction
أَفَتُؤْمِنُونَ
afatu'minūna
So do you believe
بِبَعْضِ
bibaʿḍi
in part (of)
ٱلْكِتَـٰبِ
l-kitābi
the Book
وَتَكْفُرُونَ
watakfurūna
and disbelieve
بِبَعْضٍۢ ۚ
bibaʿḍin
in part
فَمَا
famā
Then what
جَزَآءُ
jazāu
(should be the) recompense
مَن
man
(for the one) who
يَفْعَلُ
yafʿalu
does
ذَٰلِكَ
dhālika
that
مِنكُمْ
minkum
among you
إِلَّا
illā
except
خِزْىٌۭ
khiz'yun
disgrace
فِى
in
ٱلْحَيَوٰةِ
l-ḥayati
the life
ٱلدُّنْيَا ۖ
l-dun'yā
(of) the world
وَيَوْمَ
wayawma
and (on the) Day
ٱلْقِيَـٰمَةِ
l-qiyāmati
of [the] Resurrection
يُرَدُّونَ
yuraddūna
they will be sent back
إِلَىٰٓ
ilā
to
أَشَدِّ
ashaddi
(the) most severe
ٱلْعَذَابِ ۗ
l-ʿadhābi
punishment
وَمَا
wamā
And not
ٱللَّهُ
l-lahu
(is) Allah
بِغَـٰفِلٍ
bighāfilin
unaware
عَمَّا
ʿammā
of what
تَعْمَلُونَ
taʿmalūna
you do
Interpretation

Then you broke the contract: some of you killing others, and forcing a group of them to leave their homes, assisted by their enemies, unjustly and with aggression. Then if prisoners came to you in the hands of enemies, you pay their ransom and rescue them from their captivity, even though making them leave their homes was forbidden to you. How is it that you believe in some of what is in the Torah about the ransom of captives, and reject some of it (about not killing each other and driving people from where they live)? For those of you who do that, there is only humiliation in this life and th

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

86

أُو۟لَـٰٓئِكَ ٱلَّذِينَ ٱشْتَرَوُا۟ ٱلْحَيَوٰةَ ٱلدُّنْيَا بِٱلْـَٔاخِرَةِ ۖ فَلَا يُخَفَّفُ عَنْهُمُ ٱلْعَذَابُ وَلَا هُمْ يُنصَرُونَ

Those are the ones who have bought the life of this world [in exchange] for the Hereafter, so the punishment will not be lightened for them, nor will they be aided.

Ulaaa'ikal lazeenash tarawul hayaatad dunyaa bil aakhirati falaa yukhaffafu 'anhumul 'azaabu wa laa hum yunsaroon

Word by word
أُو۟لَـٰٓئِكَ
ulāika
Those
ٱلَّذِينَ
alladhīna
(are) the ones who
ٱشْتَرَوُا۟
ish'tarawū
bought
ٱلْحَيَوٰةَ
l-ḥayata
the life
ٱلدُّنْيَا
l-dun'yā
(of) the world
بِٱلْـَٔاخِرَةِ ۖ
bil-ākhirati
for the Hereafter
فَلَا
falā
so not
يُخَفَّفُ
yukhaffafu
will be lightened
عَنْهُمُ
ʿanhumu
for them
ٱلْعَذَابُ
l-ʿadhābu
the punishment
وَلَا
walā
and not
هُمْ
hum
they
يُنصَرُونَ
yunṣarūna
will be helped
Interpretation

They are the people who exchange the Afterlife for this life, preferring what is temporary to what is eternal. Their suffering will not be lightened, and they will have no one to help them.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

87

وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَـٰبَ وَقَفَّيْنَا مِنۢ بَعْدِهِۦ بِٱلرُّسُلِ ۖ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَـٰتِ وَأَيَّدْنَـٰهُ بِرُوحِ ٱلْقُدُسِ ۗ أَفَكُلَّمَا جَآءَكُمْ رَسُولٌۢ بِمَا لَا تَهْوَىٰٓ أَنفُسُكُمُ ٱسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ

And We did certainly give Moses the Scripture [i.e., the Torah] and followed up after him with messengers. And We gave Jesus, the son of Mary, clear proofs and supported him with the Pure Spirit [i.e., the angel Gabriel]. But is it [not] that every time a messenger came to you, [O Children of Israel], with what your souls did not desire, you were arrogant? And a party [of messengers] you denied and another party you killed.

Wa laqad aatainaa Moosal Kitaaba wa qaffainaa mim ba'dihee bir Rusuli wa aatainaa 'Eesab-na-Maryamal baiyinaati wa ayyadnaahu bi Roohil Qudus; afakullamaa jaaa'akum Rasoolum bimaa laa tahwaaa anfusukumus takbartum fafareeqan kazzabtum wa fareeqan taqtuloon

Word by word
وَلَقَدْ
walaqad
And indeed
ءَاتَيْنَا
ātaynā
We gave
مُوسَى
mūsā
Musa
ٱلْكِتَـٰبَ
l-kitāba
the Book
وَقَفَّيْنَا
waqaffaynā
and We followed up
مِنۢ
min
from
بَعْدِهِۦ
baʿdihi
after him
بِٱلرُّسُلِ ۖ
bil-rusuli
with [the] Messengers
وَءَاتَيْنَا
waātaynā
And We gave
عِيسَى
ʿīsā
Isa
ٱبْنَ
ib'na
(the) son
مَرْيَمَ
maryama
(of) Maryam
ٱلْبَيِّنَـٰتِ
l-bayināti
[the] clear signs
وَأَيَّدْنَـٰهُ
wa-ayyadnāhu
and We supported him
بِرُوحِ
birūḥi
(with)
ٱلْقُدُسِ ۗ
l-qudusi
the Holy Spirit
أَفَكُلَّمَا
afakullamā
Is it (not) so (that) whenever
جَآءَكُمْ
jāakum
came to you
رَسُولٌۢ
rasūlun
a Messenger
بِمَا
bimā
with what
لَا
(does) not
تَهْوَىٰٓ
tahwā
desire
أَنفُسُكُمُ
anfusukumu
yourselves
ٱسْتَكْبَرْتُمْ
is'takbartum
you acted arrogantly
فَفَرِيقًۭا
fafarīqan
So a party
كَذَّبْتُمْ
kadhabtum
you denied
وَفَرِيقًۭا
wafarīqan
and a party
تَقْتُلُونَ
taqtulūna
you kill(ed)
Interpretation

Allah gave Moses the Torah, and followed him with other messengers. He gave Jesus, the son of Mary, clear signs of the truth of what he came with, such as bringing the dead back to life and healing the blind and the lepers, and He strengthened him with the angel Gabriel, the Holy Spirit (peace be upon him). Yet is it, O Israelites, that whenever a messenger comes to you from Allah with what does not agree with your whims, you become full of pride towards the truth, looking down on the messengers of Allah? Do you reject a group of them and kill a group of them?

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

88

وَقَالُوا۟ قُلُوبُنَا غُلْفٌۢ ۚ بَل لَّعَنَهُمُ ٱللَّهُ بِكُفْرِهِمْ فَقَلِيلًا مَّا يُؤْمِنُونَ

And they said, "Our hearts are wrapped." But, [in fact], Allāh has cursed them for their disbelief, so little is it that they believe.

Wa qaaloo quloobunaa ghulf; bal la'anahumul laahu bikufrihim faqaleelam maa yu'minoon

Word by word
وَقَالُوا۟
waqālū
And they said
قُلُوبُنَا
qulūbunā
Our hearts
غُلْفٌۢ ۚ
ghul'fun
(are) wrapped
بَل
bal
Nay
لَّعَنَهُمُ
laʿanahumu
has cursed them
ٱللَّهُ
l-lahu
Allah
بِكُفْرِهِمْ
bikuf'rihim
for their disbelief
فَقَلِيلًۭا
faqalīlan
so little
مَّا
(is) what
يُؤْمِنُونَ
yu'minūna
they believe
Interpretation

The Israelites argued that their stubbornness was because their hearts were wrapped in a cover, so that none of what was said to them could reach them, or make sense to them. On the contrary, Allah deprived them of His mercy due to their disbelief, so that they will not have faith.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

89

وَلَمَّا جَآءَهُمْ كِتَـٰبٌ مِّنْ عِندِ ٱللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ وَكَانُوا۟ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى ٱلَّذِينَ كَفَرُوا۟ فَلَمَّا جَآءَهُم مَّا عَرَفُوا۟ كَفَرُوا۟ بِهِۦ ۚ فَلَعْنَةُ ٱللَّهِ عَلَى ٱلْكَـٰفِرِينَ

And when there came to them a Book [i.e., the Qur’ān] from Allāh confirming that which was with them - although before they used to pray for victory against those who disbelieved - but [then] when there came to them that which they recognized, they disbelieved in it; so the curse of Allāh will be upon the disbelievers.

Wa lammaa jaaa'ahum Kitaabum min 'indil laahi musaddiqul limaa ma'ahum wa kaanoo min qablu yastaftihoona 'alal lazeena kafaroo falammaa jaaa'ahum maa 'arafoo kafaroo bih; fala 'natul laahi 'alal kaafireen

Word by word
وَلَمَّا
walammā
And when
جَآءَهُمْ
jāahum
came to them
كِتَـٰبٌۭ
kitābun
a Book
مِّنْ
min
of
عِندِ
ʿindi
from
ٱللَّهِ
l-lahi
Allah
مُصَدِّقٌۭ
muṣaddiqun
confirming
لِّمَا
limā
what (was)
مَعَهُمْ
maʿahum
with them
وَكَانُوا۟
wakānū
though they used to
مِن
min
from
قَبْلُ
qablu
before
يَسْتَفْتِحُونَ
yastaftiḥūna
(that), pray for victory
عَلَى
ʿalā
over
ٱلَّذِينَ
alladhīna
those who
كَفَرُوا۟
kafarū
disbelieved
فَلَمَّا
falammā
then when
جَآءَهُم
jāahum
came to them
مَّا
what
عَرَفُوا۟
ʿarafū
they recognized
كَفَرُوا۟
kafarū
they disbelieved
بِهِۦ ۚ
bihi
in it
فَلَعْنَةُ
falaʿnatu
So (the) curse
ٱللَّهِ
l-lahi
(of) Allah
عَلَى
ʿalā
(is) on
ٱلْكَـٰفِرِينَ
l-kāfirīna
the disbelievers
Interpretation

The Qur’ān came to them from Allah, agreeing with the universal true principles of the Torah and the Gospel. Before it was revealed, they used to say that they would be helped against the idolaters, who worship others alongside Allah, and would have success over them when a prophet was sent, since they would have faith in him and follow him. But when the Qur’ān and Muhammad (peace be upon him) came to them, according to the description they recognised and the truth they knew, they disbelieved him. Allah curses those who disbelieve Him and His Prophet.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

90

بِئْسَمَا ٱشْتَرَوْا۟ بِهِۦٓ أَنفُسَهُمْ أَن يَكْفُرُوا۟ بِمَآ أَنزَلَ ٱللَّهُ بَغْيًا أَن يُنَزِّلَ ٱللَّهُ مِن فَضْلِهِۦ عَلَىٰ مَن يَشَآءُ مِنْ عِبَادِهِۦ ۖ فَبَآءُو بِغَضَبٍ عَلَىٰ غَضَبٍ ۚ وَلِلْكَـٰفِرِينَ عَذَابٌ مُّهِينٌ

How wretched is that for which they sold themselves - that they would disbelieve in what Allāh has revealed through [their] outrage that Allāh would send down His favor upon whom He wills from among His servants. So they returned having [earned] wrath upon wrath. And for the disbelievers is a humiliating punishment.

Bi'samash taraw biheee anfusahum ai yakfuroo bimaaa anzalal laahu baghyan ai yunazzilal laahu min fadlilhee 'alaa mai yashaaa'u min ibaadihee fabaaa'oo bighadabin 'alaa ghadab; wa lilkaafireena 'azaabum muheen

Word by word
بِئْسَمَا
bi'samā
Evil (is) that
ٱشْتَرَوْا۟
ish'taraw
(for) which they have sold
بِهِۦٓ
bihi
with
أَنفُسَهُمْ
anfusahum
themselves
أَن
an
that
يَكْفُرُوا۟
yakfurū
they disbelieve
بِمَآ
bimā
in what
أَنزَلَ
anzala
has revealed
ٱللَّهُ
l-lahu
Allah
بَغْيًا
baghyan
grudging
أَن
an
that
يُنَزِّلَ
yunazzila
sends down
ٱللَّهُ
l-lahu
Allah
مِن
min
of
فَضْلِهِۦ
faḍlihi
His Grace
عَلَىٰ
ʿalā
on
مَن
man
whom
يَشَآءُ
yashāu
He wills
مِنْ
min
from
عِبَادِهِۦ ۖ
ʿibādihi
His servants
فَبَآءُو
fabāū
So they have drawn (on themselves)
بِغَضَبٍ
bighaḍabin
wrath
عَلَىٰ
ʿalā
upon
غَضَبٍۢ ۚ
ghaḍabin
wrath
وَلِلْكَـٰفِرِينَ
walil'kāfirīna
And for the disbelievers
عَذَابٌۭ
ʿadhābun
(is) a punishment
مُّهِينٌۭ
muhīnun
humiliating
Interpretation

How miserable is what they accepted in exchange for their portion of faith in Allah and His messengers. They disbelieved what Allah revealed, and unjustly and enviously rejected His prophets, because He gave prophethood and the Qur’ān to Muhammad (peace be upon him). For disbelieving in Muhammad (peace be upon him) and for distorting the Torah beforehand, they deserved anger upon anger from Allah. A humiliating torment on the Day of Judgement will meet those who disbelieved in the prophethood of Muhammad (peace be upon him).

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

91

وَإِذَا قِيلَ لَهُمْ ءَامِنُوا۟ بِمَآ أَنزَلَ ٱللَّهُ قَالُوا۟ نُؤْمِنُ بِمَآ أُنزِلَ عَلَيْنَا وَيَكْفُرُونَ بِمَا وَرَآءَهُۥ وَهُوَ ٱلْحَقُّ مُصَدِّقًا لِّمَا مَعَهُمْ ۗ قُلْ فَلِمَ تَقْتُلُونَ أَنۢبِيَآءَ ٱللَّهِ مِن قَبْلُ إِن كُنتُم مُّؤْمِنِينَ

And when it is said to them, "Believe in what Allāh has revealed," they say, "We believe [only] in what was revealed to us." And they disbelieve in what came after it, while it is the truth confirming that which is with them. Say, "Then why did you kill the prophets of Allāh before, if you are [indeed] believers?"

Wa izaa qeela lahum aaminoo bimaaa anzalal laahu qaaloo nu'minu bimaaa unzila 'alainaa wa yakfuroona bimaa waraaa'ahoo wa huwal haqqu musaddiqal limaa ma'ahum; qul falima taqtuloona Ambiyaaa'al laahi min qablu in kuntum mu'mineen

Word by word
وَإِذَا
wa-idhā
And when
قِيلَ
qīla
it is said
لَهُمْ
lahum
to them
ءَامِنُوا۟
āminū
Believe
بِمَآ
bimā
in what
أَنزَلَ
anzala
has revealed
ٱللَّهُ
l-lahu
Allah
قَالُوا۟
qālū
they say
نُؤْمِنُ
nu'minu
We believe
بِمَآ
bimā
in what
أُنزِلَ
unzila
was revealed
عَلَيْنَا
ʿalaynā
to us
وَيَكْفُرُونَ
wayakfurūna
And they disbelieve
بِمَا
bimā
in what
وَرَآءَهُۥ
warāahu
(is) besides it
وَهُوَ
wahuwa
while it
ٱلْحَقُّ
l-ḥaqu
(is) the truth
مُصَدِّقًۭا
muṣaddiqan
confirming
لِّمَا
limā
what
مَعَهُمْ ۗ
maʿahum
(is) with them
قُلْ
qul
Say
فَلِمَ
falima
Then why
تَقْتُلُونَ
taqtulūna
(did) you kill
أَنۢبِيَآءَ
anbiyāa
(the) Prophets
ٱللَّهِ
l-lahi
(of) Allah
مِن
min
from
قَبْلُ
qablu
before
إِن
in
if
كُنتُم
kuntum
you were
مُّؤْمِنِينَ
mu'minīna
believers
Interpretation

When this group of Jews was told to have faith in the truth and guidance that Allah revealed to His Prophet, they said that they believed in what had been revealed to their prophets, and denied anything besides this, and in what was revealed to Muhammad (peace be upon him), although the Qur’ān is the truth, confirming what Allah had already revealed to them. Had they truly believed in what had been revealed to them, they would have believed in the Qur’ān. So, ask them then, O Muhammad, why they killed the prophets of Allah before, if they really had faith in the truth they brought to them.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

92

۞ وَلَقَدْ جَآءَكُم مُّوسَىٰ بِٱلْبَيِّنَـٰتِ ثُمَّ ٱتَّخَذْتُمُ ٱلْعِجْلَ مِنۢ بَعْدِهِۦ وَأَنتُمْ ظَـٰلِمُونَ

And Moses had certainly brought you clear proofs. Then you took the calf [in worship] after that, while you were wrongdoers.

Wa laqad jaaa'akum Moosa bilbaiyinaati summat takhaztunmul 'ijla mim ba'dihee wa antum zaalimoon

Word by word
۞ وَلَقَدْ
walaqad
And indeed
جَآءَكُم
jāakum
came to you
مُّوسَىٰ
mūsā
Musa
بِٱلْبَيِّنَـٰتِ
bil-bayināti
with [the] clear signs
ثُمَّ
thumma
then
ٱتَّخَذْتُمُ
ittakhadhtumu
you took
ٱلْعِجْلَ
l-ʿij'la
the calf
مِنۢ
min
from
بَعْدِهِۦ
baʿdihi
after him
وَأَنتُمْ
wa-antum
and you
ظَـٰلِمُونَ
ẓālimūna
(were) wrongdoers
Interpretation

And also, your prophet Moses (peace be upon him), brought clear signs to you, proving that what he said was true. But after that you made the calf into a god and worshipped it, when Moses had gone to meet his Lord. You were wrongdoers for worshipping others alongside Allah, since only He is worthy of worship.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

93

وَإِذْ أَخَذْنَا مِيثَـٰقَكُمْ وَرَفَعْنَا فَوْقَكُمُ ٱلطُّورَ خُذُوا۟ مَآ ءَاتَيْنَـٰكُم بِقُوَّةٍ وَٱسْمَعُوا۟ ۖ قَالُوا۟ سَمِعْنَا وَعَصَيْنَا وَأُشْرِبُوا۟ فِى قُلُوبِهِمُ ٱلْعِجْلَ بِكُفْرِهِمْ ۚ قُلْ بِئْسَمَا يَأْمُرُكُم بِهِۦٓ إِيمَـٰنُكُمْ إِن كُنتُم مُّؤْمِنِينَ

And [recall] when We took your covenant and raised over you the mount, [saying], "Take what We have given you with determination and listen." They said [instead], "We hear and disobey." And their hearts absorbed [the worship of] the calf because of their disbelief. Say, "How wretched is that which your faith enjoins upon you, if you should be believers."

Wa iz akhaznaa meesaaqakum wa rafa'naa fawqa kumut Toora khuzoo maaa aatainaakum biquwwatinw wasma'oo qaaloo sami'naa wa 'asainaa wa ushriboo fee quloobihimul 'ijla bikufrihim; qul bi'samaa yaamurukum biheee eemaanukum in kuntum m'mineen

Word by word
وَإِذْ
wa-idh
And when
أَخَذْنَا
akhadhnā
We took
مِيثَـٰقَكُمْ
mīthāqakum
your covenant
وَرَفَعْنَا
warafaʿnā
and We raised
فَوْقَكُمُ
fawqakumu
over you
ٱلطُّورَ
l-ṭūra
the mount
خُذُوا۟
khudhū
Hold
مَآ
what
ءَاتَيْنَـٰكُم
ātaynākum
We gave you
بِقُوَّةٍۢ
biquwwatin
with firmness
وَٱسْمَعُوا۟ ۖ
wa-is'maʿū
and listen
قَالُوا۟
qālū
They said
سَمِعْنَا
samiʿ'nā
We heard
وَعَصَيْنَا
waʿaṣaynā
and we disobeyed
وَأُشْرِبُوا۟
wa-ush'ribū
And they were made to drink
فِى
in
قُلُوبِهِمُ
qulūbihimu
their hearts
ٱلْعِجْلَ
l-ʿij'la
(love of) the calf
بِكُفْرِهِمْ ۚ
bikuf'rihim
because of their disbelief
قُلْ
qul
Say
بِئْسَمَا
bi'samā
Evil (is) that
يَأْمُرُكُم
yamurukum
orders you (to do) it
بِهِۦٓ
bihi
with
إِيمَـٰنُكُمْ
īmānukum
your faith
إِن
in
if
كُنتُم
kuntum
you are
مُّؤْمِنِينَ
mu'minīna
believers
Interpretation

Remember when you made a binding promise with God to follow Moses, peace be upon him, and to accept what he brought from God. God raised the mountain over you so that you were awestruck, and told you to hold tightly and seriously to the scripture He had sent you, and to listen and follow what was revealed to you, if not God would make the mountain fall upon you, you said that you heard with your ears and rebelled in your actions. The worship of the calf took hold of their hearts because of their denial and ingratitude. O Muhammad, what their faith commands them to do is evil: disbelieving and

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

94

قُلْ إِن كَانَتْ لَكُمُ ٱلدَّارُ ٱلْـَٔاخِرَةُ عِندَ ٱللَّهِ خَالِصَةً مِّن دُونِ ٱلنَّاسِ فَتَمَنَّوُا۟ ٱلْمَوْتَ إِن كُنتُمْ صَـٰدِقِينَ

Say, [O Muḥammad], "If the home of the Hereafter with Allāh is for you alone and not the [other] people, then wish for death, if you should be truthful."

Qul in kaanat lakumud Daarul Aakhiratu 'indal laahi khaalisatam min doonin naasi fatamannawul mawta in kuntum saadiqeen

Word by word
قُلْ
qul
Say
إِن
in
If
كَانَتْ
kānat
is
لَكُمُ
lakumu
for you
ٱلدَّارُ
l-dāru
the home
ٱلْـَٔاخِرَةُ
l-ākhiratu
(of) the Hereafter
عِندَ
ʿinda
with
ٱللَّهِ
l-lahi
Allah
خَالِصَةًۭ
khāliṣatan
exclusively
مِّن
min
from
دُونِ
dūni
excluding
ٱلنَّاسِ
l-nāsi
the mankind
فَتَمَنَّوُا۟
fatamannawū
then wish
ٱلْمَوْتَ
l-mawta
(for) [the] death
إِن
in
if
كُنتُمْ
kuntum
you are
صَـٰدِقِينَ
ṣādiqīna
truthful
Interpretation

Say, O Prophet: Jews, if Paradise in the Afterlife is just for you, and no other people will enter it, then wish for death, and ask for it, so that you reach this place quickly, and can rest from the burdens and worries of the life of this world, if you are truthful about what you claim.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

95

وَلَن يَتَمَنَّوْهُ أَبَدًۢا بِمَا قَدَّمَتْ أَيْدِيهِمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِٱلظَّـٰلِمِينَ

But never will they wish for it, ever, because of what their hands have put forth. And Allāh is Knowing of the wrongdoers.

Wa lai yatamannawhu abadam bimaa qaddamat aydeehim; wallaahu 'aleemum bizzaalimeen

Word by word
وَلَن
walan
And never (will)
يَتَمَنَّوْهُ
yatamannawhu
they wish for it
أَبَدًۢا
abadan
ever
بِمَا
bimā
because
قَدَّمَتْ
qaddamat
(of what) sent ahead
أَيْدِيهِمْ ۗ
aydīhim
their hands
وَٱللَّهُ
wal-lahu
And Allah
عَلِيمٌۢ
ʿalīmun
(is) All-Knower
بِٱلظَّـٰلِمِينَ
bil-ẓālimīna
of the wrongdoers
Interpretation

They will never wish for death, because of what they have done in their lives: disbelieving in Allah, rejecting His prophets and distorting His scriptures. Allah knows the wrongdoers among them and other people: each person will be given what they have earned.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

96

وَلَتَجِدَنَّهُمْ أَحْرَصَ ٱلنَّاسِ عَلَىٰ حَيَوٰةٍ وَمِنَ ٱلَّذِينَ أَشْرَكُوا۟ ۚ يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِۦ مِنَ ٱلْعَذَابِ أَن يُعَمَّرَ ۗ وَٱللَّهُ بَصِيرٌۢ بِمَا يَعْمَلُونَ

And you will surely find them the most greedy of people for life - [even] more than those who associate others with Allāh. One of them wishes that he could be granted life a thousand years, but it would not remove him in the least from the [coming] punishment that he should be granted life. And Allāh is Seeing of what they do.

Wa latajidannahum ahrasannaasi 'alaa hayaatinw wa minal lazeena ashrakoo; yawaddu ahaduhum law yu'ammaru alfa sanatinw wa maa huwa bi muzahzihihee minal 'azaabi ai yu'ammar; wallaahu baseerum bimaa ya'maloon

Word by word
وَلَتَجِدَنَّهُمْ
walatajidannahum
And surely you will find them
أَحْرَصَ
aḥraṣa
(the) most greedy
ٱلنَّاسِ
l-nāsi
(of) [the] mankind
عَلَىٰ
ʿalā
for
حَيَوٰةٍۢ
ḥayatin
life
وَمِنَ
wamina
and (greedier) than
ٱلَّذِينَ
alladhīna
those who
أَشْرَكُوا۟ ۚ
ashrakū
associate[d] partners (with Allah)
يَوَدُّ
yawaddu
Loves
أَحَدُهُمْ
aḥaduhum
(each) one of them
لَوْ
law
if
يُعَمَّرُ
yuʿammaru
he could be granted a life
أَلْفَ
alfa
(of) a thousand
سَنَةٍۢ
sanatin
year(s)
وَمَا
wamā
But not
هُوَ
huwa
it
بِمُزَحْزِحِهِۦ
bimuzaḥziḥihi
(will) remove him
مِنَ
mina
from
ٱلْعَذَابِ
l-ʿadhābi
the punishment
أَن
an
that
يُعَمَّرَ ۗ
yuʿammara
he should be granted life
وَٱللَّهُ
wal-lahu
And Allah
بَصِيرٌۢ
baṣīrun
(is) All-Seer
بِمَا
bimā
of what
يَعْمَلُونَ
yaʿmalūna
they do
Interpretation

You will find, O Prophet, that the Jews are the most desirous for life, even if it is miserable and lowly. They are even greedier for it than the idolaters, who worship others alongside Allah, who do not believe in being brought back to life after death or in being held to account for what they have done. Despite being People of the Scripture, and believing in the resurrection and the reckoning, they would love to live a thousand years. Yet however long a life they might be given, it would not distance them from Allah’s punishment. Allah sees all that they do. Nothing is hidden from Him, and t

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

97

قُلْ مَن كَانَ عَدُوًّا لِّجِبْرِيلَ فَإِنَّهُۥ نَزَّلَهُۥ عَلَىٰ قَلْبِكَ بِإِذْنِ ٱللَّهِ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ وَهُدًى وَبُشْرَىٰ لِلْمُؤْمِنِينَ

Say, "Whoever is an enemy to Gabriel - it is [none but] he who has brought it [i.e., the Qur’ān] down upon your heart, [O Muḥammad], by permission of Allāh, confirming that which was before it and as guidance and good tidings for the believers."

Qul man kaana 'aduwwal li Jibreela fainnahoo nazzalahoo 'alaa qalbika bi iznil laahi musaddiqal limaa baina yadihi wa hudanw wa bushraa lilmu'mineen

Word by word
قُلْ
qul
Say
مَن
man
Whoever
كَانَ
kāna
is
عَدُوًّۭا
ʿaduwwan
an enemy
لِّجِبْرِيلَ
lijib'rīla
to Jibreel
فَإِنَّهُۥ
fa-innahu
then indeed he
نَزَّلَهُۥ
nazzalahu
brought it down
عَلَىٰ
ʿalā
on
قَلْبِكَ
qalbika
your heart
بِإِذْنِ
bi-idh'ni
by (the) permission
ٱللَّهِ
l-lahi
(of) Allah
مُصَدِّقًۭا
muṣaddiqan
confirming
لِّمَا
limā
what
بَيْنَ
bayna
(was)
يَدَيْهِ
yadayhi
before it
وَهُدًۭى
wahudan
and a guidance
وَبُشْرَىٰ
wabush'rā
and glad tiding(s)
لِلْمُؤْمِنِينَ
lil'mu'minīna
for the believers
Interpretation

Say, O Muhammad, to those of the Jews who say that Gabriel is their enemy among the angels, that whoever is against Gabriel – who revealed the Qur’ān to your heart, with Allah’s permission, affirming the sacred scripture that came before it, such as the Torah and the Gospel, showing the way to what is good, and bringing the good news to the believers of the bliss Allah has prepared for them – then he is misguided.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

98

مَن كَانَ عَدُوًّا لِّلَّهِ وَمَلَـٰٓئِكَتِهِۦ وَرُسُلِهِۦ وَجِبْرِيلَ وَمِيكَىٰلَ فَإِنَّ ٱللَّهَ عَدُوٌّ لِّلْكَـٰفِرِينَ

Whoever is an enemy to Allāh and His angels and His messengers and Gabriel and Michael - then indeed, Allāh is an enemy to the disbelievers.

Man kaana 'aduwwal lillaahi wa malaaa'ikatihee wa Rusulihee wa Jibreela wa Meekaala fa innal laaha 'aduwwul lilkaafireen

Word by word
مَن
man
Whoever
كَانَ
kāna
is
عَدُوًّۭا
ʿaduwwan
an enemy
لِّلَّهِ
lillahi
(to) Allah
وَمَلَـٰٓئِكَتِهِۦ
wamalāikatihi
and His Angels
وَرُسُلِهِۦ
warusulihi
and His Messengers
وَجِبْرِيلَ
wajib'rīla
and Jibreel
وَمِيكَىٰلَ
wamīkāla
and Meekael
فَإِنَّ
fa-inna
then indeed
ٱللَّهَ
l-laha
Allah
عَدُوٌّۭ
ʿaduwwun
(is) an enemy
لِّلْكَـٰفِرِينَ
lil'kāfirīna
to the disbelievers
Interpretation

Whoever stands against Allah, His angels and His prophets, and against His two angels Gabriel and Michael, then certainly Allah is a rival to the disbelievers from among you, and from other than you. Certain defeat faces whoever has Allah as his rival.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

99

وَلَقَدْ أَنزَلْنَآ إِلَيْكَ ءَايَـٰتٍۭ بَيِّنَـٰتٍ ۖ وَمَا يَكْفُرُ بِهَآ إِلَّا ٱلْفَـٰسِقُونَ

And We have certainly revealed to you verses [which are] clear proofs, and no one would deny them except the defiantly disobedient.

Wa laqad anzalnaaa ilaika Aayaatim baiyinaatinw wa maa yakfuru bihaaa illal faasiqoon

Word by word
وَلَقَدْ
walaqad
And indeed
أَنزَلْنَآ
anzalnā
We revealed
إِلَيْكَ
ilayka
to you
ءَايَـٰتٍۭ
āyātin
Verses
بَيِّنَـٰتٍۢ ۖ
bayyinātin
clear
وَمَا
wamā
and not
يَكْفُرُ
yakfuru
disbelieves
بِهَآ
bihā
in them
إِلَّا
illā
except
ٱلْفَـٰسِقُونَ
l-fāsiqūna
the defiantly disobedient
Interpretation

I have revealed to you, O Prophet, clear signs proving the truth of your prophethood and revelation. The only people who reject these signs, despite its clarity, are those who have abandoned Allah’s path.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

100

أَوَكُلَّمَا عَـٰهَدُوا۟ عَهْدًا نَّبَذَهُۥ فَرِيقٌ مِّنْهُم ۚ بَلْ أَكْثَرُهُمْ لَا يُؤْمِنُونَ

Is it not [true] that every time they took a covenant a party of them threw it away? But, [in fact], most of them do not believe.

Awa kullamaa 'aahadoo ahdan nabazahoo fareequm minhum; bal aksaruhum laa u'minoon

Word by word
أَوَكُلَّمَا
awakullamā
And is (it not that) whenever
عَـٰهَدُوا۟
ʿāhadū
they took
عَهْدًۭا
ʿahdan
a covenant
نَّبَذَهُۥ
nabadhahu
threw it away
فَرِيقٌۭ
farīqun
a party
مِّنْهُم ۚ
min'hum
of them
بَلْ
bal
Nay
أَكْثَرُهُمْ
aktharuhum
most of them
لَا
(do) not
يُؤْمِنُونَ
yu'minūna
believe
Interpretation

Due to their corrupt state, a group of the Jews would always break any commitment that they made, including the duty to have faith in what the Torah revealed about the prophethood of Muhammad (peace be upon him). Most of them do not really have faith in what Allah revealed, because faith leads to keeping to and honouring commitments and promises.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

101

وَلَمَّا جَآءَهُمْ رَسُولٌ مِّنْ عِندِ ٱللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ فَرِيقٌ مِّنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ كِتَـٰبَ ٱللَّهِ وَرَآءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ

And when a messenger from Allāh came to them confirming that which was with them, a party of those who had been given the Scripture threw the Scripture of Allāh [i.e., the Torah] behind their backs as if they did not know [what it contained].

Wa lammaa jaaa'ahum Rasoolum min 'indil laahi musaddiqul limaa ma'ahum nabaza fareequm minal lazeena ootul Kitaaba Kitaabal laahi waraaa'a zuhoorihim ka annahum laa ya'lamoon

Word by word
وَلَمَّا
walammā
And when
جَآءَهُمْ
jāahum
came to them
رَسُولٌۭ
rasūlun
a Messenger
مِّنْ
min
(of)
عِندِ
ʿindi
from
ٱللَّهِ
l-lahi
Allah
مُصَدِّقٌۭ
muṣaddiqun
confirming
لِّمَا
limā
what
مَعَهُمْ
maʿahum
(was) with them
نَبَذَ
nabadha
threw away
فَرِيقٌۭ
farīqun
a party
مِّنَ
mina
of
ٱلَّذِينَ
alladhīna
those who
أُوتُوا۟
ūtū
were given
ٱلْكِتَـٰبَ
l-kitāba
the Book
كِتَـٰبَ
kitāba
(the) Book
ٱللَّهِ
l-lahi
(of) Allah
وَرَآءَ
warāa
behind
ظُهُورِهِمْ
ẓuhūrihim
their backs
كَأَنَّهُمْ
ka-annahum
as if they
لَا
(do) not
يَعْلَمُونَ
yaʿlamūna
know
Interpretation

When Muhammad (peace be upon him) came to them as a prophet from Allah, and he fitted the Torah’s description of him, a group of them turned away from the scripture that showed this, throwing it behind their backs, unmindful of it, not benefitting from its truth or guidance, like fools.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

102

وَٱتَّبَعُوا۟ مَا تَتْلُوا۟ ٱلشَّيَـٰطِينُ عَلَىٰ مُلْكِ سُلَيْمَـٰنَ ۖ وَمَا كَفَرَ سُلَيْمَـٰنُ وَلَـٰكِنَّ ٱلشَّيَـٰطِينَ كَفَرُوا۟ يُعَلِّمُونَ ٱلنَّاسَ ٱلسِّحْرَ وَمَآ أُنزِلَ عَلَى ٱلْمَلَكَيْنِ بِبَابِلَ هَـٰرُوتَ وَمَـٰرُوتَ ۚ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّىٰ يَقُولَآ إِنَّمَا نَحْنُ فِتْنَةٌ فَلَا تَكْفُرْ ۖ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِۦ بَيْنَ ٱلْمَرْءِ وَزَوْجِهِۦ ۚ وَمَا هُم بِضَآرِّينَ بِهِۦ مِنْ أَحَدٍ إِلَّا بِإِذْنِ ٱللَّهِ ۚ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ ۚ وَلَقَدْ عَلِمُوا۟ لَمَنِ ٱشْتَرَىٰهُ مَا لَهُۥ فِى ٱلْـَٔاخِرَةِ مِنْ خَلَـٰقٍ ۚ وَلَبِئْسَ مَا شَرَوْا۟ بِهِۦٓ أَنفُسَهُمْ ۚ لَوْ كَانُوا۟ يَعْلَمُونَ

And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Hārūt and Mārūt. But they [i.e., the two angels] do not teach anyone unless they say, "We are a trial, so do not disbelieve [by practicing magic]." And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allāh. And they [i.e., people] learn what harms them and does not benefit them. But they [i.e., the Children of Israel] certainly knew that whoever purchased it [i.e., magic] would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew.

Wattaba'oo maa tatlush Shayaateenu 'alaa mulki Sulaimaana wa maa kafara Sulaimaanu wa laakinnash Shayattena kafaroo yu'al limoonan naasas sihra wa maaa unzila 'alal malakaini bi Baabila Haaroota wa Maaroot; wa maa yu'allimaani min ahadin hattaa yaqoolaaa innamaa nahnu fitnatun falaa takfur fayata'al lamoona minhumaa maa yufarriqoona bihee bainal mar'i wa zawjih; wa maa hum bidaaarreena bihee min ahadin illaa bi-iznillah; wa yata'allamoona maa yadurruhum wa laa yanfa'uhum; wa laqad 'alimoo lamanish taraahu maa lahoo fil Aakhirati min khalaaq; wa labi'sa maa sharaw biheee anfusahum; law kaanoo ya'lamoon

Word by word
وَٱتَّبَعُوا۟
wa-ittabaʿū
And they followed
مَا
what
تَتْلُوا۟
tatlū
recite(d)
ٱلشَّيَـٰطِينُ
l-shayāṭīnu
the devils
عَلَىٰ
ʿalā
over
مُلْكِ
mul'ki
(the) kingdom
سُلَيْمَـٰنَ ۖ
sulaymāna
(of) Sulaiman
وَمَا
wamā
And not
كَفَرَ
kafara
disbelieved
سُلَيْمَـٰنُ
sulaymānu
Sulaiman
وَلَـٰكِنَّ
walākinna
[and] but
ٱلشَّيَـٰطِينَ
l-shayāṭīna
the devils
كَفَرُوا۟
kafarū
disbelieved
يُعَلِّمُونَ
yuʿallimūna
they teach
ٱلنَّاسَ
l-nāsa
the people
ٱلسِّحْرَ
l-siḥ'ra
[the] magic
وَمَآ
wamā
and what
أُنزِلَ
unzila
was sent down
عَلَى
ʿalā
to
ٱلْمَلَكَيْنِ
l-malakayni
the two angels
بِبَابِلَ
bibābila
in Babylon
هَـٰرُوتَ
hārūta
Harut
وَمَـٰرُوتَ ۚ
wamārūta
and Marut
وَمَا
wamā
And not
يُعَلِّمَانِ
yuʿallimāni
they both teach
مِنْ
min
any
أَحَدٍ
aḥadin
one
حَتَّىٰ
ḥattā
unless
يَقُولَآ
yaqūlā
they [both] say
إِنَّمَا
innamā
Only
نَحْنُ
naḥnu
we
فِتْنَةٌۭ
fit'natun
(are) a trial
فَلَا
falā
so (do) not
تَكْفُرْ ۖ
takfur
disbelieve
فَيَتَعَلَّمُونَ
fayataʿallamūna
But they learn
مِنْهُمَا
min'humā
from those two
مَا
what
يُفَرِّقُونَ
yufarriqūna
[they] causes separation
بِهِۦ
bihi
with it
بَيْنَ
bayna
between
ٱلْمَرْءِ
l-mari
the man
وَزَوْجِهِۦ ۚ
wazawjihi
and his spouse
وَمَا
wamā
And not
هُم
hum
they (could)
بِضَآرِّينَ
biḍārrīna
at all [be those who] harm
بِهِۦ
bihi
with it
مِنْ
min
any
أَحَدٍ
aḥadin
one
إِلَّا
illā
except
بِإِذْنِ
bi-idh'ni
by permission
ٱللَّهِ ۚ
l-lahi
(of) Allah
وَيَتَعَلَّمُونَ
wayataʿallamūna
And they learn
مَا
what
يَضُرُّهُمْ
yaḍurruhum
harms them
وَلَا
walā
and not
يَنفَعُهُمْ ۚ
yanfaʿuhum
profits them
وَلَقَدْ
walaqad
And indeed
عَلِمُوا۟
ʿalimū
they knew
لَمَنِ
lamani
that whoever
ٱشْتَرَىٰهُ
ish'tarāhu
buys it
مَا
not
لَهُۥ
lahu
for him
فِى
in
ٱلْـَٔاخِرَةِ
l-ākhirati
the Hereafter
مِنْ
min
any
خَلَـٰقٍۢ ۚ
khalāqin
share
وَلَبِئْسَ
walabi'sa
And surely evil
مَا
(is) what
شَرَوْا۟
sharaw
they sold
بِهِۦٓ
bihi
with it
أَنفُسَهُمْ ۚ
anfusahum
themselves
لَوْ
law
if
كَانُوا۟
kānū
they were
يَعْلَمُونَ
yaʿlamūna
(to) know
Interpretation

When they left the path of Allah, they followed instead what the satans said: lying about the kingdom of the Prophet Solomon (peace be upon him) by claiming that it was established through black magic. Solomon did not disbelieve by practicing black magic, as the Jews claimed; but the satans were disbelievers when they taught people the black magic revealed to the two angels, Hārūt and Mārūt, in the city of Babel in Iraq. These two angels would only teach black magic to someone after explaining that they were simply a trial and a test for people, warning them not to be ungrateful to Allah by le

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

103

وَلَوْ أَنَّهُمْ ءَامَنُوا۟ وَٱتَّقَوْا۟ لَمَثُوبَةٌ مِّنْ عِندِ ٱللَّهِ خَيْرٌ ۖ لَّوْ كَانُوا۟ يَعْلَمُونَ

And if they had believed and feared Allāh, then the reward from Allāh would have been [far] better, if they only knew.

Wa law annahum aamanoo wattaqaw lamasoobatum min 'indillaahi khairun law kaanoo ya'lamoon

Word by word
وَلَوْ
walaw
And if
أَنَّهُمْ
annahum
[that] they
ءَامَنُوا۟
āmanū
(had) believed
وَٱتَّقَوْا۟
wa-ittaqaw
and feared (Allah)
لَمَثُوبَةٌۭ
lamathūbatun
surely (the) reward
مِّنْ
min
(of)
عِندِ
ʿindi
from
ٱللَّهِ
l-lahi
Allah
خَيْرٌۭ ۖ
khayrun
(would have been) better
لَّوْ
law
if
كَانُوا۟
kānū
they were
يَعْلَمُونَ
yaʿlamūna
(to) know
Interpretation

If the Jews had really had faith in Allah, and been mindful to obey His sacred law and not rebel, His reward would have been far better for them, if they only knew.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

104

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقُولُوا۟ رَٰعِنَا وَقُولُوا۟ ٱنظُرْنَا وَٱسْمَعُوا۟ ۗ وَلِلْكَـٰفِرِينَ عَذَابٌ أَلِيمٌ

O you who have believed, say not [to Allāh's Messenger], "Rāʿinā" but say, "Unẓurnā" and listen. And for the disbelievers is a painful punishment.

Yaaa ayyuhal lazeena aamanoo laa taqooloo raa'inaa wa qoolun zurnaa wasma'oo; wa lilkaafireena 'azaabun aleem

Word by word
يَـٰٓأَيُّهَا
yāayyuhā
O you
ٱلَّذِينَ
alladhīna
who
ءَامَنُوا۟
āmanū
believe[d]
لَا
(Do) not
تَقُولُوا۟
taqūlū
say
رَٰعِنَا
rāʿinā
Raina
وَقُولُوا۟
waqūlū
and say
ٱنظُرْنَا
unẓur'nā
Unzurna
وَٱسْمَعُوا۟ ۗ
wa-is'maʿū
and listen
وَلِلْكَـٰفِرِينَ
walil'kāfirīna
And for the disbelievers
عَذَابٌ
ʿadhābun
(is) a punishment
أَلِيمٌۭ
alīmun
painful
Interpretation

Allah directs the believers to choose their words carefully, telling them not to say ‘rā‘inā’, meaning ‘look after us’ or ‘shepherd us’, when addressing the Prophet Muhammad (peace be upon him), because some of the Jews would mock what they said, twisting the words when addressing the Prophet (peace be upon him) themselves, corrupting its meaning to mean ‘foolish’ or ‘evil’. So, Allah told them not to use these words in order to prevent such mockery. He instructed them to say ‘unẓurnā’ instead, meaning ‘watch over us’, because the use of this word has no negative implications. Without doubt, t

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

105

مَّا يَوَدُّ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَـٰبِ وَلَا ٱلْمُشْرِكِينَ أَن يُنَزَّلَ عَلَيْكُم مِّنْ خَيْرٍ مِّن رَّبِّكُمْ ۗ وَٱللَّهُ يَخْتَصُّ بِرَحْمَتِهِۦ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ

Neither those who disbelieve from the People of the Scripture [i.e., the Jews and Christians] nor the polytheists wish that any good should be sent down to you from your Lord. But Allāh selects for His mercy whom He wills, and Allāh is the possessor of great bounty.

Maa yawaddul lazeena kafaroo min ahlil kitaabi wa lal mushrikeena ai-yunazzala 'alaikum min khairim mir Rabbikum; wallaahu yakhtassu birahmatihee mai-yashaaa; wallaahu zul fadlil'azeem

Word by word
مَّا
(Do) not
يَوَدُّ
yawaddu
like
ٱلَّذِينَ
alladhīna
those who
كَفَرُوا۟
kafarū
disbelieve
مِنْ
min
from
أَهْلِ
ahli
(the) People
ٱلْكِتَـٰبِ
l-kitābi
(of) the Book
وَلَا
walā
and not
ٱلْمُشْرِكِينَ
l-mush'rikīna
those who associate partners (with Allah)
أَن
an
that
يُنَزَّلَ
yunazzala
(there should) be sent down
عَلَيْكُم
ʿalaykum
to you
مِّنْ
min
any
خَيْرٍۢ
khayrin
good
مِّن
min
from
رَّبِّكُمْ ۗ
rabbikum
your Lord
وَٱللَّهُ
wal-lahu
And Allah
يَخْتَصُّ
yakhtaṣṣu
chooses
بِرَحْمَتِهِۦ
biraḥmatihi
for His Mercy
مَن
man
whom
يَشَآءُ ۚ
yashāu
He wills
وَٱللَّهُ
wal-lahu
And Allah
ذُو
dhū
(is the) Possessor
ٱلْفَضْلِ
l-faḍli
(of) [the] Bounty
ٱلْعَظِيمِ
l-ʿaẓīmi
[the] Great
Interpretation

The disbelievers, whether they are from the People of the Scripture or from among the idolaters, do not like that Allah should send down any good thing, big or small, to you. Through His mercy Allah favours whom He wills of His servants with prophethood, revelation and faith. Allah’s bounty is vast. No one in creation gets any good except that it is from Him, and it is from His bounty that He sent His Prophet and revealed His scripture to us.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

106

۞ مَا نَنسَخْ مِنْ ءَايَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ مِّنْهَآ أَوْ مِثْلِهَآ ۗ أَلَمْ تَعْلَمْ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

We do not abrogate a verse or cause it to be forgotten except that We bring forth [one] better than it or similar to it. Do you not know that Allāh is over all things competent?

Maa nansakh min aayatin aw nunsihaa na-ti bikhairim minhaaa aw mislihaaa; alam ta'lam annal laaha 'alaa kulli shai'in qadeer

Word by word
۞ مَا
What
نَنسَخْ
nansakh
We abrogate
مِنْ
min
(of)
ءَايَةٍ
āyatin
a sign
أَوْ
aw
or
نُنسِهَا
nunsihā
[We] cause it to be forgotten
نَأْتِ
nati
We bring
بِخَيْرٍۢ
bikhayrin
better
مِّنْهَآ
min'hā
than it
أَوْ
aw
or
مِثْلِهَآ ۗ
mith'lihā
similar (to) it
أَلَمْ
alam
Do not
تَعْلَمْ
taʿlam
you know
أَنَّ
anna
that
ٱللَّهَ
l-laha
Allah
عَلَىٰ
ʿalā
over
كُلِّ
kulli
every
شَىْءٍۢ
shayin
thing
قَدِيرٌ
qadīrun
(is) All-Powerful
Interpretation

Allah makes it clear that whenever He removes the ruling of a verse or some words from the Qur’ān, so that people forget them, He replaces them with something more beneficial for the immediate moment or for later, or with what is similar. Such cases occur because of Allah’s wisdom and knowledge. You know, O Prophet, that Allah has power over all things. He does as He wills, and rules as He wishes.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

107

أَلَمْ تَعْلَمْ أَنَّ ٱللَّهَ لَهُۥ مُلْكُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۗ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِىٍّ وَلَا نَصِيرٍ

Do you not know that to Allāh belongs the dominion of the heavens and the earth and [that] you have not besides Allāh any protector or any helper?

Alam ta'lam annallaaha lahoo mulkus samaawaati wal ard; wa maa lakum min doonil laahi minw waliyyinw wa laa naseer

Word by word
أَلَمْ
alam
Do not
تَعْلَمْ
taʿlam
you know
أَنَّ
anna
that
ٱللَّهَ
l-laha
Allah
لَهُۥ
lahu
for Him
مُلْكُ
mul'ku
(is the) Kingdom
ٱلسَّمَـٰوَٰتِ
l-samāwāti
(of) the heavens
وَٱلْأَرْضِ ۗ
wal-arḍi
and the earth
وَمَا
wamā
And not
لَكُم
lakum
(is) for you
مِّن
min
from
دُونِ
dūni
besides
ٱللَّهِ
l-lahi
Allah
مِن
min
any
وَلِىٍّۢ
waliyyin
protector
وَلَا
walā
and not
نَصِيرٍ
naṣīrin
any helper
Interpretation

You know, O Prophet, that everything in the heavens and the earth belongs to Allah, and that He rules as He wills. He instructs His servants as He wills, and forbids them from doing what He wills, establishing the sacred law as He wishes, and abolishing what He wishes. Your only protector is Allah, Who will take care of you, and you have no other helper to protect you from harm. Allah is the protector and guardian of all, and has power over everything.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

108

أَمْ تُرِيدُونَ أَن تَسْـَٔلُوا۟ رَسُولَكُمْ كَمَا سُئِلَ مُوسَىٰ مِن قَبْلُ ۗ وَمَن يَتَبَدَّلِ ٱلْكُفْرَ بِٱلْإِيمَـٰنِ فَقَدْ ضَلَّ سَوَآءَ ٱلسَّبِيلِ

Or do you intend to ask your Messenger as Moses was asked before? And whoever exchanges faith for disbelief has certainly strayed from the soundness of the way.

Am tureedoona an tas'aloo Rasoolakum kamaa su'ila Moosa min qabl; wa mai yatabaddalil kufra bil eemaani faqad dalla sawaaa'as sabeel

Word by word
أَمْ
am
Or
تُرِيدُونَ
turīdūna
(do) you wish
أَن
an
that
تَسْـَٔلُوا۟
tasalū
you ask
رَسُولَكُمْ
rasūlakum
your Messenger
كَمَا
kamā
as
سُئِلَ
su-ila
was asked
مُوسَىٰ
mūsā
Musa
مِن
min
from
قَبْلُ ۗ
qablu
before
وَمَن
waman
And whoever
يَتَبَدَّلِ
yatabaddali
exchanges
ٱلْكُفْرَ
l-kuf'ra
[the] disbelief
بِٱلْإِيمَـٰنِ
bil-īmāni
with [the] faith
فَقَدْ
faqad
so certainly
ضَلَّ
ḍalla
he went astray (from)
سَوَآءَ
sawāa
(the) evenness
ٱلسَّبِيلِ
l-sabīli
(of) the way
Interpretation

O believers, it is not right for you to question your Prophet, resisting and quarrelling with the revelation as the people of Moses questioned their prophet before, like when they said, ‘Show us Allah openly’ [ Sūrah Al-Nisā’: 153]. Whoever exchanges faith for disbelief has lost the balanced way, the right path.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

109

وَدَّ كَثِيرٌ مِّنْ أَهْلِ ٱلْكِتَـٰبِ لَوْ يَرُدُّونَكُم مِّنۢ بَعْدِ إِيمَـٰنِكُمْ كُفَّارًا حَسَدًا مِّنْ عِندِ أَنفُسِهِم مِّنۢ بَعْدِ مَا تَبَيَّنَ لَهُمُ ٱلْحَقُّ ۖ فَٱعْفُوا۟ وَٱصْفَحُوا۟ حَتَّىٰ يَأْتِىَ ٱللَّهُ بِأَمْرِهِۦٓ ۗ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

Many of the People of the Scripture wish they could turn you back to disbelief after you have believed, out of envy from themselves [even] after the truth has become clear to them. So pardon and overlook until Allāh delivers His command. Indeed, Allāh is over all things competent.

Wadda kaseerum min ahlil kitaabi law yaruddoo nakum mim ba'di eemaanikum kuffaaran hasadam min 'indi anfusihim mim ba'di maa tabaiyana lahumul haqqu fa'foo washfahoo hattaa yaa tiyallaahu bi amrih; innal laaha 'alaa kulli shai'in qadeer

Word by word
وَدَّ
wadda
Wish[ed]
كَثِيرٌۭ
kathīrun
many
مِّنْ
min
from
أَهْلِ
ahli
(the) People
ٱلْكِتَـٰبِ
l-kitābi
(of) the Book
لَوْ
law
if
يَرُدُّونَكُم
yaruddūnakum
they could turn you back
مِّنۢ
min
from
بَعْدِ
baʿdi
after
إِيمَـٰنِكُمْ
īmānikum
your (having) faith
كُفَّارًا
kuffāran
(to) disbelievers
حَسَدًۭا
ḥasadan
(out of) jealousy
مِّنْ
min
from
عِندِ
ʿindi
(of)
أَنفُسِهِم
anfusihim
themselves
مِّنۢ
min
(even) from
بَعْدِ
baʿdi
after
مَا
[what]
تَبَيَّنَ
tabayyana
became clear
لَهُمُ
lahumu
to them
ٱلْحَقُّ ۖ
l-ḥaqu
the truth
فَٱعْفُوا۟
fa-iʿ'fū
So forgive
وَٱصْفَحُوا۟
wa-iṣ'faḥū
and overlook
حَتَّىٰ
ḥattā
until
يَأْتِىَ
yatiya
brings
ٱللَّهُ
l-lahu
Allah
بِأَمْرِهِۦٓ ۗ
bi-amrihi
His Command
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
عَلَىٰ
ʿalā
on
كُلِّ
kulli
every
شَىْءٍۢ
shayin
thing
قَدِيرٌۭ
qadīrun
(is) All-Powerful
Interpretation

Many of the People of the Scripture wish they could turn you back to worshipping idols as you did before you came to have faith because of envy, when it has become clear to them that what the Prophet came with is the truth from God. Forgive them what they do, and pardon them for their ignorance and for whatever is not good in them, until the command of God comes regarding them. God’s command came with its ruling, either Islam, or paying the Jizya or physical intervention. God has power over all things, and they do not affect Him in any way.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

110

وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ ۚ وَمَا تُقَدِّمُوا۟ لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ ٱللَّهِ ۗ إِنَّ ٱللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ

And establish prayer and give zakāh, and whatever good you put forward for yourselves - you will find it with Allāh. Indeed Allāh, of what you do, is Seeing.

Wa aqeemus salaata wa aatuz zakaah; wa maa tuqaddimoo li anfusikum min khairin tajidoohu 'indal laah; innal laaha bimaa ta'maloona baseer

Word by word
وَأَقِيمُوا۟
wa-aqīmū
And establish
ٱلصَّلَوٰةَ
l-ṣalata
the prayer
وَءَاتُوا۟
waātū
and give
ٱلزَّكَوٰةَ ۚ
l-zakata
[the] zakah
وَمَا
wamā
And whatever
تُقَدِّمُوا۟
tuqaddimū
you send forth
لِأَنفُسِكُم
li-anfusikum
for yourselves
مِّنْ
min
of
خَيْرٍۢ
khayrin
good (deeds)
تَجِدُوهُ
tajidūhu
you will find it
عِندَ
ʿinda
with
ٱللَّهِ ۗ
l-lahi
Allah
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
بِمَا
bimā
of what
تَعْمَلُونَ
taʿmalūna
you do
بَصِيرٌۭ
baṣīrun
(is) All-Seer
Interpretation

Establish the prayer with all its parts, both obligatory and recommended aspects, and give Zakat from their wealth to those who deserve it. Whatever good action they do in life before death will be a treasure for them: the reward of which they will find with their Lord on the Day of Judgement. Allah sees all that you do, and rewards everyone accordingly.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

111

وَقَالُوا۟ لَن يَدْخُلَ ٱلْجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوْ نَصَـٰرَىٰ ۗ تِلْكَ أَمَانِيُّهُمْ ۗ قُلْ هَاتُوا۟ بُرْهَـٰنَكُمْ إِن كُنتُمْ صَـٰدِقِينَ

And they say, "None will enter Paradise except one who is a Jew or a Christian." That is [merely] their wishful thinking. Say, "Produce your proof, if you should be truthful."

Wa qaaloo lai yadkhulal jannata illaa man kaana Hoodan aw Nasaaraa; tilka ammniyyuhum; qul haatoo burhaa nakum in kuntum saadiqeen

Word by word
وَقَالُوا۟
waqālū
And they said
لَن
lan
Never
يَدْخُلَ
yadkhula
will enter
ٱلْجَنَّةَ
l-janata
the Paradise
إِلَّا
illā
except
مَن
man
who
كَانَ
kāna
is
هُودًا
hūdan
(a) Jew[s]
أَوْ
aw
or
نَصَـٰرَىٰ ۗ
naṣārā
(a) Christian[s]
تِلْكَ
til'ka
That
أَمَانِيُّهُمْ ۗ
amāniyyuhum
(is) their wishful thinking
قُلْ
qul
Say
هَاتُوا۟
hātū
Bring
بُرْهَـٰنَكُمْ
bur'hānakum
your proof
إِن
in
if
كُنتُمْ
kuntum
you are
صَـٰدِقِينَ
ṣādiqīna
[those who are] truthful
Interpretation

The Jews and the Christians each said that Paradise would be for them alone. These were just their vain wishes and imaginings. Tell them, O Prophet, in reply, to bring proof of what they were claiming if they were telling the truth.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

112

بَلَىٰ مَنْ أَسْلَمَ وَجْهَهُۥ لِلَّهِ وَهُوَ مُحْسِنٌ فَلَهُۥٓ أَجْرُهُۥ عِندَ رَبِّهِۦ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

Yes, [on the contrary], whoever submits his face [i.e., self] in Islām to Allāh while being a doer of good will have his reward with his Lord. And no fear will there be concerning them, nor will they grieve.

Balaa man aslama wajhahoo lillaahi wa huwa muhsinun falahooo ajruhoo 'inda rabbihee wa laa khawfun 'alaihim wa laa hum yahzanoon

Word by word
بَلَىٰ
balā
Yes
مَنْ
man
whoever
أَسْلَمَ
aslama
submits
وَجْهَهُۥ
wajhahu
his face
لِلَّهِ
lillahi
to Allah
وَهُوَ
wahuwa
and he
مُحْسِنٌۭ
muḥ'sinun
(is) a good-doer
فَلَهُۥٓ
falahu
so for him
أَجْرُهُۥ
ajruhu
(is) his reward
عِندَ
ʿinda
with
رَبِّهِۦ
rabbihi
his Lord
وَلَا
walā
And no
خَوْفٌ
khawfun
fear
عَلَيْهِمْ
ʿalayhim
(will be) on them
وَلَا
walā
and not
هُمْ
hum
they
يَحْزَنُونَ
yaḥzanūna
(will) grieve
Interpretation

All those who are sincere in repenting to Allah, doing good, serving Allah and following what the Prophet came with, will enter Paradise, no matter what group they come from. They will have their reward with their Lord. They will have no fear about what awaits them in the Afterlife, or feel sorrow about what passed them by in their lifetime. Regardless of someone’s original religious group – whether Jew, Christian, idolater other – successfully submitting to Allah is only now valid before Him by becoming Muslim, after the arrival of Prophet Muhammad (peace be upon him).

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

113

وَقَالَتِ ٱلْيَهُودُ لَيْسَتِ ٱلنَّصَـٰرَىٰ عَلَىٰ شَىْءٍ وَقَالَتِ ٱلنَّصَـٰرَىٰ لَيْسَتِ ٱلْيَهُودُ عَلَىٰ شَىْءٍ وَهُمْ يَتْلُونَ ٱلْكِتَـٰبَ ۗ كَذَٰلِكَ قَالَ ٱلَّذِينَ لَا يَعْلَمُونَ مِثْلَ قَوْلِهِمْ ۚ فَٱللَّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ ٱلْقِيَـٰمَةِ فِيمَا كَانُوا۟ فِيهِ يَخْتَلِفُونَ

The Jews say, "The Christians have nothing [true] to stand on," and the Christians say, "The Jews have nothing to stand on," although they [both] recite the Scripture. Thus do those who know not [i.e., the polytheists] speak the same as their words. But Allāh will judge between them on the Day of Resurrection concerning that over which they used to differ.

Wa qaalatil Yahoodu laisatin Nasaaraa 'alaa shai'inw-wa qaalatin Nasaaraaa laisatil Yahoodu 'alaa shai'inw'wa hum yatloonal Kitaab; kazaalika qaalal lazeena la ya'lamoona misla qawlihim Yawmal Qiyaamati feemaa kaanoo feehi yakhtalifoon

Word by word
وَقَالَتِ
waqālati
And said
ٱلْيَهُودُ
l-yahūdu
the Jews
لَيْسَتِ
laysati
Not
ٱلنَّصَـٰرَىٰ
l-naṣārā
the Christians
عَلَىٰ
ʿalā
(are) on
شَىْءٍۢ
shayin
anything
وَقَالَتِ
waqālati
and said
ٱلنَّصَـٰرَىٰ
l-naṣārā
the Christians
لَيْسَتِ
laysati
Not
ٱلْيَهُودُ
l-yahūdu
the Jews
عَلَىٰ
ʿalā
(are) on
شَىْءٍۢ
shayin
anything
وَهُمْ
wahum
although they
يَتْلُونَ
yatlūna
recite
ٱلْكِتَـٰبَ ۗ
l-kitāba
the Book
كَذَٰلِكَ
kadhālika
Like that
قَالَ
qāla
said
ٱلَّذِينَ
alladhīna
those who
لَا
(do) not
يَعْلَمُونَ
yaʿlamūna
know
مِثْلَ
mith'la
similar
قَوْلِهِمْ ۚ
qawlihim
their saying
فَٱللَّهُ
fal-lahu
[So] Allah
يَحْكُمُ
yaḥkumu
will judge
بَيْنَهُمْ
baynahum
between them
يَوْمَ
yawma
(on the) Day
ٱلْقِيَـٰمَةِ
l-qiyāmati
(of) Resurrection
فِيمَا
fīmā
in what
كَانُوا۟
kānū
they were
فِيهِ
fīhi
[in it]
يَخْتَلِفُونَ
yakhtalifūna
differing
Interpretation

The Jews said that the Christians were not on the correct path and the Christians said the same about the Jews, although they both claimed to read the scriptures that Allah revealed to them, which contain the command to have faith in all the prophets without any distinction between them. In what they said, they are like those who know nothing, who worship others alongside Allah, rejecting all the prophets and the scriptures that were revealed to them. Allah will judge between those who disagree on the Day of Return. In His perfect and fair judgements, Allah tells His servants that there is no

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

114

وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَـٰجِدَ ٱللَّهِ أَن يُذْكَرَ فِيهَا ٱسْمُهُۥ وَسَعَىٰ فِى خَرَابِهَآ ۚ أُو۟لَـٰٓئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَآ إِلَّا خَآئِفِينَ ۚ لَهُمْ فِى ٱلدُّنْيَا خِزْىٌ وَلَهُمْ فِى ٱلْـَٔاخِرَةِ عَذَابٌ عَظِيمٌ

And who are more unjust than those who prevent the name of Allāh from being mentioned [i.e., praised] in His mosques and strive toward their destruction. It is not for them to enter them except in fear. For them in this world is disgrace, and they will have in the Hereafter a great punishment.

Wa man azlamu mimmam-mana'a masaajidal laahi ai-yuzkara feehas muhoo wa sa'aa fee kharaabihaaa; ulaaa'ika maa kaana lahum ai yadkhuloohaaa illaa khaaa''feen; lahum fiddunyaa khizyunw wa lahum fil aakhirati 'azaabun 'azeem

Word by word
وَمَنْ
waman
And who
أَظْلَمُ
aẓlamu
(is) more unjust
مِمَّن
mimman
than (one) who
مَّنَعَ
manaʿa
prevents
مَسَـٰجِدَ
masājida
(the) masajid
ٱللَّهِ
l-lahi
(of) Allah
أَن
an
to
يُذْكَرَ
yudh'kara
be mentioned
فِيهَا
fīhā
in them
ٱسْمُهُۥ
us'muhu
His name
وَسَعَىٰ
wasaʿā
and strives
فِى
for
خَرَابِهَآ ۚ
kharābihā
their destruction
أُو۟لَـٰٓئِكَ
ulāika
Those
مَا
Not
كَانَ
kāna
it is
لَهُمْ
lahum
for them
أَن
an
that
يَدْخُلُوهَآ
yadkhulūhā
they enter them
إِلَّا
illā
except
خَآئِفِينَ ۚ
khāifīna
(like) those in fear
لَهُمْ
lahum
For them
فِى
in
ٱلدُّنْيَا
l-dun'yā
the world
خِزْىٌۭ
khiz'yun
(is) disgrace
وَلَهُمْ
walahum
and for them
فِى
in
ٱلْـَٔاخِرَةِ
l-ākhirati
the Hereafter
عَذَابٌ
ʿadhābun
(is) a punishment
عَظِيمٌۭ
ʿaẓīmun
great
Interpretation

No one does greater wrong than those who stop the name of Allah being said in His Houses of worship, preventing the prayer and remembrance of Allah and the recitation of the Qur’ān in them, trying to destroy and ruin them, through tearing them down or stopping people from worshipping in them. Those who try to destroy them should not enter Allah’s places of worship, except fearfully and with trembling hearts, after their disbelief and having stopped people worshipping in them. They will have shame and humiliation in their life on earth at the hands of the believers, and in the Afterlife is a gr

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

115

وَلِلَّهِ ٱلْمَشْرِقُ وَٱلْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا۟ فَثَمَّ وَجْهُ ٱللَّهِ ۚ إِنَّ ٱللَّهَ وَٰسِعٌ عَلِيمٌ

And to Allāh belongs the east and the west. So wherever you [might] turn, there is the Face of Allāh. Indeed, Allāh is all-Encompassing and Knowing.

Wa lillaahil mashriqu walmaghrib; fa aynamaa tuwalloo fasamma wajhullaah; innal laaha waasi'un Aleem

Word by word
وَلِلَّهِ
walillahi
And for Allah
ٱلْمَشْرِقُ
l-mashriqu
(is) the east
وَٱلْمَغْرِبُ ۚ
wal-maghribu
and the west
فَأَيْنَمَا
fa-aynamā
so wherever
تُوَلُّوا۟
tuwallū
you turn
فَثَمَّ
fathamma
[so] there
وَجْهُ
wajhu
(is the) face
ٱللَّهِ ۚ
l-lahi
(of) Allah
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
وَٰسِعٌ
wāsiʿun
(is) All-Encompassing
عَلِيمٌۭ
ʿalīmun
All-Knowing
Interpretation

Allah has authority over the entire world, and He instructs His servants as He wills. Wherever you turn, you will find Allah: He surrounds His creation. Whether He instructs you to face Jerusalem or the Kaaba, or you make a mistake in the direction of prayer or are not sure of it, then it is not an issue, because to Allah belongs every direction. Allah is vast in His blessings; He covers His creation with His mercy and ease. He knows their intentions and everything that they do.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

116

وَقَالُوا۟ ٱتَّخَذَ ٱللَّهُ وَلَدًا ۗ سُبْحَـٰنَهُۥ ۖ بَل لَّهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ كُلٌّ لَّهُۥ قَـٰنِتُونَ

They say, "Allāh has taken a son." Exalted is He! Rather, to Him belongs whatever is in the heavens and the earth. All are devoutly obedient to Him,

Wa qaalut takhazal laahu waladan subhaanahoo bal lahoo maa fis samaawaati wal ardi kullul lahoo qaanitoon

Word by word
وَقَالُوا۟
waqālū
And they said
ٱتَّخَذَ
ittakhadha
has taken
ٱللَّهُ
l-lahu
Allah
وَلَدًۭا ۗ
waladan
a son
سُبْحَـٰنَهُۥ ۖ
sub'ḥānahu
Glory be to Him
بَل
bal
Nay
لَّهُۥ
lahu
for Him
مَا
(is) what
فِى
(is) in
ٱلسَّمَـٰوَٰتِ
l-samāwāti
the heavens
وَٱلْأَرْضِ ۖ
wal-arḍi
and the earth
كُلٌّۭ
kullun
All
لَّهُۥ
lahu
to Him
قَـٰنِتُونَ
qānitūna
(are) humbly obedient
Interpretation

The Jews, the Christians and the idolaters, who worship others alongside Allah, said that Allah had taken a son. He is far above and beyond such a thing, because He has no need of His creation, and no one has a son unless he is needy; and to Allah belongs the dominion of the heavens and the earth. All created beings are His servants, in submission to Him, glory be to Him! They are His servants and He deals with them as He wills.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

117

بَدِيعُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ وَإِذَا قَضَىٰٓ أَمْرًا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ

Originator of the heavens and the earth. When He decrees a matter, He only says to it, "Be," and it is.

Badree'us samaawaati wal ardi wa izaa qadaaa amran fa innamaa yaqoolu lahoo kun fayakoon

Word by word
بَدِيعُ
badīʿu
(The) Originator
ٱلسَّمَـٰوَٰتِ
l-samāwāti
(of) the heavens
وَٱلْأَرْضِ ۖ
wal-arḍi
and the earth
وَإِذَا
wa-idhā
And when
قَضَىٰٓ
qaḍā
He decrees
أَمْرًۭا
amran
a matter
فَإِنَّمَا
fa-innamā
[so] only
يَقُولُ
yaqūlu
He says
لَهُۥ
lahu
to it
كُن
kun
Be
فَيَكُونُ
fayakūnu
and it becomes
Interpretation

Allah is the Creator of the heavens and the earth and all that is in them; and there is nothing in creation that is like Him. If He decrees and wills something, He only says to it ‘Be’ and it is as He willed it. Nothing can stop His command and His decree.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

118

وَقَالَ ٱلَّذِينَ لَا يَعْلَمُونَ لَوْلَا يُكَلِّمُنَا ٱللَّهُ أَوْ تَأْتِينَآ ءَايَةٌ ۗ كَذَٰلِكَ قَالَ ٱلَّذِينَ مِن قَبْلِهِم مِّثْلَ قَوْلِهِمْ ۘ تَشَـٰبَهَتْ قُلُوبُهُمْ ۗ قَدْ بَيَّنَّا ٱلْـَٔايَـٰتِ لِقَوْمٍ يُوقِنُونَ

Those who do not know say, "Why does Allāh not speak to us or there come to us a sign?" Thus spoke those before them like their words. Their hearts resemble each other. We have shown clearly the signs to a people who are certain [in faith].

Wa qaalal lazeena laa ya'lamoona law laa yukallimunal laahu aw taateenaaa aayah; kazaalika qaalal lazeena min qablihim misla qawlihim; tashaabahat quloobuhum; qad baiyannal aayaati liqawminy yooqinoon

Word by word
وَقَالَ
waqāla
And said
ٱلَّذِينَ
alladhīna
those who
لَا
(do) not
يَعْلَمُونَ
yaʿlamūna
know
لَوْلَا
lawlā
Why not
يُكَلِّمُنَا
yukallimunā
speaks to us
ٱللَّهُ
l-lahu
Allah
أَوْ
aw
or
تَأْتِينَآ
tatīnā
comes to us
ءَايَةٌۭ ۗ
āyatun
a sign
كَذَٰلِكَ
kadhālika
Like that
قَالَ
qāla
said
ٱلَّذِينَ
alladhīna
those
مِن
min
from
قَبْلِهِم
qablihim
before them
مِّثْلَ
mith'la
similar
قَوْلِهِمْ ۘ
qawlihim
their saying
تَشَـٰبَهَتْ
tashābahat
Became alike
قُلُوبُهُمْ ۗ
qulūbuhum
their hearts
قَدْ
qad
Indeed
بَيَّنَّا
bayyannā
We have made clear
ٱلْـَٔايَـٰتِ
l-āyāti
the signs
لِقَوْمٍۢ
liqawmin
for people
يُوقِنُونَ
yūqinūna
(who) firmly believe
Interpretation

Those without knowledge from among the People of the Scripture and the idolaters asked, in their stubbornness against the truth, why Allah did not speak to them directly, or why a miracle was not sent for them to see. Disbelieving communities said similar things to their prophets in the past: their hearts are all similar, because all disbelievers are the same, even if they are from different times and places. Allah makes His signs clear to those who are certain of the truth when it appears to them, not doubting or resisting it.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

119

إِنَّآ أَرْسَلْنَـٰكَ بِٱلْحَقِّ بَشِيرًا وَنَذِيرًا ۖ وَلَا تُسْـَٔلُ عَنْ أَصْحَـٰبِ ٱلْجَحِيمِ

Indeed, We have sent you, [O Muḥammad], with the truth as a bringer of good tidings and a warner, and you will not be asked about the companions of Hellfire.

Innaaa arsalnaaka bilhaqqi basheeranw wa nazeeranw wa laa tus'alu 'am Ashaabil Jaheem

Word by word
إِنَّآ
innā
Indeed We
أَرْسَلْنَـٰكَ
arsalnāka
[We] have sent you
بِٱلْحَقِّ
bil-ḥaqi
with the truth
بَشِيرًۭا
bashīran
(as) a bearer of good news
وَنَذِيرًۭا ۖ
wanadhīran
and (as) a warner
وَلَا
walā
And not
تُسْـَٔلُ
tus'alu
you will be asked
عَنْ
ʿan
about
أَصْحَـٰبِ
aṣḥābi
(the) companions
ٱلْجَحِيمِ
l-jaḥīmi
(of) the blazing Fire
Interpretation

The Prophet was sent with the religion of truth, in which there is no doubt: to bring the good news of Paradise to those who have faith, and to warn disbelievers about the fire of Hell. The Prophet only had to clearly deliver the message: Allah will not ask him about those people in the fire of Hell who did not believe in him.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

120

وَلَن تَرْضَىٰ عَنكَ ٱلْيَهُودُ وَلَا ٱلنَّصَـٰرَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَهُمْ ۗ قُلْ إِنَّ هُدَى ٱللَّهِ هُوَ ٱلْهُدَىٰ ۗ وَلَئِنِ ٱتَّبَعْتَ أَهْوَآءَهُم بَعْدَ ٱلَّذِى جَآءَكَ مِنَ ٱلْعِلْمِ ۙ مَا لَكَ مِنَ ٱللَّهِ مِن وَلِىٍّ وَلَا نَصِيرٍ

And never will the Jews and the Christians approve of you until you follow their religion. Say, "Indeed, the guidance of Allāh is the [only] guidance." If you were to follow their desires after what has come to you of knowledge, you would have against Allāh no protector or helper.

Wa lan tardaa 'ankal Yahoodu wa lan Nasaaraa hattaa tattabi'a millatahum; qul inna hudal laahi huwalhudaa; wa la'init taba'ta ahwaaa'ahum ba'dal lazee jaaa'aka minal 'ilmimaa laka minal laahi minw waliyyinw wa laa naseer

Word by word
وَلَن
walan
And never
تَرْضَىٰ
tarḍā
will be pleased
عَنكَ
ʿanka
with you
ٱلْيَهُودُ
l-yahūdu
the Jews
وَلَا
walā
and [not]
ٱلنَّصَـٰرَىٰ
l-naṣārā
the Christians
حَتَّىٰ
ḥattā
until
تَتَّبِعَ
tattabiʿa
you follow
مِلَّتَهُمْ ۗ
millatahum
their religion
قُلْ
qul
Say
إِنَّ
inna
Indeed
هُدَى
hudā
(the) Guidance
ٱللَّهِ
l-lahi
(of) Allah
هُوَ
huwa
it
ٱلْهُدَىٰ ۗ
l-hudā
(is) the Guidance
وَلَئِنِ
wala-ini
And if
ٱتَّبَعْتَ
ittabaʿta
you follow
أَهْوَآءَهُم
ahwāahum
their desires
بَعْدَ
baʿda
after
ٱلَّذِى
alladhī
what
جَآءَكَ
jāaka
has come to you
مِنَ
mina
of
ٱلْعِلْمِ ۙ
l-ʿil'mi
the knowledge
مَا
not
لَكَ
laka
for you
مِنَ
mina
from
ٱللَّهِ
l-lahi
Allah
مِن
min
any
وَلِىٍّۢ
waliyyin
protector
وَلَا
walā
and not
نَصِيرٍ
naṣīrin
any helper
Interpretation

Allah addresses and warns His Prophet, telling him that the Jews and the Christians will never be happy with him unless he leaves Islam and follows what they do; and that if he, or one of his followers, were to do such a thing, after the clear truth has come to them, they would not find protection or help from Allah. This makes clear the seriousness of leaving the truth and of following people of falsehood.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

121

ٱلَّذِينَ ءَاتَيْنَـٰهُمُ ٱلْكِتَـٰبَ يَتْلُونَهُۥ حَقَّ تِلَاوَتِهِۦٓ أُو۟لَـٰٓئِكَ يُؤْمِنُونَ بِهِۦ ۗ وَمَن يَكْفُرْ بِهِۦ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْخَـٰسِرُونَ

Those to whom We have given the Book recite it with its true recital. They [are the ones who] believe in it. And whoever disbelieves in it - it is they who are the losers.

Allazeena aatainaahumul Kitaaba yatloonahoo haqqa tilaawatiheee ulaaa'ika yu'minoona bi; wa mai yakfur bihee fa ulaaa'ika humul khaasiroon

Word by word
ٱلَّذِينَ
alladhīna
Those
ءَاتَيْنَـٰهُمُ
ātaynāhumu
We have given them
ٱلْكِتَـٰبَ
l-kitāba
the Book
يَتْلُونَهُۥ
yatlūnahu
recite it
حَقَّ
ḥaqqa
(as it has the) right
تِلَاوَتِهِۦٓ
tilāwatihi
(of) its recitation
أُو۟لَـٰٓئِكَ
ulāika
Those (people)
يُؤْمِنُونَ
yu'minūna
believe
بِهِۦ ۗ
bihi
in it
وَمَن
waman
And whoever
يَكْفُرْ
yakfur
disbelieves
بِهِۦ
bihi
in it
فَأُو۟لَـٰٓئِكَ
fa-ulāika
then those
هُمُ
humu
they
ٱلْخَـٰسِرُونَ
l-khāsirūna
(are) the losers
Interpretation

The Qur’ān mentions a group from the People of the Scripture who know the revealed texts they have been given and follow them properly. They find in these scriptures signs pointing to the truth of the Prophet Muhammad (peace be upon him); and because of this they immediately have faith in him. Another group sticks to its disbelief, and for them is loss.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

122

يَـٰبَنِىٓ إِسْرَٰٓءِيلَ ٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ وَأَنِّى فَضَّلْتُكُمْ عَلَى ٱلْعَـٰلَمِينَ

O Children of Israel, remember My favor which I have bestowed upon you and that I preferred you over the worlds.

Yaa Baneee Israaa'eelaz-kuroo ni'matiyal lateee an'amtu 'alaikum wa annee faddaltukum 'alal 'aalameen

Word by word
يَـٰبَنِىٓ
yābanī
O Children
إِسْرَٰٓءِيلَ
is'rāīla
(of) Israel
ٱذْكُرُوا۟
udh'kurū
Remember
نِعْمَتِىَ
niʿ'matiya
My Favor
ٱلَّتِىٓ
allatī
which
أَنْعَمْتُ
anʿamtu
I bestowed
عَلَيْكُمْ
ʿalaykum
upon you
وَأَنِّى
wa-annī
and that I
فَضَّلْتُكُمْ
faḍḍaltukum
[I] preferred you
عَلَى
ʿalā
over
ٱلْعَـٰلَمِينَ
l-ʿālamīna
the worlds
Interpretation

O Israelites, remember the blessings, sacred and worldly, which I gave to you, and remember that I favoured you over those of your time with prophethood and authority.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

123

وَٱتَّقُوا۟ يَوْمًا لَّا تَجْزِى نَفْسٌ عَن نَّفْسٍ شَيْـًٔا وَلَا يُقْبَلُ مِنْهَا عَدْلٌ وَلَا تَنفَعُهَا شَفَـٰعَةٌ وَلَا هُمْ يُنصَرُونَ

And fear a Day when no soul will suffice for another soul at all, and no compensation will be accepted from it, nor will any intercession benefit it, nor will they be aided.

Wattaqoo yawmal laa tajzee nafsun 'an nafsin shai 'anw wa laa yuqbalu minhaa 'adlunw wa laa tanfa'uhaa shafaa 'atunw wa laa hum yunsaroon

Word by word
وَٱتَّقُوا۟
wa-ittaqū
And fear
يَوْمًۭا
yawman
a day
لَّا
not
تَجْزِى
tajzī
will avail
نَفْسٌ
nafsun
a soul
عَن
ʿan
(of)
نَّفْسٍۢ
nafsin
(another) soul
شَيْـًۭٔا
shayan
anything
وَلَا
walā
and not
يُقْبَلُ
yuq'balu
will be accepted
مِنْهَا
min'hā
from it
عَدْلٌۭ
ʿadlun
any compensation
وَلَا
walā
and not
تَنفَعُهَا
tanfaʿuhā
will benefit it
شَفَـٰعَةٌۭ
shafāʿatun
any intercession
وَلَا
walā
and not
هُمْ
hum
they
يُنصَرُونَ
yunṣarūna
will be helped
Interpretation

Protect yourself from the torment of the Day of Return by following the instructions of Allah and keeping away from what He has prohibited, because on that day no soul will be able to help another soul in any way; no ransom will be accepted for it, no matter how great; and no one pleading on its behalf will benefit it, no matter how high their position. On that day, a soul will have no helper other than Allah.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

124

۞ وَإِذِ ٱبْتَلَىٰٓ إِبْرَٰهِـۧمَ رَبُّهُۥ بِكَلِمَـٰتٍ فَأَتَمَّهُنَّ ۖ قَالَ إِنِّى جَاعِلُكَ لِلنَّاسِ إِمَامًا ۖ قَالَ وَمِن ذُرِّيَّتِى ۖ قَالَ لَا يَنَالُ عَهْدِى ٱلظَّـٰلِمِينَ

And [mention, O Muḥammad], when Abraham was tried by his Lord with words [i.e., commands] and he fulfilled them. [Allāh] said, "Indeed, I will make you a leader for the people." [Abraham] said, "And of my descendants?" [Allāh] said, "My covenant does not include the wrongdoers."

Wa izib talaaa Ibraaheema Rabbuho bi Kalimaatin fa atammahunna qaala Innee jaa'iluka linnaasi Imaaman qaala wa min zurriyyatee qaala laa yanaalu 'ahdiz zaalimeen

Word by word
۞ وَإِذِ
wa-idhi
And when
ٱبْتَلَىٰٓ
ib'talā
tried
إِبْرَٰهِـۧمَ
ib'rāhīma
Ibrahim
رَبُّهُۥ
rabbuhu
his Lord
بِكَلِمَـٰتٍۢ
bikalimātin
with words
فَأَتَمَّهُنَّ ۖ
fa-atammahunna
and he fulfilled them
قَالَ
qāla
He said
إِنِّى
innī
Indeed I
جَاعِلُكَ
jāʿiluka
(am) the One to make you
لِلنَّاسِ
lilnnāsi
for the mankind
إِمَامًۭا ۖ
imāman
a leader
قَالَ
qāla
He said
وَمِن
wamin
And from
ذُرِّيَّتِى ۖ
dhurriyyatī
my offspring
قَالَ
qāla
He said
لَا
(Does) not
يَنَالُ
yanālu
reach
عَهْدِى
ʿahdī
My Covenant
ٱلظَّـٰلِمِينَ
l-ẓālimīna
(to) the wrongdoers
Interpretation

The Qur’ān tells us that Allah tested Abraham (peace be upon him) by instructing him to fulfil commandments and obligations. Abraham obeyed, fulfilling the orders completely. Allah told His prophet Abraham that He would make his manners and behaviour an example for people to follow. Abraham asked Allah to make also his descendants leaders who people would be guided by. Allah replied by saying that His promise to him of sacred leadership would not extend to the wrongdoers among his descendants.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

125

وَإِذْ جَعَلْنَا ٱلْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْنًا وَٱتَّخِذُوا۟ مِن مَّقَامِ إِبْرَٰهِـۧمَ مُصَلًّى ۖ وَعَهِدْنَآ إِلَىٰٓ إِبْرَٰهِـۧمَ وَإِسْمَـٰعِيلَ أَن طَهِّرَا بَيْتِىَ لِلطَّآئِفِينَ وَٱلْعَـٰكِفِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ

And [mention] when We made the House [i.e., the Kaʿbah] a place of return for the people and [a place of] security. And take, [O believers], from the standing place of Abraham a place of prayer. And We charged Abraham and Ishmael, [saying], "Purify My House for those who perform ṭawāf and those who are staying [there] for worship and those who bow and prostrate [in prayer]."

Wa iz ja'alnal Baita masaabatal linnassi wa amnanw wattakhizoo mim Maqaami Ibraaheema musallaaa; wa 'ahidnaaa ilaaa Ibraaheema wa Ismaa'eela an tahhiraa Baitiya littaaa'ifeena wal'aakifeena warrukka'is sujood

Word by word
وَإِذْ
wa-idh
And when
جَعَلْنَا
jaʿalnā
We made
ٱلْبَيْتَ
l-bayta
the House
مَثَابَةًۭ
mathābatan
a place of return
لِّلنَّاسِ
lilnnāsi
for mankind
وَأَمْنًۭا
wa-amnan
and (a place of) security
وَٱتَّخِذُوا۟
wa-ittakhidhū
and (said), "Take
مِن
min
[from]
مَّقَامِ
maqāmi
(the) standing place
إِبْرَٰهِـۧمَ
ib'rāhīma
(of) Ibrahim
مُصَلًّۭى ۖ
muṣallan
(as) a place of prayer
وَعَهِدْنَآ
waʿahid'nā
And We made a covenant
إِلَىٰٓ
ilā
with
إِبْرَٰهِـۧمَ
ib'rāhīma
Ibrahim
وَإِسْمَـٰعِيلَ
wa-is'māʿīla
and Ishmael
أَن
an
[that]
طَهِّرَا
ṭahhirā
[You both] purify
بَيْتِىَ
baytiya
My House
لِلطَّآئِفِينَ
lilṭṭāifīna
for those who circumambulate
وَٱلْعَـٰكِفِينَ
wal-ʿākifīna
and those who seclude themselves for devotion and prayer
وَٱلرُّكَّعِ
wal-rukaʿi
and those who bow down
ٱلسُّجُودِ
l-sujūdi
and those who prostrate
Interpretation

The Qur’ān relates that Allah made the Kaaba a place for people to return to, as a means of connecting their hearts to Him. When they travel from it, they return to it. It has also been made a safe place for them where they will not be attacked. Allah tells people to make the stone which Abraham stood on while he was building the Kaaba into a place of prayer. Allah instructed Abraham and his son Ishmael to purify the sanctuary from filth and idols for those who wish to worship in it, go around the Kaaba, stay there for worship, praying and so on.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

126

وَإِذْ قَالَ إِبْرَٰهِـۧمُ رَبِّ ٱجْعَلْ هَـٰذَا بَلَدًا ءَامِنًا وَٱرْزُقْ أَهْلَهُۥ مِنَ ٱلثَّمَرَٰتِ مَنْ ءَامَنَ مِنْهُم بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ۖ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُۥ قَلِيلًا ثُمَّ أَضْطَرُّهُۥٓ إِلَىٰ عَذَابِ ٱلنَّارِ ۖ وَبِئْسَ ٱلْمَصِيرُ

And [mention] when Abraham said, "My Lord, make this a secure city and provide its people with fruits - whoever of them believes in Allāh and the Last Day." [Allāh] said, "And whoever disbelieves - I will grant him enjoyment for a little; then I will force him to the punishment of the Fire, and wretched is the destination."

Wa iz qaala Ibraaheemu Rabbij 'al haazaa baladan aaminanw warzuq ahlahoo minas samaraati man aamana minhum billaahi wal yawmil aakhiri qaala wa man kafara faumatti'uhoo qaleelan summa adtarruhooo ilaa 'azaabin Naari wa bi'salmaseer

Word by word
وَإِذْ
wa-idh
And when
قَالَ
qāla
said
إِبْرَٰهِـۧمُ
ib'rāhīmu
Ibrahim
رَبِّ
rabbi
My Lord
ٱجْعَلْ
ij'ʿal
make
هَـٰذَا
hādhā
this
بَلَدًا
baladan
a city
ءَامِنًۭا
āminan
secure
وَٱرْزُقْ
wa-ur'zuq
and provide
أَهْلَهُۥ
ahlahu
its people
مِنَ
mina
with
ٱلثَّمَرَٰتِ
l-thamarāti
fruits
مَنْ
man
(to) whoever
ءَامَنَ
āmana
believed
مِنْهُم
min'hum
from them
بِٱللَّهِ
bil-lahi
in Allah
وَٱلْيَوْمِ
wal-yawmi
and the Day
ٱلْـَٔاخِرِ ۖ
l-ākhiri
the Last
قَالَ
qāla
He said
وَمَن
waman
And whoever
كَفَرَ
kafara
disbelieved
فَأُمَتِّعُهُۥ
fa-umattiʿuhu
[then] I will grant him enjoyment
قَلِيلًۭا
qalīlan
a little
ثُمَّ
thumma
then
أَضْطَرُّهُۥٓ
aḍṭarruhu
I will force him
إِلَىٰ
ilā
to
عَذَابِ
ʿadhābi
(the) punishment
ٱلنَّارِ ۖ
l-nāri
(of) the Fire
وَبِئْسَ
wabi'sa
and evil
ٱلْمَصِيرُ
l-maṣīru
(is) the destination
Interpretation

Remember, O Prophet, when Abraham prayed to his Lord, asking Him to make Makkah a safe place, where no one would be faced with evil; and to provide the people who live there with all types of crops, and a special provision for those who have faith in Allah. Allah said that He would give some enjoyment to the disbelievers by giving them provision in this life; but in the next life they will be forced into the torment of the fire of Hell – a miserable place to which they return on the Day of Judgement.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

127

وَإِذْ يَرْفَعُ إِبْرَٰهِـۧمُ ٱلْقَوَاعِدَ مِنَ ٱلْبَيْتِ وَإِسْمَـٰعِيلُ رَبَّنَا تَقَبَّلْ مِنَّآ ۖ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلْعَلِيمُ

And [mention] when Abraham was raising the foundations of the House and [with him] Ishmael, [saying], "Our Lord, accept [this] from us. Indeed, You are the Hearing, the Knowing.

Wa iz yarfa'u Ibraaheemul qawaa'ida minal Baitiwa Ismaa'eelu Rabbanaa taqabbal minnaa innaka Antas Samee'ul Aleem

Word by word
وَإِذْ
wa-idh
And when
يَرْفَعُ
yarfaʿu
(was) raising
إِبْرَٰهِـۧمُ
ib'rāhīmu
Ibrahim
ٱلْقَوَاعِدَ
l-qawāʿida
the foundations
مِنَ
mina
of
ٱلْبَيْتِ
l-bayti
the House
وَإِسْمَـٰعِيلُ
wa-is'māʿīlu
and Ishmael
رَبَّنَا
rabbanā
(saying), "Our Lord
تَقَبَّلْ
taqabbal
Accept
مِنَّآ ۖ
minnā
from us
إِنَّكَ
innaka
Indeed You
أَنتَ
anta
[You] (are)
ٱلسَّمِيعُ
l-samīʿu
the All-Hearing
ٱلْعَلِيمُ
l-ʿalīmu
the All-Knowing
Interpretation

Remember, O Prophet, when Abraham and Ishmael were raising the foundations of the Kaaba. As they did so, they asked with humility for Allah to accept all they did, including building the Kaaba. Allah hears what we say and knows our intentions and everything that we do.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

128

رَبَّنَا وَٱجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَآ أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَآ ۖ إِنَّكَ أَنتَ ٱلتَّوَّابُ ٱلرَّحِيمُ

Our Lord, and make us Muslims [in submission] to You and from our descendants a Muslim nation [in submission] to You. And show us our rites [of worship] and accept our repentance. Indeed, You are the Accepting of Repentance, the Merciful.

Rabbanaa waj'alnaa muslimaini laka wa min zurriyyatinaaa ummatam muslimatal laka wa arinaa manaasikanaa wa tub 'alainaa innaka antat Tawwaabur Raheem

Word by word
رَبَّنَا
rabbanā
Our Lord
وَٱجْعَلْنَا
wa-ij'ʿalnā
[and] Make us
مُسْلِمَيْنِ
mus'limayni
both submissive
لَكَ
laka
to You
وَمِن
wamin
And from
ذُرِّيَّتِنَآ
dhurriyyatinā
our offspring
أُمَّةًۭ
ummatan
a community
مُّسْلِمَةًۭ
mus'limatan
submissive
لَّكَ
laka
to You
وَأَرِنَا
wa-arinā
And show us
مَنَاسِكَنَا
manāsikanā
our ways of worship
وَتُبْ
watub
and turn
عَلَيْنَآ ۖ
ʿalaynā
to us
إِنَّكَ
innaka
Indeed You
أَنتَ
anta
[You] (are)
ٱلتَّوَّابُ
l-tawābu
the Oft-returning
ٱلرَّحِيمُ
l-raḥīmu
the Most Merciful
Interpretation

They asked Allah to make them surrender in devotion to His command, humble towards Him, not worshipping anyone besides Him; and to make their children and their descendants a nation who also surrendered in devotion to Him. They also asked Allah to teach them how to worship Him, to forgive them for their faults and shortcomings in doing what He instructed them. He turns to those who ask for forgiveness and is compassionate towards His creation.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

129

رَبَّنَا وَٱبْعَثْ فِيهِمْ رَسُولًا مِّنْهُمْ يَتْلُوا۟ عَلَيْهِمْ ءَايَـٰتِكَ وَيُعَلِّمُهُمُ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ وَيُزَكِّيهِمْ ۚ إِنَّكَ أَنتَ ٱلْعَزِيزُ ٱلْحَكِيمُ

Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are the Exalted in Might, the Wise."

Rabbanaa wab'as feehim Rasoolam minhum yatloo 'alaihim aayaatika wa yu'allimuhumul Kitaaba wal Hikmata wa yuzakkeehim; innaka Antal 'Azeezul Hakeem

Word by word
رَبَّنَا
rabbanā
Our Lord
وَٱبْعَثْ
wa-ib'ʿath
[And] raise up
فِيهِمْ
fīhim
in them
رَسُولًۭا
rasūlan
a Messenger
مِّنْهُمْ
min'hum
from them
يَتْلُوا۟
yatlū
(who) will recite
عَلَيْهِمْ
ʿalayhim
to them
ءَايَـٰتِكَ
āyātika
Your Verses
وَيُعَلِّمُهُمُ
wayuʿallimuhumu
and will teach them
ٱلْكِتَـٰبَ
l-kitāba
the Book
وَٱلْحِكْمَةَ
wal-ḥik'mata
and the wisdom
وَيُزَكِّيهِمْ ۚ
wayuzakkīhim
and purify them
إِنَّكَ
innaka
Indeed You
أَنتَ
anta
You (are)
ٱلْعَزِيزُ
l-ʿazīzu
the All-Mighty
ٱلْحَكِيمُ
l-ḥakīmu
the All-Wise
Interpretation

They asked Allah to send a messenger to their offspring from the descendants of Ishmael, to recite the revealed verses of Allah to them and teach them the Qur’ān and the Sunnah, and to purify them from worshipping others alongside Allah and from all evil. He is the Mighty in His essence, and the Wise in what He does and in His decrees.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

130

وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَٰهِـۧمَ إِلَّا مَن سَفِهَ نَفْسَهُۥ ۚ وَلَقَدِ ٱصْطَفَيْنَـٰهُ فِى ٱلدُّنْيَا ۖ وَإِنَّهُۥ فِى ٱلْـَٔاخِرَةِ لَمِنَ ٱلصَّـٰلِحِينَ

And who would be averse to the religion of Abraham except one who makes a fool of himself. And We had chosen him in this world, and indeed he, in the Hereafter, will be among the righteous.

Wa manny yarghabu 'am-Millarti Ibraaheema illaa man safiha nafsah; wa laqadis tafainaahu fid-dunyaa wa innaho fil aakhirati laminas saaliheen

Word by word
وَمَن
waman
And who
يَرْغَبُ
yarghabu
will turn away
عَن
ʿan
from
مِّلَّةِ
millati
(the) religion
إِبْرَٰهِـۧمَ
ib'rāhīma
(of) Ibrahim
إِلَّا
illā
except
مَن
man
who
سَفِهَ
safiha
fooled
نَفْسَهُۥ ۚ
nafsahu
himself
وَلَقَدِ
walaqadi
And indeed
ٱصْطَفَيْنَـٰهُ
iṣ'ṭafaynāhu
We chose him
فِى
in
ٱلدُّنْيَا ۖ
l-dun'yā
the world
وَإِنَّهُۥ
wa-innahu
and indeed he
فِى
in
ٱلْـَٔاخِرَةِ
l-ākhirati
the Hereafter
لَمِنَ
lamina
surely (will be) among
ٱلصَّـٰلِحِينَ
l-ṣāliḥīna
the righteous
Interpretation

No one turns away from the religion of Abraham, peace be upon him, to other ways of life except those who do not know their own worth, and are content with humiliation. God chose him as a messenger in this world and as a friend of God, and in the Hereafter he will be one of the righteous people who fulfilled what God required them to do, and so reached the highest levels.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

131

إِذْ قَالَ لَهُۥ رَبُّهُۥٓ أَسْلِمْ ۖ قَالَ أَسْلَمْتُ لِرَبِّ ٱلْعَـٰلَمِينَ

When his Lord said to him, "Submit," he said, "I have submitted [in Islām] to the Lord of the worlds."

Iz qaala lahoo Rabbuhooo aslim qaala aslamtu li Rabbil 'aalameen

Word by word
إِذْ
idh
When
قَالَ
qāla
said
لَهُۥ
lahu
to him
رَبُّهُۥٓ
rabbuhu
his Lord
أَسْلِمْ ۖ
aslim
Submit (yourself)
قَالَ
qāla
he said
أَسْلَمْتُ
aslamtu
I (have) submitted (myself)
لِرَبِّ
lirabbi
to (the) Lord
ٱلْعَـٰلَمِينَ
l-ʿālamīna
(of) the worlds
Interpretation

Allah chose Abraham because of his swiftness in surrendering, telling him to be faithful and devoted to Him in worship and to humbly do as He instructed. Abraham replied to his Lord saying that he had surrendered in devotion to Him, Who created His servants, providing for them and taking care of their affairs.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

132

وَوَصَّىٰ بِهَآ إِبْرَٰهِـۧمُ بَنِيهِ وَيَعْقُوبُ يَـٰبَنِىَّ إِنَّ ٱللَّهَ ٱصْطَفَىٰ لَكُمُ ٱلدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ

And Abraham instructed his sons [to do the same] and [so did] Jacob, [saying], "O my sons, indeed Allāh has chosen for you this religion, so do not die except while you are Muslims."

Wa wassaa bihaaa Ibraaheemu baneehi wa Ya'qoob, yaa baniyya innal laahas tafaa lakumud deena falaa tamootunna illaa wa antum muslimoon

Word by word
وَوَصَّىٰ
wawaṣṣā
And enjoined
بِهَآ
bihā
[it]
إِبْرَٰهِـۧمُ
ib'rāhīmu
Ibrahim
بَنِيهِ
banīhi
(upon) his sons
وَيَعْقُوبُ
wayaʿqūbu
and Yaqub
يَـٰبَنِىَّ
yābaniyya
O my sons
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
ٱصْطَفَىٰ
iṣ'ṭafā
has chosen
لَكُمُ
lakumu
for you
ٱلدِّينَ
l-dīna
the religion
فَلَا
falā
so not
تَمُوتُنَّ
tamūtunna
(should) you die
إِلَّا
illā
except
وَأَنتُم
wa-antum
while you
مُّسْلِمُونَ
mus'limūna
(are) submissive
Interpretation

Abraham advised his sons to also say, ‘I have surrendered to the Lord of people’; and Jacob told his sons to do the same. They told their sons that Allah had chosen for them the religion of surrendering in devotion, Islam, and to hold on to it tightly until they died, surrendering sincerely to Allah on the inside and the outside.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

133

أَمْ كُنتُمْ شُهَدَآءَ إِذْ حَضَرَ يَعْقُوبَ ٱلْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِنۢ بَعْدِى قَالُوا۟ نَعْبُدُ إِلَـٰهَكَ وَإِلَـٰهَ ءَابَآئِكَ إِبْرَٰهِـۧمَ وَإِسْمَـٰعِيلَ وَإِسْحَـٰقَ إِلَـٰهًا وَٰحِدًا وَنَحْنُ لَهُۥ مُسْلِمُونَ

Or were you witnesses when death approached Jacob, when he said to his sons, "What will you worship after me?" They said, "We will worship your God and the God of your fathers, Abraham and Ishmael and Isaac - one God. And we are Muslims [in submission] to Him."

Am kuntum shuhadaaa'a iz hadara Ya'qoobal mawtu iz qaala libaneehi maa ta'budoona mim ba'dee qaaloo na'budu ilaahaka wa ilaaha aabaaa'ika Ibraaheema wa Ismaa'eela wa Ishaaqa Ilaahanw waahidanw wa nahnu lahoo muslimoon

Word by word
أَمْ
am
Or
كُنتُمْ
kuntum
were you
شُهَدَآءَ
shuhadāa
witnesses
إِذْ
idh
when
حَضَرَ
ḥaḍara
came to
يَعْقُوبَ
yaʿqūba
Yaqub
ٱلْمَوْتُ
l-mawtu
[the] death
إِذْ
idh
when
قَالَ
qāla
he said
لِبَنِيهِ
libanīhi
to his sons
مَا
What
تَعْبُدُونَ
taʿbudūna
will you worship
مِنۢ
min
from
بَعْدِى
baʿdī
after me
قَالُوا۟
qālū
They said
نَعْبُدُ
naʿbudu
We will worship
إِلَـٰهَكَ
ilāhaka
your God
وَإِلَـٰهَ
wa-ilāha
and (the) God
ءَابَآئِكَ
ābāika
(of) your forefathers
إِبْرَٰهِـۧمَ
ib'rāhīma
Ibrahim
وَإِسْمَـٰعِيلَ
wa-is'māʿīla
and Ishmael
وَإِسْحَـٰقَ
wa-is'ḥāqa
and Isaac
إِلَـٰهًۭا
ilāhan
God
وَٰحِدًۭا
wāḥidan
One
وَنَحْنُ
wanaḥnu
And we
لَهُۥ
lahu
to Him
مُسْلِمُونَ
mus'limūna
(are) submissive
Interpretation

Were you present at the time of Jacob’s death, when he asked his sons what they would worship after he had died? They replied to him, saying that they would worship Allah, the Lord of his forefathers – Abraham, Ishmael and Isaac – namely, the One Allah without partners; and they said that they surrendered in devotion to Him alone and were bound to Him.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

134

تِلْكَ أُمَّةٌ قَدْ خَلَتْ ۖ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ ۖ وَلَا تُسْـَٔلُونَ عَمَّا كَانُوا۟ يَعْمَلُونَ

That was a nation which has passed on. It will have [the consequence of] what it earned, and you will have what you have earned. And you will not be asked about what they used to do.

Tilka ummatun qad khalat lahaa maa kasabat wa lakum maa kasabtum wa laa tus'aloona 'ammaa kaano ya'maloon

Word by word
تِلْكَ
til'ka
This
أُمَّةٌۭ
ummatun
(was) a community
قَدْ
qad
(which)
خَلَتْ ۖ
khalat
has passed away
لَهَا
lahā
for it
مَا
what
كَسَبَتْ
kasabat
it earned
وَلَكُم
walakum
and for you
مَّا
what
كَسَبْتُمْ ۖ
kasabtum
you have earned
وَلَا
walā
And not
تُسْـَٔلُونَ
tus'alūna
you will be asked
عَمَّا
ʿammā
about what
كَانُوا۟
kānū
they used to
يَعْمَلُونَ
yaʿmalūna
do
Interpretation

That nation has passed away like other communities. They gained whatever they did in their lives, earning either good or evil; and you will gain what you have earned. You will not be asked about what they did, and they will not be asked about what you do. No one is held to account for the disobedience of another, but everyone is rewarded according to their own actions. You should not be distracted from paying attention to your own behaviour by looking at what those before you did. Nothing will benefit anyone except his own good actions.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

135

وَقَالُوا۟ كُونُوا۟ هُودًا أَوْ نَصَـٰرَىٰ تَهْتَدُوا۟ ۗ قُلْ بَلْ مِلَّةَ إِبْرَٰهِـۧمَ حَنِيفًا ۖ وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ

They say, "Be Jews or Christians [so] you will be guided." Say, "Rather, [we follow] the religion of Abraham, inclining toward truth, and he was not of the polytheists."

Wa qaaloo koonoo Hoodan aw Nasaaraa tahtadoo; qul bal Millata Ibraaheema Haneefanw wa maa kaana minal mushrikeen

Word by word
وَقَالُوا۟
waqālū
And they said
كُونُوا۟
kūnū
Be
هُودًا
hūdan
Jews
أَوْ
aw
or
نَصَـٰرَىٰ
naṣārā
Christians
تَهْتَدُوا۟ ۗ
tahtadū
(then) you will be guided
قُلْ
qul
Say
بَلْ
bal
Nay
مِلَّةَ
millata
(the) religion
إِبْرَٰهِـۧمَ
ib'rāhīma
(of) Ibrahim
حَنِيفًۭا ۖ
ḥanīfan
(the) upright
وَمَا
wamā
and not
كَانَ
kāna
he was
مِنَ
mina
of
ٱلْمُشْرِكِينَ
l-mush'rikīna
those who associated partners (with Allah)
Interpretation

The Jews told the Muslims that they would have to be Jews if they were to be rightly guided; and the Christians told them that they would have to be Christians if they were to be rightly-guided. Tell them, O Prophet, in answer, that you follow the religion of Abraham, who turned away from other false ways of life to the way of truth. He did not worship others next to Allah, as some do.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

136

قُولُوٓا۟ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيْنَا وَمَآ أُنزِلَ إِلَىٰٓ إِبْرَٰهِـۧمَ وَإِسْمَـٰعِيلَ وَإِسْحَـٰقَ وَيَعْقُوبَ وَٱلْأَسْبَاطِ وَمَآ أُوتِىَ مُوسَىٰ وَعِيسَىٰ وَمَآ أُوتِىَ ٱلنَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّنْهُمْ وَنَحْنُ لَهُۥ مُسْلِمُونَ

Say, [O believers], "We have believed in Allāh and what has been revealed to us and what has been revealed to Abraham and Ishmael and Isaac and Jacob and the Descendants [al-Asbāṭ] and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [in submission] to Him."

Qoolooo aamannaa billaahi wa maaa unzila ilainaa wa maaa unzila ilaaa Ibraaheema wa Ismaa'eela wa Ishaaqa wa Ya'qooba wal Asbaati wa maaootiya Moosa wa 'Eesaa wa maaa ootiyan Nabiyyoona mir Rabbihim laa nufaariq baina ahadim minhum wa nahnu lahoo muslimoon

Word by word
قُولُوٓا۟
qūlū
Say
ءَامَنَّا
āmannā
We have believed
بِٱللَّهِ
bil-lahi
in Allah
وَمَآ
wamā
and what
أُنزِلَ
unzila
(is) revealed
إِلَيْنَا
ilaynā
to us
وَمَآ
wamā
and what
أُنزِلَ
unzila
was revealed
إِلَىٰٓ
ilā
to
إِبْرَٰهِـۧمَ
ib'rāhīma
Ibrahim
وَإِسْمَـٰعِيلَ
wa-is'māʿīla
and Ishmael
وَإِسْحَـٰقَ
wa-is'ḥāqa
and Isaac
وَيَعْقُوبَ
wayaʿqūba
and Yaqub
وَٱلْأَسْبَاطِ
wal-asbāṭi
and the descendants
وَمَآ
wamā
and what
أُوتِىَ
ūtiya
was given
مُوسَىٰ
mūsā
(to) Musa
وَعِيسَىٰ
waʿīsā
and Isa
وَمَآ
wamā
and what
أُوتِىَ
ūtiya
was given
ٱلنَّبِيُّونَ
l-nabiyūna
(to) the Prophets
مِن
min
from
رَّبِّهِمْ
rabbihim
their Lord
لَا
Not
نُفَرِّقُ
nufarriqu
we make distinction
بَيْنَ
bayna
between
أَحَدٍۢ
aḥadin
any
مِّنْهُمْ
min'hum
of them
وَنَحْنُ
wanaḥnu
And we
لَهُۥ
lahu
to Him
مُسْلِمُونَ
mus'limūna
(are) submissive
Interpretation

Tell the Jews and Christians who make these baseless claims that you have faith in Allah and the Qur’ān which He revealed to you, and in what He revealed to Abraham and his sons Ishmael and Isaac, and to Jacob, and in what He revealed to the prophets from the descendants of Jacob. Say that you have faith in the Torah which Allah gave to Moses, and the Gospel which He gave to Jesus, and in all the scriptures that He gave to every one of the prophets, with no distinction between them, having faith in all of them, not only having faith in some and rejecting others. Tell them that you humbly surre

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

137

فَإِنْ ءَامَنُوا۟ بِمِثْلِ مَآ ءَامَنتُم بِهِۦ فَقَدِ ٱهْتَدَوا۟ ۖ وَّإِن تَوَلَّوْا۟ فَإِنَّمَا هُمْ فِى شِقَاقٍ ۖ فَسَيَكْفِيكَهُمُ ٱللَّهُ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ

So if they believe in the same as you believe in, then they have been [rightly] guided; but if they turn away, they are only in dissension, and Allāh will be sufficient for you against them. And He is the Hearing, the Knowing.

Fa in aamanoo bimisli maaa aamantum bihee faqadih tadaw wa in tawallaw fa innamaa hum fee shiqaaq; fasayakfeekahumul laah; wa Huwas Samee'ul Aleem

Word by word
فَإِنْ
fa-in
So if
ءَامَنُوا۟
āmanū
they believe[d]
بِمِثْلِ
bimith'li
in (the) like
مَآ
(of) what
ءَامَنتُم
āmantum
you have believed
بِهِۦ
bihi
in [it]
فَقَدِ
faqadi
then indeed
ٱهْتَدَوا۟ ۖ
ih'tadaw
they are (rightly) guided
وَّإِن
wa-in
But if
تَوَلَّوْا۟
tawallaw
they turn away
فَإِنَّمَا
fa-innamā
then only
هُمْ
hum
they
فِى
(are) in
شِقَاقٍۢ ۖ
shiqāqin
dissension
فَسَيَكْفِيكَهُمُ
fasayakfīkahumu
So will suffice you against them
ٱللَّهُ ۚ
l-lahu
Allah
وَهُوَ
wahuwa
and He
ٱلسَّمِيعُ
l-samīʿu
(is) the All-Hearing
ٱلْعَلِيمُ
l-ʿalīmu
the All-Knowing
Interpretation

If the Jews and the Christians, and other disbelievers, have faith in the same way that you do, then they have been guided to the right way of life which Allah is satisfied with. Yet if they turn away from faith because they reject all the prophets or some of them, then they are in disagreement and are against you. Do not be sad, O Prophet, because Allah will protect you from their harm and evil, and give you victory over them. Allah hears all that they say, and knows all their intentions and actions.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

138

صِبْغَةَ ٱللَّهِ ۖ وَمَنْ أَحْسَنُ مِنَ ٱللَّهِ صِبْغَةً ۖ وَنَحْنُ لَهُۥ عَـٰبِدُونَ

[And say, "Ours is] the religion of Allāh. And who is better than Allāh in [ordaining] religion? And we are worshippers of Him."

Sibghatal laahi wa man ahsanu minal laahi sibghatanw wa nahnu lahoo 'aabidoon

Word by word
صِبْغَةَ
ṣib'ghata
(The) color (religion)
ٱللَّهِ ۖ
l-lahi
(of) Allah
وَمَنْ
waman
And who
أَحْسَنُ
aḥsanu
(is) better
مِنَ
mina
than
ٱللَّهِ
l-lahi
Allah
صِبْغَةًۭ ۖ
ṣib'ghatan
at coloring
وَنَحْنُ
wanaḥnu
And we
لَهُۥ
lahu
to Him
عَـٰبِدُونَ
ʿābidūna
(are) worshippers
Interpretation

Hold tightly to the religion of Allah which is the natural way of life for you, on the inside and outside. There is no better way of life than the path of Allah, which agrees with our nature, benefiting us in every way and protecting us from evil and corruption. Say that you worship Allah alone and do not worship anything apart from Him.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

139

قُلْ أَتُحَآجُّونَنَا فِى ٱللَّهِ وَهُوَ رَبُّنَا وَرَبُّكُمْ وَلَنَآ أَعْمَـٰلُنَا وَلَكُمْ أَعْمَـٰلُكُمْ وَنَحْنُ لَهُۥ مُخْلِصُونَ

Say, [O Muḥammad], "Do you argue with us about Allāh while He is our Lord and your Lord? For us are our deeds, and for you are your deeds. And we are sincere [in deed and intention] to Him."

Qul atuhaaajjoonanaa fil laahi wa Huwa Rabbunaa wa Rabbukum wa lanaa a'maalunaa wa lakum a'maalukum wa nahnu lahoo mukhlisson

Word by word
قُلْ
qul
Say
أَتُحَآجُّونَنَا
atuḥājjūnanā
Do you argue with us
فِى
about
ٱللَّهِ
l-lahi
Allah
وَهُوَ
wahuwa
while He
رَبُّنَا
rabbunā
(is) our Lord
وَرَبُّكُمْ
warabbukum
and your Lord
وَلَنَآ
walanā
And for us
أَعْمَـٰلُنَا
aʿmālunā
(are) our deeds
وَلَكُمْ
walakum
and for you
أَعْمَـٰلُكُمْ
aʿmālukum
(are) your deeds
وَنَحْنُ
wanaḥnu
and we
لَهُۥ
lahu
to Him
مُخْلِصُونَ
mukh'liṣūna
(are) sincere
Interpretation

If the People of the Scripture argue with you, saying they have more right to Allah and His religion than you do because their way of life is older and their scriptures came before yours, then it will not benefit them. Allah is the Lord of everyone, and He is not for them alone. Tell them, O Prophet, that you have your actions which they will not be asked about; and they have their actions which you will not be asked about. Everyone will be rewarded according to what they have done. Tell them that you are sincere to Allah in your worship and in doing as He instructs you, and that you do not wo

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

140

أَمْ تَقُولُونَ إِنَّ إِبْرَٰهِـۧمَ وَإِسْمَـٰعِيلَ وَإِسْحَـٰقَ وَيَعْقُوبَ وَٱلْأَسْبَاطَ كَانُوا۟ هُودًا أَوْ نَصَـٰرَىٰ ۗ قُلْ ءَأَنتُمْ أَعْلَمُ أَمِ ٱللَّهُ ۗ وَمَنْ أَظْلَمُ مِمَّن كَتَمَ شَهَـٰدَةً عِندَهُۥ مِنَ ٱللَّهِ ۗ وَمَا ٱللَّهُ بِغَـٰفِلٍ عَمَّا تَعْمَلُونَ

Or do you say that Abraham and Ishmael and Isaac and Jacob and the Descendants were Jews or Christians? Say, "Are you more knowing or is Allāh?" And who is more unjust than one who conceals a testimony he has from Allāh? And Allāh is not unaware of what you do.

Am taqooloona inna Ibraaheema wa Ismaa'eela wa Ishaaq wa Ya'qooba wal asbaata kaanoo Hoodan aw Nasaaraa; qul 'a-antum a'lamu amil laah; wa man azlamu mimman katama shahaadatan 'indahoo minallaah; wa mallaahu bighaafilin 'ammaa ta'maloon

Word by word
أَمْ
am
Or
تَقُولُونَ
taqūlūna
(do) you say
إِنَّ
inna
that
إِبْرَٰهِـۧمَ
ib'rāhīma
Ibrahim
وَإِسْمَـٰعِيلَ
wa-is'māʿīla
and Ishmael
وَإِسْحَـٰقَ
wa-is'ḥāqa
and Isaac
وَيَعْقُوبَ
wayaʿqūba
and Yaqub
وَٱلْأَسْبَاطَ
wal-asbāṭa
and the descendants
كَانُوا۟
kānū
were
هُودًا
hūdan
Jews
أَوْ
aw
or
نَصَـٰرَىٰ ۗ
naṣārā
Christians
قُلْ
qul
Say
ءَأَنتُمْ
a-antum
Are you
أَعْلَمُ
aʿlamu
better knowing
أَمِ
ami
or
ٱللَّهُ ۗ
l-lahu
(is) Allah
وَمَنْ
waman
And who
أَظْلَمُ
aẓlamu
(is) more unjust
مِمَّن
mimman
than (the one) who
كَتَمَ
katama
concealed
شَهَـٰدَةً
shahādatan
a testimony
عِندَهُۥ
ʿindahu
(that) he has
مِنَ
mina
from
ٱللَّهِ ۗ
l-lahi
Allah
وَمَا
wamā
And not
ٱللَّهُ
l-lahu
(is) Allah
بِغَـٰفِلٍ
bighāfilin
unaware
عَمَّا
ʿammā
of what
تَعْمَلُونَ
taʿmalūna
you do
Interpretation

Or do you say, O People of the Scripture, that Abraham, Ishmael, Isaac, Jacob and the prophets from Jacob’s descendants were on the path of the Jews or Christians? Ask, O Prophet, in reply to them, whether they are more knowledgeable or is Allah. If they claim that they were Jews or Christians, then what they say is false, because they were sent and died before the Torah and the Gospel were revealed. This shows that what they say is a lie against Allah and His Prophet, and that they hid the truth of what was revealed to them. No one does greater wrong than someone who hides firm evidence that

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

141

تِلْكَ أُمَّةٌ قَدْ خَلَتْ ۖ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ ۖ وَلَا تُسْـَٔلُونَ عَمَّا كَانُوا۟ يَعْمَلُونَ

That is a nation which has passed on. It will have [the consequence of] what it earned, and you will have what you have earned. And you will not be asked about what they used to do.

Tilka ummatun qad khalat lahaa maa kasabat wa lakum maa kasabtum wa laa tus'aloona 'ammaa kaano ya'maloo

Word by word
تِلْكَ
til'ka
This
أُمَّةٌۭ
ummatun
(was) a community
قَدْ
qad
(which)
خَلَتْ ۖ
khalat
has passed away
لَهَا
lahā
for it
مَا
what
كَسَبَتْ
kasabat
it earned
وَلَكُم
walakum
and for you
مَّا
what
كَسَبْتُمْ ۖ
kasabtum
you have earned
وَلَا
walā
And not
تُسْـَٔلُونَ
tus'alūna
you will be asked
عَمَّا
ʿammā
about what
كَانُوا۟
kānū
they used to
يَعْمَلُونَ
yaʿmalūna
do
Interpretation

That nation passed away before you, and earned what they earned from what they did. They have earned for themselves from their own actions; and you have earned from your own actions. You will not be asked about what they did, and they will not be asked about what you do. No one is held accountable for the disobedience of someone else, and no one benefits from what someone else does. Each person will receive his reward, according to what they themselves do.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

142

۞ سَيَقُولُ ٱلسُّفَهَآءُ مِنَ ٱلنَّاسِ مَا وَلَّىٰهُمْ عَن قِبْلَتِهِمُ ٱلَّتِى كَانُوا۟ عَلَيْهَا ۚ قُل لِّلَّهِ ٱلْمَشْرِقُ وَٱلْمَغْرِبُ ۚ يَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

The foolish among the people will say, "What has turned them away from their qiblah, which they used to face?" Say, "To Allāh belongs the east and the west. He guides whom He wills to a straight path."

Sayaqoolus sufahaaa'u minan naasi maa wallaahum 'an Qiblatihimul latee kaanoo 'alaihaa; qulo lillaahil mashriqu walmaghrib; yahdee mai yashaaa'u ilaa Siraatim Mustaqeem

Word by word
۞ سَيَقُولُ
sayaqūlu
Will say
ٱلسُّفَهَآءُ
l-sufahāu
the foolish ones
مِنَ
mina
from
ٱلنَّاسِ
l-nāsi
the people
مَا
What
وَلَّىٰهُمْ
wallāhum
(has) turned them
عَن
ʿan
from
قِبْلَتِهِمُ
qib'latihimu
their direction of prayer
ٱلَّتِى
allatī
which
كَانُوا۟
kānū
they were used to
عَلَيْهَا ۚ
ʿalayhā
[on it]
قُل
qul
Say
لِّلَّهِ
lillahi
For Allah
ٱلْمَشْرِقُ
l-mashriqu
(is) the east
وَٱلْمَغْرِبُ ۚ
wal-maghribu
and the west
يَهْدِى
yahdī
He guides
مَن
man
whom
يَشَآءُ
yashāu
He wills
إِلَىٰ
ilā
to
صِرَٰطٍۢ
ṣirāṭin
a path
مُّسْتَقِيمٍۢ
mus'taqīmin
straight
Interpretation

The foolish and weak-minded among the Jews, and those like them from among the hypocrites, will ask what turned the Muslims away from the prayer direction of Jerusalem, which was their direction of prayer before. Tell them, O Prophet, in reply, that to Allah belongs the east and the west and every direction, and He directs whomever He wills of His servants to whatever direction He wills. He guides whom He wills of His servants to the right path which is free of distortions and misguidance.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

143

وَكَذَٰلِكَ جَعَلْنَـٰكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا۟ شُهَدَآءَ عَلَى ٱلنَّاسِ وَيَكُونَ ٱلرَّسُولُ عَلَيْكُمْ شَهِيدًا ۗ وَمَا جَعَلْنَا ٱلْقِبْلَةَ ٱلَّتِى كُنتَ عَلَيْهَآ إِلَّا لِنَعْلَمَ مَن يَتَّبِعُ ٱلرَّسُولَ مِمَّن يَنقَلِبُ عَلَىٰ عَقِبَيْهِ ۚ وَإِن كَانَتْ لَكَبِيرَةً إِلَّا عَلَى ٱلَّذِينَ هَدَى ٱللَّهُ ۗ وَمَا كَانَ ٱللَّهُ لِيُضِيعَ إِيمَـٰنَكُمْ ۚ إِنَّ ٱللَّهَ بِٱلنَّاسِ لَرَءُوفٌ رَّحِيمٌ

And thus We have made you a median [i.e., just] community that you will be witnesses over the people and the Messenger will be a witness over you. And We did not make the qiblah which you used to face except that We might make evident who would follow the Messenger from who would turn back on his heels. And indeed, it is difficult except for those whom Allāh has guided. And never would Allāh have caused you to lose your faith [i.e., your previous prayers]. Indeed Allāh is, to the people, Kind and Merciful.

Wa kazaalika ja'alnaakum ummatanw wasatal litakoonoo shuhadaaa'a 'alan naasi wa yakoonar Rasoolu 'alaikum shaheedaa; wa maa ja'alnal qiblatal latee kunta 'alaihaaa illaa lina'lama mai yattabi'ur Rasoola mimmai yanqalibu 'alaa 'aqibayh; wa in kaanat lakabeeratan illaa 'alal lazeena hadal laah; wa maa kaanal laahu liyudee'a eemaanakum; innal laaha binnaasi la Ra'oofur Raheem

Word by word
وَكَذَٰلِكَ
wakadhālika
And thus
جَعَلْنَـٰكُمْ
jaʿalnākum
We made you
أُمَّةًۭ
ummatan
a community
وَسَطًۭا
wasaṭan
(of the) middle way
لِّتَكُونُوا۟
litakūnū
so that you will be
شُهَدَآءَ
shuhadāa
witnesses
عَلَى
ʿalā
over
ٱلنَّاسِ
l-nāsi
the mankind
وَيَكُونَ
wayakūna
and will be
ٱلرَّسُولُ
l-rasūlu
the Messenger
عَلَيْكُمْ
ʿalaykum
on you
شَهِيدًۭا ۗ
shahīdan
a witness
وَمَا
wamā
And not
جَعَلْنَا
jaʿalnā
We made
ٱلْقِبْلَةَ
l-qib'lata
the direction of prayer
ٱلَّتِى
allatī
which
كُنتَ
kunta
you were used to
عَلَيْهَآ
ʿalayhā
[on it]
إِلَّا
illā
except
لِنَعْلَمَ
linaʿlama
that We make evident
مَن
man
(he) who
يَتَّبِعُ
yattabiʿu
follows
ٱلرَّسُولَ
l-rasūla
the Messenger
مِمَّن
mimman
from (he) who
يَنقَلِبُ
yanqalibu
turns back
عَلَىٰ
ʿalā
on
عَقِبَيْهِ ۚ
ʿaqibayhi
his heels
وَإِن
wa-in
And indeed
كَانَتْ
kānat
it was
لَكَبِيرَةً
lakabīratan
certainly a great (test)
إِلَّا
illā
except
عَلَى
ʿalā
for
ٱلَّذِينَ
alladhīna
those whom
هَدَى
hadā
guided
ٱللَّهُ ۗ
l-lahu
(by) Allah
وَمَا
wamā
And not
كَانَ
kāna
will
ٱللَّهُ
l-lahu
Allah
لِيُضِيعَ
liyuḍīʿa
let go waste
إِيمَـٰنَكُمْ ۚ
īmānakum
your faith
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
بِٱلنَّاسِ
bil-nāsi
(is) to [the] mankind
لَرَءُوفٌۭ
laraūfun
Full of Kindness
رَّحِيمٌۭ
raḥīmun
Most Merciful
Interpretation

Just as I made a direction of prayer for you, I have chosen you to be a good, just and balanced nation from among all the communities: in your beliefs and your ways of worship and in your transactions, so that you will be witnesses for the prophets of Allah on the Day of Judgement, confirming that they delivered the messages Allah instructed them to deliver to their people; and so that the Prophet Muhammad (peace be upon him) will also witness that he delivered his message to you. Allah changed the direction of prayer that you used to face (Jerusalem) to demonstrate who was content with Allah’

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

144

قَدْ نَرَىٰ تَقَلُّبَ وَجْهِكَ فِى ٱلسَّمَآءِ ۖ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَىٰهَا ۚ فَوَلِّ وَجْهَكَ شَطْرَ ٱلْمَسْجِدِ ٱلْحَرَامِ ۚ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا۟ وُجُوهَكُمْ شَطْرَهُۥ ۗ وَإِنَّ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ لَيَعْلَمُونَ أَنَّهُ ٱلْحَقُّ مِن رَّبِّهِمْ ۗ وَمَا ٱللَّهُ بِغَـٰفِلٍ عَمَّا يَعْمَلُونَ

We have certainly seen the turning of your face, [O Muḥammad], toward the heaven, and We will surely turn you to a qiblah with which you will be pleased. So turn your face [i.e., yourself] toward al-Masjid al-Ḥarām. And wherever you [believers] are, turn your faces [i.e., yourselves] toward it [in prayer]. Indeed, those who have been given the Scripture [i.e., the Jews and the Christians] well know that it is the truth from their Lord. And Allāh is not unaware of what they do.

Qad naraa taqalluba wajhika fis samaaa'i fala nuwalliyannaka qiblatan tardaahaa; fawalli wajhaka shatral Masjidil haaraam; wa haisu maa kuntum fawalloo wujoohakum shatrah; wa innal lazeena ootul Kitaaba laya'lamoona annahul haqqu mir Rabbihim; wa mal laahu bighaafilin 'ammaa ya'maloon

Word by word
قَدْ
qad
Indeed
نَرَىٰ
narā
We see
تَقَلُّبَ
taqalluba
(the) turning
وَجْهِكَ
wajhika
(of) your face
فِى
towards
ٱلسَّمَآءِ ۖ
l-samāi
the heaven
فَلَنُوَلِّيَنَّكَ
falanuwalliyannaka
So We will surely turn you
قِبْلَةًۭ
qib'latan
(to the) direction of prayer
تَرْضَىٰهَا ۚ
tarḍāhā
you will be pleased with
فَوَلِّ
fawalli
So turn
وَجْهَكَ
wajhaka
your face
شَطْرَ
shaṭra
towards the direction
ٱلْمَسْجِدِ
l-masjidi
(of) Al-Masjid
ٱلْحَرَامِ ۚ
l-ḥarāmi
Al-Haraam
وَحَيْثُ
waḥaythu
and wherever
مَا
that
كُنتُمْ
kuntum
you are
فَوَلُّوا۟
fawallū
[so] turn
وُجُوهَكُمْ
wujūhakum
your faces
شَطْرَهُۥ ۗ
shaṭrahu
(in) its direction
وَإِنَّ
wa-inna
And indeed
ٱلَّذِينَ
alladhīna
those who
أُوتُوا۟
ūtū
were given
ٱلْكِتَـٰبَ
l-kitāba
the Book
لَيَعْلَمُونَ
layaʿlamūna
surely know
أَنَّهُ
annahu
that it
ٱلْحَقُّ
l-ḥaqu
(is) the truth
مِن
min
from
رَّبِّهِمْ ۗ
rabbihim
their Lord
وَمَا
wamā
And not
ٱللَّهُ
l-lahu
(is) Allah
بِغَـٰفِلٍ
bighāfilin
unaware
عَمَّا
ʿammā
of what
يَعْمَلُونَ
yaʿmalūna
they do
Interpretation

God saw you, O Prophet, turning your face and gazing towards the heavens, anticipating revelation about changing the direction of prayer to the place you loved. God will turn you to a prayer direction which you will be pleased with, to the Sacred House of God, instead of the prayer direction you now face, so turn your face to the Sacred House of God in Makkah, and wherever you are, O believers, turn towards it to perform your prayers. Those who have been given the Scripture, the Jews and the Christians, know well that the change of prayer direction is the truth revealed from their Creator Who

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

145

وَلَئِنْ أَتَيْتَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَـٰبَ بِكُلِّ ءَايَةٍ مَّا تَبِعُوا۟ قِبْلَتَكَ ۚ وَمَآ أَنتَ بِتَابِعٍ قِبْلَتَهُمْ ۚ وَمَا بَعْضُهُم بِتَابِعٍ قِبْلَةَ بَعْضٍ ۚ وَلَئِنِ ٱتَّبَعْتَ أَهْوَآءَهُم مِّنۢ بَعْدِ مَا جَآءَكَ مِنَ ٱلْعِلْمِ ۙ إِنَّكَ إِذًا لَّمِنَ ٱلظَّـٰلِمِينَ

And if you brought to those who were given the Scripture every sign, they would not follow your qiblah. Nor will you be a follower of their qiblah. Nor would they be followers of one another's qiblah. So if you were to follow their desires after what has come to you of knowledge, indeed, you would then be among the wrongdoers.

Wa la'in ataital lazeena ootul kitaaba bikulli aayatim maa tabi'oo Qiblatak; wa maaa anta bitaabi'in Qiblatahum; wa maa ba'duhum bitaabi''in Qiblata ba'd; wa la'init taba'ta ahwaaa;ahum mim ba'di maa jaaa'aka minal 'ilmi innaka izal laminaz zaalimeen

Word by word
وَلَئِنْ
wala-in
And even if
أَتَيْتَ
atayta
you come
ٱلَّذِينَ
alladhīna
(to) those who
أُوتُوا۟
ūtū
were given
ٱلْكِتَـٰبَ
l-kitāba
the Book
بِكُلِّ
bikulli
with all
ءَايَةٍۢ
āyatin
(the) signs
مَّا
not
تَبِعُوا۟
tabiʿū
they would follow
قِبْلَتَكَ ۚ
qib'lataka
your direction of prayer
وَمَآ
wamā
and not
أَنتَ
anta
(will) you (be)
بِتَابِعٍۢ
bitābiʿin
a follower
قِبْلَتَهُمْ ۚ
qib'latahum
(of) their direction of prayer
وَمَا
wamā
And not
بَعْضُهُم
baʿḍuhum
some of them
بِتَابِعٍۢ
bitābiʿin
(are) followers
قِبْلَةَ
qib'lata
(of the) direction of prayer
بَعْضٍۢ ۚ
baʿḍin
(of each) other
وَلَئِنِ
wala-ini
And if
ٱتَّبَعْتَ
ittabaʿta
you followed
أَهْوَآءَهُم
ahwāahum
their desires
مِّنۢ
min
from
بَعْدِ
baʿdi
after
مَا
[what]
جَآءَكَ
jāaka
came to you
مِنَ
mina
of
ٱلْعِلْمِ ۙ
l-ʿil'mi
the knowledge
إِنَّكَ
innaka
indeed, you
إِذًۭا
idhan
(would) then
لَّمِنَ
lamina
(be) surely among
ٱلظَّـٰلِمِينَ
l-ẓālimīna
the wrongdoers
Interpretation

By God! If you provided the Jews and Christians who have been given the Scripture with every sign and proof that the change of prayer direction was the truth, they would not face your prayer direction, stubborn against what you say and too proud to follow the truth. You will not face their prayer direction after God has directed you away from it, and they will not face the prayer directions of one another, because each group calls the other disbelievers, and because they follow their desires in the matter of the prayer direction and in other sacred laws and rulings, even after the true knowled

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

146

ٱلَّذِينَ ءَاتَيْنَـٰهُمُ ٱلْكِتَـٰبَ يَعْرِفُونَهُۥ كَمَا يَعْرِفُونَ أَبْنَآءَهُمْ ۖ وَإِنَّ فَرِيقًا مِّنْهُمْ لَيَكْتُمُونَ ٱلْحَقَّ وَهُمْ يَعْلَمُونَ

Those to whom We gave the Scripture know him [i.e., Prophet Muḥammad (ﷺ)] as they know their own sons. But indeed, a party of them conceal the truth while they know [it].

Allazeena aatainaahumul kitaaba ya'rifoonahoo kamaa ya'rifoona abnaaa'ahum wa inna fareeqam minhum layaktumoonal haqqa wa hum ya'lamoon

Word by word
ٱلَّذِينَ
alladhīna
(To) those whom
ءَاتَيْنَـٰهُمُ
ātaynāhumu
We gave [them]
ٱلْكِتَـٰبَ
l-kitāba
the Book
يَعْرِفُونَهُۥ
yaʿrifūnahu
they recognize it
كَمَا
kamā
like
يَعْرِفُونَ
yaʿrifūna
they recognize
أَبْنَآءَهُمْ ۖ
abnāahum
their sons
وَإِنَّ
wa-inna
And indeed
فَرِيقًۭا
farīqan
a group
مِّنْهُمْ
min'hum
of them
لَيَكْتُمُونَ
layaktumūna
surely they conceal
ٱلْحَقَّ
l-ḥaqa
the Truth
وَهُمْ
wahum
while they
يَعْلَمُونَ
yaʿlamūna
know
Interpretation

The scholars of the Jews and the Christians to whom Allah gave the scripture recognise Muhammad (peace be upon him) as completely as they recognise their own children and distinguish them from others. Nevertheless, a group of them hide the truth that has come to them, out of envy, fully aware that it is the truth.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

147

ٱلْحَقُّ مِن رَّبِّكَ ۖ فَلَا تَكُونَنَّ مِنَ ٱلْمُمْتَرِينَ

The truth is from your Lord, so never be among the doubters.

Alhaqqu mir Rabbika falaa takoonana minal mumtareen

Word by word
ٱلْحَقُّ
al-ḥaqu
The Truth
مِن
min
(is) from
رَّبِّكَ ۖ
rabbika
your Lord
فَلَا
falā
so (do) not
تَكُونَنَّ
takūnanna
be
مِنَ
mina
among
ٱلْمُمْتَرِينَ
l-mum'tarīna
the doubters
Interpretation

This is the truth from your Lord, so make absolutely certain, O Messenger, that you are not one of those who doubt its truth.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

148

وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا ۖ فَٱسْتَبِقُوا۟ ٱلْخَيْرَٰتِ ۚ أَيْنَ مَا تَكُونُوا۟ يَأْتِ بِكُمُ ٱللَّهُ جَمِيعًا ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

For each [religious following] is a [prayer] direction toward which it faces. So race to [all that is] good. Wherever you may be, Allāh will bring you forth [for judgement] all together. Indeed, Allāh is over all things competent.

Wa likullinw wijhatun huwa muwalleehaa fastabiqul khairaat; ayna maa takoonoo yaati bikumullaahu jamee'aa; innal laaha 'alaa kulli shai'in qadeer

Word by word
وَلِكُلٍّۢ
walikullin
And for everyone
وِجْهَةٌ
wij'hatun
(is) a direction
هُوَ
huwa
he
مُوَلِّيهَا ۖ
muwallīhā
turns towards it
فَٱسْتَبِقُوا۟
fa-is'tabiqū
so race
ٱلْخَيْرَٰتِ ۚ
l-khayrāti
(to) the good
أَيْنَ
ayna
Wherever
مَا
that
تَكُونُوا۟
takūnū
you will be
يَأْتِ
yati
will bring
بِكُمُ
bikumu
you
ٱللَّهُ
l-lahu
(by) Allah
جَمِيعًا ۚ
jamīʿan
together
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
عَلَىٰ
ʿalā
(is) on
كُلِّ
kulli
every
شَىْءٍۢ
shayin
thing
قَدِيرٌۭ
qadīrun
All-Powerful
Interpretation

Every nation has a direction they turn to, whether physically or spiritually. For this reason, there is a difference between them in their directions of prayer and in their sacred laws. There is nothing wrong with them facing different directions if it is by Allah’s command and law, so try to outdo each other, O believers, in doing the good actions that you have been instructed to do. Allah will bring you together from wherever you may be on the Day of Judgement, to reward you according to what you have done. Allah has power over all things. It is not difficult for Him to bring you all togethe

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

149

وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ ٱلْمَسْجِدِ ٱلْحَرَامِ ۖ وَإِنَّهُۥ لَلْحَقُّ مِن رَّبِّكَ ۗ وَمَا ٱللَّهُ بِغَـٰفِلٍ عَمَّا تَعْمَلُونَ

So from wherever you go out [for prayer, O Muḥammad], turn your face toward al-Masjid al-Ḥarām, and indeed, it is the truth from your Lord. And Allāh is not unaware of what you do.

Wa min haisu kharajta fawalli wajhaka shatral Masjidil Haraami wa innahoo lalhaqqu mir Rabbik; wa mallaahu bighaafilin 'ammaa ta'maloon

Word by word
وَمِنْ
wamin
And from
حَيْثُ
ḥaythu
wherever
خَرَجْتَ
kharajta
you start forth
فَوَلِّ
fawalli
[so] turn
وَجْهَكَ
wajhaka
your face
شَطْرَ
shaṭra
(in the) direction
ٱلْمَسْجِدِ
l-masjidi
(of) Al-Masjid
ٱلْحَرَامِ ۖ
l-ḥarāmi
Al-Haraam
وَإِنَّهُۥ
wa-innahu
And indeed, it
لَلْحَقُّ
lalḥaqqu
(is) surely the truth
مِن
min
from
رَّبِّكَ ۗ
rabbika
your Lord
وَمَا
wamā
And not
ٱللَّهُ
l-lahu
(is) Allah
بِغَـٰفِلٍ
bighāfilin
unaware
عَمَّا
ʿammā
of what
تَعْمَلُونَ
taʿmalūna
you do
Interpretation

Wherever you come from and wherever you are, you, O Prophet, and your followers are to face towards the Sacred Mosque (the Kaaba in Makkah) when you want to pray. It is the truth that has been revealed to you from your Lord. Allah is not unaware of what you do. Rather, He is aware of all that you do, and you will be rewarded accordingly.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

150

وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ ٱلْمَسْجِدِ ٱلْحَرَامِ ۚ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا۟ وُجُوهَكُمْ شَطْرَهُۥ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلَّا ٱلَّذِينَ ظَلَمُوا۟ مِنْهُمْ فَلَا تَخْشَوْهُمْ وَٱخْشَوْنِى وَلِأُتِمَّ نِعْمَتِى عَلَيْكُمْ وَلَعَلَّكُمْ تَهْتَدُونَ

And from wherever you go out [for prayer], turn your face toward al-Masjid al-Ḥarām. And wherever you [believers] may be, turn your faces toward it in order that the people will not have any argument against you, except for those of them who commit wrong; so fear them not but fear Me. And [it is] so I may complete My favor upon you and that you may be guided,

Wa min haisu kharajta fawalli wajhaka shatral Masjidil Haraam; wa haisu maa kuntum fawalloo wujoohakum shatrahoo li'allaa yakoona linnaasi 'alaikum hujjatun illal lazeena zalamoo minhum falaa takhshawhum wakhshawnee wa liutimma ni'matee 'alaikum wa la'allakum tahtadoon

Word by word
وَمِنْ
wamin
And from
حَيْثُ
ḥaythu
wherever
خَرَجْتَ
kharajta
you start forth
فَوَلِّ
fawalli
[so] turn
وَجْهَكَ
wajhaka
your face
شَطْرَ
shaṭra
(in the) direction
ٱلْمَسْجِدِ
l-masjidi
(of) Al-Masjid
ٱلْحَرَامِ ۚ
l-ḥarāmi
Al-Haraam
وَحَيْثُ
waḥaythu
And wherever
مَا
that
كُنتُمْ
kuntum
you (all) are
فَوَلُّوا۟
fawallū
[so] turn
وُجُوهَكُمْ
wujūhakum
your faces
شَطْرَهُۥ
shaṭrahu
(in) its direction
لِئَلَّا
li-allā
so that not
يَكُونَ
yakūna
will be
لِلنَّاسِ
lilnnāsi
for the people
عَلَيْكُمْ
ʿalaykum
against you
حُجَّةٌ
ḥujjatun
any argument
إِلَّا
illā
except
ٱلَّذِينَ
alladhīna
those who
ظَلَمُوا۟
ẓalamū
wronged
مِنْهُمْ
min'hum
among them
فَلَا
falā
so (do) not
تَخْشَوْهُمْ
takhshawhum
fear them
وَٱخْشَوْنِى
wa-ikh'shawnī
but fear Me
وَلِأُتِمَّ
wali-utimma
And that I complete
نِعْمَتِى
niʿ'matī
My favor
عَلَيْكُمْ
ʿalaykum
upon you
وَلَعَلَّكُمْ
walaʿallakum
[and] so that you may
تَهْتَدُونَ
tahtadūna
(be) guided
Interpretation

Wherever you come from, O Prophet, when you want to pray, turn towards the direction of the Sacred Mosque; and wherever you may be, O believers, turn your face towards it if you want to pray, so that the people will have no argument against you, except those of them who are wrongdoers. They will remain in their stubbornness, arguing against you with the weakest of arguments. Do not fear them, but fear your Lord alone, following His instructions and keeping away from what He has prohibited. Allah instructed you to face the Kaaba to perfect His blessings upon you, distinguishing you from all oth

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

151

كَمَآ أَرْسَلْنَا فِيكُمْ رَسُولًا مِّنكُمْ يَتْلُوا۟ عَلَيْكُمْ ءَايَـٰتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ وَيُعَلِّمُكُم مَّا لَمْ تَكُونُوا۟ تَعْلَمُونَ

Just as We have sent among you a messenger from yourselves reciting to you Our verses and purifying you and teaching you the Book and wisdom and teaching you that which you did not know.

kamaaa arsalnaa feekum Rasoolam minkum yatloo 'alaikum aayaatina wa yuzakkeekum wa yu'alli mukumul kitaaba wal hikmata wa yu'allimukum maa lam takoonoo ta'lamoon

Word by word
كَمَآ
kamā
As
أَرْسَلْنَا
arsalnā
We sent
فِيكُمْ
fīkum
among you
رَسُولًۭا
rasūlan
a Messenger
مِّنكُمْ
minkum
from you
يَتْلُوا۟
yatlū
(who) recites
عَلَيْكُمْ
ʿalaykum
to you
ءَايَـٰتِنَا
āyātinā
Our verses
وَيُزَكِّيكُمْ
wayuzakkīkum
and purifies you
وَيُعَلِّمُكُمُ
wayuʿallimukumu
and teaches you
ٱلْكِتَـٰبَ
l-kitāba
the Book
وَٱلْحِكْمَةَ
wal-ḥik'mata
and the wisdom
وَيُعَلِّمُكُم
wayuʿallimukum
and teaches you
مَّا
what
لَمْ
lam
not
تَكُونُوا۟
takūnū
you were
تَعْلَمُونَ
taʿlamūna
knowing
Interpretation

Allah blessed you in another way: sending a messenger to you from among you, who recites His verses, purifying you by directing you to virtue and goodness and forbidding you from evil and wrong, teaching you the Qur’ān and the Sunnah, and teaching you worldly and sacred knowledge which you did not know.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

152

فَٱذْكُرُونِىٓ أَذْكُرْكُمْ وَٱشْكُرُوا۟ لِى وَلَا تَكْفُرُونِ

So remember Me; I will remember you. And be grateful to Me and do not deny Me.

Fazkurooneee azkurkum washkuroo lee wa laa takfuroon

Word by word
فَٱذْكُرُونِىٓ
fa-udh'kurūnī
So remember Me
أَذْكُرْكُمْ
adhkur'kum
I will remember you
وَٱشْكُرُوا۟
wa-ush'kurū
and be grateful
لِى
to Me
وَلَا
walā
and (do) not
تَكْفُرُونِ
takfurūni
(be) ungrateful to Me
Interpretation

So, remember Allah with your hearts and your whole beings, and He will remember you with approval and protection, for you are rewarded according to what you do. Also, be grateful to Allah for the blessings He has given you, and do not be ungrateful by denying them or using them in prohibited ways.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

153

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱسْتَعِينُوا۟ بِٱلصَّبْرِ وَٱلصَّلَوٰةِ ۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّـٰبِرِينَ

O you who have believed, seek help through patience and prayer. Indeed, Allāh is with the patient.

Yaaa ayyuhal laazeena aamanus ta'eenoo bissabri was Salaah; innal laaha ma'as-saabireen

Word by word
يَـٰٓأَيُّهَا
yāayyuhā
O you
ٱلَّذِينَ
alladhīna
who
ءَامَنُوا۟
āmanū
believe[d]
ٱسْتَعِينُوا۟
is'taʿīnū
Seek help
بِٱلصَّبْرِ
bil-ṣabri
through patience
وَٱلصَّلَوٰةِ ۚ
wal-ṣalati
and the prayer
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
مَعَ
maʿa
(is) with
ٱلصَّـٰبِرِينَ
l-ṣābirīna
the patient ones
Interpretation

O you who have faith in Allah and follow His Messenger, ask for help from Allah in everything, through the beauty of patience and by establishing the prayer in the way Allah has instructed. Allah is truly with those who are patient, giving them success and helping them.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

154

وَلَا تَقُولُوا۟ لِمَن يُقْتَلُ فِى سَبِيلِ ٱللَّهِ أَمْوَٰتٌۢ ۚ بَلْ أَحْيَآءٌ وَلَـٰكِن لَّا تَشْعُرُونَ

And do not say about those who are killed in the way of Allāh, "They are dead." Rather, they are alive, but you perceive [it] not.

Wa laa taqooloo limai yuqtalu fee sabeelil laahi amwaat; bal ahyaaa'unw wa laakil laa tash'uroon

Word by word
وَلَا
walā
And (do) not
تَقُولُوا۟
taqūlū
say
لِمَن
liman
for (the ones) who
يُقْتَلُ
yuq'talu
are slain
فِى
in
سَبِيلِ
sabīli
(the) way
ٱللَّهِ
l-lahi
(of) Allah
أَمْوَٰتٌۢ ۚ
amwātun
(They are) dead
بَلْ
bal
Nay
أَحْيَآءٌۭ
aḥyāon
(they are) alive
وَلَـٰكِن
walākin
[and] but
لَّا
you (do) not
تَشْعُرُونَ
tashʿurūna
perceive
Interpretation

Do not say, O believers, about those who are killed whilst striving in Allah’s path that they are dead just as others are; rather, they are alive with their Lord, but you do not realise that they are living, because the way in which they are alive can only be understood through revelation from Allah.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

155

وَلَنَبْلُوَنَّكُم بِشَىْءٍ مِّنَ ٱلْخَوْفِ وَٱلْجُوعِ وَنَقْصٍ مِّنَ ٱلْأَمْوَٰلِ وَٱلْأَنفُسِ وَٱلثَّمَرَٰتِ ۗ وَبَشِّرِ ٱلصَّـٰبِرِينَ

And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient,

Wa lanablu wannakum bishai'im minal khawfi waljoo'i wa naqsim minal amwaali wal anfusi was samaraat; wa bashshiris saabireen

Word by word
وَلَنَبْلُوَنَّكُم
walanabluwannakum
And surely We will test you
بِشَىْءٍۢ
bishayin
with something
مِّنَ
mina
of
ٱلْخَوْفِ
l-khawfi
[the] fear
وَٱلْجُوعِ
wal-jūʿi
and [the] hunger
وَنَقْصٍۢ
wanaqṣin
and loss
مِّنَ
mina
of
ٱلْأَمْوَٰلِ
l-amwāli
[the] wealth
وَٱلْأَنفُسِ
wal-anfusi
and [the] lives
وَٱلثَّمَرَٰتِ ۗ
wal-thamarāti
and [the] fruits
وَبَشِّرِ
wabashiri
but give good news
ٱلصَّـٰبِرِينَ
l-ṣābirīna
(to) the patient ones
Interpretation

Allah will test people with different types of hardships: some with fear of those who are against them; hunger because of lack of food; lack of money because of losing it or difficulty gaining it; loss of lives due to death from diseases and tragedies that kill people, or being martyred for the sake of Allah; and a lack of resources from the earth. Give good news, O Prophet, to those who are patient in the face of these hardships, of what will make them happy in this world and in the Afterlife.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

156

ٱلَّذِينَ إِذَآ أَصَـٰبَتْهُم مُّصِيبَةٌ قَالُوٓا۟ إِنَّا لِلَّهِ وَإِنَّآ إِلَيْهِ رَٰجِعُونَ

Who, when disaster strikes them, say, "Indeed we belong to Allāh, and indeed to Him we will return."

Allazeena izaaa asaabathum museebatun qaalooo innaa lillaahi wa innaaa ilaihi raaji'oon

Word by word
ٱلَّذِينَ
alladhīna
Those who
إِذَآ
idhā
when
أَصَـٰبَتْهُم
aṣābathum
strikes them
مُّصِيبَةٌۭ
muṣībatun
a misfortune
قَالُوٓا۟
qālū
they say
إِنَّا
innā
Indeed, we
لِلَّهِ
lillahi
belong to Allah
وَإِنَّآ
wa-innā
and indeed we
إِلَيْهِ
ilayhi
towards Him
رَٰجِعُونَ
rājiʿūna
will return
Interpretation

The patient are those who, when they are struck by one of these hardships, say, in acceptance, that all power belongs to Allah, He deals with us as He wills, and we will return to Him on the Day of Judgement, and it is He Who created us and showers us with many blessings; so, to Him is our return and our end.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

157

أُو۟لَـٰٓئِكَ عَلَيْهِمْ صَلَوَٰتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُهْتَدُونَ

Those are the ones upon whom are blessings from their Lord and mercy. And it is those who are the [rightly] guided.

Ulaaa'ika 'alaihim salawaatun mir Rabbihim wa rahma; wa ulaaa'ika humul muhtadoon

Word by word
أُو۟لَـٰٓئِكَ
ulāika
Those
عَلَيْهِمْ
ʿalayhim
on them
صَلَوَٰتٌۭ
ṣalawātun
(are) blessings
مِّن
min
from
رَّبِّهِمْ
rabbihim
their Lord
وَرَحْمَةٌۭ ۖ
waraḥmatun
and Mercy
وَأُو۟لَـٰٓئِكَ
wa-ulāika
And those
هُمُ
humu
[they]
ٱلْمُهْتَدُونَ
l-muh'tadūna
(are) the guided ones
Interpretation

Those who possess these virtues are praised by Allah in the highest gathering of angels, and mercy descends on them. They are the ones guided to the path of truth.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

158

۞ إِنَّ ٱلصَّفَا وَٱلْمَرْوَةَ مِن شَعَآئِرِ ٱللَّهِ ۖ فَمَنْ حَجَّ ٱلْبَيْتَ أَوِ ٱعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا ۚ وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ ٱللَّهَ شَاكِرٌ عَلِيمٌ

Indeed, aṣ-Ṣafā and al-Marwah are among the symbols of Allāh. So whoever makes ḥajj [pilgrimage] to the House or performs ʿumrah - there is no blame upon him for walking between them. And whoever volunteers good - then indeed, Allāh is Appreciative and Knowing.

Innas Safaa wal-Marwata min sha'aaa'iril laahi faman hajjal Baita awi'tamara falaa junaaha 'alaihi ai yattawwafa bihimaa; wa man tatawwa'a khairan fa innal laaha Shaakirun'Aleem

Word by word
۞ إِنَّ
inna
Indeed
ٱلصَّفَا
l-ṣafā
the Safa
وَٱلْمَرْوَةَ
wal-marwata
and the Marwah
مِن
min
(are) from
شَعَآئِرِ
shaʿāiri
(the) symbols
ٱللَّهِ ۖ
l-lahi
(of) Allah
فَمَنْ
faman
So whoever
حَجَّ
ḥajja
performs Hajj
ٱلْبَيْتَ
l-bayta
(of) the House
أَوِ
awi
or
ٱعْتَمَرَ
iʿ'tamara
performs Umrah
فَلَا
falā
so no
جُنَاحَ
junāḥa
blame
عَلَيْهِ
ʿalayhi
on him
أَن
an
that
يَطَّوَّفَ
yaṭṭawwafa
he walks
بِهِمَا ۚ
bihimā
between [both of] them
وَمَن
waman
And whoever
تَطَوَّعَ
taṭawwaʿa
voluntarily does
خَيْرًۭا
khayran
good
فَإِنَّ
fa-inna
then indeed
ٱللَّهَ
l-laha
Allah
شَاكِرٌ
shākirun
(is) All-Appreciative
عَلِيمٌ
ʿalīmun
All-Knowing
Interpretation

The two mountains known as Ṣafā and Marwah, near to the Kaaba, are landmarks of the clear sacred law. Whoever goes to the Kaaba to perform the acts of Hajj or Umrah, there is no fault in them walking between the two mountains. By clarifying that there was no fault in this action, Allah was comforting those Muslims who avoided walking between the mountains because they feared it was an unacceptable action from the time of ignorance before Islam; but Allah made it clear that the walking between the mountains was an acceptable act of Hajj. Whoever sincerely does what is recommended of voluntary s

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

159

إِنَّ ٱلَّذِينَ يَكْتُمُونَ مَآ أَنزَلْنَا مِنَ ٱلْبَيِّنَـٰتِ وَٱلْهُدَىٰ مِنۢ بَعْدِ مَا بَيَّنَّـٰهُ لِلنَّاسِ فِى ٱلْكِتَـٰبِ ۙ أُو۟لَـٰٓئِكَ يَلْعَنُهُمُ ٱللَّهُ وَيَلْعَنُهُمُ ٱللَّـٰعِنُونَ

Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture - those are cursed by Allāh and cursed by those who curse,

Innal lazeena yaktumoona maaa anzalnaa minal baiyinaati walhudaa mim ba'di maa baiyannaahu linnaasi fil kitaabi ulaaa'ika yal'anuhumul laahu wa yal'anuhumul laa 'inoon

Word by word
إِنَّ
inna
Indeed
ٱلَّذِينَ
alladhīna
those who
يَكْتُمُونَ
yaktumūna
conceal
مَآ
what
أَنزَلْنَا
anzalnā
We revealed
مِنَ
mina
of
ٱلْبَيِّنَـٰتِ
l-bayināti
the clear proofs
وَٱلْهُدَىٰ
wal-hudā
and the Guidance
مِنۢ
min
from
بَعْدِ
baʿdi
after
مَا
[what]
بَيَّنَّـٰهُ
bayyannāhu
We made clear
لِلنَّاسِ
lilnnāsi
to the people
فِى
in
ٱلْكِتَـٰبِ ۙ
l-kitābi
the Book
أُو۟لَـٰٓئِكَ
ulāika
those
يَلْعَنُهُمُ
yalʿanuhumu
curses them
ٱللَّهُ
l-lahu
Allah
وَيَلْعَنُهُمُ
wayalʿanuhumu
and curse them
ٱللَّـٰعِنُونَ
l-lāʿinūna
the ones who curse
Interpretation

Those Jews and Christians who hide the clear proofs which Allah revealed showing the truth of the Prophet and what he brought, after Allah had made it clear to the people in their scriptures, Allah removes them from His mercy; and all the angels, the prophets and people call for them to be removed from His mercy.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

160

إِلَّا ٱلَّذِينَ تَابُوا۟ وَأَصْلَحُوا۟ وَبَيَّنُوا۟ فَأُو۟لَـٰٓئِكَ أَتُوبُ عَلَيْهِمْ ۚ وَأَنَا ٱلتَّوَّابُ ٱلرَّحِيمُ

Except for those who repent and correct themselves and make evident [what they concealed]. Those - I will accept their repentance, and I am the Accepting of Repentance, the Merciful.

Illal lazeena taaboo wa aslahoo wa baiyanoo fa ulaaa'ika atoobu 'alaihim; wa Anat Tawwaabur Raheem

Word by word
إِلَّا
illā
Except
ٱلَّذِينَ
alladhīna
those
تَابُوا۟
tābū
who repent[ed]
وَأَصْلَحُوا۟
wa-aṣlaḥū
and reform[ed]
وَبَيَّنُوا۟
wabayyanū
and openly declar[ed]
فَأُو۟لَـٰٓئِكَ
fa-ulāika
Then those
أَتُوبُ
atūbu
I will accept repentance
عَلَيْهِمْ ۚ
ʿalayhim
from them
وَأَنَا
wa-anā
and I (am)
ٱلتَّوَّابُ
l-tawābu
the Acceptor of Repentance
ٱلرَّحِيمُ
l-raḥīmu
the Most Merciful
Interpretation

The exception is those who repent to Allah, asking for forgiveness, and regretting having hidden these clear signs, correcting what they do outwardly and inwardly, and making clear the truth and guidance which they had hidden. Allah accepts their repentance to Him. He turns to those who turn to Him, asking for forgiveness and regretting what they have done, and He forgives and is compassionate with them.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

161

إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَمَاتُوا۟ وَهُمْ كُفَّارٌ أُو۟لَـٰٓئِكَ عَلَيْهِمْ لَعْنَةُ ٱللَّهِ وَٱلْمَلَـٰٓئِكَةِ وَٱلنَّاسِ أَجْمَعِينَ

Indeed, those who disbelieve and die while they are disbelievers - upon them will be the curse of Allāh and of the angels and the people, all together,

Innal lazeena kafaroo wamaa too wa hum kuffaarun ulaaa'ika 'alaihim la 'natul laahi walmalaa'ikati wannaasi ajma'een

Word by word
إِنَّ
inna
Indeed
ٱلَّذِينَ
alladhīna
those who
كَفَرُوا۟
kafarū
disbelieve[d]
وَمَاتُوا۟
wamātū
and die[d]
وَهُمْ
wahum
while they
كُفَّارٌ
kuffārun
(were) disbelievers
أُو۟لَـٰٓئِكَ
ulāika
those
عَلَيْهِمْ
ʿalayhim
on them
لَعْنَةُ
laʿnatu
(is the) curse
ٱللَّهِ
l-lahi
(of) Allah
وَٱلْمَلَـٰٓئِكَةِ
wal-malāikati
and the Angels
وَٱلنَّاسِ
wal-nāsi
and the mankind
أَجْمَعِينَ
ajmaʿīna
all together
Interpretation

Those who disbelieve and die in disbelief, not having repented, they are condemned by Allah by being removed from His mercy; and the angels and people all call for them to be removed and excluded from Allah’s mercy.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

162

خَـٰلِدِينَ فِيهَا ۖ لَا يُخَفَّفُ عَنْهُمُ ٱلْعَذَابُ وَلَا هُمْ يُنظَرُونَ

Abiding eternally therein. The punishment will not be lightened for them, nor will they be reprieved.

khaalideena feeha laa yukhaffafu 'anhumul 'azaabu wa laa hum yunzaroon

Word by word
خَـٰلِدِينَ
khālidīna
(Will) abide forever
فِيهَا ۖ
fīhā
in it
لَا
Not
يُخَفَّفُ
yukhaffafu
will be lightened
عَنْهُمُ
ʿanhumu
for them
ٱلْعَذَابُ
l-ʿadhābu
the punishment
وَلَا
walā
and not
هُمْ
hum
they
يُنظَرُونَ
yunẓarūna
will be reprieved
Interpretation

They will always be condemned, and their punishment will not be lightened, not even for a day; and they will not be given any extra time on the Day of Judgement.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

163

وَإِلَـٰهُكُمْ إِلَـٰهٌ وَٰحِدٌ ۖ لَّآ إِلَـٰهَ إِلَّا هُوَ ٱلرَّحْمَـٰنُ ٱلرَّحِيمُ

And your god is one God. There is no deity [worthy of worship] except Him, the Entirely Merciful, the Especially Merciful.

Wa ilaahukum illaahunw waahid, laaa ilaaha illaa Huwar Rahmaanur Raheem

Word by word
وَإِلَـٰهُكُمْ
wa-ilāhukum
And your God
إِلَـٰهٌۭ
ilāhun
(is) God
وَٰحِدٌۭ ۖ
wāḥidun
one (only)
لَّآ
(there is) no
إِلَـٰهَ
ilāha
god
إِلَّا
illā
except
هُوَ
huwa
Him
ٱلرَّحْمَـٰنُ
l-raḥmānu
the Most Gracious
ٱلرَّحِيمُ
l-raḥīmu
the Most Merciful
Interpretation

O people, your Allah is the true Allah, the One, unique in His essence and attributes. There is no other true god, and He is the Merciful and His mercy is vast. He is Compassionate with His creation, surrounding them with many blessings.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

164

إِنَّ فِى خَلْقِ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَـٰفِ ٱلَّيْلِ وَٱلنَّهَارِ وَٱلْفُلْكِ ٱلَّتِى تَجْرِى فِى ٱلْبَحْرِ بِمَا يَنفَعُ ٱلنَّاسَ وَمَآ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مِن مَّآءٍ فَأَحْيَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ وَتَصْرِيفِ ٱلرِّيَـٰحِ وَٱلسَّحَابِ ٱلْمُسَخَّرِ بَيْنَ ٱلسَّمَآءِ وَٱلْأَرْضِ لَـَٔايَـٰتٍ لِّقَوْمٍ يَعْقِلُونَ

Indeed, in the creation of the heavens and the earth, and the alternation of the night and the day, and the [great] ships which sail through the sea with that which benefits people, and what Allāh has sent down from the heavens of rain, giving life thereby to the earth after its lifelessness and dispersing therein every [kind of] moving creature, and [His] directing of the winds and the clouds controlled between the heaven and earth are signs for a people who use reason.

Inna fee khalqis samaawaati wal ardi wakhtilaafil laili wannahaari walfulkil latee tajree fil hahri bimaa yanfa'unnaasa wa maaa anzalal laahu minas samaaa'i mim maaa'in fa ahyaa bihil arda ba'da mawtihaa wa bas sa feehaa min kulli daaabbatinw wa tasreefir riyaahi wassahaabil musakhkhari bainas samaaa'i wal ardi la aayaatil liqawminy ya'qiloon

Word by word
إِنَّ
inna
Indeed
فِى
in
خَلْقِ
khalqi
(the) creation
ٱلسَّمَـٰوَٰتِ
l-samāwāti
(of) the heavens
وَٱلْأَرْضِ
wal-arḍi
and the earth
وَٱخْتِلَـٰفِ
wa-ikh'tilāfi
and alternation
ٱلَّيْلِ
al-layli
of the night
وَٱلنَّهَارِ
wal-nahāri
and the day
وَٱلْفُلْكِ
wal-ful'ki
and the ships
ٱلَّتِى
allatī
which
تَجْرِى
tajrī
sail
فِى
in
ٱلْبَحْرِ
l-baḥri
the sea
بِمَا
bimā
with what
يَنفَعُ
yanfaʿu
benefits
ٱلنَّاسَ
l-nāsa
[the] people
وَمَآ
wamā
and what
أَنزَلَ
anzala
(has) sent down
ٱللَّهُ
l-lahu
Allah
مِنَ
mina
from
ٱلسَّمَآءِ
l-samāi
the sky
مِن
min
[of]
مَّآءٍۢ
māin
water
فَأَحْيَا
fa-aḥyā
giving life
بِهِ
bihi
thereby
ٱلْأَرْضَ
l-arḍa
(to) the earth
بَعْدَ
baʿda
after
مَوْتِهَا
mawtihā
its death
وَبَثَّ
wabatha
and dispersing
فِيهَا
fīhā
therein
مِن
min
[of]
كُلِّ
kulli
every
دَآبَّةٍۢ
dābbatin
moving creature
وَتَصْرِيفِ
wataṣrīfi
and directing
ٱلرِّيَـٰحِ
l-riyāḥi
(of) the winds
وَٱلسَّحَابِ
wal-saḥābi
and the clouds
ٱلْمُسَخَّرِ
l-musakhari
[the] controlled
بَيْنَ
bayna
between
ٱلسَّمَآءِ
l-samāi
the sky
وَٱلْأَرْضِ
wal-arḍi
and the earth
لَـَٔايَـٰتٍۢ
laāyātin
surely (are) Signs
لِّقَوْمٍۢ
liqawmin
for a people
يَعْقِلُونَ
yaʿqilūna
who use their intellect
Interpretation

The following are clear signs of the Oneness of Allah, glory be to Him, for those who understand the evidence and proof: the creation of the heavens and the earth, and the wonders in them; the succession of night and day; the passing of life and death; happiness and sorrow; wealth and poverty; ships that sail through the waters of the sea, carrying food, clothing, trade and other things that people need and which benefit them; water that Allah sends down, bringing the earth to life with the agriculture and pasture that grows in it, and the living creatures He spreads out in it; the changing of

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

165

وَمِنَ ٱلنَّاسِ مَن يَتَّخِذُ مِن دُونِ ٱللَّهِ أَندَادًا يُحِبُّونَهُمْ كَحُبِّ ٱللَّهِ ۖ وَٱلَّذِينَ ءَامَنُوٓا۟ أَشَدُّ حُبًّا لِّلَّهِ ۗ وَلَوْ يَرَى ٱلَّذِينَ ظَلَمُوٓا۟ إِذْ يَرَوْنَ ٱلْعَذَابَ أَنَّ ٱلْقُوَّةَ لِلَّهِ جَمِيعًا وَأَنَّ ٱللَّهَ شَدِيدُ ٱلْعَذَابِ

And [yet], among the people are those who take other than Allāh as equals [to Him]. They love them as they [should] love Allāh. But those who believe are stronger in love for Allāh. And if only they who have wronged would consider [that] when they see the punishment, [they will be certain] that all power belongs to Allāh and that Allāh is severe in punishment.

Wa minan naasi mai yattakhizu min doonil laahi andaadai yuhibboonahum kahubbil laahi wallazeena aamanooo ashaddu hubbal lillah; wa law yaral lazeena zalamoo iz yarawnal 'azaaba annal quwwata lillaahi jamee'anw wa annallaaha shadeedul 'azaab

Word by word
وَمِنَ
wamina
And among
ٱلنَّاسِ
l-nāsi
the mankind
مَن
man
who
يَتَّخِذُ
yattakhidhu
takes
مِن
min
from
دُونِ
dūni
besides
ٱللَّهِ
l-lahi
Allah
أَندَادًۭا
andādan
equals
يُحِبُّونَهُمْ
yuḥibbūnahum
They love them
كَحُبِّ
kaḥubbi
as (they should) love
ٱللَّهِ ۖ
l-lahi
Allah
وَٱلَّذِينَ
wa-alladhīna
And those who
ءَامَنُوٓا۟
āmanū
believe[d]
أَشَدُّ
ashaddu
(are) stronger
حُبًّۭا
ḥubban
(in) love
لِّلَّهِ ۗ
lillahi
for Allah
وَلَوْ
walaw
And if
يَرَى
yarā
would see
ٱلَّذِينَ
alladhīna
those who
ظَلَمُوٓا۟
ẓalamū
wronged
إِذْ
idh
when
يَرَوْنَ
yarawna
they will see
ٱلْعَذَابَ
l-ʿadhāba
the punishment
أَنَّ
anna
that
ٱلْقُوَّةَ
l-quwata
the power
لِلَّهِ
lillahi
(belongs) to Allah
جَمِيعًۭا
jamīʿan
all
وَأَنَّ
wa-anna
and [that]
ٱللَّهَ
l-laha
Allah
شَدِيدُ
shadīdu
(is) severe
ٱلْعَذَابِ
l-ʿadhābi
(in) [the] punishment
Interpretation

Even with these clear signs, there are people who take others besides Allah as their gods, considering them equal to Him, and loving them as they love Allah. Those who have real faith love Allah more than those others love their gods: they do not worship anyone besides Him; and they love Him in hardship and in ease, while those others only love their gods when things are going well – when things go badly, they call on Allah alone. If the wrongdoers could see with their own eyes the punishment that waits in the Afterlife for those who worship others with Allah and commit sins, then they would k

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

166

إِذْ تَبَرَّأَ ٱلَّذِينَ ٱتُّبِعُوا۟ مِنَ ٱلَّذِينَ ٱتَّبَعُوا۟ وَرَأَوُا۟ ٱلْعَذَابَ وَتَقَطَّعَتْ بِهِمُ ٱلْأَسْبَابُ

[And they should consider that] when those who have been followed disassociate themselves from those who followed [them], and they [all] see the punishment, and cut off from them are the ties [of relationship],

Iz tabarra al lazeenat tubi'oo minal lazeenattaba'oo wa ra awul 'azaaba wa taqatta'at bihimul asbaab

Word by word
إِذْ
idh
When
تَبَرَّأَ
tabarra-a
will disown
ٱلَّذِينَ
alladhīna
those who
ٱتُّبِعُوا۟
ittubiʿū
were followed
مِنَ
mina
[from]
ٱلَّذِينَ
alladhīna
those who
ٱتَّبَعُوا۟
ittabaʿū
followed
وَرَأَوُا۟
wara-awū
and they will see
ٱلْعَذَابَ
l-ʿadhāba
the punishment
وَتَقَطَّعَتْ
wataqaṭṭaʿat
[and] will be cut off
بِهِمُ
bihimu
for them
ٱلْأَسْبَابُ
l-asbābu
the relations
Interpretation

Then the leaders who were followed in disbelief will reject the weak people who followed them because of seeing the terrors and hardships of the Day of Judgement; so, all ties and means of escape will be cut off from them.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

167

وَقَالَ ٱلَّذِينَ ٱتَّبَعُوا۟ لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُوا۟ مِنَّا ۗ كَذَٰلِكَ يُرِيهِمُ ٱللَّهُ أَعْمَـٰلَهُمْ حَسَرَٰتٍ عَلَيْهِمْ ۖ وَمَا هُم بِخَـٰرِجِينَ مِنَ ٱلنَّارِ

Those who followed will say, "If only we had another turn [at worldly life] so we could disassociate ourselves from them as they have disassociated themselves from us." Thus will Allāh show them their deeds as regrets upon them. And they are never to emerge from the Fire.

Wa qaalal lazeenat taba'oo law anna lanaa karratan fanatabarra a minhum kamaa tabarra'oo minnaa; kazaalika yureehimullaahu a'maalahum hasaraatin 'alaihim wa maa hum bikhaarijeena minan Naar

Word by word
وَقَالَ
waqāla
And said
ٱلَّذِينَ
alladhīna
those who
ٱتَّبَعُوا۟
ittabaʿū
followed
لَوْ
law
(Only) if
أَنَّ
anna
[that]
لَنَا
lanā
for us
كَرَّةًۭ
karratan
a return
فَنَتَبَرَّأَ
fanatabarra-a
then we will disown
مِنْهُمْ
min'hum
[from] them
كَمَا
kamā
as
تَبَرَّءُوا۟
tabarraū
they disown
مِنَّا ۗ
minnā
[from] us
كَذَٰلِكَ
kadhālika
Thus
يُرِيهِمُ
yurīhimu
will show them
ٱللَّهُ
l-lahu
Allah
أَعْمَـٰلَهُمْ
aʿmālahum
their deeds
حَسَرَٰتٍ
ḥasarātin
(as) regrets
عَلَيْهِمْ ۖ
ʿalayhim
for them
وَمَا
wamā
And not
هُم
hum
they
بِخَـٰرِجِينَ
bikhārijīna
will come out
مِنَ
mina
from
ٱلنَّارِ
l-nāri
the Fire
Interpretation

The weak and those who followed will say, ‘If only we could go back to the earth, we would reject our leaders as they reject us’. Allah shows them the severe punishment in the Afterlife and the consequence of following their leaders in falsehood: regrets and sorrow, and they will never leave the fire of Hell.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

168

يَـٰٓأَيُّهَا ٱلنَّاسُ كُلُوا۟ مِمَّا فِى ٱلْأَرْضِ حَلَـٰلًا طَيِّبًا وَلَا تَتَّبِعُوا۟ خُطُوَٰتِ ٱلشَّيْطَـٰنِ ۚ إِنَّهُۥ لَكُمْ عَدُوٌّ مُّبِينٌ

O mankind, eat from whatever is on earth [that is] lawful and good and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.

Yaaa ayyuhan naasu kuloo mimmaa fil ardi halaalan taiyibanw wa laa tattabi'oo khutu waatish Shaitaan; innahoo lakum 'aduwwum mubeen

Word by word
يَـٰٓأَيُّهَا
yāayyuhā
O
ٱلنَّاسُ
l-nāsu
mankind
كُلُوا۟
kulū
Eat
مِمَّا
mimmā
of what
فِى
(is) in
ٱلْأَرْضِ
l-arḍi
the earth
حَلَـٰلًۭا
ḥalālan
lawful
طَيِّبًۭا
ṭayyiban
(and) good
وَلَا
walā
And (do) not
تَتَّبِعُوا۟
tattabiʿū
follow
خُطُوَٰتِ
khuṭuwāti
(the) footsteps (of)
ٱلشَّيْطَـٰنِ ۚ
l-shayṭāni
the Shaitaan
إِنَّهُۥ
innahu
Indeed, he
لَكُمْ
lakum
(is) to you
عَدُوٌّۭ
ʿaduwwun
an enemy
مُّبِينٌ
mubīnun
clear
Interpretation

O people, eat from the meat, vegetables and fruits of the earth which are lawful and good, and not harmful. Do not follow the actions of Satan and his evil whisperings: he is a clear enemy who is hostile to you – anyone with sense would not follow an enemy who wants to harm and mislead them.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

169

إِنَّمَا يَأْمُرُكُم بِٱلسُّوٓءِ وَٱلْفَحْشَآءِ وَأَن تَقُولُوا۟ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ

He only orders you to evil and immorality and to say about Allāh what you do not know.

Innamaa yaamurukum bissooo'i walfahshaaa'i wa an taqooloo alal laahi maa laa ta'lamoon

Word by word
إِنَّمَا
innamā
Only
يَأْمُرُكُم
yamurukum
he commands you
بِٱلسُّوٓءِ
bil-sūi
to (do) the evil
وَٱلْفَحْشَآءِ
wal-faḥshāi
and the shameful
وَأَن
wa-an
and that
تَقُولُوا۟
taqūlū
you say
عَلَى
ʿalā
about
ٱللَّهِ
l-lahi
Allah
مَا
what
لَا
not
تَعْلَمُونَ
taʿlamūna
you know
Interpretation

Satan only commands harmful, evil actions and disobedience that will bring hardship, as well as for you to say things about faith in Allah and His sacred laws that have not been given to you by Allah or His Prophet.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

170

وَإِذَا قِيلَ لَهُمُ ٱتَّبِعُوا۟ مَآ أَنزَلَ ٱللَّهُ قَالُوا۟ بَلْ نَتَّبِعُ مَآ أَلْفَيْنَا عَلَيْهِ ءَابَآءَنَآ ۗ أَوَلَوْ كَانَ ءَابَآؤُهُمْ لَا يَعْقِلُونَ شَيْـًٔا وَلَا يَهْتَدُونَ

And when it is said to them, "Follow what Allāh has revealed," they say, "Rather, we will follow that which we found our fathers doing." Even though their fathers understood nothing, nor were they guided?

Wa izaa qeela lahumuttabi'oo maaa anzalal laahu qaaloo bal nattabi'u maaa alfainaa 'alaihi aabaaa'anaaa; awalaw kaana aabaaa'hum laa ya'qiloona shai'anw wa laa yahtadoon

Word by word
وَإِذَا
wa-idhā
And when
قِيلَ
qīla
it is said
لَهُمُ
lahumu
to them
ٱتَّبِعُوا۟
ittabiʿū
Follow
مَآ
what
أَنزَلَ
anzala
has revealed
ٱللَّهُ
l-lahu
Allah
قَالُوا۟
qālū
they said
بَلْ
bal
Nay
نَتَّبِعُ
nattabiʿu
we follow
مَآ
what
أَلْفَيْنَا
alfaynā
we found
عَلَيْهِ
ʿalayhi
[on it]
ءَابَآءَنَآ ۗ
ābāanā
our forefathers (following)
أَوَلَوْ
awalaw
Even though
كَانَ
kāna
[were]
ءَابَآؤُهُمْ
ābāuhum
their forefathers
لَا
(did) not
يَعْقِلُونَ
yaʿqilūna
understand
شَيْـًۭٔا
shayan
anything
وَلَا
walā
and not
يَهْتَدُونَ
yahtadūna
were they guided
Interpretation

If these disbelievers are told to follow the guidance and light which Allah revealed, they say, resisting stubbornly, that they will follow the beliefs and customs that their fathers followed. Do they follow their fathers even though they understood nothing of guidance or the light, and were not guided to the truth that Allah accepts?

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

171

وَمَثَلُ ٱلَّذِينَ كَفَرُوا۟ كَمَثَلِ ٱلَّذِى يَنْعِقُ بِمَا لَا يَسْمَعُ إِلَّا دُعَآءً وَنِدَآءً ۚ صُمٌّۢ بُكْمٌ عُمْىٌ فَهُمْ لَا يَعْقِلُونَ

The example of those who disbelieve is like that of one who shouts at what hears nothing but calls and cries [i.e., cattle or sheep] - deaf, dumb and blind, so they do not understand.

Wa masalul lazeena kafaroo kamasalil lazee yan'iqu bimaa laa yasma'u illaa du'aaa'anw wa nidaaa'aa; summum bukmun 'umyun fahum laa ya'qiloon

Word by word
وَمَثَلُ
wamathalu
And (the) example
ٱلَّذِينَ
alladhīna
(of) those who
كَفَرُوا۟
kafarū
disbelieve[d]
كَمَثَلِ
kamathali
(is) like (the) example
ٱلَّذِى
alladhī
(of) the one who
يَنْعِقُ
yanʿiqu
shouts
بِمَا
bimā
at what
لَا
not
يَسْمَعُ
yasmaʿu
(does) hear
إِلَّا
illā
except
دُعَآءًۭ
duʿāan
calls
وَنِدَآءًۭ ۚ
wanidāan
and cries
صُمٌّۢ
ṣummun
deaf
بُكْمٌ
buk'mun
dumb
عُمْىٌۭ
ʿum'yun
(and) blind
فَهُمْ
fahum
[so] they
لَا
(do) not
يَعْقِلُونَ
yaʿqilūna
understand
Interpretation

The example of those who disbelieve and stubbornly follow the path of their fathers is like the example of the shepherd who shouts, calling to his animals that hear his voice, but do not understand what he says. They are deaf to hearing the truth so that it will benefit them, dumb as they are unable to speak about the truth, and blind to seeing it, and because of this they do not understand the guidance which you call them to.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

172

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُلُوا۟ مِن طَيِّبَـٰتِ مَا رَزَقْنَـٰكُمْ وَٱشْكُرُوا۟ لِلَّهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ

O you who have believed, eat from the good [i.e., lawful] things which We have provided for you and be grateful to Allāh if it is [indeed] Him that you worship.

Yaaa ayyuhal lazeena aamanoo kuloo min taiyibaati maa razaqnaakum washkuroo lillaahi in kuntum iyyaahu ta'budoon

Word by word
يَـٰٓأَيُّهَا
yāayyuhā
O you
ٱلَّذِينَ
alladhīna
who
ءَامَنُوا۟
āmanū
believe[d]
كُلُوا۟
kulū
Eat
مِن
min
from
طَيِّبَـٰتِ
ṭayyibāti
(the) good
مَا
(of) what
رَزَقْنَـٰكُمْ
razaqnākum
We have provided you
وَٱشْكُرُوا۟
wa-ush'kurū
and be grateful
لِلَّهِ
lillahi
to Allah
إِن
in
if
كُنتُمْ
kuntum
you
إِيَّاهُ
iyyāhu
alone
تَعْبُدُونَ
taʿbudūna
worship Him
Interpretation

O you who have faith in Allah and follow His Messenger, consume the good things that Allah has provided and allowed for you; and be thankful to Allah, outwardly and inwardly, for the overwhelming blessings He has given you. Part of being thankful to Him is acting with complete devotion to Him and not going against Him, if you truly worship Him alone, and do not worship anything besides Him.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

173

إِنَّمَا حَرَّمَ عَلَيْكُمُ ٱلْمَيْتَةَ وَٱلدَّمَ وَلَحْمَ ٱلْخِنزِيرِ وَمَآ أُهِلَّ بِهِۦ لِغَيْرِ ٱللَّهِ ۖ فَمَنِ ٱضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَلَآ إِثْمَ عَلَيْهِ ۚ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allāh. But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], there is no sin upon him. Indeed, Allāh is Forgiving and Merciful.

Innamaa harrama 'alaikumul maitata waddama wa lahmal khinzeeri wa maaa uhilla bihee lighairil laahi famanid turra ghaira baaghinw wa laa 'aadin falaaa isma 'alaih; innal laaha Ghafoorur Raheem

Word by word
إِنَّمَا
innamā
Only
حَرَّمَ
ḥarrama
He has forbidden
عَلَيْكُمُ
ʿalaykumu
to you
ٱلْمَيْتَةَ
l-maytata
the dead animals
وَٱلدَّمَ
wal-dama
and [the] blood
وَلَحْمَ
walaḥma
and flesh
ٱلْخِنزِيرِ
l-khinzīri
(of) swine
وَمَآ
wamā
and what
أُهِلَّ
uhilla
has been dedicated
بِهِۦ
bihi
[with it]
لِغَيْرِ
lighayri
to other than
ٱللَّهِ ۖ
l-lahi
Allah
فَمَنِ
famani
So whoever
ٱضْطُرَّ
uḍ'ṭurra
(is) forced by necessity
غَيْرَ
ghayra
without
بَاغٍۢ
bāghin
(being) disobedient
وَلَا
walā
and not
عَادٍۢ
ʿādin
transgressor
فَلَآ
falā
then no
إِثْمَ
ith'ma
sin
عَلَيْهِ ۚ
ʿalayhi
on him
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
غَفُورٌۭ
ghafūrun
(is) Oft-Forgiving
رَّحِيمٌ
raḥīmun
Most Merciful
Interpretation

Allah has only forbidden you from consuming that which died without being sacrificed according to the sacred law and having its blood flow, the meat of pigs and what has had other than Allah’s name mentioned over it when it was sacrificed. Yet if someone is forced to eat something of these forbidden types, and does not sin by eating it when they are not in need, nor do they go beyond the limit of what is necessary, then they have done no wrong and will receive no punishment. Allah is Forgiving and Compassionate to whomever repents to Him; and it is from His mercy that He overlooks the eating o

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

174

إِنَّ ٱلَّذِينَ يَكْتُمُونَ مَآ أَنزَلَ ٱللَّهُ مِنَ ٱلْكِتَـٰبِ وَيَشْتَرُونَ بِهِۦ ثَمَنًا قَلِيلًا ۙ أُو۟لَـٰٓئِكَ مَا يَأْكُلُونَ فِى بُطُونِهِمْ إِلَّا ٱلنَّارَ وَلَا يُكَلِّمُهُمُ ٱللَّهُ يَوْمَ ٱلْقِيَـٰمَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ

Indeed, they who conceal what Allāh has sent down of the Book and exchange it for a small price - those consume not into their bellies except the Fire. And Allāh will not speak to them on the Day of Resurrection, nor will He purify them. And they will have a painful punishment.

Innal lazeena yaktumoona maaa anzalal laahu minal kitaabi wa yashtaroona bihee samanan qaleelan ulaaa'ika maa yaakuloona fee butoonihim illan Naara wa laa yukallimu humul laahu Yawmal Qiyaamati wa laa yuzakkeehim wa lahum 'azaabun aleem

Word by word
إِنَّ
inna
Indeed
ٱلَّذِينَ
alladhīna
those who
يَكْتُمُونَ
yaktumūna
conceal
مَآ
what
أَنزَلَ
anzala
(has) revealed
ٱللَّهُ
l-lahu
Allah (has)
مِنَ
mina
of
ٱلْكِتَـٰبِ
l-kitābi
the Book
وَيَشْتَرُونَ
wayashtarūna
and they purchase
بِهِۦ
bihi
there with
ثَمَنًۭا
thamanan
a gain
قَلِيلًا ۙ
qalīlan
little
أُو۟لَـٰٓئِكَ
ulāika
Those
مَا
not
يَأْكُلُونَ
yakulūna
they eat
فِى
in
بُطُونِهِمْ
buṭūnihim
their bellies
إِلَّا
illā
except
ٱلنَّارَ
l-nāra
the Fire
وَلَا
walā
And not
يُكَلِّمُهُمُ
yukallimuhumu
will speak to them
ٱللَّهُ
l-lahu
Allah
يَوْمَ
yawma
(on the) Day
ٱلْقِيَـٰمَةِ
l-qiyāmati
(of) [the] Judgment
وَلَا
walā
and not
يُزَكِّيهِمْ
yuzakkīhim
will He purify them
وَلَهُمْ
walahum
and for them
عَذَابٌ
ʿadhābun
(is) a punishment
أَلِيمٌ
alīmun
painful
Interpretation

Those who hide what Allah revealed in the scriptures and the signs of the truth and prophethood of Muhammad (peace be upon him) – as the Jews and Christians did, getting something small in return for what they hide, such as leadership, status or money – they only fill their stomachs with that which will cause them to suffer in the fire of Hell. Then on the Day of Judgement, Allah will not speak to them with words that make them joyful; but they will only hear that which makes them sad: they will not be praised, and they will have a painful punishment.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

175

أُو۟لَـٰٓئِكَ ٱلَّذِينَ ٱشْتَرَوُا۟ ٱلضَّلَـٰلَةَ بِٱلْهُدَىٰ وَٱلْعَذَابَ بِٱلْمَغْفِرَةِ ۚ فَمَآ أَصْبَرَهُمْ عَلَى ٱلنَّارِ

Those are the ones who have exchanged guidance for error and forgiveness for punishment. How patient they are for [i.e., in pursuit of] the Fire!

Ulaaa'ikal lazeenash tarawud dalaalata bilhudaa wal'azaaba bilmaghfirah; famaaa asbarahum 'alan Naar

Word by word
أُو۟لَـٰٓئِكَ
ulāika
Those
ٱلَّذِينَ
alladhīna
(are) they who
ٱشْتَرَوُا۟
ish'tarawū
purchase[d]
ٱلضَّلَـٰلَةَ
l-ḍalālata
[the] astraying
بِٱلْهُدَىٰ
bil-hudā
for [the] Guidance
وَٱلْعَذَابَ
wal-ʿadhāba
and [the] punishment
بِٱلْمَغْفِرَةِ ۚ
bil-maghfirati
for [the] forgiveness
فَمَآ
famā
So what (is)
أَصْبَرَهُمْ
aṣbarahum
their endurance
عَلَى
ʿalā
on
ٱلنَّارِ
l-nāri
the Fire
Interpretation

Those who hide knowledge exchange guidance for misguidance, as they hid the truth, and exchange the forgiveness of Allah for His punishment. How determined they are to do things that will lead them into the fire of Hell, as if they do not realize what suffering it contains!

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

176

ذَٰلِكَ بِأَنَّ ٱللَّهَ نَزَّلَ ٱلْكِتَـٰبَ بِٱلْحَقِّ ۗ وَإِنَّ ٱلَّذِينَ ٱخْتَلَفُوا۟ فِى ٱلْكِتَـٰبِ لَفِى شِقَاقٍۭ بَعِيدٍ

That is [deserved by them] because Allāh has sent down the Book in truth. And indeed, those who differ over the Book are in extreme dissension.

Zaalika bi annal laaha nazzalal kitaaba bilhaqq; wa innal lazeenakh talafoo fil kitaabi lafee shiqaaqim ba'eed

Word by word
ذَٰلِكَ
dhālika
That
بِأَنَّ
bi-anna
(is) because
ٱللَّهَ
l-laha
Allah
نَزَّلَ
nazzala
revealed
ٱلْكِتَـٰبَ
l-kitāba
the Book
بِٱلْحَقِّ ۗ
bil-ḥaqi
with [the] Truth
وَإِنَّ
wa-inna
And indeed
ٱلَّذِينَ
alladhīna
those
ٱخْتَلَفُوا۟
ikh'talafū
who differed
فِى
in
ٱلْكِتَـٰبِ
l-kitābi
the Book
لَفِى
lafī
(are) surely in
شِقَاقٍۭ
shiqāqin
schism
بَعِيدٍۢ
baʿīdin
far
Interpretation

That punishment is what they get for hiding knowledge and guidance, because Allah revealed the sacred scriptures in truth, which must be made clear and not hidden. Also, those who disagree with the sacred scripture, believing some of it and hiding some of it, have taken a position that is far from the truth.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

177

۞ لَّيْسَ ٱلْبِرَّ أَن تُوَلُّوا۟ وُجُوهَكُمْ قِبَلَ ٱلْمَشْرِقِ وَٱلْمَغْرِبِ وَلَـٰكِنَّ ٱلْبِرَّ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَٱلْمَلَـٰٓئِكَةِ وَٱلْكِتَـٰبِ وَٱلنَّبِيِّـۧنَ وَءَاتَى ٱلْمَالَ عَلَىٰ حُبِّهِۦ ذَوِى ٱلْقُرْبَىٰ وَٱلْيَتَـٰمَىٰ وَٱلْمَسَـٰكِينَ وَٱبْنَ ٱلسَّبِيلِ وَٱلسَّآئِلِينَ وَفِى ٱلرِّقَابِ وَأَقَامَ ٱلصَّلَوٰةَ وَءَاتَى ٱلزَّكَوٰةَ وَٱلْمُوفُونَ بِعَهْدِهِمْ إِذَا عَـٰهَدُوا۟ ۖ وَٱلصَّـٰبِرِينَ فِى ٱلْبَأْسَآءِ وَٱلضَّرَّآءِ وَحِينَ ٱلْبَأْسِ ۗ أُو۟لَـٰٓئِكَ ٱلَّذِينَ صَدَقُوا۟ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُتَّقُونَ

Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allāh, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakāh; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.

Laisal birra an tuwalloo wujoohakum qibalal mashriqi walmaghribi wa laakinnal birra man aamana billaahi wal yawmil aakhiri wal malaaa 'ikati wal kitaabi wan nabiyyeena wa aatalmaala 'alaa hubbihee zawilqurbaa walyataa maa walmasaakeena wabnas sabeeli wassaaa'ileena wa firriqaabi wa aqaamas salaata wa aataz zakaata walmoofoona bi ahdihim izaa 'aahadoo wasaabireena fil baasaaa'i waddarraaa'i wa heenal baas; ulaaa'ikal lazeena sadaqoo wa ulaaa 'ika humul muttaqoon

Word by word
۞ لَّيْسَ
laysa
It is not
ٱلْبِرَّ
l-bira
[the] righteousness
أَن
an
that
تُوَلُّوا۟
tuwallū
you turn
وُجُوهَكُمْ
wujūhakum
your faces
قِبَلَ
qibala
towards
ٱلْمَشْرِقِ
l-mashriqi
the east
وَٱلْمَغْرِبِ
wal-maghribi
and the west
وَلَـٰكِنَّ
walākinna
[and] but
ٱلْبِرَّ
l-bira
the righteous[ness]
مَنْ
man
(is he) who
ءَامَنَ
āmana
believes
بِٱللَّهِ
bil-lahi
in Allah
وَٱلْيَوْمِ
wal-yawmi
and the Day
ٱلْـَٔاخِرِ
l-ākhiri
[the] Last
وَٱلْمَلَـٰٓئِكَةِ
wal-malāikati
and the Angels
وَٱلْكِتَـٰبِ
wal-kitābi
and the Book
وَٱلنَّبِيِّـۧنَ
wal-nabiyīna
and the Prophets
وَءَاتَى
waātā
and gives
ٱلْمَالَ
l-māla
the wealth
عَلَىٰ
ʿalā
in
حُبِّهِۦ
ḥubbihi
spite of his love (for it)
ذَوِى
dhawī
(to) those
ٱلْقُرْبَىٰ
l-qur'bā
(of) the near relatives
وَٱلْيَتَـٰمَىٰ
wal-yatāmā
and the orphans
وَٱلْمَسَـٰكِينَ
wal-masākīna
and the needy
وَٱبْنَ
wa-ib'na
and (of)
ٱلسَّبِيلِ
l-sabīli
the wayfarer
وَٱلسَّآئِلِينَ
wal-sāilīna
and those who ask
وَفِى
wafī
and in
ٱلرِّقَابِ
l-riqābi
freeing the necks (slaves)
وَأَقَامَ
wa-aqāma
and (who) establish
ٱلصَّلَوٰةَ
l-ṣalata
the prayer
وَءَاتَى
waātā
and give
ٱلزَّكَوٰةَ
l-zakata
the zakah
وَٱلْمُوفُونَ
wal-mūfūna
and those who fulfill
بِعَهْدِهِمْ
biʿahdihim
their covenant
إِذَا
idhā
when
عَـٰهَدُوا۟ ۖ
ʿāhadū
they make it
وَٱلصَّـٰبِرِينَ
wal-ṣābirīna
and those who are patient
فِى
in
ٱلْبَأْسَآءِ
l-basāi
[the] suffering
وَٱلضَّرَّآءِ
wal-ḍarāi
and [the] hardship
وَحِينَ
waḥīna
and (the) time
ٱلْبَأْسِ ۗ
l-basi
(of) [the] stress
أُو۟لَـٰٓئِكَ
ulāika
Those
ٱلَّذِينَ
alladhīna
(are) the ones who
صَدَقُوا۟ ۖ
ṣadaqū
are true
وَأُو۟لَـٰٓئِكَ
wa-ulāika
and those
هُمُ
humu
[they]
ٱلْمُتَّقُونَ
l-mutaqūna
(are) the righteous
Interpretation

Doing good that pleases Allah does not just mean turning towards the east or the west or disputing about that. Rather, it is having faith in Allah as the only God, the Day of Judgement, all of the angels, all of the revealed scriptures and all of the prophets, without distinguishing between them; charitable spending, despite loving and valuing wealth, to relatives, orphans, the poor, the stranger who is cut off from his family and homeland because of a journey, and whoever has a need that makes it necessary for them to ask people for help; giving money to free slaves from captivity; establishi

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

178

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُتِبَ عَلَيْكُمُ ٱلْقِصَاصُ فِى ٱلْقَتْلَى ۖ ٱلْحُرُّ بِٱلْحُرِّ وَٱلْعَبْدُ بِٱلْعَبْدِ وَٱلْأُنثَىٰ بِٱلْأُنثَىٰ ۚ فَمَنْ عُفِىَ لَهُۥ مِنْ أَخِيهِ شَىْءٌ فَٱتِّبَاعٌۢ بِٱلْمَعْرُوفِ وَأَدَآءٌ إِلَيْهِ بِإِحْسَـٰنٍ ۗ ذَٰلِكَ تَخْفِيفٌ مِّن رَّبِّكُمْ وَرَحْمَةٌ ۗ فَمَنِ ٱعْتَدَىٰ بَعْدَ ذَٰلِكَ فَلَهُۥ عَذَابٌ أَلِيمٌ

O you who have believed, prescribed for you is legal retribution for those murdered - the free for the free, the slave for the slave, and the female for the female. But whoever overlooks from his brother [i.e., the killer] anything, then there should be a suitable follow-up and payment to him [i.e., the deceased's heir or legal representative] with good conduct. This is an alleviation from your Lord and a mercy. But whoever transgresses after that will have a painful punishment.

Yaaa ayyuhal lazeena aamanoo kutiba alaikumul qisaasu fil qatlaa alhurru bilhurri wal'abdu bil'abdi wal unsaa bil unsaa; faman 'ufiya lahoo min akheehi shai'un fattibaa'um bilma'roofi wa adaaa'un ilaihi bi ihsaan; zaalika takhfeefum mir rahbikum wa rahmah; famani' tadaa ba'da zaalika falahoo 'azaabun aleem

Word by word
يَـٰٓأَيُّهَا
yāayyuhā
O you
ٱلَّذِينَ
alladhīna
who
ءَامَنُوا۟
āmanū
believe[d]
كُتِبَ
kutiba
Prescribed
عَلَيْكُمُ
ʿalaykumu
for you
ٱلْقِصَاصُ
l-qiṣāṣu
(is) the legal retribution
فِى
in
ٱلْقَتْلَى ۖ
l-qatlā
(the matter of) the murdered
ٱلْحُرُّ
l-ḥuru
the freeman
بِٱلْحُرِّ
bil-ḥuri
for the freeman
وَٱلْعَبْدُ
wal-ʿabdu
and the slave
بِٱلْعَبْدِ
bil-ʿabdi
for the slave
وَٱلْأُنثَىٰ
wal-unthā
and the female
بِٱلْأُنثَىٰ ۚ
bil-unthā
for the female
فَمَنْ
faman
But whoever
عُفِىَ
ʿufiya
is pardoned
لَهُۥ
lahu
[for it]
مِنْ
min
from
أَخِيهِ
akhīhi
his brother
شَىْءٌۭ
shayon
anything
فَٱتِّبَاعٌۢ
fa-ittibāʿun
then follows up
بِٱلْمَعْرُوفِ
bil-maʿrūfi
with suitable
وَأَدَآءٌ
wa-adāon
[and] payment
إِلَيْهِ
ilayhi
to him
بِإِحْسَـٰنٍۢ ۗ
bi-iḥ'sānin
with kindness
ذَٰلِكَ
dhālika
That (is)
تَخْفِيفٌۭ
takhfīfun
a concession
مِّن
min
from
رَّبِّكُمْ
rabbikum
your Lord
وَرَحْمَةٌۭ ۗ
waraḥmatun
and mercy
فَمَنِ
famani
Then whoever
ٱعْتَدَىٰ
iʿ'tadā
transgresses
بَعْدَ
baʿda
after
ذَٰلِكَ
dhālika
that
فَلَهُۥ
falahu
then for him
عَذَابٌ
ʿadhābun
(is) a punishment
أَلِيمٌۭ
alīmun
painful
Interpretation

O you who have faith in Allah and follow His Messenger, it is decreed for you that in cases where someone deliberately attacks and kills someone, the punishment for the murderer should be the same as their crime: the freeman killed for the freeman; the slave for the slave; and the female for the female. If the person killed had forgiven before his death, or his guardian has forgiven in return for the payment of blood money (a sum of money paid by the murderer in return for being pardoned), then the person who forgives should ask for the sum of money fairly, and not follow that up with insult o

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

179

وَلَكُمْ فِى ٱلْقِصَاصِ حَيَوٰةٌ يَـٰٓأُو۟لِى ٱلْأَلْبَـٰبِ لَعَلَّكُمْ تَتَّقُونَ

And there is for you in legal retribution [saving of] life, O you [people] of understanding, that you may become righteous.

Wa lakum fil qisaasi hayaatuny yaaa ulil albaabi la 'allakum tattaqoon

Word by word
وَلَكُمْ
walakum
And for you
فِى
in
ٱلْقِصَاصِ
l-qiṣāṣi
the legal retribution
حَيَوٰةٌۭ
ḥayatun
(is) life
يَـٰٓأُو۟لِى
yāulī
O men
ٱلْأَلْبَـٰبِ
l-albābi
(of) understanding
لَعَلَّكُمْ
laʿallakum
So that you may
تَتَّقُونَ
tattaqūna
(become) righteous
Interpretation

In the law of equivalent punishment decreed by Allah there is life for you, because it spares your blood, stopping further attacks between you. Those with sense understand this: who are mindful of Allah, keeping to His sacred law and doing as He instructs.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

180

كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ ٱلْمَوْتُ إِن تَرَكَ خَيْرًا ٱلْوَصِيَّةُ لِلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ بِٱلْمَعْرُوفِ ۖ حَقًّا عَلَى ٱلْمُتَّقِينَ

Prescribed for you when death approaches [any] one of you if he leaves wealth [is that he should make] a bequest for the parents and near relatives according to what is acceptable - a duty upon the righteous.

Kutiba 'alaikum izaa hadara ahadakumul mawtu in taraka khairanil wasiyyatu lilwaalidaini wal aqrabeena bilma'roofi haqqan 'alalmut taqeen

Word by word
كُتِبَ
kutiba
Prescribed
عَلَيْكُمْ
ʿalaykum
for you
إِذَا
idhā
when
حَضَرَ
ḥaḍara
approaches
أَحَدَكُمُ
aḥadakumu
any of you
ٱلْمَوْتُ
l-mawtu
[the] death
إِن
in
if
تَرَكَ
taraka
he leaves
خَيْرًا
khayran
good
ٱلْوَصِيَّةُ
l-waṣiyatu
(making) the will
لِلْوَٰلِدَيْنِ
lil'wālidayni
for the parents
وَٱلْأَقْرَبِينَ
wal-aqrabīna
and the near relatives
بِٱلْمَعْرُوفِ ۖ
bil-maʿrūfi
with due fairness
حَقًّا
ḥaqqan
a duty
عَلَى
ʿalā
on
ٱلْمُتَّقِينَ
l-mutaqīna
the righteous ones
Interpretation

It has been decreed for you that if one of you is about to die, and they are leaving a large amount of wealth behind, then they should make a will for their parents and close relatives, according to the sacred laws, not exceeding one third of the wealth (the rest of the wealth being distributed according to the laws of inheritance). Making this will is a firm duty on those who are mindful of Allah. This ruling was revealed before the verses about inheritance. When the verses about inheritance were revealed it was made clear who should inherit from the person who has died and how much they shou

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

181

فَمَنۢ بَدَّلَهُۥ بَعْدَ مَا سَمِعَهُۥ فَإِنَّمَآ إِثْمُهُۥ عَلَى ٱلَّذِينَ يُبَدِّلُونَهُۥٓ ۚ إِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ

Then whoever alters it [i.e., the bequest] after he has heard it - the sin is only upon those who have altered it. Indeed, Allāh is Hearing and Knowing.

Famam baddalahoo ba'da maa sami'ahoo fa innamaaa ismuhoo 'alallazeena yubaddi loonah; innallaha Samee'un 'Aleem

Word by word
فَمَنۢ
faman
Then whoever
بَدَّلَهُۥ
baddalahu
changes it
بَعْدَ مَا
baʿdamā
after what
سَمِعَهُۥ
samiʿahu
he (has) heard [it]
فَإِنَّمَآ
fa-innamā
so only
إِثْمُهُۥ
ith'muhu
its sin
عَلَى
ʿalā
(would be) on
ٱلَّذِينَ
alladhīna
those who
يُبَدِّلُونَهُۥٓ ۚ
yubaddilūnahu
alter it
إِنَّ
inna
Indeed
ٱللَّهَ
al-laha
Allah
سَمِيعٌ
sami'un
(is) All-Hearing
عَلِيمٌۭ
alimun
All-Knowing
Interpretation

Whoever then changes the will, adding to it or taking away from it or stopping something when they know what the will contains, the sin of it will be upon those who changed it, and the person who wrote the will is not held responsible for what they did. Allah hears all that His creation say, and knows all that they do; and He knows every detail of the situations they are in.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

182

فَمَنْ خَافَ مِن مُّوصٍ جَنَفًا أَوْ إِثْمًا فَأَصْلَحَ بَيْنَهُمْ فَلَآ إِثْمَ عَلَيْهِ ۚ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

But if one fears from the bequeather [some] error or sin and corrects that which is between them [i.e., the concerned parties], there is no sin upon him. Indeed, Allāh is Forgiving and Merciful.

Faman khaafa mim moosin janafan aw isman fa aslaha bainahum falaaa ismaa 'alayh; innal laaha Ghafooru Raheem

Word by word
فَمَنْ
faman
But whoever
خَافَ
khāfa
fears
مِن
min
from
مُّوصٍۢ
mūṣin
(the) testator
جَنَفًا
janafan
(any) error
أَوْ
aw
or
إِثْمًۭا
ith'man
sin
فَأَصْلَحَ
fa-aṣlaḥa
then reconciles
بَيْنَهُمْ
baynahum
between them
فَلَآ
falā
then (there is) no
إِثْمَ
ith'ma
sin
عَلَيْهِ ۚ
ʿalayhi
on him
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
غَفُورٌۭ
ghafūrun
(is) Oft-Forgiving
رَّحِيمٌۭ
raḥīmun
All-Merciful
Interpretation

Whoever knows that there is an error in judgement from the person who made the will, or that there is some injustice in it, and advises the person and rectifies the wrong, and reconciles between those who are in disagreement about it, then there is no blame on them; rather they are rewarded for putting things right. Allah is Forgiving towards whomever of His servants repents to Him, and is Compassionate with them.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

183

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُتِبَ عَلَيْكُمُ ٱلصِّيَامُ كَمَا كُتِبَ عَلَى ٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous -

Yaa ayyuhal lazeena aamanoo kutiba 'alaikumus Siyaamu kamaa kutiba 'alal lazeena min qablikum la'allakum tattaqoon

Word by word
يَـٰٓأَيُّهَا
yāayyuhā
O you
ٱلَّذِينَ
alladhīna
who
ءَامَنُوا۟
āmanū
believe[d]
كُتِبَ
kutiba
Is prescribed
عَلَيْكُمُ
ʿalaykumu
for you
ٱلصِّيَامُ
l-ṣiyāmu
[the] fasting
كَمَا
kamā
as
كُتِبَ
kutiba
was prescribed
عَلَى
ʿalā
to
ٱلَّذِينَ
alladhīna
those
مِن
min
from
قَبْلِكُمْ
qablikum
before you
لَعَلَّكُمْ
laʿallakum
so that you may
تَتَّقُونَ
tattaqūna
(become) righteous
Interpretation

O you who have faith in Allah and follow His Prophet, Allah has ordered you to fast, as He ordered those before you, so that you may become mindful of Allah, protecting yourself from His punishment by doing good actions – fasting being one of the best of these.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

184

أَيَّامًا مَّعْدُودَٰتٍ ۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۚ وَعَلَى ٱلَّذِينَ يُطِيقُونَهُۥ فِدْيَةٌ طَعَامُ مِسْكِينٍ ۖ فَمَن تَطَوَّعَ خَيْرًا فَهُوَ خَيْرٌ لَّهُۥ ۚ وَأَن تَصُومُوا۟ خَيْرٌ لَّكُمْ ۖ إِن كُنتُمْ تَعْلَمُونَ

[Fasting for] a limited number of days. So whoever among you is ill or on a journey [during them] - then an equal number of other days [are to be made up]. And upon those who are able [to fast, but with hardship] - a ransom [as substitute] of feeding a poor person [each day]. And whoever volunteers good [i.e., excess] - it is better for him. But to fast is best for you, if you only knew.

Ayyaamam ma'doodaat; faman kaana minkum mareedan aw'alaa safarin fa'iddatum min ayyaamin ukhar; wa 'alal lazeena yuteeqoonahoo fidyatun ta'aamu miskeenin faman tatawwa'a khairan fahuwa khairulo lahoo wa an tasoomoo khairul lakum in kuntum ta'lamoon

Word by word
أَيَّامًۭا
ayyāman
(Fasting for) days
مَّعْدُودَٰتٍۢ ۚ
maʿdūdātin
numbered
فَمَن
faman
So whoever
كَانَ
kāna
is
مِنكُم
minkum
among you
مَّرِيضًا
marīḍan
sick
أَوْ
aw
or
عَلَىٰ
ʿalā
on
سَفَرٍۢ
safarin
a journey
فَعِدَّةٌۭ
faʿiddatun
then a prescribed number
مِّنْ
min
of
أَيَّامٍ
ayyāmin
days
أُخَرَ ۚ
ukhara
other
وَعَلَى
waʿalā
And on
ٱلَّذِينَ
alladhīna
those who
يُطِيقُونَهُۥ
yuṭīqūnahu
can afford it
فِدْيَةٌۭ
fid'yatun
a ransom
طَعَامُ
ṭaʿāmu
(of) feeding
مِسْكِينٍۢ ۖ
mis'kīnin
a poor
فَمَن
faman
And whoever
تَطَوَّعَ
taṭawwaʿa
volunteers
خَيْرًۭا
khayran
good
فَهُوَ
fahuwa
then it
خَيْرٌۭ
khayrun
(is) better
لَّهُۥ ۚ
lahu
for him
وَأَن
wa-an
And to
تَصُومُوا۟
taṣūmū
fast
خَيْرٌۭ
khayrun
(is) better
لَّكُمْ ۖ
lakum
for you
إِن
in
if
كُنتُمْ
kuntum
you
تَعْلَمُونَ
taʿlamūna
know
Interpretation

You are ordered to fast for a small number of days in the year. Yet whoever of you is ill, with an illness that makes fasting difficult, or travelling, then they do not need to fast; but they can make up for these days by fasting the same number of other days. Those who are able to fast, but do not, should compensate by feeding a poor person for every day they did not fast. Fasting is better for you than not fasting and feeding a poor person instead, if you only knew what goodness there is in fasting. This was the first of Allah’s laws about fasting: whoever wanted to fast did so; and whoever

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

185

شَهْرُ رَمَضَانَ ٱلَّذِىٓ أُنزِلَ فِيهِ ٱلْقُرْءَانُ هُدًى لِّلنَّاسِ وَبَيِّنَـٰتٍ مِّنَ ٱلْهُدَىٰ وَٱلْفُرْقَانِ ۚ فَمَن شَهِدَ مِنكُمُ ٱلشَّهْرَ فَلْيَصُمْهُ ۖ وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۗ يُرِيدُ ٱللَّهُ بِكُمُ ٱلْيُسْرَ وَلَا يُرِيدُ بِكُمُ ٱلْعُسْرَ وَلِتُكْمِلُوا۟ ٱلْعِدَّةَ وَلِتُكَبِّرُوا۟ ٱللَّهَ عَلَىٰ مَا هَدَىٰكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

The month of Ramaḍān [is that] in which was revealed the Qur’ān, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the crescent of] the month, let him fast it; and whoever is ill or on a journey - then an equal number of other days. Allāh intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allāh for that [to] which He has guided you; and perhaps you will be grateful.

Shahru Ramadaanallazeee unzila feehil Qur'aanu hudal linnaasi wa baiyinaatim minal hudaa wal furqaan; faman shahida minkumush shahra falyasumhu wa man kaana mareedan aw 'alaa safarin fa'iddatum min ayyaamin ukhar; yureedul laahu bikumul yusra wa laa yureedu bikumul 'usra wa litukmilul 'iddata wa litukabbirul laaha 'alaa maa hadaakum wa la'allakum tashkuroon

Word by word
شَهْرُ
shahru
Month
رَمَضَانَ
ramaḍāna
(of) Ramadhaan
ٱلَّذِىٓ
alladhī
(is) that
أُنزِلَ
unzila
was revealed
فِيهِ
fīhi
therein
ٱلْقُرْءَانُ
l-qur'ānu
the Quran
هُدًۭى
hudan
a Guidance
لِّلنَّاسِ
lilnnāsi
for mankind
وَبَيِّنَـٰتٍۢ
wabayyinātin
and clear proofs
مِّنَ
mina
of
ٱلْهُدَىٰ
l-hudā
[the] Guidance
وَٱلْفُرْقَانِ ۚ
wal-fur'qāni
and the Criterion
فَمَن
faman
So whoever
شَهِدَ
shahida
witnesses
مِنكُمُ
minkumu
among you
ٱلشَّهْرَ
l-shahra
the month
فَلْيَصُمْهُ ۖ
falyaṣum'hu
then he should fast in it
وَمَن
waman
and whoever
كَانَ
kāna
is
مَرِيضًا
marīḍan
sick
أَوْ
aw
or
عَلَىٰ
ʿalā
on
سَفَرٍۢ
safarin
a journey
فَعِدَّةٌۭ
faʿiddatun
then prescribed number (should be made up)
مِّنْ
min
from
أَيَّامٍ
ayyāmin
days
أُخَرَ ۗ
ukhara
other
يُرِيدُ
yurīdu
Intends
ٱللَّهُ
l-lahu
Allah
بِكُمُ
bikumu
for you
ٱلْيُسْرَ
l-yus'ra
[the] ease
وَلَا
walā
and not
يُرِيدُ
yurīdu
intends
بِكُمُ
bikumu
for you
ٱلْعُسْرَ
l-ʿus'ra
[the] hardship
وَلِتُكْمِلُوا۟
walituk'milū
so that you complete
ٱلْعِدَّةَ
l-ʿidata
the prescribed period
وَلِتُكَبِّرُوا۟
walitukabbirū
and that you magnify
ٱللَّهَ
l-laha
Allah
عَلَىٰ
ʿalā
for
مَا
[what]
هَدَىٰكُمْ
hadākum
He guided you
وَلَعَلَّكُمْ
walaʿallakum
so that you may
تَشْكُرُونَ
tashkurūna
(be) grateful
Interpretation

The Qur’ān was first revealed to the Prophet Muhammad (peace be upon him) on the Night of Decree in the month of Ramadan. Allah revealed it as a guidance for people, with clear proofs of its guidance, and the criterion between the truth and falsehood. Whoever reaches the month of Ramadan, and is well and healthy, is required to fast; and whoever is ill, or for whom fasting is difficult, or is travelling, then they may break their fast. If they do not fast then they must perform make-up fasts for the days they missed at another time. Allah intends ease, and not hardship, in what He decrees for

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

186

وَإِذَا سَأَلَكَ عِبَادِى عَنِّى فَإِنِّى قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ ٱلدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا۟ لِى وَلْيُؤْمِنُوا۟ بِى لَعَلَّهُمْ يَرْشُدُونَ

And when My servants ask you, [O Muḥammad], concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.

Wa izaa sa alaka 'ibaadee 'annnee fa innee qareebun ujeebu da'wataddaa'i izaa da'aani falyastajeeboo lee walyu minoo beela 'allahum yarshudoon

Word by word
وَإِذَا
wa-idhā
And when
سَأَلَكَ
sa-alaka
ask you
عِبَادِى
ʿibādī
My servants
عَنِّى
ʿannī
about Me
فَإِنِّى
fa-innī
then indeed I am
قَرِيبٌ ۖ
qarībun
near
أُجِيبُ
ujību
I respond
دَعْوَةَ
daʿwata
(to the) invocation
ٱلدَّاعِ
l-dāʿi
(of) the supplicant
إِذَا
idhā
when
دَعَانِ ۖ
daʿāni
he calls Me
فَلْيَسْتَجِيبُوا۟
falyastajībū
So let them respond
لِى
to Me
وَلْيُؤْمِنُوا۟
walyu'minū
and let them believe
بِى
in Me
لَعَلَّهُمْ
laʿallahum
so that they may
يَرْشُدُونَ
yarshudūna
(be) led aright
Interpretation

If they ask you, O Prophet, about how close Allah is and about His answering of prayers, Allah is close to them and knows everything about them. He hears their prayer, and they do not need intermediaries or to raise their voices. Allah responds to the call of whoever calls Him sincerely, praying to Him; so, let them be devoted to Him and His sacred law, firm in their faith, as that is the best route to Allah’s response – perhaps in that way they might be rightly guided in worldly and sacred matters.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

187

أُحِلَّ لَكُمْ لَيْلَةَ ٱلصِّيَامِ ٱلرَّفَثُ إِلَىٰ نِسَآئِكُمْ ۚ هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ ۗ عَلِمَ ٱللَّهُ أَنَّكُمْ كُنتُمْ تَخْتَانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ ۖ فَٱلْـَٔـٰنَ بَـٰشِرُوهُنَّ وَٱبْتَغُوا۟ مَا كَتَبَ ٱللَّهُ لَكُمْ ۚ وَكُلُوا۟ وَٱشْرَبُوا۟ حَتَّىٰ يَتَبَيَّنَ لَكُمُ ٱلْخَيْطُ ٱلْأَبْيَضُ مِنَ ٱلْخَيْطِ ٱلْأَسْوَدِ مِنَ ٱلْفَجْرِ ۖ ثُمَّ أَتِمُّوا۟ ٱلصِّيَامَ إِلَى ٱلَّيْلِ ۚ وَلَا تُبَـٰشِرُوهُنَّ وَأَنتُمْ عَـٰكِفُونَ فِى ٱلْمَسَـٰجِدِ ۗ تِلْكَ حُدُودُ ٱللَّهِ فَلَا تَقْرَبُوهَا ۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ ءَايَـٰتِهِۦ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ

It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]. They are a clothing for you and you are a clothing for them. Allāh knows that you used to deceive yourselves, so He accepted your repentance and forgave you. So now, have relations with them and seek that which Allāh has decreed for you [i.e., offspring]. And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the night [i.e., sunset]. And do not have relations with them as long as you are staying for worship in the mosques. These are the limits [set by] Allāh, so do not approach them. Thus does Allāh make clear His verses [i.e., ordinances] to the people that they may become righteous.

Uhilla lakum laylatas Siyaamir rafasu ilaa nisaaa'ikum; hunna libaasullakum wa antum libaasullahunn; 'alimal laahu annakum kuntum takhtaanoona anfusakum fataaba 'alaikum wa 'afaa 'ankum fal'aana baashiroo hunna wabtaghoo maa katabal laahoo lakum; wa kuloo washraboo hattaa yatabaiyana lakumul khaitul abyadu minal khaitil aswadi minal fajri summa atimmus Siyaama ilal layl; wa laa tubaashiroo hunna wa antum 'aakifoona fil masaajid; tilka hudoodul laahi falaa taqraboohaa; kazaalika yubaiyinul laahu aayaatihee linnaasi la'allahum yattaqoon

Word by word
أُحِلَّ
uḥilla
Permitted
لَكُمْ
lakum
for you
لَيْلَةَ
laylata
(in the) nights
ٱلصِّيَامِ
l-ṣiyāmi
(of) fasting
ٱلرَّفَثُ
l-rafathu
(is) the approach
إِلَىٰ
ilā
to
نِسَآئِكُمْ ۚ
nisāikum
your wives
هُنَّ
hunna
They
لِبَاسٌۭ
libāsun
(are) garments
لَّكُمْ
lakum
for you
وَأَنتُمْ
wa-antum
and you
لِبَاسٌۭ
libāsun
(are) garments
لَّهُنَّ ۗ
lahunna
for them
عَلِمَ
ʿalima
Knows
ٱللَّهُ
l-lahu
Allah
أَنَّكُمْ
annakum
that you
كُنتُمْ
kuntum
used to
تَخْتَانُونَ
takhtānūna
deceive
أَنفُسَكُمْ
anfusakum
yourselves
فَتَابَ
fatāba
so He turned
عَلَيْكُمْ
ʿalaykum
towards you
وَعَفَا
waʿafā
and He forgave
عَنكُمْ ۖ
ʿankum
[on] you
فَٱلْـَٔـٰنَ
fal-āna
So now
بَـٰشِرُوهُنَّ
bāshirūhunna
have relations with them
وَٱبْتَغُوا۟
wa-ib'taghū
and seek
مَا
what
كَتَبَ
kataba
has ordained
ٱللَّهُ
l-lahu
Allah
لَكُمْ ۚ
lakum
for you
وَكُلُوا۟
wakulū
And eat
وَٱشْرَبُوا۟
wa-ish'rabū
and drink
حَتَّىٰ
ḥattā
until
يَتَبَيَّنَ
yatabayyana
becomes distinct
لَكُمُ
lakumu
to you
ٱلْخَيْطُ
l-khayṭu
the thread
ٱلْأَبْيَضُ
l-abyaḍu
[the] white
مِنَ
mina
from
ٱلْخَيْطِ
l-khayṭi
the thread
ٱلْأَسْوَدِ
l-aswadi
[the] black
مِنَ
mina
of
ٱلْفَجْرِ ۖ
l-fajri
[the] dawn
ثُمَّ
thumma
Then
أَتِمُّوا۟
atimmū
complete
ٱلصِّيَامَ
l-ṣiyāma
the fast
إِلَى
ilā
till
ٱلَّيْلِ ۚ
al-layli
the night
وَلَا
walā
And (do) not
تُبَـٰشِرُوهُنَّ
tubāshirūhunna
have relations with them
وَأَنتُمْ
wa-antum
while you
عَـٰكِفُونَ
ʿākifūna
(are) secluded
فِى
in
ٱلْمَسَـٰجِدِ ۗ
l-masājidi
the masajid
تِلْكَ
til'ka
These
حُدُودُ
ḥudūdu
(are the) limits
ٱللَّهِ
l-lahi
(set by) Allah
فَلَا
falā
so (do) not
تَقْرَبُوهَا ۗ
taqrabūhā
approach them
كَذَٰلِكَ
kadhālika
Thus
يُبَيِّنُ
yubayyinu
makes clear
ٱللَّهُ
l-lahu
Allah
ءَايَـٰتِهِۦ
āyātihi
His verses
لِلنَّاسِ
lilnnāsi
for [the] people
لَعَلَّهُمْ
laʿallahum
so that they may
يَتَّقُونَ
yattaqūna
(become) righteous
Interpretation

At first it was not allowed for a man, if he had gone to sleep on the night of the fast and then woke up before dawn, to eat or drink, or approach his wife. Allah replaced this ruling, allowing you, O believers, to have relations with your wives during the nights of fasting. They are a protection for you, keeping you pure, and you are a cover for them, keeping them pure. You both need each other. Allah knew that you were betraying yourselves by doing what you were not allowed to, so He had mercy on you, turning to you when you asked for forgiveness, and made things easier for you. So, have rel

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

188

وَلَا تَأْكُلُوٓا۟ أَمْوَٰلَكُم بَيْنَكُم بِٱلْبَـٰطِلِ وَتُدْلُوا۟ بِهَآ إِلَى ٱلْحُكَّامِ لِتَأْكُلُوا۟ فَرِيقًا مِّنْ أَمْوَٰلِ ٱلنَّاسِ بِٱلْإِثْمِ وَأَنتُمْ تَعْلَمُونَ

And do not consume one another's wealth unjustly or send it [in bribery] to the rulers in order that [they might aid] you [to] consume a portion of the wealth of the people in sin, while you know [it is unlawful].

Wa laa taakuloo amwaalakum bainakum bilbaatili wa tudloo bihaaa ilal hukkaami litaakuloo fareeqam min amwaalin naasi bil ismi wa antum ta'lamoon

Word by word
وَلَا
walā
And (do) not
تَأْكُلُوٓا۟
takulū
eat
أَمْوَٰلَكُم
amwālakum
your properties
بَيْنَكُم
baynakum
among yourselves
بِٱلْبَـٰطِلِ
bil-bāṭili
wrongfully
وَتُدْلُوا۟
watud'lū
and present
بِهَآ
bihā
[with] it
إِلَى
ilā
to
ٱلْحُكَّامِ
l-ḥukāmi
the authorities
لِتَأْكُلُوا۟
litakulū
so that you may eat
فَرِيقًۭا
farīqan
a portion
مِّنْ
min
from
أَمْوَٰلِ
amwāli
(the) wealth
ٱلنَّاسِ
l-nāsi
(of) the people
بِٱلْإِثْمِ
bil-ith'mi
sinfully
وَأَنتُمْ
wa-antum
while you
تَعْلَمُونَ
taʿlamūna
know
Interpretation

Do not take each other’s wealth unjustly: robbing it or taking it by force or by cheating, and then making it a legal dispute in order to obtain other’s wealth wrongfully, when you know that Allah has prohibited that. Committing a sin knowingly is the worst of things and has the greatest of punishments.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

189

۞ يَسْـَٔلُونَكَ عَنِ ٱلْأَهِلَّةِ ۖ قُلْ هِىَ مَوَٰقِيتُ لِلنَّاسِ وَٱلْحَجِّ ۗ وَلَيْسَ ٱلْبِرُّ بِأَن تَأْتُوا۟ ٱلْبُيُوتَ مِن ظُهُورِهَا وَلَـٰكِنَّ ٱلْبِرَّ مَنِ ٱتَّقَىٰ ۗ وَأْتُوا۟ ٱلْبُيُوتَ مِنْ أَبْوَٰبِهَا ۚ وَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تُفْلِحُونَ

They ask you, [O Muḥammad], about the crescent moons. Say, "They are measurements of time for the people and for ḥajj [pilgrimage]." And it is not righteousness to enter houses from the back, but righteousness is [in] one who fears Allāh. And enter houses from their doors. And fear Allāh that you may succeed.

Yas'aloonaka 'anil ahillati qul hiya mawaaqeetu linnaasi wal Hajj; wa laisal birru bi an taatul buyoota min zuhoorihaa wa laakinnal birra manit taqaa; waatul buyoota min abwaa bihaa; wattaqullaaha la'allakum tuflihoon

Word by word
۞ يَسْـَٔلُونَكَ
yasalūnaka
They ask you
عَنِ
ʿani
about
ٱلْأَهِلَّةِ ۖ
l-ahilati
the new moons
قُلْ
qul
Say
هِىَ
hiya
They
مَوَٰقِيتُ
mawāqītu
(are) indicators of periods
لِلنَّاسِ
lilnnāsi
for the people
وَٱلْحَجِّ ۗ
wal-ḥaji
and (for) the Hajj
وَلَيْسَ
walaysa
And it is not
ٱلْبِرُّ
l-biru
[the] righteousness
بِأَن
bi-an
that
تَأْتُوا۟
tatū
you come
ٱلْبُيُوتَ
l-buyūta
(to) the houses
مِن
min
from
ظُهُورِهَا
ẓuhūrihā
their backs
وَلَـٰكِنَّ
walākinna
[and] but
ٱلْبِرَّ
l-bira
[the] righteous
مَنِ
mani
(is one) who
ٱتَّقَىٰ ۗ
ittaqā
fears (Allah)
وَأْتُوا۟
watū
And come
ٱلْبُيُوتَ
l-buyūta
(to) the houses
مِنْ
min
from
أَبْوَٰبِهَا ۚ
abwābihā
their doors
وَٱتَّقُوا۟
wa-ittaqū
And fear
ٱللَّهَ
l-laha
Allah
لَعَلَّكُمْ
laʿallakum
so that you may
تُفْلِحُونَ
tuf'liḥūna
(be) successful
Interpretation

They ask you, O Messenger, about the formation of the new moons and their changing states. Tell them in reply about the wisdom behind them: that they measure time for people, so that they know when to do their acts of worship, such as the months of Hajj and fasting, and the completion of the year for Zakat; they also fix the time frames of transactions, such as the deadlines for paying blood money or debts. It is not righteousness or goodness that you come to houses from the rear wearing your iḥrām for Hajj or Umrah, as they used to claim during the time of ignorance before Islam. Rather, true

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

190

وَقَـٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ ٱلَّذِينَ يُقَـٰتِلُونَكُمْ وَلَا تَعْتَدُوٓا۟ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُعْتَدِينَ

Fight in the way of Allāh those who fight against you but do not transgress. Indeed, Allāh does not like transgressors.

Wa qaatiloo fee sabeelillaahil lazeena yuqaatiloonakum wa laa ta'tadooo; innal laaha laa yuhibbul mu'tadeen

Word by word
وَقَـٰتِلُوا۟
waqātilū
And fight
فِى
in
سَبِيلِ
sabīli
(the) way
ٱللَّهِ
l-lahi
(of) Allah
ٱلَّذِينَ
alladhīna
those who
يُقَـٰتِلُونَكُمْ
yuqātilūnakum
fight you
وَلَا
walā
and (do) not
تَعْتَدُوٓا۟ ۚ
taʿtadū
transgress
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
لَا
(does) not
يُحِبُّ
yuḥibbu
like
ٱلْمُعْتَدِينَ
l-muʿ'tadīna
the transgressors
Interpretation

Fight in order to raise the word of Allah, against those of the disbelievers who fight you to turn you away from the religion of Allah; but do not overstep the limits of Allah by killing children, women, the elderly, or by mutilating the dead and so on. Allah does not love those who overstep the limits He has established and made sacred.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

191

وَٱقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُم مِّنْ حَيْثُ أَخْرَجُوكُمْ ۚ وَٱلْفِتْنَةُ أَشَدُّ مِنَ ٱلْقَتْلِ ۚ وَلَا تُقَـٰتِلُوهُمْ عِندَ ٱلْمَسْجِدِ ٱلْحَرَامِ حَتَّىٰ يُقَـٰتِلُوكُمْ فِيهِ ۖ فَإِن قَـٰتَلُوكُمْ فَٱقْتُلُوهُمْ ۗ كَذَٰلِكَ جَزَآءُ ٱلْكَـٰفِرِينَ

And kill them [in battle] wherever you overtake them and expel them from wherever they have expelled you, and fitnah is worse than killing. And do not fight them at al-Masjid al-Ḥarām until they fight you there. But if they fight you, then kill them. Such is the recompense of the disbelievers.

Waqtuloohum haisu saqif tumoohum wa akhrijoohum min haisu akhrajookum; walfitnatu ashaddu minal qatl; wa laa tuqaatiloohum 'indal Majidil Haraami hattaa yaqaatilookum feehi fa in qaatalookum faqtuloohum; kazaalika jazaaa'ul kaafireen

Word by word
وَٱقْتُلُوهُمْ
wa-uq'tulūhum
And kill them
حَيْثُ
ḥaythu
wherever
ثَقِفْتُمُوهُمْ
thaqif'tumūhum
you find them
وَأَخْرِجُوهُم
wa-akhrijūhum
and drive them out
مِّنْ
min
from
حَيْثُ
ḥaythu
wherever
أَخْرَجُوكُمْ ۚ
akhrajūkum
they drove you out
وَٱلْفِتْنَةُ
wal-fit'natu
and [the] oppression
أَشَدُّ
ashaddu
(is) worse
مِنَ
mina
than
ٱلْقَتْلِ ۚ
l-qatli
[the] killing
وَلَا
walā
And (do) not
تُقَـٰتِلُوهُمْ
tuqātilūhum
fight them
عِندَ
ʿinda
near
ٱلْمَسْجِدِ
l-masjidi
Al-Masjid
ٱلْحَرَامِ
l-ḥarāmi
Al-Haraam
حَتَّىٰ
ḥattā
until
يُقَـٰتِلُوكُمْ
yuqātilūkum
they fight you
فِيهِ ۖ
fīhi
in it
فَإِن
fa-in
Then if
قَـٰتَلُوكُمْ
qātalūkum
they fight you
فَٱقْتُلُوهُمْ ۗ
fa-uq'tulūhum
then kill them
كَذَٰلِكَ
kadhālika
Such
جَزَآءُ
jazāu
(is the) reward
ٱلْكَـٰفِرِينَ
l-kāfirīna
(of) the disbelievers
Interpretation

And kill them where you come across them, and make them leave the place they made you leave - which is Makkah. And oppression that stops those who believe from worshipping, making them return to disbelief and ungratefulness is worse than killing. And do not fight with them in the Sacred Mosque, out of respect for it, unless they start fighting you there. If they start fighting in the Sacred Mosque, then kill them. And fighting them if they attack in the Sacred mosque is the reward of those who deny the truth.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

192

فَإِنِ ٱنتَهَوْا۟ فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

And if they cease, then indeed, Allāh is Forgiving and Merciful.

Fa ini-ntahaw fa innal laaha Ghafoorur Raheem

Word by word
فَإِنِ
fa-ini
Then if
ٱنتَهَوْا۟
intahaw
they cease
فَإِنَّ
fa-inna
then indeed
ٱللَّهَ
l-laha
Allah
غَفُورٌۭ
ghafūrun
(is) Oft-Forgiving
رَّحِيمٌۭ
raḥīmun
Most Merciful
Interpretation

If these aggressive disbelievers stop fighting you and stop disbelieving, then stop fighting them. Allah Forgiving to whomever repents to Him with regret, asking for forgiveness, and does not hold them to account for the disobedience they did before. He is Compassionate with them and not quick to punish.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

193

وَقَـٰتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ ٱلدِّينُ لِلَّهِ ۖ فَإِنِ ٱنتَهَوْا۟ فَلَا عُدْوَٰنَ إِلَّا عَلَى ٱلظَّـٰلِمِينَ

Fight them until there is no [more] fitnah and [until] religion [i.e., worship] is [acknowledged to be] for Allāh. But if they cease, then there is to be no aggression [i.e., assault] except against the oppressors.

Wa qaatiloohum hatta laa takoona fitnatunw wa yakoonad deenu lillaahi fa-inin tahaw falaa 'udwaana illaa 'alaz zaalimeen

Word by word
وَقَـٰتِلُوهُمْ
waqātilūhum
And fight (against) them
حَتَّىٰ
ḥattā
until
لَا
not
تَكُونَ
takūna
(there) is
فِتْنَةٌۭ
fit'natun
oppression
وَيَكُونَ
wayakūna
and becomes
ٱلدِّينُ
l-dīnu
the religion
لِلَّهِ ۖ
lillahi
for Allah
فَإِنِ
fa-ini
Then if
ٱنتَهَوْا۟
intahaw
they cease
فَلَا
falā
then (let there be) no
عُدْوَٰنَ
ʿud'wāna
hostility
إِلَّا
illā
except
عَلَى
ʿalā
against
ٱلظَّـٰلِمِينَ
l-ẓālimīna
the oppressors
Interpretation

Fight the disbelievers until they do not prevent people from Allah’s path and there is no disbelief, and until the dominant way of life is the path of Allah. But if they stop their disbelief and stop preventing others from the path of Allah, then stop fighting them. There is to be no aggression except against those who oppress, through disbelief and by preventing people from the path of Allah.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

194

ٱلشَّهْرُ ٱلْحَرَامُ بِٱلشَّهْرِ ٱلْحَرَامِ وَٱلْحُرُمَـٰتُ قِصَاصٌ ۚ فَمَنِ ٱعْتَدَىٰ عَلَيْكُمْ فَٱعْتَدُوا۟ عَلَيْهِ بِمِثْلِ مَا ٱعْتَدَىٰ عَلَيْكُمْ ۚ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَعَ ٱلْمُتَّقِينَ

[Battle in] the sacred month is for [aggression committed in] the sacred month, and for [all] violations is legal retribution. So whoever has assaulted you, then assault him in the same way that he has assaulted you. And fear Allāh and know that Allāh is with those who fear Him.

Ash Shahrul Haraamu bish Shahril Haraami wal hurumaatu qisaas; famani'tadaa 'alaikum fa'tadoo 'alaihi bimsisli ma'tadaa 'alaikum; wattaqul laaha wa'lamooo annal laaha ma'al muttaqeen

Word by word
ٱلشَّهْرُ
al-shahru
The month
ٱلْحَرَامُ
l-ḥarāmu
[the] sacred
بِٱلشَّهْرِ
bil-shahri
(is) for the month
ٱلْحَرَامِ
l-ḥarāmi
[the] sacred
وَٱلْحُرُمَـٰتُ
wal-ḥurumātu
and for all the violations
قِصَاصٌۭ ۚ
qiṣāṣun
(is) legal retribution
فَمَنِ
famani
Then whoever
ٱعْتَدَىٰ
iʿ'tadā
transgressed
عَلَيْكُمْ
ʿalaykum
upon you
فَٱعْتَدُوا۟
fa-iʿ'tadū
then you transgress
عَلَيْهِ
ʿalayhi
on him
بِمِثْلِ
bimith'li
in (the) same manner
مَا
(as)
ٱعْتَدَىٰ
iʿ'tadā
he transgressed
عَلَيْكُمْ ۚ
ʿalaykum
upon you
وَٱتَّقُوا۟
wa-ittaqū
And fear
ٱللَّهَ
l-laha
Allah
وَٱعْلَمُوٓا۟
wa-iʿ'lamū
and know
أَنَّ
anna
that
ٱللَّهَ
l-laha
Allah
مَعَ
maʿa
(is) with
ٱلْمُتَّقِينَ
l-mutaqīna
those who fear (Him)
Interpretation

The sacred month in which Allah allowed you to enter the Sacred Mosque and perform Umrah in the seventh year after the Migration is a compensation for the sacred month when you were stopped by the idolaters from entering the Sacred Mosque in the sixth year after the Migration. The law of equality applies when the limits are overstepped in regards to sacred things, such as the sacred land, the sacred month and being in an ordered state of purity (iḥrām) for pilgrimage to the Sacred Mosque. When someone wrongs you in any of these, treat them as they treated you, but do not go beyond what they ha

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

195

وَأَنفِقُوا۟ فِى سَبِيلِ ٱللَّهِ وَلَا تُلْقُوا۟ بِأَيْدِيكُمْ إِلَى ٱلتَّهْلُكَةِ ۛ وَأَحْسِنُوٓا۟ ۛ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُحْسِنِينَ

And spend in the way of Allāh and do not throw [yourselves] with your [own] hands into destruction [by refraining]. And do good; indeed, Allāh loves the doers of good.

Wa anfiqoo fee sabeelil laahi wa laa tulqoo bi aydeekum ilat tahlukati wa ahsinoo; innal laaha yuhibbul muhsineen

Word by word
وَأَنفِقُوا۟
wa-anfiqū
And spend
فِى
in
سَبِيلِ
sabīli
(the) way
ٱللَّهِ
l-lahi
(of) Allah
وَلَا
walā
and (do) not
تُلْقُوا۟
tul'qū
throw (yourselves)
بِأَيْدِيكُمْ
bi-aydīkum
[with your hands]
إِلَى
ilā
into
ٱلتَّهْلُكَةِ ۛ
l-tahlukati
[the] destruction
وَأَحْسِنُوٓا۟ ۛ
wa-aḥsinū
And do good
إِنَّ
inna
indeed
ٱللَّهَ
l-laha
Allah
يُحِبُّ
yuḥibbu
loves
ٱلْمُحْسِنِينَ
l-muḥ'sinīna
the good-doers
Interpretation

Spend your wealth in obedience to Allah, in striving for His sake, and do not throw yourselves into destruction, by leaving the struggle and spending for His sake, or by throwing yourselves into something that will cause your destruction. Behave with excellence and kindness in your worship, transactions and behaviour. Allah loves those who always do good: giving them a greater reward and leading them to true guidance.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

196

وَأَتِمُّوا۟ ٱلْحَجَّ وَٱلْعُمْرَةَ لِلَّهِ ۚ فَإِنْ أُحْصِرْتُمْ فَمَا ٱسْتَيْسَرَ مِنَ ٱلْهَدْىِ ۖ وَلَا تَحْلِقُوا۟ رُءُوسَكُمْ حَتَّىٰ يَبْلُغَ ٱلْهَدْىُ مَحِلَّهُۥ ۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِۦٓ أَذًى مِّن رَّأْسِهِۦ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ ۚ فَإِذَآ أَمِنتُمْ فَمَن تَمَتَّعَ بِٱلْعُمْرَةِ إِلَى ٱلْحَجِّ فَمَا ٱسْتَيْسَرَ مِنَ ٱلْهَدْىِ ۚ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَـٰثَةِ أَيَّامٍ فِى ٱلْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ ۗ تِلْكَ عَشَرَةٌ كَامِلَةٌ ۗ ذَٰلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُۥ حَاضِرِى ٱلْمَسْجِدِ ٱلْحَرَامِ ۚ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ

And complete the ḥajj and ʿumrah for Allāh. But if you are prevented, then [offer] what can be obtained with ease of sacrificial animals. And do not shave your heads until the sacrificial animal has reached its place of slaughter. And whoever among you is ill or has an ailment of the head [making shaving necessary must offer] a ransom of fasting [three days] or charity or sacrifice. And when you are secure, then whoever performs ʿumrah [during the ḥajj months] followed by ḥajj [offers] what can be obtained with ease of sacrificial animals. And whoever cannot find [or afford such an animal] - then a fast of three days during ḥajj and of seven when you have returned [home]. Those are ten complete [days]. This is for those whose family is not in the area of al-Masjid al-Ḥarām. And fear Allāh and know that Allāh is severe in penalty.

Wa atimmul Hajja wal Umarata lillaah; fain uhsirtum famas taisara minal hadyi walaa tahliqoo ru'oosakum hatta yablughal hadyu mahillah; faman kaana minkum mareedan aw biheee azam mir raasihee fafidyatum min Siyaamin aw sadaqatin aw nusuk; fa izaaa amintum faman tamatta'a bil 'Umrati ilal Hajji famastaisara minal hady; famal lam yajid fa Siyaamu salaasti ayyaamin fil Hajji wa sab'atin izaa raja'tum; tilka 'asharatun kaamilah; zaalika limal lam yakun ahluhoo haadiril Masjidil Haraam; wattaqul laaha wa'lamoo annal laaha shadeedul'iqaab

Word by word
وَأَتِمُّوا۟
wa-atimmū
And complete
ٱلْحَجَّ
l-ḥaja
the Hajj
وَٱلْعُمْرَةَ
wal-ʿum'rata
and the Umrah
لِلَّهِ ۚ
lillahi
for Allah
فَإِنْ
fa-in
And if
أُحْصِرْتُمْ
uḥ'ṣir'tum
you are held back
فَمَا
famā
then (offer) whatever
ٱسْتَيْسَرَ
is'taysara
(can be) obtained with ease
مِنَ
mina
of
ٱلْهَدْىِ ۖ
l-hadyi
the sacrificial animal
وَلَا
walā
And (do) not
تَحْلِقُوا۟
taḥliqū
shave
رُءُوسَكُمْ
ruūsakum
your heads
حَتَّىٰ
ḥattā
until
يَبْلُغَ
yablugha
reaches
ٱلْهَدْىُ
l-hadyu
the sacrificial animal
مَحِلَّهُۥ ۚ
maḥillahu
(to) its destination
فَمَن
faman
Then whoever
كَانَ
kāna
is
مِنكُم
minkum
among you
مَّرِيضًا
marīḍan
ill
أَوْ
aw
or
بِهِۦٓ
bihi
he (has)
أَذًۭى
adhan
an ailment
مِّن
min
of
رَّأْسِهِۦ
rasihi
his head
فَفِدْيَةٌۭ
fafid'yatun
then a ransom
مِّن
min
of
صِيَامٍ
ṣiyāmin
fasting
أَوْ
aw
or
صَدَقَةٍ
ṣadaqatin
charity
أَوْ
aw
or
نُسُكٍۢ ۚ
nusukin
sacrifice
فَإِذَآ
fa-idhā
Then when
أَمِنتُمْ
amintum
you are secure
فَمَن
faman
then whoever
تَمَتَّعَ
tamattaʿa
took advantage
بِٱلْعُمْرَةِ
bil-ʿum'rati
of the Umrah
إِلَى
ilā
followed
ٱلْحَجِّ
l-ḥaji
(by) the Hajj
فَمَا
famā
then (offer) whatever
ٱسْتَيْسَرَ
is'taysara
(can be) obtained with ease
مِنَ
mina
of
ٱلْهَدْىِ ۚ
l-hadyi
the sacrificial animal
فَمَن
faman
But whoever
لَّمْ
lam
(can) not
يَجِدْ
yajid
find
فَصِيَامُ
faṣiyāmu
then a fast
ثَلَـٰثَةِ
thalāthati
(of) three
أَيَّامٍۢ
ayyāmin
days
فِى
during
ٱلْحَجِّ
l-ḥaji
the Hajj
وَسَبْعَةٍ
wasabʿatin
and seven (days)
إِذَا
idhā
when
رَجَعْتُمْ ۗ
rajaʿtum
you return
تِلْكَ
til'ka
This
عَشَرَةٌۭ
ʿasharatun
(is) ten (days)
كَامِلَةٌۭ ۗ
kāmilatun
in all
ذَٰلِكَ
dhālika
That
لِمَن
liman
(is) for (the one) whose
لَّمْ
lam
not
يَكُنْ
yakun
is
أَهْلُهُۥ
ahluhu
his family
حَاضِرِى
ḥāḍirī
present
ٱلْمَسْجِدِ
l-masjidi
(near) Al-Masjid
ٱلْحَرَامِ ۚ
l-ḥarāmi
Al-Haraam
وَٱتَّقُوا۟
wa-ittaqū
And fear
ٱللَّهَ
l-laha
Allah
وَٱعْلَمُوٓا۟
wa-iʿ'lamū
and know
أَنَّ
anna
that
ٱللَّهَ
l-laha
Allah
شَدِيدُ
shadīdu
(is) severe
ٱلْعِقَابِ
l-ʿiqābi
(in) retribution
Interpretation

Perform Hajj and Umrah in a complete way, seeking only Allah’s pleasure. If you are prevented from completing them by illness or an enemy, then you should sacrifice what is easily available of sacrificial animals, such as camels, cows or sheep, before you take off your Iḥrām, and do not shave your heads or cut your hair until the sacrificial animals have reached their place. If you are prevented from entering the Sacred Sanctuary, then perform the sacrifice wherever you have stopped; yet if you can enter it, then do it on the Day of Sacrifice (10th of Dhū Al-Ḥijjah) or at least within the days

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

197

ٱلْحَجُّ أَشْهُرٌ مَّعْلُومَـٰتٌ ۚ فَمَن فَرَضَ فِيهِنَّ ٱلْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِى ٱلْحَجِّ ۗ وَمَا تَفْعَلُوا۟ مِنْ خَيْرٍ يَعْلَمْهُ ٱللَّهُ ۗ وَتَزَوَّدُوا۟ فَإِنَّ خَيْرَ ٱلزَّادِ ٱلتَّقْوَىٰ ۚ وَٱتَّقُونِ يَـٰٓأُو۟لِى ٱلْأَلْبَـٰبِ

Ḥajj is [during] well-known months, so whoever has made ḥajj obligatory upon himself therein [by entering the state of iḥrām], there is [to be for him] no sexual relations and no disobedience and no disputing during ḥajj. And whatever good you do - Allāh knows it. And take provisions, but indeed, the best provision is fear of Allāh. And fear Me, O you of understanding.

Al-Hajju ashhurum ma'-loomaat; faman farada feeinnal hajja falaa rafasa wa laa fusooqa wa laa jidaala fil Hajj; wa maa taf'aloo min khairiny ya'lamhul laah; wa tazawwadoo fa inna khairaz zaadit taqwaa; wattaqooni yaaa ulil albaab

Word by word
ٱلْحَجُّ
al-ḥaju
(For) the Hajj
أَشْهُرٌۭ
ashhurun
(are) months
مَّعْلُومَـٰتٌۭ ۚ
maʿlūmātun
well known
فَمَن
faman
then whoever
فَرَضَ
faraḍa
undertakes
فِيهِنَّ
fīhinna
therein
ٱلْحَجَّ
l-ḥaja
the Hajj
فَلَا
falā
then no
رَفَثَ
rafatha
sexual relations
وَلَا
walā
and no
فُسُوقَ
fusūqa
wickedness
وَلَا
walā
and no
جِدَالَ
jidāla
quarrelling
فِى
during
ٱلْحَجِّ ۗ
l-ḥaji
the Hajj
وَمَا
wamā
And whatever
تَفْعَلُوا۟
tafʿalū
you do
مِنْ
min
of
خَيْرٍۢ
khayrin
good
يَعْلَمْهُ
yaʿlamhu
knows it
ٱللَّهُ ۗ
l-lahu
Allah
وَتَزَوَّدُوا۟
watazawwadū
And take provision
فَإِنَّ
fa-inna
(but) indeed
خَيْرَ
khayra
(the) best
ٱلزَّادِ
l-zādi
provision
ٱلتَّقْوَىٰ ۚ
l-taqwā
(is) righteousness
وَٱتَّقُونِ
wa-ittaqūni
And fear Me
يَـٰٓأُو۟لِى
yāulī
O men
ٱلْأَلْبَـٰبِ
l-albābi
(of) understanding
Interpretation

The time of the Hajj is the well-known months, starting with the month of Shawwāl and ending on the 10th of Dhū Al-Ḥijjah. Sexual relations and things that lead to it are prohibited for any person who decides to perform the Hajj in these months once he enters the state of iḥrām. In addition, the prohibition of going against Allah by committing sins becomes even more emphasised at this time due to the sacredness of the time and place. The pilgrim may not quarrel with anyone: causing them to become angry and leading to a fight. If you do any good, Allah knows and will reward you for it. To perfo

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

198

لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا۟ فَضْلًا مِّن رَّبِّكُمْ ۚ فَإِذَآ أَفَضْتُم مِّنْ عَرَفَـٰتٍ فَٱذْكُرُوا۟ ٱللَّهَ عِندَ ٱلْمَشْعَرِ ٱلْحَرَامِ ۖ وَٱذْكُرُوهُ كَمَا هَدَىٰكُمْ وَإِن كُنتُم مِّن قَبْلِهِۦ لَمِنَ ٱلضَّآلِّينَ

There is no blame upon you for seeking bounty from your Lord [during ḥajj]. But when you depart from ʿArafāt, remember Allāh at al-Mashʿar al-Ḥarām. And remember Him, as He has guided you, for indeed, you were before that among those astray.

Laisa 'alaikum junaahun an tabtaghoo fad lam mir rabbikum; fa izaaa afadtum min 'Arafaatin fazkurul laaha 'indal-Mash'aril Haraami waz kuroohu kamaa hadaakum wa in kuntum min qablihee laminad daaaleen

Word by word
لَيْسَ
laysa
Not is
عَلَيْكُمْ
ʿalaykum
on you
جُنَاحٌ
junāḥun
any sin
أَن
an
that
تَبْتَغُوا۟
tabtaghū
you seek
فَضْلًۭا
faḍlan
bounty
مِّن
min
from
رَّبِّكُمْ ۚ
rabbikum
your Lord
فَإِذَآ
fa-idhā
And when
أَفَضْتُم
afaḍtum
you depart
مِّنْ
min
from
عَرَفَـٰتٍۢ
ʿarafātin
(Mount) Arafat
فَٱذْكُرُوا۟
fa-udh'kurū
then remember
ٱللَّهَ
l-laha
Allah
عِندَ
ʿinda
near
ٱلْمَشْعَرِ
l-mashʿari
the Monument
ٱلْحَرَامِ ۖ
l-ḥarāmi
[the] Sacred
وَٱذْكُرُوهُ
wa-udh'kurūhu
And remember Him
كَمَا
kamā
as
هَدَىٰكُمْ
hadākum
He (has) guided you
وَإِن
wa-in
[and] though
كُنتُم
kuntum
you were
مِّن
min
[from]
قَبْلِهِۦ
qablihi
before [it]
لَمِنَ
lamina
surely among
ٱلضَّآلِّينَ
l-ḍālīna
those who went astray
Interpretation

There is no sin in seeking lawful provision by trading or other ways during the Hajj. When you leave Arafat after having spent the day there on the 9th of Dhū Al-Ḥijjah, and when you head towards Muzdalifah on the night before the 10th of Dhū Al-Ḥijjah, remember Allah by glorifying and praising Him and by praying to Him at the sacred place in Muzdalifah. Remember that Allah has guided you to the teachings of His path, and the acts of Hajj to His House: you were unaware of the sacred laws before this.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

199

ثُمَّ أَفِيضُوا۟ مِنْ حَيْثُ أَفَاضَ ٱلنَّاسُ وَٱسْتَغْفِرُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

Then depart from the place from where [all] the people depart and ask forgiveness of Allāh. Indeed, Allāh is Forgiving and Merciful.

Summa afeedoo min haisu afaadan naasu wastagh firullaah; innnal laaha Ghafoo rur-Raheem

Word by word
ثُمَّ
thumma
Then
أَفِيضُوا۟
afīḍū
depart
مِنْ
min
from
حَيْثُ
ḥaythu
wherever
أَفَاضَ
afāḍa
depart
ٱلنَّاسُ
l-nāsu
the people
وَٱسْتَغْفِرُوا۟
wa-is'taghfirū
and ask forgiveness
ٱللَّهَ ۚ
l-laha
(of) Allah
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
غَفُورٌۭ
ghafūrun
(is) Oft-Forgiving
رَّحِيمٌۭ
raḥīmun
Most Merciful
Interpretation

Then leave Arafat just as the Prophet Abraham used to do, and do not leave out stopping at Arafat as the people of ignorance used to do. Seek forgiveness from Allah for any defects in the performance of the Hajj, for Allah is Forgiving towards those of His servants who repent and He is Merciful towards them.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

200

فَإِذَا قَضَيْتُم مَّنَـٰسِكَكُمْ فَٱذْكُرُوا۟ ٱللَّهَ كَذِكْرِكُمْ ءَابَآءَكُمْ أَوْ أَشَدَّ ذِكْرًا ۗ فَمِنَ ٱلنَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِى ٱلدُّنْيَا وَمَا لَهُۥ فِى ٱلْـَٔاخِرَةِ مِنْ خَلَـٰقٍ

And when you have completed your rites, remember Allāh like your [previous] remembrance of your fathers or with [much] greater remembrance. And among the people is he who says, "Our Lord, give us in this world," and he will have in the Hereafter no share.

Fa-izan qadaitum manaa sikakum fazkurul laaha kazikrikum aabaaa'akum aw ashadda zikraa; faminannaasi mai yaqoolu Rabbanaaa aatinaa fiddunyaa wa maa lahoo fil Aakhirati min khalaaq

Word by word
فَإِذَا
fa-idhā
Then when
قَضَيْتُم
qaḍaytum
you complete[d]
مَّنَـٰسِكَكُمْ
manāsikakum
your acts of worship
فَٱذْكُرُوا۟
fa-udh'kurū
then remember
ٱللَّهَ
l-laha
Allah
كَذِكْرِكُمْ
kadhik'rikum
as you remember
ءَابَآءَكُمْ
ābāakum
your forefathers
أَوْ
aw
or
أَشَدَّ
ashadda
(with) greater
ذِكْرًۭا ۗ
dhik'ran
remembrance
فَمِنَ
famina
And from
ٱلنَّاسِ
l-nāsi
the people
مَن
man
who
يَقُولُ
yaqūlu
say
رَبَّنَآ
rabbanā
Our Lord
ءَاتِنَا
ātinā
Grant us
فِى
in
ٱلدُّنْيَا
l-dun'yā
the world
وَمَا
wamā
And not
لَهُۥ
lahu
for him
فِى
in
ٱلْـَٔاخِرَةِ
l-ākhirati
the Hereafter
مِنْ
min
[of]
خَلَـٰقٍۢ
khalāqin
any share
Interpretation

When you have completed the acts of Hajj, remember and praise Him much, just as you boast about and praise your forefathers – or even more than that because every favour that you enjoy comes from Him. People are different: some are disbelieving idolaters who only believe in this worldly life. Such people will only ask Allah for the blessing of this world and its beauty in the form of health, wealth and children, and will not receive anything of what Allah has prepared for His faithful servants in the Afterlife. This is because of their desire for this world and their neglect of the Afterlife.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

201

وَمِنْهُم مَّن يَقُولُ رَبَّنَآ ءَاتِنَا فِى ٱلدُّنْيَا حَسَنَةً وَفِى ٱلْـَٔاخِرَةِ حَسَنَةً وَقِنَا عَذَابَ ٱلنَّارِ

But among them is he who says, "Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire."

Wa minhum mai yaqoolu rabbanaaa aatina fid dunyaa hasanatawn wa fil aakhirati hasanatanw wa qinaa azaaban Naar

Word by word
وَمِنْهُم
wamin'hum
And from those
مَّن
man
who
يَقُولُ
yaqūlu
say
رَبَّنَآ
rabbanā
Our Lord
ءَاتِنَا
ātinā
Grant us
فِى
in
ٱلدُّنْيَا
l-dun'yā
the world
حَسَنَةًۭ
ḥasanatan
good
وَفِى
wafī
and in
ٱلْـَٔاخِرَةِ
l-ākhirati
the Hereafter
حَسَنَةًۭ
ḥasanatan
good
وَقِنَا
waqinā
and save us
عَذَابَ
ʿadhāba
(from the) punishment
ٱلنَّارِ
l-nāri
(of) the Fire
Interpretation

Yet there is another group of people who have faith in Allah and the Afterlife who ask their Lord for blessing in this world and the ability to do good, just as they ask Him for entry into Paradise and safety from the punishment of the fire of Hell.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

202

أُو۟لَـٰٓئِكَ لَهُمْ نَصِيبٌ مِّمَّا كَسَبُوا۟ ۚ وَٱللَّهُ سَرِيعُ ٱلْحِسَابِ

Those will have a share of what they have earned, and Allāh is swift in account.

Ulaaa'ika lahum naseebum mimmaa kasaboo; wal laahu saree'ul hisaab

Word by word
أُو۟لَـٰٓئِكَ
ulāika
Those
لَهُمْ
lahum
for them
نَصِيبٌۭ
naṣībun
(is) a share
مِّمَّا
mimmā
of what
كَسَبُوا۟ ۚ
kasabū
they earned
وَٱللَّهُ
wal-lahu
and Allah
سَرِيعُ
sarīʿu
(is) swift
ٱلْحِسَابِ
l-ḥisābi
(in taking) account
Interpretation

Those that pray for the good of this world and the Afterlife will receive their share of the great reward for their good actions in the world. Allah is swift in taking account of actions: He will reward those that do good and take those that do evil to task.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

203

۞ وَٱذْكُرُوا۟ ٱللَّهَ فِىٓ أَيَّامٍ مَّعْدُودَٰتٍ ۚ فَمَن تَعَجَّلَ فِى يَوْمَيْنِ فَلَآ إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلَآ إِثْمَ عَلَيْهِ ۚ لِمَنِ ٱتَّقَىٰ ۗ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ

And remember Allāh during [specific] numbered days. Then whoever hastens [his departure] in two days - there is no sin upon him; and whoever delays [until the third] - there is no sin upon him - for him who fears Allāh. And fear Allāh and know that unto Him you will be gathered.

Wazkurul laaha feee ayyaamim ma'doodaat; faman ta'ajjala fee yawmaini falaaa ismaa 'alaihi wa man taakhkhara falaaa isma 'alayh; limanit-taqaa; wattaqul laaha wa'lamooo annakum ilaihi tuhsharoon

Word by word
۞ وَٱذْكُرُوا۟
wa-udh'kurū
And remember
ٱللَّهَ
l-laha
Allah
فِىٓ
during
أَيَّامٍۢ
ayyāmin
days
مَّعْدُودَٰتٍۢ ۚ
maʿdūdātin
numbered
فَمَن
faman
Then (he) who
تَعَجَّلَ
taʿajjala
hurries
فِى
in
يَوْمَيْنِ
yawmayni
two days
فَلَآ
falā
then no
إِثْمَ
ith'ma
sin
عَلَيْهِ
ʿalayhi
upon him
وَمَن
waman
and whoever
تَأَخَّرَ
ta-akhara
delays
فَلَآ
falā
then no
إِثْمَ
ith'ma
sin
عَلَيْهِ ۚ
ʿalayhi
upon him
لِمَنِ
limani
for (the one) who
ٱتَّقَىٰ ۗ
ittaqā
fears
وَٱتَّقُوا۟
wa-ittaqū
And fear
ٱللَّهَ
l-laha
Allah
وَٱعْلَمُوٓا۟
wa-iʿ'lamū
and know
أَنَّكُمْ
annakum
that you
إِلَيْهِ
ilayhi
unto Him
تُحْشَرُونَ
tuḥ'sharūna
will be gathered
Interpretation

Remember Allah by saying, ‘Allāhu Akbar’ (Allah is greatest!), and, ‘Lā ilāhah illā Allāh’ (There is no god except Allah), on the 11th, 12th and 13th of Dhū Al-Ḥijjah. If anyone is in a hurry, he may leave Minā after pelting stones on the 12th of Dhū Al-Ḥijjah – and there will be no sin as Allah has granted that permission. It is also acceptable if someone stays to pelt stones on the 13th of Dhū Al-Ḥijjah – in fact, this is better and was the action of the Prophet (peace be upon him). All of this applies to those that are mindful of Allah during their Hajj and carry it out in accordance with A

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

204

وَمِنَ ٱلنَّاسِ مَن يُعْجِبُكَ قَوْلُهُۥ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَيُشْهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلْبِهِۦ وَهُوَ أَلَدُّ ٱلْخِصَامِ

And of the people is he whose speech pleases you in worldly life, and he calls Allāh to witness as to what is in his heart, yet he is the fiercest of opponents.

Wa minan naasi mai yu'jibuka qawluhoo fil hayaatid dunyaa wa yushhidul laaha 'alaa maa fee qalbihee wa huwa aladdulkhisaam

Word by word
وَمِنَ
wamina
And of
ٱلنَّاسِ
l-nāsi
the people
مَن
man
(is the one) who
يُعْجِبُكَ
yuʿ'jibuka
pleases you
قَوْلُهُۥ
qawluhu
(with) his speech
فِى
in
ٱلْحَيَوٰةِ
l-ḥayati
the life
ٱلدُّنْيَا
l-dun'yā
(of) the world
وَيُشْهِدُ
wayush'hidu
and he calls to witness
ٱللَّهَ
l-laha
Allah
عَلَىٰ
ʿalā
on
مَا
what
فِى
(is) in
قَلْبِهِۦ
qalbihi
his heart
وَهُوَ
wahuwa
and he
أَلَدُّ
aladdu
(is) the most quarrelsome
ٱلْخِصَامِ
l-khiṣāmi
(of) opponents
Interpretation

There is a type of person who is actually a Hypocrite, but his speech with respect to the life of this world impresses you, O Prophet, and you consider him to be honest and sincere because of his wonderful words. However, his only goal in speaking words of faith is to protect his personal and financial interests. He calls Allah to witness that he has faith and goodness in his heart whilst he is in fact lying: he bears great hostility and hatred for the Muslims.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

205

وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلْأَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ ٱلْحَرْثَ وَٱلنَّسْلَ ۗ وَٱللَّهُ لَا يُحِبُّ ٱلْفَسَادَ

And when he goes away, he strives throughout the land to cause corruption therein and destroy crops and animals. And Allāh does not like corruption.

Wa izaa tawallaa sa'aa fil ardi liyufsida feeha wa yuhlikal harsa wannasl; wallaahu laa yuhibbul fasaad

Word by word
وَإِذَا
wa-idhā
And when
تَوَلَّىٰ
tawallā
he turns away
سَعَىٰ
saʿā
he strives
فِى
in
ٱلْأَرْضِ
l-arḍi
the earth
لِيُفْسِدَ
liyuf'sida
to spread corruption
فِيهَا
fīhā
[in it]
وَيُهْلِكَ
wayuh'lika
and destroys
ٱلْحَرْثَ
l-ḥartha
the crops
وَٱلنَّسْلَ ۗ
wal-nasla
and progeny
وَٱللَّهُ
wal-lahu
And Allah
لَا
(does) not
يُحِبُّ
yuḥibbu
love
ٱلْفَسَادَ
l-fasāda
[the] corruption
Interpretation

When this Hypocrite leaves you, he works hard to cause corruption by committing sins, and he destroys crops and kills animals. Allah does not love corruption in the land and He does not love those that cause corruption.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

206

وَإِذَا قِيلَ لَهُ ٱتَّقِ ٱللَّهَ أَخَذَتْهُ ٱلْعِزَّةُ بِٱلْإِثْمِ ۚ فَحَسْبُهُۥ جَهَنَّمُ ۚ وَلَبِئْسَ ٱلْمِهَادُ

And when it is said to him, "Fear Allāh," pride in the sin takes hold of him. Sufficient for him is Hellfire, and how wretched is the resting place.

Wa izaa qeela lahuttaqil laaha akhazathul izzatu bil-ism; fahasbuhoo jahannam; wa labi'sal mihaad

Word by word
وَإِذَا
wa-idhā
And when
قِيلَ
qīla
it is said
لَهُ
lahu
to him
ٱتَّقِ
ittaqi
Fear
ٱللَّهَ
l-laha
Allah
أَخَذَتْهُ
akhadhathu
takes him
ٱلْعِزَّةُ
l-ʿizatu
(his) pride
بِٱلْإِثْمِ ۚ
bil-ith'mi
to [the] sins
فَحَسْبُهُۥ
faḥasbuhu
Then enough for him
جَهَنَّمُ ۚ
jahannamu
(is) Hell
وَلَبِئْسَ
walabi'sa
[and] surely an evil
ٱلْمِهَادُ
l-mihādu
[the] resting-place
Interpretation

When this person who causes corruption is advised to be mindful of Allah by respecting His limits and avoiding His prohibitions, his pride and arrogance prevents him from repenting, and he continues to sin. The only appropriate reward for him is entry into Hell. What a terrible place to reside in for its inhabitants!

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

207

وَمِنَ ٱلنَّاسِ مَن يَشْرِى نَفْسَهُ ٱبْتِغَآءَ مَرْضَاتِ ٱللَّهِ ۗ وَٱللَّهُ رَءُوفٌۢ بِٱلْعِبَادِ

And of the people is he who sells himself, seeking means to the approval of Allāh. And Allāh is Kind to [His] servants.

Wa minan naasi mai yashree nafsahub tighaaa'a mardaatil laah; wallaahu ra'oofum bil'ibaad

Word by word
وَمِنَ
wamina
And of
ٱلنَّاسِ
l-nāsi
the people
مَن
man
(is the one) who
يَشْرِى
yashrī
sells
نَفْسَهُ
nafsahu
his own self
ٱبْتِغَآءَ
ib'tighāa
seeking
مَرْضَاتِ
marḍāti
pleasure
ٱللَّهِ ۗ
l-lahi
(of) Allah
وَٱللَّهُ
wal-lahu
And Allah
رَءُوفٌۢ
raūfun
(is) full of Kindness
بِٱلْعِبَادِ
bil-ʿibādi
to His servants
Interpretation

There is another type of person who is a believer, who will sell and give up his soul to follow his Lord and to strive in His path seeking His pleasure. Allah’s mercy for His servants is vast and He is Kind to them.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

208

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱدْخُلُوا۟ فِى ٱلسِّلْمِ كَآفَّةً وَلَا تَتَّبِعُوا۟ خُطُوَٰتِ ٱلشَّيْطَـٰنِ ۚ إِنَّهُۥ لَكُمْ عَدُوٌّ مُّبِينٌ

O you who have believed, enter into Islām completely [and perfectly] and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.

Yaaa ayyuhal lazeena aamanud khuloo fis silmi kaaaffatanw wa laa tattabi'oo khutuwaatish Shaitaan; innahoo lakum 'aduwwum mubeen

Word by word
يَـٰٓأَيُّهَا
yāayyuhā
O you
ٱلَّذِينَ
alladhīna
who
ءَامَنُوا۟
āmanū
believe[d]
ٱدْخُلُوا۟
ud'khulū
Enter
فِى
in
ٱلسِّلْمِ
l-sil'mi
Islam
كَآفَّةًۭ
kāffatan
completely
وَلَا
walā
and (do) not
تَتَّبِعُوا۟
tattabiʿū
follow
خُطُوَٰتِ
khuṭuwāti
footsteps
ٱلشَّيْطَـٰنِ ۚ
l-shayṭāni
(of) the Shaitaan
إِنَّهُۥ
innahu
Indeed, he
لَكُمْ
lakum
(is) for you
عَدُوٌّۭ
ʿaduwwun
an enemy
مُّبِينٌۭ
mubīnun
open
Interpretation

O you who have faith in Allah and follow His Messenger, enter Islam completely and do not leave out any part of it like how the People of the Scripture believed in some parts of the book and disbelieved other parts. Do not follow the ways of Satan, because he has made it clear that he is your enemy.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

209

فَإِن زَلَلْتُم مِّنۢ بَعْدِ مَا جَآءَتْكُمُ ٱلْبَيِّنَـٰتُ فَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ

But if you slip [i.e., deviate] after clear proofs have come to you, then know that Allāh is Exalted in Might and Wise.

Fa in zalaltum mimba'di maa jaaa'atkumul baiyinaatu fa'lamoo annallaaha 'Azeezun hakeem

Word by word
فَإِن
fa-in
Then if
زَلَلْتُم
zalaltum
you slip
مِّنۢ
min
from
بَعْدِ
baʿdi
after
مَا
[what]
جَآءَتْكُمُ
jāatkumu
came to you
ٱلْبَيِّنَـٰتُ
l-bayinātu
(from) the clear proofs
فَٱعْلَمُوٓا۟
fa-iʿ'lamū
then know
أَنَّ
anna
that
ٱللَّهَ
l-laha
Allah
عَزِيزٌ
ʿazīzun
(is) All-Mighty
حَكِيمٌ
ḥakīmun
All-Wise
Interpretation

If you slip up or go astray after clear proofs have come to you, then know that Allah is Mighty in His ability and power, Wise in His planning and establishing of sacred laws. So, fear and glorify Him.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

210

هَلْ يَنظُرُونَ إِلَّآ أَن يَأْتِيَهُمُ ٱللَّهُ فِى ظُلَلٍ مِّنَ ٱلْغَمَامِ وَٱلْمَلَـٰٓئِكَةُ وَقُضِىَ ٱلْأَمْرُ ۚ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ

Do they await but that Allāh should come to them in covers of clouds and the angels [as well] and the matter is [then] decided? And to Allāh [all] matters are returned.

Hal yanzuroona illaaa ai yaatiyahumul laahu fee zulalim minal ghamaami walmalaaa'ikatu wa qudiyal amr; wa ilal laahi turja'ulumoor

Word by word
هَلْ
hal
Are
يَنظُرُونَ
yanẓurūna
they waiting
إِلَّآ
illā
[except]
أَن
an
that
يَأْتِيَهُمُ
yatiyahumu
comes to them
ٱللَّهُ
l-lahu
Allah
فِى
in
ظُلَلٍۢ
ẓulalin
(the) shadows
مِّنَ
mina
of
ٱلْغَمَامِ
l-ghamāmi
[the] clouds
وَٱلْمَلَـٰٓئِكَةُ
wal-malāikatu
and the Angels
وَقُضِىَ
waquḍiya
and is decreed
ٱلْأَمْرُ ۚ
l-amru
the matter
وَإِلَى
wa-ilā
And to
ٱللَّهِ
l-lahi
Allah
تُرْجَعُ
tur'jaʿu
return
ٱلْأُمُورُ
l-umūru
(all) the matters
Interpretation

These people who follow the path of Satan, instead of the path of truth, are waiting only for Allah to come to them, as befits His majesty, on the Day of Resurrection in the shadows of clouds to judge them and for the angels to come and surround them from all sides. At that time, Allah will judge them once and for all. To Allah alone shall all affairs relating to creation return.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

211

سَلْ بَنِىٓ إِسْرَٰٓءِيلَ كَمْ ءَاتَيْنَـٰهُم مِّنْ ءَايَةٍۭ بَيِّنَةٍ ۗ وَمَن يُبَدِّلْ نِعْمَةَ ٱللَّهِ مِنۢ بَعْدِ مَا جَآءَتْهُ فَإِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ

Ask the Children of Israel how many a sign of evidence We have given them. And whoever exchanges the favor of Allāh [for disbelief] after it has come to him - then indeed, Allāh is severe in penalty.

Sal Banee Israaa'eela kam aatainaahum min aayatim baiyinah; wa mai yubaddil ni'matal laahi mim ba'di maa jaaa'athu fa innallaaha shadeedul'iqaab

Word by word
سَلْ
sal
Ask
بَنِىٓ
banī
(the) Children
إِسْرَٰٓءِيلَ
is'rāīla
(of) Israel
كَمْ
kam
how many
ءَاتَيْنَـٰهُم
ātaynāhum
We gave them
مِّنْ
min
of
ءَايَةٍۭ
āyatin
(the) Sign(s)
بَيِّنَةٍۢ ۗ
bayyinatin
clear
وَمَن
waman
And whoever
يُبَدِّلْ
yubaddil
changes
نِعْمَةَ
niʿ'mata
Favor
ٱللَّهِ
l-lahi
(of) Allah
مِنۢ
min
from
بَعْدِ
baʿdi
after
مَا
[what]
جَآءَتْهُ
jāathu
it (has) come to him
فَإِنَّ
fa-inna
then indeed
ٱللَّهَ
l-laha
Allah
شَدِيدُ
shadīdu
(is) severe
ٱلْعِقَابِ
l-ʿiqābi
in [the] chastising
Interpretation

O Prophet, ask the Jews about how many clear signs proving the truthfulness of the messengers were given to them by Allah. Despite this they disbelieved and turned away from them. If anyone changes the favour of Allah into disbelief and denial after being aware of it and after it has become obvious, then Allah is strong in punishing the disbelievers and the deniers.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

212

زُيِّنَ لِلَّذِينَ كَفَرُوا۟ ٱلْحَيَوٰةُ ٱلدُّنْيَا وَيَسْخَرُونَ مِنَ ٱلَّذِينَ ءَامَنُوا۟ ۘ وَٱلَّذِينَ ٱتَّقَوْا۟ فَوْقَهُمْ يَوْمَ ٱلْقِيَـٰمَةِ ۗ وَٱللَّهُ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ

Beautified for those who disbelieve is the life of this world, and they ridicule those who believe. But those who fear Allāh are above them on the Day of Resurrection. And Allāh gives provision to whom He wills without account.

Zuyyina lillazeena kafarul hayaatud dunyaa wa yaskharoona minal lazeena aamanoo; wallazeenat taqaw fawqahum yawmal Qiyaamah; wallaahu yarzuqu mai yashaaa'u bighairi hisaab;

Word by word
زُيِّنَ
zuyyina
Beautified
لِلَّذِينَ
lilladhīna
for those who
كَفَرُوا۟
kafarū
disbelieve[d]
ٱلْحَيَوٰةُ
l-ḥayatu
(is) the life
ٱلدُّنْيَا
l-dun'yā
(of) the world
وَيَسْخَرُونَ
wayaskharūna
and they ridicule
مِنَ
mina
[of]
ٱلَّذِينَ
alladhīna
those who
ءَامَنُوا۟ ۘ
āmanū
believe[d]
وَٱلَّذِينَ
wa-alladhīna
And those who
ٱتَّقَوْا۟
ittaqaw
fear (Allah)
فَوْقَهُمْ
fawqahum
(they will be) above them
يَوْمَ
yawma
(on the) Day
ٱلْقِيَـٰمَةِ ۗ
l-qiyāmati
(of) Resurrection
وَٱللَّهُ
wal-lahu
And Allah
يَرْزُقُ
yarzuqu
provides
مَن
man
whom
يَشَآءُ
yashāu
He wills
بِغَيْرِ
bighayri
without
حِسَابٍۢ
ḥisābin
measure
Interpretation

For those who disbelieve in Allah, the worldly life and its temporary pleasures and enjoyments have been made to seem glamorous. They mock at those who have faith in Allah and the Last Day. Those who are mindful of Allah by fulfilling His commands and avoiding His prohibitions will be above such people in the Afterlife when Allah will make them live in the gardens of Paradise. Allah gives without any limit or account to whichever of His creation He wishes.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

213

كَانَ ٱلنَّاسُ أُمَّةً وَٰحِدَةً فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّـۧنَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ ٱلْكِتَـٰبَ بِٱلْحَقِّ لِيَحْكُمَ بَيْنَ ٱلنَّاسِ فِيمَا ٱخْتَلَفُوا۟ فِيهِ ۚ وَمَا ٱخْتَلَفَ فِيهِ إِلَّا ٱلَّذِينَ أُوتُوهُ مِنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَـٰتُ بَغْيًۢا بَيْنَهُمْ ۖ فَهَدَى ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ لِمَا ٱخْتَلَفُوا۟ فِيهِ مِنَ ٱلْحَقِّ بِإِذْنِهِۦ ۗ وَٱللَّهُ يَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

Mankind was [of] one religion [before their deviation]; then Allāh sent the prophets as bringers of good tidings and warners and sent down with them the Scripture in truth to judge between the people concerning that in which they differed. And none differed over it [i.e., the Scripture] except those who were given it - after the clear proofs came to them - out of jealous animosity among themselves. And Allāh guided those who believed to the truth concerning that over which they had differed, by His permission. And Allāh guides whom He wills to a straight path.

Kaanan naasu ummatanw waahidatan fab'asal laahun Nabiyyeena mubashshireena wa munzireena wa anzala ma'ahumul kitaaba bilhaqqi liyahkuma bainan naasi feemakh talafoo feeh; wa makh talafa feehi 'illallazeena ootoohu mim ba'di maa jaaa'athumul baiyinaatu baghyam bainahm fahadal laahul lazeena aamanoo limakh talafoo feehi minal haqqi bi iznih; wallaahu yahdee mai yashaaa'u ilaa Siraatim Mustaqeem

Word by word
كَانَ
kāna
Was
ٱلنَّاسُ
l-nāsu
mankind
أُمَّةًۭ
ummatan
a community
وَٰحِدَةًۭ
wāḥidatan
single
فَبَعَثَ
fabaʿatha
then raised up
ٱللَّهُ
l-lahu
Allah
ٱلنَّبِيِّـۧنَ
l-nabiyīna
[the] Prophets
مُبَشِّرِينَ
mubashirīna
(as) bearers of glad tidings
وَمُنذِرِينَ
wamundhirīna
and (as) warners
وَأَنزَلَ
wa-anzala
and sent down
مَعَهُمُ
maʿahumu
with them
ٱلْكِتَـٰبَ
l-kitāba
the Book
بِٱلْحَقِّ
bil-ḥaqi
in [the] truth
لِيَحْكُمَ
liyaḥkuma
to judge
بَيْنَ
bayna
between
ٱلنَّاسِ
l-nāsi
[the] people
فِيمَا
fīmā
in what
ٱخْتَلَفُوا۟
ikh'talafū
they differed
فِيهِ ۚ
fīhi
[in it]
وَمَا
wamā
And (did) not
ٱخْتَلَفَ
ikh'talafa
differ[ed]
فِيهِ
fīhi
in it
إِلَّا
illā
except
ٱلَّذِينَ
alladhīna
those who
أُوتُوهُ
ūtūhu
were given it
مِنۢ
min
from
بَعْدِ
baʿdi
after
مَا
[what]
جَآءَتْهُمُ
jāathumu
came to them
ٱلْبَيِّنَـٰتُ
l-bayinātu
the clear proofs
بَغْيًۢا
baghyan
(out of) jealousy
بَيْنَهُمْ ۖ
baynahum
among themselves
فَهَدَى
fahadā
And guided
ٱللَّهُ
l-lahu
Allah
ٱلَّذِينَ
alladhīna
those who
ءَامَنُوا۟
āmanū
believe[d]
لِمَا
limā
regarding what
ٱخْتَلَفُوا۟
ikh'talafū
they differed
فِيهِ
fīhi
[in it]
مِنَ
mina
of
ٱلْحَقِّ
l-ḥaqi
the Truth
بِإِذْنِهِۦ ۗ
bi-idh'nihi
with His permission
وَٱللَّهُ
wal-lahu
And Allah
يَهْدِى
yahdī
guides
مَن
man
whom
يَشَآءُ
yashāu
He wills
إِلَىٰ
ilā
to
صِرَٰطٍۢ
ṣirāṭin
a path
مُّسْتَقِيمٍ
mus'taqīmin
straight
Interpretation

People were one community. All of them were in agreement and guided following the way of their father Adam, until the Satan misguided them. They were then split into believers and disbelievers. For this reason, God sent messengers bringing good news of the mercy of God for those who had faith in Him and followed Him and warning the disbelievers of the severe punishment of God. Together with the messengers, God also sent books containing the undoubtable truth so that they could judge between people with respect to their disagreements. It was only those who were given the Torah that differed wit

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

214

أَمْ حَسِبْتُمْ أَن تَدْخُلُوا۟ ٱلْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ ٱلَّذِينَ خَلَوْا۟ مِن قَبْلِكُم ۖ مَّسَّتْهُمُ ٱلْبَأْسَآءُ وَٱلضَّرَّآءُ وَزُلْزِلُوا۟ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ مَتَىٰ نَصْرُ ٱللَّهِ ۗ أَلَآ إِنَّ نَصْرَ ٱللَّهِ قَرِيبٌ

Or do you think that you will enter Paradise while such [trial] has not yet come to you as came to those who passed on before you? They were touched by poverty and hardship and were shaken until [even their] messenger and those who believed with him said, "When is the help of Allāh?" Unquestionably, the help of Allāh is near.

Am hasibtum an tadkhulul jannata wa lammaa yaa-tikum masalul lazeena khalaw min qablikum massathumul baasaaa'u waddarraaaa'u wa zulziloo hattaa yaqoolar Rasoolu wallazeena aamanoo ma'ahoo mataa nasrul laah; alaaa inna nasral laahiqareeb

Word by word
أَمْ
am
Or
حَسِبْتُمْ
ḥasib'tum
(do) you think
أَن
an
that
تَدْخُلُوا۟
tadkhulū
you will enter
ٱلْجَنَّةَ
l-janata
Paradise
وَلَمَّا
walammā
while not
يَأْتِكُم
yatikum
(has) come to you
مَّثَلُ
mathalu
like (came to)
ٱلَّذِينَ
alladhīna
those who
خَلَوْا۟
khalaw
passed away
مِن
min
from
قَبْلِكُم ۖ
qablikum
before you
مَّسَّتْهُمُ
massathumu
Touched them
ٱلْبَأْسَآءُ
l-basāu
[the] adversity
وَٱلضَّرَّآءُ
wal-ḍarāu
and [the] hardship
وَزُلْزِلُوا۟
wazul'zilū
and they were shaken
حَتَّىٰ
ḥattā
until
يَقُولَ
yaqūla
said
ٱلرَّسُولُ
l-rasūlu
the Messenger
وَٱلَّذِينَ
wa-alladhīna
and those who
ءَامَنُوا۟
āmanū
believed
مَعَهُۥ
maʿahu
with him
مَتَىٰ
matā
When
نَصْرُ
naṣru
[will] (the) help
ٱللَّهِ ۗ
l-lahi
(of) Allah (come)
أَلَآ
alā
Unquestionably
إِنَّ
inna
[Indeed]
نَصْرَ
naṣra
help
ٱللَّهِ
l-lahi
(of) Allah
قَرِيبٌۭ
qarībun
(is) near
Interpretation

Do you believers think that you will enter Paradise whilst you have not faced a trial like the people of the past? They were afflicted with severe sickness and poverty and were shaken by frightening events to the extent that they wanted the help of Allah to come as quick as possible; and the messenger and the believers with him began saying, ‘When is the help of Allah coming?’ The help of Allah is close to those that have faith and trust in Him.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

215

يَسْـَٔلُونَكَ مَاذَا يُنفِقُونَ ۖ قُلْ مَآ أَنفَقْتُم مِّنْ خَيْرٍ فَلِلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ وَٱلْيَتَـٰمَىٰ وَٱلْمَسَـٰكِينِ وَٱبْنِ ٱلسَّبِيلِ ۗ وَمَا تَفْعَلُوا۟ مِنْ خَيْرٍ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ

They ask you, [O Muḥammad], what they should spend. Say, "Whatever you spend of good is [to be] for parents and relatives and orphans and the needy and the traveler. And whatever you do of good - indeed, Allāh is Knowing of it."

Yas'aloonaka maazaa yunfiqoona qul maaa anfaqtum min khairin falil waalidaini wal aqrabeena walyataamaa wal masaakeeni wabnis sabeel; wa maa taf'aloo min khairin fa innal laaha bihee 'Aleem

Word by word
يَسْـَٔلُونَكَ
yasalūnaka
They ask you
مَاذَا
mādhā
what
يُنفِقُونَ ۖ
yunfiqūna
they (should) spend
قُلْ
qul
Say
مَآ
Whatever
أَنفَقْتُم
anfaqtum
you spend
مِّنْ
min
of
خَيْرٍۢ
khayrin
good
فَلِلْوَٰلِدَيْنِ
falil'wālidayni
(is) for parents
وَٱلْأَقْرَبِينَ
wal-aqrabīna
and the relatives
وَٱلْيَتَـٰمَىٰ
wal-yatāmā
and the orphans
وَٱلْمَسَـٰكِينِ
wal-masākīni
and the needy
وَٱبْنِ
wa-ib'ni
and (of)
ٱلسَّبِيلِ ۗ
l-sabīli
the wayfarer
وَمَا
wamā
And whatever
تَفْعَلُوا۟
tafʿalū
you do
مِنْ
min
of
خَيْرٍۢ
khayrin
good
فَإِنَّ
fa-inna
So indeed
ٱللَّهَ
l-laha
Allah
بِهِۦ
bihi
of it
عَلِيمٌۭ
ʿalīmun
(is) All-Aware
Interpretation

Your Companions, O Prophet, ask you what they should spend from their wealth and where they should allocate it. Say to them in reply: Any permissible and pure wealth you spend should be given to parents, close relatives in need, needy orphans, the poor who have no wealth and the traveller who is cut-off from his family and home. Allah knows of any good you do as believers, no matter how small. Nothing is hidden from Him and He will reward you for it.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

216

كُتِبَ عَلَيْكُمُ ٱلْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ ۖ وَعَسَىٰٓ أَن تَكْرَهُوا۟ شَيْـًٔا وَهُوَ خَيْرٌ لَّكُمْ ۖ وَعَسَىٰٓ أَن تُحِبُّوا۟ شَيْـًٔا وَهُوَ شَرٌّ لَّكُمْ ۗ وَٱللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ

Battle has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allāh knows, while you know not.

Kutiba alaikumulqitaalu wa huwa kurhullakum wa 'asaaa an takrahoo shai'anw wa huwa khairullakum wa 'asaaa an tuhibbo shai'anw wa huwa sharrullakum; wallaahu ya'lamu wa antum laa ta'lamoon

Word by word
كُتِبَ
kutiba
Is prescribed
عَلَيْكُمُ
ʿalaykumu
upon you
ٱلْقِتَالُ
l-qitālu
[the] fighting
وَهُوَ
wahuwa
while it
كُرْهٌۭ
kur'hun
(is) hateful
لَّكُمْ ۖ
lakum
to you
وَعَسَىٰٓ
waʿasā
But perhaps
أَن
an
[that]
تَكْرَهُوا۟
takrahū
you dislike
شَيْـًۭٔا
shayan
a thing
وَهُوَ
wahuwa
and it
خَيْرٌۭ
khayrun
(is) good
لَّكُمْ ۖ
lakum
for you
وَعَسَىٰٓ
waʿasā
and perhaps
أَن
an
[that]
تُحِبُّوا۟
tuḥibbū
you love
شَيْـًۭٔا
shayan
a thing
وَهُوَ
wahuwa
and it
شَرٌّۭ
sharrun
(is) bad
لَّكُمْ ۗ
lakum
for you
وَٱللَّهُ
wal-lahu
And Allah
يَعْلَمُ
yaʿlamu
knows
وَأَنتُمْ
wa-antum
while you
لَا
(do) not
تَعْلَمُونَ
taʿlamūna
know
Interpretation

Fighting in Allah’s path has been chosen for believers even though it is something that is naturally disliked, because it means risking one’s life and wealth. However, you may dislike something when, it is good and beneficial. An example of this is striving in Allah’s path, which means – in addition to the great reward – the defeat of the enemy and promotion of Allah’s word. On the other hand, you may like something whilst it is bad and harmful to you, such as holding back from fighting: this will result in you being defeated and the enemy’s gaining authority over you. Allah knows full well wh

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

217

يَسْـَٔلُونَكَ عَنِ ٱلشَّهْرِ ٱلْحَرَامِ قِتَالٍ فِيهِ ۖ قُلْ قِتَالٌ فِيهِ كَبِيرٌ ۖ وَصَدٌّ عَن سَبِيلِ ٱللَّهِ وَكُفْرٌۢ بِهِۦ وَٱلْمَسْجِدِ ٱلْحَرَامِ وَإِخْرَاجُ أَهْلِهِۦ مِنْهُ أَكْبَرُ عِندَ ٱللَّهِ ۚ وَٱلْفِتْنَةُ أَكْبَرُ مِنَ ٱلْقَتْلِ ۗ وَلَا يَزَالُونَ يُقَـٰتِلُونَكُمْ حَتَّىٰ يَرُدُّوكُمْ عَن دِينِكُمْ إِنِ ٱسْتَطَـٰعُوا۟ ۚ وَمَن يَرْتَدِدْ مِنكُمْ عَن دِينِهِۦ فَيَمُتْ وَهُوَ كَافِرٌ فَأُو۟لَـٰٓئِكَ حَبِطَتْ أَعْمَـٰلُهُمْ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ ۖ وَأُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَـٰلِدُونَ

They ask you about the sacred month - about fighting therein. Say, "Fighting therein is great [sin], but averting [people] from the way of Allāh and disbelief in Him and [preventing access to] al-Masjid al-Ḥarām and the expulsion of its people therefrom are greater [evil] in the sight of Allāh. And fitnah is greater than killing." And they will continue to fight you until they turn you back from your religion if they are able. And whoever of you reverts from his religion [to disbelief] and dies while he is a disbeliever - for those, their deeds have become worthless in this world and the Hereafter, and those are the companions of the Fire; they will abide therein eternally.

Yas'aloonaka 'anish Shahril Haraami qitaalin feehi qul qitaahun feehi kabeerunw wa saddun 'an sabeelil laahi wa kufrum bihee wal Masjidil Haraami wa ikhraaju ahlihee minhu akbaru 'indal laah; walfitnatu akbaru minal qatl; wa laa yazaaloona yuqaatiloonakum hatta yaruddookum 'an deenikum inis tataa'oo; wa mai yartadid minkum 'an deenihee fayamut wahuwa kaafirun fa ulaaa'ika habitat a'maaluhum fid dunyaa wal aakhirati wa ulaaa'ika ashaabun Naari hum feehaa khaalidoon

Word by word
يَسْـَٔلُونَكَ
yasalūnaka
They ask you
عَنِ
ʿani
about
ٱلشَّهْرِ
l-shahri
the month
ٱلْحَرَامِ
l-ḥarāmi
[the] sacred
قِتَالٍۢ
qitālin
(concerning) fighting
فِيهِ ۖ
fīhi
in it
قُلْ
qul
Say
قِتَالٌۭ
qitālun
Fighting
فِيهِ
fīhi
therein
كَبِيرٌۭ ۖ
kabīrun
(is) a great (sin)
وَصَدٌّ
waṣaddun
but hindering (people)
عَن
ʿan
from
سَبِيلِ
sabīli
(the) way
ٱللَّهِ
l-lahi
(of) Allah
وَكُفْرٌۢ
wakuf'run
and disbelief
بِهِۦ
bihi
in Him
وَٱلْمَسْجِدِ
wal-masjidi
and (preventing access to) Al-Masjid
ٱلْحَرَامِ
l-ḥarāmi
Al-Haraam
وَإِخْرَاجُ
wa-ikh'rāju
and driving out
أَهْلِهِۦ
ahlihi
its people
مِنْهُ
min'hu
from it
أَكْبَرُ
akbaru
(is) greater (sin)
عِندَ
ʿinda
near
ٱللَّهِ ۚ
l-lahi
Allah
وَٱلْفِتْنَةُ
wal-fit'natu
And [the] oppression
أَكْبَرُ
akbaru
(is) greater
مِنَ
mina
than
ٱلْقَتْلِ ۗ
l-qatli
[the] killing
وَلَا
walā
And not
يَزَالُونَ
yazālūna
they will cease
يُقَـٰتِلُونَكُمْ
yuqātilūnakum
(to) fight with you
حَتَّىٰ
ḥattā
until
يَرُدُّوكُمْ
yaruddūkum
they turn you away
عَن
ʿan
from
دِينِكُمْ
dīnikum
your religion
إِنِ
ini
if
ٱسْتَطَـٰعُوا۟ ۚ
is'taṭāʿū
they are able
وَمَن
waman
And whoever
يَرْتَدِدْ
yartadid
turns away
مِنكُمْ
minkum
among you
عَن
ʿan
from
دِينِهِۦ
dīnihi
his religion
فَيَمُتْ
fayamut
then dies
وَهُوَ
wahuwa
while he
كَافِرٌۭ
kāfirun
(is) a disbeliever
فَأُو۟لَـٰٓئِكَ
fa-ulāika
for those
حَبِطَتْ
ḥabiṭat
became worthless
أَعْمَـٰلُهُمْ
aʿmāluhum
their deeds
فِى
in
ٱلدُّنْيَا
l-dun'yā
the world
وَٱلْـَٔاخِرَةِ ۖ
wal-ākhirati
and the Hereafter
وَأُو۟لَـٰٓئِكَ
wa-ulāika
And those
أَصْحَـٰبُ
aṣḥābu
(are) companions
ٱلنَّارِ ۖ
l-nāri
(of) the Fire
هُمْ
hum
they
فِيهَا
fīhā
in it
خَـٰلِدُونَ
khālidūna
(will) abide forever
Interpretation

The people ask you, O Prophet, about the law regarding fighting in the sacred months of Dhū Al-Qa‘dah, Dhū Al-Ḥijjah, Muḥarram and Rajab. Say to them: Fighting in these months is a serious offence in the sight of Allah and is detested, just as the idolaters’ preventing from the path of Allah is also disapproved. Blocking the believers’ access to the Sacred Mosque and removing the people of the Sacred Mosque from it is worse than fighting in a sacred month in the sight of Allah. Their idolatry is worse than killing. The idolaters will continue their oppression by fighting you until they turn yo

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

218

إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَٱلَّذِينَ هَاجَرُوا۟ وَجَـٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ أُو۟لَـٰٓئِكَ يَرْجُونَ رَحْمَتَ ٱللَّهِ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ

Indeed, those who have believed and those who have emigrated and fought in the cause of Allāh - those expect the mercy of Allāh. And Allāh is Forgiving and Merciful.

Innal lazeena aamanoo wallazeena haajaroo wa jaahadoo fee sabeelil laahi ulaaaika yarjoona rahmatal laah; wallaahu Ghafoorur Raheem

Word by word
إِنَّ
inna
Indeed
ٱلَّذِينَ
alladhīna
those who
ءَامَنُوا۟
āmanū
believed
وَٱلَّذِينَ
wa-alladhīna
and those who
هَاجَرُوا۟
hājarū
emigrated
وَجَـٰهَدُوا۟
wajāhadū
and strove
فِى
in
سَبِيلِ
sabīli
(the) way
ٱللَّهِ
l-lahi
(of) Allah
أُو۟لَـٰٓئِكَ
ulāika
those
يَرْجُونَ
yarjūna
they hope
رَحْمَتَ
raḥmata
(for) Mercy
ٱللَّهِ ۚ
l-lahi
(of) Allah
وَٱللَّهُ
wal-lahu
And Allah
غَفُورٌۭ
ghafūrun
(is) Oft-Forgiving
رَّحِيمٌۭ
raḥīmun
Most Merciful
Interpretation

Those who have faith in Allah and His Messenger, who leave their homes as emigrants towards Allah and His Messenger, and fight to promote Allah’s word are the ones who are eager for Allah’s mercy and forgiveness. Allah forgives the sins of His servants and is merciful towards them.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

219

۞ يَسْـَٔلُونَكَ عَنِ ٱلْخَمْرِ وَٱلْمَيْسِرِ ۖ قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ وَمَنَـٰفِعُ لِلنَّاسِ وَإِثْمُهُمَآ أَكْبَرُ مِن نَّفْعِهِمَا ۗ وَيَسْـَٔلُونَكَ مَاذَا يُنفِقُونَ قُلِ ٱلْعَفْوَ ۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلْـَٔايَـٰتِ لَعَلَّكُمْ تَتَفَكَّرُونَ

They ask you about wine and gambling. Say, "In them is great sin and [yet, some] benefit for people. But their sin is greater than their benefit." And they ask you what they should spend. Say, "The excess [beyond needs]." Thus Allāh makes clear to you the verses [of revelation] that you might give thought

Yas'aloonaka 'anilkhamri walmaisiri qul feehimaaa ismun kabeerunw wa manaafi'u linnaasi wa ismuhumaa akbaru min naf'ihimaa; wa yas'aloonaka maaza yunfiqoona qulil-'afw; kazaalika yubaiyinul laahu lakumul-aayaati la'allakum tatafakkaroon

Word by word
۞ يَسْـَٔلُونَكَ
yasalūnaka
They ask you
عَنِ
ʿani
about
ٱلْخَمْرِ
l-khamri
[the] intoxicants
وَٱلْمَيْسِرِ ۖ
wal-maysiri
and [the] games of chance
قُلْ
qul
Say
فِيهِمَآ
fīhimā
In both of them
إِثْمٌۭ
ith'mun
(is) a sin
كَبِيرٌۭ
kabīrun
great
وَمَنَـٰفِعُ
wamanāfiʿu
and (some) benefits
لِلنَّاسِ
lilnnāsi
for [the] people
وَإِثْمُهُمَآ
wa-ith'muhumā
But sin of both of them
أَكْبَرُ
akbaru
(is) greater
مِن
min
than
نَّفْعِهِمَا ۗ
nafʿihimā
(the) benefit of (the) two
وَيَسْـَٔلُونَكَ
wayasalūnaka
And they ask you
مَاذَا
mādhā
what
يُنفِقُونَ
yunfiqūna
they (should) spend
قُلِ
quli
Say
ٱلْعَفْوَ ۗ
l-ʿafwa
The surplus
كَذَٰلِكَ
kadhālika
Thus
يُبَيِّنُ
yubayyinu
makes clear
ٱللَّهُ
l-lahu
Allah
لَكُمُ
lakumu
to you
ٱلْـَٔايَـٰتِ
l-āyāti
[the] Verses
لَعَلَّكُمْ
laʿallakum
so that you may
تَتَفَكَّرُونَ
tatafakkarūna
ponder
Interpretation

O Prophet! Your Companions ask you about wine (which refers to anything that impairs the mind or intoxicates it), with respect to the legal aspects of drinking, selling and purchasing it. They also ask you about gambling (which refers to wealth taken in a competition between two people in which both contribute to the winning total). Say in response to them: They both have many spiritual and material harms, such as loss of intellect and wealth and the creation of hatred and enmity. On the other hand, there are a few benefits, such as financial reward for the winner of a bet. However, the harm a

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

220

فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ ۗ وَيَسْـَٔلُونَكَ عَنِ ٱلْيَتَـٰمَىٰ ۖ قُلْ إِصْلَاحٌ لَّهُمْ خَيْرٌ ۖ وَإِن تُخَالِطُوهُمْ فَإِخْوَٰنُكُمْ ۚ وَٱللَّهُ يَعْلَمُ ٱلْمُفْسِدَ مِنَ ٱلْمُصْلِحِ ۚ وَلَوْ شَآءَ ٱللَّهُ لَأَعْنَتَكُمْ ۚ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ

To this world and the Hereafter. And they ask you about orphans. Say, "Improvement for them is best. And if you mix your affairs with theirs - they are your brothers. And Allāh knows the corrupter from the amender. And if Allāh had willed, He could have put you in difficulty. Indeed, Allāh is Exalted in Might and Wise."

Fid dunyaa wal aakhirah; wa yas'aloonaka 'anil yataamaa qul islaahullahum khayr, wa in tukhaalitoohum fa ikhwaanukum; wallaahu ya'lamul mufsida minalmuslih; wa law shaaa'al laahu la-a'natakum; innal laaha 'Azeezun Hakeem

Word by word
فِى
Concerning
ٱلدُّنْيَا
l-dun'yā
the world
وَٱلْـَٔاخِرَةِ ۗ
wal-ākhirati
and the Hereafter
وَيَسْـَٔلُونَكَ
wayasalūnaka
They ask you
عَنِ
ʿani
about
ٱلْيَتَـٰمَىٰ ۖ
l-yatāmā
the orphans
قُلْ
qul
Say
إِصْلَاحٌۭ
iṣ'lāḥun
Setting right (their affairs)
لَّهُمْ
lahum
for them
خَيْرٌۭ ۖ
khayrun
(is) best
وَإِن
wa-in
And if
تُخَالِطُوهُمْ
tukhāliṭūhum
you associate with them
فَإِخْوَٰنُكُمْ ۚ
fa-ikh'wānukum
then they (are) your brothers
وَٱللَّهُ
wal-lahu
And Allah
يَعْلَمُ
yaʿlamu
knows
ٱلْمُفْسِدَ
l-muf'sida
the corrupter
مِنَ
mina
from
ٱلْمُصْلِحِ ۚ
l-muṣ'liḥi
the amender
وَلَوْ
walaw
And if
شَآءَ
shāa
(had) willed
ٱللَّهُ
l-lahu
Allah
لَأَعْنَتَكُمْ ۚ
la-aʿnatakum
surely He (could have) put you in difficulties
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
عَزِيزٌ
ʿazīzun
(is) All-Mighty
حَكِيمٌۭ
ḥakīmun
All-Wise
Interpretation

Allah has established these rules so that you may think about what benefits you in this world and the Afterlife. Your Companions ask you, O Prophet, about the guardianship of orphans and how they should deal with them: whether they can mix their wealth with that of the orphans for expenses, food and accommodation? Say in reply to them: If you are kind to them by arranging their affairs without taking anything in return and without touching their wealth, it is better in the sight of Allah and carries greater reward. It is also better because you will receive your full wealth. However, there is

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

221

وَلَا تَنكِحُوا۟ ٱلْمُشْرِكَـٰتِ حَتَّىٰ يُؤْمِنَّ ۚ وَلَأَمَةٌ مُّؤْمِنَةٌ خَيْرٌ مِّن مُّشْرِكَةٍ وَلَوْ أَعْجَبَتْكُمْ ۗ وَلَا تُنكِحُوا۟ ٱلْمُشْرِكِينَ حَتَّىٰ يُؤْمِنُوا۟ ۚ وَلَعَبْدٌ مُّؤْمِنٌ خَيْرٌ مِّن مُّشْرِكٍ وَلَوْ أَعْجَبَكُمْ ۗ أُو۟لَـٰٓئِكَ يَدْعُونَ إِلَى ٱلنَّارِ ۖ وَٱللَّهُ يَدْعُوٓا۟ إِلَى ٱلْجَنَّةِ وَٱلْمَغْفِرَةِ بِإِذْنِهِۦ ۖ وَيُبَيِّنُ ءَايَـٰتِهِۦ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ

And do not marry polytheistic women until they believe. And a believing slave woman is better than a polytheist, even though she might please you. And do not marry polytheistic men [to your women] until they believe. And a believing slave is better than a polytheist, even though he might please you. Those invite [you] to the Fire, but Allāh invites to Paradise and to forgiveness, by His permission. And He makes clear His verses [i.e., ordinances] to the people that perhaps they may remember.

Wa laatankihul mushrikaati hattaa yu'minn; wa la amatum mu'minatun khairum mim mushrikatinw wa law a'jabatkum; wa laa tunkihul mushrikeena hattaa yu'minoo; wa la'abdummu'minun khairum mimmushrikinw wa law 'ajabakum; ulaaa'ika yad'oona ilan Naari wallaahu yad'ooo ilal Jannati walmaghfirati biiznihee wa yubaiyinu Aayaatihee linnaasi la'allahum yatazakkaroon

Word by word
وَلَا
walā
And (do) not
تَنكِحُوا۟
tankiḥū
[you] marry
ٱلْمُشْرِكَـٰتِ
l-mush'rikāti
[the] polytheistic women
حَتَّىٰ
ḥattā
until
يُؤْمِنَّ ۚ
yu'minna
they believe
وَلَأَمَةٌۭ
wala-amatun
And a bondwoman
مُّؤْمِنَةٌ
mu'minatun
(who is) believing
خَيْرٌۭ
khayrun
(is) better
مِّن
min
than
مُّشْرِكَةٍۢ
mush'rikatin
a polytheistic woman
وَلَوْ
walaw
[and] even if
أَعْجَبَتْكُمْ ۗ
aʿjabatkum
she pleases you
وَلَا
walā
And (do) not
تُنكِحُوا۟
tunkiḥū
give in marriage (your women)
ٱلْمُشْرِكِينَ
l-mush'rikīna
(to) [the] polytheistic men
حَتَّىٰ
ḥattā
until
يُؤْمِنُوا۟ ۚ
yu'minū
they believe
وَلَعَبْدٌۭ
walaʿabdun
and a bondman
مُّؤْمِنٌ
mu'minun
(who is) believing
خَيْرٌۭ
khayrun
(is) better
مِّن
min
than
مُّشْرِكٍۢ
mush'rikin
a polytheistic man
وَلَوْ
walaw
[and] even if
أَعْجَبَكُمْ ۗ
aʿjabakum
he pleases you
أُو۟لَـٰٓئِكَ
ulāika
[Those]
يَدْعُونَ
yadʿūna
they invite
إِلَى
ilā
to
ٱلنَّارِ ۖ
l-nāri
the Fire
وَٱللَّهُ
wal-lahu
and Allah
يَدْعُوٓا۟
yadʿū
invites
إِلَى
ilā
to
ٱلْجَنَّةِ
l-janati
Paradise
وَٱلْمَغْفِرَةِ
wal-maghfirati
and [the] forgiveness
بِإِذْنِهِۦ ۖ
bi-idh'nihi
by His permission
وَيُبَيِّنُ
wayubayyinu
And He makes clear
ءَايَـٰتِهِۦ
āyātihi
His Verses
لِلنَّاسِ
lilnnāsi
for the people
لَعَلَّهُمْ
laʿallahum
so that they may
يَتَذَكَّرُونَ
yatadhakkarūna
take heed
Interpretation

Do not get married, O believers, to those women who give partners to Allah until they have faith in Him alone and enter the path of Islam. A woman who is a slave but has faith in Allah and His Messenger is better than a free woman who worships idols, even though you may be impressed by her beauty and wealth. Do not give Muslim women in marriage to men who are idolaters. A slave man who has faith in Allah and His Messenger is better than a free man who is an idolater, even though he may seem impressive to you. Men and women who commit idolatry, invite by their statements and actions, towards th

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

222

وَيَسْـَٔلُونَكَ عَنِ ٱلْمَحِيضِ ۖ قُلْ هُوَ أَذًى فَٱعْتَزِلُوا۟ ٱلنِّسَآءَ فِى ٱلْمَحِيضِ ۖ وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَ ۖ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ ٱللَّهُ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلتَّوَّٰبِينَ وَيُحِبُّ ٱلْمُتَطَهِّرِينَ

And they ask you about menstruation. Say, "It is harm, so keep away from wives during menstruation. And do not approach them until they are pure. And when they have purified themselves, then come to them from where Allāh has ordained for you. Indeed, Allāh loves those who are constantly repentant and loves those who purify themselves."

Wa yas'aloonaka 'anil maheedi qul huwa azan fa'tazilun nisaaa'a fil maheedi wa laa taqraboo hunna hattaa yathurna fa-izaa tathharna faatoohunna min haisu amarakumul laah; innallaaha yuhibbut Tawwaabeena wa yuhibbul mutatahhireen

Word by word
وَيَسْـَٔلُونَكَ
wayasalūnaka
And they ask you
عَنِ
ʿani
about
ٱلْمَحِيضِ ۖ
l-maḥīḍi
[the] menstruation
قُلْ
qul
Say
هُوَ
huwa
It
أَذًۭى
adhan
(is) a hurt
فَٱعْتَزِلُوا۟
fa-iʿ'tazilū
so keep away (from)
ٱلنِّسَآءَ
l-nisāa
[the] women
فِى
during
ٱلْمَحِيضِ ۖ
l-maḥīḍi
(their) [the] menstruation
وَلَا
walā
And (do) not
تَقْرَبُوهُنَّ
taqrabūhunna
approach them
حَتَّىٰ
ḥattā
until
يَطْهُرْنَ ۖ
yaṭhur'na
they are cleansed
فَإِذَا
fa-idhā
Then when
تَطَهَّرْنَ
taṭahharna
they are purified
فَأْتُوهُنَّ
fatūhunna
then come to them
مِنْ
min
from
حَيْثُ
ḥaythu
where
أَمَرَكُمُ
amarakumu
has ordered you
ٱللَّهُ ۚ
l-lahu
Allah
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
يُحِبُّ
yuḥibbu
loves
ٱلتَّوَّٰبِينَ
l-tawābīna
those who turn in repentance
وَيُحِبُّ
wayuḥibbu
and loves
ٱلْمُتَطَهِّرِينَ
l-mutaṭahirīna
those who purify themselves
Interpretation

O Prophet! Your Companions ask you about menses (which is the blood of menstruation that naturally comes out of the womb at certain times of the month). Say in reply to them: Menses is harmful to the man and woman, so avoid sexual intercourse during this time. Do not approach them for sexual intercourse until the blood stops and they have cleaned themselves by taking a bath. If the blood has stopped and they have cleaned themselves, then you may have sexual intercourse with them through the vagina in the manner that Allah has permitted for you. Allah loves those that frequently repent from the

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

223

نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُوا۟ حَرْثَكُمْ أَنَّىٰ شِئْتُمْ ۖ وَقَدِّمُوا۟ لِأَنفُسِكُمْ ۚ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّكُم مُّلَـٰقُوهُ ۗ وَبَشِّرِ ٱلْمُؤْمِنِينَ

Your wives are a place of cultivation [i.e., sowing of seed] for you, so come to your place of cultivation however you wish and put forth [righteousness] for yourselves. And fear Allāh and know that you will meet Him. And give good tidings to the believers.

Nisaaa'ukum harsullakum faatoo harsakum annaa shi'tum wa qaddimoo li anfusikum; wattaqul laaha wa'lamooo annakum mulaaqooh; wa bash shirilmu 'mineen

Word by word
نِسَآؤُكُمْ
nisāukum
Your wives
حَرْثٌۭ
ḥarthun
(are) a tilth
لَّكُمْ
lakum
for you
فَأْتُوا۟
fatū
so come
حَرْثَكُمْ
ḥarthakum
(to) your tilth
أَنَّىٰ
annā
when
شِئْتُمْ ۖ
shi'tum
you wish
وَقَدِّمُوا۟
waqaddimū
and send forth (good deeds)
لِأَنفُسِكُمْ ۚ
li-anfusikum
for yourselves
وَٱتَّقُوا۟
wa-ittaqū
And be conscious
ٱللَّهَ
l-laha
(of) Allah
وَٱعْلَمُوٓا۟
wa-iʿ'lamū
and know
أَنَّكُم
annakum
that you
مُّلَـٰقُوهُ ۗ
mulāqūhu
(will) meet Him
وَبَشِّرِ
wabashiri
And give glad tidings
ٱلْمُؤْمِنِينَ
l-mu'minīna
(to) the believers
Interpretation

Your wives are a place for you to sow your seed: they produce children for you just as the land produces crops. So approach the plantation, which is the vagina, from whichever direction and in whichever manner you wish as long as intercourse takes place in the vagina. Send forth something good for yourselves, such as having sexual intercourse with the intention of gaining closeness to Allah and with the hope of pious offspring. Be mindful of Allah by fulfilling His instructions and avoiding His prohibitions, such as those relating to women. Know that you are to meet Him on the Day of Resurrect

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

224

وَلَا تَجْعَلُوا۟ ٱللَّهَ عُرْضَةً لِّأَيْمَـٰنِكُمْ أَن تَبَرُّوا۟ وَتَتَّقُوا۟ وَتُصْلِحُوا۟ بَيْنَ ٱلنَّاسِ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ

And do not make [your oath by] Allāh an excuse against being righteous and fearing Allāh and making peace among people. And Allāh is Hearing and Knowing.

Wa laa taj'alul laaha 'urdatal li aymaanikum an tabarroo wa tattaqoo wa tuslihoo bainan naas; wallaahu Samee'un 'Aleem

Word by word
وَلَا
walā
And (do) not
تَجْعَلُوا۟
tajʿalū
make
ٱللَّهَ
l-laha
Allah's (name)
عُرْضَةًۭ
ʿur'ḍatan
an excuse
لِّأَيْمَـٰنِكُمْ
li-aymānikum
in your oaths
أَن
an
that
تَبَرُّوا۟
tabarrū
you do good
وَتَتَّقُوا۟
watattaqū
and be righteous
وَتُصْلِحُوا۟
watuṣ'liḥū
and make peace
بَيْنَ
bayna
between
ٱلنَّاسِ ۗ
l-nāsi
[the] people
وَٱللَّهُ
wal-lahu
And Allah
سَمِيعٌ
samīʿun
(is) All-Hearing
عَلِيمٌۭ
ʿalīmun
All-Knowing
Interpretation

Do not use the name of Allah in your oath as an excuse for not doing good e.g. being mindful of Him, being virtuous, and reconciling between people. Yet if you have taken an oath not to do any good actions, then do good actions and make a compensation for the oath. Allah hears your statements and knows your actions and will reward you for them.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

225

لَّا يُؤَاخِذُكُمُ ٱللَّهُ بِٱللَّغْوِ فِىٓ أَيْمَـٰنِكُمْ وَلَـٰكِن يُؤَاخِذُكُم بِمَا كَسَبَتْ قُلُوبُكُمْ ۗ وَٱللَّهُ غَفُورٌ حَلِيمٌ

Allāh does not impose blame upon you for what is unintentional in your oaths, but He imposes blame upon you for what your hearts have earned. And Allāh is Forgiving and Forbearing.

Laa yu'aakhi zukumul laahu billaghwi feee aymaa nikum wa laakiny yu'aakhi zukum bimaa kasabat quloo bukum; wallaahu Ghafoorun Haleem

Word by word
لَّا
Not
يُؤَاخِذُكُمُ
yuākhidhukumu
will take you to task
ٱللَّهُ
l-lahu
Allah
بِٱللَّغْوِ
bil-laghwi
for (what is) unintentional
فِىٓ
in
أَيْمَـٰنِكُمْ
aymānikum
your oaths
وَلَـٰكِن
walākin
[and] but
يُؤَاخِذُكُم
yuākhidhukum
He takes you to task
بِمَا
bimā
for what
كَسَبَتْ
kasabat
(have) earned
قُلُوبُكُمْ ۗ
qulūbukum
your hearts
وَٱللَّهُ
wal-lahu
And Allah
غَفُورٌ
ghafūrun
(is) Oft-Forgiving
حَلِيمٌۭ
ḥalīmun
Most Forbearing
Interpretation

Allah will not take you to account for those oaths that you swear unintentionally, such as if someone carelessly says, ‘No, by Allah!’ or ‘Yes, by Allah!’ For such oaths there is no need to make any compensation, nor any further consequences. However, He will take you to account for intentional oaths. Allah forgives and tolerates the sins of His servants and is not hasty in sending punishment.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

226

لِّلَّذِينَ يُؤْلُونَ مِن نِّسَآئِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ ۖ فَإِن فَآءُو فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

For those who swear not to have sexual relations with their wives is a waiting time of four months, but if they return [to normal relations] - then indeed, Allāh is Forgiving and Merciful.

Lillazeena yu'loona min nisaaa'ihim tarabbusu arba'ati ashhurin fain faaa'oo fa innal laaha Ghafoorur Raheem

Word by word
لِّلَّذِينَ
lilladhīna
For those who
يُؤْلُونَ
yu'lūna
swear (off)
مِن
min
from
نِّسَآئِهِمْ
nisāihim
their wives
تَرَبُّصُ
tarabbuṣu
(is a) waiting (of)
أَرْبَعَةِ
arbaʿati
four
أَشْهُرٍۢ ۖ
ashhurin
months
فَإِن
fa-in
then if
فَآءُو
fāū
they return
فَإِنَّ
fa-inna
then indeed
ٱللَّهَ
l-laha
Allah
غَفُورٌۭ
ghafūrun
(is) Oft-Forgiving
رَّحِيمٌۭ
raḥīmun
Most Merciful
Interpretation

For those who swear an oath not to have sexual intercourse with their wives, there is a waiting period not longer than four months, starting from the date of the oath. If he abandons the oath and engages in sexual intercourse after having sworn not to, and this happens within the four months period, then Allah forgives them. Allah is merciful and has established compensation as a way out from such an oath.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

227

وَإِنْ عَزَمُوا۟ ٱلطَّلَـٰقَ فَإِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ

And if they decide on divorce - then indeed, Allāh is Hearing and Knowing.

Wa in 'azamut talaaqa fa innal laaha Samee'un 'Aleem

Word by word
وَإِنْ
wa-in
And if
عَزَمُوا۟
ʿazamū
they resolve
ٱلطَّلَـٰقَ
l-ṭalāqa
(on) [the] divorce
فَإِنَّ
fa-inna
then indeed
ٱللَّهَ
l-laha
Allah
سَمِيعٌ
samīʿun
(is) All-Hearing
عَلِيمٌۭ
ʿalīmun
All-Knowing
Interpretation

If such a man is determined to continue his oath and so passes the four months period, intending by that a divorce, then Allah hears their statements, including the divorce, and He knows their states and intentions and will reward them for that.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

228

وَٱلْمُطَلَّقَـٰتُ يَتَرَبَّصْنَ بِأَنفُسِهِنَّ ثَلَـٰثَةَ قُرُوٓءٍ ۚ وَلَا يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ ٱللَّهُ فِىٓ أَرْحَامِهِنَّ إِن كُنَّ يُؤْمِنَّ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ۚ وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِى ذَٰلِكَ إِنْ أَرَادُوٓا۟ إِصْلَـٰحًا ۚ وَلَهُنَّ مِثْلُ ٱلَّذِى عَلَيْهِنَّ بِٱلْمَعْرُوفِ ۚ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ

Divorced women remain in waiting [i.e., do not remarry] for three periods, and it is not lawful for them to conceal what Allāh has created in their wombs if they believe in Allāh and the Last Day. And their husbands have more right to take them back in this [period] if they want reconciliation. And due to them [i.e., the wives] is similar to what is expected of them, according to what is reasonable. But the men [i.e., husbands] have a degree over them [in responsibility and authority]. And Allāh is Exalted in Might and Wise.

Walmutallaqaatu yatarab basna bi anfusihinna salaasata qurooo'; wa laa yahillu lahunna ai yaktumna maa khalaqal laahu feee arhaaminhinna in kunna yu'minna billaahi wal yawmil aakhir; wa bu'oola tuhunna ahaqqu biraddihinna fee zaalika in araadooo islaahaa; wa lahunna mislul lazee 'araihinna bilma'roof; wa lirrijjaali 'alaihinna daraja; wallaahu 'Azeezun Hakeem

Word by word
وَٱلْمُطَلَّقَـٰتُ
wal-muṭalaqātu
And the women who are divorced
يَتَرَبَّصْنَ
yatarabbaṣna
shall wait
بِأَنفُسِهِنَّ
bi-anfusihinna
concerning themselves
ثَلَـٰثَةَ
thalāthata
(for) three
قُرُوٓءٍۢ ۚ
qurūin
monthly periods
وَلَا
walā
And (it is) not
يَحِلُّ
yaḥillu
lawful
لَهُنَّ
lahunna
for them
أَن
an
that
يَكْتُمْنَ
yaktum'na
they conceal
مَا
what
خَلَقَ
khalaqa
(has been) created
ٱللَّهُ
l-lahu
(by) Allah
فِىٓ
in
أَرْحَامِهِنَّ
arḥāmihinna
their wombs
إِن
in
if
كُنَّ
kunna
they
يُؤْمِنَّ
yu'minna
believe
بِٱللَّهِ
bil-lahi
in Allah
وَٱلْيَوْمِ
wal-yawmi
and the Day
ٱلْـَٔاخِرِ ۚ
l-ākhiri
[the] Last
وَبُعُولَتُهُنَّ
wabuʿūlatuhunna
And their husbands
أَحَقُّ
aḥaqqu
(have) better right
بِرَدِّهِنَّ
biraddihinna
to take them back
فِى
in
ذَٰلِكَ
dhālika
that (period)
إِنْ
in
if
أَرَادُوٓا۟
arādū
they wish
إِصْلَـٰحًۭا ۚ
iṣ'lāḥan
(for) reconciliation
وَلَهُنَّ
walahunna
And for them
مِثْلُ
mith'lu
(is the) like
ٱلَّذِى
alladhī
(of) that which
عَلَيْهِنَّ
ʿalayhinna
(is) on them
بِٱلْمَعْرُوفِ ۚ
bil-maʿrūfi
in a reasonable manner
وَلِلرِّجَالِ
walilrrijāli
and for the men
عَلَيْهِنَّ
ʿalayhinna
over them
دَرَجَةٌۭ ۗ
darajatun
(is) a degree
وَٱللَّهُ
wal-lahu
And Allah
عَزِيزٌ
ʿazīzun
(is) All-Mighty
حَكِيمٌ
ḥakīmun
All-Wise
Interpretation

Divorced women must not remarry after a divorce for three menstrual periods. If they are true in their faith in Allah and the Last Day, they may not hide the foetus that Allah has created in their wombs. Their husbands, who issued the divorce, have the first right to recall them during the waiting period if their intention is to live well with them and to cancel what has occurred because of the divorce. Wives have rights and obligations like those of husbands in a manner that people consider fair. Men have a higher rank than them in terms of responsibility and with respect to divorce. Allah is

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

229

ٱلطَّلَـٰقُ مَرَّتَانِ ۖ فَإِمْسَاكٌۢ بِمَعْرُوفٍ أَوْ تَسْرِيحٌۢ بِإِحْسَـٰنٍ ۗ وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُوا۟ مِمَّآ ءَاتَيْتُمُوهُنَّ شَيْـًٔا إِلَّآ أَن يَخَافَآ أَلَّا يُقِيمَا حُدُودَ ٱللَّهِ ۖ فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُدُودَ ٱللَّهِ فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا ٱفْتَدَتْ بِهِۦ ۗ تِلْكَ حُدُودُ ٱللَّهِ فَلَا تَعْتَدُوهَا ۚ وَمَن يَتَعَدَّ حُدُودَ ٱللَّهِ فَأُو۟لَـٰٓئِكَ هُمُ ٱلظَّـٰلِمُونَ

Divorce is twice. Then [after that], either keep [her] in an acceptable manner or release [her] with good treatment. And it is not lawful for you to take anything of what you have given them unless both fear that they will not be able to keep [within] the limits of Allāh. But if you fear that they will not keep [within] the limits of Allāh, then there is no blame upon either of them concerning that by which she ransoms herself. These are the limits of Allāh, so do not transgress them. And whoever transgresses the limits of Allāh - it is those who are the wrongdoers [i.e., the unjust].

Attalaaqu marrataani fa imsaakum bima'roofin aw tasreehum bi ihsaan; wa laa yahillu lakum an taakhuzoo mimmaaa aataitumoohunna shai'an illaaa ai yakhaafaaa alla yuqeemaa hudoodallahi fa in khiftum allaa yuqeemaa budoodal laahi falaa junaaha 'Alaihimaa feemaf tadat bihee tilka hudoodul laahi falaa ta'tadoohaa; wa mai yata'adda hudoodal laahi fa ulaaa'ika humuzzaa limoon

Word by word
ٱلطَّلَـٰقُ
al-ṭalāqu
The divorce
مَرَّتَانِ ۖ
marratāni
(is) twice
فَإِمْسَاكٌۢ
fa-im'sākun
Then to retain
بِمَعْرُوفٍ
bimaʿrūfin
in a reasonable manner
أَوْ
aw
or
تَسْرِيحٌۢ
tasrīḥun
to release (her)
بِإِحْسَـٰنٍۢ ۗ
bi-iḥ'sānin
with kindness
وَلَا
walā
And (it is) not
يَحِلُّ
yaḥillu
lawful
لَكُمْ
lakum
for you
أَن
an
that
تَأْخُذُوا۟
takhudhū
you take (back)
مِمَّآ
mimmā
whatever
ءَاتَيْتُمُوهُنَّ
ātaytumūhunna
you have given them
شَيْـًٔا
shayan
anything
إِلَّآ
illā
except
أَن
an
if
يَخَافَآ
yakhāfā
both fear
أَلَّا
allā
that not
يُقِيمَا
yuqīmā
they both (can) keep
حُدُودَ
ḥudūda
(the) limits
ٱللَّهِ ۖ
l-lahi
(of) Allah
فَإِنْ
fa-in
But if
خِفْتُمْ
khif'tum
you fear
أَلَّا
allā
that not
يُقِيمَا
yuqīmā
they both (can) keep
حُدُودَ
ḥudūda
(the) limits
ٱللَّهِ
l-lahi
(of) Allah
فَلَا
falā
then (there is) no
جُنَاحَ
junāḥa
sin
عَلَيْهِمَا
ʿalayhimā
on both of them
فِيمَا
fīmā
in what
ٱفْتَدَتْ
if'tadat
she ransoms
بِهِۦ ۗ
bihi
concerning it
تِلْكَ
til'ka
These
حُدُودُ
ḥudūdu
(are the) limits
ٱللَّهِ
l-lahi
(of) Allah
فَلَا
falā
so (do) not
تَعْتَدُوهَا ۚ
taʿtadūhā
transgress them
وَمَن
waman
And whoever
يَتَعَدَّ
yataʿadda
transgresses
حُدُودَ
ḥudūda
(the) limits
ٱللَّهِ
l-lahi
(of) Allah
فَأُو۟لَـٰٓئِكَ
fa-ulāika
then those
هُمُ
humu
they
ٱلظَّـٰلِمُونَ
l-ẓālimūna
(are) the wrongdoers
Interpretation

The divorce, after which a husband may recall his wife, can only happen twice. He may divorce her the first time, recall her, divorce her again and recall her once more. After two divorces he must either keep her in his marriage, living in a good way with her, or divorce her for the third time, being good to her by fulfilling her rights. Then the wife is temporarily prohibited for him until she marries another man (see Sūrah Al-Baqarah: 230, below). At the time of divorce, husbands may not take any part of the dowry that they had given their wives. However, if a woman is unhappy with her husba

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

230

فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُۥ مِنۢ بَعْدُ حَتَّىٰ تَنكِحَ زَوْجًا غَيْرَهُۥ ۗ فَإِن طَلَّقَهَا فَلَا جُنَاحَ عَلَيْهِمَآ أَن يَتَرَاجَعَآ إِن ظَنَّآ أَن يُقِيمَا حُدُودَ ٱللَّهِ ۗ وَتِلْكَ حُدُودُ ٱللَّهِ يُبَيِّنُهَا لِقَوْمٍ يَعْلَمُونَ

And if he has divorced her [for the third time], then she is not lawful to him afterward until [after] she marries a husband other than him. And if he [i.e., the latter husband] divorces her [or dies], there is no blame upon them [i.e., the woman and her former husband] for returning to each other if they think that they can keep [within] the limits of Allāh. These are the limits of Allāh, which He makes clear to a people who know [i.e.,understand].

Fa in tallaqahaa falaa tahillu lahoo mim ba'du hattaa tankiha zawjan ghairah; fa in tallaqahaa falaa junaaha 'alaihimaaa ai yataraaja'aaa in zannaaa ai yuqeemaa hudoodal laa; wa tilka hudoodul laahi yubaiyinuhaa liqawminy ya'lamoon

Word by word
فَإِن
fa-in
Then if
طَلَّقَهَا
ṭallaqahā
he divorces her
فَلَا
falā
then (she is) not
تَحِلُّ
taḥillu
lawful
لَهُۥ
lahu
for him
مِنۢ
min
from
بَعْدُ
baʿdu
after (that)
حَتَّىٰ
ḥattā
until
تَنكِحَ
tankiḥa
she marries
زَوْجًا
zawjan
a spouse
غَيْرَهُۥ ۗ
ghayrahu
other than him
فَإِن
fa-in
Then if
طَلَّقَهَا
ṭallaqahā
he divorces her
فَلَا
falā
then no
جُنَاحَ
junāḥa
sin
عَلَيْهِمَآ
ʿalayhimā
on them
أَن
an
if
يَتَرَاجَعَآ
yatarājaʿā
they return to each other
إِن
in
if
ظَنَّآ
ẓannā
they believe
أَن
an
that
يُقِيمَا
yuqīmā
they (will be able to) keep
حُدُودَ
ḥudūda
(the) limits
ٱللَّهِ ۗ
l-lahi
(of) Allah
وَتِلْكَ
watil'ka
And these
حُدُودُ
ḥudūdu
(are the) limits
ٱللَّهِ
l-lahi
(of) Allah
يُبَيِّنُهَا
yubayyinuhā
He makes them clear
لِقَوْمٍۢ
liqawmin
to a people
يَعْلَمُونَ
yaʿlamūna
who know
Interpretation

If the husband divorces her for the third time, he may not remarry her until she gets married to another man in a valid marriage that is genuine and not merely contracted to make her lawful for the original husband, and where sexual intercourse has taken place in this later marriage. Should the second husband divorce her or pass away, the woman and her first husband may return to one another with a new marriage contract and dowry, if they feel that they will fulfil the rights of each other set-out in the sacred law. These rules are made clear by Allah for people who know His laws and limits, a

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

231

وَإِذَا طَلَّقْتُمُ ٱلنِّسَآءَ فَبَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ سَرِّحُوهُنَّ بِمَعْرُوفٍ ۚ وَلَا تُمْسِكُوهُنَّ ضِرَارًا لِّتَعْتَدُوا۟ ۚ وَمَن يَفْعَلْ ذَٰلِكَ فَقَدْ ظَلَمَ نَفْسَهُۥ ۚ وَلَا تَتَّخِذُوٓا۟ ءَايَـٰتِ ٱللَّهِ هُزُوًا ۚ وَٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُمْ وَمَآ أَنزَلَ عَلَيْكُم مِّنَ ٱلْكِتَـٰبِ وَٱلْحِكْمَةِ يَعِظُكُم بِهِۦ ۚ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ

And when you divorce women and they have [nearly] fulfilled their term, either retain them according to acceptable terms or release them according to acceptable terms, and do not keep them, intending harm, to transgress [against them]. And whoever does that has certainly wronged himself. And do not take the verses of Allāh in jest. And remember the favor of Allāh upon you and what has been revealed to you of the Book [i.e., the Qur’ān] and wisdom [i.e., the Prophet's sunnah] by which He instructs you. And fear Allāh and know that Allāh is Knowing of all things.

Wa izaa tallaqtumun nisaaa'a fabalaghna ajala hunna fa amsikoohunna bima'roofin law sarrihoo hunna bima'roof; wa laa tumsikoo hunna diraa rallita'tadoo; wa mai yaf'al zaalika faqad zalama nafsah; wa laa tattakhizooo aayaatillaahi huzuwaa; wazkuroo ni'matal laahi 'alaikum wa maaa anzala 'alaikum minal kitaabi wal ikmati ya'izukum bih; wattaqul laaha wa'lamooo annal laaha bikulli shai'i 'Aleem

Word by word
وَإِذَا
wa-idhā
And when
طَلَّقْتُمُ
ṭallaqtumu
you divorce
ٱلنِّسَآءَ
l-nisāa
the women
فَبَلَغْنَ
fabalaghna
and they reach
أَجَلَهُنَّ
ajalahunna
their (waiting) term
فَأَمْسِكُوهُنَّ
fa-amsikūhunna
then retain them
بِمَعْرُوفٍ
bimaʿrūfin
in a fair manner
أَوْ
aw
or
سَرِّحُوهُنَّ
sarriḥūhunna
release them
بِمَعْرُوفٍۢ ۚ
bimaʿrūfin
in a fair manner
وَلَا
walā
And (do) not
تُمْسِكُوهُنَّ
tum'sikūhunna
retain them
ضِرَارًۭا
ḍirāran
(to) hurt
لِّتَعْتَدُوا۟ ۚ
litaʿtadū
so that you transgress
وَمَن
waman
And whoever
يَفْعَلْ
yafʿal
does
ذَٰلِكَ
dhālika
that
فَقَدْ
faqad
then indeed
ظَلَمَ
ẓalama
he wronged
نَفْسَهُۥ ۚ
nafsahu
himself
وَلَا
walā
And (do) not
تَتَّخِذُوٓا۟
tattakhidhū
take
ءَايَـٰتِ
āyāti
(the) Verses
ٱللَّهِ
l-lahi
(of) Allah
هُزُوًۭا ۚ
huzuwan
(in) jest
وَٱذْكُرُوا۟
wa-udh'kurū
and remember
نِعْمَتَ
niʿ'mata
(the) Favors
ٱللَّهِ
l-lahi
(of) Allah
عَلَيْكُمْ
ʿalaykum
upon you
وَمَآ
wamā
and what
أَنزَلَ
anzala
(is) revealed
عَلَيْكُم
ʿalaykum
to you
مِّنَ
mina
of
ٱلْكِتَـٰبِ
l-kitābi
the Book
وَٱلْحِكْمَةِ
wal-ḥik'mati
and [the] wisdom
يَعِظُكُم
yaʿiẓukum
He instructs you
بِهِۦ ۚ
bihi
with it
وَٱتَّقُوا۟
wa-ittaqū
And fear
ٱللَّهَ
l-laha
Allah
وَٱعْلَمُوٓا۟
wa-iʿ'lamū
and know
أَنَّ
anna
that
ٱللَّهَ
l-laha
Allah (is)
بِكُلِّ
bikulli
of every
شَىْءٍ
shayin
thing
عَلِيمٌۭ
ʿalīmun
All-Knower
Interpretation

When you divorce women and they approach the end of their waiting period, you have the right to take them back or to leave them in a good way until their waiting period is over. Do not take them back in order to oppress and harm them, as was the practice in the period before Islam. Whoever acts with the aim of causing harm to them has wronged himself by exposing himself to sin and punishment. Do not make Allah’s words the object of mockery and play. Remember Allah’s favours on you: most importantly, the revelation you have received in the form of the Qur’ān and Sunnah, through which He reminds

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

232

وَإِذَا طَلَّقْتُمُ ٱلنِّسَآءَ فَبَلَغْنَ أَجَلَهُنَّ فَلَا تَعْضُلُوهُنَّ أَن يَنكِحْنَ أَزْوَٰجَهُنَّ إِذَا تَرَٰضَوْا۟ بَيْنَهُم بِٱلْمَعْرُوفِ ۗ ذَٰلِكَ يُوعَظُ بِهِۦ مَن كَانَ مِنكُمْ يُؤْمِنُ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ۗ ذَٰلِكُمْ أَزْكَىٰ لَكُمْ وَأَطْهَرُ ۗ وَٱللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ

And when you divorce women and they have fulfilled their term, do not prevent them from remarrying their [former] husbands if they [i.e., all parties] agree among themselves on an acceptable basis. That is instructed to whoever of you believes in Allāh and the Last Day. That is better for you and purer, and Allāh knows and you know not.

Wa izaa tallaqtumun nisaaa'a fabalaghna ajalahunna falaa ta'duloo hunna ai yankihna azwaaja humna izaa taraadaw bainahum bilma' roof; zaalika yoo'azu bihee man kaana minkum yu'minu billaahi wal yawmil aakhir; zaalikum azkaa lakum wa athar; wallaahu ya'lamu wa antum laa ta'lamu wa antum laa ta'lamoon

Word by word
وَإِذَا
wa-idhā
And when
طَلَّقْتُمُ
ṭallaqtumu
you divorce
ٱلنِّسَآءَ
l-nisāa
[the] women
فَبَلَغْنَ
fabalaghna
and they reached
أَجَلَهُنَّ
ajalahunna
their (waiting) term
فَلَا
falā
then (do) not
تَعْضُلُوهُنَّ
taʿḍulūhunna
hinder them
أَن
an
[that]
يَنكِحْنَ
yankiḥ'na
(from) marrying
أَزْوَٰجَهُنَّ
azwājahunna
their husbands
إِذَا
idhā
when
تَرَٰضَوْا۟
tarāḍaw
they agree
بَيْنَهُم
baynahum
between themselves
بِٱلْمَعْرُوفِ ۗ
bil-maʿrūfi
in a fair manner
ذَٰلِكَ
dhālika
That
يُوعَظُ
yūʿaẓu
is admonished
بِهِۦ
bihi
with it
مَن
man
whoever
كَانَ
kāna
[is]
مِنكُمْ
minkum
among you
يُؤْمِنُ
yu'minu
believes
بِٱللَّهِ
bil-lahi
in Allah
وَٱلْيَوْمِ
wal-yawmi
and the Day
ٱلْـَٔاخِرِ ۗ
l-ākhiri
[the] Last
ذَٰلِكُمْ
dhālikum
that
أَزْكَىٰ
azkā
(is) more virtuous
لَكُمْ
lakum
for you
وَأَطْهَرُ ۗ
wa-aṭharu
and more purer
وَٱللَّهُ
wal-lahu
And Allah
يَعْلَمُ
yaʿlamu
knows
وَأَنتُمْ
wa-antum
and you
لَا
(do) not
تَعْلَمُونَ
taʿlamūna
know
Interpretation

When you divorce women less than three times and their waiting period ends, do not stop them from returning to their husbands with a new marriage contract if they wish to do so and they agree with their husbands. This law prohibiting them from being prevented is a piece of advice for that person who has faith in Allah and the Last Day. If you obey, this will bring greater good to you, and keep your honour and actions free of impurities. Allah knows the reality and outcome of matters, whereas you do not.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

233

۞ وَٱلْوَٰلِدَٰتُ يُرْضِعْنَ أَوْلَـٰدَهُنَّ حَوْلَيْنِ كَامِلَيْنِ ۖ لِمَنْ أَرَادَ أَن يُتِمَّ ٱلرَّضَاعَةَ ۚ وَعَلَى ٱلْمَوْلُودِ لَهُۥ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِٱلْمَعْرُوفِ ۚ لَا تُكَلَّفُ نَفْسٌ إِلَّا وُسْعَهَا ۚ لَا تُضَآرَّ وَٰلِدَةٌۢ بِوَلَدِهَا وَلَا مَوْلُودٌ لَّهُۥ بِوَلَدِهِۦ ۚ وَعَلَى ٱلْوَارِثِ مِثْلُ ذَٰلِكَ ۗ فَإِنْ أَرَادَا فِصَالًا عَن تَرَاضٍ مِّنْهُمَا وَتَشَاوُرٍ فَلَا جُنَاحَ عَلَيْهِمَا ۗ وَإِنْ أَرَدتُّمْ أَن تَسْتَرْضِعُوٓا۟ أَوْلَـٰدَكُمْ فَلَا جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّآ ءَاتَيْتُم بِٱلْمَعْرُوفِ ۗ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ

Mothers may nurse [i.e., breastfeed] their children two complete years for whoever wishes to complete the nursing [period]. Upon the father is their [i.e., the mothers'] provision and their clothing according to what is acceptable. No person is charged with more than his capacity. No mother should be harmed through her child, and no father through his child. And upon the [father's] heir is [a duty] like that [of the father]. And if they both desire weaning through mutual consent from both of them and consultation, there is no blame upon either of them. And if you wish to have your children nursed by a substitute, there is no blame upon you as long as you give payment according to what is acceptable. And fear Allāh and know that Allāh is Seeing of what you do.

Walwaa lidaatu yurdi'na awlaada hunna hawlaini kaamilaini liman araada ai yutimmar radaa'ah; wa 'alalmawloodi lahoo rizuhunna wa kiswatuhunna bilma'roof; laatukallafu nafsun illaa wus'ahaa; laa tudaaarra waalidatum biwaladihaa wa laa mawloodul lahoo biwaladih; wa 'alal waarisi mislu zaalik; fa in araadaa Fisaalan 'an taraadim minhumaa wa tashaawurin falaa junaaha 'alaimaa; wa in arattum an tastardi'ooo awlaadakum falaa junaaha 'alaikum izaa sallamtum maaa aataitum bilma'roof; wattaqul laaha wa'lamooo annal laaha bimaa ta'maloona baseer

Word by word
۞ وَٱلْوَٰلِدَٰتُ
wal-wālidātu
And the mothers
يُرْضِعْنَ
yur'ḍiʿ'na
shall suckle
أَوْلَـٰدَهُنَّ
awlādahunna
their children
حَوْلَيْنِ
ḥawlayni
(for) two years
كَامِلَيْنِ ۖ
kāmilayni
complete
لِمَنْ
liman
for whoever
أَرَادَ
arāda
wishes
أَن
an
to
يُتِمَّ
yutimma
complete
ٱلرَّضَاعَةَ ۚ
l-raḍāʿata
the suckling
وَعَلَى
waʿalā
And upon
ٱلْمَوْلُودِ
l-mawlūdi
the father
لَهُۥ
lahu
(on) him
رِزْقُهُنَّ
riz'quhunna
(is) their provision
وَكِسْوَتُهُنَّ
wakis'watuhunna
and their clothing
بِٱلْمَعْرُوفِ ۚ
bil-maʿrūfi
in a fair manner
لَا
Not
تُكَلَّفُ
tukallafu
is burdened
نَفْسٌ
nafsun
any soul
إِلَّا
illā
except
وُسْعَهَا ۚ
wus'ʿahā
its capacity
لَا
Not
تُضَآرَّ
tuḍārra
made to suffer
وَٰلِدَةٌۢ
wālidatun
(the) mother
بِوَلَدِهَا
biwaladihā
because of her child
وَلَا
walā
and not
مَوْلُودٌۭ
mawlūdun
(the) father
لَّهُۥ
lahu
(be)
بِوَلَدِهِۦ ۚ
biwaladihi
because of his child
وَعَلَى
waʿalā
And on
ٱلْوَارِثِ
l-wārithi
the (father's) heir
مِثْلُ
mith'lu
(is a duty) like
ذَٰلِكَ ۗ
dhālika
that (of the father)
فَإِنْ
fa-in
Then if
أَرَادَا
arādā
they both desire
فِصَالًا
fiṣālan
weaning
عَن
ʿan
through
تَرَاضٍۢ
tarāḍin
mutual consent
مِّنْهُمَا
min'humā
of both of them
وَتَشَاوُرٍۢ
watashāwurin
and consultation
فَلَا
falā
then no
جُنَاحَ
junāḥa
blame
عَلَيْهِمَا ۗ
ʿalayhimā
on both of them
وَإِنْ
wa-in
And if
أَرَدتُّمْ
aradttum
you want
أَن
an
to
تَسْتَرْضِعُوٓا۟
tastarḍiʿū
ask another women to suckle
أَوْلَـٰدَكُمْ
awlādakum
your child
فَلَا
falā
then (there is) no
جُنَاحَ
junāḥa
blame
عَلَيْكُمْ
ʿalaykum
on you
إِذَا
idhā
when
سَلَّمْتُم
sallamtum
you pay
مَّآ
what
ءَاتَيْتُم
ātaytum
you give
بِٱلْمَعْرُوفِ ۗ
bil-maʿrūfi
in a fair manner
وَٱتَّقُوا۟
wa-ittaqū
And fear
ٱللَّهَ
l-laha
Allah
وَٱعْلَمُوٓا۟
wa-iʿ'lamū
and know
أَنَّ
anna
that
ٱللَّهَ
l-laha
Allah
بِمَا
bimā
of what
تَعْمَلُونَ
taʿmalūna
you do
بَصِيرٌۭ
baṣīrun
(is) All-Seer
Interpretation

Mothers who intend to complete the period of breastfeeding should nurse their children for two full years. The husband and father of a child is responsible for the maintenance and clothing of a divorced mother who breast feeds her child in accordance with the customs of society that do not go against the sacred law. No person is burdened beyond what he is able to do. No parent is allowed to use the child as a means to harm the other. The heir (who would inherit from the child if the child were to pass away leaving behind wealth) shall be responsible, if the father dies without leaving any weal

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

234

وَٱلَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَٰجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا ۖ فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِىٓ أَنفُسِهِنَّ بِٱلْمَعْرُوفِ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

And those who are taken in death among you and leave wives behind - they, [the wives, shall] wait four months and ten [days]. And when they have fulfilled their term, then there is no blame upon you for what they do with themselves in an acceptable manner. And Allāh is [fully] Aware of what you do.

Wallazeena yutawaffawna minkum wa yazaroona azwaajai yatarabbasna bi anfusihinna arba'ata ashhurinw wa 'ashran fa izaa balaghna ajalahunna falaa junaaha 'alaikum feemaa fa'alna feee anfusihinna bilma'roof; wallaahu bimaa ta'maloona Khabeer

Word by word
وَٱلَّذِينَ
wa-alladhīna
And those who
يُتَوَفَّوْنَ
yutawaffawna
pass away
مِنكُمْ
minkum
among you
وَيَذَرُونَ
wayadharūna
and leave behind
أَزْوَٰجًۭا
azwājan
wives
يَتَرَبَّصْنَ
yatarabbaṣna
(the widows) should wait
بِأَنفُسِهِنَّ
bi-anfusihinna
for themselves
أَرْبَعَةَ
arbaʿata
(for) four
أَشْهُرٍۢ
ashhurin
months
وَعَشْرًۭا ۖ
waʿashran
and ten (days)
فَإِذَا
fa-idhā
Then when
بَلَغْنَ
balaghna
they reach
أَجَلَهُنَّ
ajalahunna
their (specified) term
فَلَا
falā
then (there is) no
جُنَاحَ
junāḥa
blame
عَلَيْكُمْ
ʿalaykum
upon you
فِيمَا
fīmā
for what
فَعَلْنَ
faʿalna
they do
فِىٓ
concerning
أَنفُسِهِنَّ
anfusihinna
themselves
بِٱلْمَعْرُوفِ ۗ
bil-maʿrūfi
in a fair manner
وَٱللَّهُ
wal-lahu
And Allah
بِمَا
bimā
of what
تَعْمَلُونَ
taʿmalūna
you do
خَبِيرٌۭ
khabīrun
(is) All-Aware
Interpretation

When someone passes away and leaves behind a wife who is not pregnant, it is the duty of such a woman to wait for a period of four months and ten days, in which she must not leave the husband’s home, beautify herself or get married. Once this period ends, there is no blame on their guardians if these women do these actions, which were previously prohibited during the waiting period, as long as it is done in a manner acceptable to society and the sacred law. Allah is well aware of what you do. None of your private or public actions are concealed from Him; and He will reward you for them.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

235

وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُم بِهِۦ مِنْ خِطْبَةِ ٱلنِّسَآءِ أَوْ أَكْنَنتُمْ فِىٓ أَنفُسِكُمْ ۚ عَلِمَ ٱللَّهُ أَنَّكُمْ سَتَذْكُرُونَهُنَّ وَلَـٰكِن لَّا تُوَاعِدُوهُنَّ سِرًّا إِلَّآ أَن تَقُولُوا۟ قَوْلًا مَّعْرُوفًا ۚ وَلَا تَعْزِمُوا۟ عُقْدَةَ ٱلنِّكَاحِ حَتَّىٰ يَبْلُغَ ٱلْكِتَـٰبُ أَجَلَهُۥ ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِىٓ أَنفُسِكُمْ فَٱحْذَرُوهُ ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ غَفُورٌ حَلِيمٌ

There is no blame upon you for that to which you [indirectly] allude concerning a proposal to women or for what you conceal within yourselves. Allāh knows that you will have them in mind. But do not promise them secretly except for saying a proper saying. And do not determine to undertake a marriage contract until the decreed period reaches its end. And know that Allāh knows what is within yourselves, so beware of Him. And know that Allāh is Forgiving and Forbearing.

Wa laa junaaha 'alaikum feema 'arradtum bihee min khitbatin nisaaa'i aw aknantum feee anfusikum; 'alimal laahu annakum satazkuroonahunna wa laakil laa tuwaa'idoohunna sirran illaaa an taqooloo qawlamma'roofaa; wa laa ta'zimoo 'uqdatan nikaahi hattaa yablughal kitaabu ajalah; wa'lamooo annal laaha ya'lamumaa feee anfusikum fahzarooh; wa'lamooo annallaaha Ghafoorun Haleem

Word by word
وَلَا
walā
And (there is) no
جُنَاحَ
junāḥa
blame
عَلَيْكُمْ
ʿalaykum
upon you
فِيمَا
fīmā
in what
عَرَّضْتُم
ʿarraḍtum
you hint
بِهِۦ
bihi
[with it]
مِنْ
min
of
خِطْبَةِ
khiṭ'bati
marriage proposal
ٱلنِّسَآءِ
l-nisāi
[to] the women
أَوْ
aw
or
أَكْنَنتُمْ
aknantum
you conceal it
فِىٓ
in
أَنفُسِكُمْ ۚ
anfusikum
yourselves
عَلِمَ
ʿalima
Knows
ٱللَّهُ
l-lahu
Allah
أَنَّكُمْ
annakum
that you
سَتَذْكُرُونَهُنَّ
satadhkurūnahunna
will mention them
وَلَـٰكِن
walākin
[and] but
لَّا
(do) not
تُوَاعِدُوهُنَّ
tuwāʿidūhunna
promise them (widows)
سِرًّا
sirran
secretly
إِلَّآ
illā
except
أَن
an
that
تَقُولُوا۟
taqūlū
you say
قَوْلًۭا
qawlan
a saying
مَّعْرُوفًۭا ۚ
maʿrūfan
honorable
وَلَا
walā
And (do) not
تَعْزِمُوا۟
taʿzimū
resolve (on)
عُقْدَةَ
ʿuq'data
the knot
ٱلنِّكَاحِ
l-nikāḥi
(of) marriage
حَتَّىٰ
ḥattā
until
يَبْلُغَ
yablugha
reaches
ٱلْكِتَـٰبُ
l-kitābu
the prescribed term
أَجَلَهُۥ ۚ
ajalahu
its end
وَٱعْلَمُوٓا۟
wa-iʿ'lamū
And know
أَنَّ
anna
that
ٱللَّهَ
l-laha
Allah
يَعْلَمُ
yaʿlamu
knows
مَا
what
فِىٓ
(is) within
أَنفُسِكُمْ
anfusikum
yourselves
فَٱحْذَرُوهُ ۚ
fa-iḥ'dharūhu
so beware of Him
وَٱعْلَمُوٓا۟
wa-iʿ'lamū
And know
أَنَّ
anna
that
ٱللَّهَ
l-laha
Allah
غَفُورٌ
ghafūrun
(is) Oft-Forgiving
حَلِيمٌۭ
ḥalīmun
Most Forbearing
Interpretation

There is no sin on you if you hint to your desire to propose to a woman who is still in her waiting period after a divorce or after the death of her husband. For example, a person may say, ‘When your waiting period is over, let me know’. There is also no sin on you if you keep this desire to yourselves. Allah knows that you will mention them because of your strong desire to marry, so He has allowed you to give a hint without being open. Beware of secretly making any promise to marry them whilst they are still in their waiting period. However, you may give a hint to them in the manner that is a

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

236

لَّا جُنَاحَ عَلَيْكُمْ إِن طَلَّقْتُمُ ٱلنِّسَآءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُوا۟ لَهُنَّ فَرِيضَةً ۚ وَمَتِّعُوهُنَّ عَلَى ٱلْمُوسِعِ قَدَرُهُۥ وَعَلَى ٱلْمُقْتِرِ قَدَرُهُۥ مَتَـٰعًۢا بِٱلْمَعْرُوفِ ۖ حَقًّا عَلَى ٱلْمُحْسِنِينَ

There is no blame upon you if you divorce women you have not touched nor specified for them an obligation. But give them [a gift of] compensation - the wealthy according to his capability and the poor according to his capability - a provision according to what is acceptable, a duty upon the doers of good.

Laa junaaha 'alaikum in tallaqtumun nisaaa'a maa lam tamassoohunna aw tafridoo lahunna fareedah; wa matti'oona 'alal moosi'i qadaruhoo wa 'alal muqtiri qadaruhoo matta'am bilma'roofi haqqan 'alalmuhsineen

Word by word
لَّا
(There is) no
جُنَاحَ
junāḥa
blame
عَلَيْكُمْ
ʿalaykum
upon you
إِن
in
if
طَلَّقْتُمُ
ṭallaqtumu
you divorce
ٱلنِّسَآءَ
l-nisāa
[the] women
مَا
whom
لَمْ
lam
not
تَمَسُّوهُنَّ
tamassūhunna
you have touched
أَوْ
aw
nor
تَفْرِضُوا۟
tafriḍū
you specified
لَهُنَّ
lahunna
for them
فَرِيضَةًۭ ۚ
farīḍatan
an obligation (dower)
وَمَتِّعُوهُنَّ
wamattiʿūhunna
And make provision for them
عَلَى
ʿalā
upon
ٱلْمُوسِعِ
l-mūsiʿi
the wealthy
قَدَرُهُۥ
qadaruhu
according to his means
وَعَلَى
waʿalā
and upon
ٱلْمُقْتِرِ
l-muq'tiri
the poor
قَدَرُهُۥ
qadaruhu
according to his means
مَتَـٰعًۢا
matāʿan
a provision
بِٱلْمَعْرُوفِ ۖ
bil-maʿrūfi
in a fair manner
حَقًّا
ḥaqqan
a duty
عَلَى
ʿalā
upon
ٱلْمُحْسِنِينَ
l-muḥ'sinīna
the good-doers
Interpretation

There is no sin on you if you divorce your wives with whom you have entered into marriage before you have sexual intercourse with them and before you fix a dowry for them. If you must divorce them in such a situation, they will not be entitled to any dowry from you; but they must be given something that they will enjoy, to make it easy on their feelings. This must be done by both a rich and a poor man according to their means. This gift is binding on those who wish to do good in their actions and dealings.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

237

وَإِن طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مَا فَرَضْتُمْ إِلَّآ أَن يَعْفُونَ أَوْ يَعْفُوَا۟ ٱلَّذِى بِيَدِهِۦ عُقْدَةُ ٱلنِّكَاحِ ۚ وَأَن تَعْفُوٓا۟ أَقْرَبُ لِلتَّقْوَىٰ ۚ وَلَا تَنسَوُا۟ ٱلْفَضْلَ بَيْنَكُمْ ۚ إِنَّ ٱللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ

And if you divorce them before you have touched them and you have already specified for them an obligation, then [give] half of what you specified - unless they forego the right or the one in whose hand is the marriage contract foregoes it. And to forego it is nearer to righteousness. And do not forget graciousness between you. Indeed Allāh, of whatever you do, is Seeing.

Wa in tallaqtumoohunna min qabli an tamassoohunna wa qad farad tum lahunna fareedatan fanisfu maa faradtum illaaa ai ya'foona aw ya'fuwallazee biyadihee 'uqdatunnikaah; wa an ta'foona aw ya'fuwallazee biyadihee 'uqdatunnikaah; wa an ta'fooo aqrabu littaqwaa; wa laa tansawulfadla bainakum; innal laaha bimaa ta'maloona Baseer

Word by word
وَإِن
wa-in
And if
طَلَّقْتُمُوهُنَّ
ṭallaqtumūhunna
you divorce them
مِن
min
from
قَبْلِ
qabli
before
أَن
an
[that]
تَمَسُّوهُنَّ
tamassūhunna
you (have) touched them
وَقَدْ
waqad
while already
فَرَضْتُمْ
faraḍtum
you have specified
لَهُنَّ
lahunna
for them
فَرِيضَةًۭ
farīḍatan
an obligation (dower)
فَنِصْفُ
faniṣ'fu
then (give) half
مَا
(of) what
فَرَضْتُمْ
faraḍtum
you have specified
إِلَّآ
illā
unless
أَن
an
[that]
يَعْفُونَ
yaʿfūna
they (women) forgo (it)
أَوْ
aw
or
يَعْفُوَا۟
yaʿfuwā
forgoes
ٱلَّذِى
alladhī
the one
بِيَدِهِۦ
biyadihi
in whose hands
عُقْدَةُ
ʿuq'datu
(is the) knot
ٱلنِّكَاحِ ۚ
l-nikāḥi
(of) the marriage
وَأَن
wa-an
And that
تَعْفُوٓا۟
taʿfū
you forgo
أَقْرَبُ
aqrabu
(is) nearer
لِلتَّقْوَىٰ ۚ
lilttaqwā
to [the] righteousness
وَلَا
walā
And (do) not
تَنسَوُا۟
tansawū
forget
ٱلْفَضْلَ
l-faḍla
the graciousness
بَيْنَكُمْ ۚ
baynakum
among you
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
بِمَا
bimā
of what
تَعْمَلُونَ
taʿmalūna
you do
بَصِيرٌ
baṣīrun
(is) All-Seer
Interpretation

If you divorce your wives with whom you have entered into marriage before having sexual intercourse with them and you had fixed the amount of the dowry, you will have to pay half of this amount to them, unless they give up this right of theirs or the husband wishes to pay the full dowry. To give up your right is closer to Mindfulness. Do not forget to show kindness and compassion to one another in matters of rights. Allah sees what you do, so try to do what is best to earn His reward.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

238

حَـٰفِظُوا۟ عَلَى ٱلصَّلَوَٰتِ وَٱلصَّلَوٰةِ ٱلْوُسْطَىٰ وَقُومُوا۟ لِلَّهِ قَـٰنِتِينَ

Maintain with care the [obligatory] prayers and [in particular] the middle [i.e., ʿaṣr] prayer and stand before Allāh, devoutly obedient.

Haafizoo 'alas salawaati was Salaatil Wustaa wa qoomoo lillaahi qaaniteen

Word by word
حَـٰفِظُوا۟
ḥāfiẓū
Guard strictly
عَلَى
ʿalā
[on]
ٱلصَّلَوَٰتِ
l-ṣalawāti
the prayers
وَٱلصَّلَوٰةِ
wal-ṣalati
and the prayer
ٱلْوُسْطَىٰ
l-wus'ṭā
[the] middle
وَقُومُوا۟
waqūmū
and stand up
لِلَّهِ
lillahi
for Allah
قَـٰنِتِينَ
qānitīna
devoutly obedient
Interpretation

Guard your prayers by fulfilling them completely as Allah has instructed. In particular, guard the middle prayer, which is the ‘aṣr (afternoon) prayer; and stand before Allah in submission and devotion.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

239

فَإِنْ خِفْتُمْ فَرِجَالًا أَوْ رُكْبَانًا ۖ فَإِذَآ أَمِنتُمْ فَٱذْكُرُوا۟ ٱللَّهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُوا۟ تَعْلَمُونَ

And if you fear [an enemy, then pray] on foot or riding. But when you are secure, then remember Allāh [in prayer], as He has taught you that which you did not [previously] know.

Fa in khiftum farijaalan aw rukbaanan fa izaaa amintum fazkurul laaha kamaa 'allamakum maa lam takoonoo ta'lamoon

Word by word
فَإِنْ
fa-in
And if
خِفْتُمْ
khif'tum
you fear
فَرِجَالًا
farijālan
then (pray) on foot
أَوْ
aw
or
رُكْبَانًۭا ۖ
ruk'bānan
riding
فَإِذَآ
fa-idhā
Then when
أَمِنتُمْ
amintum
you are secure
فَٱذْكُرُوا۟
fa-udh'kurū
then remember
ٱللَّهَ
l-laha
Allah
كَمَا
kamā
as
عَلَّمَكُم
ʿallamakum
He (has) taught you
مَّا
what
لَمْ
lam
not
تَكُونُوا۟
takūnū
you were
تَعْلَمُونَ
taʿlamūna
knowing
Interpretation

If you face danger from an enemy or any other danger, and you are not able to offer the prayer completely, then pray whilst walking or riding, on camels, horses, or in any way you can. If the danger has gone, remember Allah as He has taught you: remembering Him in the most complete manner within the prayer. Also, remember Him for His having taught you guidance and given you light which you were previously unaware of.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

240

وَٱلَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَٰجًا وَصِيَّةً لِّأَزْوَٰجِهِم مَّتَـٰعًا إِلَى ٱلْحَوْلِ غَيْرَ إِخْرَاجٍ ۚ فَإِنْ خَرَجْنَ فَلَا جُنَاحَ عَلَيْكُمْ فِى مَا فَعَلْنَ فِىٓ أَنفُسِهِنَّ مِن مَّعْرُوفٍ ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ

And those who are taken in death among you and leave wives behind - for their wives is a bequest: maintenance for one year without turning [them] out. But if they leave [of their own accord], then there is no blame upon you for what they do with themselves in an acceptable way. And Allāh is Exalted in Might and Wise.

Wallazeena yutawaf fawna minkum wa yazaroona azwaajanw wasiyyatal li azwaajihim mataa'an ilal hawlighaira ikhraaj; fa in kharajna falaa junaaha 'alaikum fee maa fa'alna junaaha 'alaikum fee maa fa'alna feee anfusihinna mim ma'roof; wallaahu Azeezun Hakeem

Word by word
وَٱلَّذِينَ
wa-alladhīna
And those who
يُتَوَفَّوْنَ
yutawaffawna
die
مِنكُمْ
minkum
among you
وَيَذَرُونَ
wayadharūna
and leave behind
أَزْوَٰجًۭا
azwājan
(their) wives
وَصِيَّةًۭ
waṣiyyatan
(should make) a will
لِّأَزْوَٰجِهِم
li-azwājihim
for their wives
مَّتَـٰعًا
matāʿan
provision
إِلَى
ilā
for
ٱلْحَوْلِ
l-ḥawli
the year
غَيْرَ
ghayra
without
إِخْرَاجٍۢ ۚ
ikh'rājin
driving (them) out
فَإِنْ
fa-in
But if
خَرَجْنَ
kharajna
they leave
فَلَا
falā
then no
جُنَاحَ
junāḥa
blame
عَلَيْكُمْ
ʿalaykum
upon you
فِى
in
مَا
what
فَعَلْنَ
faʿalna
they do
فِىٓ
concerning
أَنفُسِهِنَّ
anfusihinna
themselves
مِن
min
[of]
مَّعْرُوفٍۢ ۗ
maʿrūfin
honorably
وَٱللَّهُ
wal-lahu
And Allah
عَزِيزٌ
ʿazīzun
(is) All-Mighty
حَكِيمٌۭ
ḥakīmun
All-Wise
Interpretation

Those of you that pass away leaving behind wives must make a bequest for them to be provided with accommodation and maintenance for a period of one year in which your heirs may not remove them. This is to make up for the loss they have suffered and in respect for the deceased. If they leave before the end of the year by their own choice, there will be no sin on either you or them for what they do with themselves in terms of their beautification. Allah is Mighty and none can overpower Him. He is Wise in His planning and legislation. It should be noted that most commentators are of the view that

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

241

وَلِلْمُطَلَّقَـٰتِ مَتَـٰعٌۢ بِٱلْمَعْرُوفِ ۖ حَقًّا عَلَى ٱلْمُتَّقِينَ

And for divorced women is a provision according to what is acceptable - a duty upon the righteous.

Wa lilmutallaqaati mataa'um bilma'roofi haqqan 'alal muttaqeen

Word by word
وَلِلْمُطَلَّقَـٰتِ
walil'muṭallaqāti
And for the divorced women
مَتَـٰعٌۢ
matāʿun
(is) a provision
بِٱلْمَعْرُوفِ ۖ
bil-maʿrūfi
in a fair manner
حَقًّا
ḥaqqan
a duty
عَلَى
ʿalā
upon
ٱلْمُتَّقِينَ
l-mutaqīna
the righteous
Interpretation

Divorced women should be gifted something of clothing, money etc. This is to make-up for their emotional suffering because of the divorce. Such provision must be in keeping with the financial position of the husband; and it is a duty on those who are mindful of Allah by fulfilling His instructions and avoiding His prohibitions.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

242

كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمْ ءَايَـٰتِهِۦ لَعَلَّكُمْ تَعْقِلُونَ

Thus does Allāh make clear to you His verses [i.e., laws] that you might use reason.

Kazaalika yubaiyinul laahu lakum aayaatihee la'allakum ta'qiloon

Word by word
كَذَٰلِكَ
kadhālika
Thus
يُبَيِّنُ
yubayyinu
makes clear
ٱللَّهُ
l-lahu
Allah
لَكُمْ
lakum
for you
ءَايَـٰتِهِۦ
āyātihi
His Verses
لَعَلَّكُمْ
laʿallakum
so that you may
تَعْقِلُونَ
taʿqilūna
use your intellect
Interpretation

As with the previous explanation, Allah explains these verses – containing His limits and laws – to the believers so that they understand and practice them, and so achieve the good of this world and the Afterlife.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

243

۞ أَلَمْ تَرَ إِلَى ٱلَّذِينَ خَرَجُوا۟ مِن دِيَـٰرِهِمْ وَهُمْ أُلُوفٌ حَذَرَ ٱلْمَوْتِ فَقَالَ لَهُمُ ٱللَّهُ مُوتُوا۟ ثُمَّ أَحْيَـٰهُمْ ۚ إِنَّ ٱللَّهَ لَذُو فَضْلٍ عَلَى ٱلنَّاسِ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَشْكُرُونَ

Have you not considered those who left their homes in many thousands, fearing death? Allāh said to them, "Die"; then He restored them to life. And Allāh is the possessor of bounty for the people, but most of the people do not show gratitude.

Alam tara ilal lazeena kharajoo min diyaarihim wa hum uloofun hazaral mawti faqaaala lahumul laahu mootoo summa ahyaahum; innal laaha lazoo fadlin 'alannaasi wa laakinna aksarannaasi laa yashkuroon

Word by word
۞ أَلَمْ
alam
Did not
تَرَ
tara
you see
إِلَى
ilā
[to]
ٱلَّذِينَ
alladhīna
those who
خَرَجُوا۟
kharajū
went out
مِن
min
from
دِيَـٰرِهِمْ
diyārihim
their homes
وَهُمْ
wahum
and they
أُلُوفٌ
ulūfun
(were in) thousands
حَذَرَ
ḥadhara
(in) fear
ٱلْمَوْتِ
l-mawti
(of) [the] death
فَقَالَ
faqāla
Then said
لَهُمُ
lahumu
to them
ٱللَّهُ
l-lahu
Allah
مُوتُوا۟
mūtū
Die
ثُمَّ
thumma
then
أَحْيَـٰهُمْ ۚ
aḥyāhum
He restored them to life
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
لَذُو
ladhū
(is) surely Possessor
فَضْلٍ
faḍlin
(of) bounty
عَلَى
ʿalā
for
ٱلنَّاسِ
l-nāsi
[the] mankind
وَلَـٰكِنَّ
walākinna
[and] but
أَكْثَرَ
akthara
most
ٱلنَّاسِ
l-nāsi
(of) the people
لَا
(are) not
يَشْكُرُونَ
yashkurūna
grateful
Interpretation

Do you not know, O Prophet, about those who left their homes in huge numbers fearing death due to the plague or something similar? This refers to a group of people from the Israelites. Allah said to them, ‘Die!’ and they did. Then Allah brought them back to life to show them that everything is in His Hands and that they have no control over any benefit or harm. Allah is Gracious and Bountiful to people, but most people are ungrateful for His favours.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

244

وَقَـٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ

And fight in the cause of Allāh and know that Allāh is Hearing and Knowing.

Wa qaatiloo fee sabeelil laahi wa'lamooo annal laaha Samee'un 'Aleem

Word by word
وَقَـٰتِلُوا۟
waqātilū
And fight
فِى
in
سَبِيلِ
sabīli
(the) way
ٱللَّهِ
l-lahi
(of) Allah
وَٱعْلَمُوٓا۟
wa-iʿ'lamū
and know
أَنَّ
anna
that
ٱللَّهَ
l-laha
Allah
سَمِيعٌ
samīʿun
(is) All-Hearing
عَلِيمٌۭ
ʿalīmun
All-Knowing
Interpretation

Fight, O believers, the enemies of Allah: in support of His path and to promote His Word. Know that Allah hears your statements and knows your intentions and actions, and that He will reward you for them.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

245

مَّن ذَا ٱلَّذِى يُقْرِضُ ٱللَّهَ قَرْضًا حَسَنًا فَيُضَـٰعِفَهُۥ لَهُۥٓ أَضْعَافًا كَثِيرَةً ۚ وَٱللَّهُ يَقْبِضُ وَيَبْصُۜطُ وَإِلَيْهِ تُرْجَعُونَ

Who is it that would loan Allāh a goodly loan so He may multiply it for him many times over? And it is Allāh who withholds and grants abundance, and to Him you will be returned.

Man zal lazee yuqridul laaha qardan hasanan fayudaa 'ifahoo lahoo ad'aafan kaseerah; wallaahu yaqbidu wa yabsut-u wa ilaihi turja'oon

Word by word
مَّن
man
Who
ذَا
dhā
(is) the one
ٱلَّذِى
alladhī
who
يُقْرِضُ
yuq'riḍu
will lend
ٱللَّهَ
l-laha
(to) Allah
قَرْضًا
qarḍan
a loan
حَسَنًۭا
ḥasanan
good
فَيُضَـٰعِفَهُۥ
fayuḍāʿifahu
so (that) He multiplies it
لَهُۥٓ
lahu
for him
أَضْعَافًۭا
aḍʿāfan
manifolds
كَثِيرَةًۭ ۚ
kathīratan
many
وَٱللَّهُ
wal-lahu
And Allah
يَقْبِضُ
yaqbiḍu
withholds
وَيَبْصُۜطُ
wayabṣuṭu
and grants abundance
وَإِلَيْهِ
wa-ilayhi
and to Him
تُرْجَعُونَ
tur'jaʿūna
you will be returned
Interpretation

Who will act as a lender and spend his wealth in the path of Allah, willingly with a good intention so that this may come back to him multiplied? Allah restricts and widens provision and health in accordance with His wisdom and justice. In the Afterlife, you will return to Him alone and He will give you a reward for your actions.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

246

أَلَمْ تَرَ إِلَى ٱلْمَلَإِ مِنۢ بَنِىٓ إِسْرَٰٓءِيلَ مِنۢ بَعْدِ مُوسَىٰٓ إِذْ قَالُوا۟ لِنَبِىٍّ لَّهُمُ ٱبْعَثْ لَنَا مَلِكًا نُّقَـٰتِلْ فِى سَبِيلِ ٱللَّهِ ۖ قَالَ هَلْ عَسَيْتُمْ إِن كُتِبَ عَلَيْكُمُ ٱلْقِتَالُ أَلَّا تُقَـٰتِلُوا۟ ۖ قَالُوا۟ وَمَا لَنَآ أَلَّا نُقَـٰتِلَ فِى سَبِيلِ ٱللَّهِ وَقَدْ أُخْرِجْنَا مِن دِيَـٰرِنَا وَأَبْنَآئِنَا ۖ فَلَمَّا كُتِبَ عَلَيْهِمُ ٱلْقِتَالُ تَوَلَّوْا۟ إِلَّا قَلِيلًا مِّنْهُمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِٱلظَّـٰلِمِينَ

Have you not considered the assembly of the Children of Israel after [the time of] Moses when they said to a prophet of theirs, "Send to us a king, and we will fight in the way of Allāh"? He said, "Would you perhaps refrain from fighting if battle was prescribed for you?" They said, "And why should we not fight in the cause of Allāh when we have been driven out from our homes and from our children?" But when battle was prescribed for them, they turned away, except for a few of them. And Allāh is Knowing of the wrongdoers.

Alam tara ilal malai mim Baneee Israaa'eela mim ba'di Moosaaa iz qaaloo li Nabiyyil lahumub 'as lanaa malikan nuqaatil fee sabeelillaahi qaala hal 'asaitum in kutiba 'alaikumul qitaalu allaa tuqaatiloo qaaloo wa maa lanaaa allaa nuqaatila fee sabeelil laahi wa qad ukhrijnaa min diyaarinaa wa abnaaa'inaa falammaa kutiba 'alaihimul qitaalu tawallaw illaa qaleelam minhum; wallaahu 'aleemum bizzaalimeen

Word by word
أَلَمْ
alam
Did not
تَرَ
tara
you see
إِلَى
ilā
[towards]
ٱلْمَلَإِ
l-mala-i
the chiefs
مِنۢ
min
of
بَنِىٓ
banī
(the) Children
إِسْرَٰٓءِيلَ
is'rāīla
(of) Israel
مِنۢ
min
from
بَعْدِ
baʿdi
after
مُوسَىٰٓ
mūsā
Musa
إِذْ
idh
when
قَالُوا۟
qālū
they said
لِنَبِىٍّۢ
linabiyyin
to a Prophet
لَّهُمُ
lahumu
of theirs
ٱبْعَثْ
ib'ʿath
Appoint
لَنَا
lanā
for us
مَلِكًۭا
malikan
a king
نُّقَـٰتِلْ
nuqātil
we may fight
فِى
in
سَبِيلِ
sabīli
(the) way
ٱللَّهِ ۖ
l-lahi
(of) Allah
قَالَ
qāla
He said
هَلْ
hal
Would
عَسَيْتُمْ
ʿasaytum
you perhaps
إِن
in
if
كُتِبَ
kutiba
prescribed
عَلَيْكُمُ
ʿalaykumu
upon you
ٱلْقِتَالُ
l-qitālu
[the] fighting
أَلَّا
allā
that not
تُقَـٰتِلُوا۟ ۖ
tuqātilū
you fight
قَالُوا۟
qālū
They said
وَمَا
wamā
And what
لَنَآ
lanā
for us
أَلَّا
allā
that not
نُقَـٰتِلَ
nuqātila
we fight
فِى
in
سَبِيلِ
sabīli
(the) way
ٱللَّهِ
l-lahi
(of) Allah
وَقَدْ
waqad
while surely
أُخْرِجْنَا
ukh'rij'nā
we have been driven
مِن
min
from
دِيَـٰرِنَا
diyārinā
our homes
وَأَبْنَآئِنَا ۖ
wa-abnāinā
and our children
فَلَمَّا
falammā
Yet, when
كُتِبَ
kutiba
was prescribed
عَلَيْهِمُ
ʿalayhimu
upon them
ٱلْقِتَالُ
l-qitālu
the fighting
تَوَلَّوْا۟
tawallaw
they turned away
إِلَّا
illā
except
قَلِيلًۭا
qalīlan
a few
مِّنْهُمْ ۗ
min'hum
among them
وَٱللَّهُ
wal-lahu
And Allah
عَلِيمٌۢ
ʿalīmun
(is) All-Knowing
بِٱلظَّـٰلِمِينَ
bil-ẓālimīna
of the wrongdoers
Interpretation

Do you not know, O Prophet, about those nobles from the Israelites after the time of Moses who said to a prophet of theirs, ‘Set up for us a king and we will fight alongside him in Allah’s path’? The prophet replied, ‘It may be that if Allah makes fighting obligatory, you will not fight!’ They denied that this would happen and insisted, ‘What would stop us from fighting in Allah’s path when our enemies have removed us from our homes and have taken our children as prisoners?’ Yet when Allah made fighting obligatory on them, they all turned away, except a few of them. Allah knows the wrongdoers

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

247

وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ ٱللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا ۚ قَالُوٓا۟ أَنَّىٰ يَكُونُ لَهُ ٱلْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِٱلْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ ٱلْمَالِ ۚ قَالَ إِنَّ ٱللَّهَ ٱصْطَفَىٰهُ عَلَيْكُمْ وَزَادَهُۥ بَسْطَةً فِى ٱلْعِلْمِ وَٱلْجِسْمِ ۖ وَٱللَّهُ يُؤْتِى مُلْكَهُۥ مَن يَشَآءُ ۚ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ

And their prophet said to them, "Indeed, Allāh has sent to you Saul as a king." They said, "How can he have kingship over us while we are more worthy of kingship than him and he has not been given any measure of wealth?" He said, "Indeed, Allāh has chosen him over you and has increased him abundantly in knowledge and stature. And Allāh gives His sovereignty to whom He wills. And Allāh is all-Encompassing [in favor] and Knowing."

Wa qaala lahum Nabiy yuhum innal laaha qad ba'asa lakum Taaloota malikaa; qaalooo annaa yakoonu lahul mulku 'alainaa wa nahnu ahaqqu bilmulki minhu wa lam yu'ta sa'atamminal maal; qaala innallaahas tafaahu 'alaikum wa zaadahoo bastatan fil'ilmi waljismi wallaahu yu'tee mulkahoo mai yashaaa'; wallaahu Waasi'un 'Aleem

Word by word
وَقَالَ
waqāla
And said
لَهُمْ
lahum
to them
نَبِيُّهُمْ
nabiyyuhum
their Prophet
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
قَدْ
qad
(has) surely
بَعَثَ
baʿatha
raised
لَكُمْ
lakum
for you
طَالُوتَ
ṭālūta
Talut
مَلِكًۭا ۚ
malikan
(as) a king
قَالُوٓا۟
qālū
They said
أَنَّىٰ
annā
How
يَكُونُ
yakūnu
can be
لَهُ
lahu
for him
ٱلْمُلْكُ
l-mul'ku
the kingship
عَلَيْنَا
ʿalaynā
over us
وَنَحْنُ
wanaḥnu
while we
أَحَقُّ
aḥaqqu
(are) more entitled
بِٱلْمُلْكِ
bil-mul'ki
to kingship
مِنْهُ
min'hu
than him
وَلَمْ
walam
and not
يُؤْتَ
yu'ta
he has been given
سَعَةًۭ
saʿatan
abundance
مِّنَ
mina
of
ٱلْمَالِ ۚ
l-māli
[the] wealth
قَالَ
qāla
He said
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
ٱصْطَفَىٰهُ
iṣ'ṭafāhu
has chosen him
عَلَيْكُمْ
ʿalaykum
over you
وَزَادَهُۥ
wazādahu
and increased him
بَسْطَةًۭ
basṭatan
abundantly
فِى
in
ٱلْعِلْمِ
l-ʿil'mi
[the] knowledge
وَٱلْجِسْمِ ۖ
wal-jis'mi
and [the] physique
وَٱللَّهُ
wal-lahu
And Allah
يُؤْتِى
yu'tī
gives
مُلْكَهُۥ
mul'kahu
His kingdom
مَن
man
(to) whom
يَشَآءُ ۚ
yashāu
He wills
وَٱللَّهُ
wal-lahu
And Allah
وَٰسِعٌ
wāsiʿun
(is) All-Encompassing
عَلِيمٌۭ
ʿalīmun
All-Knowing
Interpretation

Their prophet said to them, ‘Allah has appointed Saul as your king, under whose banner you must fight’. Their leaders objected to this appointment and said, ‘How can he rule over us when we have a greater right to rule than he does, since he is not from the children of kings and he has not been given vast wealth which he can use in his rule!’ Their prophet said to them, ‘Allah has selected him over you and has given him great knowledge and physical strength. Allah grants authority to whomever He wishes in accordance with His wisdom and mercy. Allah is Bountiful and grants to whomever He wishes

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

248

وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ ءَايَةَ مُلْكِهِۦٓ أَن يَأْتِيَكُمُ ٱلتَّابُوتُ فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ وَبَقِيَّةٌ مِّمَّا تَرَكَ ءَالُ مُوسَىٰ وَءَالُ هَـٰرُونَ تَحْمِلُهُ ٱلْمَلَـٰٓئِكَةُ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ

And their prophet said to them, "Indeed, a sign of his kingship is that the chest will come to you in which is assurance from your Lord and a remnant of what the family of Moses and the family of Aaron had left, carried by the angels. Indeed in that is a sign for you, if you are believers."

Wa qaala lahum Nabiyyuhum inna Aayata mulkiheee ai yaatiyakumut Taabootu feei sakeenatummir Rabbikum wa baqiyyatummimmaa taraka Aalu Moosa wa Aalu Haaroona tahmiluhul malaaa'ikah; inna fee zaalika la Aayatal lakum in kuntum mu'mineen

Word by word
وَقَالَ
waqāla
And said
لَهُمْ
lahum
to them
نَبِيُّهُمْ
nabiyyuhum
their Prophet
إِنَّ
inna
Indeed
ءَايَةَ
āyata
a sign
مُلْكِهِۦٓ
mul'kihi
(of) his kingship
أَن
an
(is) that
يَأْتِيَكُمُ
yatiyakumu
will come to you
ٱلتَّابُوتُ
l-tābūtu
the ark
فِيهِ
fīhi
in it
سَكِينَةٌۭ
sakīnatun
(is) tranquility
مِّن
min
from
رَّبِّكُمْ
rabbikum
your Lord
وَبَقِيَّةٌۭ
wabaqiyyatun
and a remnant
مِّمَّا
mimmā
of what
تَرَكَ
taraka
(was) left
ءَالُ
ālu
(by the) family
مُوسَىٰ
mūsā
(of) Musa
وَءَالُ
waālu
and family
هَـٰرُونَ
hārūna
(of) Harun
تَحْمِلُهُ
taḥmiluhu
will carry it
ٱلْمَلَـٰٓئِكَةُ ۚ
l-malāikatu
the Angels
إِنَّ
inna
Indeed
فِى
in
ذَٰلِكَ
dhālika
that
لَـَٔايَةًۭ
laāyatan
(is) surely a sign
لَّكُمْ
lakum
for you
إِن
in
if
كُنتُم
kuntum
you are
مُّؤْمِنِينَ
mu'minīna
believers
Interpretation

Their prophet said to them that the mark of his being truly chosen as their king was that Allah would return to them the Ark. This was a chest revered by the Israelites which was taken away from them. In it there was tranquillity and relics left behind by the family of Moses and Aaron, such as the staff and a few tablets. In that there is a clear sign if you are true believers.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

249

فَلَمَّا فَصَلَ طَالُوتُ بِٱلْجُنُودِ قَالَ إِنَّ ٱللَّهَ مُبْتَلِيكُم بِنَهَرٍ فَمَن شَرِبَ مِنْهُ فَلَيْسَ مِنِّى وَمَن لَّمْ يَطْعَمْهُ فَإِنَّهُۥ مِنِّىٓ إِلَّا مَنِ ٱغْتَرَفَ غُرْفَةًۢ بِيَدِهِۦ ۚ فَشَرِبُوا۟ مِنْهُ إِلَّا قَلِيلًا مِّنْهُمْ ۚ فَلَمَّا جَاوَزَهُۥ هُوَ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ قَالُوا۟ لَا طَاقَةَ لَنَا ٱلْيَوْمَ بِجَالُوتَ وَجُنُودِهِۦ ۚ قَالَ ٱلَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَـٰقُوا۟ ٱللَّهِ كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةًۢ بِإِذْنِ ٱللَّهِ ۗ وَٱللَّهُ مَعَ ٱلصَّـٰبِرِينَ

And when Saul went forth with the soldiers, he said, "Indeed, Allāh will be testing you with a river. So whoever drinks from it is not of me, and whoever does not taste it is indeed of me, excepting one who takes [from it] in the hollow of his hand." But they drank from it, except a [very] few of them. Then when he had crossed it along with those who believed with him, they said, "There is no power for us today against Goliath and his soldiers." But those who were certain that they would meet Allāh said, "How many a small company has overcome a large company by permission of Allāh. And Allāh is with the patient."

Falammaa fasala Taalootu biljunoodi qaala innal laaha mubtaleekum binaharin faman shariba minhu falaisa minnee wa mallam yat'amhu fa innahoo minneee illaa manigh tarafa ghurfatam biyadih; fashariboo minhu illaa qaleelamminhum; falammaa jaawazahoo huwa wallazeena aamanoo ma'ahoo qaaloo laa taaqata lanal yawma bi Jaaloota wa junoodih; qaalallazeena yazunnoona annahum mulaaqul laahi kam min fi'atin qaleelatin ghalabat fi'atan kaseeratam bi iznil laah; wallaahuma'as saabireen

Word by word
فَلَمَّا
falammā
Then when
فَصَلَ
faṣala
set out
طَالُوتُ
ṭālūtu
Talut
بِٱلْجُنُودِ
bil-junūdi
with the forces
قَالَ
qāla
he said
إِنَّ
inna
Indeed
ٱللَّهَ
l-laha
Allah
مُبْتَلِيكُم
mub'talīkum
will test you
بِنَهَرٍۢ
binaharin
with a river
فَمَن
faman
So whoever
شَرِبَ
shariba
drinks
مِنْهُ
min'hu
from it
فَلَيْسَ
falaysa
then he is not
مِنِّى
minnī
from me
وَمَن
waman
and whoever
لَّمْ
lam
(does) not
يَطْعَمْهُ
yaṭʿamhu
taste it
فَإِنَّهُۥ
fa-innahu
then indeed, he
مِنِّىٓ
minnī
(is) from me
إِلَّا
illā
except
مَنِ
mani
whoever
ٱغْتَرَفَ
igh'tarafa
takes
غُرْفَةًۢ
ghur'fatan
(in the) hollow
بِيَدِهِۦ ۚ
biyadihi
(of) his hand
فَشَرِبُوا۟
fasharibū
Then they drank
مِنْهُ
min'hu
from it
إِلَّا
illā
except
قَلِيلًۭا
qalīlan
a few
مِّنْهُمْ ۚ
min'hum
of them
فَلَمَّا
falammā
Then when
جَاوَزَهُۥ
jāwazahu
he crossed it
هُوَ
huwa
he
وَٱلَّذِينَ
wa-alladhīna
and those who
ءَامَنُوا۟
āmanū
believed
مَعَهُۥ
maʿahu
with him
قَالُوا۟
qālū
they said
لَا
No
طَاقَةَ
ṭāqata
strength
لَنَا
lanā
for us
ٱلْيَوْمَ
l-yawma
today
بِجَالُوتَ
bijālūta
against Jalut
وَجُنُودِهِۦ ۚ
wajunūdihi
and his troops
قَالَ
qāla
Said
ٱلَّذِينَ
alladhīna
those who
يَظُنُّونَ
yaẓunnūna
were certain
أَنَّهُم
annahum
that they
مُّلَـٰقُوا۟
mulāqū
(would) meet
ٱللَّهِ
l-lahi
Allah
كَم
kam
How many
مِّن
min
of
فِئَةٍۢ
fi-atin
a company
قَلِيلَةٍ
qalīlatin
small
غَلَبَتْ
ghalabat
overcame
فِئَةًۭ
fi-atan
a company
كَثِيرَةًۢ
kathīratan
large
بِإِذْنِ
bi-idh'ni
by (the) permission
ٱللَّهِ ۗ
l-lahi
(of) Allah
وَٱللَّهُ
wal-lahu
And Allah
مَعَ
maʿa
(is) with
ٱلصَّـٰبِرِينَ
l-ṣābirīna
the patient ones
Interpretation

When Saul set out with his warriors, he said to them, ‘Allah will test you with a river. If anyone drinks from it, he will not be on my path and must not join me in fighting. The person who does not drink from it will be on my path and will join me in the fight. If someone drinks a handful of water, this will be forgiven’. When they reached the river, all the warriors drank from its water, except a few of them who held back despite being extremely thirsty. After Saul had crossed the river with the believers, some of the warriors said, ‘We do not have the ability to fight Goliath and his army’.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

250

وَلَمَّا بَرَزُوا۟ لِجَالُوتَ وَجُنُودِهِۦ قَالُوا۟ رَبَّنَآ أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَٱنصُرْنَا عَلَى ٱلْقَوْمِ ٱلْكَـٰفِرِينَ

And when they went forth to [face] Goliath and his soldiers, they said, "Our Lord, pour upon us patience and plant firmly our feet and give us victory over the disbelieving people."

Wa lammaa barazoo liJaaloota wa junoodihee qaaloo Rabbanaaa afrigh 'alainaa sabranw wa sabbit aqdaamanaa wansurnaa 'alal qawmil kaafireen

Word by word
وَلَمَّا
walammā
And when
بَرَزُوا۟
barazū
they went forth
لِجَالُوتَ
lijālūta
to (face) Jalut
وَجُنُودِهِۦ
wajunūdihi
and his troops
قَالُوا۟
qālū
they said
رَبَّنَآ
rabbanā
Our Lord
أَفْرِغْ
afrigh
Pour
عَلَيْنَا
ʿalaynā
on us
صَبْرًۭا
ṣabran
patience
وَثَبِّتْ
wathabbit
and make firm
أَقْدَامَنَا
aqdāmanā
our feet
وَٱنصُرْنَا
wa-unṣur'nā
and help us
عَلَى
ʿalā
against
ٱلْقَوْمِ
l-qawmi
the people
ٱلْكَـٰفِرِينَ
l-kāfirīna
(who are) disbelieving
Interpretation

When they came out to face Goliath and his army, they prayed to Allah, saying: Our Lord, grant us patience in our hearts, make our feet firm so that we do not flee or lose courage before our enemies, and give us Your assistance and support against the disbelieving people.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

251

فَهَزَمُوهُم بِإِذْنِ ٱللَّهِ وَقَتَلَ دَاوُۥدُ جَالُوتَ وَءَاتَىٰهُ ٱللَّهُ ٱلْمُلْكَ وَٱلْحِكْمَةَ وَعَلَّمَهُۥ مِمَّا يَشَآءُ ۗ وَلَوْلَا دَفْعُ ٱللَّهِ ٱلنَّاسَ بَعْضَهُم بِبَعْضٍ لَّفَسَدَتِ ٱلْأَرْضُ وَلَـٰكِنَّ ٱللَّهَ ذُو فَضْلٍ عَلَى ٱلْعَـٰلَمِينَ

So they defeated them by permission of Allāh, and David killed Goliath, and Allāh gave him the kingship and wisdom [i.e., prophethood] and taught him from that which He willed. And if it were not for Allāh checking [some] people by means of others, the earth would have been corrupted, but Allāh is the possessor of bounty for the worlds.

Fahazamoohum bi iznillaahi wa qatala Daawoodu jaaloota wa aataahul laahulmulka Wal Hikmata wa 'allamahoo mimmaa yashaaa'; wa law laa daf'ullaahin naasa ba'dahum biba'dil lafasadatil ardu wa laakinnal laaha zoo fadlin 'alal'aalameen

Word by word
فَهَزَمُوهُم
fahazamūhum
So they defeated them
بِإِذْنِ
bi-idh'ni
by (the) permission
ٱللَّهِ
l-lahi
(of) Allah
وَقَتَلَ
waqatala
and killed
دَاوُۥدُ
dāwūdu
Dawood
جَالُوتَ
jālūta
Jalut
وَءَاتَىٰهُ
waātāhu
and gave him
ٱللَّهُ
l-lahu
Allah
ٱلْمُلْكَ
l-mul'ka
the kingdom
وَٱلْحِكْمَةَ
wal-ḥik'mata
and the wisdom
وَعَلَّمَهُۥ
waʿallamahu
and taught him
مِمَّا
mimmā
that which
يَشَآءُ ۗ
yashāu
He willed
وَلَوْلَا
walawlā
And if not
دَفْعُ
dafʿu
(for the) repelling
ٱللَّهِ
l-lahi
(by) Allah
ٱلنَّاسَ
l-nāsa
[the] people
بَعْضَهُم
baʿḍahum
some of them
بِبَعْضٍۢ
bibaʿḍin
with others
لَّفَسَدَتِ
lafasadati
certainly (would have) corrupted
ٱلْأَرْضُ
l-arḍu
the Earth
وَلَـٰكِنَّ
walākinna
[and] but
ٱللَّهَ
l-laha
Allah
ذُو
dhū
(is) Possessor
فَضْلٍ
faḍlin
(of) bounty
عَلَى
ʿalā
to
ٱلْعَـٰلَمِينَ
l-ʿālamīna
the worlds
Interpretation

They defeated them by God’s will. The prophet of God, David, killed their leader Goliath and God gave him kingship and prophethood and taught him many sciences as He willed, including those that are beneficial for this world and those for the hearafter. If it were not the system of God to drive back the evil of some people by means of others, there would be corruption on earth as the evil ones would gain authority. However, God is Bountiful to all of His creation.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

252

تِلْكَ ءَايَـٰتُ ٱللَّهِ نَتْلُوهَا عَلَيْكَ بِٱلْحَقِّ ۚ وَإِنَّكَ لَمِنَ ٱلْمُرْسَلِينَ

These are the verses of Allāh which We recite to you, [O Muḥammad], in truth. And indeed, you are from among the messengers.

Tilka Aayaatul laahi natloohaa 'alaika bilhaqq; wa innaka laminal mursaleen

Word by word
تِلْكَ
til'ka
These
ءَايَـٰتُ
āyātu
(are the) Verses
ٱللَّهِ
l-lahi
(of) Allah
نَتْلُوهَا
natlūhā
We recite them
عَلَيْكَ
ʿalayka
to you
بِٱلْحَقِّ ۚ
bil-ḥaqi
in [the] truth
وَإِنَّكَ
wa-innaka
And indeed, you
لَمِنَ
lamina
(are) surely of
ٱلْمُرْسَلِينَ
l-mur'salīna
the Messengers
Interpretation

Those are the clear verses of Allah which are recited to you, O Prophet, and they contain true stories and just laws. You are one of the messengers of the Lord of the Worlds.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

253

۞ تِلْكَ ٱلرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۘ مِّنْهُم مَّن كَلَّمَ ٱللَّهُ ۖ وَرَفَعَ بَعْضَهُمْ دَرَجَـٰتٍ ۚ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَـٰتِ وَأَيَّدْنَـٰهُ بِرُوحِ ٱلْقُدُسِ ۗ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلَ ٱلَّذِينَ مِنۢ بَعْدِهِم مِّنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَـٰتُ وَلَـٰكِنِ ٱخْتَلَفُوا۟ فَمِنْهُم مَّنْ ءَامَنَ وَمِنْهُم مَّن كَفَرَ ۚ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلُوا۟ وَلَـٰكِنَّ ٱللَّهَ يَفْعَلُ مَا يُرِيدُ

Those messengers - some of them We caused to exceed others. Among them were those to whom Allāh spoke, and He raised some of them in degree. And We gave Jesus, the son of Mary, clear proofs, and We supported him with the Pure Spirit [i.e., Gabriel]. If Allāh had willed, those [generations] succeeding them would not have fought each other after the clear proofs had come to them. But they differed, and some of them believed and some of them disbelieved. And if Allāh had willed, they would not have fought each other, but Allāh does what He intends.

Tilkar Rusulu faddalnaa ba'dahum 'alaa ba'd; minhum man kallamal laahu wa rafa'a ba'dahum darajaat; wa aatainaa 'Eesab na Maryamal baiyinaati wa ayyadnaahu bi Roohil Qudus; wa law shaaa'al laahu maqtatalal lazeena mimba'dihim mim ba'di maa jaaa'athumul baiyinaatu wa laakinikh talafoo faminhum man aamana wa minhum man kafar; wa law shaaa'al laahu maq tataloo wa laakinnallaaha yaf'alu maa yureed (

Word by word
۞ تِلْكَ
til'ka
These
ٱلرُّسُلُ
l-rusulu
(are) the Messengers
فَضَّلْنَا
faḍḍalnā
We (have) preferred
بَعْضَهُمْ
baʿḍahum
some of them
عَلَىٰ
ʿalā
over
بَعْضٍۢ ۘ
baʿḍin
others
مِّنْهُم
min'hum
Among them
مَّن
man
(were those with) whom
كَلَّمَ
kallama
spoke
ٱللَّهُ ۖ
l-lahu
Allah
وَرَفَعَ
warafaʿa
and He raised
بَعْضَهُمْ
baʿḍahum
some of them
دَرَجَـٰتٍۢ ۚ
darajātin
(in) degrees
وَءَاتَيْنَا
waātaynā
And We gave
عِيسَى
ʿīsā
Isa
ٱبْنَ
ib'na
son
مَرْيَمَ
maryama
(of) Maryam
ٱلْبَيِّنَـٰتِ
l-bayināti
the clear proofs
وَأَيَّدْنَـٰهُ
wa-ayyadnāhu
and We supported him
بِرُوحِ
birūḥi
with Spirit
ٱلْقُدُسِ ۗ
l-qudusi
[the] Holy
وَلَوْ
walaw
And if
شَآءَ
shāa
(had) willed
ٱللَّهُ
l-lahu
Allah
مَا
not
ٱقْتَتَلَ
iq'tatala
(would have) fought each other
ٱلَّذِينَ
alladhīna
those who
مِنۢ
min
(came) from
بَعْدِهِم
baʿdihim
after them
مِّنۢ
min
from
بَعْدِ
baʿdi
after
مَا
[what]
جَآءَتْهُمُ
jāathumu
came to them
ٱلْبَيِّنَـٰتُ
l-bayinātu
the clear proofs
وَلَـٰكِنِ
walākini
[And] but
ٱخْتَلَفُوا۟
ikh'talafū
they differed
فَمِنْهُم
famin'hum
[so] of them
مَّنْ
man
(are some) who
ءَامَنَ
āmana
believed
وَمِنْهُم
wamin'hum
and of them
مَّن
man
(are some) who
كَفَرَ ۚ
kafara
denied
وَلَوْ
walaw
And if
شَآءَ
shāa
(had) willed
ٱللَّهُ
l-lahu
Allah
مَا
not
ٱقْتَتَلُوا۟
iq'tatalū
they (would have) fought each other
وَلَـٰكِنَّ
walākinna
[and] but
ٱللَّهَ
l-laha
Allah
يَفْعَلُ
yafʿalu
does
مَا
what
يُرِيدُ
yurīdu
He intends
Interpretation

Allah favoured some of those messengers mentioned to you over others with respect to their revelation, followers and ranks. Some of them Allah spoke to, such as Moses, and others He granted a high rank, such as Muhammad (peace be upon him) – who was sent to the entire humankind as the last of the prophets and whose nation was preferred over all other communities. Allah gave Jesus, son of Mary, clear miracles confirming his prophethood, such as bringing the dead to life and curing the leper and the blind; and supported him with the angel Gabriel to give him strength in fulfilling Allah’s instru

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

254

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَنفِقُوا۟ مِمَّا رَزَقْنَـٰكُم مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لَّا بَيْعٌ فِيهِ وَلَا خُلَّةٌ وَلَا شَفَـٰعَةٌ ۗ وَٱلْكَـٰفِرُونَ هُمُ ٱلظَّـٰلِمُونَ

O you who have believed, spend from that which We have provided for you before there comes a Day in which there is no exchange [i.e., ransom] and no friendship and no intercession. And the disbelievers - they are the wrongdoers.

Yaa ayyuhal lazeena aamanoo anfiqoo mimmaa razaqnaakum min qabli ai yaatiya yawmul laa bai'un fee wa la khullatunw wa laa shafaa'ah; walkaa firoona humuz zaalimoon

Word by word
يَـٰٓأَيُّهَا
yāayyuhā
O you
ٱلَّذِينَ
alladhīna
who
ءَامَنُوٓا۟
āmanū
believe[d]
أَنفِقُوا۟
anfiqū
Spend
مِمَّا
mimmā
of what
رَزَقْنَـٰكُم
razaqnākum
We (have) provided you
مِّن
min
from
قَبْلِ
qabli
before
أَن
an
that
يَأْتِىَ
yatiya
comes
يَوْمٌۭ
yawmun
a Day
لَّا
no
بَيْعٌۭ
bayʿun
bargaining
فِيهِ
fīhi
in it
وَلَا
walā
and no
خُلَّةٌۭ
khullatun
friendship
وَلَا
walā
and no
شَفَـٰعَةٌۭ ۗ
shafāʿatun
intercession
وَٱلْكَـٰفِرُونَ
wal-kāfirūna
And the deniers
هُمُ
humu
they
ٱلظَّـٰلِمُونَ
l-ẓālimūna
(are) the wrongdoers
Interpretation

O you who have faith in Allah and follow His Messenger, spend from the different types of permissible wealth that Allah has provided for you before the Day of Resurrection comes. On that day, there will be no sale so that a person may buy something of use to him, nor friendship that will be of benefit at a time of difficulty, and no intermediary that will protect him from any harm or bring any benefit unless Allah allows. The disbelievers are in the wrong due to their denial of Allah.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

255

ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ ۚ لَا تَأْخُذُهُۥ سِنَةٌ وَلَا نَوْمٌ ۚ لَّهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ مَن ذَا ٱلَّذِى يَشْفَعُ عِندَهُۥٓ إِلَّا بِإِذْنِهِۦ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَىْءٍ مِّنْ عِلْمِهِۦٓ إِلَّا بِمَا شَآءَ ۚ وَسِعَ كُرْسِيُّهُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ ۖ وَلَا يَـُٔودُهُۥ حِفْظُهُمَا ۚ وَهُوَ ٱلْعَلِىُّ ٱلْعَظِيمُ

Allāh - there is no deity except Him, the Ever-Living, the Self-Sustaining. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursī extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great.

Allahu laaa ilaaha illaa Huwal Haiyul Qaiyoom; laa taakhuzuhoo sinatunw wa laa nawm; lahoo maa fissamaawaati wa maa fil ard; man zal lazee yashfa'u indahooo illaa bi-iznih; ya'lamu maa baina aydeehim wa mww khalfahum wa laa yuheetoona bishai'im min 'ilmihee illaa bimaa shaaa'; wasi'a Kursiyyuhus samaawaati wal arda wa laa ya'ooduho hifzuhumaa; wa Huwal Aliyyul 'Azeem

Word by word
ٱللَّهُ
al-lahu
Allah
لَآ
(there is) no
إِلَـٰهَ
ilāha
God
إِلَّا
illā
except
هُوَ
huwa
Him
ٱلْحَىُّ
l-ḥayu
the Ever-Living
ٱلْقَيُّومُ ۚ
l-qayūmu
the Sustainer of all that exists
لَا
Not
تَأْخُذُهُۥ
takhudhuhu
overtakes Him
سِنَةٌۭ
sinatun
slumber
وَلَا
walā
[and] not
نَوْمٌۭ ۚ
nawmun
sleep
لَّهُۥ
lahu
To Him (belongs)
مَا
what(ever)
فِى
(is) in
ٱلسَّمَـٰوَٰتِ
l-samāwāti
the heavens
وَمَا
wamā
and what(ever)
فِى
(is) in
ٱلْأَرْضِ ۗ
l-arḍi
the earth
مَن
man
Who
ذَا
dhā
(is) the one
ٱلَّذِى
alladhī
who
يَشْفَعُ
yashfaʿu
can intercede
عِندَهُۥٓ
ʿindahu
with Him
إِلَّا
illā
except
بِإِذْنِهِۦ ۚ
bi-idh'nihi
by His permission
يَعْلَمُ
yaʿlamu
He knows
مَا
what
بَيْنَ
bayna
(is)
أَيْدِيهِمْ
aydīhim
before them
وَمَا
wamā
and what
خَلْفَهُمْ ۖ
khalfahum
(is) behind them
وَلَا
walā
And not
يُحِيطُونَ
yuḥīṭūna
they encompass
بِشَىْءٍۢ
bishayin
anything
مِّنْ
min
of
عِلْمِهِۦٓ
ʿil'mihi
His Knowledge
إِلَّا
illā
except
بِمَا
bimā
[of] what
شَآءَ ۚ
shāa
He willed
وَسِعَ
wasiʿa
Extends
كُرْسِيُّهُ
kur'siyyuhu
His Seat
ٱلسَّمَـٰوَٰتِ
l-samāwāti
(to) the heavens
وَٱلْأَرْضَ ۖ
wal-arḍa
and the earth
وَلَا
walā
And not
يَـُٔودُهُۥ
yaūduhu
tires Him
حِفْظُهُمَا ۚ
ḥif'ẓuhumā
(the) guarding of both of them
وَهُوَ
wahuwa
And He
ٱلْعَلِىُّ
l-ʿaliyu
(is) the Most High
ٱلْعَظِيمُ
l-ʿaẓīmu
the Most Great
Interpretation

Allah is the One Who alone deserves to be worshipped. He is the One who lives perfectly without any death or deficiency. He exists by Himself and is not in need of any of His creation. The creation only exists through Him and is always in need of Him. Drowsiness or sleep does not come upon Him due to the perfection of His life and existence. He alone controls the heavens and the earth. No one can intercede before Him without His acceptance and permission. He knows what has happened in the past and what will happen in the future. The creation has no share in His knowledge unless He wills to gra

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

256

لَآ إِكْرَاهَ فِى ٱلدِّينِ ۖ قَد تَّبَيَّنَ ٱلرُّشْدُ مِنَ ٱلْغَىِّ ۚ فَمَن يَكْفُرْ بِٱلطَّـٰغُوتِ وَيُؤْمِنۢ بِٱللَّهِ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ لَا ٱنفِصَامَ لَهَا ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ

There shall be no compulsion in [acceptance of] the religion. The right course has become distinct from the wrong. So whoever disbelieves in ṭāghūt and believes in Allāh has grasped the most trustworthy handhold with no break in it. And Allāh is Hearing and Knowing.

Laaa ikraaha fid deeni qat tabiyanar rushdu minal ghayy; famai yakfur bit Taaghooti wa yu'mim billaahi faqadis tamsaka bil'urwatil wusqaa lan fisaama lahaa; wallaahu Samee'un 'Aleem

Word by word
لَآ
(There is) no
إِكْرَاهَ
ik'rāha
compulsion
فِى
in
ٱلدِّينِ ۖ
l-dīni
the religion
قَد
qad
Surely
تَّبَيَّنَ
tabayyana
has become distinct
ٱلرُّشْدُ
l-rush'du
the right (path)
مِنَ
mina
from
ٱلْغَىِّ ۚ
l-ghayi
the wrong
فَمَن
faman
Then whoever
يَكْفُرْ
yakfur
disbelieves
بِٱلطَّـٰغُوتِ
bil-ṭāghūti
in false deities
وَيُؤْمِنۢ
wayu'min
and believes
بِٱللَّهِ
bil-lahi
in Allah
فَقَدِ
faqadi
then surely
ٱسْتَمْسَكَ
is'tamsaka
he grasped
بِٱلْعُرْوَةِ
bil-ʿur'wati
the handhold
ٱلْوُثْقَىٰ
l-wuth'qā
[the] firm
لَا
(which) not
ٱنفِصَامَ
infiṣāma
(will) break
لَهَا ۗ
lahā
[for it]
وَٱللَّهُ
wal-lahu
And Allah
سَمِيعٌ
samīʿun
(is) All-Hearing
عَلِيمٌ
ʿalīmun
All-Knowing
Interpretation

No one is forced to enter the religion of Islam, as it is clearly the true religion and there is no need to force anyone to believe in it. Truth stands clear from falsehood. Whoever rejects all those things that are worshipped besides Allah and frees himself from them, and has faith in Allah alone, has held on to the strongest rope for salvation on the Day of Resurrection and which will never break. Allah hears the statements of His servants, knows their actions and will reward them accordingly.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

257

ٱللَّهُ وَلِىُّ ٱلَّذِينَ ءَامَنُوا۟ يُخْرِجُهُم مِّنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِ ۖ وَٱلَّذِينَ كَفَرُوٓا۟ أَوْلِيَآؤُهُمُ ٱلطَّـٰغُوتُ يُخْرِجُونَهُم مِّنَ ٱلنُّورِ إِلَى ٱلظُّلُمَـٰتِ ۗ أُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَـٰلِدُونَ

Allāh is the Ally of those who believe. He brings them out from darknesses into the light. And those who disbelieve - their allies are ṭāghūt. They take them out of the light into darknesses. Those are the companions of the Fire; they will abide eternally therein.

Allaahu waliyyul lazeena aamanoo yukhrijuhum minaz zulumaati ilan noori wallazeena kafarooo awliyaaa'uhumut Taaghootu yukhrijoonahum minan noori ilaz zulumaat; ulaaa'ika Ashaabun Naari hum feehaa khaalidoon

Word by word
ٱللَّهُ
al-lahu
Allah
وَلِىُّ
waliyyu
(is the) Protecting Guardian
ٱلَّذِينَ
alladhīna
(of) those who
ءَامَنُوا۟
āmanū
believe[d]
يُخْرِجُهُم
yukh'rijuhum
He brings them out
مِّنَ
mina
from
ٱلظُّلُمَـٰتِ
l-ẓulumāti
[the] darkness
إِلَى
ilā
towards
ٱلنُّورِ ۖ
l-nūri
[the] light
وَٱلَّذِينَ
wa-alladhīna
And those who
كَفَرُوٓا۟
kafarū
disbelieve(d)
أَوْلِيَآؤُهُمُ
awliyāuhumu
their guardians
ٱلطَّـٰغُوتُ
l-ṭāghūtu
(are) the evil ones
يُخْرِجُونَهُم
yukh'rijūnahum
they bring them out
مِّنَ
mina
from
ٱلنُّورِ
l-nūri
the light
إِلَى
ilā
towards
ٱلظُّلُمَـٰتِ ۗ
l-ẓulumāti
[the] darkness
أُو۟لَـٰٓئِكَ
ulāika
Those
أَصْحَـٰبُ
aṣḥābu
(are the) companions
ٱلنَّارِ ۖ
l-nāri
(of) the Fire
هُمْ
hum
they
فِيهَا
fīhā
in it
خَـٰلِدُونَ
khālidūna
will abide forever
Interpretation

God takes care of those who have faith in Him. He grants them success and victory and takes them out of the darkness of disbelief and ignorance into the light of faith and knowledge. The friends of the disbelievers are Satan and his assistants who make disbelief seem beautiful to them and who take them from the light of faith and knowledge into the darkness of disbelief and ignorance. They are the people of the Fire who will remain there forever. Allah takes care of those who have faith in Him: He gives them success and victory and takes them out of the darkness of disbelief and ignorance into

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

258

أَلَمْ تَرَ إِلَى ٱلَّذِى حَآجَّ إِبْرَٰهِـۧمَ فِى رَبِّهِۦٓ أَنْ ءَاتَىٰهُ ٱللَّهُ ٱلْمُلْكَ إِذْ قَالَ إِبْرَٰهِـۧمُ رَبِّىَ ٱلَّذِى يُحْىِۦ وَيُمِيتُ قَالَ أَنَا۠ أُحْىِۦ وَأُمِيتُ ۖ قَالَ إِبْرَٰهِـۧمُ فَإِنَّ ٱللَّهَ يَأْتِى بِٱلشَّمْسِ مِنَ ٱلْمَشْرِقِ فَأْتِ بِهَا مِنَ ٱلْمَغْرِبِ فَبُهِتَ ٱلَّذِى كَفَرَ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّـٰلِمِينَ

Have you not considered the one who argued with Abraham about his Lord [merely] because Allāh had given him kingship? When Abraham said, "My Lord is the one who gives life and causes death," he said, "I give life and cause death." Abraham said, "Indeed, Allāh brings up the sun from the east, so bring it up from the west." So the disbeliever was overwhelmed [by astonishment], and Allāh does not guide the wrongdoing people.

Alam tara ilal lazee Haaajja Ibraaheema fee Rabbiheee an aataahullaahul mulka iz qaala Ibraaheemu Rabbiyal lazee yuhyee wa yumeetu qaala ana uhyee wa yumeetu qaala ana uhyee wa umeetu qaala Ibraaheemu fa innal laaha yaatee bishshamsi minal mashriqi faati bihaa minal maghribi fabuhital lazee kafar; wallaahu laa yahdil qawmaz zaalimeen

Word by word
أَلَمْ
alam
Did not
تَرَ
tara
you see
إِلَى
ilā
[towards]
ٱلَّذِى
alladhī
the one who
حَآجَّ
ḥājja
argued
إِبْرَٰهِـۧمَ
ib'rāhīma
(with) Ibrahim
فِى
concerning
رَبِّهِۦٓ
rabbihi
his Lord
أَنْ
an
because
ءَاتَىٰهُ
ātāhu
gave him
ٱللَّهُ
l-lahu
Allah
ٱلْمُلْكَ
l-mul'ka
the kingdom
إِذْ
idh
When
قَالَ
qāla
Said
إِبْرَٰهِـۧمُ
ib'rāhīmu
Ibrahim
رَبِّىَ
rabbiya
My Lord
ٱلَّذِى
alladhī
(is) the One Who
يُحْىِۦ
yuḥ'yī
grants life
وَيُمِيتُ
wayumītu
and causes death
قَالَ
qāla
He said
أَنَا۠
anā
I
أُحْىِۦ
uḥ'yī
give life
وَأُمِيتُ ۖ
wa-umītu
and cause death
قَالَ
qāla
Said
إِبْرَٰهِـۧمُ
ib'rāhīmu
Ibrahim
فَإِنَّ
fa-inna
[Then] indeed
ٱللَّهَ
l-laha
Allah
يَأْتِى
yatī
brings up
بِٱلشَّمْسِ
bil-shamsi
the sun
مِنَ
mina
from
ٱلْمَشْرِقِ
l-mashriqi
the east
فَأْتِ
fati
so you bring
بِهَا
bihā
it
مِنَ
mina
from
ٱلْمَغْرِبِ
l-maghribi
the west
فَبُهِتَ
fabuhita
So became dumbfounded
ٱلَّذِى
alladhī
the one who
كَفَرَ ۗ
kafara
disbelieved
وَٱللَّهُ
wal-lahu
and Allah
لَا
(does) not
يَهْدِى
yahdī
guide
ٱلْقَوْمَ
l-qawma
the people
ٱلظَّـٰلِمِينَ
l-ẓālimīna
(who are) [the] wrongdoers
Interpretation

O Prophet, do you know about the arrogance of the rebellious one who argued with Abraham about Allah’s Lordship and Oneness? This happened because Allah had given him the power to rule, yet he transgressed and took advantage of his position. Abraham explained to him the attributes of his Lord by saying, ‘My Lord is the One Who gives life to the creation and causes them to die’. The rebel stubbornly said, ‘I too can give life and cause death. I can kill whomever I wish and pardon whomever I wish’. Abraham then put forward another stronger argument by saying to him, ‘The Lord I worship is the On

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

259

أَوْ كَٱلَّذِى مَرَّ عَلَىٰ قَرْيَةٍ وَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْىِۦ هَـٰذِهِ ٱللَّهُ بَعْدَ مَوْتِهَا ۖ فَأَمَاتَهُ ٱللَّهُ مِا۟ئَةَ عَامٍ ثُمَّ بَعَثَهُۥ ۖ قَالَ كَمْ لَبِثْتَ ۖ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ ۖ قَالَ بَل لَّبِثْتَ مِا۟ئَةَ عَامٍ فَٱنظُرْ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ ۖ وَٱنظُرْ إِلَىٰ حِمَارِكَ وَلِنَجْعَلَكَ ءَايَةً لِّلنَّاسِ ۖ وَٱنظُرْ إِلَى ٱلْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا ۚ فَلَمَّا تَبَيَّنَ لَهُۥ قَالَ أَعْلَمُ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

Or [consider such an example] as the one who passed by a township which had fallen into ruin. He said, "How will Allāh bring this to life after its death?" So Allāh caused him to die for a hundred years; then He revived him. He said, "How long have you remained?" He [the man] said, "I have remained a day or part of a day." He said, "Rather, you have remained one hundred years. Look at your food and your drink; it has not changed with time. And look at your donkey; and We will make you a sign for the people. And look at the bones [of this donkey] - how We raise them and then We cover them with flesh." And when it became clear to him, he said, "I know that Allāh is over all things competent."

Aw kallazee marra 'alaa qaryatinw wa hiya khaawiyatun 'alaa 'urooshihaa qaala annaa yuhyee haazihil laahu ba'da mawtihaa fa amaatahul laahu mi'ata 'aamin suumma ba'asahoo qaala kam labista qaala labistu yawman aw ba'da yawmin qaala bal labista mi'ata 'aamin fanzur ilaa ta'aamika wa sharaabika lam yatasannah wanzur ilaa himaarika wa linaj'alaka Aayatal linnaasi wanzur ilal'izaami kaifa nunshizuhaa summa naksoohaa lahmaa; falammaa tabiyana lahoo qaala a'lamu annal laaha 'alaakulli shai'in Qadeer

Word by word
أَوْ
aw
Or
كَٱلَّذِى
ka-alladhī
like the one who
مَرَّ
marra
passed
عَلَىٰ
ʿalā
by
قَرْيَةٍۢ
qaryatin
a township
وَهِىَ
wahiya
and it
خَاوِيَةٌ
khāwiyatun
(had) overturned
عَلَىٰ
ʿalā
on
عُرُوشِهَا
ʿurūshihā
its roofs
قَالَ
qāla
He said
أَنَّىٰ
annā
How
يُحْىِۦ
yuḥ'yī
(will) bring to life
هَـٰذِهِ
hādhihi
this (town)
ٱللَّهُ
l-lahu
Allah
بَعْدَ
baʿda
after
مَوْتِهَا ۖ
mawtihā
its death
فَأَمَاتَهُ
fa-amātahu
Then he was made to die
ٱللَّهُ
l-lahu
(by) Allah
مِا۟ئَةَ
mi-ata
(for) a hundred
عَامٍۢ
ʿāmin
year(s)
ثُمَّ
thumma
then
بَعَثَهُۥ ۖ
baʿathahu
He raised him
قَالَ
qāla
He said
كَمْ
kam
How long
لَبِثْتَ ۖ
labith'ta
(have) you remained
قَالَ
qāla
He said
لَبِثْتُ
labith'tu
I remained
يَوْمًا
yawman
(for) a day
أَوْ
aw
or
بَعْضَ
baʿḍa
a part
يَوْمٍۢ ۖ
yawmin
(of) a day
قَالَ
qāla
He said
بَل
bal
Nay
لَّبِثْتَ
labith'ta
you (have) remained
مِا۟ئَةَ
mi-ata
one hundred
عَامٍۢ
ʿāmin
year(s)
فَٱنظُرْ
fa-unẓur
Then look
إِلَىٰ
ilā
at
طَعَامِكَ
ṭaʿāmika
your food
وَشَرَابِكَ
washarābika
and your drink
لَمْ
lam
(they did) not
يَتَسَنَّهْ ۖ
yatasannah
change with time
وَٱنظُرْ
wa-unẓur
and look
إِلَىٰ
ilā
at
حِمَارِكَ
ḥimārika
your donkey
وَلِنَجْعَلَكَ
walinajʿalaka
and We will make you
ءَايَةًۭ
āyatan
a sign
لِّلنَّاسِ ۖ
lilnnāsi
for the people
وَٱنظُرْ
wa-unẓur
And look
إِلَى
ilā
at
ٱلْعِظَامِ
l-ʿiẓāmi
the bones
كَيْفَ
kayfa
how
نُنشِزُهَا
nunshizuhā
We raise them
ثُمَّ
thumma
then
نَكْسُوهَا
naksūhā
We cover them
لَحْمًۭا ۚ
laḥman
(with) flesh
فَلَمَّا
falammā
Then when
تَبَيَّنَ
tabayyana
became clear
لَهُۥ
lahu
to him
قَالَ
qāla
he said
أَعْلَمُ
aʿlamu
I know
أَنَّ
anna
that
ٱللَّهَ
l-laha
Allah
عَلَىٰ
ʿalā
(is) on
كُلِّ
kulli
every
شَىْءٍۢ
shayin
thing
قَدِيرٌۭ
qadīrun
All-Powerful
Interpretation

Or do you know the example of the one who passed by a town in which the roofs had fallen, the walls had collapsed and the people had died, making it a deserted ruin? This man said in surprise, ‘How will Allah ever bring these people back to life?’ Allah then caused him to die for a period of one hundred years and then brought him back to life and asked him, ‘How long were you dead for?’ He replied, ‘I remained like that for one day or less than a day’. Allah then said to him, ‘Actually, you were like that for one hundred years. Look at the food you had with you, which has not gone bad in spite

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

260

وَإِذْ قَالَ إِبْرَٰهِـۧمُ رَبِّ أَرِنِى كَيْفَ تُحْىِ ٱلْمَوْتَىٰ ۖ قَالَ أَوَلَمْ تُؤْمِن ۖ قَالَ بَلَىٰ وَلَـٰكِن لِّيَطْمَئِنَّ قَلْبِى ۖ قَالَ فَخُذْ أَرْبَعَةً مِّنَ ٱلطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ ٱجْعَلْ عَلَىٰ كُلِّ جَبَلٍ مِّنْهُنَّ جُزْءًا ثُمَّ ٱدْعُهُنَّ يَأْتِينَكَ سَعْيًا ۚ وَٱعْلَمْ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ

And [mention] when Abraham said, "My Lord, show me how You give life to the dead." [Allāh] said, "Have you not believed?" He said, "Yes, but [I ask] only that my heart may be satisfied." [Allāh] said, "Take four birds and commit them to yourself. Then [after slaughtering them] put on each hill a portion of them; then call them - they will come [flying] to you in haste. And know that Allāh is Exalted in Might and Wise."

Wa iz qaala Ibraaheemu Rabbi arinee kaifa tuhyil mawtaa qaala awa lam tu'min qaala balaa wa laakil liyatma'inna qalbee qaala fakhuz arab'atam minal tairi fasurhunna ilaika summaj 'al a'alaa kulli jabalim minhunna juz'an sumaad 'uhunna yaateenaka sa'yaa; wa'lam annal laaha 'Azeezun Hakeem

Word by word
وَإِذْ
wa-idh
And when
قَالَ
qāla
said
إِبْرَٰهِـۧمُ
ib'rāhīmu
Ibrahim
رَبِّ
rabbi
My Lord
أَرِنِى
arinī
show me
كَيْفَ
kayfa
how
تُحْىِ
tuḥ'yī
You give life
ٱلْمَوْتَىٰ ۖ
l-mawtā
(to) the dead
قَالَ
qāla
He said
أَوَلَمْ
awalam
Have not
تُؤْمِن ۖ
tu'min
you believed
قَالَ
qāla
He said
بَلَىٰ
balā
Yes
وَلَـٰكِن
walākin
[and] but
لِّيَطْمَئِنَّ
liyaṭma-inna
to satisfy
قَلْبِى ۖ
qalbī
my heart
قَالَ
qāla
He said
فَخُذْ
fakhudh
Then take
أَرْبَعَةًۭ
arbaʿatan
four
مِّنَ
mina
of
ٱلطَّيْرِ
l-ṭayri
the birds
فَصُرْهُنَّ
faṣur'hunna
and incline them
إِلَيْكَ
ilayka
towards you
ثُمَّ
thumma
then
ٱجْعَلْ
ij'ʿal
put
عَلَىٰ
ʿalā
on
كُلِّ
kulli
each
جَبَلٍۢ
jabalin
hill
مِّنْهُنَّ
min'hunna
of them
جُزْءًۭا
juz'an
a portion
ثُمَّ
thumma
then
ٱدْعُهُنَّ
ud'ʿuhunna
call them
يَأْتِينَكَ
yatīnaka
they will come to you
سَعْيًۭا ۚ
saʿyan
(in) haste
وَٱعْلَمْ
wa-iʿ'lam
And know
أَنَّ
anna
that
ٱللَّهَ
l-laha
Allah
عَزِيزٌ
ʿazīzun
(is) All-Mighty
حَكِيمٌۭ
ḥakīmun
All-Wise
Interpretation

O Prophet, remember when Abraham said, ‘My Lord, show me how the dead come back to life’. Allah said to him, ‘Do you not have faith in this?’ Abraham replied, ‘I do have faith, but I just want to put my heart at ease’. So, Allah instructed him, saying, ‘Take four birds and tame them. Then cut them up into pieces and place a piece of each bird on the hills around you. Then call those birds and you will see that they will come quickly to you, having been brought back to life. Know, O Abraham, that Allah is Mighty in His dominion and Wise in His instruction and legislation’.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

261

مَّثَلُ ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ فِى سَبِيلِ ٱللَّهِ كَمَثَلِ حَبَّةٍ أَنۢبَتَتْ سَبْعَ سَنَابِلَ فِى كُلِّ سُنۢبُلَةٍ مِّا۟ئَةُ حَبَّةٍ ۗ وَٱللَّهُ يُضَـٰعِفُ لِمَن يَشَآءُ ۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ

The example of those who spend their wealth in the way of Allāh is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allāh multiplies [His reward] for whom He wills. And Allāh is all-Encompassing and Knowing.

Masalul lazeena yunfiqoona amwaalahum fee sabeelil laahi kamasali habbatin ambatat sab'a sanaabila fee kulli sumbulatim mi'atu habbah; wallaahu yudaa'ifu limai yashaaa; wallaahu Waasi'un 'Aleem

Word by word
مَّثَلُ
mathalu
Example
ٱلَّذِينَ
alladhīna
(of) those who
يُنفِقُونَ
yunfiqūna
spend
أَمْوَٰلَهُمْ
amwālahum
their wealth
فِى
in
سَبِيلِ
sabīli
(the) way
ٱللَّهِ
l-lahi
(of) Allah
كَمَثَلِ
kamathali
(is) like
حَبَّةٍ
ḥabbatin
a grain
أَنۢبَتَتْ
anbatat
which grows
سَبْعَ
sabʿa
seven
سَنَابِلَ
sanābila
ears
فِى
in
كُلِّ
kulli
each
سُنۢبُلَةٍۢ
sunbulatin
ear
مِّا۟ئَةُ
mi-atu
hundred
حَبَّةٍۢ ۗ
ḥabbatin
grain(s)
وَٱللَّهُ
wal-lahu
And Allah
يُضَـٰعِفُ
yuḍāʿifu
gives manifold
لِمَن
liman
to whom
يَشَآءُ ۗ
yashāu
He wills
وَٱللَّهُ
wal-lahu
And Allah
وَٰسِعٌ
wāsiʿun
(is) All-Encompassing
عَلِيمٌ
ʿalīmun
All-Knowing
Interpretation

The example of the reward of the believers who spend their wealth in Allah’s path is like that of a grain that is planted by a farmer in fertile ground. This grain then produces seven spikes, each carrying a hundred grains. Allah multiplies the reward for whomever of His servants He wishes and gives them their reward without account. Allah is Bountiful and Giving and He knows who deserves to have their reward multiplied.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

262

ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ فِى سَبِيلِ ٱللَّهِ ثُمَّ لَا يُتْبِعُونَ مَآ أَنفَقُوا۟ مَنًّا وَلَآ أَذًى ۙ لَّهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

Those who spend their wealth in the way of Allāh and then do not follow up what they have spent with reminders [of it] or [other] injury will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve.

Allazeena yunfiqoona amwaalahum fee sabeelillaahi summa laa yutbi'oona maaa anfaqoo mannanw wa laaa azal lahum ajruhum 'inda Rabbihim; wa laa khawfun 'alaihim wa laa hum yahzanoon

Word by word
ٱلَّذِينَ
alladhīna
Those who
يُنفِقُونَ
yunfiqūna
spend
أَمْوَٰلَهُمْ
amwālahum
their wealth
فِى
in
سَبِيلِ
sabīli
(the) way
ٱللَّهِ
l-lahi
(of) Allah
ثُمَّ
thumma
then
لَا
not
يُتْبِعُونَ
yut'biʿūna
they follow
مَآ
what
أَنفَقُوا۟
anfaqū
they spend
مَنًّۭا
mannan
(with) reminders of generosity
وَلَآ
walā
and not
أَذًۭى ۙ
adhan
hurt
لَّهُمْ
lahum
for them
أَجْرُهُمْ
ajruhum
their reward
عِندَ
ʿinda
(is) with
رَبِّهِمْ
rabbihim
their Lord
وَلَا
walā
and (there will be) no
خَوْفٌ
khawfun
fear
عَلَيْهِمْ
ʿalayhim
on them
وَلَا
walā
and not
هُمْ
hum
they
يَحْزَنُونَ
yaḥzanūna
will grieve
Interpretation

Those who spend their wealth for Allah’s obedience and pleasure, and do not destroy their reward afterwards by reminding people of their favour by their words or actions, will receive their reward from their Lord. They will have no fear for the future nor any grief over the past because of the great bounties they will be enjoying.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

263

۞ قَوْلٌ مَّعْرُوفٌ وَمَغْفِرَةٌ خَيْرٌ مِّن صَدَقَةٍ يَتْبَعُهَآ أَذًى ۗ وَٱللَّهُ غَنِىٌّ حَلِيمٌ

Kind speech and forgiveness are better than charity followed by injury. And Allāh is Free of need and Forbearing.

Qawlum ma'roofunw wa maghfiratun khairum min sadaqatiny yatba'uhaaa azaa; wallaahu Ghaniyyun Haleem

Word by word
۞ قَوْلٌۭ
qawlun
A word
مَّعْرُوفٌۭ
maʿrūfun
kind
وَمَغْفِرَةٌ
wamaghfiratun
and (seeking) forgiveness
خَيْرٌۭ
khayrun
(are) better
مِّن
min
than
صَدَقَةٍۢ
ṣadaqatin
a charity
يَتْبَعُهَآ
yatbaʿuhā
followed [it]
أَذًۭى ۗ
adhan
(by) hurt
وَٱللَّهُ
wal-lahu
And Allah
غَنِىٌّ
ghaniyyun
(is) All-Sufficient
حَلِيمٌۭ
ḥalīmun
All-Forbearing
Interpretation

A kind word that makes a believer happy or forgiveness of the one who is ill-mannered is better than charity followed by harm caused by reminding the person of the favour. Allah is in no need of His servants; and because He is tolerant with them, He does not often quickly punish.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

264

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُبْطِلُوا۟ صَدَقَـٰتِكُم بِٱلْمَنِّ وَٱلْأَذَىٰ كَٱلَّذِى يُنفِقُ مَالَهُۥ رِئَآءَ ٱلنَّاسِ وَلَا يُؤْمِنُ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ ۖ فَمَثَلُهُۥ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُۥ وَابِلٌ فَتَرَكَهُۥ صَلْدًا ۖ لَّا يَقْدِرُونَ عَلَىٰ شَىْءٍ مِّمَّا كَسَبُوا۟ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَـٰفِرِينَ

O you who have believed, do not invalidate your charities with reminders [of it] or injury as does one who spends his wealth [only] to be seen by the people and does not believe in Allāh and the Last Day. His example is like that of a [large] smooth stone upon which is dust and is hit by a downpour that leaves it bare. They are unable [to keep] anything of what they have earned. And Allāh does not guide the disbelieving people.

Yaaa ayyuhal lazeena aamanoo laa tubtiloo sadaqaatikum bilmanni wal azaa kallazee yunfiqu maalahoo ri'aaa'an naasi wa laa yu'minu billaahi wal yawmil aakhiri famasaluhoo kamasali safwaanin 'alaihi turaabun fa asaabahoo waabilun fatara kahoo saldaa; laa yaqdiroona 'alaa shai'im mimmaa kasaboo; wallaahu laa yahdil qawmal kaafireen

Word by word
يَـٰٓأَيُّهَا
yāayyuhā
O you
ٱلَّذِينَ
alladhīna
who
ءَامَنُوا۟
āmanū
believe[d]
لَا
(Do) not
تُبْطِلُوا۟
tub'ṭilū
render in vain
صَدَقَـٰتِكُم
ṣadaqātikum
your charities
بِٱلْمَنِّ
bil-mani
with reminders (of it)
وَٱلْأَذَىٰ
wal-adhā
or [the] hurt
كَٱلَّذِى
ka-alladhī
like the one who
يُنفِقُ
yunfiqu
spends
مَالَهُۥ
mālahu
his wealth
رِئَآءَ
riāa
(to) be seen
ٱلنَّاسِ
l-nāsi
(by) the people
وَلَا
walā
and (does) not
يُؤْمِنُ
yu'minu
believe
بِٱللَّهِ
bil-lahi
in Allah
وَٱلْيَوْمِ
wal-yawmi
and the Day
ٱلْـَٔاخِرِ ۖ
l-ākhiri
[the] Last
فَمَثَلُهُۥ
famathaluhu
Then his example
كَمَثَلِ
kamathali
(is) like
صَفْوَانٍ
ṣafwānin
(that of a) smooth rock
عَلَيْهِ
ʿalayhi
upon it
تُرَابٌۭ
turābun
(is) dust
فَأَصَابَهُۥ
fa-aṣābahu
then fell on it
وَابِلٌۭ
wābilun
heavy rain
فَتَرَكَهُۥ
fatarakahu
then left it
صَلْدًۭا ۖ
ṣaldan
bare
لَّا
Not
يَقْدِرُونَ
yaqdirūna
they have control
عَلَىٰ
ʿalā
on
شَىْءٍۢ
shayin
anything
مِّمَّا
mimmā
of what
كَسَبُوا۟ ۗ
kasabū
they (have) earned
وَٱللَّهُ
wal-lahu
And Allah
لَا
(does) not
يَهْدِى
yahdī
guide
ٱلْقَوْمَ
l-qawma
the people
ٱلْكَـٰفِرِينَ
l-kāfirīna
[the] disbelieving
Interpretation

O you who have faith in Allah and follow His Messenger, do not ruin the reward of your charity by boasting about it and hurting the person to whom you gave it. A person who does this is like one who spends to be seen and praised by people, and does not have faith in Allah and in the reward and punishment on the Day of Resurrection. This is like a smooth stone on which there is some dust: when heavy rain falls onto it, the dust is washed away and the stone is left smooth with nothing on it. Similarly, the reward of the actions and charity of those who show off does not remain in the sight of Al

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

265

وَمَثَلُ ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمُ ٱبْتِغَآءَ مَرْضَاتِ ٱللَّهِ وَتَثْبِيتًا مِّنْ أَنفُسِهِمْ كَمَثَلِ جَنَّةٍۭ بِرَبْوَةٍ أَصَابَهَا وَابِلٌ فَـَٔاتَتْ أُكُلَهَا ضِعْفَيْنِ فَإِن لَّمْ يُصِبْهَا وَابِلٌ فَطَلٌّ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ

And the example of those who spend their wealth seeking means to the approval of Allāh and assuring [reward for] themselves is like a garden on high ground which is hit by a downpour - so it yields its fruits in double. And [even] if it is not hit by a downpour, then a drizzle [is sufficient]. And Allāh, of what you do, is Seeing.

Wa masalul lazeena yunfiqoona amwaalahumub ti ghaaaa'a mardaatil laahi wa tasbeetam min anfusihim kamasali jannatim birabwatin asaabahaa waabilun fa aatat ukulahaa di'faini fa il lam yusibhaa waabilun fatall; wallaahu bimaa ta'maloona Baseer

Word by word
وَمَثَلُ
wamathalu
And (the) example
ٱلَّذِينَ
alladhīna
(of) those who
يُنفِقُونَ
yunfiqūna
spend
أَمْوَٰلَهُمُ
amwālahumu
their wealth
ٱبْتِغَآءَ
ib'tighāa
seeking
مَرْضَاتِ
marḍāti
(the) pleasure
ٱللَّهِ
l-lahi
(of) Allah
وَتَثْبِيتًۭا
watathbītan
and certainty
مِّنْ
min
from
أَنفُسِهِمْ
anfusihim
their (inner) souls
كَمَثَلِ
kamathali
(is) like
جَنَّةٍۭ
jannatin
a garden
بِرَبْوَةٍ
birabwatin
on a height
أَصَابَهَا
aṣābahā
fell on it
وَابِلٌۭ
wābilun
heavy rain
فَـَٔاتَتْ
faātat
so it yielded
أُكُلَهَا
ukulahā
its harvest
ضِعْفَيْنِ
ḍiʿ'fayni
double
فَإِن
fa-in
Then if
لَّمْ
lam
(does) not
يُصِبْهَا
yuṣib'hā
fall (on) it
وَابِلٌۭ
wābilun
heavy rain
فَطَلٌّۭ ۗ
faṭallun
then a drizzle
وَٱللَّهُ
wal-lahu
And Allah
بِمَا
bimā
of what
تَعْمَلُونَ
taʿmalūna
you do
بَصِيرٌ
baṣīrun
(is) All-Seer
Interpretation

The example of believers who spend their wealth seeking Allah’s pleasure, with firm conviction in their hearts of Allah’s promise, is like that of a garden on high fertile ground on which heavy rain falls and causes it to produce double its crop. In addition, if it does not receive heavy rain then the light rain that falls on it is sufficient because the land is fertile. In the same way, the little that is spent by the sincere ones is accepted by Allah and its reward is multiplied. Allah sees what you do: He knows who is sincere and who is not, and will reward each one accordingly.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

266

أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُۥ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ لَهُۥ فِيهَا مِن كُلِّ ٱلثَّمَرَٰتِ وَأَصَابَهُ ٱلْكِبَرُ وَلَهُۥ ذُرِّيَّةٌ ضُعَفَآءُ فَأَصَابَهَآ إِعْصَارٌ فِيهِ نَارٌ فَٱحْتَرَقَتْ ۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلْـَٔايَـٰتِ لَعَلَّكُمْ تَتَفَكَّرُونَ

Would one of you like to have a garden of palm trees and grapevines underneath which rivers flow in which he has from every fruit? But he is afflicted with old age and has weak [i.e., immature] offspring, and it is hit by a whirlwind containing fire and is burned. Thus does Allāh make clear to you [His] verses that you might give thought.

Ayawaddu ahadukum an takoona lahoo jannatum min nakheelinw wa a'naabin tajree min tahtihal anhaaru lahoo feehaa min kullis samaraati wa asaabahul kibaru wa lahoo zurriyyatun du'afaaa'u fa asaabahaaa i'saarun feehi naarun fahtaraqat; kazaalika yubaiyinul laahu lakumul aayaati la'allakum tatafakkaroon

Word by word
أَيَوَدُّ
ayawaddu
Would like
أَحَدُكُمْ
aḥadukum
any of you
أَن
an
that
تَكُونَ
takūna
it be
لَهُۥ
lahu
for him
جَنَّةٌۭ
jannatun
a garden
مِّن
min
of
نَّخِيلٍۢ
nakhīlin
date-palms
وَأَعْنَابٍۢ
wa-aʿnābin
and grapevines
تَجْرِى
tajrī
flowing
مِن
min
[from]
تَحْتِهَا
taḥtihā
underneath it
ٱلْأَنْهَـٰرُ
l-anhāru
the rivers
لَهُۥ
lahu
for him
فِيهَا
fīhā
in it
مِن
min
of
كُلِّ
kulli
all (kinds)
ٱلثَّمَرَٰتِ
l-thamarāti
(of) [the] fruits
وَأَصَابَهُ
wa-aṣābahu
and strikes him
ٱلْكِبَرُ
l-kibaru
[the] old age
وَلَهُۥ
walahu
and [for] his
ذُرِّيَّةٌۭ
dhurriyyatun
children
ضُعَفَآءُ
ḍuʿafāu
(are) weak
فَأَصَابَهَآ
fa-aṣābahā
then falls on it
إِعْصَارٌۭ
iʿ'ṣārun
whirlwind
فِيهِ
fīhi
in it
نَارٌۭ
nārun
(is) fire
فَٱحْتَرَقَتْ ۗ
fa-iḥ'taraqat
then it is burnt
كَذَٰلِكَ
kadhālika
Thus
يُبَيِّنُ
yubayyinu
makes clear
ٱللَّهُ
l-lahu
Allah
لَكُمُ
lakumu
for you
ٱلْـَٔايَـٰتِ
l-āyāti
(His) Signs
لَعَلَّكُمْ
laʿallakum
so that you may
تَتَفَكَّرُونَ
tatafakkarūna
ponder
Interpretation

Do any of you wish to have a garden with date-palms and grapevines through which sweet waters flow and which has all kinds of wholesome fruit? When the owner of the garden becomes old and is no longer able to work and earn, and he has weak young children who also cannot work, a strong fiery wind strikes this garden and it burns down completely at a time when he is most in need of it because of his old age and for his weak young children. The condition of a person who spends his wealth to show people is like that of this man: when he comes before Allah on the Day of Resurrection, he will have n

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

267

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَنفِقُوا۟ مِن طَيِّبَـٰتِ مَا كَسَبْتُمْ وَمِمَّآ أَخْرَجْنَا لَكُم مِّنَ ٱلْأَرْضِ ۖ وَلَا تَيَمَّمُوا۟ ٱلْخَبِيثَ مِنْهُ تُنفِقُونَ وَلَسْتُم بِـَٔاخِذِيهِ إِلَّآ أَن تُغْمِضُوا۟ فِيهِ ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ غَنِىٌّ حَمِيدٌ

O you who have believed, spend from the good things which you have earned and from that which We have produced for you from the earth. And do not aim toward the defective therefrom, spending [from that] while you would not take it [yourself] except with closed eyes. And know that Allāh is Free of need and Praiseworthy.

Yaaa 'ayyuhal lazeena aamanooo anfiqoo min taiyibaati maa kasabtum wa mimmaaa akhrajuaa lakum minal ardi wa laa tayammamul khabeesa minhu tunfiqoona wa lastum bi aakhizeehi illaaa an tughmidoo feeh; wa'lamooo annal laaha Ghaniyyun Hameed

Word by word
يَـٰٓأَيُّهَا
yāayyuhā
O you
ٱلَّذِينَ
alladhīna
who
ءَامَنُوٓا۟
āmanū
believe[d]
أَنفِقُوا۟
anfiqū
Spend
مِن
min
from
طَيِّبَـٰتِ
ṭayyibāti
(the) good things
مَا
that
كَسَبْتُمْ
kasabtum
you have earned
وَمِمَّآ
wamimmā
and whatever
أَخْرَجْنَا
akhrajnā
We brought forth
لَكُم
lakum
for you
مِّنَ
mina
from
ٱلْأَرْضِ ۖ
l-arḍi
the earth
وَلَا
walā
And (do) not
تَيَمَّمُوا۟
tayammamū
aim (at)
ٱلْخَبِيثَ
l-khabītha
the bad
مِنْهُ
min'hu
of it
تُنفِقُونَ
tunfiqūna
you spend
وَلَسْتُم
walastum
while you (would) not
بِـَٔاخِذِيهِ
biākhidhīhi
take it
إِلَّآ
illā
except
أَن
an
[that]
تُغْمِضُوا۟
tugh'miḍū
(with) close(d) eyes
فِيهِ ۚ
fīhi
[in it]
وَٱعْلَمُوٓا۟
wa-iʿ'lamū
and know
أَنَّ
anna
that
ٱللَّهَ
l-laha
Allah
غَنِىٌّ
ghaniyyun
(is) Self-Sufficient
حَمِيدٌ
ḥamīdun
Praiseworthy
Interpretation

O you who have faith in Allah and follow His Messenger, spend from the pure, wholesome wealth that you have earned and from the produce that we have taken out for you from the ground. Do not look for that which is inferior to spend, because if it was given to you, you would not take it willingly because of its poor quality. How, then, can you be satisfied with offering Allah that which you would not accept for yourselves? Know that Allah is no need of your spending and He is praised in His essence and actions.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

268

ٱلشَّيْطَـٰنُ يَعِدُكُمُ ٱلْفَقْرَ وَيَأْمُرُكُم بِٱلْفَحْشَآءِ ۖ وَٱللَّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلًا ۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ

Satan threatens you with poverty and orders you to immorality, while Allāh promises you forgiveness from Him and bounty. And Allāh is all-Encompassing and Knowing.

Ash Shaitaanu ya'idukumul faqra wa yaamurukum bilfahshaaa'i wallaahu ya'idukum maghfiratam minhu wa fadlaa; wallaahu Waasi'un 'Aleem

Word by word
ٱلشَّيْطَـٰنُ
al-shayṭānu
The Shaitaan
يَعِدُكُمُ
yaʿidukumu
promises you
ٱلْفَقْرَ
l-faqra
[the] poverty
وَيَأْمُرُكُم
wayamurukum
and orders you
بِٱلْفَحْشَآءِ ۖ
bil-faḥshāi
to immorality
وَٱللَّهُ
wal-lahu
while Allah
يَعِدُكُم
yaʿidukum
promises you
مَّغْفِرَةًۭ
maghfiratan
forgiveness
مِّنْهُ
min'hu
from Him
وَفَضْلًۭا ۗ
wafaḍlan
and bounty
وَٱللَّهُ
wal-lahu
And Allah
وَٰسِعٌ
wāsiʿun
(is) All-Encompassing
عَلِيمٌۭ
ʿalīmun
All-Knowing
Interpretation

Satan makes you afraid of poverty by encouraging you to be stingy, and he invites you to commit sins. Allah, on the other hand, promises you forgiveness for your sins and much provision. Allah is very bountiful and He knows the condition of His servants.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

269

يُؤْتِى ٱلْحِكْمَةَ مَن يَشَآءُ ۚ وَمَن يُؤْتَ ٱلْحِكْمَةَ فَقَدْ أُوتِىَ خَيْرًا كَثِيرًا ۗ وَمَا يَذَّكَّرُ إِلَّآ أُو۟لُوا۟ ٱلْأَلْبَـٰبِ

He gives wisdom to whom He wills, and whoever has been given wisdom has certainly been given much good. And none will remember except those of understanding.

Yu'til Hikmata mai yashaaa'; wa mai yutal Hikmata faqad ootiya khairan kaseeraa; wa maa yazzakkaru illaaa ulul albaab

Word by word
يُؤْتِى
yu'tī
He grants
ٱلْحِكْمَةَ
l-ḥik'mata
[the] wisdom
مَن
man
(to) whom
يَشَآءُ ۚ
yashāu
He wills
وَمَن
waman
and whoever
يُؤْتَ
yu'ta
is granted
ٱلْحِكْمَةَ
l-ḥik'mata
[the] wisdom
فَقَدْ
faqad
then certainly
أُوتِىَ
ūtiya
he is granted
خَيْرًۭا
khayran
good
كَثِيرًۭا ۗ
kathīran
abundant
وَمَا
wamā
And none
يَذَّكَّرُ
yadhakkaru
remembers
إِلَّآ
illā
except
أُو۟لُوا۟
ulū
those
ٱلْأَلْبَـٰبِ
l-albābi
(of) understanding
Interpretation

Allah grants the ability to whomever of His servants He wishes to be steadfast in their statements and actions. Anyone who is given this ability has been given much good. However, only those with sound minds, that seek enlightenment through His light, and guidance from His guidance, will pay attention and benefit from the signs of Allah.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

270

وَمَآ أَنفَقْتُم مِّن نَّفَقَةٍ أَوْ نَذَرْتُم مِّن نَّذْرٍ فَإِنَّ ٱللَّهَ يَعْلَمُهُۥ ۗ وَمَا لِلظَّـٰلِمِينَ مِنْ أَنصَارٍ

And whatever you spend of expenditures or make of vows - indeed, Allāh knows of it. And for the wrongdoers there are no helpers.

Wa maaa anfaqtum min nafaqatin aw nazartum min nazrin fa innal laaha ya'lamuh; wa maa lizzaalimeena min ansaar

Word by word
وَمَآ
wamā
And whatever
أَنفَقْتُم
anfaqtum
you spend
مِّن
min
(out) of
نَّفَقَةٍ
nafaqatin
(your) expenditures
أَوْ
aw
or
نَذَرْتُم
nadhartum
you vow
مِّن
min
of
نَّذْرٍۢ
nadhrin
vow(s)
فَإِنَّ
fa-inna
then indeed
ٱللَّهَ
l-laha
Allah
يَعْلَمُهُۥ ۗ
yaʿlamuhu
knows it
وَمَا
wamā
and not
لِلظَّـٰلِمِينَ
lilẓẓālimīna
for the wrongdoers
مِنْ
min
any
أَنصَارٍ
anṣārin
helpers
Interpretation

Whatever you spend, no matter how little, for the pleasure of Allah, or any action that you promise to do for Allah without having been required to do it, Allah knows of it and it will not be lost. He will give you a great reward for it. Those who do wrong by not fulfilling their obligations and overstepping Allah’s limits have no one to protect them against the punishment on the Day of Resurrection.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

271

إِن تُبْدُوا۟ ٱلصَّدَقَـٰتِ فَنِعِمَّا هِىَ ۖ وَإِن تُخْفُوهَا وَتُؤْتُوهَا ٱلْفُقَرَآءَ فَهُوَ خَيْرٌ لَّكُمْ ۚ وَيُكَفِّرُ عَنكُم مِّن سَيِّـَٔاتِكُمْ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

If you disclose your charitable expenditures, they are good; but if you conceal them and give them to the poor, it is better for you, and He will remove from you some of your misdeeds [thereby]. And Allāh, of what you do, is [fully] Aware.

In tubdus sadaqaati fani'immaa hiya wa in tukhfoohaa wa tu'toohal fuqaraaa'a fahuwa khayrul lakum; wa yukaffiru 'ankum min saiyi aatikum; wallaahu bimaa ta'maloona Khabeer

Word by word
إِن
in
If
تُبْدُوا۟
tub'dū
you disclose
ٱلصَّدَقَـٰتِ
l-ṣadaqāti
the charities
فَنِعِمَّا
faniʿimmā
then good
هِىَ ۖ
hiya
it (is)
وَإِن
wa-in
But if
تُخْفُوهَا
tukh'fūhā
you keep it secret
وَتُؤْتُوهَا
watu'tūhā
and give it
ٱلْفُقَرَآءَ
l-fuqarāa
(to) the poor
فَهُوَ
fahuwa
then it
خَيْرٌۭ
khayrun
(is) better
لَّكُمْ ۚ
lakum
for you
وَيُكَفِّرُ
wayukaffiru
And He will remove
عَنكُم
ʿankum
from you
مِّن
min
[of]
سَيِّـَٔاتِكُمْ ۗ
sayyiātikum
your evil deeds
وَٱللَّهُ
wal-lahu
And Allah
بِمَا
bimā
with what
تَعْمَلُونَ
taʿmalūna
you do
خَبِيرٌۭ
khabīrun
(is) All-Aware
Interpretation

If you openly declare what you spend in charity, it is a good act. But if you keep it secret and give it to the poor in private, this is better as it indicates sincerity. Charity that is given sincerely becomes the means of sins being covered up and forgiven. Allah knows what you do and nothing from your circumstances is hidden from Him.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

272

۞ لَّيْسَ عَلَيْكَ هُدَىٰهُمْ وَلَـٰكِنَّ ٱللَّهَ يَهْدِى مَن يَشَآءُ ۗ وَمَا تُنفِقُوا۟ مِنْ خَيْرٍ فَلِأَنفُسِكُمْ ۚ وَمَا تُنفِقُونَ إِلَّا ٱبْتِغَآءَ وَجْهِ ٱللَّهِ ۚ وَمَا تُنفِقُوا۟ مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لَا تُظْلَمُونَ

Not upon you, [O Muḥammad], is [responsibility for] their guidance, but Allāh guides whom He wills. And whatever good you [believers] spend is for yourselves, and you do not spend except seeking the face [i.e., approval] of Allāh. And whatever you spend of good - it will be fully repaid to you, and you will not be wronged.

Laisa 'alaika hudaahum wa laakinnal laaha yahdee mai yashaaa'; wa maa tunfiqoo min khairin fali anfusikum; wa maa tunfiqoona illab tighaaa'a wajhil laah; wa maa tunfiqoo min khairiny yuwaffa ilaikum wa antum laa tuzlamoon

Word by word
۞ لَّيْسَ
laysa
Not
عَلَيْكَ
ʿalayka
on you
هُدَىٰهُمْ
hudāhum
(is) their guidance
وَلَـٰكِنَّ
walākinna
[and] but
ٱللَّهَ
l-laha
Allah
يَهْدِى
yahdī
guides
مَن
man
whom
يَشَآءُ ۗ
yashāu
He wills
وَمَا
wamā
And whatever
تُنفِقُوا۟
tunfiqū
you spend
مِنْ
min
of
خَيْرٍۢ
khayrin
good
فَلِأَنفُسِكُمْ ۚ
fali-anfusikum
then it is for yourself
وَمَا
wamā
and not
تُنفِقُونَ
tunfiqūna
you spend
إِلَّا
illā
except
ٱبْتِغَآءَ
ib'tighāa
seeking
وَجْهِ
wajhi
(the) face
ٱللَّهِ ۚ
l-lahi
(of) Allah
وَمَا
wamā
And whatever
تُنفِقُوا۟
tunfiqū
you spend
مِنْ
min
of
خَيْرٍۢ
khayrin
good
يُوَفَّ
yuwaffa
will be repaid in full
إِلَيْكُمْ
ilaykum
to you
وَأَنتُمْ
wa-antum
and you
لَا
(will) not
تُظْلَمُونَ
tuẓ'lamūna
be wronged
Interpretation

O Prophet, you are not responsible for making them believe in the truth and submitting to it: your duty is to guide them to the truth and explain it to them. It is only Allah Who can bring them to the truth; and He guides whomever He wishes. The benefit of any good you spend comes back to you; Allah is in no need of it. So, let your spending be only for Allah’s sake: true believers spend only for Allah’s pleasure. You will receive the full reward for any good you spend, no matter how little, because Allah does not wrong anyone.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

273

لِلْفُقَرَآءِ ٱلَّذِينَ أُحْصِرُوا۟ فِى سَبِيلِ ٱللَّهِ لَا يَسْتَطِيعُونَ ضَرْبًا فِى ٱلْأَرْضِ يَحْسَبُهُمُ ٱلْجَاهِلُ أَغْنِيَآءَ مِنَ ٱلتَّعَفُّفِ تَعْرِفُهُم بِسِيمَـٰهُمْ لَا يَسْـَٔلُونَ ٱلنَّاسَ إِلْحَافًا ۗ وَمَا تُنفِقُوا۟ مِنْ خَيْرٍ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ

[Charity is] for the poor who have been restricted for the cause of Allāh, unable to move about in the land. An ignorant [person] would think them self-sufficient because of their restraint, but you will know them by their [characteristic] sign. They do not ask people persistently [or at all]. And whatever you spend of good - indeed, Allāh is Knowing of it.

Lilfuqaraaa'il lazeena uhsiroo fee sabeelil laahi laa yastatee'oona darban fil ardi yah sabuhumul jaahilu aghniyaaa'a minat ta'affufi ta'rifuhum biseemaahum laa yas'aloonan naasa ilhaafaa; wa maa tunfiqoo min khairin fa innal laaha bihee 'Aleem

Word by word
لِلْفُقَرَآءِ
lil'fuqarāi
For the poor
ٱلَّذِينَ
alladhīna
those who
أُحْصِرُوا۟
uḥ'ṣirū
are wrapped up
فِى
in
سَبِيلِ
sabīli
(the) way
ٱللَّهِ
l-lahi
(of) Allah
لَا
not
يَسْتَطِيعُونَ
yastaṭīʿūna
they are able
ضَرْبًۭا
ḍarban
(to) move about
فِى
in
ٱلْأَرْضِ
l-arḍi
the earth
يَحْسَبُهُمُ
yaḥsabuhumu
Think (about) them
ٱلْجَاهِلُ
l-jāhilu
the ignorant one
أَغْنِيَآءَ
aghniyāa
(that they are) self-sufficient
مِنَ
mina
(because) of
ٱلتَّعَفُّفِ
l-taʿafufi
(their) restraint
تَعْرِفُهُم
taʿrifuhum
you recognize them
بِسِيمَـٰهُمْ
bisīmāhum
by their mark
لَا
Not
يَسْـَٔلُونَ
yasalūna
(do) they ask
ٱلنَّاسَ
l-nāsa
the people
إِلْحَافًۭا ۗ
il'ḥāfan
with importunity
وَمَا
wamā
And whatever
تُنفِقُوا۟
tunfiqū
you spend
مِنْ
min
of
خَيْرٍۢ
khayrin
good
فَإِنَّ
fa-inna
then indeed
ٱللَّهَ
l-laha
Allah
بِهِۦ
bihi
of it
عَلِيمٌ
ʿalīmun
(is) All-Knower
Interpretation

You should spend on those poor people who, because they are busy striving in Allah’s path, are unable to travel to earn a living. Due to their not asking, a person that is unaware will think that they are not in need. However, the person who knows will recognise them by the signs that are apparent on their body and clothing. They are unlike other poor persons who beg persistently. Allah knows of any good or wealth you spend and He will give you a great reward for it.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

274

ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُم بِٱلَّيْلِ وَٱلنَّهَارِ سِرًّا وَعَلَانِيَةً فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

Those who spend their wealth [in Allāh's way] by night and by day, secretly and publicly - they will have their reward with their Lord. And no fear will there be concerning them, nor will they grieve.

Allazeena yunfiqoona amwaalahum billaili wan nahaari sirranw wa 'alaaniyatan falahum ajruhum 'inda Rabbihim wa laa khawfun 'alaihim wa laa hum yahzanoon

Word by word
ٱلَّذِينَ
alladhīna
Those who
يُنفِقُونَ
yunfiqūna
spend
أَمْوَٰلَهُم
amwālahum
their wealth
بِٱلَّيْلِ
bi-al-layli
by night
وَٱلنَّهَارِ
wal-nahāri
and day
سِرًّۭا
sirran
secretly
وَعَلَانِيَةًۭ
waʿalāniyatan
and openly
فَلَهُمْ
falahum
then for them
أَجْرُهُمْ
ajruhum
(is) their reward
عِندَ
ʿinda
with
رَبِّهِمْ
rabbihim
their Lord
وَلَا
walā
and no
خَوْفٌ
khawfun
fear
عَلَيْهِمْ
ʿalayhim
on them
وَلَا
walā
and not
هُمْ
hum
they
يَحْزَنُونَ
yaḥzanūna
will grieve
Interpretation

Those who spend their wealth for Allah’s sake at night and during the day, secretly and openly, without showing off or looking for fame, will have their reward from their Lord on the Day of Resurrection. As a favour and blessing from Allah, they will have no fear of what the future holds, nor any sadness over what they missed out on in the world.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

275

ٱلَّذِينَ يَأْكُلُونَ ٱلرِّبَوٰا۟ لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ ٱلَّذِى يَتَخَبَّطُهُ ٱلشَّيْطَـٰنُ مِنَ ٱلْمَسِّ ۚ ذَٰلِكَ بِأَنَّهُمْ قَالُوٓا۟ إِنَّمَا ٱلْبَيْعُ مِثْلُ ٱلرِّبَوٰا۟ ۗ وَأَحَلَّ ٱللَّهُ ٱلْبَيْعَ وَحَرَّمَ ٱلرِّبَوٰا۟ ۚ فَمَن جَآءَهُۥ مَوْعِظَةٌ مِّن رَّبِّهِۦ فَٱنتَهَىٰ فَلَهُۥ مَا سَلَفَ وَأَمْرُهُۥٓ إِلَى ٱللَّهِ ۖ وَمَنْ عَادَ فَأُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَـٰلِدُونَ

Those who consume interest cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity. That is because they say, "Trade is [just] like interest." But Allāh has permitted trade and has forbidden interest. So whoever has received an admonition from his Lord and desists may have what is past, and his affair rests with Allāh. But whoever returns [to dealing in interest or usury] - those are the companions of the Fire; they will abide eternally therein.

Allazeena yaakuloonar ribaa laa yaqoomoona illaa kamaa yaqoomul lazee yatakhabbatuhush shaitaanu minal mass; zaalika bi annahum qaalooo innamal bai'u mishur ribaa; wa ahallal laahul bai'a wa harramar ribba; faman jaaa'ahoo maw'izatum mir rabbihee fantahaa falahoo maa salafa wa amruhooo ilal laahi wa man 'aada fa ulaaa 'ika Ashaabun naari hum feehaa khaalidoon

Word by word
ٱلَّذِينَ
alladhīna
Those who
يَأْكُلُونَ
yakulūna
consume
ٱلرِّبَوٰا۟
l-riba
[the] usury
لَا
not
يَقُومُونَ
yaqūmūna
they can stand
إِلَّا
illā
except
كَمَا
kamā
like
يَقُومُ
yaqūmu
stands
ٱلَّذِى
alladhī
the one who
يَتَخَبَّطُهُ
yatakhabbaṭuhu
confounds him
ٱلشَّيْطَـٰنُ
l-shayṭānu
the Shaitaan
مِنَ
mina
with
ٱلْمَسِّ ۚ
l-masi
(his) touch
ذَٰلِكَ
dhālika
That
بِأَنَّهُمْ
bi-annahum
(is) because they
قَالُوٓا۟
qālū
say
إِنَّمَا
innamā
Only
ٱلْبَيْعُ
l-bayʿu
the trade
مِثْلُ
mith'lu
(is) like
ٱلرِّبَوٰا۟ ۗ
l-riba
[the] usury
وَأَحَلَّ
wa-aḥalla
While has permitted
ٱللَّهُ
l-lahu
Allah
ٱلْبَيْعَ
l-bayʿa
[the] trade
وَحَرَّمَ
waḥarrama
but (has) forbidden
ٱلرِّبَوٰا۟ ۚ
l-riba
[the] usury
فَمَن
faman
Then whoever
جَآءَهُۥ
jāahu
comes to him
مَوْعِظَةٌۭ
mawʿiẓatun
(the) admonition
مِّن
min
from
رَّبِّهِۦ
rabbihi
His Lord
فَٱنتَهَىٰ
fa-intahā
and he refrained
فَلَهُۥ
falahu
then for him
مَا
what
سَلَفَ
salafa
(has) passed
وَأَمْرُهُۥٓ
wa-amruhu
and his case
إِلَى
ilā
(is) with
ٱللَّهِ ۖ
l-lahi
Allah
وَمَنْ
waman
and whoever
عَادَ
ʿāda
repeated
فَأُو۟لَـٰٓئِكَ
fa-ulāika
then those
أَصْحَـٰبُ
aṣḥābu
(are the) companions
ٱلنَّارِ ۖ
l-nāri
(of) the Fire
هُمْ
hum
they
فِيهَا
fīhā
in it
خَـٰلِدُونَ
khālidūna
will abide forever
Interpretation

Those who take interest will rise from their graves on the Day of Resurrection like a person who is afflicted by Satan: they will stand up from their graves and then fall like a person who is epileptic. This is because they made usury permissible and made no distinction between usury and that which Allah has permitted in terms of profit earned through sales transactions. They claimed, ‘Sale is like usury’, meaning that both are lawful since both lead to an increase in wealth. Allah refutes their comparison and explains that He has permitted sale because of the general and specific benefit it c

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

276

يَمْحَقُ ٱللَّهُ ٱلرِّبَوٰا۟ وَيُرْبِى ٱلصَّدَقَـٰتِ ۗ وَٱللَّهُ لَا يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ

Allāh destroys interest and gives increase for charities. And Allāh does not like every sinning disbeliever.

Yamhaqul laahur ribaa wa yurbis sadaqaat; wallaahu laa yuhibbu kulla kaffaarin aseem

Word by word
يَمْحَقُ
yamḥaqu
Destroys
ٱللَّهُ
l-lahu
Allah
ٱلرِّبَوٰا۟
l-riba
the usury
وَيُرْبِى
wayur'bī
and (gives) increase
ٱلصَّدَقَـٰتِ ۗ
l-ṣadaqāti
(for) the charities
وَٱللَّهُ
wal-lahu
And Allah
لَا
(does) not
يُحِبُّ
yuḥibbu
love
كُلَّ
kulla
every
كَفَّارٍ
kaffārin
ungrateful
أَثِيمٍ
athīmin
sinner
Interpretation

Allah wipes out usury either by actually destroying it or by removing His blessing. Yet He increases charity and makes it grow by multiplying its reward by ten times up to seven hundred times or even more, and blesses those that give charity from their wealth. Allah does not love a stubborn disbeliever who considers the prohibited as lawful and persists in sins.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

277

إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

Indeed, those who believe and do righteous deeds and establish prayer and give zakāh will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve.

Innal lazeena aamanoo wa amilus saalihaati wa aqaamus salaata wa aatawuz zakaata lahum ajruhum 'inda rabbihim wa laa khawfun 'alaihim wa laa hum yahzanoon

Word by word
إِنَّ
inna
Indeed
ٱلَّذِينَ
alladhīna
those who
ءَامَنُوا۟
āmanū
believe[d]
وَعَمِلُوا۟
waʿamilū
and did
ٱلصَّـٰلِحَـٰتِ
l-ṣāliḥāti
good deeds
وَأَقَامُوا۟
wa-aqāmū
and established
ٱلصَّلَوٰةَ
l-ṣalata
the prayer
وَءَاتَوُا۟
waātawū
and gave
ٱلزَّكَوٰةَ
l-zakata
the zakah
لَهُمْ
lahum
for them
أَجْرُهُمْ
ajruhum
their reward
عِندَ
ʿinda
(is) with
رَبِّهِمْ
rabbihim
their Lord
وَلَا
walā
and no
خَوْفٌ
khawfun
fear
عَلَيْهِمْ
ʿalayhim
on them
وَلَا
walā
and not
هُمْ
hum
they
يَحْزَنُونَ
yaḥzanūna
will grieve
Interpretation

Those who have faith in Allah, follow His Messenger, do good actions, fulfil their prayers in a complete manner and give Zakat to those deserving it, they shall receive their reward from their Lord and shall not have any fear for their future nor any grief over anything they missed in the worldly life.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

278

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَذَرُوا۟ مَا بَقِىَ مِنَ ٱلرِّبَوٰٓا۟ إِن كُنتُم مُّؤْمِنِينَ

O you who have believed, fear Allāh and give up what remains [due to you] of interest, if you should be believers.

Yaaa ayyuhal lazeena aamanut taqul laaha wa zaroo maa baqiya minar ribaaa in kuntum mu'mineen

Word by word
يَـٰٓأَيُّهَا
yāayyuhā
O you
ٱلَّذِينَ
alladhīna
who
ءَامَنُوا۟
āmanū
believe[d]
ٱتَّقُوا۟
ittaqū
Fear
ٱللَّهَ
l-laha
Allah
وَذَرُوا۟
wadharū
and give up
مَا
what
بَقِىَ
baqiya
remained
مِنَ
mina
of
ٱلرِّبَوٰٓا۟
l-riba
[the] usury
إِن
in
if
كُنتُم
kuntum
you are
مُّؤْمِنِينَ
mu'minīna
believers
Interpretation

O you who have faith in Allah and follow His Messenger, fear Allah by fulfilling His instructions and avoiding His prohibitions, and do not demand any usury owed to you that remains with people, if you truly have faith in Allah and in His prohibitions.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

279

فَإِن لَّمْ تَفْعَلُوا۟ فَأْذَنُوا۟ بِحَرْبٍ مِّنَ ٱللَّهِ وَرَسُولِهِۦ ۖ وَإِن تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَٰلِكُمْ لَا تَظْلِمُونَ وَلَا تُظْلَمُونَ

And if you do not, then be informed of a war [against you] from Allāh and His Messenger. But if you repent, you may have your principal - [thus] you do no wrong, nor are you wronged.

Fail lam taf'aloo faazanoo biharbim minal laahi wa Rasoolihee wa in tubtum falakum ru'oosu amwaalikum laa tazlimoona wa laa tuzlamoon

Word by word
فَإِن
fa-in
And if
لَّمْ
lam
not
تَفْعَلُوا۟
tafʿalū
you do
فَأْذَنُوا۟
fadhanū
then be informed
بِحَرْبٍۢ
biḥarbin
of a war
مِّنَ
mina
from
ٱللَّهِ
l-lahi
Allah
وَرَسُولِهِۦ ۖ
warasūlihi
and His Messenger
وَإِن
wa-in
And if
تُبْتُمْ
tub'tum
you repent
فَلَكُمْ
falakum
then for you
رُءُوسُ
ruūsu
(is)
أَمْوَٰلِكُمْ
amwālikum
your capital
لَا
(do) not
تَظْلِمُونَ
taẓlimūna
wrong
وَلَا
walā
and not
تُظْلَمُونَ
tuẓ'lamūna
you will be wronged
Interpretation

If you do not obey the sacred law, then be aware and certain of war with Allah and His Messenger. If you repent to Allah and leave usury, then you can keep the initial amount that you had given as a loan from your capital, in a manner that does not wrong anyone by taking more than your initial capital and does not wrong you by making you receive less than it.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

280

وَإِن كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَىٰ مَيْسَرَةٍ ۚ وَأَن تَصَدَّقُوا۟ خَيْرٌ لَّكُمْ ۖ إِن كُنتُمْ تَعْلَمُونَ

And if someone is in hardship, then [let there be] postponement until [a time of] ease. But if you give [from your right as] charity, then it is better for you, if you only knew.

Wa in kaana zoo 'usratin fanaziratun ilaa maisarah; wa an tasaddaqoo khairul lakum in kuntum ta'lamoon

Word by word
وَإِن
wa-in
And if
كَانَ
kāna
is
ذُو
dhū
the (debtor)
عُسْرَةٍۢ
ʿus'ratin
in difficulty
فَنَظِرَةٌ
fanaẓiratun
then postponement
إِلَىٰ
ilā
until
مَيْسَرَةٍۢ ۚ
maysaratin
ease
وَأَن
wa-an
And if
تَصَدَّقُوا۟
taṣaddaqū
you remit as charity
خَيْرٌۭ
khayrun
(it is) better
لَّكُمْ ۖ
lakum
for you
إِن
in
If
كُنتُمْ
kuntum
you
تَعْلَمُونَ
taʿlamūna
know
Interpretation

If the person from whom you demand your debt is in hard times and is unable to repay the debt, then refrain from asking until he is able to obtain money and then pay the debt. And to give charity to him by not demanding the debt or giving up a part of it is better for you, if you knew its worth in the sight of Allah.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

281

وَٱتَّقُوا۟ يَوْمًا تُرْجَعُونَ فِيهِ إِلَى ٱللَّهِ ۖ ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ

And fear a Day when you will be returned to Allāh. Then every soul will be compensated for what it earned, and they will not be wronged [i.e., treated unjustly].

Wattaqoo yawman turja'oona feehi ilal laahi summa tuwaffaa kullu nafsim maa kasabat wa hum laa yuzlamoon

Word by word
وَٱتَّقُوا۟
wa-ittaqū
And fear
يَوْمًۭا
yawman
a Day
تُرْجَعُونَ
tur'jaʿūna
you will be brought back
فِيهِ
fīhi
[in it]
إِلَى
ilā
to
ٱللَّهِ ۖ
l-lahi
Allah
ثُمَّ
thumma
Then
تُوَفَّىٰ
tuwaffā
(will be) repaid in full
كُلُّ
kullu
every
نَفْسٍۢ
nafsin
soul
مَّا
what
كَسَبَتْ
kasabat
it earned
وَهُمْ
wahum
and they
لَا
not
يُظْلَمُونَ
yuẓ'lamūna
will be wronged
Interpretation

Fear the punishment of a day in which you all will be returned to Allah and you will have to stand before Him. Then every person will be given the reward of any good or evil action he did. They will not be wronged by receiving a reward less than their good actions or a punishment more than their evil actions.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

282

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا تَدَايَنتُم بِدَيْنٍ إِلَىٰٓ أَجَلٍ مُّسَمًّى فَٱكْتُبُوهُ ۚ وَلْيَكْتُب بَّيْنَكُمْ كَاتِبٌۢ بِٱلْعَدْلِ ۚ وَلَا يَأْبَ كَاتِبٌ أَن يَكْتُبَ كَمَا عَلَّمَهُ ٱللَّهُ ۚ فَلْيَكْتُبْ وَلْيُمْلِلِ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ وَلْيَتَّقِ ٱللَّهَ رَبَّهُۥ وَلَا يَبْخَسْ مِنْهُ شَيْـًٔا ۚ فَإِن كَانَ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ سَفِيهًا أَوْ ضَعِيفًا أَوْ لَا يَسْتَطِيعُ أَن يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُۥ بِٱلْعَدْلِ ۚ وَٱسْتَشْهِدُوا۟ شَهِيدَيْنِ مِن رِّجَالِكُمْ ۖ فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَٱمْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ ٱلشُّهَدَآءِ أَن تَضِلَّ إِحْدَىٰهُمَا فَتُذَكِّرَ إِحْدَىٰهُمَا ٱلْأُخْرَىٰ ۚ وَلَا يَأْبَ ٱلشُّهَدَآءُ إِذَا مَا دُعُوا۟ ۚ وَلَا تَسْـَٔمُوٓا۟ أَن تَكْتُبُوهُ صَغِيرًا أَوْ كَبِيرًا إِلَىٰٓ أَجَلِهِۦ ۚ ذَٰلِكُمْ أَقْسَطُ عِندَ ٱللَّهِ وَأَقْوَمُ لِلشَّهَـٰدَةِ وَأَدْنَىٰٓ أَلَّا تَرْتَابُوٓا۟ ۖ إِلَّآ أَن تَكُونَ تِجَـٰرَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلَّا تَكْتُبُوهَا ۗ وَأَشْهِدُوٓا۟ إِذَا تَبَايَعْتُمْ ۚ وَلَا يُضَآرَّ كَاتِبٌ وَلَا شَهِيدٌ ۚ وَإِن تَفْعَلُوا۟ فَإِنَّهُۥ فُسُوقٌۢ بِكُمْ ۗ وَٱتَّقُوا۟ ٱللَّهَ ۖ وَيُعَلِّمُكُمُ ٱللَّهُ ۗ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ

O you who have believed, when you contract a debt for a specified term, write it down. And let a scribe write [it] between you in justice. Let no scribe refuse to write as Allāh has taught him. So let him write and let the one who has the obligation [i.e., the debtor] dictate. And let him fear Allāh, his Lord, and not leave anything out of it. But if the one who has the obligation is of limited understanding or weak or unable to dictate himself, then let his guardian dictate in justice. And bring to witness two witnesses from among your men. And if there are not two men [available], then a man and two women from those whom you accept as witnesses - so that if one of them [i.e., the women] errs, then the other can remind her. And let not the witnesses refuse when they are called upon. And do not be [too] weary to write it, whether it is small or large, for its [specified] term. That is more just in the sight of Allāh and stronger as evidence and more likely to prevent doubt between you, except when it is an immediate transaction which you conduct among yourselves. For [then] there is no blame upon you if you do not write it. And take witnesses when you conclude a contract. Let no scribe be harmed or any witness. For if you do so, indeed, it is [grave] disobedience in you. And fear Allāh. And Allāh teaches you. And Allāh is Knowing of all things.

Yaa ayyuhal lazeena aamanoo izaa tadaayantum bidinin ilaa ajalimmusamman faktubooh; walyaktub bainakum kaatibum bil'adl; wa laa yaaba kaatibun ai yaktuba kamaa 'allamahul laah; falyaktub walyumlilil lazee 'alaihil haqqu walyattaqil laaha rabbahoo wa laa yabkhas minhu shai'aa; fa in kaanal lazee 'alaihil lhaqqu safeehan aw da'eefan aw laa yastatee'u ai yumilla huwa falyumlil waliyyuhoo bil'adl; wastash hidoo shaheedaini mir rijaalikum fa il lam yakoonaa rajulaini farajulunw wamra ataani mimman tardawna minash shuhadaaa'i an tadilla ihdaahumaa fatuzakkira ihdaahumal ukhraa; wa laa yaabash shuhadaaa'u izaa maadu'oo; wa laa tas'amooo an taktuboohu sagheeran awkabeeran ilaaa ajalih; zaalikum aqsatu 'indal laahi wa aqwamu lishshahaadati wa adnaaa allaa tartaabooo illaaa an takoona tijaaratan haadiratan tudeeroonahaa bainakum falaisa 'alaikum junaahun allaa taktuboohan; wa ashidooo izaa tabaaya'tum; wa laa yudaaarra kaatibunw wa laa shaheed; wa in taf'aloo fa innahoo fusooqum bikum; wattaqul laaha wa yu'allimu kumul laah; wallaahu bikulli shai'in 'Aleem

Word by word
يَـٰٓأَيُّهَا
yāayyuhā
O you
ٱلَّذِينَ
alladhīna
who
ءَامَنُوٓا۟
āmanū
believe[d]
إِذَا
idhā
When
تَدَايَنتُم
tadāyantum
you contract with one another
بِدَيْنٍ
bidaynin
any debt
إِلَىٰٓ
ilā
for
أَجَلٍۢ
ajalin
a term
مُّسَمًّۭى
musamman
fixed
فَٱكْتُبُوهُ ۚ
fa-uk'tubūhu
then write it
وَلْيَكْتُب
walyaktub
And let write
بَّيْنَكُمْ
baynakum
between you
كَاتِبٌۢ
kātibun
a scribe
بِٱلْعَدْلِ ۚ
bil-ʿadli
in justice
وَلَا
walā
And not
يَأْبَ
yaba
(should) refuse
كَاتِبٌ
kātibun
a scribe
أَن
an
that
يَكْتُبَ
yaktuba
he writes
كَمَا
kamā
as
عَلَّمَهُ
ʿallamahu
(has) taught him
ٱللَّهُ ۚ
l-lahu
Allah
فَلْيَكْتُبْ
falyaktub
So let him write
وَلْيُمْلِلِ
walyum'lili
and let dictate
ٱلَّذِى
alladhī
the one
عَلَيْهِ
ʿalayhi
on whom
ٱلْحَقُّ
l-ḥaqu
(is) the right
وَلْيَتَّقِ
walyattaqi
and let him fear
ٱللَّهَ
l-laha
Allah
رَبَّهُۥ
rabbahu
his Lord
وَلَا
walā
and (let him) not
يَبْخَسْ
yabkhas
diminish
مِنْهُ
min'hu
from it
شَيْـًۭٔا ۚ
shayan
anything
فَإِن
fa-in
Then if
كَانَ
kāna
is
ٱلَّذِى
alladhī
the one
عَلَيْهِ
ʿalayhi
on him
ٱلْحَقُّ
l-ḥaqu
(is) the right
سَفِيهًا
safīhan
(of) limited understanding
أَوْ
aw
or
ضَعِيفًا
ḍaʿīfan
weak
أَوْ
aw
or
لَا
not
يَسْتَطِيعُ
yastaṭīʿu
capable
أَن
an
that
يُمِلَّ
yumilla
(can) dictate
هُوَ
huwa
he
فَلْيُمْلِلْ
falyum'lil
then let dictate
وَلِيُّهُۥ
waliyyuhu
his guardian
بِٱلْعَدْلِ ۚ
bil-ʿadli
with justice
وَٱسْتَشْهِدُوا۟
wa-is'tashhidū
And call for evidence
شَهِيدَيْنِ
shahīdayni
two witnesses
مِن
min
among
رِّجَالِكُمْ ۖ
rijālikum
your men
فَإِن
fa-in
And if
لَّمْ
lam
not
يَكُونَا
yakūnā
there are
رَجُلَيْنِ
rajulayni
two men
فَرَجُلٌۭ
farajulun
then one man
وَٱمْرَأَتَانِ
wa-im'ra-atāni
and two women
مِمَّن
mimman
of whom
تَرْضَوْنَ
tarḍawna
you agree
مِنَ
mina
of
ٱلشُّهَدَآءِ
l-shuhadāi
[the] witnesses
أَن
an
(so) that (if)
تَضِلَّ
taḍilla
[she] errs
إِحْدَىٰهُمَا
iḥ'dāhumā
one of the two
فَتُذَكِّرَ
fatudhakkira
then will remind
إِحْدَىٰهُمَا
iḥ'dāhumā
one of the two
ٱلْأُخْرَىٰ ۚ
l-ukh'rā
the other
وَلَا
walā
And not
يَأْبَ
yaba
(should) refuse
ٱلشُّهَدَآءُ
l-shuhadāu
the witnesses
إِذَا
idhā
when
مَا
that
دُعُوا۟ ۚ
duʿū
they are called
وَلَا
walā
And not
تَسْـَٔمُوٓا۟
tasamū
(be) weary
أَن
an
that
تَكْتُبُوهُ
taktubūhu
you write it
صَغِيرًا
ṣaghīran
small
أَوْ
aw
or
كَبِيرًا
kabīran
large
إِلَىٰٓ
ilā
for
أَجَلِهِۦ ۚ
ajalihi
its term
ذَٰلِكُمْ
dhālikum
That
أَقْسَطُ
aqsaṭu
(is) more just
عِندَ
ʿinda
near
ٱللَّهِ
l-lahi
Allah
وَأَقْوَمُ
wa-aqwamu
and more upright
لِلشَّهَـٰدَةِ
lilshahādati
for evidence
وَأَدْنَىٰٓ
wa-adnā
and nearer
أَلَّا
allā
that not
تَرْتَابُوٓا۟ ۖ
tartābū
you (have) doubt
إِلَّآ
illā
except
أَن
an
that
تَكُونَ
takūna
be
تِجَـٰرَةً
tijāratan
a transaction
حَاضِرَةًۭ
ḥāḍiratan
present
تُدِيرُونَهَا
tudīrūnahā
you carry out
بَيْنَكُمْ
baynakum
among you
فَلَيْسَ
falaysa
then not
عَلَيْكُمْ
ʿalaykum
on you
جُنَاحٌ
junāḥun
any sin
أَلَّا
allā
that not
تَكْتُبُوهَا ۗ
taktubūhā
you write it
وَأَشْهِدُوٓا۟
wa-ashhidū
And take witness
إِذَا
idhā
when
تَبَايَعْتُمْ ۚ
tabāyaʿtum
you make commercial transaction
وَلَا
walā
And not
يُضَآرَّ
yuḍārra
(should) be harmed
كَاتِبٌۭ
kātibun
(the) scribe
وَلَا
walā
and not
شَهِيدٌۭ ۚ
shahīdun
(the) witness
وَإِن
wa-in
and if
تَفْعَلُوا۟
tafʿalū
you do
فَإِنَّهُۥ
fa-innahu
then indeed it
فُسُوقٌۢ
fusūqun
(is) sinful conduct
بِكُمْ ۗ
bikum
for you
وَٱتَّقُوا۟
wa-ittaqū
and fear
ٱللَّهَ ۖ
l-laha
Allah
وَيُعَلِّمُكُمُ
wayuʿallimukumu
And teaches
ٱللَّهُ ۗ
l-lahu
Allah
وَٱللَّهُ
wal-lahu
And Allah
بِكُلِّ
bikulli
of every
شَىْءٍ
shayin
thing
عَلِيمٌۭ
ʿalīmun
(is) All-Knower
Interpretation

O you who have faith in Allah and follow His Messenger, when you enter a transaction that involves a debt – such as when you give a loan to one another for a fixed period –then write it down. The person who is able to write should write it down fairly and in accordance with the sacred law, and should not refuse to write down the debt in accordance with what Allah has taught him about writing justly. He should write what is dictated by the person against whom the right is so that it serves as an acknowledgement from him. He should be mindful of Allah and not reduce anything from the value or de

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

283

۞ وَإِن كُنتُمْ عَلَىٰ سَفَرٍ وَلَمْ تَجِدُوا۟ كَاتِبًا فَرِهَـٰنٌ مَّقْبُوضَةٌ ۖ فَإِنْ أَمِنَ بَعْضُكُم بَعْضًا فَلْيُؤَدِّ ٱلَّذِى ٱؤْتُمِنَ أَمَـٰنَتَهُۥ وَلْيَتَّقِ ٱللَّهَ رَبَّهُۥ ۗ وَلَا تَكْتُمُوا۟ ٱلشَّهَـٰدَةَ ۚ وَمَن يَكْتُمْهَا فَإِنَّهُۥٓ ءَاثِمٌ قَلْبُهُۥ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ

And if you are on a journey and cannot find a scribe, then a security deposit [should be] taken. And if one of you entrusts another, then let him who is entrusted discharge his trust [faithfully] and let him fear Allāh, his Lord. And do not conceal testimony, for whoever conceals it - his heart is indeed sinful, and Allāh is Knowing of what you do.

Wa in kuntum 'alaa safarinw wa lam tajidoo kaatiban farihaanum maqboodatun fa in amina ba'dukum ba'dan falyu'addil lazi tumina amaa natahoo walyattaqil laaha Rabbah; wa laa taktumush shahaadah; wa mai yaktumhaa fa innahooo aasimun qalbuh; wallaahu bimaa ta'maloona 'Aleem

Word by word
۞ وَإِن
wa-in
And if
كُنتُمْ
kuntum
you are
عَلَىٰ
ʿalā
on
سَفَرٍۢ
safarin
a journey
وَلَمْ
walam
and not
تَجِدُوا۟
tajidū
you find
كَاتِبًۭا
kātiban
a scribe
فَرِهَـٰنٌۭ
farihānun
then pledge
مَّقْبُوضَةٌۭ ۖ
maqbūḍatun
in hand
فَإِنْ
fa-in
Then if
أَمِنَ
amina
entrusts
بَعْضُكُم
baʿḍukum
one of you
بَعْضًۭا
baʿḍan
(to) another
فَلْيُؤَدِّ
falyu-addi
then let discharge
ٱلَّذِى
alladhī
the one who
ٱؤْتُمِنَ
u'tumina
is entrusted
أَمَـٰنَتَهُۥ
amānatahu
his trust
وَلْيَتَّقِ
walyattaqi
And let him fear
ٱللَّهَ
l-laha
Allah
رَبَّهُۥ ۗ
rabbahu
his Lord
وَلَا
walā
And (do) not
تَكْتُمُوا۟
taktumū
conceal
ٱلشَّهَـٰدَةَ ۚ
l-shahādata
the evidence
وَمَن
waman
And whoever
يَكْتُمْهَا
yaktum'hā
conceals it
فَإِنَّهُۥٓ
fa-innahu
then indeed he
ءَاثِمٌۭ
āthimun
(is) sinful
قَلْبُهُۥ ۗ
qalbuhu
his heart
وَٱللَّهُ
wal-lahu
And Allah
بِمَا
bimā
of what
تَعْمَلُونَ
taʿmalūna
you do
عَلِيمٌۭ
ʿalīmun
(is) All-Knower
Interpretation

If you are travelling and do not find anyone who can write down the debt for you, then the debtor can give a property to the creditor as a security for his right until the debt is paid. If you trust one another, it is not necessary to write the debt down, call witnesses or give a promise. In such cases, the debt will be the responsibility of the debtor, which he must fulfil and be mindful of Allah regarding it by not denying it later. If he later denies it, then the person who was present at the time of the transaction must give evidence and may not hide it. If anyone should hide evidence, it

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

284

لِّلَّهِ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَإِن تُبْدُوا۟ مَا فِىٓ أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ ٱللَّهُ ۖ فَيَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

To Allāh belongs whatever is in the heavens and whatever is in the earth. Whether you show what is within yourselves or conceal it, Allāh will bring you to account for it. Then He will forgive whom He wills and punish whom He wills, and Allāh is over all things competent.

Lillaahi maa fissamaawaati wa maa fil ard; wa in tubdoo maa feee anfusikum aw tukhfoohu yuhaasibkum bihil laa; fayaghfiru li mai yashaaa'u wa yu'azzibu mai yashaaa u;wallaahu 'alaa kulli shai in qadeer

Word by word
لِّلَّهِ
lillahi
To Allah (belongs)
مَا
whatever
فِى
(is) in
ٱلسَّمَـٰوَٰتِ
l-samāwāti
the heavens
وَمَا
wamā
and whatever
فِى
(is) in
ٱلْأَرْضِ ۗ
l-arḍi
the earth
وَإِن
wa-in
And if
تُبْدُوا۟
tub'dū
you disclose
مَا
what
فِىٓ
(is) in
أَنفُسِكُمْ
anfusikum
yourselves
أَوْ
aw
or
تُخْفُوهُ
tukh'fūhu
you conceal it
يُحَاسِبْكُم
yuḥāsib'kum
will call you to account
بِهِ
bihi
for it
ٱللَّهُ ۖ
l-lahu
Allah
فَيَغْفِرُ
fayaghfiru
Then, He will forgive
لِمَن
liman
[to] whom
يَشَآءُ
yashāu
He wills
وَيُعَذِّبُ
wayuʿadhibu
and He will punish
مَن
man
whom
يَشَآءُ ۗ
yashāu
He wills
وَٱللَّهُ
wal-lahu
And Allah
عَلَىٰ
ʿalā
on
كُلِّ
kulli
every
شَىْءٍۢ
shayin
thing
قَدِيرٌ
qadīrun
(is) All-Powerful
Interpretation

To Allah belongs everything that is in the heavens and earth: He created, owns and controls all of it. Whether you show or hide what is in your hearts, Allah knows about it and will call you to account for it. Then He will forgive whomever He wishes out of His grace and mercy, and He will punish whomever He wishes out of His wisdom and justice. Allah is able to do all things.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

285

ءَامَنَ ٱلرَّسُولُ بِمَآ أُنزِلَ إِلَيْهِ مِن رَّبِّهِۦ وَٱلْمُؤْمِنُونَ ۚ كُلٌّ ءَامَنَ بِٱللَّهِ وَمَلَـٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِۦ ۚ وَقَالُوا۟ سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ ٱلْمَصِيرُ

The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allāh and His angels and His books and His messengers, [saying], "We make no distinction between any of His messengers." And they say, "We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination."

Aamanar-Rasoolu bimaaa unzila ilaihi mir-Rabbihee walmu'minoon; kullun aamana billaahi wa Malaaa'ikathihee wa Kutubhihee wa Rusulih laa nufarriqu baina ahadim-mir-Rusulihee wa qaaloo sami'naa wa ata'naa ghufraanaka Rabbanaa wa ilaikal-maseer

Word by word
ءَامَنَ
āmana
Believed
ٱلرَّسُولُ
l-rasūlu
the Messenger
بِمَآ
bimā
in what
أُنزِلَ
unzila
was revealed
إِلَيْهِ
ilayhi
to him
مِن
min
from
رَّبِّهِۦ
rabbihi
his Lord
وَٱلْمُؤْمِنُونَ ۚ
wal-mu'minūna
and the believers
كُلٌّ
kullun
All
ءَامَنَ
āmana
believed
بِٱللَّهِ
bil-lahi
in Allah
وَمَلَـٰٓئِكَتِهِۦ
wamalāikatihi
and His Angels
وَكُتُبِهِۦ
wakutubihi
and His Books
وَرُسُلِهِۦ
warusulihi
and His Messengers
لَا
Not
نُفَرِّقُ
nufarriqu
we make distinction
بَيْنَ
bayna
between
أَحَدٍۢ
aḥadin
any
مِّن
min
of
رُّسُلِهِۦ ۚ
rusulihi
His messengers
وَقَالُوا۟
waqālū
And they said
سَمِعْنَا
samiʿ'nā
We heard
وَأَطَعْنَا ۖ
wa-aṭaʿnā
and we obeyed
غُفْرَانَكَ
ghuf'rānaka
(Grant) us Your forgiveness
رَبَّنَا
rabbanā
our Lord
وَإِلَيْكَ
wa-ilayka
and to You
ٱلْمَصِيرُ
l-maṣīru
(is) the return
Interpretation

The Prophet Muhammad (peace be upon him) believes in everything that was revealed to him by his Lord, as do the believers. All of them believe in Allah, all His angels, all His books that He revealed to the various prophets and all His messengers that He sent. They believe in such messengers without making any distinction between them. They say, ‘We have heard your instructions and prohibitions, and we obey You by following Your instructions and leaving Your prohibitions. We ask You to forgive us, O Lord, for in all our matters we return to You alone’.

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.

286

لَا يُكَلِّفُ ٱللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا ٱكْتَسَبَتْ ۗ رَبَّنَا لَا تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَآ إِصْرًا كَمَا حَمَلْتَهُۥ عَلَى ٱلَّذِينَ مِن قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِۦ ۖ وَٱعْفُ عَنَّا وَٱغْفِرْ لَنَا وَٱرْحَمْنَآ ۚ أَنتَ مَوْلَىٰنَا فَٱنصُرْنَا عَلَى ٱلْقَوْمِ ٱلْكَـٰفِرِينَ

Allāh does not charge a soul except [with that within] its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned. "Our Lord, do not impose blame upon us if we have forgotten or erred. Our Lord, and lay not upon us a burden like that which You laid upon those before us. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our protector, so give us victory over the disbelieving people."

Laa yukalliful-laahu nafsan illaa wus'ahaa; lahaa maa kasabat wa 'alaihaa maktasabat; Rabbanaa la tu'aakhiznaa in naseenaaa aw akhtaanaa; Rabbanaa wa laa tahmil-'alainaaa isran kamaa hamaltahoo 'alal-lazeena min qablinaa; Rabbanaa wa laa tuhammilnaa maa laa taaqata lanaa bih wa'fu 'annaa waghfir lanaa warhamnaa; Anta mawlaanaa fansurnaa 'alal qawmil kaafireen

Word by word
لَا
(Does) not
يُكَلِّفُ
yukallifu
burden
ٱللَّهُ
l-lahu
Allah
نَفْسًا
nafsan
any soul
إِلَّا
illā
except
وُسْعَهَا ۚ
wus'ʿahā
its capacity
لَهَا
lahā
for it
مَا
what
كَسَبَتْ
kasabat
it earned
وَعَلَيْهَا
waʿalayhā
and against it
مَا
what
ٱكْتَسَبَتْ ۗ
ik'tasabat
it earned
رَبَّنَا
rabbanā
Our Lord
لَا
(Do) not
تُؤَاخِذْنَآ
tuākhidh'nā
take us to task
إِن
in
if
نَّسِينَآ
nasīnā
we forget
أَوْ
aw
or
أَخْطَأْنَا ۚ
akhṭanā
we err
رَبَّنَا
rabbanā
Our Lord
وَلَا
walā
And (do) not
تَحْمِلْ
taḥmil
lay
عَلَيْنَآ
ʿalaynā
upon us
إِصْرًۭا
iṣ'ran
a burden
كَمَا
kamā
like that
حَمَلْتَهُۥ
ḥamaltahu
(which) You laid [it]
عَلَى
ʿalā
on
ٱلَّذِينَ
alladhīna
those who
مِن
min
(were) from
قَبْلِنَا ۚ
qablinā
before us
رَبَّنَا
rabbanā
Our Lord
وَلَا
walā
[And] (do) not
تُحَمِّلْنَا
tuḥammil'nā
lay on us
مَا
what
لَا
not
طَاقَةَ
ṭāqata
(the) strength
لَنَا
lanā
we have
بِهِۦ ۖ
bihi
[of it] (to bear)
وَٱعْفُ
wa-uʿ'fu
And pardon
عَنَّا
ʿannā
[from] us
وَٱغْفِرْ
wa-igh'fir
and forgive
لَنَا
lanā
[for] us
وَٱرْحَمْنَآ ۚ
wa-ir'ḥamnā
and have mercy on us
أَنتَ
anta
You (are)
مَوْلَىٰنَا
mawlānā
our Protector
فَٱنصُرْنَا
fa-unṣur'nā
so help us
عَلَى
ʿalā
against
ٱلْقَوْمِ
l-qawmi
the people
ٱلْكَـٰفِرِينَ
l-kāfirīna
[the] disbelievers
Interpretation

Allah only burdens a person with actions that he is able to do. Allah’s religion is based on ease and not difficulty. If any person does good, he will receive the reward for it in full. If any person does evil, he will receive the punishment for the sin he committed and no one will carry it for him. The Messenger and the believers said, ‘O Lord, do not punish us if we forget or make a mistake in doing something or saying something unintentionally. O Lord, do not burden us with that which is difficult for us and which we are unable to do as you had tasked those before us who were punished for t

Scholars' interpretation (al-Mukhtasar fi at-Tafsir). This is neither the Qur'an nor a translation of the verse.