In the name of God, the Gracious, the Merciful.

1. O you who believe! Fulfill your commitments. Livestock animals are permitted for you, except those specified to you; but not wild game while you are in pilgrim sanctity. God decrees whatever He wills.

2. O you who believe! Do not violate God’s sacraments, nor the Sacred Month, nor the offerings, nor the garlanded, nor those heading for the Sacred House seeking blessings from their Lord and approval. When you have left the pilgrim sanctity, you may hunt. And let not the hatred of people who barred you from the Sacred Mosque incite you to aggression. And cooperate with one another in virtuous conduct and conscience, and do not cooperate with one another in sin and hostility. And fear God. God is severe in punishment.

3. Prohibited for you are carrion, blood, the flesh of swine, and animals dedicated to other than God; also the flesh of animals strangled, killed violently, killed by a fall, gored to death, mangled by wild animals—except what you rescue, and animals sacrificed on altars; and the practice of drawing lots. For it is immoral. Today, those who disbelieve have despaired of your religion, so do not fear them, but fear Me. Today I have perfected your religion for you, and have completed My favor upon you, and have approved Islam as a religion for you. But whoever is compelled by hunger, with no intent of wrongdoing—God is Forgiving and Merciful.

4. They ask you what is permitted for them. Say, “Permitted for you are all good things, including what trained dogs and falcons catch for you.” You train them according to what God has taught you. So eat from what they catch for you, and pronounce God’s name over it. And fear God. God is Swift in reckoning.

5. Today all good things are made lawful for you. And the food of those given the Scripture is lawful for you, and your food is lawful for them. So are chaste believing women, and chaste women from the people who were given the Scripture before you, provided you give them their dowries, and take them in marriage, not in adultery, nor as mistresses. But whoever rejects faith, his work will be in vain, and in the Hereafter he will be among the losers.

6. O you who believe! When you rise to pray, wash your faces and your hands and arms to the elbows, and wipe your heads, and your feet to the ankles. If you had intercourse, then purify yourselves. If you are ill, or travelling, or one of you returns from the toilet, or you had contact with women, and could not find water, then use some clean sand and wipe your faces and hands with it. God does not intend to burden you, but He intends to purify you, and to complete His blessing upon you, that you may be thankful.

7. And Remember God’s blessings upon you, and His covenant which He covenanted with you; when you said, “We hear and we obey.” And remain conscious of God, for God knows what the hearts contain.

8. O you who believe! Be upright to God, witnessing with justice; and let not the hatred of a certain people prevent you from acting justly. Adhere to justice, for that is nearer to piety; and fear God. God is informed of what you do.

9. God has promised those who believe and work righteousness: they will have forgiveness and a great reward.

10. As for those who disbelieve and reject Our revelations—these are the inmates of Hell.

11. O you who believe! Remember God's blessings upon you; when certain people intended to extend their hands against you, and He restrained their hands from you. So reverence God, and in God let the believers put their trust.

12. God received a pledge from the Children of Israel, and We raised among them twelve chiefs. God said, “I am with you; if you perform the prayer, and pay the alms, and believe in My messengers and support them, and lend God a loan of righteousness; I will remit your sins, and admit you into Gardens beneath which rivers flow. But whoever among you disbelieves afterwards has strayed from the right way.”

13. Because of their breaking their pledge, We cursed them, and made their hearts hard. They twist the words out of their context, and they disregarded some of what they were reminded of. You will always witness deceit from them, except for a few of them. But pardon them, and overlook. God loves the doers of good.

14. And from those who say, “We are Christians,” We received their pledge, but they neglected some of what they were reminded of. So We provoked enmity and hatred among them until the Day of Resurrection; God will then inform them of what they used to craft.

15. O People of the Book! Our Messenger has come to you, clarifying for you much of what you kept hidden of the Book, and overlooking much. A light from God has come to you, and a clear Book.

16. God guides with it whoever follows His approval to the ways of peace, and He brings them out of darkness into light, by His permission, and He guides them in a straight path.

17. They disbelieve those who say, “God is the Christ, the son of Mary.” Say, “Who can prevent God, if He willed, from annihilating the Christ son of Mary, and his mother, and everyone on earth?” To God belongs the sovereignty of the heavens and the earth and what is between them. He creates whatever He wills, and God has power over everything.

18. The Jews and the Christians say, “We are the children of God, and His beloved.” Say, “Why then does He punish you for your sins?” In fact, you are humans from among those He created. He forgives whom He wills, and He punishes whom He wills. To God belongs the dominion of the heavens and the earth and what lies between them, and to Him is the return.

19. O People of the Book! Our Messenger has come to you, making things clear to you—after a cessation of messengers—so that you cannot say, “No preacher has come to us, and no warner.” In fact, a preacher has come to you, and a warner; and God is Capable of everything.

20. When Moses said to his people, “O my people, remember God’s blessings upon you, when He placed prophets among you, and made you kings, and gave you what He never gave any other people.”

21. “O my people, enter the Holy Land which God has assigned for you, and do not turn back, lest you return as losers.”

22. They said, “O Moses, there are tyrannical people in it; we will not enter it until they leave it. If they leave it, we will be entering.”

23. Two men of those who feared, but whom God had blessed, said, “Go at them by the gate; and when you have entered it, you will prevail. And put your trust in God, if you are believers.”

24. They said, “O Moses, we will not enter it, ever, as long as they are in it. So go ahead, you and your Lord, and fight. We are staying right here.”

25. He said, “My Lord! I have control only over myself and my brother, so separate between us and between the wicked people.”

26. He said, “It is forbidden for them for forty years. They will wander aimlessly in the land. So do not grieve over the defiant people.”

27. And relate to them the true story of Adam's two sons: when they offered an offering, and it was accepted from one of them, but it was not accepted from the other. He Said, “I will kill you.” He Said, “God accepts only from the righteous.”

28. “If you extend your hand to kill me, I will not extend my hand to kill you; for I fear God, Lord of the Worlds.”

29. “I would rather you bear my sin and your sin, and you become among the inmates of the Fire. Such is the reward for the evildoers.”

30. Then His soul prompted him to kill his brother, so he killed him, and became one of the losers.

31. Then God sent a raven digging the ground, to show him how to cover his brother's corpse. He said, “Woe to me! I was unable to be like this raven, and bury my brother's corpse.” So he became full of regrets.

32. Because of that We ordained for the Children of Israel: that whoever kills a person—unless it is for murder or corruption on earth—it is as if he killed the whole of mankind; and whoever saves it, it is as if he saved the whole of mankind. Our messengers came to them with clarifications, but even after that, many of them continue to commit excesses in the land.

33. The punishment for those who fight God and His Messenger, and strive to spread corruption on earth, is that they be killed, or crucified, or have their hands and feet cut off on opposite sides, or be banished from the land. That is to disgrace them in this life; and in the Hereafter they will have a terrible punishment.

34. Except for those who repent before you apprehend them. So know that God is Forgiving and Merciful.

35. O you who believe! Be conscious of God, and seek the means of approach to Him, and strive in His cause, so that you may succeed.

36. As for those who disbelieve, even if they owned everything on earth, and the like of it with it, and they offered it to ransom themselves from the torment of the Day of Resurrection, it will not be accepted from them. For them is a painful punishment.

37. They will want to leave the Fire, but they will not leave it. For them is a lasting punishment.

38. As for the thief, whether male or female, cut their hands as a penalty for what they have reaped—a deterrent from God. God is Mighty and Wise.

39. But whoever repents after his crime, and reforms, God will accept his repentance. God is Forgiving and Merciful.

40. Do you not know that to God belongs the kingdom of the heavens and the earth? He punishes whom He wills, and He forgives whom He wills. And God is Capable of everything.

41. O Messenger! Do not let those who are quick to disbelief grieve you—from among those who say with their mouths, “We believe,” but their hearts do not believe; and from among the Jews—listeners to lies, listeners to other people who did not come to you. They distort words from their places, and they say, “If you are given this, accept it; but if you are not given it, beware.” Whomever God has willed to divert, you have nothing for him from God. Those are they whose hearts God does not intend to purify. For them is disgrace in this world, and for them is a great punishment in the Hereafter.

42. Listeners to falsehoods, eaters of illicit earnings. If they come to you, judge between them, or turn away from them. If you turn away from them, they will not harm you in the least. But if you judge, judge between them equitably. God loves the equitable.

43. But why do they come to you for judgment, when they have the Torah, in which is God’s Law? Yet they turn away after that. These are not believers.

44. We have revealed the Torah, wherein is guidance and light. The submissive prophets ruled the Jews according to it, so did the rabbis and the scholars, as they were required to protect God’s Book, and were witnesses to it. So do not fear people, but fear Me. And do not sell My revelations for a cheap price. Those who do not rule according to what God revealed are the unbelievers.

45. And We wrote for them in it: a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and an equal wound for a wound; but whoever forgoes it in charity, it will serve as atonement for him. Those who do not rule according to what God revealed are the evildoers.

46. In their footsteps, We sent Jesus son of Mary, fulfilling the Torah that preceded him; and We gave him the Gospel, wherein is guidance and light, and confirming the Torah that preceded him, and guidance and counsel for the righteous.

47. So let the people of the Gospel rule according to what God revealed in it. Those who do not rule according to what God revealed are the sinners.

48. And We revealed to you the Book, with truth, confirming the Scripture that preceded it, and superseding it. So judge between them according to what God revealed, and do not follow their desires if they differ from the truth that has come to you. For each of you We have assigned a law and a method. Had God willed, He could have made you a single nation, but He tests you through what He has given you. So compete in righteousness. To God is your return, all of you; then He will inform you of what you had disputed.

49. And judge between them according to what God revealed, and do not follow their desires. And beware of them, lest they lure you away from some of what God has revealed to you. But if they turn away, know that God intends to strike them with some of their sins. In fact, a great many people are corrupt.

50. Is it the laws of the time of ignorance that they desire? Who is better than God in judgment for people who are certain?

51. O you who believe! Do not take the Jews and the Christians as allies; some of them are allies of one another. Whoever of you allies himself with them is one of them. God does not guide the wrongdoing people.

52. You will see those in whose hearts is sickness racing towards them. They say, “We fear the wheel of fate may turn against us.” But perhaps God will bring about victory, or some event of His making; thereupon they will regret what they concealed within themselves.

53. Those who believe will say, “Are these the ones who swore by God with their strongest oaths that they are with you?” Their works have failed, so they became losers.

54. O you who believe! Whoever of you goes back on his religion—God will bring a people whom He loves and who love Him, kind towards the believers, stern with the disbelievers. They strive in the way of God, and do not fear the blame of the critic. That is the grace of God; He bestows it upon whomever He wills. God is Embracing and Knowing.

55. Your allies are God, and His Messenger, and those who believe—those who pray regularly, and give charity, while bowing down.

56. Whoever allies himself with God, and His Messenger, and those who believe—surely the Party of God is the victorious.

57. O you who believe! Do not befriend those who take your religion in mockery and as a sport, be they from among those who were given the Scripture before you, or the disbelievers. And obey God, if you are believers.

58. When you call to the prayer, they take it as a joke and a trifle. That is because they are people who do not reason.

59. Say, “O People of the Scripture! Do you resent us only because we believe in God, and in what was revealed to us, and in what was revealed previously; and most of you are sinners?”

60. Say, “Shall I inform you of worse than that for retribution from God? He whom God has cursed, and with whom He became angry; and He turned some of them into apes, and swine, and idol worshipers. These are in a worse position, and further away from the right way.”

61. When they come to you, they say, “We believe,” though they have entered with disbelief, and they have departed with it. But God is well aware of what they hide.

62. You see many of them competing with one another in sin and hostility, and their consuming of what is illicit. What they have been doing is truly evil.

63. Why do the rabbis and the priests not prevent them from speaking sinfully and from consuming forbidden wealth? Evil is what they have been doing.

64. The Jews say, “God’s hand is tied.” It is their hands that are tied, and they are cursed for what they say. In fact, His hands are outstretched; He gives as He wills. Certainly, what was revealed to you from your Lord will increase many of them in defiance and blasphemy. And We placed between them enmity and hatred, until the Day of Resurrection. Whenever they kindle the fire of war, God extinguishes it. And they strive to spread corruption on earth. God does not love the corrupters.

65. Had the People of the Scripture believed and been righteous, We would have remitted their sins, and admitted them into the Gardens of Bliss.

66. Had they observed the Torah, and the Gospel, and what was revealed to them from their Lord, they would have consumed amply from above them, and from beneath their feet. Among them is a moderate community, but evil is what many of them are doing.

67. O Messenger, convey what was revealed to you from your Lord. But if you do not, then you would not have delivered His message. And God will protect you from the people. God does not guide the disbelieving people.

68. Say, “O People of the Scripture! You have no basis until you uphold the Torah, and the Gospel, and what is revealed to you from your Lord.” But what is revealed to you from your Lord will increase many of them in rebellion and disbelief, so do not be sorry for the disbelieving people.

69. Those who believe, and the Jews, and the Sabians, and the Christians—whoever believes in God and the Last Day, and does what is right—they have nothing to fear, nor shall they grieve.

70. We made a covenant with the Children of Israel, and We sent to them messengers. Whenever a messenger came to them with what their souls did not desire, some of them they accused of lying, and others they put to death.

71. They assumed there would be no punishment, so they turned blind and deaf. Then God redeemed them, but then again many of them turned blind and deaf. But God is Seeing of what they do.

72. They disbelieve those who say, “God is the Messiah the son of Mary.” But the Messiah himself said, “O Children of Israel, worship God, my Lord and your Lord. Whoever associates others with God, God has forbidden him Paradise, and his dwelling is the Fire. The wrongdoers have no saviors.”

73. They disbelieve those who say, “God is the third of three.” But there is no deity except the One God. If they do not refrain from what they say, a painful torment will befall those among them who disbelieve.

74. Will they not repent to God and ask His forgiveness? God is Forgiving and Merciful.

75. The Messiah son of Mary was only a messenger, before whom other Messengers had passed away, and his mother was a woman of truth. They both used to eat food. Note how We make clear the revelations to them; then note how deluded they are.

76. Say, “Do you worship, besides God, what has no power to harm or benefit you?” But God: He is the Hearer, the Knower.

77. Say, “O People of the Scripture! Do not exaggerate in your religion beyond the truth; and do not follow the opinions of people who went astray before, and misled many, and themselves strayed off the balanced way.”

78. Cursed were those who disbelieved from among the Children of Israel by the tongue of David and Jesus son of Mary. That is because they rebelled and used to transgress.

79. They used not to prevent one another from the wrongs they used to commit. Evil is what they used to do.

80. You will see many of them befriending those who disbelieve. Terrible is what their souls prompts them to do. The wrath of God fell upon them, and in the torment they will remain.

81. Had they believed in God and the Prophet, and in what was revealed to him, they would not have befriended them. But many of them are immoral.

82. You will find that the people most hostile towards the believers are the Jews and the polytheists. And you will find that the nearest in affection towards the believers are those who say, “We are Christians.” That is because among them are priests and monks, and they are not arrogant.

83. And when they hear what was revealed to the Messenger, you see their eyes overflowing with tears, as they recognize the truth in it. They say, “Our Lord, we have believed, so count us among the witnesses.”

84. “And why should we not believe in God, and in the truth that has come to us, and hope that our Lord will include us among the righteous people?”

85. God will reward them for what they say—Gardens beneath which rivers flow, where they will stay forever. Such is the reward of the righteous.

86. But as for those who disbelieve and deny Our signs—these are the inmates of the Fire.

87. O you who believe! Do not prohibit the good things God has permitted for you, and do not commit aggression. God does not love the aggressors.

88. And eat of the lawful and good things God has provided for you; and be conscious of God, in Whom you are believers.

89. God does not hold you accountable for your unintended oaths, but He holds you accountable for your binding oaths. The atonement for it is by feeding ten needy people from the average of what you feed your families, or by clothing them, or by freeing a slave. Anyone who lacks the means shall fast for three days. That is the atonement for breaking your oaths when you have sworn them. So keep your oaths. Thus God makes clear His Revelations to you, that you may be grateful.

90. O you who believe! Intoxicants, gambling, idolatry, and divination are abominations of Satan’s doing. Avoid them, so that you may prosper.

91. Satan wants to provoke strife and hatred among you through intoxicants and gambling, and to prevent you from the remembrance of God, and from prayer. Will you not desist?

92. Obey God and obey the Messenger, and be cautious. If you turn away—know that the duty of Our Messenger is clear communication.

93. Those who believe and do righteous deeds will not be blamed for what they may have eaten, provided they obey, and believe, and do good deeds, then maintain piety and faith, then remain righteous and charitable. God loves the charitable.

94. O you who believe! God will test you with something of the game your hands and spears obtain, that God may know who fears Him at heart. Whoever commits aggression after that will have a painful punishment.

95. O you who believe! do not kill game while you are in pilgrim sanctity. Whoever of you kills any intentionally, its penalty shall be a domestic animal comparable to what he killed, as determined by two honest persons among you—an offering delivered to the Kaabah. Or he may atone by feeding the needy, or its equivalent in fasting, so that he may taste the consequences of his conduct. God forgives what is past. But whoever repeats, God will take revenge on him. God is Almighty, Avenger.

96. Permitted for you is the catch of sea, and its food—as sustenance for you and for travelers. But forbidden for you is the game of land while you are in pilgrim sanctity. And fear God, to Whom you will be gathered.

97. God has appointed the Kaabah, the Sacred House, a sanctuary for the people, and the Sacred Month, and the offerings, and the garlanded. That you may know that God knows everything in the heavens and the earth, and that God is Cognizant of all things.

98. Know that God is severe in retribution, and that God is Forgiving and Merciful.

99. The Messenger’s sole duty is to convey. God knows what you reveal and what you conceal.

100. Say: “The bad and the good are not equal, even though the abundance of the bad may impress you. So be conscious of God, O you who possess intelligence, that you may succeed.”

101. O you who believe! Do not ask about things that would trouble you if disclosed to you. But if you were to ask about them while the Quran is being revealed, they will become obvious to you. God forgives that. God is Forgiving and Clement.

102. A people before you asked about them, but then came to reject them.

103. God did not institute the superstitions of Bahirah, Saibah, Wasilah, or of Hami; but those who disbelieve fabricate lies about God—most of them do not understand.

104. And when it is said to them, “Come to what God has revealed, and to the Messenger,” they say, “Sufficient for us is what we found our forefathers upon.” Even if their forefathers knew nothing, and were not guided?

105. O you who believe! You are responsible for your own souls. He who has strayed cannot harm you if you are guided. To God is your return, all of you, and He will inform you of what you used to do.

106. O you who believe! When death approaches one of you, let two reliable persons from among you act as witnesses to the making of a bequest, or two persons from another people if you are travelling in the land and the event of death approaches you. Engage them after the prayer. If you have doubts, let them swear by God: “We will not sell our testimony for any price, even if he was a near relative, and we will not conceal God’s testimony, for then we would be sinners.”

107. If it is discovered that they are guilty of perjury: let two others take their place, two from among those responsible for the claim, and have them swear by God, “Our testimony is more truthful than their testimony, and we will not be biased, for then we would be wrongdoers.”

108. That makes it more likely that they will give true testimony, fearing that their oaths might be contradicted by subsequent oaths. So fear God, and listen. God does not guide the disobedient people.

109. On the Day when God will gather the messengers, then say, “What response were you given?” They will say, “We have no knowledge; it is You Who are the Knower of the unseen.”

110. When God will say, “O Jesus son of Mary, recall My favor upon you and upon your mother, how I supported you with the Holy Spirit. You spoke to the people from the crib, and in maturity. How I taught you the Scripture and wisdom, and the Torah and the Gospel. And recall that you molded from clay the shape of a bird, by My leave, and then you breathed into it, and it became a bird, by My leave. And you healed the blind and the leprous, by My leave; and you revived the dead, by My leave. And recall that I restrained the Children of Israel from you when you brought them the clear miracles. But those who disbelieved among them said, `This is nothing but obvious sorcery.'“

111. “And when I inspired the disciples: `Believe in Me and in My Messenger.' They said, `We have believed, so bear witness that We have submitted.'“

112. “And when the disciples said, 'O Jesus son of Mary, is your Lord able to bring down for us a feast from heaven?' He said, 'Fear God, if you are believers.'“

113. They said, “We wish to eat from it, so that our hearts may be reassured, and know that you have told us the truth, and be among those who witness it.”

114. Jesus son of Mary said, “O God, our Lord, send down for us a table from heaven, to be a festival for us, for the first of us, and the last of us, and a sign from You; and provide for us; You are the Best of providers.”

115. God said, “I will send it down to you. But whoever among you disbelieves thereafter, I will punish him with a punishment the like of which I never punish any other being.”

116. And God will say, “O Jesus son of Mary, did you say to the people, `Take me and my mother as gods rather than God?'“ He will say, “Glory be to You! It is not for me to say what I have no right to. Had I said it, You would have known it. You know what is in my soul, and I do not know what is in Your soul. You are the Knower of the hidden.

117. I only told them what You commanded me: that you shall worship God, my Lord and your Lord. And I was a witness over them while I was among them; but when You took me to Yourself, You became the Watcher over them—You are Witness over everything.

118. If You punish them, they are Your servants; but if You forgive them, You are the Mighty and Wise.”

119. God will say, “This is a Day when the truthful will benefit from their truthfulness.” They will have Gardens beneath which rivers flow, wherein they will remain forever. God is pleased with them, and they are pleased with Him. That is the great attainment.

120. To God belongs the sovereignty of the heavens and the earth and what lies in them, and He has power over everything.

    • يَٰٓأَيُّهَا
    • O
    • ٱلَّذِينَ
    • you (who)
    • ءَامَنُوٓا۟
    • believe!
    • أَوْفُوا۟
    • Fulfil
    • بِٱلْعُقُودِ
    • the contracts.
    • أُحِلَّتْ
    • Are made lawful
    • لَكُم
    • for you
    • بَهِيمَةُ
    • the quadruped
    • ٱلْأَنْعَٰمِ
    • (of) the grazing livestock
    • إِلَّا
    • except
    • مَا
    • what
    • يُتْلَىٰ
    • is recited
    • عَلَيْكُمْ
    • on you,
    • غَيْرَ
    • not
    • مُحِلِّى
    • being permitted
    • ٱلصَّيْدِ
    • (to) hunt
    • وَأَنتُمْ
    • while you
    • حُرُمٌ
    • (are in) Ihram.
    • إِنَّ
    • Indeed,
    • ٱللَّهَ
    • Allah
    • يَحْكُمُ
    • decrees
    • يُرِيدُ
    • He wills.
    2
    • يَٰٓأَيُّهَا
    • O
    • ٱلَّذِينَ
    • you (who)
    • ءَامَنُوا۟
    • believe!
    • لَا
    • (Do) not
    • تُحِلُّوا۟
    • violate
    • شَعَٰٓئِرَ
    • (the) rites
    • ٱللَّهِ
    • (of) Allah,
    • وَلَا
    • and not
    • ٱلشَّهْرَ
    • the month,
    • ٱلْحَرَامَ
    • the sacred,
    • ٱلْهَدْىَ
    • the sacrificial animals
    • ٱلْقَلَٰٓئِدَ
    • the garlanded
    • وَلَآ
    • and not
    • ءَآمِّينَ
    • (those) coming
    • ٱلْبَيْتَ
    • (to) the House,
    • يَبْتَغُونَ
    • seeking
    • فَضْلًا
    • Bounty
    • مِّن
    • of
    • رَّبِّهِمْ
    • their Lord
    • وَرِضْوَٰنًا
    • and good pleasure.
    • وَإِذَا
    • And when
    • حَلَلْتُمْ
    • you come out of Ihram
    • فَٱصْطَادُوا۟
    • then (you may) hunt.
    • وَلَا
    • And let not
    • يَجْرِمَنَّكُمْ
    • incite you
    • شَنَـَٔانُ
    • (the) hatred
    • قَوْمٍ
    • (for) a people
    • أَن
    • as
    • صَدُّوكُمْ
    • they stopped you
    • عَنِ
    • from
    • ٱلْمَسْجِدِ
    • Al-Masjid
    • ٱلْحَرَامِ
    • Al-Haraam
    • أَن
    • that
    • تَعْتَدُوا۟
    • you commit transgression.
    • وَتَعَاوَنُوا۟
    • And help one another
    • عَلَى
    • in
    • ٱلْبِرِّ
    • [the] righteousness
    • وَٱلتَّقْوَىٰ
    • and [the] piety,
    • وَلَا
    • but (do) not
    • تَعَاوَنُوا۟
    • help one another
    • ٱلْإِثْمِ
    • [the] sin
    • وَٱلْعُدْوَٰنِ
    • and [the] transgression.
    • وَٱتَّقُوا۟
    • And fear
    • ٱللَّهَ
    • Allah;
    • إِنَّ
    • indeed,
    • ٱللَّهَ
    • Allah
    • شَدِيدُ
    • (is) severe
    • ٱلْعِقَابِ
    • (in) [the] punishment.
    3
    • حُرِّمَتْ
    • Are made unlawful
    • عَلَيْكُمُ
    • on you
    • ٱلْمَيْتَةُ
    • the dead animals,
    • وَٱلدَّمُ
    • and the blood,
    • وَلَحْمُ
    • and flesh
    • ٱلْخِنزِيرِ
    • (of) the swine,
    • وَمَآ
    • and what
    • أُهِلَّ
    • has been dedicated
    • لِغَيْرِ
    • to other than
    • ٱللَّهِ
    • Allah,
    • بِهِۦ
    • [on it],
    • وَٱلْمُنْخَنِقَةُ
    • and that which is strangled (to death),
    • وَٱلْمَوْقُوذَةُ
    • and that which is hit fatally,
    • وَٱلْمُتَرَدِّيَةُ
    • and that which has a fatal fall,
    • وَٱلنَّطِيحَةُ
    • and that which is gored by horns,
    • وَمَآ
    • and that which
    • أَكَلَ
    • ate (it)
    • ٱلسَّبُعُ
    • the wild animal
    • إِلَّا
    • except
    • مَا
    • what
    • ذَكَّيْتُمْ
    • you slaughtered,
    • وَمَا
    • and what
    • ذُبِحَ
    • is sacrificed
    • عَلَى
    • on
    • ٱلنُّصُبِ
    • the stone altars,
    • وَأَن
    • and that
    • تَسْتَقْسِمُوا۟
    • you seek division
    • بِٱلْأَزْلَٰمِ
    • by divining arrows -
    • ذَٰلِكُمْ
    • that
    • فِسْقٌ
    • (is) grave disobedience.
    • ٱلْيَوْمَ
    • This day
    • يَئِسَ
    • (have) despaired
    • ٱلَّذِينَ
    • those who
    • كَفَرُوا۟
    • disbelieved
    • مِن
    • of
    • دِينِكُمْ
    • your religion,
    • فَلَا
    • so (do) not
    • تَخْشَوْهُمْ
    • fear them,
    • وَٱخْشَوْنِ
    • but fear Me.
    • أَكْمَلْتُ
    • I have perfected
    • لَكُمْ
    • for you
    • دِينَكُمْ
    • your religion
    • وَأَتْمَمْتُ
    • and I have completed
    • عَلَيْكُمْ
    • upon you
    • نِعْمَتِى
    • My Favor
    • وَرَضِيتُ
    • and I have approved
    • لَكُمُ
    • for you
    • ٱلْإِسْلَٰمَ
    • [the] Islam
    • دِينًا
    • (as) a religion.
    • فَمَنِ
    • But whoever
    • ٱضْطُرَّ
    • (is) forced
    • فِى
    • by
    • مَخْمَصَةٍ
    • hunger
    • غَيْرَ
    • (and) not
    • مُتَجَانِفٍ
    • inclining
    • لِّإِثْمٍ
    • to sin,
    • فَإِنَّ
    • then indeed,
    • ٱللَّهَ
    • Allah
    • غَفُورٌ
    • (is) Oft-Forgiving,
    • رَّحِيمٌ
    • Most Merciful.
    4
    • يَسْـَٔلُونَكَ
    • They ask you
    • مَاذَآ
    • what
    • أُحِلَّ
    • (is) made lawful
    • لَهُمْ
    • for them.
    • قُلْ
    • Say,
    • أُحِلَّ
    • "Are made lawful
    • لَكُمُ
    • for you
    • ٱلطَّيِّبَٰتُ
    • the good things
    • وَمَا
    • and what
    • عَلَّمْتُم
    • you have taught
    • مِّنَ
    • of
    • ٱلْجَوَارِحِ
    • (your) hunting animals,
    • مُكَلِّبِينَ
    • ones who train animals to hunt,
    • تُعَلِّمُونَهُنَّ
    • you teach them
    • مِمَّا
    • of what
    • عَلَّمَكُمُ
    • has taught you
    • ٱللَّهُ
    • Allah.
    • فَكُلُوا۟
    • So eat
    • مِمَّآ
    • of what
    • أَمْسَكْنَ
    • they catch
    • عَلَيْكُمْ
    • for you,
    • وَٱذْكُرُوا۟
    • but mention
    • ٱسْمَ
    • (the) name
    • ٱللَّهِ
    • (of) Allah
    • عَلَيْهِ
    • on it,
    • وَٱتَّقُوا۟
    • and fear
    • ٱللَّهَ
    • Allah.
    • إِنَّ
    • Indeed,
    • ٱللَّهَ
    • Allah
    • سَرِيعُ
    • is swift
    • ٱلْحِسَابِ
    • (in taking) account.
    5
    • ٱلْيَوْمَ
    • This day
    • أُحِلَّ
    • are made lawful
    • لَكُمُ
    • for you
    • ٱلطَّيِّبَٰتُ
    • the good things;
    • وَطَعَامُ
    • and (the) food
    • ٱلَّذِينَ
    • (of) those who
    • أُوتُوا۟
    • were given
    • ٱلْكِتَٰبَ
    • the Book
    • حِلٌّ
    • (is) lawful
    • لَّكُمْ
    • for you,
    • وَطَعَامُكُمْ
    • and your food
    • لَّهُمْ
    • for them.
    • وَٱلْمُحْصَنَٰتُ
    • And the chaste women
    • مِنَ
    • from
    • ٱلْمُؤْمِنَٰتِ
    • the believers
    • ٱلَّذِينَ
    • those who
    • مِن
    • from
    • قَبْلِكُمْ
    • before you,
    • إِذَآ
    • when
    • ءَاتَيْتُمُوهُنَّ
    • you have given them
    • أُجُورَهُنَّ
    • their bridal due,
    • مُحْصِنِينَ
    • being chaste
    • غَيْرَ
    • not
    • مُسَٰفِحِينَ
    • being lewd
    • وَلَا
    • and not
    • مُتَّخِذِىٓ
    • ones (who are) taking
    • أَخْدَانٍ
    • secret lovers.
    • وَمَن
    • And whoever
    • يَكْفُرْ
    • denies
    • بِٱلْإِيمَٰنِ
    • the faith -
    • فَقَدْ
    • then surely
    • حَبِطَ
    • (are) wasted
    • عَمَلُهُۥ
    • his deeds
    • وَهُوَ
    • and he,
    • فِى
    • in
    • ٱلْءَاخِرَةِ
    • the Hereafter,
    • مِنَ
    • (will be) among
    • ٱلْخَٰسِرِينَ
    • the losers.
    6
    • يَٰٓأَيُّهَا
    • O you
    • ٱلَّذِينَ
    • who
    • ءَامَنُوٓا۟
    • believe!
    • إِذَا
    • When
    • قُمْتُمْ
    • you stand up
    • إِلَى
    • for
    • ٱلصَّلَوٰةِ
    • the prayer,
    • فَٱغْسِلُوا۟
    • then wash
    • وُجُوهَكُمْ
    • your faces
    • وَأَيْدِيَكُمْ
    • and your hands
    • إِلَى
    • till
    • ٱلْمَرَافِقِ
    • the elbows
    • وَٱمْسَحُوا۟
    • and wipe
    • بِرُءُوسِكُمْ
    • your heads
    • وَأَرْجُلَكُمْ
    • and your feet
    • ٱلْكَعْبَيْنِ
    • the ankles.
    • وَإِن
    • But if
    • كُنتُمْ
    • you are
    • جُنُبًا
    • (in) a state of ceremonial impurity
    • فَٱطَّهَّرُوا۟
    • then purify yourselves.
    • كُنتُم
    • you are
    • مَّرْضَىٰٓ
    • ill
    • أَوْ
    • or
    • عَلَىٰ
    • on
    • سَفَرٍ
    • a journey
    • جَآءَ
    • has come
    • أَحَدٌ
    • anyone
    • مِّنكُم
    • of you
    • مِّنَ
    • from
    • ٱلْغَآئِطِ
    • the toilet
    • لَٰمَسْتُمُ
    • has (had) contact
    • ٱلنِّسَآءَ
    • (with) the women
    • فَلَمْ
    • and not
    • تَجِدُوا۟
    • you find
    • مَآءً
    • water,
    • فَتَيَمَّمُوا۟
    • then do tayyammum
    • صَعِيدًا
    • (with) earth
    • طَيِّبًا
    • clean,
    • فَٱمْسَحُوا۟
    • then wipe
    • بِوُجُوهِكُمْ
    • your faces
    • وَأَيْدِيكُم
    • and your hands
    • مِّنْهُ
    • with it.
    • مَا
    • Does not
    • يُرِيدُ
    • intend
    • ٱللَّهُ
    • Allah
    • لِيَجْعَلَ
    • to make
    • عَلَيْكُم
    • for you
    • مِّنْ
    • any
    • حَرَجٍ
    • difficulty
    • وَلَٰكِن
    • but
    • يُرِيدُ
    • He intends
    • لِيُطَهِّرَكُمْ
    • to purify you
    • وَلِيُتِمَّ
    • and to complete
    • نِعْمَتَهُۥ
    • His Favor
    • عَلَيْكُمْ
    • upon you
    • لَعَلَّكُمْ
    • so that you may
    • تَشْكُرُونَ
    • (be) grateful.
    7
    • وَٱذْكُرُوا۟
    • And remember
    • نِعْمَةَ
    • (the) Favor
    • ٱللَّهِ
    • (of) Allah
    • عَلَيْكُمْ
    • upon you
    • وَمِيثَٰقَهُ
    • and His covenant
    • ٱلَّذِى
    • which
    • وَاثَقَكُم
    • He bound you
    • بِهِۦٓ
    • with [it]
    • إِذْ
    • when
    • قُلْتُمْ
    • you said,
    • سَمِعْنَا
    • "We heard
    • وَأَطَعْنَا
    • and we obeyed;"
    • وَٱتَّقُوا۟
    • and fear
    • ٱللَّهَ
    • Allah.
    • إِنَّ
    • Indeed,
    • ٱللَّهَ
    • Allah
    • عَلِيمٌۢ
    • (is) All-Knower
    • بِذَاتِ
    • of what
    • ٱلصُّدُورِ
    • (is in) the breasts.
    8
    • يَٰٓأَيُّهَا
    • O you
    • ٱلَّذِينَ
    • who
    • ءَامَنُوا۟
    • believe!
    • كُونُوا۟
    • Be
    • قَوَّٰمِينَ
    • steadfast
    • لِلَّهِ
    • for Allah
    • شُهَدَآءَ
    • (as) witnesses
    • بِٱلْقِسْطِ
    • in justice,
    • وَلَا
    • and let not
    • يَجْرِمَنَّكُمْ
    • prevent you
    • شَنَـَٔانُ
    • hatred
    • قَوْمٍ
    • (of) a people
    • عَلَىٰٓ
    • [upon]
    • أَلَّا
    • that not
    • تَعْدِلُوا۟
    • you do justice.
    • ٱعْدِلُوا۟
    • Be just
    • هُوَ
    • it
    • أَقْرَبُ
    • (is) nearer
    • لِلتَّقْوَىٰ
    • to [the] piety.
    • وَٱتَّقُوا۟
    • And fear
    • ٱللَّهَ
    • Allah;
    • إِنَّ
    • indeed,
    • ٱللَّهَ
    • Allah
    • خَبِيرٌۢ
    • (is) All-Aware
    • بِمَا
    • of what
    • تَعْمَلُونَ
    • you do.
    9
    • وَعَدَ
    • Has promised
    • ٱللَّهُ
    • Allah
    • ٱلَّذِينَ
    • those who
    • ءَامَنُوا۟
    • believe
    • وَعَمِلُوا۟
    • and do
    • ٱلصَّٰلِحَٰتِ
    • the righteous deeds -
    • لَهُم
    • for them
    • مَّغْفِرَةٌ
    • (is) forgiveness
    • وَأَجْرٌ
    • and a reward
    • عَظِيمٌ
    • great.
    10
    • وَٱلَّذِينَ
    • And those who
    • كَفَرُوا۟
    • disbelieve
    • وَكَذَّبُوا۟
    • and deny
    • بِـَٔايَٰتِنَآ
    • Our Signs -
    • أُو۟لَٰٓئِكَ
    • those
    • أَصْحَٰبُ
    • (are the) companions
    • ٱلْجَحِيمِ
    • (of) the Hellfire.
    11
    • يَٰٓأَيُّهَا
    • O you
    • ٱلَّذِينَ
    • who
    • ءَامَنُوا۟
    • believe!
    • ٱذْكُرُوا۟
    • Remember
    • نِعْمَتَ
    • (the) Favor
    • ٱللَّهِ
    • (of) Allah
    • عَلَيْكُمْ
    • upon you
    • إِذْ
    • when
    • هَمَّ
    • determined
    • قَوْمٌ
    • a people
    • أَن
    • that
    • يَبْسُطُوٓا۟
    • they stretch
    • إِلَيْكُمْ
    • towards you
    • أَيْدِيَهُمْ
    • their hands,
    • فَكَفَّ
    • but He restrained
    • أَيْدِيَهُمْ
    • their hands
    • عَنكُمْ
    • from you.
    • وَٱتَّقُوا۟
    • And fear
    • ٱللَّهَ
    • Allah.
    • وَعَلَى
    • And upon
    • ٱللَّهِ
    • Allah
    • فَلْيَتَوَكَّلِ
    • so let put the trust
    • ٱلْمُؤْمِنُونَ
    • the believers.
    12
    • وَلَقَدْ
    • And certainly
    • أَخَذَ
    • took
    • ٱللَّهُ
    • Allah
    • مِيثَٰقَ
    • a Covenant
    • بَنِىٓ
    • (from the) Children
    • إِسْرَٰٓءِيلَ
    • (of) Israel
    • وَبَعَثْنَا
    • and We appointed
    • مِنْهُمُ
    • among them
    • ٱثْنَىْ
    • two
    • عَشَرَ
    • (and) ten
    • نَقِيبًا
    • leaders.
    • وَقَالَ
    • And said
    • ٱللَّهُ
    • Allah,
    • إِنِّى
    • "Indeed, I (am)
    • مَعَكُمْ
    • with you,
    • لَئِنْ
    • if
    • أَقَمْتُمُ
    • you establish
    • ٱلصَّلَوٰةَ
    • the prayer
    • وَءَاتَيْتُمُ
    • and give
    • ٱلزَّكَوٰةَ
    • the zakah
    • وَءَامَنتُم
    • and you believe
    • بِرُسُلِى
    • in My Messengers
    • وَعَزَّرْتُمُوهُمْ
    • and you assist them
    • وَأَقْرَضْتُمُ
    • and you loan
    • ٱللَّهَ
    • (to) Allah
    • قَرْضًا
    • a loan
    • حَسَنًا
    • goodly
    • لَّأُكَفِّرَنَّ
    • surely I will remove
    • عَنكُمْ
    • from you
    • سَيِّـَٔاتِكُمْ
    • your evil deeds
    • وَلَأُدْخِلَنَّكُمْ
    • and I will surely admit you
    • جَنَّٰتٍ
    • (to) gardens
    • تَجْرِى
    • flow
    • مِن
    • from
    • تَحْتِهَا
    • underneath them
    • ٱلْأَنْهَٰرُ
    • the rivers.
    • فَمَن
    • But whoever
    • كَفَرَ
    • disbelieved
    • بَعْدَ
    • after
    • ذَٰلِكَ
    • that
    • مِنكُمْ
    • among you,
    • فَقَدْ
    • then certainly
    • ضَلَّ
    • he strayed
    • سَوَآءَ
    • (from) the way,
    • ٱلسَّبِيلِ
    • the right.
    13
    • فَبِمَا
    • So for
    • نَقْضِهِم
    • their breaking
    • مِّيثَٰقَهُمْ
    • (of) their covenant
    • لَعَنَّٰهُمْ
    • We cursed them
    • وَجَعَلْنَا
    • and We made
    • قُلُوبَهُمْ
    • their hearts
    • قَٰسِيَةً
    • hard.
    • يُحَرِّفُونَ
    • They distort
    • ٱلْكَلِمَ
    • the words
    • عَن
    • from
    • مَّوَاضِعِهِۦ
    • their places,
    • وَنَسُوا۟
    • and forgot
    • حَظًّا
    • a part
    • مِّمَّا
    • of what
    • ذُكِّرُوا۟
    • they were reminded
    • بِهِۦ
    • of [it].
    • وَلَا
    • And not
    • تَزَالُ
    • will you cease
    • تَطَّلِعُ
    • to discover
    • عَلَىٰ
    • of
    • خَآئِنَةٍ
    • treachery
    • مِّنْهُمْ
    • from them
    • إِلَّا
    • except
    • قَلِيلًا
    • a few
    • مِّنْهُمْ
    • of them.
    • فَٱعْفُ
    • But forgive
    • عَنْهُمْ
    • them
    • وَٱصْفَحْ
    • and overlook.
    • إِنَّ
    • Indeed,
    • ٱللَّهَ
    • Allah
    • يُحِبُّ
    • loves
    • ٱلْمُحْسِنِينَ
    • the good-doers.
    14
    • وَمِنَ
    • And from
    • ٱلَّذِينَ
    • those who
    • قَالُوٓا۟
    • said,
    • إِنَّا
    • Indeed we
    • نَصَٰرَىٰٓ
    • (are) Christians,"
    • أَخَذْنَا
    • We took
    • مِيثَٰقَهُمْ
    • their covenant;
    • فَنَسُوا۟
    • but they forgot
    • حَظًّا
    • a part
    • مِّمَّا
    • of what
    • ذُكِّرُوا۟
    • they were reminded
    • بِهِۦ
    • of [it].
    • فَأَغْرَيْنَا
    • So We aroused
    • بَيْنَهُمُ
    • between them
    • ٱلْعَدَاوَةَ
    • [the] enmity
    • وَٱلْبَغْضَآءَ
    • and [the] hatred
    • إِلَىٰ
    • till
    • يَوْمِ
    • (the) Day
    • ٱلْقِيَٰمَةِ
    • (of) the Resurrection.
    • وَسَوْفَ
    • And soon
    • يُنَبِّئُهُمُ
    • will inform them
    • ٱللَّهُ
    • Allah
    • بِمَا
    • of what
    • كَانُوا۟
    • they used to
    • يَصْنَعُونَ
    • do.
    15
    • يَٰٓأَهْلَ
    • O People
    • ٱلْكِتَٰبِ
    • (of) the Book!
    • قَدْ
    • Surely
    • جَآءَكُمْ
    • has come to you
    • رَسُولُنَا
    • Our Messenger
    • يُبَيِّنُ
    • making clear
    • لَكُمْ
    • to you
    • كَثِيرًا
    • much
    • مِّمَّا
    • of what
    • كُنتُمْ
    • you used to
    • تُخْفُونَ
    • conceal
    • مِنَ
    • of
    • ٱلْكِتَٰبِ
    • the Scripture
    • وَيَعْفُوا۟
    • and overlooking
    • عَن
    • of
    • كَثِيرٍ
    • much.
    • جَآءَكُم
    • has come to you
    • مِّنَ
    • from
    • ٱللَّهِ
    • Allah
    • نُورٌ
    • a light
    • وَكِتَٰبٌ
    • and a Book,
    • مُّبِينٌ
    • clear.
    16
    • يَهْدِى
    • Guides
    • بِهِ
    • with it
    • ٱللَّهُ
    • Allah
    • مَنِ
    • (those) who
    • ٱتَّبَعَ
    • seek
    • رِضْوَٰنَهُۥ
    • His pleasure
    • سُبُلَ
    • (to the) ways
    • ٱلسَّلَٰمِ
    • (of) the peace,
    • وَيُخْرِجُهُم
    • and brings them out
    • مِّنَ
    • from
    • ٱلظُّلُمَٰتِ
    • the darknessess
    • إِلَى
    • to
    • ٱلنُّورِ
    • the light
    • بِإِذْنِهِۦ
    • by His permission,
    • وَيَهْدِيهِمْ
    • and guides them
    • إِلَىٰ
    • to
    • صِرَٰطٍ
    • (the) way,
    • مُّسْتَقِيمٍ
    • (the) straight.
    17
    • لَّقَدْ
    • Certainly
    • كَفَرَ
    • disbelieved -
    • ٱلَّذِينَ
    • those who
    • قَالُوٓا۟
    • said,
    • إِنَّ
    • "Indeed,
    • ٱللَّهَ
    • Allah,
    • هُوَ
    • He
    • ٱلْمَسِيحُ
    • (is) the Messiah,
    • ٱبْنُ
    • son
    • مَرْيَمَ
    • (of) Maryam."
    • قُلْ
    • Say,
    • فَمَن
    • "Then who
    • يَمْلِكُ
    • has power
    • مِنَ
    • against
    • ٱللَّهِ
    • Allah
    • شَيْـًٔا
    • (in) anything
    • إِنْ
    • if
    • أَرَادَ
    • He intends
    • أَن
    • to
    • يُهْلِكَ
    • destroy
    • ٱلْمَسِيحَ
    • the Messiah,
    • ٱبْنَ
    • son
    • مَرْيَمَ
    • (of) Maryam,
    • وَأُمَّهُۥ
    • and his mother
    • وَمَن
    • and whoever
    • فِى
    • (is) in
    • ٱلْأَرْضِ
    • the earth
    • جَمِيعًا
    • all?"
    • وَلِلَّهِ
    • And for Allah
    • مُلْكُ
    • (is the) dominion
    • ٱلسَّمَٰوَٰتِ
    • (of) the heavens
    • وَٱلْأَرْضِ
    • and the earth
    • وَمَا
    • and what
    • بَيْنَهُمَا
    • (is) between both of them.
    • يَخْلُقُ
    • He creates
    • مَا
    • what
    • يَشَآءُ
    • He wills,
    • وَٱللَّهُ
    • and Allah
    • عَلَىٰ
    • (is) on
    • كُلِّ
    • every
    • شَىْءٍ
    • thing
    • قَدِيرٌ
    • All-Powerful.
    18
    • وَقَالَتِ
    • And said,
    • ٱلْيَهُودُ
    • the Jews
    • وَٱلنَّصَٰرَىٰ
    • and the Christians
    • نَحْنُ
    • "We (are)
    • أَبْنَٰٓؤُا۟
    • (the) children
    • ٱللَّهِ
    • (of) Allah
    • وَأَحِبَّٰٓؤُهُۥ
    • and His beloved."
    • قُلْ
    • Say,
    • فَلِمَ
    • "Then why
    • يُعَذِّبُكُم
    • (does He) punish you
    • بِذُنُوبِكُم
    • for your sins?"
    • بَلْ
    • Nay,
    • أَنتُم
    • you (are)
    • بَشَرٌ
    • human beings
    • مِّمَّنْ
    • from among (those)
    • خَلَقَ
    • He created.
    • يَغْفِرُ
    • He forgives
    • لِمَن
    • [for] whom
    • يَشَآءُ
    • He wills
    • وَيُعَذِّبُ
    • and punishes
    • مَن
    • whom
    • يَشَآءُ
    • He wills.
    • وَلِلَّهِ
    • And for Allah
    • مُلْكُ
    • (is the) dominion
    • ٱلسَّمَٰوَٰتِ
    • (of) the heavens
    • وَٱلْأَرْضِ
    • and the earth
    • وَمَا
    • and whatever
    • بَيْنَهُمَا
    • (is) between them,
    • وَإِلَيْهِ
    • and to Him
    • ٱلْمَصِيرُ
    • (is) the final return.
    19
    • يَٰٓأَهْلَ
    • O People
    • ٱلْكِتَٰبِ
    • (of) the Book!
    • قَدْ
    • Surely
    • جَآءَكُمْ
    • has come to you
    • رَسُولُنَا
    • Our Messenger,
    • يُبَيِّنُ
    • he makes clear
    • لَكُمْ
    • to you
    • عَلَىٰ
    • [on]
    • فَتْرَةٍ
    • (after) an interval (of cessation)
    • مِّنَ
    • of
    • ٱلرُّسُلِ
    • the Messengers,
    • أَن
    • lest
    • تَقُولُوا۟
    • you say
    • مَا
    • "Not
    • جَآءَنَا
    • (has) come to us
    • مِنۢ
    • any
    • بَشِيرٍ
    • bearer of glad tidings
    • وَلَا
    • and not
    • نَذِيرٍ
    • a warner."
    • فَقَدْ
    • But surely
    • جَآءَكُم
    • has come to you
    • بَشِيرٌ
    • a bearer of glad tidings
    • وَنَذِيرٌ
    • and a warner.
    • وَٱللَّهُ
    • And Allah
    • عَلَىٰ
    • (is) on
    • كُلِّ
    • every
    • شَىْءٍ
    • thing
    • قَدِيرٌ
    • All-Powerful.
    20
    • وَإِذْ
    • And when
    • قَالَ
    • said
    • مُوسَىٰ
    • Musa
    • لِقَوْمِهِۦ
    • to his people,
    • يَٰقَوْمِ
    • "O my people,
    • ٱذْكُرُوا۟
    • remember
    • نِعْمَةَ
    • (the) Favor
    • ٱللَّهِ
    • (of) Allah
    • عَلَيْكُمْ
    • upon you
    • إِذْ
    • when
    • جَعَلَ
    • He placed
    • فِيكُمْ
    • among you
    • أَنۢبِيَآءَ
    • Prophets
    • وَجَعَلَكُم
    • and made you
    • مُّلُوكًا
    • kings
    • وَءَاتَىٰكُم
    • and He gave you
    • مَّا
    • what
    • لَمْ
    • not
    • يُؤْتِ
    • He (had) given
    • أَحَدًا
    • (to) anyone
    • مِّنَ
    • from
    • ٱلْعَٰلَمِينَ
    • the worlds.
    21
    • يَٰقَوْمِ
    • "O my people!
    • ٱدْخُلُوا۟
    • Enter
    • ٱلْأَرْضَ
    • the land,
    • ٱلْمُقَدَّسَةَ
    • the Holy,
    • ٱلَّتِى
    • which
    • كَتَبَ
    • (has been) ordained
    • ٱللَّهُ
    • (by) Allah
    • لَكُمْ
    • for you
    • وَلَا
    • and (do) not
    • تَرْتَدُّوا۟
    • turn
    • عَلَىٰٓ
    • on
    • أَدْبَارِكُمْ
    • your backs,
    • فَتَنقَلِبُوا۟
    • then you will turn back
    • خَٰسِرِينَ
    • (as) losers."
    22
    • قَالُوا۟
    • They said,
    • يَٰمُوسَىٰٓ
    • "O Musa!
    • إِنَّ
    • Indeed,
    • فِيهَا
    • in it
    • قَوْمًا
    • (are) people
    • جَبَّارِينَ
    • (of) tyrannical strength
    • وَإِنَّا
    • and indeed, we
    • لَن
    • never
    • نَّدْخُلَهَا
    • will enter it
    • حَتَّىٰ
    • until
    • يَخْرُجُوا۟
    • they leave
    • مِنْهَا
    • from it,
    • فَإِن
    • and if
    • مِنْهَا
    • [from] it
    • فَإِنَّا
    • then certainly we (will)
    • دَٰخِلُونَ
    • enter (it)."
    23
    • قَالَ
    • Said
    • رَجُلَانِ
    • two men
    • مِنَ
    • from
    • ٱلَّذِينَ
    • those who
    • يَخَافُونَ
    • feared (Allah),
    • أَنْعَمَ
    • (had) favored
    • ٱللَّهُ
    • Allah
    • عَلَيْهِمَا
    • [on] both of them,
    • ٱدْخُلُوا۟
    • "Enter
    • عَلَيْهِمُ
    • upon them
    • ٱلْبَابَ
    • (through) the gate
    • فَإِذَا
    • then when
    • دَخَلْتُمُوهُ
    • you have entered it
    • فَإِنَّكُمْ
    • then indeed, you (will be)
    • غَٰلِبُونَ
    • victorious.
    • وَعَلَى
    • And upon
    • ٱللَّهِ
    • Allah
    • فَتَوَكَّلُوٓا۟
    • then put your trust
    • إِن
    • if
    • كُنتُم
    • you are
    • مُّؤْمِنِينَ
    • believers.
    24
    • قَالُوا۟
    • They said,
    • يَٰمُوسَىٰٓ
    • O Musa!
    • إِنَّا
    • Indeed, we
    • لَن
    • never
    • نَّدْخُلَهَآ
    • will enter it,
    • أَبَدًا
    • ever,
    • مَّا
    • for
    • دَامُوا۟
    • as long as they are
    • فِيهَا
    • in it.
    • فَٱذْهَبْ
    • So go
    • أَنتَ
    • you
    • وَرَبُّكَ
    • and your Lord
    • فَقَٰتِلَآ
    • and you both fight.
    • هَٰهُنَا
    • are [here]
    • قَٰعِدُونَ
    • sitting."
    25
    • قَالَ
    • He said
    • رَبِّ
    • "O my Lord!
    • إِنِّى
    • Indeed, I
    • لَآ
    • (do) not
    • أَمْلِكُ
    • (have) power
    • إِلَّا
    • except
    • نَفْسِى
    • (over) myself
    • وَأَخِى
    • and my brother,
    • فَٱفْرُقْ
    • so (make a) separation
    • بَيْنَنَا
    • between us
    • وَبَيْنَ
    • and between
    • ٱلْقَوْمِ
    • the people,
    • ٱلْفَٰسِقِينَ
    • (the) defiantly disobedient."
    26
    • قَالَ
    • (Allah) said,
    • فَإِنَّهَا
    • "Then indeed it
    • مُحَرَّمَةٌ
    • (will be) forbidden
    • عَلَيْهِمْ
    • to them
    • أَرْبَعِينَ
    • (for) forty
    • سَنَةً
    • years,
    • يَتِيهُونَ
    • they will wander
    • فِى
    • in
    • ٱلْأَرْضِ
    • the earth.
    • فَلَا
    • So (do) not
    • تَأْسَ
    • grieve
    • عَلَى
    • over
    • ٱلْقَوْمِ
    • the people,
    • ٱلْفَٰسِقِينَ
    • the defiantly disobedient."
    27
    • وَٱتْلُ
    • And recite
    • عَلَيْهِمْ
    • to them
    • نَبَأَ
    • the story
    • ٱبْنَىْ
    • (of) two sons
    • ءَادَمَ
    • (of) Adam,
    • بِٱلْحَقِّ
    • in truth,
    • إِذْ
    • when
    • قَرَّبَا
    • both offered
    • قُرْبَانًا
    • a sacrifice,
    • فَتُقُبِّلَ
    • and it was accepted
    • مِنْ
    • from
    • أَحَدِهِمَا
    • one of them
    • وَلَمْ
    • and not
    • يُتَقَبَّلْ
    • was accepted
    • مِنَ
    • from
    • ٱلْءَاخَرِ
    • the other.
    • قَالَ
    • Said (the latter),
    • لَأَقْتُلَنَّكَ
    • "Surely I will kill you."
    • قَالَ
    • Said (the former),
    • إِنَّمَا
    • "Only
    • يَتَقَبَّلُ
    • accepts
    • ٱللَّهُ
    • (does) Allah
    • ٱلْمُتَّقِينَ
    • the God fearing.
    28
    • لَئِنۢ
    • If
    • بَسَطتَ
    • you stretch
    • إِلَىَّ
    • towards me
    • يَدَكَ
    • your hand
    • لِتَقْتُلَنِى
    • to kill me,
    • مَآ
    • not
    • أَنَا۠
    • will I
    • بِبَاسِطٍ
    • stretch
    • يَدِىَ
    • my hand
    • إِلَيْكَ
    • towards you
    • لِأَقْتُلَكَ
    • to kill you,
    • إِنِّىٓ
    • indeed I
    • أَخَافُ
    • fear
    • ٱللَّهَ
    • Allah
    • رَبَّ
    • (the) Lord
    • ٱلْعَٰلَمِينَ
    • (of) the worlds."
    29
    • إِنِّىٓ
    • "Indeed, I
    • أُرِيدُ
    • wish
    • أَن
    • that
    • تَبُوٓأَ
    • you be laden
    • بِإِثْمِى
    • with my sin
    • وَإِثْمِكَ
    • and your sin
    • فَتَكُونَ
    • so you will be
    • مِنْ
    • among
    • أَصْحَٰبِ
    • (the) companions
    • ٱلنَّارِ
    • (of) the Fire,
    • وَذَٰلِكَ
    • and that
    • جَزَٰٓؤُا۟
    • (is the) recompense
    • ٱلظَّٰلِمِينَ
    • (of) the wrong-doers."
    30
    • فَطَوَّعَتْ
    • Then prompted
    • لَهُۥ
    • to him
    • نَفْسُهُۥ
    • his soul
    • قَتْلَ
    • (to) kill
    • أَخِيهِ
    • his brother,
    • فَقَتَلَهُۥ
    • so he killed him
    • فَأَصْبَحَ
    • and became
    • مِنَ
    • of
    • ٱلْخَٰسِرِينَ
    • the losers.
    31
    • فَبَعَثَ
    • Then (was) sent
    • ٱللَّهُ
    • (by) Allah
    • غُرَابًا
    • a crow,
    • يَبْحَثُ
    • it (was) scratching
    • فِى
    • in
    • ٱلْأَرْضِ
    • the earth
    • لِيُرِيَهُۥ
    • to show him
    • كَيْفَ
    • how
    • يُوَٰرِى
    • to hide
    • سَوْءَةَ
    • (the) dead body
    • أَخِيهِ
    • (of) his brother.
    • قَالَ
    • He said,
    • يَٰوَيْلَتَىٰٓ
    • "Woe to me!
    • أَعَجَزْتُ
    • Am I unable
    • أَنْ
    • that
    • أَكُونَ
    • I can be
    • مِثْلَ
    • like
    • هَٰذَا
    • this
    • ٱلْغُرَابِ
    • [the] crow
    • فَأُوَٰرِىَ
    • and hide
    • أَخِى
    • (of) my brother?"
    • فَأَصْبَحَ
    • Then he became
    • مِنَ
    • of
    • ٱلنَّٰدِمِينَ
    • the regretful.
    32
    • مِنْ
    • From
    • أَجْلِ
    • time
    • ذَٰلِكَ
    • that,
    • كَتَبْنَا
    • We ordained
    • عَلَىٰ
    • on
    • بَنِىٓ
    • (the) Children
    • إِسْرَٰٓءِيلَ
    • (of) Israel
    • أَنَّهُۥ
    • that he
    • مَن
    • who
    • قَتَلَ
    • kills
    • نَفْسًۢا
    • a soul
    • بِغَيْرِ
    • other than
    • نَفْسٍ
    • (for) a soul
    • أَوْ
    • or
    • فَسَادٍ
    • (for) spreading corruption
    • فِى
    • in
    • ٱلْأَرْضِ
    • the earth
    • فَكَأَنَّمَا
    • then (it) is as if
    • قَتَلَ
    • he has killed
    • ٱلنَّاسَ
    • mankind,
    • جَمِيعًا
    • all,
    • وَمَنْ
    • and whoever
    • أَحْيَاهَا
    • saves it
    • فَكَأَنَّمَآ
    • then (it) is as if
    • أَحْيَا
    • he has saved
    • ٱلنَّاسَ
    • mankind.
    • جَمِيعًا
    • all.
    • وَلَقَدْ
    • And surely
    • جَآءَتْهُمْ
    • came to them
    • رُسُلُنَا
    • Our Messengers
    • بِٱلْبَيِّنَٰتِ
    • with clear Signs
    • ثُمَّ
    • yet,
    • إِنَّ
    • indeed,
    • كَثِيرًا
    • many
    • مِّنْهُم
    • of them
    • بَعْدَ
    • after
    • ذَٰلِكَ
    • that
    • لَمُسْرِفُونَ
    • (are) surely those who commit excesses.
    33
    • إِنَّمَا
    • Only
    • جَزَٰٓؤُا۟
    • (the) recompense
    • ٱلَّذِينَ
    • (for) those who
    • يُحَارِبُونَ
    • wage war
    • ٱللَّهَ
    • (against) Allah
    • وَرَسُولَهُۥ
    • and His Messenger
    • وَيَسْعَوْنَ
    • and strive
    • فِى
    • in
    • ٱلْأَرْضِ
    • the earth
    • فَسَادًا
    • spreading corruption
    • أَن
    • (is) that
    • يُقَتَّلُوٓا۟
    • they be killed
    • أَوْ
    • or
    • يُصَلَّبُوٓا۟
    • they be crucified
    • تُقَطَّعَ
    • be cut off
    • أَيْدِيهِمْ
    • their hands
    • وَأَرْجُلُهُم
    • and their feet
    • مِّنْ
    • of
    • خِلَٰفٍ
    • opposite sides
    • يُنفَوْا۟
    • they be exiled
    • مِنَ
    • from
    • ٱلْأَرْضِ
    • the land.
    • ذَٰلِكَ
    • That
    • لَهُمْ
    • (is) for them
    • خِزْىٌ
    • disgrace
    • ٱلدُّنْيَا
    • the world
    • وَلَهُمْ
    • and for them
    • ٱلْءَاخِرَةِ
    • the Hereafter
    • عَذَابٌ
    • (is) a punishment
    • عَظِيمٌ
    • great.
    34
    • إِلَّا
    • Except
    • ٱلَّذِينَ
    • those who
    • تَابُوا۟
    • repent
    • مِن
    • from
    • قَبْلِ
    • before
    • أَن
    • that
    • تَقْدِرُوا۟
    • you overpower
    • عَلَيْهِمْ
    • [over] them,
    • فَٱعْلَمُوٓا۟
    • then know
    • أَنَّ
    • that
    • ٱللَّهَ
    • Allah
    • غَفُورٌ
    • (is) Oft-Forgiving,
    • رَّحِيمٌ
    • Most Merciful.
    35
    • يَٰٓأَيُّهَا
    • O you
    • ٱلَّذِينَ
    • who
    • ءَامَنُوا۟
    • believe!
    • ٱتَّقُوا۟
    • Fear
    • ٱللَّهَ
    • Allah
    • وَٱبْتَغُوٓا۟
    • and seek
    • إِلَيْهِ
    • towards Him
    • ٱلْوَسِيلَةَ
    • the means
    • وَجَٰهِدُوا۟
    • and strive hard
    • فِى
    • in
    • سَبِيلِهِۦ
    • His way,
    • لَعَلَّكُمْ
    • so that you may
    • تُفْلِحُونَ
    • succeed.
    36
    • إِنَّ
    • Indeed,
    • ٱلَّذِينَ
    • those who
    • كَفَرُوا۟
    • disbelieve,
    • لَوْ
    • if
    • أَنَّ
    • that
    • لَهُم
    • for them
    • مَّا
    • (is) what
    • فِى
    • (is) in
    • ٱلْأَرْضِ
    • the earth
    • جَمِيعًا
    • all
    • وَمِثْلَهُۥ
    • and the like of it
    • مَعَهُۥ
    • with it,
    • لِيَفْتَدُوا۟
    • to ransom themselves
    • بِهِۦ
    • with it,
    • مِنْ
    • from
    • عَذَابِ
    • (the) punishment
    • يَوْمِ
    • (of the) Day
    • ٱلْقِيَٰمَةِ
    • (of) the Resurrection,
    • مَا
    • not
    • تُقُبِّلَ
    • will be accepted
    • مِنْهُمْ
    • from them,
    • وَلَهُمْ
    • and for them
    • عَذَابٌ
    • (is) a punishment
    • أَلِيمٌ
    • painful.
    37
    • يُرِيدُونَ
    • They will wish
    • أَن
    • that
    • يَخْرُجُوا۟
    • they come out
    • مِنَ
    • of
    • ٱلنَّارِ
    • the Fire
    • وَمَا
    • but not
    • هُم
    • they
    • بِخَٰرِجِينَ
    • will come out
    • مِنْهَا
    • of it.
    • وَلَهُمْ
    • And for them
    • عَذَابٌ
    • (is) a punishment
    • مُّقِيمٌ
    • lasting.
    38
    • وَٱلسَّارِقُ
    • And (for) the male thief
    • وَٱلسَّارِقَةُ
    • and the female thief -
    • فَٱقْطَعُوٓا۟
    • [then] cut off
    • أَيْدِيَهُمَا
    • their hands
    • جَزَآءًۢ
    • (as) a recompense
    • بِمَا
    • for what
    • كَسَبَا
    • they earned
    • نَكَٰلًا
    • (as) an exemplary (punishment)
    • مِّنَ
    • from
    • ٱللَّهِ
    • Allah.
    • وَٱللَّهُ
    • And Allah
    • عَزِيزٌ
    • (is) All-Mighty,
    • حَكِيمٌ
    • All-Wise.
    39
    • فَمَن
    • But whoever
    • تَابَ
    • repented
    • مِنۢ
    • from
    • بَعْدِ
    • after
    • ظُلْمِهِۦ
    • his wrongdoing
    • وَأَصْلَحَ
    • and reforms,
    • فَإِنَّ
    • then indeed,
    • ٱللَّهَ
    • Allah
    • يَتُوبُ
    • will turn in forgiveness
    • عَلَيْهِ
    • to him.
    • إِنَّ
    • Indeed,
    • غَفُورٌ
    • (is) Oft-Forgiving,
    • رَّحِيمٌ
    • Most Merciful.
    40
    • أَلَمْ
    • Do not
    • تَعْلَمْ
    • you know
    • أَنَّ
    • that
    • ٱللَّهَ
    • Allah,
    • لَهُۥ
    • to Him (belongs)
    • مُلْكُ
    • (the) dominion
    • ٱلسَّمَٰوَٰتِ
    • (of) the heavens
    • وَٱلْأَرْضِ
    • and the earth?
    • يُعَذِّبُ
    • He punishes
    • مَن
    • whom
    • يَشَآءُ
    • He wills
    • وَيَغْفِرُ
    • and He forgives
    • لِمَن
    • [to] whom
    • يَشَآءُ
    • He wills.
    • وَٱللَّهُ
    • And Allah
    • عَلَىٰ
    • (is) on
    • كُلِّ
    • every
    • شَىْءٍ
    • thing
    • قَدِيرٌ
    • All-Powerful.
    41
    • يَٰٓأَيُّهَا
    • O
    • ٱلرَّسُولُ
    • Messenger!
    • لَا
    • Let not
    • يَحْزُنكَ
    • grieve you
    • ٱلَّذِينَ
    • those who
    • يُسَٰرِعُونَ
    • hasten
    • فِى
    • in (to)
    • ٱلْكُفْرِ
    • [the] disbelief -
    • مِنَ
    • of
    • قَالُوٓا۟
    • said,
    • ءَامَنَّا
    • "We believe"
    • بِأَفْوَٰهِهِمْ
    • with their mouths
    • وَلَمْ
    • and not
    • تُؤْمِن
    • believe
    • قُلُوبُهُمْ
    • their hearts,
    • وَمِنَ
    • and from
    • هَادُوا۟
    • (are) Jews.
    • سَمَّٰعُونَ
    • They (are) listeners
    • لِلْكَذِبِ
    • to falsehood,
    • سَمَّٰعُونَ
    • (and) listeners
    • لِقَوْمٍ
    • for people,
    • ءَاخَرِينَ
    • other,
    • لَمْ
    • (who have) not
    • يَأْتُوكَ
    • come to you.
    • يُحَرِّفُونَ
    • They distort
    • ٱلْكَلِمَ
    • the words
    • مِنۢ
    • from
    • بَعْدِ
    • after
    • مَوَاضِعِهِۦ
    • their context,
    • يَقُولُونَ
    • saying,
    • إِنْ
    • "If
    • أُوتِيتُمْ
    • you are given
    • هَٰذَا
    • this
    • فَخُذُوهُ
    • [so] take it
    • وَإِن
    • but if
    • لَّمْ
    • not
    • تُؤْتَوْهُ
    • you are given it
    • فَٱحْذَرُوا۟
    • then beware."
    • وَمَن
    • And (for) whom
    • يُرِدِ
    • intends
    • ٱللَّهُ
    • Allah
    • فِتْنَتَهُۥ
    • his trial,
    • فَلَن
    • then never
    • تَمْلِكَ
    • will you have power
    • لَهُۥ
    • for him
    • مِنَ
    • against
    • ٱللَّهِ
    • Allah
    • شَيْـًٔا
    • anything.
    • أُو۟لَٰٓئِكَ
    • Those
    • ٱلَّذِينَ
    • (are) the ones
    • لَمْ
    • never
    • يُرِدِ
    • will intend
    • أَن
    • that
    • يُطَهِّرَ
    • He purifies
    • قُلُوبَهُمْ
    • their hearts.
    • لَهُمْ
    • For them
    • فِى
    • in
    • ٱلدُّنْيَا
    • the world
    • خِزْىٌ
    • (is) disgrace
    • وَلَهُمْ
    • and for them
    • ٱلْءَاخِرَةِ
    • the Hereafter
    • عَذَابٌ
    • (is) a punishment
    • عَظِيمٌ
    • great.
    42
    • سَمَّٰعُونَ
    • Listeners
    • لِلْكَذِبِ
    • to [the] falsehood,
    • أَكَّٰلُونَ
    • devourers
    • لِلسُّحْتِ
    • of the forbidden.
    • فَإِن
    • So if
    • جَآءُوكَ
    • they come to you
    • فَٱحْكُم
    • then judge
    • بَيْنَهُمْ
    • between them
    • أَوْ
    • or
    • أَعْرِضْ
    • turn away
    • عَنْهُمْ
    • from them.
    • وَإِن
    • And if
    • تُعْرِضْ
    • you turn away
    • عَنْهُمْ
    • from them,
    • فَلَن
    • then never
    • يَضُرُّوكَ
    • will they harm you
    • شَيْـًٔا
    • (in) anything.
    • وَإِنْ
    • And if
    • حَكَمْتَ
    • you judge,
    • بَيْنَهُم
    • between them
    • بِٱلْقِسْطِ
    • with [the] justice.
    • إِنَّ
    • Indeed,
    • ٱللَّهَ
    • Allah
    • يُحِبُّ
    • loves
    • ٱلْمُقْسِطِينَ
    • the ones who are just.
    43
    • وَكَيْفَ
    • But how can
    • يُحَكِّمُونَكَ
    • they appoint you a judge
    • وَعِندَهُمُ
    • while they (have) with them
    • ٱلتَّوْرَىٰةُ
    • the Taurat,
    • فِيهَا
    • in it
    • حُكْمُ
    • (is the) Command
    • ٱللَّهِ
    • (of) Allah?
    • ثُمَّ
    • Then
    • يَتَوَلَّوْنَ
    • they turn away
    • مِنۢ
    • from
    • بَعْدِ
    • after
    • ذَٰلِكَ
    • that,
    • وَمَآ
    • and not
    • أُو۟لَٰٓئِكَ
    • those
    • بِٱلْمُؤْمِنِينَ
    • (are) the believers.
    44
    • إِنَّآ
    • Indeed,
    • أَنزَلْنَا
    • We revealed
    • ٱلتَّوْرَىٰةَ
    • the Taurat
    • فِيهَا
    • in it
    • هُدًى
    • (was) Guidance
    • وَنُورٌ
    • and light;
    • يَحْكُمُ
    • judged
    • بِهَا
    • by it
    • ٱلنَّبِيُّونَ
    • the Prophets,
    • ٱلَّذِينَ
    • those who
    • أَسْلَمُوا۟
    • had submitted (to Allah)
    • لِلَّذِينَ
    • for those who
    • هَادُوا۟
    • were Jews,
    • وَٱلرَّبَّٰنِيُّونَ
    • and the Rabbis,
    • وَٱلْأَحْبَارُ
    • and the scholars,
    • بِمَا
    • with what
    • ٱسْتُحْفِظُوا۟
    • they were entrusted
    • مِن
    • of
    • كِتَٰبِ
    • (the) Book
    • ٱللَّهِ
    • (of) Allah
    • وَكَانُوا۟
    • and they were
    • عَلَيْهِ
    • to it
    • شُهَدَآءَ
    • witnesses.
    • فَلَا
    • So (do) not
    • تَخْشَوُا۟
    • fear
    • ٱلنَّاسَ
    • the people
    • وَٱخْشَوْنِ
    • but fear Me,
    • وَلَا
    • and (do) not
    • تَشْتَرُوا۟
    • sell
    • بِـَٔايَٰتِى
    • My Verses
    • ثَمَنًا
    • (for) a price,
    • قَلِيلًا
    • little.
    • وَمَن
    • And whoever
    • لَّمْ
    • (does) not
    • يَحْكُم
    • judge
    • بِمَآ
    • by what
    • أَنزَلَ
    • has revealed
    • ٱللَّهُ
    • Allah,
    • فَأُو۟لَٰٓئِكَ
    • then those
    • هُمُ
    • [they]
    • ٱلْكَٰفِرُونَ
    • (are) the disbelievers.
    45
    • وَكَتَبْنَا
    • And We ordained
    • عَلَيْهِمْ
    • for them
    • فِيهَآ
    • in it
    • أَنَّ
    • that -
    • ٱلنَّفْسَ
    • the life
    • بِٱلنَّفْسِ
    • for the life,
    • وَٱلْعَيْنَ
    • and the eye
    • بِٱلْعَيْنِ
    • for the eye,
    • وَٱلْأَنفَ
    • and the nose
    • بِٱلْأَنفِ
    • for the nose,
    • وَٱلْأُذُنَ
    • and the ear
    • بِٱلْأُذُنِ
    • for the ear,
    • وَٱلسِّنَّ
    • and the tooth
    • بِٱلسِّنِّ
    • for the tooth,
    • وَٱلْجُرُوحَ
    • and (for) wounds
    • قِصَاصٌ
    • (is) retribution.
    • فَمَن
    • But whoever
    • تَصَدَّقَ
    • gives charity
    • بِهِۦ
    • with it,
    • فَهُوَ
    • then it is
    • كَفَّارَةٌ
    • an expiation
    • لَّهُۥ
    • for him.
    • وَمَن
    • And whoever
    • لَّمْ
    • (does) not
    • يَحْكُم
    • judge
    • بِمَآ
    • by what
    • أَنزَلَ
    • has revealed
    • ٱللَّهُ
    • Allah,
    • فَأُو۟لَٰٓئِكَ
    • then those
    • هُمُ
    • [they]
    • ٱلظَّٰلِمُونَ
    • (are) the wrongdoers.
    46
    • وَقَفَّيْنَا
    • And We sent
    • عَلَىٰٓ
    • on
    • ءَاثَٰرِهِم
    • their footsteps
    • بِعِيسَى
    • Isa,
    • ٱبْنِ
    • son
    • مَرْيَمَ
    • (of) Maryam,
    • مُصَدِّقًا
    • confirming
    • لِّمَا
    • what
    • بَيْنَ
    • (was) between
    • يَدَيْهِ
    • his hands
    • مِنَ
    • of
    • ٱلتَّوْرَىٰةِ
    • the Taurat,
    • وَءَاتَيْنَٰهُ
    • and We gave him
    • ٱلْإِنجِيلَ
    • the Injeel,
    • فِيهِ
    • in it
    • هُدًى
    • (was) Guidance
    • وَنُورٌ
    • and light
    • وَمُصَدِّقًا
    • and confirming
    • ٱلتَّوْرَىٰةِ
    • the Taurat
    • وَهُدًى
    • and a Guidance
    • وَمَوْعِظَةً
    • and an admonition
    • لِّلْمُتَّقِينَ
    • for the God conscious.
    47
    • وَلْيَحْكُمْ
    • And let judge
    • أَهْلُ
    • (the) People
    • ٱلْإِنجِيلِ
    • (of) the Injeel
    • بِمَآ
    • by what
    • أَنزَلَ
    • has revealed
    • ٱللَّهُ
    • Allah
    • فِيهِ
    • in it.
    • وَمَن
    • And whoever
    • لَّمْ
    • (does) not
    • يَحْكُم
    • judge
    • فَأُو۟لَٰٓئِكَ
    • then those
    • هُمُ
    • [they] (are)
    • ٱلْفَٰسِقُونَ
    • the defiantly disobedient.
    48
    • وَأَنزَلْنَآ
    • And We revealed
    • إِلَيْكَ
    • to you
    • ٱلْكِتَٰبَ
    • the Book
    • بِٱلْحَقِّ
    • in [the] truth,
    • مُصَدِّقًا
    • confirming
    • لِّمَا
    • what
    • بَيْنَ
    • (was) before
    • يَدَيْهِ
    • his hands
    • مِنَ
    • of
    • ٱلْكِتَٰبِ
    • the Book
    • وَمُهَيْمِنًا
    • and a guardian
    • عَلَيْهِ
    • over it.
    • فَٱحْكُم
    • So judge
    • بَيْنَهُم
    • between them
    • بِمَآ
    • by what
    • أَنزَلَ
    • has revealed
    • ٱللَّهُ
    • Allah
    • وَلَا
    • and (do) not
    • تَتَّبِعْ
    • follow
    • أَهْوَآءَهُمْ
    • their vain desires
    • عَمَّا
    • when
    • جَآءَكَ
    • has come to you
    • ٱلْحَقِّ
    • the truth.
    • لِكُلٍّ
    • For each
    • جَعَلْنَا
    • We have made
    • مِنكُمْ
    • for you
    • شِرْعَةً
    • a law
    • وَمِنْهَاجًا
    • and a clear way.
    • وَلَوْ
    • And if
    • شَآءَ
    • (had) willed
    • لَجَعَلَكُمْ
    • He (would have) made you
    • أُمَّةً
    • a community,
    • وَٰحِدَةً
    • one,
    • وَلَٰكِن
    • [and] but
    • لِّيَبْلُوَكُمْ
    • to test you
    • فِى
    • in
    • مَآ
    • what
    • ءَاتَىٰكُمْ
    • He (has) given you,
    • فَٱسْتَبِقُوا۟
    • so race
    • ٱلْخَيْرَٰتِ
    • (to) the good.
    • إِلَى
    • To
    • ٱللَّهِ
    • Allah
    • مَرْجِعُكُمْ
    • you will return,
    • جَمِيعًا
    • all,
    • فَيُنَبِّئُكُم
    • then He will inform you
    • بِمَا
    • of what
    • كُنتُمْ
    • you were
    • فِيهِ
    • concerning it
    • تَخْتَلِفُونَ
    • differing.
    49
    • وَأَنِ
    • And that
    • ٱحْكُم
    • you judge
    • بَيْنَهُم
    • between them
    • بِمَآ
    • by what
    • أَنزَلَ
    • (has) revealed
    • ٱللَّهُ
    • Allah
    • وَلَا
    • and (do) not
    • تَتَّبِعْ
    • follow
    • أَهْوَآءَهُمْ
    • their vain desires
    • وَٱحْذَرْهُمْ
    • and beware of them
    • أَن
    • lest
    • يَفْتِنُوكَ
    • they tempt you away
    • عَنۢ
    • from
    • بَعْضِ
    • some
    • مَآ
    • (of) what
    • أَنزَلَ
    • has revealed
    • إِلَيْكَ
    • to you.
    • فَإِن
    • And if
    • تَوَلَّوْا۟
    • they turn away
    • فَٱعْلَمْ
    • then know that
    • أَنَّمَا
    • only
    • يُرِيدُ
    • intends
    • أَن
    • to
    • يُصِيبَهُم
    • afflict them
    • بِبَعْضِ
    • for some
    • ذُنُوبِهِمْ
    • (of) their sins.
    • وَإِنَّ
    • And indeed,
    • كَثِيرًا
    • many
    • مِّنَ
    • of
    • ٱلنَّاسِ
    • the people
    • لَفَٰسِقُونَ
    • (are) defiantly disobedient.
    50
    • أَفَحُكْمَ
    • Is it then the judgment
    • ٱلْجَٰهِلِيَّةِ
    • (of the time of) ignorance
    • يَبْغُونَ
    • they seek?
    • وَمَنْ
    • And who (is)
    • أَحْسَنُ
    • better
    • مِنَ
    • than
    • ٱللَّهِ
    • Allah
    • حُكْمًا
    • (in) judgment
    • لِّقَوْمٍ
    • for a people
    • يُوقِنُونَ
    • (who) firmly believe.
    51
    • يَٰٓأَيُّهَا
    • O you
    • ٱلَّذِينَ
    • who
    • ءَامَنُوا۟
    • believe!
    • لَا
    • (Do) not
    • تَتَّخِذُوا۟
    • take
    • ٱلْيَهُودَ
    • the Jews
    • وَٱلنَّصَٰرَىٰٓ
    • and the Christians
    • أَوْلِيَآءَ
    • (as) allies.
    • بَعْضُهُمْ
    • Some of them
    • أَوْلِيَآءُ
    • (are) allies
    • بَعْضٍ
    • (to) others.
    • وَمَن
    • And whoever
    • يَتَوَلَّهُم
    • takes them as allies
    • مِّنكُمْ
    • among you,
    • فَإِنَّهُۥ
    • then indeed, he
    • مِنْهُمْ
    • (is) of them.
    • إِنَّ
    • Indeed,
    • ٱللَّهَ
    • Allah
    • لَا
    • (does) not
    • يَهْدِى
    • guide
    • ٱلْقَوْمَ
    • the people,
    • ٱلظَّٰلِمِينَ
    • the wrongdoing.
    52
    • فَتَرَى
    • And you see
    • ٱلَّذِينَ
    • those -
    • فِى
    • in
    • قُلُوبِهِم
    • their hearts
    • مَّرَضٌ
    • (is) a disease
    • يُسَٰرِعُونَ
    • they hasten
    • فِيهِمْ
    • to them
    • يَقُولُونَ
    • saying,
    • نَخْشَىٰٓ
    • "We fear
    • أَن
    • that
    • تُصِيبَنَا
    • (may) strike us
    • دَآئِرَةٌ
    • a misfortune."
    • فَعَسَى
    • But perhaps
    • ٱللَّهُ
    • Allah
    • أَن
    • [that]
    • يَأْتِىَ
    • will bring
    • بِٱلْفَتْحِ
    • the victory
    • أَوْ
    • or
    • أَمْرٍ
    • a decision
    • مِّنْ
    • from
    • عِندِهِۦ
    • (of) Him.
    • فَيُصْبِحُوا۟
    • Then they will become
    • عَلَىٰ
    • for
    • مَآ
    • what
    • أَسَرُّوا۟
    • they had concealed
    • فِىٓ
    • within
    • أَنفُسِهِمْ
    • themselves,
    • نَٰدِمِينَ
    • regretful.
    53
    • وَيَقُولُ
    • And will say
    • ٱلَّذِينَ
    • those who
    • ءَامَنُوٓا۟
    • believe,
    • أَهَٰٓؤُلَآءِ
    • "Are these
    • أَقْسَمُوا۟
    • swore
    • بِٱللَّهِ
    • by Allah
    • جَهْدَ
    • strongest,
    • أَيْمَٰنِهِمْ
    • (of) their oaths,
    • إِنَّهُمْ
    • indeed, they
    • لَمَعَكُمْ
    • (were) with you?"
    • حَبِطَتْ
    • Became worthless
    • أَعْمَٰلُهُمْ
    • their deeds,
    • فَأَصْبَحُوا۟
    • and they became
    • خَٰسِرِينَ
    • (the) losers.
    54
    • يَٰٓأَيُّهَا
    • O you
    • ٱلَّذِينَ
    • who
    • ءَامَنُوا۟
    • believe!
    • مَن
    • Whoever
    • يَرْتَدَّ
    • turns back
    • مِنكُمْ
    • among you
    • عَن
    • from
    • دِينِهِۦ
    • his religion,
    • فَسَوْفَ
    • then soon
    • يَأْتِى
    • (will be) brought
    • ٱللَّهُ
    • (by) Allah
    • بِقَوْمٍ
    • a people
    • يُحِبُّهُمْ
    • whom He loves
    • وَيُحِبُّونَهُۥٓ
    • and they love Him,
    • أَذِلَّةٍ
    • humble
    • عَلَى
    • towards
    • ٱلْمُؤْمِنِينَ
    • the believers
    • أَعِزَّةٍ
    • (and) stern
    • ٱلْكَٰفِرِينَ
    • the disbelievers;
    • يُجَٰهِدُونَ
    • striving
    • فِى
    • in
    • سَبِيلِ
    • (the) way
    • ٱللَّهِ
    • (of) Allah
    • وَلَا
    • and not
    • يَخَافُونَ
    • fearing
    • لَوْمَةَ
    • the blame
    • لَآئِمٍ
    • (of) a critic.
    • ذَٰلِكَ
    • That
    • فَضْلُ
    • (is the) Grace
    • ٱللَّهِ
    • (of) Allah,
    • يُؤْتِيهِ
    • He grants
    • مَن
    • whom
    • يَشَآءُ
    • He wills.
    • وَٱللَّهُ
    • And Allah
    • وَٰسِعٌ
    • (is) All-Encompassing,
    • عَلِيمٌ
    • All-Knowing.
    55
    • إِنَّمَا
    • Only
    • وَلِيُّكُمُ
    • your ally
    • ٱللَّهُ
    • (is) Allah
    • وَرَسُولُهُۥ
    • and His Messenger,
    • وَٱلَّذِينَ
    • and those who
    • ءَامَنُوا۟
    • believe,
    • ٱلَّذِينَ
    • and those who
    • يُقِيمُونَ
    • establish
    • ٱلصَّلَوٰةَ
    • the prayer
    • وَيُؤْتُونَ
    • and give
    • ٱلزَّكَوٰةَ
    • zakah
    • وَهُمْ
    • and they
    • رَٰكِعُونَ
    • (are) those who bow down.
    56
    • وَمَن
    • And whoever
    • يَتَوَلَّ
    • takes as an ally
    • ٱللَّهَ
    • Allah
    • وَرَسُولَهُۥ
    • and His Messenger
    • وَٱلَّذِينَ
    • and those who
    • ءَامَنُوا۟
    • believe,
    • فَإِنَّ
    • then indeed.
    • حِزْبَ
    • (the) party
    • ٱللَّهِ
    • (of) Allah -
    • هُمُ
    • they
    • ٱلْغَٰلِبُونَ
    • (are) the victorious.
    57
    • يَٰٓأَيُّهَا
    • O you
    • ٱلَّذِينَ
    • who
    • ءَامَنُوا۟
    • believe!
    • لَا
    • (Do) not
    • تَتَّخِذُوا۟
    • take
    • ٱلَّذِينَ
    • those who
    • ٱتَّخَذُوا۟
    • take
    • دِينَكُمْ
    • your religion
    • هُزُوًا
    • (in) ridicule
    • وَلَعِبًا
    • and fun
    • مِّنَ
    • from
    • أُوتُوا۟
    • are given
    • ٱلْكِتَٰبَ
    • the Book
    • مِن
    • from
    • قَبْلِكُمْ
    • before you
    • وَٱلْكُفَّارَ
    • and the disbelievers
    • أَوْلِيَآءَ
    • (as) allies.
    • وَٱتَّقُوا۟
    • And fear
    • ٱللَّهَ
    • Allah,
    • إِن
    • if
    • كُنتُم
    • you are
    • مُّؤْمِنِينَ
    • believers.
    58
    • وَإِذَا
    • And when
    • نَادَيْتُمْ
    • you make a call
    • إِلَى
    • for
    • ٱلصَّلَوٰةِ
    • the prayer,
    • ٱتَّخَذُوهَا
    • they take it
    • هُزُوًا
    • (in) ridicule
    • وَلَعِبًا
    • and fun.
    • ذَٰلِكَ
    • That
    • بِأَنَّهُمْ
    • (is) because they
    • قَوْمٌ
    • (are) a people
    • لَّا
    • (who do) not
    • يَعْقِلُونَ
    • understand.
    59
    • قُلْ
    • Say,
    • يَٰٓأَهْلَ
    • "O People
    • ٱلْكِتَٰبِ
    • (of) the Book!
    • هَلْ
    • Do
    • تَنقِمُونَ
    • you resent
    • مِنَّآ
    • [of] us
    • إِلَّآ
    • except
    • أَنْ
    • that
    • ءَامَنَّا
    • we believe
    • بِٱللَّهِ
    • in Allah
    • وَمَآ
    • and what
    • أُنزِلَ
    • has been revealed
    • إِلَيْنَا
    • to us
    • أُنزِلَ
    • was revealed
    • مِن
    • from
    • قَبْلُ
    • before,
    • وَأَنَّ
    • and that
    • أَكْثَرَكُمْ
    • most of you
    • فَٰسِقُونَ
    • (are) defiantly disobedient."
    60
    • قُلْ
    • Say,
    • هَلْ
    • "Shall
    • أُنَبِّئُكُم
    • I inform you
    • بِشَرٍّ
    • (of) worse
    • مِّن
    • than
    • ذَٰلِكَ
    • that
    • مَثُوبَةً
    • (as) recompense
    • عِندَ
    • from
    • ٱللَّهِ
    • Allah?
    • مَن
    • Whom
    • لَّعَنَهُ
    • has (been) cursed
    • ٱللَّهُ
    • (by) Allah
    • وَغَضِبَ
    • and He became angry
    • عَلَيْهِ
    • with him
    • وَجَعَلَ
    • and made
    • مِنْهُمُ
    • of them
    • ٱلْقِرَدَةَ
    • [the] apes
    • وَٱلْخَنَازِيرَ
    • and [the] swines,
    • وَعَبَدَ
    • and (who) worshipped
    • ٱلطَّٰغُوتَ
    • the false deities.
    • أُو۟لَٰٓئِكَ
    • Those
    • شَرٌّ
    • (are) worse
    • مَّكَانًا
    • (in) position
    • وَأَضَلُّ
    • and farthest astray
    • عَن
    • from
    • سَوَآءِ
    • (the) even
    • ٱلسَّبِيلِ
    • way."
    61
    • وَإِذَا
    • And when
    • جَآءُوكُمْ
    • they come to you
    • قَالُوٓا۟
    • they say,
    • ءَامَنَّا
    • "We believe."
    • وَقَد
    • But certainly
    • دَّخَلُوا۟
    • they entered
    • بِٱلْكُفْرِ
    • with disbelief
    • وَهُمْ
    • and they
    • قَدْ
    • certainly
    • خَرَجُوا۟
    • went out
    • بِهِۦ
    • with it.
    • وَٱللَّهُ
    • And Allah
    • أَعْلَمُ
    • knows best
    • بِمَا
    • [of] what
    • كَانُوا۟
    • they were
    • يَكْتُمُونَ
    • hiding.
    62
    • وَتَرَىٰ
    • And you see
    • كَثِيرًا
    • many
    • مِّنْهُمْ
    • of them
    • يُسَٰرِعُونَ
    • hastening
    • فِى
    • into
    • ٱلْإِثْمِ
    • [the] sin
    • وَٱلْعُدْوَٰنِ
    • and [the] transgression
    • وَأَكْلِهِمُ
    • and eating
    • ٱلسُّحْتَ
    • the forbidden.
    • لَبِئْسَ
    • Surely evil
    • مَا
    • (is) what
    • كَانُوا۟
    • they were
    • يَعْمَلُونَ
    • doing.
    63
    • لَوْلَا
    • Why (do) not
    • يَنْهَىٰهُمُ
    • forbid them,
    • ٱلرَّبَّٰنِيُّونَ
    • the Rabbis
    • وَٱلْأَحْبَارُ
    • and the religious scholars
    • عَن
    • from
    • قَوْلِهِمُ
    • their saying
    • ٱلْإِثْمَ
    • the sinful
    • وَأَكْلِهِمُ
    • and their eating
    • ٱلسُّحْتَ
    • (of) the forbidden?
    • لَبِئْسَ
    • Surely, evil
    • مَا
    • (is) what
    • كَانُوا۟
    • they used to
    • يَصْنَعُونَ
    • do.
    64
    • وَقَالَتِ
    • And said
    • ٱلْيَهُودُ
    • the Jews,
    • يَدُ
    • "The Hand
    • ٱللَّهِ
    • (of) Allah
    • مَغْلُولَةٌ
    • (is) chained."
    • غُلَّتْ
    • Are chained
    • أَيْدِيهِمْ
    • their hands,
    • وَلُعِنُوا۟
    • and they have been cursed
    • بِمَا
    • for what
    • قَالُوا۟
    • they said.
    • بَلْ
    • Nay,
    • يَدَاهُ
    • His Hands
    • مَبْسُوطَتَانِ
    • (are) stretched out
    • يُنفِقُ
    • He spends
    • كَيْفَ
    • how
    • يَشَآءُ
    • He wills.
    • وَلَيَزِيدَنَّ
    • And surely increase
    • كَثِيرًا
    • many
    • مِّنْهُم
    • of them,
    • مَّآ
    • what
    • أُنزِلَ
    • has been revealed
    • إِلَيْكَ
    • to you
    • مِن
    • from
    • رَّبِّكَ
    • your Lord,
    • طُغْيَٰنًا
    • (in) rebellion
    • وَكُفْرًا
    • and disbelief.
    • وَأَلْقَيْنَا
    • And We have cast
    • بَيْنَهُمُ
    • among them
    • ٱلْعَدَٰوَةَ
    • [the] enmity
    • وَٱلْبَغْضَآءَ
    • and [the] hatred
    • إِلَىٰ
    • till
    • يَوْمِ
    • (the) Day
    • ٱلْقِيَٰمَةِ
    • (of) the Resurrection.
    • كُلَّمَآ
    • Every time
    • أَوْقَدُوا۟
    • they kindled
    • نَارًا
    • (the) fire
    • لِّلْحَرْبِ
    • of [the] war,
    • أَطْفَأَهَا
    • it (was) extinguished
    • ٱللَّهُ
    • (by) Allah.
    • وَيَسْعَوْنَ
    • And they strive
    • فِى
    • in
    • ٱلْأَرْضِ
    • the earth
    • فَسَادًا
    • spreading corruption.
    • وَٱللَّهُ
    • And Allah
    • لَا
    • (does) not
    • يُحِبُّ
    • love
    • ٱلْمُفْسِدِينَ
    • the corrupters.
    65
    • وَلَوْ
    • And if
    • أَنَّ
    • that
    • أَهْلَ
    • (the) People
    • ٱلْكِتَٰبِ
    • (of) the Book
    • ءَامَنُوا۟
    • (had) believed
    • وَٱتَّقَوْا۟
    • and feared (Allah),
    • لَكَفَّرْنَا
    • surely We (would have) removed
    • عَنْهُمْ
    • from them
    • سَيِّـَٔاتِهِمْ
    • their evil (deeds)
    • وَلَأَدْخَلْنَٰهُمْ
    • and surely We (would have) admitted them
    • جَنَّٰتِ
    • (to) Gardens
    • ٱلنَّعِيمِ
    • (of) Bliss.
    66
    • وَلَوْ
    • And if
    • أَنَّهُمْ
    • that they
    • أَقَامُوا۟
    • had stood firmly
    • ٱلتَّوْرَىٰةَ
    • (by) the Taurat
    • وَٱلْإِنجِيلَ
    • and the Injeel
    • وَمَآ
    • and what
    • أُنزِلَ
    • was revealed
    • إِلَيْهِم
    • to them
    • مِّن
    • from
    • رَّبِّهِمْ
    • their Lord,
    • لَأَكَلُوا۟
    • surely they (would have) eaten
    • مِن
    • from
    • فَوْقِهِمْ
    • above them
    • وَمِن
    • and from
    • تَحْتِ
    • beneath
    • أَرْجُلِهِم
    • their feet.
    • مِّنْهُمْ
    • Among them
    • أُمَّةٌ
    • (is) a community
    • مُّقْتَصِدَةٌ
    • moderate,
    • وَكَثِيرٌ
    • but many
    • مِّنْهُمْ
    • of them -
    • سَآءَ
    • evil
    • مَا
    • (is) what
    • يَعْمَلُونَ
    • they do.
    67
    • يَٰٓأَيُّهَا
    • O
    • ٱلرَّسُولُ
    • Messenger!
    • بَلِّغْ
    • Convey
    • مَآ
    • what
    • أُنزِلَ
    • has been revealed
    • إِلَيْكَ
    • to you
    • مِن
    • from
    • رَّبِّكَ
    • your Lord,
    • وَإِن
    • and if
    • لَّمْ
    • not
    • تَفْعَلْ
    • you do
    • فَمَا
    • then not
    • بَلَّغْتَ
    • you (have) conveyed
    • رِسَالَتَهُۥ
    • His Message.
    • وَٱللَّهُ
    • And Allah
    • يَعْصِمُكَ
    • will protect you
    • مِنَ
    • from
    • ٱلنَّاسِ
    • the people.
    • إِنَّ
    • Indeed,
    • ٱللَّهَ
    • Allah
    • لَا
    • (does) not
    • يَهْدِى
    • guide
    • ٱلْقَوْمَ
    • the people,
    • ٱلْكَٰفِرِينَ
    • the disbelieving.
    68
    • قُلْ
    • Say,
    • يَٰٓأَهْلَ
    • "O People
    • ٱلْكِتَٰبِ
    • (of) the Book!
    • لَسْتُمْ
    • You are not
    • عَلَىٰ
    • on
    • شَىْءٍ
    • anything
    • حَتَّىٰ
    • until
    • تُقِيمُوا۟
    • you stand firmly
    • ٱلتَّوْرَىٰةَ
    • (by) the Taurat
    • وَٱلْإِنجِيلَ
    • and the Injeel
    • وَمَآ
    • and what
    • أُنزِلَ
    • has been revealed
    • إِلَيْكُم
    • to you
    • مِّن
    • from
    • رَّبِّكُمْ
    • your Lord.
    • وَلَيَزِيدَنَّ
    • And surely increase
    • كَثِيرًا
    • many
    • مِّنْهُم
    • of them,
    • مَّآ
    • what
    • إِلَيْكَ
    • to you
    • مِن
    • from
    • رَّبِّكَ
    • your Lord,
    • طُغْيَٰنًا
    • (in) rebellion
    • وَكُفْرًا
    • and disbelief.
    • فَلَا
    • So (do) not
    • تَأْسَ
    • grieve
    • عَلَى
    • over
    • ٱلْقَوْمِ
    • the people,
    • ٱلْكَٰفِرِينَ
    • the disbelieving.
    69
    • إِنَّ
    • Indeed,
    • ٱلَّذِينَ
    • those who
    • ءَامَنُوا۟
    • believed
    • وَٱلَّذِينَ
    • and those who
    • هَادُوا۟
    • became Jews
    • وَٱلصَّٰبِـُٔونَ
    • and the Sabians
    • وَٱلنَّصَٰرَىٰ
    • and the Christians,
    • مَنْ
    • whoever
    • ءَامَنَ
    • believed
    • بِٱللَّهِ
    • in Allah
    • وَٱلْيَوْمِ
    • and the Day,
    • ٱلْءَاخِرِ
    • the Last
    • وَعَمِلَ
    • and did
    • صَٰلِحًا
    • good deeds,
    • فَلَا
    • then no
    • خَوْفٌ
    • fear
    • عَلَيْهِمْ
    • on them
    • وَلَا
    • and not
    • هُمْ
    • they
    • يَحْزَنُونَ
    • will grieve.
    70
    • لَقَدْ
    • Certainly
    • أَخَذْنَا
    • We took
    • مِيثَٰقَ
    • a Covenant
    • بَنِىٓ
    • (from the) Children
    • إِسْرَٰٓءِيلَ
    • (of) Israel
    • وَأَرْسَلْنَآ
    • and We sent
    • إِلَيْهِمْ
    • to them
    • رُسُلًا
    • Messengers.
    • كُلَّمَا
    • Whenever
    • جَآءَهُمْ
    • came to them
    • رَسُولٌۢ
    • any Messenger
    • بِمَا
    • with what
    • لَا
    • not
    • تَهْوَىٰٓ
    • desired
    • أَنفُسُهُمْ
    • their souls,
    • فَرِيقًا
    • a group
    • كَذَّبُوا۟
    • they denied
    • وَفَرِيقًا
    • and a group
    • يَقْتُلُونَ
    • they kill.
    71
    • وَحَسِبُوٓا۟
    • And they thought
    • أَلَّا
    • that not
    • تَكُونَ
    • will be (for them)
    • فِتْنَةٌ
    • a trial,
    • فَعَمُوا۟
    • so they became blind
    • وَصَمُّوا۟
    • and they became deaf.
    • ثُمَّ
    • Then
    • تَابَ
    • turned
    • ٱللَّهُ
    • Allah
    • عَلَيْهِمْ
    • to them,
    • ثُمَّ
    • then (again)
    • عَمُوا۟
    • they became blind
    • وَصَمُّوا۟
    • and they became deaf,
    • كَثِيرٌ
    • many
    • مِّنْهُمْ
    • of them.
    • وَٱللَّهُ
    • And Allah
    • بَصِيرٌۢ
    • (is) All-Seer
    • بِمَا
    • of what
    • يَعْمَلُونَ
    • they do.
    72
    • لَقَدْ
    • Certainly
    • كَفَرَ
    • disbelieved
    • ٱلَّذِينَ
    • those who
    • قَالُوٓا۟
    • say,
    • إِنَّ
    • "Indeed
    • ٱللَّهَ
    • Allah -
    • هُوَ
    • He
    • ٱلْمَسِيحُ
    • (is) the Messiah,
    • ٱبْنُ
    • son
    • مَرْيَمَ
    • (of) Maryam."
    • وَقَالَ
    • While said
    • ٱلْمَسِيحُ
    • the Messiah,
    • يَٰبَنِىٓ
    • "O Children
    • إِسْرَٰٓءِيلَ
    • (of) Israel!
    • ٱعْبُدُوا۟
    • Worship
    • ٱللَّهَ
    • Allah,
    • رَبِّى
    • my Lord
    • وَرَبَّكُمْ
    • and your Lord."
    • إِنَّهُۥ
    • Indeed, he
    • مَن
    • who
    • يُشْرِكْ
    • associates partners
    • بِٱللَّهِ
    • with Allah,
    • فَقَدْ
    • then surely
    • حَرَّمَ
    • (has) forbidden
    • ٱللَّهُ
    • Allah
    • عَلَيْهِ
    • for him
    • ٱلْجَنَّةَ
    • Paradise
    • وَمَأْوَىٰهُ
    • and his abode
    • ٱلنَّارُ
    • (will be) the Fire.
    • وَمَا
    • And not
    • لِلظَّٰلِمِينَ
    • for the wrongdoers
    • مِنْ
    • any
    • أَنصَارٍ
    • helpers.
    73
    • لَّقَدْ
    • Certainly
    • كَفَرَ
    • disbelieved
    • ٱلَّذِينَ
    • those who
    • قَالُوٓا۟
    • say,
    • إِنَّ
    • "Indeed
    • ٱللَّهَ
    • Allah
    • ثَالِثُ
    • (is the) third
    • ثَلَٰثَةٍ
    • (of) three."
    • وَمَا
    • And (there is) no
    • مِنْ
    • [of]
    • إِلَٰهٍ
    • god
    • إِلَّآ
    • except
    • إِلَٰهٌ
    • (the) God,
    • وَٰحِدٌ
    • (the) One.
    • وَإِن
    • And if
    • لَّمْ
    • not
    • يَنتَهُوا۟
    • they desist
    • عَمَّا
    • from what
    • يَقُولُونَ
    • they are saying
    • لَيَمَسَّنَّ
    • surely will afflict
    • كَفَرُوا۟
    • disbelieved
    • مِنْهُمْ
    • among them,
    • عَذَابٌ
    • a punishment
    • أَلِيمٌ
    • painful.
    74
    • أَفَلَا
    • So will not
    • يَتُوبُونَ
    • they turn in repentance
    • إِلَى
    • to
    • ٱللَّهِ
    • Allah
    • وَيَسْتَغْفِرُونَهُۥ
    • and seek His forgiveness?
    • وَٱللَّهُ
    • And Allah
    • غَفُورٌ
    • (is) Oft-Forgiving,
    • رَّحِيمٌ
    • Most Merciful.
    75
    • مَّا
    • Not
    • ٱلْمَسِيحُ
    • (is) the Messiah,
    • ٱبْنُ
    • son
    • مَرْيَمَ
    • (of) Maryam
    • إِلَّا
    • but
    • رَسُولٌ
    • a Messenger,
    • قَدْ
    • certainly
    • خَلَتْ
    • had passed
    • مِن
    • from
    • قَبْلِهِ
    • before him
    • ٱلرُّسُلُ
    • the Messengers.
    • وَأُمُّهُۥ
    • And his mother
    • صِدِّيقَةٌ
    • (was) truthful.
    • كَانَا
    • They both used to
    • يَأْكُلَانِ
    • eat
    • ٱلطَّعَامَ
    • [the] food.
    • ٱنظُرْ
    • See
    • كَيْفَ
    • how
    • نُبَيِّنُ
    • We make clear
    • لَهُمُ
    • to them
    • ٱلْءَايَٰتِ
    • the Signs,
    • ثُمَّ
    • then
    • أَنَّىٰ
    • how
    • يُؤْفَكُونَ
    • they are deluded.
    76
    • قُلْ
    • Say,
    • أَتَعْبُدُونَ
    • "Do you worship
    • مِن
    • from
    • دُونِ
    • besides
    • ٱللَّهِ
    • Allah
    • مَا
    • what
    • لَا
    • not
    • يَمْلِكُ
    • has power
    • لَكُمْ
    • to (cause) you
    • ضَرًّا
    • any harm
    • وَلَا
    • and not
    • نَفْعًا
    • any benefit,
    • وَٱللَّهُ
    • while Allah,
    • هُوَ
    • He
    • ٱلسَّمِيعُ
    • (is) the All-Hearing,
    • ٱلْعَلِيمُ
    • the All-Knowing?
    77
    • قُلْ
    • Say,
    • يَٰٓأَهْلَ
    • "O People
    • ٱلْكِتَٰبِ
    • (of) the Book!
    • لَا
    • (Do) not
    • تَغْلُوا۟
    • exceed
    • فِى
    • in
    • دِينِكُمْ
    • your religion
    • غَيْرَ
    • other than
    • ٱلْحَقِّ
    • the truth,
    • وَلَا
    • and (do) not
    • تَتَّبِعُوٓا۟
    • follow
    • أَهْوَآءَ
    • (vain) desires
    • قَوْمٍ
    • (of) a people
    • قَدْ
    • certainly
    • ضَلُّوا۟
    • who went astray
    • مِن
    • from
    • قَبْلُ
    • before,
    • وَأَضَلُّوا۟
    • and they misled
    • كَثِيرًا
    • many,
    • وَضَلُّوا۟
    • and they have strayed
    • عَن
    • from
    • سَوَآءِ
    • (the) right
    • ٱلسَّبِيلِ
    • [the] way.
    78
    • لُعِنَ
    • Were cursed
    • ٱلَّذِينَ
    • those who
    • كَفَرُوا۟
    • disbelieved
    • مِنۢ
    • from
    • بَنِىٓ
    • (the) Children
    • إِسْرَٰٓءِيلَ
    • (of) Israel
    • عَلَىٰ
    • by
    • لِسَانِ
    • (the) tongue
    • دَاوُۥدَ
    • (of) Dawood
    • وَعِيسَى
    • and Isa,
    • ٱبْنِ
    • son
    • مَرْيَمَ
    • (of) Maryam,
    • ذَٰلِكَ
    • that (was)
    • بِمَا
    • because
    • عَصَوا۟
    • they disobeyed
    • وَّكَانُوا۟
    • and they were
    • يَعْتَدُونَ
    • transgressing.
    79
    • كَانُوا۟
    • They had been
    • لَا
    • not
    • يَتَنَاهَوْنَ
    • forbidding each other
    • عَن
    • from
    • مُّنكَرٍ
    • wrongdoing
    • فَعَلُوهُ
    • they did [it].
    • لَبِئْسَ
    • Surely, evil
    • مَا
    • (was) what
    • كَانُوا۟
    • they were
    • يَفْعَلُونَ
    • doing.
    80
    • تَرَىٰ
    • You see
    • كَثِيرًا
    • many
    • مِّنْهُمْ
    • of them
    • يَتَوَلَّوْنَ
    • taking as allies
    • ٱلَّذِينَ
    • those who
    • كَفَرُوا۟
    • disbelieved.
    • لَبِئْسَ
    • Surely evil
    • مَا
    • (is) what
    • قَدَّمَتْ
    • sent forth
    • لَهُمْ
    • for them
    • أَنفُسُهُمْ
    • their souls,
    • أَن
    • that
    • سَخِطَ
    • became angry
    • ٱللَّهُ
    • Allah
    • عَلَيْهِمْ
    • with them
    • وَفِى
    • and in
    • ٱلْعَذَابِ
    • the punishment
    • هُمْ
    • they
    • خَٰلِدُونَ
    • (will) abide forever.
    81
    • وَلَوْ
    • And if
    • كَانُوا۟
    • they had
    • يُؤْمِنُونَ
    • believed
    • بِٱللَّهِ
    • in Allah
    • وَٱلنَّبِىِّ
    • and the Prophet
    • وَمَآ
    • and what
    • أُنزِلَ
    • has been revealed
    • إِلَيْهِ
    • to him,
    • مَا
    • not
    • ٱتَّخَذُوهُمْ
    • they (would have) taken them
    • أَوْلِيَآءَ
    • (as) allies;
    • وَلَٰكِنَّ
    • [and] but
    • كَثِيرًا
    • many
    • مِّنْهُمْ
    • of them
    • فَٰسِقُونَ
    • (are) defiantly disobedient.
    82
    • لَتَجِدَنَّ
    • Surely you will find
    • أَشَدَّ
    • strongest
    • ٱلنَّاسِ
    • (of) the people
    • عَدَٰوَةً
    • (in) enmity
    • لِّلَّذِينَ
    • to those who
    • ءَامَنُوا۟
    • believe,
    • ٱلْيَهُودَ
    • the Jews
    • وَٱلَّذِينَ
    • and those who
    • أَشْرَكُوا۟
    • (are) polytheists;
    • وَلَتَجِدَنَّ
    • and surely you will find
    • أَقْرَبَهُم
    • nearest of them
    • مَّوَدَّةً
    • (in) affection
    • ٱلَّذِينَ
    • those who
    • قَالُوٓا۟
    • say,
    • إِنَّا
    • "We
    • نَصَٰرَىٰ
    • (are) Christians."
    • ذَٰلِكَ
    • That (is)
    • بِأَنَّ
    • because
    • مِنْهُمْ
    • among them
    • قِسِّيسِينَ
    • (are) priests
    • وَرُهْبَانًا
    • and monks,
    • وَأَنَّهُمْ
    • and that they
    • لَا
    • (are) not
    • يَسْتَكْبِرُونَ
    • arrogant.
    83
    • وَإِذَا
    • And when
    • سَمِعُوا۟
    • they listen
    • مَآ
    • (to) what
    • أُنزِلَ
    • has been revealed
    • إِلَى
    • to
    • ٱلرَّسُولِ
    • the Messenger,
    • تَرَىٰٓ
    • you see
    • أَعْيُنَهُمْ
    • their eyes
    • تَفِيضُ
    • overflowing
    • مِنَ
    • with
    • ٱلدَّمْعِ
    • the tears,
    • مِمَّا
    • for what
    • عَرَفُوا۟
    • they recognized
    • مِنَ
    • of
    • ٱلْحَقِّ
    • the truth.
    • يَقُولُونَ
    • They say,
    • رَبَّنَآ
    • "Our Lord,
    • ءَامَنَّا
    • we have believed
    • فَٱكْتُبْنَا
    • so write us
    • مَعَ
    • with
    • ٱلشَّٰهِدِينَ
    • the witnesses.
    84
    • وَمَا
    • And what
    • لَنَا
    • for us (that)
    • لَا
    • not
    • نُؤْمِنُ
    • we believe
    • بِٱللَّهِ
    • in Allah
    • جَآءَنَا
    • came (to) us
    • مِنَ
    • from
    • ٱلْحَقِّ
    • the truth?
    • وَنَطْمَعُ
    • And we hope
    • أَن
    • that
    • يُدْخِلَنَا
    • will admit us
    • رَبُّنَا
    • our Lord
    • مَعَ
    • with
    • ٱلْقَوْمِ
    • the people,
    • ٱلصَّٰلِحِينَ
    • the righteous."
    85
    • فَأَثَٰبَهُمُ
    • So rewarded them
    • ٱللَّهُ
    • Allah
    • بِمَا
    • for what
    • قَالُوا۟
    • they said
    • جَنَّٰتٍ
    • (with) Gardens
    • تَجْرِى
    • flows
    • مِن
    • from
    • تَحْتِهَا
    • underneath them
    • ٱلْأَنْهَٰرُ
    • the rivers,
    • خَٰلِدِينَ
    • will abide forever
    • فِيهَا
    • in it.
    • وَذَٰلِكَ
    • And that
    • جَزَآءُ
    • (is the) reward
    • ٱلْمُحْسِنِينَ
    • (of) the good-doers.
    86
    • وَٱلَّذِينَ
    • And those who
    • كَفَرُوا۟
    • disbelieved
    • وَكَذَّبُوا۟
    • and denied
    • بِـَٔايَٰتِنَآ
    • Our Signs,
    • أُو۟لَٰٓئِكَ
    • those
    • أَصْحَٰبُ
    • (are the) companions
    • ٱلْجَحِيمِ
    • (of) the Hellfire.
    87
    • يَٰٓأَيُّهَا
    • O you
    • ٱلَّذِينَ
    • who
    • ءَامَنُوا۟
    • believe!
    • لَا
    • (Do) not
    • تُحَرِّمُوا۟
    • make unlawful
    • طَيِّبَٰتِ
    • (the) good things
    • مَآ
    • (of) what
    • أَحَلَّ
    • has (been) made lawful
    • ٱللَّهُ
    • (by) Allah
    • لَكُمْ
    • for you,
    • وَلَا
    • and (do) not
    • تَعْتَدُوٓا۟
    • transgress.
    • إِنَّ
    • Indeed,
    • ٱللَّهَ
    • Allah
    • لَا
    • (does) not
    • يُحِبُّ
    • love
    • ٱلْمُعْتَدِينَ
    • the transgressors.
    88
    • وَكُلُوا۟
    • And eat
    • مِمَّا
    • of what
    • رَزَقَكُمُ
    • has provided you
    • ٱللَّهُ
    • Allah -
    • حَلَٰلًا
    • lawful
    • طَيِّبًا
    • good.
    • وَٱتَّقُوا۟
    • And fear
    • ٱللَّهَ
    • Allah,
    • ٱلَّذِىٓ
    • the One
    • أَنتُم
    • you (are)
    • بِهِۦ
    • in Him
    • مُؤْمِنُونَ
    • believers.
    89
    • لَا
    • Not
    • يُؤَاخِذُكُمُ
    • will call you to account
    • ٱللَّهُ
    • Allah
    • بِٱللَّغْوِ
    • for the thoughtless utterances
    • فِىٓ
    • in
    • أَيْمَٰنِكُمْ
    • your oaths
    • وَلَٰكِن
    • but
    • يُؤَاخِذُكُم
    • He will call you to account
    • بِمَا
    • for what
    • عَقَّدتُّمُ
    • you contracted
    • ٱلْأَيْمَٰنَ
    • (of) the oath.
    • فَكَفَّٰرَتُهُۥٓ
    • So its expiation
    • إِطْعَامُ
    • (is) feeding
    • عَشَرَةِ
    • (of) ten
    • مَسَٰكِينَ
    • needy people
    • مِنْ
    • of
    • أَوْسَطِ
    • average
    • مَا
    • (of) what
    • تُطْعِمُونَ
    • you feed
    • أَهْلِيكُمْ
    • your families
    • أَوْ
    • or
    • كِسْوَتُهُمْ
    • clothing them
    • تَحْرِيرُ
    • freeing
    • رَقَبَةٍ
    • a slave.
    • فَمَن
    • But whoever
    • لَّمْ
    • (does) not
    • يَجِدْ
    • find
    • فَصِيَامُ
    • (that), then fasting
    • ثَلَٰثَةِ
    • (for) three
    • أَيَّامٍ
    • days.
    • ذَٰلِكَ
    • That
    • كَفَّٰرَةُ
    • (is the) expiation
    • أَيْمَٰنِكُمْ
    • (of) your oaths
    • إِذَا
    • when
    • حَلَفْتُمْ
    • you have sworn.
    • وَٱحْفَظُوٓا۟
    • And guard
    • أَيْمَٰنَكُمْ
    • your oaths.
    • كَذَٰلِكَ
    • Thus
    • يُبَيِّنُ
    • makes clear
    • لَكُمْ
    • to you
    • ءَايَٰتِهِۦ
    • His Verses
    • لَعَلَّكُمْ
    • so that you may
    • تَشْكُرُونَ
    • (be) grateful.
    90
    • يَٰٓأَيُّهَا
    • O you
    • ٱلَّذِينَ
    • who
    • ءَامَنُوٓا۟
    • believe!
    • إِنَّمَا
    • Verily
    • ٱلْخَمْرُ
    • the intoxicants
    • وَٱلْمَيْسِرُ
    • and [the] games of chance
    • وَٱلْأَنصَابُ
    • and (sacrifices at) altars
    • وَٱلْأَزْلَٰمُ
    • and divining arrows
    • رِجْسٌ
    • (are an) abomination
    • مِّنْ
    • from
    • عَمَلِ
    • (the) work
    • ٱلشَّيْطَٰنِ
    • (of) the Shaitaan,
    • فَٱجْتَنِبُوهُ
    • so avoid it
    • لَعَلَّكُمْ
    • so that you may
    • تُفْلِحُونَ
    • (be) successful.
    91
    • إِنَّمَا
    • Only
    • يُرِيدُ
    • intends
    • ٱلشَّيْطَٰنُ
    • the Shaitaan
    • أَن
    • to
    • يُوقِعَ
    • cause
    • بَيْنَكُمُ
    • between you
    • ٱلْعَدَٰوَةَ
    • [the] enmity
    • وَٱلْبَغْضَآءَ
    • and [the] hatred
    • فِى
    • through
    • ٱلْخَمْرِ
    • intoxicants
    • وَٱلْمَيْسِرِ
    • and gambling,
    • وَيَصُدَّكُمْ
    • and hinders you
    • عَن
    • from
    • ذِكْرِ
    • (the) remembrance
    • ٱللَّهِ
    • (of) Allah
    • وَعَنِ
    • and from
    • ٱلصَّلَوٰةِ
    • the prayer.
    • فَهَلْ
    • So will
    • أَنتُم
    • you
    • مُّنتَهُونَ
    • (be) the ones who abstain?
    92
    • وَأَطِيعُوا۟
    • And obey
    • ٱللَّهَ
    • Allah
    • ٱلرَّسُولَ
    • the Messenger
    • وَٱحْذَرُوا۟
    • and beware.
    • فَإِن
    • And if
    • تَوَلَّيْتُمْ
    • you turn away,
    • فَٱعْلَمُوٓا۟
    • then know
    • أَنَّمَا
    • only
    • عَلَىٰ
    • upon
    • رَسُولِنَا
    • Our Messenger
    • ٱلْبَلَٰغُ
    • (is to) convey (the Message)
    • ٱلْمُبِينُ
    • clearly.
    93
    • لَيْسَ
    • Not
    • عَلَى
    • on
    • ٱلَّذِينَ
    • those who
    • ءَامَنُوا۟
    • believe
    • وَعَمِلُوا۟
    • and do
    • ٱلصَّٰلِحَٰتِ
    • the good deeds
    • جُنَاحٌ
    • any sin
    • فِيمَا
    • for what
    • طَعِمُوٓا۟
    • they ate
    • إِذَا
    • when
    • مَا
    • that
    • ٱتَّقَوا۟
    • they fear (Allah)
    • وَّءَامَنُوا۟
    • and they believe
    • وَعَمِلُوا۟
    • and they do
    • ٱلصَّٰلِحَٰتِ
    • [the] good deeds
    • ثُمَّ
    • then
    • وَّءَامَنُوا۟
    • and believe,
    • وَّأَحْسَنُوا۟
    • and do good,
    • وَٱللَّهُ
    • and Allah
    • يُحِبُّ
    • loves
    • ٱلْمُحْسِنِينَ
    • the good-doers.
    94
    • يَٰٓأَيُّهَا
    • O you
    • ٱلَّذِينَ
    • who
    • ءَامَنُوا۟
    • believe!
    • لَيَبْلُوَنَّكُمُ
    • Surely will test you
    • ٱللَّهُ
    • Allah
    • بِشَىْءٍ
    • through something
    • مِّنَ
    • of
    • ٱلصَّيْدِ
    • the game -
    • تَنَالُهُۥٓ
    • can reach it
    • أَيْدِيكُمْ
    • your hands
    • وَرِمَاحُكُمْ
    • and your spears
    • لِيَعْلَمَ
    • that may make evident
    • مَن
    • who
    • يَخَافُهُۥ
    • fears Him
    • بِٱلْغَيْبِ
    • in the unseen.
    • فَمَنِ
    • And whoever
    • ٱعْتَدَىٰ
    • transgressed
    • بَعْدَ
    • after
    • ذَٰلِكَ
    • that,
    • فَلَهُۥ
    • then for him
    • عَذَابٌ
    • (is) a punishment
    • أَلِيمٌ
    • painful.
    95
    • يَٰٓأَيُّهَا
    • O you
    • ٱلَّذِينَ
    • who
    • ءَامَنُوا۟
    • believe!
    • لَا
    • (Do) not
    • تَقْتُلُوا۟
    • kill
    • ٱلصَّيْدَ
    • the game
    • وَأَنتُمْ
    • while you
    • حُرُمٌ
    • (are in) Ihram.
    • وَمَن
    • And whoever
    • قَتَلَهُۥ
    • killed it
    • مِنكُم
    • among you
    • مُّتَعَمِّدًا
    • intentionally,
    • فَجَزَآءٌ
    • then penalty
    • مِّثْلُ
    • (is) similar
    • مَا
    • (to) what
    • قَتَلَ
    • he killed
    • مِنَ
    • of
    • ٱلنَّعَمِ
    • the cattle,
    • يَحْكُمُ
    • judging
    • بِهِۦ
    • it
    • ذَوَا
    • two men,
    • عَدْلٍ
    • just,
    • مِّنكُمْ
    • among you
    • هَدْيًۢا
    • (as) an offering
    • بَٰلِغَ
    • reaching
    • ٱلْكَعْبَةِ
    • the Kabah
    • أَوْ
    • or
    • كَفَّٰرَةٌ
    • an expiation -
    • طَعَامُ
    • feeding
    • مَسَٰكِينَ
    • needy people
    • عَدْلُ
    • equivalent
    • ذَٰلِكَ
    • (of) that
    • صِيَامًا
    • (in) fasting,
    • لِّيَذُوقَ
    • that he may taste
    • وَبَالَ
    • (the) consequence
    • أَمْرِهِۦ
    • (of) his deed.
    • عَفَا
    • Pardoned
    • ٱللَّهُ
    • (by) Allah
    • عَمَّا
    • what
    • سَلَفَ
    • (has) passed,
    • وَمَنْ
    • but whoever
    • عَادَ
    • returned,
    • فَيَنتَقِمُ
    • then will take retribution
    • ٱللَّهُ
    • Allah
    • مِنْهُ
    • from him.
    • وَٱللَّهُ
    • And Allah
    • عَزِيزٌ
    • (is) All-Mighty,
    • ذُو
    • Owner
    • ٱنتِقَامٍ
    • (of) Retribution.
    96
    • أُحِلَّ
    • Is made lawful
    • لَكُمْ
    • for you
    • صَيْدُ
    • game
    • ٱلْبَحْرِ
    • (of) the sea
    • وَطَعَامُهُۥ
    • and its food
    • مَتَٰعًا
    • (as) provision
    • لَّكُمْ
    • for you
    • وَلِلسَّيَّارَةِ
    • and for the travelers,
    • وَحُرِّمَ
    • and is made unlawful
    • عَلَيْكُمْ
    • on you
    • ٱلْبَرِّ
    • (of) the land
    • مَا
    • as
    • دُمْتُمْ
    • long as you
    • حُرُمًا
    • (are in) Ihram,
    • وَٱتَّقُوا۟
    • And be conscious
    • ٱللَّهَ
    • (of) Allah
    • ٱلَّذِىٓ
    • the One
    • إِلَيْهِ
    • to Him
    • تُحْشَرُونَ
    • you will be gathered.
    97
    • جَعَلَ
    • Has (been) made
    • ٱللَّهُ
    • (by) Allah
    • ٱلْكَعْبَةَ
    • the Kabah,
    • ٱلْبَيْتَ
    • the House,
    • ٱلْحَرَامَ
    • the Sacred,
    • قِيَٰمًا
    • an establishment
    • لِّلنَّاسِ
    • for mankind
    • وَٱلشَّهْرَ
    • and the month(s)
    • ٱلْحَرَامَ
    • [the] sacred
    • وَٱلْهَدْىَ
    • and the (animals) for offering
    • وَٱلْقَلَٰٓئِدَ
    • and the garlands.
    • ذَٰلِكَ
    • That (is)
    • لِتَعْلَمُوٓا۟
    • so that you may know
    • أَنَّ
    • that
    • ٱللَّهَ
    • Allah
    • يَعْلَمُ
    • knows
    • مَا
    • what
    • فِى
    • (is) in
    • ٱلسَّمَٰوَٰتِ
    • the heavens
    • وَمَا
    • and what
    • ٱلْأَرْضِ
    • the earth,
    • وَأَنَّ
    • and that
    • بِكُلِّ
    • of every
    • شَىْءٍ
    • thing
    • عَلِيمٌ
    • (is) All-Knowing.
    98
    • ٱعْلَمُوٓا۟
    • Know
    • أَنَّ
    • that
    • ٱللَّهَ
    • Allah
    • شَدِيدُ
    • (is) severe
    • ٱلْعِقَابِ
    • (in) punishment
    • وَأَنَّ
    • and that
    • غَفُورٌ
    • (is) Oft-Forgiving,
    • رَّحِيمٌ
    • Most Merciful.
    99
    • مَّا
    • Not
    • عَلَى
    • on
    • ٱلرَّسُولِ
    • the Messenger
    • إِلَّا
    • except
    • ٱلْبَلَٰغُ
    • the conveyance.
    • وَٱللَّهُ
    • And Allah
    • يَعْلَمُ
    • knows
    • مَا
    • what
    • تُبْدُونَ
    • you reveal
    • وَمَا
    • and what
    • تَكْتُمُونَ
    • you conceal.
    100
    • قُل
    • Say,
    • لَّا
    • "Not
    • يَسْتَوِى
    • (are) equal
    • ٱلْخَبِيثُ
    • the evil
    • وَٱلطَّيِّبُ
    • and the good
    • وَلَوْ
    • even if
    • أَعْجَبَكَ
    • impresses you
    • كَثْرَةُ
    • abundance
    • ٱلْخَبِيثِ
    • (of) the evil.
    • فَٱتَّقُوا۟
    • So fear
    • ٱللَّهَ
    • Allah,
    • يَٰٓأُو۟لِى
    • O men
    • ٱلْأَلْبَٰبِ
    • (of) understanding,
    • لَعَلَّكُمْ
    • so that you may
    • تُفْلِحُونَ
    • (be) successful."
    101
    • يَٰٓأَيُّهَا
    • O you
    • ٱلَّذِينَ
    • who
    • ءَامَنُوا۟
    • believe!
    • لَا
    • (Do) not
    • تَسْـَٔلُوا۟
    • ask
    • عَنْ
    • about
    • أَشْيَآءَ
    • things
    • إِن
    • if
    • تُبْدَ
    • made clear
    • لَكُمْ
    • to you,
    • تَسُؤْكُمْ
    • it may distress you
    • وَإِن
    • and if
    • تَسْـَٔلُوا۟
    • you ask
    • عَنْهَا
    • about it
    • حِينَ
    • when
    • يُنَزَّلُ
    • is being revealed
    • ٱلْقُرْءَانُ
    • the Quran
    • تُبْدَ
    • it would be made clear
    • لَكُمْ
    • to you.
    • عَفَا
    • has (been) pardoned
    • ٱللَّهُ
    • (by) Allah
    • عَنْهَا
    • [about] it,
    • وَٱللَّهُ
    • and Allah
    • غَفُورٌ
    • (is) Oft-Forgiving,
    • حَلِيمٌ
    • All-Forbearing.
    102
    • قَدْ
    • Indeed,
    • سَأَلَهَا
    • asked them
    • قَوْمٌ
    • a people
    • مِّن
    • from
    • قَبْلِكُمْ
    • before you,
    • ثُمَّ
    • then
    • أَصْبَحُوا۟
    • they became
    • بِهَا
    • thereby
    • كَٰفِرِينَ
    • disbelievers.
    103
    • مَا
    • Not
    • جَعَلَ
    • has (been) made
    • ٱللَّهُ
    • (by) Allah
    • مِنۢ
    • of
    • بَحِيرَةٍ
    • a Bahirah
    • وَلَا
    • and not
    • سَآئِبَةٍ
    • a Saibah
    • وَصِيلَةٍ
    • a Wasilah
    • حَامٍ
    • a Hami.
    • وَلَٰكِنَّ
    • [And] but
    • ٱلَّذِينَ
    • those who
    • كَفَرُوا۟
    • disbelieved
    • يَفْتَرُونَ
    • they invent
    • عَلَى
    • against
    • ٱللَّهِ
    • Allah
    • ٱلْكَذِبَ
    • the lie,
    • وَأَكْثَرُهُمْ
    • and most of them
    • لَا
    • (do) not
    • يَعْقِلُونَ
    • use reason.
    104
    • وَإِذَا
    • And when
    • قِيلَ
    • it is said
    • لَهُمْ
    • to them,
    • تَعَالَوْا۟
    • "Come
    • إِلَىٰ
    • to
    • مَآ
    • what
    • أَنزَلَ
    • has (been) revealed
    • ٱللَّهُ
    • (by) Allah
    • وَإِلَى
    • and to
    • ٱلرَّسُولِ
    • the Messenger,"
    • قَالُوا۟
    • they said,
    • حَسْبُنَا
    • "Sufficient for us
    • مَا
    • (is) what
    • وَجَدْنَا
    • we found
    • عَلَيْهِ
    • upon it
    • ءَابَآءَنَآ
    • our forefathers."
    • أَوَلَوْ
    • Even though
    • كَانَ
    • (that)
    • ءَابَآؤُهُمْ
    • their forefathers
    • لَا
    • (were) not
    • يَعْلَمُونَ
    • knowing
    • شَيْـًٔا
    • anything
    • وَلَا
    • and not
    • يَهْتَدُونَ
    • they (were) guided?
    105
    • يَٰٓأَيُّهَا
    • O you
    • ٱلَّذِينَ
    • who
    • ءَامَنُوا۟
    • believe!
    • عَلَيْكُمْ
    • Upon you
    • أَنفُسَكُمْ
    • (is to guard) yourselves.
    • لَا
    • Not
    • يَضُرُّكُم
    • will harm you
    • مَّن
    • (those) who
    • ضَلَّ
    • (have gone) astray
    • إِذَا
    • when
    • ٱهْتَدَيْتُمْ
    • you have been guided.
    • إِلَى
    • To
    • ٱللَّهِ
    • Allah
    • مَرْجِعُكُمْ
    • (is) your return -
    • جَمِيعًا
    • all;
    • فَيُنَبِّئُكُم
    • then He will inform you
    • بِمَا
    • of what
    • كُنتُمْ
    • you used to
    • تَعْمَلُونَ
    • do.
    106
    • يَٰٓأَيُّهَا
    • O you
    • ٱلَّذِينَ
    • who
    • ءَامَنُوا۟
    • believe!
    • شَهَٰدَةُ
    • (Take) testimony
    • بَيْنِكُمْ
    • among you
    • إِذَا
    • when
    • حَضَرَ
    • approaches
    • أَحَدَكُمُ
    • one of you
    • ٱلْمَوْتُ
    • [the] death,
    • حِينَ
    • (at the) time (of making)
    • ٱلْوَصِيَّةِ
    • [the] a will
    • ٱثْنَانِ
    • two
    • ذَوَا
    • men,
    • عَدْلٍ
    • just,
    • مِّنكُمْ
    • among you,
    • أَوْ
    • or
    • ءَاخَرَانِ
    • two others
    • مِنْ
    • from
    • غَيْرِكُمْ
    • other than you
    • إِنْ
    • if
    • أَنتُمْ
    • you
    • ضَرَبْتُمْ
    • (are) travel(ing)
    • فِى
    • in
    • ٱلْأَرْضِ
    • the earth
    • فَأَصَٰبَتْكُم
    • then befalls you
    • مُّصِيبَةُ
    • calamity
    • ٱلْمَوْتِ
    • (of) [the] death.
    • تَحْبِسُونَهُمَا
    • Detain both of them
    • مِنۢ
    • from
    • بَعْدِ
    • after
    • ٱلصَّلَوٰةِ
    • the prayer
    • فَيُقْسِمَانِ
    • and let them both swear
    • بِٱللَّهِ
    • by Allah
    • إِنِ
    • if
    • ٱرْتَبْتُمْ
    • you doubt,
    • لَا
    • "Not
    • نَشْتَرِى
    • we will exchange
    • بِهِۦ
    • it for
    • ثَمَنًا
    • a price
    • وَلَوْ
    • even if
    • كَانَ
    • he is
    • ذَا
    • (of)
    • قُرْبَىٰ
    • a near relative,
    • وَلَا
    • and not
    • نَكْتُمُ
    • we will conceal
    • شَهَٰدَةَ
    • testimony
    • ٱللَّهِ
    • (of) Allah.
    • إِنَّآ
    • Indeed, we
    • إِذًا
    • then
    • لَّمِنَ
    • (will) surely (be) of
    • ٱلْءَاثِمِينَ
    • the sinners."
    107
    • فَإِنْ
    • Then if
    • عُثِرَ
    • it is discovered
    • عَلَىٰٓ
    • (on)
    • أَنَّهُمَا
    • that the two
    • ٱسْتَحَقَّآ
    • (were) guilty
    • إِثْمًا
    • (of) sin,
    • فَـَٔاخَرَانِ
    • then (let) two others
    • يَقُومَانِ
    • stand
    • مَقَامَهُمَا
    • (in) their place
    • مِنَ
    • from
    • ٱلَّذِينَ
    • those who
    • ٱسْتَحَقَّ
    • have a lawful right
    • عَلَيْهِمُ
    • over them -
    • ٱلْأَوْلَيَٰنِ
    • the former two -
    • فَيُقْسِمَانِ
    • and let them both swear
    • بِٱللَّهِ
    • by Allah
    • لَشَهَٰدَتُنَآ
    • "Surely our testimony
    • أَحَقُّ
    • (is) truer
    • مِن
    • than
    • شَهَٰدَتِهِمَا
    • testimony of the other two
    • وَمَا
    • and not
    • ٱعْتَدَيْنَآ
    • we have transgressed.
    • إِنَّآ
    • Indeed, we
    • إِذًا
    • then
    • لَّمِنَ
    • (will be) of
    • ٱلظَّٰلِمِينَ
    • the wrongdoers."
    108
    • ذَٰلِكَ
    • That
    • أَدْنَىٰٓ
    • (is) closer
    • أَن
    • that
    • يَأْتُوا۟
    • they will give
    • بِٱلشَّهَٰدَةِ
    • the testimony
    • عَلَىٰ
    • in
    • وَجْهِهَآ
    • its (true) form
    • أَوْ
    • or
    • يَخَافُوٓا۟
    • they would fear
    • تُرَدَّ
    • will be refuted
    • أَيْمَٰنٌۢ
    • their oaths
    • بَعْدَ
    • after
    • أَيْمَٰنِهِمْ
    • their (others) oaths.
    • وَٱتَّقُوا۟
    • And fear
    • ٱللَّهَ
    • Allah
    • وَٱسْمَعُوا۟
    • and listen;
    • وَٱللَّهُ
    • and Allah
    • لَا
    • (does) not
    • يَهْدِى
    • guide
    • ٱلْقَوْمَ
    • the people.
    • ٱلْفَٰسِقِينَ
    • the defiantly disobedient.
    109
    • يَوْمَ
    • (The) day
    • يَجْمَعُ
    • will (be) gathered
    • ٱللَّهُ
    • (by) Allah
    • ٱلرُّسُلَ
    • the Messengers
    • فَيَقُولُ
    • and He will say,
    • مَاذَآ
    • "What
    • أُجِبْتُمْ
    • was (the) response you received?"
    • قَالُوا۟
    • They said,
    • لَا
    • "(There is) no
    • عِلْمَ
    • knowledge
    • لَنَآ
    • for us.
    • إِنَّكَ
    • Indeed You,
    • أَنتَ
    • You
    • عَلَّٰمُ
    • (are the) Knower
    • ٱلْغُيُوبِ
    • (of) the unseen."
    110
    • إِذْ
    • When
    • قَالَ
    • said
    • ٱللَّهُ
    • Allah,
    • يَٰعِيسَى
    • "O Isa,
    • ٱبْنَ
    • son
    • مَرْيَمَ
    • (of) Maryam!
    • ٱذْكُرْ
    • Remember
    • نِعْمَتِى
    • My Favor
    • عَلَيْكَ
    • upon you
    • وَعَلَىٰ
    • and upon
    • وَٰلِدَتِكَ
    • your mother
    • أَيَّدتُّكَ
    • I strengthened you
    • بِرُوحِ
    • with (the) Spirit,
    • ٱلْقُدُسِ
    • the Holy,
    • تُكَلِّمُ
    • you spoke
    • ٱلنَّاسَ
    • (to) the people
    • فِى
    • in
    • ٱلْمَهْدِ
    • the cradle
    • وَكَهْلًا
    • and (in) maturity.
    • وَإِذْ
    • And when
    • عَلَّمْتُكَ
    • I taught you
    • ٱلْكِتَٰبَ
    • the Book
    • وَٱلْحِكْمَةَ
    • and the wisdom
    • وَٱلتَّوْرَىٰةَ
    • and the Taurat
    • وَٱلْإِنجِيلَ
    • and the Injeel;
    • تَخْلُقُ
    • you make
    • مِنَ
    • from
    • ٱلطِّينِ
    • the clay
    • كَهَيْـَٔةِ
    • like the shape
    • ٱلطَّيْرِ
    • (of) the bird
    • بِإِذْنِى
    • by My permission
    • فَتَنفُخُ
    • then you breath
    • فِيهَا
    • into it
    • فَتَكُونُ
    • and it becomes
    • طَيْرًۢا
    • a bird
    • بِإِذْنِى
    • by My permission,
    • وَتُبْرِئُ
    • and you heal
    • ٱلْأَكْمَهَ
    • the born blind
    • وَٱلْأَبْرَصَ
    • and the leper
    • تُخْرِجُ
    • you bring forth
    • ٱلْمَوْتَىٰ
    • the dead
    • بِإِذْنِى
    • by My permission.
    • كَفَفْتُ
    • I restrained
    • بَنِىٓ
    • (the) Children
    • إِسْرَٰٓءِيلَ
    • (of) Israel
    • عَنكَ
    • from you
    • جِئْتَهُم
    • you came to them
    • بِٱلْبَيِّنَٰتِ
    • with the clear proofs
    • فَقَالَ
    • then said
    • ٱلَّذِينَ
    • those who
    • كَفَرُوا۟
    • disbelieved
    • مِنْهُمْ
    • among them
    • إِنْ
    • "Not
    • هَٰذَآ
    • (is) this
    • إِلَّا
    • but
    • سِحْرٌ
    • magic,
    • مُّبِينٌ
    • clear."
    111
    • وَإِذْ
    • And when
    • أَوْحَيْتُ
    • I inspired
    • إِلَى
    • to
    • ٱلْحَوَارِيِّۦنَ
    • the disciples
    • أَنْ
    • to
    • ءَامِنُوا۟
    • believe
    • بِى
    • in Me
    • وَبِرَسُولِى
    • and in My Messenger
    • قَالُوٓا۟
    • they said,
    • ءَامَنَّا
    • "We believe
    • وَٱشْهَدْ
    • and bear witness
    • بِأَنَّنَا
    • that indeed we
    • مُسْلِمُونَ
    • (are) Muslims.
    112
    • إِذْ
    • When
    • قَالَ
    • said
    • ٱلْحَوَارِيُّونَ
    • the disciples,
    • يَٰعِيسَى
    • "O Isa,
    • ٱبْنَ
    • son
    • مَرْيَمَ
    • (of) Maryam!
    • هَلْ
    • Is
    • يَسْتَطِيعُ
    • able
    • رَبُّكَ
    • your Lord
    • أَن
    • to
    • يُنَزِّلَ
    • send down
    • عَلَيْنَا
    • to us
    • مَآئِدَةً
    • a table spread
    • مِّنَ
    • from
    • ٱلسَّمَآءِ
    • the heaven?"
    • قَالَ
    • He said,
    • ٱتَّقُوا۟
    • "Fear
    • ٱللَّهَ
    • Allah,
    • إِن
    • if
    • كُنتُم
    • you are
    • مُّؤْمِنِينَ
    • believers."
    113
    • قَالُوا۟
    • They said,
    • نُرِيدُ
    • "We wish
    • أَن
    • that
    • نَّأْكُلَ
    • we eat
    • مِنْهَا
    • from it
    • وَتَطْمَئِنَّ
    • and satisfy
    • قُلُوبُنَا
    • our hearts
    • وَنَعْلَمَ
    • and we know
    • قَدْ
    • certainly
    • صَدَقْتَنَا
    • you have spoken the truth to us
    • وَنَكُونَ
    • and we be
    • عَلَيْهَا
    • over it
    • مِنَ
    • among
    • ٱلشَّٰهِدِينَ
    • the witnesses.
    114
    • قَالَ
    • Said
    • عِيسَى
    • Isa,
    • ٱبْنُ
    • son
    • مَرْيَمَ
    • (of) Maryam,
    • ٱللَّهُمَّ
    • "O Allah,
    • رَبَّنَآ
    • our Lord,
    • أَنزِلْ
    • send down
    • عَلَيْنَا
    • to us
    • مَآئِدَةً
    • a table spread
    • مِّنَ
    • from
    • ٱلسَّمَآءِ
    • the heaven
    • تَكُونُ
    • to be
    • لَنَا
    • for us
    • عِيدًا
    • a festival
    • لِّأَوَّلِنَا
    • for first of us
    • وَءَاخِرِنَا
    • and last of us
    • وَءَايَةً
    • and a sign
    • مِّنكَ
    • from You.
    • وَٱرْزُقْنَا
    • And provide us,
    • وَأَنتَ
    • and You
    • خَيْرُ
    • (are) best
    • ٱلرَّٰزِقِينَ
    • (of) the providers.
    115
    • قَالَ
    • Said
    • ٱللَّهُ
    • Allah,
    • إِنِّى
    • "Indeed I
    • مُنَزِّلُهَا
    • (will) send it down
    • عَلَيْكُمْ
    • to you,
    • فَمَن
    • then whoever
    • يَكْفُرْ
    • disbelieves
    • بَعْدُ
    • after (that)
    • مِنكُمْ
    • among you,
    • فَإِنِّىٓ
    • then indeed I
    • أُعَذِّبُهُۥ
    • [I] will punish him
    • عَذَابًا
    • (with) a punishment
    • لَّآ
    • not
    • أُعَذِّبُهُۥٓ
    • I have punished
    • أَحَدًا
    • anyone
    • مِّنَ
    • among
    • ٱلْعَٰلَمِينَ
    • the worlds."
    116
    • وَإِذْ
    • And when
    • قَالَ
    • said
    • ٱللَّهُ
    • Allah,
    • يَٰعِيسَى
    • "O Isa,
    • ٱبْنَ
    • son
    • مَرْيَمَ
    • (of) Maryam!
    • ءَأَنتَ
    • Did you
    • قُلْتَ
    • say
    • لِلنَّاسِ
    • to the people,
    • ٱتَّخِذُونِى
    • "Take me
    • وَأُمِّىَ
    • and my mother
    • إِلَٰهَيْنِ
    • (as) two gods
    • مِن
    • from
    • دُونِ
    • besides
    • ٱللَّهِ
    • Allah?"
    • قَالَ
    • He said,
    • سُبْحَٰنَكَ
    • "Glory be to You!
    • مَا
    • Not
    • يَكُونُ
    • was
    • لِىٓ
    • for me
    • أَنْ
    • that
    • أَقُولَ
    • I say
    • مَا
    • what
    • لَيْسَ
    • not
    • لِى
    • I
    • بِحَقٍّ
    • (had) right.
    • إِن
    • If
    • كُنتُ
    • I had
    • قُلْتُهُۥ
    • said it,
    • فَقَدْ
    • then surely
    • عَلِمْتَهُۥ
    • You would have known it.
    • تَعْلَمُ
    • You know
    • فِى
    • (is) in
    • نَفْسِى
    • myself,
    • وَلَآ
    • and not
    • أَعْلَمُ
    • I know
    • نَفْسِكَ
    • Yourself.
    • إِنَّكَ
    • Indeed, You,
    • أَنتَ
    • You
    • عَلَّٰمُ
    • (are) All-Knower
    • ٱلْغُيُوبِ
    • (of) the unseen.
    117
    • مَا
    • Not
    • قُلْتُ
    • I said
    • لَهُمْ
    • to them
    • إِلَّا
    • except
    • مَآ
    • what
    • أَمَرْتَنِى
    • You commanded me
    • بِهِۦٓ
    • [with it]
    • أَنِ
    • that
    • ٱعْبُدُوا۟
    • "You worship
    • ٱللَّهَ
    • Allah,
    • رَبِّى
    • my Lord
    • وَرَبَّكُمْ
    • and your Lord."
    • وَكُنتُ
    • And I was
    • عَلَيْهِمْ
    • over them
    • شَهِيدًا
    • a witness
    • مَّا
    • that
    • دُمْتُ
    • as long as I
    • فِيهِمْ
    • (was) among them,
    • فَلَمَّا
    • then when
    • تَوَفَّيْتَنِى
    • You raised me
    • كُنتَ
    • You were
    • أَنتَ
    • [You]
    • ٱلرَّقِيبَ
    • the Watcher
    • عَلَيْهِمْ
    • over them,
    • وَأَنتَ
    • and You
    • عَلَىٰ
    • (are) on
    • كُلِّ
    • every
    • شَىْءٍ
    • thing
    • شَهِيدٌ
    • a Witness.
    118
    • إِن
    • If
    • تُعَذِّبْهُمْ
    • You punish them,
    • فَإِنَّهُمْ
    • then indeed they
    • عِبَادُكَ
    • (are) Your slaves,
    • وَإِن
    • and if
    • تَغْفِرْ
    • You forgive
    • لَهُمْ
    • [for] them
    • فَإِنَّكَ
    • then indeed You,
    • أَنتَ
    • You
    • ٱلْعَزِيزُ
    • (are) the All-Mighty,
    • ٱلْحَكِيمُ
    • the All-Wise."
    119
    • قَالَ
    • Will say
    • ٱللَّهُ
    • Allah,
    • هَٰذَا
    • "This
    • يَوْمُ
    • Day
    • يَنفَعُ
    • will profit
    • ٱلصَّٰدِقِينَ
    • the truthful
    • صِدْقُهُمْ
    • their truthfulness."
    • لَهُمْ
    • For them
    • جَنَّٰتٌ
    • (are) Gardens
    • تَجْرِى
    • flows
    • مِن
    • from
    • تَحْتِهَا
    • underneath it
    • ٱلْأَنْهَٰرُ
    • the rivers
    • خَٰلِدِينَ
    • will abide
    • فِيهَآ
    • in it
    • أَبَدًا
    • forever."
    • رَّضِىَ
    • is pleased
    • ٱللَّهُ
    • Allah
    • عَنْهُمْ
    • with them
    • وَرَضُوا۟
    • and they are pleased
    • عَنْهُ
    • with Him.
    • ذَٰلِكَ
    • That
    • ٱلْفَوْزُ
    • (is) the success,
    • ٱلْعَظِيمُ
    • (the) great.
    120
    • لِلَّهِ
    • To Allah (belongs)
    • مُلْكُ
    • the dominion
    • ٱلسَّمَٰوَٰتِ
    • (of) the heavens
    • وَٱلْأَرْضِ
    • and the earth
    • وَمَا
    • and what
    • فِيهِنَّ
    • (is) in them.
    • وَهُوَ
    • And He
    • عَلَىٰ
    • (is) on
    • كُلِّ
    • every
    • شَىْءٍ
    • thing
    • قَدِيرٌۢ
    • All-Powerful.

Madinah Period This surah was one of the last chapters of the Qur’an to be revealed. It consists of 120 verses, and takes its name from the table (verse 112) which Jesus’ disciples asked God to send them from haven. In addition to several other topics, it contains rulings concerning daily life. 1. O you who believe! Fulfill the bonds (you have entered into with God and with people). Lawful for you is the flesh of cattle (grazing beasts of the flock), save what is mentioned to you (herewith), and unlawful (for you is) hunted game when you are in the state of pilgrim sanctity. Assuredly, God decrees as He wills. 2. O you who believe! Do not violate the sanctity of the public symbols (of Islam) set up by God (such as Jumu‘ah and ‘Īd Prayers, the call to the Prayer, the Sacrifice, and attendant rites of the Pilgrimage), nor of the Sacred Months (during which fighting is forbidden except when you are attacked), nor of the animals (brought to the Sacred House for sacrifice), nor of the collars (put on the animals marked for sacrifice), nor of those who have set out for the Sacred House, seeking from their Lord bounty and His good pleasure. But once you leave your pilgrim sanctity (and the sacred precincts around the City), you are free to hunt. And never let your detestation for a people, because they barred you from the Sacred Mosque, move you to commit violations (acts of aggression or injustice). Rather, help one another in virtue and goodness, and righteousness and piety, and do not help one another in sinful, iniquitous acts and hostility; (in all your actions) keep from disobedience to God in reverence for Him and piety. Surely God is severe in retribution. 3. Unlawful to you (for food) are carrion, and blood, and the flesh of swine, and that (the animal) which is offered in the name of any other than God, and the animal strangled, and the animal beaten down, and the animal fallen to death, and the animal gored, and that devoured by wild beasts – save that which you make lawful (by slaughtering properly while it was still alive) – and that which has been sacrificed to anything serving the function of idols and at the places consecrated for offerings to other than God. And (also unlawful is) that divided and obtained through divining arrows (and the like, such as lotteries and throwing dice). (Eating of any of ) that (just mentioned) is transgression. – This 245 day, those who disbelieve have lost all hope of (preventing the establishment of ) your Religion, so do not hold them in awe, but be in awe of Me. This day I have perfected for you your Religion (with all its rules, commandments and universality), completed My favor upon you,1 and have been pleased to assign for you Islam as religion. – Then, whoever is constrained by dire necessity (and driven to what is forbidden), without purposely inclining to sin – surely God is All-Forgiving, All-Compassionate. 1. During the Caliphate of ‘Umar, a Jew said: “There is a verse in your Book that, if it had been revealed to us, we would have celebrated the day it was revealed as a religious festival,” and recited: This day I have perfected for you your religion (with all its rules, commandments and universality), completed My favor upon you.. . This section of the verse, which seems to have no direct relation with the other parts, declares the dominion of Islam and secures its future. So its importance should be sought in the Prophetic declaration: “This day I leave to you two precious things: as long as you hold fast to them, you will never go astray. They are God’s Book and the Family of His Messenger.” This hadīth , which exists in the books of authentic Traditions such as S a h ī h Muslim, Sunan at-Tirmidhī, Sunan an-Nasāī, and Musnad Ahmad ibn Hanbal, reads in al-Muwa tt a by Imām Mālik: .... “God’s Book and the Sunnah of His Messenger.” However, these two versions do not contradict each other; rather, they interpret each other. For, as pointed out by Bediüzzaman Said Nursi, what is meant by the Messenger’s Family is His Sunnah. That is, the progeny of the Messenger, upon him be peace and blessings, are, first and foremost, responsible for the maintenance and practice of the Sunnah. Moreover, during the history of Islam, the overwhelming majority of the greatest Muslim scholars, spiritual masters, and revivers (those who have come to revive Islam) have all descended from the Prophet’s Family. God’s Messenger, upon him be peace and blessings, encouraged his Ummah to gather around his family and declared that the Qur’ān and his Family, which retains and represents his Sunnah, his way, would never be separated from one another. 4. They ask you (O Messenger) what is lawful for them (including, in particular, the game caught by trained hunting animals). Say: Lawful for you are (all) pure, wholesome things; and (as for) such hunting animals as you have trained as hounds teaching them from what God has taught you, you may eat of what they have caught for you (and brought to you dead or alive without themselves having eaten thereof ). And pronounce God’s Name (while dispatching them to hunt for you). Keep from disobedience to God in reverence for Him and piety. Surely God is swift at reckoning. 5. This day (all) pure, wholesome things have been made lawful for you. And the food of those who were given the Book before (including the animals they slaughter unless, of course, they invoke the name of any other than God) is lawful for you, just as your food (including the animals you slaughter) is lawful for them. And (lawful for you in marriage) are crom among the believers, and crom among those who were given the Book before, provided that you give them 246 their bridal-due, taking them in honest wedlock, and not in debauchery, nor as secret love-companions. (That is the ordinance regarding your relations with the People of the Book in this world. But know this:) Whoever rejects (the true) faith (and rejects following God’s way as required by faith), all his works are in vain, and in the Hereafter he will be among the losers. 6. O you who believe! When you rise up for the Prayer, (if you have no ablution) wash your faces and your hands up to (and including) the elbows, and lightly rub your heads (with water), and (wash) your feet up to (and including) the ankles. And if you are in the state of major ritual impurity (requiring total ablution), purify yourselves (by taking a bath). But if you are ill, or on a journey, or if any of you has just satisfied a want of nature, or if you have had contact with women, and can find no water, then betake yourselves to pure earth, passing with it lightly over your face and your hands (and forearms up to and including the elbows). God does not will to impose any hardship upon you, but wills to purify you (of any kind of material and spiritual filth), and to complete His favor upon you, so that you may give thanks (from the heart, and in speech and action by fulfilling His commandments). 7. And remember God’s favor upon you, and the pledge by which He bound you when you said: “We have heard and we obey.” Keep from disobedience to God in reverence for Him and piety. Surely God has full knowledge of what lies hidden in the bosoms. 8. O you who believe! Be upholders and standard-bearers of right for God’s sake, being witnesses for (the establishment of ) absolute justice. And by no means let your detestation for a people (or their detestation for you) move you to (commit the sin of ) deviating from justice. Be just: this is nearer and more suited to righteousness and piety. Seek righteousness and piety, and always act in reverence for God. Surely God is fully aware of all that you do. 9. God has promised those who believe and do good, righteous deeds that for them is forgiveness and a tremendous reward. 10. Whereas those who deny Our Revelations (to come as verses of the Book establishing the pillars of faith), as well as Our signs (both in their inner world and in the outer world) – such are companions of the Blazing Flame. 11. O you who believe! Remember God’s favor upon you: when a people were minded to stretch out their hands against you but He restrained their hands from you. Revere God and keep from disobedience to Him so as to always deserve His protection. And in God should the believers put their trust. 247 12. And, indeed, God took a solemn pledge from the Children of Israel and raised up from among them twelve leaders and representatives (one from each tribe, to look after their affairs and as spiritual mentors). God said: “Surely I am with you: if indeed you establish the Prayer in conformity with all its conditions, and pay the Prescribed Purifying Alms, and believe in all of My Messengers, and honor and support them, and lend God a good loan (by spending out of your wealth in God’s cause), I will surely blot out from you your evil deeds and will certainly admit you into Gardens through which rivers flow. But whoever among you disbelieves after this and is ungrateful has surely strayed from the right, even way. 14. And from those who said, “We are Nasārā (Helpers),”2 We also took a solemn pledge, but they have forgotten a (most important) portion of what they were admonished about. So We have stirred up among them enmity and hatred till the Day of Resurrection; then God will cause them to understand what they have been contriving. 2. Some assert that the word Na s ārā (Helpers) is derived from the word Nā s irah (Nazareth), which is the home town of Jesus, upon him be peace. On the contrary, this word is derived from the word nu s rah (help); this derivation is based on the question posed by Jesus, upon him be peace, to his disciples: “Who will my helpers ( an s ār ) on this way to God?” The disciples answered: “We are the helpers of God’s cause.” (3: 52) The Qur’ān uses this word here either to refer to this incident and, thereby, to remind the Christians of their original creed and basic responsibilities, warning them, or only to remind them of their assertion that they are the helpers. The Prophet Jesus, upon him be peace, never claimed that he had introduced a new religion under the name of Christianity, nor did he call his followers “Christians.” He came to revive Moses’ religion and to follow his Law ( Matthew , 5: 17). He also gave the glad tidings of the advent of the Last Prophet (Qur’ān, 61: 6; John , 14: 25–27, 30; 15: 26; 16: 7–8, 12–15). Likewise, his early followers neither regarded themselves as being a separate community from the Israelites, nor did they adopt any distinctive name or symbol. They worshipped in the temple along with other Jews and considered themselves to be followers of the Mosaic Law ( Acts , 3: 1–10; 21: 14–15). Later on, Paul asserted that observing the Law was not required and faith in Christ was all that one needed for salvation ( Romans , 3: 21–24, 27; 5: 1; 6: 14...). Even in those days, Jesus’ followers called themselves “those who believed,” “disciples,” and “brethren” ( Acts , 2: 44; 4: 32; 9: 26; 11: 29; 13: 52; 15: 1, 4; 23: 1). The Jews sometimes designated them as “Galileans,” or as “the sect of Nazarenes” ( Luke , 13: 2; Acts , 24 :5). The label “Christians” was flung at them by their opponents in Antioch in 43 or 44 ce only to taunt and mock them ( Acts , 11: 26), and this appellation gradually became established (al-Mawdūdī, 2, note 36). 15. O People of the Book! Now there has indeed come to you Our Messenger, making clear to you many things you have been concealing of the Book (the Bible), and passing over many things (in order not to put you to further shame). 248 Surely there has come to you from God a light (which enlightens your minds and hearts, and illuminates your way), and a Book manifest in itself and manifesting the truth, 16. Whereby God guides whoever strives after His good pleasure (by acting in the way He approves) to the ways of peace, salvation, and safety. And He leads them by His leave out of all kinds of (intellectual, spiritual, social, economic, and political) darkness into light, and guides them to a straight path (in belief, thought, and action). 17. They have indeed disbelieved who declare: God is the Messiah, son of Mary. Say: “Who then has the least power against God, if He had willed to destroy the Messiah, son of Mary, and his mother, and all those who are on the earth?” To God belongs the sovereignty of the heavens and the earth and all that is between them. He creates whatever He wills. God has full power over everything. 18. The Jews and Christians assert, “We are God’s children and His beloved ones.” Say: “Why, then, does He punish you for your sins? No. You are but mortals that (just like others) He has created. He forgives whom He wills, and He punishes whom He wills. To God belongs the sovereignty of the heavens and the earth and all that is between them, and to Him is the homecoming. 19. O People of the Book! Now, after a long interlude during which no Messengers have appeared, there has indeed come to you Our Messenger, making the whole truth clear to you, lest you should say, “There has not come to us any bearer of good tidings, nor any warner.” Indeed, there has come to you a bearer of good tidings and a warner. And God has full power over everything. 20. And (remember) when Moses warned his people, saying: “O my people! Remember God’s favor upon you,3 for He appointed among you Prophets, and appointed (among you) rulers (while in Egypt; and made you free to manage your own affairs), and He granted to you favors such as He had not granted to anyone else in the worlds. 3. It can be said that true humanity lies in two important virtues, which may serve as the means for a person’s guidance. One of them is that people acknowledges their innate weakness and poverty, and the errors they have committed, and pray for forgiveness. The other is that they feel gratitude for any good they receive from others. Haughtiness and ingratitude are usually reasons for unbelief. One who never feels remorse or asks forgiveness for their errors and is unaware of gratitude or being thankful cannot be regarded as being truly human. A person whose conscience has not been fully darkened does not refrain from acknowledging their errors, and is appreciative of any good they receive. This is why the Qur’ān, on the one hand, reminds people of God’s favors upon them, thereby arousing in them a feeling of gratitude and thankfulness, while on the other hand, it calls on them to acknowledge their errors and sins and to ask for forgiveness. This is very important, both in 249 being truly human and in making people accept Divine truths and guidance. 21. “O my people! Enter the holy land which God has prescribed for you and commanded you to enter;4 and do not turn back (from faith to your previous state), for then you will turn about as losers (in both this world and the Hereafter).” 4. This verse refers to Palestine, where the Prophet Abraham emigrated and settled, and which was the homeland of the Prophets Isaac and Jacob, upon them and all other Prophets be peace. At that time, the Divine trust – the representation and promotion of God’s Religion, which has always been called “Islam” – rested on the shoulders of the Children of Israel. It is for this reason that God Almighty prescribed that land for them and commanded them to enter it and make the primordial Religion of Islam prevalent there. So this prescription is not for the Children of Israel as a race, nor as the followers of the Jewish religion or Judaism. It is for those who represent Islam, the complete surrender to God, and shoulder its promotion and exaltation at all times. 22. They said: “Moses, therein live a people of exceeding strength: we cannot enter it unless they depart from it; so if they depart from it, then we will surely enter it.” 23. Said two men from among those who feared (God’s punishment for disobedience to Him), and whom God had favored (with faith, sagacity, and devotion): “Enter upon them through the gate (by frontal attack). For once you have entered it, you will surely be the victors. And in God you must put your trust if you are truly believers.” 24. They said: “O Moses! By no means will we enter it as long as they are there. Go forth, then, you and your Lord, and fight, both of you. (As for ourselves) we will be sitting just here!” 25. He (Moses) said (turning to His Lord with entreaty): “O my Lord! I have power over none except my own self and my brother (Aaron) only; so You judge and separate between us and these transgressing people!” 26. He (God) said (passing this judgment): “Then, this (land) shall now be forbidden to them for forty years, while they shall wander about on earth, bewildered. Do not grieve over that transgressing people.” 27. Narrate to them (O Messenger) in truth the exemplary experience of the two sons of Adam, when they each offered a sacrifice, and it was accepted from one of them, and not accepted from the other. “I will surely kill you,” said (he whose sacrifice was not accepted). “God accepts only from the sincere and truly pious,” said the other. 250 28. “Yet if you stretch out your hand against me to kill me, I will not stretch out my hand against you to kill you. Surely I fear God, the Lord of the worlds. 29. “(In refusing to fight you, and in remembering to fear God) I desire indeed (to warn you) that you will bear the burden of my sin (were I to take part in fighting you) and your own sin (for seeking to kill me), and so you will be among the companions of the Fire.5 For that is the recompense of wrongdoers.” 5. This part of the verse literally means: “I desire that you should be laden with both my sin and yours, and so will be among the companions of the Fire.” However, this is not the expression of a desire, but rather a reality and a serious warning. The Messenger, upon him be peace and blessings, declares: “When two Muslims attempt to kill each other, both the killer and the killed will go to Hell because the one killed would have killed the other if he had been able to.” (Muslim, “Kitāb al-Fitan,” 14; Ibn Mā’jah, “Kitāb al-Farāi d ,” 8) He also declares: “When two people set out to slander one another, the one who starts the slander shall bear the burden of the sin of both because he has caused mutual slandering, as long as the other does not exceed him in slander” (Muslim, “Kitāb al-Birr wa’s-Silah,” 68; atTirmidhi, “Kitāb al-Birr,” 51). This is what the answer of Adam’s wronged son is based on. What is meant is: “I do not desire to bear the burden of both my own and your sin, which will happen if I attempt to kill you.” This brother, known as Abel in the Bible, also warns his brother: “Be careful not to bear the burden of the sins of two people and thus become among the companions of Hell.” He (Abel) never desired that his sibling should kill him and thus, laden with the sin of two men, go to Hell. 30. (This warning served only to fuel the other’s passion:) His carnal, evil-commanding soul prompted him to kill his brother, and he killed him, thus becoming among the losers. 31. (He did not know what to do with the dead body of his brother.) Then God sent forth a raven, scratching in the earth, to show him how he might cover the corpse of his brother. (So seeing) he cried: “Oh, alas for me! Am I then unable even to be like this raven, and so find a way to cover the corpse of my brother?” And he became distraught with remorse.6 6. Some events, even though seemingly minor and isolated, reveal universal realities and laws. For example, once the Messenger, upon him be peace and blessings, left his house, thinking about which day the Night of Power might fall on. When he saw some Muslims fiercely disputing, he forgot what he had been thinking about. This particular event indicated an important reality: Dispute and discord, to which Muslims are inclined, are perilous to the Muslim community. Similarly, the event which took place between the two sons of Adam, whose names are mentioned as Cain and Abel in the Bible (Genesis: 4), discloses an important aspect of human nature. As narrated in the Bible, Abel kept sheep, while Cain worked the soil. (In order to get near to God,) Cain offered some of the fruits of the soil, while Abel brought fat portions from some of the firstborn of his flock. Offering a sacrifice means getting near (to God) and is done to be near to God. Even though it was established and is practiced in Islam as the sacrifice of a sheep or of a cow, the main purpose for such an action is to become nearer to God and to attain true piety. The Qur’an declares: Bear in 251 mind that neither their flesh nor their blood reaches God, but only piety and consciousness of God reach Him from you. (22: 37). Since Cain was devoid of true piety and most probably made the offering with ulterior motives, God did not accept this sacrifice from him. This aroused jealousy in him, a trait that is common to humankind, and eventually it caused the first blood-shed in human history. Life is extremely important and valuable in God’s sight. This is why Islam has established the principle: Right is to be esteemed and observed because it is right, even if it is small. The right of an individual cannot be sacrificed for the society. Taking the life of a human being is the same as if one were to take the lives of all humankind, and sparing or restoring the life of one person is the same as sparing and restoring the life of all. Rights and inviolate values are of equal worth and demand retaliation. 32. It is because of this that We ordained for (all humankind, but particularly for) the Children of Israel: He who kills a soul unless it be (in legal punishment) for murder or for causing disorder and corruption on the earth will be as if he had killed all humankind; and he who saves a life will be as if he had saved the lives of all humankind. Assuredly, there came to them Our Messengers (one after the other) with clear proofs of the truth (so that they might be revived both individually and as a people). Then (in spite of all this), many of them go on committing excesses on the earth. 33. The recompense of those who fight against God and His Messenger, and hasten about the earth causing disorder and corruption: they shall (according to the nature of their crime) either be executed, or crucified, or have their hands and feet cut off alternately, or be banished from the land. Such is their disgrace in the world, and for them is a mighty punishment in the Hereafter. 34. Except for those who repent (and desist from their crimes against order) before you have overpowered them, (although the judgment as to specific crimes against individuals is left to those individuals or to their heirs). Know that God surely is All-Forgiving, All-Compassionate (especially toward His servants who turn to Him in repentance). 35. O you who believe! Keep from disobedience to God in reverence for Him and piety, and seek the means to come closer to Him, and strive in His cause, so that you may prosper (in both worlds). 36. As to those who insist on unbelief: even if they owned the whole of what is on the earth, and the like with it, to offer as ransom from the punishment on the Day of Resurrection, it would not be accepted from them. For them is a painful punishment. 37. They will wish to come out of the Fire, but they shall not come out of it; 252 theirs is a punishment enduring. 38. And for the thief, male or female: cut off their hands as a recompense for what they have earned, and an exemplary deterrent punishment from God. God is All-Glorious with irresistible might, All-Wise. 39. But he who repents after having done wrong, and mends his ways, surely God accepts His repentance. For God is All-Forgiving, All-Compassionate.7 7. As has been pointed out where the occasion required it, the penal law is not the fundamental law upon which a complete system of life has been founded. Rather, it is a collection of sanctions and cautions that help to maintain a healthy system. For this reason, it is very important for a penal law to act as a deterrent. So, in evaluating any penal law, we should consider to what extent it deters people from committing crimes and how often and widely such crimes are committed in the community where the law is to be enforced. Another important point to note is that the severity or lightness of penalties demonstrates the degree of importance attached to the values that have been brought under protection by the means of such laws. The penalties Islam legislated for the crimes committed against basic human rights and freedoms, such as the right to life, personal property, belief, reproduction, and individual and public security, and basic values like chastity and innocence, and those verses that legislate for crimes against mental and physical health, show the importance Islam attaches to these values and their protection. In addition, any penal law should be considered within the whole body of the system, with all its social, economic and political dimensions, and its principles of creed, worship, morality, and law. Also, by stressing and giving particular importance to repentance and reformation, Islam approaches the matter as one of education and upbringing, showing that it aims to enable individuals to attain human perfection. For this reason, without limiting itself to legal sanctions, Islam brings piety, reverence for God, and life to the forefront. As a legal term in the Penal Law of Islam, the punishment of cutting off a hand for theft should have the following elements: The thief should possess legal discretion; i.e., they must have committed the crime purely with their own free will, without any compulsion; they must have taken possession of the thing stolen, thereby depriving its rightful owner of it; they must have stolen it from the place where it was kept, not in an open place where they could enter freely; they must not have had any rights to it; the stolen thing should be of the kind of thing that Islam regards as goods; the value of the goods should be above a certain amount; and it should not be fruit, vegetables, or grain that are not stored in a barn. There is another condition: the person who steals should not be constrained to steal out of dire necessity. Caliph ‘Umar, may God be pleased with him, did not enforce this punishment at times of famine. However, such exemptions do not mean that the person who steals will not be punished. Under these circumstances, the judge can determine a punishment for the thief, but cannot opt to have the hand cut off. 40. Do you not know that surely to God belongs the sovereignty of the heavens and the earth? He punishes whom He wills and forgives whom He wills. He has full power over everything.8 253 8. Such statements in the Qur’ān are of extreme importance. What they mean can be summarized as follows: • Being the sole Creator of everything, God has absolute sovereignty over everything; He decrees whatever He wills. • God is also absolutely Merciful, Forgiving and Wise. Whatever He does and decrees has many instances of wisdom. Nothing he does is in vain. What we must do, after acknowledging that He has absolute sovereignty over everything and absolute power to do whatever He wills, is to try to find the instances of wisdom in His decrees and acts. • God’s absolute Will is, in one respect, identical with His Knowledge. This means that He “knows” with His Eternal Knowledge whatever will happen in the future, and has “pre-recorded” it. Whatever He knows and pre-records takes place when its time is due. But He records an event with its causes and results all together, and also takes into consideration the partial will that He granted to us in His “pre-determinations” that concern us. • We are confronted by the results of our intentions and deeds, whether they are good or bad. However, since He always wills good for us, guides us to it, and enables us to do it, whatever good we meet is from Him. But whatever misfortune happens to us, it is from our selves (see 4, note 18). 41. O Messenger! Let them not grieve you who would rush in unbelief, as if competing with one another in a race, such of them as say with their mouths, “We believe,” but their hearts do not believe, and those of them who are Jews. They are eagerly listening out for falsehoods (especially about you), and eagerly listening out (spying) on behalf of other people who have never come to you (even to learn the essence of your Message), altering any words (whether pertaining to God or not) from their contexts to distort their meanings. They say (about matters referred to you for judgment): “If such and such judgment is given to you, accept it; but if it is not given to you, then beware!” Whoever God has willed to put to a trial (to prove his nature, and has failed in this trial), you have no power in anything on his behalf against God. Such are those whose hearts (because of their rushing in unbelief ) God does not will to purify. For them is disgrace in the world, and in the Hereafter a tremendous punishment. 42. Listening out for lies and falsehood eagerly, and consuming unlawful earnings greedily! If they come to you (for judgment), you may either judge between them or turn away from them (and decline to give judgment). If you turn away from them, they cannot harm you in any way. But if you judge, judge between them with equity and justice. Surely God loves the scrupulously equitable. 43. But how is it that they ask you for judgment when they have the Torah, in which there is God’s judgment (concerning murder), and still thereafter turn away (from that and from your judgment)? The fact is: those are not believers. 254 44. Surely We did send down the Torah, in which there was guidance and a light (to illuminate people’s minds, hearts and ways of life). Thereby did the Prophets, who were fully submitted to God, judge for the Jews; and so did the masters (self-dedicated to God and educating people) and the rabbis (teachers of law), as they had been entrusted to keep and observe the part of God’s Book (revealed up to their time);9 and they were all witnesses to its truth. (Concerning judging by God’s Book and observing It, We warned them saying:) Do not hold people in awe, but stand in awe of Me; and do not sell My Revelations for a trifling price. Whoever (declines to confirm and) does not judge by what God has sent down, those are indeed unbelievers. 9. By the expression “ the part of God’s Book” it is implied that the Torah did not encompass the whole of God’s Revelation, and that more was yet to be revealed. There are several other books in the Old Testament, and it is natural that every Rabbi and jurist was responsible for judging by, and observing the part of, the Revelation which had been revealed up to his time. 45. And We prescribed for them in it (concerning murder): A life for a life, and an eye for an eye, and a nose for a nose, and an ear for an ear, and a tooth for a tooth, and a (like) retaliation for all wounds (the exact retaliation of which is possible). But whoever remits (the retaliation), it will be an act of expiation for him. Whoever does not judge by what God has sent down, those are indeed wrongdoers.10 10. Retaliation is based on absolute equality of rights – whether the rights are those of the president or a common citizen, the richest or the poorest, and the noblest of people or the most common of them – and, therefore, is absolutely just. This is why the Qur’ān declares that there is life for people in retaliation (2: 179). As retaliation is based on justice and absolute equality, only the injuries for which an exact retaliation is possible can fall under the system of retaliation. For this reason, as it would be risky to retaliate for a broken bone or injury to the skin, such injuries are punishable by indemnification. Although retaliation means absolute justice and equality, it is not good in itself and is aimed only at securing basic individual rights and providing compensation for the violation of the same. So one whose rights have been violated can either demand retaliation as a legal right or forgo that right. The Qur’ān encourages people to forgo retaliation and gives the glad tiding that a person who forgoes their right of retaliation has done a good deed which will atone for their sins, in accordance with the greatness of the right that has been forgone. For example, a person who saves the life of another shall be considered as having saved the lives of all humankind; in the same way, if a person has the right to demand retaliation for a murder but forgoes it, they will gain as great reward as if they had forgiven the whole of humankind, or they will have their sins forgiven to that extent. In addition to being based on absolute justice and equality, the Divine Commandments also consider and attach great merit to forgiveness and mutual sacrifice in society; God knows best His servants (human beings) and what is good or bad for them. For this reason, 255 no one person or system can be better or equal to God in establishing commandments or making laws. Those who do not accept and judge by His Commandments are unbelievers, wrongdoers, and transgressors. If they accept these laws, but do not judge by them while they are able to do so, they are both wrongdoers and transgressors. For retaliation in the Bible, see Exodus , 21: 23–25; Leviticus , 25: 17–22. 46. And in the footsteps of those (earlier Prophets), We sent Jesus son of Mary, confirming (the truth of ) the Torah revealed before him, and We granted to him the Gospel, in which there was guidance and a light (to illuminate people’s minds, hearts and ways of life), confirming what was revealed before it in the Torah (except for a few unlawful things that it made lawful), (and serving as) a guidance and an instruction for the God-revering, pious. 47. (And We commanded:) Let the People of the Gospel judge by what God sent down therein; and whoever does not judge by what God has sent down, those are indeed the transgressors. 48. We have sent down to you (O Messenger) the Book with the truth (embodying it, and with nothing false in it), confirming (the Divine authorship of, and the truths that are still contained by) whatever of the Book was revealed before it, and guarding over (all the true teachings in) it. Judge, then, between them by what God has sent down (to you), and do not follow their desires and caprices away from the truth that has come to you. For each (community to which a Messenger was sent with a Book), have We appointed a clear way of life and a comprehensive system (containing the principles of that way and how to follow it). And if God had so willed, He would surely have made you a single community (following the same way of life and system surrounded by the same conditions throughout all history); but (He willed it otherwise) in order to test you by what He granted to you (and thereby made you subject to a law of progress). Strive, then, together as if competing in good works. To God is the return of all of you, and He will then make you understand (the truth) about what you have differed on.11 11. Similar to 2: 213, these last verses draw attention to some historical and sociological principles and realities. There are two kinds of differences between people: one is the “natural” difference in intelligence, ability, ambition and desire in life, and character. These are the differences that lead people to take up different occupations and which lead to scientific and technological progress. The other kind of difference comes from conflicts of interest and the parceling out of the world’s riches. Although these changes, too, may incite progress, they also cause unrest, clashes, and corruption on the earth. The changing conditions of life caused by scientific and technological progress were one of the basic reasons why different Messengers were sent with different Books, although all agreed on the essentials of faith, worship, morality, and the fundamental rules of what is lawful or unlawful. 256 Since humanity was living what was, in many respects, an age of childhood until the time of the Prophet Muhammad, upon him be peace and blessings, every Messenger to come before that time had been sent to a certain people and for a certain period. In the Abrahamic line, Moses, upon him be peace, came to the Children of Israel with the Torah, and Jesus, upon him be peace, with the Gospel, which confirmed the Torah in the essentials of faith, worship, morality, and the fundamental rules of the lawful and unlawful, but which made some unlawful things lawful. So, when Jesus, upon him be peace, came, the Children of Israel, who had followed the Torah until then, should have believed in him and all the previous Prophets and Books, and taken into account the changes which the Gospel introduced in the commandments of the Torah. Many of them, however, did not. When the Prophet Muhammad, upon him be peace and blessings, came with the Qur’ān at a time when there was no longer any need for another Prophet after him or for another Book to be sent, both the Jews and Christians should have believed in him and all the previous Prophets and Books, and followed the Qur’ān. Unfortunately, many of them did not, and thus there came to be three different religions and ways where there should have been only one. The conclusion of verse 48, To God is the return of all of you, and He will then make you understand (the truth) about what you have differed on, is extremely important and contains a threat that is directly linked to the existence of these three major religions or ways. The verses above mention the Books prior to the Qur’ān, giving the name of each. In verse 48, the expression, whatever of the Book , is used, and the Qur’ān is mentioned as the Book. This means that, although there are some differences in the laws, the Qur’ān encompasses all the truths contained in the previous Books. Concerning the Law, the Qur’ān retained the commandments contained in other Books, which it did not abrogate. This caused the Muslim jurists to establish the rule, “The unabrogated laws of the previous communities to which a Divine Book was sent are also ours.” Although all people must follow the Qur’ān, the People of the Book may live as autonomous communities and follow their own books under the rule of Islam. Islam has a very comprehensive, dynamic methodology of law that is unparalleled in human history. This law originates in the Qur’ān and Sunnah, and Muslim jurists have developed several other legal procedures that are based on them, such as Analogy ( qiyās ); the principle of deducing new laws through reasoning based on the Qur’ān and Sunnah ( ijtihād ); adoption of what is good and beneficial ( isti hs ān ); maintaining something approvable without changing it ( isti s hāb ); taking what is suited to the public benefit and discarding what is harmful (ma s ālih al-mursalah ); barring the road that leads to corruption and what is unlawful ( sadd al-zarā’i‘ ); and customary law and tradition acceptable to Islam’s basic essentials (‘urf ) . (See also notes 2 and 95 on this sūrah .) 49. (Thus did We command you:) Judge between them with what God has sent down, and do not follow their desires and caprices, and beware of them lest they tempt you away from any part of what God has sent down to you. If they turn away, then know that God wills only to afflict them for some of their sins. And many among human beings are indeed transgressors. 50. Or is it the law of the (pagan) Ignorance that they seek (to be judged and ruled by)? Who is better than God as law-giver and judge for a people seeking 257 certainty (and authoritative knowledge)? 51. O you who believe! Take not the Jews and Christians for friends and allies (in their Judaism and Christianity, and against the believers). Some among them are friends and allies to some others. Whoever among you takes them for friends and allies (in their Judaism and Christianity and against the believers) will eventually become one of them (and be counted among them in the Hereafter). Surely God does not guide such wrongdoers. 52. Yet you (O Messenger) see those in whose hearts there is a sickness (that dries up the source of their spiritual life, extinguishes their power of understanding, and corrupts their character), hastening towards them (to get their friendship and patronage) as if competing with one another, saying, “We fear lest a turn of fortune should befall us.” But it may be that God will bring about (for the believers) victory or some other outcome of His own will (to punish those hypocrites or the wrongdoers whose friendship and patronage they seek). And then they will find themselves utterly regretful for the secrets they (as hypocrites) sought to keep hidden in their selves. 53. And those who believe will say (to each other): “Are those the self-same people who swore by God their most solemn oaths that they were indeed with you?” Their works have gone to waste and they have become losers. 54. O you who believe! Whoever of you turns away from his Religion, (know that) in time, God will raise up a people whom He loves, and who love Him, most humble towards the believers, dignified and commanding in the face of the unbelievers, striving (continuously and in solidarity) in God’s cause, and fearing not the censure of any who censure. That is God’s grace and bounty, which He grants to whom He wills. God is All-Embracing (with His profound grace), All-Knowing.12 12. This verse, which contains a great promise for the distant future of Islam, is of great importance because of the following points: • No one can detract from Islam by renouncing it. It is God Himself Who preserves it, and He will make it prevail over all other faiths and systems. • God acts behind the veil of cause and effect in the world; the world is the realm of wisdom. So, if the nation or community which God has favored with the responsibility of shouldering Islam fails to maintain it, God will raise up another people whom He keeps concealed in His treasury of the Unseen. Such are those whom God chose in pre-eternity because of the performance they will exhibit in the future. He loves them, and because of this love, they love Him. In praising the Companions of the Prophet Muhammad, upon him be peace and blessings, God presents the following four virtues for us to consider (48: 29): 258 • Continuously being in the Messenger’s company to support him and share his sufferings • Being stern and implacable against the unbelievers (In that period of ignorance and savagery, triumphing over these people was possible by being strong and unyielding.) • Being merciful among themselves • Being sincere and devoted to gaining God’s good pleasure and approval Since Abū Bakr, ‘Umar, ‘Uthmān and ‘Ali were, in turn, at the forefront in having these four virtues respectively, they were the greatest among the Companions. However, a time comes when humanity progresses from ignorance and savagery to science and some sort of civilization, and in that era, when unbelief arises from science and philosophy, the following four virtues, in degree of importance, become prominent and the most desired in the community which God favors with the responsibility of shouldering Islam: • 1. Being most humble toward the believers • 2. Being able to give orders, command respect, and being dignified (not the same as being “stern,” as described above) in the face of the unbelievers, aware that honor and dignity lie in following Islam • 3. Constantly striving in utmost solidarity in God’s cause to make Him known by people, and to be a means for their guidance • 4. Not fearing the censure of any who will censure them for their struggle to make God known by people 55. Your guardian and confidant is none but God, and His Messenger, and those who, having believed, establish the Prayer in conformity with all its conditions, and pay the Prescribed Purifying Alms (the Zakāh), and they bow (in humility and submission to Him). 56. Whoever takes God and His Messenger and those who believe for guardian and confidant, then surely the party of God (that they constitute), they are the victors. 57. O you who believe! Do not take for guardians and confidants such of those who were given the Book before as make a mockery and sport of your Religion, and the unbelievers (who reject the Messenger, Divine Revelation, and the Last Day). Keep from disobedience to God in reverence for Him and piety, if you are truly believers. 58. When you recite the call to the Prayer, they take it for a mockery and sport – that is because they are a people who do not use their reason to understand. 59. Say: “O People of the Book! Is it not that you begrudge us only because we believe in God and what has been sent down to us and what was sent down before, and because most of you are transgressors?” 259 60. Say: “Shall I tell you of a case the worst of all for recompense with God? Those whom God has cursed (excluded from His mercy), and whom He has utterly condemned, and some of whom He turned into apes, and swine, and servants of false powers (who institute patterns of rule in defiance of God) – they are worse situated and further astray from the right, even way.” 61. Whenever those (of the same character and life-pattern, and the hypocrites following in their footsteps) come to you, they declare (hypocritically), “We believe,” whereas in fact they enter with unbelief (in their hearts), and so they depart with it. God knows very well what (unbelief and hypocrisy) they have been concealing. 62. You see many among them rushing as if competing in sinful, iniquitous acts, and enmity, and consuming unlawful earnings. How evil indeed is what they have been doing! 63. Why is it that the masters self-dedicated to God and educating people, and the rabbis (teachers of law) do not forbid them from sinful utterances and consuming unlawful earnings? How evil indeed is what they have been contriving! 64. The Jews say: “God’s Hand is fettered” (thus attributing their humiliation and misery to Him). Be their hands fettered and be they excluded from His mercy for saying so! No indeed! Both His Hands are spread out wide in bounty, bestowing as He wills. And (the Revelation and bounties) that are sent down to you from your Lord indeed increase many of them in rebellion and unbelief. However (according to the laws We established for human life in the world), We have cast enmity and hateful rancor among them to last until the Day of Resurrection: as often as they kindle a fire of war (to overcome Islam and put it off ), God extinguishes it (without allowing them to attain to their goal). They hasten about the earth causing disorder and corruption, and God does not love those who cause disorder and corruption. 65. If only the People of the Book would believe (in the Prophet Muhammad and what is revealed to him), and keep from disobedience to God in piety so as to deserve His protection, We would certainly blot out from them their (previous) evil deeds and admit them, for sure, into Gardens of bounty and blessings. 66. If only they had truly observed the Torah and the Gospel, and all that was sent down to them from their Lord (faithfully, without introducing distortions therein, and, therefore, would believe in Muhammad and follow his way), they would have been fed from above them and from beneath their feet (as God would have poured forth His blessings upon them from both heaven and earth).13 Among them there are just, moderate people who hold to the right 260 course, but many of them – evil indeed is what they do! 13. The following verses of the Old Testament are of the same import as this verse: If you walk in My statutes and keep My commandments, and perform them, I will give you rain in its season, the land shall yield its produce, and the trees of the field shall yield their fruit. Your threshing shall last till the time of vintage, and the vintage shall last till the time of sowing; you shall eat your bread to the full, you dwell in your land safely ( Leviticus , 26: 3–5). The same meaning is explained in Moses’ sermon in Deuteronomy , chapter 28. These two last verses of the sūrah point to an important truth related to the conception of taqwā (keeping from disobedience to God in reverence for Him and piety in order to deserve His protection). As mentioned before, God has two sets of laws, one which we call Religion, and the other being that which God has established for the life and operation of the universe, and which is the subject-matter of sciences. While one gets a return for obeying or disobeying the former, usually in the Hereafter, the return for obeying or disobeying the latter usually comes in this world. Taqwā requires obeying both. 67. O Messenger (you who convey and embody the Message in the best way)! Convey and make known in the clearest way all that has been sent down to you from your Lord. For, if you do not, you have not conveyed His Message and fulfilled the task of His Messengership. And God will certainly protect you from the people. God will surely not guide the disbelieving people (to attain their goal of harming or defeating you).14 14. This verse explains one of the numerous miracles of the Qur’ān. It openly declares and predicts that God will protect His Messenger, Muhammad, upon him be peace and blessings, from all his enemies, allowing him to convey His Message to the end and not allowing others to harm him. Although surrounded by fierce enemies from among the polytheists of Makkah and the desert, and from among the Jews, hypocrites, Christians, and many others, the Messenger, upon him be peace and blessings, fulfilled his mission without any fear and died in his bed after having carried his mission to victory. This promise of God is also true for the heirs to the mission of the Messenger, upon him be peace and blessings, in subsequent centuries, especially toward the end of time, when it is predicted that conditions to live Islam and convey it will be as difficult as they were in Makkah during the early years of Islam. God will also protect these Muslims from their enemies, who will be unable to prevent the Muslims from fulfilling their mission. Also see: 33: 39. 68. Say: “O People of the Book! You do not stand on anything valid (in God’s sight) unless you truly observe the Torah and the Gospel, and all that has been sent down to you from your Lord (and doing that, you would believe in me and the Qur’ān, and follow my way).”15 However, what is sent down to you from 261 your Lord surely increases many of them in rebellion and unbelief. But grieve not for the disbelieving people. 15. This verse signifies three important things: • The Jews and Christians meant nothing and did not stand for anything valid in the sight of God or in the name of the Religion unless, for the Jews, they had been observing the Torah and other books sent to them, including the Gospel, and for the Christians, unless they had been observing the Gospel. They should have believed in and followed the Qur’ān when it began to be revealed. • Even though the Jews and Christians do not believe in the Qur’ān and the Prophet Muhammad, upon him be peace and blessings, Islam regards them as the People of the Book, and they are expected to observe the Torah and the Gospel (in their true commandments). If they do not, they will have no right to claim to have been given anything by God. • Although the Qur’ān clearly explained to them the way of guidance and ultimate salvation, since it revealed how they ill-treated their books, they grew more stubborn in their rejection of it and Muhammad’s Messengership. 69. Surely, be they of those who declare faith (the Community of Muhammad), or be they of those who are the Jews or the Sabaeans or the Christians (or of another faith) – whoever truly and sincerely believes in God and the Last Day and does good, righteous deeds – they will have no fear, nor will they grieve. 70. We did indeed make a covenant with the Children of Israel, and (accordingly) We sent them Messengers (one after the other). But whenever a Messenger came to them with what did not suit (the desires of ) their souls – some they would deny, and some they would kill. 71. They calculated that there would be no trial (of them as a result of what they did), and so became as if blind and deaf (to truth and all Divine admonitions). Then God (having guided them to waken their consciences, and turn to Him in repentance so that they could reform themselves) relented towards them (in gracious forgiveness). Then (again, in spite of that) many of them became as if blind and deaf. And God sees well all that they do. 72. Assuredly they have disbelieved who say, “God is the Messiah, son of Mary,” whereas the Messiah himself proclaimed: “O Children of Israel! Worship God, my Lord and your Lord.” Whoever associates partners with God, God has surely made Paradise forbidden to him, and his refuge is the Fire. And the wrongdoers will have no helpers. 73. Assuredly they also have disbelieved who say, “God is the third of the Three,” whereas there is no deity save the One God. If they desist not from their saying so, there shall touch those of them who disbelieve a painful punishment. 262 74. Will they not turn to God in repentance and (being resolved never again to commit the same wrong) ask Him for forgiveness? God is All-Forgiving, AllCompassionate. 75. The Messiah, son of Mary, was but a Messenger; Messengers had passed away before him; and his mother was an upright one wholly devoted to God; both of them ate food (as do all mortals). Look, how We make the truths clear to them, then look how they are turned away from the truth and make false claims! 76. Say (to them, O Messenger): “Do you worship, apart from God, that which (in and of itself ) has no power either to harm or to benefit you – when God is He Who is the All-Hearing, the All-Knowing?” 77. Say: “O People of the Book! Do not go beyond the bounds in your religion, (straying towards) other than the truth, and do not follow the lusts and fancies of a people who went astray before, and led many others astray, and they strayed (as again others do now) from the right, even way.”16 16. This verse warns the Christians, particularly, against certain peoples of antiquity and some sectarian ones among the Jews who followed ways other than God’s Straight Path. It also warns, allusively, the Muslims and, more particularly, the “lettered ones” of our age – the expression “People of the Book” containing an allusion to educated people. It is impossible not to see the part that those peoples played in the alterations of the essentials of Christian faith and worship, or in the revolts and disturbances that broke out in the Muslim Community in its early period, which gave rise to the emergence of several groups that had strayed from the true path, and the part which they have played in the certain anti-religious ideologies that have appeared in recent centuries. Similar warnings are found in the Bible. In the article titled ‘Christianity’ in the Encyclopedia Britannica (14 th edition), a Christian theologian, Reverend George William Knox, touches on the same fact while writing about the essential beliefs of the Church: Its moulds of thought are those of Greek philosophy, and into these were run the Jewish teachings. We have thus a peculiar combination – the religious doctrines of the Bible, as culminating in the person of Jesus, run through the forms of an alien philosophy. In the same work, Charles Anderson Scott writes under the title of “Jesus Christ:” There is nothing in these three Gospels (Matthew, Mark, Luke) to suggest that their writers thought of Jesus as other than human, a human being especially endowed with the Spirit of God and standing in an unbroken relation to God, which justified his being spoken of as the ‘Son of God.’ Even Matthew refers to him as the carpenter’s son – It is worth noting that, according to Matthew, the carpenter, Joseph, was the step-father of Jesus, upon him be peace. Jesus came to the world without a father. – and records that after Peter had 263 acknowledged him as Messiah, he ‘took him aside and began to rebuke him’ ( Matthew , 16: 22). And in Luke, the two disciples on the way to Emmaus can still speak of him as ‘a prophet mighty in deed and word before God and all the people’ ( Luke , 24: 19)… It is very singular that, in spite of the fact that before Mark was composed, ‘the Lord’ had become the description of Jesus common among Christians, he is never thus described in the second Gospel (nor yet, in the first, though the word is freely used to refer to God). All three relate the Passion of Jesus, upon him be peace, with a fullness and emphasis on its great significance; but except the ‘ransom’ passage ( Mark , 10: 45) and certain words at the Last Supper, there is no indication of the meaning which was afterwards attached to it. It is not even suggested that the death of Jesus, upon him be peace, had any relation to sin or forgiveness. He ( Jesus) frequently referred to himself as the Son of Man.....Certain words of Peter spoken at the time of Pentecost, ‘A man approved of God’, described Jesus, upon him be peace, as he was known and regarded by his contemporaries. From them (the Gospels), we learn that Jesus, upon him be peace, passed through the stages of development, physical and mental, that he hungered, thirsted, was weary and slept, that he could be surprised and require information, and that he suffered pain and died. He not only made no claim to omniscience, but he distinctly waived such a claim. There is still less reason to predicate omnipotence to Jesus, upon him be peace. There is no indication that he ever acted independently of God, or as an independent God. Rather, does he acknowledge dependence upon God by his habit of prayer. He even repudiates the ascription to himself of goodness in the absolute sense in which it belongs to God alone. William Knox, quoted above, writes about ascribing divinity to Jesus, upon him be peace: … before the close of the 3 rd century, his deity was still widely denied… At the Council of Nicaea, in 325, the deity of Christ received official sanction… but controversy continued for some time (more). (For the quotations, see al-Mawdūdī, 2, note 101.) 78. Those of the Children of Israel who disbelieved were cursed by the tongue of David and Jesus, son of Mary. That was because they disobeyed and kept on exceeding the bounds (of the Law). 79. They would not restrain one another from doing the evil they did: indeed, evil was what they used to do. 80. You see many of them (the Jews) taking those who disbelieve as allies and friends (instead of allying with the Messenger and the believers). Evil indeed is what they themselves send ahead for themselves (for their future, and for the life hereafter), so that God will condemn them, and they will abide in the punishment. 81. Had they truly believed in God and the (most illustrious) Prophet (Muhammad), and in what has been sent down to him, they would not have taken them (the unbelievers) for allies and friends; but many of them are transgressors. 264 82. You will most certainly find that, of the people (of unbelief ), the most violent in enmity toward the believers (the Muslims) are the Jews and those who associate partners with God. And you will most certainly find that the nearest of them in affection to the believers (the Muslims) are those who say: “We are Christians.” This is because there are among them (the Christians) hermits (who devote themselves to worshipping God, especially at night) and monks (who struggle with their carnal selves, ever fearful of God’s punishment), and because they are not arrogant.17 17. This verse points to many facts, such as follows: • Arrogance and transgression (committing sins openly, without feeling any shame) are obstacles to belief, while modesty and self-criticism are doors opened to it. • Because of the nature of his mission, the Prophet Jesus, upon him be peace, attached more importance to the spiritual aspect of the Divine Religion than to its other aspects, and this gave rise to many hermits and monks appearing in his community. • Islam is a middle way; but since modesty, humility, worship and struggling against the carnal soul are also essential to Islam, there must be a natural nearness between Muslims and the followers of Jesus, upon him be peace. • The mildness and humility of some hermits and monks caused their accepting Islam and the Qur’ān when they heard God’s Messenger, upon him be peace and blessings. 83. When they hear what has been sent down to the Messenger, you see their eyes brimming over with tears because they know something of its truth (from their own Books); and they say, “Our Lord! We do believe (in Muhammad and the Qur’ān); so inscribe us among the witnesses (of the truth in the company of his community). 84. “Why should we not believe in God and what has come to us of the truth? And we fervently desire that our Lord enter us among the righteous people.” 85. So God (judged that He would) reward them for their saying so with Gardens through which rivers flow, therein to abide. Such is the reward of those who are devoted to doing good, aware that God is seeing them. 86. As to those who disbelieve and deny Our signs and Revelations, those are companions of the Blazing Flame. 87. O you who believe! Do not hold as unlawful the pure, wholesome things that God has made lawful to you, and do not exceed the bounds (either by making forbidden what is lawful, or by over-indulgence in the lawful). God does not love those who exceed the bounds. 88. Eat (as lawful, pure and wholesome) from that which God has provided for you; and in due reverence for Him, keep from disobedience to God, in Whom 265 you have faith. 89. God does not take you to task for a slip (or blunder of speech) in your oaths, but He takes you to task for what you have concluded by solemn, deliberate oaths. The expiation (for breaking such oaths) is to feed ten destitute persons (or one person for ten days) with the average of the food you serve to your families, or to clothe them, or to set free a slave. If anyone does not find (the means to do that), let him fast for three days. That is the expiation for your oaths when you have sworn (and broken them). But be mindful of your oaths (do not make them lightly, and when you have sworn them, fulfill them). Thus God makes clear to you His Revelations (the lights of His way), that you may give thanks (from the heart and in speech, and in action by fulfilling His commandments). 90. O you who believe! Intoxicants, games of chance, sacrifices to (anything serving the function of ) idols (and at places consecrated for offerings to any other than God), and (the pagan practice of ) divination by arrows (and similar practices) are a loathsome evil of Satan’s doing; so turn wholly away from it, so that you may prosper (in both worlds). 91. Satan only seeks to provoke enmity and hatred among you by means of intoxicants and games of chance, and to bar you from the remembrance of God and from Prayer. So, then, will you abstain?18 18. These two last verses, which contain significant principles for human life in this world and the next, draw attention to dangers, such as alcohol, drugs, gambling and all other kinds of games of chance, and a predilection for erecting monuments and statutes of an idolatrous nature, which are an embodiment of ostentation, pride, worldliness, and the vain desires of immortality. They also present to us enmity, hatred, and the crimes caused by these. When we consider that “mafia” types of organizations are the breeding grounds of such, and many other kinds of sins, and illicit relationships, such as prostitution, uncontrollable black marketing, drug addiction and smuggling, and that these are loathsome evils of Satan’s doing, the warning of the verses becomes even more significant. Also, it is extremely important to understand what losses can be incurred by ignoring even one verse of the Qur’ān; for example, many traffic accidents that take lives and property arise from alcohol. 92. Obey God and obey the Messenger (whose commands are based on Divine Revelation), and be on the alert (against opposing them). If you turn away (from obedience to them), then know that what rests with Our Messenger is only to convey the Message fully and clearly. 93. There is no sin on those who believe and do good, righteous deeds for what they might have partaken (in their pre-Islamic past), provided (henceforth) they fear (the end of their previous creeds and misdeeds) and come to faith and do good, righteous deeds, then keep from disobedience to God in reverence 266 for Him and piety and believe (more profoundly), then be more meticulous in obeying God in greater reverence for Him and piety, and be devoted to doing good: God loves those who are devoted to doing good, aware that God is seeing them. 94. O you who believe! Something of the game that you take by your hands or your lances (while you are on the Pilgrimage) is God’s testing of you, so that He may prove those who fear Him (though) unseen. Whoever, after that, exceeds the bounds, for him is a painful punishment. 95. O you who believe! Do not kill game while you are in the state of pilgrim sanctity or in the sacred precincts of Makkah. Whoever of you kills it, then its recompense is the like of what he has killed, from livestock, to be judged by two men among you of equity and probity, and to be brought to the Ka‘bah as an offering; or (there shall be) an expiation by way of giving (as much) food to the destitute (as the value of the game killed), or fasting (a number of days) equivalent (to the number of the persons to be fed, or the shares assigned for them). (That is ordained) so that he may taste the evil consequences of his deed. God has pardoned what is past; but for one who re-offends, God will take retribution from him. And God is All-Glorious with irresistible might, Ever-Able to requite (wrong). 96. (To hunt and eat) the game in the sea, its (fish and other) edibles are lawful for you, a provision for you and for travelers (whom you want to feed). However, while you are in the state of pilgrim sanctity, you are forbidden to hunt on land (or slaughter and eat of the animals that you get others to hunt for you). Keep from disobedience to God, in due reverence for Him to Whom you will be gathered. 97. God has made the Ka‘bah, the Sacred House, a standard and maintenance for the people, and also the Sacred Months (during which fighting is forbidden), and the animals for sacrificial offering, and the (camels wearing the sacrificial) collars. That is so that you may know that God knows whatever is in the heavens and whatever is on the earth, and that God has full knowledge of everything. 98. Know (also) that God is severe in punishment, and that God is All-Forgiving, All-Compassionate. 99. Nothing rests with the Messenger but to convey the Message fully. (It is your responsibility to act in accordance therewith and) God knows whatever you reveal and do openly, and whatever you conceal (in your bosoms) and do secretly. 100. Say (O Messenger): “The bad and the good are not alike,” even though the 267 abundance of the bad (the sheer quantity of the corrupt) amazes you. So keep from disobedience to God in reverence for Him and piety, O people of discernment (so that you may rightly distinguish quality and quantity, and so), that you may prosper (in both worlds).19 19. This verse enunciates a very important standard of evaluation and judgment. Since the world and whatever is in it are not capable of receiving and reflecting what is perfect, and due to their innate deficiencies that are essential to their nature, they can only reflect many absolute truths in relative ways, degrees, or colors. That is why, both from a perspective of relativity and in actual fact, the ugly, bad, and corrupt (unbelievers, hypocrites, transgressors, unlawful earnings, wrong thoughts and false beliefs, etc.) exist in the world more abundantly than the beautiful, good, and pure (believers, sincere and just persons, lawful earnings, right thoughts and sound beliefs). For this reason, it is wrong to judge by quantity; what is important is nature and quality. It sometimes occurs that a single person may represent right and truth in a community. So, except for things which are open to question and which are true relative to circumstances, what is right and true cannot be judged by quantity. The source of absolute truths is God. Whatever He judges to be true and right is true and right. Thinking and acting otherwise brings failure, not success and salvation. Both history and the present world bear witness to this. 101. O you who believe! (Practice as you are admonished to practice, and) do not ask about things which, if made manifest to you, would give you trouble (and make the practice of religion difficult for you). Even so, if you ask about them while the Qur’ān is being sent down, they (what is necessary to be made manifest) will be made manifest to you (to the extent that God wills). (Many things that you have either asked or want to ask about, but which God has left unspoken) God has absolved you thereof: God is All-Forgiving, All-Clement. 102. Indeed a people before you used to ask such questions (and demanded from their Prophet such things as particular miracles) and, thereafter, they fell into unbelief (through not carrying out the commandments given in answer to their questions, or through willfully disbelieving in their Prophet, despite the miracles worked). 103. God has not ordained anything (in the nature) of a bahīrah, nor a sā’ibah, nor a wasīlah, nor hām. But those who disbelieve fabricate falsehoods against God – most of them do not reason and indeed are devoid of sense.20 20. Bahīrah : a she-camel, whose milk the pagans dedicated to idols after she gave birth to five young, the fifth being a male; sā’ibah : a camel let loose, whose milk the pagans forbade themselves, consecrating it to express gratitude for successful fulfillment of a vow; wa s īlah : a sheep or a camel which gave birth to twins, one male, the other female, and whose male young was let loose and dedicated to idols; h ām : a male camel which the pagans forbade themselves after it had inseminated ten females. The conclusion of the verse points to a very important truth: God never does anything in 268 vain or anything that is useless, and anyone who can use their reason, anyone who has sufficient intellect, can grasp at least some of the wisdom in every command of God. Islam makes reason or intellect bear witness to the fact that every one of its commands is reasonable, but this does not mean that reason or intellect can discover or establish these commands. The discovery or establishment of these commands in their proper place requires an “intellect” which, as stated in verse 97 above, knows whatever is in the heavens and whatever is on the earth, and which has full knowledge of everything – an intellect which knows the structure of the whole universe, along with its relationships with all the parts and everything and every event, with all of time and space, and which knows humanity with all its needs and nature, and which understands the web of relationships. There is only one such “intellect:” God. So, the duty of humanity is to discover the wisdom in God’s commands and to use our reason or intellect to deduce the secondary principles and commandments that are mutable according to time and circumstances. Another point to mention here is that those who disregard any Islamic commandment because they consider it to be incompatible with reason and, therefore, prefer other commandments to them are either devoid of sufficient knowledge, intellectual capacity and reasoning, or they have some other purposes. 104. When it is said to them, “Come (in obedience) to what God has sent down and to the Messenger (to whom the Qur’ān is being revealed), they (refuse to think, and instead) say: “Enough for us (are the ways) that we found our forefathers on.” What, even if their forefathers knew nothing and were not guided (and so did not follow a right way)? 105. O you who believe! (Do not busy yourselves with those who follow different ways!) Your responsibility is your selves (so consider how you are faring along your own way). Those who go astray can do you no harm if you yourselves are guided (and so know the right way, and then follow it without deviation). To God is the return of all of you, and He will make you understand all that you were doing (and call you to account for it). 106. O you who believe! Let there be witnesses among you when death approaches you, at the time of making bequests – two straightforward and trustworthy persons from among your own people (the Muslim community), or two other persons from among people other than your own (from among the People of the Book), if you are on a journey (and there are no Muslims) when the affliction of death befalls you. Then, if any doubt arises (concerning their testimony), have the two of them stay (in the mosque) after the Prayer, and they shall swear by God: “We will not sell our testimony for any price, even if it concerns one near of kin, nor will we conceal the testimony of God (namely, the truth), for then we would surely be among the sinful.” 107. Then if it is discovered later that the two (witnesses) have been guilty of 269 (that very) sin (of not giving true testimony), then have two others stand in their place from among those (rightful heirs of the deceased), whom the first two have deprived of their right, and these shall swear by God: “Our testimony is truer than the testimony of the other two, and we have not exceeded the bounds (of what is right, nor violated the rights of any others), for then we would indeed be among the wrongdoers.” 108. That (way) it is more likely that people will offer correct testimony or else they will (at least) fear that their oaths will be rebutted by other oaths. Keep from disobedience to God in reverence for Him and piety, and pay heed (to His commandments). God does not guide people of transgression.21 21. These last verses contain important principles concerning Islamic jurisprudence, good morals and social order. They are: • (Although we should always hold a good opinion of believers,) the transactions in society must be based on legal procedures. • Bearing true witness is extremely important. Refraining from this and bearing false testimony are among the major, cardinal sins. • The testimony of non-Muslims, especially that of the People of the Book, can be acceptable in cases of necessity. • If contradictory evidence is discovered after a court has passed judgment, a new trial must begin. • If it is discovered that the executors did not tell the truth, they are dismissed and, in their place, two people are appointed from among the rightful heirs of the deceased person. • Both the executors and the heirs are asked to swear an oath. • Those whom people regard as trustworthy and straightforward may not always be so. We should regard everybody as trustworthy until contradictory evidence emerges, and we can only decide if another person is untrustworthy on concrete evidence. • The law has principles of its own, but in order for them to prevail and become operative as we expect, belief in and respect for God, Who sees everybody and what everybody does, and Who will call them to account in another world, and belief in the Hereafter, where people will see the return of what they did in this world, are paramount. Belief in, respect for, and fear of God are the primary conditions to ensure a happy social life. 109. The day when God will gather the Messengers and ask them: “What was the response you received (from the people to whom you were appointed to convey My Message)?” They say: “We have no knowledge; You and You alone have knowledge of the Unseen (of all that lies beyond the reach of any created being’s perception).” 110. When God says: “O Jesus, son of Mary! Remember My favor upon you and upon your mother, when I confirmed you with the Spirit of Holiness so that you 270 talked to people in the cradle and in manhood; and when I taught you of the Book22 and wisdom, and the Torah and the Gospel; and when you fashioned out of clay something in the shape of a bird by My leave, then you breathed into it, and it became a bird by My leave, and you healed the blind from birth and the leper by My leave; and when you raised the dead by My leave; and when I restrained the Children of Israel from you when you came to them with clear proofs (truths and miracles demonstrating Your Messengership), and those of them who disbelieved said: ‘This is clearly nothing but sorcery.’ 22. The verse mentioning the Torah and the Gospel in addition to the Book, as in 3: 48, has led some to interpret the Book ( al-kitāb ) as meaning “writing.” However, when we consider another fact, namely that the Torah and the Gospel contain or even are embodiments of the Wisdom as Divine Books, we can conclude that by the Book and the wisdom the verse refers to the Divine Book and the wisdom generally, and particularizes or specifies them to be the Torah and the Gospel. 111. “And when I revealed to the disciples (through you, and inspired in their hearts), ‘Believe in Me and My Messenger!’, they said: ‘We believe, and bear witness that we are (Muslims) submitted exclusively to Him.’ “ 112. And once the disciples said: “Jesus, son of Mary, is your Lord able to send down on us a table (of food) from heaven?”23 ( Jesus) answered: “Fear God (as He should be feared, and so desist from making such demands lest He punish you) if you are (truly) believers.” 23. The wording of this demand, which the disciples made to have greater certainty of faith, contains several points that go against the good manners that a believer must have before God and His Messenger: • While they should have addressed Jesus, upon him be peace, as God’s Messenger, which would demonstrate their belief in and respect for him, they displayed bad manners and doubted him concerning his Messengership. • By saying “your Lord,” they implied that their belief in God had not been established in their hearts, thus behaving in a rude manner. • By saying “Is your Lord able…?”, they demonstrated that they had no true judgment of God as His right (in being God) requires. • By demanding a miracle after they claimed belief, they displayed doubt and another kind of rudeness. However, we should note that the disciples which the Qur’ān highly praised in some other verses (i.e., 3: 52, 5: 111), may have made this demand in the early phase of their conversion, and before they had responded to Jesus’ calling, “Who will be my helpers (on this way) to God?” by saying: “We are the helpers of God(‘s cause). We believe in God, and bear witness that we are (Muslims), submitted exclusively to Him.” (3: 52) It should also be noted that none of the Companions of the Prophet Mu h ammad, upon 271 him be peace and blessings, made such a demand after they had entered into the fold of Islam. Not only did they not make any such demand, they also attached no greater importance to the miracles that God’s Messenger worked than one might have expected from within the milieu of Islam. An example of such a miracle is the time when there was no other means to obtain water or food, and the Prophet, upon him be peace and blessings, was able to make water flow from his fingers and he was able to multiply the small amount of food available so that it sufficed for hundreds of soldiers to partake of. The Companions focused on and devoted themselves to reporting the rules of religion and deemed it sufficient that such miracles be reported by only a few. 113. They said: “We desire to eat thereof and that our hearts might be set at rest (with certainty of God’s being our Lord and of your being His Messenger), and so that we might know that you speak the truth to us, and so that we might be among the witnesses (to the meaning and truth of what is demonstrated to us).” 114. Jesus, son of Mary, said (in entreaty to his Lord): “O God, our Lord! Send down on us a table (of food) from heaven, that shall be an ever-recurring (religious) festival for us – for the first and the last of us – and a sign from You; and provide us sustenance, for You are the Best to be sought as provider with the ultimate rank of providing.” 115. God said: “I send it down on you. Then if any of you should henceforth disbelieve, surely I inflict on him a punishment that I never inflict on anyone in the worlds.”24 24. By concluding the event without specifying whether the table was sent down or not, the Qur’ān shows that the purpose for relating these events is either to reinforce the main purposes within them or to give a lesson through them. By relating this event, the Qur’ān is showing us that what leads people to believe in the Messengers and the Message they brought is not primarily the miracles they worked. Rather, it is the persons of the Messengers themselves, their deep spirituality, the high morals they have, and the rationality and truth of their Message and its compatibility with the unblemished human conscience. This shows that both belief and unbelief are a conscious choice. So, instead of expecting miracles, people should study the universe, which is, in fact, an exhibition of “miracles” from top to bottom, and the character and lives of the Prophets, along with the Books they brought; and one’s conscience should not be allowed to be contaminated with such things as prejudices, carnal desires, sins, wrongdoing, wrong viewpoints, and arrogance, each of which is an obstacle to belief. 116. And (remember) when God will say: “Jesus, son of Mary, is it you who said to people: ‘Take me and my mother for deities besides God?’” and he will answer: “All-Glorified You are (in that You are absolutely above having a partner, as having any need or deficiency whatever)! It is not for me to say what I had no right to! Had I said it, You would already have known it. You know all that is 272 within my self, whereas I do not know what is within You Self. Surely You, and You alone, have knowledge of the Unseen (of all that lies beyond the reach of any created being’s perception). 117. “I did not say to them except what You commanded me to (say): ‘Worship God, my Lord and your Lord.’ I was a witness over them so long as I remained among them; and when You took me back, You were Yourself the Watcher over them. Indeed, You are Witness over everything. 118. “If You punish them, they are Your servants; and if You forgive them, You are the All-Glorious with irresistible might, the All-Wise.”25 25. The answer that The Prophet Jesus will give displays his mission and character. By saying, “If You punish them, they are Your servants; and if You forgive them, You are the All-Glorious with irresistible might, the All-Wise.” he exhibits his absolute respect for God, while, with the expression “they are Your servants,” he appeals to God’s compassion. Although it seems more reasonable to refer the matter to God’s being the All-Forgiving and All-Compassionate, where forgiving is mentioned, that illustrious Prophet, who refers this matter to God’s being the All-Glorious with irresistible might and to His being the All-Wise, displays his deep submission to God’s absolute Authority and Wisdom. On one occasion our Prophet, upon him be peace and blessings, mentions Abraham and Jesus, upon them be peace, together and likens them to one another. Abraham appealed to God on behalf of his people who disobeyed him, by saying, “He who follows me is truly of me; while he who disobeys me, surely You are All-Forgiving, All-Compassionate” (14: 36). 119. God will say: “This is the Day when their truthfulness (faithfulness and steadfastness) will benefit all who were true to their word (to God). For them are Gardens through which rivers flow, therein to abide forever. God is well-pleased with them, and they are well-pleased with Him. That is the supreme triumph.” 120. To God belongs the sovereignty of the heavens and the earth and all that is in them. And He has full power over everything.