# English Translation

# The Qur’ān With Sūrah Introductions and Appendices The Qur’ān With Sūrah Introductions and Appendices

# Qur’ān Project Translation

Edited by

## A.B. al-Mehri

# The Qur’ān Project

# www.quranproject.org Published by

The Qur’ān Project

PO BOX 13976 Birmingham B11 9DQ United Kingdom info@quranproject.org

www.quranproject.org Tel: 0800 228 9421 Cover Design: H. Jundi

No rights reserved. Any part of this publication may be reproduced in any language, stored in a retrieval system or transmitted in any form or by any means, electrical, mechanical, photocopying, recording or otherwise without the express permission of the Publisher, as long as no changes are made to the material and notification is sent to the Publisher for their records. Offers are welcomed to assist publishing this book in other languages. British Library Cataloguing-in-Publication Data

A Catalogue record for this book is available from the British Library 1st print – August 2010 2nd print – September 2010 3rd print – March 2011 4th print – November 2011 5th print – July 2012 6th print – September 2013 7th print – December 2014 8th print – December 2017 For corrections, spelling or otherwise, please contact us at info@quranproject.org ISBN 978-0-9548665-4-9 CONTENTS

Introduction . . . . . . . . . 5

Editor’s Preface . . . . . . . . 7

Short Biography of Prophet Muhammad . . . . 11

The Qur’ān:

Sūrah 1: al-Fātihah (The Opening) . . . . . 30 Sūrah 2: al-Baqarah (The Cow) . . . . . 32 Sūrah 3: Āle-‘Imrān (Family of Imran) . . . . 61 Sūrah 4: an-Nisā’ (The Women) . . . . . 79 Sūrah 5: al-Mā’idah (The Table) . . . . . 98 Sūrah 6: al-An’ām (The Grazing Livestock). . . . 112 Sūrah 7: al-A’rāf (The Elevations) . . . . . 128 Sūrah 8: al-Anfāl (The Spoils of War) . . . . 145 Sūrah 9: at-Tawbah (The Repentance) . . . . 157 Sūrah 10: Yūnus (Jonah) . . . . . . 174 Sūrah 11: Hūd (Hud) . . . . . . . 184 Sūrah 12: Yūsuf (Joseph) . . . . . . 194 Sūrah 13: ar-Ra’d (The Thunder) . . . . . 204 Sūrah 14: Ibrāheem (Abraham) . . . . . 209 Sūrah 15: al-Hijr (The Valley of Stone) . . . . 214 Sūrah 16: an-Nahl (The Bee) . . . . . . 220 Sūrah 17: al-Isrā’ (The Night Journey) . . . . 230 Sūrah 18: al-Kahf (The Cave) . . . . . . 239 Sūrah 19: Maryam (Mary) . . . . . . 248 Sūrah 20: Tā Hā (Ta Ha) . . . . . . 256 Sūrah 21: al-Anbiyā’ (The Prophets) . . . . . 266 Sūrah 22: al-Hajj (The Pilgrimage) . . . . . 275 Sūrah 23: al-Mu’minūn (The Believers) . . . . 283 Sūrah 24: an-Nūr (The Light) . . . . . . 290 Sūrah 25: al-Furqān (The Criterion) . . . . . 302 Sūrah 26: ash-Shu’arā’ (The Poets) . . . . . 308 Sūrah 27: an-Naml (The Ants) . . . . . 319 Sūrah 28: al-Qasas (The Story) . . . . . 327 Sūrah 29: al-‘Ankabūt (The Spider) . . . . . 336 Sūrah 30: ar-Rūm (The Romans) . . . . . 342 Sūrah 31: Luqmān (Luqman) . . . . . . 349 Sūrah 32: as-Sajdah (The Prostration) . . . . 353 Sūrah 33: al-Ahzāb (The Confederates) . . . . 356 Sūrah 34: Saba’ ([The People of] Saba) . . . . 371 Sūrah 35: Fātir (The Originator) . . . . . 377 Sūrah 36: Yā Seen (Ya Seen) . . . . . . 382 Sūrah 37: as-Sāffāt (Those Lined Up). . . . . 388 Sūrah 38: Sād (Sād) . . . . . . . 396 Sūrah 39: az-Zumar (The Groups) . . . . . 403 Sūrah 40: Ghāfir (The Forgiver) . . . . . 410 Sūrah 41: Fussilat (Presented In Detail) . . . . 417 Sūrah 42: ash-Shūrā (The Consultation) . . . . 424 Sūrah 43: az-Zukhruf (The Ornament) . . . . 431 Sūrah 44: ad-Dukhān (The Smoke) . . . . . 438 Sūrah 45: al-Jāthiyah (The Kneeling) . . . . . 443 Sūrah 46: al-Ahqāf (The Sand Dunes) . . . . 448 Sūrah 47: Muhammad (Muhammad) . . . . . 453 Sūrah 48: al-Fath (The Conquest) . . . . . 458 Sūrah 49: al-Hujurāt (The Chambers) . . . . 466 Sūrah 50: Qāf (Qaf) . . . . . . . 469 Sūrah 51: adh-Dhāriyāt (The Scattering Winds) . . . 473 Sūrah 52: at-Tūr (The Mount). . . . . . 477 Sūrah 53: an-Najm (The Star) . . . . . . 481 Sūrah 54: al-Qamar (The Moon) . . . . . 487 Sūrah 55: ar-Rahmān (The Most Merciful) . . . . 492 Sūrah 56: al-Wāqi’ah (The Inevitable Event) . . . 496 Sūrah 57: al-Hadeed (The Iron) . . . . . 502 Sūrah 58: al-Mujādilah (The Contention) . . . . 507 Sūrah 59: al-Hashr (The Gathering) . . . . . 512 Sūrah 60: al-Mumtahinah (The Woman Examined) . . 522 Sūrah 61: as-Saff (Battle Formation) . . . . . 525 Sūrah 62: al-Jumu’ah (Friday) . . . . . . 527 Sūrah 63: al-Munāfiqūn (The Hypocrites) . . . . 530 Sūrah 64: at-Taghābun (Mutual Deprivation) . . . 535 Sūrah 65: at-Talāq (The Divorce) . . . . . 539 Sūrah 66: at-Tahreem (The Prohibition) . . . . 543 Sūrah 67: al-Mulk (The Dominion). . . . . . 547 Sūrah 68: al-Qalam (The Pen) . . . . . . 551 Sūrah 69: al-Hāqqah (The Manifest Reality). . . . 555 Sūrah 70: al-Ma’ārij (The Ways of Ascent) . . . . 558 Sūrah 71: Nūh (Noah) . . . . . . . 561 Sūrah 72: al-Jinn (The Jinn) . . . . . . 564 Sūrah 73: al-Muzzammil (The Enwrapped One) . . . 569 Sūrah 74: al-Muddathir (The Cloaked One) . . . . 573 Sūrah 75: al-Qiyāmah (The Resurrection) . . . . 577 Sūrah 76: al-Insān (The Human) . . . . . 580 Sūrah 77: al-Mursalāt (Those Sent Forth) . . . . 584 Sūrah 78: an-Naba’ (The News) . . . . . 588 Sūrah 79: an-Nāzi’āt (The Extractors) . . . . 592 Sūrah 80: ‘Abasa (He Frowned) . . . . . 596 Sūrah 81: at-Takweer (The Wrapping) . . . . 600 Sūrah 82: al-Infitār (The Breaking Apart) . . . . 603 Sūrah 83: al-Mutaffifeen (Those Who Give Less) . . . 605 Sūrah 84: al-Inshiqāq (The Splitting) . . . . . 608 Sūrah 85: al-Burūj (The Great Stars) . . . . . 610 Sūrah 86: at-Tāriq (The Night-Comer) . . . . 612 Sūrah 87: al-A’lā (The Most High) . . . . . 614 Sūrah 88: al-Ghāshiyah (The Overwhelming) . . . 617 Sūrah 89: al-Fajr (The Dawn) . . . . . . 619 Sūrah 90: al-Balad (The City) . . . . . . 622 Sūrah 91: ash-Shams (The Sun) . . . . . 624 Sūrah 92: al-Layl (The Night) . . . . . . 626 Sūrah 93: adh-Dhuhā (The Morning Brightness) . . . 628 Sūrah 94: ash-Sharh (The Expansion) . . . . 630 Sūrah 95: at-Teen (The Fig) . . . . . . 632 Sūrah 96: al-‘Alaq (The Clinging Substance) . . . 634 Sūrah 97: al-Qadr (The Decree) . . . . . 637 Sūrah 98: al-Bayyinah (The Clear Evidence). . . . 639 Sūrah 99: az-Zalzalah (The Earthquake) . . . . 641 Sūrah 100: al-‘Aadiyāt (The Racers) . . . . . 643 Sūrah 101: al-Qāri’ah (The Calamity) . . . . 645 Sūrah 102: at-Takāthur (Competition in Increase) . . . 647 Sūrah 103: al-‘Asr (Time) . . . . . . 649 Sūrah 104: al-Humazah (The Scorner) . . . . 651 Sūrah 105: al-Fīl (The Elephant) . . . . . 653 Sūrah 106: Quraysh ([the tribe of] Quraysh) . . . 658 Sūrah 107: al-Mā’ūn (The Assistance) . . . . 661 Sūrah 108: al-Kawthar (Abundance) . . . . . 663 Sūrah 109: al-Kāfirūn (The Disbelievers) . . . . 666 Sūrah 110: an-Nasr (The Victory) . . . . . 669 Sūrah 111: al-Masad (The Fiber) . . . . . 672 Sūrah 112: al-Ikhlās (The Sincerity) . . . . . 676 Sūrah 113: al-Falaq (The Daybreak) . . . . . 680 Sūrah 114: an-Nās (Mankind) . . . . . . 680 Appendices: Introduction to the Study of the Qur’ān . . . . 687

The Unique Qur’ānic Generation . . . . 698

Preservation and Literary Challenge of the Qur’ān . . 703

Scientific Miracles of the Qur’ān; . . . . . 714 The Qur’ān on the ‘Big Bang Theory’ . . . . 715 The Qur’ān on the Origin of the Universe . . . . 717 The Qur’ān on the Expanding Universe . . . . 718 The Qur’ān on the Orbital Movement of the Sun and the Moon 719 The Qur’ān on Duality in Creation . . . . . 719 The Qur’ān on the Origin of Life in Water . . . . 722 The Qur’ān on Seas and Rivers . . . . . 722 Miracle of Iron . . . . . . . . 725 The Qur’ān on Mountains . . . . . . 727 The Qur’ān on Human Embryonic Development . . . 729 Scientists Acceptance of the Miracles of the Qur’ān . . 744

Miracles Performed . . . . . . . 748

Old and New Testament Prophecies of Muhammad . . 752

Women in Islām . . . . . . . 767

How do I become a Muslim? . . . . . 774

Short Guide to Ablution and Prayer . . . . 777

Frequently Asked Questions about Islām . . . 783

Brief Index of the Qur’ān . . . . . . 793 Introduction

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# Introduction

The Qur’ān is the word of the Ever-living God; it has been sent down to guide humanity for all times to come. No book can be like it. As you come to the Qur’ān, God speaks to you. To read the Qur’ān is to hear Him, converse with Him and to walk in His ways. It is the encounter of life with the Life-giver. ‘God - there is no deity except Him, the Ever-living, the Sustainer of existence. He has sent down upon you, [O Muhammad], the Book with in Truth ... as guidance for the people ...’ (Qur’ān 3:2-4). For those who heard it for the first time from the lips of the Prophet, the Qur’ān was a living reality. They had absolutely no doubt that, through him, God was speaking to them. Their hearts and minds were therefore seized by it. Their eyes overflowed with tears and their bodies shivered. They found each word of it deeply relevant to their concerns and experiences, and integrated it fully into their lives. They were completely transformed by it both as individuals and as a nation - into a totally new, alive and life-giving entity. Those who grazed sheep, herded camels and traded petty merchandise became the leaders of mankind.

New World

As we come to the Qur’ān, we come to a new world. Each verse ( ayat) is a sign of God – informing us of His infinite mercy, power and knowledge. No other venture in our lives can be so momentous and crucial, so blissful and rewarding, as our journey to and through the Qur’ān. It is a journey that will take us through the endless joys and riches of the words that our Creator and Lord has sent to us and all mankind. Here we will find a world of untold treasures of knowledge and wisdom to guide us on the pathways of life, to mould our thoughts and actions. In it we will find deep insights to enrich us and steer us along the right course. From it you will receive a radiant light to illumine the deeper reaches of your soul. Here we will encounter profound emotions, warmth to melt our hearts and bring tears running down our cheeks. It is beyond man’s power to fully comprehend, or to describe, the greatness and importance of what the Qur’ān holds for him. It is God’s greatest blessing for him. It is the fulfillment of His promise to Adam and his descendants: ‘… when guidance comes to you from Me, whoever follows My guidance - there will be no fear upon them, nor will they grieve’

(2:38). It is the only weapon to help our frail existence as we struggle against the forces of evil and temptation in this world. It is the only means to overpower our fears and anxieties. It is the only light ( nur ), as we wonder in the darkness, with which to find our way to success and salvation. It is the only healing ( shifa’ ) for our inner sicknesses, as well as the social ills that may surround us. It is the constant reminder ( dhikr ) of our true nature and destiny, of our station, our duties, our rewards and our perils.

God - the Greatest

The Qur’ān was brought down by the one who is powerful and trustworthy in the heavens – the angel Gabriel. Its first abode was the pure and sublime heart, the like of which no man has ever had - the heart of the Prophet Muhammad, blessings and peace be on him. More than anything, it is the only way to come nearer and closer to our Creator. It tells us of Him, of His Introduction

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attributes, of how He rules over the cosmos and history, of how He relates Himself to us, and how we should relate to Him and to ourselves. Most important is to remember that what we read in the Qur’ān is the word of God which He has conveyed to us in a human language, only because of His mercy and care and providence for us. ‘The Most-merciful, [He has] taught the Qur’ān’ (55:1-2), and in another verse ‘ As a mercy from your Lord…’ (44:6). The majesty of the Qur’ān, is so overpowering that no human being can truly comprehend it. So much so, that God says, ‘If We had sent down this Qur’ān upon a mountain, you would have seen it humbled and split asunder from fear of God...’ (59:21). This act of Divine mercy and majesty is enough to awe and overwhelm us, to inspire us to ever-greater heights of gratitude, yearning and endeavour to enter the world of the Qur’ān. Indeed, no treasure is more valuable and precious for us than the Qur’ān, as God says of His generosity, ‘O mankind, there has come to you an admonition from your Lord and healing for what is in the breasts and guidance and mercy for the Believers.’

(10:57). The outcome of our entire life depends on how we heed the call given by God. The journey is therefore decisive for our existence, for mankind, for the future of human civilisation. A hundred new worlds lie in its verses. Whole centuries are involved in its moments. Know, in that case that it is the Qur’ān, and only the Qur’ān, which can lead us towards success and glory in this world and in the world to come. We finish by citing a poem: ‘My mind ponders and contemplates, Dwelling on the reality of life, Yet nothing is as scary as the Realness of the Ever-Living. His closeness, His knowledge of my inner self, The insides tremble and frighten at this reality. I awake, Sometimes, I hear nothing except my heart beating, Beat after beat it beats, One thought is flowing in my mind, All that my mind and body desire at this moment, Is to stand, To stand before Him. This feeling I wouldn’t exchange for the world, To fall prostrate and praise Him, tell Him I love Him and am longing to meet Him. Life is a journey with many intended ambitions -Yet mine is simple……………to meet my Lord when I am closest to Him.’ 7

# Editor’s Preface

In early 2008, a friend visited me at my home in Birmingham, UK. He was visibly emotional and asked if I could give him a translation of the Qur’ān in English. He explained that he had a non-Muslim work colleague who had been enthralled by the Qur’ān and that he, as a Muslim, felt ashamed he had not read it. So I gave him a spare translation I had and began to tell him some basic facts he should know as a seeker of truth –

The Qur’ān is a unique book for a multitude of reasons. To name a few:

• It does not read in chronological order of revelation – - i.e. the first verse you read from Sūrah 1 was not the first verse revealed - nor the last verse from Sūrah 114 the very last verse revealed of the Qur’ān.

• The Qur’ān was revealed over a period of 23 years to the Prophet Muhammad – - Sometimes a few ayats at a time – (the first revelation began with five ayat, then seven, etc.) and at other times, Sūrahs (chapters) were revealed as a whole. (An Ayat is normally translated as ‘a verse’ - a more accurate linguistic translation would be ‘Sign’ [of God])

• The Archangel Gabriel, under instruction from God, informed the Prophet to arrange the various ayats into Sūrahs .

• These Sūrahs (chapters) can be divided into two types – - those revealed before the migration of the Muslim community – The Makkan Period - and those revealed after the migration – The Madīnan period. - These Sūrahs would often include Ayats from both time periods

## • The significance of the two periods –

## - in Makkah the call to one God was new. The Believers were opposed, beaten and oppressed by the Makkans who were the main proponents of idol-worship in Arabia. The revelations in Makkah were regarding Monotheism, Paradise and Hellfire, the Day of Judgment etc. This was a period of many trials and tribulations for the Prophet Muhammad and the Believers.

- in Madīnah the Prophet was the leader of the Islāmic state. The revelations here centred on establishing the religion, engaging the enemies of God, social and legal rulings on marriage, divorce, inheritance, punishment, etc. - The challenges of both periods were different and the various Ayats reflect this. 8

After explaining the importance of knowing the biography of the Prophet in order to deepen one’s understanding of the Qur’ān, I began explaining how amazingly, the Qur’ān has been preserved word for word in written and oral form for over fourteen hundred years – a feat unmatched by any other book, including the Old and New Testament. I then went on to mention the many scientific miracles contained in the Qur’ān and also the prophecies in the Bible about the Prophet Muhammad. All this information I was relaying to my friend was scattered over many books and not contained in a single publication that I could give him. It was at this stage it became evident to me that there was a need to publish a translation of the Qur’ān which would give its reader a complete and informed introduction to the miraculous book, and so, The Qur’ān Project was born.

The Translation

Of all published works, the Qur’ān is perhaps the least translatable. Arabic is not at all easy to translate into a language so widely and radically differing from it in structure and genius as English, unless it be with the aid of loose periphrasis and lax paraphrase. Even so the fire of the original is quenched, its vivacious perspicuity is lost, and the so-called literal translation looks rugged and dreary. That the language of the Arabs abounds in nuances and both the noun and the verb are extremely flexible, is a fact well known to every student of that tongue. The difficulty is increased hundredfold when one has to render into English, with any degree of accuracy and precision, a work so rich in meaning, so pithy in expression, so vigorous in style and so subtle in implications as the Qur’ān. To reproduce even partially its exotic beauty, wonderful grandeur and magical vivacity without sacrificing the requirements of the English idiom and usage, is the despair of the translator and an ideal impossible of attainment. The result is that every fresh attempt at translating the Holy Writ brings home, in varying degrees, the truth of the old saying that nothing is so unlike an original as its copy. Nevertheless, as difficult a task as it was, over twenty-three translations of the Qur’ān were consulted in an attempt to render the words of the Qur’ān into the English language and the result is, God-willing, a translation read easily by most. The reader should take note that there exists a number of other translations of the Qur’ān which are more eloquent and richer in language and whilst the current translation may be suitable for some, it may not be ideal for others.

Sūrah Introductions and Appendices

It was decided to add M. Mawdudi’s Sūrah introductions from his commentary of the Qur’ān, ‘Towards Understanding the Qur’ān’ (available online – www.quranproject.org). These have been edited and abridged to include the most relevant information for a beginner. The following chapters were then also selected to be included:

• Short Biography of the Prophet Muhammad

• Introduction to the Study of the Qur’ān

• The Unique Qur’ānic Generation

• Preservation and Literary Challenge of the Qur’ān

• Scientific Miracles of the Qur’ān 9

• Miracles Performed

• Old and New Testament Prophecies of Muhammad

• Women in Islām

• How do I become a Muslim?

• Quick Guide to Ablution and Prayer

• Frequently Asked Questions about Islām - Short Answers –

The Qur’ān Project Website

The website www.quranproject.org was setup to accompany the publication. Here readers would be able to read it all online, download it, order their free copy, and go through the many additional sections including free online library, audio and video etc.

Final Note

Many of those involved have been completely humbled by the opportunity given to them by God to partake in this project. All praise and thanks are for Him and Him alone, the Lord of the Worlds. Often God uses diverse and numerous people for His work and this endeavour has been no different. So many people have offered their time, help and services to this project and are too many to mention here. God knows every single one of them and we ask Him to accept this deed from us and make it as a means of achieving His love, mercy and ultimately Paradise – (ameen). All that is good and correct in this publication, and anyone who is subsequently guided by it, this is from God and a mercy from Him. Any mistakes and errors are from ourselves and we ask the forgiveness of God for them.

> ‘O God, Creator of the heavens and the earth, accept this deed from us and forgive us for any shortcomings. Enter us and our families into the highest levels of Paradise and protect us from being touched by the Fire even for a moment. Our prayers, sacrifices, lives and death are all for You. Bless us with Your love, the love of whom You love and the love of deeds which bring us closer to Your love. O God, have mercy on us through the Qur’ān and make it for us a Light, Mercy and Guidance. Make the last part of our lives its best, the last deed the best one, and the best day of our lives the Day we meet You.’ [ameen]

A.B. al-Mehri

Rabi’ al-Awwal 1439 A.H / December 2017 Birmingham, United Kingdom 10 Short Biography of Prophet Muhammad

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# Short Biography of Prophet Muhammad

Although we can find God by reflecting upon natural phenomena, we need a Prophet to learn why we were created, where we came from, where we are going, and how to worship our Creator properly. Prophets guided people, through personal conduct and the heavenly religions they conveyed, to develop their inborn capacities and directed them toward the purpose of their creation. Had it not been for them, humanity would have been left to decay. As humanity needs social justice as much as it needs private inner peace, the Prophets taught the laws of life and established the rules for a perfect social life based on justice. Thus, Prophets were sent throughout history and whenever humanity would fall into darkness, God would send another one to enlighten them again. This continued until the coming of the Last Prophet. There may be numerous points of difference among the various religions of the world, but they all agreed on the advent of a world teacher, who has been mentioned as the special Prophet known as “The Slave” by Isaiah, “The Holy one with 10,000 saints” by Moses and as the “Paraclete” by Jesus.

The Prophet’s Birth

Muhammad, son of Abdullah, son of Abdul Muttalib, of the tribe of Quraysh, was born in Makkah in the year 571 C.E. His father died before he was born, and he was raised first by his grandfather, Abdul Muttalib, and after his grandfather’s death, by his uncle Abu Talib. As a young boy he travelled with his uncle in the merchants’ caravan to Syria, and some years later made the same journey in the service of a wealthy widow named Khadijah. So faithfully he conducted her business, and so excellent was the report of his behaviour, which she received from her old servant who had accompanied him, that she soon afterwards married her young agent; and the marriage proved a very happy one, though she was fifteen years older than he was. Throughout the twenty-six years of their life together he remained devoted to her; and after her death, when he took other wives he always mentioned her with the greatest love and reverence. This marriage gave him rank among the notables of Makkah, while his conduct earned for him the title al-Amin, the “trustworthy.”

Physical Description

One of the most comprehensive and detailed descriptions we have of the Prophet Muhammad came from a Bedouin woman who would take care of travellers who passed by her tent. The Prophet once stopped by her with his companions for food and rest. The Prophet asked her if they could buy some meat or dates from her but she could not find anything. The Prophet looked towards a sheep next to the tent. He asked her, “What is wrong with this sheep?” She replied, “The sheep is fatigued and is weaker than the other sheep.” The Prophet asked, “Does it milk?” She replied, “I swear by your mother and father, if I saw milk from it then I would milk it.” He then called the sheep and moved his hand over its udder; he pronounced the name of God and praised Him. Then he called the woman when the sheep steadied its feet and its udder filled. He asked for a large container Short Biography of Prophet Muhammad

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and milked it until it was filled. The woman drank until full as did his companions. Then it was milked for a second time until the container was full and they left her and continued on their journey. After a short while, the husband of the Bedouin woman returned from herding goats. He saw the milk and said to his wife, “Where did you get this milk from?” She replied, “I swear by God, a blessed man came to us today” He said, “Describe him to me.” She began; “I saw him to be a man of evident splendour. Fine in figure. His face handsome. Slim in form. His head not too small, elegant and good looking. His eyes large and black [and] his eye lids long. His voice deep. Very intelligent. His brows high and arched [and] his hair in plaits. His neck long and his beard thick. He gave an impression of dignity when silent and of high intelligence when he talked. His words were impressive and his speech decisive, not trivial nor trite. His ideas like pearls moving on their string. He seemed the most splendid and fine looking man from a distance and the very best of all from close by. Medium in height, the eye not finding him too tall nor too short. A tree branch as it were between two others but he was the finest looking of the three. The best proportioned. His companions would surround him, when he spoke they would listen attentively to his speech…”

The First Revelation

The Makkans claimed descent from Abraham through Ishmail and tradition stated that their temple, the Ka`bah, had been built by Abraham for the worship of the One God. It was still called the House of God, but the chief objects of worship here were a number of idols, which were called “daughters” of God and intercessors.

It was the practice of the Prophet to retire often to a cave in the desert for meditation. His place of retreat was Hira, a cave in a mountain called the Mountain of Light not far from Makkah, and his chosen month was Ramadan, the month of heat. It was there one night towards the end of this quiet month that the first revelation came to him when he was forty years old. He heard a voice say: “Read!” He said: “I cannot read.” The voice again said: “Read!” He said: “I cannot read.” A third time the voice, more terrible, commanded: “Read!” He said: “What can I read?” The voice said: “Recite in the name of your Lord who created -Created the human being from a clinging substance. Recite, and your Lord is the most Generous – Who taught by the pen – Taught the human being that which he knew not.” [Qur’ān 96:1-5] Short Biography of Prophet Muhammad

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The Vision of Cave Hira

He went out of the cave on to the hillside and heard the same awe-inspiring voice say: “O Muhammad! Thou art God’s messenger, and I am Gabriel.” Then he raised his eyes and saw the angel standing in the sky above the horizon. And again the voice said: “O Muhammad! Thou art God’s messenger, and I am Gabriel.” Muhammad stood quite still, turning away his face from the brightness of the vision, but wherever he turned his face, there stood the angel confronting him. He remained thus a long while till at length the angel vanished, when he returned in great distress of mind to his wife Khadijah. She did her best to reassure him, saying that his conduct had been such that God would not let a harmful spirit come to him and that it was her hope that he was to become the Prophet of his people. On his return to Makkah she took him to her cousin Waraqa ibn Nawfal, a very old man, “who knew the Scriptures of the Jews and Christians,” who declared his belief that the heavenly messenger who came to Moses of old had come to Muhammad, and that he was chosen as the Prophet of his people.

Message of Islām

Most of the people of Makkah who had acclaimed him as the trustworthy (al-Amīn) and the trustful (as-Sādiq) could not bring themselves to believe in him. Nor could most of the Jews and Christians who had for so long been living in expectation of his arrival. Not that they doubted his truthfulness or integrity but they were not prepared to turn their whole established way of living upside down by submitting to his simple but radical message. He would tell them; When I recite the Qur’ān, I find the following clear instruction: God is He who has created you, and the heavens and the earth, He is your only Lord and Master. He is your only Lord and Master. Surrender your being and your lives totally to Him Alone, and worship and serve no one but Him. Let God be the Only God. The words I speak, He places in my mouth, and I speak on His authority, Obey me and forsake all false claimants to human obedience. Everything in the heavens and on earth belongs to God; no person has a right to be master of another person, to spread oppression and corruption on earth. An eternal life beyond awaits you; where you will meet God face to face, and your life will be judged; for that you must prepare. This simple message shook the very foundations of Makkan society as well as the seventh-century world. That world, as today, lived under the yoke of many false gods, kings and emperors, priests and monks, feudal lords and rich businessmen, soothsayers and spell-binders who claimed to know what others knew not, and who all lorded over the human beings. The Prophet’s message challenged them all, exposed them all and threatened them all. His immediate opponents in Makkah could do no better than brand him unconvincingly as a liar, a poet, soothsayer and a man possessed. But, how could he who was illiterate, he who had never composed a single verse, who has shown no inclination to lead people, suddenly Short Biography of Prophet Muhammad

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have words flowing from his lips so full of wisdom and light, morally so uplifting, specifically so enlivening, so beautiful and powerful, that they began to change the hearts and minds and lives of the hearer? His detractors and opponents had no answer. When challenged to produce anything even remotely similar to the words Muhammad claimed he was receiving from God, they could not match God’s words.

Stages of the Call

First privately, then publicly, the Prophet continued to proclaim his message. He himself had an intense, living relationship with God, totally committed to the message and mission entrusted to him. Slowly and gradually, people came forward and embraced Islām. They came from all walks of life – chiefs and slaves, businessmen and artisans, men and women – most of them young. Some simply heard the Qur’ān, and that was enough to transform them. Some saw the Prophet, and were immediately captivated by the light of mercy, generosity and humanity that was visible in his manner and morals, in his words and works and also in his face. The opposition continued to harden and sharpen. It grew furious and ferocious. Those who joined the Prophet were tortured in innumerable ways; they were mocked, abused, beaten, flogged, imprisoned and boycotted. Some were subjected to severe inhumane torture; made to lie on burning coal fires until the melting body fat extinguished them, or were dragged over burning sand and rocks. Yet such was the strength of their faith that none of them gave it up in the face of such trials and tribulation.

The Flight to Abyssinia

However, as the persecutions became unbearable, the Prophet advised those who could, to migrate to Abyssinia. It turned out that there, the Christian king gave the Muslims full protection despite the pleading of the emissaries sent by the Quraysh chiefs. This was the first emigration of Islām. In the meantime, the Prophet and his Companions continued to nourish their souls and intellect and strengthen their character and resolve for the great task that lay ahead. They met regularly, especially at a house near the Ka’bāh called Dār al-Arqam, to read and study the Qur’ān, to worship and pray and to forge the ties of brotherhood.

In Makkah

Years passed and the people of Makkah would not give their allegiance to the Prophet’s message nor showed any sign of any easing in their persecution. At the same time, the Prophet lost his closest companion, his wife Khadijah, as well as his uncle Abu Talib, his chief protector in the tribal world of Makkah. The Prophet now decided to carry his message to the people of the nearby town of Tā’if known for its wealth. In Tā’if, too, the tribal leaders mocked and ridiculed him and rejected his message. They also stirred up their slaves and youth to insult him, mock him and pelt stones at him. Thus he was stoned until he bled and was driven out of Tā’if, and when God placed at his command the Angel of Short Biography of Prophet Muhammad

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Mountains to crush the Valley of Tā’if if he so wished, he only prayed for them to be guided. Such was the mercy and compassion of the one who is the ‘mercy for all the worlds.’ This year is known by historians as the ‘Year of Sorrow’ due to the grief which the Prophet suffered as a result of all these worldly setbacks. However, as the Qur’ān states that after hardship there is ease, the Prophet was to be blessed with an amazing journey culminating with a meeting with Almighty God himself. One night the Prophet was awoken and taken, in the company of the Angel Gabriel, first to Jerusalem. There he was met by all the Prophets, who gathered together behind him as he prayed on the Rock at the centre of the site of Masjid Aqsa, the spot where the Dome of the Rock stands today. From the Rock, led by the Archangel, he ascended through the seven heavens and beyond. Thus he saw whatever God made him see, the heavenly worlds which no human eye can see, and which were the focus of this message and mission. It was also during this journey God ordained on the Believers the five daily prayers.

Joy After Sorrow

In quick succession, the Prophet had suffered the terrible loss of his wife Khadijah, his intimate and beloved companion for 25 years, and of Abu Talib, his guardian and protector against the bloodthirsty Makkan foes, and encountered the worst ever rejection, humiliation and persecution at nearby Tā’if. As the Prophet reached the lowest point in his vocation, God bought him comfort and solace. On the one hand, spiritually, He took him during the Night of Ascension to the Highest of Highs, realities and Divinities, face to face with the Unseen. And on the other, materially, he opened the hearts of the people of Yathrib to the message and mission of Prophet Muhammad. The message that Makkah and Tā’if rejected, found responsive hearts in Yathrib, a small oasis of about four hundred kilometres to the north of Makkah. Now known as Madīnah tunnabī (the city of the Prophet), or Madīnatun Munawwarah (the radiant city), it was destined to be the centre of the Divine light that was to spread to all parts of the world for all time to come.

The Men of Madīnah (Yathrib)

Soon after Prophet Muhammad’s return from Tā’if and the Night Journey, at the time of the pilgrimage, six men from Yathrib embraced Islām. They delivered the message of Islām to as many as they could, and at the time of the next pilgrimage in the year 621 C.E., 12 people came. They pledged themselves to the Prophet, that they would make no god besides God, that they would neither steal nor commit fornication, nor slay their infants, nor utter slanders, nor disobey him in that which is right. The Prophet said; ‘If you fulfill this pledge, then Paradise is yours.’ This time the Prophet sent Mus’ab ibn ‘Umayr with them to teach them the Qur’ān and Islām and to spread the message of Islām. More and more people over the course of a year – tribal leaders, men and women – became Muslims. At the time of the next pilgrimage, they decided to send a delegation to the Prophet, make a pledge to him, and invited him and all Muslims in Makkah to Madīnah as a sanctuary and as a base for spreading the Divine message of Islām. In all, 73 men and two Short Biography of Prophet Muhammad

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women came. They met the Prophet at Aqabah. They pledged to protect the Prophet as they would protect their own women and children, and to fight against all men, red and black, even if their nobles were killed and they suffered the loss of all their possessions. When asked what would be their return if they fulfilled their pledge, the Prophet said; ‘Paradise.’ Thus the beginning was made, the foundations of the Islāmic society, state and civilisation were set. The road was now open for the persecuted and tortured followers of the Prophet to come to the Land of Islām, which was to be Madīnah. Gradually most of the Believers found their way to Madīnah. Their Makkan foes could not bear to see the Muslims living in peace. They knew the power of the Prophet’s message, they knew the strength of those dedicated Believers who cared about nothing for the age-old Arab customs and ties of kinship, and who if they had to, would fight for their faith. The Makkans sensed the danger that the Muslims’ presence in Madīnah posed for their northern trade caravan routes. They saw no other way to stop all this but to kill the Prophet.

Plot to Murder the Prophet

Hence they hatched a conspiracy; one strong and well-connected young man was to be nominated by each clan, and all of them were to pounce upon and kill the Prophet one morning as he came out of his house, so that his blood would be on all the clans’ hands. Thus, the Prophet’s clan would have to accept blood money in place of revenge. Informed of the plot by the Angel Gabriel, and instructed to leave Makkah for Madīnah, the Prophet went to Abu Bakr’s house to finalise the travel arrangements. Abu Bakr was overjoyed at having been chosen for the honour and blessing of being the Prophet’s companion on this blessed, momentous, sacred and epoch-making journey. He offered his she-camel to the Prophet, but the Prophet insisted on paying its price. On the fateful night, as darkness fell, the youths selected by the Quraysh leaders to kill the Prophet surrounded his house. They decided to pounce on him when he came out of his house for the dawn prayer. Meanwhile, the Prophet handed over all the money left by the Makkans with him for safe-keeping to Ali. Ali offered to lie in the Prophet’s bed. The Prophet slipped out of his house, threw a little dust in their direction, and walked past his enemies, whose eyes were still on the house. He met Abu Bakr at his house, and they both travelled to a nearby cave. When the Quraysh realised that the Prophet had evaded them, they were furious. They looked for him everywhere to no success and then announced a reward of 100 she-camels for anybody who would bring them the Prophet, dead or alive. A tribal chief, Surāqah, sighted the Prophet and followed him, hoping to earn the reward. The Prophet, with bloodthirsty foes in pursuit and an uncertain future ahead of him in Madīnah, told Surāqah; A day will soon come when Kisra’s golden bracelets will be in Surāqah’s hands. Thereafter, Surāqah retreated, and the Prophet proceeded towards Madīnah. Short Biography of Prophet Muhammad

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Four stages of the Prophets life in Makkah

The Makkan period can be summarized in four stages: 1. The first stage began with his appointment as a Messenger and ended with the proclamation of Prophethood three years later. During this period the Message was given secretly to some selected persons only but the common people of Makkah were not aware of it. 2. The second stage lasted for two years after the proclamation of his Prophethood. It began with opposition by individuals: then it took the shape of antagonism, ridicule, derision, accusation, abuse and false propaganda then gangs were formed to persecute those Muslims who were comparatively poor, weak and helpless. 3. The third stage lasted for about six years from the beginning of the persecution to the death of Abu Talib and Khadijah in the tenth year of Prophethood. During this period the persecution of the Muslims became so savage and brutal that many of them were forced to migrate to Abyssinia while social and economic boycott was applied against the remaining Believers. 4. The fourth stage lasted for about three years from the tenth to the thirteenth year of Prophethood. This was a period of hard trials and grievous sufferings for the Prophet and his followers. Life had become unendurable at Makkah and there appeared to be no place of refuge even outside it. So much so that when the Prophet went to Tā’if, it offered no shelter or protection. Besides this, on the occasion of Hajj, he would appeal to each and every Arab clan to accept his invitation to Islām but was met with blank refusal from every quarter. At the same time, the people of Makkah were holding counsels to get rid of him by killing or imprisoning or banishing him from their city. It was at that most critical time that God opened for Islām the hearts of the People of Yathrib where he migrated at their invitation.

The Hijrah (622 C.E.)

This was the year the Prophet migrated from Makkah to Madīnah - a small distance in space, a mighty leap in history, an event that was to become a threshold in the shaping of the Islāmic Ummah. This is why the Muslims date their calendar from the Hijrah and not from start of revelation or from the birth of the Prophet. In Qubah, 10 kilometres outside Madīnah, the Prophet made his first stopover. Here he built the first Masjid. Here he also made his first public address; ‘Spread peace among yourselves, give away food to the needy, pray while people sleep – and you will enter Paradise, the house of peace.’ Three days later, the Prophet entered Madīnah. Men, women, children, the entire populace came out on the streets and jubilantly welcomed him. Never was there a day of greater rejoicing and happiness. ‘The Prophet has come! The Prophet has come!’ sang the little children. The first thing the Prophet did after arriving in Madīnah was to weld the Muhājirs or Emigrants and the hosts, called the Ansār or Helpers into one brotherhood. Still today this Short Biography of Prophet Muhammad

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brotherhood remains the hallmark of the Muslims. One person from the Emigrants was made the brother of one from among the Helpers – creating a bond stronger than blood. The Helpers offered to share equally all that they possessed with their new brothers.

Brotherhood

So, the Muslims were forged into a close-knit community of faith and brotherhood, and the structure of their society was being built. The first structure was also raised. This was the Masjid, the building dedicated to the worship of One God – called Masjid al-Nabi, the Prophet’s Masjid. Since then the Masjid has also remained the hallmark of the Muslims’ collective and social life, the convenient space for the integration of the religious and political dimension of Islām, a source of identification, a witness to Muslim existence. At the same time, steps were taken and required institutions built to integrate the entire social life around the centre and pivot of the worship of One God. For this purpose, five daily prayers in congregation were established. Ramadhān, fasting every day from dawn to sunset for an entire month, was also prescribed. Similarly, to establish ‘giving’ as the way of life, Zakāh, a percentage of one’s wealth to be given in the way of God, was made obligatory.

The Jews and Hypocrites

In the first year of his reign at Madīnah the Prophet made a solemn treaty with the Jewish tribes, which secured to them rights of citizenship and full religious liberty in return for their support of the new state. But their idea of a Prophet was one who would give them dominion, not one who made the Jews who followed him, brothers of every Arab who might happen to believe as they did. When they realised that they could not use the Prophet for their own ends, they tried to shake his faith and his Mission and to seduce his followers, behaviour in which they were encouraged secretly by some professing Muslims who considered they had reason to resent the Prophet’s coming, since it robbed them of their local influence. In the Madīnan Sūrahs there is frequent mention of these Jews and Hypocrites.

The First Expeditions

The Prophet’s first concern as ruler was to establish public worship and lay down the constitution of the State: but he did not forget that Quraysh had sworn to make an end to his religion, nor that he had received command to fight against them till they ceased from persecution. After twelve months in Madīnah several small expeditions went out, led either by the Prophet himself or other migrants for the purpose of reconnoitring and of dissuading other tribes from siding with Quraysh. One of the other purposes of those expeditions may have been to accustom the Makkan Muslims to engage with enemy forces. For thirteen years they had been strict pacifists, and it is clear, from several passages of the Qur’ān, that many of them disliked the idea of fighting and had to be inured to it. Short Biography of Prophet Muhammad

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The Campaign of Badr

In the second year after Hijrah, the Makkan merchants’ caravan [which had the confiscated possessions of what the Muslims had left in Makkah] was returning from Syria as usual by a road which passed not far from Madīnah. As its leader Abu Sufyan approached the territory of Madīnah he heard of the Prophet’s plan to capture the caravan. At once he sent a camel-rider towards Makkah, who arrived in a worn-out state and shouted frantically from the valley to Quraysh to hasten to the rescue unless they wished to lose both wealth and honour. A force of a thousand strong was soon on its way to Madīnah: less, it would seem, with the hope of saving the caravan than with the idea of punishing the raiders, since the Prophet might have taken the caravan before the relief force started from Makkah. Did the Prophet ever intend to raid the caravan? In Ibn Hisham, in the account of the Tabuk expedition, it is stated that the Prophet on that one occasion did not hide his real objective. The caravan was the pretext in the campaign of Badr; the real objective was the Makkan army. He had received command to fight his persecutors, and with the promise of victory, he was prepared to venture against any odds, as was well seen at Badr. But the Muslims, ill-equipped for war, would have despaired if they had known from the first instance that they were to face a well-armed force three times their number. The army of Quraysh had advanced more than half-way to Madīnah before the Prophet set out. All three parties – the army of Quraysh, the Muslim army and the caravan – were heading for the water of Badr. Abu Sufyan, the leader of the caravan, heard from one of his scouts that the Muslims were near the water, and turned back to the coast-plain leaving the Muslims to meet the army of Quraysh by the well of Badr. Before the battle, the Prophet was prepared, still further to increase the odds against him. He gave leave to all the natives of Madīnah (The Ansār) to return to their homes un-reproached, since their oath did not include the duty of fighting in the field; but the Ansār were only hurt by the suggestion that they could possibly desert him at a time of danger. The battle went at first against the Muslims, but against the odds with a much weaker army they were victorious. The victory of Badr gave the Prophet new prestige among the Arab tribes; but thenceforth there was the feud of blood between Quraysh and the Islāmic State in addition to the old religious hatred. Those passages of the Qur’ān which refer to the battle of Badr give warning of much greater struggles yet to come. In fact in the following year, an army of three thousand came from Makkah to destroy Madīnah. The Prophet’s first idea was merely to defend the city, a plan of which Abdullah ibn Ubayy, the leader of “the Hypocrites” (‘Muslims by name only’), strongly approved. But the men who had fought at Badr and believed that God would help them against any odds thought it a shame that they should linger behind walls. Short Biography of Prophet Muhammad

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The Battle on Mount Uhud

The Prophet, approving of their faith and zeal, gave way to them, and set out with an army of one thousand men toward Mt. Uhud, where the enemy were encamped. Abdullah ibn Ubayy was much offended by the change of plan. He thought it unlikely that the Prophet really meant to give battle in conditions so adverse to the Muslims, and was unwilling to take part in a mere demonstration designed to flatter the Muslims. So he withdrew with his men, a fourth or so of the army. Despite the heavy odds, the battle on Mt. Uhud would have been an even greater victory than that at Badr for the Muslims but for the disobedience of a band of fifty archers whom the Prophet set to guard a pass against the enemy cavalry. Seeing their comrades victorious, these men left their post, fearing to lose their share of the spoils. The cavalry of Quraysh rode through the gap and fell on the exultant Muslims. The Prophet himself was wounded and the cry arose that he was slain, till someone recognised him and shouted that he was still living; a shout to which the Muslims rallied. Gathering round the Prophet, they retreated, leaving many dead on the hillside. On the following day the Prophet again ventured forth with what remained of the army, with the intention that the Quraysh might hear that he was in the field and so might perhaps be deterred from attacking the city. The stratagem succeeded, thanks to the behaviour of a friendly Bedouin, who met the Muslims and conversed with them and afterwards met the army of Quraysh. Questioned by Abu Sufyan, he said that Muhammad was in the field, stronger than ever, and thirsting for revenge for yesterday’s affair. On that information, Abu Sufyan decided to return to Makkah.

Massacre of Muslims

The reverse which they had suffered on Mt. Uhud lowered the prestige of the Muslims with the Arab tribes and also with the Jews of Madīnah. Tribes which had inclined toward the Muslims now inclined toward the Quraysh. The Prophet’s followers were attacked and murdered when they went abroad in little companies. Khubayb, one of his envoys, was captured by a desert tribe and sold to Quraysh, who tortured him to death in Makkah publicly.

Expulsion of Banu-Nadheer

The Jews, despite their treaty, now hardly concealed their hostility. They even went so far in flattery of Quraysh as to declare the religion of the pagan Arabs superior to Islām. The Prophet was obliged to take punitive action against some of them. The tribe of Banu-Nadheer were besieged in their strong towers, subdued and forced to emigrate. The Hypocrites had sympathized with the Jews and secretly egged them on. Short Biography of Prophet Muhammad

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The War of the Trench

In the fifth year of the Hijrah the idolaters made a great effort to destroy Islām in the War of the Clans or War of the Trench, as it is variously called; when Quraysh with all their clans and the great desert tribe of Ghatafan with all their clans, an army of ten thousand men rode against Madīnah. The Prophet (by the advice of Salman the Persian) caused a deep trench to be dug before the city, and himself led the work of digging it. The army of the clans was stopped by the trench, a novelty in Arab warfare. It seemed impassable for cavalry, which formed their strength. They camped in sight of it and daily showered their arrows on its defenders. While the Muslims were awaiting the assault, news came that Banū Quraythah, a Jewish tribe from Madīnah which had till then been loyal, had gone over to the enemy. The case seemed desperate. But the delay caused by the trench had dampened the zeal of the clans, and one who was secretly a Muslim managed to sow distrust between Quraysh and their Jewish allies, so that both hesitated to act. Then came a bitter wind from the sea, which blew for three days and nights so terribly that not a tent could be kept standing, not a fire lighted, not a pot boiled. The tribesmen were in utter misery. At length, one night the leader of Quraysh decided that the torment could be borne no longer and gave the order to retire. When Ghatafan awoke the next morning they found Quraysh had gone and they too took up their baggage and retreated.

Punishment of Banū Quraythah

On the day of the return from the trench the Prophet ordered war on the treacherous Banū Quraythah, who, conscious of their guilt, had already taken to their towers of refuge. After a siege of nearly a month they had to surrender unconditionally. They only begged that they might be judged by a member of the Arab tribe of which they were adherents. The Prophet granted their request. But the judge, upon whose favour they had counted, condemned their fighting men to death, their women and children to slavery. Early in the sixth year of the Hijrah the Prophet led a campaign against the Bani al-Mustaliq, a tribe who were preparing to attack the Muslims.

Al-Hudaybiyah

In the same year the Prophet had a vision in which he found himself entering the holy place at Makkah unopposed, therefore he was determined to attempt the pilgrimage. Attired as pilgrims, and taking with them the customary offerings, a company of fourteen hundred men journeyed to Makkah. As they drew near the holy valley they were met by a friend from the city, who warned the Prophet that Quraysh had put on their leopards-skins (the badge of valour) and had sworn to prevent his entering the sanctuary; their cavalry was on the road before him. On that, the Prophet ordered a detour through mountain gorges and the Muslims were tired out when they came down at last into the valley of Makkah and encamped at a spot called Al-Hudaybiyah; from here he tried to open negotiations with Quraysh, to explain that he came only as a pilgrim. Short Biography of Prophet Muhammad

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The first messenger he sent towards the city was maltreated and his camel hamstrung. He returned without delivering his message. Quraysh on their side sent an envoy which was threatening in manner, and very arrogant. Another of their envoys was too familiar and had to be reminded sternly of the respect due to the Prophet. It was he who, on his return to the city, said: “I have seen Caesar and Chosroes in their pomp, but never have I seen a man honoured as Muhammad is honoured by his comrades.” The Prophet sought some messenger who would impose respect. Uthman was finally chosen because of his kinship with the powerful Umayyad family. While the Muslims were awaiting his return the news came that he had been murdered. It was then that the Prophet, sitting under a tree in Al-Hudaybiyah, took an oath from all his comrades that they would stand or fall together. After a while, however, it became known that Uthman had not been murdered. A troop that came out from the city to molest the Muslims in their camp was captured before they could do any hurt and brought before the Prophet, who forgave them on their promise to renounce hostility.

Truce of Al-Hudaybiyah

Then proper envoys came from Quraysh. After some negotiation, the truce of Al-Hudaybiyah was signed. For ten years there were to be no hostilities between the parties. The Prophet was to return to Madīnah without visiting the Ka’bāh, but in the following year he might perform the pilgrimage with his comrades, Quraysh promising to evacuate Makkah for three days to allow of his doing so. Deserters from Quraysh to the Muslims during the period of the truce were to be returned; not so deserters from the Muslims to Quraysh. Any tribe or clan who wished to share in, the treaty as allies of the Prophet might do so, and any tribe or clan who wished to share in the treaty as allies of Quraysh might do so. There was dismay among the Muslims at these terms. They asked one another: “Where is the victory that we were promised?” It was during the return journey from al-Hudaybiyah that the Sūrah entitled “The Conquest” (Sūrah 48) was revealed. This truce proved, in fact, to be the greatest victory that the Muslims had till then achieved. War had been a barrier between them and the idolaters, but now both parties met and talked together, and the religion spread more rapidly. In the two years which elapsed between the signing of the truce and the fall of Makkah the number of reverts was greater than the total number of all previous reverts. The Prophet travelled to Al-Hudaybiyah with 1400 men. Two years later, when the Makkans broke the truce, he marched against them with an army of 10,000.

The Campaign of Khaybar

In the seventh year after the Hijrah, the Prophet led a campaign against Khaybar, the stronghold of the Jewish tribes in North Arabia, which had become a hornets’ nest of his enemies. The forts of Khaybar were reduced one by one, and the Jews of Khaybar became thenceforth tenants of the Muslims until the expulsion of the Jews from Arabia in the ‘Caliphate of Umar.’ On the day when the last fort surrendered Ja’far son of Abu Talib, the Prophet’s first cousin, arrived with all who remained of the Muslims who had fled to Abyssinia to escape from persecution in the early days. Short Biography of Prophet Muhammad

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They had been absent from Arabia for fifteen years. It was at Khaybar that a Jewess prepared for the Prophet poisoned meat, of which he only tasted a morsel without swallowing it, and then warned his comrades that it was poisoned. One Muslim, who had already swallowed a mouthful, died immediately, and the Prophet himself, from the mere taste of it, derived the illness which eventually caused his death. The woman who had cooked the meat was brought before him. When she said that she had done it on account of the humiliation of her people, he forgave her.

Pilgrimage to Makkah

In the following year the Prophet’s vision was fulfilled: he visited the holy place at Makkah unopposed. In accordance with the terms of the truce the idolaters evacuated the city, and from the surrounding heights watched the procedure of the Muslims. At the end of the stipulated three days the chiefs of Quraysh sent a reminder to the Prophet that the time was up. He then withdrew, and the idolaters reoccupied the city.

Mu’tah Expedition

In the eighth year of the Hijrah, hearing that the Byzantine emperor was gathering a force in Syria for the destruction of Islām, the Prophet sent three thousand men to Syria under the command of his freed slave Zayd. The campaign was unsuccessful except that it impressed the Syrians with a notion of the reckless valour of the Muslims. The three thousand did not hesitate to join battle with a hundred thousand. When all the three leaders appointed by the Prophet had been killed, the survivors under the command of Khalid ibn al-Walid, who, by his strategy and courage, managed to preserve a remnant and return with them to Madīnah.

Truce Broken by Quraysh

In the same year Quraysh broke the truce by attacking a tribe that was in alliance with the Prophet and massacring them even in the sanctuary at Makkah. Afterwards they were afraid because of what they had done. They sent Abu Sufyan to Madīnah to ask for the existing treaty to be renewed and, its term prolonged. They hoped that he would arrive before the tidings of the massacre. But a messenger from the injured tribe had been before him, and his embassy was fruitless.

Conquest of Makkah

Then the Prophet summoned all the Muslims capable of bearing arms and marched to Makkah. The Quraysh were overawed. Their cavalry put up a show of defence before the town, but were routed without bloodshed; and the Prophet entered his native city on horseback with his head humbled before God as conqueror. The inhabitants expected vengeance for their past misdeeds. The Prophet proclaimed a general amnesty. Only a few known criminals were proscribed, and most of those were in the end forgiven. In their relief and surprise, the whole population of Makkah hastened to swear allegiance. The Prophet caused all the idols which were in the sanctuary to be destroyed, saying: “Truth has come; darkness has vanished away;” and the Muslim call to prayer was heard in Makkah. Short Biography of Prophet Muhammad

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Battle of Hunayn

In the same year there was an angry gathering of pagan tribes eager to regain the Ka’bāh. The Prophet led twelve thousand men against them. At Hunayn, in a deep ravine, his troops were ambushed by the enemy and almost put to flight. It was with difficulty that they were rallied to the Prophet and his bodyguard of faithful comrades who alone stood firm. But the victory, when it came, was complete and the booty enormous, for many of the hostile tribes had brought out with them everything that they possessed.

Conquest of Tā’if

The tribe of Thaqif was among the enemy at Hunayn. After that victory their city of Tā’if was besieged by the Muslims, and finally reduced. Then the Prophet appointed a governor of Makkah, and himself returned to Madīnah to the boundless joy of the Ansār, who had feared lest, now that he had regained his native city, he might forsake them and make Makkah the capital.

The Tabuk Expedition

In the ninth year of the Hijrah, hearing that an army was again being mustered in Syria, the Prophet called on all the Muslims to support him in a great campaign. The far distance, the hot season, the fact that it was harvest time and the prestige of the enemy caused many to excuse themselves and many more to stay behind without excuse. Those defaulters are denounced in the Qur’ān. But the campaign ended peacefully. The army advanced to Tabuk, on the confines of Syria, and then learnt that the enemy had not yet gathered.

Declaration of Immunity

Although Makkah had been conquered and its people were now Muslims, the official order of the pilgrimage had not been changed; the pagan Arabs performing it in their manner, and the Muslims in their manner. It was only after the pilgrims’ caravan had left Madīnah in the ninth year of the Hijrah, when Islām was dominant in North Arabia, that the Declaration of Immunity, as it is called, was revealed (Sūrah 9). The Prophet sent a copy of it by messenger to Abu Bakr, leader of the pilgrimage, with the instruction that Ali was to read it to the multitudes at Makkah. Its declaration was that after that year, Muslims only were to make the pilgrimage, exception being made for such of the idolaters as had a treaty with the Muslims and had never broken their treaty nor supported anyone against them. Such were to enjoy the privileges of their treaty for the term thereof, but when their treaty expired they would be as other idolaters. That proclamation marks the end of idol-worship in Arabia. Short Biography of Prophet Muhammad

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The Year of Deputations

The ninth year of the Hijrah is called the Year of Deputations, because from all parts of Arabia deputations came to Madīnah to swear allegiance to the Prophet and to hear the Qur’ān. The Prophet had become, in fact, the Ruler of Arabia, but his way of life remained as simple as before. He personally controlled every detail of organisation, judged every case and was accessible to every supplicant. In the last ten years he destroyed idolatry in Arabia; raised women from the status of a cattle to legal equity with men; effectually stopped the drunkenness and immorality which had till then disgraced the Arabs; made men in love with faith, sincerity and honest dealing; transformed tribes who had been for centuries content with ignorance into a people with the greatest thirst for knowledge; and for the first time in history made universal human brotherhood a fact and principle of common law. And his support and guide in all that work was the Qur’ān.

The Farewell Pilgrimage

In the tenth year of the Hijrah, the Prophet Muhammad went to Makkah as a pilgrim for the last time – his “pilgrimage of farewell” as it is called – when from Mt. Arafat he preached to an enormous throng of pilgrims. He reminded them of all the duties Islām enjoined upon them, and that they would one day have to meet their Lord, who would judge each one of them according to his work. He said:

“O People, listen well to my words, for I do not know whether, after this year, I shall ever be amongst you again. Therefore listen to what I am saying to you very carefully and take these words to those who could not be present here today. O People, just as you regard this month, this day, this city as Sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Treat others justly so that no one would be unjust to you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds. God has forbidden you to take usury ( riba ), therefore all riba obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict nor suffer inequity…. …. Beware of the devil, for the safety of your religion. He has lost all hope that he will ever be able to lead you astray in big things, so beware of following him in small things.

O People, it is true that you have certain rights over your women, but they also have rights over you. Remember that you have taken them as your wives only under God’s trust and with His permission. If they abide by your right then to them belongs the right to be fed and clothed in kindness. Treat your women well and be kind to them, for they are your partners and committed helpers. It is your right that they do not make friends with anyone of whom you do not approve, as well as never to be unchaste...

O People, listen to me in earnest, worship God (The One Creator of the Universe), perform your five daily prayers ( Salah ), fast during the month of Ramadan, and give your financial obligation (zakāh) of your wealth. Perform Hajj if you can afford to. Short Biography of Prophet Muhammad

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> All mankind are from Adam and Eve - an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over a black nor a black has any superiority over white except by piety and good action. Learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not, therefore, do injustice to yourselves. > Remember, one day you will appear before God (The Creator) and you will answer for your deeds. So beware, do not stray from the path of righteousness after I am gone. > O People, no prophet or messenger will come after me and no new faith will be born. Reason well, therefore, O People, and understand words which I convey to you. I am leaving you with the Book of God (the Qur’ān) and my Sunnah (practices), if you follow them you will never go astray. > All those who listen to me shall pass on my words to others and those to others again; and may the last ones understand my words better than those who listen to me directly. Be my witness O God, that I have conveyed your message to your people.

## ”

Illness and Death of the Prophet

It was during that last pilgrimage that the Sūrah entitled ‘Victory’ (Sūrah 110) was revealed, which he received as an announcement of approaching death. Soon after his return to Madīnah he fell ill. The news of his illness caused dismay throughout Arabia and anguish to the folk of Madīnah, Makkah and Tā’if, the hometowns. At early dawn on the last day of his earthly life he came out from his room beside the masjid at Madīnah and joined the public prayer, which Abu Bakr had been leading since his illness. And there was great relief among the people, who supposed him well again. When, later in the day, the rumour grew that he was dead. Umar threatened those who spread the rumour with dire punishment, declaring it a crime to think that the Messenger of God could die. He was storming at the people in that strain when Abu Bakr came into the mosque and overheard him. Abu Bakr went to the chamber of his daughter Aisha, where the Prophet lay, having ascertained the fact, kissed the Prophet’s forehead and went back into the mosque. The people were still listening to Umar, who was saying that the rumour was a wicked lie, that the Prophet who was all in all to them could not be dead. Abu Bakr went up to Umar and tried to stop him by a whispered word. Then, finding he would pay no heed, Abu Bakr called to the people, who, recognizing his voice, left Umar and came crowding round him. He first gave praise to God, and then said: “O people! Lo! As for him who worshipped Muhammad, Muhammad is dead. But as for him who worships God, God is Alive and dies not.” He then recited the verse of the Qur’ān:

“Muhammad is not but a messenger. [Other] messengers have passed on before him. So if he was to die or be killed, would you turn back on your heels [to unbelief]? And he who turns back on his heels will never harm God at all; but God will reward the grateful.” (Qur’ān 3:144) Short Biography of Prophet Muhammad

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“And,” says the narrator: an eye-witness, “it was as if the people had not known that such a verse had been revealed till Abu Bakr recited it.” And another witness tells how Umar used to say: when “I heard Abu Bakr recite that verse my feet were cut from beneath me and I fell to the ground, for I knew that God’s messenger was dead, May God bless him!” The final messenger sent to humanity died at the age of 63 years old in the 10 th year of the Hijrah (migration) – 632 C.E. Such is Prophet Muhammad. According to every standard by which human greatness can be measured he was matchless; no person was ever greater.

In Summary

• The Prophet Muhammad is the most documented man in history. We know more about him than any other person who ever lived.

• In a very oppressive elitist society, he established a just society that gave rights to the poor, women and people of all races.

• His fundamental message was to call people to the worship of the one true God, without any partners or equals.

• The early Muslims were tortured and persecuted by the people of Makkah. The response of the Prophet Muhammad, along with his followers, was to bear this persecution with patience and forbearance. This period of the Prophet Muhammad’s life lasted thirteen years.

• In the Makkan period, the Prophet Muhammad was physically harmed. He had camel intestines thrown on him during the prayer, was pelted with rocks until he bled profusely and even some of his followers were tortured to death. Yet, the Prophet did not take any personal revenge.

• When he conquered the city of Makkah, contrary to other conquerors who kill and plunder, the Prophet demonstrated one of the greatest acts of mercy and clemency in the history of humanity, by forgiving the very people that had fought him and thousands of lives were spared that day.

Reflections about the Prophet’s life

Rev. Bosworth Smith, Mohammed and Mohammadanism, London 1874; “He was Caesar and Pope in one; but he was Pope without Pope’s pretensions, Caesar without the legions of Caesar: without a standing army, without a bodyguard, without a palace, without a fixed revenue; if ever any man had the right to say that he ruled by the right divine, it was Muhammad, for he had all the power without its instruments and without its supports.” George Bernard Shaw, The Genuine Islam , 1936; “I believe if a man like him were to assume the dictatorship of the modern world he would succeed in solving its problems in a way that would bring much needed Short Biography of Prophet Muhammad

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peace and happiness...I have studied him - the man and in my opinion is far from being an anti–Christ. He must be called the Saviour of Humanity.” Alphonse de Lamartine, Histoire de la Turquie , Paris 1854; “If greatness of purpose, smallness of means, and astounding results are the three criteria of human genius, who could dare to compare any great man in modern history with Muhammad? The most famous men created arms, laws and empires only. They founded, if anything at all, no more than material powers which often crumbled away before their eyes. This man moved not only armies, legislations, empires, peoples and dynasties, but millions of men in one-third of the then inhabited world....Philosopher, orator, apostle, legislator, warrior, conqueror of ideas, restorer of rational dogmas, of a cult without images; the founder of twenty terrestrial empires and of one spiritual empire, that is Muhammad. As regards all standards by which human greatness may be measured, we may well ask, is there any man greater than he?” Mahatma Gandhi, Young India , 1924; “I wanted to know the best of the life of one who holds today an undisputed sway over the hearts of millions of mankind.... I became more than ever convinced that it was not the sword that won a place for Islam in those days... it was the rigid simplicity, the utter self-effacement of the Prophet - the scrupulous regard for pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and in his own mission...When I closed the second volume (of the Prophet’s biography), I was sorry there was not more for me to read of that great life.” Michael H. Hart, The 100: A Ranking of the Most Influential Persons in History :“My choice of Muhammad to lead the list of the world’s most influential persons may surprise some readers and may be questioned by others, but he was the only man in history who was supremely successful on both the religious and secular level.”

> Source : A.B. al-Mehri. Edited from following sources – -‘Introduction – The Glorious Qur’ān’ by M. Pickthall. -‘Who is Muhammad?’ by K. Murrad. -‘Tafhim al-Qur’ān’ by M. Mawdudi. > Further Reading :-‘The Life of the Prophet Muhammad’ [4 vol.] by Ibn Kathir. -‘The Noble Life of the Prophet’ [3 vol.] by Dr. Ali Muhammad as-Sallaabee. -‘Muhammad: Man and Prophet’ by Adil Salahi. -‘Zad al-Maad’ [Provisions for the Hereafter] by Ibn Qayyim al-Jawziyyah.

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# The Qur’ān

# Qur’ān Project Translation Sūrah 1: al-Fātihah www.quranproject.org 1: The Opening _________________________________________________________

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## Sūrah 1: al-Fātihah

Period of Revelation

It is one of the very earliest Revelations to the Prophet. As a matter of fact we learn from authentic hadith that it was the first complete Sūrah which was revealed to Prophet Muhammad. Before this, only a few verses were revealed which form parts of Sūrah 96: al-‘Alaq (The Clinging Substance) Sūrah 68: al-Qalam (The Pen), Sūrah 73: al-Muzzammil (The Enwrapped One) and Sūrah 74: al-Muddathir (The Cloaked One).

Theme

This Sūrah is in fact a prayer which God has taught to all those who want to make a study of His Book. It has been placed at the very beginning of the Book to teach this lesson to the reader: if you sincerely want to benefit from the Qur’ān, you should offer this prayer to the Lord of the Universe. This preface is meant to create a strong desire in the heart of the reader to seek guidance from the Lord of the Universe, who alone can grant it. Thus al-Fātihah indirectly teaches that the best thing for a man is to pray for guidance to the straight path, to study the Qur’ān with the mental attitude of a seeker-after-truth and to recognise the fact that the Lord of the Universe is the source of all knowledge. He should, therefore, begin the study of the Qur’ān with a prayer to him for guidance. From this theme, it becomes clear that the real relation between al-Fātihah and the Qur’ān is not that of an introduction to a book but that of a prayer and its answer. Al-Fātihah is the prayer from the servant and the Qur’ān is the answer from the Master to his prayer. The servant prays to God to show him guidance and the Master places the whole of the Qur’ān before him in answer to his prayer, as if to say, “This is the Guidance you begged from Me.” Sūrah 1: al-Fātihah www.quranproject.org 1: The Opening _________________________________________________________

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## Sūrah 1: al-Fātihah 1

1. In the name of God, 2 the Most Compassionate, the Most Merciful. 3

2. All praise be to God, Lord 4 of the worlds, 3. The Most Compassionate, the Most Merciful, 4. Master of the Day of Judgment. 5

5. It is You [alone] we worship and You [alone] we ask for help. 6. Guide us to the straight path – 7. The path of those upon whom You have bestowed favour, not of those who have evoked [Your] anger or of those who are astray.

> 1

Al-Fātihah: The Opening (of the Qur’ān). Note: Sūrah titles are not an integral part of the Qur’ān. A distinguishing word in a particular sūrah or a word defining its subject matter often became a common means of identification among the Prophet's companions and later scholars. Although some names, such as al-Fātihah , were used by the Prophet in reference to a particular sūrah , they were not specifically designated by him as titles.

> 2

God, Creator and Sustainer of the heavens and the earth and all that is within them, the Eternal and Absolute, to whom alone all worship is due.

> 3

Ar-Rahmān and a r-Raheem are two names of God derived from the word “ rahmāh ” (mercy). In Arabic grammar both are intensive forms of “merciful” (i.e., extremely merciful). A complimentary and comprehensive meaning is intended by using both together.

Rahmān is used only to describe God, while raheem might be used to describe a person as well. The Prophet was described in the Qur’ān as raheem . Rahmān is above the human level (i.e., intensely merciful). Since one usually understands intensity to be something of short duration, God describes Himself also as raheem (i.e., continually merciful).

Rahmān also carries a wider meaning - merciful to all creation. Justice is a part of this mercy. Raheem

includes the concept of speciality - especially and specifically merciful to the believers. Forgiveness is a part of this mercy. (See al-Qurtubī’s al-Jāmi’u li Ahkāmil-Qur’ān , pp.103-107.) However we will incorporate the translation henceforth, ‘In the Name of God, the Most Compassionate, the Most Merciful’

> 4

When referring to God, the Arabic term “rabb” (translated as “Lord”) includes all of the following meanings: “owner, master, ruler, controller, sustainer, provider, guardian and caretaker.”

> 5

i.e., repayment and compensation for whatever was earned of good or evil during life on this earth. Sūrah 2: al-Baqarah www.quranproject.org 2: The Cow _________________________________________________________

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## Sūrah 2: al-Baqarah

Sequence

Though it is a Madīnan Sūrah, it follows naturally a Makkan Sūrah, Sūrah 1: al-Fātihah (The Opening), which ended with the prayer: “ Show us the straight way.” It begins with the answer to that prayer,

“This is the Book (that) . . . is guidance.” The greater part of Al-Baqarah was revealed during the first two years of the Prophet’s life at Madīnah. The smaller part which was revealed at a later period has been included in this Sūrah because its contents are closely related to those dealt with in this Sūrah.

Historical Background

In order to understand the meaning of this Sūrah, we should know its historical background: 1. At Makkah the Qur’ān generally addressed the polytheist Quraysh who were ignorant of Islām, but at Madīnah it was also concerned with the Jews who were acquainted with the creed of Monotheism, Prophethood, Revelation, the Hereafter and Angels. They also professed to believe in the law which was revealed by God to their Prophet Moses, and in principle, their way was the same (Islām) that was being taught by Prophet Muhammad. But they had strayed away from it during the centuries of degeneration and had adopted many un-Islāmic creeds, rites and customs of which there was no mention and for which there was no sanction in the Torah. Not only this: they had tampered with the Torah by inserting their own explanations and interpretations into its text. They had distorted even that part of the Word of God which had remained intact in their Scriptures and taken out of it the real spirit of true religion and were now clinging to a lifeless frame of rituals. Consequently their beliefs, their morals and their conduct had gone to the lowest depths of degeneration. The pity is that they were not only satisfied with their condition but loved to cling to it. Besides this, they had no intention or inclination to accept any kind of reform. So they became bitter enemies of those who came to teach them the Right Way and did their utmost to defeat every such effort. Though they were originally Muslims, they had swerved from the real Islām and made innovations and alterations in it and had fallen victims to hair splitting and sectarianism. They had forgotten and forsaken God and begun to serve material wealth. So much so that they had even given up their original name “Muslim” and adopted the name “Jew” instead, and made religion the sole monopoly of the children of Israel. This was their religious condition when the Prophet went to Madīnah and invited the Jews to the true religion. That is why more than one third of this Sūrah has been addressed to the children of Israel. A critical review of their history, their moral degeneration and their religious perversions has been made. Side by side with this, the high standard of morality and the fundamental principles of the pure religion have been put forward in order to bring out clearly the nature of the degeneration of the community of a prophet when it goes astray and to draw clear lines of demarcation between real piety and formalism, and the essentials and non-essentials of the true religion. Sūrah 2: al-Baqarah www.quranproject.org 2: The Cow _________________________________________________________

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2. At Makkah, Islām was mainly concerned with the propagation of its fundamental principles and the moral training of its followers. But after the migration of the Prophet to Madīnah, where Muslims had come to settle from all over Arabia and where a tiny Islāmic State had been set up with the help of the ‘local supporters’ (Ansār), naturally the Qur’ān had to turn its attention to the social, cultural, economic, political and legal problems as well. This accounts for the difference between the themes of the Sūrahs revealed at Makkah and those at Madīnah. Accordingly about half of this Sūrah deals with those principles and regulations which are essential for the integration and solidarity of a community and for the solution of its problems. After the migration to Madīnah, the struggle between Islām and disbelief (Kufr) had also entered a new phase. Before this the Believers, who propagated Islām among their own clans and tribes, had to face its opponents at their own risk. But the conditions had changed at Madīnah, where Muslims from all parts of Arabia had come and settled as one community, and had established an independent city state. Here it became a struggle for the survival of the Community itself, for the whole of non-Muslim Arabia was bent upon and united in crushing it totally. Hence the following instructions, upon which depended not only its success but its very survival, were revealed in this Sūrah: a. The Community should work with the utmost zeal to propagate its ideology and win over to its side the greatest possible number of people. b. It should so expose its opponents as to leave no room for doubt in the mind of any sensible person that they were adhering to an absolutely wrong position. c. It should infuse in its members (the majority of whom were homeless and indigent and surrounded on all sides by enemies) that courage and fortitude which is so indispensable to their very existence in the adverse circumstances in which they were struggling and to prepare them to face these boldly. d. It should also keep them ready and prepared to meet any armed menace, which might come from any side to suppress and crush their ideology, and to oppose it tooth and nail without minding the overwhelming numerical strength and the material resources of its enemies. e. It should also create in them that courage which is needed for the eradication of evil ways and for the establishment of the Islāmic Way instead. That is why God has revealed in this Sūrah such instructions as may help achieve all the above mentioned objects. At the time of the revelation of Al-Baqarah, all sorts of hypocrites had begun to appear. God has, therefore, briefly pointed out their characteristics here. Afterwards when their evil characteristics and mischievous deeds became manifest, God sent detailed instructions about them.

Theme: Guidance

This Sūrah is an invitation to the Divine Guidance and all the stories, incidents etc., revolve around this central theme. As this Sūrah has particularly been addressed to the Jews, many historical events have been cited from their own traditions to admonish and advise them that their own good lies in accepting the Guidance revealed to the Prophet. They should, therefore, be the first to accept it because it was basically the same that was revealed to Prophet Moses. Sūrah 2: al-Baqarah www.quranproject.org 2: The Cow _________________________________________________________

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## Sūrah 2: al-Baqarah 6

In the Name of God, the Most Compassionate, the Most Merciful 1. Alif, Lām, Meem. 7

2. This is the Book about which there is no doubt, a guidance for those conscious of God 8 -3. Who believe in the unseen, establish prayer, 9 and spend out of what We 10

have provided for them, 4. And who believe in what has been revealed to you, [O Muhammad], and what was revealed before you, and of the Hereafter they are certain [in faith]. 5. Those are upon [right] guidance from their Lord, and it is those who are the successful. 6. Indeed, those who disbelieve 11 - it is all the same for them whether you warn them or do not warn them - they will not believe. 7. God has set a seal upon their hearts and upon their hearing, and over their vision is a veil. 12 And for them is a great punishment.

> 6Al-Baqarah : The Cow. The name is taken from the story in verses 67-73. > 7These are among the fourteen opening letters which occur in various combinations at the beginning of twenty-nine sūrahs in the Qur’ān. Although there has been much speculation as to their meaning, it was not, in fact, revealed by God to anyone and is known only to Him. > 8Literally, “those who have taqwā ,” i.e., who have piety, righteousness, fear and love of God, and who take great care to avoid His displeasure. > 9At its proper times and according to its specified conditions.

8. And of the people are some who say, “We believe in God and the Last Day,” but they are not Believers. 9. They [think to] deceive God and those who believe, but they deceive not except themselves and perceive [it] not. 10. In their hearts is a disease, so God has increased their disease; 13 and for them is a painful punishment because of their persistent lying. 11. And when it is said to them, “Do not cause corruption on the earth,” they say, “We are but reformers.” 12. Surely, it is they who are the corrupters, but they perceive [it] not. 13. And when it is said to them, “Believe as the people have believed,” they say, “Should we believe as the foolish have believed?” Surely, it is they who are the foolish, but they know [it] not. 14. And when they meet those who believe, they say, “We believe”; but when they are alone with their evil ones, they say, “Indeed, we are with you; we were only mockers.”

> 10 It is to be noted that the reference of God to Himself as “We” in many Qur’ānic verses is necessarily understood in the Arabic language to denote grandeur and power, as opposed to the more intimate singular form “I” used in specific instances. > 11 Literally, “cover” or “conceal” (faith or truth). > 12 A covering preventing them from discerning guidance. This condition is a direct result of their arrogance and persistence in sin. > 13 The “disease” mentioned here includes doubt, hypocrisy, arrogance and disbelief.

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15. God mocks them and prolongs them in their transgression [while] they wander blindly. 16. Those are the ones who have purchased error [in exchange] for guidance, so their transaction has brought no profit, nor were they guided. 17. Their example is that of one who kindled a fire, but when it illuminated what was around him, God took away their light and left them in darkness [so] they could not see. 18. Deaf, dumb and blind - so they will not return [to the right path]. 19. Or [it is] like a rainstorm from the sky within which is darkness, thunder and lightning. They put their fingers in their ears against the thunderclaps in dread of death. But God is encompassing 14 of the disbelievers. 20. The lightning almost snatches away their sight. Every time it lights [the way] for them, they walk therein; but when darkness comes over them, they stand [still]. And if God had willed, He could have taken away their hearing and their sight. Indeed, God is over all things competent. 21. O mankind, worship your Lord, who created you and those before you, that you may become righteous – 22. [He] who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and

> 14 God states in the Qur’ān that He has certain attributes such as hearing, sight, hands, face, mercy, anger, coming, encompassing, being above the Throne, etc. Yet, He has disassociated Himself from the limitations of human attributes or human imagination. Correct Islāmic belief requires faith in

brought forth thereby fruits as provision for you. So do not attribute to God equals while you know [that there is nothing similar to Him]. 23. And if you are in doubt about what We have sent down [i.e., the Qur’ān] upon Our Servant [i.e., Prophet Muhammad], then produce a sūrah the like thereof and call upon your witnesses [i.e., supporters] other than God, if you should be truthful. 24. But if you do not - and you will never be able to - then fear the Fire, whose fuel is men and stones, prepared for the disbelievers. 25. And give good tidings to those who believe and do righteous deeds that they will have gardens [in Paradise] beneath which rivers flow. Whenever they are provided with a provision of fruit therefrom, they will say, “This is what we were provided with before.” And it is given to them in likeness. And they will have therein purified spouses, and they will abide therein eternally. 26. Indeed, God is not timid to present an example - that of a mosquito or what is smaller 15 than it. And those who have believed know that it is the truth from their Lord. But as for those who disbelieve, they say, “What did God intend by this as an example?” He misleads many thereby and guides many thereby. And He misleads not except the defiantly disobedient,

> the existence of these attributes as God has described them without comparing them to creation or denying that He would have such a quality. His attributes are befitting to Him alone, and “ There is nothing like unto Him .” (42:11) > 15 Literally, “above it,” i.e., greater in smallness.

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27. Who break the covenant of God after contracting it and sever that which God has ordered to be joined and cause corruption on earth. It is those who are the losers. 28. How can you disbelieve in God when you were lifeless and He brought you to life; then He will cause you to die, then He will bring you [back] to life, and then to Him you will be returned. 29. It is He who created for you all of that which is on the earth. Then He directed Himself 16 to the heaven, [His being above all creation], and made them seven heavens, and He is Knowing of all things. 30. And [mention, O Muhammad], when your Lord said to the angels, “Indeed, I will make upon the earth a successive authority.” 17 They said, “Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?” He [God] said, “Indeed, I know that which you do not know.” 31. And He taught Adam the names - all of them. Then He showed them to the angels and said, “Inform Me of the names of these, if you are truthful.” 32. They said, “Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise.” 33. He said, “O Adam, inform them of their names.” And when he had informed them of their names, He said, “Did I not

> 16 See footnote to 2:19. > 17 Khalīfah : successor, or generations of man, one following another. > 18 The proper name of Satan, who was not an angel but from the jinn , as stated in 18:50. Done in

tell you that I know the unseen [aspects] of the heavens and the earth? And I know what you reveal and what you have concealed.” 34. And [mention] when We said to the angels, “Prostrate before Adam”; so they prostrated, except for Iblees. 18 He refused and was arrogant and became of the disbelievers. 35. And We said, “O Adam, dwell, you and your wife, in Paradise and eat therefrom in [ease and] abundance from wherever you will. But do not approach this tree, lest you be among the wrongdoers.” 36. But Satan caused them to slip out of it and removed them from that [condition] in which they had been. And We said, “Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time.” 37. Then Adam received from his Lord [some] words, 19 and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful. 38. We said, “Go down from it, all of you. And when guidance comes to you from Me, whoever follows My guidance -there will be no fear concerning them, nor will they grieve. 39. And those who disbelieve and deny Our signs - those will be companions of the Fire; they will abide therein eternally.” 40. O Children of Israel, remember My favour which I have bestowed upon you

> obedience to God, this prostration was one of respect, not worship. > 19 God taught Adam words of repentance that would be acceptable to Him.

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and fulfill My covenant [upon you] that I will fulfill your covenant [from Me], and be afraid of [only] Me. 41. And believe in what I have sent down confirming that which is [already] with you, and be not the first to disbelieve in it. And do not exchange My signs for a small price, and fear [only] Me. 42. And do not mix the truth with falsehood or conceal the truth while you know [it]. 43. And establish prayer and give zakāh 20

and bow with those who bow [in worship and obedience]. 44. Do you order righteousness of the people and forget 21 yourselves while you recite the Book? Then will you not reason? 45. And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive [to God] 46. Who are certain that they will meet their Lord and that they will return to Him. 47. O Children of Israel, remember My favour that I have bestowed upon you and that I preferred you over the worlds [i.e., peoples]. 48. And fear a Day when no soul will suffice for another soul 22 at all, nor will intercession be accepted from it, nor will compensation be taken from it, nor will they be aided. 49. And [recall] when We saved you [i.e., your forefathers] from the people of Pharaoh, who afflicted you with the

> 20 An annual expenditure for the benefit of the Islāmic community (see 9:60) required of those Muslims who have excess wealth. Prayer and zakāh > are among the pillars of Islām.

worst torment, slaughtering your [newborn] sons and keeping your females alive. And in that was a great trial from your Lord. 50. And [recall] when We parted the sea for you and saved you and drowned the people of Pharaoh while you were looking on. 51. And [recall] when We made an appointment with Moses for forty nights. Then you took [for worship] the calf after him [i.e., his departure], while you were wrongdoers. 52. Then We forgave you after that so perhaps you would be grateful. 53. And [recall] when We gave Moses the Book and criterion 23 that perhaps you would be guided. 54. And [recall] when Moses said to his people, “O my people, indeed you have wronged yourselves by your taking of the calf [for worship]. So repent to your Creator and kill yourselves [i.e., the guilty among you]. That is best for [all of] you in the sight of your Creator.” Then He accepted your repentance; indeed, He is the Accepting of repentance, the Merciful. 55. And [recall] when you said, “O Moses, we will never believe you until we see God outright”; so the thunderbolt took you while you were looking on. 56. Then We revived you after your death that perhaps you would be grateful.

> 21 Make exceptions of. > 22 i.e., fulfill what is due from it. > 23 Differentiating between truth and falsehood. “The Book and criterion” refers to the Torah.

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57. And We shaded you with clouds and sent down to you manna and quails, [saying], “Eat from the good things with which We have provided you.” And they wronged Us not - but they were [only] wronging themselves. 58. And [recall] when We said, “Enter this city [i.e., Jerusalem] and eat from it wherever you will in [ease and] abundance, and enter the gate bowing humbly 24 and say, ‘Relieve us of our burdens [i.e., sins].’ We will [then] forgive your sins for you, and We will increase those who strive for excellence.” 59. But those who wronged changed [those words] to a statement other than that which had been said to them, so We sent down upon those who wronged apunishment [i.e., plague] from the sky because they were defiantly disobeying. 60. And [recall] when Moses prayed for water for his people, so We said, “Strike with your staff the stone.” And there gushed forth from it twelve springs, and every people [i.e., tribe] knew its watering place. “Eat and drink from the provision of God, and do not commit abuse on the earth, spreading corruption.” 61. And [recall] when you said, “O Moses, we can never endure one [kind of] food. So call upon your Lord to bring forth for us from the earth its green herbs and its cucumbers and its garlic and its lentils and its onions.” [Moses] said, “Would you exchange what is better for what is less? Go into [any] settlement and indeed, you will have what you have asked.” And they were covered with

> 24 In gratitude to God and admission of sin.

humiliation and poverty and returned with anger from God [upon them]. That was because they [repeatedly] disbelieved in the signs of God and killed the prophets without right. That was because they disobeyed and were [habitually] transgressing. 62. Indeed, those who believed and those who were Jews or Christians or Sabeans [before Prophet Muhammad] - those [among them] who believed in God and the Last Day and did righteousness - will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve. 25

63. And [recall] when We took your covenant, [O Children of Israel, to abide by the Torah] and We raised over you the mount, [saying], “Take what We have given you with strength and remember what is in it that perhaps you may become righteous.” 64. Then you turned away after that. And if not for the favour of God upon you and His mercy, you would have been among the losers. 65. And you had already known about those who transgressed among you concerning the Sabbath, and We said to them, “Be apes, despised.” 66. And We made it a deterrent punishment for those who were present and those who succeeded [them] and a lesson for those who fear God. 67. And [recall] when Moses said to his people, “Indeed, God commands you to slaughter a cow.” They said, “Do you take us in ridicule?” He said, “I seek

> 25 After the coming of Prophet Muhammad no religion other than Islām is acceptable to God, as stated in 3:85.

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refuge in God from being among the ignorant.” 68. They said, “Call upon your Lord to make clear to us what it is.” [Moses] said, “[God] says, ‘It is a cow which is neither old nor virgin, but median between that,’ so do what you are commanded.” 69. They said, “Call upon your Lord to show us what is her colour.” He said, “He says, ‘It is a yellow cow, bright in colour -pleasing to the observers.’ ” 70. They said, “Call upon your Lord to make clear to us what it is. Indeed, [all] cows look alike to us. And indeed we, if God wills, will be guided.” 71. He said, “He says, ‘It is a cow neither trained to plough the earth nor to irrigate the field, one free from fault with no spot upon her.’ ” They said, “Now you have come with the truth.” So they slaughtered her, but they could hardly do it. 72. And [recall] when you slew a man and disputed 26 over it, but God was to bring out that which you were concealing. 73. So We said, “Strike him [i.e., the slain man] with part of it.” 27 Thus does God bring the dead to life, and He shows you His signs that you might reason. 74. Then your hearts became hardened after that, being like stones or even harder. For indeed, there are stones from which rivers burst forth, and there are some of them that split open and water comes out, and there are some of them that fall down for fear of God. And God is not unaware of what you do.

> 26 i.e., exchanged accusations and denials. > 27 i.e., the cow. Thereupon, God restored life to the man, who informed them of his murderer.

75. Do you covet [the hope, O believers], that they would believe for you while a party of them used to hear the words of God and then distort it [i.e., the Torah] after they had understood it while they were knowing? 76. And when they meet those who believe, they say, “We have believed”; but when they are alone with one another, they say, “Do you talk to them about what God has revealed to you so they can argue with you about it before your Lord?” Then will you not reason? 77. But do they not know that God knows what they conceal and what they declare? 78. And among them are unlettered ones who do not know the Book except [indulgement in] wishful thinking, but they are only assuming. 79. So woe 28 to those who write the Book with their own hands, then say, “This is from God,” in order to exchange it for a small price. Woe to them for what their hands have written and woe to them for what they earn. 80. And they say, “Never will the Fire touch us, except for [a few] numbered days.” Say, “Have you taken a covenant with God? For God will never break His covenant. Or do you say about God that which you do not know?” 81. Yes, [on the contrary], whoever earns evil and his sin has encompassed him -those are the companions of the Fire; they will abide therein eternally.

> 28 i.e., death and destruction.

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82. But they who believe and do righteous deeds – those are the companions of Paradise; they will abide therein eternally. 83. And [recall] when We took the covenant from the Children of Israel, [enjoining upon them], “Do not worship except God; and to parents the best [treatment] and to relatives, orphans, and the needy. And speak to people good [words] and establish prayer and give zakāh.” Then you turned away, except a few of you, and you were refusing. 84. And [recall] when We took your covenant, [saying], “Do not shed your [i.e., each other’s] blood or evict one another from your homes.” Then you acknowledged [this] while you were witnessing. 85. Then, you are those [same ones who are] killing one another and evicting a party of your people from their homes, cooperating against them in sin and aggression. And if they come to you as captives, you ransom them, although their eviction was forbidden to you. So do you believe in part of the Book and disbelieve in part? Then what is the recompense for those who do that among you except disgrace in worldly life; and on the Day of Resurrection they will be sent back to the severest of punishment. And God is not unaware of what you do. 86. Those are the ones who have bought the life of this world [in exchange] for the Hereafter, so the punishment will not be lightened for them, nor will they be aided.

> 29 Covered or sealed against reception of God’s word.

87. And We did certainly give Moses the Book [i.e., the Torah] and followed up after him with messengers. And We gave Jesus, the son of Mary, clear proofs and supported him with the Pure Spirit [i.e., the angel Gabriel]. But is it [not] that every time a messenger came to you, [O Children of Israel], with what your souls did not desire, you were arrogant? And a party [of messengers] you denied and another party you killed. 88. And they said, “Our hearts are wrapped.” 29 But, [in fact], God has cursed them for their disbelief, so little is it that they believe. 89. And when there came to them a Book [i.e., the Qur’ān] from God confirming that which was with them - although before they used to pray for victory against those who disbelieved - but [then] when there came to them that which they recognized, they disbelieved in it; so the curse of God will be upon the disbelievers. 90. How wretched is that for which they sold themselves - that they would disbelieve in what God has revealed through [their] outrage that God would send down His favour upon whom He wills from among His servants. So they returned having [earned] wrath upon wrath. And for the disbelievers is a humiliating punishment. 91. And when it is said to them, “Believe in what God has revealed,” they say, “We believe [only] in what was revealed to us.” And they disbelieve in what came after it, while it is the truth confirming that which is with them. Say, “Then why Sūrah 2: al-Baqarah www.quranproject.org 2: The Cow _________________________________________________________

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did you kill the prophets of God before, if you are [indeed] Believers?” 92. And Moses had certainly brought you clear proofs. Then you took the calf [in worship] after that, while you were wrongdoers. 93. And [recall] when We took your covenant and raised over you the mount, [saying], “Take what We have given you with strength and listen.” They said [instead], “We hear and disobey.” And their hearts absorbed [the worship of] the calf because of their disbelief. Say, “How wretched is that which your faith enjoins upon you, if you should be Believers.” 94. Say, [O Muhammad], “If the home of the Hereafter with God is for you alone and not the [other] people, then wish for death, if you should be truthful.” 95. But they will never wish for it, ever, because of what their hands have put forth. And God is Knowing of the wrongdoers. 96. And you will surely find them the most greedy of people for life - [even] more than those who associate others with God. One of them wishes that he could be granted life a thousand years, but it would not remove him in the least from the [coming] punishment that he should be granted life. And God is Seeing of what they do. 97. Say, “Whoever is an enemy to Gabriel -it is [none but] he who has brought it [i.e., the Qur’ān] down upon your heart, [O Muhammad], by permission of God, confirming that which was before it and

> 30 They warn people against the misuse of what they have learned.

as guidance and good tidings for the Believers.” 98. Whoever is an enemy to God and His angels and His messengers and Gabriel and Michael - then indeed, God is an enemy to the disbelievers. 99. And We have certainly revealed to you verses [which are] clear proofs, and no one would deny them except the defiantly disobedient. 100. Is it not [true] that every time they took a covenant a party of them threw it away? But, [in fact], most of them do not believe. 101. And when a messenger from God came to them confirming that which was with them, a party of those who had been given the Book threw the Book of God [i.e., the Torah] behind their backs as if they did not know [what it contained]. 102. And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Hārūt and Mārūt. But they [i.e., the two angels] do not teach anyone unless they say, “We are a trial, so do not disbelieve [by practicing magic].” 30 And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of God. And they [i.e., the people] learn what harms them and does not benefit them. But they [i.e., the Children of Israel] certainly knew that whoever purchased it [i.e., magic] would not have Sūrah 2: al-Baqarah www.quranproject.org 2: The Cow _________________________________________________________

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in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew. 103. And if they had believed and feared God, then the reward from God would have been [far] better, if they only knew. 104. O you who have believed, say not [to God’s Messenger], “Rā’inā” but say, “Unthurnā” 31 and listen. And for the disbelievers is a painful punishment. 105. Neither those who disbelieve from the People of the Book [i.e., the Jews and Christians] nor the polytheists wish that any good should be sent down to you from your Lord. But God selects for His mercy whom He wills, and God is the possessor of great bounty. 106. We do not abrogate a verse or cause it to be forgotten except that We bring forth [one] better than it or similar to it. Do you not know that God is over all things competent? 107. Do you not know that to God belongs the dominion of the heavens and the earth and [that] you have not besides God any protector or any helper? 108. Or do you intend to ask 32 your Messenger as Moses was asked before? And whoever exchanges faith for disbelief has certainly strayed from the soundness of the way. 109. Many of the People of the Book wish they could turn you back to disbelief after you have believed, out of envy from themselves [even] after the truth

> 31 The word “ rā’inā ” in Arabic literally means “consider us,” i.e., give us time to hear you and listen to us. The Jews used to use the same word with the meaning of an insult. Therefore, the believers were ordered to avoid this expression

has become clear to them. So pardon and overlook until God delivers His command. Indeed, God is over all things competent. 110. And establish prayer and give zakāh, and whatever good you put forward for yourselves - you will find it with God. Indeed God, of what you do, is Seeing. 111. And they say, “None will enter Paradise except one who is a Jew or a Christian.” That is [merely] their wishful thinking. Say, “Produce your proof, if you should be truthful.” 112. Yes, [on the contrary], whoever submits his face [i.e., self] in Islām to God while being of those who strive for excellence will have his reward with his Lord. And no fear will there be concerning them, nor will they grieve. 113. The Jews say, “The Christians have nothing [true] to stand on,” and the Christians say, “The Jews have nothing to stand on,” although they [both] recite the Book. Thus do those who know not [i.e., the polytheists] speak the same as their words. But God will judge between them on the Day of Resurrection concerning that over which they used to differ. 114. And who are more unjust than those who prevent the name of God from being mentioned [i.e., praised] in His mosques and strive toward their destruction. It is not for them to enter them except in fear. For them in this world is disgrace, and they will have in the Hereafter a great punishment.

> and use instead the word “ unthurnā, ” i.e., “wait for us [so that we may understand].” > 32 i.e., persistently question or, as in the case of the disbelievers, demand a miracle of the Prophet.

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115. And to God belongs the east and the west. So wherever you [might] turn, there is the Face 33 of God. Indeed, God is all-Encompassing and Knowing. 116. They say, “God has taken a son.” Exalted is He! 34 Rather, to Him belongs whatever is in the heavens and the earth. All are devoutly obedient to Him, 117. Originator of the heavens and the earth. When He decrees a matter, He only says to it, “Be,” and it is. 118. Those who do not know say, “Why does God not speak to us or there come to us a sign?” Likewise the people before them said similar to what they say; their hearts are all alike. We have shown clearly the signs to a people who are certain [in faith]. 119. Indeed, We have sent you, [O Muhammad], with the truth as a bringer of good tidings and a warner, and you will not be asked about the companions of Hellfire. 120. And never will the Jews and the Christians be pleased with you until you follow their way. Say, “Indeed, the guidance of God is the [only] guidance.” If you were to follow their desires after the knowledge which has come to you, no protector or helper will save you from God. 121. Those to whom We have given the Book recite it with its true recital. 35 They [are the ones who] believe in it. And whoever disbelieves in it - it is they who are the losers.

> 33 See footnote to 2:19. > 34 Subhānahu means “far exalted is He above all they falsely attribute to Him.” > 35 i.e., applying its teachings to their lives.

122. O Children of Israel, remember My favour which I have bestowed upon you and that I preferred you over the worlds. 123. And fear a Day when no soul will suffice for another soul 36 at all, and no compensation will be accepted from it, nor will any intercession benefit it, nor will they be aided. 124. And [mention, O Muhammad], when Abraham was tried by his Lord with words [i.e., commands] and he fulfilled them. [God] said, “Indeed, I will make you a leader for the people.” [Abraham] said, “And of my descendants?” [God] said, “My covenant does not include the wrongdoers.” 125. And [mention] when We made the House [i.e., the Ka’bāh] a place of return for the people and [a place of] security. And take, [O believers], from the standing place of Abraham a place of prayer. And We charged Abraham and Ishmael, [saying], “Purify My House for those who perform tawāf 37 and those who are staying [there] for worship and those who bow and prostrate [in prayer].” 126. And [mention] when Abraham said, “My Lord, make this a secure city and provide its people with fruits - whoever of them believes in God and the Last Day.” [God] said. “And whoever disbelieves - I will grant him enjoyment for a little; then I will force him to the punishment of the Fire, and wretched is the destination.” 127. And [mention] when Abraham was raising the foundations of the House

> 36 See footnote to 2:48. > 37 A form of worship particular to the Ka’bāh > consisting of going around it in circuits.

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and [with him] Ishmael, [saying], “Our Lord, accept [this] from us. Indeed, You are the Hearing, the Knowing. 128. Our Lord, and make us Muslims [in submission] to You and from our descendants a Muslim nation [in submission] to You. And show us our rites [of hajj and ‘umrah] and accept our repentance. Indeed, You are the Accepting of repentance, the Merciful. 129. Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are the Exalted in Might, the Wise.” 130. And who would be averse to the religion of Abraham except one who makes a fool of himself. And We had chosen him in this world, and indeed he, in the Hereafter, will be among the righteous. 131. When his Lord said to him, “Submit,” he said, “I have submitted [in Islām] 38 to the Lord of the worlds.” 132. And Abraham instructed his sons [to do the same] and [so did] Jacob, [saying], “O my sons, indeed God has chosen for you this religion, so do not die except while you are Muslims.” 133. Or were you witnesses when death approached Jacob, when he said to his sons, “What will you worship after me?” They said, “We will worship your God and the God of your fathers, Abraham and Ishmael and Isaac - one God. 39 And

> 38 The meaning of the word “Islām” is “submission to the will of God.” This is the way of life ordained by God and taught by all of the prophets from Adam to Muhammad. A Muslim is one who submits himself to God.

we are Muslims [in submission] to Him.” 134. That was a nation which has passed on. It will have [the consequence of] what it earned, and you will have what you have earned. And you will not be asked about what they used to do. 135. They say, “Be Jews or Christians [so] you will be guided.” Say, “Rather, [we follow] the religion of Abraham, inclining toward truth, and he was not of the polytheists.” 40

136. Say, [O believers], “We have believed in God and what has been revealed to us and what has been revealed to Abraham and Ishmael and Isaac and Jacob and the Descendants [al-Asbāt] 41 and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [in submission] to Him.” 137. So if they believe in the same as you believe in, then they have been [rightly] guided; but if they turn away, they are only in dissension, and God will be sufficient for you against them. And He is the Hearing, the Knowing. 138. [And say, “Ours is] the religion of God. And who is better than God in [ordaining] religion? And we are worshippers of Him.” 139. Say, [O Muhammad], “Do you argue with us about God while He is our Lord and your Lord? For us are our deeds,

> 39 God alone. > 40 Those who associate others with God in worship. > 41 The twelve tribes of Israel descended from Jacob.

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and for you are your deeds. And we are sincere [in deed and intention] to Him.” 140. Or do you say that Abraham and Ishmael and Isaac and Jacob and the Descendants were Jews or Christians? Say, “Are you more knowing or is God?” And who is more unjust than one who conceals a testimony 42 he has from God? And God is not unaware of what you do. 141. That is a nation which has passed on. It will have [the consequence of] what it earned, and you will have what you have earned. And you will not be asked about what they used to do. 142. The foolish among the people will say, “What has turned them away from their qiblah, 43 which they used to face?” 44 Say, “To God belongs the east and the west. He guides whom He wills to a straight path.” 143. And thus We have made you a median [i.e., just] community that you will be witnesses over the people and the Messenger will be a witness over you. And We did not make the qiblah which you used to face except that We might make evident who would follow the Messenger from who would turn back on his heels. And indeed, it is difficult except for those whom God has guided. And never would God have caused you to lose your faith [i.e., your previous prayers]. Indeed God is, to the people, Kind and Merciful.

> 42 Statements in previous scriptures attesting to the nature of God’s religion (Islām) and the coming of Prophet Muhammad. > 43 The direction faced in prayer. > 44 Prior to the command (in verse 144) that the Prophet and his followers turn toward the Ka’bāh

144. We have certainly seen the turning of your face, [O Muhammad], toward the heaven, and We will surely turn you to a qiblah with which you will be pleased. So turn your face [i.e., yourself] toward al-Masjid al-Harām. 45 And wherever you [believers] are, turn your faces [i.e., yourselves] toward it [in prayer]. Indeed, those who have been given the Book [i.e., the Jews and the Christians] well know that it is the truth from their Lord. And God is not unaware of what they do. 145. And if you brought to those who were given the Book every sign, they would not follow your qiblah. Nor will you be a follower of their qiblah. Nor would they be followers of one another’s qiblah. So if you were to follow their desires after what has come to you of knowledge, indeed, you would then be among the wrongdoers. 146. Those to whom We gave the Book know him [i.e., Prophet Muhammad] as they know their own sons. But indeed, a party of them conceal the truth while they know [it]. 147. The truth is from your Lord, so never be among the doubters. 148. For each [religious following] is a[prayer] direction toward which it faces. So race to [all that is] good. Wherever you may be, God will bring you forth [for judgement] all together. Indeed, God is over all things competent.

> in Makkah for prayer, they had been facing Jerusalem to the north. The implications of this change are mentioned in succeeding verses. > 45 The Sacred Mosque in Makkah containing the > Ka’bāh .

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149. So from wherever you go out [for prayer, O Muhammad], turn your face toward al-Masjid al-Harām, and indeed, it is the truth from your Lord. And God is not unaware of what you do. 150. And from wherever you go out [for prayer], turn your face toward al-Masjid al-Harām. And wherever you [believers] may be, turn your faces toward it in order that the people will not have any argument against you, except for those of them who commit wrong; so fear them not but fear Me. And [it is] so I may complete My favour upon you and that you may be guided, 151. Just as We have sent among you a messenger from yourselves reciting to you Our verses and purifying you and teaching you the Book and wisdom 46

and teaching you that which you did not know. 152. So remember Me; I will remember you. And be grateful to Me and do not deny Me. 153. O you who have believed, seek help through patience and prayer. Indeed, God is with the patient. 154. And do not say about those who are killed in the way of God, “They are dead.” Rather, they are alive, but you perceive [it] not. 155. And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient,

> 46 The wisdom taught by the Prophet is his sunnah . > 47 Places designed for the rites of hajj and ‘umrah .

156. Who, when disaster strikes them, say, “Indeed we belong to God, and indeed to Him we will return.” 157. Those are the ones upon whom are blessings from their Lord and mercy. And it is those who are the [rightly] guided. 158. Indeed, as-Safā and al-Marwah are among the symbols 47 of God. So whoever makes hajj [pilgrimage] to the House or performs ‘umrah - there is no blame upon him for walking between them. 48 And whoever volunteers good -then indeed, God is Appreciative and Knowing. 159. Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Book - those are cursed by God and cursed by those who curse, 49

160. Except for those who repent and correct themselves and make evident [what they concealed]. Those - I will accept their repentance, and I am the Accepting of repentance, the Merciful. 161. Indeed, those who disbelieve and die while they are disbelievers - upon them will be the curse of God and of the angels and the people, all together, 162. Abiding eternally therein. The punishment will not be lightened for them, nor will they be reprieved. 163. And your god is one God. There is no deity [worthy of worship] except Him, the Most Compassionate, the Most Merciful.

> 48 Some believers had previously feared that this might be a pagan practice, so God confirms that > sa’i is among the rites of His religion. > 49 From among the angels and the believers.

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164. Indeed, in the creation of the heavens and the earth, and the alternation of the night and the day, and the [great] ships which sail through the sea with that which benefits people, and what God has sent down from the heavens of rain, giving life thereby to the earth after its lifelessness and dispersing therein every [kind of] moving creature, and [His] directing of the winds and the clouds controlled between the heaven and earth are signs for a people who use reason. 165. And [yet], among the people are those who take other than God as equals [to Him]. They love them as they [should] love God. But those who believe are stronger in love for God. And if only they who have wronged would consider [that] when they see the punishment, [they will be certain] that all power belongs to God and that God is severe in punishment. 166. [And they should consider that] when those who have been followed disassociate themselves from those who followed [them], and they [all] see the punishment, and cut off from them are the ties [of relationship], 167. Those who followed will say, “If only we had another turn [at worldly life] so we could disassociate ourselves from them as they have disassociated themselves from us.” Thus will God show them their deeds as regrets upon them. And they are never to emerge from the Fire. 168. O mankind, eat from whatever is on earth [that is] lawful and good and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.

> 50 Those not slaughtered or hunted expressly for food.

169. He only orders you to evil and immorality and to say about God what you do not know. 170. And when it is said to them, “Follow what God has revealed,” they say, “Rather, we will follow that which we found our fathers doing.” Even though their fathers understood nothing, nor were they guided? 171. The example of those who disbelieve is like that of one who shouts at what hears nothing but calls and cries [i.e., cattle or sheep] - deaf, dumb and blind, so they do not understand. 172. O you who have believed, eat from the good [i.e., lawful] things which We have provided for you and be grateful to God if it is [indeed] Him that you worship. 173. He has only forbidden to you dead animals, 50 blood, the flesh of swine, and that which has been dedicated to other than God. But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], there is no sin upon him. Indeed, God is Forgiving and Merciful. 174. Indeed, they who conceal what God has sent down of the Book and exchange it for a small price - those consume not into their bellies except the Fire. And God will not speak to them on the Day of Resurrection, nor will He purify them. And they will have a painful punishment. 175. Those are the ones who have purchased misguidance for guidance and punishment for forgiveness. How patient they are in pursuit of the Fire! Sūrah 2: al-Baqarah www.quranproject.org 2: The Cow _________________________________________________________

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176. That is [deserved by them] because God has sent down the Book in truth. And indeed, those who differ over the Book are in extreme dissension. 177. Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in God, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveller, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakāh; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous. 178. O you who have believed, prescribed for you is legal retribution for those murdered - the free for the free, the slave for the slave, and the female for the female. 51 But whoever overlooks from his brother [i.e., the killer] anything, 52

then there should be a suitable follow-up and payment to him [i.e., the deceased’s heir or legal representative] with best conduct. This is an alleviation from your Lord and a mercy. But whoever transgresses after that 53 will have a painful punishment. 179. And there is for you in legal retribution [saving of] life, O you [people] of understanding, that you may become righteous.

> 51 No one else should be executed in place of the killer. > 52 By accepting compensation payment rather than execution. > 53 After acceptance of compensation.

180. Prescribed for you when death approaches [any] one of you if he leaves wealth [is that he should make] a bequest for the parents and near relatives according to what is acceptable - a duty upon the righteous. 54

181. Then whoever alters it [i.e., the bequest] after he has heard it - the sin is only upon those who have altered it. Indeed, God is Hearing and Knowing. 182. But if one fears from the bequeather [some] error or sin and corrects that which is between them [i.e., the concerned parties], there is no sin upon him. Indeed, God is Forgiving and Merciful. 183. O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous -184. [Fasting for] a limited number of days. So whoever among you is ill or on a journey [during them] - then an equal number of days [are to be made up]. And upon those who are able [to fast, but with hardship] - a ransom [as substitute] of feeding a poor person [each day]. And whoever volunteers good [i.e., excess] - it is better for him. But to fast is best for you, if you only knew. 185. The month of Ramadhān [is that] in which was revealed the Qur’ān, aguidance for the people and clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, 55

> 54 This ruling was abrogated by the revelation in > Sūrah an-Nisā’ stipulating obligatory shares for parents and close relatives. Those who do not inherit by law may be remembered in a bequest. See 4:11-12. > 55 Also, “whoever is present during the month.”

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let him fast it; and whoever is ill or on a journey - then an equal number of other days. God intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify God for that [to] which He has guided you; and perhaps you will be grateful. 186. And when My servants ask you, [O Muhammad], concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided. 187. It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]. They are clothing for you and you are clothing for them. God knows that you used to deceive yourselves, 56 so He accepted your repentance and forgave you. So now, have relations with them and seek that which God has decreed for you [i.e., offspring]. And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the night [i.e., sunset]. And do not have relations with them as long as you are staying for worship in the mosques. These are the limits [set by] God, so do not approach them. Thus does God make clear His verses [i.e., ordinances] to the people that they may become righteous. 188. And do not consume one another’s wealth unjustly or send it [in bribery] to the rulers in order that [they might aid] you [to] consume a portion of the wealth

> 56 Prior to this revelation, marital relations were unlawful during nights preceding fasting. Some were unable to refrain and secretly disobeyed, but they did not deceive God. > 57 Disbelief and its imposition on others.

of the people in sin, while you know [it is unlawful]. 189. They ask you, [O Muhammad], about the new moons. Say, “They are measurements of time for the people and for hajj [pilgrimage].” And it is not righteousness to enter houses from the back, but righteousness is [in] one who fears God. And enter houses from their doors. And fear God that you may succeed. 190. Fight in the way of God those who fight you but do not transgress. Indeed, God does not like transgressors. 191. And kill them wherever you overtake them and expel them from wherever they have expelled you, and fitnah 57 is worse than killing. And do not fight them at al-Masjid al-Harām until they fight you there. But if they fight you, then kill them. Such is the recompense of the disbelievers. 192. And if they cease, then indeed, God is Forgiving and Merciful. 193. Fight them until there is no [more] fitnah 58 and [until] religion [i.e., worship] is [acknowledged to be] for God. But if they cease, then there is to be no aggression [i.e., assault] except against the oppressors. 194. [Fighting in] the sacred month is for [aggression committed in] the sacred month, 59 and for [all] violations is legal retribution. So whoever has assaulted you, then assault him in the same way that he has assaulted you. And fear God

> 58 Among the meanings of fitnah are disbelief, discord, dissension, civil strife, persecution, oppression, injustice, seduction, trial and torment. > 59 The sacred months are Dhul-Qa’dah, Dhul-Hijjah, Muharram and Rajab.

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and know that God is with those who fear Him. 195. And spend for the sake of God and do not throw [yourselves] with your [own] hands into destruction. And strive for excellence; indeed, God loves those who strive for excellence. 196. And complete the hajj and ‘umrah for God. But if you are prevented, then [offer] what can be obtained with ease of sacrificial animals. And do not shave your heads until the sacrificial animal has reached its place of slaughter. And whoever among you is ill or has an ailment of the head [making shaving necessary must offer] a ransom of fasting [three days] or charity 60 or sacrifice. 61 And when you are secure, 62

then whoever performs ‘umrah [during the hajj months] 63 followed by hajj [offers] what can be obtained with ease of sacrificial animals. And whoever cannot find [or afford such an animal] -then a fast of three days during hajj and of seven when you have returned [home]. Those are ten complete [days]. This is for those whose family is not in the area of al-Masjid al-Harām. And fear God and know that God is severe in retribution. 197. Hajj is [during] well-known months, 64 so whoever has made hajj obligatory upon himself therein [by entering the state of ihrām], there is [to be for him] no sexual relations and no disobedience and no disputing during hajj. And whatever good you do - God knows it. And take provisions, but indeed, the best

> 60 Feeding six needy persons. > 61 The slaughter of a sheep or goat. > 62 Under normal conditions, i.e., are not prevented. > 63 The months of Shawwal, Dhul-Qa’dah and Dhul-Hijjah.

provision is fear of God. And fear Me, O you of understanding. 198. There is no blame upon you for seeking bounty 65 from your Lord [during hajj]. But when you depart from ‘Arafāt, remember God at al-Masha’ar al-Harām. 66 And remember Him, as He has guided you, for indeed, you were before that among those astray. 199. Then depart from the place from where [all] the people depart and ask forgiveness of God. Indeed, God is Forgiving and Merciful. 200. And when you have completed your rites, remember God like your [previous] remembrance of your fathers or with [much] greater remembrance. And among the people is he who says, “Our Lord, give us in this world,” and he will have in the Hereafter no share. 201. But among them is he who says, “Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire.” 202. Those will have a share of what they have earned, and God is swift in account. 203. And remember God during [specific] numbered days. Then whoever hastens [his departure] in two days - there is no sin upon him; and whoever delays [until the third] - there is no sin upon him - for him who fears God. And fear God and know that unto Him you will be gathered.

> 64 See previous footnote. > 65 i.e., profit from trade or business. > 66 Which is in Muzdalifah.

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204. And of the people is he whose speech pleases you in worldly life, and he calls God to witness as to what is in his heart, yet he is the fiercest of opponents. 205. And when he goes away, he strives throughout the land to cause corruption therein and destroy agriculture and offspring. And God does not like corruption. 206. And when it is said to him, “Fear God,” pride in the sin takes hold of him. Sufficient for him is Hellfire, and how wretched is the resting place. 207. And of the people is he who sells himself, seeking the pleasure of God. And God is kind to [His] servants. 208. O you who have believed, enter into Islām completely [and perfectly] and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy. 209. But if you slip [i.e., deviate] after clear proofs have come to you, then know that God is Exalted in Might and Wise. 210. Do they await but that God should come to them in covers of clouds and the angels [as well] and the matter is [then] decided? And to God [all] matters are returned. 211. Ask the Children of Israel how many a clear sign We gave them. And whoever exchanges the favour of God after it has come to him - then indeed, God is severe in retribution. 212. Beautified for those who disbelieve is the life of this world, and they ridicule those who believe. But those who fear God are above them on the Day of

> 67 See footnote to 2:194.

Resurrection. And God gives provision to whom He wills without account. 213. Mankind was [of] one religion [before their deviation]; then God sent the prophets as bringers of good tidings and warners and sent down with them the Book in truth to judge between the people concerning that in which they differed. And none differed over it [i.e., the Book] except those who were given it - after the clear proofs came to them -out of jealous animosity among themselves. And God guided those who believed to the truth concerning that over which they had differed, by His permission. And God guides whom He wills to a straight path. 214. Or do you think that you will enter Paradise while such [trial] has not yet come to you as came to those who passed on before you? They were touched by poverty and hardship and were shaken until [even their] messenger and those who believed with him said, “When is the help of God?” Surely, the help of God is near. 215. They ask you, [O Muhammad], what they should spend. Say, “Whatever you spend of good is [to be] for parents and relatives and orphans and the needy and the traveller. And whatever you do of good - indeed, God is Knowing of it.” 216. Fighting has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And God knows, while you know not. 217. They ask you about the sacred month 67

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therein is great [sin], but preventing [people] from the way of God and disbelief in Him and [preventing access to] al-Masjid al-Harām and the expulsion of its people therefrom are greater [evil] in the sight of God. And fitnah 68 is greater than killing.” And they will continue to fight you until they turn you back from your religion if they are able. And whoever of you reverts from his religion [to disbelief] and dies while he is a disbeliever - for those, their deeds have become worthless in this world and the Hereafter, and those are the companions of the Fire; they will abide therein eternally. 218. Indeed, those who have believed and those who have emigrated and fought in the cause of God - those expect the mercy of God. And God is Forgiving and Merciful. 219. They ask you about wine 69 and gambling. Say, “In them is great sin and [yet, some] benefit for people. But their sin is greater than their benefit.” And they ask you what they should spend. Say, “The excess [beyond needs].” Thus God makes clear to you the verses [of revelation] that you might give thought 220. To this world and the Hereafter. And they ask you about orphans. Say, “Improvement for them is best. And if you mix your affairs with theirs - they are your brothers. And God knows the corrupter from the amender. And if God had willed, He could have put you in difficulty. Indeed, God is Exalted in Might and Wise.”

> 68 See footnote to 2:193. > 69 The word “khamr ”(wine) includes all intoxicants. The final prohibition is given in 5:90-91.

221. And do not marry polytheistic women until they believe. 70 And a believing slave woman is better than a polytheist, even though she might please you. And do not marry polytheistic men [to your women] until they believe. And abelieving slave is better than a polytheist, even though he might please you. Those invite [you] to the Fire, but God invites to Paradise and to forgiveness, by His permission. And He makes clear His verses [i.e., ordinances] to the people that perhaps they may remember. 222. And they ask you about menstruation. Say, “It is harm, so keep away from wives 71 during menstruation. And do not approach them until they are pure. And when they have purified themselves, 72 then come to them from where God has ordained for you. Indeed, God loves those who are constantly repentant and loves those who purify themselves.” 223. Your wives are a place of cultivation [i.e., sowing of seed] for you, so come to your place of cultivation however you wish and put forth [righteousness] for yourselves. And fear God and know that you will meet Him. And give good tidings to the Believers. 224. And do not make [your oath by] God an excuse against being righteous and fearing God and making peace among people. And God is Hearing and Knowing. 225. God does not impose blame upon you for what is unintentional in your oaths, but He imposes blame upon you for

> 70 i.e., worship and obey God alone. > 71 i.e., refrain from sexual intercourse. > 72 By taking a complete bath ( ghusl ).

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what your hearts have earned. And God is Forgiving and Forbearing. 226. For those who swear not to have sexual relations with their wives 73 is a waiting time of four months, but if they return [to normal relations] - then indeed, God is Forgiving and Merciful. 227. And if they decide on divorce - then indeed, God is Hearing and Knowing. 228. Divorced women remain in waiting [i.e., do not remarry] for three periods, 74 and it is not lawful for them to conceal what God has created in their wombs if they believe in God and the Last Day. And their husbands have more right to take them back in this [period] if they want reconciliation. 75 And due to them [i.e., the wives] is similar to what is expected of them, according to what is reasonable. 76 But the men [i.e., husbands] have a degree over them [in responsibility and authority]. And God is Exalted in Might and Wise. 229. Divorce is twice. Then [after that], either keep [her] in an acceptable manner or release [her] with best treatment. And it is not lawful for you to take anything of what you have given them unless both fear that they will not be able to keep [within] the limits of God. 77 But if you fear that they will not keep [within] the limits of God, then there is no blame upon either of them concerning that by which she ransoms herself. These are

> 73 Without divorcing them. By such an oath the woman is deprived of her right in marriage but is not free to marry another. She may not be kept in such a condition beyond the four-month limit. > 74 Either menstrual periods or periods of purity between menstruation. See also 65:1-7. > 75 The husband may return her to himself during the ‘ iddah period of a first and second divorce without a new marriage contract.

the limits of God, so do not transgress them. And whoever transgresses the limits of God - it is those who are the wrongdoers [i.e., the unjust]. 230. And if he has divorced her [for the third time], then she is not lawful to him afterward until [after] she marries ahusband other than him. 78 And if he [i.e., the latter husband] divorces her [or dies], there is no blame upon them [i.e., the woman and her former husband] for returning to each other if they think that they can keep [within] the limits of God. These are the limits of God, which He makes clear to a people who know [i.e., understand]. 231. And when you divorce women and they have [nearly] fulfilled their term, either retain them according to acceptable terms or release them according to acceptable terms, and do not keep them, intending harm, to transgress [against them]. And whoever does that has certainly wronged himself. And do not take the verses of God in jest. And remember the favour of God upon you and what has been revealed to you of the Book [i.e., the Qur’ān] and wisdom [i.e., the Prophet’s sunnah] by which He instructs you. And fear God and know that God is Knowing of all things. 232. And when you divorce women 79 and they have fulfilled their term, do not prevent them from remarrying their [former] husbands if they [i.e., all parties]

> 76 The wife has specific rights upon her husband, just as the husband has rights upon her. > 77 i.e., deal fairly with each other. > 78 With the intention of permanence, not merely in order to return to the previous husband. > 79 For the first or second time.

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agree among themselves on an acceptable basis. That is instructed to whoever of you believes in God and the Last Day. That is better for you and purer, and God knows and you know not. 233. Mothers may nurse [i.e., breastfeed] their children two complete years for whoever wishes to complete the nursing [period]. Upon the father is their [i.e., the mothers’] provision and their clothing according to what is acceptable. No one should be burdened with more than they can bear. No mother should be harmed through her child, and no father through his child. And upon the [father’s] heir is [a duty] like that [of the father]. And if they both desire weaning through mutual consent and consultation, there is no blame upon either of them. And if you wish to have your children nursed by a substitute, there is no blame upon you as long as you give payment according to what is acceptable. And fear God and know that God is Seeing of what you do. 234. And those who are taken in death among you and leave wives behind -they, [the wives, shall] wait four months and ten [days]. And when they have fulfilled their term, then there is no blame upon you for what they do with themselves in an acceptable manner. 80

And God is [fully] Acquainted with what you do. 235. There is no blame upon you for that to which you [indirectly] allude concerning a proposal to women or for what you conceal within yourselves. God knows that you will have them in mind. But do not promise them secretly except for

> 80 They may remarry if they wish. > 81 The ‘ iddah (bereavement period) after the death of a husband.

saying a proper saying. And do not determine to undertake a marriage contract until the decreed period 81

reaches its end. And know that God knows what is within yourselves, so beware of Him. And know that God is Forgiving and Forbearing. 236. There is no blame upon you if you divorce women you have not touched 82

nor specified for them an obligation. 83

But give them [a gift of] compensation -the wealthy according to his capability and the poor according to his capability - a provision according to what is acceptable, a duty upon the doers of good. 237. And if you divorce them before you have touched them and you have already specified for them an obligation, then [give] half of what you specified -unless they forego the right or the one in whose hand is the marriage contract foregoes it. And to forego it is nearer to righteousness. And do not forget graciousness between you. Indeed God, of whatever you do, is Seeing. 238. Maintain with care the [obligatory] prayers and [in particular] the middle prayer and stand for God, devoutly obedient. 239. And if you fear [an enemy, then pray] on foot or riding. But when you are secure, then remember God [in prayer], as He has taught you that which you did not [previously] know. 240. And those who are taken in death among you and leave wives behind - for their wives is a bequest: maintenance for one year without turning [them] out. But

> 82 The marriage has not been consummated. > 83 Require bridal gift ( mahr ).

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if they leave [of their own accord], then there is no blame upon you for what they do with themselves in an acceptable way. 84 And God is Exalted in Might and Wise. 241. And for divorced women is a provision according to what is acceptable - a duty upon the righteous. 242. Thus does God make clear to you His verses [i.e., laws] that you might use reason. 243. Have you not considered those who left their homes in many thousands, fearing death? God said to them, “Die”; then He restored them to life. And God is full of bounty to the people, but most of the people do not show gratitude. 244. And fight in the cause of God and know that God is Hearing and Knowing. 245. Who is it that would loan God a goodly loan so He may multiply it for him many times over? And it is God who withholds and grants abundance, and to Him you will be returned. 246. Have you not considered the assembly of the Children of Israel after [the time of] Moses when they said to a prophet of theirs, “Send to us a king, and we will fight in the way of God?” He said, “Would you perhaps refrain from fighting if fighting was prescribed for you?” They said, “And why should we not fight in the cause of God when we have been driven out from our homes and from our children?” But when fighting was prescribed for them, they turned away, except for a few of them.

> 84 This directive was abrogated by those later revealed in 2:234 and 4:12.

And God is Knowing of the wrongdoers. 247. And their prophet said to them, “Indeed, God has sent to you Saul as a king.” They said, “How can he have kingship over us while we are more worthy of kingship than him and he has not been given any measure of wealth?” He said, “Indeed, God has chosen him over you and has increased him abundantly in knowledge and stature. And God gives His sovereignty to whom He wills. And God is all-Encompassing [in favour] and Knowing.” 248. And their prophet said to them, “Indeed, the sign of his kingship is that the Ark [of the Covenant] will come to you in which you will find tranquillity 85

from your Lord and relics of what the family of Moses and the family of Aaron had left, carried by the angels. Indeed in that is a sign for you, if you are Believers.” 249. And when Saul went forth with the soldiers, he said, “Indeed, God will be testing you with a river. So whoever drinks from it is not of me, and whoever does not taste it is indeed of me, excepting one who takes [from it] in the hollow of his hand.” But they drank from it, except a [very] few of them. Then when he had crossed it along with those who believed with him, they said, “There is no power for us today against Goliath and his soldiers.” But those who were certain that they would meet God said, “How many a small company has overcome a large company by permission of God. And God is with the patient.”

> 85 Signs giving reassurance.

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250. And when they went forth to [face] Goliath and his soldiers, they said, “Our Lord, pour upon us patience and plant firmly our feet and give us victory over the disbelieving people.” 251. So they defeated them by permission of God, and David killed Goliath, and God gave him the kingship and wisdom [i.e., prophethood] and taught him from that which He willed. And if it were not for God checking [some] people by means of others, the earth would have been corrupted, but God is full of bounty to the worlds. 252. These are the verses of God which We recite to you, [O Muhammad], in truth. And indeed, you are from among the messengers. 253. Those messengers - some of them We caused to exceed others. Among them were those to whom God spoke, and He raised some of them in degree. And We gave Jesus, the Son of Mary, clear proofs, and We supported him with the Pure Spirit [i.e., Gabriel]. If God had willed, those [generations] succeeding them would not have fought each other after the clear proofs had come to them. But they differed, and some of them believed and some of them disbelieved. And if God had willed, they would not have fought each other, but God does what He intends. 254. O you who have believed, spend from that which We have provided for you before there comes a Day in which there is no exchange [i.e., ransom] and no

> 86 God’s knowledge encompasses every aspect of His creations in the past, present and future. > 87 Chair or footstool. It is not to be confused with > al-‘Arsh (the Throne), which is infinitely higher and greater than al-Kursī.

friendship and no intercession. And the disbelievers - they are the wrongdoers. 255. God - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, 86 and they encompass not a thing of His knowledge except for what He wills. His Kursī 87 extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great. 256. There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong. So whoever disbelieves in tāghūt 88 and believes in God has grasped the most trustworthy handhold with no break in it. And God is Hearing and Knowing. 257. God is the ally 89 of those who believe. He brings them out from darknesses into the light. And those who disbelieve - their allies are tāghūt. They take them out of the light into darknesses. 90 Those are the companions of the Fire; they will abide eternally therein. 258. Have you not considered the one who argued with Abraham about his Lord [merely] because God had given him kingship? When Abraham said, “My Lord is the one who gives life and causes death,” he said, “I give life and cause

> 88 False objects of worship, such as idols, heavenly bodies, sprits, human beings, etc. > 89 i.e., patron and supporter. > 90 The light of truth is one, while the darkness of disbelief, doubt and error are many.

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death.” Abraham said, “Indeed, God brings up the sun from the east, so bring it up from the west.” So the disbeliever was overwhelmed [by astonishment], and God does not guide the wrongdoing people. 259. Or [consider such an example] as the one who passed by a township which had fallen into ruin. He said, “How will God bring this to life after its death?” So God caused him to die for a hundred years; then He revived him. He said, “How long have you remained?” He [the man] said, “I have remained a day or part of a day.” He said, “Rather, you have remained one hundred years. Look at your food and your drink; it has not changed with time. And look at your donkey; and We will make you a sign for the people. And look at the bones [of this donkey] - how We raise them and then We cover them with flesh.” And when it became clear to him, he said, “I know that God is over all things competent.” 260. And [mention] when Abraham said, “My Lord, show me how You give life to the dead.” [God] said, “Have you not believed?” He said, “Yes, but [I ask] only that my heart may be satisfied.” [God] said, “Take four birds and commit them to yourself. 91 Then [after slaughtering them] put on each hill a portion of them; then call them - they will come [flying] to you in haste. And know that God is Exalted in Might and Wise.” 261. The example of those who spend their wealth in the way of God is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And God multiplies [His reward] for whom He

> 91 i.e., train them to come to you on command.

wills. And God is all-Encompassing and Knowing. 262. Those who spend their wealth in the way of God and then do not follow up what they have spent with reminders [of it] or [other] injury will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve. 263. Kind speech and forgiveness are better than charity followed by injury. And God is Free of need and Forbearing. 264. O you who have believed, do not invalidate your charities with reminders [of it] or injury as does one who spends his wealth [only] to be seen by the people and does not believe in God and the Last Day. His example is like that of a [large] smooth stone upon which is dust and is hit by a downpour that leaves it bare. They are unable [to keep] anything of what they have earned. And God does not guide the disbelieving people. 265. And the example of those who spend their wealth seeking means to the pleasure of God and assuring [reward for] themselves is like a garden on high ground which is hit by a downpour - so it yields its fruits in double. And [even] if it is not hit by a downpour, then a drizzle [is sufficient]. And God, of what you do, is Seeing. 266. Would one of you like to have a garden of palm trees and grapevines underneath which rivers flow in which he has from every fruit? But he is afflicted with old age and has weak [i.e., immature] offspring, and it is hit by a whirlwind containing fire and is burned. Thus does Sūrah 2: al-Baqarah www.quranproject.org 2: The Cow _________________________________________________________

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God make clear to you [His] verses that you might give thought. 267. O you who have believed, spend from the good things which you have earned and from that which We have produced for you from the earth. And do not aim toward the defective therefrom, spending [from that] while you would not take it [yourself] except with closed eyes. And know that God is Free of need and Praiseworthy. 268. Satan threatens you with poverty and orders you to immorality, while God promises you forgiveness from Him and bounty. And God is all-Encompassing and Knowing. 269. He gives wisdom 92 to whom He wills, and whoever has been given wisdom has certainly been given much good. And none will remember except those of understanding. 270. And whatever you spend of expenditures or make of vows - indeed, God knows of it. And for the wrongdoers there are no helpers. 271. If you disclose your charitable expenditures, they are good; but if you conceal them and give them to the poor, it is better for you, and He will remove from you some of your misdeeds [thereby]. And God, with what you do, is [fully] Acquainted. 272. Not upon you, [O Muhammad], is [responsibility for] their guidance, but God guides whom He wills. And whatever good you [believers] spend is for yourselves, and you do not spend except seeking the countenance of God.

> 92 The knowledge and understanding of the religion and of the Qur’ān. > 93 i.e., wealth, property, resources, time, effort, etc.

And whatever you spend of good 93 - it will be fully repaid to you, and you will not be wronged. 273. [Charity is] for the poor who have been restricted for the cause of God, unable to move about in the land. An ignorant [person] would think them self-sufficient because of their restraint, but you will know them by their [characteristic] sign. They do not ask people persistently [or at all]. And whatever you spend of good - indeed, God is Knowing of it. 274. Those who spend their wealth [in God’s way] by night and by day, secretly and publicly - they will have their reward with their Lord. And no fear will there be concerning them, nor will they grieve. 275. Those who consume interest 94 cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity. That is because they say, “Trade is [just] like interest.” But God has permitted trade and has forbidden interest. So whoever has received an admonition from his Lord and desists may have what is past, and his affair rests with God. But whoever returns [to dealing in interest or usury] -those are the companions of the Fire; they will abide eternally therein. 276. God destroys interest and He increases charities, and God does not like any ungrateful sinner. 277. Indeed, those who believe and do righteous deeds and establish prayer and give zakāh will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve.

> 94 Included is that given on commercial as well as consumer loans.

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278. O you who have believed, fear God and give up what remains [due to you] of interest, if you should be Believers. 279. And if you do not, then be informed of a war [against you] from God and His Messenger. But if you repent, you may have your principal - [thus] you do no wrong, nor are you wronged. 280. And if someone is in hardship, then [let there be] postponement until [a time of] ease. But if you give [from your right as] charity, then it is better for you, if you only knew. 281. And fear a Day when you will be returned to God. Then every soul will be compensated for what it earned, and they will not be wronged [i.e., treated unjustly]. 282. O you who have believed, when you contract a debt for a specified term, write it down. And let a scribe write [it] between you in justice. Let no scribe refuse to write as God has taught him. So let him write and let the one who has the obligation [i.e., the debtor] dictate. And let him fear God, his Lord, and not leave anything out of it. But if the one who has the obligation is of limited understanding or weak or unable to dictate himself, then let his guardian dictate in justice. And bring to witness two witnesses from among your men. And if there are not two men [available], then a man and two women from those whom you accept as witnesses - so that if one of them [i.e., the women] errs, then the other can remind her. And let not the witnesses refuse when they are called upon. And do not be [too] weary to write it, whether it is small or large, for its [specified] term. That is more just in the sight of God and stronger as evidence and more likely to prevent doubt between you, except when it is an immediate transaction which you conduct among yourselves. For [then] there is no blame upon you if you do not write it. And take witnesses when you conclude a contract. Let no scribe be harmed or any witness. For if you do so, indeed, it is [grave] disobedience in you. And fear God. And God teaches you. And God is Knowing of all things. 283. And if you are on a journey and cannot find a scribe, then a security deposit [should be] taken. And if one of you entrusts another, then let him who is entrusted discharge his trust [faithfully] and let him fear God, his Lord. And do not conceal testimony, for whoever conceals it - his heart is indeed sinful, and God is Knowing of what you do. 284. To God belongs whatever is in the heavens and whatever is in the earth. Whether you show what is within yourselves or conceal it, God will bring you to account for it. Then He will forgive whom He wills and punish whom He wills, and God is over all things competent. 285. The Messenger has believed in what was revealed to him from his Lord, and [so have] the Believers. All of them have believed in God and His angels and His books and His messengers, [saying], “We make no distinction between any of His messengers.” And they say, “We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination.” 286. God does not burden any soul except [with that within] its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned. “Our Lord, do not take us to Sūrah 2: al-Baqarah www.quranproject.org 2: The Cow _________________________________________________________

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task if we have forgotten or erred. Our Lord, and lay not upon us a burden like that which You laid upon those before us. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our protector, so give us victory over the disbelieving people.” 95

> 95 God concludes this sūrah by directing His servants how to supplicate Him, just as He taught them in sūrah al-Fātihah how to praise Him and ask for guidance.

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## Sūrah 3: Āle-‘Imrān

The Period of Revelation

This Sūrah consists of four discourses: The first discourse (v. 1-32) was probably revealed soon after the Battle of Badr. The second discourse (v. 33-63) was revealed in 9 A.H. ( After Hijrah - migration from Makkah to Madīnah) on the occasion of the visit of the deputation from the Christians of Najran. The third discourse (v. 64-120) appears to have been revealed immediately after the first one. The fourth discourse (v. 121-200) was revealed after the Battle of Uhud.

Subject

Though these discourses were revealed at different periods and on different occasions they are so inter-linked and so inter-connected in regard to their central theme that they make together one continuous whole. This Sūrah has been especially addressed to two groups; The People of the Book (the Jews and the Christians) and the followers of Muhammad. The message has been extended to the Jews and the Christians in continuation of the invitation in Sūrah 2: Al-Baqarah (The Cow) in which they have been admonished for their erroneous beliefs and evil morals and advised to accept as a remedy the Truth of the Qur’ān. They have been told here that Muhammad taught the same right way of life that had been preached by their own Prophets; that it alone was the Right Way, the way of God; hence any deviation from it will be wrong even according to their own Scriptures. The second group, the Muslims who had been declared to be the best Community in Sūrah 2: Al-Baqarah (The Cow) and appointed torch-bearers of the Truth, were entrusted with the responsibility of reforming the world have been given additional instructions in continuation of those given in the preceding Sūrah. The Muslims have been warned to learn a lesson from the religious and moral degeneration of the former communities and to refrain from treading in their footsteps. Instructions have also been given about the reformative work they had to perform. Besides this they have been taught how to deal with The People of the Book and the hypocrites who were putting different kinds of hindrances in the way of God. Above all they have been warned to guard against those weaknesses which had come to the surface in the Battle Uhud.

Background

The following is the background of the Sūrah: 1. The Believers had met with all sorts of trials and hardships about which they had been forewarned in Al-Baqarah. Though they had come out victorious in the Battle of Badr they were not out of danger yet. Their victory had aroused the enmity of all those powers in Arabia which were opposed to the Islāmic Movement. Signs of threatening storms had begun to appear on all sides and the Muslims were in a perpetual state of fear and anxiety. It looked as if the whole Arabian world around the tiny state of Madīnah - which was no more than a village state at that time - was bent upon blotting out its very existence. This state of war was also adversely affecting its economy which had already been badly disturbed by the influx of the Muslim refugees from Makkah. Sūrah 3: Āle-‘Imrān www.quranproject.org 3: Family of Imran _________________________________________________________

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2. Then there was the disturbing problem of the Jewish clans who lived in the suburbs of Madīnah. They were discarding the treaties of alliance they had made with the Prophet after his migration from Makkah. So much so that on the occasion of the Battle of Badr these people of the Book sympathized with the evil aims of the idolaters in spite of the fact that their fundamental articles of Faith - Monotheism, Prophethood and Life-after-death - were the same as those of the Muslims. After the Battle of Badr they openly began to incite the Quraysh and other Arab clans to wreak their vengeance on the Muslims. Thus those Jewish clans set aside their centuries-old friendly and neighbourly relations with the people of Madīnah. At last when their mischievous actions and breaches of treaties became unbearable the Prophet attacked the Bani-Qaynuqah, the most mischievous of all the other Jewish clans who had conspired with the hypocrites of Madīnah and the idolatrous Arab clans to encircle the Believers on all sides. The magnitude of the peril might be judged from the fact that even the life of the Prophet himself was always in danger. Therefore his Companions slept in their armours during that period and kept watch at night to guard against any sudden attack and whenever the Prophet happened to be out of sight even for a short while they would at once set out in search of him. 3. This incitement by the Jews added fuel to the fire which was burning in the hearts of the Quraysh and they began to make preparations to avenge the defeat they had suffered at Badr. A year after this an army of 3000 strong marched out of Makkah to invade Madīnah and a battle took place at the foot of Mount Uhud. The Prophet came out of Madīnah with one thousand men to meet the enemy. While they were marching to the battlefield three hundred hypocrites deserted the army and returned to Madīnah but there still remained a small band of hypocrites among the seven hundred who accompanied the Prophet. They played their part and did their utmost to create mischief and chaos in the ranks of the Believers during the Battle. This was the first clear indication of the fact that within the fold of the Muslim Community there was quite a large number of saboteurs who were always ready to conspire with the external enemies to harm their own brethren. 4. Though the devices of the hypocrites had played a great part in the set-back at Uhud, the weaknesses of the Muslims themselves contributed no less to it. And it was but natural that the Muslims should show signs of moral weakness for they were a new community which had only recently been formed on a new ideology and had not as yet got a thorough moral training. Naturally in this second hard test of their physical and moral strength some weaknesses came to the surface. That is why a detailed review of the Battle of Uhud was needed to warn the Muslims of their shortcomings and to issue instructions for their reform. It should also be noted that this review of the Battle is quite different from the reviews that are usually made by generals on similar occasions.

Subject: Guidance

This Sūrah is the sequel to Sūrah 2: al-Baqarah (The Cow) and the invitation therein is continued to The People of the Book. In Al-Baqarah the Jews were pointedly invited to accept the Guidance and in this Sūrah the Christians have particularly been admonished to give up their erroneous beliefs and accept the Guidance of the Qur’ān. At the same time the Muslims have been instructed to nourish the virtues that may enable them to carry out their obligations and spread the Divine Guidance. Sūrah 3: Āle-‘Imrān www.quranproject.org 3: Family of Imran _________________________________________________________

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## Sūrah 3: Āle-‘Imrān 96

In the Name of God, the Most Compassionate, the Most Merciful 1. Alif, Lām, Meem. 97

2. God – there is no deity except Him, the Ever-Living, the Sustainer of existence. 3. He has sent down upon you, [O Muhammad], the Book in truth, confirming what was before it. And He revealed the Torah and the Gospel. 4. Before, as guidance for the people. And He revealed the Criterion [i.e., the Qur’ān]. Indeed, those who disbelieve in the verses of God will have a severe punishment, and God is Exalted in Might, the Owner of Retribution. 5. Indeed, from God nothing is hidden in the earth nor in the heaven. 6. It is He who forms you in the wombs however He wills. There is no deity except Him, the Exalted in Might, the Wise. 7. It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] definitive – they are the core of the Book – and others seem ambiguous. 98 As for those in whose hearts is deviation, they will follow that of it which seems ambiguous, seeking discord and seeking to misinterpret. And no one knows its [true] interpretation except God. But those firm in knowledge say, “We believe in it. All [of

> 96 Āle-‘Imrān : The family of ‘Imran. > 97 See footnote to 2:1. > 98 Those which are stated in such a way that they are open to more than one interpretation or whose

it] is from our Lord.” And no one will be reminded except those of understanding, 8. [Who say], “Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower. 9. Our Lord, surely You will gather the people for a Day about which there is no doubt. Indeed, God does not fail in His promise.” 10. Indeed, those who disbelieve – never will their wealth or their children avail them against God at all. And it is they who are fuel for the Fire. 11. [Theirs is] like the custom of the people of Pharaoh and those before them. They denied Our signs, so God seized them for their sins. And God is severe in retribution. 12. Say to those who disbelieve, “You will be overcome and gathered together to Hell, and wretched is the resting place.” 13. Already there has been for you a sign in the two armies which met [in combat at Badr] – one fighting in the cause of God and another of disbelievers. They saw them [to be] twice their [own] number by [their] eyesight. 99 But God supports with His victory whom He wills. Indeed in that is a lesson for those of vision. 14. Beautified for people is the love of that which they desire – of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled

> meaning is known only to God, such as the opening letters on certain sūrahs . > 99 The believers saw the disbelievers to be double their own number proceeding the battle of Badr, while, in fact, they were three times their number.

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land. That is the enjoyment of worldly life, but God has with Him the best return [i.e., Paradise]. 15. Say, “Shall I inform you of [something] better than that? For those who fear God will be gardens in the presence of their Lord beneath which rivers flow, wherein they abide eternally, and purified spouses and the pleasure of God. And God is Seeing [i.e., aware] of [His] servants – 16. Those who say, “Our Lord, indeed we have believed, so forgive us our sins and protect us from the punishment of the Fire,” 17. The patient, the true, the obedient, those who spend [in the way of God], and those who seek forgiveness before dawn. 18. God witnesses that there is no deity except Him, and [so do] the angels and those of knowledge – [that He is] maintaining [creation] in justice. There is no deity except Him, the Exalted in Might, the Wise. 19. Indeed, the religion in the sight of God is Islām. And those who were given the Book did not differ except after knowledge had come to them – out of jealous animosity between themselves. And whoever disbelieves in the verses of God, then indeed, God is swift in [taking] account. 20. So if they argue with you, say, “I have submitted myself to God [in Islām], and [so have] those who follow me.” And say to those who were given the Book and [to] the unlearned, 100 “Have you

> 100 Those who had no Book (i.e., the pagans). > 101 Referring to the Jews of Madinah who refused to implement the rulings given by God in the

submitted yourselves?” And if they submit [in Islām], they are rightly guided; but if they turn away – then the [duty] upon you is only to convey [the message]. And God is Seeing of [His] servants. 21. Those who disbelieve in the signs of God and kill the prophets without right and kill those who order justice from among the people – give them tidings of a painful punishment. 22. They are the ones whose deeds have become worthless in this world and the Hereafter, and for them there will be no helpers. 23. Do you not consider, [O Muhammad], those who were given a portion of the Book? They are invited to the Book of God that it should arbitrate between them; 101 then a party of them turns away, and they are refusing. 24. That is because they say, “Never will the Fire touch us except for [a few] numbered days,” and [because] they were deluded in their religion by what they were inventing. 25. So how will it be when We assemble them for a Day about which there is no doubt? And each soul will be compensated [in full for] what it earned, and they will not be wronged. 26. Say, “O God, Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will. You honour whom You will and You humble whom You will. In Your hand 102 is [all] good. Indeed, You are over all things competent.

> Torah or to acknowledge the Prophet, whose coming was mentioned therein. > 102 See footnote to 2:19.

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27. You cause the night to enter the day, and You cause the day to enter the night; and You bring the living out of the dead, and You bring the dead out of the living. And You give provision to whom You will without account [i.e., limit or measure].” 28. Let not Believers take disbelievers as allies [i.e., supporters or protectors] rather than Believers. And whoever [of you] does that has nothing [i.e., no association] with God, except when taking precaution against them in prudence. 103 And God warns you of Himself, and to God is the [final] destination. 29. Say, “Whether you conceal what is in your breasts or reveal it, God knows it. And He knows that which is in the heavens and that which is on the earth. And God is over all things competent. 30. The Day every soul will find what it has done of good present [before it] and what it has done of evil, it will wish that between itself and that [evil] was a great distance. And God warns you of Himself, and God is Kind to [His] servants.” 31. Say, [O Muhammad], “If you should love God, then follow me, [so] God will love you and forgive you your sins. And God is Forgiving and Merciful.” 32. Say, “Obey God and the Messenger.” But if they turn away – then indeed, God does not like the disbelievers. 33. Indeed, God chose Adam and Noah and the family of Abraham and the family of ‘Imrān over the worlds –

> 103 When fearing harm from an enemy, the believer may pretend as long as his heart and intention are not affected.

34. Descendants, some of them from others. And God is Hearing and Knowing. 35. [Mention, O Muhammad], when the wife of ‘Imrān said, “My Lord, indeed I have pledged to You what is in my womb, consecrated [for Your service], so accept this from me. Indeed, You are the Hearing, the Knowing.” 36. But when she delivered her, she said, “My Lord, I have delivered a female.” And God was most knowing of what she delivered, and the male is not like the female. “And I have named her Mary, and I seek refuge for her in You and [for] her descendants from Satan, the expelled [from the mercy of God].” 37. So her Lord accepted her with good acceptance and caused her to grow in a good manner and put her in the care of Zechariah. Every time Zechariah entered upon her in the prayer chamber, he found with her provision. He said, “O Mary, from where is this [coming] to you?” She said, “It is from God. Indeed, God provides for whom He wills without account.” 38. At that, Zechariah called upon his Lord, saying, “My Lord, grant me from Yourself a good offspring. Indeed, You are the Hearer of supplication.” 39. So the angels called him while he was standing in prayer in the chamber, “Indeed, God gives you good tidings of John, confirming a word 104 from God and [who will be] honourable, abstaining [from women], and a prophet from among the righteous.”

> 104 Referring to the Prophet Jesus, who was conceived merely by a command from God – the word “Be.”

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40. He said, “My Lord, how will I have a boy when I have reached old age and my wife is barren?” He [the angel] said, “Such is God; He does what He wills.” 41. He said, “My Lord, make for me a sign.” He said, “Your sign is that you will not [be able to] speak to the people for three days except by gesture. And remember your Lord much and exalt [Him with praise] in the evening and the morning.” 42. And [mention] when the angels said, “O Mary, indeed God has chosen you and purified you and chosen you above the women of the worlds. 43. O Mary, be devoutly obedient to your Lord and prostrate and bow with those who bow [in prayer].” 44. That is from the news of the unseen which We reveal to you, [O Muhammad]. And you were not with them when they cast their pens 105 as to which of them should be responsible for Mary. Nor were you with them when they disputed. 45. [And mention] when the angels said, “O Mary, indeed God gives you good tidings of a word 106 from Him, whose name will be the Messiah, Jesus, the son of Mary – distinguished in this world and the Hereafter and among those brought near [to God]. 46. He will speak to the people in the cradle and in maturity and will be of the righteous.” 47. She said, “My Lord, how will I have a child when no man has touched me?” [The angel] said, “Such is God; He

> 105 i.e., threw lots. > 106 See footnote to 3:39.

creates what He wills. When He decrees a matter, He only says to it, ‘Be,’ and it is. 48. And He will teach him the Book and the Wisdom 107 and the Torah and the Gospel 49. And [make him] a messenger to the Children of Israel, [who will say], ‘Indeed I have come to you with a sign from your Lord in that I design for you from clay [that which is] like the form of a bird, then I breathe into it and it becomes a bird by permission of God. And I cure the blind [from birth] and the leper, and I give life to the dead – by permission of God. And I inform you of what you eat and what you store in your houses. Indeed in that is a sign for you, if you are Believers. 50. And [I have come] confirming what was before me of the Torah and to make lawful for you some of what was forbidden to you. And I have come to you with a sign from your Lord, so fear God and obey me. 51. Indeed, God is my Lord and your Lord, so worship Him. That is the straight path.’ ” 52. But when Jesus felt [persistence in] disbelief from them, he said, “Who are my supporters for [the cause of] God?” The disciples said, “We are supporters for God. We have believed in God and testify that we are Muslims [submitting to Him]. 53. Our Lord, we have believed in what You revealed and have followed the

> 107 The teachings of the prophets.

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messenger [i.e., Jesus], so register us among the witnesses [to truth].” 54. And they [i.e., the disbelievers] planned, but God planned. And God is the best of planners. 55. [Mention] when God said, “O Jesus, indeed I will take you and raise you to Myself and purify [i.e., free] you from those who disbelieve and make those who follow you [in submission to God alone] superior to those who disbelieve until the Day of Resurrection. Then to Me is your return, and I will judge between you concerning that in which you used to differ. 56. And as for those who disbelieved, I will punish them with a severe punishment in this world and the Hereafter, and they will have no helpers.” 57. But as for those who believed and did righteous deeds, He will give them in full their rewards, and God does not like the wrongdoers. 58. This is what We recite to you, [O Muhammad], of [Our] verses and the precise [and wise] message [i.e., the Qur’ān]. 59. Indeed, the example of Jesus with God 108 is like that of Adam. He created him from dust; then He said to him, “Be,” and he was. 60. The truth is from your Lord, so do not be among the doubters. 61. Then whoever argues with you about it after [this] knowledge has come to you – say, “Come, let us call our sons and your

> 108 i.e., regarding His creation of him. > 109 By obeying another in disobedience to God.

sons, our women and your women, ourselves and yourselves, then supplicate earnestly [together] and invoke the curse of God upon the liars [among us].” 62. Indeed, this is the true narration. And there is no deity except God. And indeed, God is the Exalted in Might, the Wise. 63. But if they turn away, then indeed – God is Knowing of the corrupters. 64. Say, “O People of the Book, come to a word that is common between us and you – that we will not worship except God and not associate anything with Him and not take one another as lords instead of God.” 109 Then if they turn away, then say, “Bear witness that we are Muslims [submitting to Him].” 65. O People of the Book, why do you argue about Abraham while the Torah and the Gospel were not revealed until after him? Then will you not reason? 66. Here you are – those who have argued about that of which you have [some] knowledge, but why do you argue about that of which you have no knowledge? And God knows, while you know not. 67. Abraham was neither a Jew nor aChristian, but he was one inclining toward truth, a Muslim [submitting to God]. And he was not of the polytheists. 110

68. Indeed, the most worthy of Abraham among the people are those who followed him [in submission to God] and this prophet [i.e., Muhammad] and

> 110 Those who associate others with God.

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those who believe [in his message]. And God is the ally of the Believers. 69. A faction of the people of the Book wish they could mislead you. But they do not mislead except themselves, and they perceive [it] not. 70. O People of the Book, why do you disbelieve in the verses of God 111 while you witness [to their truth]? 71. O People of the Book, why do you mix [i.e., confuse] the truth with falsehood and conceal the truth while you know [it]? 72. And a faction of the People of the Book say [to each other], “Believe in that which was revealed to the believers at the beginning of the day and reject it at its end that perhaps they will return [i.e., abandon their religion], 73. And do not trust except those who follow your religion.” Say, “Indeed, the [true] guidance is the guidance of God. [Do you fear] lest someone be given [knowledge] like you were given or that they would [thereby] argue with you before your Lord?” Say, “Indeed, [all] bounty is in the hand 112 of God – He grants it to whom He wills. And God is all-Encompassing and Wise.” 74. He selects for His mercy whom He wills. And God is the possessor of great bounty. 75. And among the People of the Book is he who, if you entrust him with a great amount [of wealth], he will return it to you. And among them is he who, if you

> 111 i.e., deliberately reject them. > 112 See footnote to 2:19. > 113 The Jews do not consider it a sin to cheat or lie to a gentile or a pagan.

entrust him with a [single] silver coin, he will not return it to you unless you are constantly standing over him [demanding it]. That is because they say, “There is no blame upon us concerning the unlearned.” 113 And they speak untruth about God while they know [it]. 76. But yes, whoever fulfills his commitment and fears God – then indeed, God loves those who fear Him. 77. Indeed, those who exchange the covenant of God and their [own] oaths for a small price will have no share in the Hereafter, and God will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment. 78. And indeed, there is among them a party who alter the Book with their tongues so you may think it is from the Book, but it is not from the Book. And they say, “This is from God,” but it is not from God. And they speak untruth about God while they know. 79. It is not for a human [prophet] 114 that God should give him the Book 115 and authority and prophethood and then he would say to the people, “Be servants to me rather than God,” but [instead, he would say], “Be pious scholars of the Lord because of what you have taught of the Book and because of what you have studied.” 80. Nor could he order you to take the angels and prophets as lords. Would he order you to disbelief after you had been Muslims?

> 114 Or any believer. > 115 Or in the case of the Prophet Muhammad, “the Book” (i.e., the Qur’ān).

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81. And [recall, O People of the Book], when God took the covenant of the prophets, [saying], “Whatever I give you of the Book and wisdom and then there comes to you a messenger confirming what is with you, you [must] believe in him and support him.” [God] said, “Have you acknowledged and taken upon that My commitment?” 116 They said, “We have acknowledged it.” He said, “Then bear witness, and I am with you among the witnesses.” 82. And whoever turned away after that – they were the defiantly disobedient. 83. So is it other than the religion of God they desire, while to Him have submitted [all] those within the heavens and earth, willingly or by compulsion, and to Him they will be returned? 84. Say, “We have believed in God and in what was revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Descendants [al-Asbāt], and in what was given to Moses and Jesus and to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [submitting] to Him.” 85. And whoever desires other than Islām as religion – never will it be accepted from him, and he, in the Hereafter, will be among the losers. 86. How shall God guide a people who disbelieved after their belief and had witnessed that the Messenger is true and clear signs had come to them? And God does not guide the wrongdoing people.

> 116 i.e., Have you accepted this obligation? > 117 After their wrongdoing.

87. Those – their recompense will be that upon them is the curse of God and the angels and the people, all together, 88. Abiding eternally therein. The punishment will not be lightened for them, nor will they be reprieved, 89. Except for those who repent after that 117

and correct themselves. For indeed, God is Forgiving and Merciful. 90. Indeed, those who disbelieve [i.e., reject the message] after their belief and then increase in disbelief – never will their [claimed] repentance be accepted, and they are the ones astray. 91. Indeed, those who disbelieve and die while they are disbelievers – never would the [whole] capacity of the earth in gold be accepted from one of them if he would [seek to] ransom himself with it. For those there will be a painful punishment, and they will have no helpers. 92. Never will you attain the good [reward] 118 until you spend [in the way of God] from that which you love. And whatever you spend – indeed, God is Knowing of it. 93. All food was lawful to the Children of Israel except what Israel [i.e., Jacob] had made unlawful to himself before the Torah was revealed. Say, [O Muhammad], “So bring the Torah and recite it, if you should be truthful.” 94. And whoever invents about God untruth after that – then those are [truly] the wrongdoers.

> 118 Another meaning is “You will never attain righteousness.”

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95. Say, “God has told the truth. So follow the religion of Abraham, inclining toward truth; and he was not of the polytheists.” 119

96. Indeed, the first House [of worship] established for mankind was that at Bakkah [i.e., Makkah] – blessed and a guidance for the worlds. 97. In it are clear signs [such as] the standing place of Abraham. And whoever enters it [i.e., the Haram] shall be safe. And [due] to God from the people is apilgrimage to the House – for whoever is able to find thereto a way. But whoever disbelieves [i.e., refuses] – then indeed, God is free from need of the worlds. 120

98. Say, “O People of the Book, why do you disbelieve in the verses of God while God is Witness over what you do?” 99. Say, “O People of the Book, why do you prevent from the way of God those who believe, seeking to make it [seem] deviant, while you are witnesses [to the truth]? And God is not unaware of what you do.” 100. O you who have believed, if you obey a party of those who were given the Book, they would turn you back, after your belief, [to being] unbelievers. 101. And how could you disbelieve while to you are being recited the verses of God and among you is His Messenger? And whoever holds firmly to God 121 has [indeed] been guided to a straight path.

> 119 See footnote to 3:67. > 120 He has no need for His servants’ worship; it is they who are in need of Him.

102. O you who have believed, fear God as He should be feared and do not die except as Muslims [in submission to Him]. 103. And hold firmly to the rope 122 of God all together and do not become divided. And remember the favour of God upon you – when you were enemies and He brought your hearts together and you became, by His favour, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus does God make clear to you His verses that you may be guided. 104. And let there be [arising] from you a nation inviting to [all that is] good, enjoining what is right and forbidding what is wrong, 123 and those will be the successful. 105. And do not be like the ones who became divided and differed after the clear proofs had come to them. And those will have a great punishment 106. On the Day [some] faces will turn white and [some] faces will turn black. As for those whose faces turn black, [to them it will be said], “Did you disbelieve [i.e., reject faith] after your belief? Then taste the punishment for what you used to reject.” 107. But as for those whose faces will turn white, [they will be] within the mercy of God. They will abide therein eternally. 108. These are the verses of God. We recite them to you, [O Muhammad], in truth; and God wants no injustice to the worlds [i.e., His creatures].

> 121 i.e., adhering to His ordinances strictly, then trusting in Him and relying upon Him completely. > 122 Referring either to His covenant or the Qur’ān. > 123 According to the laws of God.

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109. To God belongs whatever is in the heavens and whatever is on the earth. And to God will [all] matters be returned. 110. You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in God. If only the People of the Book had believed, it would have been better for them. Among them are Believers, but most of them are defiantly disobedient. 111. They will not harm you except for [some] annoyance. And if they fight you, they will show you their backs [i.e., retreat]; then they will not be aided. 112. They have been put under humiliation [by God] wherever they are overtaken, except for a rope [i.e., covenant] from God and a rope [i.e., treaty] from the people [i.e., the Muslims]. 124 And they have drawn upon themselves anger from God and have been put under destitution. That is because they disbelieved in [i.e., rejected] the verses of God and killed the prophets without right. That is because they disobeyed and [habitually] transgressed. 113. They are not [all] the same; among the People of the Book is a community 125

standing [in obedience], reciting the verses of God during periods of the night and prostrating [in prayer]. 114. They believe in God and the Last Day, and they enjoin what is right and forbid what is wrong and hasten to good deeds. And those are among the righteous.

> 124 Once they have surrendered, the People of the Book retain their rights and honour (in spite of their refusal of Islām) through payment of the > jizyah tax in place of zakāh and military service due

115. And whatever good they do – never will it be removed from them. And God is Knowing of the righteous. 116. Indeed, those who disbelieve – never will their wealth or their children avail them against God at all, and those are the companions of the Fire; they will abide therein eternally. 117. The example of what they spend in this worldly life is like that of a wind containing frost which strikes the harvest of a people who have wronged themselves [i.e., sinned] and destroys it. And God has not wronged them, but they wrong themselves. 118. O you who have believed, do not take as intimates those other than yourselves, [i.e., believers], for they will not spare you [any] ruin. They wish you would have hardship. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will use reason. 119. Here you are loving them but they are not loving you, while you believe in the Book – all of it. 126 And when they meet you, they say, “We believe.” But when they are alone, they bite their fingertips at you in rage. Say, “Die in your rage. Indeed, God is Knowing of that within the breasts.” 120. If good touches you, it distresses them; but if harm strikes you, they rejoice at it. And if you are patient and fear God, their plot will not harm you at all.

> from Muslims. They are then under the protection of the Islāmic state. > 125 Of people who accepted Islām. > 126 That of it revealed by God, not what was subsequently altered by men.

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Indeed, God is encompassing of what they do. 121. And [remember] when you, [O Muhammad], left your family in the morning to post the Believers at their stations for the battle [of Uhud] – and God is Hearing and Knowing – 122. When two parties among you were about to lose courage, but God was their ally; and upon God the Believers should rely. 123. And already had God given you victory at [the battle of] Badr while you were weak [i.e., few in number]. Then fear God; perhaps you will be grateful. 124. [Remember] when you said to the Believers, “Is it not sufficient for you that your Lord should reinforce you with three thousand angels sent down? 125. Yes, if you remain patient and conscious of God and they [i.e., the enemy] come upon you [attacking] in rage, your Lord will reinforce you with five thousand angels having marks [of distinction].” 126. And God made it not except as [a sign of] good tidings for you and to reassure your hearts thereby. And victory is not except from God, the Exalted in Might, the Wise – 127. That He might cut down a section of the disbelievers or suppress them so that they turn back disappointed. 128. Not for you, [O Muhammad, but for God], is the decision whether He should [cut them down] or forgive them or punish them, for indeed, they are wrongdoers. 129. And to God belongs whatever is in the heavens and whatever is on the earth. He forgives whom He wills and punishes whom He wills. And God is Forgiving and Merciful. 130. O you who have believed, do not consume usury, doubled and multiplied, but fear God that you may be successful. 131. And fear the Fire, which has been prepared for the disbelievers. 132. And obey God and the Messenger that you may obtain mercy. 133. And hasten to forgiveness from your Lord and a garden [i.e., Paradise] as wide as the heavens and earth, prepared for the righteous 134. Who spend [in the cause of God] during ease and hardship and who restrain anger and who pardon the people – and God loves those who strive for excellence; 135. And those who, when they commit an immorality or wrong themselves [by transgression], remember God and seek forgiveness for their sins – and who can forgive sins except God? – and [who] do not persist in what they have done while they know. 136. Those – their reward is forgiveness from their Lord and gardens beneath which rivers flow [in Paradise], wherein they will abide eternally; and excellent is the reward of the [righteous] workers. 137. Similar situations [as yours] have passed on before you, so proceed throughout the earth and observe how was the end of those who denied. Sūrah 3: Āle-‘Imrān www.quranproject.org 3: Family of Imran _________________________________________________________

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138. This [Qur’ān] is a clear statement to [all] the people and a guidance and instruction for those conscious of God. 139. So do not weaken and do not grieve, and you will be superior if you are [true] Believers. 140. If a wound should touch you – there has already touched the [opposing] people a wound similar to it. And these days [of varying conditions] We alternate among the people so that God may make evident those who believe and [may] take to Himself from among you martyrs – and God does not like the wrongdoers – 141. And that God may purify the believers [through trials] and destroy the disbelievers. 142. Or do you think that you will enter Paradise while God has not yet made evident those of you who fight in His cause and made evident those who are steadfast? 143. And you had certainly wished for death [i.e., martyrdom] before you encountered it, and you have [now] seen it [before you] while you were looking on. 144. Muhammad is not but a messenger. [Other] messengers have passed on before him. So if he was to die or be killed, would you turn back on your heels [to unbelief]? And he who turns back on his heels will never harm God at all; but God will reward the grateful. 145. And it is not [possible] for one to die except by permission of God at a decree determined. And whoever desires the reward of this world – We will give him thereof; and whoever desires the reward of the Hereafter – We will give him thereof. And we will reward the grateful. 146. And how many a prophet [fought and] with him fought many religious scholars. But they never lost assurance due to what afflicted them in the cause of God, nor did they weaken or submit. And God loves the steadfast. 147. And their words were not but that they said, “Our Lord, forgive us our sins and the excess [committed] in our affairs and plant firmly our feet and give us victory over the disbelieving people.” 148. So God gave them the reward of this world and the good reward of the Hereafter. And God loves those who strive for excellence. 149. O you who have believed, if you obey those who disbelieve, they will turn you back on your heels, and you will [then] become losers. 150. But God is your protector, and He is the best of helpers. 151. We will cast terror into the hearts of those who disbelieve for what they have associated with God of which He had not sent down [any] authority. And their refuge will be the Fire, and wretched is the residence of the wrongdoers. 152. And God had certainly fulfilled His promise to you when you were killing them [i.e., the enemy] by His permission until [the time] when you lost courage and fell to disputing about the order [given by the Prophet] and disobeyed after He had shown you that which you Sūrah 3: Āle-‘Imrān www.quranproject.org 3: Family of Imran _________________________________________________________

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love. 127 Among you are some who desire this world, and among you are some who desire the Hereafter. Then he turned you back from them [defeated] that He might test you. And He has already forgiven you, and God is the possessor of bounty for the Believers. 153. [Remember] when you [fled and] climbed [the mountain] without looking aside at anyone while the Messenger was calling you from behind. So God repaid you with distress upon distress so you would not grieve for that which had escaped you [of victory and spoils of war] or [for] that which had befallen you [of injury and death]. And God is [fully] Acquainted with what you do. 154. Then after distress, He sent down upon you security [in the form of] drowsiness, overcoming a faction of you, while another faction worried about themselves, thinking of God other than the truth – the thought of ignorance, saying, “Is there anything for us [to have done] in this matter?” Say, “Indeed, the matter belongs completely to God.” They conceal within themselves what they will not reveal to you. They say, “If there was anything we could have done in the matter, we [i.e., some of us] would not have been killed right here.” Say, “Even if you had been inside your houses, those decreed to be killed would have come out to their death beds.” [It was] so that God might test what is in your breasts and purify what is in your hearts. And God is Knowing of that within the breasts. 155. Indeed, those of you who turned back on the day the two armies met [at Uhud] - it was Satan who caused them to slip because of some [blame] they had

> 127 i.e., the spoils of war.

earned. But God has already forgiven them. Indeed, God is Forgiving and Forbearing. 156. O you who have believed, do not be like those who disbelieved and said about their brothers when they travelled through the land or went out to fight, “If they had been with us, they would not have died or have been killed,” so God makes that [misconception] a regret within their hearts. And it is God who gives life and causes death, and God is Seeing of what you do. 157. And if you are killed in the cause of God or die – then forgiveness from God and mercy are better than whatever they accumulate [in this world]. 158. And whether you die or are killed, unto God you will be gathered. 159. So by mercy from God, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon God. Indeed, God loves those who rely [upon Him]. 160. If God should aid you, no one can overcome you; but if He should forsake you, who is there that can aid you after Him? And upon God let the Believers rely. 161. It is not [attributable] to any prophet that he would act unfaithfully [in regard to war booty]. And whoever betrays, [taking unlawfully], will come with what he took on the Day of Resurrection. Sūrah 3: Āle-‘Imrān www.quranproject.org 3: Family of Imran _________________________________________________________

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Then will every soul be [fully] compensated for what it earned, and they will not be wronged. 162. So is one who pursues the pleasure of God like one who brings upon himself the anger of God and whose refuge is Hell? And wretched is the destination. 163. They are [varying] degrees in the sight of God, and God is Seeing of whatever they do. 164. Certainly did God confer [great] favour upon the Believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book [i.e., the Qur’ān] and wisdom, 128 although they had been before in manifest error. 165. Why [is it that] when a [single] disaster struck you [on the day of Uhud], although you had struck [the enemy in the battle of Badr] with one twice as great, you said, “From where is this?” Say, “It is from yourselves [i.e., due to your sin].” Indeed, God is over all things competent. 166. And what struck you on the day the two armies met [at Uhud] was by permission of God that He might make evident the [true] Believers 167. And that He might make evident those who are hypocrites. For it was said to them, “Come, fight in the way of God or [at least] defend.” They said, “If we had known [there would be] fighting, we would have followed you.” They were nearer to disbelief that day than to faith, saying with their mouths what was not in their hearts. And God is most Knowing of what they conceal –

> 128 The Prophet’s sunnah (examples and sayings)

168. Those who said about their brothers while sitting [at home], “If they had obeyed us, they would not have been killed.” Say, “Then prevent death from yourselves, if you should be truthful.” 169. And never think of those who have been killed in the cause of God as dead. Rather, they are alive with their Lord, receiving provision, 170. Rejoicing in what God has bestowed upon them of His bounty, and they receive good tidings about those [to be martyred] after them who have not yet joined them – that there will be no fear concerning them, nor will they grieve. 171. They receive good tidings of favour from God and bounty and [of the fact] that God does not allow the reward of Believers to be lost – 172. Those [believers] who responded to God and the Messenger after injury had struck them. For those of them who strove for excellence and feared God is a great reward – 173. Those to whom people [i.e., hypocrites] said, “Indeed, the people have gathered against you, so fear them.” But it [merely] increased them in faith, and they said, “Sufficient for us is God, and [He is] the best Disposer of affairs.” 174. So they returned with favour from God and bounty, no harm having touched them. And they pursued the pleasure of God, and God is the possessor of great bounty. 175. That is only Satan who frightens [you] of his supporters. So fear them not, but fear Me, if you are [indeed] Believers. Sūrah 3: Āle-‘Imrān www.quranproject.org 3: Family of Imran _________________________________________________________

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176. And do not be grieved, [O Muhammad], by those who hasten into disbelief. Indeed, they will never harm God at all. God intends that He should give them no share in the Hereafter, and for them is a great punishment. 177. Indeed, those who purchase disbelief [in exchange] for faith – never will they harm God at all, and for them is a painful punishment. 178. And let not those who disbelieve ever think that [because] We extend their time [of enjoyment] it is better for them. We only extend it for them so that they may increase in sin, and for them is a humiliating punishment. 179. God would not leave the Believers in that [state] you are in [presently] until He separates the evil from the good. Nor would God reveal to you the unseen. But [instead], God chooses of His messengers whom He wills, so believe in God and His messengers. And if you believe and fear Him, then for you is a great reward. 180. And let not those who [greedily] withhold what God has given them of His bounty ever think that it is better for them. Rather, it is worse for them. Their necks will be encircled by what they withheld on the Day of Resurrection. And to God belongs the heritage of the heavens and the earth. And God, with what you do, is [fully] Acquainted. 181. God has certainly heard the statement of those [Jews] who said, “Indeed, God is poor, while we are rich.” We will record what they said and their killing of the prophets without right and will say,

> 129 The unaltered, original Torah and Gospel, which were revealed by God.

“Taste the punishment of the Burning Fire. 182. That is for what your hands have put forth and because God is not ever unjust to [His] servants.” 183. [They are] those who said, “Indeed, God has taken our promise not to believe any messenger until he brings us an offering which fire [from heaven] will consume.” Say, “There have already come to you messengers before me with clear proofs and [even] that of which you speak. So why did you kill them, if you should be truthful?” 184. Then if they deny you, [O Muhammad] – so were messengers before you belied. They brought clear proofs and written ordinances and the enlightening Book. 129

185. Every soul will taste death, and you will only be given your [full] compensation on the Day of Resurrection. So he who is drawn away from the Fire and admitted to Paradise has attained [his desire]. And what is the life of this world except the enjoyment of delusion. 186. You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given the Book before you and from those who associate others with God much abuse. But if you are patient and fear God – indeed, that is of the matters [worthy] of determination. 187. And [mention, O Muhammad], when God took a covenant from those who were given the Book, [saying], “You must make it clear [i.e., explain it] to the Sūrah 3: Āle-‘Imrān www.quranproject.org 3: Family of Imran _________________________________________________________

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people and not conceal it.” But they threw it away behind their backs and exchanged it for a small price. And wretched is that which they purchased. 188. And never think that those who rejoice in what they have perpetrated and like to be praised for what they did not do – never think them [to be] in safety from the punishment, and for them is apainful punishment. 189. And to God belongs the dominion of the heavens and the earth, and God is over all things competent. 190. Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding -191. Who remember God while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], “Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire. 192. Our Lord, indeed whoever You admit to the Fire – You have disgraced him, and for the wrongdoers there are no helpers. 193. Our Lord, indeed we have heard a caller [i.e., Prophet Muhammad] calling to faith, [saying], ‘Believe in your Lord,’ and we have believed. Our Lord, so forgive us our sins and remove from us our misdeeds and cause us to die with the righteous. 194. Our Lord, and grant us what You promised us through Your messengers and do not disgrace us on the Day of Resurrection. Indeed, You do not fail in [Your] promise.” 195. And their Lord responded to them, “Never will I allow to be lost the work of [any] worker among you, whether male or female; you are of one another. So those who emigrated or were evicted from their homes or were harmed in My cause or fought or were killed – I will surely remove from them their misdeeds, and I will surely admit them to gardens beneath which rivers flow as reward from God, and God has with Him the best reward.” 196. Be not deceived by the [uninhibited] movement of the disbelievers throughout the land. 197. [It is but] a small enjoyment; then their [final] refuge is Hell, and wretched is the resting place. 198. But those who feared their Lord will have gardens beneath which rivers flow, abiding eternally therein, as hospitality from God. And that which is with God is best for the righteous. 199. And indeed, among the People of the Book are those who believe in God and what was revealed to you and what was revealed to them, [being] humbly submissive to God. They do not exchange the verses of God for a small price. Those will have their reward with their Lord. Indeed, God is swift in account. Sūrah 3: Āle-‘Imrān www.quranproject.org 3: Family of Imran _________________________________________________________

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200. O you who have believed, persevere 130

and endure 131 and remain stationed 132

and fear God that you may be successful.

> 130

In your religion and in the face of your enemies.

> 131

In patience, outlasting your enemies, and against your own evil inclinations.

> 132

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## Sūrah 4: an-Nisā’

Period of Revelation

This Sūrah comprises several discourses which were revealed on different occasions during the period ranging probably between the end of year 3 A.H. and the end of 4 A.H. or the beginning of 5 A.H. Although it is difficult to determine the exact dates of their revelations it is possible to assign to them a fairly correct period with the help of the Commandments and the events mentioned therein. A few instances are given below by way of illustration: 1. We know that the inheritance law for those martyred and protection for the rights of the orphans was sent down after the Battle of Uhud (in which 70 Muslims were martyred). From this we conclude that v. 1 -28 were revealed on that occasion. 2. We learn from the traditions that the ruling regarding the prayer (Salah) during war time was given on the occasion of the Zat-ur-Riqa’aan expedition. This took place in 4 A.H. From this we conclude that the discourse containing v. 102 was revealed on that occasion. 3. The last warning to the Jews was given before the Banu-Nadheer were exiled from Madīnah in Rabi’-ulAwwal 4 A.H. It may therefore be assumed that the discourse containing v. 47 was revealed before that date. 4. The permission about performing ablution with dust in the event of no water (tayammum) verse 43, was given during the Bani-al-Mustaliq expedition which took place in 5 A.H.

Topics and Their Background

Let us now consider the social and historical considerations of the period in order to understand the Sūrah. All the discourses in this Sūrah deal with three main problems which confronted the Prophet at the time. First of all he was engaged in bringing about an all-round development of the Islāmic Community that had been formed at the time of his migration to Madīnah. For this purpose he was introducing new moral cultural social economic and political ways in place of the old ones of the pre-Islāmic period. The second thing that occupied his attention and efforts was the bitter struggle that was going on with the polytheist Arabs, the Jewish clans and the hypocrites who were opposing tooth and nail his mission of reform. Above all, he had to propagate Islām in the face of the bitter opposition of these powers of evil with a view to capturing more and more minds and hearts. Accordingly detailed instructions have been given for the consolidation and strengthening of the Islāmic Community in continuation of those given in Sūrah 2: Al-Baqarah (The Cow). Principles for the smooth running of family life have been laid down and ways of settling family disputes have been taught. Rules have been prescribed for marriage and rights of wife and husband have been apportioned fairly and equitably. The status of women in the society has been determined and the declaration of the rights of orphans has been made. Laws and regulations have been laid down for the division of inheritance and instructions have been given to reform economic affairs. The foundation of the penal code has been laid down, drinking has been prohibited and instructions have been given for cleanliness and purity. The Muslims have been taught the kind of relations good men should have with their God and fellow men. Instructions have been given for the maintenance of discipline in the Muslim Community. The moral and religious condition of The People of the Book (Jews and Christians) has been reviewed to teach lessons to the Muslims and to forewarn them to refrain from following in their footsteps. The conduct of the hypocrites has been criticized and the distinctive features of hypocrisy and true faith have been clearly marked off to enable the Muslims to distinguish between the two. In order to cope with the Sūrah 4: an-Nisā’ www.quranproject.org 4: The Women _________________________________________________________

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aftermath of the Battle of Uhud, Inspiring discourses were sent down to urge the Muslims to face the enemy bravely, for defeat in the Battle had so emboldened the polytheist Arab clans and the neighbouring Jews and the hypocrites at home, that they were threatening the Muslims on all sides. At this critical juncture God filled the Muslims with courage and gave them such instructions as were needed during that period of war clouds. In order to counteract the fearful rumours that were being spread by the hypocrites and the Muslims of weak faith they were asked to make a thorough enquiry into them and to inform the responsible people about them. Then they were experiencing some difficulties in offering their prayer during the expeditions to some places where no water was available for performing their ablutions etc. In such cases they were allowed to cleanse themselves with pure earth and to shorten the prayer or to offer the “Prayer of Fear” when they were faced with danger. Instructions were also given for the solution of the puzzling problem of those Muslims who were scattered among the unbelieving Arab clans and were often involved in war. They were asked to migrate to Madīnah the abode of Islām. This Sūrah also deals with the case of Banū Nadir who were showing a hostile and menacing attitude in spite of the peace treaties they had made with the Muslims. They were openly siding with the enemies of Islām and hatching plots against the Prophet and the Muslim Community even at Madīnah itself. They were taken to task for their inimical behaviour and given a final warning to change their attitude and were at last exiled from Madīnah on account of their misconduct. The problem of the hypocrites, who had become very troublesome at that time, was involving the Believers in difficulties. Therefore, they were divided into different categories to enable the Muslims to deal with them appropriately. Clear instructions were also given regarding the attitude they should adopt towards the non-belligerent clans. The most important thing needed at that time was to prepare the Muslims for the bitter struggle with the opponents of Islām. For this purpose greatest importance was attached to their character building, for it was obvious that the small Muslim Community could only come out successful, nay, survive, if the Muslims possessed high moral character. They were, therefore, enjoined to adopt the highest moral qualities and were severely criticized whenever any moral weakness was detected in them. Though this Sūrah mainly deals with the moral and social reforms, yet due attention has been paid to propagation of Islām. On the one hand, the superiority of the Islāmic morality and culture has been established over that of the Jews, Christians and polytheists; on the other hand, their wrong religious conceptions, their wrong morality and their evil acts have been criticized to prepare the ground for inviting them to the way of the Truth.

Subject: Consolidation of the Islāmic Community

The main objective of this Sūrah is to teach the Muslims the ways that unite a people and make them firm and strong. Introductions for the stability of family, which is the nucleus of community have been given. Then they have been urged to prepare themselves for defence. Side by side with these, they have been taught the importance of the propagation of Islām. Above all, the importance of the highest moral character in the scheme of consolidation of the Community has been impressed .Sūrah 4: an-Nisā’ www.quranproject.org 4: The Women _________________________________________________________

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## Sūrah 4: an-Nisā’ 133

In the Name of God, the Most Compassionate, the Most Merciful 1. O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear God, through whom 134 you ask one another, 135 and the wombs. 136 Indeed God is ever, 137 over you, an Observer. 2. And give to the orphans their properties and do not substitute the defective [of your own] for the good [of theirs]. And do not consume their properties into your own. Indeed, that is ever a great sin. 3. And if you fear that you will not deal justly with the orphan girls, then marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then [marry only] one or those your right hands possesses [i.e., slaves]. That is more suitable that you may not incline [to injustice]. 4. And give the women [upon marriage] their [bridal] gifts 138 graciously. But if they give up willingly to you anything of it, then take it in satisfaction and ease. 139

5. And do not give the weak-minded your property, 140 which God has made ameans of sustenance for you, but provide for them with it and clothe them

> 133 An-Nisā’ : The Women. > 134 In whose name. > 135 i.e., request favours and demand rights. > 136 i.e., fear God in regard to relations of kinship. > 137 When used in conjunction with God’s attributes, the word “ever” (occurring repeatedly throughout this sūrah and elsewhere, such as in > Sūrah al-Ahzāb ) is quite inadequate in imparting the sense of continuation expressed by the word

and speak to them words of appropriate kindness. 6. And test the orphans [in their abilities] until they reach marriageable age. Then if you perceive in them sound judgement, release their property to them. And do not consume it excessively and quickly, [anticipating] that they will grow up. And whoever, [when acting as guardian], is self-sufficient should refrain [from taking a fee]; and whoever is poor - let him take according to what is acceptable. Then when you release their property to them, bring witnesses upon them. And sufficient is God as Accountant. 7. For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much - an obligatory share. 8. And when [other] relatives and orphans and the needy are present at the [time of] division, then provide for them [something] out of it [i.e., the estate] and speak to them words of appropriate kindness. 9. And let those [executors and guardians] fear [injustice] as if they [themselves] had left weak offspring behind and feared for them. So let them fear God and speak words of appropriate justice.

> “kana ” in Arabic, which indicates “always was, is, and always will be.” > 138 The obligatory bridal gift ( mahr ). > 139 Knowing that it is lawful. > 140 Although it is their property, God refers to it in the collective sense, reminding us that all wealth is provided by Him for the maintenance of the community as well as of individual members.

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10. Indeed, those who devour the property of orphans unjustly are only consuming into their bellies fire. And they will be burned in a Blaze [i.e., Hellfire]. 11. God instructs you concerning your children [i.e., their portions of inheritance]: for the male, what is equal to the share of two females. But if there are [only] daughters, two or more, for them is two thirds of one’s estate. 141

And if there is only one, for her is half. And for one’s parents, to each one of them is a sixth of his estate if he left children. But if he had no children and the parents [alone] inherit from him, then for his mother is one third. And if he had brothers [and/or sisters], for his mother is a sixth, 142 after any bequest he [may have] made or debt. 143 Your parents or your children - you know not which of them are nearest to you in benefit. [These shares are] an obligation [imposed] by God. Indeed, God is ever Knowing and Wise. 12. And for you is half of what your wives leave if they have no child. But if they have a child, for you is one fourth of what they leave, after any bequest they [may have] made or debt. And for them [i.e., the wives] is one fourth if you leave no child. But if you leave a child, then for them is an eighth of what you leave, after any bequest you [may have] made

> 141 Literally, “that which he left.” > 142 Although the siblings themselves do not inherit in this case. > 143 Based upon prophetic hadiths , scholars have ruled that debt takes precedent over a bequest, that a bequest may not include any who inherit by law, and that the total bequest may not be more than one third of one’s estate. After the fulfillment of debts and bequests (if any), the remainder of the estate is to be divided according to the ordinances in this sūrah .

or debt. And if a man or woman leaves neither ascendants nor descendants but has a brother or a sister, then for each one of them is a sixth. But if they are more than two, they share a third, 144

after any bequest which was made or debt, as long as there is no detriment [caused]. 145 [This is] an ordinance from God, and God is Knowing and Forbearing. 13. These are the limits [set by] God, and whoever obeys God and His Messenger will be admitted by Him to gardens [in Paradise] under which rivers flow, abiding eternally therein; and that is the great attainment. 14. And whoever disobeys God and His Messenger and transgresses His limits -He will put him into the Fire to abide eternally therein, and he will have a humiliating punishment. 15. Those who commit immorality [i.e., unlawful sexual intercourse] of your women - bring against them four [witnesses] from among you. And if they testify, 146 confine them [i.e., the guilty women] to houses until death takes them or God ordains for them [another] way. 147

16. And the two 148 who commit it [i.e., unlawful sexual intercourse] among you

> 144 These shares are divided equally between males and females. > 145 This is a condition for any bequest. If it has been violated by the deceased, his bequest is not to be honoured, or it may be adjusted by the executor. See 2:182. > 146 The witnesses must swear to actually having seen the act taking place. > 147 The “other way” (i.e., penalty) was later revealed in 24:2, cancelling the ruling in this verse. > 148 Scholars differ over whether “the two” refers to two of the same sex (i.e., homosexuals) or those

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– punish [i.e., dishonour] them both. But if they repent and correct themselves, leave them alone. Indeed, God is ever Accepting of repentance and Merciful. 17. The repentance accepted by God is only for those who do wrong in ignorance [or carelessness] and then repent soon after. It is those to whom God will turn in forgiveness, and God is ever Knowing and Wise. 18. But repentance is not [accepted] of those who [continue to] do evil deeds up until, when death comes to one of them, he says, “Indeed, I have repented now,” or of those who die while they are disbelievers. For them We have prepared a painful punishment. 19. O you who have believed, it is not lawful for you to inherit women by compulsion. 149 And do not make difficulties for them in order to take [back] part of what you gave them 150

unless they commit a clear immorality [i.e., adultery]. And live with them in kindness. For if you dislike them -perhaps you dislike a thing and God makes therein much good. 20. But if you want to replace one wife with another and you have given one of them a great amount [in gifts], do not take [back] from it anything. Would you take it in injustice and manifest sin?

> of opposite sexes. In either case, later rulings outlined in the sunnah have replaced this one. > 149 The deceased man’s heirs have no rights of marriage or otherwise over his widow. > 150 At the time of marriage as mahr . > 151 Before Islām. After the ruling was revealed by God, men were required to release those women unlawful to them (e.g., a stepmother, one of two

21. And how could you take it while you have gone in unto each other and they have taken from you a solemn covenant? 22. And do not marry those [women] whom your fathers married, except what has already occurred. 151 Indeed, it was an immorality and hateful [to God] and was evil as a way.

23. Prohibited to you [for marriage] are your mothers, your daughters, your sisters, your father’s sisters, your mother’s sisters, your brother’s daughters, your sister’s daughters, your [milk] mothers who nursed you, your sisters through nursing, your wives’ mothers, and your step-daughters under your guardianship [born] of your wives unto whom you have gone in. But if you have not gone in unto them, there is no sin upon you. And [also prohibited are] the wives of your sons who are from your [own] loins, and that you take [in marriage] two sisters simultaneously, except for what has already occurred. 152 Indeed, God is ever Forgiving and Merciful. 24. And [also prohibited to you are all] married women except those your right hands possess. 153 [This is] the decree of God upon you. And lawful to you are [all others] beyond these, [provided] that you seek them [in marriage] with [gifts from] your property, desiring chastity, not unlawful sexual intercourse. So for whatever you enjoy [of marriage] from them, give them their due compensation 154 as an obligation. And

> sisters, or any wives over the limit of four). The same obligation applies to one once he has accepted Islām. > 152 See previous footnote. > 153 i.e., slaves or war captives who had polytheist husbands. > 154 The mahr , a specified gift to the bride required of the man upon marriage.

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there is no blame upon you for what you mutually agree to beyond the obligation. Indeed, God is ever Knowing and Wise. 25. And whoever among you cannot [find] the means to marry free, believing women, then [he may marry] from those whom your right hands possess of believing slave girls. And God is most knowing about your faith. You [believers] are of one another. So marry them with the permission of their people and give them their due compensation [i.e., mahr] according to what is acceptable. [They should be] chaste, neither [of] those who commit unlawful intercourse randomly nor those who take [secret] lovers. But once they are sheltered in marriage, if they should commit adultery, then for them is half the punishment for free [unmarried] women. This [allowance] is for him among you who fears affliction [i.e., sin], but to be patient is better for you. And God is Forgiving and Merciful. 26. God wants to make clear to you [the lawful from the unlawful] and guide you to the [good] practices of those before you and to accept your repentance. And God is Knowing and Wise. 27. God wants to accept your repentance, but those who follow [their] passions want you to digress [into] a great deviation. 28. And God wants to lighten for you [your difficulties]; and mankind was created weak.

> 155 i.e., unlawfully or under false pretence. > 156 This may refer to shares of inheritance, wages and reward in the Hereafter. > 157 By bequest, as only those relatives mentioned in verses 11 and 12 inherit fixed shares.

29. O you who have believed, do not consume one another’s wealth unjustly 155 but only [in lawful] business by mutual consent. And do not kill yourselves [or one another]. Indeed, God is to you ever Merciful. 30. And whoever does that in aggression and injustice - then We will drive him into a Fire. And that, for God, is [always] easy. 31. If you avoid the major sins which you are forbidden, We will remove from you your lesser sins and admit you to a noble entrance [into Paradise]. 32. And do not wish for that by which God has made some of you exceed others. For men is a share of what they have earned, and for women is a share of 156

what they have earned. And ask God of His bounty. Indeed God is ever, of all things, Knowing. 33. And for all, We have made heirs to what is left by parents and relatives. And to those whom your oaths have bound [to you] - give them their share. 157 Indeed God is ever, over all things, a Witness. 34. Men are in charge of women 158 by [right of] what God has given one over the other and what they spend [for maintenance] from their wealth. So righteous women are devoutly obedient, guarding in [the husband’s] absence what God would have them guard. 159

But those [wives] from whom you fear haughtiness - advise them; [then if they persist], forsake them in bed; and

> 158 This applies primarily to the husband-wife relationship. > 159 i.e., their husbands’ property and their own chastity.

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[finally], strike them. 160 But if they obey you [once more], seek no means against them. Indeed, God is ever Exalted and Grand. 35. And if you fear dissension between the two, send an arbitrator from his people and an arbitrator from her people. If they both desire reconciliation, God will cause it between them. Indeed, God is ever Knowing and Acquainted [with all things]. 36. Worship God and associate nothing with Him, and to parents the best [treatment], and to relatives, orphans, the needy, the near neighbour, the neighbour farther away, the companion at your side, 161 the traveller, and those whom your right hands possess. Indeed, God does not like those who are self-deluding and boastful, 37. Who are stingy and enjoin upon [other] people stinginess and conceal what God has given them of His bounty - and We have prepared for the disbelievers a humiliating punishment -38. And [also] those who spend of their wealth to be seen by the people and believe not in God nor in the Last Day. And he to whom Satan is a companion -then evil is he as a companion. 39. And what [harm would come] upon them if they believed in God and the Last Day and spent out of what God provided for them? And God is ever, about them, Knowing.

> 160 As a last resort. It is unlawful to strike the face or to cause bodily injury. > 161 i.e., those whose acquaintance you have made. Also interpreted as the wife.

40. Indeed, God does not do injustice, [even] as much as an atom’s weight; while if there is a good deed, He multiplies it and gives from Himself a great reward. 41. So how [will it be] when We bring from every nation a witness and We bring you, [O Muhammad], against these [people] as a witness? 42. That Day, those who disbelieved and disobeyed the Messenger will wish they could be covered by the earth. And they will not conceal from God a [single] statement. 43. O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying 162 or in a state of janābah, 163

except those passing through [a place of prayer], until you have washed [your whole body]. And if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women [i.e., had sexual intercourse] and find no water, then seek clean earth and wipe over your faces and your hands [with it]. Indeed, God is ever Pardoning and Forgiving. 44. Have you not seen those who were given a portion of the Book, purchasing error [in exchange for it] and wishing you would lose the way? 45. And God is most knowing of your enemies; and sufficient is God as an ally, and sufficient is God as a helper.

> 162 The use of intoxicants was later prohibited completely. See 5:90-91. > 163 Literally, “distance.” The state of one under obligation to perform ghusl (a complete bath) due to having had sexual intercourse or ejaculation.

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46. Among the Jews are those who distort words from their [proper] places [i.e., usages] and say, “We hear and disobey” and “Hear but be not heard” and “Rā’inā,” 164 twisting their tongues and defaming the religion. And if they had said [instead], “We hear and obey” and “Wait for us [to understand],” it would have been better for them and more suitable. But God has cursed them for their disbelief, so they believe not, except for a few. 165

47. O you who were given the Book, believe in what We have sent down [to Muhammad], confirming that which is with you, before We obliterate faces and turn them toward their backs or curse them as We cursed the Sabbath-breakers. 166 And ever is the matter [i.e., decree] of God accomplished. 48. Indeed, God does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with God has certainly fabricated a tremendous sin. 49. Have you not seen those who claim themselves to be pure? Rather, God purifies whom He wills, and injustice is not done to them, [even] as much as a thread [inside a date seed]. 50. Look how they invent about God untruth, and sufficient is that as amanifest sin. 51. Have you not seen those who were given a portion of the Book, who believe in jibt [idols] and tāghūt [false deities] and say about the disbelievers, “These are

> 164 See footnote to 2:104. > 165 Or “except with little belief.” > 166 See 7:163-166.

better guided than the believers as to the way”? 52. Those are the ones whom God has cursed; and he whom God curses - never will you find for him a helper. 53. Or have they a share of dominion? Then [if that were so], they would not give the people [even as much as] the speck on a date seed. 54. Or do they envy people for what God has given them of His bounty? But We had already given the family of Abraham the Book and wisdom 167 and conferred upon them a great kingdom. 55. And some among them believed in it, 168

and some among them were averse to it. And sufficient is Hell as a blaze. 56. Indeed, those who disbelieve in Our verses - We will drive them into a fire. Every time their skins are roasted through We will replace them with other skins so they may taste the punishment. Indeed, God is ever Exalted in Might and Wise. 57. But those who believe and do righteous deeds - We will admit them to gardens beneath which rivers flow, wherein they abide forever. For them therein are purified spouses, and We will admit them to deepening shade. 58. Indeed, God commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which God instructs you. Indeed, God is ever Hearing and Seeing.

> 167 Prophetic teachings. > 168 In what was given to them. Also interpreted as “in him,” i.e., Muhammad.

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59. O you who have believed, obey God and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to God and the Messenger, if you should believe in God and the Last Day. That is the best [way] and best in result. 60. Have you not seen those who claim to have believed in what was revealed to you, [O Muhammad], and what was revealed before you? They wish to refer legislation to tāghūt, 169 while they were commanded to reject it; and Satan wishes to lead them far astray. 61. And when it is said to them, “Come to what God has revealed and to the Messenger,” you see the hypocrites turning away from you in aversion. 62. So how [will it be] when disaster strikes them because of what their hands have put forth and then they come to you swearing by God, “We intended nothing but the best and conciliation.” 63. Those are the ones of whom God knows what is in their hearts, so turn away from them 170 but admonish them and speak to them a far-reaching [i.e., effective] word. 64. And We did not send any messenger except to be obeyed by permission of God. And if, when they wronged themselves, they had come to you, [O Muhammad], and asked forgiveness of God and the Messenger had asked forgiveness for them, they would have found God Accepting of repentance and Merciful.

> 169 False objects of worship or those transgressors who usurp the divine right of government.

65. But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission. 66. And if We had decreed upon them, “Kill yourselves” or “Leave your homes,” they would not have done it, except for a few of them. But if they had done what they were instructed, it would have been better for them and a firmer position [for them in faith]. 67. And then We would have given them from Us a great reward. 68. And We would have guided them to a straight path. 69. And whoever obeys God and the Messenger - those will be with the ones upon whom God has bestowed favour of the prophets, the steadfast affirmers of truth, the martyrs and the righteous. And excellent are those as companions. 70. That is the bounty from God, and sufficient is God as Knower. 71. O you who have believed, take your precaution and [either] go forth in companies or go forth all together. 72. And indeed, there is among you he who lingers behind; and if disaster strikes you, he says, “God has favoured me in that I was not present with them.” 73. But if bounty comes to you from God, he will surely say, as if [i.e., showing that]

> 170 i.e., use not violence against them.

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there had never been between you and him any affection, “Oh, I wish I had been with them so I could have attained a great attainment.” 171

74. So let those fight in the cause of God who sell the life of this world for the Hereafter. And he who fights in the cause of God and is killed or achieves victory - We will bestow upon him a great reward. 75. And what is [the matter] with you that you fight not in the cause of God and [for] the oppressed among men, women, and children who say, “Our Lord, take us out of this city of oppressive people and appoint for us from Yourself a protector and appoint for us from Yourself a helper?” 76. Those who believe fight in the cause of God, and those who disbelieve fight in the cause of tāghūt. 172 So fight against the allies of Satan. Indeed, the plot of Satan has ever been weak. 77. Have you not seen those who were told, “Restrain your hands [from fighting] 173

and establish prayer and give zakāh?” But then when fighting was ordained for them, at once a party of them feared men as they fear God or with [even] greater fear. They said, “Our Lord, why have You decreed upon us fighting? If only You had postponed [it for] us for a short time.” Say, “The enjoyment of this world is little, and the Hereafter is better for he who fears God. And injustice will not be done to you, [even] as much as a thread [inside a date seed].”

> 171 The spoils of war. Although having pretended to befriend the believers in support of God’s religion, the hypocrite will not be willing to fight except for material gain. > 172 See footnote to 4:60.

78. Wherever you may be, death will overtake you, even if you should be within towers of lofty construction. But if good comes to them, they say, “This is from God”; and if evil befalls them, they say, 174 “This is from you.” Say, “All [things] are from God.” So what is [the matter] with those people that they can hardly understand any statement? 79. What comes to you of good is from God, but what comes to you of evil, [O man], is from yourself. 175 And We have sent you, [O Muhammad], to the people as a messenger, and sufficient is God as Witness. 80. He who obeys the Messenger has obeyed God; but those who turn away -We have not sent you over them as a guardian. 81. And they say, “[We pledge] obedience.” But when they leave you, a group of them spend the night determining to do other than what you say. But God records what they plan by night. So leave them alone and rely upon God. And sufficient is God as Disposer of affairs. 82. Then do they not reflect upon the Qur’ān? 176 If it had been from [any] other than God, they would have found within it many inconsistencies. 83. And when there comes to them a matter of security or fear, they spread it around. But if they had referred it back to the Messenger or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it. And if not for the

> 173 Before permission was given by God. > 174 Addressing the Prophet. > 175 As a result of your mistakes or sins. > 176 i.e., its meaning and its objective.

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favour of God upon you and His mercy, you would have followed Satan, except for a few. 84. So fight, [O Muhammad], in the cause of God; you are not held responsible except for yourself. And encourage the Believers [to join you] that perhaps God will restrain the [military] might of those who disbelieve. And God is greater in might and stronger in [exemplary] punishment. 177

85. Whoever intercedes for a good cause will have a share [i.e., reward] therefrom; and whoever intercedes for an evil cause will have a portion [i.e., burden] therefrom. And ever is God, over all things, a Keeper. 178

86. And when you are greeted with agreeting, greet [in return] with one better than it or [at least] return it [in a like manner]. Indeed God is ever, over all things, an Accountant. 87. God - there is no deity except Him. He will surely assemble you for [account on] the Day of Resurrection, about which there is no doubt. And who is more truthful than God in statement. 88. What is [the matter] with you [that you are] two groups concerning the hypocrites, 179 while God has made them fall back [into error and disbelief] for what they earned. 180 Do you wish to guide those whom God has sent astray? And he whom God sends astray - never will you find for him a way [of guidance]. 181

> 177 God is able to defeat them in such a way as to deter others from attempting anything similar. > 178 Providing, protecting, witnessing, keeping precise records and capable of recompense. > 179 i.e., divided between two viewpoints – whether or not they should be fought and killed.

89. They wish you would disbelieve as they disbelieved so you would be alike. So do not take from among them allies until they emigrate for the cause of God. But if they turn away [i.e., refuse], then seize them and kill them wherever you find them and take not from among them any ally or helper, 90. Except for those who take refuge with a people between yourselves and whom is a treaty or those who come to you, their hearts strained at [the prospect of] fighting you or fighting their own people. And if God had willed, He could have given them power over you, and they would have fought you. So if they remove themselves from you and do not fight you and offer you peace, then God has not made for you a cause [for fighting] against them. 91. You will find others who wish to obtain security from you and [to] obtain security from their people. Every time they are returned to [the influence of] disbelief, they fall back into it. So if they do not withdraw from you or offer you peace or restrain their hands, then seize them and kill them wherever you overtake them. And those - We have made for you against them a clear authorization. 92. And never is it for a Believer to kill a Believer except by mistake. And whoever kills a Believer by mistake -then the freeing of a believing slave and a compensation payment [diyah] presented to his [i.e., the deceased’s] family [is required], unless they give [up

> 180 As the result of their disobedience and disloyalty. > 181 God leaves or sends astray those who choose to reject His guidance.

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their right as] charity. But if he [i.e., the deceased] was from a people at war with you and he was a Believer - then [only] the freeing of a believing slave; and if he was from a people with whom you have a treaty - then a compensation payment presented to his family and the freeing of a believing slave. And whoever does not find [one or cannot afford to buy one] - then [instead], a fast for two months consecutively, 182 [seeking] acceptance of repentance from God. 183

And God is ever Knowing and Wise. 93. But whoever kills a Believer intentionally - his recompense is Hell, wherein he will abide eternally, and God has become angry with him and has cursed him and has prepared for him a great punishment. 94. O you who have believed, when you go forth [to fight] in the cause of God, investigate; and do not say to one who gives you [a greeting of] peace, “You are not a Believer,” 184 aspiring for the goods of worldly life; for with God are many acquisitions. You [yourselves] were like that before; then God conferred His favour [i.e., guidance] upon you, so investigate. Indeed God is ever, with what you do, Acquainted. 95. Not equal are those Believers remaining [at home] - other than the disabled - and the mujāhideen, [who strive and fight] in the cause of God with their wealth and their lives. God has preferred the mujāhideen through their wealth and

> 182 Uninterrupted except when there is an Islāmically valid reasons, as in Ramadhān. > 183 An accidental death usually results from some degree of negligence or error for which the believer feels the need to repent. > 184 Do not assume that he pretends Islām merely in order to save himself, for he may be sincere in faith.

their lives over those who remain [behind], by degrees. And to all [i.e., both] God has promised the best [reward]. But God has preferred the mujāhideen over those who remain [behind] with a great reward -96. Degrees [of high position] from Him and forgiveness and mercy. And God is ever Forgiving and Merciful. 97. Indeed, those whom the angels take [in death] while wronging themselves 185 -[the angels] will say, “In what [condition] were you?” They will say, “We were oppressed in the land.” They [the angels] will say, “Was not the earth of God spacious [enough] for you to emigrate therein?” For those, their refuge is Hell - and evil it is as a destination. 98. Except for the oppressed among men, women, and children who cannot devise a plan nor are they directed to a way 186 -99. For those it is expected that God will pardon them, and God is ever Pardoning and Forgiving. 100. And whoever emigrates for the cause of God will find on the earth many [alternative] locations and abundance. And whoever leaves his home as an emigrant to God and His Messenger and then death overtakes him - his reward has already become incumbent upon God. And God is ever Forgiving and Merciful.

> 185 By preferring to remain among the disbelievers, although they have the means to emigrate, in an environment where a Muslim is unable to practice his religion freely. > 186 They are prevented by circumstances beyond their control.

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101. And when you travel throughout the land, there is no blame upon you for shortening the prayer, 187 [especially] if you fear that those who disbelieve may disrupt [or attack] you. 188 Indeed, the disbelievers are ever to you a clear enemy. 102. And when you [i.e., the commander of an army] are among them and lead them in prayer, 189 let a group of them stand [in prayer] with you and let them carry their arms. And when they have prostrated, let them be [in position] behind you and have the other group come forward which has not [yet] prayed and let them pray with you, taking precaution and carrying their arms. Those who disbelieve wish that you would neglect your weapons and your baggage so they could come down upon you in one [single] attack. But there is no blame upon you, if you are troubled by rain or are ill, for putting down your arms, but take precaution. Indeed, God has prepared for the disbelievers ahumiliating punishment. 103. And when you have completed the prayer, remember God standing, sitting, or [lying] on your sides. But when you become secure, re-establish [regular] prayer. Indeed, prayer has been decreed upon the Believers a decree of specified times. 104. And do not weaken in pursuit of the enemy. If you should be suffering - so are they suffering as you are suffering, but you expect from God that which they expect not. And God is ever Knowing and Wise.

> 187 The four rak’ah prayers are shortened to two > rak’ahs .

105. Indeed, We have revealed to you, [O Muhammad], the Book in truth so you may judge between the people by that which God has shown you. And do not be for the deceitful an advocate. 106. And seek forgiveness of God. Indeed, God is ever Forgiving and Merciful. 107. And do not argue on behalf of those who deceive themselves. Indeed, God loves not one who is a habitually sinful deceiver. 108. They conceal [their evil intentions and deeds] from the people, but they cannot conceal [them] from God, and He is with them [in His knowledge] when they spend the night in such as He does not accept of speech. And ever is God, of what they do, encompassing. 109. Here you are - those who argue on their behalf in [this] worldly life - but who will argue with God for them on the Day of Resurrection, or who will [then] be their representative? 110. And whoever does a wrong or wrongs himself but then seeks forgiveness of God will find God Forgiving and Merciful. 111. And whoever earns [i.e., commits] a sin only earns it against himself. And God is ever Knowing and Wise. 112. But whoever commits an offence or a sin and then blames it on an innocent, then he has taken upon himself a slander and manifest sin.

> 188 The example of the Prophet and his companies illustrates that fear is not a condition for this allowance, merely travel. > 189 At time of fear on the battleground.

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113. And if it was not for the favour of God upon you, [O Muhammad], and His mercy, a group of them would have determined to mislead you. But they do not mislead except themselves, and they will not harm you at all. And God has revealed to you the Book and wisdom and has taught you that which you did not know. And ever has the favour of God upon you been great. 114. No good is there in much of their private conversation, except for those who enjoin charity or that which is right or conciliation between people. And whoever does that seeking means to the pleasure of God - then We are going to give him a great reward. 115. And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the Believers - We will give him what he has taken 190 and drive him into Hell, and evil it is as a destination. 116. Indeed, God does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with God has certainly gone far astray. 117. They call upon instead of Him none but female [deities], and they [actually] call upon none but a rebellious Satan, 118. Whom God has cursed. For he had said, “I will surely take from among Your servants a specific portion. 119. And I will mislead them, and I will arouse in them [sinful] desires, and I will command them so they will slit the ears of cattle, and I will command them so they will change the creation of God.”

> 190 i.e., make him responsible for his choice.

And whoever takes Satan as an ally instead of God has certainly sustained a clear loss. 120. He [i.e., Satan] promises them and arouses desire in them. But Satan does not promise them except delusion. 121. The refuge of those will be Hell, and they will not find from it an escape. 122. But the ones who believe and do righteous deeds - We will admit them to gardens beneath which rivers flow, wherein they will abide forever. [It is] the promise of God, [which is] truth, and who is more truthful than God in statement. 123. It [i.e., Paradise] is not [obtained] by your wishful thinking nor by that of the People of the Book. Whoever does a wrong will be recompensed for it, and he will not find besides God a protector or a helper. 124. And whoever does righteous deeds, whether male or female, while being a Believer - those will enter Paradise and will not be wronged, [even as much as] the speck on a date seed. 125. And who is better in religion than one who submits himself to God while being of those who strive for excellence and follows the religion of Abraham, inclining toward truth? And God took Abraham as an intimate friend. 126. And to God belongs whatever is in the heavens and whatever is on the earth. And ever is God, of all things, encompassing. Sūrah 4: an-Nisā’ www.quranproject.org 4: The Women _________________________________________________________

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127. And they request from you, [O Muhammad], a [legal] ruling concerning women. Say, “God gives you a ruling about them and [about] what has been recited to you in the Book concerning the orphan girls to whom you do not give what is decreed for them 191 - and [yet] you desire to marry them - and concerning the oppressed among children and that you maintain for orphans [their rights] in justice.” And whatever you do of good - indeed, God is ever Knowing of it. 128. And if a woman fears from her husband haughtiness or aversion, there is no sin upon them if they make terms of settlement between them - and settlement is best. And present in [human] souls is stinginess. 192 But if you strive for excellence and fear God - then indeed God is ever, with what you do, Acquainted. 129. And you will never be able to be equal [in feeling] between wives, even if you should strive [to do so]. So do not incline completely [toward one] and leave another hanging. 193 And if you amend [your affairs] and fear God - then indeed, God is ever Forgiving and Merciful. 130. But if they separate [by divorce], God will enrich each [of them] from His abundance. And ever is God Encompassing and Wise. 131. And to God belongs whatever is in the heavens and whatever is on the earth. And We have instructed those who were given the Book before you and

> 191 i.e., their rights, in general and their mahr ,specifically. > 192 i.e., holding on to self-interests. > 193 Neither divorced nor enjoying the rights of marriage.

yourselves to fear God. But if you disbelieve - then to God belongs whatever is in the heavens and whatever is on the earth. And ever is God Free of need and Praiseworthy. 132. And to God belongs whatever is in the heavens and whatever is on the earth. And sufficient is God as Disposer of affairs. 133. If He wills, He can do away with you, O people, and bring others [in your place]. And ever is God competent to do that. 134. Whoever desires the reward of this world - then with God is the reward of this world and the Hereafter. And ever is God Hearing and Seeing. 135. O you who have believed, be persistently standing firm in justice, witnesses for God, even if it be against yourselves or parents and relatives. Whether one is rich or poor, God is more worthy of both. 194 So follow not [personal] inclination, lest you not be just. And if you distort [your testimony] or refuse [to give it], then indeed God is ever, with what you do, Acquainted. 136. O you who have believed, believe 195 in God and His Messenger and the Book that He sent down upon His Messenger and the Book which He sent down before. And whoever disbelieves in God, His angels, His books, His messengers, and the Last Day has certainly gone far astray. 137. Indeed, those who have believed then disbelieved, then believed, then

> 194 i.e., more knowledgeable of their best interests. Therefore, adhere to what He has enjoyed upon you and testify honestly. > 195 i.e., renew, confirm and adhere to your belief.

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disbelieved, and then increased in disbelief - never will God forgive them, nor will He guide them to a way. 138. Give tidings to the hypocrites that there is for them a painful punishment – 139. Those who take disbelievers as allies instead of the Believers. Do they seek with them honour [through power]? But indeed, honour belongs to God entirely. 196

140. And it has already come down to you in the Book [i.e., the Qur’ān] that when you hear the verses of God [recited], they are denied [by them] and ridiculed; so do not sit with them until they enter into another conversation. Indeed, you would then be like them. 197 Indeed, God will gather the hypocrites and disbelievers in Hell all together -141. Those who wait [and watch] you. Then if you gain a victory from God, they say, “Were we not with you?” But if the disbelievers have a success, they say [to them], “Did we not gain the advantage over you, but we protected you from the Believers?” God will judge between [all of] you on the Day of Resurrection, and never will God give the disbelievers over the Believers a way [to overcome them]. 198

142. Indeed, the hypocrites [think to] deceive God, but He is deceiving them. And when they stand for prayer, they stand lazily, showing [themselves to] the people and not remembering God except a little,

> 196 Being the source of all power and honour, God grants them to whom He wills. > 197 In this world, by participation in their blasphemy, and in the next, where you will share their punishment.

143. Wavering between them, [belonging] neither to these [i.e., the Believers] nor to those [i.e., the disbelievers]. And whoever God leaves astray - never will you find for him a way. 144. O you who have believed, do not take the disbelievers as allies instead of the Believers. Do you wish to give God against yourselves a clear case? 145. Indeed, the hypocrites will be in the lowest depths of the Fire - and never will you find for them a helper -146. Except for those who repent, correct themselves, hold fast to God, and are sincere in their religion for God, for those will be with the Believers. And God is going to give the Believers a great reward. 147. What would God do with [i.e., gain from] with your punishment if you are grateful and believe? And ever is God Appreciative and Knowing. 148. God does not like the public mention of evil except by one who has been wronged. And ever is God Hearing and Knowing. 149. If [instead] you show [some] good or conceal it or pardon an offence - indeed, God is ever Pardoning and Competent. 199

150. Indeed, those who disbelieve in God and His messengers and wish to discriminate between God and His messengers and say, “We believe in some and disbelieve

> 198 In the Hereafter, but possibly in this world as well. > 199 God is always able to exact retribution, although He pardons out of His grace.

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in others,” and wish to adopt a way in between – 151. Those are the disbelievers, truly. And We have prepared for the disbelievers a humiliating punishment. 152. But they who believe in God and His messengers and do not discriminate between any of them - to those He is going to give their rewards. And ever is God Forgiving and Merciful. 153. The People of the Book ask you to bring down to them a book from the heaven. But they had asked of Moses [even] greater than that and said, “Show us God outright,” so the thunderbolt struck them for their wrongdoing. Then they took the calf [for worship] after clear evidences had come to them, and We pardoned that. And We gave Moses a clear authority. 154. And We raised over them the mount for [refusal of] their covenant; and We said to them, “Enter the gate bowing humbly”; and We said to them, “Do not transgress on the Sabbath”; and We took from them a solemn covenant. 155. Then because 200 of their breaking of the covenant and their disbelief in the signs of God and their killing of the prophets without right and their saying, “Our hearts are wrapped.” Nay, God has sealed them because of their disbelief, so they believe not, except for a few. 201

> 200 Another interpretation is “And [We made certain good foods unlawful to them],” based upon verse 160. > 201 Or “except with little belief.” > 202 When they accused her of fornication.

156. And [We cursed them] for their disbelief and their saying against Mary a great slander, 202

157. And [for] their saying, “Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of God.” And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain. 203

158. Rather, God raised him to Himself. And ever is God Exalted in Might and Wise. 159. And there is none from the People of the Book but that he will surely believe in him [i.e., Jesus] before his death. 204

And on the Day of Resurrection he will be against them a witness. 160. For wrongdoing on the part of the Jews, We made unlawful for them [certain] good foods which had been lawful to them, and for their preventing from the way of God many [people], 161. And [for] their taking of usury while they had been forbidden from it, and their consuming of the people’s wealth unjustly. And we have prepared for the disbelievers among them a painful punishment. 162. But those firm in knowledge among them and the Believers believe in what has been revealed to you, [O

> 203 Another meaning is “And they did not kill him, being certain [of his identity],” i.e., they killed another assuming it was Jesus. > 204 One interpretation is that “his death” refers to that of Jesus after his return to earth. Or it can mean “the death of every individual from among the People of the Book.”

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Muhammad], and what was revealed before you. And the establishers of prayer [especially] and the givers of zakāh and the Believers in God and the Last Day - those We will give a great reward. 163. Indeed, We have revealed to you, [O Muhammad], as We revealed to Noah and the prophets after him. And we revealed to Abraham, Ishmael, Isaac, Jacob, the Descendants, 205 Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the book [of Psalms]. 164. And [We sent] messengers about whom We have related [their stories] to you before and messengers about whom We have not related to you. And God spoke to Moses with [direct] speech. 165. [We sent] messengers as bringers of good tidings and warners so that mankind will have no argument against God after the messengers. And ever is God Exalted in Might and Wise. 166. But God bears witness to that which He has revealed to you. He has sent it down with His knowledge, and the angels bear witness [as well]. And sufficient is God as Witness. 167. Indeed, those who disbelieve and prevent [people] from the way of God have certainly gone far astray. 168. Indeed, those who disbelieve and commit wrong [or injustice] - never will God forgive them, nor will He guide them to a path,

> 205 Al-Asbāt . See footnote to 2:136.

169. Except the path of Hell; they will abide therein forever. And that, for God, is [always] easy. 170. O mankind, the Messenger has come to you with the truth from your Lord, so believe; it is better for you. But if you disbelieve - then indeed, to God belongs whatever is in the heavens and earth. And ever is God Knowing and Wise. 171. O People of the Book, do not go to extremes in your religion 206 and do not say about God except the truth. The Messiah, Jesus, the son of Mary, was only a messenger of God and His word which He delivered to Mary and a soul from Him. So believe in God and His messengers. And do not say, “Three”; desist - it is better for you. Indeed, God is but one God. Exalted is He above having a son. To Him belongs whatever is in the heavens and whatever is on the earth. And sufficient is God as Disposer of affairs. 172. Never would the Messiah disdain to be a servant of God, nor would the angels near [to Him]. And whoever disdains His worship and is arrogant - He will gather them to Himself all together. 173. And as for those who believed and did righteous deeds, He will give them in full their rewards and grant them extra from His bounty. But as for those who disdained and were arrogant, He will punish them with a painful punishment, and they will not find for themselves besides God any protector or helper. 174. O mankind, there has come to you a conclusive proof from your Lord, and

> 206 Such as attributing divine qualities to certain creations of God or revering them excessively.

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We have sent down to you a clear light. 207

175. So those who believe in God and hold fast to Him - He will admit them to mercy from Himself and bounty and guide them to Himself on a straight path. 176. They request from you a [legal] ruling. Say, “God gives you a ruling concerning one having neither descendants nor ascendants [as heirs].” If a man dies, leaving no child but [only] a sister, she will have half of what he left. And he inherits from her if she [dies and] has no child. But if there are two sisters [or more], they will have two thirds of what he left. If there are both brothers and sisters, the male will have the share of two females. God makes clear to you [His law], lest you go astray. And God is Knowing of all things.

> 207 Showing the truth (i.e., the Qur’ān).

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## Sūrah 5: al-Māidah

Period of Revelation

The theme of this Sūrah indicates and traditions support it, that it was revealed after the treaty of Hudaibiyah at the end of 6 A.H. or in the beginning of 7 A.H. The Prophet set out along with 1400 Muslims to Makkah in 6 A.H. to perform Umrah (the lesser pilgrimage). Even though it was against all the ancient religious traditions of Arabia – the Quraysh prevented them. After a fair amount of negotiation, a treaty was concluded at Hudaibiyah according to which it was agreed that he would be allowed to perform Umrah the following year. This is why the introductory verses deal with the pilgrimage to Makkah and the same theme has been resumed in v. 101-104. The other topics of this Sūrah also appear to belong to the same period.

Occasion of Revelation

The general attitude towards the Muslims had now changed since the revelation of the previous Sūrahs; 3: Āle-‘Imrān (Family of Imran) and Sūrah 4: an-Nisā’ (The Women) Islām had become a force and the Islāmic State had extended to Najd on the east, to the Red Sea on the west, to Syria on the north, and to Makkah on the south. The set-back which the Muslims had suffered at Uhud had not broken their determination. It had rather spurred them to action. As a result of their continuous struggle and unparalleled sacrifices the power of the surrounding clans within a radius of 200 miles or so had been subdued. The conspiracies of the Jewish tribes - which had always threatened Madīnah - were totally removed and the Jews in other parts of the Arabian Peninsula (Hijaz) had become tributaries of the State of Madīnah. The last effort of the Quraysh to suppress Islām had been thwarted in the Battle of the Ditch. After this it had become quite obvious to the Arabs that no power could suppress the Islāmic movement. Islām was no longer merely a creed which ruled over the minds and hearts of the people but had also become a State which dominated over every aspect of the life of the people who lived within its boundaries. This had enabled the Muslims to live their lives without any hindrance in accordance with their beliefs. Another development had also taken place during this period. The Muslim state had developed in accordance with the principles of Islām and this was quite distinct from all other civilisations in all its details. It identified the Muslims clearly from the non-Muslims in their moral, social and cultural behaviour. Mosques had been built in all territories, prayer had been established and a leader (Imām) for every habitation and clan had been appointed. The Islāmic civil and criminal laws had been formulated in detail and were being enforced through the Islāmic courts. New and reformed ways of trade and commerce had taken the place of the old ones. The Islāmic laws of marriage and divorce, of the segregation of the sexes, of the punishment for adultery and slander and the like had cast the social life of the Muslims in a special mould. Their social behaviour, their conversation, their dress, their very mode of living, their culture etc., had taken a definite shape of its own. As a result of all these changes, the non-Muslims could not expect that the Muslims would ever return to their former ways. Before the treaty of Hudaibiyah, the Muslims were so engaged in their struggle with the non-Muslim Quraysh that had little time to propagate their message. This was resolved by what was apparently a defeat but in reality a victory at Hudaibiyah. This gave the Muslims not only peace in their own territory but also respite to spread their Sūrah 5: al-Mā’idah www.quranproject.org 5: The Table _________________________________________________________

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message in the surrounding territories. Accordingly, the Prophet addressed letters to the chiefs of Arabia, the rulers of Persia, Egypt and the Roman Empire inviting them to Islām. At the same time the missionaries of Islām spread among the clans and tribes and invited them to accept the Divine Way of God. These were the circumstances at the time when al- Mā’idah was revealed.

Topics

The following three main topics are discussed: 1. Commandments and instructions about the religious, cultural and political life of the Muslims. I.e. rulings regarding Hajj; the observance of strict respect for the sacred sites; and the prohibition of any kind of obstruction or interference with the pilgrims to the Ka’bāh. Definite rules and regulations have been laid down for what is lawful and unlawful in the matter of food. Permission has been given to eat the food of The People of the Book (the Jews and the Christians) and to marry their women. Rules and regulations for the performance of ablution (Wudu), purification and ablution with dust (tayammum) have been prescribed. Punishment for rebellion, disturbance of peace and theft have been specified. Drinking and gambling have been made absolutely unlawful. Expiation for the breaking of oath has been laid down and the law of evidence expanded. 2. Admonition to the Muslims. Now that the Muslims had become a ruling body it was feared that power might corrupt them. At this period of great trial, God had admonished them over and over again to stick to justice and to guard against the wrong behaviour of their predecessors The People of the Book. They have been enjoined to remain steadfast to the Covenant of obedience to God and His Messenger and to observe strictly their commands and prohibitions. This in order to save themselves from the evil consequences which befell the Jews and the Christians who had violated them. They have been instructed to observe the commandments within the Qur’ān in regards to their worldly affairs and warned against hypocrisy. 3. Admonition to the Jews and the Christians. As the power of the Jews had been totally weakened and almost all their habitations in north Arabia had come under the rule of the Muslims they have been warned again about their wrong attitude and invited to follow the Right Way. At the same time a detailed invitation has also been extended to the Christians. The errors of their creeds have been clearly pointed out and they have been admonished to accept the guidance of the Prophet. Incidentally it may be noted that no direct invitation has been made to the Fire-Worshippers (Majoos) and idolaters living in the adjoining countries because there was no need for a separate address for them as their condition had already been covered by the addresses to the polytheist Arabs.

Subject: Consolidation of the Islāmic Community.

In continuation, the Muslims have been directed to observe and fulfill all their obligations. They have also been particularly warned as rulers to guard against the corruption of power and directed to observe the Covenant of the Qur’ān. They have also been exhorted to learn lessons from the failings of their predecessors (the Jews and the Christians). Sūrah 5: al-Mā’idah www.quranproject.org 5: The Table _________________________________________________________

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## Sūrah 5: al-Mā’idah 208

In the Name of God, the Most Compassionate, the Most Merciful 1. O you who have believed, fulfill [all] contracts. 209 Lawful for you are the animals of grazing livestock except for that which is recited to you [in this Qur’ān] - hunting not being permitted while you are in the state of ihrām. 210

Indeed, God ordains what He intends. 2. O you who have believed, do not violate the rites of God or [the sanctity of] the sacred month or [neglect the marking of] the sacrificial animals and garlanding [them] or [violate the safety of] those coming to the Sacred House seeking bounty from their Lord and [His] pleasure. But when you come out of ihrām, then [you may] hunt. And do not let the hatred of a people for having prevented you from al-Masjid al-Harām lead you to transgress. And cooperate in righteousness and piety, but do not cooperate in sin and aggression. And fear God; indeed, God is severe in retribution. 3. Prohibited to you are dead animals, 211

blood, the flesh of swine, and that which has been dedicated to other than God, and [those animals] killed by strangling or by a violent blow or by a head-long fall or by the goring of horns, and those from which a wild animal has eaten, except what you [are able to] slaughter [before its death], and those which are sacrificed on stone altars, 212 and [prohibited is] that you seek decision

> 208 Al-Mā’idah : The Table, referring to the table spread with food requested by the disciples of Jesus in verse 112. > 209 Which includes promises, covenants, oaths, etc. > 210 The state or ritual consecration for hajj or > ‘umrah .

through divining arrows. That is grave disobedience. This day those who disbelieve have despaired of [defeating] your religion; so fear them not, but fear Me. This day I have perfected for you your religion and completed My favour upon you and have approved for you Islām as religion. But whoever is forced by severe hunger with no inclination to sin - then indeed, God is Forgiving and Merciful. 4. They ask you, [O Muhammad], what has been made lawful for them. Say, “Lawful for you are [all] good foods and [game caught by] what you have trained of hunting animals 213 which you train as God has taught you. So eat of what they catch for you, and mention the name of God upon it, and fear God.” Indeed, God is swift in account. 5. This day [all] good foods have been made lawful, and the food of those who were given the Book is lawful for you and your food is lawful for them. And [lawful in marriage are] chaste women from among the Believers and chaste women from among those who were given the Book before you, when you have given them their due compensation, 214 desiring chastity, not unlawful sexual intercourse or taking [secret] lovers. And whoever denies the faith - his work has become worthless, and he, in the Hereafter, will be among the losers. 6. O you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe

> 211 See footnote to 2:173. > 212 In the name of anything other than God. > 213 Such as dogs, falcons, etc. > 214 The specified bridal gift ( mahr ).

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over your heads and wash your feet to the ankles. And if you are in a state of janābah, 215 then purify yourselves. But if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women 216

and do not find water, then seek clean earth and wipe over your faces and hands with it. God does not intend to make difficulty for you, but He intends to purify you and complete His favour upon you that you may be grateful. 7. And remember the favour of God upon you and His covenant with which He bound you when you said, “We hear and we obey”; and fear God. Indeed, God is Knowing of that within the breasts. 8. O you who have believed, be persistently standing firm for God, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear God; indeed, God is Acquainted with what you do. 9. God has promised those who believe and do righteous deeds [that] for them there is forgiveness and great reward. 10. But those who disbelieve and deny Our signs - those are the companions of Hellfire. 11. O you who have believed, remember the favour of God upon you when a people determined to extend their hands [in aggression] against you, but He withheld their hands from you; and fear God. And upon God let the Believers rely.

> 215 See footnote to 4:43. > 216 i.e., had sexual intercourse. > 217 By spending in the cause of God, seeking His reward. > 218 In the Torah concerning the coming of Prophet Muhammad.

12. And God had already taken a covenant from the Children of Israel, and We delegated from among them twelve leaders. And God said, “I am with you. If you establish prayer and give zakāh and believe in My messengers and support them and loan God a goodly loan, 217 I will surely remove from you your misdeeds and admit you to gardens beneath which rivers flow. But whoever of you disbelieves after that has certainly strayed from the soundness of the way.” 13. So for their breaking of the covenant We cursed them and made their hearts hard. They distort words from their [proper] places [i.e., usages] and have forgotten a portion of that of which they were reminded. 218 And you will still observe deceit among them, except a few of them. But pardon them and overlook [their misdeeds]. Indeed, God loves the doers of good. 14. And from those who say, “We are Christians” We took their covenant; but they forgot a portion of that of which they were reminded. 219 So We caused among them 220 animosity and hatred until the Day of Resurrection. And God is going to inform them about what they used to do. 15. O People of the Book, there has come to you Our Messenger making clear to you much of what you used to conceal of the Book and overlooking much. 221

There has come to you from God a light and a clear Book [i.e., the Qur’ān]

> 219 In the Gospel concerning the coming of Prophet Muhammad. > 220 i.e., among their various denominations or sects. > 221 Of your sin in that regard.

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16. By which God guides those who pursue His pleasure to the ways of peace 222 and brings them out from darknesses into the light, by His permission, and guides them to a straight path. 17. They have certainly disbelieved who say that God is Christ, the son of Mary. Say, “Then who could prevent God at all if He had intended to destroy Christ, the son of Mary, or his mother or everyone on the earth?” And to God belongs the dominion of the heavens and the earth and whatever is between them. He creates what He wills, and God is over all things competent. 18. But the Jews and the Christians say, “We are the children of God and His beloved.” Say, “Then why does He punish you for your sins?” Rather, you are human beings from among those He has created. He forgives whom He wills, and He punishes whom He wills. And to God belongs the dominion of the heavens and the earth and whatever is between them, and to Him is the [final] destination. 19. O People of the Book, there has come to you Our Messenger to make clear to you [the religion] after a period [of suspension] of messengers, lest you say, “There came not to us any bringer of good tidings or a warner.” But there has come to you a bringer of good tidings and a warner. And God is over all things competent. 20. And [mention, O Muhammad], when Moses said to his people, “O my people, remember the favour of God upon you

> 222 i.e., security, well-being, integrity and escape from Hellfire. Literally, “freedom from all evil.” > 223 Of all that you need – specifically, homes, wives, and servants. Or “sovereigns,” i.e., those of independent authority.

when He appointed among you prophets and made you possessors 223

and gave you that which He had not given anyone among the worlds. 21. O my people, enter the Holy Land [i.e., Palestine] which God has assigned to you and do not turn back [from fighting in God's cause] and [thus] become losers.” 22. They said, “O Moses, indeed within it is a people of tyrannical strength, and indeed, we will never enter it until they leave it; but if they leave it, then we will enter.” 23. Two men, whom were blessed by God, from among those who were afraid said, “Enter upon them through the gate, for when you have entered it, you will be victorious. 224 And upon God rely, if you should be Believers.” 24. They said, “O Moses, indeed we will not enter it, ever, as long as they are within it; so go, you and your Lord, and fight. Indeed, we are remaining right here.” 25. [Moses] said, “My Lord, indeed neither I nor my brother has control [over any] except himself, so set us apart 225 from the defiantly disobedient people.” 26. [God] said, “Then indeed, it is forbidden to them for forty years [in which] they will wander throughout the land. So do not grieve over the defiantly disobedient people.” 27. And recite to them the story of Adam's two sons, in truth, when they both

> 224 i.e., If you obey the command of God trusting in Him, He will fulfill His promise to you. > 225 Or “distinguish us” or “judge between us.”

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offered a sacrifice [to God], and it was accepted from one of them but was not accepted from the other. Said [the latter], “I will surely kill you.” Said [the former], “Indeed, God only accepts from the righteous [who fear Him]. 28. If you should raise your hand against me to kill me - I shall not raise my hand against you to kill you. Indeed, I fear God, Lord of the worlds. 29. Indeed, I want you to obtain [thereby] my sin and your sin so you will be among the companions of the Fire. And that is the recompense of wrongdoers.” 30. He succumbed to his self 226 to murder his brother, so he killed him and became among the losers. 31. Then God sent a crow searching [i.e., scratching] in the ground to show him how to hide the disgrace 227 of his brother. He said, “O woe to me! Have I failed to be like this crow and hide the disgrace [i.e., body] of my brother?” And he became of the regretful. 32. Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul 228 or for corruption [done] in the land 229 - it is as if he had slain mankind entirely. And whoever saves one 230 - it is as if he had saved mankind entirely. And our messengers had certainly come to them with clear proofs. Then indeed many of them, [even] after that, throughout the land, were transgressors. 231

> 226 i.e., the killer allowed himself. > 227 Referring to the dead body, evidence of his shameful deed. > 228 i.e., in legal retribution for murder. > 229 i.e., that requiring the death penalty. > 230 Or refrains from killing.

33. Indeed, the penalty 232 for those who wage war 233 against God and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace in this world; and for them in the Hereafter is a great punishment, 34. Except for those who return [repenting] before you overcome [i.e., apprehend] them. And know that God is Forgiving and Merciful. 35. O you who have believed, fear God and seek the means [of nearness] to Him and strive in His cause that you may succeed. 36. Indeed, those who disbelieve - if they should have all that is in the earth and the like of it with it by which to ransom themselves from the punishment of the Day of Resurrection, it will not be accepted from them, and for them is a painful punishment. 37. They will wish to get out of the Fire, but never are they to emerge therefrom, and for them is an enduring punishment. 38. [As for] the thief, the male and the female, amputate their hands in recompense for what they earned [i.e., committed] as a deterrent [punishment] from God. And God is Exalted in Might and Wise. 39. But whoever repents after his wrongdoing and reforms, indeed, God

> 231 Heedless of God’s limits, negligent of their responsibilities. > 232 Legal retribution. > 233 i.e., commit acts of violence and terrorism against individuals or treason and aggression against the Islāmic state.

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will turn to him in forgiveness. Indeed, God is Forgiving and Merciful. 40. Do you not know that to God belongs the dominion of the heavens and the earth? He punishes whom He wills and forgives whom He wills, and God is over all things competent. 41. O Messenger, do not grieve for those who rush into disbelief - those who say, “We believe” with their mouths, but their hearts believe not, and from among the Jews. [They are] avid listeners to falsehood, listening to other people who have not come to you. 234 They distort words beyond their [proper] places [i.e., usages], saying “If you are given this, 235

take it; but if you are not given it, then beware.” And he for whom God intends fitnah 236 - never will you possess [power to do] for him a thing against God. Those are the ones for whom God does not intend to purify their hearts. For them in this world is disgrace, and for them in the Hereafter is a great punishment. 42. [They are] avid listeners to falsehood, devourers of [what is] unlawful. So if they come to you, [O Muhammad], judge between them or turn away from them. And if you turn away from them -never will they harm you at all. And if you judge, judge between them with justice. Indeed, God loves those who act justly. 43. But how is it that they come to you for judgement while they have the Torah, in which is the judgement of God? Then they turn away, [even] after that; but those are not [in fact] Believers.

> 234 They had not attended the Prophet’s gatherings or heard his words. > 235 The legal ruling desired by them.

44. Indeed, We sent down the Torah, in which was guidance and light. The prophets who submitted [to God] judged by it for the Jews, as did the rabbis and scholars by that with which they were entrusted of the Book of God, and they were witnesses thereto. So do not fear the people but fear Me, and do not exchange My verses for a small price [i.e., worldly gain]. And whoever does not judge by what God has revealed -then it is those who are the disbelievers. 45. And We ordained for them therein a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and for wounds is legal retribution. But whoever gives [up his right as] charity, it is an expiation for him. And whoever does not judge by what God has revealed - then it is those who are the wrongdoers [i.e., the unjust]. 46. And We sent, following in their footsteps, 237 Jesus, the son of Mary, confirming that which came before him in the Torah; and We gave him the Gospel, in which was guidance and light and confirming that which preceded it of the Torah as guidance and instruction for the righteous. 47. And let the People of the Gospel judge by what God has revealed therein. And whoever does not judge by what God has revealed - then it is those who are the defiantly disobedient. 48. And We have revealed to you, [O Muhammad], the Book [i.e., the Qur’ān] in truth, confirming that which preceded it of the Book and as a criterion over it. So judge between them by what God

> 236 The meaning here is misbelieve, misconception, or self-delusion as result of one’s own refusal of truth. > 237 i.e., following the tradition of the prophets of the Children of Israel.

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has revealed and do not follow their inclinations away from what has come to you of the truth. To each of you We prescribed a law and a method. 238 Had God willed, He would have made you one nation [united in religion], but [He intended] to test you in what He has given you; so race to [all that is] good. 239

To God is your return all together, and He will [then] inform you concerning that over which you used to differ. 49. And judge, [O Muhammad], between them by what God has revealed and do not follow their inclinations and beware of them, lest they tempt you away from some of what God has revealed to you. And if they turn away - then know that God only intends to afflict them with some of their [own] sins. And indeed, many among the people are defiantly disobedient. 50. Then is it the judgement of [the time of] ignorance they desire? But who is better than God in judgement for a people who are certain [in faith]. 51. O you who have believed, do not take the Jews and the Christians as allies. They are [in fact] allies of one another. And whoever is an ally to them among you - then indeed, he is [one] of them. Indeed, God guides not the wrongdoing people. 52. So you see those in whose hearts is disease [i.e., hypocrisy] hastening into [association with] them, saying, “We are afraid a misfortune may strike us.” But perhaps God will bring conquest or a decision from Him, and they will

> 238 Prior to his revelation, which supersedes all previous scriptures.

become, over what they have been concealing within themselves, regretful. 53. And those who believe will say, 240 “Are these the ones who swore by God their strongest oaths that indeed they were with you?” Their deeds have become worthless, and they have become losers. 54. O you who have believed, whoever of you should revert from his religion -God will bring forth [in place of them] a people He will love and who will love Him [who are] humble toward the Believers, powerful against the disbelievers; they strive in the cause of God and do not fear the blame of a critic. That is the favour of God; He bestows it upon whom He wills. And God is all-Encompassing and Knowing. 55. Your ally is none but God and [therefore] His Messenger and those who have believed - those who establish prayer and give zakāh, and they bow [in worship]. 56. And whoever is an ally of God and His Messenger and those who have believed - indeed, the party of God - they will be the predominant. 57. O you who have believed, take not those who have taken your religion in ridicule and amusement among the ones who were given the Book before you nor the disbelievers as allies. And fear God, if you should [truly] be Believers. 58. And when you call to prayer, they take it in ridicule and amusement. That is because they are a people who do not use reason.

> 239 i.e., obedience to God according to what He enjoined in the Qur’ān and through the sunnah of His Prophet. > 240 About the hypocrites after their exposure.

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59. Say, “O People of the Book, do you resent us except [for the fact] that we have believed in God and what was revealed to us and what was revealed before and because most of you are defiantly disobedient?” 60. Say, “Shall I inform you of [what is] worse than that 241 as penalty from God? [It is that of] those whom God has cursed and with whom He became angry and made of them apes and pigs and slaves of tāghūt. 242 Those are worse in position and further astray from the sound way.” 61. And when they come to you, they say, “We believe.” But they have entered with disbelief [in their hearts], and they have certainly left with it. And God is most knowing of what they were concealing. 62. And you see many of them hastening into sin and aggression and the devouring of [what is] unlawful. How wretched is what they have been doing. 63. Why do the rabbis and religious scholars not forbid them from saying what is sinful and devouring what is unlawful? How wretched is what they have been practicing. 64. And the Jews say, “The hand of God is chained.” 243 Chained are their hands, and cursed are they for what they say. Rather, both His hands are extended; He spends however He wills. And that which has been revealed to you from your Lord will surely increase many of them in transgression and disbelief. And We have cast among them animosity

> 241 Referring to the punishment of the people of the Book (in their censure on the Muslims) claimed was deserved by them.

and hatred until the Day of Resurrection. Every time they kindled the fire of war [against you], God extinguished it. And they strive throughout the land [causing] corruption, and God does not like corrupters. 65. And if only the People of the Book had believed and feared God, We would have removed from them their misdeeds and admitted them to Gardens of Pleasure. 66. And if only they upheld [the law of] the Torah, the Gospel, and what has been revealed to them from their Lord [i.e., the Qur’ān], they would have consumed [provision] from above them and from beneath their feet. 244 Among them are a moderate [i.e., acceptable] community, but many of them - evil is that which they do. 67. O Messenger, announce that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message. And God will protect you from the people. Indeed, God does not guide the disbelieving people. 68. Say, “O People of the Book, you are [standing] on nothing until you uphold [the law of] the Torah, the Gospel, and what has been revealed to you from your Lord [i.e., the Qur’ān].” And that which has been revealed to you from your Lord will surely increase many of them in transgression and disbelief. So do not grieve over the disbelieving people.

> 242 See footnote to 2:256. > 243 Implying inability to give or stinginess. > 244 i.e., in great abundance.

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69. Indeed, those who have believed [in Prophet Muhammad] and those [before him] who were Jews or Sabeans or Christians - those [among them] who believed in God and the Last Day and did righteousness - no fear will there be concerning them, nor will they grieve. 245

70. We had already taken the covenant of the Children of Israel and had sent to them messengers. Whenever there came to them a messenger with what their souls did not desire, a party [of messengers] they denied, and another party they killed. 71. And they thought there would be no [resulting] punishment, so they became blind and deaf. Then God turned to them in forgiveness; then [again] many of them became blind and deaf. And God is Seeing of what they do. 72. They have certainly disbelieved who say, “God is the Messiah, the son of Mary” while the Messiah has said, “O Children of Israel, worship God, my Lord and your Lord.” Indeed, he who associates others with God - God has forbidden him Paradise, and his refuge is the Fire. And there are not for the wrongdoers any helpers. 73. They have certainly disbelieved who say, “God is the third of three.” 246 And there is no god except one God. And if they do not desist from what they are saying, there will surely afflict the disbelievers among them a painful punishment. 74. So will they not repent to God and seek His forgiveness? And God is Forgiving and Merciful.

> 245 See footnote to 2:62. > 246 i.e., one part of three, referring to the Christians concept of trinity.

75. The Messiah, son of Mary, was not but a messenger; [other] messengers have passed on before him. And his mother was a supporter of truth. They both used to eat food. 247 Look how We make clear to them the signs; then look how they are deluded. 76. Say, “Do you worship besides God that which holds for you no [power of] harm or benefit while it is God who is the Hearing, the Knowing?” 77. Say, “O People of the Book, do not exceed limits in your religion beyond the truth and do not follow the inclinations of a people who had gone astray before and misled many and have strayed from the soundness of the way.” 78. Cursed were those who disbelieved among the Children of Israel by the tongue of David and of Jesus, the son of Mary. That was because they disobeyed and [habitually] transgressed. 79. They used not to prevent one another from wrongdoing that they did. How wretched was that which they were doing. 80. You see many of them becoming allies of those who disbelieved [i.e., the polytheists]. How wretched is that which they have put forth for themselves in that God has become angry with them, and in the punishment they will abide eternally. 81. And if they had believed in God and the Prophet and in what was revealed to him, they would not have taken them as

> 247 They were in need of sustenance, proving that they were creations of God, not divine beings.

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allies; but many of them are defiantly disobedient. 82. You will surely find the most intense of the people in animosity toward the believers [to be] the Jews and those who associate others with God; and you will find the nearest of them in affection to the believers those who say, “We are Christians.” That is because among them are priests and monks and because they are not arrogant. 83. And when they hear what has been revealed to the Messenger, you see their eyes overflowing with tears because of what they have recognized of the truth. They say, “Our Lord, we have believed, so register us among the witnesses. 84. And why should we not believe in God and what has come to us of the truth? And we aspire that our Lord will admit us [to Paradise] with the righteous people.” 85. So God rewarded them for what they said 248 with gardens [in Paradise] beneath which rivers flow, wherein they abide eternally. And that is the reward of those who strive for excellence. 86. But those who disbelieved and denied Our signs - they are the companions of Hellfire. 87. O you who have believed, do not prohibit the good things which God has made lawful to you and do not transgress. Indeed, God does not like transgressors.

> 248 i.e., their admission and acceptance of the truth and commitment to God’s religion (Islām). > 249 i.e., what is sworn to only out of habit of speech or what one utters carelessly without true intent. > 250 i.e., that for a deliberate oath.

88. And eat of what God has provided for you [which is] lawful and good. And fear God, in whom you are Believers. 89. God will not impose blame upon you for what is meaningless 249 in your oaths, but He will impose blame upon you for [breaking] what you intended of oaths. So its expiation 250 is the feeding of ten needy people from the average of that which you feed your [own] families or clothing them or the freeing of a slave. But whoever cannot find [or afford it] -then a fast of three days [is required]. That is the expiation for oaths when you have sworn. But guard your oaths. 251

Thus does God make clear to you His verses [i.e., revealed law] that you may be grateful. 90. O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than God], and divining arrows are but defilement from the work of Satan, so avoid 252 it that you may be successful. 91. Satan only wants to cause between you animosity and hatred through intoxicants and gambling and to prevent you from the remembrance of God and from prayer. So will you not desist? 92. And obey God and obey the Messenger and beware. And if you turn away - then know that upon Our Messenger is only [the responsibility] to convey clearly. 93. There is not upon those who believe and do righteousness [any] blame concerning what they have eaten [in the

> 251 i.e., do not take oaths indiscriminately or swear to do that which is sinful, requiring expiation. > 252 The prohibition understood from the word “avoid” is stronger than if God had merely said, “Abstain.” The former requires distancing oneself from anything remotely related to these practices.

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past] if they [now] fear God and believe and do righteous deeds, and then fear God and believe, and then fear God and strive for excellence; and God loves those who strive for excellence. 94. O you who have believed, God will surely test you through something of the game that your hands and spears [can] reach, that God may make evident those who fear Him unseen. And whoever transgresses after that - for him is a painful punishment. 95. O you who have believed, do not kill game while you are in the state of ihrām. 253 And whoever of you kills it intentionally - the penalty is an equivalent from sacrificial animals to what he killed, as judged by two just men among you as an offering [to God] delivered to the Ka’bāh, or an expiation: the feeding of needy people or the equivalent of that in fasting, that he may taste the consequence of his matter [i.e., deed]. God has pardoned what is past; but whoever returns [to violation], then God will take retribution from him. And God is Exalted in Might and Owner of Retribution. 96. Lawful to you is game from the sea and its food as provision for you and the travellers, 254 but forbidden to you is game from the land as long as you are in the state of ihrām. And fear God to whom you will be gathered. 97. God has made the Ka’bāh, the Sacred House, standing 255 for the people and [has sanctified] the sacred months and the sacrificial animals and the garlands

> 253 See footnote to 5:1. > 254 Fishing and eating whatever is caught from the sea is permitted even during ihrām . > 255 Conspicuously as a symbol of God’s religion.

[by which they are identified]. That is so you may know that God knows what is in the heavens and what is in the earth and that God is Knowing of all things. 98. Know that God is severe in retribution and that God is Forgiving and Merciful. 99. Not upon the Messenger is [the responsibility] except to convey. And God knows whatever you reveal and whatever you conceal. 100. Say, “Not equal are the evil and the good, although the abundance of evil might impress you.” So fear God, O you of understanding, that you may be successful. 101. O you who have believed, do not ask about things which, if they are shown to you, will distress you. But if you ask about them while the Qur’ān is being revealed, they will be shown to you. God has pardoned it [i.e., that which is past]; and God is Forgiving and Forbearing. 102. A people asked such [questions] before you; then they became thereby disbelievers. 256

103. God has not appointed [such innovations as] bahīrah or sā’ibah or wasīlah or hām. 257 But those who disbelieve invent falsehood about God, and most of them do not reason. 104. And when it is said to them, “Come to what God has revealed and to the Messenger,” they say, “Sufficient for us is that upon which we found our

> 256 By their unwillingness to carry out what was commanded to them. > 257 Categories of particular camels which were dedicated to the idols and set free to pasture, liberated from the service of man.

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fathers.” Even though their fathers knew nothing, nor were they guided? 105. O you who have believed, upon you is [responsibility for] yourselves. Those who have gone astray will not harm you when you have been guided. To God is your return all together; then He will inform you of what you used to do. 106. O you who have believed, testimony [should be taken] among you when death approaches one of you at the time of bequest - [that of] two just men from among you or two others from outside if you are traveling through the land and the disaster of death should strike you. Detain them after the prayer and let them both swear by God if you doubt [their testimony, saying], “We will not exchange it [i.e., our oath] for a price [i.e., worldly gain], even if he should be a near relative, and we will not withhold the testimony of [i.e., ordained by] God. Indeed, we would then be of the sinful.” 107. But if it is found that those two were guilty of sin [i.e., perjury], let two others stand in their place [who are] foremost [in claim] from those who have a lawful right. And let them swear by God, “Our testimony is truer than their testimony, and we have not transgressed. Indeed, we would then be of the wrongdoers.” 108. That is more likely that they will give testimony according to its [true] objective, or [at least] they would fear that [other] oaths might be taken after their oaths. And fear God and listen [i.e., obey Him]; and God does not guide the defiantly disobedient people.

> 258 i.e., will God consent to. (His ability is undoubted)

109. [Be warned of] the Day when God will assemble the messengers and say, “What was the response you received?” They will say, “We have no knowledge. Indeed, it is You who is Knower of the unseen” -110. [The Day] when God will say, “O Jesus, Son of Mary, remember My favour upon you and upon your mother when I supported you with the Pure Spirit [i.e., the angel Gabriel] and you spoke to the people in the cradle and in maturity; and [remember] when I taught you writing and wisdom and the Torah and the Gospel; and when you designed from clay [what was] like the form of a bird with My permission, then you breathed into it, and it became a bird with My permission; and you healed the blind [from birth] and the leper with My permission; and when you brought forth the dead with My permission; and when I restrained the Children of Israel from [killing] you when you came to them with clear proofs and those who disbelieved among them said, “This is not but obvious magic.” 111. And [remember] when I inspired to the disciples, “Believe in Me and in My messenger [i.e., Jesus].” They said, “We have believed, so bear witness that indeed we are Muslims [in submission to God].” 112. [And remember] when the disciples said, “O Jesus, Son of Mary, can your Lord 258

send down to us a table [spread with food] from the heaven? [Jesus] said, “Fear God, if you should be Believers.” 113. They said, “We wish to eat from it and let our hearts be reassured and know Sūrah 5: al-Mā’idah www.quranproject.org 5: The Table _________________________________________________________

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that you have been truthful to us and be among its witnesses.” 114. Jesus, the son of Mary, said “O God, our Lord, send down to us a table [spread with food] from the heaven to be for us a festival for the first of us and the last of us and a sign from You. And provide for us, and You are the best of providers.” 115. God said, “Indeed, I will send it down to you, but whoever disbelieves afterwards from among you - then indeed will I punish him with apunishment by which I have not punished anyone among the worlds.” 116. And [beware the Day] when God will say, “O Jesus, Son of Mary, did you say to the people, 'Take me and my mother as deities besides God?'” He will say, “Exalted are You! It was not for me to say that to which I have no right. If I had said it, You would have known it. You know what is within myself, and I do not know what is within Yourself. Indeed, it is You who is Knower of the unseen. 117. I only said to them what You ordered me; to worship God, my Lord and your Lord. And I was a witness over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things, Witness. 118. If You should punish them - indeed they are Your servants; but if You forgive them - indeed it is You who is the Exalted in Might, the Wise.” 119. God will say, “This is the Day when the truthful will benefit from their truthfulness.” For them are gardens [in Paradise] beneath which rivers flow, wherein they will abide forever, God being pleased with them, and they with Him. That is the great attainment. 120. To God belongs the dominion of the heavens and the earth and whatever is within them. And He is over all things competent. Sūrah 6: al-An’ām www.quranproject.org 6: The Grazing Livestock _________________________________________________________

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## Sūrah 6: al-An’ām

Period of Revelation

According to Ibn Abbas (the Prophet’s companion) the whole of the Sūrah was revealed at one sitting at Makkah. Asma bint Yazid says, ‘During the revelation of this Sūrah the Holy Prophet was riding on a she-camel and I was holding her nose-string. The she-camel began to feel the weight so heavily that it seemed as if her bones would break under it.’ We also learn from other narrations that it was revealed during the last year before the migration (Hijrah) and that the Prophet dictated the whole of the Sūrah the same night that it was revealed.

Occasion of Revelation

After determining the period of its revelation it is easier to visualize the background of the Sūrah. Twelve years had passed since the Prophet had been inviting the people to Islām. The antagonism and persecution by the Quraysh had become most savage and brutal and the majority of the Muslims had to migrate to Abyssinia. Additionally, the two great supporters of the Prophet, Abu Talib and his wife Khadijah were no longer there to help him, so he was deprived of all worldly support. In spite of this he carried on his mission. As a result of this all the good people of Makkah and the surrounding clans gradually began to accept Islām but there the community as a whole was still bent on obstinacy and rejection. Therefore if anyone showed an inclination towards Islām they were subjected to taunts and derision, physical violence and social boycott. It was in these dark circumstances that a ray of hope gleamed from Yathrib, where Islām began to spread freely by the efforts of some influential people of the tribes of Aws and Khazraj, who had embraced Islām at Makkah. At that time, none but God knew the great hidden potential in this. To a casual observer it appeared as if Islām was a weak movement, with no material backing, except for some limited support from the Prophet's own family and a few poor followers. Obviously the latter could not give much help because they themselves were being persecuted.

Topics

These were the conditions prevalent during the revelation of this Sūrah. The main topics dealt with in this discourse may be divided under seven headings: 1. Refutation of polytheism (Shirk) and invitation to the creed of Monotheism (Tawhid). 2. Belief in the doctrine of “life after death” and refutation of nothing being beyond this worldly life. 3. Refutation of the prevalent superstitions. 4. Enunciation of the fundamental moral principles for building the Islāmic Society. 5. Answers to the objections raised against the person of the Prophet and his mission. 6. Comfort and encouragement to the Prophet and his followers who were at that time in a state of anxiety because of the persecution they were facing 7. Admonition warning and threats to the disbelievers and opponents to give up their apathy and haughtiness. Sūrah 6: al-An’ām www.quranproject.org 6: The Grazing Livestock _________________________________________________________

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The Background of Makkan Sūrahs

As this is the first long Makkan Sūrah in the order of the compilation of the Qur’ān, it will be useful to explain the historical background of Makkan Sūrahs in general. Comparatively very little material is available on the background of the revelation of Makkan Sūrahs, whereas the period of revelation of all the Madīnan Sūrahs is known or can be determined, with authentic hadith relating to the revelation of the majority of Madīnan verses. There are only a few Makkan Sūrahs and verses which have authentic hadith concerning the occasion of their revelation. This is because the history of the Makkan period had not been compiled in the same level of detail as the Madīnan period. We therefore have to depend on the internal evidence of these Sūrahs for determining the period of their revelation e.g. the topics they discuss, their subject matter, their style and the direct or indirect references to the events and the occasions of their revelation. We cannot say with precision that a particular Sūrah or verse was revealed on a particular occasion but we can correlate the topics addressed in the Sūrah with the events from the life of the Prophet and conclude which period it belongs to. If we keep the above things in view, the history of the mission of the Prophet at Makkah can be divided into four stages. 1. The first stage was the appointment of the Messenger and ends with the proclamation of Prophethood, three years later. During this period the message was secretly given to selected individuals, whilst the Makkans were unaware. 2. The second stage lasted two years after this, beginning with the opposition of individuals, followed by antagonism, ridicule, mockery, false accusations, abuse and false propaganda. Gangs were then formed to persecute the poor weak and helpless amongst the Muslims. 3. The following third stage lasted for about six years to the death of Abu Talib and Khadijah in the tenth year of Prophethood. It includes the savage persecution of the Muslims, the migration of many to Abyssinia and the social and economic boycott of those remaining. 4. The fourth stage lasted for about three years from the tenth year of Prophethood. This was a period of hard trials and suffering for the Prophet and his followers. Life had become unbearable at Makkah and there appeared to be no place of refuge beyond. Even when the Prophet went to Tā’if, it offered no shelter. On the annual occasion of Hajj, he would appeal to every Arab clan to accept his invitation but was met with blank refusals. At the same time, the people of Makkah were holding counsels to get rid of him by killing, imprisoning or banishing him from their city. It was at that most critical time that God opened the hearts of the People of Yathrib to Islam and he migrated at their invitation. In the introduction to the succeeding Makkan Sūrahs, we will determine the stage it was revealed, based on the distinctive features of each stage.

Subject: Islāmic Creed

This Sūrah mainly discusses the different aspects of the major articles of the Islāmic Creed: Monotheism, life after death, Prophethood and their practical relevance to human life. It also refutes the erroneous beliefs of those opposing it and answers their objections, warning and admonishing them. Furthermore, it comforts the Prophet and his followers who were suffering from persecution. Of course these themes have not been dealt with under separate headings, but have been blended together in an excellent manner. Sūrah 6: al-An’ām www.quranproject.org 6: The Grazing Livestock _________________________________________________________

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## Sūrah 6: al-An’ām 259

In the Name of God, the Most Compassionate, the Most Merciful 1. All praise be to God, who created the heavens and the earth and made the darkness and the light. Then those who disbelieve equate [others] with their Lord. 2. It is He who created you from clay and then decreed a term 260 and a specified time [known] to Him; 261 then [still] you are in dispute. 3. And He is God, [the only deity] in the heavens and the earth. He knows your secret and what you make public, and He knows that which you earn. 4. And no sign comes to them from the signs of their Lord except that they turn away therefrom. 5. For they had denied the truth when it came to them, but there is going to reach them the news of what they used to ridicule. 262

6. Have they not seen how many generations We destroyed before them which We had established upon the earth as We have not established you? And We sent [rain from] the sky upon them in showers and made rivers flow beneath them; then We destroyed them for their sins and brought forth after them a generation of others.

> 259 Al-An’

ām: The Grazing Livestock, specifically: camels, cattle, sheep and goats, as mentioned in verses 143-144 of this sūrah .

> 260 An appointed time for death. > 261 For resurrection.

7. And even if We had sent down to you, [O Muhammad], a book written in a parchment and they touched it with their hands, the disbelievers would say, “This is not but obvious magic.” 8. And they say, “Why was there not sent down to him an angel?” 263 But if We had sent down an angel, the matter would have been decided; 264 then they would not be reprieved. 9. And if We had made him [i.e., the messenger] an angel, We would have made him [appear as] a man, and We would have covered them with that in which they cover themselves [i.e., confusion and doubt]. 10. And already were messengers ridiculed before you, but those who mocked them were enveloped by that which they used to ridicule. 11. Say, “Travel through the land; then observe how was the end of the deniers.” 12. Say, “To whom belongs whatever is in the heavens and earth?” Say, “To God.” He has decreed upon Himself mercy. He will surely assemble you for the Day of Resurrection, about which there is no doubt. Those who will lose themselves [that Day] do not believe. 13. And to Him belongs that which reposes by night and by day, and He is the Hearing, the Knowing. 14. Say, “Is it other than God I should take as a protector, Originator of the heavens and earth, while it is He who feeds and

> 262 They will experience the reality of what they had denied and the consequence of their denial. > 263 In support of his prophethood. > 264 They would have been destroyed immediately with no chance for repentance.

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is not fed?” Say, [O Muhammad], “Indeed, I have been commanded to be the first [among you] who submit [to God] and [was commanded], ‘Do not ever be of the polytheists.’ ” 15. Say, “Indeed I fear, if I should disobey my Lord, the punishment of atremendous Day.” 16. He from whom it is averted that Day -[God] has granted him mercy. And that is the clear attainment. 17. And if God should touch you with adversity, there is no remover of it except Him. And if He touches you with good - then He is over all things competent. 18. And He is the subjugator over His servants. And He is the Wise, the Acquainted [with all]. 19. Say, “What thing is greatest in testimony?” Say, “God is witness between me and you. And this Qur’ān was revealed to me that I may warn you thereby and whomever it reaches. 265 Do you [truly] testify that with God there are other deities?” Say, “I will not testify [with you].” Say, “Indeed, He is but one God, and indeed, I am free of what you associate [with Him].” 20. Those to whom We have given the Book recognize it 266 as they recognize their [own] sons. Those who will lose themselves [in the Hereafter] do not believe. 21. And who is more unjust than one who invents about God a lie or denies His

> 265 At every time and place until the Day of Judgement.

verses? Indeed, the wrongdoers will not succeed. 22. And [mention, O Muhammad], the Day We will gather them all together; then We will say to those who associated others with God, “Where are your ‘partners’ that you used to claim [with Him]?” 23. Then there will be no [excuse upon] examination except they will say, “By God, our Lord, we were not those who associated.” 24. See how they will lie about themselves. And lost from them will be what they used to invent. 25. And among them are those who listen to you, 267 but We have placed over their hearts coverings, lest they understand it, and in their ears deafness. And if they should see every sign, they will not believe in it. Even when they come to you arguing with you, those who disbelieve say, “This is not but legends of the former peoples.” 26. And they prevent [others] from him and are [themselves] remote from him. And they do not destroy except themselves, but they perceive [it] not.

27. If you could but see when they are made to stand before the Fire and will say, “Oh, would that we could be returned [to life on earth] and not deny the signs of our Lord and be among the Believers.” 28. But what they concealed before has [now] appeared to them. And even if

> 266 The Qur’ān. Also interpreted as “him,” meaning Muhammad. > 267 When you recite the Qur’ān.

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they were returned, they would return to that which they were forbidden; and indeed, they are liars. 29. And they say, “There is none but our worldly life, and we will not be resurrected.” 30. If you could but see when they will be made to stand before their Lord. He will say, “Is this not the truth?” They will say, “Yes, by our Lord.” He will [then] say, “So taste the punishment because you used to disbelieve.” 31. Those will have lost who deny the meeting with God, until when the Hour [of resurrection] comes upon them unexpectedly, they will say, “Oh, [how great is] our regret over what we neglected concerning it [i.e., the Hour],” while they bear their burdens [i.e., sins] on their backs. Surely, evil is that which they bear. 32. And the worldly life is not but amusement and diversion; but the home of the Hereafter is best for those who fear God, so will you not reason? 33. We know that you, [O Muhammad], are saddened by what they say. And indeed, they do not call you untruthful, but it is the verses of God that the wrongdoers reject. 34. And certainly were messengers denied before you, but they were patient over [the effects of] denial, and they were harmed until Our victory came to them. And none can alter the words [i.e., decrees] of God. And there has certainly

> 268 i.e., the dead of heart, meaning the disbelievers. > 269 The preserved Slate ( al-Lawh al-Mahfūth ), in which all things are recorded.

come to you some information about the [previous] messengers. 35. And if their aversion is difficult for you, then if you are able to seek a tunnel into the earth or a stairway into the sky to bring them a sign, [then do so]. But if God had willed, He would have united them upon guidance. So never be of the ignorant. 36. Only those who hear will respond. But the dead 268 - God will resurrect them; then to Him they will be returned. 37. And they say, “Why has a sign not been sent down to him from his Lord?” Say, “Indeed, God is Able to send down a sign, but most of them do not know.” 38. And there is no creature on the earth or bird that flies with its wings except that they are nations like you. We have not neglected anything in the Book. 269 Then unto their Lord they will be gathered. 39. But those who deny Our verses are deaf and dumb within darknesses. Whomever God wills - He leaves astray; and whomever He wills - He puts him on a straight path. 40. Say, “Have you considered: 270 if there came to you the punishment of God or there came to you the Hour - is it other than God you would invoke, if you should be truthful?” 41. No, it is Him [alone] you would invoke, and He would remove that for which you invoked Him if He willed, and you would forget what you associate [with Him].

> 270 The meaning is understood to be “Tell me…”

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42. And We have already sent [messengers] to nations before you, [O Muhammad]; then We seized them with poverty and hardship that perhaps they might humble themselves [to Us]. 43. Then why, when Our punishment came to them, did they not humble themselves? But their hearts became hardened, and Satan made attractive to them that which they were doing. 44. So when they forgot that by which they had been reminded, 271 We opened to them the doors of every [good] thing until, when they rejoiced in that which they were given, We seized them suddenly, and they were [then] in despair. 45. So the people that committed wrong were eliminated. And praise to God, Lord of the worlds. 46. Say, “Have you considered: 272 if God should take away your hearing and your sight and set a seal upon your hearts, which deity other than God could bring them [back] to you?” Look how We diversify 273 the verses; then they [still] turn away. 47. Say, “Have you considered: if the punishment of God should come to you unexpectedly or manifestly, 274 will any be destroyed but the wrongdoing people?”

> 271 i.e., their trial by poverty and hardship or the warnings of their prophets. > 272 See footnote to verse 40. > 273 Repeat in various ways for emphasis and clarification. > 274 i.e., before your eyes. > 275 i.e., reach and afflict.

48. And We send not the messengers except as bringers of good tidings and warners. So whoever believes and reforms - there will be no fear concerning them, nor will they grieve. 49. But those who deny Our verses - the punishment will touch 275 them for their defiant disobedience. 50. Say, [O Muhammad], “I do not tell you that I have the depositories [containing the provision] of God or that I know the unseen, nor do I tell you that I am an angel. I only follow what is revealed to me.” Say, “Is the blind equivalent to the seeing? Then will you not give thought?” 51. And warn by it [i.e., the Qur’ān] those who fear that they will be gathered before their Lord - for them besides Him will be no protector and no intercessor -that they might become righteous. 52. And do not send away those who call upon their Lord morning and afternoon, seeking His countenance. Not upon you is anything of their account and not upon them is anything of your account. 276 So were you to send them away, you would [then] be of the wrongdoers. 53. And thus We have tried some of them through others that they [i.e., the disbelievers] might say, “Is it these whom God has favoured among us?” Is not God most knowing of those who are grateful? 277

> 276 No one is held accountable for the deeds or intentions of another. That is left to God’s judgement. > 277 Those referred to in verses 52-54 are the poor Muslims who were sincere believers and students of the Prophet. The influential leaders of Quraysh had disdained to sit with them, saying to Prophet

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54. And when those come to you who believe in Our verses, say, “Peace be upon you. Your Lord has decreed upon Himself mercy: that any of you who does wrong out of ignorance and then repents after that and corrects himself - indeed, He is Forgiving and Merciful.” 55. And thus do We detail the verses, and [thus] the way of the criminals will become evident. 56. Say, “Indeed, I have been forbidden to worship those you invoke besides God.” Say, “I will not follow your desires, for I would then have gone astray, and I would not be of the [rightly] guided.” 57. Say, “Indeed, I am on clear evidence from my Lord, and you have denied it. I do not have that for which you seek to hasten. 278 The decision is only for God. He relates the truth, and He is the best of deciders.” 58. Say, “If I had that for which you seek to hasten, the matter would have been decided between me and you, but God is most knowing of the wrongdoers.” 59. And with Him are the keys of the unseen; none knows them except Him. And He knows what is on the land and in the sea. Not a leaf falls but that He knows it. And no grain is there within the darknesses of the earth and no moist or dry [thing] except that it is [written] in a clear record. 60. And it is He who takes your souls by night 279 and knows what you have committed by day. Then He revives you

> Muhammad, “Perhaps if you evicted them, we would follow you.” > 278 The disbelievers would challenge the Prophet, telling him to bring on God’s punishment if he should be truthful in his warning.

therein [i.e., by day] that a specified term 280 may be fulfilled. Then to Him will be your return; then He will inform you about what you used to do. 61. And He is the subjugator over His servants, and He sends over you guardian-angels until, when death comes to one of you, Our messengers [i.e., angels of death] take him, and they do not fail [in their duties]. 62. Then they [i.e., His servants] are returned to God, their true Lord. Surely, His is the judgement, and He is the swiftest of accountants. 63. Say, “Who rescues you from the darknesses of the land and sea [when] you call upon Him imploring [aloud] and privately, ‘If He should save us from this [crisis], we will surely be among the thankful.’ ” 64. Say, “It is God who saves you from it and from every distress; then you [still] associate others with Him.” 65. Say, “He is the [one] Able to send upon you affliction from above you or from beneath your feet or to confuse you [so you become] sects 281 and make you taste the violence of one another.” Look how We diversify the signs that they might understand. 66. But your people have denied it while it is the truth. Say, “I am not responsible for you.”

> 279 i.e., when you sleep. > 280 One’s decreed life span. > 281 Following your own inclinations rather that the truth, biased and hostile toward each other.

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67. For every event has a fixed time 282 and you will come to know. 68. And when you see those who engage in [offensive] discourse 283 concerning Our verses, then turn away from them until they enter into another conversion. And if Satan should cause you to forget, then do not remain after the reminder with the wrongdoing people. 69. And those who fear God are not held accountable for them [i.e., the disbelievers] at all, but [only for] areminder - that perhaps they will fear Him. 70. And leave those who take their religion as amusement and diversion and whom the worldly life has deluded. But remind with it [i.e., the Qur’ān], lest a soul be given up to destruction for what it earned; it will have other than God no protector and no intercessor. And if it should offer every compensation, it would not be taken from it [i.e., that soul]. Those are the ones who are given to destruction for what they have earned. For them will be a drink of scalding water and a painful punishment because they used to disbelieve. 71. Say, “Shall we invoke instead of God that which neither benefits us nor harms us and be turned back on our heels after God has guided us? [We would then be]

> 282 Other shades of meaning include “a permanence,” “a realization” and “a time of stability.” > 283 i.e., denials or mockery. > 284 The example given is of one who has lost his way and is further confused by the evil ones who tempt him to follow various directions, all leading to destruction. Although his sincere friends call him back to the right path, he ignores them. > 285 When interpreted as the “Day” (of resurrection), the sentence would read: “And the

like one whom the devils enticed [to wander] upon the earth confused, [while] he has companions inviting him to guidance, [calling], ‘Come to us.’ ” 284 Say, “Indeed, the guidance of God is the [only] guidance; and we have been commanded to submit to the Lord of the worlds 72. And to establish prayer and fear Him.” And it is He to whom you will be gathered. 73. And it is He who created the heavens and earth in truth. And the day [i.e., whenever] He says, “Be,” and it is, His word is the truth. 285 And His is the dominion [on] the Day the Horn is blown. [He is] Knower of the unseen 286

and the witnessed; 287 and He is the Wise, the Acquainted. 74. And [mention, O Muhammad], when Abraham said to his father Āzar, “Do you take idols as deities? Indeed, I see you and your people to be in manifest error.” 75. And thus did We show Abraham the realm of the heavens and the earth that he would be among the certain [in faith]. 76. So when the night covered him [with darkness], he saw a star. He said, “This is

> Day He says, ‘Be,’ and it is, His word will be the truth.” > 286 That which is absent, invisible, or beyond the perception of the senses or of the mind and therefore is unknown to man, except for what God chooses to reveal. > 287 What is the present, visible and known to man. The knowledge of God includes the reality of all things and all occurrences, no matter how they might appear to human beings.

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my lord.” 288 But when it set, he said, “I like not those that set [i.e., disappear].” 77. And when he saw the moon rising, he said, “This is my lord.” But when it set, he said, “Unless my Lord guides me, I will surely be among the people gone astray.” 78. And when he saw the sun rising, he said, “This is my lord; this is greater.” But when it set, he said, “O my people, indeed I am free from what you associate with God. 79. Indeed, I have turned my face [i.e., self] toward He who originated the heavens and the earth, inclining toward truth, and I am not of those who associate others with God.” 80. And his people argued with him. He said, “Do you argue with me concerning God while He has guided me? And I fear not what you associate with Him [and will not be harmed] unless my Lord should will something. My Lord encompasses all things in knowledge; then will you not remember? 81. And how should I fear what you associate while you do not fear that you have associated with God that for which He has not sent down to you any authority? So which of the two parties has more right to security, if you should know?” 82. They who believe and do not mix their belief with injustice 289 - those will have security, and they are [rightly] guided.

> 288 In verses 76-79, beginning from the People’s own assertions, Abraham presents a picture of his dissatisfaction as the only logical conclusion one

83. And that was Our [conclusive] argument which We gave Abraham against his people. We raise by degrees whom We will. Indeed, your Lord is Wise and Knowing. 84. And We gave to him [i.e., Abraham] Isaac and Jacob - all [of them] We guided. And Noah, We guided before; and among his descendants, David and Solomon and Job and Joseph and Moses and Aaron. Thus do We reward those who strive for excellence. 85. And Zechariah and John and Jesus and Elias - and all were of the righteous. 86. And Ishmael and Elisha and Jonah and Lot - and all [of them] We preferred over the worlds. 87. And [some] among their fathers and their descendants and their brothers -and We chose them and We guided them to a straight path. 88. That is the guidance of God by which He guides whomever He wills of His servants. But if they had associated others with God, then worthless for them would be whatever they were doing. 89. Those are the ones to whom We gave the Book and authority and prophethood. But if they [i.e., the disbelievers] deny it, then We have entrusted it to a people who are not therein disbelievers. 90. Those are the ones whom God has guided, so from their guidance take an example. Say, “I ask of you for it [i.e., this

> could reach, in order to show them the futility of their false objects of worship. > 289 Specifically, the association of others in divinity with God.

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message] no payment. It is not but a reminder for the worlds.” 91. And they did not appreciate God as He deserves to be appreciated 290 when they said, “God did not reveal anything to any human.” Say, “Who revealed the Book that Moses brought as light and guidance to the people? Which you make it into pages, disclosing [some of] it and concealing much. And you 291 were taught what you did not know - neither you nor your fathers.” Say, “God [revealed it].” Then leave them in their discourse, playing. 92. And this is a Book which We have sent down, blessed and confirming what was before it, that you may warn the Mother of Cities [i.e., Makkah] and those around it. 292 Those who believe in the Hereafter believe in it, and they are maintaining their prayers. 93. And who is more unjust than one who invents a lie about God or says, “It has been inspired to me,” while nothing has been inspired to him, and one who says, “I will reveal [something] like what God revealed.” And if you could but see when the wrongdoers are in the overwhelming pangs of death while the angels extend their hands, 293 [saying], “Discharge your souls! Today you will be awarded the punishment of [extreme] humiliation for what you used to say against God other than the truth and [that] you were, toward His verses, being arrogant.”

> 290 i.e., they did not appreciate the extent of His ability and wisdom. > 291 The Jews, or it may refer to the believers, who are taught by the Qur’ān. > 292 i.e., all other peoples. > 293 Striking them, as they are unwilling to give up their souls for judgement.

94. [It will be said to them], “And you have certainly come to Us alone [i.e., individually] as We created you the first time, and you have left whatever We bestowed upon you behind you. And We do not see with you your ‘intercessors’ which you claimed that they were among you associates [of God]. It has [all] been severed between you, 294 and lost from you is what you used to claim.” 95. Indeed, God is the cleaver of grain and date seeds. 295 He brings the living out of the dead and brings the dead out of the living. That is God; so how are you deluded? 96. [He is] the cleaver of daybreak and has made the night for rest and the sun and moon for calculation. 296 That is the determination of the Exalted in Might, the Knowing. 97. And it is He who placed for you the stars that you may be guided by them through the darknesses of the land and sea. We have detailed the signs for a people who know. 98. And it is He who produced you from one soul and [gave you] a place of dwelling and of storage. 297 We have detailed the signs for a people who understand. 99. And it is He who sends down rain from the sky, and We produce thereby the growth of all things. We produce from it greenery from which We produce grains arranged in layers. And from the palm

> 294 Between yourselves and the claimed associates and intercessors. > 295 He (God) causes them to split and sprout. > 296 Or “according to calculation,” referring to their precise movement. > 297 In the earth. See 77:25-26.

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trees - of its emerging fruit are clusters hanging low. And [We produce] gardens of grapevines and olives and pomegranates, similar yet varied. Look at [each of] its fruit when it yields and [at] its ripening. Indeed in that are signs for a people who believe. 100. But they have attributed to God partners - the jinn, while He has created them -and have fabricated for Him sons and daughters. Exalted is He and high above what they describe. 101. [He is] Originator of the heavens and the earth. How could He have a son when He does not have a companion [i.e., wife] and He created all things? And He is, of all things, Knowing. 102. That is God, your Lord; there is no deity except Him, the Creator of all things, so worship Him. And He is Disposer of all things. 103. Vision perceives Him not, 298 but He perceives [all] vision; and He is the Subtle, the Acquainted. 104. There has come to you enlightenment from your Lord. So whoever will see does so for [the benefit of] his soul, and whoever is blind [does harm] against it. And [say], “I am not a guardian over you.” 299

105. And thus do We diversify the verses so they [i.e., the disbelievers] will say, “You have studied,” 300 and so We may make it [i.e., the Qur’ān] clear for a people who know.

> 298 In the life of this world. The people of Paradise will be able to see God in the Hereafter. See 75:22-23. > 299 The Prophet is directed to disassociate himself from all erroneous belief and practice.

106. Follow, [O Muhammad], what has been revealed to you from your Lord - there is no deity except Him - and turn away from those who associate others with God. 107. But if God had willed, they would not have associated. And We have not appointed you over them as a guardian, nor are you responsible over them. 301

108. And do not insult those they invoke other than God, lest they insult God in enmity without knowledge. Thus We have made pleasing to every community their deeds. Then to their Lord is their return, and He will inform them about what they used to do. 109. And they swear by God their strongest oaths that if a sign came to them, they would surely believe in it. Say, “The signs are only with [i.e., from] God.” And what will make you perceive that even if it [i.e., a sign] came, they would not believe. 110. And We will turn away their hearts and their eyes just as they refused to believe in it [i.e., the revelation] the first time. And We will leave them in their transgression, wandering blindly. 111. And even if We had sent down to them the angels [with the message] and the dead spoke to them [of it] and We gathered together every [created] thing in front of them, they would not believe unless God should will. But most of them, [of that], are ignorant.

> 300 Accusing the Prophet of having learned from the Jews and Christians. > 301 The Prophet’s duty did not go beyond delivery of the message.

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112. And thus We have made for every prophet an enemy - devils from mankind and jinn, inspiring to one another decorative speech in delusion. But if your Lord had willed, they would not have done it, so leave them and that which they invent. 113. And [it is] so the hearts of those who disbelieve in the Hereafter will incline toward it [i.e., deceptive speech] and that they will be satisfied with it and that they will commit that which they are committing. 114. [Say], “Then is it other than God I should seek as judge while it is He who has revealed to you the Book [i.e., the Qur’ān] explained in detail?” And those to whom We [previously] gave the Book know that it is sent down from your Lord in truth, so never be among the doubters. 115. And the word of your Lord has been fulfilled in truth and in justice. None can alter His words, and He is the Hearing, the Knowing. 116. And if you obey most of those upon the earth, they will mislead you from the way of God. They follow not except assumption, and they are not but falsifying. 302

117. Indeed, your Lord is most knowing of who strays from His way, and He is most knowing of the [rightly] guided. 118. So eat of that [meat] upon which the name of God has been mentioned, 303 if

> 302 Out of ignorance, conjecture and supposition. > 303 At the time of slaughter. > 304 In cases of dire necessity, what is normally prohibited becomes permissible, but only to the extent of the need.

you are Believers in His verses [i.e., revealed law]. 119. And why should you not eat of that upon which the name of God has been mentioned while He has explained in detail to you what He has forbidden you, excepting that to which you are compelled. 304 And indeed do many lead [others] astray through their [own] inclinations without knowledge. Indeed, your Lord - He is most knowing of the transgressors. 120. And leave [i.e., desist from] what is apparent of sin and what is concealed thereof. Indeed, those who earn [blame for] sin will be recompensed for that which they used to commit. 121. And do not eat of that upon which the name of God has not been mentioned, for indeed, it is grave disobedience. And indeed do the devils inspire their allies [among men] to dispute with you. And if you were to obey them, indeed, you would be associators [of others with Him]. 305

122. And is one who was dead and We gave him life and made for him light by which to walk among the people like one who is in darkness, never to emerge therefrom? Thus it has been made pleasing to the disbelievers that which they were doing. 123. And thus We have placed within every city the greatest of its criminals to conspire therein. But they conspire not except against themselves, and they perceive [it] not.

> 305 i.e., by your obedience to them - obedience being the bases of worship.

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124. And when a sign comes to them, they say, “Never will we believe until we are given like that which was given to the messengers of God.” God is most knowing of where [i.e., with whom] He places His message. There will afflict those who committed crimes debasement before God and severe punishment for what they used to conspire. 125. So whoever God wants to guide - He expands his breast to [contain] Islām; and whoever He wants to misguide 306 -He makes his breast tight and constricted as though he were climbing into the sky. Thus does God place defilement upon those who do not believe. 126. And this is the path of your Lord, [leading] straight. We have detailed the verses for a people who remember. 127. For them will be the Home of Peace [i.e., Paradise] with their Lord. And He will be their protecting friend because of what they used to do. 128. And [mention, O Muhammad], the Day when He will gather them together [and say], “O company of jinn, you have [misled] many of mankind.” And their allies among mankind will say, “Our Lord, some of us made use of others, and we have [now] reached our term which You appointed for us.” He will say, “The Fire is your residence, wherein you will abide eternally, except for what God wills. Indeed, your Lord is Wise and Knowing.”

> 306 As a result of the person’s arrogance and persistence in sin. > 307 Another interpretation pertaining to this world is “And thus do We make some of the wrongdoers allies of others for what they have been earning.”

129. And thus will We make some of the wrongdoers allies of others for what they used to earn. 307

130. “O company of jinn and mankind, 308 did there not come to you messengers from among you, relating to you My verses and warning you of the meeting of this Day of yours?” They will say, “We bear witness against ourselves”; and the worldly life had deluded them, and they will bear witness against themselves that they were disbelievers. 131. That is because your Lord would not destroy the cities for wrongdoing 309

while their people were unaware. 132. And for all are degrees [i.e., positions resulting] from what they have done. And your Lord is not unaware of what they do. 133. And your Lord is the Free of need, the possessor of mercy. If He wills, He can do away with you and give succession after you to whomever He wills, just as He produced you from the descendants of another people. 134. Indeed, what you are promised is coming, and you cannot frustrate [i.e., escape]. 310

135. Say, “O my people, work according to your position; [for] indeed, I am working. And you are going to know who will have succession in the home. 311

Indeed, the wrongdoers will not succeed.”

> 308 They will be reproached thus at the Judgement. > 309 Or “unjustly.” > 310 i.e., You will neither escape nor prevent its occurrence. > 311 i.e., in the land or in the Hereafter.

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136. And they [i.e., the polytheists] assign to God from that which He created of crops and livestock a share and say, “This is for God,” by their claim, “and this is for our ‘partners’ [associated with Him].” But what is for their “partners” does not reach God, while what is for God - this reaches their “partners.” Evil is that which they rule. 137. And likewise, to many of the polytheists their partners 312 have made [to seem] pleasing the killing of their children in order to bring about their destruction and to cover them with confusion in their religion. And if God had willed, they would not have done so. So leave them and that which they invent. 138. And they say, “These animals 313 and crops are forbidden; no one may eat from them except whom we will,” by their claim. And there are those [camels] whose backs are forbidden [by them] 314

and those upon which the name of God is not mentioned 315 - [all of this] an invention of untruth about Him. 316 He will punish them for what they were inventing. 139. And they say, “What is in the bellies of these animals 317 is exclusively for our males and forbidden to our females. But if it is [born] dead, then all of them have shares therein.” He will punish them for their description. 318 Indeed, He is Wise and Knowing.

> 312 Their evil associates. > 313 The four categories of grazing livestock called “an’ām ” collectively. > 314 See 5:103. > 315 At the time of slaughter. Rather, they are dedicated to others among their “deities.” > 316 i.e., false assertions that such practices are part of God’s religion.

140. Lost indeed are those who killed their children foolishly, without knowledge, and prohibited what God had provided them, fabricating [lies] against God. They have gone astray and were not guided. 141. And He it is who causes gardens to grow, [both] trellised and untrellised, and palm trees and crops of different [kinds of] food and olives and pomegranates, similar and dissimilar. Eat of [each of] its fruit when it yields and give its due [zakāh] on the day of its harvest. And be not excessive. 319 Indeed, He does not like those who commit excess. 142. And of the grazing livestock are carriers [of burdens] and those [too] small. Eat of what God has provided for you and do not follow the footsteps of Satan. 320

Indeed, he is to you a clear enemy. 143. [They are] eight mates - of the sheep, two and of the goats, two. Say, “Is it the two males He has forbidden or the two females or that which the wombs of the two females contain? Inform me with knowledge, if you should be truthful.” 144. And of the camels, two and of the cattle, two. Say, “Is it the two males He has forbidden or the two females or that which the wombs of the two females contain? Or were you witnesses when God charged you with this? Then who is more unjust than one who invents a lie about God to mislead the people by [something] other than knowledge?

> 317 i.e., their milk and offspring. > 318 Of what is lawful and unlawful according to their whims. > 319 In eating, as well as in all things generally. > 320 As the disbelievers have done in making their own rulings about what is permissible and what is prohibited.

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Indeed, God does not guide the wrongdoing people.” 145. Say, “I do not find within that which was revealed to me [anything] forbidden to one who would eat it unless it be a dead animal or blood spilled out or the flesh of swine - for indeed, it is impure - or it be [that slaughtered in] disobedience, dedicated to other than God. 321 But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], then indeed, your Lord is Forgiving and Merciful.” 146. And to those who are Jews We prohibited every animal of uncloven hoof; and of the cattle and the sheep We prohibited to them their fat, except what adheres to their backs or the entrails or what is joined with bone. [By] that We repaid them for their injustice. And indeed, We are truthful. 147. So if they deny you, [O Muhammad], say, “Your Lord is the possessor of vast mercy; but His punishment cannot be repelled from the people who are criminals.” 148. Those who associated with God will say, “If God had willed, we would not have associated [anything] and neither would our fathers, nor would we have prohibited anything.” Likewise did those before deny until they tasted Our punishment. Say, “Do you have any knowledge that you can produce for us? You follow not except assumption, and you are not but falsifying.” 149. Say, “With God is the far-reaching [i.e., conclusive] argument. If He had willed, He would have guided you all.”

> 321 Refer to 2:173 and 5:3.

150. Say, [O Muhammad], “Bring forward your witnesses who will testify that God has prohibited this.” And if they testify, do not testify with them. And do not follow the desires of those who deny Our verses and those who do not believe in the Hereafter, while they equate [others] with their Lord. 151. Say, “Come, I will recite what your Lord has prohibited to you. [He commands] that you not associate anything with Him, and to parents the best [treatment], and do not kill your children out of poverty; We will provide for you and them. And do not approach immoralities - what is apparent of them and what is concealed. And do not kill the soul which God has forbidden [to be killed] except by [legal] right. This has He instructed you that you may use reason.” 152. And do not go near the wealth of an orphan, except in the way that is best until he reaches maturity. And give full measure and weight in justice. God does not burden anyone except within its capacity. And when you speak, be fair even if it is a near relative. And fulfill the covenant of God. These are His instructions so that you may remember. 153. And, [moreover], this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way. This has He instructed you that you may become righteous. 154. Then 322 We gave Moses the Book, making complete [Our favour] upon the best and as a detailed explanation of all things and as guidance and mercy that perhaps in [the matter of] the meeting with their Lord they would believe.

> 322 Meaning “additionally” or “moreover,” not denoting time sequence.

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155. And this [Qur’ān] is a Book We have revealed [which is] blessed, so follow it and fear God that you may receive mercy. 156. Lest you say, “The Book was sent down to two nations before us, and we were unaware of what they study,” 157. Or lest you say, “If only the Book had been revealed to us, we would have been better guided than they.” So there has [now] come to you a clear evidence from your Lord and a guidance and mercy. Then who is more unjust than one who denies the verses of God and turns away from them? We will recompense those who turn away from Our verses with the worst of punishment for their having turned away. 158. Do they [then] wait for anything except that the angels should come to them or your Lord should come or that there come some of the signs 323 of your Lord? The Day that some of the signs of your Lord will come no soul will benefit from its faith as long as it had not believed before or had earned through its faith some good. Say, “Wait. Indeed, we [also] are waiting.” 159. Indeed, those who have divided their religion and become sects - you, [O Muhammad], are not [associated] with them in anything. Their affair is only [left] to God; then He will inform them about what they used to do. 160. Whoever comes [on the Day of Judgement] with a good deed will have ten times the like thereof [to his credit], and whoever comes with an evil deed

> 323 Those denoting the approach of the Last Hour. > 324 i.e., treated unjustly.

will not be recompensed except the like thereof; and they will not be wronged. 324

161. Say, “Indeed, my Lord has guided me to a straight path - a correct religion - the way of Abraham, inclining toward truth. And he was not among those who associated others with God.” 162. Say, “Indeed, my prayer, my rites of sacrifice, my living and my dying are for God, Lord of the worlds. 163. No partner has He. And this I have been commanded, and I am the first [among you] of the Muslims.” 325

164. Say, “Is it other than God I should desire as a lord while He is the Lord of all things? And every soul earns not [blame] except against itself, and no bearer of burdens will bear the burden of another. Then to your Lord is your return, and He will inform you concerning that over which you used to differ.” 165. And it is He who has made you successors upon the earth and has raised some of you above others in degrees [of rank] that He may try you through what He has given you. Indeed, your Lord is swift in retribution; but indeed, He is Forgiving and Merciful.

> 325 i.e., those who submit to the will of God.

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## Sūrah 7: al-A’rāf

Period of Revelation

A study of its contents clearly shows that the period of its revelation is about the same as that of Sūrah 6: al-An’ām (The Grazing Livestock), i.e. the last year of the Prophet's life at Makkah, but it cannot be asserted with certainty which of these two were sent down earlier. The manner of its admonition clearly indicates that it belongs to the same period.

Subject: Invitation to the Divine Message

The principal subject of this Sūrah is “invitation to the Divine Message sent down to Muhammad” which is implied in a warning. This is because the Messenger had spent a long time in admonishing the people of Makkah without any tangible effect on them. Nay, they had turned a deaf ear to his message and become so stubborn and antagonistic that in accordance with the Divine Design, the Messenger was going to be commanded to leave them and turn to other people. That is why they are being admonished to accept the Message but at the same time they are being warned in strong terms of the consequences that followed the wrong attitude of the former people towards their Messengers. Now that the Prophet was going to migrate from Makkah the concluding portion of the address has been directed towards The People of the Book (the Jews and the Christians) with whom he was going to come into contact. This meant that the time of migration was coming near and the “invitation” was going to be extended to mankind in general and was not to be confined to his own people in particular as before. During the course of the address to the Jews the consequences of their hypocritical conduct towards Prophethood have also been pointed out clearly for they professed to believe in the Prophet Moses but in practice opposed his teachings, disobeyed him and worshipped falsehood and consequently were afflicted with humiliation and disgrace. At the end of the Sūrah some instructions have been given to the Prophet and his followers for carrying out the work of the propagation of Islām with wisdom. The most important of these is that they should show patience and exercise restraint in answer to the provocations of their opponents. Above all they have been advised that under stress of the excitement of feeling they should not take any wrong step that might harm their cause. Sūrah 7: al-A’rāf www.quranproject.org 7: The Elevations _________________________________________________________

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## Sūrah 7: al-A’rāf 326

In the Name of God, the Most Compassionate, the Most Merciful 1. Alif, Lām, Meem, Sād. 327

2. [This is] a Book revealed to you, [O Muhammad] - so let there not be in your breast distress therefrom - that you may warn thereby and as a reminder to the Believers. 3. Follow, [O mankind], what has been revealed to you from your Lord and do not follow other than Him any allies. Little do you remember. 4. And how many cities have We destroyed, and Our punishment came to them at night or while they were sleeping at noon. 5. And their declaration when Our punishment came to them was only that they said, “Indeed, we were wrongdoers!” 6. Then We will surely question those to whom [a message] was sent, and We will surely question the messengers. 7. Then We will surely relate [their deeds] to them with knowledge, and We were not [at all] absent. 8. And the weighing [of deeds] that Day will be the truth. So those whose scales are heavy - it is they who will be the successful. 9. And those whose scales are light - they are the ones who will lose themselves

> 326 Al-A’rāf :The Elevations, referring to the partition between Paradise and Hell.

for what injustice they were doing toward Our verses. 10. And We have certainly established you upon the earth and made for you therein ways of livelihood. Little are you grateful. 11. And We have certainly created you, [O mankind], and given you [human] form. Then We said to the angels, “Prostrate to Adam”; so they prostrated, except for Iblees. 328 He was not of those who prostrated. 12. [God] said, “What prevented you from prostrating when I commanded you?” [Satan] said, “I am better than him. You created me from fire and created him from clay [i.e., earth].” 13. [God] said, “Descend from it [i.e., Paradise], for it is not for you to be arrogant therein. So get out; indeed, you are of the debased.” 14. [Satan] said, “Reprieve me until the Day they are resurrected.” 15. [God] said, “Indeed, you are of those reprieved.” 16. [Satan] said, “Because You have put me in error, I will surely sit in wait for them [i.e., mankind] on Your straight path. 17. Then I will come to them from before them and from behind them and on their right and on their left, and You will not find most of them grateful [to You].” 18. [God] said, “Get out of it [i.e., Paradise], reproached and expelled. Whoever

> 327 See footnote to 2:1. > 328 Satan. See footnote to 2:34.

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follows you among them - I will surely fill Hell with you, all together.” 19. And “O Adam, dwell, you and your wife, in Paradise and eat from wherever you will but do not approach this tree, lest you be among the wrongdoers.” 20. But Satan whispered to them to make apparent to them that which was concealed from them of their private parts. He said, “Your Lord did not forbid you this tree except that you become angels or become of the immortal.” 21. And he swore [by God] to them, “Indeed, I am to you from among the sincere advisors.” 22. So he made them fall, through deception. And when they tasted of the tree, their private parts became apparent to them, and they began to fasten together over themselves from the leaves of Paradise. And their Lord called to them, “Did I not forbid you from that tree and tell you that Satan is to you a clear enemy?” 23. They said, “Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.” 24. [God] said, “Descend, being to one another enemies. And for you on the earth is a place of settlement and enjoyment [i.e., provision] for a time.” 25. He said, “Therein you will live, and therein you will die, and from it you will be brought forth.”

> 329 The garments of Paradise.

26. O children of Adam, We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of righteousness - that is best. That is from the signs of God that perhaps they will remember. 27. O children of Adam, let not Satan tempt you as he removed your parents from Paradise, stripping them of their clothing 329 to show them their private parts. Indeed, he sees you, he and his tribe, from where you do not see them. Indeed, We have made the devils allies to those who do not believe. 28. And when they commit an immorality, they say, “We found our fathers doing it, and God has ordered us to do it.” Say, “Indeed, God does not order immorality. Do you say about God that which you do not know?” 29. Say, [O Muhammad], “My Lord has ordered justice and that you maintain yourselves [in worship of Him] at every place [or time] of prostration, and invoke Him, sincere to Him in religion.” Just as He originated you, you will return [to life] -30. A group [of you] He guided, and a group deserved [to be in] error. Indeed, they [i.e., the latter] had taken the devils as allies instead of God while they thought that they were guided. 31. O children of Adam, take your adornment [i.e., wear your clothing] at every masjid, 330 and eat and drink, but be not excessive. Indeed, He likes not those who commit excess.

> 330 Literally, “place of prostration,” meaning any place that a Muslim prays upon the earth. The term may also refer specifically to a mosque.

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32. Say, “Who has forbidden the adornment of [i.e., from] God which He has produced for His servants and the good [lawful] things of provision?” Say, “They are for those who believe during the worldly life [but] exclusively for them on the Day of Resurrection.” Thus do We detail the verses for a people who know. 33. Say, “My Lord has only forbidden immoralities - what is apparent of them and what is concealed - and sin, 331 and oppression without right, and that you associate with God that for which He has not sent down authority, and that you say about God that which you do not know.” 34. And for every nation is a [specified] term. So when their time has come, they will not remain behind an hour, nor will they precede [it]. 35. O children of Adam, if there come to you messengers from among you relating to you My verses, then whoever fears God and reforms - there will be no fear concerning them, nor will they grieve. 36. But the ones who deny Our verses and are arrogant toward them - those are the companions of the Fire; they will abide therein eternally. 37. And who is more unjust than one who invents about God a lie or denies His verses? Those will attain their portion of the decree 332 until, when Our messengers [i.e., angels] come to them to take them in death, they will say, “Where are those you used to invoke besides God?” They will say, “They have

> 331 Any unlawful deed. > 332 What is decreed for them. > 333 The nation proceeding it. > 334 The followers of evil leaders.

departed from us,” and will bear witness against themselves that they were disbelievers. 38. [God] will say, “Enter among nations which had passed on before you of jinn and mankind into the Fire.” Every time a nation enters, it will curse its sister 333

until, when they have all overtaken one another therein, the last of them 334 will say about the first of them, 335 “Our Lord, these had misled us, so give them a double punishment of the Fire.” He will say, “For each is double, but you do not know.” 39. And the first of them will say to the last of them, “Then you had not any favour over us, so taste the punishment for what you used to earn.” 40. Indeed, those who deny Our verses and are arrogant toward them - the gates of Heaven will not be opened for them, nor will they enter Paradise until a camel enters into the eye of a needle [i.e., never]. And thus do We recompense the criminals. 41. They will have from Hell a bed and over them coverings [of fire]. And thus do We recompense the wrongdoers. 42. But those who believed and did righteous deeds - We charge no soul except [within] its capacity. Those are the companions of Paradise; they will abide therein eternally. 43. And We will have removed whatever is within their breasts of resentment, 336

[while] flowing beneath them are rivers. And they will say, “Praise to God, who

> 335 Their leaders. > 336 i.e., ill will or sense of injury for what was inflicted upon them during worldly life.

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has guided us to this; and we would never have been guided if God had not guided us. Certainly the messengers of our Lord had come with the truth.” And they will be called, “This is Paradise, which you have been made to inherit for what you used to do.” 44. And the companions of Paradise will call out to the companions of the Fire, “We have already found what our Lord promised us to be true. Have you found what your Lord promised to be true?” They will say, “Yes.” Then an announcer will announce among them, “The curse of God shall be upon the wrongdoers 45. Who prevented [people] from the way of God and sought to make it [seem] deviant while they were, concerning the Hereafter, disbelievers.” 46. And between them will be a partition [i.e., wall], and on [its] elevations are men 337 who recognize all 338 by their mark. And they call out to the companions of Paradise, “Peace be upon you.” They have not [yet] entered it, but they long intensely. 47. And when their eyes are turned toward the companions of the Fire, they say, “Our Lord, do not place us with the wrongdoing people.” 48. And the companions of the Elevations will call to men [within Hell] whom they recognize by their mark, saying, “Of no avail to you was your gathering 339 and [the fact] that you were arrogant.”

> 337 Those whose scales are balanced between good and evil deeds. > 338 Both the inhabitants of Paradise and those of Hell. > 339 i.e., great numbers or gathering of wealth.

49. [God will say], “Are these 340 the ones whom you [inhabitants of Hell] swore that God would never offer them mercy? Enter Paradise, [O People of the Elevations]. No fear will there be concerning you, nor will you grieve.” 50. And the companions of the Fire will call to the companions of Paradise, “Pour upon us some water or from whatever God has provided you.” They will say, “Indeed, God has forbidden them both to the disbelievers 51. Who took their religion as distraction and amusement and whom the worldly life deluded.” So today We will forget them just as they forgot the meeting of this Day of theirs and for having rejected Our verses. 52. And We had certainly brought them a Book which We detailed by knowledge -as guidance and mercy to a people who believe. 53. Do they await except its result? 341 The Day its result comes those who had ignored it before will say, “The messengers of our Lord had come with the truth, so are there [now] any intercessors to intercede for us or could we be sent back to do other than what we used to do?” They will have lost themselves, and lost from them is what they used to invent. 54. Indeed, your Lord is God, who created the heavens and earth in six days and then established Himself above the

> 340 The humble believers who are now in Paradise. Another interpretation regards them as the people on the elevated partition. > 341 The fulfillment of what is promised in the Qur’ān.

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Throne. 342 He covers the night with the day, [another night] chasing it rapidly; and [He created] the sun, the moon, and the stars, subjected by His command. Surely, His is the creation and the command; blessed is God, Lord of the worlds. 55. Call upon your Lord in humility and privately; indeed, He does not like transgressors. 343

56. And cause not corruption upon the earth after its reformation. And invoke Him in fear and longing. Indeed, the mercy of God is near to those who strive for excellence. 57. And it is He who sends the winds as good tidings before His mercy [i.e., rainfall] until, when they have carried heavy rainclouds, We drive them to a dead land and We send down rain therein and bring forth thereby [some] of all the fruits. Thus will We bring forth the dead; perhaps you may be reminded. 58. And the good land - its vegetation emerges by permission of its Lord; but that which is bad - nothing emerges except sparsely, with difficulty. Thus do We diversify the signs for a people who are grateful. 59. We had certainly sent Noah to his people, and he said, “O my people, worship God; you have no deity other than Him. Indeed, I fear for you the punishment of a tremendous Day.” 60. Said the eminent among his people, “Indeed, we see you in clear error.”

> 342 See footnote to 2:19. > 343 In supplication or otherwise.

61. [Noah] said, “O my people, there is not error in me, but I am a messenger from the Lord of the worlds. 62. I convey to you the messages of my Lord and advise you; and I know from God what you do not know. 63. Then do you wonder that there has come to you a reminder from your Lord through a man from among you, that he may warn you and that you may fear God so you might receive mercy?” 64. But they denied him, so We saved him and those who were with him in the ship. And We drowned those who denied Our signs. Indeed, they were a blind people. 344

65. And to the ‘Aad [We sent] their brother Hūd. He said, “O my people, worship God; you have no deity other than Him. Then will you not fear Him?” 66. Said the eminent ones who disbelieved among his people, “Indeed, we see you in foolishness, and indeed, we think you are of the liars.” 67. [Hūd] said, “O my people, there is not foolishness in me, but I am a messenger from the Lord of the worlds. 68. I convey to you the messages of my Lord, and I am to you a trustworthy adviser. 69. Then do you wonder that there has come to you a reminder from your Lord through a man from among you, that he may warn you? And remember when He made you successors after the people of Noah and increased you in stature

> 344 For a more detailed account, see 11:25-48.

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extensively. So remember the favours of God that you might succeed.” 70. They said, “Have you come to us that we should worship God alone and leave what our fathers have worshipped? Then bring us what you promise us, 345 if you should be of the truthful.” 71. [Hūd] said, “Already have defilement and anger fallen upon you from your Lord. Do you dispute with me concerning [mere] names you have named them, 346 you and your fathers, for which God has not sent down any authority? Then wait; indeed, I am with you among those who wait.” 72. So We saved him and those with him by mercy from Us. And We eliminated those who denied Our signs, and they were not [at all] Believers. 73. And to the Thamūd [We sent] their brother Sālih. He said, “O my people, worship God; you have no deity other than Him. There has come to you clear evidence from your Lord. This is the she-camel of God [sent] to you as a sign. So leave her to eat within God's land and do not touch her with harm, lest there seize you a painful punishment. 74. And remember when He made you successors after the ‘Aad and settled you in the land, [and] you take for yourselves palaces from its plains and carve from the mountains, homes. Then remember the favours of God and do not commit abuse on the earth, spreading corruption.” 75. Said the eminent ones who were arrogant among his people to those who

> 345 i.e., God’s punishment.

were oppressed - to those who believed among them, “Do you [actually] know that Sālih is sent from his Lord?" They said, “Indeed we, in that with which he was sent, are Believers.” 76. Said those who were arrogant, “Indeed we, in that which you have believed, are disbelievers.” 77. So they hamstrung the she-camel and were insolent toward the command of their Lord and said, “O Sālih, bring us what you promise us, if you should be of the messengers.” 78. So the earthquake seized them, and they became within their home [corpses] fallen prone. 79. And he [i.e., Sālih] turned away from them and said, “O my people, I had certainly conveyed to you the message of my Lord and advised you, but you do not like advisors.” 80. And [We had sent] Lot when he said to his people, “Do you commit such immorality as no one has preceded you with from among the worlds? [i.e., peoples]? 81. Indeed, you approach men with desire, instead of women. Rather, you are a transgressing people.” 82. But the answer of his people was only that they said, “Evict them from your city! Indeed, they are men who keep themselves pure.” 83. So We saved him and his family, except for his wife; she was of those who remained [with the evildoers].

> 346 The false objects of worship which you have called “gods.”

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84. And We rained upon them a rain [of stones]. Then see how was the end of the criminals. 85. And to [the people of] Madyan [We sent] their brother Shu’ayb. He said, “O my people, worship God; you have no deity other than Him. There has come to you clear evidence from your Lord. So fulfill the measure and weight and do not deprive people of their due and cause not corruption upon the earth after its reformation. That is better for you, if you should be Believers. 86. And do not sit on every path, threatening and preventing from the way of God those who believe in Him, seeking to make it [seem] deviant. And remember when you were few and He increased you. And see how was the end of the corrupters. 87. And if there should be a group among you who has believed in that with which I have been sent and a group that has not believed, then be patient until God judges between us. And He is the best of judges.” 88. Said the eminent ones who were arrogant among his people, “We will surely evict you, O Shu’ayb, and those who have believed with you from our city, or you must return to our religion.” He said, “Even if we were unwilling? 89. We would have invented against God a lie if we returned to your religion after God had saved us from it. And it is not for us to return to it except that God, our Lord, should will. Our Lord has encompassed all things in knowledge.

> 347 Instead of being grateful to God for His blessings, they merely attributed them to the changing fortunes of time.

Upon God we have relied. Our Lord, decide between us and our people in truth, and You are the best of those who give decision.” 90. Said the eminent ones who disbelieved among his people, “If you should follow Shu’ayb, indeed, you would then be losers.” 91. So the earthquake seized them, and they became within their home [corpses] fallen prone. 92. Those who denied Shu’ayb - it was as though they had never resided there. Those who denied Shu’ayb - it was they who were the losers. 93. And he [i.e., Shu’ayb] turned away from them and said, “O my people, I had certainly conveyed to you the messages of my Lord and advised you, so how could I grieve for a disbelieving people?” 94. And We sent to no city a prophet [who was denied] except that We seized its people with poverty and hardship that they might humble themselves [to God]. 95. Then We exchanged in place of the bad [condition], good, until they increased [and prospered] and said, “Our fathers [also] were touched with hardship and ease.” 347 So We seized them suddenly while they did not perceive. 348

96. And if only the people of the cities had believed and feared God, We would have opened [i.e., bestowed] upon them blessings from the heaven and the earth; but they denied [the messengers], so We

> 348 That they had been tried and tested.

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seized them for what they were earning. 349

97. Then did the people of the cities feel secure from Our punishment coming to them at night while they were asleep? 98. Or did the people of the cities feel secure from Our punishment coming to them in the morning while they were at play? 350

99. Then, did they feel secure from the plan of God? But no one feels secure from the plan of God except the losing people. 100. Has it not become clear to those who inherited the earth after its [previous] people that if We willed, We could afflict them for their sins? But We seal over their hearts so they do not hear. 351

101. Those cities - We relate to you, [O Muhammad], some of their news. And certainly did their messengers come to them with clear proofs, but they were not to believe in that which they had denied before. 352 Thus does God seal over the hearts of the disbelievers. 102. And We did not find most of them [true to] any covenant; 353 but indeed, We found most of them defiantly disobedient. 103. Then We sent after them Moses with Our signs to Pharaoh and his establishment, but they were unjust

> 349 Of blame for their sin. > 350 i.e., occupied with such activities that have no benefit. > 351 They do not benefit from what they hear. > 352 i.e., they persistently denied every warning given to them. > 353 i.e., they were found to be unfaithful and negligent of God’s covenant.

toward them. 354 So see how was the end of the corrupters. 104. And Moses said, “O Pharaoh, I am a messenger from the Lord of the worlds 105. [Who is] obligated not to say about God except the truth. I have come to you with clear evidence from your Lord, so send with me the Children of Israel.” 355

106. [Pharaoh] said, “If you have come with a sign, then bring it forth, if you should be of the truthful.” 107. So he [i.e., Moses] threw his staff, and suddenly it was a serpent, manifest. 356

108. And he drew out his hand; thereupon it was white [with radiance] for the observers. 109. Said the eminent among the people of Pharaoh, “Indeed, this is a learned magician 110. Who wants to expel you from your land [through magic], so what do you instruct?” 111. They said, 357 “Postpone [the matter of] him and his brother and send among the cities gatherers 112. Who will bring you every learned magician.”

> 354 i.e., they rejected and opposed the signs. > 355 i.e., free them from oppression and allow them to emigrate. > 356 i.e., genuine and not imagined, as a miracle from God. > 357 After mutual consultation and agreement.

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113. And the magicians came to Pharaoh. They said, “Indeed, a reward for us if we are victorious?” 114. He said, “Yes, and, [moreover], you will be among those made near [to me].” 115. They said, “O Moses, either you throw [your staff], or we will be the ones to throw [first].” 116. He said, “Throw,” and when they threw, they bewitched the eyes of the people and struck terror into them, and they presented a great [feat of] magic. 358

117. And We inspired to Moses, “Throw your staff,” and at once it devoured what they were falsifying. 118 So the truth was established, and abolished was what they were doing. 119. And they [i.e., Pharaoh and his people] were overcome right there and became debased. 120. And the magicians fell down in prostration [to God]. 121. They said, “We have believed in the Lord of the worlds, 122. The Lord of Moses and Aaron.” 123. Said Pharaoh, “You believed in him 359

before I gave you permission. Indeed, this is a conspiracy which you conspired in the city to expel therefrom its people. But you are going to know.

> 358 Their staffs and ropes appeared as withering snakes. > 359 i.e., in Moses, avoiding the mention of God.

124. I will surely cut off your hands and your feet on opposite sides; then I will surely crucify you all.” 125. They said, “Indeed, to our Lord we will return. 126. And you do not resent us except because we believed in the signs of our Lord when they came to us. Our Lord, pour upon us patience 360 and let us die as Muslims [in submission to You].” 127. And the eminent among the people of Pharaoh said, “Will you leave Moses and his people to cause corruption in the land and abandon you and your gods?” [Pharaoh] said, “We will kill their sons and keep their women alive; and indeed, we are subjugators over them.” 128. Said Moses to his people, “Seek help through God and be patient. Indeed, the earth belongs to God. He causes to inherit it whom He wills of His servants. And the [best] outcome is for the righteous.” 129. They said, “We have been harmed before you came to us and after you have come to us.” He said, “Perhaps your Lord will destroy your enemy and grant you succession in the land and see how you will do.” 130. And We certainly seized 361 the people of Pharaoh with years of famine and a deficiency in fruits that perhaps they would be reminded. 131. But when good [i.e., provision] came to them, they said, “This is ours [by right].” And if a bad [condition] struck them,

> 360 To endure the torture to which we will be subjected. > 361 Imposed on them by way of trial and warning.

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they saw an evil omen in Moses and those with him. Surely, their fortune is with God, but most of them do not know. 132. And they said, “No matter what sign you bring us with which to bewitch us, we will not be Believers in you.” 133. So We sent upon them the flood and locusts and lice and frogs and blood as distinct signs, but they were arrogant and were a criminal people. 134. And when the punishment descended upon them, they said, “O Moses, invoke for us your Lord by what He has promised you. If you [can] remove the punishment from us, we will surely believe you, and we will send with you the Children of Israel.” 135. But when We removed the punishment from them until a term which they were to reach, 362 then at once they broke their word. 136. So We took retribution from them, and We drowned them in the sea because they denied Our signs and were heedless of them. 137. And We caused the people who had been oppressed to inherit the eastern regions of the land and the western ones, which We had blessed. And the good word [i.e., decree] of your Lord was fulfilled for the Children of Israel because of what they had patiently endured. And We destroyed [all] that Pharaoh and his people were producing and what they had been building.

> 362 i.e., a specified term which would end with their reversion to disobedience and disbelief. > 363 An object of worship.

138. And We took the Children of Israel across the sea; then they came upon a people intent in devotion to [some] idols of theirs. They [the Children of Israel] said, “O Moses, make for us a god just as they have gods.” He said, “Indeed, you are a people behaving ignorantly. 139. Indeed, those [worshippers] - destroyed is that in which they are [engaged], and worthless is whatever they were doing.” 140. He said, “Is it other than God I should desire for you as a god 363 while He has preferred you over the worlds?” 141. And [recall, O Children of Israel], when We saved you from the people of Pharaoh, [who were] afflicting you with the worst torment - killing your sons and keeping your women alive. And in that was a great trial from your Lord. 142. And We made an appointment with Moses for thirty nights and perfected them by [the addition of] ten; so the term of his Lord was completed as forty nights. And Moses said to his brother Aaron, “Take my place among my people, do right [by them], 364 and do not follow the way of the corrupters.” 143. And when Moses arrived at Our appointed time and his Lord spoke to him, he said, “My Lord, show me [Yourself] that I may look at You.” [God] said, “You will not see Me, 365 but look at the mountain; if it should remain in place, then you will see Me.” But when his Lord appeared to the mountain, He rendered it level, 366 and Moses fell unconscious. And when he awoke, he said, “Exalted are You! I have

> 364 i.e., keep their affairs in order. > 365 During the life of this world. > 366 It crumbled to dust.

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repented to You, and I am the first of the Believers.” 144. [God] said, “O Moses, I have chosen you over the people with My messages and My words [to you]. So take what I have given you and be among the grateful.” 145. And We wrote for him on the tablets of everything - instruction and explanation for all things, [saying], “Hold on to them with [all your] strength and order your people to take the best of it. I will show you the abode of the defiantly disobedient.” 367

146. I will turn away from My signs those who are arrogant upon the earth without right; and if they should see every sign, they will not believe in it. And if they see the right course, 368 they will not adopt it as a way; but if they see the way of error, they will adopt it as a way. That is because they have denied Our signs and they were heedless of them. 147. Those who denied Our signs and the meeting of the Hereafter - their deeds have become worthless. Are they recompensed except for what they used to do? 148. And the people of Moses made, after [his departure], from their ornaments a calf - an image having a lowing sound. Did they not see that it could neither speak to them nor guide them to a way? They took it [for worship], and they were wrongdoers. 149. And when regret overcame them 369 and they saw that they had gone astray, they

> 367 This is a severe warning from God against rebellion. > 368 i.e., reason and integrity.

said, “If our Lord does not have mercy upon us and forgive us, we will surely be among the losers.” 150. And when Moses returned to his people, angry and grieved, he said, “How wretched is that by which you have replaced me after [my departure]. Were you impatient over the matter of your Lord?” And he threw down the tablets and seized his brother by [the hair of] his head, pulling him toward him. [Aaron] said, “O son of my mother, indeed the people oppressed me and were about to kill me, so let not the enemies rejoice over me 370 and do not place me among the wrongdoing people.” 151. [Moses] said, “My Lord, forgive me and my brother and admit us into Your mercy, for You are the most merciful of the merciful.” 152. Indeed, those who took the calf [for worship] will be afflicted with anger from their Lord and humiliation in the life of this world, and thus do We recompense the inventors [of falsehood]. 153. But those who committed misdeeds and then repented after them and believed -indeed your Lord, thereafter, is Forgiving and Merciful. 154. And when the anger subsided in Moses, he took up the tablets; and in their inscription was guidance and mercy for those who are fearful of their Lord.

> 369 Literally, “When their hands had been descended upon,” i.e., bitten by them out of severe regret. > 370 i.e., over your humiliation of me.

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155. And Moses chose from his people seventy men for Our appointment. 371

And when the earthquake seized them, 372 he said, “My Lord, if You had willed, You could have destroyed them before and me [as well]. Would You destroy us for what the foolish among us have done? This is not but Your trial by which You send astray whom You will and guide whom You will. You are our Protector, so forgive us and have mercy upon us; and You are the best of forgivers. 156. And decree for us in this world [that which is] good and [also] in the Hereafter; indeed, we have turned back to You.” [God] said, “My punishment -I afflict with it whom I will, but My mercy encompasses all things.” So I will decree it [especially] for those who fear Me and give zakāh and those who believe in Our verses -157. Those who follow the Messenger, the unlettered prophet, whom they find written [i.e., mentioned] in what they have of the Torah and the Gospel, who enjoins upon them what is right and forbids them what is wrong and makes lawful for them the good things and prohibits for them the evil and relieves them of their burden 373 and the shackles which were upon them. 374 So they who have believed in him, honoured him, supported him and followed the light which was sent down with him - it is those who will be the successful.

> 371 Whereupon they were to apologize to God for having worshipped the calf. > 372 Upon reaching the appointed place, they said to Moses, “We will not believe until we see God outright.” So the mountain convulsed, killing them. > 373 Difficulties in religious practice.

158. Say, [O Muhammad], “O mankind, indeed I am the Messenger of God to you all, [from Him] to whom belongs the dominion of the heavens and the earth. There is no deity except Him; He gives life and causes death.” So believe in God and His Messenger, the unlettered prophet, who believes in God and His words, and follow him that you may be guided. 159. And among the people of Moses is a community 375 which guides by truth and by it establishes justice. 160. And We divided them into twelve descendant tribes 376 [as distinct] nations. And We inspired to Moses when his people implored him for water, “Strike with your staff the stone,” and there gushed forth from it twelve springs. Every people [i.e., tribe] knew its watering place. And We shaded them with clouds and sent down upon them manna and quails, [saying], “Eat from the good things with which We have provided you.” And they wronged Us not, but they were [only] wronging themselves. 161. And [mention, O Muhammad], when it was said to them, “Dwell in this city [i.e., Jerusalem] and eat from it wherever you will and say, ‘Relieve us of our burdens [i.e., sins],’ and enter the gate bowing humbly; We will [then] forgive you your sins. We will increase those who strive for excellence.”

> 374 i.e., extreme measure previously required for repentance, and retribution, without recourse to compensation. > 375 Those of them who accepted and followed the final prophet, Muhammad. > 376 From the twelve sons of Jacob.

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162. But those who wronged among them changed [the words] to a statement other than that which had been said to them. So We sent upon them apunishment from the sky for the wrong that they were doing. 163. And ask them about the town that was by the sea - when they transgressed in [the matter of] the Sabbath - when their fish came to them openly on their Sabbath day, and the day they had no Sabbath they did not come to them. Thus did We give them trial because they were defiantly disobedient. 164. And when a community among them said, “Why do you advise [or warn] a people whom God is [about] to destroy or to punish with a severe punishment?” they [the advisors] said, “To be absolved before your Lord and perhaps they may fear Him.” 165. And when they [i.e., those advised] forgot that by which they had been reminded, We saved those who had forbidden evil and seized those who wronged, with a wretched punishment, because they were defiantly disobeying. 166. So when they were insolent about that which they had been forbidden, We said to them, “Be apes, despised.” 167. And [mention] when your Lord declared that He would surely [continue to] send upon them until the Day of Resurrection those who would afflict them with the worst torment. Indeed, your Lord is swift in retribution; but indeed, He is Forgiving and Merciful.

> 377 i.e., unlawful gains and pleasures. > 378 i.e., a similar temptation.

168. And We divided them throughout the earth into nations. Of them some were righteous, and of them some were otherwise. And We tested them with good [times] and bad that perhaps they would return [to obedience]. 169. And there followed them successors who inherited the Book [while] taking the commodities 377 of this lower life and saying, “It will be forgiven for us.” And if an offer like it 378 comes to them, they will [again] take it. Was not the covenant of the Book [i.e., the Torah] taken from them that they would not say about God except the truth, and they studied what was in it? And the home of the Hereafter is better for those who fear God, so will you not use reason? 170. But those who hold fast to the Book [i.e., the Qur’ān] and establish prayer -indeed, We will not allow to be lost the reward of the reformers. 171. And [mention] when We raised the mountain above them as if it was a dark cloud and they were certain that it would fall upon them, 379 [and God said], “Take what We have given you with strength and remember what is in it that you might fear God.” 172. And [mention] when your Lord took from the children of Adam - from their loins - their descendants and made them testify of themselves, [saying to them], “Am I not your Lord?” They said, “Yes, we have testified.” [This] - lest you should say on the day of Resurrection, “Indeed, we were of this unaware.” 173. Or [lest] you say, “It was only that our fathers associated [others in worship]

> 379 For their rebellion and disobedience.

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with God before, and we were but descendants after them. Then would You destroy us for what the falsifiers have done?” 174. And thus do We [explain in] detail the verses, and perhaps they will return. 380

175. And recite to them, [O Muhammad], the news of him 381 to whom We gave [knowledge of] Our signs, but he detached himself from them; so Satan pursued him, and he became of the deviators. 382

176. And if We had willed, We could have elevated him thereby, 383 but he adhered [instead] to the earth 384 and followed his own desire. So his example is like that of the dog: if you chase him, he pants, or if you leave him, he [still] pants. That is the example of the people who denied Our signs. 385 So relate the stories that perhaps they will give thought. 177. How evil an example [is that of] the people who denied Our signs and used to wrong themselves. 178. Whoever God guides - he is the [rightly] guided; and whoever He sends astray 386

- it is those who are the losers. 179. And We have certainly created for Hell many of the jinn and mankind. They

> 380

To the way of God, from their diversions and deviations.

> 381

A man from the Children of Israel at the time of Moses.

> 382

Those who deliberately persist in error to the point of destruction.

> 383

i.e., through the revelations, signs or evidences of which he had been given knowledge.

> 384

i.e., its worldly pleasures.

> 385

Whether or not they have been exposed to God’s signs or warnings, it is all the same: they will not believe.

have hearts with which they do not understand, they have eyes with which they do not see, and they have ears with which they do not hear. Those are like livestock; rather, they are more astray. 387

It is they who are the heedless. 180. And to God belong the best names, so invoke Him by them. And leave [the company of] those who distort His names. 388 They will be recompensed for what they have been doing. 181. And among those We created is acommunity 389 which guides by truth and thereby establishes justice. 182. But those who deny Our signs - We will progressively lead them [to destruction] 390 from where they do not know. 183. And I will give them time. Indeed, My plan is firm. 184. Then do they not give thought? There is in their companion [i.e., Muhammad] no madness. He is not but a clear warner. 185. Do they not look into the realm of the heavens and the earth and everything that God has created and [think] that perhaps their appointed time has come near? So in what statement [i.e., message] hereafter will they believe?

> 386

As a result of persistence in evil and rejection of truth.

> 387

The reference is to their inability (i.e., refusal) to think and reason, while blindly following (as they are accustomed).

> 388

i.e., use them improperly or deny them.

> 389

The followers of Prophet Muhammad.

> 390

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186. Whoever God sends astray - there is no guide for him. And He leaves them in their transgression, wandering blindly. 187. They ask you, [O Muhammad], about the Hour: when is its arrival? 391 Say, “Its knowledge is only with my Lord. None will reveal its time except Him. It lays heavily 392 upon the heavens and the earth. It will not come upon you except unexpectedly.” They ask you as if you are familiar with it. Say, “Its knowledge is only with God, but most of the people do not know.” 188. Say, “I have no control over benefit or harm, [even] to myself, except what God has willed. And if I knew the unseen, I could have acquired much wealth, and no harm would have touched me. I am not except a warner and a bringer of good tidings to a people who believe.” 189. It is He who created you from one soul and made from it, his wife that he 393

might find comfort in her. And when he covers her, 394 she carries a light load [i.e., a pregnancy] and continues therein. And when it becomes heavy, they both invoke God, their Lord, “If You should give us a good 395 [child], we will surely be among the grateful.” 190. But when He gives them a good [child], they 396 ascribe partners to Him concerning that which He has given them. Exalted is God above what they associate with Him. 191. Do they associate with Him those who create nothing and they are [themselves] created?

> 391 Literally, “resting” or “establishment.” > 392 i.e., it is a source of concern, worry or fear. > 393 i.e., man or every descendent of Adam. > 394 An allusion to sexual intercourse. > 395 Physically sound or righteous.

192. And they [i.e., the false deities] are unable to [give] them help, nor can they help themselves. 193. And if you [believers] invite them to guidance, they will not follow you. It is all the same for you whether you invite them or you are silent. 194. Indeed, those you [polytheists] call upon besides God are servants [i.e., creations] like you. So call upon them and let them respond to you, if you should be truthful. 195. Do they have feet by which they walk? Or do they have hands by which they strike? Or do they have eyes by which they see? Or do they have ears by which they hear? Say, [O Muhammad], “Call your ‘partners’ and then conspire against me and give me no respite. 196. Indeed, my protector is God, who has sent down the Book; and He is an ally to the righteous. 197. And those you call upon besides Him are unable to help you, nor can they help themselves.” 198. And if you invite them to guidance, they do not hear; and you see them looking at you while they do not see. 199. Take to forgiving, 397 enjoin what is good, and turn away from the ignorant. 200. And if an evil suggestion comes to you from Satan, then seek refuge in God. Indeed, He is Hearing and Knowing.

> 396 The ungrateful man and woman or the polytheistic man and woman. > 397 From the disposition of men or from their wealth. In other words, be easy in dealing with them and avoid causing them difficulty.

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201. Indeed, those who fear God - when an impulse touches them from Satan, they remember [Him] and at once they have insight. 202. But their brothers 398 - they increase them in error; then they do not stop short. 203. And when you, [O Muhammad], do not bring them a sign [i.e., miracle], they say, “Why have you not contrived it?” Say, “I only follow what is revealed to me from my Lord. This [Qur’ān] is enlightenment from your Lord and guidance and mercy for a people who believe.” 204. So when the Qur’ān is recited, then listen to it and pay attention that you may receive mercy. 205. And remember your Lord within yourself in humility and in fear without raising your of voice - in the mornings and the evenings. And do not be among the heedless. 206. Indeed, those who are with your Lord are not prevented by arrogance from His worship, and they exalt Him, and to Him they prostrate.

> 398 Those among mankind who listen to the devils and obey their orders.

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## Sūrah 8: al-Anfāl

The Period of Revelation

It was revealed in 2 A.H. after the Battle of Badr, the first battle between Islām and disbelief (Kufr). As it contains a detailed and comprehensive review of the Battle, it appears that most probably it was revealed all at once at the same time. It is also possible that some of the verses concerning the problems arising as a result of this Battle might have been revealed later and incorporated at the proper places to make it a continuous whole.

Historical Background

Before reviewing the Sūrah it is worthwhile to consider the events that led to the Battle of Badr. During the first decade or so of the Prophethood at Makkah, the Message had proved its firmness and stability. This was the result of two things; firstly the Messenger who possessed the highest qualities of character was performing his Mission with wisdom foresight and magnanimity. He had shown by his conduct that he had made up his mind to carry the movement to a successful end and therefore was ready to face all sorts of dangers and obstacles along the way. Secondly, the Message was so appealing that it attracted the hearts and minds of the people irresistibly towards itself. So much so that all obstacles of ignorance, superstition and petty prejudices failed to check its advance. That is why the opponents of the Message, who had looked down upon it in its initial phases, had now begun to reckon it as a serious menace and were bent on crushing it with all their force. However despite their strength, the movement still lacked certain abilities to lead it to victory. Firstly, it had not yet fully been proven that it had gathered a sufficient number of followers, who not only believed in its truth, but were so intensely devoted to its principles that they were ready to expend all their energies, and all that they possessed in the struggle for its success and establishment. So much so that they were ready to sacrifice their lives in the fight against the whole world itself, even though they should be their own nearest relative. It is true that the followers of Islām had endured the severest persecutions at the hands of the Quraysh of Makkah and had given a good proof of the firmness of their faith and their strong relation with Islām yet further trials were required to show that Islām had succeeded in acquiring such a band of followers which considered nothing dearer than its ideal and was ready to sacrifice life for it. Secondly, though the voice of Islām had reached every part of the country its effects were yet scattered and its acquired strength was spread here and there: it had not yet gathered sufficient force essential for a decisive conflict with the old established order of ‘ignorance.’ Thirdly, Islām had yet no home of its own and had not established itself firmly anywhere in the land where it could consolidate its power and make it a base for further action. For the Muslims were scattered all over the country and were living among the unbelievers as aliens whom their bloodthirsty enemies wanted to uproot from their own homes. Fourthly, the Muslims had not yet had an opportunity to demonstrate practically the blessings of the system of life based on Islām. There was neither any Islāmic culture, nor any social, economic or political system; nor were there any established principles of war and peace for their guidance. Therefore the Muslims had no opportunity for demonstrating those moral principles on which they intended to build their entire system of life; nor had it been proved on the touchstone of trial that the Muslims as a community were sincere in the proclamation of the Message. God created opportunities for making up Sūrah 8: al-Anfāl www.quranproject.org 8: The Spoils of War _________________________________________________________

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these deficiencies. During the last four years of the Prophet's stay at Makkah, the voice of Islām had been proving effective at Yathrib (Madīnah) and the people for various reasons had been accepting the message more readily than other clans of Arabia. So much so that in the twelfth year of Prophethood on the occasion of Hajj a deputation of 75 people met the Prophet in the darkness of night. These people not only accepted Islām, but also offered to give him and his followers a home. As this was a most epoch making opportunity provided by God, the Prophet took advantage of it. The significance of this offer was quite clear to the people of Yathrib, and they fully realised that this was not an invitation to a mere fugitive, but to the Messenger of God so that he should become their leader and ruler. Likewise they knew that they were not inviting the Muslim refugees to give them shelter from persecution but to assemble them from all over the country for their integration with themselves to form an organised community. Thus the offer of the people of Yathrib was to make Yathrib the “City of Islām.” Accordingly the Prophet accepted their invitation and made it the first “City of Islām” in Arabia. And the people of Yathrib were fully aware of the implications of this offer. It was indeed a declaration of war against the whole of Arabia, and an invitation to their own social and economic boycott as well. And when the Ansār from Yathrib declared their allegiance to the Prophet at Aqabah, they knew fully well its consequences. During the course of the formal declaration of allegiance, Asad bin Zurarah, the youngest of all the delegates from Yathrib, stood up and said, “ O people of Yathrib! Just listen to me and consider the matter carefully in all its aspects. Though we have come to him, regarding him only as a Messenger of God, we should know that we shall be inviting the enmity of the whole of Arabia. For when we take him away to Yathrib, we shall be attacked and our children may be put to the sword. Therefore if you have the courage in your hearts to face it, then and then only, you should declare your allegiance to him and God will give you its reward. But if you love your lives more than him and his Message, then leave this matter and frankly excuse yourselves, for at this time God may accept your excuses. ”Abbas bin Ubadah bin Naalah, another member of the delegation, reiterated the same thing, saying, Do you understand the implication of the declaration of your allegiance to this person? ” (Voices, “ Yes, we know it .”) “ You are challenging the whole world to war by your declaration of allegiance to him. There is every likelihood of a serious menace to your lives and properties. Therefore consider it well. If you have any idea lurking in your minds that you will then hand him over to his enemies, it is much better to leave him alone now, because that conduct shall bring shame and disgrace to you in this world and the next. On the other hand, if you have sincerely resolved that you will endure all kinds of consequences that will follow as a result of this invitation, then it would be the best thing to take the oath of allegiance to him because, by God, this will surely bring good to you in this world as well as in the next world .” At this all the members of the delegation cried with one voice, “We are ready and prepared to risk all our wealth and our noble kith and kin for his sake.” It was then that the famous oath of allegiance, which is known as the “Second Oath of Allegiance at Aqabah” was taken. On the other side, the people of Makkah also understood fully well the implications of this matter from their own point of view. They realised that Muhammad, who they knew well, had a great personality and possessed extraordinary abilities, was going to gain a strong footing, by this allegiance. For this would help integrate his followers, whose constancy, determination, and unwavering faithfulness to the Messenger had been tried, into a disciplined community under his wise leadership and guidance. And they knew that this would spell death for their old ways of life. They also realised the strategic importance of Madīnah to their trade, which was their chief means of livelihood. Its geographical position was such that the Muslims could strike with advantage at the caravans travelling on the trade route between Yemen and Syria, and thus strike at the root of their economy and that of other pagan clans very effectively. The value of the trade done by the people of Makkah alone on this route, not to count that of tā’if and other places, amounted to about two hundred thousand dinars annually. As the Quraysh were fully aware of the implications of the oath of allegiance at Aqabah, they were greatly agitated when they got wind of it Sūrah 8: al-Anfāl www.quranproject.org 8: The Spoils of War _________________________________________________________

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the same night. At first they tried to win over the people of Madīnah to their side. But when they saw that the Muslims were migrating to Madīnah in small groups, they realised that the Prophet was also going to emigrate soon from there. Then they decided to adopt an extreme measure to prevent this danger. A few days before his migration, the Quraysh held a council to consider the matter. After a good deal of argument; they decided that one person should be taken from each of the families of Quraysh other than that of Banu Hashim to put an end to the life of the Prophet. This was to make it difficult for the family of the Prophet to fight alone with all the other families of the Quraysh and thus to force them to accept blood-money for his murder instead of taking revenge from them, but by the grace of God their plot against the life of the Prophet failed because of his admirable foresight and full trust in God, and he reached Madīnah safe and sound. When they could not prevent his emigration, it occurred to them to exploit Abdullah bin Ubay who had begun to cherish a grievance against the Prophet since his arrival at Madīnah. He was an influential chief of Madīnah and the people had agreed to make him their king. But when the majority of Aws and Khazraj clan became Muslims and acknowledged the Prophet as their leader, guide and ruler, all his hopes of becoming a king came to an end. Therefore the Quraysh wrote to him, “ As you have given shelter to our enemy, we tell you plainly that you should either fight with him yourself or exile him from your city otherwise we swear by God that we will invade your city, kill your males and make your females our slave girls .” This letter added fuel to the flames of his jealousy and he was inclined to do some mischief, but the Prophet took timely precautions and defeated his evil designs. The Quraysh got another opportunity to hold out a threat. When Sa’ad bin Mu’adh, another chief of Madīnah, went to Makkah to perform Umrah, Abu Jahl (one of the leaders of the Quraysh, known for his hatred and persecution of the Muslims) interrupted him at the very door of the Ka’bāh, saying, “Do you think we will let you perform Umrah in peace when you give shelter and help to renegades from us? Had you not been a guest of Ummayyah bin Khalf, you would not have gone alive from here.” Sa’ad replied, “By God, if you prevent me from this, I will retaliate in a worse manner and block your route near Madīnah.” This incident virtually led to a declaration from the people of Makkah that they would prevent the Muslims from a pilgrimage to the Ka’bāh, and from the people of Madīnah that as a retaliation they would block their trade route to Syria against the opponents of Islām. As a matter of fact there was no other alternative for the Muslims than to keep a strong hold on this route so as to force the Quraysh, and the other clans, whose interests were vitally bound with this route, to reconsider their hostile and antagonistic attitude towards them. That is why the Prophet attached the greatest importance to this problem. As soon as he was free from making the preliminary arrangements for organizing the newly formed Muslim Community and settling peace terms with the neighbouring Jewish tribes, he adopted two measures in this connection. First, he entered into negotiations with those clans who lived between the Red Sea and this route so as to make alliances with them or at least to persuade them to make treaties of neutrality with the Muslims. He was successful in this, and he entered into a treaty of non-alignment with Juhainah, which was a very important clan of the hilly tract near the sea coast. Then, at the end of the first year of Hijrah, he made a treaty of defensive alliance with Bani Damrah. In 2 A.H. Bani Mudlij also joined the alliance, as they were the neighbours and allies of Bani Damrah. Then it so happened that quite a large number of these people were reverting to Islām as a result of the missionary work done by the Muslims. Secondly, he successively sent small bands of his men on this route to serve as a warning to the Quraysh, and himself accompanied some of them. In the first year of Hijrah, four expeditions were sent there, that is, the expedition under Hamza, the expedition under Ubaidah bin Harith, the expedition under Sa’ad bin Abi Waqqas and the Al-Abwa expedition under the Prophet himself. In the first month of the second Sūrah 8: al-Anfāl www.quranproject.org 8: The Spoils of War _________________________________________________________

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year two more incursions were made on the same route. These are known as Buwat Expedition and Zawal Ushairah Expedition. Two things about all these expeditions are noteworthy. First, no blood was shed and no caravans were plundered in any of these expeditions. This proves that the real objective of these expeditions was to show to the Quraysh which way the wind was blowing. Secondly, not a single man from the people of Madīnah was sent by the Prophet on any of these incursions. All the bands consisted purely of the immigrants from Makkah so that the conflict should remain between the people of the Quraysh themselves and should not further spread by the involvement of other clans. On the other side, the Quraysh of Makkah tried to involve others also in the conflict. When they sent bands towards Madīnah, they did not hesitate to plunder the people. For instance, an expedition under the leadership of Kurz bin Jabir al-Fihrl plundered the cattle of the people of Madīnah from the very vicinity of the city to show what their real intentions were. This was the state of affairs when, in Sha’aban 2 A.H. (February or March, 623 C.E.), a large trade caravan of the Quraysh carrying goods worth about £50,000, with only a guard of thirty to forty men on its way back from Syria to Makkah, reached the territory from where it could be easily attacked from Madīnah. As the caravan was carrying trade goods worth thousands of pounds, and was scantily guarded, naturally Abu Sufyan, who was in charge of it, from his past experience feared an attack from the Muslims. Accordingly, as soon as he entered the dangerous territory, he despatched a camel rider to Makkah with a frantic appeal for help. When the rider reached Makkah, he, following an old custom of Arabia, tore open the ears of his camel, cut open his nose and overturned the saddle. He began to cry aloud at the top of his voice, “ O people of Quraysh despatch help to protect your caravan from Syria under the charge of Abu Sufyan, for Muhammad with his followers is in pursuit of it; otherwise I don’t think you will ever get your goods. Run, run for help.” This caused great excitement and anger in the whole of Makkah and all the big chiefs of the Quraysh got ready for war. An army, consisting of 600 armoured soldiers and cavalry of 100 riders with great pomp and show marched out for a fight. They intended not only to rescue the caravan but also to put to an end, once for all, the new menace from the Muslims who had consolidated themselves at Madīnah. They wanted to crush that rising power and overawe the clans surrounding the route so as to make it absolutely secure for future trade. Now the Prophet, who always kept himself well informed of the state of affairs, felt that the decisive hour has come and that was the right time when he must take a bold step; otherwise the Islāmic Movement would become lifeless forever and no chance would be left for it to rise again. For if the Quraysh invaded Madīnah, the odds would be against the Muslims. The condition of the Muslim Community was still very shaky because the immigrants (Muhajirin) had not been able to stabilize their economy during the short period (less than two years) of their stay at Madīnah; their helpers, the Ansār had not yet been tried; and the neighbouring Jewish clans were antagonistic. Then there was a strong group of hypocrites and polytheists in Madīnah itself; above all, the surrounding clans lived in awe of the Quraysh and had all their religious sympathies with them. The Prophet, therefore, felt that the consequences of this possible invasion would not be favourable to the Muslims. The second possibility was that they would not invade Madīnah but try only to escort their caravan safely and securely by a mere show of force. In that case, too, if the Muslims remained inactive, it would affect their reputation adversely. Obviously, this weak stand in the conflict would embolden the other Arabs also and make the position of the Muslims very insecure in the country and the surrounding clans would, at the instance of the Quraysh, start hostilities against them. And the Jews, the hypocrites and the polytheists of Madīnah would openly rise against them and not only endanger their security of life, property and honour but make it difficult for them even to live there. The Muslims would not be able to inspire the enemy with awe so as to keep safe from them their life, property and honour. A careful study Sūrah 8: al-Anfāl www.quranproject.org 8: The Spoils of War _________________________________________________________

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of the situation led the Prophet to make up his mind to take a decisive step and go into the battle with whatever little strength he could muster, for thus and thus only could he show whether the Muslim Community had the right to survive or was doomed to perish. When he arrived at this momentous decision, he called the Muhajirin and the Ansār together and placed the whole position before them, without any reservation. He said, “ God has promised that you will confront one of the two, the trade caravan coming from the north or the army of the Quraysh marching from the south. Now tell me which of the two you want to attack!” A large majority of the people replied that they wanted to attack the caravan. But the Prophet who had something else before him, repeated the same question. At this Miqdad bin ‘Amr, a Muhajir, stood up and said, “O Messenger of God! Please march to the side to which your Lord commands you; we will accompany you wherever you go. We will not say like the Israelites, ‘Go and let you and your Lord fight we will wait.’ In contrast to them we say, ‘Let you and your Lord fight; we will fight by your side to our last breath’.”

Even then he did not announce any decision but waited for a reply from the Ansār who had not yet taken any part in any battle of Islām. As this was the first opportunity for them to prove that they were ready to fulfill their promise of fighting for the cause of Islām, he repeated the question without directly addressing them. At this, Sa’ad bin Mu’adh, an Ansār, stood up and said, “…it appears that you are putting the question to us.” When the Prophet said, “Yes,” the Ansār replied, “We have believed in you and confirmed that what you have brought is the Truth, and have made a solemn pledge with you that we will listen to you and obey you. Therefore, O Messenger of God, do whatever you intend to do. We swear by God Who has sent you with the Truth that we are ready to accompany you to the sea shore and if you enter it, we will plunge into it. We assure you that not a single one of us will remain behind or forsake you, for we will not hesitate at all to go to fight, even if you should lead us to the battlefield tomorrow. We will remain steadfast in the battle and sacrifice our lives in the fight. We do hope that by the grace of God our behaviour will gladden your heart. So, trusting in God’s blessing, take us to the battlefield.”

After these speeches it was decided that they should march towards the army of the Quraysh and not towards the trade caravan. But it should be noted that the decision was of an ordinary nature. For the number of people, who came forward to go to the battlefield, was only a little more than three hundred (86 Muhajirs, 62 from Aws and 170 from Khazraj). Then the little army was ill-armed and hardly equipped for battle. Only a couple of them had horses to ride and the others had to take their turn in threes and fours on the back of a camel, out of the 70 they had in all. Above all, they had not got enough weapons for the battle; only 60 of them had armour. It is, therefore, no wonder that with the exception of those who were prepared to sacrifice their lives for the cause of Islām, the majority of those who had joined the expedition, were so filled with fear that they felt as if they were knowingly going into the jaws of death. Then there were people who always looked at things from a selfish point of view. Though they had embraced Islām, they did not realise that their faith would demand the sacrifice of their lives and properties from them; they were of the opinion that it was a mad expedition prompted by irrational enthusiasm for religion. But the Prophet and the true Believers had realised the urgency of that critical hour which required the risk of life: therefore they marched straight to the south-west, wherefrom the army of the Quraysh was coming. This is a clear proof of the fact that from the very beginning they had gone out to fight with the army and not to plunder the caravan. For if they had aimed at plundering the caravan they would have taken the north-westerly direction and not the south-westerly one. The two parties met in combat at Badr on the 17th of Ramadan. When the two armies confronted each other and the Prophet noticed that the Quraysh army outnumbered the Muslims by three to one and was much better equipped, he raised his hands up in supplication and made this earnest prayer with great humility: “ O God! Here are the Quraysh proud of their war material: they have come to prove that Thy Messenger is false. O God! now send that assistance that Thou hast promised to give me. O God! If this little army of Thy servants is destroyed, Sūrah 8: al-Anfāl www.quranproject.org 8: The Spoils of War _________________________________________________________

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then there will be left none in the land to worship Thee.” In this combat the emigrants from Makkah were put to the hardest test for they had to fight against their own near and dear relatives and put to the sword their fathers, their sons, their paternal and maternal uncles and their brothers. It is obvious that only such people could have come out successful in this hardest of tests as had accepted the Truth sincerely and cut off all relations with falsehood. And in another way the test to which the Ansār were put was not less hard. So far they had only alienated the powerful Quraysh and their allies by giving shelter to the Muslims against their wishes but now, for the first time, they were going to give fight to them and to sow the seeds of a long and bitter war with them. This was indeed a very hard test for it meant that a small town with a population of a few thousand inhabitants was going to wage a war with the whole of Arabia. It is obvious that only such people could take this bold step who believed in the Truth of Islām so firmly that they were ready to sacrifice every personal interest for its sake. So God accepted the self-sacrifices of the Muhajirin and the Ansār because of their true faith, and rewarded them with His assistance. The proud, well-armed Quraysh were routed by these ill-equipped devotees of Islām. Seventy men of their army were killed and seventy captured as prisoners and their arms and equipment came into the hands of the Muslims as spoils of war. All their big chiefs, who were their best soldiers and who had led the opposition to Islām, were killed in this Battle. No wonder that this decisive victory made Islām a power to be reckoned with.

Topics of Discussion

The moral lesson of the conflict between the Truth and falsehood has been enunciated and the qualities which lead to success in a conflict have been explained. The Sūrah gives instructions in regard to the spoils of war. The Muslims have been told not to regard these as their right but as a bounty from God. Therefore they should accept with gratitude the share that is granted to them out of it and willingly accede to the share which God sets apart for His cause and for the help of the needy. Then it also gives normal instructions concerning the laws of peace and war for these were urgently needed to be explained at the stage which the Islāmic Movement had entered. It enjoined that the Muslims should refrain from ways of “ignorance” in peace and war and thus should establish their moral superiority in the world. It also meant to demonstrate to the world in actual practical life the morality which it had been preaching to the world from the very beginning of Islām and had been enjoining that practical life should be based on the same. It also states some articles of the Islāmic Constitution which help differentiate the status of the Muslims living within the limits of ‘The Abode of Islām’ (Dar-ul-Islām) from that of the Muslims living beyond its limits. Sūrah 8: al-Anfāl www.quranproject.org 8: The Spoils of War _________________________________________________________

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## Sūrah 8: al-Anf āl399

In the Name of God, the Most Compassionate, the Most Merciful 1. They ask you, [O Muhammad], about the bounties [of war]. Say, “The [decision concerning] bounties is for God and the Messenger.” So fear God and amend that which is between you and obey God and His Messenger, if you should be Believers. 2. The Believers are only those who, when God is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely -3. The ones who establish prayer, and from what We have provided them, they spend. 4. Those are the Believers, truly. For them are degrees [of high position] with their Lord and forgiveness and noble provision. 5. [It 400 is] just as when your Lord brought you out of your home [for the battle of Badr] in truth, while indeed, a party among the Believers were unwilling, 6. Arguing with you concerning the truth after it had become clear, as if they were being driven toward death while they were looking on. 7. [Remember, O Believers], when God promised you one of the two groups 401 -that it would be yours - and you wished

> 399 Al-Anf

āl: The Bounties, meaning those things acquired in addition to victory, i.e., the spoils of war.

> 400 Referring to a dispute which occurred among the Muslims over distribution of war booty. > 401 i.e., either the caravan of Quraysh or their army.

that the unarmed one would be yours. But God intended to establish the truth by His words and to eliminate the disbelievers 8. That He should establish the truth and abolish falsehood, even if the criminals disliked it. 9. [Remember] when you asked help of your Lord, and He answered you, “Indeed, I will reinforce you with a thousand from the angels, following one another.” 10. And God made it not but good tidings and so that your hearts would be assured thereby. And victory is not but from God. Indeed, God is Exalted in Might and Wise. 11. [Remember] when He overwhelmed you with drowsiness [giving] security from Him and sent down upon you from the sky, rain by which to purify you and remove from you the evil [suggestions] of Satan and to make steadfast your hearts and plant firmly thereby your feet. 12. [Remember] when your Lord inspired to the angels, “I am with you, so strengthen those who have believed. I will cast terror into the hearts of those who disbelieved, so strike [them] upon the necks and strike from them every fingertip.” 402

13. That is because they opposed God and His Messenger. And whoever opposes God and His Messenger - indeed, God is severe in retribution.

> 402 By which they grasp and manipulate their weapons. Also interpreted as “all extremities,” i.e., their hands and feet.

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14. “That [is yours], so taste it.” And indeed for the disbelievers is the punishment of the Fire. 15. O you who have believed, when you meet those who disbelieve advancing [for battle], do not turn to them your backs [in flight]. 16. And whoever turns his back to them on such a day, unless swerving [as astrategy] for war or joining [another] company, has certainly returned with anger [upon him] from God, and his refuge is Hell - and wretched is the destination. 17. And you did not kill them, but it was God who killed them. 403 And you threw not, [O Muhammad], when you threw, but it was God who threw 404 that He might test the Believers with a good test. 405 Indeed, God is Hearing and Knowing. 18. That [is so], and [also] that God will weaken the plot of the disbelievers. 19. If you [disbelievers] seek the decision [i.e., victory] - the decision [i.e., defeat] has come to you. And if you desist [from hostilities], it is best for you; but if you return [to war], We will return, and never will you be availed by your [large] company at all, even if it should increase; and [that is] because God is with the Believers.

> 403 i.e., Your strength was insufficient to overcome them, but God supported you and gave you victory. > 404 When the Prophet threw a handful of dust into the faces of the disbelievers, God caused it to fill the eyes and nose of every soldier, preventing their advance.

20. O you who have believed, obey God and His Messenger and do not turn from him while you hear [his order]. 21. And do not be like those who say, “We have heard,” while they do not hear. 22. Indeed, the worst of living creatures in the sight of God are the deaf and dumb who do not use reason [i.e., the disbelievers]. 23. Had God known any good in them, He would have made them hear. And if He had made them hear, they would [still] have turned away, while they were refusing. 24. O you who have believed, respond to God and to the Messenger when he calls you to that which gives you life. And know that God intervenes between a man and his heart and that to Him you will be gathered. 25. And beware of a trial 406 which will not afflict only those among you who do wrong, and know that God is severe in retribution. 26. And remember when you were few and oppressed in the land, fearing that people might abduct you, but He sheltered you, supported you with His victory, and provided you with good things - that you might be grateful. 27. O you who have believed, do not betray God and the Messenger or betray your

> 405 So that they would appreciate God’s favour to them. > 406 i.e., an affliction or punishment during life upon this earth. When corruption spreads among a people, its consequences will affect everyone.

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trusts while you know [the consequence]. 28. And know that your properties and your children are but a trial and that God has with Him a great reward. 29. O you who have believed, if you fear God, He will grant you a criterion 407 and will remove from you your misdeeds and forgive you. And God is the possessor of great bounty. 30. And [remember, O Muhammad], when those who disbelieved plotted against you to restrain you or kill you or evict you [from Makkah]. But they plan, and God plans. And God is the best of planners. 31. And when Our verses are recited to them, they say, “We have heard. If we willed, we could say [something] like this. This is not but legends of the former peoples.” 32. And [remember] when they said, “O God, if this should be the truth from You, then rain down upon us stones from the sky or bring us a painful punishment.” 33. But God would not punish them while you, [O Muhammad], are among them, and God would not punish them while they seek forgiveness. 34. But why should God not punish them while they prevent [people] from al-Masjid al-Harām and they were not [fit to be] its guardians? Its [true] guardians

> 407 By which to judge between truth and falsehood. Also interpreted as a “way out” of difficulties. > 408 This is a warning that punishment is always the result of rebellion against God and His messengers.

are not but the righteous, but most of them do not know. 35. And their prayer at the House [i.e., the Ka’bāh] was not except whistling and handclapping. So taste the punishment for what you disbelieved [i.e., practiced of deviations]. 36. Indeed, those who disbelieve spend their wealth to prevent [people] from the way of God. So they will spend it; then it will be for them a [source of] regret; then they will be overcome. And those who have disbelieved - unto Hell they will be gathered. 37. [This is] so that God may distinguish the wicked from the good and place the wicked some of them upon others and heap them all together and put them into Hell. It is those who are the losers. 38. Say to those who have disbelieved [that] if they cease, what has previously occurred will be forgiven for them. But if they return [to hostility] - then the precedent of the former [rebellious] peoples has already taken place. 408

39. And fight them until there is no fitnah 409

and [until] the religion [i.e., worship], all of it, is for God. 410 And if they cease -then indeed, God is Seeing of what they do. 40. But if they turn away - then know that God is your protector. Excellent is the protector, and Excellent is the helper. 41. And know that anything you obtain of war booty - then indeed, for God is one

> 409 Persecution. See footnote to 2:193. > 410 i.e., until polytheism is no longer dominant.

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fifth of it and for the Messenger 411 and for [his] near relatives 412 and the orphans, the needy, and the [stranded] traveller, 413 if you have believed in God and in that which We sent down to Our Servant 414 on the day of criterion [i.e., decisive encounter] - the day when the two armies met [at Badr]. And God, over all things, is competent. 42. [Remember] when you were on the near side of the valley, and they were on the farther side, and the caravan was lower [in position] than you. If you had made an appointment [to meet], you would have missed the appointment. But [it was] so that God might accomplish a matter already destined - that those who perished [through disbelief] would perish upon evidence and those who lived [in faith] would live upon evidence; and indeed, God is Hearing and Knowing. 43. [Remember, O Muhammad], when God showed them to you in your dream as few; and if He had shown them to you as many, you [Believers] would have lost courage and would have disputed in the matter [of whether to fight], but God saved [you from that]. Indeed, He is Knowing of that within the breasts. 44. And [remember] when He showed them to you, when you met, as few in your eyes, and He made you [appear] as few in their eyes so that God might accomplish a matter already destined. And to God are [all] matters returned.

> 411 To be sent in God’s cause. > 412 The tribes of Banū Hāshim and Banū Muttalib, who were not eligible for zakāh . > 413 The remaining four fifths are divided among the soldiers. > 414 Prophet Muhammad.

45. O you who have believed, when you encounter a company [from the enemy forces], stand firm and remember God much that you may be successful. 46. And obey God and His Messenger, and do not dispute and [thus] lose courage and [then] your strength would depart; and be patient. Indeed, God is with the patient. 47. And do not be like those who came forth from their homes arrogantly, showing off to the people and prevent [them] from the way of God. And God is encompassing 415 of what they do. 48. And [remember] when Satan made their deeds pleasing to them and said, “No one can overcome you today from among the people, and indeed, I am your protector.” But when the two armies sighted each other, he turned on his heels and said, “Indeed, I am disassociated from you. Indeed, I see what you do not see; indeed I fear God. And God is severe in retribution.” 49. [Remember] when the hypocrites and those in whose hearts was disease [i.e., arrogance and disbelief] said, “Their religion has deluded those [Muslims].” But whoever relies upon God - then indeed, God is Exalted in Might and Wise. 50. And if you could but see when the angels take the souls of those who disbelieved… 416 They are striking their faces and their backs and [saying],

> 415 In knowledge. See footnote to 2:19. > 416 This sentence is left incomplete for additional effect. Its conclusion is left to the imagination of the reader or listener and estimated as “… you would see a dreadful sight.”

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“Taste the punishment of the Burning Fire. 51. That is for what your hands have put forth [of evil] and because God is not ever unjust to His servants.” 52. [Theirs is] like the custom of the people of Pharaoh and of those before them. They disbelieved in the signs of God, so God seized them for their sins. Indeed, God is Powerful and severe in retribution. 53. That is because God would not change a favour which He had bestowed upon a people until they change what is within themselves. And indeed, God is Hearing and Knowing. 54. [Theirs is] like the custom of the people of Pharaoh and of those before them. They denied the signs of their Lord, so We destroyed them for their sins, and We drowned the people of Pharaoh. And all [of them] were wrongdoers. 55. Indeed, the worst of living creatures in the sight of God are those who have disbelieved, and they will not [ever] believe -56. The ones with whom you made a treaty but then they break their pledge every time, and they do not fear God. 57. So if you, [O Muhammad], gain dominance over them in war, disperse by [means of] them those behind them that perhaps they will be reminded. 417

58. If you [have reason to] fear from a people betrayal, throw [their treaty] back

> 417 i.e., kill them and make an example of them to discourage those who follow them. > 418 When you see signs of treachery from those with whom you have made a treaty, announce to

to them, [putting you] on equal terms. 418

Indeed, God does not like traitors. 59. And let not those who disbelieve think they have got ahead. Indeed, they will not escape. 60. And prepare against them whatever you are able of power and of steeds of war 419

by which you may terrify the enemy of God and your enemy and others besides them whom you do not know [but] whom God knows. And whatever you spend in the cause of God will be fully repaid to you, and you will not be wronged. 61. And if they incline to peace, then incline to it [also] and rely upon God. Indeed, it is He who is the Hearing, the Knowing. 62. But if they intend to deceive you - then sufficient for you is God. It is He who supported you with His help and with the Believers 63. And brought together their hearts. If you had spent all that is in the earth, you could not have brought their hearts together; but God brought them together. Indeed, He is Exalted in Might and Wise. 64. O Prophet, sufficient for you is God and for whoever follows you of the Believers. 65. O Prophet, urge the Believers to battle. If there are among you twenty [who are] steadfast, they will overcome two hundred. And if there are among you one hundred [who are] steadfast, they will overcome a thousand of those who

> them its dissolution so they will know exactly where they stand. > 419 Or equipment which serves the same purpose.

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have disbelieved because they are apeople who do not understand. 66. Now, God has lightened [the hardship] for you, and He knows that among you is weakness. So if there are from you one hundred [who are] steadfast, they will overcome two hundred. And if there are among you a thousand, they will overcome two thousand by permission of God. And God is with the steadfast. 67. It is not for a prophet to have captives [of war] until he inflicts a massacre [upon God’s enemies] in the land. You [i.e., some Muslims] desire the commodities of this world, 420 but God desires [for you] the Hereafter. And God is Exalted in Might and Wise. 68. If not for a decree from God that preceded, 421 you would have been touched for what you took by a great punishment. 69. So consume what you have taken of war booty [as being] lawful and good, and fear God. Indeed, God is Forgiving and Merciful. 70. O Prophet, say to whoever is in your hands of the captives, “If God knows [any] good in your hearts, He will give you [something] better than what was taken from you, and He will forgive you; and God is Forgiving and Merciful.” 71. But if they intend to betray you - then they have already betrayed God before, and He empowered [you] over them. And God is Knowing and Wise.

> 420 i.e., material benefit, such as the ransom paid for prisoners. > 421 Three interpretations of the “decree” are given: that by which the companions of Badr were forgiven, that by which indeliberate errors in

72. Indeed, those who have believed and emigrated and fought with their wealth and lives in the cause of God and those who gave shelter and aided - they are allies of one another. But those who believed and did not emigrate - for you there is no guardianship of them until they emigrate. And if they seek help of you for the religion, then you must help, except against a people between yourselves and whom is a treaty. And God is Seeing of what you do. 73. And those who disbelieved are allies of one another. If you do not do so [i.e., ally yourselves with other Believers], there will be fitnah [i.e., disbelief and oppression] on earth and great corruption. 74. But those who have believed and emigrated and fought in the cause of God and those who gave shelter and aided - it is they who are the Believers, truly. For them is forgiveness and noble provision. 75. And those who believed after [the initial emigration] and emigrated and fought with you - they are of you. But those of [blood] relationship are more entitled [to inheritance] in the decree of God. 422

Indeed, God is Knowing of all things.

> judgement by believers are not punished, and that which made lawful the spoils of war. > 422 This applies to Muslim relatives only. Others may be given by bequest. See 4:11.

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## Sūrah 9: at-Tawbah

This is the only Sūrah of the Qur’ān to which ‘In the Name of God, Most Gracious Most Merciful’ is not prefixed. Though the commentators have given different reasons for this, the correct one that which has been given by Imām Razi: namely this is because the Prophet himself did not dictate it at the beginning of the Sūrah. Therefore the Companions did not prefix it and their successors followed them. This is a further proof of the fact that utmost care has been taken to keep the Qur’ān intact so that it should remain in its complete and original form.

Discourses and Periods of Revelation

This Sūrah comprises three discourses. The first discourse (v. 1-37) was revealed in Dhul-Qa’adah 9 A.H. or thereabout. As the importance of the subject of the discourse required its declaration on the occasion of Hajj the Prophet dispatched Ali to follow Abu Bakr who had already left for Makkah as leader of the Pilgrims to the Ka’bāh. He instructed Ali to deliver the discourse before the representatives of the different clans of Arabia so as to inform them of the new policy towards the polytheists. The second discourse (v. 38-72) was sent down in Rajab 9 A.H. or a little before this when the Prophet was engaged in making preparations for the Campaign of Tabūk. In this discourse the Believers were urged to take active part in Jihād. The third discourse (v. 73-129) was revealed on his return from the Campaign of Tabūk. There are some pieces in this discourse that were sent down on different occasions during the same period and were afterwards consolidated by the Prophet into the Sūrah in accordance with inspiration from God. But this caused no interruption in its continuity because they dealt with the same subject and formed part of the same series of events. This discourse warns the hypocrites of their evil deeds and rebukes those Believers who had stayed behind in the Campaign of Tabūk. Then after taking them to task, God pardons those true Believers who had not taken part in the Jihād in the Way of God for one reason or the other.

Historical Background

The series of events that have been discussed in this Sūrah took place after the Peace Treaty of Hudaibiyah. By that time one-third of Arabia had come under the sway of Islām which had established itself as a powerful well organised and civilized Islāmic State. There were two important events that followed - the first was the Conquest of Arabia. The Prophet was able to send missions among different clans for the propagation of Islām. The result was that during the short period of two years it became such a great power that it made the old order of ignorance feel helpless before it. So much so that the zealous elements from among the Quraysh were so exasperated that they broke the Treaty in order to encounter Islām in a decisive combat. But the Prophet took prompt action after the breach so as not to allow them any opportunity to gather enough force for this. He made a sudden invasion on Makkah in the month of Ramadan in 8 A.H. and conquered it. Though this conquest broke the backbone of the order of ignorance it made still another attack on Islām in the battlefield of Hunain which proved to be its death-knell. The clans of Hawazin, Thaqif, Naur Jushm and others gathered their entire forces in the battlefield in order to crush the reformative Revolution but they utterly failed in their evil designs. The defeat of ‘ignorance’ at Hunain paved the way for making the whole of Arabia ‘The Abode of Islām’ (Dar-ul-Islām). The result was that hardly a year had passed after Sūrah 9: at-Tawbah www.quranproject.org 9: The Repentance _________________________________________________________

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the Battle of Hunain when the major portion of Arabia came within the fold of Islām and only a few upholders of the old order remained scattered over some corners of the country. The second event that contributed towards making Islām a formidable power was the Campaign of Tabūk which was necessitated by the provocative activities of the Christians living within or near the boundaries of the Roman Empire to the north of Arabia. Accordingly the Prophet with an army of thirty thousand marched boldly towards the Roman Empire but the Romans evaded the encounter. The result was that the power of the Prophet and Islām increased manifold and deputations from all corners of Arabia began to wait upon him on his return from Tabūk in order to offer their allegiance to Islām and obedience to him. The Qur’ān has described this triumph in Sūrah 110: an-Nasr (The Victory) “When the victory of God has come and the conquest, And you see the people entering into the religion of God in multitudes…”

Campaign to Tabūk

The Campaign to Tabūk was the result of conflict with the Roman Empire that had started even before the conquest of Makkah. One of the missions sent after the Treaty of Hudaibiyah to different parts of Arabia visited the clans which lived in the northern areas adjacent to Syria. The majority of these people were Christians who were under the influence of the Roman Empire. Contrary to all the principles of the commonly accepted international law they killed fifteen members of the delegation near a place known as Zat-u-Talah. Only Ka’ab bin Umair Ghifari, the head of the delegation, succeeded in escaping and reporting the sad incident. Besides this Shurahbil bin Amr, the Christian governor of Busra who was directly under the Roman Caesar had also put to death Haritli bin Umair the ambassador of the Prophet who had been sent to him on a similar mission. These events convinced the Prophet that a strong action should be taken in order to make the territory adjacent to the Roman Empire safe and secure for the Muslims. Accordingly in the month of Jamadi-ul-Ula 8 A.H. he sent an army of three thousand towards the Syrian border. When this army reached near Ma’an the Muslims learnt that Shurahbil was marching with an army of one hundred thousand to fight-with them and that the Caesar who himself was at Hims had sent another army consisting of one hundred thousand soldiers under his brother Theodore. But in spite of such fearful news the brave small band of the Muslims marched on fearlessly and encountered the big army of Shurahbil at M’utah. The result of the encounter, in which the Muslims were fighting against fearful odds (the ratio of the two armies was 1:33) as very favourable for the enemy utterly failed to defeat them. This proved very helpful for the propagation of Islām. As a result those Arabs who were living in a state of semi-independence in Syria and near Syria and the clans of Najd near Iraq who were under the influence of the Persian Empire turned towards Islām and embraced it in thousands. For example the people of Bani Sulaim (whose chief was Abbas bin Mirdas Sulaimi) Ashja’a Ghatafan Zubyan Fazarah etc. came into the fold of Islām at the same time. Above all Farvah bin ‘Amral Juzami who was the commander of the Arab armies of the Roman Empire embraced Islām during that time and underwent the trial of his Faith in a way that filled the whole territory with wonder. When the Caesar came to know that Farvah had embraced Islām he ordered that he should be arrested and brought to his court. Then the Caesar said to him, ‘You will have to choose between one of two options; either give up your Islām and win your liberty and your former rank, or remain a Muslim and face death.’ He calmly chose Islām and sacrificed his life in the way of the Truth. No wonder that such events as these made the Caesar realise the nature of the danger that was threatening his Empire from Arabia. Accordingly in 9 A.H. he began to make military preparations to avenge the Sūrah 9: at-Tawbah www.quranproject.org 9: The Repentance _________________________________________________________

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insult he had suffered at M’utah. The Ghassanid and other Arab chiefs also began to muster armies under him. When the Prophet who always kept himself well-informed even of the minutest things that could affect the Islāmic Movement favourably or adversely came to know of these preparations he at once understood their meaning. Therefore without the least hesitation he decided to fight against the great power of the Caesar. He knew that the show of the slightest weakness would result in the utter failure of the Movement which was facing three great dangers at that time. First the dying power of ‘ignorance’ that had almost been crushed in the battlefield of Hunain might revive again. Secondly the Hypocrites of Madīnah who were always on the look-out for such an opportunity might make full use of this to do the greatest possible harm to it. For they had already made preparations for this and had through a monk called Abu Amir, sent secret messages of their evil designs to the Christian king of Ghassan and the Caesar himself. Besides this, they had also built a mosque near Madīnah for holding secret meetings for this purpose. The third danger was of an attack by the Caesar himself, who had already defeated Persia, the other great power of that period, and filled with awe the adjacent territories. It is obvious that if all these three elements had been given an opportunity of taking a concerted action against the Muslims, Islām would have lost the fight it had almost won. That is why in this case the Prophet made an open declaration for making preparations for the Campaign against the Roman Empire, which was one of the two greatest empires of the world of that period. The declaration was made though all the apparent circumstances were against such a decision: for there was famine in the country and the long awaited crops were about to ripen: the burning heat of the scorching summer season of Arabia was at its height and there was not enough money for preparations in general, and for equipment and conveyance in particular. But in spite of these handicaps, when the Messenger of God realised the urgency of the occasion, he took this step which was to decide whether the Mission of the Truth was going to survive or perish. The very fact that he made an open declaration for making preparations for such a campaign to Syria against the Roman Empire showed how important it was, for this was contrary to his previous practice. Usually he took every precaution not to reveal beforehand the direction to which he was going nor the name of the enemy whom he was going to attack; nay, he did not move out of Madīnah even in the direction of the campaign. All the parties in Arabia fully realised the grave consequences of this critical decision. The remnants of the lovers of the old order of ‘ignorance’ were anxiously waiting for the result of the Campaign, for they had pinned all their hopes on the defeat of Islām by the Romans. The ‘hypocrites’ also considered it to be their last chance of crushing the power of Islām by internal rebellion, if the Muslims suffered a defeat in Syria. They had, therefore, made full use of the Mosque built by them for hatching plots and had employed all their devices to render the Campaign a failure. On the other side, the true Believers also realised fully that the fate of the Movement for which they had been exerting their utmost for the last 22 years was now hanging in the balance. If they showed courage on that critical occasion, the doors of the whole outer world would be thrown open for the Movement to spread. But if they showed weakness or cowardice, then all the work they had done in Arabia would end in smoke. That is why these lovers of Islām began to make enthusiastic preparations for the Campaign. Every one of them tried to surpass the other in making contributions for the provision of equipment for it. Uthman and Abdur Rahman bin Awf presented large sums of money for this purpose. Umar contributed half of the earnings of his life and Abu Bakr the entire earnings of his life. The indigent Companions did not lag behind and presented whatever they could earn by the sweat of their labour and the women parted with their ornaments. Thousands of volunteers, who were filled with the desire of sacrificing their lives for Islām, came to the Prophet and requested that arrangements for weapons and conveyance be made for them so that they should join the expedition. Those who could not be provided Sūrah 9: at-Tawbah www.quranproject.org 9: The Repentance _________________________________________________________

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with these shed tears of sorrow; the scene was so pathetic that it made the Prophet sad because of his inability to arm them. In short, the occasion became the touchstone for discriminating a true Believer from a hypocrite. For, to lag behind in the Campaign meant that the very relationship of a person to Islām was doubtful. Accordingly, whenever a person lagged behind during the journey to Tabūk, the Prophet, on being informed, would spontaneously say, “Leave him alone. If there be any good in him, God will again join him with you, and if there be no good in him, then thank God that He relieved you of his evil company.”

In short, the Prophet marched out towards Syria in Rajab A.H. 9, with thirty thousand fighters for the cause of Islām. The conditions in which the expedition was undertaken may be judged from the fact that the number of camels with them was so small that many of them were obliged to walk on foot and to wait for their turns for several had to ride at a time on each camel. To add to this, there was the burning heat of the desert and the acute shortage of water. But they were richly rewarded for their firm resolve and sincere adherence to the cause and for their perseverance in the face of those great difficulties and obstacles. When they arrived at Tabūk, they learnt that the Caesar and his allies had withdrawn their troops from the frontier and there was no enemy to fight with. Thus they won a moral victory that increased their prestige manifold and, that too, without shedding a drop of blood. As a result of this, the boundaries of the Islāmic State were extended right up to the Roman Empire, and the majority of the Arab clans, who were being used by the Caesar against Arabia, became the allies of the Muslims against the Romans. Above all, this moral victory of Tabūk afforded a golden opportunity to the Muslims to strengthen their hold on Arabia before entering into a long conflict with the Romans. For it broke the back of those who had still been expecting that the old order of ‘ignorance’ might revive in the near future, whether they were the open upholders of polytheism (Shirk) or the hypocrites who were hiding their shirk under the clothing of Islām. The majority of such people were compelled by the force of circumstances to enter into the fold of Islām and, at least, make it possible for their descendants to become true Muslims. After this a mere impotent minority of the upholders of the old order was left in the field, but it could not stand in the way of the Islāmic Revolution for the perfection of which God had sent His Messenger.

Problems of the Period

If we keep in view the preceding background we can easily find out the problems that were confronting the Community at that time. They were: 1. to make the whole of Arabia a perfect ‘Abode of Islām’ (Dar-ul-Islām). 2. to extend the influence of Islām to the adjoining countries. 3. to crush the mischiefs of the hypocrites. 4. to prepare the Muslims for Jihād against the non-Muslim world. A clear declaration was made that all the treaties with the polytheists were abolished and that the Muslims would be released from the treaty obligations with them after a respite of four months (v. 1-3). This declaration was necessary for uprooting completely the system of life based on Shirk and to make Arabia exclusively the centre of Islām so that it should not in any way interfere with the spirit of Islām nor become an internal danger for it. Sūrah 9: at-Tawbah www.quranproject.org 9: The Repentance _________________________________________________________

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A decree was issued that the guardianship of the Ka’bāh, which held central position in all the affairs of Arabia should be wrested from the polytheists and placed permanently in the hands of the Believers (v. 12-18) and that all the customs and practices of the shirk of the era of ‘ignorance’ should be forcibly abolished: that the polytheists should not be allowed even to come near the “House” (v. 28). This was to eradicate every trace of Shirk from the “House” that was dedicated exclusively to the worship of God. In order to enable the Muslims to extend the influence of Islām outside Arabia they were enjoined to crush with sword the non-Muslim powers and to force them to accept the sovereignty of the Islāmic State. As the great Roman and Persian Empires were the biggest hindrances in the way a conflict with them was inevitable. The object of Jihād was not to coerce them to accept Islām; they were free to accept or not to accept it, but to prevent them from thrusting forcibly their deviations upon others and the coming generations. The Muslims were enjoined to tolerate their misguidance - only to the extent that they might have the freedom to remain misguided if they chose to be so, provided that they paid the tax (Jizyah) (v. 29) as a sign of their subjugation to the Islāmic State. The third important problem was to crush the mischiefs of the hypocrites who had hitherto been tolerated in spite of their flagrant crimes. Now that there was practically no pressure upon them from outside the Muslims were enjoined to treat them openly as disbelievers (v. 73). Accordingly the Prophet set on fire the house of Swailim where the hypocrites used to gather for consultations in order to dissuade the people from joining the expedition to Tabūk. Likewise on his return from Tabūk he ordered to pull down and burn the ‘Mosque’ that had been built to serve as a cover for the hypocrites for hatching plots against the true Believers. In order to prepare the Muslims for Jihād against the whole non-Muslim world it was necessary to cure them even of that slight weakness of faith from which they were still suffering. For there could be no greater internal danger to the Islāmic Community than the weakness of faith especially where it was going to engage itself single-handed in a conflict with the whole non-Muslim world. That is why those people who had lagged behind in the Campaign to Tabūk or had shown the least negligence were severely taken to task and were considered as hypocrites if they had no plausible excuse for not fulfilling that obligation. Moreover, a clear declaration was made that in future the sole criterion of a Muslim’s faith shall be the exertions he makes for the uplift of the Word of God and the role he plays in the conflict between Islām and disbelief (Kufr). Therefore, if anyone will show any hesitation in sacrificing his life, money, time and energies, his faith shall not be regarded as genuine (v. 81-96). If the above-mentioned important points are kept in view during the study of this Sūrah, it will facilitate the understanding of its contents. Sūrah 9: at-Tawbah www.quranproject.org 9: The Repentance _________________________________________________________

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## Sūrah 9: at-Tawbah 423

1. [This is a declaration of] disassociation, from God and His Messenger, to those with whom you had made a treaty among the polytheists. 424

2. So travel freely, [O disbelievers], throughout the land [during] four months but know that you cannot frustrate [i.e., escape] God and that God will disgrace the disbelievers. 3. And [it is] an announcement from God and His Messenger to the people on the day of the greater pilgrimage 425 that God is disassociated from the disbelievers, and [so is] His Messenger. So if you repent, that is best for you; but if you turn away - then know that you cannot frustrate [i.e., escape] God. 426 And give tidings to those who disbelieve of a painful punishment. 4. Excepted are those with whom you made a treaty among the polytheists and then they have not been deficient toward you in anything or supported anyone against you; so complete for them their treaty until their term [has ended]. Indeed, God loves the righteous [who fear Him]. 5. And when the sacred months 427 have passed, then kill the polytheists wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they should repent, establish prayer,

> 423 At-Tawbah : The Repentance. This sūrah is also known as Bara’ah, meaning disassociation, freedom, release or immunity. The words In the Name of God, the Most Compassionate, the Most Merciful were not revealed at the beginning of this > sūrah . > 424 But who had violated it.

and give zakāh, let them [go] on their way. Indeed, God is Forgiving and Merciful. 6. And if any one of the polytheists seeks your protection, then grant him protection so that he may hear the words of God [i.e., the Qur’ān]. Then deliver him to his place of safety. That is because they are a people who do not know. 7. How can there be for the polytheists a treaty in the sight of God and with His Messenger, except for those with whom you made a treaty at al-Masjid al-Harām? So as long as they are upright toward you, 428 be upright toward them. Indeed, God loves the righteous [who fear Him]. 8. How [can there be a treaty] while, if they gain dominance over you, they do not observe concerning you any pact of kinship or covenant of protection? They satisfy you with their mouths, but their hearts refuse [compliance], and most of them are defiantly disobedient. 9. They have exchanged the signs of God for a small price and prevented [people] from His way. Indeed, it was evil that they were doing. 10. They do not observe toward a Believer any pact of kinship or covenant of protection. And it is they who are the transgressors. 11. But if they repent, establish prayer, and give zakāh, then they are your brothers

> 425 Hajj . ‘ Umrah is the lesser pilgrimage. > 426 i.e., you cannot escape His punishment. > 427 The four months mentioned in verse 2, i.e., Muharram, Rajab, Dhul-Qa’dah and Dhul-Hijjah. > 428 i.e., maintain the terms of the treaty.

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in religion; and We detail the verses for a people who know. 12. And if they break their oaths after their treaty and defame your religion, then fight the leaders of disbelief, for indeed, there are no oaths [sacred] to them; [fight them that] they might cease. 13. Would you not fight a people who broke their oaths and determined to expel the Messenger, and they had begun [the attack upon] you the first time? Do you fear them? But God has more right that you should fear Him, if you are [truly] Believers. 14. Fight them; God will punish them by your hands and will disgrace them and give you victory over them and satisfy the breasts [i.e., desires] of a believing people 15. And remove the fury in their [i.e., the Believers’] hearts. And God turns in forgiveness to whom He wills; and God is Knowing and Wise. 16. Do you think that you will be left [as you are] while God has not yet made evident those among you who strive [for His cause] and do not take other than God, His Messenger and the Believers as intimates? And God is Acquainted with what you do. 17. It is not for the polytheists to maintain the mosques of God [while] witnessing against themselves with disbelief. [For] those, their deeds have become worthless, and in the Fire they will abide eternally. 18. The mosques of God are only to be maintained by those who believe in God and the Last Day and establish prayer and give zakāh and do not fear except God, for it is expected that those will be of the [rightly] guided. 19. Have you made the providing of water for the pilgrim and the maintenance of al-Masjid al-Harām equal to [the deeds of] one who believes in God and the Last Day and strives in the cause of God? They are not equal in the sight of God. And God does not guide the wrongdoing people. 20. The ones who have believed, emigrated and striven in the cause of God with their wealth and their lives are greater in rank in the sight of God. And it is those who are the attainers [of success]. 21. Their Lord gives them good tidings of mercy from Him and pleasure and of gardens for them wherein is lasting bliss. 22. [They will be] abiding therein forever. Indeed, God has with Him a great reward. 23. O you who have believed, do not take your fathers or your brothers as allies if they have preferred disbelief over belief. And whoever does so among you - then it is those who are the wrongdoers. 24. Say, [O Muhammad], “If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than God and His Messenger and jihād [i.e., striving] in His cause, then wait until God executes His command. And God does not guide the defiantly disobedient people.” 25. God has already given you victory in many regions and [even] on the day of Hunayn, when your great number Sūrah 9: at-Tawbah www.quranproject.org 9: The Repentance _________________________________________________________

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pleased you, but it did not avail you at all, and the earth was confining for you with [i.e., in spite of] its vastness; then you turned back, fleeing. 26. Then God sent down His tranquillity upon His Messenger and upon the Believers and sent down soldiers [i.e., angels] whom you did not see and punished those who disbelieved. And that is the recompense of the disbelievers. 27. Then God will accept repentance after that for whom He wills; and God is Forgiving and Merciful. 28. O you who have believed, indeed the polytheists are unclean, so let them not approach al-Masjid al-Harām after this, their [final] year. And if you fear privation, God will enrich you from His bounty if He wills. Indeed, God is Knowing and Wise. 29. Fight those who do not believe in God or in the Last Day and who do not consider unlawful what God and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Book - [fight] until they give the jizyah 429 willingly while they are subdued. 30. The Jews say, “Ezra is the son of God”; and the Christians say, “The Messiah is the son of God.” That is their statement from their mouths; they imitate the saying of those who disbelieved before

> 429 A tax required of non-Muslims exempting them from military service and entitling them to the protection of the Islāmic state. Concurrently, > zakāh is not taken from them, being an obligation only upon Muslims. > 430 By their obedience to them rather than to what God ordained.

[them]. May God destroy them; how are they deluded? 31. They have taken their scholars and monks as lords besides God, 430 and [also] the Messiah, the son of Mary. 431

And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him. 32. They want to extinguish the light of God with their mouths, but God will not allow but that His light should be perfected, even though the disbelievers hate it. 33. It is He who has sent His Messenger with guidance and the religion of truth to manifest it over all religion, although they who associate others with God dislike it. 34. O you who have believed, indeed many of the scholars and the monks devour the wealth of people unjustly 432 and prevent [them] from the way of God. And those who hoard gold and silver and spend it not in the way of God - give them tidings of a painful punishment. 35. The Day when it 433 will be heated in the fire of Hell and seared therewith will be their foreheads, their flanks, and their backs, [it will be said], “This is what you hoarded for yourselves, so taste what you used to hoard.” 36. Indeed, the number of months with God is twelve [lunar] months in the

> 431 By their worship of him in conjunction with God. > 432 i.e., through false pretence. > 433 The gold and silver which was hoarded, i.e., whose zakāh was not paid.

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register of God [from] the day He created the heavens and the earth; of these, four are sacred. 434 That is the correct religion [i.e., way], so do not wrong yourselves during them. 435 And fight against the disbelievers collectively as they fight against you collectively. And know that God is with the righteous [who fear Him]. 37. Indeed, the postponing [of restriction within sacred months] is an increase in disbelief by which those who have disbelieved are led [further] astray. They make it 436 lawful one year and unlawful another year to correspond to the number made unlawful by God 437 and [thus] make lawful what God has made unlawful. Made pleasing to them is the evil of their deeds; and God does not guide the disbelieving people. 38. O you who have believed, what is [the matter] with you that, when you are told to go forth in the cause of God, you adhere heavily to the earth? 438 Are you satisfied with the life of this world rather than the Hereafter? But what is the enjoyment of worldly life compared to the Hereafter except a [very] little. 39. If you do not go forth, He will punish you with a painful punishment and will replace you with another people, and you will not harm Him at all. And God is over all things competent.

> 434 See footnote to 9:5. > 435

i.e., do not violate the sacred months or commit aggression therein.

> 436 Fighting during a sacred month. > 437 If they found it advantageous to violate a sacred month, they would do so, designating another month in its place in which to observe the restrictions concerning fighting.

40. If you do not aid him [i.e., the Prophet] - God has already aided him when those who disbelieved had driven him out [of Makkah] as one of two, 439 when they were in the cave and he [i.e., Muhammad] said to his companion, “Do not grieve; indeed God is with us.” And God sent down his tranquillity upon him and supported him with soldiers [i.e., angels] you did not see and made the word 440 of those who disbelieved the lowest, 441 while the word of God 442 - that is the highest. And God is Exalted in Might and Wise. 41. Go forth, whether light or heavy, 443 and strive with your wealth and your lives in the cause of God. That is better for you, if you only knew. 42. Had it been a near [i.e., easy] gain and a moderate trip, they [i.e., the hypocrites] would have followed you, but distant to them was the journey. And they will swear by God, 444 “If we were able, we would have gone forth with you,” destroying themselves [through false oaths], and God knows that indeed they are liars. 43. May God pardon you, [O Muhammad]; why did you give them permission [to remain behind]? [You should not have] until it was evident to you who were truthful and you knew [who were] the liars.

> 438 i.e., inclining toward the comforts of worldly life. > 439 The second was his companion, Abu Bakr. > 440 i.e., their claims and slogans. > 441 i.e., degraded and dishonoured. > 442 “La ilaha ill-Allāh ” (“There is no deity worthy of worship except God”). > 443 i.e., young or old, riding or walking, in ease or in hardship – in all circumstances and conditions. > 444 When you return from the Tabūk expedition.

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44. Those who believe in God and the Last Day would not ask permission of you to be excused from striving [i.e., fighting] with their wealth and their lives. And God is Knowing of those who fear Him. 45. Only those would ask permission of you who do not believe in God and the Last Day and whose hearts have doubted, and they, in their doubt, are hesitating. 46. And if they had intended to go forth, they would have prepared for it [some] preparation. But God disliked their being sent, so He kept them back, and they were told, “Remain [behind] with those who remain.” 445

47. Had they gone forth with you, they would not have increased you except in confusion, and they would have been active among you, seeking [to cause] you fitnah [i.e., chaos and dissension]. And among you are avid listeners to them. And God is Knowing of the wrongdoers. 48. They had already desired dissension before and had upset matters for you 446

until the truth came and the ordinance [i.e., victory] of God appeared, while they were averse. 49. And among them is he who says, “Permit me [to remain at home] and do not put me to trial.” Surely, into trial they have fallen. 447 And indeed, Hell will encompass the disbelievers. 50. If good befalls you, it distresses them; but if disaster strikes you, they say, “We took our matter [in hand] before,” 448

and turn away while they are rejoicing.

> 445 i.e., the women and children. > 446 Or “turned matters related to you over [in their minds, considering how to cause you failure].”

51. Say, “Never will we be struck except by what God has decreed for us; He is our protector.” And upon God let the Believers rely. 52. Say, “Do you await for us except one of the two best things [i.e., martyrdom or victory] while we await for you that God will afflict you with punishment from Himself or at our hands? So wait; indeed we, along with you, are waiting.” 53. Say, “Spend willingly or unwillingly; never will it be accepted from you. Indeed, you have been a defiantly disobedient people.” 54. And what prevents their expenditures from being accepted from them but that they have disbelieved in God and in His Messenger and that they come not to prayer except while they are lazy and that they do not spend except while they are unwilling. 55. So let not their wealth or their children impress you. God only intends to punish them through them in worldly life and that their souls should depart [at death] while they are disbelievers. 56. And they swear by God that they are from among you while they are not from among you; but they are a people who are afraid. 57. If they could find a refuge or some caves or any place to enter [and hide], they would turn to it while they run heedlessly. 58. And among them are some who criticize you concerning the [distribution of]

> 447 By avoiding their obligation, they fell into destruction. > 448 The hypocrites claim to have protected themselves by remaining behind.

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charities. If they are given from them, they approve; but if they are not given from them, at once they become angry. 59. If only they had been satisfied with what God and His Messenger gave them and said, “Sufficient for us is God; God will give us of His bounty, and [so will] His Messenger; indeed, we are desirous toward God,” 449 [it would have been better for them]. 60. Zakāh expenditures are only for the poor and for the needy and for those employed to collect [zakāh] and for bringing hearts together [for Islām] and for freeing captives [or slaves] and for those in debt and for the cause of God and for the [stranded] traveller - an obligation [imposed] by God. And God is Knowing and Wise. 61. And among them are those who hurt the Prophet by saying, “He will listen to anything.” 450 Say, “He listens for your own good, he believes in God, believes the Believers and is a mercy for those of you who believe.” An agonizing torment awaits those who insult God’s Messenger. 62. They swear by God to you [Muslims] to satisfy you. But God and His Messenger are more worthy for them to satisfy, if they should be Believers. 63. Do they not know that whoever opposes God and His Messenger - that for him is the fire of Hell, wherein he will abide eternally? That is the great disgrace.

> 449 Meaning “We desire God and His grace and acceptance,” or “We desire whatever God wills to give us of His bounty.”

64. The hypocrites are apprehensive lest a sūrah be revealed about them, informing them of 451 what is in their hearts. Say, “Mock [as you wish]; indeed, God will expose that which you fear.” 65. And if you ask them, they will surely say, “We were only conversing and playing.” Say, “Is it God and His verses and His Messenger that you were mocking?” 66. Make no excuse; you have disbelieved [i.e., rejected faith] after your belief. If We pardon one faction of you - We will punish another faction because they were criminals. 67. The hypocrite men and hypocrite women are of one another. They enjoin what is wrong and forbid what is right and close their hands. 452 They have forgotten God, so He has forgotten them [accordingly]. Indeed, the hypocrites - it is they who are the defiantly disobedient. 68. God has promised the hypocrite men and hypocrite women and the disbelievers the fire of Hell, wherein they will abide eternally. It is sufficient for them. And God has cursed them, and for them is an enduring punishment. 69. [You disbelievers are] like those before you; they were stronger than you in power and more abundant in wealth and children. They enjoyed their portion [of worldly enjoyment], and you have enjoyed your portion as those before you enjoyed their portion, and you have engaged [in vanities] like that in which they engaged. [It is] those whose deeds have become worthless in this world and

> 450 i.e., one who believes everything he hears. > 451 i.e., exposing the truth about. > 452 i.e., refuse to spend in the way of God.

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in the Hereafter, and it is they who are the losers. 70. Has there not reached them the news of those before them - the people of Noah and [the tribes of] ‘Aad and Thamūd and the people of Abraham and the companions [i.e., dwellers] of Madyan and the towns overturned? 453 Their messengers came to them with clear proofs. And God would never have wronged them, but they were wronging themselves. 71. The believing men and believing women are allies of one another. They enjoin what is right and forbid what is wrong and establish prayer and give zakāh and obey God and His Messenger. Those -God will have mercy upon them. Indeed, God is Exalted in Might and Wise. 72. God has promised the believing men and believing women gardens beneath which rivers flow, wherein they abide eternally, and pleasant dwellings in gardens of perpetual residence; but approval from God is greater. It is that which is the great attainment. 73. O Prophet, fight against the disbelievers and the hypocrites and be harsh upon them. And their refuge is Hell, and wretched is the destination. 74. They swear by God that they did not say [anything against the Prophet] while they had said the word of disbelief and disbelieved after their [pretence of] Islām and planned that which they were not to attain. 454 And they were not resentful except [for the fact] that God

> 453 i.e., those to which Lot was sent and which earned for themselves God’s punishment. See 11:82-83.

and His Messenger had enriched them of His bounty. 455 So if they repent, it is better for them; but if they turn away, God will punish them with a painful punishment in this world and the Hereafter. And there will not be for them on earth any protector or helper. 75. And among them are those who made a covenant with God, [saying], “If He should give us from His bounty, we will surely spend in charity, and we will surely be among the righteous.” 76. But when He gave them from His bounty, they were stingy with it and turned away while they refused. 77. So He penalized them with hypocrisy in their hearts until the Day they will meet Him - because they failed God in what they promised Him and because they [habitually] used to lie. 78. Did they not know that God knows their secrets and their private conversations and that God is the Knower of the unseen? 79. Those who criticize the contributors among the Believers concerning [their] charities and [criticize] the ones who find nothing [to spend] except their effort, so they ridicule them - God will ridicule them, and they will have apainful punishment. 80. Ask forgiveness for them, [O Muhammad], or do not ask forgiveness for them. If you should ask forgiveness for them seventy times - never will God forgive them. That is because they disbelieved in God and His Messenger,

> 454 i.e., the murder of Prophet Muhammad. > 455 i.e., for no reason. On the contrary, they should have been grateful.

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and God does not guide the defiantly disobedient people. 81. Those who remained behind rejoiced in their staying [at home] after [the departure of] the Messenger of God and disliked to strive with their wealth and their lives in the cause of God and said, ‘‘Do not go forth in the heat.” Say, “The fire of Hell is more intensive in heat” - if they would but understand. 82. So let them laugh a little and [then] weep much as recompense for what they used to earn. 83. If God should return you to a faction of them [after the expedition] and then they ask your permission to go out [to battle], say, “You will not go out with me, ever, and you will never fight with me an enemy. Indeed, you were satisfied with sitting [at home] the first time, so sit [now] with those who stay behind.” 84. And do not pray [the funeral prayer, O Muhammad], over any of them who has died - ever - or stand at his grave. Indeed, they disbelieved in God and His Messenger and died while they were defiantly disobedient. 85. And let not their wealth and their children impress you. God only intends to punish them through them in this world and that their souls should depart [at death] while they are disbelievers. 86. And when a sūrah was revealed [enjoining them] to believe in God and to fight with His Messenger, those of wealth among them asked your permission [to stay back] and said, “Leave us to be with them who sit [at home].”

> 456 i.e., claimed faith.

87. They were satisfied to be with those who stay behind, and their hearts were sealed over, so they do not understand. 88. But the Messenger and those who believed with him fought with their wealth and their lives. Those will have [all that is] good, and it is those who are the successful. 89. God has prepared for them gardens beneath which rivers flow, wherein they will abide eternally. That is the great attainment. 90. And those with excuses among the bedouins came to be permitted [to remain], and they who had lied 456 to God and His Messenger sat [at home]. There will strike those who disbelieved among them a painful punishment. 91. There is not upon the weak or upon the ill or upon those who do not find anything to spend any discomfort [i.e., guilt] when they are sincere to God and His Messenger. There is not upon those who strive for excellence any cause [for blame]. And God is Forgiving and Merciful. 92. Nor [is there blame] upon those who, when they came to you that you might give them mounts, you said, “I can find nothing for you to ride upon.” They turned back while their eyes overflowed with tears out of grief that they could not find something to spend [for the cause of God]. 93. The cause [for blame] is only upon those who ask permission of you while they are rich. They are satisfied to be with those who stay behind, and God has sealed over their hearts, so they do not know. Sūrah 9: at-Tawbah www.quranproject.org 9: The Repentance _________________________________________________________

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94. They will make excuses to you when you have returned to them. Say, “Make no excuse - never will we believe you. God has already informed us of your news [i.e., affair]. And God will observe your deeds, and [so will] His Messenger; then you will be taken back to the Knower of the unseen and the witnessed, 457 and He will inform you of what you used to do.” 95. They will swear by God to you when you return to them that you would leave them alone. So leave them alone; indeed they are evil; and their refuge is Hell as recompense for what they had been earning. 96. They swear to you so that you might be satisfied with them. But if you should be satisfied with them - indeed, God is not satisfied with a defiantly disobedient people. 97. The bedouins are stronger in disbelief and hypocrisy and more likely not to know the limits of what [laws] God has revealed to His Messenger. And God is Knowing and Wise. 98. And among the bedouins are some who consider what they spend as a loss 458 and await for you turns of misfortune. Upon them will be a misfortune of evil. And God is Hearing and Knowing. 99. But among the bedouins are some who believe in God and the Last Day and consider what they spend as means of nearness to God and of [obtaining] invocations of the Messenger. Surely, it is a means of nearness for them. God

> 457 See footnote to 6:73. > 458 i.e., a fine or penalty. > 459 Those who emigrated from Makkah and settled in Madinah for the cause of Islām.

will admit them to His mercy. Indeed, God is Forgiving and Merciful. 100. And the first forerunners [in the faith] among the Muhājireen 459 and the Ansār 460 and those who followed them with best conduct - God is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment. 101. And among those around you of the bedouins are hypocrites, and [also] from the people of Madīnah. They have become accustomed to hypocrisy. You, [O Muhammad], do not know them, [but] We know them. We will punish them twice [in this world]; then they will be returned to a great punishment. 102. And [there are] others who have acknowledged their sins. They had mixed [i.e., polluted] a righteous deed with another that was bad. 461 Perhaps God will turn to them in forgiveness. Indeed, God is Forgiving and Merciful. 103. Take, [O, Muhammad], from their wealth a charity by which you purify them and cause them increase, and invoke [God’s blessings] upon them. Indeed, your invocations are reassurance for them. And God is Hearing and Knowing. 104. Do they not know that it is God who accepts repentance from His servants and receives charities and that it is God

> 460 The inhabitants of Madinah who had accepted Islām and assisted the Prophet and other emigrants upon their arrival there. > 461 This refers to their having previously taken part in jihād but having abstained on the occasion of Tabūk.

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who is the Accepting of repentance, the Merciful? 105. And say, “Do [as you will], for God will see your deeds, and [so will] His Messenger and the Believers. And you will be returned to the Knower of the unseen and the witnessed, and He will inform you of what you used to do.” 106. And [there are] others deferred until the command of God - whether He will punish them or whether He will forgive them. And God is Knowing and Wise. 107. And [there are] those [hypocrites] who took for themselves a mosque for causing harm and disbelief and division among the Believers and as a station for whoever had warred against God and His Messenger before. And they will surely swear, “We intended only the best.” And God testifies that indeed they are liars. 108. Do not stand [for prayer] within it - ever. A mosque founded on righteousness from the first day 462 is more worthy for you to stand in. Within it are men who love to purify themselves; and God loves those who purify themselves. 109. Then is one who laid the foundation of his building on righteousness [with fear] from God and [seeking] His pleasure better or one who laid the foundation of his building on the edge of a bank about to collapse, so it collapsed with him into the fire of Hell? And God does not guide the wrongdoing people. 110. Their building which they built will not cease to be a [cause of] scepticism in their hearts until their hearts are cut [i.e.,

> 462 This description is of the Qubā’ mosque.

stopped]. And God is Knowing and Wise. 111. Indeed, God has purchased from the Believers their lives and their properties [in exchange] for that they will have Paradise. They fight in the cause of God, so they kill and are killed. [It is] a true promise [binding] upon Him in the Torah and the Gospel and the Qur’ān. And who is truer to his covenant than God? So rejoice in your transaction which you have contracted. And it is that which is the great attainment. 112. [Such Believers are] the repentant, the worshippers, the praisers [of God], the travellers [for His cause], those who bow and prostrate [in prayer], those who enjoin what is right and forbid what is wrong, and those who observe the limits [set by] God. And give good tidings to the Believers. 113. It is not for the Prophet and those who have believed to ask forgiveness for the polytheists, even if they were relatives, after it has become clear to them that they are companions of Hellfire. 114. And the request of forgiveness of Abraham for his father was only because of a promise he had made to him. But when it became apparent to him [i.e., Abraham] that he [i.e., the father] was an enemy to God, he disassociated himself from him. Indeed was Abraham compassionate and patient. 115. And God would not let a people stray after He has guided them until He makes clear to them what they should avoid. Indeed, God is Knowing of all things. Sūrah 9: at-Tawbah www.quranproject.org 9: The Repentance _________________________________________________________

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116. Indeed, to God belongs the dominion of the heavens and the earth; He gives life and causes death. And you have not besides God any protector or any helper. 117. God has already forgiven the Prophet and the Muhājireen and the Ansār who followed him in the hour of difficulty after the hearts of a party of them had almost inclined [to doubt], and then He forgave them. Indeed, He was to them Kind and Merciful. 118. And [He also forgave] the three who were left behind [and regretted their error] to the point that the earth closed in on them in spite of its vastness 463 and their souls confined [i.e., anguished] them and they were certain that there is no refuge from God except in Him. Then He turned to them so they could repent. Indeed, God is the Accepting of repentance, the Merciful. 119. O you who have believed, fear God and be with those who are true. 120. It was not [proper] for the people of Madīnah and those surrounding them of the bedouins that they remain behind after [the departure of] the Messenger of God or that they prefer themselves over his self. 464 That is because they are not afflicted by thirst or fatigue or hunger in the cause of God, nor do they tread on any ground that enrages the disbelievers, nor do they inflict upon an enemy any infliction but that it is registered for them as a righteous deed. Indeed, God does not allow to be lost the reward of those who strive for excellence.

> 463 Thus it seemed to them in their extreme distress.

121. Nor do they spend an expenditure, small or large, or cross a valley but that it is registered for them that God may reward them for the best of what they were doing. 122. And it is not for the Believers to go forth [to battle] all at once. For there should separate from every division of them a group [remaining] to obtain understanding in the religion and warn [i.e., advise] their people when they return to them that they might be cautious. 123. O you who have believed, fight those adjacent to you of the disbelievers and let them find in you harshness. And know that God is with the righteous. 124. And whenever a sūrah is revealed, there are among them [i.e., the hypocrites] those who say, “Which of you has this increased faith?” As for those who believed, it has increased them in faith, while they are rejoicing. 125. But as for those in whose hearts is disease, it has [only] increased them in evil [in addition] to their evil. 465 And they will have died while they are disbelievers. 126. Do they not see that they are tried every year once or twice but then they do not repent nor do they remember? 127. And whenever a sūrah is revealed, they look at each other, [saying], “Does anyone see you?” and then they dismiss themselves. God has dismissed their hearts because they are a people who do not understand.

> 464 In times of hardship. Rather, they should have been willing to endure with the Prophet whatever was necessary for Islām. > 465 Literally, “filth,” i.e., disbelief and hypocrisy.

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128. There has certainly come to you aMessenger from among yourselves. It is hard on him whatever you suffer from; [he is] anxious over you [i.e. your well-being] and to the Believers is kind and merciful. 129. But if they turn away, [O Muhammad], say, “Sufficient for me is God; there is no deity except Him. On Him I have relied, and He is the Lord of the Great Throne.” Sūrah 10: Yūnus www.quranproject.org 10: Jonah _________________________________________________________

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## Sūrah 10: Yūnus

Period of Revelation

We learn from hadith the Sūrah was revealed in Makkah. But there are some people who are of the opinion that some of its verses were revealed at Madīnah. This is however a superficial view. The continuity of the theme clearly shows that this does not comprise isolated verses or discourses that were revealed at different times and on different occasions. On the contrary it is from the beginning to the end a closely connected discourse which must have been revealed at one sitting. Besides this the nature of its theme is itself a clear proof that the Sūrah belongs to the Makkan period.

Time of Revelation

We have no hadith in regard to the time of its revelation but its subject matter gives clear indication that it must have been revealed during the last stage of the Prophet’s residence at Makkah. For the mode of the discourse suggests that at the time of its revelation the antagonism of the opponents of the Message had become so intense that they could not tolerate even the presence of the Prophet and his followers among themselves and that things had come to such a pass as to leave no hope that they would ever understand and accept the Message of the Prophet. This indicates that the last stage of the Prophet’s life among the people had come and the final warning like the one in this Sūrah had to be given. These characteristics of the discourse are clear proof that it was revealed during the last stage of the Movement at Makkah. Another thing that determines more specifically the order of the Sūrahs of the last stage at Makkah is the mention (or absence) of some open or covert hint about emigration (Hijrah) from Makkah. As this Sūrah does not contain any hint whatsoever about this it is a proof that it preceded those Sūrahs which contain it. Now that we have specified the time of its revelation there is no need of repeating its historical background because that has already been stated in Sūrah 6: al-An’ām (The Grazing Livestock) and Sūrah 7: al-A’rāf (The Elevations).

Subject

This discourse deals with the invitation to the Message admonition and warning. In the very introductory verses the invitation has been extended like this: “The people consider it a strange thing that this Message is being conveyed by a human being and charge him with sorcery whereas there is nothing strange in it nor has it any connection with sorcery or sooth saying. It simpl