التفسير المحرر
The foolish among the people will say: “What has turned them away from their prayer direction they used to face[61]?” Say: “To Allah belong the east and west: He guides whom He wills to a straight path.” The ignorant and those of weak intellect among the people—the Jews, the hypocrites, and the polytheists—will ask, “What has turned the Muslims away from the direction of Bayt Al-Maqdis (the Sacred House in Jerusalem), to which they once faced in prayer?" Say, O Muhammad, “To Allah alone, and to none besides Him, belongs the dominion of the east and the west and all that is between them. For…
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The foolish among the people will say: “What has turned them away from their prayer direction they used to face[61]?” Say: “To Allah belong the east and west: He guides whom He wills to a straight path.”
The ignorant and those of weak intellect among the people—the Jews, the hypocrites, and the polytheists—will ask, “What has turned the Muslims away from the direction of Bayt Al-Maqdis (the Sacred House in Jerusalem), to which they once faced in prayer?" Say, O Muhammad, “To Allah alone, and to none besides Him, belongs the dominion of the east and the west and all that is between them. For all directions are created and owned by Him; thus it is His prerogative to command turning toward whichever direction He wills, exalted is He. And indeed, Allah Almighty in His wisdom, guides and grants success to whom He wills among His creation toward the straight path, and He Almighty has guided the believers to the Qiblah of Abraham (peace be upon him), which others have strayed from."
Thus We made you a balanced nation, so that you may be witnesses over mankind and the Messenger a witness over you. We did not change your former direction of prayer [to the Ka‘bah] except to distinguish those who would follow the Messenger from those who would turn back on their heels. It was surely burdensome except for those whom Allah guided. Allah would never let your [acts of] faith go to waste, for Allah is Most Gracious and Most Merciful to all people.
In the same manner as We have guided you to the best direction of prayer, We have also made you the best and most just of nations, so that you may bear witness over other nations that their messengers and prophets (peace be upon them) have conveyed the message of their Lord Almighty. And Muhammad (peace and blessings of Allah be upon him) will bear witness to the truthfulness of the nation in what they have reported about the messengers of Allah conveying His message to their peoples. It is also said that Muhammad (peace and blessings of Allah be upon him) will testify that he has conveyed the message of his Lord to his nation. We initially directed you, O Muhammad, towards Jerusalem, and then redirected you to the Ka‘bah as a test, to distinguish those who would follow you and face the direction you face, from those who would turn back on their heels. Indeed, the matter of redirecting you from Jerusalem to the Ka‘bah was a significant and burdensome affair, except for those whom Allah guided to the truth and enabled to act upon it. Allah would never let the reward of your prayers towards Jerusalem be lost; rather, it is preserved with Him. Indeed, Allah is Most Compassionate and Most Merciful to the people, and thus He would never let the reward of the acts of obedience of His believing servants go to waste.
We see the turning of your face [O Prophet] towards heaven[62]; We will surely make you turn towards a prayer direction that will please you. So turn your face towards the Sacred Mosque [in Makkah], and wherever you are, turn your faces towards it. Those who were given the Scripture know that this is the truth from their Lord, and Allah is not unaware of what they do.
We have certainly seen the turning of your face, [O Muhammad], towards the heavens, eagerly awaiting the revelation concerning the change of the qiblah to the Ka‘bah. We shall indeed direct you to a noble qiblah that you will be content with and love. So turn your face towards the Ka‘bah for prayer. And wherever you [believers] are, you must turn your faces towards it when intending to pray. Indeed, the Jews and the Christians know from their Scriptures that the Prophet's (peace and blessings of Allah be upon him) and the believers' turning towards the Ka‘bah is a truth decreed by Allah, the Exalted. And Allah is not unaware of what those who know the truth yet deny and do not follow it are doing; their deeds are recorded with Allah, so that He may punish them for what they have done.
Even if you were to bring every proof to those who have been given the Scripture, they would not follow your prayer direction, nor would you follow their prayer direction; nor would any of them follow the prayer direction of the other. However, if you were to follow their desires after the knowledge that has come to you, then you would surely be among the wrongdoers.
By Allah, even if you, O Muhammad, were to bring every proof to the Jews and the Christians, and establish every argument to prove that the truth is what you have brought them, including the obligation to face the direction of the Sacred Mosque, they would not abandon their desires and follow you in that. Nor would you turn towards the direction of the Jews or the Christians, nor would the Jew turn towards the direction of the Christian, nor the Christian towards the direction of the Jew. And if you, O Muhammad, were to follow the desires of the Jews and the Christians regarding the direction of prayer or other matters after the truth has come to you to face the Ka‘bah, you would be counted among the wrongdoers for abandoning the truth and following falsehood. This address is to the Prophet and, by extension, to his nation.
Those whom We gave the Scripture recognize him [i.e., the Prophet] as they recognize their own sons, yet a group of them conceals the truth knowingly[63].
The Jews and the Christians who were given the Scripture recognize that Muhammad (peace and blessings of Allah be upon him) is indeed the truth, and that what he brought—such as the correctness of facing the Ka‘bah in prayer—is the truth; they know this with absolute certainty, akin to their certainty about their own children, as they do not confuse them with others. Yet, despite the clarity of the truth and their certain knowledge of it, a group among them conceals what is in their books regarding the description of the Prophet (peace and blessings of Allah be upon him) and what he brought concerning the direction towards the Ka‘bah, while they know your truthfulness and that what you have brought is the truth.
It is the truth from your Lord; so never be among those who doubt.
Know, O Muhammad, that the only truth is what has come to you from your Lord, not what the Jews or the Christians, or others say; so let there be no doubt or hesitation in you regarding it.
Every nation has a direction to which it turns, so compete with one another in good deeds. Wherever you are, Allah will bring you all together, for Allah is Most Capable of all things.
Each community of faith has a direction of prayer they turn to. So hasten to seize the acts of obedience, including facing the Qiblah as Allah has commanded. Wherever you may be, on land, sea, or air, Allah will gather you all on the Day of Judgment to recompense you. Indeed, He is the All-Powerful, and nothing can hinder Him.
From wherever you set out, turn your face to the direction of the Sacred Mosque [in Makkah]. This is surely the truth from your Lord, and Allah is not unaware of what you do.
From wherever you set out, O Muhammad, whether on a journey or otherwise, turn your face towards the Ka‘bah for prayer. Indeed, your turning towards the Ka‘bah, O Muhammad, is a certain truth from your Lord. And Allah is never unaware of anyone's deeds; rather, He is fully aware of all actions and will recompense you all for them.
From wherever you set out, turn your face towards the Sacred Mosque [i.e., Ka‘bah]. Wherever you are, turn your faces towards it, so that the people should not have any proof against you[64], except for the wrongdoers among them. So do not fear them but fear Me, so that I may complete My favor upon you [all] and that you may be guided.
From wherever you set out, O Muhammad, whether on a journey or otherwise, turn your face towards the Ka‘bah for prayer. And wherever you [believers] are, you must also turn towards it when intending to pray. We have changed your Qiblah to the Ka‘bah so that the Jews may not argue against you, saying: "Since you have agreed with us in our Qiblah towards Bayt al-Maqdis (Jerusalem), why do you criticize our religion, and why do you not follow our faith?" However, the argument of the wrongdoers—those who are the polytheists of Quraysh—will persist, as they falsely claim: "Since you have returned to our Qiblah, you must follow our religion." Do not fear these obstinate wrongdoers, but fear Me alone. I have ordained the facing of the Ka‘bah for you to complete the rites of your upright religion, and so that you may be rightly guided, knowing the truth and acting upon it.
Just as We have sent you a messenger from among you, reciting to you Our verses, purifying you, and teaching you the Book and Wisdom[65], and teaching you what you did not know.
We have commanded you to face the Ka‘bah as a blessing from Us upon you, just as We bestowed upon you the first blessing by sending Muhammad (peace and blessings of Allah be upon him) from among you, O Arabs—speaking your language, whose lineage and character you know. This messenger, whom We have blessed you by sending among you, has come to recite to you the Qur’an, purify you from the filth of polytheism and disbelief, and the vices of morals and disobedience, and to teach you the Book and the Sunnah, and to teach you what you were ignorant of, including the stories of those who passed and the news of what is to come from the unseen.
Therefore remember Me; I will remember you[66]. Be grateful to Me, and do not be ungrateful.
Remember Me with your hearts, tongues, and limbs in return for the blessings previously mentioned. I will remember you. Be grateful to Me for the favors I have bestowed upon you with your tongues, hearts, and limbs, and do not deny My benevolence towards you.
O you who believe, seek help in patience and prayer, for Allah is with those who are patient[67].
O assembly of believers, adhere to patience and the performance of prayer; for they are assistance for you in great deeds. Indeed, Allah is with those who are patient, granting them His victory, support, and assistance.
And do not say that those martyred in Allah’s way are dead. Rather, they are alive, but you do not perceive it.
And do not say about those who are killed fighting and striving for the cause of Allah: "They are dead," for the matter is not as you suppose. Rather, the truth is that the martyrs, after being killed until the Day of Resurrection, are alive with Allah in an intermediate state (Barzakh), wherein they find delight in the bounties of Paradise, but people are unaware of this matter in worldly life.
We will surely test you with something of fear and famine, and loss of property, lives and fruits. But give glad tidings[68] to those who are patient.
We will surely test you with a slight touch of fear, hunger, loss of some of your wealth, and the death of some among you, such as your children, family, and relatives, and a decrease in your fruits. And give glad tidings, O Muhammad, to the patient with news that will delight them, news that no one has informed them of before.
Those when afflicted with a disaster, say, “We belong to Allah, and to Him we will return.”
The patient ones are those who, when afflicted with calamity, say with conviction and certainty: "Indeed, we are servants owned by Allah, who has absolute authority over us with His wisdom and mercy, and indeed, we are transitioning from this transient world and its calamities, and to Him alone we shall return on the Day of Resurrection, where He will recompense every doer for their deeds.
They are those upon whom are blessings and mercy from their Lord, and it is they who are guided.
Those patient ones who are given glad tidings, who say, "Indeed we belong to Allah, and indeed to Him we will return," are praised by Allah Almighty and their status is elevated. Upon them descend His mercies, and they are those whom Allah Almighty has guided to the truth and granted them success in acting upon it.
Indeed, Safa and Marwah [mounts] are among the symbols of Allah. So whoever performs the pilgrimage or ‘Umra, there is no blame upon him to go between them[69]. And whoever does good voluntarily, then Allah is All-Appreciative, All-Knowing.
Indeed, the Sa’i (ritual walking or running) between Safa and Marwah is among the manifest symbols of the religion. So whoever intends the Sacred House for the performance of the rites of Hajj or ‘Umrah, let him find no blame in walking between them, thinking it a remnant of the practices of the [pre-Islamic] age of ignorance. And whoever performs the obligatory and recommended acts of worship and increases in them, let him know that Allah Almighty will reward him for his good deeds; for Allah is Appreciative; He does not let the reward of the doer of good be lost, and He is All-Knowing, nothing of their goodness is hidden from Him.
Those who conceal the clear proofs and guidance that We have sent down – after We explained it clearly to people in the Scripture – it is they who are cursed by Allah and will be cursed by those who curse[70].
Indeed, the scholars of the Jews and Christians who concealed from the people the evidence proving the mission of the Prophet (peace and blessings of Allah be upon him) and the explanation of his attributes and the guidance, which is the beneficial knowledge guiding to the path of truth, after We had made it clear in the Torah and the Gospel with complete clarity. Those are the ones whom Allah Almighty expels from His mercy, and the cursers ask Allah Almighty to curse them.
Except for those who repent, mend their deeds, and clarify the truth; I will surely accept their repentance, for I am the Accepter of Repentance, the Most Merciful.
Except for those who repent from their concealment, acknowledging their sin, reforming their condition, and clarifying to the people what they had concealed, these are the ones whose repentance I accept; for I am oft-returning, guiding the servants to repentance first, and accepting it from them secondly, and I am the Most Merciful, vast in mercy, and from My mercy is that I guided them to repentance, so they repented, and then I accepted it from them.
Those who disbelieve and die as disbelievers are cursed by Allah and the angels, and by all people.
Indeed, the disbelievers who persist in their disbelief until their death, without repenting, upon them is the curse of Allah, banishing them from His mercy, and upon them is the curse of the angels and all people, who implore Allah Almighty to distance and expel them from His mercy.
They will abide in [the curse] forever. Their punishment will not be lightened, nor will they be granted any respite.
They will abide eternally in this curse, which entails eternal dwelling in the Fire of Hell, where their punishment is neither reduced in time nor in severity; they are in constant and severe torment, and they are not given respite, so the punishment is not delayed from them.
And your god is one God. None has the right to be worshiped except Him – the Most Compassionate, the Most Merciful.
Indeed, the One you worship is but a single deity—unique in His essence, names, attributes, and actions; none is worthy of worship in truth but Him. He is the Most Compassionate, whose mercy encompasses all things, and the Most Merciful, who bestows His mercy upon His servants.
Indeed, in the creation of the heavens and earth; the alternation of the night and day; the sailing of the ships in the sea for the benefit of people; the sending down of rain from the sky by Allah, reviving thereby the earth after its death; the spreading of all kinds of creatures therein; the directing of the winds and clouds between the sky and earth – in all these, there are signs[71] for people of understanding.
Indeed, in the creation of the heavens and the earth, and in the perpetual alternation of the night and the day, and their differences in light and darkness, heat and cold, length and shortness, and in the ships that sail in the sea, benefiting people by transporting them from one place to another, bringing goods, fishing, and other such activities, and the rain that Allah Almighty sends down from the clouds, causing the earth to sprout after it was barren and desolate, and spreading across all regions of the earth all that walks upon it from various kinds of animals, and the variation of the winds in calmness and blowing, in direction, strength, and benefit, blowing from several directions, differing in strength and weakness, benefit to people, or destruction and harm, and the clouds in the sky, subjugated by the command of Allah Almighty for the benefit of creation, in these mentioned matters, there are clear signs and indications of the oneness of Allah Almighty, and the perfection of His attributes, and the greatness of His actions, but for those who have a sound mind, who reflect and understand Allah Almighty's intent.
And among people, there are some who take others as equals to Allah[72]: they love them as they should love Allah. But those who believe are stronger in their love for Allah. If only the wrongdoers could see the punishment, they would surely realize that all power belongs to Allah and that Allah is severe in punishment.
Indeed, some people set up equals to Allah from among His creation, loving them as they love Allah. But the believers are stronger in their love for Allah than those idolaters are in their love for Allah and for the rivals they set up beside Him. If only those who wronged themselves by associating partners could witness their state when they see the punishment of Allah on the Day of Judgment, they would then know with certainty that all power and might belong solely to Allah, and that the equals they took can neither avert harm from them nor bring them any benefit. And they would know that Allah is severe in punishment for those who disbelieve or associate partners with Him.
[Consider] when those who were followed, they will disown their followers when they see the punishment, and all ties between them will be cut off.
When those who were followed in disbelief, polytheism, and misguidance disown those who followed them, and they all witness the torment of Hell, and they are certain that they will enter it, and every means and cause for salvation and deliverance is cut off.
The followers will say, “If only we could have another chance, so we could disown them as they have disowned us.” Thus will Allah show them their deeds as sources of regret, and they will never get out of the Fire.
The followers will lament, “If only we had another chance to return to the world of deeds, we would disown those we followed, abandoning idolatry and turning to the Oneness of Allah with sincere devotion." Just as He showed them the torment, Allah will make them see their deeds as a source of regret. And they will never leave the Fire but will remain therein.
O people, eat from what is lawful and good[73] on earth, and do not follow the footsteps of Satan, for he is your sworn enemy.
O mankind, eat from all that is on the earth of plants and animals, provided it is lawful and pure, not harmful. Do not follow the path of Satan, nor pursue his footsteps in which he led his followers astray, which is contrary to the obedience of Allah Almighty. This includes forbidding what Allah has permitted of foods and permitting what He has forbidden, and calling to consume the impure and abandon the good. Do not obey him, for he is to you a clear enemy.
He only orders you to commit evil and immoral deeds, and to say concerning Allah what you do not know[74].
The devil commands you to engage in evil and sinful deeds whose consequences are dire and harmful to the doer. He also commands what is even more grievous, exceeding all bounds in its repulsiveness, such as fornication. Furthermore, he commands you to speak about Allah without knowledge, including forbidding what Allah has permitted or permitting what He has forbidden.
When it is said to them, “Follow what Allah has sent down,” they say, “Instead, we follow what we found our forefathers doing.” [Would they do so] even though their forefathers had no understanding, nor were they guided?
When it is said to the polytheists, "Adhere to following only what Allah has revealed to His Messenger," they say, "Rather, we follow what we found our forefathers practicing." Would they still follow their forefathers even if they were in a state not worthy of being followed, as they do not possess a sound intellect to guide them to follow the truth and deter them from following falsehood, nor do they possess any beneficial knowledge to act upon it in doing righteous deeds"?
The similitude of those who disbelieved is like cattle not understanding the calls of the shepherd except shouts and cries. They are deaf, dumb, and blind[75]; and they understand nothing.
The description of the disbelievers when the caller invites them to faith is like the cattle that hear the voice of their shepherd but do not understand the meaning. Similarly, the state of the disbelievers is such that they do not benefit from that call in any way, but they hear what establishes the proof against them. Since their hearts do not believe, their true benefit from their senses is disabled accordingly. They do not hear the truth with understanding and acceptance, nor do they speak it, nor do they see its path, for their hearts do not comprehend anything of the truth.
O you who believe, eat of the good things[76] We have provided for you, and be grateful to Allah, if you truly worship Him alone.
O you who believe, eat of what Allah Almighty has made lawful for you; from the pure and beneficial types of food that He has provided for you, and be grateful to Allah with your hearts, tongues, and limbs. If you truly obey Allah Almighty and humble yourselves before Him in full compliance with His commands and avoidance of His prohibitions, then thank Him for the blessings He has bestowed upon you.
He has only forbidden to you carrion, blood, the flesh of swine, and what has been sacrificed to other than Allah. But if someone is compelled by necessity – neither driven by desire nor exceeding immediate need – then there is no sin upon him; for Allah is All-Forgiving, Most Merciful.
Indeed, Allah has only forbidden to you, O believers, the dead animal that died naturally without lawful slaughter, the blood that is spilled, and the flesh of swine—which includes its fat—and what has been slaughtered in the name of other than Allah, such as what is sacrificed for idols, and other than His name is mentioned upon it with a raised voice. But whoever is compelled by necessity to eat from these prohibitions, without desiring to consume them while having the ability to access the lawful, or without being hungry, and without exceeding the limit of necessity, should only consume what suffices to alleviate his hunger. Whoever is in such a state, there is no sin upon him for consuming these prohibitions. Indeed, Allah is Forgiving; He forgives the sins of His servants, conceals them, and overlooks holding them accountable, and He is Merciful to His servants.
Those who conceal the revelation of Allah’s Book and purchase thereby a small price, consume nothing into their bellies except fire. Allah will not speak to them on the Day of Resurrection nor will He purify them, and for them there will be a painful punishment.
Indeed, the Jews who concealed the matter of Muhammad’s prophethood (peace and blessings of Allah be upon him) as affirmed in their Torah and hid some of Allah’s decrees therein, seeking through this concealment to gain a fleeting portion of the worldly life, such as wealth, leadership, and other things—just as they consumed into their bellies what Allah had forbidden by acquiring unlawful wealth through their concealment of knowledge, so too will they be fed fire into their bellies on the Day of Judgment as a fitting recompense. Allah Almighty will not speak to them with words of honor and pleasure that would delight them, for He is angry with them, nor will He purify them from their sins, nor will He praise them with anything good. And for them, in addition to all of this, is a painful punishment.
They are those who trade guidance for misguidance and forgiveness for punishment. How patient they must be to withstand the Fire[77]!
Those whom Allah has described as concealing knowledge have, by this very deed, exchanged the path of guidance that would lead them to Allah’s good pleasure and the bliss of the Hereafter; they have traded it for the paths of vain desire that have led them astray from the straight path. By this same deed, they have also exchanged the attainment of Allah’s forgiveness for deserving His punishment. So how, then, could they confine themselves and set their resolve to commit this deed, one that leads them to a grievous punishment? And how could they even dare commit such an act when they know how dire its consequences are?
That is because Allah has sent down the Book in truth. And those who differ over the Book are surely in extreme dissension.
They deserved the punishment for their concealment because Allah Almighty revealed His Book to them in truth, and it is their duty not to conceal it but to clarify it. Concealing any part of it is concealing the truth, which is contrary to the will of Allah Almighty. Thus, the punishment befell them. And those who believed in part of the Book and disbelieved in part, concealing some things and revealing others, have departed from the truth and strayed from the path of righteousness.
It is not righteousness to turn your faces towards the east or the west, but righteousness is to believe in Allah, the Last Day, the angels, the Scriptures, and the prophets; and to give charity out of one’s cherished wealth to relatives, orphans, the needy, the wayfarer, beggars, and to free slaves; to establish prayer and give zakah; to fulfill the ratified pledges; to be patient at times of hardship, adversity, and during the battle. Such are the true believers, and such are the righteous.
The matter is not about achieving goodness by facing this direction or that in prayer, but rather, the one who has grasped all goodness is the one who believes in Allah, the Last Day, the angels, the books, and the prophets (peace be upon them). And the one who gives wealth, despite loving it and desiring it, gives it as charity to his relatives, to the young who have lost their fathers before reaching maturity and have no provider, to the needy who cannot find what suffices them, to the traveler seeking sustenance to reach his homeland, to those who seek aid due to misfortune, and for freeing captives and similar causes. They establish prayer in its complete and correct form, and they give zakah that Allah has ordained upon them to its rightful recipients. They fulfill their commitments to Allah Almighty and to people, not breaking them after confirming them. They restrain themselves from despair, impatience, and discontent, and from what Allah dislikes, in times of poverty, illness, and during the intensity of battle against enemies. Those who possess these qualities are the ones who are truthful in their faith, for their deeds have confirmed their belief, and they are the pious, for they have done what they were commanded and avoided what they were forbidden.
O you who believe, legal retribution is prescribed for you in cases of murder – a free for a free, a slave for a slave, and a female for a female. But if one is pardoned by the victim’s guardian, then a fair ransom of blood money should be set and paid in the best way. This is a concession and a mercy from your Lord. But whoever transgresses the limits afterward, will have a painful punishment.
O believers! Justice and equality in retribution have been prescribed for you: a free man for a free man, a slave for a slave, a male for a male, and a female for a female. Do not exceed the limits of retribution to include anyone other than the murderer and the offender. If the heirs of the murdered forgive and do not demand his blood, then retribution is waived for the killer, and blood money becomes obligatory. The one who forgives must not impose upon the killer anything beyond what Allah has decreed, nor burden him with what he cannot bear. The killer must fulfill his obligation to the heirs of the murdered without delay or reduction of the blood money and without any act or word of offense towards them. The heirs must seek their due with fairness, and the killer must fulfill his obligation with good conduct. What Allah Almighty has legislated in allowing forgiveness of the killer and accepting blood money in place of retribution is a decree that is an alleviation from Allah for this nation and a mercy to His servants. But whoever transgresses the limits set by Allah in the aforementioned rulings of retribution—such as if the heir of the murdered kills the killer after forgiving him, or if the killer returns to his crime once again—then he shall have a painful punishment.
In the legal retribution, there is [saving of] life for you, O people of understanding, so that you may become righteous.
Indeed, in the legitimacy of "qisās" (legal retribution), there is life for those who use their intellect to reflect and understand Allah's intention from this ruling, so they refrain and avoid killing. For whoever intends to kill, if he knows that he will be killed in retribution for whom he killed, he refrains from killing; thus, there is life for him and for the one he intended to kill. And when the killer is seen killed, others are deterred by that.
It is prescribed for you that when death approaches one of you – if he leaves behind any wealth – a bequest should be made in favor of parents and immediate family members[78] with fairness, this is a duty upon the righteous.
It has been prescribed upon you, O believers, that when the causes and preludes of death come upon you, and you have wealth, you are to make a bequest of part of that wealth to your parents if, owing to a [legal] impediment, they do not inherit, and to those relatives who have no share in his inheritance. This is to be done without extravagance or miserliness, and without restricting it to the more distant [relatives] while neglecting the nearer ones. Rather, they are to be ordered according to closeness of kin and degree of need, and without wronging the heirs, so that the bequest to those [non-heirs] does not exceed one-third of the estate. This is a fixed and firmly confirmed duty upon those who are mindful of Allah.
If someone alters the bequest[79] after hearing it, they will bear the sin of the alteration, for Allah is All-Hearing, All-Knowing.
Whoever changes the will after hearing it from the testator, the sin is upon him. As for the testator, if he has not acted unjustly or sinfully, he is free from blame. And Allah Almighty is All-Hearing, All-Knowing of the condition of both the testator and the one who alters the will, and He will recompense each according to what they deserve.
But if someone fears partiality or injustice from the testator, and puts things right between the parties, then there is no sin upon him, for Allah is All-Forgiving, Most Merciful.
Whoever fears that the testator may deviate from the truth in his will, whether unintentionally or deliberately, there shall be no sin upon him if he advises the testator during his lifetime to amend the will, and he amends it, or if he amends it after his death, rectifying it in accordance with the Shariah. Thus, the corruption of the will is removed, along with any discord that may have arisen between the testator and the heirs or between the heirs and the beneficiaries. Indeed, Allah is Most Forgiving, Most Merciful to His servants.
O you who believe, fasting[80] is prescribed upon you as it was prescribed upon those who were before you, so that you may become righteous.
O you who have believed, fasting is ordained upon you as it was ordained upon the previous nations, so that through your fasting you may attain the rank of mindfulness of Allah, the Mighty and Majestic.
[Fasting is for] a specific number of days; but if anyone of you is ill or on a journey, he should make up for those days. As for those who can only fast with hardship, compensation can be made by feeding a needy person [for each day]. But anyone who volunteers to give more, it is better for him. Yet fasting is better for you, if only you knew[81].
This fasting is prescribed for you during a limited number of days, specifically the days of the month of Ramadan. So whoever among the believers is ill or on a journey and breaks the fast, they must make up the fast of the days they missed on other days. Whoever can fast and does not fast must provide food for a needy person for each day he breaks the fast. And whoever feeds more than one needy person, it is better than feeding just one for each day he broke the fast. Fasting, as it has been prescribed for you, is better for you than breaking the fast and feeding, and if you knew the benefits of fasting for you, you would never neglect it.
Ramadān is a month in which the Qur’an was sent down[82] as a guidance for mankind and as clear signs that show the right way and distinguish between right and wrong. So whoever of you witnesses this month, should fast. But if anyone is ill or on a journey, he should make up for those days. Allah wants ease for you and does not want hardship for you, so that you may complete the prescribed number of days, and proclaim the greatness of Allah for having guided you, and so that you may be grateful.
"The limited days" are the month of Ramadan, in which the Qur’an was revealed. It is said that it was sent down in its entirety from the Preserved Tablet to the lowest heaven on the Night of Decree, and it is also said that its revelation began in Ramadan on the Night of Decree. The Qur’an was sent as a guide for humanity, a clear path to the truth, containing clear signs, which are evident proofs and manifest evidences that clarify the truth, guide to it, affirm the truthfulness of the reports within the Qur’an, the justice of its rulings, and distinguish between right and wrong. So whoever is present and residing in their homeland, it is obligatory upon them to fast the days of the month they witness. But whoever is ill or on a journey and breaks the fast, they must make up the fast on other days equal to the number of days they missed. Allah Almighty desires to lighten your burdens, O believers, and to ease His commands for you. He desires that you complete the prescribed number of days of Ramadan by making up the days you missed, and He desires that you magnify Him by saying: Allahu Akbar, after the conclusion of Ramadan for what He has bestowed upon you by guiding you to this month, legislating its fast and its rulings, and enabling you to fast it so that you may be among the grateful for Allah’s blessings upon you.
When My slaves ask you concerning Me, I am indeed near[83]. I respond to the call of the supplicant when he calls upon Me; so they should respond to Me and believe in Me, so that they may be guided.
When the believers ask you, O Muhammad, about My nearness, indeed I am near to them. I respond to the supplication of whoever calls upon Me from among them. So let them comply with Me, obeying My commands and avoiding My prohibitions, and let them believe that I reward them for their compliance with Me, and I respond to their supplications and pleas to Me, so that they may attain guidance, which is the attainment of truth and success in beneficial knowledge and righteous deeds.
It has been made permissible for you to be intimate with your wives on the nights of the fast. They are a garment for you just as you are a garment for them. Allah knows that you used to deceive yourselves, so He accepted your repentance and pardoned you. So now you may have intimacy with them[84] and seek what Allah has destined for you. And eat and drink until you see the light of dawn distinct from the darkness of night, then complete the fast until nightfall. However, should you be in a devotional retreat in the mosques then do not be intimate with them. These are the limits set by Allah, so do not even come near to them. This is how Allah makes His verses clear to people, so that they may become righteous.
It has been made permissible for you to be intimate with your wives during the nights of fasting. Each husband and wife is like a garment for the other due to the closeness and intimacy they share. Allah Almighty knew that you, O believers, were deceiving yourselves by disobeying Allah Almighty by not adhering to His command to abstain from intimacy during the nights of fasting. So Allah accepted your repentance by making lawful for you what was previously forbidden, and He pardoned what had passed of your deceit. Now, with this allowance to be intimate with your wives, you may be intimate with them and seek what Allah has decreed for you of the offspring and also what Allah has ordained for you on the Night of Decree, during the nights of Ramadan. You should not be so preoccupied with the pleasure of intimacy to the extent that you miss its reward. Eat and drink at any time during the night until the white thread of dawn becomes distinct from the black thread of night. Then you must abstain from eating, drinking, and intimacy until sunset. Do not be intimate with your wives while you are in I‘tikāf (retreat) in the mosques. These rulings that Allah Almighty has clarified in this verse—such as the prohibition of eating, drinking, and intimacy during the day of fasting, and other prohibitions—Allah has made known to you and explained them, so you must remain distant from them. Just as Allah Almighty has clearly explained the rulings of fasting to His servants, He also clarifies other rulings in His Book or through the words of His Messenger (peace and blessings of Allah be upon him) and elucidates them completely so that they may fulfill His commands by doing what He has ordered and avoiding what He has forbidden.
Do not consume one another’s property unjustly, nor entice the rulers[85] in order to consume a portion of people’s property wrongfully while you know [it is sin].
Do not take each other's wealth through means that Allah Almighty has not permitted, and do not seek to consume wealth unjustly through the judgment of a ruler, such as bribing the ruler with money to judge in your favor unjustly. In doing so, you would be consuming a portion of people's wealth unlawfully, while you know that you are engaging in what is forbidden.
They ask you about the phases of the moon. Say, “They are a means for people to determine time and pilgrimage.” It is not righteousness to enter the houses from the rear [in pilgrimage][86], but righteousness is to fear Allah. So enter the houses through their doors, and fear Allah so that you may succeed.
Your companions ask you, O Muhammad, about the moon when it appears as a crescent at the beginning and end of the month: what is the wisdom behind this change, unlike the sun, which remains in a fixed state? Say, O Muhammad: It was created so that people may know the times of their pilgrimage, the month of their fasting, the day of breaking their fast, the waiting periods of their women, and other rulings. It is not righteousness in anything you were accustomed to in the pre-Islamic period of ignorance, such as entering houses from the back when you assume Ihram for Hajj or ‘Umrah, thinking that this is a means of drawing closer to Allah. Rather, true righteousness is for a servant to fear his Lord Almighty by obeying His commands and avoiding His prohibitions, not by worshiping in ways not prescribed by Allah, the Exalted. And you should enter houses through their doors, as there is no evidence prohibiting this during Ihram. And fear Allah by doing what He has commanded you and by avoiding what He has forbidden you, so that you may attain what you seek and be saved from what you fear.
Fight in the way of Allah against those who fight you[87], but do not transgress[88], for Allah does not like transgressors.
Fight, O believers, for the sake of Allah alone, to elevate His religion, and in the manner He has prescribed, against those who fight you from among the disbelievers, and not others. Do not transgress the limits set by Allah, for Allah does not love those who exceed the bounds of what He has ordained and fall into what He has forbidden, whether in combat or otherwise.
And fight them wherever you find them[89], and drive them out from where they drove you out[90], for persecution[91] is far worse than fighting. But do not fight them at the Sacred Mosque unless they fight you there. However, if they fight you, then fight them. Such is the recompense of the disbelievers.
And kill the disbelievers who fight you, in any place where you overpower them, and drive them out of the homes from which they drove you out. And their persistent state of associating partners with Allah and disbelieving in Him, as well as their attempts to turn believers away from their religion, are a greater wrong than killing itself. And do not fight them at the Sacred Mosque unless they initiate fighting you there; but if they fight you, then kill them as a response to their aggression against you. As we have decreed killing as a recompense for those who fight or kill you, the recompense for the disbelievers (who are aggressors) is also killing.
But if they desist, then Allah is All-Forgiving, Most Merciful.
But if they cease fighting and embrace Islam, then surely Allah Almighty is All-Forgiving and will pardon all their past misdeeds. He is also merciful; He guides them to the good for which He rewards them with righteous deeds by His mercy.
Fight them until there is no more persecution[92] and religion is only for Allah. But if they desist, let there be no aggression except against the oppressors.
Fight against the disbelievers who fight you until there is no more association of partners with Allah, so that worship and obedience are dedicated to Allah Almighty alone. This is the purpose of fighting. If they cease fighting you and embrace Islam, dedicating their worship solely to Allah, then refrain from fighting them. It is not permissible to punish anyone by fighting or killing them except for what they have committed of injustice through associating partners, disbelief, killing, or fighting.
[Battle in] a sacred month[93] is for [aggression committed in] a sacred month, and violations are subject to retribution. So if anyone commits aggression against you, return the aggression against him in the same manner as he showed against you. But fear Allah, and know that Allah is with those who fear Him.
If they fight you in one of the sacred months, then fight them therein, and likewise everything that is respected like the Sacred City and other things that the Shariah commands to be respected. Whoever dares to violate it and breaches its sanctity, then retribution is taken from him in its like. So whoever transgresses against you, retaliate against the aggressor with the like of his aggression, without excess. And fear Allah, and do not exceed what is due to you in retribution, and know that Allah, the Mighty and Majestic, is with His pious servants who comply with His commands and avoid His prohibitions, so He supports them, aids them, and grants them success.
Spend in the way of Allah[94] and do not throw yourselves into destruction[95], and do good, for Allah loves those who do good.
And spend, as a means of drawing near to Allah Almighty, in the various forms of obedience, including spending in Jihad against the enemies of the religion to elevate the Word of Allah, the Exalted. Avoid casting yourselves into that which leads to your destruction and punishment by neglecting what Allah Almighty has commanded or by committing what He has forbidden, such as refraining from spending in Jihad. Allah Almighty commands His servants to excel in all matters, in their dealings with the Creator and in their dealings with the creation, for Allah Almighty loves those who act with excellence.
And Complete Hajj and ‘Umrah for Allah. But if you are prevented, then [offer] whatever sacrificial animal is available, and do not shave your heads until the sacrificial animal reaches its place of sacrifice. But if anyone among you is sick or has an ailment of the scalp [and had his head shaved], then he must compensate by fasting, charity, or a sacrificial offering[96]. And when you are safe, then if anyone takes a break between ‘Umrah and Hajj, he must offer a sacrifice of whatever animal is available. However, if he cannot afford an offering, he should fast for three days during Hajj and seven days upon his return [home], making ten days in all. This is for those who are not residents of the Sacred Mosque. And fear Allah, and know that Allah is severe in retribution.
O you who have embarked on the rites of Hajj and ‘Umrah, you must complete them with their pillars and obligations, sincerely for Allah, Blessed and Exalted. If you are prevented and detained by fear of an enemy, or afflicted by illness, or similar hindrances from reaching the Sacred House, then offer whatever sacrificial animals you can afford from camels, cows, or sheep. Do not get out of your state of Ihram if you are prevented from Hajj or ‘Umrah until the sacrificial animal, which I have enjoined upon you, reaches its place of slaughter, which is the place of prevention. Whoever among you is ill and needs to shave his head, or has an ailment on his head like lice and shaves his head, he must compensate for this act by fasting three days, feeding six needy people, giving each half a Sa‘, or sacrificing a sheep. He is given the choice among these three. When the obstacles are removed and you can reach the Sacred House, whoever among you performs ‘Umrah, enjoying what Allah has permitted him from the prohibitions of Ihram until he begins the rites of Hajj—and likewise, whoever combines Hajj and ‘Umrah—must offer whatever sacrificial animals he can afford. If the one performing Hajj of Tamattu‘ cannot find a sacrificial animal or cannot afford its price, he must fast in place of that three days during Hajj and seven days when he has completed the rites of Hajj and has returned to his family and home. Those are ten complete days that must be fasted. The obligation of the sacrificial animal and its substitute of fasting is only for the one performing the Hajj of Tamattu‘ if his family is not among the residents of the Sacred Mosque. Some scholars say that this refers to those around the Sacred Mosque whose distance from it does not permit the shortening of prayers, while others say that it only refers to the inhabitants of the vicinity of the Sacred Mosque itself. And obey the commands of Allah Almighty, and avoid His prohibitions, and firmly believe that He Almighty is severe in punishment for whoever disobeys His commands and commits His prohibitions.
The pilgrimage is in known months[97]. Whoever commits himself to perform the pilgrimage, there should be no intimacy, foul language, and arguments during the pilgrimage. Whatever good you do, Allah is aware of it. And take provisions for the journey, but the best provision is righteousness. So fear Me, O people of understanding.
The pilgrimage is in known months: Shawwal, Dhul-Qi‘dah, and the first ten days of Dhul-Hijjah. Whoever assumes Ihram for Hajj must abstain from sexual relations and their preliminaries and should not speak of such matters in the presence of women. He must avoid all sins, including the prohibited acts of Ihram, and refrain from false arguments, disputes, and quarrels. Whatever good deeds the servants perform, whether great or small, Allah, the Mighty and Majestic, is aware of them and will record them and reward them with abundant recompense. Take provisions from your sustenance to aid you in reaching the Sacred House and performing the rites of Hajj. The best provision is the provision for the Hereafter leading to the abode of eternal bliss, which is the adherence to piety by fulfilling Allah's commands and avoiding His prohibitions. So fear Me, O people of sound intellect and clear understanding.
There is no blame upon you for seeking the bounty of your Lord [by trading]. But as you leave the plains of ‘Arafāt, remember Allah at the Sacred Site [in Muzdalifah] and remember Him for having guided you, for you were previously among those who had gone astray.
There is no blame on you, O believers, for earning through trade during the seasons of Hajj. When you depart from ‘Arafat to Muzdalifah, remember Allah at Muzdalifah, which includes prayer and supplication there. And remember Allah Almighty in gratitude for His guidance to you, for indeed, before this guidance, you were astray from the straight path.
Then move on from where the people move on[98], and seek Allah’s forgiveness, for Allah is All-Forgiving, Most Merciful.
Then depart from ‘Arafat as all the Arabs used to depart from it, unlike the Quraysh, and ask Allah to cover your sins and overlook them; for He, Glorified and Exalted, is worthy of being asked for that, as He is All-Forgiving to His believing servants and Most Merciful towards them.
When you have completed your rites, remember Allah as you used to remember your forefathers[99], or even with greater remembrance. There are some people who say, “Our Lord, give us in this world,” but they will have no share in the Hereafter.
When you have completed the Hajj rites and have gone out of the state of Ihram, increase in the remembrance of Allah, the Mighty and Majestic. Let your remembrance of Allah not be less than your remembrance of your forefathers and their virtues, but rather, remember Him even more intensely. Among the people are those who ask Allah only for the benefits of this worldly life, and they will have no share in the reward of the Hereafter.
And there are others[100] who say, “Our Lord, give us good in this world and good in the Hereafter, and protect us from the punishment of the Fire.”
And among the people are believers who say, Our Lord, grant us in this world good in the form of beneficial knowledge, righteous deeds, good provision, well-being, and other such blessings, and in the Hereafter, good in the form of the bliss of Paradise and the pleasure of Allah, and other such rewards, and avert from us the punishment of the Fire.
They[101] will receive their share of what they have earned. And Allah is swift in reckoning.
Those who say: "Our Lord, give us in this world good and in the Hereafter good, and protect us from the punishment of the Fire"—they will have a great reward for their pilgrimage, whose hardships they themselves bore, both in body and in wealth, and Allah Almighty will grant them a share of what they asked for of the good of this world and the Hereafter, to their conditions and in accordance with what the wisdom of Allah Almighty determines. Indeed, He, Glorified be He, quickly accounts for the deeds of the servants, and He is swift in reckoning the creation on the Day of Judgment.
And remember Allah during the appointed days[102]. But whoever hastens to depart [Mina] on the second day, there is no sin upon him; and whoever delays [until the third], there is no sin upon him for those who fear Allah. So fear Allah, and know that you will be gathered before Him.
Allah Almighty commanded His servants—both the pilgrims to His Sacred House and others—to proclaim His praises, saying: "And proclaim the praises of Allah during the three Days of Tashrīq (the 11th, 12th, and 13th of Dhul-Hijjah) by making Takbīr after the five daily prayers and at other times, including during Rami Al-Jamarat (the ritual stoning of the Jamarāt in Mina), among other occasions. And there is no blame on the pilgrim whether he leaves Mina before the sun sets on the second day of the days of Tashrīq or remains there until the third day to stone the Jamarāt. He may choose as he wishes, as long as he complies with what Allah Almighty has commanded and avoids what He has prohibited, especially concerning the obligations and prohibitions related to Hajj. And know that you will be gathered unto Allah Almighty on the Day of Resurrection, and you will be recompensed for your deeds; if good, then good, and if evil, then evil.
There are some [hypocrites] who amaze you with their words in the life of this world and call upon Allah to witness what is in their heart, yet they are the fiercest opponents[103].
And among the people of the hypocrites are those whose speech and outward words you find pleasing, O Muhammad, so you are impressed by his eloquence. Yet he speaks about worldly matters, far from anything that concerns the Hereafter. Or the way they speak about religious matters also impresses you—such as speaking of supporting Islam and the Muslims and loving the Messenger (peace and blessings of Allah be upon him) and other things, but it is speech that benefits them only in this worldly life; as for the Hereafter, they will not benefit from it at all. And they claim that Allah Almighty knows that what is in their hearts aligns with what they have spoken, but they are lying—for in reality, they defy Allah, exalted is He, with the disbelief their hearts conceal. And you find them—because of their reliance on their eloquence—arguing with falsehood, speaking brazen falsehood, lying in what they say, and acting shamelessly and unjustly in their disputes.
When they leave [you], they strive to spread corruption in the land[104] and destroy crops and livestock, whereas Allah does not like corruption.
And when these people—whose speech you find impressive—turn away and leave you, they go about the land striving hard to spread corruption in it through disbelief, injustice, and sinful deeds, such as highway robbery, spreading fear among travelers, and other such acts. Their intent is to destroy the crops (al-harth), the place where plants and fruits grow) and to destroy the livestock’s young (al-nasl, the offspring produced by animals). And just as they spread corruption in the land through disbelief, injustice, and sins, Allah Most High, as a punishment, withholds the rain from the sky, so the crops are ruined and the animals die. Indeed, Allah does not love these actions, nor those who carry them out, even if such people speak words that others find impressive.
When it is said to them, “Fear Allah,” pride takes hold of them to persist in sin. Hellfire is sufficient for them. What a terrible resting place!
And when it is said to such hypocrites, "Fear Allah"—by complying with what He has commanded and avoiding what He has forbidden, including refraining from spreading corruption and from destroying crops and animals—they become arrogant. A stubborn, prideful zeal seizes them because of the sins they are steeped in, and this haughty pride drives them to commit even more evil deeds. The very fact that they will be made to burn in the Fire of Hell is punishment enough for their misguidance and deviance—and what a wretched bed and resting place Hell is, which they have laid out for themselves through their hypocrisy and wickedness.
But there are some people who sell their souls[105] to seek Allah’s pleasure, and Allah is Most Gracious to His slaves.
There is a type of people who sell themselves, offering their lives as a price to attain the pleasure of Allah Almighty, and Allah is Ever Merciful to His servants.
O you who believe, enter into Islam completely and do not follow the footsteps of Satan, for He is your sworn enemy.
O assembly of believers! Act upon all the laws of Islam, and do not obey the devil (Satan); lest you follow his paths, leading you gradually to destruction; for he is a manifest enemy to you.
Should you slip back after the clear signs have come to you, then beware that Allah is All-Mighty, All-Wise.
If you err and deliberately contravene the laws of Islam and stray from the truth knowingly, after the proofs and clear evidence have been established, then know that Allah, the Exalted, is All-Mighty, All-Wise. Nothing can hinder Him from exacting retribution upon you, for He subdues whom He wills with His power, and punishes whom He wills according to His wisdom. Indeed, it is from His wisdom to punish the disobedient in a manner befitting their disobedience to Him, the Glorified and Exalted.
Are they waiting that Allah should come to them in the shadows of clouds[106], along with the angels? But then the matter would be decided. And to Allah return all matters.
Nothing awaits those who went astray after clear proofs came to them, and denied Muhammad (peace and blessings of Allah be upon him) and what he brought, except that their Lord Almighty will come to them on the Day of Resurrection in canopies of cloud, and that the angels will come. Then Allah will judge between His servants and repay every doer according to what they have done, for all matters of this world and the Hereafter return to Allah Almighty alone.
Ask the Children of Israel how many clear signs We have given them. But anyone who substitutes the favors of Allah [for disbelief] after receiving it, then Allah is severe in punishment.
Ask, O Muhammad, the Jews about what I gave them before your coming, of signs and miracles and clear proofs, which they witnessed at the hands of My prophets and messengers, indicating their truthfulness and the truth of what they brought to them, including belief in Muhammad (peace and blessings of Allah be upon him) and the obligation to follow him. Yet, despite all of this, they turned away, disbelieved, and denied. And whoever abandons the blessing of Islam, refrains from embracing it and acting upon all its laws, and chooses disbelief in its place, then Allah Almighty will punish him with severe punishment.
The life of this world is made appealing to those who disbelieve, and they ridicule the believers, while those who fear Allah will be above them on the Day of Resurrection. And Allah provides to whom He wills without measure.
The world has been adorned with its embellishments and delights for the disbelievers, and the love for it has deeply penetrated their hearts, causing them to focus solely on it and prefer it over the bliss of the Hereafter. Meanwhile, they mock the believers. Indeed, those who comply with what Allah Almighty has commanded and avoid what He has forbidden are the ones who will be superior in the abode of eternity. They will be above the disbelievers on the Day of Resurrection by entering Paradise. And Allah Almighty bestows upon the pious in Paradise His endless bounties and gifts, without fearing the depletion of His treasures or any diminution of His dominion. Rather, He grants them whatever they desire without limit or enumeration.
Mankind was just one nation. Then Allah sent prophets with glad tidings and warnings[107], and sent down to them the Scriptures in truth, to judge between people in matters over which they disputed. But none disputed thereafter except out of arrogance after they had received the clear proofs[108]. Then Allah, by His grace, guided those who believed to the truth in which they disputed. For Allah guides whom He wills to a straight path.
Mankind was united from the time of Adam (peace be upon him) on one religion, the religion of Islam. Then they differed in their religion until they worshipped idols. So Allah sent the prophets as bringers of glad tidings to those who obeyed them with Paradise and as warners to those who disobeyed them with the Fire. Allah sent down with them Scriptures containing truthful reports and just commands to judge between people in all that they differed in. Yet, they disputed those revealed Scriptures after they had received clear evidence and manifest proofs that what they contained was the truth. They were driven by transgression against one another in falsehood, and disputes and conflicts arose among them. Allah Almighty guided the believers to the truth brought by the Scriptures of those prophets (peace be upon them), which others had disputed. He also enabled them to submit to this truth and adhere to it by His knowledge, will, and facilitation. Among these believers is certainly the Ummah of Muhammad (peace and blessings of Allah be upon him), as well as all who believed from previous nations, such as those who believed from the people of Noah (peace be upon him). Allah, Blessed and Exalted, guides to the clear path of truth, which has no crookedness, and grants success in following it to whom He wills from His creation.
Do you think that you will enter Paradise without being tested like those before you who were tested? They were afflicted with poverty and adversity and were shaken[109] until the messenger[110] and the believers with him said, “When will the help of Allah come?” Indeed, the victory of Allah is near.
Did you think—O believers—that you would enter Paradise without experiencing what those who passed before you from the prophets and the believers endured, and after being patient as they were patient? They were afflicted with poverty and severe need, as well as diseases and pains, and they were intimidated and terrorized by their enemies with various kinds of threats and terrors. So they were afflicted in their wealth with hardship, in their bodies with harm, and in their hearts with fear, until the situation reached the point where the messengers of Allah and those who believed with them would ask: "When will the help of Allah come?"—seeking relief from the distress, anguish, and hardship they were in. Verily, the help of Allah is near, and His relief is imminent.
They ask you what they should spend. Say, “Whatever good you spend should be for parents, relatives, orphans and the needy, and the wayfarer; and whatever good you do, Allah is All-Knowing of it.”
Your companions ask you, O Muhammad, what they should give in charity—what kind, how much, and in what manner they should spend. Say, O Muhammad: Whatever you spend of wealth, whether little or much, the most deserving and rightful recipients of your spending are your parents, followed by other relatives in order of closeness, to the young minors (those below the age of maturity) who have lost their fathers before reaching maturity and have no provider; to the needy who do not have enough to meet their needs or make them self-sufficient; to the wayfarer passing through who seeks means to reach his homeland. Indeed, whatever good, benevolence, kindness, obedience, and nearness to Allah Almighty you offer is not hidden from Him. Rather, He is closely aware of your deeds—He records them for you, and rewards you for them.
Fighting has been enjoined upon you, even though you dislike it. But it maybe that you dislike something which is good for you, and you like something which is bad for you. Allah knows and you do not know.
Fighting is prescribed for you, O believers, against the enemies from among the disbelievers and polytheists, even though it is disliked by you because of the severity, hardship, and exposure to death and injury. that it involves. Yet, it may be that you dislike something, like fighting in the cause of Allah, yet it is good for you, as it may lead to either victory and spoils in this world—with great reward in the Hereafter—or martyrdom and Paradise. And perhaps you love something, like refraining from jihad, yet it is bad for you due to the humiliation it comes with, as well as its enabling of your enemies to overpower you, and how it deprives you of great rewards. And Allah knows what is good for you and what is truly bad, and He is more aware of what benefits you and what harms you than your very selves, so respond to Him in all circumstances.
They ask you about fighting in the Sacred Months[111]. Say, “Fighting therein is a great sin, but preventing people from the path of Allah, disbelieving in Him, preventing from the Sacred Mosque, and expelling its people from it is a greater sin with Allah, and persecution is far worse than fighting[112].” They will not cease fighting you until they turn you away from your faith if they can. And if anyone among you renounces his faith and dies as a disbeliever, their deeds will be void in this life and in the Hereafter. They are the people of the Fire; they will abide therein forever.
They ask you, O Muhammad, about the ruling on fighting in the sacred month. It is said that the question came from the believers, and it is also said that it came from the disbelievers to the Prophet (peace and blessings of Allah be upon him) as a reproach and denunciation of the believers who killed one of the disbelievers in a sacred month. Allah commanded His Prophet to respond by saying: "Fighting therein is a great sin due to the sanctity and sacredness of the sacred months. However, what they do by preventing people from following the path of truth, turning them away from their religion, their disbelief in Allah, preventing people from reaching the Sacred House for pilgrimage or ‘Umrah, and expelling its rightful inhabitants, the believers, who are its true custodians, is a greater sin and crime in the sight of Allah. Each of these acts is a Fitnah (persecution), and Fitnah is worse than the killing that occurred by the Muslims in a sacred month. The disbelievers and polytheists will continue to fight you to turn you away from your religion so that you become disbelievers like them, if they are able. But they will never succeed. Whoever among you turns back from the religion of Islam, choosing disbelief and persisting in it until death, their deeds will become void in this world and the Hereafter, and they will be among the companions of the Fire, abiding therein forever.
Those who believed, migrated, and fought for the sake of Allah – it is they who hope for Allah’s mercy, and Allah is All-Forgiving, Most Merciful.
Indeed, those who have believed, those who have emigrated to avoid associating with the polytheists and living among them, preserving their faith, and those who have exerted their efforts in fighting the enemies in support of the religion of Allah and to elevate His word, they are truly deserving to hope for Allah’s mercy and to be admitted into His abode of honor. They will attain what they hoped and aspired for, for Allah is All-Forgiving, Most Merciful. By His forgiveness, He has concealed their sins and overlooked them, removing their traces and punishments in this world and the Hereafter. By His mercy, He guided them to these noble deeds and grants them in both worlds the blessings and honorable ranks.
They ask you about intoxicants and gambling. Say, “In both, there is a great sin, and some benefits for people, but their sin is far greater than their benefit[113].” They ask you what they should spend. Say, “The surplus”. This is how Allah makes His verses clear to you, so that you may contemplate –
The believers ask you, O Muhammad, about the ruling on intoxicants and gambling. Say to them, O Muhammad, that in consuming intoxicants and engaging in gambling there is a great sin, as they cause enmity and hatred and hinder the remembrance of Allah and prayer, and other sins and evils that are greater than any benefits they may bring to the soul, body, and wealth, such as the excitement, pleasure, and euphoria found by the drinker, and the wealth that gambling may bring to its participant. The believers also ask you, O Muhammad, what they should spend from their wealth in charity. Say to them: Whoever among you wishes to spend in the way of Allah, let him give in charity from what is beyond his essential needs. And just as Allah has detailed these rulings, such as the ruling on intoxicants and other matters, and clarified them with utmost clarity, so too does Allah Almighty detail for us, with such clarity, all His verses and legal rulings so that we may reflect on the world and its fleeting nature, and on the approach of the Hereafter and its permanence, so that we may renounce the former and desire the latter, and work of it by obeying Allah, the Exalted.
in this life and the Hereafter. They ask you about orphans. Say, “Serving their interests is best. Should you mix your affairs with theirs, then they are your brothers. Allah knows who is dishonest and who is honest. If Allah had willed, He could have made things hard for you. Allah is indeed All-Mighty, All-Wise.”
The believers ask you, O Muhammad, about the orphans, and they used to separate their food for them, fearing that they would consume it with them. If something was left over, they would keep it for them until they ate it or it spoiled. Say to them, O Muhammad, that the intention is to improve the wealth of the orphans by preserving it, investing it, and trading with it for them. If you do not take a fee for doing so, it is better for you and a greater reward. If you gain something from their wealth in return for managing their affairs, such as mixing with them in food or other wealth, it is permissible—as long as it does not harm the orphans—because they are your brothers in religion, and it is natural for a brother to mix with his brother. Whoever mixes the orphan's wealth with his own, intending their benefit, Allah knows his intention and will reward him for it. If something from his wealth enters unintentionally and without greed, there is no blame on him, for Allah knows his intention. But whoever’s aim in that mixing is to use it as a means to consume the orphan’s wealth deceitfully, Allah Almighty knows his intention and will punish him for that. And Allah, exalted is He, is fully able to burden you by forbidding you to mix your wealth with that of the orphans, and by commanding you to measure out their food with exact precision—so that it neither exceeds their need nor falls short of it—placing you thereby in hardship and constraint, and then punishing you if you abandoned His command or committed His prohibition. Indeed, Allah is Almighty; nothing renders Him incapable, and He subdues all things. And He is All-Wise, placing everything in its proper place, and so He legislates for His servants that which contains good and mercy for them.
Do not marry polytheist women until they believe; for a believing slave woman is better than a free polytheist, even though she may attract you. And do not give your women in marriage to polytheist men until they believe, for a believing slave is better than a free polytheist, even though he may attract you. They invite to the Fire while Allah invites to Paradise and to forgiveness by His grace, and He makes His verses clear to people so that they may take heed[114].
Do not marry polytheist women, O believers, unless they believe and affirm that Allah alone is worthy of worship. A believing slave woman is better for a believer to marry than a free polytheist woman, even if her beauty, status, lineage, or wealth may attract you. And do not give your believing women in marriage to polytheist men unless they believe and affirm that Allah alone is worthy of worship. Indeed, marrying them to a believing slave is better than marrying them to a free polytheist man, even if his appearance, status, lineage, or wealth may attract you. Those polytheist men and women lead you—through living with them and mixing with them, and through hearing their words and seeing their actions—toward loving this worldly life and preferring it over the Hereafter, and toward doing the deeds that would lead you into the Fire. But Allah invites you to deeds that lead to Paradise and forgiveness by His permission. And He clarifies His proofs and arguments and reveals His ordinances and the wisdom behind them to the people, which leads them to remember what they have forgotten of the truth, reflect, take heed, and distinguish between the call to the Fire and the call to Paradise and the attainment of forgiveness.
They ask you about menstruation. Say: “It is impurity; so stay away from women during menstruation[115] and do not have intercourse with them until they become pure. When they are cleansed[116], then have intimacy with them as Allah has commanded you. Allah loves those who frequently repent and He loves those who purify themselves.
The believers ask you, O Muhammad, about their conduct with their wives during menstruation. Should they completely avoid them as the Jews do, or have intercourse with them? Allah Almighty has answered them that menstruation is impure and unclean, so avoid having intercourse with your wives during their menstruation until the menstrual blood ceases and they have purified themselves with a bath. When they have done so, then you may approach them in the manner Allah has permitted, which is through the vagina. Allah commands you to do this and encourages it, for He loves those who purify their inner selves by frequently repenting from all sins, even if they repeatedly fall into them, and He loves those who purify their outer selves with water from impurities and ritual impurities.
Your wives are a [place of] tillage for you, so come to your tillage as you please[117], and send forth something good for yourselves. Fear Allah and know that you will meet Him, and give glad tidings to the believers.”
Your wives are a place of cultivation for your offspring, just as the earth is a tillage for the farmer where he sows seeds, which then grow and produce plants. O men, you may approach your wives from any direction and in any manner you please, provided that the intimacy is in the place of cultivation, which is the front. And prepare good deeds and righteousness for the benefit of yourselves in the Hereafter, and place a barrier between yourselves and the wrath and punishment of Allah. Be certain that you will meet Allah on the Day of Judgment, and He will recompense each of you for your deeds, if they are good, then with good, and if they are evil, then with evil. And give glad tidings, O Muhammad, to the believers of what will please them in this world and the Hereafter.
Do not use Allah’s name in your oaths as an excuse for not doing good and fearing Allah, or not making peace between people, for Allah is All-Hearing, All-Knowing.
Do not use swearing by Allah Almighty as an excuse to refrain from doing good deeds, achieving piety, or striving to make peace among people in a righteous manner. For instance, if someone swears by Allah not to maintain ties of kinship, they should not abstain from doing so by using the oath as an excuse. Instead, they should break the oath, offer expiation for it, and do what is better. Indeed, Allah Almighty hears all voices, including the words of those who swear, and He Almighty knows all intentions and purposes, including the intentions of those who swear, whether they intend good or evil. Nothing is hidden from Him, Glorified be He.
Allah does not hold you accountable for unintentional oaths, but He holds you accountable for what your hearts have intended. And Allah is All-Forgiving, Most Forbearing.
Allah Almighty does not punish His servants for what they utter in oaths concerning matters customary to them, without the intention of binding themselves to those oaths. Similarly, if they swear with certainty about something they believe to be true or certain to occur, but it turns out otherwise, they are not required to offer expiation, nor are they punished. The punishment is reserved for those who deliberately intend in their hearts to swear falsely by Allah Almighty. And Allah is All-Forgiving, covering the faults of His servants and pardoning them, Most Forbearing, as He does not hasten to punish them when they disobey Him.
For those who swear not to have intercourse with their wives is a waiting period of four months. Should they then return [to each other], then Allah is All-Forgiving, Most Merciful.
If a man swears not to have intercourse with his wife for more than four months, the maximum period he can wait without having intercourse with her is four months. If the husband returns to his wife and has intercourse with her before the end of the four months or immediately upon their completion, then Allah is All-Forgiving—He forgives what occurred from him—and Most Merciful, and His mercy grants that his wife remain with him and that expiation be imposed upon him for his oath.
But if they are determined to divorce, then Allah is All-Hearing, All-Knowing.
And if the husband intends to divorce her with firm resolve, after careful consideration and settling his mind on parting with his wife, then he must proceed with the divorce directly. Let him be aware that Allah is All-Hearing, hears the words, including his pronouncement of divorce, and All-Knowing, aware of what is in his heart. So let him beware of deceit and manipulation in the command of Allah, such as keeping her suspended (i.e., neither properly married nor divorced) and causing her harm, for nothing is hidden from Allah, and He will recompense His servants for their deeds.
Divorced women should wait for three menstrual cycles[118]. It is not permissible for them to hide what Allah has created in their wombs[119] if they believe in Allah and the Last Day. Their husbands have the greater right to take them back within that period[120] if they want reconciliation. Women have rights similar to the rights over them in a reasonable manner, although men have a higher degree [of responsibility] over them. And Allah is All-Mighty, All-Wise.
Divorced women must refrain from remarrying for a period of three menstrual cycles. The term "cycle" is interpreted as either purity or menstruation. It is forbidden for them to conceal what Allah has created in their wombs, whether it be menstruation or pregnancy, if they truly believe in Allah and the Last Day. The husband of a revocable divorcee has the better right to take her back into his care as long as she is in her waiting period, meaning: whether she is observing the three cycles or is pregnant, provided his intention in taking her back is to foster harmony and reconciliation between them. Wives, whether retained or divorced, have rights, and their husbands are obliged to fulfill these rights towards them, just as they have obligations towards their husbands. This mutual fulfillment should be in accordance with customary practice, without injustice or contravention of Allah's commands. However, men have a greater measure of rights over them, because they have a standing over women (due to their duty to support their wives financially and other matters). And Allah is Almighty, His supremacy is absolute, and His power to subdue is complete, and part of that is His taking retribution against those who oppose these rulings in practice. He is All-Wise in what He legislates and decrees, placing everything in its appropriate position.
Divorce may be pronounced twice; then either retaining in all kindness, or separating in the best way. It is not lawful for you to take back anything that you have given them [of dowry], except when they both fear that they would not be able to maintain the limits ordained by Allah. So if you fear that they would not be able to maintain the limits set by Allah, then there is no sin upon either of them if she opts to give something for her release[121]. These are the limits ordained by Allah, so do not exceed them; whosoever exceeds the limits ordained by Allah, it is they who are the wrongdoers.
The number of divorces after which a husband may lawfully take back his wife is two. If a man divorces his wife, he may either retain her and live with her according to the customary practices of people without wronging her, or he may release her until her waiting period concludes, treating her with kindness. It is not lawful for you, O men, when you wish to divorce your wives, to take anything of what you had given them, whether it be the dowry or otherwise, except in one case: if the couple, or their guardians, fear that they will not be able to uphold the rights each owes the other. This may occur if the wife harbors an aversion towards her husband and cannot live with him. In such a case, she may seek a divorce by offering compensation to him, and there is no blame upon her for giving it, nor upon him for accepting it. The aforementioned rulings ordained by Allah for His servants are the limits set by Allah, which you are commanded to observe and not transgress. Indeed, those who transgress the limits of Allah are the true wrongdoers.
Thereafter, if he divorces her [the third time], it is not lawful for him to remarry her until she marries another man[122]. Should he divorce her, then there is no sin on them to return to each other[123], provided that they would maintain the limits ordained by Allah. These are the limits ordained by Allah, which He makes clear to people who understand.
If a man divorces his wife for the third time, she becomes unlawful for him, and he cannot take her back unless she marries another man with a valid marriage contract, without the intention of making her permissible for her first husband, and the second husband consummates the marriage with her. If the second husband divorces her and her waiting period concludes, then there is no blame upon the first husband and the woman to reunite with a new marriage contract and dowry, provided they believe they can live together honorably and fulfill each other's rights as they should. These profound rulings are fully clarified by Allah Almighty for those whose nature is to seek and possess knowledge; they are the ones who benefit from them and benefit others.
When you divorce women and they have completed their waiting period, either retain them with fairness or release them with fairness. Do not retain them in order to harm them[124], exceeding the limits. Whoever does this, he has wronged himself. Do not make mockery of Allah’s verses, and remember Allah’s grace upon you and what He has sent down to you of the Book and the Wisdom, to exhort you. And fear Allah, and know that Allah is All-Knowing of everything.
When you divorce your wives—O men—with a divorce in which you still have the right to take them back, and they are nearing the end of their waiting period, then either take them back with witnesses to that return, and with the intention of good companionship and decent living according to what people customarily recognize as proper; or allow them to complete their waiting period fully, and then separate from them and give them all their due rights: their dower, their parting gift (mutàh), their maintenance, and all other obligations—without dispute, conflict, or harm. Do not take them back for the purpose of harming them, so that you may transgress against them. Whoever engages in such transgressions has wronged himself by exposing it to Allah's wrath and punishment. And do not make what Allah has revealed to you in His Book of these great rulings into something to be mocked, ridiculed, or treated as a game—such that you abandon acting upon them out of audacity and disdain. Remember Allah's favors upon you, including the blessing of Islam, and among these favors is what He has revealed to His Prophet Muhammad (peace and blessings of Allah be upon him). This includes the Book of Allah Almighty and the Sunnah of His Messenger (peace and blessings of Allah be upon him), which contains wisdom. Allah reminds and advises you with what He has revealed, either by encouraging you towards what softens your hearts to goodness or by warning you against evil. Be mindful of Allah Almighty in all your affairs by fulfilling His commands and avoiding His prohibitions. And know with certainty that Allah is All-Knowing of everything; nothing is hidden from Him.
When you divorce women, and they have reached the end of their waiting period, do not prevent them from marrying their husbands[125] if they mutually agree with fairness. This advice is for all among you who believe in Allah and the Last Day. This is better and purer for you. And Allah knows, and you do not know.
When men divorce their wives with less than three divorces, and they have completed their waiting period, do not prevent them, O guardians, from remarrying their former husbands if they have come to a mutual agreement for good companionship, without any objectionable conduct according to Shariah and custom. The prohibition against preventing them is directed at those whose hearts are softened by remembrance and who fear falling into the forbidden, those who believe in Allah and the Last Day; they are the ones who truly benefit from this admonition. Following the law of Allah, O guardians of women, in returning them to their husbands and not preventing them is better for you and more virtuous in the sight of Allah, and purer for your souls and hearts. Allah knows what is in your best interest and what is good and pure for you in this world and the Hereafter, while you, O servants, do not know where the best choice lies in what you do and leave, except what Allah has taught you.
Mothers[126] may breastfeed their children for two full years, for those who wish to complete the full term of breastfeeding. It is the obligation upon the father of the child that he provides food and clothing [for the mothers] with fairness. No soul is obligated beyond what it can bear. Neither mother nor father should be made to suffer on account of their child, and the same duty is incumbent on the heir. If they both decide on weaning, by mutual consent and consultation, there is no sin on them. And If you wish to provide a wet nurse to your children, there is no sin on you, if you pay in full what you have agreed upon with fairness. But fear Allah and know that Allah is All-Seeing of what you do.
Divorced mothers should breastfeed their children, whether male or female, for a full two years if both the father and mother, or one of them, seek to complete the nursing period. The father must provide the mother of his children with food and clothing according to what is customary for someone of her status, without extravagance or stinginess. Allah does not impose on men more than they can bear in terms of expenses. It is not permissible for the father to harm the mother, such as by taking the child away from her when she wishes to breastfeed him. Similarly, it is not permissible for the mother to harm the father, such as by refusing to breastfeed her child or demanding more than the usual compensation. The guardian of a child whose father has died is responsible for the same expenses and clothing for the mother, without harming her. If the father and mother wish to wean the child before the end of the two-year nursing period, after mutual consent and consultation, considering whether it is in the child's best interest, there is no sin in doing so. If you wish to hire wet nurses for your children other than their mothers, without intending harm, but for valid reasons, there is no sin on the parents if the father pays the agreed-upon nursing fee to the wet nurse, fulfilling her rights without deficiency or delay. Adhere to what Allah has commanded you and avoid what He has forbidden, including the rights mentioned in the previous verses concerning spouses and their children. Be certain that nothing is hidden from Allah; He sees you and observes your actions, preserving them and rewarding you accordingly.
Those among you who pass away and leave behind widows should refrain from remarrying for four months and ten days. When they have completed their waiting period, there is no sin on you concerning what they do for themselves[127] in a reasonable manner[128]. And Allah is All-Aware of what you do.
Those among you who pass away and leave behind wives, they should wait for four months and ten days during their waiting period. When this period has concluded, there is no blame upon their guardians for what they do with themselves in terms of adornment, fragrance, lawful marriage, and other matters that Allah has permitted for them. And Allah Almighty is fully aware of the realities of your deeds; He knows their outward and inward aspects. Therefore, uphold His commandments and do not contravene them, for He will recompense you for them.
There is no sin on you if you hint a proposal of marriage or keep it concealed in your hearts. Allah knows that you will make mention of them[129], but do not make a secret promise with them, except that you may say something appropriate[130]. Do not resolve a marriage contract until the prescribed time is reached. And know that Allah knows what is in your hearts, so be cautious of Him and know that Allah is All-Forgiving, Most Forbearing.
There is no blame upon you, O men, for subtly indicating your interest to the women observing the waiting period due to the death of their husbands, or for hinting at your desire to marry them without explicit declaration. Nor is there any blame upon you for what you conceal in your hearts during their waiting period, regarding your intention to marry them. Allah knows that you will mention your desire to marry the women observing the waiting period, either by your tongues or by concealing it within yourselves. So mention them, but do not make a secret commitment to them during the waiting period by explicitly stating that you will marry them after the waiting period, except that you speak an honourable saying by hinting and subtly indicating. And do not undertake the marriage contract with the women observing the waiting period until their waiting period is completed. And let it be known to you that Allah Almighty knows what is within yourselves and is aware of your innermost thoughts, so be cautious not to contravene His rulings in this matter; for He is aware of what is in your hearts, so do not harbor intentions contrary to His command, fearing His punishment and hoping for His reward. And let it be known to you as well that Allah is All-Forgiving, covering the sins of His servants and pardoning them, Most Forbearing, not hastening to punish His servants for their sins despite His ability to do so, but granting them respite, Exalted and Glorious is He.
There is no sin on you if you divorce women before you have consummated the marriage or the dowry has been fixed; but give them a [gift of] compensation – the wealthy according to his means and the poor according to his means – a reasonable compensation is an obligation upon those who do good.
There is no blame upon you if you divorce women after the marriage contract but before consummation and before specifying a dowry. But give them a suitable compensation from your wealth, each according to his means, whether rich or poor, and according to what is customary, without wronging them. This is a duty upon those who are characterized by kindness to themselves and to others.
If you divorce them before you have consummated the marriage, but you have already fixed their dowry, then pay half the amount agreed upon, unless the wife graciously waives it or the husband graciously pays it in full, but graciousness is closer to piety. Do not forget to be graceful to one another, for Allah is All-Seeing of what you do.
There is no blame or sin upon you, O people, if you divorce women before consummating the marriage and after you have determined a dowry for them. In this case, they are entitled to half of the dowry, unless they graciously waive it and do not demand it from their husbands, or the husbands graciously forgo the other half, granting them the full dowry. Forgiveness is closer to piety, for whoever forgives has preferred what Allah Almighty has encouraged over his own desires and is more compliant with what Allah has obligated and more averse to what He has prohibited. The spouses should not neglect kindness towards one another by giving more than what is rightfully due, through forgiveness and graciousness regarding the remainder of the dowry. Indeed, Allah sees every deed that people do, preserves it, and will recompense them for it.
Be mindful of the prayers[131], especially the middle prayer; and stand before Allah in complete devotion[132].
Be diligent in observing the obligatory prayers in general by consistently performing them at their appointed times, safeguarding their boundaries, and attending to their fulfillment with their conditions and pillars. Pay particular attention to the ‘Asr (afternoon) prayer and observe it diligently. Establish the prayer, consistently adhering to it, and maintain Khushū‘ (focus and humility) and tranquility, refraining from speech except for remembrance and recitation of the Qur’an.
If you are in danger[133], then pray while walking or riding. But when you are safe, remember Allah as He taught you what you did not know.
If you are in fear of an enemy or similar threat and cannot perform the prayer with full devotion and fulfilment of the rights of the prayer, then pray in whatever state you are—whether walking on foot or riding on your mounts, facing the Qiblah or not. But when the fear has passed, establish your prayers in their complete form as Allah has taught you what you did not know before His teaching. His teaching you what benefits you in this world and the Hereafter—including the complete establishment of prayer—is a great blessing that requires gratitude by remembering Him in prayer and beyond.
Those of you who pass away leaving widows should bequeath in their favor to be maintained for one year without forcing them out[134]. But if they leave, then there is no blame on you for what they reasonably do with themselves. And Allah is All-Mighty, All-Wise.
And those of you who die leaving behind wives should bequeath for their wives a year’s maintenance and residence without turning them out. There is no blame on the guardians of the deceased if the widows choose to leave and cease their mourning by adorning themselves, using perfume, seeking marriage, and other actions that remain within the bounds of the law and custom. And Allah is Dominant over His affairs; nothing can prevent His retribution against those who defy His command. He is Wise, for what He has legislated is of utmost precision and perfection, considering the welfare of His servants. This verse is abrogated.
The divorced women must be paid reasonable compensation, an obligation upon the righteous.
For every divorced woman, there is a provision she can enjoy, such as clothing or otherwise, according to what is customary among people, without violating the limits set by Allah, the Exalted. This matter is a confirmed and established right for them, and it is incumbent upon every person who is mindful of Allah to fulfill what is commanded and avoid what is prohibited.
This is how Allah makes His verses clear to you, so that you may understand.
Just as Allah Almighty has made clear the previous commandments and elucidated them most perfectly, He also makes all His verses and commandments clear to you with complete clarity, leaving no ambiguity or confusion, so that you may understand, comprehend, and act upon them.
Have you not seen those who left their homes, while they were in thousands for fear of death? Then Allah said to them, “Die,” and then He brought them back to life[135]. For Allah is ever Gracious to people, but most people are ungrateful.
Did you not know, O Muhammad, the story of those multitudes composed of thousands of people who fled from their homes and homeland seeking safety from death, either due to a plague or an enemy that attacked them? Then Allah said to them: "Die," so they died, then Allah brought them back to life after a period, and they arose. Indeed, Allah is the possessor of bounty and grace upon all people, so it was incumbent upon them to be grateful, but most of them do not give thanks.
And fight in the way of Allah and know that Allah is All-Hearing, All-Knowing.
Fight, O believers, against the enemies of your faith to elevate the religion of your Lord, and know that Allah Almighty is All-Hearing of your words and All-Knowing of your conditions and intentions, and He will recompense each according to their deeds; if good, then good, and if evil, then evil.
Who is it that will lend to Allah a goodly loan[136], so He will multiply it for him manifold? It is Allah Who withholds and gives in abundance, and to Him you will be returned.
Is there anyone who spends a portion of their lawful wealth in good causes, such as jihad and others, seeking reward with a content heart, without following their spending with reminders of favor or harm? Surely, Allah will multiply it for them many times over. And Allah restricts provision for whom He wills among His servants and grants abundance to whom He wills. All matters are in His Hands, and to Him is your return, whereupon He will recompense you for your deeds.
Did you not see the chiefs of the Children of Israel after Moses when they said to their prophet: “Appoint for us a king so that we fight in the way of Allah.” He said: “How likely is it that if fighting was enjoined upon you that you will not fight?” They said: “How could we not fight in the way of Allah, while we have been driven out of our homes and separated from our children[137]?” However, when fighting was enjoined upon them, they turned away, except a few of them. And Allah is All-Knowing of the wrongdoers.
Have you not considered, O Muhammad, the matter of the chiefs and nobles of the Children of Israel after the death of Moses (peace be upon him) when they said to one of their prophets, "Appoint for us a king so that we may fight alongside him and unify our efforts for striving in the cause of Allah to elevate His religion"? He said to them, "Perhaps you will refuse to fight out of cowardice when it is prescribed upon you." They replied, "What would prevent us from striving in the cause of Allah, and what excuse do we have to abandon it, and we are compelled to fight back? Our lands have been taken, and our children have been captured." Yet when fighting their enemy was prescribed for them, they did not fulfill what they had promised; rather, most of them turned away, retreating from battle and neglecting the obligation of fighting and striving they had sought. Only a few remained whom Allah protected and made steadfast, so they adhered to the command of Allah Almighty. And Allah Almighty knows who wronged themselves, who broke their promise, and who turned away from the command of their Lord, and He will recompense them for their wrongdoing.
Their prophet said to them: “Allah has appointed Saul as your king.” They said: “How could he be a king over us when we are more deserving of kingship than him, and he has not been given affluence in wealth?” He said: “Allah has chosen him over you and has increased him abundantly in knowledge and physique. Allah gives kingship to whom He wills, and Allah is All-Encompassing, All-Knowing.”
Their prophet said to them, "Indeed, Allah has sent to you Talut (Saul) as a king, as you requested." He was a man from among their common people, and they objected and viewed the idea of him ruling over them as far-fetched and improper. They said, "How can he be a king who rules over us when he is beneath us in honor and lineage? Why did the king not come from among us, as we are from the lineage of kings and thus more deserving than he? Moreover, he is a man who does not possess much wealth, unlike other kings." Their prophet replied, "Indeed, Allah has chosen him for you and has singled him out from among you. Allah knows him better than you do, and it is not I who appointed him of my own accord, but Allah Almighty appointed him for me when you requested it. Therefore, it is incumbent upon you to follow him. Nonetheless, Allah has granted him an increase in knowledge, which provides him with insight and the ability to manage affairs, and He has given him height and physical strength, which bestow upon him awe and courage. Thus, he possesses the true qualifications for kingship over others. And indeed, sovereignty belongs to Allah alone; it is in His hand exclusively. He grants it to whom He wills according to His wisdom, and He bestows it upon whom He chooses. So do not be surprised, O assembly of the leaders of the Children of Israel, that Allah has appointed Saul as a king over you. Allah is All-Encompassing in all His attributes; among them is that He is Vast in Knowledge, and Vast in Bounty and Generosity. From His vast bounty, He grants kingship even to one who is not from a royal house. He is vast in knowledge, All-Knowing of everything, including who is fit for kingship and who is not.
Their prophet further said to them: “The sign of his kingship is that the Ark will come to you – carried by the angels – having therein tranquility[138] from your Lord and remains of what the House of Moses and the House of Aaron had left. Indeed, there is a sign in this for you, if you are true believers.”
Their prophet said to them, "Indeed, the sign of the rightful appointment of Saul as your king is that the chest, which was taken from you, will be returned to you, bringing tranquility to your hearts and containing that which calms your souls. Among its contents are remnants from the legacy of Moses and Aaron (peace be upon them), including, it is said, a remnant of the tablets of the Torah, containing knowledge and wisdom, and the inheritance of the prophets (peace be upon them). This chest will be carried to you by the angels of the Lord Almighty. Indeed, in the return of the Ark to you, as I have described, is a sign of Allah's choice of Saul as your king, if you truly believe in Allah, the Exalted.
When Saul set out along with the troops, he said: “Allah will test you with a river: whoever drinks from it, he is not from me, and whoever does not drink from it, he is from me, except the one who scoops a little with his hand.” But they all drank from it, except a few of them. When Saul and those who believed with him crossed the river, they said: “We do not have power against Goliath and his troops today.” But those who were certain that they will meet Allah said: “How often has a small group overcome large groups with Allah’s permission! And Allah is with those who are patient.”
When Tālūt (Saul) marched with the troops, surpassing their homeland and heading towards another place, after they had submitted to his leadership and joined him to fight their enemy, he said, "Indeed, Allah will test you with a river. Whoever drinks from this water, I am free from him, and he is not among those who obey me and follow my leadership, and thus he is disobedient, so let him not follow us. But whoever does not taste it except for a handful with his hand once, let him accompany us, for he is among those who obey me and follow my leadership." The result of this test was that most of them drank from it and turned back from fighting their enemy, and only a few remained with Tālūt, who adhered to what he commanded them. When Talut crossed the river, along with those believers who obeyed him and did not drink anything from its water, or drank only a handful with the hand, some of them said when they saw their small number and the large number of their enemy, "We have no power today to fight Jālūt and his troops due to their large numbers and equipment." Those who were certain that they would return to Allah and meet Him, who were the people of firm faith and steadfast certainty among them, said, "How often has a small group overcome a large group by the decree of Allah and His will! For Allah Almighty is with those who restrain themselves for His pleasure and obedience, avoiding His disobedience, and enduring His decrees, so He aids them, supports them, and grants them victory."
When they faced Goliath and his troops in combat, they said: “Our Lord, shower us with patience, make our feet firm, and give us victory over the disbelieving people.”
And when the party of faith—Tālūt (Saul) and his soldiers—appeared before Jālūt (Goliath) and his forces, they said: "Our Lord, bestow upon us patience, fill our hearts with it, strengthen us in striving against them; and set firm our feet so that we do not falter, become cowardly, or flee, and grant us victory over these people who have disbelieved in You.
Thus they defeated them by Allah’s grace, and David killed Goliath, and Allah gave him the kingdom and wisdom and taught him whatever He willed[139]. Were it not for Allah to repel some people by others, the earth would be filled with corruption, but Allah is All-Gracious to the worlds.
By the decree and guidance of Allah, Tālūt (Saul) and his soldiers overcame their enemy, and Dāwūd (David) (peace be upon him) personally slew Jālūt (Goliath) due to his bravery, strength, and patience. Allah granted him sovereignty and prophethood and taught him of what He willed, including the craft of armor-making. Were it not for Allah repelling the schemes of the disbelievers and the wicked through those who strive in His cause, the earth would indeed be corrupted by their dominance, as they would establish the rites of disbelief and the manifestations of immorality, preventing the worship of Allah alone. Consequently, the earth and its inhabitants would face punishment, and the crops and progeny would perish. But Allah Almighty is the possessor of vast bounty upon all His creation, and among His favors is the ordainment of Jihad for His servants.
These are the verses of Allah that We recite to you [O Prophet] in truth, and you are truly one of the Messengers.
These verses that I have informed you about, O Muhammad, from the stories and accounts mentioned, are signs of Allah Almighty and His Oneness and proofs and evidences of His power and wisdom. We recite them to you with certainty and truth corresponding to what is in the hands of the People of the Book from the truth that their scholars know. And indeed, you, O Muhammad, are truly the Messenger of Allah and His Prophet, truthfully among the messengers whom He sent, for you convey these stories and accounts about the predecessors, and were it not for Allah informing you about them, you would not have known of them.
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