Surat
Al-Baqarah (The Cow) - سورة البقرة
[In the Name of ALLAH, the
ENTIRELY MERCIFUL, the ESPECIALLY MERCIFUL]
2:144
قَدْ نَرَىٰ
تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ ۖ
فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا ۚ فَوَلِّ
وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۚ وَحَيْثُ مَا
كُنتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ ۗ وَإِنَّ
الَّذِينَ أُوتُوا الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ ۗ وَمَا اللَّهُ
بِغَافِلٍ عَمَّا يَعْمَلُونَ
Pronunciation
Qad
nara taqalluba wajhika fee assama-ifalanuwalliyannaka qiblatan tardaha fawalli
wajhakashatra almasjidi alharami wahaythu makuntum fawalloo wujoohakum shatrahu
wa-inna allatheenaootoo alkitaba layaAAlamoona annahu alhaqqu minrabbihim wama
Allahu bighafilin AAammayaAAmaloon
Translation
We
have certainly seen the turning of your face, [O Muhammad], toward the heaven,
and We will surely turn you to a qiblah with which you will be pleased. So turn
your face toward al-Masjid al-Haram. And wherever you [believers] are, turn
your faces toward it [in prayer]. Indeed, those who have been given the
Scripture well know that it is the truth from their Lord. And Allah is not
unaware of what they do.
Tafsir al-Jalalayn
We
have indeed (qad, ‘indeed’, is for affirmation) seen you turning your face
about in the, direction of the, heaven, looking around for the Revelation and longing
for the command to face the Ka‘ba: he [the Prophet] wished for this because it
was the prayer-direction of Abraham and would be more conducive to the
submission of the Arabs [to Islam]; now We will surely turn you to a direction
that shall satisfy you, that you will love. Turn your face, in prayer, towards
the Sacred Mosque, that is, the Ka‘ba, and wherever you are (addressing the
[Muslim] community) turn your faces, in prayer, towards it. Those who have been
given the Scripture know that it, the change towards the Ka‘ba, is the, fixed,
truth from their Lord, on account of the description in their Scripture of how
the Prophet (s) would re-orient himself to it; God is not heedless of what you
do, O believers, when you obey His command (alternatively, ta‘malūna, ‘you do’,
can be read ya‘malūna, ‘they do’, in other words [it would be referring to] the
Jews’ denial of the matter concerning the direction of prayer).
وَلَئِنْ
أَتَيْتَ الَّذِينَ أُوتُوا الْكِتَابَ بِكُلِّ آيَةٍ مَّا تَبِعُوا قِبْلَتَكَ ۚ وَمَا أَنتَ
بِتَابِعٍ قِبْلَتَهُمْ ۚ وَمَا بَعْضُهُم
بِتَابِعٍ قِبْلَةَ بَعْضٍ ۚ وَلَئِنِ
اتَّبَعْتَ أَهْوَاءَهُم مِّن بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ ۙ إِنَّكَ إِذًا
لَّمِنَ الظَّالِمِينَ
Pronunciation
Wala-in
atayta allatheena ootooalkitaba bikulli ayatin ma tabiAAooqiblataka wama anta
bitabiAAin qiblatahum wamabaAAduhum bitabiAAin qiblata baAAdinwala-ini
ittabaAAta ahwaahum min baAAdi ma jaakamina alAAilmi innaka ithan lamina
aththalimeen
Translation
And
if you brought to those who were given the Scripture every sign, they would not
follow your qiblah. Nor will you be a follower of their qiblah. Nor would they
be followers of one another's qiblah. So if you were to follow their desires
after what has come to you of knowledge, indeed, you would then be among the
wrongdoers.
Tafsir al-Jalalayn
Yet
if (wa-la-in: the lām is for oaths) you should bring to those who have been
given the Scripture every sign, about your truthfulness in the matter of the
direction of prayer, they will not follow your direction, out of obduracy, and
you are not a follower of their direction (this is a categorical negation of
his [the Prophet’s] desire that they become Muslims and of their desire that he
return to their direction of prayer; neither are they, the Jews and the Christians,
followers of one another’s direction. If you were to follow their whims, the
ones to which they summon you, after the knowledge, the revelation, that has
come to you, then you, if, hypothetically, you were to follow them, will surely
be among the evildoers.
الَّذِينَ
آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ ۖ وَإِنَّ
فَرِيقًا مِّنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَهُمْ يَعْلَمُونَ
Pronunciation
Allatheena
ataynahumualkitaba yaAArifoonahu kama yaAArifoona abnaahumwa-inna fareeqan
minhum layaktumoona alhaqqa wahumyaAAlamoon
Translation
Those
to whom We gave the Scripture know him as they know their own sons. But indeed,
a party of them conceal the truth while they know [it].
Tafsir al-Jalalayn
Those
to whom We have given the Scripture, they recognise him, Muhammad (s), as they
recognise their sons, because of the descriptions of him in their Scripture:
[‘Abd Allāh] Ibn Salām said, ‘I recognised him the moment I saw him, as I would
my own son; but my recognition of Muhammad (s) was more intense’; even though
there is a party of them that conceal the truth, that is, his description,
while they know, this [truth] which you [Muhammad (s)] follow.
الْحَقُّ مِن
رَّبِّكَ ۖ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ
Pronunciation
Alhaqqu
min rabbika falatakoonanna mina almumtareen
Translation
The
truth is from your Lord, so never be among the doubters.
Tafsir al-Jalalayn
The
truth comes from your Lord; then be not among the doubters, who doubt it, that
is to say, ‘[be not] of such a disposition’, which is more eloquent than merely
saying, ‘do not waver’.
وَلِكُلٍّ
وِجْهَةٌ هُوَ مُوَلِّيهَا ۖ فَاسْتَبِقُوا
الْخَيْرَاتِ ۚ أَيْنَ مَا تَكُونُوا يَأْتِ بِكُمُ اللَّهُ
جَمِيعًا ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
Pronunciation
Walikullin
wijhatun huwa muwalleehafastabiqoo alkhayrati aynama takoonoo ya/tibikumu
Allahu jameeAAan inna Allaha AAalakulli shay-in qadeer
Translation
For
each [religious following] is a direction toward which it faces. So race to
[all that is] good. Wherever you may be, Allah will bring you forth [for
judgement] all together. Indeed, Allah is over all things competent.
Tafsir al-Jalalayn
Every
person, of every community, has his direction (wijha), [his] qibla, to which he
turns (muwallīhā, ‘he turns to it’, is also read as muwallāhā, ‘he is made to
turn to it’), in his prayers, so vie with one another in good works, strive
with acts of obedience and acceptance of these. Wherever you may be, God will
bring you all together, gathering you on the Day of Resurrection and requiting
you for your deeds; surely God has power over all things.
وَمِنْ حَيْثُ
خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۖ وَإِنَّهُ
لَلْحَقُّ مِن رَّبِّكَ ۗ وَمَا اللَّهُ
بِغَافِلٍ عَمَّا تَعْمَلُونَ
Pronunciation
Wamin
haythu kharajta fawalliwajhaka shatra almasjidi alharami wa-innahulalhaqqu min
rabbika wama Allahu bighafilinAAamma taAAmaloon
Translation
So
from wherever you go out [for prayer, O Muhammad] turn your face toward al-
Masjid al-Haram, and indeed, it is the truth from your Lord. And Allah is not
unaware of what you do.
Tafsir al-Jalalayn
From
whatever place you issue, on a journey, turn your face towards the Sacred
Mosque; it is the truth from your Lord. God is not heedless of what you do
(ta‘malūna, ‘you do’, may also be read as ya‘malūna, ‘they do’, as already
appears above [sc. 2:144]; its repetition is intended to point out that the
stipulation applies equally to being on a journey or otherwise).
وَمِنْ حَيْثُ
خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ ۚ وَحَيْثُ مَا
كُنتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ
حُجَّةٌ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِي
وَلِأُتِمَّ نِعْمَتِي عَلَيْكُمْ وَلَعَلَّكُمْ تَهْتَدُونَ
Pronunciation
Wamin
haythu kharajta fawalliwajhaka shatra almasjidi alharami wahaythuma kuntum
fawalloo wujoohakum shatrahu li-allayakoona linnasi AAalaykum hujjatun
illaallatheena thalamoo minhum falatakhshawhum wakhshawnee wali-otimma
niAAmatee AAalaykumwalaAAallakum tahtadoon
Translation
And
from wherever you go out [for prayer], turn your face toward al-Masjid
al-Haram. And wherever you [believers] may be, turn your faces toward it in
order that the people will not have any argument against you, except for those
of them who commit wrong; so fear them not but fear Me. And [it is] so I may
complete My favor upon you and that you may be guided.
Tafsir al-Jalalayn
From
whatever place you issue, turn your face towards the Sacred Mosque; and
wherever you may be, turn your faces towards it (all of which is being repeated
for emphasis), so that there be not any argument from the people, the Jews or
the idolaters, against you, [so that there be not] any cause for contention
regarding the change to a different direction of prayer. In this way, their
contentions against you will cease to exist, both [the contentions] of the Jews
when they say, ‘He [Muhammad (s)] rejects our religion, but follows our
direction of prayer’, and of the idolaters when they say, ‘He [Muhammad (s)]
claims to follow the creed of Abraham, but he contravenes his [Abraham’s]
qibla’; excepting the evildoers among them, acting in obstinacy, who will say,
‘He [Muhammad (s)] only changed to this direction because of his [natural]
inclination towards the [idolatrous] religion of his forefathers’. The
exceptive statement [indicated by illā] is a continuous one, the meaning being:
‘No one will have anything to say against you, except for what these people
say’; and do not fear them, do not fear their arguing [with you] regarding the
change to it [the Ka‘ba], but fear Me, by complying with My command; and that I
may perfect My grace upon you, by guiding you to the principal rituals of your
religion, and that you may be guided, to the truth (wa-li-utimma, ‘that I may
perfect’, is a supplement to li-allā yakūna, ‘that there be not’).
كَمَا
أَرْسَلْنَا فِيكُمْ رَسُولًا مِّنكُمْ يَتْلُو عَلَيْكُمْ آيَاتِنَا
وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُم مَّا
لَمْ تَكُونُوا تَعْلَمُونَ
Pronunciation
Kama
arsalna feekum rasoolanminkum yatloo AAalaykum ayatinawayuzakkeekum
wayuAAallimukumu alkitaba walhikmatawayuAAallimukum ma lam takoonoo taAAlamoon
Translation
Just
as We have sent among you a messenger from yourselves reciting to you Our verses
and purifying you and teaching you the Book and wisdom and teaching you that
which you did not know.
Tafsir al-Jalalayn
As
also We have sent (this [verbal clause ka-mā arsalnā, ‘as We have sent’] is
semantically connected to wa-li-utimma [of the previous verse], that is to say,
‘[Also We have sent] by way of perfection’); as it [My grace] has been
perfected by Our sending, among you, of yourselves, Muhammad (s), a messenger,
to recite Our verses, the Qur’ān, to you and to purify you, to cleanse you from
idolatry, and to teach you the Book, the Qur’ān, and wisdom, the rulings
therein, and to teach you what you knew not.
فَاذْكُرُونِي
أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَا تَكْفُرُونِ
Pronunciation
Fathkuroonee
athkurkumwashkuroo lee wala takfuroon
Translation
So
remember Me; I will remember you. And be grateful to Me and do not deny Me.
Tafsir al-Jalalayn
So
remember Me, through prayer, glorification and the like, I will remember you:
this is said to mean, ‘I will reward you’; in a hadīth about God [that He
says]: ‘whoever remembers Me in himself, I will remember him in Myself, and
whoever remembers Me in an assembly, I will remember him in an Assembly more
excellent than his’; and be thankful to Me, for My grace, by being obedient,
and be not ungrateful towards Me, through disobedience.
يَا أَيُّهَا
الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ إِنَّ اللَّهَ
مَعَ الصَّابِرِينَ
Pronunciation
Ya
ayyuha allatheena amanooistaAAeenoo bissabri wassalatiinna Allaha maAAa
assabireen
Translation
O
you who have believed, seek help through patience and prayer. Indeed, Allah is
with the patient.
Tafsir al-Jalalayn
O
you who believe, seek help, regarding the Hereafter, through patience, in
obedience and afflictions, and prayer (He singles it out for mention on account
of its frequency and its greatness); surely God is with the patient, helping
them.
وَلَا تَقُولُوا
لِمَن يُقْتَلُ فِي سَبِيلِ اللَّهِ أَمْوَاتٌ ۚ بَلْ أَحْيَاءٌ
وَلَٰكِن لَّا تَشْعُرُونَ
Pronunciation
Wala
taqooloo liman yuqtalu feesabeeli Allahi amwatun bal ahyaon walakinla
tashAAuroon
Translation
And
do not say about those who are killed in the way of Allah , "They are
dead." Rather, they are alive, but you perceive [it] not.
Tafsir al-Jalalayn
And
say not of those slain in God’s way, that, ‘They are dead’; rather they are
living, their spirits are, according to a hadīth, contained in green birds that
take wing freely wherever they wish in Paradise; but you are not aware, [but
you] do not know their condition.
وَلَنَبْلُوَنَّكُم
بِشَيْءٍ مِّنَ الْخَوْفِ وَالْجُوعِ وَنَقْصٍ مِّنَ الْأَمْوَالِ وَالْأَنفُسِ
وَالثَّمَرَاتِ ۗ وَبَشِّرِ الصَّابِرِينَ
Pronunciation
Walanabluwannakum
bishay-in mina alkhawfiwaljooAAi wanaqsin mina al-amwali
wal-anfusiwaththamarati wabashshiri assabireen
Translation
And
We will surely test you with something of fear and hunger and a loss of wealth
and lives and fruits, but give good tidings to the patient,
Tafsir al-Jalalayn
Surely
We will try you with something of fear, of an enemy, and hunger, by way of
drought, and diminution of goods, as a result of destruction, and lives, as a
result of slaughter, death and disease, and fruits, by way of crop damage: that
is to say, We will try you to see if you practise patience or not; yet give
good tidings, of Paradise, to the patient, during calamities;
الَّذِينَ إِذَا
أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ
Pronunciation
Allatheena
itha asabat-hummuseebatun qaloo inna lillahi wa-innailayhi rajiAAoon
Translation
Who,
when disaster strikes them, say, "Indeed we belong to Allah , and indeed
to Him we will return."
Tafsir al-Jalalayn
those
who, when they are struck by an affliction, a calamity, say, ‘Surely we belong
to God, we are His possession and servants, with whom He does as He pleases;
and to Him we will return’, in the Hereafter, whereupon He will requite us: in
one hadīth [it is said that], ‘whoever pronounces the istirjā‘ [sc. the formula
‘surely we belong to God and to Him we will return’] when an affliction befalls
him, God will reward him and compensate him with what is better’. Similarly, it
is said that on one occasion when his lamp blew out, the Prophet (s) uttered
the istirjā‘, whereupon ‘Ā’isha said to him, saying: ‘But, it is just a lamp’,
to which he replied, ‘Whatever bothers a believer is an affliction [of sorts]’:
this is reported by Abū Dāwūd in his [section on] mursal reports.
أُولَٰئِكَ
عَلَيْهِمْ صَلَوَاتٌ مِّن رَّبِّهِمْ وَرَحْمَةٌ ۖ وَأُولَٰئِكَ
هُمُ الْمُهْتَدُونَ
Pronunciation
Ola-ika
AAalayhim salawatunmin rabbihim warahmatun waola-ika humu almuhtadoon
Translation
Those
are the ones upon whom are blessings from their Lord and mercy. And it is those
who are the [rightly] guided.
Tafsir al-Jalalayn
Upon
those rest blessings, forgiveness, and mercy, grace, from their Lord, and those
— they are the truly guided, to rectitude.
إِنَّ الصَّفَا
وَالْمَرْوَةَ مِن شَعَائِرِ اللَّهِ ۖ فَمَنْ حَجَّ
الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا ۚ وَمَن تَطَوَّعَ
خَيْرًا فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ
Pronunciation
Inna
assafa walmarwatamin shaAAa-iri Allahi faman hajja albaytaawi iAAtamara fala
junaha AAalayhi an yattawwafabihima waman tatawwaAAa khayran fa-inna
Allahashakirun AAaleem
Translation
Indeed,
as-Safa and al-Marwah are among the symbols of Allah . So whoever makes Hajj to
the House or performs 'umrah - there is no blame upon him for walking between
them. And whoever volunteers good - then indeed, Allah is appreciative and
Knowing.
Tafsir al-Jalalayn
Truly
Safā and Marwa, two mountains near Mecca, are among the waymarks (sha‘ā’ir,
plural of sha‘īra) of God, the [ritual] ceremonies of His religion, so whoever
makes the Pilgrimage to the House, or the Visitation, that is, whoever prepares
to perform the Pilgrimage [hajj] or the Visitation [‘umra]: the original sense
of both terms [hajja and i‘tamara] is ‘to aim for’ and ‘to visit’,
respectively; he would not be at fault, [it would not be] a sin, if he
circumambulates them (the original tā’ [of yatatawwafa, ‘circumambulate’] has
been assimilated with the tā’), by pacing quickly (sa‘y) between them seven
times: this was revealed when the Muslims were averse to this
[circumambulation], because the pagan Arabs used to circumambulate them, and
there was an idol atop each mountain which they used to stroke. It is reported
from Ibn ‘Abbās that this pacing [between the two] is not obligatory, based on
the fact that when no sin can be incurred, the context implies free choice.
Al-Shāfi‘ī and others, however, considered it to be a pillar [of the Pilgrimage
rituals]. The Prophet made clear its obligatory aspect when he said that, ‘God
has prescribed for you the pacing [sa‘y]’, as reported by al-Bayhaqī and
others; and he [the Prophet] also said, ‘Begin with what God has begun’,
meaning, al-Safā, as reported by Muslim; and whoever volunteers (tatawwa‘a: a
variant reading is yattawa‘, the ta’ here being assimilated) good, that is, any
good deed such as circumambulation or other, that is not obligatory on him; God
is Grateful, for such a deed and rewards that person for it, Knowing, it.
إِنَّ الَّذِينَ
يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِن بَعْدِ مَا
بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ
يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ
Pronunciation
Inna
allatheena yaktumoona maanzalna mina albayyinati walhuda minbaAAdi ma
bayyannahu linnasi feealkitabi ola-ika yalAAanuhumu AllahuwayalAAanuhumu
allaAAinoon
Translation
Indeed,
those who conceal what We sent down of clear proofs and guidance after We made
it clear for the people in the Scripture - those are cursed by Allah and cursed
by those who curse,
Tafsir al-Jalalayn
The
following was revealed concerning the Jews: Those who conceal, from people, the
clear proofs and the guidance that We have revealed, such as the ‘stoning’
verse and the description of Muhammad (s), after We have shown them clearly in
the Scripture, the Torah — they shall be cursed by God, that is, He will move
them far away from His mercy, and by the cursers, the angels, believers, or by
every single thing, when they supplicate that they be cursed.
إِلَّا الَّذِينَ
تَابُوا وَأَصْلَحُوا وَبَيَّنُوا فَأُولَٰئِكَ أَتُوبُ عَلَيْهِمْ ۚ وَأَنَا
التَّوَّابُ الرَّحِيمُ
Pronunciation
Illa
allatheena taboowaaslahoo wabayyanoo faola-ika atoobuAAalayhim waana attawwabu
arraheem
Translation
Except
for those who repent and correct themselves and make evident [what they
concealed]. Those - I will accept their repentance, and I am the Accepting of
repentance, the Merciful.
Tafsir al-Jalalayn
Except
those that repent, turning back from such [deeds], and make amends, in their
actions, and show clearly, what they were concealing — them I shall turn
[relenting], accepting their repentance; I am the Relenting, the Merciful, to
believers.
إِنَّ الَّذِينَ
كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ أُولَٰئِكَ عَلَيْهِمْ لَعْنَةُ اللَّهِ
وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ
Pronunciation
Inna
allatheena kafaroo wamatoowahum kuffarun ola-ika AAalayhim laAAnatu
Allahiwalmala-ikati wannasi ajmaAAeen
Translation
Indeed,
those who disbelieve and die while they are disbelievers - upon them will be
the curse of Allah and of the angels and the people, all together,
Tafsir al-Jalalayn
But
those who disbelieve, and die disbelieving (wa-hum kuffār, ‘they being
disbelievers’, is a circumstantial qualifier) — upon them shall be the curse of
God and the angels, and of people altogether, that is, they deserve such [a
curse] in this life and in the next; ‘people’ here is said to be either
[people] in general, or believers.
خَالِدِينَ
فِيهَا ۖ لَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ
يُنظَرُونَ
Pronunciation
Khalideena
feeha layukhaffafu AAanhumu alAAathabu wala hum yuntharoon
Translation
Abiding
eternally therein. The punishment will not be lightened for them, nor will they
be reprieved.
Tafsir al-Jalalayn
Abiding
therein, that is, [in] the curse and the Fire, [the latter] indicated by the
following words: the chastisement shall not be lightened for them, [not even
for] a blink of an eye, no respite shall be given them, in which to have time
to repent or to excuse themselves.
وَإِلَٰهُكُمْ
إِلَٰهٌ وَاحِدٌ ۖ لَّا إِلَٰهَ إِلَّا هُوَ الرَّحْمَٰنُ
الرَّحِيمُ
Pronunciation
Wa-ilahukum
ilahun wahidunla ilaha illa huwa arrahmanuarraheem
Translation
And
your god is one God. There is no deity [worthy of worship] except Him, the
Entirely Merciful, the Especially Merciful.
Tafsir al-Jalalayn
When
they asked him [Muhammad (s)] to describe his Lord, the following was revealed:
Your God, the One deserving of your worship, is One God, without any equal in
either essence or attribute; there is no god except Him, He is the
Compassionate, the Merciful.
إِنَّ فِي خَلْقِ
السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَالْفُلْكِ
الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنفَعُ النَّاسَ وَمَا أَنزَلَ اللَّهُ مِنَ
السَّمَاءِ مِن مَّاءٍ فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا
مِن كُلِّ دَابَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ
السَّمَاءِ وَالْأَرْضِ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ
Pronunciation
Inna
fee khalqi assamawatiwal-ardi wakhtilafi allayli wannahariwalfulki allatee
tajree fee albahri bimayanfaAAu annasa wama anzala Allahumina assama-i min
ma-in faahyabihi al-arda baAAda mawtiha wabaththa feehamin kulli dabbatin
watasreefi arriyahiwassahabi almusakhkhari bayna assama-iwal-ardi laayatin
liqawminyaAAqiloon
Translation
Indeed,
in the creation of the heavens and earth, and the alternation of the night and
the day, and the [great] ships which sail through the sea with that which
benefits people, and what Allah has sent down from the heavens of rain, giving
life thereby to the earth after its lifelessness and dispersing therein every
[kind of] moving creature, and [His] directing of the winds and the clouds
controlled between the heaven and the earth are signs for a people who use
reason.
Tafsir al-Jalalayn
They
then asked for a sign to prove this, and the following was revealed: Surely in
the creation of the heavens and the earth, and the marvels contained in them,
and the alternation of the night and day, passing and returning, increasing and
diminishing, and the ships that run in the sea, and do not become cracked and
sink, with what profits men, of trade and merchandise, and the water, the rain,
God sends down from the heaven with which He revives the earth, with
vegetation, after it is dead, after it has dried out, and He scatters abroad in
it all manner of crawling thing, by dividing them and spreading them throughout
on account of the vegetation, for they thrive on the fertile pastures it
produces; and the disposition of the winds, changing it from south to north,
from cold to warm, and the clouds compelled, subjugated by God’s command,
moving to wherever God wishes, between heaven and the earth, without being
attached [to either of the two] — surely there are signs, indicating His
Oneness, exalted be He, for a people who comprehend, [a people] who contemplate.
وَمِنَ النَّاسِ
مَن يَتَّخِذُ مِن دُونِ اللَّهِ أَندَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ ۖ وَالَّذِينَ
آمَنُوا أَشَدُّ حُبًّا لِّلَّهِ ۗ وَلَوْ يَرَى
الَّذِينَ ظَلَمُوا إِذْ يَرَوْنَ الْعَذَابَ أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعًا
وَأَنَّ اللَّهَ شَدِيدُ الْعَذَابِ
Pronunciation
Wamina
annasi man yattakhithumin dooni Allahi andadan yuhibboonahum kahubbiAllahi
wallatheena amanoo ashaddu hubbanlillahi walaw yara allatheena thalamooith
yarawna alAAathaba anna alquwwata lillahijameeAAan waanna Allaha shadeedu alAAathab
Translation
And
[yet], among the people are those who take other than Allah as equals [to Him].
They love them as they [should] love Allah . But those who believe are stronger
in love for Allah . And if only they who have wronged would consider [that]
when they see the punishment, [they will be certain] that all power belongs to
Allah and that Allah is severe in punishment.
Tafsir al-Jalalayn
Yet
there be people who take to themselves compeers, idols, besides God, that is,
other than God, loving them, by magnifying them and being subservient to them,
as God is loved, that is, as their love of Him; but those who believe love God
more ardently, than those who love their compeers, because the former never
reject God, whereas the latter when faced with hardship soon abandon those
[compeers] for God; If he, [if you] O Muhammad (s), were to see those who did
evil, by taking to themselves compeers, when (idh here denotes idhā) they see
(read either as active [yarawna, ‘they see’] or passive [yurawna, ‘they are
made to see’]) the chastisement, you would see a grave sight, that, this is
because, the might, the power and the vanquishing, altogether (a circumstantial
qualifier) belongs to God, and that God is terrible in chastisement (according
to one reading, the person listening [to the verse] governs the verb yarā, ‘he
sees’, and constitutes the subject [of the clause]; according to another
[reading], it is the ‘evildoers’ [who constitute the subject of the clause and
govern the verb yarā]; and so it [yarā] has the sense of ya‘lam, ‘he knows’;
the particle an, ‘that’, and what comes after it have taken the place of the
objects in both cases; the response to the [initial conditional] law, ‘if’, has
been omitted). The general meaning [of the verse] then is: ‘If they were aware
in this world of the severity of God’s chastisement and of the fact that power
is God’s alone, the moment they come to see it with their own eyes, on the Day
of Resurrection, they would not take to themselves compeers’.
إِذْ تَبَرَّأَ
الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَرَأَوُا الْعَذَابَ
وَتَقَطَّعَتْ بِهِمُ الْأَسْبَابُ
Pronunciation
Ith
tabarraa allatheenaittubiAAoo mina allatheena ittabaAAoo waraawoo
alAAathabawataqattaAAat bihimu al-asbab
Translation
[And
they should consider that] when those who have been followed disassociate
themselves from those who followed [them], and they [all] see the punishment,
and cut off from them are the ties [of relationship],
Tafsir al-Jalalayn
When
(idh here substitutes for the previous idh) those who were followed, that is,
the leaders, disown their followers, that is to say, [when] they have denied
misleading them [the latter], and they have seen the chastisement, and the
cords, the bonds of affection and kinship that were between them on earth, are
cut away before them, from them (taqatta‘at, ‘cut away’, is a supplement to
tabarra’a, ‘disown’).
وَقَالَ
الَّذِينَ اتَّبَعُوا لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا
تَبَرَّءُوا مِنَّا ۗ كَذَٰلِكَ يُرِيهِمُ اللَّهُ أَعْمَالَهُمْ
حَسَرَاتٍ عَلَيْهِمْ ۖ وَمَا هُم
بِخَارِجِينَ مِنَ النَّارِ
Pronunciation
Waqala
allatheena ittabaAAoolaw anna lana karratan fanatabarraa minhum kamatabarraoo
minna kathalika yureehimu AllahuaAAmalahum hasaratin AAalayhim wamahum bikharijeena
mina annar
Translation
Those
who followed will say, "If only we had another turn [at worldly life] so
we could disassociate ourselves from them as they have disassociated themselves
from us." Thus will Allah show them their deeds as regrets upon them. And
they are never to emerge from the Fire.
Tafsir al-Jalalayn
And
those who followed say, ‘O, if only we might return again, to the world, and
disown them, the ones who had been followed, as they have disowned us!’, on
this day (the particle law, ‘if only’, is an optative, and its response is
natabarra’a, ‘we disown’). So, just as He showed them the severity of His
chastisement and their disowning of one another, so too, God shall show them
their, evil, works, as, anguish (hasarāt is a circumstantial qualifier),
regrets, for them! Never shall they exit from the Fire, once they have entered
it.
يَا أَيُّهَا
النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلَالًا طَيِّبًا وَلَا تَتَّبِعُوا
خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ
عَدُوٌّ مُّبِينٌ
Pronunciation
Ya
ayyuha annasukuloo mimma fee al-ardi halalan tayyibanwala tattabiAAoo khutuwati
ashshaytaniinnahu lakum AAaduwwun mubeen
Translation
O
mankind, eat from whatever is on earth [that is] lawful and good and do not
follow the footsteps of Satan. Indeed, he is to you a clear enemy.
Tafsir al-Jalalayn
The
following was revealed when some said that it was unlawful to take a camel that
has been let loose (sawā’ib): O people, eat of what is in the earth, lawful
(halālan is a circumstantial qualifier) and wholesome (tayyiban is an adjective
for emphasis), that is to say, what is delicious; and follow not the steps, the
ways, of Satan, meaning, what he embellishes [of temptations]; he is a manifest
foe to you, whose enmity is clear;
إِنَّمَا
يَأْمُرُكُم بِالسُّوءِ وَالْفَحْشَاءِ وَأَن تَقُولُوا عَلَى اللَّهِ مَا لَا
تَعْلَمُونَ
Pronunciation
Innama
ya/murukum bissoo-iwalfahsha-i waan taqooloo AAala Allahima la taAAlamoon
Translation
He
only orders you to evil and immorality and to say about Allah what you do not
know.
Tafsir al-Jalalayn
he
only commands you to evil, sin, and indecency, what is abhorred by the Law, and
that you should speak against God what you do not know, such as forbidding what
He has not forbidden and otherwise.
وَإِذَا قِيلَ
لَهُمُ اتَّبِعُوا مَا أَنزَلَ اللَّهُ قَالُوا بَلْ نَتَّبِعُ مَا أَلْفَيْنَا
عَلَيْهِ آبَاءَنَا ۗ أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْقِلُونَ
شَيْئًا وَلَا يَهْتَدُونَ
Pronunciation
Wa-itha
qeela lahumu ittabiAAoo maanzala Allahu qaloo bal nattabiAAu ma alfaynaAAalayhi
abaana awa law kana abaohumla yaAAqiloona shay-an wala yahtadoon
Translation
And
when it is said to them, "Follow what Allah has revealed," they say,
"Rather, we will follow that which we found our fathers doing." Even
though their fathers understood nothing, nor were they guided?
Tafsir al-Jalalayn
And
when it is said to them, the disbelievers, ‘Follow what God has revealed’,
pertaining to affirmation of God’s Oneness and the good things that He has made
lawful, they say, ‘No; but we follow what we found our fathers doing’, in the
way of idol-worship, deeming unlawful the camel let loose, and [practising] the
slitting of the camel’s ear (sc. bahīra). God says: What? (the hamza [of
a-wa-law] is for repudiation), do they follow them, Even if their fathers do
not understand anything, concerning religion, and they were not guided?, to the
truth.
وَمَثَلُ
الَّذِينَ كَفَرُوا كَمَثَلِ الَّذِي يَنْعِقُ بِمَا لَا يَسْمَعُ إِلَّا دُعَاءً
وَنِدَاءً ۚ صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لَا يَعْقِلُونَ
Pronunciation
Wamathalu
allatheena kafarookamathali allathee yanAAiqu bima la yasmaAAuilla duAAaan
wanidaan summun bukmunAAumyun fahum la yaAAqiloon
Translation
The
example of those who disbelieve is like that of one who shouts at what hears
nothing but calls and cries cattle or sheep - deaf, dumb and blind, so they do
not understand.
Tafsir al-Jalalayn
The
likeness, the attribute, of those who disbelieve, and the one who calls them to
guidance, is as the likeness of one who shouts to that which hears nothing,
save a call and a cry, only a sound, not understanding its meaning: when they
listen to an admonition they are like cattle that hear the cry of their
shepherd but do not understand what he is saying; they are deaf, dumb, blind —
they do not comprehend, any admonition.
يَا أَيُّهَا
الَّذِينَ آمَنُوا كُلُوا مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَاشْكُرُوا لِلَّهِ
إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ
Pronunciation
Ya
ayyuha allatheena amanookuloo min tayyibati ma razaqnakum washkuroolillahi in
kuntum iyyahu taAAbudoon
Translation
O
you who have believed, eat from the good things which We have provided for you
and be grateful to Allah if it is [indeed] Him that you worship.
Tafsir al-Jalalayn
O
you who believe, eat of the good things, that are lawful, wherewith We have
provided you, and give thanks to God, for what He has made lawful for you, if
it be Him that you worship.
إِنَّمَا حَرَّمَ
عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنزِيرِ وَمَا أُهِلَّ بِهِ
لِغَيْرِ اللَّهِ ۖ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ
فَلَا إِثْمَ عَلَيْهِ ۚ إِنَّ اللَّهَ
غَفُورٌ رَّحِيمٌ
Pronunciation
Innama
harrama AAalaykumualmaytata waddama walahma alkhinzeeri wamaohilla bihi
lighayri Allahi famani idturra ghayra baghinwala AAadin fala ithma AAalayhi
inna Allahaghafoorun raheem
Translation
He
has only forbidden to you dead animals, blood, the flesh of swine, and that
which has been dedicated to other than Allah . But whoever is forced [by
necessity], neither desiring [it] nor transgressing [its limit], there is no
sin upon him. Indeed, Allah is Forgiving and Merciful.
Tafsir al-Jalalayn
He
has only forbidden you: carrion, that is, the consumption of it, since this is
the subject of the general address here, and similarly [the consumption of]
what follows, [all of] which is what has not been slaughtered in accordance
with [prescriptions of] the Law; to this the Sunna adds [as also constituting
carrion] what has been severed from a living creature. A special status is,
however, accorded fish and locusts; blood, poured forth, as in [sūrat] al-An‘ām
[see Q. 6:145], the flesh of swine, the meat is singled out for mention because
that [part] is what people mostly seek, every other [part] being implied
thereby; what has been hallowed to other than God, that is to say, what has
been slaughtered in other than His Name (al-ihlāl is the raising of one’s
voice, which they used to do when sacrificing for their gods). Yet whoever is
constrained, forced by dire need to eat of the above-mentioned, not desiring,
to rebel against Muslims, nor transgressing, committing aggression against them
by waylaying them, no sin shall be on him, for eating it. God is Forgiving, to
His friends, Merciful, to those who are obedient to Him, for He has granted
them wide berth in this matter. The aggressor and the transgressor are excluded
from this [dispensation], and to these two [categories] one should also add
every person that sets out on a journey in disobedience, such as the fugitive
or the excise collector, for whom it would be unlawful to eat any of the
mentioned, unless they repent [of their disobedience]; this is the opinion of
al-Shāfi‘ī.
إِنَّ الَّذِينَ
يَكْتُمُونَ مَا أَنزَلَ اللَّهُ مِنَ الْكِتَابِ وَيَشْتَرُونَ بِهِ ثَمَنًا
قَلِيلًا ۙ أُولَٰئِكَ مَا يَأْكُلُونَ فِي بُطُونِهِمْ
إِلَّا النَّارَ وَلَا يُكَلِّمُهُمُ اللَّهُ يَوْمَ الْقِيَامَةِ وَلَا
يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ
Pronunciation
Inna
allatheena yaktumoona maanzala Allahu mina alkitabi wayashtaroona bihithamanan
qaleelan ola-ika ma ya/kuloona fee butoonihimilla annara wala yukallimuhumu
Allahuyawma alqiyamati wala yuzakkeehim walahum AAathabunaleem
Translation
Indeed,
they who conceal what Allah has sent down of the Book and exchange it for a
small price - those consume not into their bellies except the Fire. And Allah
will not speak to them on the Day of Resurrection, nor will He purify them. And
they will have a painful punishment.
Tafsir al-Jalalayn
Those
who conceal what God has revealed of the Scripture, comprising all the
descriptions of Muhammad (s), meaning the Jews, and sell it for a little price,
in this world, taking this [little price] in its place from the debased ones
among them, for fear of losing out if they were to manifest it [sc. the truth
of Muhammad (s)] — they shall consume nothing in their bellies but the Fire,
because that is their journey’s end; God shall not speak to them on the Day of
Resurrection, out of anger with them, neither purify them, from the filth of
sin; and theirs is a painful chastisement, that is, the Fire.
أُولَٰئِكَ
الَّذِينَ اشْتَرَوُا الضَّلَالَةَ بِالْهُدَىٰ وَالْعَذَابَ بِالْمَغْفِرَةِ ۚ فَمَا
أَصْبَرَهُمْ عَلَى النَّارِ
Pronunciation
Ola-ika
allatheena ishtarawooaddalalata bilhuda walAAathababilmaghfirati fama asbarahum
AAala annar
Translation
Those
are the ones who have exchanged guidance for error and forgiveness for
punishment. How patient they are in pursuit of the Fire!
Tafsir al-Jalalayn
Those
are they that have bought error at the price of guidance, taking the former in
place of the latter in this world, and chastisement at the price of pardon,
[the pardon] that would have been prepared for them in the Hereafter, had they
not concealed this matter; what makes them so patient for the Fire?, that is,
how great is the extent of their patience? This [statement] is intended to
provoke amazement in the believers at the way in which they [the disbelievers]
commit sins that necessitate their punishment in the Fire with complete
indifference. In reality they would have no patience whatever [to endure the
Fire].
ذَٰلِكَ بِأَنَّ
اللَّهَ نَزَّلَ الْكِتَابَ بِالْحَقِّ ۗ وَإِنَّ
الَّذِينَ اخْتَلَفُوا فِي الْكِتَابِ لَفِي شِقَاقٍ بَعِيدٍ
Pronunciation
Thalika
bi-anna Allahanazzala alkitaba bilhaqqi wa-inna allatheenaikhtalafoo fee
alkitabi lafee shiqaqin baAAeed
Translation
That
is [deserved by them] because Allah has sent down the Book in truth. And
indeed, those who differ over the Book are in extreme dissension.
Tafsir al-Jalalayn
That,
which has been mentioned of their eating of the Fire and what follows it, is
because God has revealed the Book with the truth, but they are at variance
regarding it, believing in parts of it while disbelieving in others, and
concealing them; and those that are at variance regarding the Book, concerning
this matter, namely, the Jews — although it is said that these are the
idolaters some of whom said, with regard to the Qur’ān, that it was poetry,
others, that it was sorcery, and others still, that it was divination — are in
schism, disagreement, far removed, from the truth.
لَّيْسَ الْبِرَّ
أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَٰكِنَّ الْبِرَّ
مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ
وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ
وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ
الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا ۖ وَالصَّابِرِينَ
فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ ۗ أُولَٰئِكَ
الَّذِينَ صَدَقُوا ۖ وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ
Pronunciation
Laysa
albirra an tuwalloo wujoohakum qibalaalmashriqi walmaghribi walakinna albirra
man amanabillahi walyawmi al-akhiri walmala-ikatiwalkitabi wannabiyyeena
waataalmala AAala hubbihi thawee alqurbawalyatama walmasakeena wabnaalssabeeli
wassa-ileena wafee arriqabiwaaqama assalata waataazzakata walmoofoona
biAAahdihim ithaAAahadoo wassabireena fee alba/sa-iwaddarra-i waheena alba/si
ola-ikaallatheena sadaqoo waola-ika humualmuttaqoon
Translation
Righteousness
is not that you turn your faces toward the east or the west, but [true]
righteousness is [in] one who believes in Allah , the Last Day, the angels, the
Book, and the prophets and gives wealth, in spite of love for it, to relatives,
orphans, the needy, the traveler, those who ask [for help], and for freeing
slaves; [and who] establishes prayer and gives zakah; [those who] fulfill their
promise when they promise; and [those who] are patient in poverty and hardship
and during battle. Those are the ones who have been true, and it is those who
are the righteous.
Tafsir al-Jalalayn
It
is not piety, that you turn your faces, in prayer, to the East and to the West.
This was revealed in response to the claim made by the Jews and the Christians
to this effect. True piety, that is, the pious person (al-birr, is also read
al-barr, in the sense of al-bārr [‘the dutiful person’]) is [that of] the one
who believes in God and the Last Day and the angels and the Book, that is, the
scriptures, and the prophets, and who gives of his substance, however, despite
[it being], cherished, by him, to kinsmen and orphans and the needy and the
traveller and beggars, and for, the setting free of, slaves, both the captive
and the one to be manumitted by contract; and who observes prayer and pays the
alms, that are obligatory, and what was [given] before [alms were made
obligatory], in the way of charity; and those who fulfil their covenant when
they have engaged in a covenant, with God or with others, those who endure with
fortitude (al-sābirīna is the accusative of laudation) misfortune (al-ba’sā’ is
abject poverty), hardship, illness, and peril, at the height of a battle in the
way of God; these, described in the way mentioned, are the ones who are
truthful, in their faith and in their claims to piety, and these are the ones
who are fearful, of God.
يَا أَيُّهَا
الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى ۖ الْحُرُّ
بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالْأُنثَىٰ بِالْأُنثَىٰ ۚ فَمَنْ عُفِيَ
لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَاءٌ إِلَيْهِ
بِإِحْسَانٍ ۗ ذَٰلِكَ تَخْفِيفٌ مِّن رَّبِّكُمْ وَرَحْمَةٌ ۗ فَمَنِ
اعْتَدَىٰ بَعْدَ ذَٰلِكَ فَلَهُ عَذَابٌ أَلِيمٌ
Pronunciation
Ya
ayyuha allatheena amanookutiba AAalaykumu alqisasu fee alqatla alhurrubilhurri
walAAabdu bilAAabdi walonthabilontha faman AAufiya lahu min akheehi shay-on
fattibaAAunbilmaAAroofi waadaon ilayhi bi-ihsaninthalika takhfeefun min
rabbikum warahmatun famaniiAAtada baAAda thalika falahu AAathabunaleem
Translation
O
you who have believed, prescribed for you is legal retribution for those
murdered - the free for the free, the slave for the slave, and the female for
the female. But whoever overlooks from his brother anything, then there should
be a suitable follow-up and payment to him with good conduct. This is an
alleviation from your Lord and a mercy. But whoever transgresses after that
will have a painful punishment.
Tafsir al-Jalalayn
O
you who believe, prescribed, made obligatory, for you is retaliation, on equal
terms, regarding the slain, both in the attributes [of the one slain] and in
the action involved; a free man, is killed, for a free man, and not for a
slave; and a slave for a slave, and a female for a female. The Sunna makes it
clear that a male may be killed [in retaliation] for a female, and that
religious affiliation should be taken into account also, so that a Muslim
cannot be killed in return for an disbeliever, even if the former be a slave
and the latter a free man. But if anything, of the blood, is pardoned any one,
of those who have slain, in relation to his brother, the one slain, so that the
retaliation is waived (the use of the indefinite shay’un, ‘anything’, here
implies the waiving of retaliation through a partial pardon by the inheritors
[of the slain]; the mention of akhīh [‘his brother’] is intended as a
conciliatory entreaty to pardon and a declaration that killing should not sever
the bonds of religious brotherhood; the particle man, ‘any one’, is the subject
of a conditional or a relative clause, of which the predicate is [the
following, fa’ittibā‘un]) let the pursuing, that is, the action of the one who
has pardoned in pursuing the killer, be honourable, demanding the blood money
without force. The fact that the ‘pursuing’ results from the ‘pardoning’
implies that one of the two [actions] is a duty, which is one of al-Shāfi‘ī’s
two opinions here. The other [opinion] is that retaliation is the duty, whereas
the blood money is merely compensation [for non-retaliation], so that if one
were to pardon but not name his blood money, then nothing [happens]; and this
[latter] is the preferred [opinion]. And let the payment, of the blood money by
the slayer, to him, the pardoner, that is, the one inheriting [from the slain],
be with kindliness, without procrastination or fraud; that, stipulation
mentioned here about the possibility of retaliation and the forgoing of this in
return for blood money, is an alleviation, a facilitation, given, to you, by
your Lord, and a mercy, for you, for He has given you latitude in this matter
and has not categorically demanded that one [of the said options] be followed
through, in the way that He made it obligatory for Jews to retaliate and for
Christians to [pardon and] accept blood money; and for him who commits
aggression, by being unjust towards the killer and slaying him, after that,
that is, [after] pardoning — his is a painful chastisement, of the Fire in the
Hereafter, or of being killed in this world.
وَلَكُمْ فِي
الْقِصَاصِ حَيَاةٌ يَا أُولِي الْأَلْبَابِ لَعَلَّكُمْ تَتَّقُونَ
Pronunciation
Walakum
fee alqisasi hayatunya olee al-albabi laAAallakum tattaqoon
Translation
And
there is for you in legal retribution [saving of] life, O you [people] of understanding,
that you may become righteous.
Tafsir al-Jalalayn
In
retaliation there is life for you, that is great longevity, O people of pith,
possessors of intellect, because if the would-be killer knew that he would be
killed [in retaliation], he would refrain [from such action] and would have
thereby given life to himself and to the one whom he had intended to kill; and
so it [retaliation] was stipulated by the Law, so that you might fear killing,
fearing retaliation.
كُتِبَ
عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِن تَرَكَ خَيْرًا الْوَصِيَّةُ
لِلْوَالِدَيْنِ وَالْأَقْرَبِينَ بِالْمَعْرُوفِ ۖ حَقًّا عَلَى
الْمُتَّقِينَ
Pronunciation
Kutiba
AAalaykum itha hadaraahadakumu almawtu in taraka khayran alwasiyyatulilwalidayni
wal-aqrabeena bilmaAAroofi haqqanAAala almuttaqeen
Translation
Prescribed
for you when death approaches [any] one of you if he leaves wealth [is that he
should make] a bequest for the parents and near relatives according to what is
acceptable - a duty upon the righteous.
Tafsir al-Jalalayn
Prescribed,
made obligatory, for you, when any of you is approached by death, that is, [by]
its causes, and leaves behind some good, material possessions, is to make
testament (al-wasiyyatu is in the nominative because of kutiba, and is
semantically connected to the particle idhā, ‘when’, if the latter is
adverbial; but if this latter is conditional, then it [al-wasiyyatu] indicates
the response; the response to the [conditional] particle in, ‘if’, is, in other
words, [implied to be] fa’l-yūsi, ‘let him make testament’); in favour of his
parents and kinsmen honourably, that is justly, not giving more than the
allotted share of a third, nor preferring the richer person — an obligation
(haqqan here emphasises the import of what has preceded) on those that fear,
God (this verse has been abrogated by the ‘inheritance’ verse [āyat al-mīrāth,
see Q. 4:11] and by the hadīth: ‘Do not make testament for one [already]
inheriting’, as reported by al-Tirmidhī).
فَمَن بَدَّلَهُ
بَعْدَمَا سَمِعَهُ فَإِنَّمَا إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ ۚ إِنَّ اللَّهَ
سَمِيعٌ عَلِيمٌ
Pronunciation
Faman
baddalahu baAAda ma samiAAahufa-innama ithmuhu AAala allatheenayubaddiloonahu
inna Allaha sameeAAun AAaleem
Translation
Then
whoever alters the bequest after he has heard it - the sin is only upon those
who have altered it. Indeed, Allah is Hearing and Knowing.
Tafsir al-Jalalayn
Then
if anyone, whether a witness or a trustee, changes it, that is, the testament,
after hearing it, and knowing it, the sin, resulting from the changed
testament, shall rest upon those who change it (here the explicit subject
stands in place of the implicit one); surely God is Hearing, of the testator’s
words, Knowing, of the deeds of the trustee, requiting [each] accordingly.
فَمَنْ خَافَ مِن
مُّوصٍ جَنَفًا أَوْ إِثْمًا فَأَصْلَحَ بَيْنَهُمْ فَلَا إِثْمَ عَلَيْهِ ۚ إِنَّ اللَّهَ
غَفُورٌ رَّحِيمٌ
Pronunciation
Faman
khafa min moosinjanafan aw ithman faaslaha baynahum falaithma AAalayhi inna
Allaha ghafoorun raheem
Translation
But
if one fears from the bequeather [some] error or sin and corrects that which is
between them, there is no sin upon him. Indeed, Allah is Forgiving and
Merciful.
Tafsir al-Jalalayn
But
if any one fears injustice, an error, in straying from what is right, or sin,
because he has purposely increased the share of a third or specified a rich
individual, from one making testament (read mūsī or muwassī), and so makes
things right between them, the testator and the trustee, by commanding that
justice be done, then no sin shall be upon him, with regard to this matter;
surely God is Forgiving, Merciful.
يَا أَيُّهَا
الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن
قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
Pronunciation
Ya
ayyuha allatheena amanookutiba AAalaykumu assiyamu kamakutiba AAala allatheena
min qablikum laAAallakumtattaqoon
Translation
O
you who have believed, decreed upon you is fasting as it was decreed upon those
before you that you may become righteous -
Tafsir al-Jalalayn
O
you who believe, prescribed for you, obligatory [for you], is the Fast, just as
it was prescribed for those, communities, that were before you so that you
might guard yourselves, against acts of disobedience, for, it [the fast] curbs
the desires that prompt these [acts].
أَيَّامًا
مَّعْدُودَاتٍ ۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَىٰ
سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۚ وَعَلَى
الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ ۖ فَمَن تَطَوَّعَ
خَيْرًا فَهُوَ خَيْرٌ لَّهُ ۚ وَأَن تَصُومُوا
خَيْرٌ لَّكُمْ ۖ إِن كُنتُمْ تَعْلَمُونَ
Pronunciation
Ayyaman
maAAdoodatin faman kanaminkum mareedan aw AAala safarin faAAiddatun minayyamin
okhara waAAala allatheena yuteeqoonahufidyatun taAAamu miskeenin faman
tatawwaAAakhayran fahuwa khayrun lahu waan tasoomoo khayrun lakum inkuntum
taAAlamoon
Translation
[Fasting
for] a limited number of days. So whoever among you is ill or on a journey
[during them] - then an equal number of days [are to be made up]. And upon
those who are able [to fast, but with hardship] - a ransom [as substitute] of
feeding a poor person [each day]. And whoever volunteers excess - it is better
for him. But to fast is best for you, if you only knew.
Tafsir al-Jalalayn
For
days (ayyāman, ‘days’, is in the accusative as the object of al-siyām, ‘the
fast’, or of an implied yasūmū, ‘he fasts’) numbered, few or specific in
number, that is, those of Ramadān, as will be mentioned below; God has
specified a small number as a way of facilitating matters for those under the
obligation; and if any of you, during the month, be sick, or be on a journey,
in which prayers are shortened, or if one is strained by the fast in both cases
and breaks it, then a number of other days, equal to the ones during which he
broke his fast — let him fast them instead; and for those who are, not, able to
do it, [to fast] on account of old age or chronic illness, a redemption: which
is, the feeding of a poor man, with about the same amount one consumes in a
given day, that is, one mudd measure of the principal food of that town each
day (a variant reading has [genitive] fidyatin as an explicative clause. It is
also said that the [lā] negation of the verb [yutīqūnahu] is not actually
implied, because at the very beginning of Islam, they could choose between
fasting or offering the redemption; but later on this was abrogated by fixing
the Fast [as an obligation], where God says, So let those of you, who are
present at the month, fast it [Q. 2:185]: Ibn ‘Abbās said [by way of
qualification] ‘Except for the pregnant one and the one breastfeeding, if they
break their fast out of concern for the child; in the case of these two, the
verse remains valid and has not been abrogated’). For him who volunteers good, by
offering more than the minimum amount mentioned for the redemption; that,
volunteering, is good for him; but that you should fast (wa-an tasūmū is the
subject) is better for you (khayrun lakum is its predicate), than breaking the
fast and paying the redemption, if you but knew, that this is better for you,
then do it.
شَهْرُ رَمَضَانَ
الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ
وَالْفُرْقَانِ ۚ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ ۖ وَمَن كَانَ
مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۗ يُرِيدُ اللَّهُ
بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ
وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ
Pronunciation
Shahru
ramadana allatheeonzila feehi alqur-anu hudan linnasiwabayyinatin mina alhuda
walfurqanifaman shahida minkumu ashshahra falyasumhu waman kanamareedan aw
AAala safarin faAAiddatun min ayyaminokhara yureedu Allahu bikumu alyusra wala
yureedubikumu alAAusra walitukmiloo alAAiddata walitukabbiroo AllahaAAala ma
hadakum walaAAallakum tashkuroon
Translation
The
month of Ramadhan [is that] in which was revealed the Qur'an, a guidance for
the people and clear proofs of guidance and criterion. So whoever sights [the
new moon of] the month, let him fast it; and whoever is ill or on a journey -
then an equal number of other days. Allah intends for you ease and does not
intend for you hardship and [wants] for you to complete the period and to
glorify Allah for that [to] which He has guided you; and perhaps you will be
grateful.
Tafsir al-Jalalayn
These
days of, the month of Ramadān, wherein the Qur’ān was revealed, from the
Preserved Tablet to the earthly heaven on the Night of Ordainment [laylat
al-qadr] from Him, a guidance (hudan, ‘a guidance’, is a circumstantial
qualifier), guiding away from error, for the people, and as clear proofs, lucid
verses, of the Guidance, the rulings that guide to truth, and, of, the
Criterion, that discriminates between truth and falsehood; So let those of you,
who are present at the month, fast it and if any of you be sick, or if he be on
a journey, then a number of other days (this [concession] has already been
mentioned, but it is repeated here to avoid the mistaken impression that it has
been abrogated by the comprehensive implication of man shahida, ‘who are present’).
God desires ease for you, and desires not hardship for you, and for this reason
He has permitted you the breaking of the fast during illness or travel, [this
ease being] the very reason He has commanded you to fast; He supplements [the
previous statement with]: and that you fulfil (read tukmilū or tukammilū) the
number, of the fasting days of Ramadān, and magnify God, when you have
completed them, for having guided you, for having directed you to the principal
rites of His religion, and that you might be thankful, to God for this.
وَإِذَا سَأَلَكَ
عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ
دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ
فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ
Pronunciation
Wa-itha
saalaka AAibadeeAAannee fa-innee qareebun ojeebu daAAwata addaAAiitha daAAani
falyastajeeboo lee walyu/minoo beelaAAallahum yarshudoon
Translation
And
when My servants ask you, [O Muhammad], concerning Me - indeed I am near. I
respond to the invocation of the supplicant when he calls upon Me. So let them
respond to Me [by obedience] and believe in Me that they may be [rightly]
guided.
Tafsir al-Jalalayn
A
group of followers of the Prophet (s) asked him, ‘Is our Lord nearby so that we
should talk to Him secretly, or is He far away, so that we should call out to
him?’, and the following was revealed: And when My servants question you
concerning Me — I am near, to them in My knowledge, and he informed them of
this; I answer the call of the caller, by granting him his request, when he
calls to Me; so let them respond to Me, My call to them to be obedient, and let
them believe, [let them] persevere in faith, in Me that they might go aright,
[that] they [might] become guided.
أُحِلَّ لَكُمْ
لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَىٰ نِسَائِكُمْ ۚ هُنَّ لِبَاسٌ
لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُنَّ ۗ عَلِمَ اللَّهُ
أَنَّكُمْ كُنتُمْ تَخْتَانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ ۖ فَالْآنَ
بَاشِرُوهُنَّ وَابْتَغُوا مَا كَتَبَ اللَّهُ لَكُمْ ۚ وَكُلُوا
وَاشْرَبُوا حَتَّىٰ يَتَبَيَّنَ لَكُمُ الْخَيْطُ الْأَبْيَضُ مِنَ الْخَيْطِ
الْأَسْوَدِ مِنَ الْفَجْرِ ۖ ثُمَّ أَتِمُّوا
الصِّيَامَ إِلَى اللَّيْلِ ۚ وَلَا
تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ ۗ تِلْكَ حُدُودُ
اللَّهِ فَلَا تَقْرَبُوهَا ۗ كَذَٰلِكَ
يُبَيِّنُ اللَّهُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ
Pronunciation
Ohilla
lakum laylata assiyamiarrafathu ila nisa-ikum hunna libasunlakum waantum
libasun lahunna AAalima Allahuannakum kuntum takhtanoona anfusakum
fatabaAAalaykum waAAafa AAankum fal-ana bashiroohunnawabtaghoo ma kataba Allahu
lakum wakuloo washraboohatta yatabayyana lakumu alkhaytu al-abyadumina alkhayti
al-aswadi mina alfajri thumma atimmoo assiyamaila allayli wala tubashiroohunna
waantum AAakifoonafee almasajidi tilka hudoodu Allahi falataqrabooha kathalika
yubayyinu Allahu ayatihilinnasi laAAallahum yattaqoon
Translation
It
has been made permissible for you the night preceding fasting to go to your
wives [for sexual relations]. They are clothing for you and you are clothing
for them. Allah knows that you used to deceive yourselves, so He accepted your
repentance and forgave you. So now, have relations with them and seek that
which Allah has decreed for you. And eat and drink until the white thread of
dawn becomes distinct to you from the black thread [of night]. Then complete
the fast until the sunset. And do not have relations with them as long as you
are staying for worship in the mosques. These are the limits [set by] Allah ,
so do not approach them. Thus does Allah make clear His ordinances to the
people that they may become righteous.
Tafsir al-Jalalayn
Permitted
to you, upon the night of the Fast, is to go in to your wives, in sexual
intercourse: this was revealed as an abrogation of its unlawfulness during the
earliest phase of Islam, as well as [an abrogation of] the unlawfulness of
eating and drinking after the night prayer; they are a vestment for you, and
you are a vestment for them (a metaphor for their embraces or their need for
one another); God knows that you have been betraying yourselves, by having
sexual intercourse on the eve of the fast: this happened with ‘Umar [b.
al-Khattāb] and others, and they apologised to the Prophet (s), and so He has
turned to you [relenting], before you even turned in repentance, and He has
pardoned you. So now, when it is permitted to you, lie with them, in sexual
intercourse, and seek what God has prescribed for you, of sexual intercourse or
what it produces of offspring; and eat and drink, [at any time] during the
night, until the white thread is distinct, to you, from the black thread at
daybreak, that is, the true [moment of daybreak], which explains the white
thread, while the explanation of the black thread, namely, the night, has been
left out. The whiteness and the darkness of the dawn [twilight] are likened to
two black and white threads in the way they stretch out; then complete the
fast, from daybreak, to the night, that is, until it arrives, after the setting
of the sun; and do not lie with them, your women, while you cleave to the
mosques in devotion [to God], while you are residing [therein] with the
intention of [performing] i‘tikāf (‘spiritual retreat’). This was a prohibition
pertaining to one who used to leave [the mosque], whilst in a state of i‘tikāf,
have sexual intercourse with his wife, and then return. Those, rulings
mentioned, are God’s bounds, delimited by God for His servants so that they do
not overstep them; do not approach them (lā taqrabūhā, is more intense than lā
ta‘taddūhā, ‘Do not overstep’, used in verses elsewhere). So, just as He makes
clear to you what has been mentioned, God makes clear His signs to people so
that they might fear [disobeying] His prohibitions.
وَلَا تَأْكُلُوا
أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ وَتُدْلُوا بِهَا إِلَى الْحُكَّامِ
لِتَأْكُلُوا فَرِيقًا مِّنْ أَمْوَالِ النَّاسِ بِالْإِثْمِ وَأَنتُمْ
تَعْلَمُونَ
Pronunciation
Wala
ta/kuloo amwalakumbaynakum bilbatili watudloo biha ilaalhukkami lita/kuloo
fareeqan min amwali annasibil-ithmi waantum taAAlamoon
Translation
And
do not consume one another's wealth unjustly or send it [in bribery] to the
rulers in order that [they might aid] you [to] consume a portion of the wealth
of the people in sin, while you know [it is unlawful].
Tafsir al-Jalalayn
Consume
not your goods between you, that is to say, do not let one consume the goods of
the other, in deception, that which is illicit according to the Law, such as
theft and extortion; and, do not, proffer them, the regulation of these [goods]
or any bribes, to the judges, that you may consume, as a result of any
arbitration, a portion of other people’s goods, embroiled, in sin while you are
aware, that you are in error.
يَسْأَلُونَكَ
عَنِ الْأَهِلَّةِ ۖ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ ۗ وَلَيْسَ
الْبِرُّ بِأَن تَأْتُوا الْبُيُوتَ مِن ظُهُورِهَا وَلَٰكِنَّ الْبِرَّ مَنِ
اتَّقَىٰ ۗ وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا ۚ وَاتَّقُوا
اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ
Pronunciation
Yas-aloonaka
AAani al-ahillati qul hiya mawaqeetulinnasi walhajji walaysa albirrubi-an
ta/too albuyoota min thuhooriha walakinnaalbirra mani ittaqa wa/too albuyoota
min abwabihawattaqoo Allaha laAAallakum tuflihoon
Translation
They
ask you, [O Muhammad], about the new moons. Say, "They are measurements of
time for the people and for Hajj." And it is not righteousness to enter
houses from the back, but righteousness is [in] one who fears Allah. And enter
houses from their doors. And fear Allah that you may succeed.
Tafsir al-Jalalayn
They
will ask you, O Muhammad (s), about the new moons (ahilla, plural of hilāl):
‘Why do they seem very thin, and then wax until they are full of light, and
then wane again as at the first, and are not always the same, in the way that
the sun is?’ Say, to them: ‘They are appointed times (mawāqīt is the plural of
mīqāt) for the people, for them to know the times for sowing the land, for
business, for their women’s waiting periods, their fast and their breaking it,
and the Pilgrimage’ (wa’l-hajji and the Pilgrimage’, is a supplement to
li’l-nāsi, ‘for the people’), that is to say, [appointed times] by which its
season is known, for if they [the new moons] always looked the same, none of
these things could be known. It is not piety to come to the houses from their
backs, in [your] state of pilgrimage inviolability (ihrām), when you would bore
holes in them to enter them and then exit, disregarding their doors; they used
to do this and claim that it was out of piety; but piety is to fear, God by not
contravening His commands; so come to the houses by their doors, when in a
state of pilgrimage inviolability, and fear God, that you may prosper, [that
you may] triumph.
وَقَاتِلُوا فِي
سَبِيلِ اللَّهِ الَّذِينَ يُقَاتِلُونَكُمْ وَلَا تَعْتَدُوا ۚ إِنَّ اللَّهَ
لَا يُحِبُّ الْمُعْتَدِينَ
Pronunciation
Waqatiloo
fee sabeeli Allahiallatheena yuqatiloonakum wala taAAtadooinna Allaha la
yuhibbu almuAAtadeen
Translation
Fight
in the way of Allah those who fight you but do not transgress. Indeed. Allah
does not like transgressors.
Tafsir al-Jalalayn
After
the Prophet (s) was prevented from [visiting] the House in the year of the
battle of Hudaybiyya, he made a pact with the disbelievers that he would be
allowed to return the following year, at which time they would vacate Mecca for
three days. Having prepared to depart for the Visitation [‘umra], [he and] the
believers were concerned that Quraysh would not keep to the agreement and
instigate fighting. The Muslims were averse to becoming engaged in fighting
while in a state of pilgrimage inviolability in the Sacred Enclosure [al-haram]
and during the sacred months, and so the following was revealed: And fight in
the way of God, to elevate His religion, with those who fight against you, the
disbelievers, but aggress not, against them by initiating the fighting; God
loves not the aggressors, the ones that overstep the bounds which God has set
for them: this stipulation was abrogated by the verse of barā’a, ‘immunity’ [Q.
9:1], or by His saying [below]:
وَاقْتُلُوهُمْ
حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُم مِّنْ حَيْثُ أَخْرَجُوكُمْ ۚ وَالْفِتْنَةُ
أَشَدُّ مِنَ الْقَتْلِ ۚ وَلَا
تُقَاتِلُوهُمْ عِندَ الْمَسْجِدِ الْحَرَامِ حَتَّىٰ يُقَاتِلُوكُمْ فِيهِ ۖ فَإِن
قَاتَلُوكُمْ فَاقْتُلُوهُمْ ۗ كَذَٰلِكَ
جَزَاءُ الْكَافِرِينَ
Pronunciation
Waqtuloohum
haythuthaqiftumoohum waakhrijoohum min haythu akhrajookum walfitnatuashaddu
mina alqatli wala tuqatiloohum AAindaalmasjidi alharami hatta yuqatilookumfeehi
fa-in qatalookum faqtuloohum kathalikajazao alkafireen
Translation
And
kill them wherever you overtake them and expel them from wherever they have
expelled you, and fitnah is worse than killing. And do not fight them at
al-Masjid al- Haram until they fight you there. But if they fight you, then
kill them. Such is the recompense of the disbelievers.
Tafsir al-Jalalayn
And
slay them wherever you come upon them, and expel them from where they expelled
you, that is, from Mecca, and this was done after the Conquest of Mecca;
sedition, their idolatry, is more grievous, more serious, than slaying, them in
the Sacred Enclosure or while in a state of pilgrimage inviolability, the thing
that you greatly feared. But fight them not by the Sacred Mosque, that is, in
the Sacred Enclosure, until they should fight you there; then if they fight
you, there, slay them, there (a variant reading drops the alif in the three
verbs [sc. wa-lā taqtilūhum, hattā yaqtulūkum, fa-in qatalūkum, so that the
sense is ‘slaying’ in all three, and not just ‘fighting’]) — such, killing and
expulsion, is the requital of disbelievers.
فَإِنِ انتَهَوْا
فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
Pronunciation
Fa-ini
intahaw fa-inna Allahaghafoorun raheem
Translation
And
if they cease, then indeed, Allah is Forgiving and Merciful.
Tafsir al-Jalalayn
But
if they desist, from unbelief and become Muslims, surely God is Forgiving,
Merciful, to them.
وَقَاتِلُوهُمْ
حَتَّىٰ لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ لِلَّهِ ۖ فَإِنِ
انتَهَوْا فَلَا عُدْوَانَ إِلَّا عَلَى الظَّالِمِينَ
Pronunciation
Waqatiloohum
hatta latakoona fitnatun wayakoona addeenu lillahi fa-iniintahaw fala AAudwana
illa AAala aththalimeen
Translation
Fight
them until there is no [more] fitnah and [until] worship is [acknowledged to
be] for Allah . But if they cease, then there is to be no aggression except
against the oppressors.
Tafsir al-Jalalayn
Fight
them till there is no sedition, no idolatry, and the religion, all worship, is
for God, alone and none are worshipped apart from Him; then if they desist,
from idolatry, do not aggress against them. This is indicated by the following
words, there shall be no enmity, no aggression through slaying or otherwise,
save against evildoers. Those that desist, however, are not evildoers and
should not be shown any enmity.
الشَّهْرُ
الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ ۚ فَمَنِ
اعْتَدَىٰ عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدَىٰ عَلَيْكُمْ ۚ وَاتَّقُوا
اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ مَعَ الْمُتَّقِينَ
Pronunciation
Ashshahru
alharamu bishshahrialharami walhurumatu qisasunfamani iAAtada AAalaykum
faAAtadoo AAalayhibimithli ma iAAtada AAalaykum wattaqoo AllahawaAAlamoo anna
Allaha maAAa almuttaqeen
Translation
[Fighting
in] the sacred month is for [aggression committed in] the sacred month, and for
[all] violations is legal retribution. So whoever has assaulted you, then assault
him in the same way that he has assaulted you. And fear Allah and know that
Allah is with those who fear Him.
Tafsir al-Jalalayn
The
sacred month, in return, for the sacred month, therefore, just as they fight
you during it, kill them during it: a response to the Muslims’ consideration of
the momentous nature of this matter; holy things (hurumāt, plural of hurma, is
what must be treated as sacrosanct) demand retaliation, in kind if these [holy
things] are violated; whoever commits aggression against you, through fighting
in the Sacred Enclosure, or during a state of ritual purity or in the sacred
months, then commit aggression against him in the manner that he committed
against you, the [Muslim] response is also referred to as ‘aggression’, because
that is what it resembles formally; and fear God, when avenging yourselves and
[by] renouncing aggression, and know that God is with the God-fearing, helping
and assisting [them].
وَأَنفِقُوا فِي
سَبِيلِ اللَّهِ وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ ۛ وَأَحْسِنُوا ۛ إِنَّ اللَّهَ
يُحِبُّ الْمُحْسِنِينَ
Pronunciation
Waanfiqoo
fee sabeeli Allahi walatulqoo bi-aydeekum ila attahlukati waahsinooinna Allaha
yuhibbu almuhsineen
Translation
And
spend in the way of Allah and do not throw [yourselves] with your [own] hands
into destruction [by refraining]. And do good; indeed, Allah loves the doers of
good.
Tafsir al-Jalalayn
And
spend in the way of God, in obedience to Him, in holy struggle and the like;
and cast not your own hands, yourselves (the bā’ of bi-aydīkum ‘with your
hands’ is extra) into destruction, by withholding funds needed for the struggle
or abandoning it altogether, because this will give your enemy the advantage
over you; but be virtuous, by spending etc.; God loves the virtuous, that is,
He rewards them.
وَأَتِمُّوا
الْحَجَّ وَالْعُمْرَةَ لِلَّهِ ۚ فَإِنْ
أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ ۖ وَلَا
تَحْلِقُوا رُءُوسَكُمْ حَتَّىٰ يَبْلُغَ الْهَدْيُ مَحِلَّهُ ۚ فَمَن كَانَ
مِنكُم مَّرِيضًا أَوْ بِهِ أَذًى مِّن رَّأْسِهِ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ
صَدَقَةٍ أَوْ نُسُكٍ ۚ فَإِذَا
أَمِنتُمْ فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ
الْهَدْيِ ۚ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ
أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ ۗ تِلْكَ عَشَرَةٌ
كَامِلَةٌ ۗ ذَٰلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِي
الْمَسْجِدِ الْحَرَامِ ۚ وَاتَّقُوا
اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ
Pronunciation
Waatimmoo
alhajja walAAumratalillahi fa-in ohsirtum fama istaysara minaalhadyi wala
tahliqoo ruoosakum hattayablugha alhadyu mahillahu faman kana minkum mareedanaw
bihi athan min ra/sihi fafidyatun min siyaminaw sadaqatin aw nusukin fa-itha
amintum famantamattaAAa bilAAumrati ila alhajji famaistaysara mina alhadyi
faman lam yajid fasiyamuthalathati ayyamin fee alhajji wasabAAatin
itharajaAAtum tilka AAasharatun kamilatun thalika limanlam yakun ahluhu hadiree
almasjidi alharamiwattaqoo Allaha waAAlamoo anna Allahashadeedu alAAiqab
Translation
And
complete the Hajj and 'umrah for Allah . But if you are prevented, then [offer]
what can be obtained with ease of sacrificial animals. And do not shave your
heads until the sacrificial animal has reached its place of slaughter. And
whoever among you is ill or has an ailment of the head [making shaving
necessary must offer] a ransom of fasting [three days] or charity or sacrifice.
And when you are secure, then whoever performs 'umrah [during the Hajj months]
followed by Hajj [offers] what can be obtained with ease of sacrificial
animals. And whoever cannot find [or afford such an animal] - then a fast of
three days during Hajj and of seven when you have returned [home]. Those are
ten complete [days]. This is for those whose family is not in the area of
al-Masjid al-Haram. And fear Allah and know that Allah is severe in penalty.
Tafsir al-Jalalayn
Fulfil
the Pilgrimage and the Visitation to God, by completing them according to their
due; but if you are prevented, from fulfilling them by an enemy, then [give]
such offering as may be feasible, for you — a sheep — and do not shave your
heads, that is, do not release yourselves from the state of pilgrimage
inviolability, until the offering, mentioned, reaches its place, its place of
sacrifice, that is, within the enclosure, according to al-Shāfi‘ī; the
sacrifice is then made with the intention of releasing oneself from the state
of pilgrimage inviolability, and is divided among the needy, after which the
head is shaved and the release is effected. If any of you is sick, or has an
ailment of the head, such as lice or severe pains, and has thus shaved his head
while in a state of pilgrimage inviolability, then, incumbent upon him is, a
redemption by fast, for three days, or a voluntary almsgiving, consisting of
three cubic measures of the principal food of the town for six needy persons,
or a ritual sacrifice, that is, the slaughter of a sheep (aw, ‘or’, denotes
freedom of choice). To this [last] has been added the [case of the] one who
shaves his head without excuse because the requirement of redemption is most
obvious in his case; but also [it is required in the case of] one that enjoys,
without shaving, such things as scents, attire, or oils, be it with an excuse
or without. When you are secure, knowing that the enemy has gone or is not
present, then whoever enjoys the Visitation, having completed it and observed
its ritual prohibitions, until the Pilgrimage, until he enters its ritual
inviolability in the relevant months; let his offering be such as is feasible,
for him, such as a sheep that he sacrifices after entering into the state of
pilgrimage inviolability, ideally, on the Day of Sacrifice; or if he finds
none, because there are none available, or because he does not have sufficient
funds, then, incumbent upon him is, a fast of three days in the Pilgrimage,
that is to say, in a state of pilgrimage inviolability. In such a case, he
should enter into the state of pilgrimage inviolability before the seventh of
Dhū’l-Hijja, but ideally before the sixth, because one is discouraged from
fasting on the Day of ‘Arafa.
الْحَجُّ
أَشْهُرٌ مَّعْلُومَاتٌ ۚ فَمَن فَرَضَ
فِيهِنَّ الْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ ۗ وَمَا
تَفْعَلُوا مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ ۗ وَتَزَوَّدُوا
فَإِنَّ خَيْرَ الزَّادِ التَّقْوَىٰ ۚ وَاتَّقُونِ يَا
أُولِي الْأَلْبَابِ
Pronunciation
Alhajju
ashhurun maAAloomatunfaman farada feehinna alhajja fala rafathawala fusooqa
wala jidala fee alhajjiwama tafAAaloo min khayrin yaAAlamhu Allahuwatazawwadoo
fa-inna khayra azzadi attaqwawattaqooni ya olee al-albab
Translation
Hajj
is [during] well-known months, so whoever has made Hajj obligatory upon himself
therein [by entering the state of ihram], there is [to be for him] no sexual
relations and no disobedience and no disputing during Hajj. And whatever good
you do - Allah knows it. And take provisions, but indeed, the best provision is
fear of Allah . And fear Me, O you of understanding.
Tafsir al-Jalalayn
The
Pilgrimage, the time for it, is in months well-known: Shawwāl, Dhū’l-Qa’da and
ten nights, some say all, of Dhū’l Hijja; whoever undertakes, upon himself, the
duty of Pilgrimage during them, by entering into the state of pilgrimage
inviolability, then no lewdness, [no] sexual intercourse for them, nor
wickedness, [nor] acts of disobedience, or disputing, [or] quarrelling, in the
Pilgrimage (a variant reading [for fa-lā rafathun wa-lā fusūqun wa-lā jidāla]
has the accusative for all three nouns [sc. fa-lā rafatha wa-lā fusūqa wa-lā
jidāla]; prohibition is meant in all three cases). Whatever good you do, by way
of voluntary almsgiving, God knows it, and will reward you for it. And take
provision, to suffice you your journey: this was revealed regarding the people
of Yemen, who use to make the Pilgrimage and not take any provisions with them,
thus, becoming a burden for others. But the best provision is piety [taqwā,
‘piety’, literally ‘guarding’] with which you are able to guard against asking
others [for things]; and fear you Me, O people of pith!, [O] possessors of
intellect.
لَيْسَ
عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا فَضْلًا مِّن رَّبِّكُمْ ۚ فَإِذَا
أَفَضْتُم مِّنْ عَرَفَاتٍ فَاذْكُرُوا اللَّهَ عِندَ الْمَشْعَرِ الْحَرَامِ ۖ وَاذْكُرُوهُ
كَمَا هَدَاكُمْ وَإِن كُنتُم مِّن قَبْلِهِ لَمِنَ الضَّالِّينَ
Pronunciation
Laysa
AAalaykum junahun an tabtaghoofadlan min rabbikum fa-itha afadtum minAAarafatin
fathkuroo Allaha AAindaalmashAAari alharami wathkuroohu kamahadakum wa-in
kuntum min qablihi lamina addalleen
Translation
There
is no blame upon you for seeking bounty from your Lord [during Hajj]. But when
you depart from 'Arafat, remember Allah at al- Mash'ar al-Haram. And remember
Him, as He has guided you, for indeed, you were before that among those astray.
Tafsir al-Jalalayn
You
would not be at fault if you should seek bounty, sustenance, from your Lord, by
engaging in commerce at the Pilgrimage: this was revealed in response to their
aversion to such an idea; but when you press on, push on, from ‘Arafāt, having
stood [in prayer] upon it, then remember God, after the overnight stay at
Muzdalifa, by repeating the talbiya [sc. labbayka Llāhummā labbayk, ‘at thy
service, O God, at thy service’], the tahlīl [lā ilāha illā Llāh, ‘no god but
God’] and making supplications, at the Sacred Waymark, a mountain at the end of
Muzdalifa, called Quzah. In one hadīth, the Prophet (s) stood there remembering
God and supplicating until his face began to glow brightly, according to
Muslim; and remember Him as He has guided you, to the principal rites of His
religion and the rituals of His Pilgrimage (the kāf of ka-mā, ‘as’, is the
particle denoting the reason), though previously, before His guidance, you were
astray.
ثُمَّ أَفِيضُوا
مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُوا اللَّهَ ۚ إِنَّ اللَّهَ
غَفُورٌ رَّحِيمٌ
Pronunciation
Thumma
afeedoo min haythu afadaannasu wastaghfiroo Allaha inna Allahaghafoorun raheem
Translation
Then
depart from the place from where [all] the people depart and ask forgiveness of
Allah . Indeed, Allah is Forgiving and Merciful.
Tafsir al-Jalalayn
Then
(thumma denotes the sequence intended) press on, O Quraysh, from where the
people press on, that is, from ‘Arafa, by standing there together with them
(for, they used to stand at Muzdalifa, disdaining to stand with other people);
and seek God’s forgiveness, for your sins; God is Forgiving, Merciful, to the
believers.
فَإِذَا
قَضَيْتُم مَّنَاسِكَكُمْ فَاذْكُرُوا اللَّهَ كَذِكْرِكُمْ آبَاءَكُمْ أَوْ
أَشَدَّ ذِكْرًا ۗ فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَا آتِنَا
فِي الدُّنْيَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ
Pronunciation
Fa-itha
qadaytum manasikakumfathkuroo Allaha kathikrikum abaakumaw ashadda thikran
famina annasi manyaqoolu rabbana atina fee addunyawama lahu fee al-akhirati min
khalaq
Translation
And
when you have completed your rites, remember Allah like your [previous]
remembrance of your fathers or with [much] greater remembrance. And among the
people is he who says, "Our Lord, give us in this world," and he will
have in the Hereafter no share.
Tafsir al-Jalalayn
And
when you have performed, and completed, your holy rites, that is, the devotions
pertaining to your pilgrimage, having cast [stones] at the Jamrat al-‘Aqaba,
performed the circumambulation and stopped at Minā, remember God, by extolling
Him and repeating the takbīr [saying Allāhu akbar, ‘God is Great’], as you
remember your fathers, as you used to remember them and boast about them at the
end of your pilgrimage, or yet more intensely, than your remembrance of them
(ashadda is in the accusative because it is a circumstantial qualifier
referring to dhikr ‘remembrance’, which itself is in the accusative as the
object of udhkurū, ‘remember’, because had it come after it, it would have
functioned as an adjectival phrase). There are some people who say, ‘Our Lord,
give to us, our lot, in this world’, and they are given it; such people will
have no part, no lot, in the Hereafter.
وَمِنْهُم مَّن
يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً
وَقِنَا عَذَابَ النَّارِ
Pronunciation
Waminhum
man yaqoolu rabbana atinafee addunya hasanatan wafee al-akhiratihasanatan
waqina AAathaba annar
Translation
But
among them is he who says, "Our Lord, give us in this world [that which
is] good and in the Hereafter [that which is] good and protect us from the
punishment of the Fire."
Tafsir al-Jalalayn
And
there are others who say, ‘Our Lord, give to us in this world good, a grace,
and good, Paradise, in the Hereafter, and guard us against the chastisement of
the Fire’, by not making us enter it. This [former statement] depicts the
manner of the idolaters, while [the latter] the way of the believers, and is
intended to encourage [people] to petition for good in both abodes, for which
one is promised a reward, as He says:
أُولَٰئِكَ
لَهُمْ نَصِيبٌ مِّمَّا كَسَبُوا ۚ وَاللَّهُ
سَرِيعُ الْحِسَابِ
Pronunciation
Ola-ika
lahum naseebun mimmakasaboo wallahu sareeAAu alhisab
Translation
Those
will have a share of what they have earned, and Allah is swift in account.
Tafsir al-Jalalayn
Those
— they shall have a portion, a reward, from, as a result of, what they have
earned, the deeds they have performed, such as Pilgrimage and supplication; and
God is swift at reckoning, reckoning with the whole of creation in half a day
of this world, as one hadīth states.
وَاذْكُرُوا
اللَّهَ فِي أَيَّامٍ مَّعْدُودَاتٍ ۚ فَمَن تَعَجَّلَ
فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلَا إِثْمَ عَلَيْهِ ۚ لِمَنِ اتَّقَىٰ
ۗ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّكُمْ
إِلَيْهِ تُحْشَرُونَ
Pronunciation
Wathkuroo
Allaha feeayyamin maAAdoodatin faman taAAajjala fee yawmaynifala ithma AAalayhi
waman taakhkhara fala ithmaAAalayhi limani ittaqa wattaqoo Allaha
waAAlamooannakum ilayhi tuhsharoon
Translation
And
remember Allah during [specific] numbered days. Then whoever hastens [his
departure] in two days - there is no sin upon him; and whoever delays [until
the third] - there is no sin upon him - for him who fears Allah . And fear
Allah and know that unto Him you will be gathered.
Tafsir al-Jalalayn
And
remember God, by making takbīr [saying Allāhu akbar, ‘God is Great’] while you
cast your stones at the Jamarāt, during certain days numbered, the three days
of tashrīq. If any man hastens on, his departure from Minā, in two days, that
is, on the second day of tashrīq after he has cast his stones, that, hastening,
is no sin for him; and if he delays, such that he stays until the third night
and cast his stones, it is not a sin for him: that is, they have the choice of
either, for the sin has been precluded in both cases; if he fears, God during
his pilgrimage — for such [a person] is truly a pilgrim — and fear God, and
know that to Him you shall be gathered, in the Hereafter, that He may requite
you for your deeds.
وَمِنَ النَّاسِ
مَن يُعْجِبُكَ قَوْلُهُ فِي الْحَيَاةِ الدُّنْيَا وَيُشْهِدُ اللَّهَ عَلَىٰ مَا
فِي قَلْبِهِ وَهُوَ أَلَدُّ الْخِصَامِ
Pronunciation
Wamina
annasi man yuAAjibukaqawluhu fee alhayati addunyawayushhidu Allaha AAala ma fee
qalbihiwahuwa aladdu alkhisam
Translation
And
of the people is he whose speech pleases you in worldly life, and he calls
Allah to witness as to what is in his heart, yet he is the fiercest of
opponents.
Tafsir al-Jalalayn
And
among people there is he whose speech in the life of this world pleases you,
but it would not please you in the Hereafter because it contradicts what he
actually used to believe; and who calls on God to witness what is in his heart,
as being in accordance with what he says; yet he is most stubborn in dispute,
with you and your followers on account of his enmity towards you: this was
al-Akhnas b. Sharīq, a hypocrite who spoke kindly in the presence of the
Prophet (s), swearing that he believed in him and that he loved him, and
frequently sitting with him. God then revealed his mendacity in this matter. On
one occasion he passed by some crops and livestock that belonged to the Muslims
and later that night he set fire to them [the crops] and slaughtered them [the
livestock]. God, moreover, says:
وَإِذَا
تَوَلَّىٰ سَعَىٰ فِي الْأَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ الْحَرْثَ
وَالنَّسْلَ ۗ وَاللَّهُ لَا يُحِبُّ الْفَسَادَ
Pronunciation
Wa-itha
tawalla saAAafee al-ardi liyufsida feeha wayuhlika alharthawannasla wallahu la
yuhibbualfasad
Translation
And
when he goes away, he strives throughout the land to cause corruption therein
and destroy crops and animals. And Allah does not like corruption.
Tafsir al-Jalalayn
And
when he turns his back, leaving you behind, he hastens, he walks, about the
earth to do corruption there and to destroy the tillage and the stock (these
[last two actions] are included in such ‘corruption’); and God loves not
corruption, that is to say, it does not please Him.
وَإِذَا قِيلَ
لَهُ اتَّقِ اللَّهَ أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ ۚ فَحَسْبُهُ
جَهَنَّمُ ۚ وَلَبِئْسَ الْمِهَادُ
Pronunciation
Wa-itha
qeela lahu ittaqi Allahaakhathat-hu alAAizzatu bil-ithmi fahasbuhujahannamu
walabi/sa almihad
Translation
And
when it is said to him, "Fear Allah ," pride in the sin takes hold of
him. Sufficient for him is Hellfire, and how wretched is the resting place.
Tafsir al-Jalalayn
And
when it is said to him, ‘Fear God’, in your actions, he is seized by vainglory,
pride and rage, in his sin, the one he was commanded to avoid committing. So
Hell shall be enough, [it] suffices, for him — how evil a cradling, a resting
place it is!
وَمِنَ النَّاسِ
مَن يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ ۗ وَاللَّهُ
رَءُوفٌ بِالْعِبَادِ
Pronunciation
Wamina
annasi man yashreenafsahu ibtighaa mardati Allahi wallahuraoofun bilAAibad
Translation
And
of the people is he who sells himself, seeking means to the approval of Allah .
And Allah is kind to [His] servants.
Tafsir al-Jalalayn
But
there are other men who sell themselves, expend themselves in obedience to God,
desiring God’s pleasure: this was Suhayb [b. Sinān al-Rūmī], who emigrated to
Medina when the idolaters began to persecute him, leaving them all his
property; and God is Gentle with His servants, for He guides them to what
pleases Him.
يَا أَيُّهَا
الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلَا تَتَّبِعُوا خُطُوَاتِ
الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ
Pronunciation
Ya
ayyuha allatheena amanooodkhuloo fee assilmi kaffatan walatattabiAAoo khutuwati
ashshaytaniinnahu lakum AAaduwwun mubeen
Translation
O
you who have believed, enter into Islam completely [and perfectly] and do not
follow the footsteps of Satan. Indeed, he is to you a clear enemy.
Tafsir al-Jalalayn
The
following verse was revealed regarding ‘Abd Allāh b. Salām and his companions,
who after converting to Islam still observed the Sabbath with reverence and
were averse to [the consumption of] camels: O you who believe, come, all of
you, into submission (read al-salm or al-silm), that is, Islam; kāffatan is a
circumstantial qualifier referring to al-silm, meaning, into all of its
precepts; and follow not the steps, the ways, of Satan, that is, his
temptations to you by way of creating divisions; he is a manifest foe to you,
one whose enmity is obvious.
فَإِن زَلَلْتُم
مِّن بَعْدِ مَا جَاءَتْكُمُ الْبَيِّنَاتُ فَاعْلَمُوا أَنَّ اللَّهَ عَزِيزٌ
حَكِيمٌ
Pronunciation
Fa-in
zalaltum min baAAdi ma jaatkumualbayyinatu faAAlamoo anna Allaha
AAazeezunhakeem
Translation
But
if you deviate after clear proofs have come to you, then know that Allah is
Exalted in Might and Wise.
Tafsir al-Jalalayn
But
if you slip, and incline away from implementing all of its precepts, after the
clear proofs, the lucid arguments, have come to you, to the effect that this is
the truth, know then that God is Mighty, and nothing can prevent Him from
taking His vengeance against you; Wise, in His actions.
هَلْ يَنظُرُونَ
إِلَّا أَن يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلَائِكَةُ
وَقُضِيَ الْأَمْرُ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ
Pronunciation
Hal
yanthuroona illaan ya/tiyahumu Allahu fee thulalin minaalghamami walmala-ikatu
waqudiyaal-amru wa-ila Allahi turjaAAu al-omoor
Translation
Do
they await but that Allah should come to them in covers of clouds and the
angels [as well] and the matter is [then] decided? And to Allah [all] matters
are returned.
Tafsir al-Jalalayn
What
do they, those that fail to enter into it [sc. Islam] completely, wait for,
await, that God shall come to them, that is, His Command; this is similar to
where God says, or that God’s command should come to pass [Q. 16:33], meaning
His chastisement, in the shadows (zulal, plural of zulla) of clouds, and the
angels? The matter is determined, the matter of their destruction has been
completed, and to God all matters are returned, in the Hereafter, where He will
requite each according to his deeds (read passive [turja‘u al-umūr, ‘matters
are returned’] or active [tarji‘u al-umūr, ‘matters return’]).
سَلْ بَنِي
إِسْرَائِيلَ كَمْ آتَيْنَاهُم مِّنْ آيَةٍ بَيِّنَةٍ ۗ وَمَن يُبَدِّلْ
نِعْمَةَ اللَّهِ مِن بَعْدِ مَا جَاءَتْهُ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ
Pronunciation
Sal
banee isra-eela kam ataynahummin ayatin bayyinatin waman yubaddil niAAmata
Allahimin baAAdi ma jaat-hu fa-inna Allahashadeedu alAAiqab
Translation
Ask
the Children of Israel how many a sign of evidence We have given them. And
whoever exchanges the favor of Allah [for disbelief] after it has come to him -
then indeed, Allah is severe in penalty.
Tafsir al-Jalalayn
Ask,
O Muhammad (s), the Children of Israel, by way of rebuke, how many a clear
proof, manifest ones such as the parting of the sea, and the sending down of
manna and quails, which they exchanged for unbelief, did We give them (kam,
‘how many’, is the interrogative particle linking the second object of the verb
sal, ‘ask’, and is also the second object of the verb ātaynā, ‘We gave’, and
its specifier); whoever changes God’s grace, that is, what God has blessed him
with in the way of signs, for these constitute the causes of guidance, after it
has come to him, out of unbelief, God is severe in retribution against him.
زُيِّنَ
لِلَّذِينَ كَفَرُوا الْحَيَاةُ الدُّنْيَا وَيَسْخَرُونَ مِنَ الَّذِينَ آمَنُوا ۘ وَالَّذِينَ
اتَّقَوْا فَوْقَهُمْ يَوْمَ الْقِيَامَةِ ۗ وَاللَّهُ
يَرْزُقُ مَن يَشَاءُ بِغَيْرِ حِسَابٍ
Pronunciation
Zuyyina
lillatheena kafaroo alhayatuaddunya wayaskharoona mina allatheena
amanoowallatheena ittaqaw fawqahum yawma alqiyamatiwallahu yarzuqu man yashao
bighayri hisab
Translation
Beautified
for those who disbelieve is the life of this world, and they ridicule those who
believe. But those who fear Allah are above them on the Day of Resurrection.
And Allah gives provision to whom He wills without account.
Tafsir al-Jalalayn
Decked
out fair to the disbelievers, of Mecca, is the life of this world, in disguise
and they have fallen in love with it; and they deride the believers, on account
of their poverty, the likes of Bilāl [al-Habashī], ‘Ammār [b. Yāsir], and
Suhayb [al-Rūmī], mocking them and treating them condescendingly with their
wealth; but those who fear, idolatry, namely, those mentioned, shall be above
them on the Day of Resurrection; and God sustains whomever He will without
reckoning, with ample sustenance in the Hereafter or in this world, when He
gives to those that were mocked possession of the property and lives of those
that mocked them.
كَانَ النَّاسُ
أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنذِرِينَ
وَأَنزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا
اخْتَلَفُوا فِيهِ ۚ وَمَا اخْتَلَفَ فِيهِ إِلَّا الَّذِينَ
أُوتُوهُ مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ بَغْيًا بَيْنَهُمْ ۖ فَهَدَى اللَّهُ
الَّذِينَ آمَنُوا لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ ۗ وَاللَّهُ
يَهْدِي مَن يَشَاءُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ
Pronunciation
Kana
annasu ommatan wahidatanfabaAAatha Allahu annabiyyeena mubashshireenawamunthireena
waanzala maAAahumu alkitaba bilhaqqiliyahkuma bayna annasi feemaikhtalafoo
feehi wama ikhtalafa feehi illa allatheenaootoohu min baAAdi ma jaat-humu
albayyinatubaghyan baynahum fahada Allahu allatheena amanoolima ikhtalafoo
feehi mina alhaqqi bi-ithnihiwallahu yahdee man yashao ila siratinmustaqeem
Translation
Mankind
was [of] one religion [before their deviation]; then Allah sent the prophets as
bringers of good tidings and warners and sent down with them the Scripture in
truth to judge between the people concerning that in which they differed. And
none differed over the Scripture except those who were given it - after the
clear proofs came to them - out of jealous animosity among themselves. And
Allah guided those who believed to the truth concerning that over which they
had differed, by His permission. And Allah guides whom He wills to a straight
path.
Tafsir al-Jalalayn
People
were one community, in faith, but they fell into disagreement, and some
believed, while others disbelieved; then God sent forth the prophets, to them,
as bearers of good tidings, of Paradise for the believers, and warners, of the
Fire for the disbelievers; and He revealed with them the Scripture, meaning,
the Books, with the truth (bi’l-haqqi, ‘with the truth’, is semantically connected
to anzala, ‘He revealed’) that He might decide, according to it, between people
regarding their differences, in religion; and only those who had been given it,
the Scripture, so that some believed while others disbelieved, differed about
it, [about] religion, after the clear proofs, the manifest arguments for God’s
Oneness, had come to them (min [of min ba‘di, ‘after’] is semantically
connected to ikhtalafa, ‘they differed’, and together with what follows should
be understood as coming before the exception [illā lladhīna, ‘only those’]);
out of insolence, on the part of the disbelievers, one to another; then God
guided those who believed to the truth, regarding which (min [of min al-haqqi,
‘of the truth’] here is explicative) they were at variance, by His leave, by
His will; and God guides, with His guidance, whomever He will to a straight
path, the path of truth.
أَمْ حَسِبْتُمْ
أَن تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ الَّذِينَ خَلَوْا مِن
قَبْلِكُم ۖ مَّسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ
وَزُلْزِلُوا حَتَّىٰ يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَىٰ
نَصْرُ اللَّهِ ۗ أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ
Pronunciation
Am
hasibtum an tadkhuloo aljannatawalamma ya/tikum mathalu allatheena khalaw
minqablikum massat-humu alba/sao waddarraowazulziloo hatta yaqoola arrasoolu
wallatheenaamanoo maAAahu mata nasru Allahi alainna nasra Allahi qareeb
Translation
Or
do you think that you will enter Paradise while such [trial] has not yet come
to you as came to those who passed on before you? They were touched by poverty
and hardship and were shaken until [even their] messenger and those who
believed with him said,"When is the help of Allah ?" Unquestionably,
the help of Allah is near.
Tafsir al-Jalalayn
The
following was revealed after the Muslims suffered a trying experience: Or did
you suppose that you should enter Paradise without there having come upon you
the like of, what came upon, those, believers, who passed away before you?, of
trials, so that you may endure as they did; a new sentence begins here,
explaining the previous one: They were afflicted by misery, extreme poverty,
and hardship, illness, and were so convulsed, by all types of tribulations,
that the Messenger and those who believed with him said (read yaqūla or
yaqūlu), not expecting to see any help, on account of the extreme hardship
afflicting them, ‘When will God’s help come?’, [the help] which we were
promised; and God responded to them: Ah, but surely God’s help is nigh, in
coming.
يَسْأَلُونَكَ
مَاذَا يُنفِقُونَ ۖ قُلْ مَا أَنفَقْتُم مِّنْ خَيْرٍ
فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ
السَّبِيلِ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ
بِهِ عَلِيمٌ
Pronunciation
Yas-aloonaka
matha yunfiqoona qul maanfaqtum min khayrin falilwalidayni
wal-aqrabeenawalyatama walmasakeeni wabniassabeeli wama tafAAaloo min khayrin
fa-inna Allahabihi AAaleem
Translation
They
ask you, [O Muhammad], what they should spend. Say, "Whatever you spend of
good is [to be] for parents and relatives and orphans and the needy and the
traveler. And whatever you do of good - indeed, Allah is Knowing of it."
Tafsir al-Jalalayn
They
will ask you, O Muhammad (s), about what they should expend. This was the
question posed by ‘Amr b. al-Jamūh. He was a wealthy elderly man and went to
ask the Prophet (s) what and for whom he should expend; Say, to them: ‘Whatever
you expend of good (min khayrin, ‘of good’, is an explication of mā,
‘whatever’, covering small and large amounts, and denotes one half of the
question represented by the expender; God responds with regard to the one
receiving the expenditure, this pertaining to the other half of the question,
in the following) it is for parents and kinsmen, orphans, the needy, and the
traveller, that is, they are the most deserving of it; and whatever good you
may do, by way of expending or otherwise, God has knowledge of it’, and will
requite it accordingly.
كُتِبَ
عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ ۖ وَعَسَىٰ أَن
تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ ۖ وَعَسَىٰ أَن
تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَّكُمْ ۗ وَاللَّهُ
يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
Pronunciation
Kutiba
AAalaykumu alqitalu wahuwakurhun lakum waAAasa an takrahoo shay-an wahuwa
khayrunlakum waAAasa an tuhibboo shay-an wahuwa sharrunlakum wallahu yaAAlamu
waantum lataAAlamoon
Translation
Fighting
has been enjoined upon you while it is hateful to you. But perhaps you hate a
thing and it is good for you; and perhaps you love a thing and it is bad for
you. And Allah Knows, while you know not.
Tafsir al-Jalalayn
Prescribed
for you, obligatory [for you], is fighting, disbelievers, though it be hateful
to you, by nature, because of the hardship involved. Yet it may happen that you
hate a thing which is good for you; and it may happen that you love a thing
which is bad for you: because the soul inclines towards those desires which
result in its destruction and its rejection of the religious obligations that
would bring about its happiness. Perhaps, then, even if you are averse to it,
you will find much good in fighting, as a result of victory, booty, martyrdom
or reward; while, if you were to reject fighting, even if you would like to do
so, you will find much evil, because then you may be subjugated, impoverished
and denied the reward; God knows, what is good for you, and you know, this,
not, so strive in what He commands you.
يَسْأَلُونَكَ
عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ ۖ قُلْ قِتَالٌ
فِيهِ كَبِيرٌ ۖ وَصَدٌّ عَن سَبِيلِ اللَّهِ وَكُفْرٌ بِهِ
وَالْمَسْجِدِ الْحَرَامِ وَإِخْرَاجُ أَهْلِهِ مِنْهُ أَكْبَرُ عِندَ اللَّهِ ۚ وَالْفِتْنَةُ
أَكْبَرُ مِنَ الْقَتْلِ ۗ وَلَا
يَزَالُونَ يُقَاتِلُونَكُمْ حَتَّىٰ يَرُدُّوكُمْ عَن دِينِكُمْ إِنِ
اسْتَطَاعُوا ۚ وَمَن يَرْتَدِدْ مِنكُمْ عَن دِينِهِ فَيَمُتْ
وَهُوَ كَافِرٌ فَأُولَٰئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ ۖ وَأُولَٰئِكَ
أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ
Pronunciation
Yas-aloonaka
AAani ashshahri alharamiqitalin feehi qul qitalun feehi kabeerun wasaddunAAan
sabeeli Allahi wakufrun bihi walmasjidi alharamiwa-ikhraju ahlihi minhu akbaru
AAinda Allahi walfitnatuakbaru mina alqatli wala yazaloona yuqatiloonakumhatta
yaruddookum AAan deenikum ini istataAAoowaman yartadid minkum AAan deenihi
fayamut wahuwa kafirunfaola-ika habitat aAAmaluhum fee addunyawal-akhirati
waola-ika as-habuannari hum feeha khalidoon
Translation
They
ask you about the sacred month - about fighting therein. Say, "Fighting
therein is great [sin], but averting [people] from the way of Allah and
disbelief in Him and [preventing access to] al-Masjid al-Haram and the
expulsion of its people therefrom are greater [evil] in the sight of Allah .
And fitnah is greater than killing." And they will continue to fight you
until they turn you back from your religion if they are able. And whoever of
you reverts from his religion [to disbelief] and dies while he is a disbeliever
- for those, their deeds have become worthless in this world and the Hereafter,
and those are the companions of the Fire, they will abide therein eternally.
Tafsir al-Jalalayn
Thus
the Prophet (s) sent forth the first of his raiding parties under the command
of ‘Abd Allāh b. Jahsh. They fought against the idolaters and killed [‘Amr b.
‘Abd Allāh] Ibn al-Hadramī in [the sacred month of] Rajab, thinking that it was
the last day of Jumādā II. The disbelievers reviled them for making fighting
lawful in a sacred month, and so God revealed the following: They ask you about
the sacred, the forbidden, month, and fighting in it (qitālin fīhi, ‘fighting
in it’, is an inclusive substitution [for al-shahri l-harāmi, ‘the sacred
month’]). Say, to them: ‘Fighting (qitālun is the subject) in it is a grave
thing (kabīr, ‘grave’, is the predicate), that is, heinous in terms of sin; but
to bar (saddun is the subject), people, from God’s way, His religion, and
disbelief in Him, in God, and, to bar from, the Sacred Mosque, that is, Mecca,
and to expel its people, the Prophet (s) and the believers, from it — that is
graver (the predicate of the [last] subject), [that is] more heinous in terms
of sin than fighting in it, in God’s sight; and sedition, your idolatry, is
graver than, your, slaying’, in it. They, the disbelievers, will not cease to
fight against you, O believers, until, so that, they turn you from your
religion, to unbelief, if they are able; and whoever of you turns from his
religion, and dies disbelieving — their, good, works have failed, that is, they
are invalid, in this world and the Hereafter. Thus they will not count for
anything and will not result in any reward. The specification of death as a
condition is because if that person were to return to Islam [again], his
original deeds would not be invalidated, and he will be rewarded for them, and
he would not have to repeat them, [deeds] such as [performing] the Pilgrimage:
al-Shāfi‘ī is of this opinion. Those are the inhabitants of the Fire, abiding
therein.
إِنَّ الَّذِينَ
آمَنُوا وَالَّذِينَ هَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ أُولَٰئِكَ
يَرْجُونَ رَحْمَتَ اللَّهِ ۚ وَاللَّهُ
غَفُورٌ رَّحِيمٌ
Pronunciation
Inna
allatheena amanoo wallatheenahajaroo wajahadoo fee sabeeli Allahi
ola-ikayarjoona rahmata Allahi wallahughafoorun raheem
Translation
Indeed,
those who have believed and those who have emigrated and fought in the cause of
Allah - those expect the mercy of Allah . And Allah is Forgiving and Merciful.
Tafsir al-Jalalayn
When
those of the raiding party [of ‘Abd Allāh b. Jahsh] thought that, although they
had been released from the sin [of having slain in the sacred month], they
would not receive any reward, the following was revealed: Verily the believers,
and those who emigrate, and depart from their homeland, and struggle in God’s
way, in order to elevate His religion — those have hope of God’s compassion,
His reward; and God is Forgiving, of believers, Merciful, to them.
يَسْأَلُونَكَ
عَنِ الْخَمْرِ وَالْمَيْسِرِ ۖ قُلْ فِيهِمَا
إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِن نَّفْعِهِمَا ۗ وَيَسْأَلُونَكَ
مَاذَا يُنفِقُونَ قُلِ الْعَفْوَ ۗ كَذَٰلِكَ
يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ
Pronunciation
Yas-aloonaka
AAani alkhamri walmaysiriqul feehima ithmun kabeerun wamanafiAAu
linnasiwa-ithmuhuma akbaru min nafAAihima wayas-aloonaka mathayunfiqoona quli
alAAafwa kathalika yubayyinu Allahulakumu al-ayati laAAallakum tatafakkaroon
Translation
They
ask you about wine and gambling. Say, "In them is great sin and [yet,
some] benefit for people. But their sin is greater than their benefit."
And they ask you what they should spend. Say, "The excess [beyond
needs]." Thus Allah makes clear to you the verses [of revelation] that you
might give thought.
Tafsir al-Jalalayn
They
ask you about wine, and divinatory arrows, gambling, and what the ruling is
regarding them. Say, to them: ‘In both, that is, in the partaking of both, is
great sin (a variant reading [for kabīr, ‘great’] has kathīr, ‘much’) because
of the fighting, cursing and swearing that ensue from it; and profit for men,
by way of delight and enjoyment in wine, and acquiring money effortlessly from
gambling; but the sin in them, that is, the degenerate behaviour in which they
result, is greater, graver, than the usefulness’. When this verse was revealed,
some gave up drinking, while others persisted, until the verse of sūrat
al-Mā’ida [Q. 5:90-91] finally made it illicit. And they will ask you what,
that is to say, how much, they should expend. Say, expend, ‘Comfortably’
(al-‘afwa [in the accusative] is also read in the nominative, al-‘afwu,
implying a preceding huwa), that is, the surplus of your need, and do not
expend what you need, ruining yourselves. So, just as He explained to you what
has been mentioned, God makes clear His signs to you that you might reflect,
فِي الدُّنْيَا
وَالْآخِرَةِ ۗ وَيَسْأَلُونَكَ عَنِ الْيَتَامَىٰ ۖ قُلْ إِصْلَاحٌ
لَّهُمْ خَيْرٌ ۖ وَإِن تُخَالِطُوهُمْ فَإِخْوَانُكُمْ ۚ وَاللَّهُ
يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ ۚ وَلَوْ شَاءَ
اللَّهُ لَأَعْنَتَكُمْ ۚ إِنَّ اللَّهَ
عَزِيزٌ حَكِيمٌ
Pronunciation
Fee
addunya wal-akhiratiwayas-aloonaka AAani alyatama qul islahunlahum khayrun
wa-in tukhalitoohum fa-ikhwanukumwallahu yaAAlamu almufsida mina almuslihiwalaw
shaa Allahu laaAAnatakum inna AllahaAAazeezun hakeem
Translation
To
this world and the Hereafter. And they ask you about orphans. Say,
"Improvement for them is best. And if you mix your affairs with theirs -
they are your brothers. And Allah knows the corrupter from the amender. And if
Allah had willed, He could have put you in difficulty. Indeed, Allah is Exalted
in Might and Wise.
Tafsir al-Jalalayn
on,
the matters of, this world and the Hereafter, and follow what is best for you
in both. They will ask you about orphans, and the distress their affair caused
them, for, if they became intimate with them, they may slip into error, but if
they put aside the money due to them and prepare their meals for them separately,
this would distress them. Say: ‘To set their affairs aright, in terms of their
funds, by looking after it, and your mingling with them, is better’, than you
not doing this; and if you intermix with them, your funds and theirs, they are
your brothers, in religion and it is only natural for one to intermix his
affair with his brother, so you do too; God knows well him who works
corruption, in their property when he intermixes with them, from him who sets,
it, aright, and God will requite both; and had He willed He would have harassed
you, and made it difficult for you by prohibiting you from intermixing with
them. Surely God is Mighty, victorious in His affair, Wise, in His actions.
وَلَا تَنكِحُوا
الْمُشْرِكَاتِ حَتَّىٰ يُؤْمِنَّ ۚ وَلَأَمَةٌ
مُّؤْمِنَةٌ خَيْرٌ مِّن مُّشْرِكَةٍ وَلَوْ أَعْجَبَتْكُمْ ۗ وَلَا تُنكِحُوا
الْمُشْرِكِينَ حَتَّىٰ يُؤْمِنُوا ۚ وَلَعَبْدٌ
مُّؤْمِنٌ خَيْرٌ مِّن مُّشْرِكٍ وَلَوْ أَعْجَبَكُمْ ۗ أُولَٰئِكَ
يَدْعُونَ إِلَى النَّارِ ۖ وَاللَّهُ
يَدْعُو إِلَى الْجَنَّةِ وَالْمَغْفِرَةِ بِإِذْنِهِ ۖ وَيُبَيِّنُ
آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ
Pronunciation
Wala
tankihoo almushrikatihatta yu/minna walaamatun mu/minatun khayrun
minmushrikatin walaw aAAjabatkum wala tunkihooalmushrikeena hatta yu/minoo
walaAAabdun mu/minunkhayrun min mushrikin walaw aAAjabakum ola-ika yadAAoonaila
annari wallahu yadAAooila aljannati walmaghfirati bi-ithnihiwayubayyinu ayatihi
linnasilaAAallahum yatathakkaroon
Translation
And
do not marry polytheistic women until they believe. And a believing slave woman
is better than a polytheist, even though she might please you. And do not marry
polytheistic men [to your women] until they believe. And a believing slave is
better than a polytheist, even though he might please you. Those invite [you]
to the Fire, but Allah invites to Paradise and to forgiveness, by His
permission. And He makes clear His verses to the people that perhaps they may
remember.
Tafsir al-Jalalayn
O
Muslims, Do not marry idolatresses, disbelievers, until they believe; a
believing slavegirl is better than an idolatress, who may be a free woman; this
was revealed as a rebuttal of the idea that it was shameful to marry a
slavegirl and that it was better to marry an idolatress free woman; though you
may admire her, because of her beauty and wealth: this provision excludes the
womenfolk of the People of the Scripture (as indicated by the verse [Q. 5:5],
[lawful to you] are the chaste women among those who were given the Scripture).
And do not marry, off believing women to, idolaters, until they believe. A
believing slave is better than an idolater, though you may admire him, for his
wealth and good looks. Those, the people of idolatry, call to the Fire, because
they invite one to perform deeds that merit this, and for this reason one
should not marry with them; and God calls, through the voice of His prophets,
to Paradise and pardon, that is, to the deeds that merit these two, by His
leave, by His will, so that His call may be heeded by marrying with His
friends; and He makes clear His signs to the people so that they might
remember, [that] they [might] be admonished.
وَيَسْأَلُونَكَ
عَنِ الْمَحِيضِ ۖ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِي
الْمَحِيضِ ۖ وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَ ۖ فَإِذَا
تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ ۚ إِنَّ اللَّهَ
يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ
Pronunciation
Wayas-aloonaka
AAani almaheediqul huwa athan faAAtaziloo annisaafee almaheedi wala
taqraboohunna hattayathurna fa-itha tatahharna fa/toohunna min haythuamarakumu
Allahu inna Allaha yuhibbu attawwabeenawayuhibbu almutatahhireen
Translation
And
they ask you about menstruation. Say, "It is harm, so keep away from wives
during menstruation. And do not approach them until they are pure. And when
they have purified themselves, then come to them from where Allah has ordained
for you. Indeed, Allah loves those who are constantly repentant and loves those
who purify themselves."
Tafsir al-Jalalayn
They
will ask you about the monthly period, that is, menstruation and the spot in
which it occurs, and how should one treat women during it. Say: ‘It is an
ailment, filth, or the place whence it issues is so; so part with women,
refrain from sexual intercourse with them, in the monthly period, in this time,
or in the part affected; and do not approach them, for sexual intercourse,
until they are pure (yathurna, or yattahharna: the original tā’ [of
yatatahharna] has been assimilated with the tā’), that is, until they have
cleansed themselves after its cessation; when they have cleansed themselves,
then come to them, in sexual intercourse, as God has commanded you’, by
avoiding it, the female organ, during menstruation and not resorting to any
other part. Truly, God loves, that is, He rewards and honours, those who
repent, of sins, and He loves those who cleanse themselves, from impurities.
نِسَاؤُكُمْ
حَرْثٌ لَّكُمْ فَأْتُوا حَرْثَكُمْ أَنَّىٰ شِئْتُمْ ۖ وَقَدِّمُوا
لِأَنفُسِكُمْ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّكُم
مُّلَاقُوهُ ۗ وَبَشِّرِ الْمُؤْمِنِينَ
Pronunciation
Nisaokum
harthun lakum fa/tooharthakum anna shi/tum waqaddimoo li-anfusikum wattaqooAllaha
waAAlamoo annakum mulaqoohuwabashshiri almu/mineen
Translation
Your
wives are a place of sowing of seed for you, so come to your place of
cultivation however you wish and put forth [righteousness] for yourselves. And
fear Allah and know that you will meet Him. And give good tidings to the
believers.
Tafsir al-Jalalayn
Your
women are a tillage for you, that is, the place where you sow [the seeds of]
your children; so come to your tillage, that is, the specified place, the front
part, as, in whichever way, you wish, whether standing up, sitting down, lying
down, from the front or the back: this was revealed in response to the Jews
saying that if a person had vaginal intercourse with his wife from behind, the
child would be born cross-eyed; and offer for your souls, righteous deeds, such
as saying, ‘In the Name of God’ (bismillāh) when you commence intercourse; and
fear God, in what He commands and prohibits; and know that you shall meet Him,
at the Resurrection, where He will requite you according to your deeds; and
give good tidings, of Paradise, to the believers, who feared Him.
وَلَا تَجْعَلُوا
اللَّهَ عُرْضَةً لِّأَيْمَانِكُمْ أَن تَبَرُّوا وَتَتَّقُوا وَتُصْلِحُوا بَيْنَ
النَّاسِ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ
Pronunciation
Wala
tajAAaloo Allaha AAurdatanli-aymanikum an tabarroo watattaqoo watuslihoobayna
annasi wallahu sameeAAunAAaleem
Translation
And
do not make [your oath by] Allah an excuse against being righteous and fearing
Allah and making peace among people. And Allah is Hearing and Knowing.
Tafsir al-Jalalayn
Do
not make God, by swearing in His Name, a hindrance, a cause of impediment, in
your oaths, that is, setting up [such impediments] by swearing in His Name
frequently, so as not, to be pious and God-fearing; in such instances oaths are
hateful, and result in perjury, which requires a redemption, effected by doing
the opposite [of the oath], such as performing righteous deeds and so forth,
which constitute an act of obedience; and to put things right between people:
this means, do not be prevented from doing righteous deeds, as mentioned, just
because you swore against them; nay, do them and make redemption; [this
understanding of the verse is] justified by the reason for its revelation,
namely, their refraining from such deeds; surely God is All-Hearing, of what
you say, Knower, of your circumstances.
لَّا
يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَٰكِن يُؤَاخِذُكُم بِمَا
كَسَبَتْ قُلُوبُكُمْ ۗ وَاللَّهُ
غَفُورٌ حَلِيمٌ
Pronunciation
La
yu-akhithukumu Allahubillaghwi fee aymanikum walakin yu-akhithukumbima kasabat
quloobukum wallahu ghafoorun haleem
Translation
Allah
does not impose blame upon you for what is unintentional in your oaths, but He
imposes blame upon you for what your hearts have earned. And Allah is Forgiving
and Forbearing.
Tafsir al-Jalalayn
God
will not take you to task for a slip, that results, in your oaths, which is
what the tongue utters spontaneously and unintentionally, such as ‘By God’,
‘Indeed, by God’: in such instances there is no sin and no redemption required;
but He will take you to task for what your hearts have earned, what their
intention is, when you commit perjury in your oaths; and God is Forgiving, of
slips [in your oaths], Forbearing, since He delays the punishment of the one
deserving it.
لِّلَّذِينَ
يُؤْلُونَ مِن نِّسَائِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ ۖ فَإِن فَاءُوا
فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ
Pronunciation
Lillatheena
yu/loona min nisa-ihimtarabbusu arbaAAati ashhurin fa-in faoo fa-inna
Allahaghafoorun raheem
Translation
For
those who swear not to have sexual relations with their wives is a waiting time
of four months, but if they return [to normal relations] - then indeed, Allah
is Forgiving and Merciful.
Tafsir al-Jalalayn
For
those who forswear their women, by swearing that they will not have sexual intercourse
with them, a wait of four months; if they revert, back from the oath, or repeal
it and resume sexual relations, God is Forgiving, of the harm they caused their
women by swearing, Merciful, to them.
وَإِنْ عَزَمُوا
الطَّلَاقَ فَإِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
Pronunciation
Wa-in
AAazamoo attalaqafa-inna Allaha sameeAAun AAaleem
Translation
And
if they decide on divorce - then indeed, Allah is Hearing and Knowing.
Tafsir al-Jalalayn
But
if they resolve upon divorce, by not repealing it, then let them go through
with it; surely God is Hearing, of what they say; Knowing, of their resolve,
meaning that after the waiting period mentioned, they can only revert or
divorce.
وَالْمُطَلَّقَاتُ
يَتَرَبَّصْنَ بِأَنفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ ۚ وَلَا يَحِلُّ
لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِي أَرْحَامِهِنَّ إِن كُنَّ
يُؤْمِنَّ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ
وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَٰلِكَ إِنْ أَرَادُوا إِصْلَاحًا ۚ وَلَهُنَّ مِثْلُ
الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ ۚ وَلِلرِّجَالِ
عَلَيْهِنَّ دَرَجَةٌ ۗ وَاللَّهُ
عَزِيزٌ حَكِيمٌ
Pronunciation
Walmutallaqatuyatarabbasna
bi-anfusihinna thalathata quroo-in walayahillu lahunna an yaktumna ma khalaqa
Allahufee arhamihinna in kunna yu/minna billahiwalyawmi al-akhiri
wabuAAoolatuhunna ahaqqubiraddihinna fee thalika in aradoo islahanwalahunna
mithlu allathee AAalayhinna bilmaAAroofiwalirrijali AAalayhinna darajatun
wallahuAAazeezun hakeem
Translation
Divorced
women remain in waiting for three periods, and it is not lawful for them to
conceal what Allah has created in their wombs if they believe in Allah and the
Last Day. And their husbands have more right to take them back in this [period]
if they want reconciliation. And due to the wives is similar to what is
expected of them, according to what is reasonable. But the men have a degree
over them [in responsibility and authority]. And Allah is Exalted in Might and
Wise.
Tafsir al-Jalalayn
Divorced
women shall wait by themselves, before remarrying, for three periods (qurū’in
is the plural of qar’), of purity or menstruation — these are two different
opinions — which begin from the moment of divorce. This [stipulation] applies
to those who have been sexually penetrated but not to those otherwise, on
account of His saying, there shall be no [waiting] period for you to reckon
against them [Q. 33:49]. The waiting period for immature or menopausal women is
three months; pregnant women, on the other hand, must wait until they give
birth, as stated in the sūrat al-Talāq [Q. 65:4], while slavegirls must wait
two months, according to the Sunna. And it is not lawful for them to hide what
God has created in their wombs, of child or menstruation, if they believe in
God and the Last Day. Their mates, their spouses, have a better right to
restore them, to bring them back, even if they refuse, in such time, that is,
during the waiting period, if they desire to set things right, between them,
and put pressure on the woman [to return]; the statement is not a condition for
the possibility of return, but an incitement [to set things right] in the case
of repealed divorce; the term ahaqq, ‘better right to’, does not denote any
priority, since, in any case, no other person has the right to marry them
during their waiting period; women shall have rights, due from their spouses,
similar to those, rights, due from them, with justice, as stipulated by the
Law, in the way of kind conjugality and not being harmed; but their men have a
degree above them, in rights, as in their duty to obey their husbands, because
of their [the husbands’] payment of a dowry and their [husbands] being the
bread-winners; God is Mighty, in His Kingdom, Wise, in what He has ordained for
His creatures.
الطَّلَاقُ
مَرَّتَانِ ۖ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ
بِإِحْسَانٍ ۗ وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُوا مِمَّا
آتَيْتُمُوهُنَّ شَيْئًا إِلَّا أَن يَخَافَا أَلَّا يُقِيمَا حُدُودَ اللَّهِ ۖ فَإِنْ خِفْتُمْ
أَلَّا يُقِيمَا حُدُودَ اللَّهِ فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ
ۗ تِلْكَ حُدُودُ اللَّهِ فَلَا تَعْتَدُوهَا ۚ وَمَن يَتَعَدَّ
حُدُودَ اللَّهِ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ
Pronunciation
Attalaqu
marratanifa-imsakun bimaAAroofin aw tasreehun bi-ihsaninwala yahillu lakum an
ta/khuthoo mimmaataytumoohunna shay-an illa an yakhafaalla yuqeema hudooda
Allahi fa-inkhiftum alla yuqeema hudooda Allahifala junaha AAalayhima feema
iftadatbihi tilka hudoodu Allahi fala taAAtadoohawaman yataAAadda hudooda
Allahi faola-ikahumu aththalimoon
Translation
Divorce
is twice. Then, either keep [her] in an acceptable manner or release [her] with
good treatment. And it is not lawful for you to take anything of what you have
given them unless both fear that they will not be able to keep [within] the
limits of Allah . But if you fear that they will not keep [within] the limits
of Allah , then there is no blame upon either of them concerning that by which
she ransoms herself. These are the limits of Allah , so do not transgress them.
And whoever transgresses the limits of Allah - it is those who are the
wrongdoers.
Tafsir al-Jalalayn
Divorce,
that is, repudiation of the type that may be revoked, is twice; then honourable
retention, that is to say, you are then obliged to revert to them to retain
them, without harming them; or setting, them, free kindly. It is not lawful for
you, O male spouses, to take of what you have given them, of dowry, if you
divorce them, unless the, married, couple fear that they may not maintain God’s
bounds, that is to say, that they will not honour the rights God has
established for them (a variant reading [for yakhāfā, ‘they (dual form) fear’]
has yukhāfā, with the direct object taking the accusative ending; allā yuqīmā
is an inclusive substitution for the person [governing the verb]; both verbs
are also read in the second person [sc. takhāfā, ‘you fear’, tuqīmā, ‘you
maintain’]). If you fear they may not maintain God’s bounds, neither of them
would be at fault if she were to ransom herself, of some money, so that he
should divorce her. In other words, in this instance, there is no culpability
either for the man, should he take of the dowry, or for the woman, should she
offer of it. Those, prescriptions mentioned, are God’s bounds; do not
transgress them. Whoever transgresses God’s bounds — those are the evildoers.
فَإِن طَلَّقَهَا
فَلَا تَحِلُّ لَهُ مِن بَعْدُ حَتَّىٰ تَنكِحَ زَوْجًا غَيْرَهُ ۗ فَإِن
طَلَّقَهَا فَلَا جُنَاحَ عَلَيْهِمَا أَن يَتَرَاجَعَا إِن ظَنَّا أَن يُقِيمَا
حُدُودَ اللَّهِ ۗ وَتِلْكَ حُدُودُ اللَّهِ يُبَيِّنُهَا
لِقَوْمٍ يَعْلَمُونَ
Pronunciation
Fa-in
tallaqaha falatahillu lahu min baAAdu hatta tankihazawjan ghayrahu fa-in
tallaqaha fala junahaAAalayhima an yatarajaAAa in thannaan yuqeema hudooda
Allahi watilka hudooduAllahi yubayyinuha liqawmin yaAAlamoon
Translation
And
if he has divorced her [for the third time], then she is not lawful to him
afterward until [after] she marries a husband other than him. And if the latter
husband divorces her [or dies], there is no blame upon the woman and her former
husband for returning to each other if they think that they can keep [within]
the limits of Allah . These are the limits of Allah , which He makes clear to a
people who know.
Tafsir al-Jalalayn
If
he, the husband, divorces her, after the two utterances [of divorce]; she shall
not be lawful to him after that, after the third [utterance of] divorce, until
she marries another husband, who has sexual intercourse with her, as reported
by the two Shaykhs [Bukhārī and Muslim]. If he, the second husband, divorces
her, then neither of them would be at fault, that is, the woman and her first
husband, to return to each other, in wedlock, after the completion of the
waiting period, if they think that they will maintain God’s bounds. Those,
matters mentioned, are God’s bounds, which He makes clear to a people who have
knowledge, [a people who] reflect.
وَإِذَا
طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ
سَرِّحُوهُنَّ بِمَعْرُوفٍ ۚ وَلَا
تُمْسِكُوهُنَّ ضِرَارًا لِّتَعْتَدُوا ۚ وَمَن يَفْعَلْ
ذَٰلِكَ فَقَدْ ظَلَمَ نَفْسَهُ ۚ وَلَا
تَتَّخِذُوا آيَاتِ اللَّهِ هُزُوًا ۚ وَاذْكُرُوا
نِعْمَتَ اللَّهِ عَلَيْكُمْ وَمَا أَنزَلَ عَلَيْكُم مِّنَ الْكِتَابِ
وَالْحِكْمَةِ يَعِظُكُم بِهِ ۚ وَاتَّقُوا
اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ
Pronunciation
Wa-itha
tallaqtumu annisaafabalaghna ajalahunna faamsikoohunna bimaAAroofin aw
sarrihoohunnabimaAAroofin wala tumsikoohunna diraranlitaAAtadoo waman yafAAal
thalika faqad thalamanafsahu wala tattakhithoo ayati Allahihuzuwan wathkuroo
niAAmata Allahi AAalaykumwama anzala AAalaykum mina alkitabi
walhikmatiyaAAithukum bihi wattaqoo Allaha waAAlamooanna Allaha bikulli shay-in
AAaleem
Translation
And
when you divorce women and they have [nearly] fulfilled their term, either
retain them according to acceptable terms or release them according to
acceptable terms, and do not keep them, intending harm, to transgress [against
them]. And whoever does that has certainly wronged himself. And do not take the
verses of Allah in jest. And remember the favor of Allah upon you and what has
been revealed to you of the Book and wisdom by which He instructs you. And fear
Allah and know that Allah is Knowing of all things.
Tafsir al-Jalalayn
When
you divorce women, and they have, very nearly, reached, the end of, their term,
then retain them, by returning to them, honourably, not harming them, or set
them free honourably, or leave them until their term is completed; do not
retain them, when reverting, in harm (dirāran is an object denoting reason), to
transgress, that is, so as to force them to redemption, or to repudiate them or
confine them indoors for a long time; whoever does that has wronged his soul,
by exposing it to God’s chastisement; take not God’s verses in mockery, in jest
by contravening them, and remember God’s grace upon you, that is, Islam, and
the Book, the Qur’ān, and the wisdom, the rulings contained therein, He has
revealed to you, to exhort you therewith, so that you should give thanks by
acting in accordance with it; and fear God, and know that God has knowledge of
all things, and nothing can be hidden from Him.
وَإِذَا طَلَّقْتُمُ
النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ فَلَا تَعْضُلُوهُنَّ أَن يَنكِحْنَ
أَزْوَاجَهُنَّ إِذَا تَرَاضَوْا بَيْنَهُم بِالْمَعْرُوفِ ۗ ذَٰلِكَ يُوعَظُ
بِهِ مَن كَانَ مِنكُمْ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۗ ذَٰلِكُمْ
أَزْكَىٰ لَكُمْ وَأَطْهَرُ ۗ وَاللَّهُ
يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ
Pronunciation
Wa-itha
tallaqtumu annisaafabalaghna ajalahunna fala taAAduloohunna an
yankihnaazwajahunna itha taradaw baynahum bilmaAAroofithalika yooAAathu bihi
man kanaminkum yu/minu billahi walyawmi al-akhirithalikum azka lakum waatharu
wallahuyaAAlamu waantum la taAAlamoon
Translation
And
when you divorce women and they have fulfilled their term, do not prevent them
from remarrying their [former] husbands if they agree among themselves on an
acceptable basis. That is instructed to whoever of you believes in Allah and
the Last Day. That is better for you and purer, and Allah knows and you know
not.
Tafsir al-Jalalayn
When
you divorce women, and they have reached, completed, their term, of waiting, do
not debar them — addressing the guardians here — from marrying their, divorced,
husbands when they, the male spouses and their women, have agreed together
honourably, in accordance with the Law. The occasion for the revelation [of
this verse] was: Ma‘qil b. Yasār’s sister was divorced by her husband, who then
wanted to restore her, but Ma‘qil refused, as reported by al-Hākim. That, the
prohibition against debarring, is an admonition for whoever of you believe in
God and the Last Day, because it is for the benefit of such a person; that,
refraining from debarring, is purer for you, better, and cleaner, for you and
for them, bearing in mind the suspicion that can be aroused by the couple on
account of prior intimacy. God knows, what is in your interest, and you know
not, any of this, so follow His commands.
وَالْوَالِدَاتُ
يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ ۖ لِمَنْ أَرَادَ
أَن يُتِمَّ الرَّضَاعَةَ ۚ وَعَلَى
الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ ۚ لَا تُكَلَّفُ
نَفْسٌ إِلَّا وُسْعَهَا ۚ لَا تُضَارَّ
وَالِدَةٌ بِوَلَدِهَا وَلَا مَوْلُودٌ لَّهُ بِوَلَدِهِ ۚ وَعَلَى
الْوَارِثِ مِثْلُ ذَٰلِكَ ۗ فَإِنْ أَرَادَا
فِصَالًا عَن تَرَاضٍ مِّنْهُمَا وَتَشَاوُرٍ فَلَا جُنَاحَ عَلَيْهِمَا ۗ وَإِنْ
أَرَدتُّمْ أَن تَسْتَرْضِعُوا أَوْلَادَكُمْ فَلَا جُنَاحَ عَلَيْكُمْ إِذَا
سَلَّمْتُم مَّا آتَيْتُم بِالْمَعْرُوفِ ۗ وَاتَّقُوا
اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ
Pronunciation
Walwalidatu
yurdiAAnaawladahunna hawlayni kamilayni liman aradaan yutimma arradaAAata
waAAala almawloodilahu rizquhunna wakiswatuhunna bilmaAAroofi latukallafu
nafsun illa wusAAaha la tudarrawalidatun biwaladiha wala mawloodun
lahubiwaladihi waAAala alwarithi mithlu thalikafa-in arada fisalan AAan
taradinminhuma watashawurin fala junahaAAalayhima wa-in aradtum an tastardiAAoo
awladakumfala junaha AAalaykum itha sallamtum maataytum bilmaAAroofi wattaqoo
AllahawaAAlamoo anna Allaha bima taAAmaloona baseer
Translation
Mothers
may breastfeed their children two complete years for whoever wishes to complete
the nursing [period]. Upon the father is the mothers' provision and their
clothing according to what is acceptable. No person is charged with more than
his capacity. No mother should be harmed through her child, and no father
through his child. And upon the [father's] heir is [a duty] like that [of the father].
And if they both desire weaning through mutual consent from both of them and
consultation, there is no blame upon either of them. And if you wish to have
your children nursed by a substitute, there is no blame upon you as long as you
give payment according to what is acceptable. And fear Allah and know that
Allah is Seeing of what you do.
Tafsir al-Jalalayn
Mothers,
shall, suckle their children for two full years (kāmilayn, ‘two full ones’, is
an adjective for emphasis); this is, for such as desire to fulfil the suckling,
and this is the maximum length of time. It is for the father to provide, food
for, them, the mothers, and clothe them, during the suckling if they be
divorced, honourably, to the best of his ability. No soul is charged save to its
capacity, its ability; a mother shall not be harmed by her child, that is, on
account of the child, by being forced to suckle it, if she does not want to;
neither, should, a father, be harmed, by his child, that is, on account of it,
by being charged with more than he is able to bear. The mention of both parents
here in relation to the child is intended to show sympathy [for both]. The
heir, the one inheriting from his father, that is, the young man who is the
trustee of his [father’s] property, has a similar duty, to that of the father
in terms of providing sustenance and clothing for the [other] parent. But if
the two, parents, desire by mutual consent, agreement, and consultation, so
that the child’s best interests are clear, to wean, that is, to effect ablactation
before the completion of the two-year period, then they would not be at fault,
in this matter. And if you (addressing the parents) desire to seek nursing,
from other than the mothers, for your children, you would not be at fault, in
this respect, provided you hand over, to them, what you have given, what you
intend to give them in the way of wages, honourably, in kindness and good
nature; and fear God, and know that God sees what you do, and that nothing of
it can be hidden from Him.
وَالَّذِينَ
يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ
أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا ۖ فَإِذَا
بَلَغْنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِي أَنفُسِهِنَّ
بِالْمَعْرُوفِ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
Pronunciation
Wallatheena
yutawaffawnaminkum wayatharoona azwajan yatarabbasnabi-anfusihinna arbaAAata
ashhurin waAAashran fa-ithabalaghna ajalahunna fala junaha AAalaykum
feemafaAAalna fee anfusihinna bilmaAAroofi wallahubima taAAmaloona khabeer
Translation
And
those who are taken in death among you and leave wives behind - they, [the
wives, shall] wait four months and ten [days]. And when they have fulfilled
their term, then there is no blame upon you for what they do with themselves in
an acceptable manner. And Allah is [fully] Acquainted with what you do.
Tafsir al-Jalalayn
And
those of you who pass away, die, leaving, behind, wives, they shall wait by
themselves, after their death, refraining from marriage, for four months and
ten, nights: this applies to women who are not pregnant. The waiting period in
the case of pregnant women is for them to give birth — as stated by a verse in
sūrat al-Talāq [Q. 65:4]. The slavegirl must wait for half this period [of four
months] according to the Sunna; when they have reached, completed, their term,
of waiting, then you would not be at fault, O guardians, regarding what they
may do with themselves, in the way of adorning themselves and offering
themselves before suitors, honourably, in accordance with the Law; God is aware
of what you do, both secretly and openly.
وَلَا جُنَاحَ
عَلَيْكُمْ فِيمَا عَرَّضْتُم بِهِ مِنْ خِطْبَةِ النِّسَاءِ أَوْ أَكْنَنتُمْ فِي
أَنفُسِكُمْ ۚ عَلِمَ اللَّهُ أَنَّكُمْ سَتَذْكُرُونَهُنَّ
وَلَٰكِن لَّا تُوَاعِدُوهُنَّ سِرًّا إِلَّا أَن تَقُولُوا قَوْلًا مَّعْرُوفًا ۚ وَلَا
تَعْزِمُوا عُقْدَةَ النِّكَاحِ حَتَّىٰ يَبْلُغَ الْكِتَابُ أَجَلَهُ ۚ وَاعْلَمُوا
أَنَّ اللَّهَ يَعْلَمُ مَا فِي أَنفُسِكُمْ فَاحْذَرُوهُ ۚ وَاعْلَمُوا
أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ
Pronunciation
Wala
junaha AAalaykum feemaAAarradtum bihi min khitbati annisa-iaw aknantum fee
anfusikum AAalima Allahu annakum satathkuroonahunnawalakin la tuwaAAidoohunna
sirran illaan taqooloo qawlan maAAroofan wala taAAzimoo AAuqdata annikahihatta
yablugha alkitabu ajalahu waAAlamooanna Allaha yaAAlamu ma fee anfusikum
fahtharoohuwaAAlamoo anna Allaha ghafoorun haleem
Translation
There
is no blame upon you for that to which you [indirectly] allude concerning a
proposal to women or for what you conceal within yourselves. Allah knows that
you will have them in mind. But do not promise them secretly except for saying
a proper saying. And do not determine to undertake a marriage contract until
the decreed period reaches its end. And know that Allah knows what is within
yourselves, so beware of Him. And know that Allah is Forgiving and Forbearing.
Tafsir al-Jalalayn
You
would not be at fault regarding the proposal, with the intention of marriage,
you present, offer, or hide in your hearts, during the waiting period, to
women, whose spouses have died: such as men saying, ‘How beautiful you are!’,
or, ‘Who could find one like you?’, or ‘How many a man must desire you!’. God
knows that you will be mindful of them, in proposing to them impatiently, and
so He has permitted you to make such offers; but do not make arrangements, of
marriage, with them secretly, unless you speak honourable words, such as are
acknowledged by the Law, in other words, such as proposals, that which is
permitted to you. And do not resolve on the knot, the consummation, of marriage
until that which is written, the period prescribed, has reached its term, and
has been completed; and know that God knows what is in your souls, of resolve
or otherwise; so be fearful of Him, that He should chastise you if you have
made such resolve; and know that God is Forgiving, toward him who is fearful of
Him, Forbearing, in delaying the chastisement of the one deserving it.
لَّا جُنَاحَ
عَلَيْكُمْ إِن طَلَّقْتُمُ النِّسَاءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُوا
لَهُنَّ فَرِيضَةً ۚ وَمَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ
وَعَلَى الْمُقْتِرِ قَدَرُهُ مَتَاعًا بِالْمَعْرُوفِ ۖ حَقًّا عَلَى
الْمُحْسِنِينَ
Pronunciation
La
junaha AAalaykum in tallaqtumuannisaa ma lam tamassoohunna aw tafridoolahunna
fareedatan wamattiAAoohunna AAalaalmoosiAAi qadaruhu waAAala almuqtiri qadaruhu
mataAAanbilmaAAroofi haqqan AAala almuhsineen
Translation
There
is no blame upon you if you divorce women you have not touched nor specified
for them an obligation. But give them [a gift of] compensation - the wealthy
according to his capability and the poor according to his capability - a
provision according to what is acceptable, a duty upon the doers of good.
Tafsir al-Jalalayn
You
would not be at fault if you divorce women while you have not touched them
(tamassūhunna: also read tumāssūhunna), that is, [while] you have not had
sexual intercourse with them, nor appointed any obligation, dowry, for them (the
particle mā, ‘while’, relates to the verbal action and is also adverbial) that
is to say, there are no sinful consequences for divorcing them if you have not
copulated with them or assigned them a dowry, so divorce them; yet make
provision of comforts for them honourably, that is, in accordance with the Law
(bi’l-ma‘rūf, ‘honourably’, is an adjectival qualification of matā‘an,
‘comforts’), giving them what they can enjoy, the one of ample means, the
affluent among you, according to his means, and the needy man, of restricted
income, according to his means — an obligation (haqqan, ‘obligation’, is either
a second qualifier of matā‘an, ‘comforts’, or an emphatic verbal noun), on the
virtuous, the obedient ones.
وَإِن
طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ
فَرِيضَةً فَنِصْفُ مَا فَرَضْتُمْ إِلَّا أَن يَعْفُونَ أَوْ يَعْفُوَ الَّذِي
بِيَدِهِ عُقْدَةُ النِّكَاحِ ۚ وَأَن تَعْفُوا
أَقْرَبُ لِلتَّقْوَىٰ ۚ وَلَا تَنسَوُا
الْفَضْلَ بَيْنَكُمْ ۚ إِنَّ اللَّهَ
بِمَا تَعْمَلُونَ بَصِيرٌ
Pronunciation
Wa-in
tallaqtumoohunna min qabli antamassoohunna waqad faradtum lahunna
fareedatanfanisfu ma faradtum illa an yaAAfoonaaw yaAAfuwa allathee biyadihi
AAuqdatu annikahiwaan taAAfoo aqrabu littaqwa wala tansawooalfadla baynakum
inna Allaha bimataAAmaloona baseer
Translation
And
if you divorce them before you have touched them and you have already specified
for them an obligation, then [give] half of what you specified - unless they
forego the right or the one in whose hand is the marriage contract foregoes it.
And to forego it is nearer to righteousness. And do not forget graciousness
between you. Indeed Allah , of whatever you do, is Seeing.
Tafsir al-Jalalayn
And
if you divorce them before you have touched them, and you have already appointed
for them an obligation, then one-half of what you have appointed, must be given
to them and the other half returns to you; unless it be that they, the women,
make remission, and forgo it, or he makes remission, by leaving her the entire
amount, the one in whose hand is the knot of marriage, the husband to be, or as
Ibn ‘Abbās is reported to have said, ‘The legal guardian, where the female is a
minor’; in which case nobody would be at fault; yet that you should remit
(wa-an ta‘fū is the subject) is nearer to piety (aqrabu li’l-taqwā is its
predicate). Forget not kindness between you, that is, to be bountiful towards
one another; surely God sees what you do, and will requite you accordingly.
حَافِظُوا عَلَى
الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَىٰ وَقُومُوا لِلَّهِ قَانِتِينَ
Pronunciation
Hafithoo
AAalaassalawati wassalatialwusta waqoomoo lillahi qaniteen
Translation
Maintain
with care the [obligatory] prayers and [in particular] the middle prayer and
stand before Allah , devoutly obedient.
Tafsir al-Jalalayn
Maintain
the, five, prayers, by performing them at their appointed times, and the middle
prayer, either that of the afternoon, or the morning, or the midday, or another
prayer (there are many opinions on this matter); God has singled it out for
mention because of its merit; and stand, in prayer, submissive to God, li Lllāhi
qānitīn: some have said that this means ‘obedience’, on account of the Prophet
(s) saying, ‘Wherever the [expression] qunūt [‘submission’], appears in the
Qur’ān, it denotes obedience’, as reported by Ahmad [b. Hanbal] and others; it
is also said to mean ‘in silence’ [sākitīn], on the basis of a hadīth of Zayd
b. Arqam, in which he said, ‘We used to speak to each other sometimes during
prayer, but when this was revealed, we were commanded to be silent and were
forbidden to talk’, as reported by the two Shaykhs [Bukhārī and Muslim].
فَإِنْ خِفْتُمْ
فَرِجَالًا أَوْ رُكْبَانًا ۖ فَإِذَا
أَمِنتُمْ فَاذْكُرُوا اللَّهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُوا تَعْلَمُونَ
Pronunciation
Fa-in
khiftum farijalan aw rukbananfa-itha amintum fathkuroo Allaha kamaAAallamakum
ma lam takoonoo taAAlamoon
Translation
And
if you fear [an enemy, then pray] on foot or riding. But when you are secure,
then remember Allah [in prayer], as He has taught you that which you did not
[previously] know.
Tafsir al-Jalalayn
And
if you are in fear, of an enemy, or a torrent, or a predatory animal, then
standing (rijāl, plural of rājil), praying while walking, or mounted (rukbān,
plural of rākib). In other words, in whichever way you can, facing the
direction of the qibla or otherwise, making the gestures of genuflexion and
prostration; but when you are secure, from any fear, then remember God, by
performing prayer, as He taught you what you knew not, before He taught you its
obligations and its proper ways (the particle kāf [of ka-mā, ‘as’] has the same
meaning as mithl [‘like’], while the mā is related to the verbal action, or is
relative).
وَالَّذِينَ
يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَاجًا وَصِيَّةً لِّأَزْوَاجِهِم
مَّتَاعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ ۚ فَإِنْ خَرَجْنَ
فَلَا جُنَاحَ عَلَيْكُمْ فِي مَا فَعَلْنَ فِي أَنفُسِهِنَّ مِن مَّعْرُوفٍ ۗ وَاللَّهُ
عَزِيزٌ حَكِيمٌ
Pronunciation
Wallatheena
yutawaffawnaminkum wayatharoona azwajan wasiyyatanli-azwajihim mataAAan ila
alhawlighayra ikhrajin fa-in kharajna fala junahaAAalaykum fee ma faAAalna fee
anfusihinna min maAAroofinwallahu AAazeezun hakeem
Translation
And
those who are taken in death among you and leave wives behind - for their wives
is a bequest: maintenance for one year without turning [them] out. But if they
leave [of their own accord], then there is no blame upon you for what they do
with themselves in an acceptable way. And Allah is Exalted in Might and Wise.
Tafsir al-Jalalayn
And
those of you who die, leaving wives, let them, make testament (wasiyyatan, or wasiyyatun)
for their wives, as an obligation, and give them provision, what they can enjoy
of property and clothes, for, until the completion of, a year (matā‘an ilā
l-hawl, ‘provision for a year’, is a circumstantial qualifier), that is,
without expelling them from their habitations; but if they go forth, of their
own accord, you would not be at fault, [you] the guardians of the dead one,
regarding what they may do with themselves honourably, in accordance with the
Law, such as adorning themselves or abandoning the mourning, or that you should
cut off their expenditure; God is Mighty, in His Kingdom, Wise, in His actions.
The testament mentioned here was abrogated by the ‘inheritance’ verse [Q.
4:12], and the waiting of one year [without expulsion] was abrogated by the
previous verse four months and ten [Q. 2:234] which was revealed later. In the
opinion of al-Shāfi‘ī, may God have mercy on him, the habitation remains hers.
وَلِلْمُطَلَّقَاتِ
مَتَاعٌ بِالْمَعْرُوفِ ۖ حَقًّا عَلَى
الْمُتَّقِينَ
Pronunciation
Walilmutallaqati
mataAAunbilmaAAroofi haqqan AAala almuttaqeen
Translation
And
for divorced women is a provision according to what is acceptable - a duty upon
the righteous.
Tafsir al-Jalalayn
There
shall be provision for divorced women, which they are given, honourably, as is
feasible — an obligation (haqqan, ‘obligation’, is in the accusative because it
is governed by an implied verb) on those who fear God, may He be exalted. He
has repeated the phrase in order to include the woman that has been touched
[sexually], since the previous verse addresses a different issue.
كَذَٰلِكَ
يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ
Pronunciation
Kathalika
yubayyinu Allahulakum ayatihi laAAallakum taAAqiloon
Translation
Thus
does Allah make clear to you His verses that you might use reason.
Tafsir al-Jalalayn
So,
in the same way that He has explained to you what has been mentioned, God makes
clear His signs for you, so that you might understand, reflect.
أَلَمْ تَرَ
إِلَى الَّذِينَ خَرَجُوا مِن دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ
فَقَالَ لَهُمُ اللَّهُ مُوتُوا ثُمَّ أَحْيَاهُمْ ۚ إِنَّ اللَّهَ
لَذُو فَضْلٍ عَلَى النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ
Pronunciation
Alam
tara ila allatheenakharajoo min diyarihim wahum oloofun hatharaalmawti faqala
lahumu Allahu mootoo thumma ahyahuminna Allaha lathoo fadlin AAala
annasiwalakinna akthara annasi layashkuroon
Translation
Have
you not considered those who left their homes in many thousands, fearing death?
Allah said to them, "Die"; then He restored them to life. And Allah
is full of bounty to the people, but most of the people do not show gratitude.
Tafsir al-Jalalayn
Have
you not seen (an interrogative to provoke amazement and a longing to hear what
will follow), that is, ‘Has your knowledge not attained’, those thousands,
four, eight, ten, thirty, forty or seventy thousand, who went forth from their
habitations fearful of death? (hadhara’l-mawt: an object denoting reason).
These were a people from among the Children of Israel who fled their homeland
after it was afflicted with plague. God said to them, ‘Die!’, and they did.
Then He gave them life, after eight days or more, as a result of the
supplication of their prophet Ezekiel (Hizqīl), and they lived on for a while
with the effects of death still upon them, such that when they wore garments
these turned into shrouds for the deceased; and this [phenomenon] remained with
their descendants. Truly God is bounteous to people, such as when He gave life
back to those just mentioned, but most people, that is, disbelievers, are not
thankful. The purpose of mentioning the story of these people is to encourage
believers to fight [in the way of God], which is why the following [statement]
is supplemented to it:
وَقَاتِلُوا فِي سَبِيلِ
اللَّهِ وَاعْلَمُوا أَنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
Pronunciation
Waqatiloo
fee sabeeli AllahiwaAAlamoo anna Allaha sameeAAun AAaleem
Translation
And
fight in the cause of Allah and know that Allah is Hearing and Knowing.
Tafsir al-Jalalayn
So
fight in God’s way, in order to elevate His religion, and know that God is
Hearing, of your sayings, Knowing, of your affairs, and He will requite you
accordingly.
مَّن ذَا الَّذِي
يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً ۚ وَاللَّهُ
يَقْبِضُ وَيَبْسُطُ وَإِلَيْهِ تُرْجَعُونَ
Pronunciation
Man
tha allathee yuqriduAllaha qardan hasanan fayudaAAifahulahu adAAafan
katheeratan wallahuyaqbidu wayabsutu wa-ilayhi turjaAAoon
Translation
Who
is it that would loan Allah a goodly loan so He may multiply it for him many
times over? And it is Allah who withholds and grants abundance, and to Him you
will be returned.
Tafsir al-Jalalayn
Who
is he that will lend God a loan, by expending his property in the way of God,
that is good, by expending it for the sake of God, Mighty and Majestic, out of
pureness of heart, and He will multiply (yudā‘if, also read yuda‘‘if) it for
him manifold?, up to ten or seven hundred times or more, as will be mentioned
soon. God straitens, sustenance for whomever He wills in order to try him, and
enlarges, it in abundance for whomever He wills in order to test him; and to
Him you shall be returned, in the Hereafter through the Resurrection, where He
will requite you for your deeds.
أَلَمْ تَرَ
إِلَى الْمَلَإِ مِن بَنِي إِسْرَائِيلَ مِن بَعْدِ مُوسَىٰ إِذْ قَالُوا
لِنَبِيٍّ لَّهُمُ ابْعَثْ لَنَا مَلِكًا نُّقَاتِلْ فِي سَبِيلِ اللَّهِ ۖ قَالَ هَلْ
عَسَيْتُمْ إِن كُتِبَ عَلَيْكُمُ الْقِتَالُ أَلَّا تُقَاتِلُوا ۖ قَالُوا وَمَا
لَنَا أَلَّا نُقَاتِلَ فِي سَبِيلِ اللَّهِ وَقَدْ أُخْرِجْنَا مِن دِيَارِنَا
وَأَبْنَائِنَا ۖ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ
تَوَلَّوْا إِلَّا قَلِيلًا مِّنْهُمْ ۗ وَاللَّهُ
عَلِيمٌ بِالظَّالِمِينَ
Pronunciation
Alam
tara ila almala-i min banee isra-eelamin baAAdi moosa ith qaloo linabiyyin
lahumuibAAath lana malikan nuqatil fee sabeeli Allahiqala hal AAasaytum in
kutiba AAalaykumu alqitalualla tuqatiloo qaloo wama lanaalla nuqatila fee
sabeeli Allahi waqadokhrijna min diyarina waabna-inafalamma kutiba AAalayhimu
alqitalu tawallaw illaqaleelan minhum wallahu AAaleemun biththalimeen
Translation
Have
you not considered the assembly of the Children of Israel after [the time of]
Moses when they said to a prophet of theirs, "Send to us a king, and we
will fight in the way of Allah "? He said, "Would you perhaps refrain
from fighting if fighting was prescribed for you?" They said, "And
why should we not fight in the cause of Allah when we have been driven out from
our homes and from our children?" But when fighting was prescribed for
them, they turned away, except for a few of them. And Allah is Knowing of the
wrongdoers.
Tafsir al-Jalalayn
Have
you not seen, the story and the tale of, the council, an assembly, of the
Children of Israel, after, the death of, Moses, when they said to a prophet of
theirs, namely, Samuel, ‘Send, establish, for us a king, to unite us and to
whom we can refer [matters], and we will fight, with him, in God’s way’. He,
the prophet, said, to them: ‘Might it be that (‘asaytum, or ‘asītum) if
fighting is prescribed for you, you will not fight? (allā tuqātilū is the
predicate of ‘asā, ‘might it be’; the interrogative is intended to confirm the
expectation that follows [sc. that they will not fight]). They said, ‘Why
should we not fight in God’s way, when we have been expelled from our
habitations and our children?’, as a result of these latter being taken captive
or killed, that which they suffered at the hands of Goliath and his men. The
meaning is, ‘There is nothing to stop us fighting, provided the requirement [we
demanded] is forthcoming’. God, exalted be He, says, Yet when fighting was
prescribed for them, they turned their backs, from fighting in cowardice,
except a few of them, the ones that crossed the river with Saul (Tālūt), as
will be mentioned; and God has knowledge of the evildoers, and will requite
them accordingly. The prophet then asked his Lord to send forth a king, and God
responded by sending forth Saul.
وَقَالَ لَهُمْ
نَبِيُّهُمْ إِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا ۚ قَالُوا أَنَّىٰ
يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ
يُؤْتَ سَعَةً مِّنَ الْمَالِ ۚ قَالَ إِنَّ
اللَّهَ اصْطَفَاهُ عَلَيْكُمْ وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ ۖ وَاللَّهُ
يُؤْتِي مُلْكَهُ مَن يَشَاءُ ۚ وَاللَّهُ
وَاسِعٌ عَلِيمٌ
Pronunciation
Waqala
lahum nabiyyuhum inna Allahaqad baAAatha lakum taloota malikan qaloo
annayakoonu lahu almulku AAalayna wanahnu ahaqqubilmulki minhu walam yu/ta
saAAatan mina almali qalainna Allaha istafahu AAalaykum wazadahubastatan fee
alAAilmi waljismi wallahuyu/tee mulkahu man yashao wallahu wasiAAunAAaleem
Translation
And
their prophet said to them, "Indeed, Allah has sent to you Saul as a
king." They said, "How can he have kingship over us while we are more
worthy of kingship than him and he has not been given any measure of
wealth?" He said, "Indeed, Allah has chosen him over you and has
increased him abundantly in knowledge and stature. And Allah gives His
sovereignty to whom He wills. And Allah is all-Encompassing [in favor] and Knowing."
Tafsir al-Jalalayn
Then
their prophet said to them, ‘Verily God has raised up Saul for you as king’
They said, ‘How can he be king over us when we have better right than he to
kingship, since he is not of the tribe of monarchs or that of prophets; he
[Saul] was a tanner or a shepherd; seeing he has not been given amplitude of
wealth?’ which he can use to establish a kingdom. He, the prophet, said, to
them, ‘God has chosen him over you, for kingship, and has increased him
broadly, amply, in knowledge and body: at that time, he was the most
knowledgeable and the most handsome of all the Children of Israel, and the most
perfect of character. God gives the kingship to whom He will, in the way He
does, and there can be no objection; and God is Embracing, in His bounty,
Knowing, of those who deserve it.
وَقَالَ لَهُمْ
نَبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَن يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ
مِّن رَّبِّكُمْ وَبَقِيَّةٌ مِّمَّا تَرَكَ آلُ مُوسَىٰ وَآلُ هَارُونَ
تَحْمِلُهُ الْمَلَائِكَةُ ۚ إِنَّ فِي
ذَٰلِكَ لَآيَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ
Pronunciation
Waqala
lahum nabiyyuhum inna ayatamulkihi an ya/tiyakumu attabootu feehi sakeenatunmin
rabbikum wabaqiyyatun mimma taraka alu moosawaalu haroona tahmiluhu
almala-ikatuinna fee thalika laayatan lakum in kuntum mu/mineen
Translation
And
their prophet said to them, "Indeed, a sign of his kingship is that the
chest will come to you in which is assurance from your Lord and a remnant of
what the family of Moses and the family of Aaron had left, carried by the angels.
Indeed in that is a sign for you, if you are believers."
Tafsir al-Jalalayn
And
their prophet said to them, after they had demanded a sign of his kingship:
‘The sign of his kingship is that there will come to you the Ark, a chest
containing the images of the prophets, which God sent down to Adam, and which
was handed down to them [sc. the Israelites], until the Amalekites seized it
from them in battle. They used to commence fighting invoking it before their
enemy and marching behind it, as well as experience peacefulness in its
presence, as God says: therein is a Spirit of Peace, reassurance for your
hearts, from your Lord, and a remnant of what the folk of Moses and the folk of
Aaron left behind, which were Moses’s pair of sandals and his staff, Aaron’s
turban, a measure (qafīz) of the manna that used to come down on them, and the
pieces of the broken tablets, the angels bearing it (tahmiluhu l-malā’ikatu,
the circumstantial qualifier referring to the subject of the verb ya’tiyakum,
‘there will come to’). Surely in that shall be a sign for you, of his kingship,
if you are believers’. The angels bore it between the earth and the sky while
they gazed at it, until finally they placed it before Saul. They then
acknowledged his kingship and hastened to enlist in the [holy] struggle, and he
chose seventy thousand of their young men.
فَلَمَّا فَصَلَ
طَالُوتُ بِالْجُنُودِ قَالَ إِنَّ اللَّهَ مُبْتَلِيكُم بِنَهَرٍ فَمَن شَرِبَ
مِنْهُ فَلَيْسَ مِنِّي وَمَن لَّمْ يَطْعَمْهُ فَإِنَّهُ مِنِّي إِلَّا مَنِ
اغْتَرَفَ غُرْفَةً بِيَدِهِ ۚ فَشَرِبُوا
مِنْهُ إِلَّا قَلِيلًا مِّنْهُمْ ۚ فَلَمَّا
جَاوَزَهُ هُوَ وَالَّذِينَ آمَنُوا مَعَهُ قَالُوا لَا طَاقَةَ لَنَا الْيَوْمَ
بِجَالُوتَ وَجُنُودِهِ ۚ قَالَ الَّذِينَ
يَظُنُّونَ أَنَّهُم مُّلَاقُو اللَّهِ كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً
كَثِيرَةً بِإِذْنِ اللَّهِ ۗ وَاللَّهُ مَعَ
الصَّابِرِينَ
Pronunciation
Falamma
fasala talootubiljunoodi qala inna Allaha mubtaleekumbinaharin faman shariba
minhu falaysa minnee waman lam yatAAamhufa-innahu minnee illa mani ightarafa ghurfatan
biyadihifashariboo minhu illa qaleelan minhum falamma jawazahuhuwa wallatheena
amanoo maAAahu qaloola taqata lana alyawma bijalootawajunoodihi qala allatheena
yathunnoonaannahum mulaqoo Allahi kam min fi-atin qaleelatinghalabat fi-atan
katheeratan bi-ithni Allahi wallahumaAAa assabireen
Translation
And
when Saul went forth with the soldiers, he said, "Indeed, Allah will be
testing you with a river. So whoever drinks from it is not of me, and whoever
does not taste it is indeed of me, excepting one who takes [from it] in the
hollow of his hand." But they drank from it, except a [very] few of them.
Then when he had crossed it along with those who believed with him, they said,
"There is no power for us today against Goliath and his soldiers."
But those who were certain that they would meet Allah said, "How many a
small company has overcome a large company by permission of Allah . And Allah
is with the patient."
Tafsir al-Jalalayn
And
when Saul went forth with the hosts, from the Holy House [sc. Jerusalem], the
heat was intense and so they asked him for water; he said, ‘God will try, test,
you, in order to distinguish the obedient among you from the disobedient, with
a river, between Jordan and Palestine, whoever drinks of it, of its water, is
not of me, is not of my followers, and whoever tastes it not, he is of me,
except for him who scoops up with his hand’ (ghurfa, or gharfa, ‘a scoop’),
satisfying himself therewith and not taking more, he is also of my followers.
But they drank of it, when they reached it and saw that it was abundant, except
a few of them, who restricted themselves to a scoop: it is reported that one
scoop was enough for each man and his horse, and they numbered over three
hundred; and when he crossed it, with those who believed, the ones who confined
themselves to the one scoop, they, the ones that drank profusely, said, ‘We
have no power today against Goliath and his troops’, that is, [no power] to
fight them, and they were cowardly and did not cross it. Those who thought,
with certainty that, they would meet God, at the Resurrection, and these were
the ones that crossed it, said, ‘How often (kam, ‘how’, functions as a
predicate, meaning kathīr, ‘many’) a little company, group of men, has overcome
a numerous one, by God’s leave, by His will; and God is with the patient’,
[providing them] with help and assistance.
وَلَمَّا
بَرَزُوا لِجَالُوتَ وَجُنُودِهِ قَالُوا رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا
وَثَبِّتْ أَقْدَامَنَا وَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
Pronunciation
Walamma
barazoo lijalootawajunoodihi qaloo rabbana afrigh AAalayna sabranwathabbit
aqdamana wansurnaAAala alqawmi alkafireen
Translation
And
when they went forth to [face] Goliath and his soldiers, they said, "Our
Lord, pour upon us patience and plant firmly our feet and give us victory over
the disbelieving people."
Tafsir al-Jalalayn
So,
when they went forth against Goliath and his troops, facing them in military
columns, they said, ‘Our Lord, pour out upon us patience, and make firm our
feet, by strengthening our hearts for this struggle, and grant us victory over
the disbelieving folk!’
فَهَزَمُوهُم
بِإِذْنِ اللَّهِ وَقَتَلَ دَاوُودُ جَالُوتَ وَآتَاهُ اللَّهُ الْمُلْكَ
وَالْحِكْمَةَ وَعَلَّمَهُ مِمَّا يَشَاءُ ۗ وَلَوْلَا
دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَّفَسَدَتِ الْأَرْضُ وَلَٰكِنَّ
اللَّهَ ذُو فَضْلٍ عَلَى الْعَالَمِينَ
Pronunciation
Fahazamoohum
bi-ithni Allahiwaqatala dawoodu jaloota waatahu Allahualmulka walhikmata
waAAallamahu mimma yashaowalawla dafAAu Allahi annasa baAAdahumbibaAAdin lafasadati
al-ardu walakinna Allahathoo fadlin AAala alAAalameen
Translation
So
they defeated them by permission of Allah , and David killed Goliath, and Allah
gave him the kingship and prophethood and taught him from that which He willed.
And if it were not for Allah checking [some] people by means of others, the
earth would have been corrupted, but Allah is full of bounty to the worlds.
Tafsir al-Jalalayn
And
they routed, they broke, them, by the leave of God, by His will, and David, who
was among the ranks of Saul’s army, slew Goliath; and God gave him, David, the
kingship, over the Children of Israel, and Wisdom, prophethood after the death
of Samuel and Saul, and the combination [of kingship and prophethood] had never
come to anyone before him; and He taught him such as He willed, of the
manufacture of mail-coats and the speech of birds. Had God not repelled people
some (ba‘dahum, ‘some’, substitutes for [saying] ba‘dan min al-nās, ‘some
people’) by means of others the earth would have surely been corrupted, with
idolaters defeating and slaying Muslims, and mosques being destroyed; but God
is bounteous to all worlds, by repelling some by means of others.
تِلْكَ آيَاتُ
اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ ۚ وَإِنَّكَ
لَمِنَ الْمُرْسَلِينَ
Pronunciation
Tilka
ayatu Allahinatlooha AAalayka bilhaqqi wa-innaka laminaalmursaleen
Translation
These
are the verses of Allah which We recite to you, [O Muhammad], in truth. And
indeed, you are from among the messengers.
Tafsir al-Jalalayn
These,
verses, are the verses of God We recite to you, O Muhammad (s), as narration,
in truth, and assuredly you are one of the Messengers [of God], the emphasis is
made here with the particle inna [of innaka, ‘surely you are’], with the
remainder of the statement being a rebuttal of the disbelievers’ saying, ‘You
are no Messenger’.
تِلْكَ الرُّسُلُ
فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۘ مِّنْهُم مَّن
كَلَّمَ اللَّهُ ۖ وَرَفَعَ بَعْضَهُمْ دَرَجَاتٍ ۚ وَآتَيْنَا
عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ ۗ وَلَوْ شَاءَ
اللَّهُ مَا اقْتَتَلَ الَّذِينَ مِن بَعْدِهِم مِّن بَعْدِ مَا جَاءَتْهُمُ
الْبَيِّنَاتُ وَلَٰكِنِ اخْتَلَفُوا فَمِنْهُم مَّنْ آمَنَ وَمِنْهُم مَّن كَفَرَ
ۚ وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلُوا
وَلَٰكِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ
Pronunciation
Tilka
arrusulu faddalnabaAAdahum AAala baAAdin minhum man kallamaAllahu warafaAAa
baAAdahum darajatin waataynaAAeesa ibna maryama albayyinati waayyadnahubiroohi
alqudusi walaw shaa Allahu maiqtatala allatheena min baAAdihim min baAAdi ma
jaat-humualbayyinatu walakini ikhtalafoo faminhum man amanawaminhum man kafara
walaw shaa Allahu maiqtataloo walakinna Allaha yafAAalu mayureed
Translation
Those
messengers - some of them We caused to exceed others. Among them were those to
whom Allah spoke, and He raised some of them in degree. And We gave Jesus, the
Son of Mary, clear proofs, and We supported him with the Pure Spirit. If Allah
had willed, those [generations] succeeding them would not have fought each
other after the clear proofs had come to them. But they differed, and some of
them believed and some of them disbelieved. And if Allah had willed, they would
not have fought each other, but Allah does what He intends.
Tafsir al-Jalalayn
Those
(tilka is the subject) messengers (al-rusul is either an adjective or the
predicate) some We have preferred above others, by assigning a particular trait
to one not found in the other; some there are to whom God spoke, such as Moses,
and some He raised in rank, namely, Muhammad (s), on account of his call being to
all peoples, his being the Seal of the Prophets, on account of the superiority
of his community to all others, the sundry miracles and the many special
qualities. And We gave Jesus son of Mary the clear proofs, and confirmed him,
strengthened him, with the Holy Spirit, namely, Gabriel who would accompany him
wherever he went. And had God willed, that all people be guided, those who came
after them, after the messengers, that is, their communities, would not have
fought against one another after the clear proofs had come to them, because of
their disagreement and their leading one another astray; but they fell into
variance, as He willed, and some of them believed, and adhered firmly to his
faith, and some disbelieved, as the Christians did after Jesus (al-Masīh), and
had God willed they would not have fought against one another (repeated here
for emphasis), but God does whatever He desires, giving success to whomever He
will and disappointment to whomever He will.
يَا أَيُّهَا
الَّذِينَ آمَنُوا أَنفِقُوا مِمَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ يَوْمٌ
لَّا بَيْعٌ فِيهِ وَلَا خُلَّةٌ وَلَا شَفَاعَةٌ ۗ وَالْكَافِرُونَ
هُمُ الظَّالِمُونَ
Pronunciation
Ya
ayyuha allatheena amanooanfiqoo mimma razaqnakum min qabli an ya/tiyayawmun la
bayAAun feehi wala khullatun walashafaAAatun walkafiroona humu aththalimoon
Translation
O
you who have believed, spend from that which We have provided for you before
there comes a Day in which there is no exchange and no friendship and no
intercession. And the disbelievers - they are the wrongdoers.
Tafsir al-Jalalayn
O
you who believe, expend of what We have provided you with, what is due of it as
alms, before there comes a day in which there shall be neither commerce,
ransom, nor friendship, that can be of any benefit, nor intercession, without
His permission (a variant reading has all three nouns in nominative inflection
bay‘un, khullatun, shafā‘atun [as opposed to lā bay‘a, lā khullata, lā
shafā‘ata]): this is the Day of Resurrection. And the disbelievers, those that
disbelieve in God or in the obligations He has imposed on them — they are the
evildoers, for not respecting God’s command.
اللَّهُ لَا
إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ۚ لَا تَأْخُذُهُ
سِنَةٌ وَلَا نَوْمٌ ۚ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ
ۗ مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا
بِإِذْنِهِ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا
خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ
إِلَّا بِمَا شَاءَ ۚ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ۖ وَلَا يَئُودُهُ
حِفْظُهُمَا ۚ وَهُوَ الْعَلِيُّ الْعَظِيمُ
Pronunciation
Allahu
la ilaha illahuwa alhayyu alqayyoomu la ta/khuthuhusinatun wala nawmun lahu ma
fee assamawatiwama fee al-ardi man tha allatheeyashfaAAu AAindahu illa
bi-ithnihi yaAAlamu mabayna aydeehim wama khalfahum wala yuheetoonabishay-in
min AAilmihi illa bima shaawasiAAa kursiyyuhu assamawati wal-ardawala yaooduhu
hifthuhumawahuwa alAAaliyyu alAAatheem
Translation
Allah
- there is no deity except Him, the Ever-Living, the Sustainer of [all]
existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever
is in the heavens and whatever is on the earth. Who is it that can intercede
with Him except by His permission? He knows what is [presently] before them and
what will be after them, and they encompass not a thing of His knowledge except
for what He wills. His Kursi extends over the heavens and the earth, and their
preservation tires Him not. And He is the Most High, the Most Great.
Tafsir al-Jalalayn
God,
there is no god, that is, there is none worthy of being worshipped in [all]
existence, except Him, the Living, the Everlasting, the Eternal Sustainer, the
One constantly engaged in the management of His creation. Slumber does not
seize Him, neither sleep; to Him belongs all that is in the heavens and the earth,
as possessions, creatures and servants; who is there, that is to say, none is
there, that shall intercede with Him save by His leave?, in this for him. He
knows what lies before them, that is, creation, and what is after them, of the
affairs of this world and the Hereafter; and they encompass nothing of His
knowledge, that is, they know nothing of what He knows, save such as He wills,
to inform of it by way of His messengers. His throne subsumes the heavens and
the earth, it is said that His knowledge encompasses them both; it is also said
that the kursī (‘throne’) itself subsumes them on account of its vastness, as
in the hadīth, ‘The seven heavens compared to the kursī are like seven silver
coins lying in a metal shield [of armour]’; the preserving of them, the heavens
and the earth, wearies Him not, does not burden Him; He is the Sublime, above
His creation by virtue of His subjugation [of them], the Tremendous, the Great.
لَا إِكْرَاهَ
فِي الدِّينِ ۖ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ۚ فَمَن يَكْفُرْ
بِالطَّاغُوتِ وَيُؤْمِن بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ
لَا انفِصَامَ لَهَا ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ
Pronunciation
La
ikraha fee addeeniqad tabayyana arrushdu mina alghayyi faman yakfur
bittaghootiwayu/min billahi faqadi istamsaka bilAAurwatialwuthqa la infisama
laha wallahusameeAAun AAaleem
Translation
There
shall be no compulsion in [acceptance of] the religion. The right course has
become clear from the wrong. So whoever disbelieves in Taghut and believes in
Allah has grasped the most trustworthy handhold with no break in it. And Allah
is Hearing and Knowing.
Tafsir al-Jalalayn
There
is no compulsion in, entering into, religion. Rectitude has become clear from
error, that is say, through clear proofs it has become manifest that faith is
rectitude and disbelief is error: this was revealed concerning the Ansār [of
Medina] who tried to compel their sons to enter into Islam; so whoever
disbelieves in the false deity, namely, Satan or idols (tāghūt, ‘false deity’,
is used in a singular and plural sense), and believes in God, has laid hold of
the most firm handle, the tight knot, unbreaking, that cannot be severed; God
is Hearing, of what is said, Knowing, of what is done.
اللَّهُ وَلِيُّ
الَّذِينَ آمَنُوا يُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ ۖ وَالَّذِينَ
كَفَرُوا أَوْلِيَاؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى
الظُّلُمَاتِ ۗ أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا
خَالِدُونَ
Pronunciation
Allahu
waliyyu allatheena amanooyukhrijuhum mina aththulumati ilaannoori wallatheena
kafaroo awliyaohumuattaghootu yukhrijoonahum mina annoori ilaaththulumati
ola-ika as-habuannari hum feeha khalidoon
Translation
Allah
is the ally of those who believe. He brings them out from darknesses into the
light. And those who disbelieve - their allies are Taghut. They take them out
of the light into darknesses. Those are the companions of the Fire; they will
abide eternally therein.
Tafsir al-Jalalayn
God
is the Protector, helper, of the believers; He brings them forth from the
shadows, of unbelief, into the light, of faith. And the disbelievers — their
protectors are false deities, that bring them forth from the light into the
shadows: the repetition of ‘bringing forth from’ here is either to be taken as
a reflection of His [previous] words, “He brings them forth from the shadows”,
or as a reference to all those Jews who believed in the Prophet before he was
sent, but then rejected him, those are the inhabitants of the Fire, therein
they shall abide.
أَلَمْ تَرَ إِلَى
الَّذِي حَاجَّ إِبْرَاهِيمَ فِي رَبِّهِ أَنْ آتَاهُ اللَّهُ الْمُلْكَ إِذْ
قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ قَالَ أَنَا أُحْيِي
وَأُمِيتُ ۖ قَالَ إِبْرَاهِيمُ فَإِنَّ اللَّهَ يَأْتِي
بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي
كَفَرَ ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
Pronunciation
Alam
tara ila allathee hajjaibraheema fee rabbihi an atahu Allahualmulka ith qala
ibraheemu rabbiya allatheeyuhyee wayumeetu qala ana ohyeewaomeetu qala ibraheemu
fa-inna Allahaya/tee bishshamsi mina almashriqi fa/ti biha minaalmaghribi
fabuhita allathee kafara wallahula yahdee alqawma aththalimeen
Translation
Have
you not considered the one who argued with Abraham about his Lord [merely]
because Allah had given him kingship? When Abraham said, "My Lord is the
one who gives life and causes death," he said, "I give life and cause
death." Abraham said, "Indeed, Allah brings up the sun from the east,
so bring it up from the west." So the disbeliever was overwhelmed [by
astonishment], and Allah does not guide the wrongdoing people.
Tafsir al-Jalalayn
Have
you not seen him who disputed with Abraham, concerning his Lord, because of the
fact, that God had given him the kingship?, that is, his arrogance towards this
very grace of God: this was Nimrod (Nimrūd). When (idh is a substitution for
hājja, ‘disputed’) Abraham, in response to the other’s question, ‘Who is this
Lord of yours to whom you are calling us?’, said: ‘My Lord is He who gives
life, and makes to die’, the One that creates life and death in bodies; he
[Nimrod] said, ‘I give life, by sparing, and make to die’, by killing. He then
had two men brought before him, killed one and spared the other. When Abraham
realised that this man was a fool, Abraham, resorting to a more sophisticated
argument, said: ‘God brings the sun from the east; so bring, you, it from the
west.’ Then the disbeliever was confused, perplexed and amazed; and God guides
not the folk who do evil, disbelieving, to the art of argument.
أَوْ كَالَّذِي
مَرَّ عَلَىٰ قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْيِي
هَٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا ۖ فَأَمَاتَهُ
اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ ۖ قَالَ كَمْ
لَبِثْتَ ۖ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ ۖ قَالَ بَل
لَّبِثْتَ مِائَةَ عَامٍ فَانظُرْ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ ۖ وَانظُرْ إِلَىٰ
حِمَارِكَ وَلِنَجْعَلَكَ آيَةً لِّلنَّاسِ ۖ وَانظُرْ إِلَى
الْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا ۚ فَلَمَّا
تَبَيَّنَ لَهُ قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
Pronunciation
Aw
kallathee marra AAalaqaryatin wahiya khawiyatun AAala AAurooshihaqala anna
yuhyee hathihi AllahubaAAda mawtiha faamatahu Allahu mi-ata AAaminthumma
baAAathahu qala kam labithta qala labithtuyawman aw baAAda yawmin qala bal
labithta mi-ata AAaminfanthur ila taAAamikawasharabika lam yatasannah
wanthurila himarika walinajAAalaka ayatan linnasiwanthur ila alAAithamikayfa
nunshizuha thumma naksooha lahmanfalamma tabayyana lahu qala aAAlamu anna
AllahaAAala kulli shay-in qadeer
Translation
Or
[consider such an example] as the one who passed by a township which had fallen
into ruin. He said, "How will Allah bring this to life after its
death?" So Allah caused him to die for a hundred years; then He revived
him. He said, "How long have you remained?" The man said, "I
have remained a day or part of a day." He said, "Rather, you have
remained one hundred years. Look at your food and your drink; it has not
changed with time. And look at your donkey; and We will make you a sign for the
people. And look at the bones [of this donkey] - how We raise them and then We
cover them with flesh." And when it became clear to him, he said, "I
know that Allah is over all things competent."
Tafsir al-Jalalayn
Or,
did you see, such as he, Ezra (‘Uzayr), who (the kāf of ka’lladhī, ‘such as he
who’, is extra) passed by a city, namely, the Holy House [sc. Jerusalem],
riding on an ass and carrying with him a basket of figs and a cup of juice, [a
city] that was fallen down, collapsed, upon its turrets, its roof tops: after
Nebuchadnezzar had destroyed it; he said, ‘How (annā means kayfa, ‘how’) shall
God give life to this now that it is dead?’, challenging the power of the
exalted One, so God made him die, and remain dead for, a hundred years, then he
raised him up, brought him back to life to show him how this could be done; He,
God, said, ‘How long have you tarried?’, been here?; he said, ‘I have tarried a
day, or part of a day’, because he fell asleep before noon, and was made dead
and then brought back to life again at sunset, and thus he thought it was a
day’s sleep; He said, ‘Nay; you have tarried a hundred years. Look at your
food, the figs, and drink, the cup of juice, it has not spoiled, despite the
length of time (the final hā’ of yatasannah, ‘to spoil’, is said to belong to
the original root, s-n-h; but it is also said to be silent, in which case the
root would be s-n-y; a variant reading omits the final hā’); and look at your
ass, how it is, and he saw that it had died, and all that remained were its
withered white bones. We did this so that you would know and, so that We would
make you a sign, of [the truth of] the Resurrection, for the people. And look
at the bones, of the ass, how We shall set them up, how We shall raise them
back to life (nunshiruhā, or nanshiruhā, derived from the two expressions,
nashara and anshara; a variant reading has nunshizuhā, meaning ‘How We shall
move it and make it stand’); and then clothe them with flesh’, and when he
looked at it, he saw that [the bones] had been reconstituted and clothed with
flesh, and that the Spirit had been breathed into it, making it bray. So, when
it was made clear to him, as a result of witnessing it, he said, ‘I know (a
variant reading for a‘lam, ‘I know’, has [the imperative] i‘lam, ‘know!’, thus
making it a command from God), with the knowledge of direct vision, that God
has power over all things’.
وَإِذْ قَالَ
إِبْرَاهِيمُ رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَىٰ ۖ قَالَ أَوَلَمْ
تُؤْمِن ۖ قَالَ بَلَىٰ وَلَٰكِن لِّيَطْمَئِنَّ قَلْبِي ۖ قَالَ فَخُذْ
أَرْبَعَةً مِّنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلَىٰ كُلِّ
جَبَلٍ مِّنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا ۚ وَاعْلَمْ أَنَّ
اللَّهَ عَزِيزٌ حَكِيمٌ
Pronunciation
Wa-ith
qala ibraheemurabbi arinee kayfa tuhyee almawta qala awalam tu/min qala bala
walakin liyatma-innaqalbee qala fakhuth arbaAAatan mina attayrifasurhunna
ilayka thumma ijAAal AAala kulli jabalinminhunna juz-an thumma odAAuhunna
ya/teenaka saAAyan waAAlamanna Allaha AAazeezun hakeem
Translation
And
[mention] when Abraham said, "My Lord, show me how You give life to the
dead." [ Allah ] said, "Have you not believed?" He said,
"Yes, but [I ask] only that my heart may be satisfied." [ Allah ]
said, "Take four birds and commit them to yourself. Then [after
slaughtering them] put on each hill a portion of them; then call them - they
will come [flying] to you in haste. And know that Allah is Exalted in Might and
Wise."
Tafsir al-Jalalayn
And,
mention, when Abraham said, ‘My Lord show me how You give life to the dead,’
He, God, exalted be He, said, to him, ‘Why, do you not believe?’, in My power
to revive; God asks him this even though He knows of his belief in this
[power], as a response to his request, and so that the ones listening will know
the purpose [of the request]; ‘Yes,’, I do believe, he said, ‘but, I ask You,
so that my heart may be re-assured’, [so that it may be] at peace, through
direct vision, in addition to that [certainty] which is sought through logical
reasoning. Said He, ‘Take four birds, and twist them to you (sirhunna, or
surhunna), turn them towards you, cut them up and mix together their flesh and
feathers, then set a part of them on every hill, in the land around you, then
summon them, to you, and they will come to you in haste. And know that God is
Mighty, that nothing is beyond Him, Wise’, in His actions. Abraham took a
peacock, an eagle, a raven and a cock and did with them as has been mentioned,
but kept their heads with him. He called them, and all the parts began to fly
back together, combining until they were whole and returning to their heads.
مَّثَلُ
الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ
أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّائَةُ حَبَّةٍ ۗ وَاللَّهُ
يُضَاعِفُ لِمَن يَشَاءُ ۗ وَاللَّهُ
وَاسِعٌ عَلِيمٌ
Pronunciation
Mathalu
allatheena yunfiqoona amwalahumfee sabeeli Allahi kamathali habbatin
anbatatsabAAa sanabila fee kulli sunbulatin mi-atu habbatinwallahu yudaAAifu
liman yashao wallahuwasiAAun AAaleem
Translation
The
example of those who spend their wealth in the way of Allah is like a seed [of
grain] which grows seven spikes; in each spike is a hundred grains. And Allah
multiplies [His reward] for whom He wills. And Allah is all-Encompassing and
Knowing.
Tafsir al-Jalalayn
The
likeness, of the quality of the expenditure, of those who expend their wealth
in the way of God, that is, in obedience of Him, is as the likeness of a grain
of corn that sprouts seven ears, in every ear a hundred grains: likewise what
they expend will be multiplied seven hundred times; so God multiplies, even
more than this, for whom He will; God is Embracing, in His bounty, Knowing,
those who deserve such multiplications.
الَّذِينَ
يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ ثُمَّ لَا يُتْبِعُونَ مَا
أَنفَقُوا مَنًّا وَلَا أَذًى ۙ لَّهُمْ
أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
Pronunciation
Allatheena
yunfiqoona amwalahumfee sabeeli Allahi thumma la yutbiAAoona maanfaqoo mannan
wala athan lahum ajruhum AAindarabbihim wala khawfun AAalayhim wala hum
yahzanoon
Translation
Those
who spend their wealth in the way of Allah and then do not follow up what they
have spent with reminders [of it] or [other] injury will have their reward with
their Lord, and there will be no fear concerning them, nor will they grieve.
Tafsir al-Jalalayn
Those
who expend their wealth in the way of God then do not follow up their
expenditure with reminder of their generosity, of the one on whom they
expended, for example, by saying, ‘I was good to him and restored his affairs’;
and injury, to that person, by mentioning this to people whom he would prefer
not to know about it; their wage, the reward for their expenditure, is with
their Lord, and no fear shall befall them, neither shall they grieve, in the
Hereafter.
قَوْلٌ
مَّعْرُوفٌ وَمَغْفِرَةٌ خَيْرٌ مِّن صَدَقَةٍ يَتْبَعُهَا أَذًى ۗ وَاللَّهُ
غَنِيٌّ حَلِيمٌ
Pronunciation
Qawlun
maAAroofun wamaghfiratun khayrun minsadaqatin yatbaAAuha athan wallahughaniyyun
haleem
Translation
Kind
speech and forgiveness are better than charity followed by injury. And Allah is
Free of need and Forbearing.
Tafsir al-Jalalayn
Honourable
words, kind talk and a generous reply to the beggar, and forgiveness, towards
him for his persistence, are better than a voluntary almsgiving followed by
injury, through reproach and deriding him for his begging; and God is
Independent, of the voluntary almsgiving of His servants, Forbearing, in His
delaying the punishment of the reproachful and injurious one.
يَا أَيُّهَا
الَّذِينَ آمَنُوا لَا تُبْطِلُوا صَدَقَاتِكُم بِالْمَنِّ وَالْأَذَىٰ كَالَّذِي
يُنفِقُ مَالَهُ رِئَاءَ النَّاسِ وَلَا يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۖ فَمَثَلُهُ
كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا ۖ لَّا
يَقْدِرُونَ عَلَىٰ شَيْءٍ مِّمَّا كَسَبُوا ۗ وَاللَّهُ لَا
يَهْدِي الْقَوْمَ الْكَافِرِينَ
Pronunciation
Ya
ayyuha allatheena amanoola tubtiloo sadaqatikum bilmanniwal-atha kallathee
yunfiqu malahuri-aa annasi wala yu/minu billahiwalyawmi al-akhiri famathaluhu
kamathali safwaninAAalayhi turabun faasabahu wabilunfatarakahu saldan la
yaqdiroona AAalashay-in mimma kasaboo wallahu layahdee alqawma alkafireen
Translation
O
you who have believed, do not invalidate your charities with reminders or
injury as does one who spends his wealth [only] to be seen by the people and
does not believe in Allah and the Last Day. His example is like that of a
[large] smooth stone upon which is dust and is hit by a downpour that leaves it
bare. They are unable [to keep] anything of what they have earned. And Allah
does not guide the disbelieving people.
Tafsir al-Jalalayn
O
you who believe, annul not, the rewards of, your voluntary almsgivings with
reproach and injury, as, in the manner of the annulment of the expenditure of,
one who expends of his substance to show off to men and believes not in God and
the Last Day: this is the hypocrite. The likeness of him is as the likeness of
a smooth rock on which is soil, and a torrent, of intense rain, smites it, and
leaves it barren, and smooth with nothing on it. They have no power (lā
yaqdirūna is a resumption of the statement about the likeness of the one that
expends for show; the person becomes plural on account of the [potential
plural] implication of alladhī, ‘the one who’) over anything that they have
earned, that they did, in other words, they find no reward for it in the
Hereafter, just as one finds nothing of the dust that was on the surface of the
smooth rock, after the rain has washed it away. God guides not the disbelieving
folk.
وَمَثَلُ
الَّذِينَ يُنفِقُونَ أَمْوَالَهُمُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ وَتَثْبِيتًا
مِّنْ أَنفُسِهِمْ كَمَثَلِ جَنَّةٍ بِرَبْوَةٍ أَصَابَهَا وَابِلٌ فَآتَتْ
أُكُلَهَا ضِعْفَيْنِ فَإِن لَّمْ يُصِبْهَا وَابِلٌ فَطَلٌّ ۗ وَاللَّهُ بِمَا
تَعْمَلُونَ بَصِيرٌ
Pronunciation
Wamathalu
allatheena yunfiqoona amwalahumuibtighaa mardati Allahi watathbeetan
minanfusihim kamathali jannatin birabwatin asabaha wabilunfaatat okulaha
diAAfayni fa-in lam yusibhawabilun fatallun wallahu bimataAAmaloona baseer
Translation
And
the example of those who spend their wealth seeking means to the approval of
Allah and assuring [reward for] themselves is like a garden on high ground
which is hit by a downpour - so it yields its fruits in double. And [even] if
it is not hit by a downpour, then a drizzle [is sufficient]. And Allah , of
what you do, is Seeing.
Tafsir al-Jalalayn
But
the likeness, of the expenditure, of those who expend their wealth, seeking
God’s good pleasure, and to confirm themselves, that is, to realise the reward
thereof, in contrast to the hypocrites who do not hope for it, since they do
not believe in it, is as the likeness of a garden, an orchard, upon a hill,
(read rabwa or rubwa) a high ground; a torrent smites it and it yields, gives
forth, its produce (read ukulahā or uklahā), its fruits, twofold, twice the
fruits of another [garden]; if no torrent smites it, then dew, (tall, a light
drizzle) which falls on it and suffices it on account of its altitude. In other
words, it grows and bears fruit, regardless of how much rain falls; likewise
are the expenditures of those mentioned: they will increase with God,
regardless of how much they were; and God sees what you do, and He will requite
you for it.
أَيَوَدُّ
أَحَدُكُمْ أَن تَكُونَ لَهُ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ تَجْرِي مِن
تَحْتِهَا الْأَنْهَارُ لَهُ فِيهَا مِن كُلِّ الثَّمَرَاتِ وَأَصَابَهُ الْكِبَرُ
وَلَهُ ذُرِّيَّةٌ ضُعَفَاءُ فَأَصَابَهَا إِعْصَارٌ فِيهِ نَارٌ فَاحْتَرَقَتْ ۗ كَذَٰلِكَ
يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ
Pronunciation
Ayawaddu
ahadukum an takoona lahujannatun min nakheelin waaAAnabin tajree min
tahtihaal-anharu lahu feeha min kulli aththamaratiwaasabahu alkibaru walahu
thurriyyatun duAAafaofaasabaha iAAsarun feehi narun fahtaraqatkathalika yubayyinu
Allahu lakumu al-ayatilaAAallakum tatafakkaroon
Translation
Would
one of you like to have a garden of palm trees and grapevines underneath which
rivers flow in which he has from every fruit? But he is afflicted with old age
and has weak offspring, and it is hit by a whirlwind containing fire and is
burned. Thus does Allah make clear to you [His] verses that you might give
thought.
Tafsir al-Jalalayn
Would
any of you wish to have a garden, an orchard, of date-palms and vines, with
rivers flowing beneath it, for him there is in it all manner of fruit, then old
age smites him, and makes him too weak to profit from it, and he has seed, but
they are weak, young children who cannot manage it; then a whirlwind (i‘sār are
violent winds) with fire smites it, and it is consumed?, so that he loses what
he is most in need of, and now he and his children have become incapacitated,
confused, without any resources. This is a similitude of how the expenditure of
the one expending for show, or the one who reproaches [after having expended],
vanishes and how it is of no avail when he will be most in need of it in the
Hereafter (the interrogative [a-yawaddu, ‘would any wish’] is intended as a
denial). According to Ibn ‘Abbās, this is the person who performs deeds of obedience,
but when Satan comes to him, he begins to work disobedience, until all his good
deeds have been consumed. So, in the way that He has explained what has been
mentioned, God makes clear the signs to you, so that you might reflect, and
take heed.
يَا أَيُّهَا
الَّذِينَ آمَنُوا أَنفِقُوا مِن طَيِّبَاتِ مَا كَسَبْتُمْ وَمِمَّا أَخْرَجْنَا
لَكُم مِّنَ الْأَرْضِ ۖ وَلَا
تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنفِقُونَ وَلَسْتُم بِآخِذِيهِ إِلَّا أَن
تُغْمِضُوا فِيهِ ۚ وَاعْلَمُوا أَنَّ اللَّهَ غَنِيٌّ حَمِيدٌ
Pronunciation
Ya
ayyuha allatheena amanooanfiqoo min tayyibati ma kasabtum wamimmaakhrajna lakum
mina al-ardi wala tayammamooalkhabeetha minhu tunfiqoona walastum
bi-akhitheehiilla an tughmidoo feehi waAAlamoo anna Allahaghaniyyun hameed
Translation
O
you who have believed, spend from the good things which you have earned and
from that which We have produced for you from the earth. And do not aim toward
the defective therefrom, spending [from that] while you would not take it
[yourself] except with closed eyes. And know that Allah is Free of need and
Praiseworthy.
Tafsir al-Jalalayn
O
you who believe, expend of, that is to say, purify, the good things you have
earned, of property, and, the good things, of what We have produced for you
from the earth, of grains and fruits, and seek not (lā tayammamū, means lā
taqsudū) the corrupt, the vile, of it, the above-mentioned, for your expending,
it as alms (tunfiqūna, ‘you expend’, is a circumstantial qualifier referring to
the person of [the verb] tayammamū, ‘seek’); for you would never take it, the
vile part, yourselves, if you were given it as something due to you; without
closing your eyes to it, by being careless and mindless, so how do you expect
to give what is due to God from this?; and know that God is Independent, of
your expenditures, Laudable, praised in every situation.
الشَّيْطَانُ
يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَاءِ ۖ وَاللَّهُ
يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلًا ۗ وَاللَّهُ
وَاسِعٌ عَلِيمٌ
Pronunciation
Ashshaytanu
yaAAidukumualfaqra waya/murukum bilfahsha-i wallahuyaAAidukum maghfiratan minhu
wafadlan wallahuwasiAAun AAaleem
Translation
Satan
threatens you with poverty and orders you to immorality, while Allah promises
you forgiveness from Him and bounty. And Allah is all-Encompassing and Knowing.
Tafsir al-Jalalayn
Satan
promises you poverty, by making you fear [loss] when you make a voluntary
almsgiving, and so you withhold it, and enjoins you to indecency, niggardliness
and the impeding of almsgiving; but God promises you, in return for your
expenditure, His pardon, for your sins, and His bounty, as sustenance from Him;
and God is Embracing, in His bounty, Knowing, the one who expends.
يُؤْتِي
الْحِكْمَةَ مَن يَشَاءُ ۚ وَمَن يُؤْتَ
الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرًا كَثِيرًا ۗ وَمَا
يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ
Pronunciation
Yu/tee
alhikmata man yashaowaman yu/ta alhikmata faqad ootiya khayran katheeran
wamayaththakkaru illa oloo al-albab
Translation
He
gives wisdom to whom He wills, and whoever has been given wisdom has certainly
been given much good. And none will remember except those of understanding.
Tafsir al-Jalalayn
He
gives wisdom, that is, the profitable knowledge that leads to [righteous]
action, to whomever He will, and he who is given wisdom, has been given much
good, because he will end up in perpetual bliss; yet none remembers (the tā’ of
yadhdhakkar has been assimilated with the dhāl), that is to say, [none] is
admonished, but the people of pith, possessors of intellects.
وَمَا أَنفَقْتُم
مِّن نَّفَقَةٍ أَوْ نَذَرْتُم مِّن نَّذْرٍ فَإِنَّ اللَّهَ يَعْلَمُهُ ۗ وَمَا
لِلظَّالِمِينَ مِنْ أَنصَارٍ
Pronunciation
Wama
anfaqtum min nafaqatin aw nathartummin nathrin fa-inna Allaha yaAAlamuhu
wamaliththalimeena min ansar
Translation
And
whatever you spend of expenditures or make of vows - indeed, Allah knows of it.
And for the wrongdoers there are no helpers.
Tafsir al-Jalalayn
And
whatever expenditure you expend, be it as alms or a voluntary almsgiving, and
whatever vow you make, and fulfil, surely God knows it, and will requite you
for it. For the evildoers, who prevent almsgiving and vows, or expend other
than the way they should, in disobedience to God, they have no helpers, to
protect them from His chastisement.
إِن تُبْدُوا
الصَّدَقَاتِ فَنِعِمَّا هِيَ ۖ وَإِن
تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَاءَ فَهُوَ خَيْرٌ لَّكُمْ ۚ وَيُكَفِّرُ
عَنكُم مِّن سَيِّئَاتِكُمْ ۗ وَاللَّهُ بِمَا
تَعْمَلُونَ خَبِيرٌ
Pronunciation
In
tubdoo assadaqatifaniAAimma hiya wa-in tukhfooha watu/toohaalfuqaraa fahuwa
khayrun lakum wayukaffiru AAankum minsayyi-atikum wallahu bimataAAmaloona
khabeer
Translation
If
you disclose your charitable expenditures, they are good; but if you conceal
them and give them to the poor, it is better for you, and He will remove from
you some of your misdeeds [thereby]. And Allah , with what you do, is [fully]
Acquainted.
Tafsir al-Jalalayn
If
you proclaim, make manifest, your voluntary almsgivings, that is, your
supererogatory deeds, it is a fine thing, to show them; but if you conceal
them, and give them to the poor, that is even better for you, than making them
manifest or giving it to the rich. As regards the obligatory almsgiving, it is
better to make it manifest, so that it serves as an example and so that one is
not accused [falsely of not giving]; as regards giving it to the poor, this is
obligatory; and it will absolve you of, some of, your evil deeds (read
yukaffir, ‘it will absolve’, or nukaffir, ‘We will absolve’, either in
apocopated form [with no final vowel, yukaffir, nukaffir], being a supplement
to the locus of fa-huwa, ‘that is’, or with nominative inflection [yukaffiru,
nukaffiru], indicating the beginning of a new sentence). God is aware of what
you do, knowing its inner and outer aspects, nothing of it being hidden from
Him.
لَّيْسَ عَلَيْكَ
هُدَاهُمْ وَلَٰكِنَّ اللَّهَ يَهْدِي مَن يَشَاءُ ۗ وَمَا تُنفِقُوا
مِنْ خَيْرٍ فَلِأَنفُسِكُمْ ۚ وَمَا
تُنفِقُونَ إِلَّا ابْتِغَاءَ وَجْهِ اللَّهِ ۚ وَمَا تُنفِقُوا
مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لَا تُظْلَمُونَ
Pronunciation
Laysa
AAalayka hudahum walakinnaAllaha yahdee man yashao wama tunfiqoo minkhayrin
fali-anfusikum wama tunfiqoona illa ibtighaawajhi Allahi wama tunfiqoo min
khayrin yuwaffailaykum waantum la tuthlamoon
Translation
Not
upon you, [O Muhammad], is [responsibility for] their guidance, but Allah
guides whom He wills. And whatever good you [believers] spend is for
yourselves, and you do not spend except seeking the countenance of Allah . And
whatever you spend of good - it will be fully repaid to you, and you will not
be wronged.
Tafsir al-Jalalayn
When
the Prophet (s) was prohibited from giving voluntary alms to idolaters [as an
incentive] for them to embrace Islam, the following was revealed: You are not
responsible for guiding them, that is to say, for people, that they should
embrace Islam, [you are responsible] only for conveying the Message [to them];
but God guides, with His guidance, whomever He will, to embrace Islam. And
whatever good, property, you expend is for yourselves, since the reward is for
you; for then you are expending, desiring only God’s Face (this clause is the
predicate, denoting a prohibition), that is to say, His reward and not any
other transient object of this world, and whatever good you expend, its
requital, shall be repaid to you in full, and you will not be wronged, you will
not suffer any diminishment of it (both [of the last two] sentences emphasise
the first one).
لِلْفُقَرَاءِ
الَّذِينَ أُحْصِرُوا فِي سَبِيلِ اللَّهِ لَا يَسْتَطِيعُونَ ضَرْبًا فِي
الْأَرْضِ يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَاءَ مِنَ التَّعَفُّفِ تَعْرِفُهُم
بِسِيمَاهُمْ لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا ۗ وَمَا تُنفِقُوا
مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ
Pronunciation
Lilfuqara-i
allatheena ohsiroofee sabeeli Allahi la yastateeAAoona darbanfee al-ardi yahsabuhumu
aljahilu aghniyaamina attaAAaffufi taAArifuhum biseemahum layas-aloona annasa
ilhafan wamatunfiqoo min khayrin fa-inna Allaha bihi AAaleem
Translation
[Charity
is] for the poor who have been restricted for the cause of Allah , unable to
move about in the land. An ignorant [person] would think them self-sufficient
because of their restraint, but you will know them by their [characteristic]
sign. They do not ask people persistently [or at all]. And whatever you spend
of good - indeed, Allah is Knowing of it.
Tafsir al-Jalalayn
For
the poor (this is the predicate of the missing subject, al-sadaqāt, ‘voluntary
almsgiving’), who are constrained in the way of God, those who have confined
themselves [in preparation] for the struggle: this was revealed concerning the
people of Suffa, consisting in some four hundred of the Emigrants (muhājirūn),
set apart [from the other Muslims] for the study of the Qur’ān and to take part
in raids; and they are unable to journey (darban, means safaran) in the land,
to engage in commerce and earn their living, since they are fully engaged in
the struggle; the ignorant man supposes them, on account of the way they
behave, rich because of their abstinence, that is, their refraining from asking
for things; but you, the one being addressed, shall know them by their mark, by
the signs of their humility and exertion; they do not beg of men, and make
urgent demands, importunately, that is to say, they do not beg in the first
place, so there is no question of persistence. And whatever good you expend,
surely God has knowledge of it, and will requite it accordingly.
الَّذِينَ
يُنفِقُونَ أَمْوَالَهُم بِاللَّيْلِ وَالنَّهَارِ سِرًّا وَعَلَانِيَةً فَلَهُمْ
أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
Pronunciation
Allatheena
yunfiqoona amwalahumbillayli wannahari sirran waAAalaniyatanfalahum ajruhum
AAinda rabbihim wala khawfun AAalayhim walahum yahzanoon
Translation
Those
who spend their wealth [in Allah 's way] by night and by day, secretly and
publicly - they will have their reward with their Lord. And no fear will there
be concerning them, nor will they grieve.
Tafsir al-Jalalayn
Those
who expend their wealth night and day, secretly and openly, their wage awaits
them with their Lord, and no fear shall befall them, neither shall they grieve.
الَّذِينَ
يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ
الشَّيْطَانُ مِنَ الْمَسِّ ۚ ذَٰلِكَ
بِأَنَّهُمْ قَالُوا إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا ۗ وَأَحَلَّ
اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا ۚ فَمَن جَاءَهُ
مَوْعِظَةٌ مِّن رَّبِّهِ فَانتَهَىٰ فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ ۖ وَمَنْ عَادَ
فَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا
خَالِدُونَ
Pronunciation
Allatheena
ya/kuloona arribala yaqoomoona illa kama yaqoomu allatheeyatakhabbatuhu
ashshaytanu mina almassi thalikabi-annahum qaloo innama albayAAu mithlu
arribawaahalla Allahu albayAAa waharrama arribafaman jaahu mawAAithatun min
rabbihi fantahafalahu ma salafa waamruhu ila Allahi wamanAAada faola-ika as-habu
annarihum feeha khalidoon
Translation
Those
who consume interest cannot stand [on the Day of Resurrection] except as one
stands who is being beaten by Satan into insanity. That is because they say,
"Trade is [just] like interest." But Allah has permitted trade and
has forbidden interest. So whoever has received an admonition from his Lord and
desists may have what is past, and his affair rests with Allah . But whoever
returns to [dealing in interest or usury] - those are the companions of the
Fire; they will abide eternally therein.
Tafsir al-Jalalayn
Those
who devour, that is, [those who] seize by way of, usury, which is an excess
[levied] in transactions of money or foodstuffs either on their value or on
credit, shall not rise again, from their graves, except, rising, as one whom
Satan has made prostrate, demented, from touch, [through] madness (min al-mass,
‘from touch’, is semantically connected to yaqūmūna, ‘they rise’); that, which
befalls them, is because, of the fact that, they say, ‘Trade is like usury’, in
terms of permissibility: this [statement] is a type of reversed simile used for
intensity [sc. ‘usury is like trade’ is the expected word order]. God responds
to them saying that: God has permitted trade, and forbidden usury. Whoever
receives an admonition from his Lord and desists, from devouring it, he shall
have his past gains, those made before the prohibition and which cannot be
reclaimed from him, and his affair, with regard to pardoning him, is committed
to God; but whoever reverts, to devouring it, treating it like trade in terms
of lawfulness — those are the inhabitants of the Fire, abiding therein.
يَمْحَقُ اللَّهُ
الرِّبَا وَيُرْبِي الصَّدَقَاتِ ۗ وَاللَّهُ لَا
يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ
Pronunciation
Yamhaqu
Allahu arribawayurbee assadaqati wallahula yuhibbu kulla kaffarin atheem
Translation
Allah
destroys interest and gives increase for charities. And Allah does not like
every sinning disbeliever.
Tafsir al-Jalalayn
God
effaces usury, diminishing it and eliminating any blessing in it, but He
augments voluntary almsgivings with interest, increasing them, making them grow
and multiplying their reward. God loves not, that is to say, He will requite,
any guilty, profligate devouring it, ingrate, who deems usury licit.
إِنَّ الَّذِينَ
آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ
لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ
يَحْزَنُونَ
Pronunciation
Inna
allatheena amanoowaAAamiloo assalihati waaqamoo assalatawaatawoo azzakata lahum
ajruhum AAindarabbihim wala khawfun AAalayhim wala hum yahzanoon
Translation
Indeed,
those who believe and do righteous deeds and establish prayer and give zakah
will have their reward with their Lord, and there will be no fear concerning
them, nor will they grieve.
Tafsir al-Jalalayn
Those
who believe and perform righteous deeds, and establish the prayer, and pay the
alms — their wage awaits them with their Lord, and no fear shall befall them,
neither shall they grieve.
يَا أَيُّهَا
الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا إِن كُنتُم
مُّؤْمِنِينَ
Pronunciation
Ya
ayyuha allatheena amanooittaqoo Allaha watharoo ma baqiya mina arribain kuntum
mu/mineen
Translation
O
you who have believed, fear Allah and give up what remains [due to you] of
interest, if you should be believers.
Tafsir al-Jalalayn
O
you who believe, fear God, and give up, abandon, the usury that is outstanding,
if you are believers, true to your faith, since it is expected of the believer
that he adhere to God’s command: this was revealed when some of the Companions,
after the prohibition, wanted to reclaim some of the usury from before.
فَإِن لَّمْ
تَفْعَلُوا فَأْذَنُوا بِحَرْبٍ مِّنَ اللَّهِ وَرَسُولِهِ ۖ وَإِن تُبْتُمْ
فَلَكُمْ رُءُوسُ أَمْوَالِكُمْ لَا تَظْلِمُونَ وَلَا تُظْلَمُونَ
Pronunciation
Fa-in
lam tafAAaloo fa/thanoo biharbinmina Allahi warasoolihi wa-in tubtum falakum
ruoosu amwalikumla tathlimoona wala tuthlamoon
Translation
And
if you do not, then be informed of a war [against you] from Allah and His
Messenger. But if you repent, you may have your principal - [thus] you do no
wrong, nor are you wronged.
Tafsir al-Jalalayn
But
if you do not, do what you have been commanded, then be warned, have knowledge,
of war from God, and His Messenger, against you: herein is a grave threat for
them. When it was revealed, they said, ‘What power can we have in a war against
Him!’ Yet if you repent, and forgo it, you shall have your principal sums, the
original amounts, not being unjust, by charging interest, and no injustice
being done to you, by way of any diminution.
وَإِن كَانَ ذُو
عُسْرَةٍ فَنَظِرَةٌ إِلَىٰ مَيْسَرَةٍ ۚ وَأَن
تَصَدَّقُوا خَيْرٌ لَّكُمْ ۖ إِن كُنتُمْ
تَعْلَمُونَ
Pronunciation
Wa-in
kana thoo AAusratinfanathiratun ila maysaratin waan tasaddaqookhayrun lakum in
kuntum taAAlamoon
Translation
And
if someone is in hardship, then [let there be] postponement until [a time of]
ease. But if you give [from your right as] charity, then it is better for you,
if you only knew.
Tafsir al-Jalalayn
And
if any man, in debt, should be in difficulties, then, let him have, respite, a
postponement, till things are easier (read maysara or maysura, meaning ‘a time
of ease’); but that you should give (tassaddaqū, where the second tā’ of the
softened form, tatasaddaqū, has been assimilated with the sād), the one in
difficulty, a voluntary almsgiving, by waiving his debt, is better for you, did
you but know, [if you know] that it is better for you, then do it. In a hadīth
it is said, ‘Whoever gives respite to one in difficulty, or waives his debt,
God will place him under His shade, on a day when there shall be no shade
except God’s’, as reported by Muslim.
وَاتَّقُوا
يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ ۖ ثُمَّ تُوَفَّىٰ
كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ
Pronunciation
Wattaqoo
yawman turjaAAoona feehiila Allahi thumma tuwaffa kullu nafsin makasabat wahum
la yuthlamoon
Translation
And
fear a Day when you will be returned to Allah . Then every soul will be
compensated for what it earned, and they will not be treated unjustly.
Tafsir al-Jalalayn
And
fear a day wherein you shall be returned to God, namely, the Day of
Resurrection (read the passive [turja‘ūna] meaning, ‘you shall be returned’, or
the active [tarji‘ūna] meaning ‘you shall return’), and every soul, on that
day, shall be paid in full, the requital of, what it has earned, what it has
done of good or evil; and they shall not be wronged, through any loss of a good
deed or the incurring of an extra evil deed.
يَا أَيُّهَا
الَّذِينَ آمَنُوا إِذَا تَدَايَنتُم بِدَيْنٍ إِلَىٰ أَجَلٍ مُّسَمًّى
فَاكْتُبُوهُ ۚ وَلْيَكْتُب بَّيْنَكُمْ كَاتِبٌ بِالْعَدْلِ ۚ وَلَا يَأْبَ
كَاتِبٌ أَن يَكْتُبَ كَمَا عَلَّمَهُ اللَّهُ ۚ فَلْيَكْتُبْ
وَلْيُمْلِلِ الَّذِي عَلَيْهِ الْحَقُّ وَلْيَتَّقِ اللَّهَ رَبَّهُ وَلَا
يَبْخَسْ مِنْهُ شَيْئًا ۚ فَإِن كَانَ
الَّذِي عَلَيْهِ الْحَقُّ سَفِيهًا أَوْ ضَعِيفًا أَوْ لَا يَسْتَطِيعُ أَن
يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُ بِالْعَدْلِ ۚ وَاسْتَشْهِدُوا
شَهِيدَيْنِ مِن رِّجَالِكُمْ ۖ فَإِن لَّمْ
يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ الشُّهَدَاءِ
أَن تَضِلَّ إِحْدَاهُمَا فَتُذَكِّرَ إِحْدَاهُمَا الْأُخْرَىٰ ۚ وَلَا يَأْبَ
الشُّهَدَاءُ إِذَا مَا دُعُوا ۚ وَلَا
تَسْأَمُوا أَن تَكْتُبُوهُ صَغِيرًا أَوْ كَبِيرًا إِلَىٰ أَجَلِهِ ۚ ذَٰلِكُمْ
أَقْسَطُ عِندَ اللَّهِ وَأَقْوَمُ لِلشَّهَادَةِ وَأَدْنَىٰ أَلَّا تَرْتَابُوا ۖ إِلَّا أَن
تَكُونَ تِجَارَةً حَاضِرَةً تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ
جُنَاحٌ أَلَّا تَكْتُبُوهَا ۗ وَأَشْهِدُوا
إِذَا تَبَايَعْتُمْ ۚ وَلَا يُضَارَّ كَاتِبٌ وَلَا شَهِيدٌ ۚ وَإِن
تَفْعَلُوا فَإِنَّهُ فُسُوقٌ بِكُمْ ۗ وَاتَّقُوا
اللَّهَ ۖ وَيُعَلِّمُكُمُ اللَّهُ ۗ وَاللَّهُ
بِكُلِّ شَيْءٍ عَلِيمٌ
Pronunciation
Ya
ayyuha allatheena amanooitha tadayantum bidaynin ila ajalin musammanfaktuboohu
walyaktub baynakum katibun bilAAadliwala ya/ba katibun an yaktuba
kamaAAallamahu Allahu falyaktub walyumlili allatheeAAalayhi alhaqqu walyattaqi
Allaha rabbahu walayabkhas minhu shay-an fa-in kana allathee AAalayhialhaqqu
safeehan aw daAAeefan aw la yastateeAAuan yumilla huwa falyumlil waliyyuhu
bilAAadli wastashhidooshaheedayni min rijalikum fa-in lam yakoonarajulayni
farajulun wamraatani mimman tardawnamina ashshuhada-i an tadilla
ihdahumafatuthakkira ihdahuma al-okhrawala ya/ba ashshuhadao itha maduAAoo wala
tas-amoo an taktuboohu sagheeran awkabeeran ila ajalihi thalikum aqsatu
AAindaAllahi waaqwamu lishshahadati waadnaalla tartaboo illa an takoona
tijaratanhadiratan tudeeroonaha baynakum falaysa AAalaykumjunahun alla
taktubooha waashhidoo ithatabayaAAtum wala yudarra katibun walashaheedun wa-in
tafAAaloo fa-innahu fusooqun bikum wattaqooAllaha wayuAAallimukumu Allahu
wallahubikulli shay-in AAaleem
Translation
O
you who have believed, when you contract a debt for a specified term, write it
down. And let a scribe write [it] between you in justice. Let no scribe refuse
to write as Allah has taught him. So let him write and let the one who has the
obligation dictate. And let him fear Allah , his Lord, and not leave anything
out of it. But if the one who has the obligation is of limited understanding or
weak or unable to dictate himself, then let his guardian dictate in justice.
And bring to witness two witnesses from among your men. And if there are not
two men [available], then a man and two women from those whom you accept as witnesses
- so that if one of the women errs, then the other can remind her. And let not
the witnesses refuse when they are called upon. And do not be [too] weary to
write it, whether it is small or large, for its [specified] term. That is more
just in the sight of Allah and stronger as evidence and more likely to prevent
doubt between you, except when it is an immediate transaction which you conduct
among yourselves. For [then] there is no blame upon you if you do not write it.
And take witnesses when you conclude a contract. Let no scribe be harmed or any
witness. For if you do so, indeed, it is [grave] disobedience in you. And fear
Allah . And Allah teaches you. And Allah is Knowing of all things.
Tafsir al-Jalalayn
O
you who believe, when you contract, when you are dealing with, a debt, such as
in prepayment for (future) delivery of goods or a loan, one upon another for a
stated, a known, term, write it down, as confirmation and security against any
dispute; and let a writer write it, the contract of debt, down between you
justly, accurately, not increasing or decreasing the amount or the terms; and
let not any writer refuse to write it down, if he is requested for such a task,
as God has taught him (the kāf of ka-mā, ‘as’, is semantically connected to the
verb ya’ba, ‘refuse’), that is, just as He has given him the advantage of
knowing how to write, he should not be niggardly in this respect; so let him
write (repeated for emphasis), and let the debtor dictate, to the one writing
the contract, for he is the one being witnessed, and must be fully aware of his
obligations; and let him fear God his Lord, when dictating, and not diminish
anything of it, of the debt due. And if the debtor be a fool, a squanderer, or
weak, not up to dictating on account of old age or immaturity, or unable to
dictate himself, on account of being dumb, or not knowing the language and so
forth, then let his guardian, the one in charge of his affairs, be it a parent,
an executor, a custodian or an interpreter, dictate justly. And summon to bear
witness, the debt, two witnesses, men, mature Muslim free men; or if the two,
witnesses, be not men, then one man and two women, to bear witness, such
witnesses as you approve of, on account of their piety and probity; the number
of women is because of the fact, so that if one of the two women errs, forgets
the testimony, given their lesser astuteness and accuracy; the other, the one
remembering, will remind her (read fa-tudhakkira or fa-tudhkira), the one that
has forgotten — the ‘reminding’ clause is the reason [for the choice of two
women], that is to say, so that she may be reminded if she errs or strays into
error, because this [forgetfulness] is the cause of it (a variant reading [for
an, ‘that’] has the conditional in, ‘if’, with [the verb inflected as]
tudhakkiru, ‘she will remind’, making it a new sentence, the response to which
[follows]); and let the witnesses not refuse, whenever (the mā of idhā mā,
‘whenever’, is extra) they are summoned, to bear witness and take
responsibility for the testimony; and be not disdainful, lazy, to write it
down, that which you have witnessed in truth (for this frequently occurred), be
it, small or great, a little or much, with its term, that is, the date on which
it is due (ilā ajlihi is a circumstantial qualifier referring to the
[pronominal suffix] hā’ of taktubū-hu, ‘you write it down’); that, writing
down, is more equitable, more just, in God’s sight, more upright for testimony,
that is to say, [that is] more helpful in summoning witness, because it contains
the reminder; and nearer, closer to attaining [the desired state] that you will
not be in doubt, with regard to the amount and the due dates; unless it be,
[that] there is, trade carried out there and then (tijāratun hādiratun: a
variant reading has tijāratan hādiratan, in which case the nominal sentence is
missing its subject, and must be the pronoun for tijāra, ‘trade’, that is,
hiya, ‘it [fem.
وَإِن كُنتُمْ
عَلَىٰ سَفَرٍ وَلَمْ تَجِدُوا كَاتِبًا فَرِهَانٌ مَّقْبُوضَةٌ ۖ فَإِنْ أَمِنَ
بَعْضُكُم بَعْضًا فَلْيُؤَدِّ الَّذِي اؤْتُمِنَ أَمَانَتَهُ وَلْيَتَّقِ اللَّهَ
رَبَّهُ ۗ وَلَا تَكْتُمُوا الشَّهَادَةَ ۚ وَمَن
يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ ۗ وَاللَّهُ بِمَا
تَعْمَلُونَ عَلِيمٌ
Pronunciation
Wa-in
kuntum AAala safarin walamtajidoo katiban farihanun maqboodatun fa-inamina
baAAdukum baAAdan falyu-addiallatheei/tumina amanatahu walyattaqi Allaha
rabbahuwala taktumoo ashshahadata waman yaktumhafa-innahu athimun qalbuhu
wallahu bimataAAmaloona AAaleem
Translation
And
if you are on a journey and cannot find a scribe, then a security deposit
[should be] taken. And if one of you entrusts another, then let him who is
entrusted discharge his trust [faithfully] and let him fear Allah , his Lord.
And do not conceal testimony, for whoever conceals it - his heart is indeed
sinful, and Allah is Knowing of what you do.
Tafsir al-Jalalayn
And
if you are upon a journey, travelling and you contract a debt, and you do not
find a writer, then a pledge (ruhun or rihān, plural of rahn) in hand, as a
guarantee for you. The Sunna clarifies the permissibility of making pledges in
towns, where writers may be forthcoming; but the stipulation is made in the
event of travel because in this case it is more important to have a guarantee;
God’s reference to it being ‘in hand’ (maqbūda) is a condition for the pledge
given to be valid, and to satisfy the pledgee or his representative. But if one
of you, the creditor, trusts another, the debtor, over the debt and does not
require a pledge, let him who is trusted, the debtor, deliver his trust, the
debt; and let him fear God his Lord, when delivering it. And do not conceal the
testimony, if you are summoned to give it; whoever conceals it, his heart is
sinful: the heart is mentioned because it is the locus of the testimony, and because
if it sins, there are other sinful consequences, and so the person will be
punished as though he were a sinner; and God knows what you do, nothing of
which can be hidden from Him.
لِّلَّهِ مَا فِي
السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَإِن تُبْدُوا
مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللَّهُ ۖ فَيَغْفِرُ
لِمَن يَشَاءُ وَيُعَذِّبُ مَن يَشَاءُ ۗ وَاللَّهُ
عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
Pronunciation
Lillahi
ma fee assamawatiwama fee al-ardi wa-in tubdoo ma feeanfusikum aw tukhfoohu
yuhasibkum bihi Allahufayaghfiru liman yashao wayuAAaththibu man yashaowallahu
AAala kulli shay-in qadeer
Translation
To
Allah belongs whatever is in the heavens and whatever is in the earth. Whether
you show what is within yourselves or conceal it, Allah will bring you to
account for it. Then He will forgive whom He wills and punish whom He wills,
and Allah is over all things competent.
Tafsir al-Jalalayn
To
God belongs all that is in the heavens and the earth. Whether you disclose,
manifest, what is in your hearts or hide it, of evil and resolve for it, God
shall take you to account for it, informing you of it on the Day of
Resurrection. Then He will forgive whom He will, to forgive, and chastise whom
He will, to chastise (both verbs are apocopated [fa-yaghfir, ‘he will forgive’,
wa-yu‘adhdhib, ‘he will chastise’] if taken as the responses to the
conditional, in tubdū, ‘if you proclaim’; but they may also be read with a
final nominative inflection [yaghfiru, yu‘adhdhibu] in which case, it would
[constitute a new clause and] follow on from an implicit fa-huwa, ‘then He’).
And God has power over all things, including reckoning with you and requiting
you.
آمَنَ الرَّسُولُ
بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ ۚ كُلٌّ آمَنَ
بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ
مِّن رُّسُلِهِ ۚ وَقَالُوا سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ
رَبَّنَا وَإِلَيْكَ الْمَصِيرُ
Pronunciation
Amana
arrasoolu bimaonzila ilayhi min rabbihi walmu/minoona kullun amanabillahi
wamala-ikatihi wakutubihiwarusulihi la nufarriqu bayna ahadin min
rusulihiwaqaloo samiAAna waataAAna ghufranakarabbana wa-ilayka almaseer
Translation
The
Messenger has believed in what was revealed to him from his Lord, and [so have]
the believers. All of them have believed in Allah and His angels and His books
and His messengers, [saying], "We make no distinction between any of His
messengers." And they say, "We hear and we obey. [We seek] Your
forgiveness, our Lord, and to You is the [final] destination."
Tafsir al-Jalalayn
The
Messenger, Muhammad (s) believes in, affirms the truth of, what was revealed to
him from his Lord, namely, the Qur’ān, and the believers (wa’l-mu’minūna is a
supplement to al-rasūlu, ‘the Messenger’); each one (the tanwīn of kullun
stands in place of the second noun in an annexation [sc. kullu wāhidin])
believes in God and His angels, and in His Books, all of them and each of them,
and His messengers, and they say, ‘we make no distinction between any of His
messengers’, believing in some and disbelieving in others, in the manner of the
Jews and the Christians. And they say, ‘We hear, what we have been enjoined to
hear and accept, and obey; we ask you: Your forgiveness, our Lord; to You is
the homecoming’, that is, the return at the Resurrection. When the previous
verse was revealed, the believers complained of evil whisperings and it grieved
them that they should be taken to account according to [the principle expressed
in] it, and so the following was revealed:
لَا يُكَلِّفُ
اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا
كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ ۗ رَبَّنَا لَا
تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا
تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا ۚ رَبَّنَا وَلَا
تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ ۖ وَاعْفُ عَنَّا
وَاغْفِرْ لَنَا وَارْحَمْنَا ۚ أَنتَ
مَوْلَانَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
Pronunciation
La
yukallifu Allahu nafsanilla wusAAaha laha ma kasabatwaAAalayha ma iktasabat
rabbana latu-akhithna in naseena aw akhta/narabbana wala tahmil AAalayna
isrankama hamaltahu AAala allatheena minqablina rabbana wala tuhammilnama la
taqata lana bihi waAAfuAAanna waghfir lana warhamnaanta mawlana fansurna
AAalaalqawmi alkafireen
Translation
Allah
does not charge a soul except [with that within] its capacity. It will have
[the consequence of] what [good] it has gained, and it will bear [the
consequence of] what [evil] it has earned. "Our Lord, do not impose blame
upon us if we have forgotten or erred. Our Lord, and lay not upon us a burden
like that which You laid upon those before us. Our Lord, and burden us not with
that which we have no ability to bear. And pardon us; and forgive us; and have
mercy upon us. You are our protector, so give us victory over the disbelieving
people."
Tafsir al-Jalalayn
God
charges no soul save to its capacity, that is, what it is capable of bearing;
for it is what it has merited, of good and its reward, and against it is what
it has earned, of evil and its burden: no person shall be requited for another’s
sin or for what he has not earned, even if he was tempted to do it. Say: Our
Lord, take us not to task, by way of chastisement, if we forget, or err, by
straying from the right path unknowingly — as You used to take to task those
before us: God has lifted this [burden] from this community, as reported in
hadīth. The petition here, then, is a way of acknowledging God’s favour; our
Lord, burden us not with a load, an affair which we cannot bear, such as You
did lay upon those before us, namely, upon the Children of Israel, as for
example, the killing of oneself in repentance, the paying of a quarter of one’s
property for alms, and the severing of the impure part. Our Lord, do not burden
us beyond what we have the power, the strength, to bear, of obligations and
trials; and pardon us, effacing our sins, and forgive us, and have mercy on us,
with mercy added to Your forgiveness; You are our Patron, our Master and the
Guardian of our affairs; so grant us assistance against the disbelieving folk,
by establishing definitive proof [for us] and victory over them in battle, for
it is expected of a patron that he assist his clients against their enemies. In
a hadīth it is stated that when this verse was revealed and the Prophet (s) was
reciting it, after each word it was said to him, “Granted”.
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