No. | Transliteration | English | Arabic |
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1. | Yaaa aiyuhal lazeena aamanoo awfoo bil'uqood; uhillat lakum baheematul an'aami illaa maa yutlaa 'alaikum ghaira muhillis saidi wa antum hurum; innal laaha yahkumu maa yureed | O ye who believe! fulfil (all) obligations. Lawful unto you (for food) are all four-footed animals, with the exceptions named: But animals of the chase are forbidden while ye are in the sacred precincts or in pilgrim garb: for Allah doth command according to His will and plan. | يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَوْفُوا۟ بِٱلْعُقُودِ ۚ أُحِلَّتْ لَكُم بَهِيمَةُ ٱلْأَنْعَـٰمِ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ غَيْرَ مُحِلِّى ٱلصَّيْدِ وَأَنتُمْ حُرُمٌ ۗ إِنَّ ٱللَّهَ يَحْكُمُ مَا يُرِيدُ |
2. | Yaaa aiyuhal lazeena aamanoo laa tuhilloo sha'aaa 'iral laahi wa lash Shahral Haraama wa lal hadya wa lal qalaaa'ida wa laa aaammeenal Baital Haraama yabtaghoona fadlam mir Rabbihim wa ridwaanaa; wa izaa halaltum fastaadoo; wa laa yajrimannakum shana aanu qawmin an saddookum 'anil Masjidil-Haraami an ta'tadoo; wa ta'aawanoo 'alalbirri wattaqwaa; wa laa ta'aawanoo 'alal ismi wal'udwaan; wattaqul laah; innal laaha shadeedul 'iqaab | O ye who believe! Violate not the sanctity of the symbols of Allah, nor of the sacred month, nor of the animals brought for sacrifice, nor the garlands that mark out such animals, nor the people resorting to the sacred house, seeking of the bounty and good pleasure of their Lord. But when ye are clear of the sacred precincts and of pilgrim garb, ye may hunt and let not the hatred of some people in (once) shutting you out of the Sacred Mosque lead you to transgression (and hostility on your part). Help ye one another in righteousness and piety, but help ye not one another in sin and rancour: fear Allah: for Allah is strict in punishment. | يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحِلُّوا شَعَائِرَ اللَّهِ وَلَا الشَّهْرَ الْحَرَامَ وَلَا الْهَدْيَ وَلَا الْقَلَائِدَ وَلَا آمِّينَ الْبَيْتَ الْحَرَامَ يَبْتَغُونَ فَضْلًا مِنْ رَبِّهِمْ وَرِضْوَانًا ۚ وَإِذَا حَلَلْتُمْ فَاصْطَادُوا ۚ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ أَنْ صَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ أَنْ تَعْتَدُوا ۘ وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ ۚ وَاتَّقُوا اللَّهَ ۖ إِنَّ اللَّهَ شَدِيدُ الْعِقَابِ |
3. | Hurrimat 'alaikumul maitatu waddamu wa lahmul khinzeeri wa maaa uhilla lighiril laahi bihee walmun khani qatu wal mawqoozatu wal mutarad diyatu wanna teehatu wa maaa akalas sabu'u illaa maa zakkaitum wa maa zubiha 'alan nusubi wa an tastaqsimoo bil azlaam; zaalikum fisq; alyawma ya'isal lazeena kafaroo min deenikum falaa takhshawhum wakh shawn; alyawma akmaltu lakum deenakum wa atmamtu 'alaikum ni'matee wa radeetu lakumul Islaama deenaa; famanidturra fee makhmasatin ghaira mutajaanifil li ismin fa innallaaha Ghafoorur Raheem | Forbidden to you (for food) are: dead meat, blood, the flesh of swine, and that on which hath been invoked the name of other than Allah; that which hath been killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death; that which hath been (partly) eaten by a wild animal; unless ye are able to slaughter it (in due form); that which is sacrificed on stone (altars); (forbidden) also is the division (of meat) by raffling with arrows: that is impiety. This day have those who reject faith given up all hope of your religion: yet fear them not but fear Me. This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion. But if any is forced by hunger, with no inclination to transgression, Allah is indeed Oft-forgiving, Most Merciful. | حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ وَلَحْمُ الْخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ وَالْمُنْخَنِقَةُ وَالْمَوْقُوذَةُ وَالْمُتَرَدِّيَةُ وَالنَّطِيحَةُ وَمَا أَكَلَ السَّبُعُ إِلَّا مَا ذَكَّيْتُمْ وَمَا ذُبِحَ عَلَى النُّصُبِ وَأَنْ تَسْتَقْسِمُوا بِالْأَزْلَامِ ۚ ذَٰلِكُمْ فِسْقٌ ۗ الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِنْ دِينِكُمْ فَلَا تَخْشَوْهُمْ وَاخْشَوْنِ ۚ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا ۚ فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِإِثْمٍ ۙ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ |
4. | Yas'aloonaka maazaaa uhilla lahum; qul uhilla lakumuttaiyibaatu wa maa'allamtum minal jawaarihi mukallibeena tu'allimoonahunnamimmaa 'allamakumul laahu fakuloo mimmaaa amsakna 'alaikum wazkurus mal laahi 'alaih; wattaqul laah; innal laaha saree'ul hisaab | They ask thee what is lawful to them (as food). Say: lawful unto you are (all) things good and pure: and what ye have taught your trained hunting animals (to catch) in the manner directed to you by Allah: eat what they catch for you, but pronounce the name of Allah over it: and fear Allah; for Allah is swift in taking account. | يَسْأَلُونَكَ مَاذَا أُحِلَّ لَهُمْ ۖ قُلْ أُحِلَّ لَكُمُ الطَّيِّبَاتُ ۙ وَمَا عَلَّمْتُمْ مِنَ الْجَوَارِحِ مُكَلِّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ اللَّهُ ۖ فَكُلُوا مِمَّا أَمْسَكْنَ عَلَيْكُمْ وَاذْكُرُوا اسْمَ اللَّهِ عَلَيْهِ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ |
5. | Alyawma uhilla lakumut taiyibaatu wa ta'aamul lazeena ootul Kitaaba hillul lakum wa ta'aamukum hillul lahum wal muhsanaatu minal mu'minaati walmuhsanaatu minal lazeena ootul Kitaaba min qablikum izaaa aataitumoohunna ujoorahunna muhsineena ghaira musaafiheena wa laa muttakhizeee akhdaan; wa mai yakfur bil eemaani faqad habita 'amaluhoo wa huwa fil Aaakhirati minal khaasireen (section 1) | This day are (all) things good and pure made lawful unto you. The food of the People of the Book is lawful unto you and yours is lawful unto them. (Lawful unto you in marriage) are (not only) chaste women who are believers, but chaste women among the People of the Book, revealed before your time,- when ye give them their due dowers, and desire chastity, not lewdness, nor secret intrigues if any one rejects faith, fruitless is his work, and in the Hereafter he will be in the ranks of those who have lost (all spiritual good). | الْيَوْمَ أُحِلَّ لَكُمُ الطَّيِّبَاتُ ۖ وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَكُمْ وَطَعَامُكُمْ حِلٌّ لَهُمْ ۖ وَالْمُحْصَنَاتُ مِنَ الْمُؤْمِنَاتِ وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ إِذَا آتَيْتُمُوهُنَّ أُجُورَهُنَّ مُحْصِنِينَ غَيْرَ مُسَافِحِينَ وَلَا مُتَّخِذِي أَخْدَانٍ ۗ وَمَنْ يَكْفُرْ بِالْإِيمَانِ فَقَدْ حَبِطَ عَمَلُهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ |
6. | Yaaa aiyuhal lazeena aamanoo izaa qumtum ilas Salaati faghsiloo wujoohakum wa Aidiyakum ilal maraafiqi wamsahoo biru'oosikum wa arjulakum ilal ka'bayn; wa in kuntum junuban fattahharoo; wain kuntum mardaaa aw'alaa safarin aw jaaa'a ahadum minkum minal ghaaa'iti aw laamastumunnisaaa'a falam tajidoo maaa'an fatayammamoo sa'eedan taiyiban famsahoo biwujoohikum wa aideekum minh; ma yureedul laahu liyaj'ala 'alaikum min harajinw walaakiny yureedu liyutahhirakum wa liyutimma ni'matahoo 'alaikum la'allakum tashkuroon | O ye who believe! when ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; Rub your heads (with water); and (wash) your feet to the ankles. If ye are in a state of ceremonial impurity, bathe your whole body. But if ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands, Allah doth not wish to place you in a difficulty, but to make you clean, and to complete his favour to you, that ye may be grateful. | يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ ۚ وَإِنْ كُنْتُمْ جُنُبًا فَاطَّهَّرُوا ۚ وَإِنْ كُنْتُمْ مَرْضَىٰ أَوْ عَلَىٰ سَفَرٍ أَوْ جَاءَ أَحَدٌ مِنْكُمْ مِنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ مِنْهُ ۚ مَا يُرِيدُ اللَّهُ لِيَجْعَلَ عَلَيْكُمْ مِنْ حَرَجٍ وَلَٰكِنْ يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ |
7. | Wazkuroo ni'matal laahi 'alaikum wa meesaaqahul lazee waasaqakum biheee iz qultum sami'naa wa ata'naa wattaqul laah; innal laaha 'aleemum bizaatis sudoor | And call in remembrance the favour of Allah unto you, and His covenant, which He ratified with you, when ye said: "We hear and we obey": And fear Allah, for Allah knoweth well the secrets of your hearts. | وَاذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ وَمِيثَاقَهُ الَّذِي وَاثَقَكُمْ بِهِ إِذْ قُلْتُمْ سَمِعْنَا وَأَطَعْنَا ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ |
8. | Yaaa aiyuhal lazeena aamaanoo koonoo qawwaa meena lillaahi shuhadaaa'a bilqist, wa laa yajrimannakum shana aanu qawmin 'alaaa allaa ta'diloo; i'diloo; huwa aqrabu littaqwaa wattaqul laah; innal laaha khabeerum bimaa ta'maloon | O ye who believe! stand out firmly for Allah, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that ye do. | يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ |
9. | Wa'adal laahul lazeena aamanoo wa 'amilus saalihaati lahum maghfiratunw wa ajrun 'azeem | To those who believe and do deeds of righteousness hath Allah promised forgiveness and a great reward. | وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ ۙ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ عَظِيمٌ |
10. | Wallazeena kafaroo wa kazzaboo bi Aayaatinaaa ulaaa'ika Ashaabul Jaheem | Those who reject faith and deny our signs will be companions of Hell-fire. | وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ الْجَحِيمِ |
11. | Yaa aiyuhal lazeena aamanuz kuroo ni'matallaahi 'alaikum iz hamma qawmun ai yabsutooo ilaikum aidiyahum fakaffa aidiyahum 'ankum wattaqullaah; wa'alal laahi fal yatawakkalil mu'minoon (section 2) | O ye who believe! Call in remembrance the favour of Allah unto you when certain men formed the design to stretch out their hands against you, but (Allah) held back their hands from you: so fear Allah. And on Allah let believers put (all) their trust. | يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ هَمَّ قَوْمٌ أَنْ يَبْسُطُوا إِلَيْكُمْ أَيْدِيَهُمْ فَكَفَّ أَيْدِيَهُمْ عَنْكُمْ ۖ وَاتَّقُوا اللَّهَ ۚ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ |
12. | Wa laqad akhazal laahu meesaaqa Banee Israaa'eela wa ba'asnaa minhumus nai 'ashara naqeebanw wa qaalal laahu innee ma'akum la'in aqamtumus Salaata wa aataitumuz Zakaata wa aamantum bi Rusulee wa'azzartumoohum wa aqradtumul laaha qardan hasanal la ukaffiranna 'ankum saiyiaatikum wa la udkhilan nakum Jannaatin tajree min tahtihal anhaar; faman kafara ba'da zaalika minkum faqad dalla sawaaa'as Sabeel | Allah did aforetime take a covenant from the Children of Israel, and we appointed twelve captains among them. And Allah said: "I am with you: if ye (but) establish regular prayers, practise regular charity, believe in my messengers, honour and assist them, and loan to Allah a beautiful loan, verily I will wipe out from you your evils, and admit you to gardens with rivers flowing beneath; but if any of you, after this, resisteth faith, he hath truly wandered from the path or rectitude." | وَلَقَدْ أَخَذَ اللَّهُ مِيثَاقَ بَنِي إِسْرَائِيلَ وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيبًا ۖ وَقَالَ اللَّهُ إِنِّي مَعَكُمْ ۖ لَئِنْ أَقَمْتُمُ الصَّلَاةَ وَآتَيْتُمُ الزَّكَاةَ وَآمَنْتُمْ بِرُسُلِي وَعَزَّرْتُمُوهُمْ وَأَقْرَضْتُمُ اللَّهَ قَرْضًا حَسَنًا لَأُكَفِّرَنَّ عَنْكُمْ سَيِّئَاتِكُمْ وَلَأُدْخِلَنَّكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ۚ فَمَنْ كَفَرَ بَعْدَ ذَٰلِكَ مِنْكُمْ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ |
13. | Fabimaa naqdihim meesaa qahum la'annaahum wa ja'alnaa quloobahum qaasiyatai yuharrifoonal kalima 'ammawaadi'ihee wa nasoo hazzam mimmaa zukkiroo bih; wa laa tazaalu tattali'u 'alaa khaaa'inatim minhum illaa qaleelam minhum fa'fu 'anhum wasfah; innal laaha yuhibbul muhsineen | But because of their breach of their covenant, We cursed them, and made their hearts grow hard; they change the words from their (right) places and forget a good part of the message that was sent them, nor wilt thou cease to find them- barring a few - ever bent on (new) deceits: but forgive them, and overlook (their misdeeds): for Allah loveth those who are kind. | فَبِمَا نَقْضِهِمْ مِيثَاقَهُمْ لَعَنَّاهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَاسِيَةً ۖ يُحَرِّفُونَ الْكَلِمَ عَنْ مَوَاضِعِهِ ۙ وَنَسُوا حَظًّا مِمَّا ذُكِّرُوا بِهِ ۚ وَلَا تَزَالُ تَطَّلِعُ عَلَىٰ خَائِنَةٍ مِنْهُمْ إِلَّا قَلِيلًا مِنْهُمْ ۖ فَاعْفُ عَنْهُمْ وَاصْفَحْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ |
14. | Wa minal lazeena qaalooo innaa nasaaraaa akhaznaa meesaaqahum fanasoo hazzam mimmaa zukkiroo bihee fa aghrainaa bainahumul 'adaawata walbaghdaaa'a ilaa yawmil Qiyaamah; wa sawfa yunabbi'uhumul laahu bimaa kaanoo yasna'oon | From those, too, who call themselves Christians, We did take a covenant, but they forgot a good part of the message that was sent them: so we estranged them, with enmity and hatred between the one and the other, to the day of judgment. And soon will Allah show them what it is they have done. | وَمِنَ الَّذِينَ قَالُوا إِنَّا نَصَارَىٰ أَخَذْنَا مِيثَاقَهُمْ فَنَسُوا حَظًّا مِمَّا ذُكِّرُوا بِهِ فَأَغْرَيْنَا بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ إِلَىٰ يَوْمِ الْقِيَامَةِ ۚ وَسَوْفَ يُنَبِّئُهُمُ اللَّهُ بِمَا كَانُوا يَصْنَعُونَ |
15. | yaaa Ahlal kitaabi qad jaaa'akum Rasoolunaa yubaiyinu lakum kaseeram mimmmaa kuntum tukhfoona minal Kitaabi wa ya'foo 'an kaseer; qad jaaa'akum minal laahi noorunw wa Kitaabum Mubeen | O people of the Book! There hath come to you our Messenger, revealing to you much that ye used to hide in the Book, and passing over much (that is now unnecessary): There hath come to you from Allah a (new) light and a perspicuous Book, - | يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِمَّا كُنْتُمْ تُخْفُونَ مِنَ الْكِتَابِ وَيَعْفُو عَنْ كَثِيرٍ ۚ قَدْ جَاءَكُمْ مِنَ اللَّهِ نُورٌ وَكِتَابٌ مُبِينٌ |
16. | Yahdee bihil laahu manit taba'a ridwaanahoo subulas salaami wa yukhrijuhum minaz zulumaati ilan noori bi iznihee wa yahdeehim ilaa Siraatim Mustaqeem | Wherewith Allah guideth all who seek His good pleasure to ways of peace and safety, and leadeth them out of darkness, by His will, unto the light,- guideth them to a path that is straight. | يَهْدِي بِهِ اللَّهُ مَنِ اتَّبَعَ رِضْوَانَهُ سُبُلَ السَّلَامِ وَيُخْرِجُهُمْ مِنَ الظُّلُمَاتِ إِلَى النُّورِ بِإِذْنِهِ وَيَهْدِيهِمْ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ |
17. | Laqad kafaral lazeena qaalooo innal laaha huwal maseehub nu Maryam; qul famany-yamliku minal laahi shai'an in araada ai yuhlikal Maseehab na Maryama wa ummahoo wa man fil ardi jamee'aa, wa lillaahi mulkus samaawaati wal ardi wa maa bainahumaa; yakhluqu maa Yashaaa'; wallaahu 'alaa kulli shai'in Qadeer | In blasphemy indeed are those that say that Allah is Christ the son of Mary. Say: "Who then hath the least power against Allah, if His will were to destroy Christ the son of Mary, his mother, and all every - one that is on the earth? For to Allah belongeth the dominion of the heavens and the earth, and all that is between. He createth what He pleaseth. For Allah hath power over all things." | لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ ۚ قُلْ فَمَنْ يَمْلِكُ مِنَ اللَّهِ شَيْئًا إِنْ أَرَادَ أَنْ يُهْلِكَ الْمَسِيحَ ابْنَ مَرْيَمَ وَأُمَّهُ وَمَنْ فِي الْأَرْضِ جَمِيعًا ۗ وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا ۚ يَخْلُقُ مَا يَشَاءُ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ |
18. | Wa qaalatil Yahoodu wan Nasaaraa nahnu abnaaa'ul laahi wa ahibbaaa'uh; qul falima yu'azzibukum bizunoobikum bal antum basharum mimman khalaq; yaghfiru limai yashaaa'u wa yu'azzibu mai yashaaa'; wa lillaahi mulkus samaawaati wal ardi wa maa bainahumaa wa ilaihil maseer | (Both) the Jews and the Christians say: "We are sons of Allah, and his beloved." Say: "Why then doth He punish you for your sins? Nay, ye are but men,- of the men he hath created: He forgiveth whom He pleaseth, and He punisheth whom He pleaseth: and to Allah belongeth the dominion of the heavens and the earth, and all that is between: and unto Him is the final goal (of all)" | وَقَالَتِ الْيَهُودُ وَالنَّصَارَىٰ نَحْنُ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ ۚ قُلْ فَلِمَ يُعَذِّبُكُمْ بِذُنُوبِكُمْ ۖ بَلْ أَنْتُمْ بَشَرٌ مِمَّنْ خَلَقَ ۚ يَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ ۚ وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا ۖ وَإِلَيْهِ الْمَصِيرُ |
19. | Yaaa Ahlal Kitaabi qad jaaa'akum Rasoolunaa yubaiyinu lakum 'alaa fatratim minar Rusuli an taqooloo maa jaaa'anaa mim basheerinw wa laa nazeerin faqad jaaa'akum basheerunw wa nazeer; wallaahu 'alaa kulli shai'in Qadeer (section 3) | O People of the Book! Now hath come unto you, making (things) clear unto you, Our Messenger, after the break in (the series of) our messengers, lest ye should say: "There came unto us no bringer of glad tidings and no warner (from evil)": But now hath come unto you a bringer of glad tidings and a warner (from evil). And Allah hath power over all things. | يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ عَلَىٰ فَتْرَةٍ مِنَ الرُّسُلِ أَنْ تَقُولُوا مَا جَاءَنَا مِنْ بَشِيرٍ وَلَا نَذِيرٍ ۖ فَقَدْ جَاءَكُمْ بَشِيرٌ وَنَذِيرٌ ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ |
20. | Wa iz qaala Moosaa liqawmihee yaa qawmiz kuroo ni'matal laahi 'alaikum iz ja'ala feekum ambiyaaa'a wa ja'alakum mulookanw wa aataakum maa lam yu'ti ahadam minal 'aalameen | Remember Moses said to his people: "O my people! Call in remembrance the favour of Allah unto you, when He produced prophets among you, made you kings, and gave you what He had not given to any other among the peoples. | وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ يَا قَوْمِ اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنْبِيَاءَ وَجَعَلَكُمْ مُلُوكًا وَآتَاكُمْ مَا لَمْ يُؤْتِ أَحَدًا مِنَ الْعَالَمِينَ |
21. | Yaa qawmid khulul Ardal Muqaddasatal latee katabal laahu lakum wa laa tartaddoo 'alaaa adbaarikum fatanqaliboo khaasireenn | "O my people! Enter the holy land which Allah hath assigned unto you, and turn not back ignominiously, for then will ye be overthrown, to your own ruin." | يَا قَوْمِ ادْخُلُوا الْأَرْضَ الْمُقَدَّسَةَ الَّتِي كَتَبَ اللَّهُ لَكُمْ وَلَا تَرْتَدُّوا عَلَىٰ أَدْبَارِكُمْ فَتَنْقَلِبُوا خَاسِرِينَ |
22. | Qaaloo yaa Moosaaa innaa feehaa qawman jabbaareena wa innaa lan nadkhulahaa hattaa yakhrujoo minhaa fa-iny yakhrujoo minhaa fa innaa daakhiloon | They said: "O Moses! In this land are a people of exceeding strength: Never shall we enter it until they leave it: if (once) they leave, then shall we enter." | قَالُوا يَا مُوسَىٰ إِنَّ فِيهَا قَوْمًا جَبَّارِينَ وَإِنَّا لَنْ نَدْخُلَهَا حَتَّىٰ يَخْرُجُوا مِنْهَا فَإِنْ يَخْرُجُوا مِنْهَا فَإِنَّا دَاخِلُونَ |
23. | Qaala rajulaani minal lazeena yakhaafoona an'amal laahu 'alaihimad khuloo 'alaihimul baab, fa izaa dakhaltumoohu fa innakum ghaaliboon; wa 'alal laahi fatawakkalooo in kuntum mu'mineen | (But) among (their) Allah-fearing men were two on whom Allah had bestowed His grace: They said: "Assault them at the (proper) Gate: when once ye are in, victory will be yours; But on Allah put your trust if ye have faith." | قَالَ رَجُلَانِ مِنَ الَّذِينَ يَخَافُونَ أَنْعَمَ اللَّهُ عَلَيْهِمَا ادْخُلُوا عَلَيْهِمُ الْبَابَ فَإِذَا دَخَلْتُمُوهُ فَإِنَّكُمْ غَالِبُونَ ۚ وَعَلَى اللَّهِ فَتَوَكَّلُوا إِنْ كُنْتُمْ مُؤْمِنِينَ |
24. | Qaaloo yaa Moosaaa innaa lan nadkhulahaa abadam maa daamoo feehaa fazhab anta wa Rabbuka faqaatilaaa innaa haahunaa qaa'idoon | They said: "O Moses! while they remain there, never shall we be able to enter, to the end of time. Go thou, and thy Lord, and fight ye two, while we sit here (and watch)." | قَالُوا يَا مُوسَىٰ إِنَّا لَنْ نَدْخُلَهَا أَبَدًا مَا دَامُوا فِيهَا ۖ فَاذْهَبْ أَنْتَ وَرَبُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ |
25. | Qaala Rabbi innee laaa amliku illaa nafsee wa akhee fafruq bainanaa wa bainal qawmil faasiqeen | He said: "O my Lord! I have power only over myself and my brother: so separate us from this rebellious people!" | قَالَ رَبِّ إِنِّي لَا أَمْلِكُ إِلَّا نَفْسِي وَأَخِي ۖ فَافْرُقْ بَيْنَنَا وَبَيْنَ الْقَوْمِ الْفَاسِقِينَ |
26. | Qaala fa innahaa muhar ramatun 'alaihim arba'eena sanah; yateehoona fil ard; falaa taasa 'alal qawmil faasiqeen (section 4) | Allah said: "Therefore will the land be out of their reach for forty years: In distraction will they wander through the land: But sorrow thou not over these rebellious people. | قَالَ فَإِنَّهَا مُحَرَّمَةٌ عَلَيْهِمْ ۛ أَرْبَعِينَ سَنَةً ۛ يَتِيهُونَ فِي الْأَرْضِ ۚ فَلَا تَأْسَ عَلَى الْقَوْمِ الْفَاسِقِينَ |
27. | Watlu 'alaihim naba abnai Aadama bilhaqq; iz qarrabaa qurbaanan fatuqubbila min ahadihimaa wa lam yutaqabbal minal aakhari qaala la aqtulannnaka qaala innamaa yataqabbalul laahu minal muttaqeen | Recite to them the truth of the story of the two sons of Adam. Behold! they each presented a sacrifice (to Allah): It was accepted from one, but not from the other. Said the latter: "Be sure I will slay thee." "Surely," said the former, "Allah doth accept of the sacrifice of those who are righteous. | وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَيْ آدَمَ بِالْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الْآخَرِ قَالَ لَأَقْتُلَنَّكَ ۖ قَالَ إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ |
28. | La'im basatta ilaiya yadaka litaqtulanee maaa ana bibaasitiny yadiya ilaika li aqtulaka inneee akhaaful laaha Rabbal 'aalameen | "If thou dost stretch thy hand against me, to slay me, it is not for me to stretch my hand against thee to slay thee: for I do fear Allah, the cherisher of the worlds. | لَئِنْ بَسَطْتَ إِلَيَّ يَدَكَ لِتَقْتُلَنِي مَا أَنَا بِبَاسِطٍ يَدِيَ إِلَيْكَ لِأَقْتُلَكَ ۖ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ |
29. | Inee ureedu an tabooo'a bi ismee wa ismika fatakoona min As-haabin Naar; wa zaalika jazaaa'uz zaalimeen | "For me, I intend to let thee draw on thyself my sin as well as thine, for thou wilt be among the companions of the fire, and that is the reward of those who do wrong." | إِنِّي أُرِيدُ أَنْ تَبُوءَ بِإِثْمِي وَإِثْمِكَ فَتَكُونَ مِنْ أَصْحَابِ النَّارِ ۚ وَذَٰلِكَ جَزَاءُ الظَّالِمِينَ |
30. | Fatawwa'at lahoo nafsu hoo qatla akheehi faqatalahoo fa asbaha minal khaasireen | The (selfish) soul of the other led him to the murder of his brother: he murdered him, and became (himself) one of the lost ones. | فَطَوَّعَتْ لَهُ نَفْسُهُ قَتْلَ أَخِيهِ فَقَتَلَهُ فَأَصْبَحَ مِنَ الْخَاسِرِينَ |
31. | Faba'asal laahu ghuraabai yabhasu fil ardi liyuriyahoo kaifa yuwaaree saw'ata akheeh; qaala yaa wailataaa a'ajaztu an akoona misla haazal ghuraabi fa uwaariya saw ata akhee fa asbaha minan naadimeen | Then Allah sent a raven, who scratched the ground, to show him how to hide the shame of his brother. "Woe is me!" said he; "Was I not even able to be as this raven, and to hide the shame of my brother?" then he became full of regrets- | فَبَعَثَ اللَّهُ غُرَابًا يَبْحَثُ فِي الْأَرْضِ لِيُرِيَهُ كَيْفَ يُوَارِي سَوْءَةَ أَخِيهِ ۚ قَالَ يَا وَيْلَتَا أَعَجَزْتُ أَنْ أَكُونَ مِثْلَ هَٰذَا الْغُرَابِ فَأُوَارِيَ سَوْءَةَ أَخِي ۖ فَأَصْبَحَ مِنَ النَّادِمِينَ |
32. | Min ajli zaalika katabnaa 'alaa Banee Israaa'eela annahoo man qatala nafsam bighairi nafsin aw fasaadin fil ardi faka annammaa qatalan naasa jamee'anw wa man ahyaahaa faka annamaaa ahyan naasa jamee'aa; wa laqad jaaa'at hum Rusulunaa bilbaiyinaati summa inna kaseeram minhum ba'da zaalika fil ardi lamusrifoon | On that account: We ordained for the Children of Israel that if any one slew a person - unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people. Then although there came to them Our messengers with clear signs, yet, even after that, many of them continued to commit excesses in the land. | مِنْ أَجْلِ ذَٰلِكَ كَتَبْنَا عَلَىٰ بَنِي إِسْرَائِيلَ أَنَّهُ مَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا ۚ وَلَقَدْ جَاءَتْهُمْ رُسُلُنَا بِالْبَيِّنَاتِ ثُمَّ إِنَّ كَثِيرًا مِنْهُمْ بَعْدَ ذَٰلِكَ فِي الْأَرْضِ لَمُسْرِفُونَ |
33. | Innamaa jazaaa'ul lazeena yuhaariboonal laaha wa Rasoolahoo wa yas'awna fil ardi fasaadan ai yuqattalooo aw yusallabooo aw tuqatta'a aideehim wa arjuluhum min khilaafin aw yunfaw minalard; zaalika lahum khizyun fid dunyaa wa lahum fil Aakhirati 'azaabun 'azeem | The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter; | إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ وَيَسْعَوْنَ فِي الْأَرْضِ فَسَادًا أَنْ يُقَتَّلُوا أَوْ يُصَلَّبُوا أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُمْ مِنْ خِلَافٍ أَوْ يُنْفَوْا مِنَ الْأَرْضِ ۚ ذَٰلِكَ لَهُمْ خِزْيٌ فِي الدُّنْيَا ۖ وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ |
34. | Illal lazeena taaboo min qabli an taqdiroo 'alaihim fa'lamooo annnal laaha Ghafoorur Raheem (section 5) | Except for those who repent before they fall into your power: in that case, know that Allah is Oft-forgiving, Most Merciful. | إِلَّا الَّذِينَ تَابُوا مِنْ قَبْلِ أَنْ تَقْدِرُوا عَلَيْهِمْ ۖ فَاعْلَمُوا أَنَّ اللَّهَ غَفُورٌ رَحِيمٌ |
35. | yaaa aiyuhal lazeena aamanut taqul laaha wabtaghooo ilaihil waseelata wa jaahidoo fee sabeelihee la'allakum tuflihoon | O ye who believe! Do your duty to Allah, seek the means of approach unto Him, and strive with might and main in his cause: that ye may prosper. | يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ |
36. | Innal lazeena kafaroo law anna lahum maa fil ardi jamee'anw wa mislahoo ma'ahoo liyaftadoo bihee min 'azaabi Yawmil Qiyaamati maa tuqubbila minhum wa lahum azaabun aleem | As to those who reject Faith,- if they had everything on earth, and twice repeated, to give as ransom for the penalty of the Day of Judgment, it would never be accepted of them, theirs would be a grievous penalty. | إِنَّ الَّذِينَ كَفَرُوا لَوْ أَنَّ لَهُمْ مَا فِي الْأَرْضِ جَمِيعًا وَمِثْلَهُ مَعَهُ لِيَفْتَدُوا بِهِ مِنْ عَذَابِ يَوْمِ الْقِيَامَةِ مَا تُقُبِّلَ مِنْهُمْ ۖ وَلَهُمْ عَذَابٌ أَلِيمٌ |
37. | Yureedoona ai yakhrujoo minan Naari wa maa hum bikhaari jeena minhaa wa lahum 'azaabum muqeem | Their wish will be to get out of the Fire, but never will they get out therefrom: their penalty will be one that endures. | يُرِيدُونَ أَنْ يَخْرُجُوا مِنَ النَّارِ وَمَا هُمْ بِخَارِجِينَ مِنْهَا ۖ وَلَهُمْ عَذَابٌ مُقِيمٌ |
38. | Wassaariqu wassaariqatu faqta'oo aidiyahumaa jazaaa'am bimaa kasabaa nakaalam minal laah; wallaahu 'Azeezun hakeem | As to the thief, Male or female, cut off his or her hands: a punishment by way of example, from Allah, for their crime: and Allah is Exalted in power. | وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا جَزَاءً بِمَا كَسَبَا نَكَالًا مِنَ اللَّهِ ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ |
39. | Faman taaba mim ba'di zulmihee wa aslaha fa innal laaha yatoobu 'alaih; innal laaha Ghafoorur Raheem | But if the thief repents after his crime, and amends his conduct, Allah turneth to him in forgiveness; for Allah is Oft-forgiving, Most Merciful. | فَمَنْ تَابَ مِنْ بَعْدِ ظُلْمِهِ وَأَصْلَحَ فَإِنَّ اللَّهَ يَتُوبُ عَلَيْهِ ۗ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ |
40. | Alam ta'lam annal laaha lahoo mulkus samaawaati wal ardi yu'az zibu many-yashaa'u wa yaghfiru limany-yashaaa'; wallaahu 'alaa kulli shai'in Qadeer | Knowest thou not that to Allah (alone) belongeth the dominion of the heavens and the earth? He punisheth whom He pleaseth, and He forgiveth whom He pleaseth: and Allah hath power over all things. | أَلَمْ تَعْلَمْ أَنَّ اللَّهَ لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ يُعَذِّبُ مَنْ يَشَاءُ وَيَغْفِرُ لِمَنْ يَشَاءُ ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ |
41. | Yaaa ayyuhar Rasoolu laa yahzunkal lazeena yusaa ri'oona fil kufri minal lazeena qaaloo aamannaa bi afwaahihim wa lam tu'min quloobuhum; wa minal lazeena haadoo sammaa'oona lilkazibi sammaa'oona liqawmin aakhareena lam ya'tooka yuharrifoonal kalima mim ba'di mawaadi'ihee yaqooloona in ooteetum haazaa fakhuzoohu wa il lam tu'tawhu fahzaroo; wa many-yuridil laahu fitnatahoo falan tamlika lahoo minal laahi shai'aa; ulaaa 'ikal lazeena lam yuridil laahu any-yutahhira quloobahum; lahum fid dunyaa khizyunw wa lahum fil Aakhirati'azaabun 'azeem | O Messenger! let not those grieve thee, who race each other into unbelief: (whether it be) among those who say "We believe" with their lips but whose hearts have no faith; or it be among the Jews,- men who will listen to any lie,- will listen even to others who have never so much as come to thee. They change the words from their (right) times and places: they say, "If ye are given this, take it, but if not, beware!" If any one´s trial is intended by Allah, thou hast no authority in the least for him against Allah. For such - it is not Allah´s will to purify their hearts. For them there is disgrace in this world, and in the Hereafter a heavy punishment. | يَا أَيُّهَا الرَّسُولُ لَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ مِنَ الَّذِينَ قَالُوا آمَنَّا بِأَفْوَاهِهِمْ وَلَمْ تُؤْمِنْ قُلُوبُهُمْ ۛ وَمِنَ الَّذِينَ هَادُوا ۛ سَمَّاعُونَ لِلْكَذِبِ سَمَّاعُونَ لِقَوْمٍ آخَرِينَ لَمْ يَأْتُوكَ ۖ يُحَرِّفُونَ الْكَلِمَ مِنْ بَعْدِ مَوَاضِعِهِ ۖ يَقُولُونَ إِنْ أُوتِيتُمْ هَٰذَا فَخُذُوهُ وَإِنْ لَمْ تُؤْتَوْهُ فَاحْذَرُوا ۚ وَمَنْ يُرِدِ اللَّهُ فِتْنَتَهُ فَلَنْ تَمْلِكَ لَهُ مِنَ اللَّهِ شَيْئًا ۚ أُولَٰئِكَ الَّذِينَ لَمْ يُرِدِ اللَّهُ أَنْ يُطَهِّرَ قُلُوبَهُمْ ۚ لَهُمْ فِي الدُّنْيَا خِزْيٌ ۖ وَلَهُمْ فِي الْآخِرَةِ عَذَابٌ عَظِيمٌ |
42. | Sammaa'oona lilkazibi akkaaloona lissuht; fa in jaaa'ooka fahkum bainahum aw a'rid anhum wa in tu'rid 'anhum falany-yadurrooka shai'anw wa in hakamta fahkum bainahum bilqist; innal laaha yuhibbul muqsiteen | (They are fond of) listening to falsehood, of devouring anything forbidden. If they do come to thee, either judge between them, or decline to interfere. If thou decline, they cannot hurt thee in the least. If thou judge, judge in equity between them. For Allah loveth those who judge in equity. | سَمَّاعُونَ لِلْكَذِبِ أَكَّالُونَ لِلسُّحْتِ ۚ فَإِنْ جَاءُوكَ فَاحْكُمْ بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ ۖ وَإِنْ تُعْرِضْ عَنْهُمْ فَلَنْ يَضُرُّوكَ شَيْئًا ۖ وَإِنْ حَكَمْتَ فَاحْكُمْ بَيْنَهُمْ بِالْقِسْطِ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ |
43. | Wa kaifa yuhakkimoonaka wa 'indahumut Tawraatu feehaa hukmul laahi summa yatawallawna mim ba'di zaalik; wa maaa ulaaa'ika bilmu'mineen (section 6) | But why do they come to thee for decision, when they have (their own) law before them?- therein is the (plain) command of Allah; yet even after that, they would turn away. For they are not (really) People of Faith. | وَكَيْفَ يُحَكِّمُونَكَ وَعِنْدَهُمُ التَّوْرَاةُ فِيهَا حُكْمُ اللَّهِ ثُمَّ يَتَوَلَّوْنَ مِنْ بَعْدِ ذَٰلِكَ ۚ وَمَا أُولَٰئِكَ بِالْمُؤْمِنِينَ |
44. | Innaaa anzalnat Tawraata feehaa hudanw wa noor; yahkumu bihan Nabiyyoonal lazeena aslamoo lillazeena haadoo war rabbaaniyyoona wal ahbaaru bimas tuhfizoo min Kitaabil laahi wa kaanoo 'alaihi shuhadaaa'; falaa takhshawun naasa wakhshawni wa laa tashtaroo bi aayaatee samanan qaleelaa; wa mal lam yahkum bimaaa anzalal laahu fa ulaaa'ika humul kaafiroon | It was We who revealed the law (to Moses): therein was guidance and light. By its standard have been judged the Jews, by the prophets who bowed (as in Islam) to Allah´s will, by the rabbis and the doctors of law: for to them was entrusted the protection of Allah´s book, and they were witnesses thereto: therefore fear not men, but fear me, and sell not my signs for a miserable price. If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) Unbelievers. | إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ ۚ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا وَالرَّبَّانِيُّونَ وَالْأَحْبَارُ بِمَا اسْتُحْفِظُوا مِنْ كِتَابِ اللَّهِ وَكَانُوا عَلَيْهِ شُهَدَاءَ ۚ فَلَا تَخْشَوُا النَّاسَ وَاخْشَوْنِ وَلَا تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلًا ۚ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ |
45. | Wa katabnaa 'alaihim feehaaa annan nafsa binnafsi wal'aina bil'aini wal anfa bilanfi wal uzuna bil uzuni wassinna bissinni waljurooha qisaas; faman tasaddaqa bihee fahuwa kaffaaratul lah; wa mal lam yahkum bimaaa anzalal laahu fa ulaaa'ika humuz zalimoon | We ordained therein for them: "Life for life, eye for eye, nose for nose, ear for ear, tooth for tooth, and wounds equal for equal." But if any one remits the retaliation by way of charity, it is an act of atonement for himself. And if any fail to judge by (the light of) what Allah hath revealed, they are (No better than) wrong-doers. | وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ وَالْأَنْفَ بِالْأَنْفِ وَالْأُذُنَ بِالْأُذُنِ وَالسِّنَّ بِالسِّنِّ وَالْجُرُوحَ قِصَاصٌ ۚ فَمَنْ تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَهُ ۚ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ |
46. | Wa qaffainaa 'alaaa aasaaarihim bi 'Eesab ni Maryama musaddiqal limaa baina yadaihi minat Tawraati wa aatainaahul Injeela feehi hudanw wa noorunw wa musaddiqal limaa baina yadaihi minat Tawraati wa hudanw wa maw'izatal lilmuttaqeen | And in their footsteps We sent Jesus the son of Mary, confirming the Law that had come before him: We sent him the Gospel: therein was guidance and light, and confirmation of the Law that had come before him: a guidance and an admonition to those who fear Allah. | وَقَفَّيْنَا عَلَىٰ آثَارِهِمْ بِعِيسَى ابْنِ مَرْيَمَ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ ۖ وَآتَيْنَاهُ الْإِنْجِيلَ فِيهِ هُدًى وَنُورٌ وَمُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ التَّوْرَاةِ وَهُدًى وَمَوْعِظَةً لِلْمُتَّقِينَ |
47. | Walyahkum Ahlul Injeeli bimaaa anzalal laahu feeh; wa mal lam yahkum bimaaa anzalal laahu fa ulaaa'ika humul faasiqoon | Let the people of the Gospel judge by what Allah hath revealed therein. If any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) those who rebel. | وَلْيَحْكُمْ أَهْلُ الْإِنْجِيلِ بِمَا أَنْزَلَ اللَّهُ فِيهِ ۚ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ |
48. | Wa anzalnaa ilaikal Kitaaba bilhaqqi musaddiqallimaa baina yadaihi minal Kitaabi wa muhaiminan 'alaihi fahkum bainahum bimaa anzalal laahu wa laa tattabi' ahwaaa'ahum 'ammaa jaaa'aka minal haqq; likullin ja'alnaa minkum shir'atanw wa minhaajaa; wa law shaaa'al laahu laja'alakum ummatanw waahidatanw wa laakil liyabluwakum fee maa aataakum fastabiqul khairaat; ilal laahi marji'ukum jamee'an fayunab bi'ukum bimaa kuntum feehi takhtalifoon | To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the Truth that hath come to thee. To each among you have we prescribed a law and an open way. If Allah had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to Allah; it is He that will show you the truth of the matters in which ye dispute; | وَأَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ ۖ فَاحْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ ۖ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ عَمَّا جَاءَكَ مِنَ الْحَقِّ ۚ لِكُلٍّ جَعَلْنَا مِنْكُمْ شِرْعَةً وَمِنْهَاجًا ۚ وَلَوْ شَاءَ اللَّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَٰكِنْ لِيَبْلُوَكُمْ فِي مَا آتَاكُمْ ۖ فَاسْتَبِقُوا الْخَيْرَاتِ ۚ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ |
49. | Wa anih kum bainahum bimaaa anzalal laahu wa laa tattabi' ahwaaa'ahum wahzarhum ai yaftinooka 'am ba'di maaa anzalal laahu ilaika fa in tawallaw fa'lam annamaa yureedul laahu ai yuseebahum biba'di zunoobihim; wa inna kaseeram minan naasi lafaasiqoon | And this (He commands): Judge thou between them by what Allah hath revealed, and follow not their vain desires, but beware of them lest they beguile thee from any of that (teaching) which Allah hath sent down to thee. And if they turn away, be assured that for some of their crime it is Allah´s purpose to punish them. And truly most men are rebellious. | وَأَنِ احْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ وَاحْذَرْهُمْ أَنْ يَفْتِنُوكَ عَنْ بَعْضِ مَا أَنْزَلَ اللَّهُ إِلَيْكَ ۖ فَإِنْ تَوَلَّوْا فَاعْلَمْ أَنَّمَا يُرِيدُ اللَّهُ أَنْ يُصِيبَهُمْ بِبَعْضِ ذُنُوبِهِمْ ۗ وَإِنَّ كَثِيرًا مِنَ النَّاسِ لَفَاسِقُونَ |
50. | Afahukmal jaahiliyyati yabghoon; wa man ahsanu minal laahi hukmal liqawminy yooqinoon (section 7) | Do they then seek after a judgment of (the days of) ignorance? But who, for a people whose faith is assured, can give better judgment than Allah? | أَفَحُكْمَ الْجَاهِلِيَّةِ يَبْغُونَ ۚ وَمَنْ أَحْسَنُ مِنَ اللَّهِ حُكْمًا لِقَوْمٍ يُوقِنُونَ |
51. | Yaaa aiyuhal lazeena aamanoo laa tattakhizul Yahooda wan nasaaraaa awliyaaa'; ba'duhum awliyaaa'u ba'd; wa mai yatawallahum minkum fa innahoo minhum; innal laaha laa yahdil qawmaz zaalimeen | O ye who believe! take not the Jews and the Christians for your friends and protectors: They are but friends and protectors to each other. And he amongst you that turns to them (for friendship) is of them. Verily Allah guideth not a people unjust. | يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْيَهُودَ وَالنَّصَارَىٰ أَوْلِيَاءَ ۘ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ ۚ وَمَنْ يَتَوَلَّهُمْ مِنْكُمْ فَإِنَّهُ مِنْهُمْ ۗ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ |
52. | Fataral lazeena fee quloobihim maraduny yusaari'oona feehim yaqooloona nakhshaaa an tuseebanaa daaa'irah; fa'asallaahu ai yaatiya bilfathi aw amrim min 'indihee fa yusbihoo 'alaa maaa asarroo feee anfusihim naadimeen | Those in whose hearts is a disease - thou seest how eagerly they run about amongst them, saying: "We do fear lest a change of fortune bring us disaster." Ah! perhaps Allah will give (thee) victory, or a decision according to His will. Then will they repent of the thoughts which they secretly harboured in their hearts. | فَتَرَى الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ يُسَارِعُونَ فِيهِمْ يَقُولُونَ نَخْشَىٰ أَنْ تُصِيبَنَا دَائِرَةٌ ۚ فَعَسَى اللَّهُ أَنْ يَأْتِيَ بِالْفَتْحِ أَوْ أَمْرٍ مِنْ عِنْدِهِ فَيُصْبِحُوا عَلَىٰ مَا أَسَرُّوا فِي أَنْفُسِهِمْ نَادِمِينَ |
53. | Wa yaqoolul lazeena aamanooo ahaaa'ulaaa'il lazeena aqsamoo billaahi jahda aimaanihim innahum lama'akum; habitat a'maaluhum fa asbahoo khaasireen | And those who believe will say: "Are these the men who swore their strongest oaths by Allah, that they were with you?" All that they do will be in vain, and they will fall into (nothing but) ruin. | وَيَقُولُ الَّذِينَ آمَنُوا أَهَٰؤُلَاءِ الَّذِينَ أَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ ۙ إِنَّهُمْ لَمَعَكُمْ ۚ حَبِطَتْ أَعْمَالُهُمْ فَأَصْبَحُوا خَاسِرِينَ |
54. | Yaa aiyuhal lazeena aamanoo mai yartadda minkum 'an deenihee fasawfa ya'tillaahu biqawminy yuhibbuhum wa yuhibboonahoo azillatin 'alal mu'mineena a'izzatin 'alal kaafireena yujaahidoona fee sabeelil laahi wa laa yakhaafoona lawmata laaa'im; zaalika fadlul laahi yu'teehi mai yashaaa'; wallaahu Waasi'un 'Aleem | O ye who believe! if any from among you turn back from his Faith, soon will Allah produce a people whom He will love as they will love Him,- lowly with the believers, mighty against the rejecters, fighting in the way of Allah, and never afraid of the reproaches of such as find fault. That is the grace of Allah, which He will bestow on whom He pleaseth. And Allah encompasseth all, and He knoweth all things. | يَا أَيُّهَا الَّذِينَ آمَنُوا مَنْ يَرْتَدَّ مِنْكُمْ عَنْ دِينِهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ يُجَاهِدُونَ فِي سَبِيلِ اللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَائِمٍ ۚ ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ ۚ وَاللَّهُ وَاسِعٌ عَلِيمٌ |
55. | Innamaa waliyyukumul laahu wa Rasooluhoo wal lazeena aamanul lazeena yuqeemoonas Salaata wa yu'toonaz Zakaata wa hum raaki'oon | Your (real) friends are (no less than) Allah, His Messenger, and the (fellowship of) believers,- those who establish regular prayers and regular charity, and they bow down humbly (in worship). | إِنَّمَا وَلِيُّكُمُ اللَّهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ |
56. | Wa mai yatawallal laaha wa Rasoolahoo wallazeena aamanoo fa inna hizbal laahi humul ghaaliboon (section 8) | As to those who turn (for friendship) to Allah, His Messenger, and the (fellowship of) believers,- it is the fellowship of Allah that must certainly triumph. | وَمَنْ يَتَوَلَّ اللَّهَ وَرَسُولَهُ وَالَّذِينَ آمَنُوا فَإِنَّ حِزْبَ اللَّهِ هُمُ الْغَالِبُونَ |
57. | Yaaa aiyuhal lazeena aamanoo laa tattakhizul lazeenat takhazoo deenakum huzuwanw wa la'ibam minal lazeena ootul Kitaaba min qablikum walkuffaara awliyaaa'; wattaqul laaha in kuntum muu'mineen | O ye who believe! take not for friends and protectors those who take your religion for a mockery or sport,- whether among those who received the Scripture before you, or among those who reject Faith; but fear ye Allah, if ye have faith (indeed). | يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الَّذِينَ اتَّخَذُوا دِينَكُمْ هُزُوًا وَلَعِبًا مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَالْكُفَّارَ أَوْلِيَاءَ ۚ وَاتَّقُوا اللَّهَ إِنْ كُنْتُمْ مُؤْمِنِينَ |
58. | Wa izaa naadaitum ilas Salaatit takhazoohaa huzu wan'w wa la'ibaa; zaalika biannnahum qawmul laa ya'qiloon | When ye proclaim your call to prayer they take it (but) as mockery and sport; that is because they are a people without understanding. | وَإِذَا نَادَيْتُمْ إِلَى الصَّلَاةِ اتَّخَذُوهَا هُزُوًا وَلَعِبًا ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَا يَعْقِلُونَ |
59. | Qul yaaa Ahlal Kitaabi hal tanqimoona minnaaa illaaa an aamannaa billaahi wa maaa unzila ilainaa wa maa unzila min qablu wa annna aksarakum faasiqoon | Say: "O people of the Book! Do ye disapprove of us for no other reason than that we believe in Allah, and the revelation that hath come to us and that which came before (us), and (perhaps) that most of you are rebellious and disobedient?" | قُلْ يَا أَهْلَ الْكِتَابِ هَلْ تَنْقِمُونَ مِنَّا إِلَّا أَنْ آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ مِنْ قَبْلُ وَأَنَّ أَكْثَرَكُمْ فَاسِقُونَ |
60. | Qul hal unabbi'ukum bisharrim min zaalika masoobatan 'indal laah; malla'ana hul laahu wa ghadiba 'alaihi wa ja'ala minhumul qiradata wal khanaazeera wa 'abadat Taaghoot; ulaaa'ika sharrum makaananw wa adallu 'an Sawaaa'is Sabeel | Say: "Shall I point out to you something much worse than this, (as judged) by the treatment it received from Allah? those who incurred the curse of Allah and His wrath, those of whom some He transformed into apes and swine, those who worshipped evil;- these are (many times) worse in rank, and far more astray from the even path!" | قُلْ هَلْ أُنَبِّئُكُمْ بِشَرٍّ مِنْ ذَٰلِكَ مَثُوبَةً عِنْدَ اللَّهِ ۚ مَنْ لَعَنَهُ اللَّهُ وَغَضِبَ عَلَيْهِ وَجَعَلَ مِنْهُمُ الْقِرَدَةَ وَالْخَنَازِيرَ وَعَبَدَ الطَّاغُوتَ ۚ أُولَٰئِكَ شَرٌّ مَكَانًا وَأَضَلُّ عَنْ سَوَاءِ السَّبِيلِ |
61. | Wa izaa jaaa'ookum qaalooo aamannaa wa qad dakhaloo bilkufri wa hum qad kharajoo bih; wallaahu a'lamu bimaa kaanoo yaktumoon | When they come to thee, they say: "We believe": but in fact they enter with a mind against Faith, and they go out with the same but Allah knoweth fully all that they hide. | وَإِذَا جَاءُوكُمْ قَالُوا آمَنَّا وَقَدْ دَخَلُوا بِالْكُفْرِ وَهُمْ قَدْ خَرَجُوا بِهِ ۚ وَاللَّهُ أَعْلَمُ بِمَا كَانُوا يَكْتُمُونَ |
62. | Wa taraa kaseeram minhum yusaari'oona fil ismi wal'udwaani wa aklihimus suht; labi'sa maa kaanoo ya'maloon | Many of them dost thou see, racing each other in sin and rancour, and their eating of things forbidden. Evil indeed are the things that they do. | وَتَرَىٰ كَثِيرًا مِنْهُمْ يُسَارِعُونَ فِي الْإِثْمِ وَالْعُدْوَانِ وَأَكْلِهِمُ السُّحْتَ ۚ لَبِئْسَ مَا كَانُوا يَعْمَلُونَ |
63. | Law laa yanhaahumur rabbaaniyyoona wal ahbaaru 'an qawlihimul ismaa wa aklihimus suht; labi'sa maa kaanoo yasna'oon | Why do not the rabbis and the doctors of Law forbid them from their (habit of) uttering sinful words and eating things forbidden? Evil indeed are their works. | لَوْلَا يَنْهَاهُمُ الرَّبَّانِيُّونَ وَالْأَحْبَارُ عَنْ قَوْلِهِمُ الْإِثْمَ وَأَكْلِهِمُ السُّحْتَ ۚ لَبِئْسَ مَا كَانُوا يَصْنَعُونَ |
64. | Wa qaalatil Yahoodu Yadullaahi maghloolah; ghullat aideehim wa lu'inoo bimaa qaaloo; bal yadaahu mabsoo tataani yunfiqu kaifa yashaaa'; wa la yazeedanna kaseeramm minhum maaa unzila ilaika mir Rabbika tughyaananw wa kufraa; wa alqainaa bainahumul 'adaawata wal baghdaaa a' ilaa Yawmil Qiyaamah; kullamaaa awqadoo naaral lilharbi at fa-ahal laah; wa yas'awna fil ardi fasaadaa; wal laahu laa yuhibbul mufsideen | The Jews say: "Allah´s hand is tied up." Be their hands tied up and be they accursed for the (blasphemy) they utter. Nay, both His hands are widely outstretched: He giveth and spendeth (of His bounty) as He pleaseth. But the revelation that cometh to thee from Allah increaseth in most of them their obstinate rebellion and blasphemy. Amongst them we have placed enmity and hatred till the Day of Judgment. Every time they kindle the fire of war, Allah doth extinguish it; but they (ever) strive to do mischief on earth. And Allah loveth not those who do mischief. | وَقَالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ ۚ غُلَّتْ أَيْدِيهِمْ وَلُعِنُوا بِمَا قَالُوا ۘ بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنْفِقُ كَيْفَ يَشَاءُ ۚ وَلَيَزِيدَنَّ كَثِيرًا مِنْهُمْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ طُغْيَانًا وَكُفْرًا ۚ وَأَلْقَيْنَا بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ إِلَىٰ يَوْمِ الْقِيَامَةِ ۚ كُلَّمَا أَوْقَدُوا نَارًا لِلْحَرْبِ أَطْفَأَهَا اللَّهُ ۚ وَيَسْعَوْنَ فِي الْأَرْضِ فَسَادًا ۚ وَاللَّهُ لَا يُحِبُّ الْمُفْسِدِينَ |
65. | Wa law anna Ahlal Kitaabi aamanoo wattaqaw lakaffarnaa 'anhum saiyiaatihim wa la adkhalnaahu Jannaatin Na'eem | If only the People of the Book had believed and been righteous, We should indeed have blotted out their iniquities and admitted them to gardens of bliss. | وَلَوْ أَنَّ أَهْلَ الْكِتَابِ آمَنُوا وَاتَّقَوْا لَكَفَّرْنَا عَنْهُمْ سَيِّئَاتِهِمْ وَلَأَدْخَلْنَاهُمْ جَنَّاتِ النَّعِيمِ |
66. | Wa law annahum aqaamut Tawraata wal Injeela wa maaa unzila ilaihim mir Rabbihim la akaloo min fawqihim wa min tahti arjulihim; minhum ummatum muqta sidatunw wa kaseerum minhum saaa'a maa ya'maloon (section 9) | If only they had stood fast by the Law, the Gospel, and all the revelation that was sent to them from their Lord, they would have enjoyed happiness from every side. There is from among them a party on the right course: but many of them follow a course that is evil. | وَلَوْ أَنَّهُمْ أَقَامُوا التَّوْرَاةَ وَالْإِنْجِيلَ وَمَا أُنْزِلَ إِلَيْهِمْ مِنْ رَبِّهِمْ لَأَكَلُوا مِنْ فَوْقِهِمْ وَمِنْ تَحْتِ أَرْجُلِهِمْ ۚ مِنْهُمْ أُمَّةٌ مُقْتَصِدَةٌ ۖ وَكَثِيرٌ مِنْهُمْ سَاءَ مَا يَعْمَلُونَ |
67. | Yaaa aiyuhar Rasoolu balligh maaa unzila ilaika mir Rabbika wa il lam taf'al famaaa ballaghta Risaalatah; wallaahu ya'simuka minan naas; innal laaha laa yahdil qawmal kaafireen | O Messenger! proclaim the (message) which hath been sent to thee from thy Lord. If thou didst not, thou wouldst not have fulfilled and proclaimed His mission. And Allah will defend thee from men (who mean mischief). For Allah guideth not those who reject Faith. | يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ ۖ وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ ۚ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ ۗ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ |
68. | Qul yaaa Ahlal Kitaabi lastum 'alaa shai'in hattaa tuqeemut Tawraata wal Injeela wa maaa unzila ilaikum mir Rabbikum; wa layazeedanna kaseeram minhum maa unzila ilaika mir Rabbika tugh yaananw wa kufran falaa taasa 'alal qawmil kaafireen | Say: "O People of the Book! ye have no ground to stand upon unless ye stand fast by the Law, the Gospel, and all the revelation that has come to you from your Lord." It is the revelation that cometh to thee from thy Lord, that increaseth in most of them their obstinate rebellion and blasphemy. But sorrow thou not over (these) people without Faith. | قُلْ يَا أَهْلَ الْكِتَابِ لَسْتُمْ عَلَىٰ شَيْءٍ حَتَّىٰ تُقِيمُوا التَّوْرَاةَ وَالْإِنْجِيلَ وَمَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ ۗ وَلَيَزِيدَنَّ كَثِيرًا مِنْهُمْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ طُغْيَانًا وَكُفْرًا ۖ فَلَا تَأْسَ عَلَى الْقَوْمِ الْكَافِرِينَ |
69. | Innal lazeena aamanoo wallazeena haadoo was saabi'oona wan Nasaaraa man aamana billaahi wal yawmil Aakhiri wa 'amila saalihan falaa khawfun 'alaihim wa laa hum yahzanoon | Those who believe (in the Qur´an), those who follow the Jewish (scriptures), and the Sabians and the Christians,- any who believe in Allah and the Last Day, and work righteousness,- on them shall be no fear, nor shall they grieve. | إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالصَّابِئُونَ وَالنَّصَارَىٰ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ |
70. | Laqad akhaznaa meesaaqa Banee Israaa'eela wa arsalnaaa ilaihim Rusulan kullamaa jaaa'ahum Rasoolum bimaa laa tahwaaa anfusuhum fareeqan kazzaboo wa fareeqany yaqtuloon | We took the covenant of the Children of Israel and sent them messengers, every time, there came to them a messenger with what they themselves desired not - some (of these) they called impostors, and some they (go so far as to) slay. | لَقَدْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ وَأَرْسَلْنَا إِلَيْهِمْ رُسُلًا ۖ كُلَّمَا جَاءَهُمْ رَسُولٌ بِمَا لَا تَهْوَىٰ أَنْفُسُهُمْ فَرِيقًا كَذَّبُوا وَفَرِيقًا يَقْتُلُونَ |
71. | Wa hasibooo allaa takoona fitnatun fa'amoo wa sammoo summa taabal laahu 'alaihim summa 'amoo wa sammoo kaseerum minhum; wallaahu baseerum bimaa ya'maloon | They thought there would be no trial (or punishment); so they became blind and deaf; yet Allah (in mercy) turned to them; yet again many of them became blind and deaf. But Allah sees well all that they do. | وَحَسِبُوا أَلَّا تَكُونَ فِتْنَةٌ فَعَمُوا وَصَمُّوا ثُمَّ تَابَ اللَّهُ عَلَيْهِمْ ثُمَّ عَمُوا وَصَمُّوا كَثِيرٌ مِنْهُمْ ۚ وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ |
72. | Laqad kafaral lazeena qaalooo innal laaha Huwal maseehub nu Maryama wa qaalal Maseehu yaa Baneee Israaa'eela u'budul laaha Rabbee wa Rabbakum innnahoo many-yushrik billaahi faqad harramal laahu 'alaihil jannata wa maa waahun Naaru wa maa lizzaalimeena min ansaar | They do blaspheme who say: "Allah is Christ the son of Mary." But said Christ: "O Children of Israel! worship Allah, my Lord and your Lord." Whoever joins other gods with Allah,- Allah will forbid him the garden, and the Fire will be his abode. There will for the wrong-doers be no one to help. | لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ ۖ وَقَالَ الْمَسِيحُ يَا بَنِي إِسْرَائِيلَ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ ۖ إِنَّهُ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ ۖ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ |
73. | laqad kafaral lazeena qaalooo innal laaha saalisu salaasah; wa maa min ilaahin illaaa Ilaahunw Waahid; wa illam yantahoo 'ammaa yaqooloona layamas sannal lazeena kafaroo minhum 'azaabun aleem | They do blaspheme who say: Allah is one of three in a Trinity: for there is no god except One Allah. If they desist not from their word (of blasphemy), verily a grievous penalty will befall the blasphemers among them. | لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ ثَالِثُ ثَلَاثَةٍ ۘ وَمَا مِنْ إِلَٰهٍ إِلَّا إِلَٰهٌ وَاحِدٌ ۚ وَإِنْ لَمْ يَنْتَهُوا عَمَّا يَقُولُونَ لَيَمَسَّنَّ الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابٌ أَلِيمٌ |
74. | Afalaa yatooboona ilal laahi wa yastaghfiroonah; wallaahu Ghafoorur Raheem | Why turn they not to Allah, and seek His forgiveness? For Allah is Oft-forgiving, Most Merciful. | أَفَلَا يَتُوبُونَ إِلَى اللَّهِ وَيَسْتَغْفِرُونَهُ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ |
75. | Mal Maseehub nu Maryama illaa Rasoolun qad khalat min qablihir Rusulu wa ummuhoo siddeeqatun kaanaa yaa kulaanit ta'aam; unzur kaifa nubaiyinu lahumul Aayaati summan zur annaa yu'fakoon | Christ the son of Mary was no more than a messenger; many were the messengers that passed away before him. His mother was a woman of truth. They had both to eat their (daily) food. See how Allah doth make His signs clear to them; yet see in what ways they are deluded away from the truth! | مَا الْمَسِيحُ ابْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ ۖ كَانَا يَأْكُلَانِ الطَّعَامَ ۗ انْظُرْ كَيْفَ نُبَيِّنُ لَهُمُ الْآيَاتِ ثُمَّ انْظُرْ أَنَّىٰ يُؤْفَكُونَ |
76. | Qul ata'budoona min doonil laahi maa laa yamliku lakum darranw wa laa naf'aa; wallaahu Huwas Samee'ul 'Aleem | Say: "Will ye worship, besides Allah, something which hath no power either to harm or benefit you? But Allah,- He it is that heareth and knoweth all things." | قُلْ أَتَعْبُدُونَ مِنْ دُونِ اللَّهِ مَا لَا يَمْلِكُ لَكُمْ ضَرًّا وَلَا نَفْعًا ۚ وَاللَّهُ هُوَ السَّمِيعُ الْعَلِيمُ |
77. | Qul yaaa Ahlal Kitaabi laa taghloo fee deenikum ghairal haqqi wa laa tattabi'ooo ahwaaa'a qawmin qad dalloo min qablu wa adalloo kaseeranw wa dalloo 'an Sawaaa'is Sabeel (section 10) | Say: "O people of the Book! exceed not in your religion the bounds (of what is proper), trespassing beyond the truth, nor follow the vain desires of people who went wrong in times gone by,- who misled many, and strayed (themselves) from the even way. | قُلْ يَا أَهْلَ الْكِتَابِ لَا تَغْلُوا فِي دِينِكُمْ غَيْرَ الْحَقِّ وَلَا تَتَّبِعُوا أَهْوَاءَ قَوْمٍ قَدْ ضَلُّوا مِنْ قَبْلُ وَأَضَلُّوا كَثِيرًا وَضَلُّوا عَنْ سَوَاءِ السَّبِيلِ |
78. | Lu'inal lazeena kafaroo mim Baneee israaa'eela 'alaa lisaani Daawooda wa 'Eesab ni Maryam; zaalika bimaa 'asaw wa kaanoo ya'tadoon | Curses were pronounced on those among the Children of Israel who rejected Faith, by the tongue of David and of Jesus the son of Mary: because they disobeyed and persisted in excesses. | لُعِنَ الَّذِينَ كَفَرُوا مِنْ بَنِي إِسْرَائِيلَ عَلَىٰ لِسَانِ دَاوُودَ وَعِيسَى ابْنِ مَرْيَمَ ۚ ذَٰلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ |
79. | Kaanoo laa yatanaahawna 'am munkarin fa'alooh; labi'sa maa kaanoo yafa'loon | Nor did they (usually) forbid one another the iniquities which they committed: evil indeed were the deeds which they did. | كَانُوا لَا يَتَنَاهَوْنَ عَنْ مُنْكَرٍ فَعَلُوهُ ۚ لَبِئْسَ مَا كَانُوا يَفْعَلُونَ |
80. | Taraa kaseeram minhum yatawallawnal lazeena kafaroo; labi'sa maa qaddamat lahum anfusuhum an sakhital laahu 'alaihim wa fil 'azaabi hum khaalidoon | Thou seest many of them turning in friendship to the Unbelievers. Evil indeed are (the works) which their souls have sent forward before them (with the result), that Allah´s wrath is on them, and in torment will they abide. | تَرَىٰ كَثِيرًا مِنْهُمْ يَتَوَلَّوْنَ الَّذِينَ كَفَرُوا ۚ لَبِئْسَ مَا قَدَّمَتْ لَهُمْ أَنْفُسُهُمْ أَنْ سَخِطَ اللَّهُ عَلَيْهِمْ وَفِي الْعَذَابِ هُمْ خَالِدُونَ |
81. | Wa law kaanoo yu'minoona billaahi wan nabiyyi wa maaa unzila ilaihi mattakhazoohum awliyaaa'a wa laakinna kaseeram minhum faasiqoon (End Juz 6) | If only they had believed in Allah, in the Prophet, and in what hath been revealed to him, never would they have taken them for friends and protectors, but most of them are rebellious wrong-doers. | وَلَوْ كَانُوا يُؤْمِنُونَ بِاللَّهِ وَالنَّبِيِّ وَمَا أُنْزِلَ إِلَيْهِ مَا اتَّخَذُوهُمْ أَوْلِيَاءَ وَلَٰكِنَّ كَثِيرًا مِنْهُمْ فَاسِقُونَ |
82. | Latajidanna ashad dan naasi 'adaawatal lillazeena aamanul Yahooda wallazeena ashrakoo wa latajidanna aqrabahum mawaddatal lil lazeena aamanul lazeena qaalooo innaa Nasaaraa; zaalika bi anna minhum qiseeseena wa ruhbaananw wa annahum laa yastakbiroon | Strongest among men in enmity to the believers wilt thou find the Jews and Pagans; and nearest among them in love to the believers wilt thou find those who say, "We are Christians": because amongst these are men devoted to learning and men who have renounced the world, and they are not arrogant. | لَتَجِدَنَّ أَشَدَّ النَّاسِ عَدَاوَةً لِلَّذِينَ آمَنُوا الْيَهُودَ وَالَّذِينَ أَشْرَكُوا ۖ وَلَتَجِدَنَّ أَقْرَبَهُمْ مَوَدَّةً لِلَّذِينَ آمَنُوا الَّذِينَ قَالُوا إِنَّا نَصَارَىٰ ۚ ذَٰلِكَ بِأَنَّ مِنْهُمْ قِسِّيسِينَ وَرُهْبَانًا وَأَنَّهُمْ لَا يَسْتَكْبِرُونَ |
83. | Wa izaa sami'oo maaa unzila ilar Rasooli taraaa a'yunahum tafeedu minad dam'i mimmmaa 'arafoo minalhaqq; yaqooloona Rabbanaaa aamannaa faktubnaa ma'ash shaahideen | And when they listen to the revelation received by the Messenger, thou wilt see their eyes overflowing with tears, for they recognise the truth: they pray: "Our Lord! we believe; write us down among the witnesses. | وَإِذَا سَمِعُوا مَا أُنْزِلَ إِلَى الرَّسُولِ تَرَىٰ أَعْيُنَهُمْ تَفِيضُ مِنَ الدَّمْعِ مِمَّا عَرَفُوا مِنَ الْحَقِّ ۖ يَقُولُونَ رَبَّنَا آمَنَّا فَاكْتُبْنَا مَعَ الشَّاهِدِينَ |
84. | Wa maa lanaa laa nu'minu billaahi wa maa jaaa'anaa minal haqqi wa natma'u ai yudkhilanaa Rabbunaa ma'al qawmis saaliheen | "What cause can we have not to believe in Allah and the truth which has come to us, seeing that we long for our Lord to admit us to the company of the righteous?" | وَمَا لَنَا لَا نُؤْمِنُ بِاللَّهِ وَمَا جَاءَنَا مِنَ الْحَقِّ وَنَطْمَعُ أَنْ يُدْخِلَنَا رَبُّنَا مَعَ الْقَوْمِ الصَّالِحِينَ |
85. | Fa asaabahumul laahu bimaa qaaloo Jannnaatin tajree min tahtihal anhaaru khaalideena feehaa; wa zaalika jazaaa'ul muhsineen | And for this their prayer hath Allah rewarded them with gardens, with rivers flowing underneath,- their eternal home. Such is the recompense of those who do good. | فَأَثَابَهُمُ اللَّهُ بِمَا قَالُوا جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ وَذَٰلِكَ جَزَاءُ الْمُحْسِنِينَ |
86. | Wallazeena kafaroo wa kazzaboo bi Aayaatinaaa ulaaa'ika Ashaabul Jaheem (section 11) | But those who reject Faith and belie our Signs,- they shall be companions of Hell-fire. | وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ الْجَحِيمِ |
87. | Yaaa aiyuhal lazeena aamanoo laa tuharrimoo taiyibaati maaa ahallal laahu lakum wa laa ta'tadooo; innal laaha laa yuhibbul mu'tadeen | O ye who believe! make not unlawful the good things which Allah hath made lawful for you, but commit no excess: for Allah loveth not those given to excess. | يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ وَلَا تَعْتَدُوا ۚ إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ |
88. | Wa kuloo mimmaa razaqakumul laahu halaalan taiyibaa; wattaqul laahallazeee antum bihee mu'minoon | Eat of the things which Allah hath provided for you, lawful and good; but fear Allah, in Whom ye believe. | وَكُلُوا مِمَّا رَزَقَكُمُ اللَّهُ حَلَالًا طَيِّبًا ۚ وَاتَّقُوا اللَّهَ الَّذِي أَنْتُمْ بِهِ مُؤْمِنُونَ |
89. | Laa yu'aakhizukumul laahu billaghwi feee aimaanikum wa laakiny yu'aakhizukum bimaa 'aqqattumul aimaana fa kaffaara tuhooo it'aamu 'asharati masaakeena min awsati maa tut'imoona ahleekum aw kiswatuhum aw tahreeru raqabatin fa man lam yajid fa Siyaamu salaasati aiyaam; zaalika kaffaaratu aimaanikum izaa halaftum; wahfazooo aimaanakum; kazaalika yubaiyinul laahu lakum Aayaatihee la'allakum tashkuroon | Allah will not call you to account for what is futile in your oaths, but He will call you to account for your deliberate oaths: for expiation, feed ten indigent persons, on a scale of the average for the food of your families; or clothe them; or give a slave his freedom. If that is beyond your means, fast for three days. That is the expiation for the oaths ye have sworn. But keep to your oaths. Thus doth Allah make clear to you His signs, that ye may be grateful. | لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَٰكِنْ يُؤَاخِذُكُمْ بِمَا عَقَّدْتُمُ الْأَيْمَانَ ۖ فَكَفَّارَتُهُ إِطْعَامُ عَشَرَةِ مَسَاكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ ۖ فَمَنْ لَمْ يَجِدْ فَصِيَامُ ثَلَاثَةِ أَيَّامٍ ۚ ذَٰلِكَ كَفَّارَةُ أَيْمَانِكُمْ إِذَا حَلَفْتُمْ ۚ وَاحْفَظُوا أَيْمَانَكُمْ ۚ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَشْكُرُونَ |
90. | Yaaa aiyuhal lazeena aamanooo innamal khamru walmaisiru wal ansaabu wal azlaamu rijsum min 'amalish shaitaani fajtaniboohu la'al lakum tuflihoon | O ye who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination,- of Satan´s handwork: eschew such (abomination), that ye may prosper. | يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ وَالْأَزْلَامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ |
91. | Innamaa yureedush Shaitaanu ai yooqi'a bainakumul 'adaawata wal baghdaaa'a fil khamri wal maisiri wa yasuddakum 'an zikril laahi wa 'anis Salaati fahal antum muntahoon | Satan´s plan is (but) to excite enmity and hatred between you, with intoxicants and gambling, and hinder you from the remembrance of Allah, and from prayer: will ye not then abstain? | إِنَّمَا يُرِيدُ الشَّيْطَانُ أَنْ يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ فِي الْخَمْرِ وَالْمَيْسِرِ وَيَصُدَّكُمْ عَنْ ذِكْرِ اللَّهِ وَعَنِ الصَّلَاةِ ۖ فَهَلْ أَنْتُمْ مُنْتَهُونَ |
92. | Wa atee'ul laaha wa atee'ur Rasoola wahzaroo; fa in tawal laitum fa'lamooo annamaa 'alaa Rasoolinal balaaghul mubeen | Obey Allah, and obey the Messenger, and beware (of evil): if ye do turn back, know ye that it is Our Messenger´s duty to proclaim (the message) in the clearest manner. | وَأَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَاحْذَرُوا ۚ فَإِنْ تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّمَا عَلَىٰ رَسُولِنَا الْبَلَاغُ الْمُبِينُ |
93. | Laisa 'alal lazeena aamanoo wa 'amilus saalihaati junaahun feemaa ta'imooo izaa mat taqaw wa aamanoo wa 'amilus saalihaati summat taqaw wa aamanoo summat taqaw wa ahsanoo; wallaahu yuhibbul muhsineen | On those who believe and do deeds of righteousness there is no blame for what they ate (in the past), when they guard themselves from evil, and believe, and do deeds of righteousness,- (or) again, guard themselves from evil and believe,- (or) again, guard themselves from evil and do good. For Allah loveth those who do good. | لَيْسَ عَلَى الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيمَا طَعِمُوا إِذَا مَا اتَّقَوْا وَآمَنُوا وَعَمِلُوا الصَّالِحَاتِ ثُمَّ اتَّقَوْا وَآمَنُوا ثُمَّ اتَّقَوْا وَأَحْسَنُوا ۗ وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ |
94. | Yaaa aiyuhal lazeena aamanoo la yabluwannnakumul laahu bishai'im minas saidi tanaaluhooo aideekum wa rimaahukum liya'lamal laahu mai yakhaafuhoo bilghaib; famani' tadaa ba'da zaalika falahoo 'azaabun aleem (section 12) | O ye who believe! Allah doth but make a trial of you in a little matter of game well within reach of game well within reach of your hands and your lances, that He may test who feareth him unseen: any who transgress thereafter, will have a grievous penalty. | يَا أَيُّهَا الَّذِينَ آمَنُوا لَيَبْلُوَنَّكُمُ اللَّهُ بِشَيْءٍ مِنَ الصَّيْدِ تَنَالُهُ أَيْدِيكُمْ وَرِمَاحُكُمْ لِيَعْلَمَ اللَّهُ مَنْ يَخَافُهُ بِالْغَيْبِ ۚ فَمَنِ اعْتَدَىٰ بَعْدَ ذَٰلِكَ فَلَهُ عَذَابٌ أَلِيمٌ |
95. | Yaaa aiyuhal lazeena aamanoo laa taqtulus saida wa antum hurum; wa man qatalahoo minkum mut'am midan fajazaaa'um mislu maa qatala minanna'ami yahkumu bihee zawaa 'adlim minkum hadyam baalighal Ka'bati aw kaffaaratun ta'aamu masaakeena aw 'adlu zaalika Siyaamal liyazooqa wabaala amrih; 'afal laahu 'ammaa salaf; wa man 'aada fayanta qimul laahu minh; wallaahu 'azeezun zuntiqaam | O ye who believe! Kill not game while in the sacred precincts or in pilgrim garb. If any of you doth so intentionally, the compensation is an offering, brought to the Ka´ba, of a domestic animal equivalent to the one he killed, as adjudged by two just men among you; or by way of atonement, the feeding of the indigent; or its equivalent in fasts: that he may taste of the penalty of his deed. Allah forgives what is past: for repetition Allah will exact from him the penalty. For Allah is Exalted, and Lord of Retribution. | يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْتُلُوا الصَّيْدَ وَأَنْتُمْ حُرُمٌ ۚ وَمَنْ قَتَلَهُ مِنْكُمْ مُتَعَمِّدًا فَجَزَاءٌ مِثْلُ مَا قَتَلَ مِنَ النَّعَمِ يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِنْكُمْ هَدْيًا بَالِغَ الْكَعْبَةِ أَوْ كَفَّارَةٌ طَعَامُ مَسَاكِينَ أَوْ عَدْلُ ذَٰلِكَ صِيَامًا لِيَذُوقَ وَبَالَ أَمْرِهِ ۗ عَفَا اللَّهُ عَمَّا سَلَفَ ۚ وَمَنْ عَادَ فَيَنْتَقِمُ اللَّهُ مِنْهُ ۗ وَاللَّهُ عَزِيزٌ ذُو انْتِقَامٍ |
96. | Uhilla lakum saidul bahri wa ta'aamuhoo mataa'al lakum wa lissaiyaarati wa hurrima 'alaikum saidul barri maa dumtum hurumaa; wattaqul laahal lazeee ilaihi tuhsharoon | Lawful to you is the pursuit of water-game and its use for food,- for the benefit of yourselves and those who travel; but forbidden is the pursuit of land-game;- as long as ye are in the sacred precincts or in pilgrim garb. And fear Allah, to Whom ye shall be gathered back. | أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَطَعَامُهُ مَتَاعًا لَكُمْ وَلِلسَّيَّارَةِ ۖ وَحُرِّمَ عَلَيْكُمْ صَيْدُ الْبَرِّ مَا دُمْتُمْ حُرُمًا ۗ وَاتَّقُوا اللَّهَ الَّذِي إِلَيْهِ تُحْشَرُونَ |
97. | Ja'alal laahul Ka'batal Baital Haraama qiyaamal linnaasi wash Shahral Haraama walhadya walqalaaa'id; zaalika lita'lamooo annal laaha ya'lamu maa fis samaawaati wa maa fil ardi wa annal laaha bikulli shai'in 'Aleem | Allah made the Ka´ba, the Sacred House, an asylum of security for men, as also the Sacred Months, the animals for offerings, and the garlands that mark them: That ye may know that Allah hath knowledge of what is in the heavens and on earth and that Allah is well acquainted with all things. | جَعَلَ اللَّهُ الْكَعْبَةَ الْبَيْتَ الْحَرَامَ قِيَامًا لِلنَّاسِ وَالشَّهْرَ الْحَرَامَ وَالْهَدْيَ وَالْقَلَائِدَ ۚ ذَٰلِكَ لِتَعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَأَنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ |
98. | I'lamooo annal laaha shadeedul 'iqaabi wa annal laaha Ghafoorur Raheem | Know ye that Allah is strict in punishment and that Allah is Oft-forgiving, Most Merciful. | اعْلَمُوا أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ وَأَنَّ اللَّهَ غَفُورٌ رَحِيمٌ |
99. | Maa 'alar Rasooli illal balaagh; wallaahu ya'lamu maa tubdoona wa maa taktumoon | The Messenger´s duty is but to proclaim (the message). But Allah knoweth all that ye reveal and ye conceal. | مَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ ۗ وَاللَّهُ يَعْلَمُ مَا تُبْدُونَ وَمَا تَكْتُمُونَ |
100. | Qul laa yastawil khabeesu wattaiyibu wa law a'jabaka kasratul khabees; fattaqul laaha yaaa ulil albaabi la'allakum tuflihoon (section 13) | Say: "Not equal are things that are bad and things that are good, even though the abundance of the bad may dazzle thee; so fear Allah, O ye that understand; that (so) ye may prosper." | قُلْ لَا يَسْتَوِي الْخَبِيثُ وَالطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ الْخَبِيثِ ۚ فَاتَّقُوا اللَّهَ يَا أُولِي الْأَلْبَابِ لَعَلَّكُمْ تُفْلِحُونَ |
101. | yaaa aiyuhal lazeena aamanoo laa tas'aloo 'an ashyaaa'a in tubda lakum tasu'kum wa in tas'aloo 'anhaa heena yunazzalul Qur'aanu tubda lakum; 'afallaahu 'anhaa; wallaahu Ghafoorun Haleem | O ye who believe! Ask not questions about things which, if made plain to you, may cause you trouble. But if ye ask about things when the Qur´an is being revealed, they will be made plain to you, Allah will forgive those: for Allah is Oft-forgiving, Most Forbearing. | يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَسْأَلُوا عَنْ أَشْيَاءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ وَإِنْ تَسْأَلُوا عَنْهَا حِينَ يُنَزَّلُ الْقُرْآنُ تُبْدَ لَكُمْ عَفَا اللَّهُ عَنْهَا ۗ وَاللَّهُ غَفُورٌ حَلِيمٌ |
102. | Qad sa alahaa qawmum min qablikum summa asbahoo bihaa kaafireen | Some people before you did ask such questions, and on that account lost their faith. | قَدْ سَأَلَهَا قَوْمٌ مِنْ قَبْلِكُمْ ثُمَّ أَصْبَحُوا بِهَا كَافِرِينَ |
103. | Maa ja'alal laahu mim baheeratinw wa laa saaa'ibatinw wa laa waseelatinw wa laa haaminw wa laakinnal lazeena kafaroo yaftaroona 'alallaahil kazib; wa aksaruhum laa ya'qiloon | It was not Allah who instituted (superstitions like those of) a slit-ear she-camel, or a she-camel let loose for free pasture, or idol sacrifices for twin-births in animals, or stallion-camels freed from work: It is blasphemers who invent a lie against Allah; but most of them lack wisdom. | مَا جَعَلَ اللَّهُ مِنْ بَحِيرَةٍ وَلَا سَائِبَةٍ وَلَا وَصِيلَةٍ وَلَا حَامٍ ۙ وَلَٰكِنَّ الَّذِينَ كَفَرُوا يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ ۖ وَأَكْثَرُهُمْ لَا يَعْقِلُونَ |
104. | Wa izaa qeela lahum ta'aalaw ilaa maaa anzalallaahu wa ilar Rasooli qaaloo hasbunaa maa wajadnaa 'alaihi aabaaa'anaa; awa law kaana aabaaa'uhum laa ya'lamoona shai'anw wa laa yahtadoon | When it is said to them: "Come to what Allah hath revealed; come to the Messenger": They say: "Enough for us are the ways we found our fathers following." what! even though their fathers were void of knowledge and guidance? | وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَىٰ مَا أَنْزَلَ اللَّهُ وَإِلَى الرَّسُولِ قَالُوا حَسْبُنَا مَا وَجَدْنَا عَلَيْهِ آبَاءَنَا ۚ أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْلَمُونَ شَيْئًا وَلَا يَهْتَدُونَ |
105. | Yaaa aiyuhal lazeena aamanoo 'alaikum anfusakum laa yadurrukum man dalla izah tadaitum; ilal laahi marji'ukum jamee'an fayunabbi'ukum bimaa kuntum ta'maloon | O ye who believe! Guard your own souls: If ye follow (right) guidance, no hurt can come to you from those who stray. the goal of you all is to Allah: it is He that will show you the truth of all that ye do. | يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ ۖ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ ۚ إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ |
106. | Yaaa aiyuhal lazeena aamanoo shahaadatu bainikum izaa hadara ahadakumul mawtu heenal wasiyyatis naani zawaa 'adlim minkum aw aakharaani min ghairikum in antum darabtum fil ardi fa asaabatkum museebatul mawt; tahbi soonahumaa mim ba'dis Salaati fa yuqsimaani billaahi inirtabtum laa nashtaree bihee samananw wa law kaana zaa qurbaa wa laa naktumu shahaadatal laahi innaaa izal laminal aasimeen | O ye who believe! When death approaches any of you, (take) witnesses among yourselves when making bequests,- two just men of your own (brotherhood) or others from outside if ye are journeying through the earth, and the chance of death befalls you (thus). If ye doubt (their truth), detain them both after prayer, and let them both swear by Allah: "We wish not in this for any worldly gain, even though the (beneficiary) be our near relation: we shall hide not the evidence before Allah: if we do, then behold! the sin be upon us!" | يَا أَيُّهَا الَّذِينَ آمَنُوا شَهَادَةُ بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ حِينَ الْوَصِيَّةِ اثْنَانِ ذَوَا عَدْلٍ مِنْكُمْ أَوْ آخَرَانِ مِنْ غَيْرِكُمْ إِنْ أَنْتُمْ ضَرَبْتُمْ فِي الْأَرْضِ فَأَصَابَتْكُمْ مُصِيبَةُ الْمَوْتِ ۚ تَحْبِسُونَهُمَا مِنْ بَعْدِ الصَّلَاةِ فَيُقْسِمَانِ بِاللَّهِ إِنِ ارْتَبْتُمْ لَا نَشْتَرِي بِهِ ثَمَنًا وَلَوْ كَانَ ذَا قُرْبَىٰ ۙ وَلَا نَكْتُمُ شَهَادَةَ اللَّهِ إِنَّا إِذًا لَمِنَ الْآثِمِينَ |
107. | Fa in 'usira 'alaaa annahumas tahaqqaaa isman fa aakharaani yaqoomaani maqaamahumaa minal lazeenas tahaqqa 'alaihimul awlayaani fa yuqsimaani billaahi lashahaadatunaaa ahaqqu min shahaadatihimaaa wa ma'tadainaaa innaaa izal laminaz zaalimeen | But if it gets known that these two were guilty of the sin (of perjury), let two others stand forth in their places,- nearest in kin from among those who claim a lawful right: let them swear by Allah: "We affirm that our witness is truer than that of those two, and that we have not trespassed (beyond the truth): if we did, behold! the wrong be upon us!" | فَإِنْ عُثِرَ عَلَىٰ أَنَّهُمَا اسْتَحَقَّا إِثْمًا فَآخَرَانِ يَقُومَانِ مَقَامَهُمَا مِنَ الَّذِينَ اسْتَحَقَّ عَلَيْهِمُ الْأَوْلَيَانِ فَيُقْسِمَانِ بِاللَّهِ لَشَهَادَتُنَا أَحَقُّ مِنْ شَهَادَتِهِمَا وَمَا اعْتَدَيْنَا إِنَّا إِذًا لَمِنَ الظَّالِمِينَ |
108. | Zaalika adnaaa ai ya'too bishshahaadati 'alaa wajhihaaa aw yakhaafooo an turadda aimaanum ba'da aimaanihim; wattaqul laaha wasma'oo; wallaahu laa yahdil qawmal faasiqeen (section 14) | That is most suitable: that they may give the evidence in its true nature and shape, or else they would fear that other oaths would be taken after their oaths. But fear Allah, and listen (to His counsel): for Allah guideth not a rebellious people: | ذَٰلِكَ أَدْنَىٰ أَنْ يَأْتُوا بِالشَّهَادَةِ عَلَىٰ وَجْهِهَا أَوْ يَخَافُوا أَنْ تُرَدَّ أَيْمَانٌ بَعْدَ أَيْمَانِهِمْ ۗ وَاتَّقُوا اللَّهَ وَاسْمَعُوا ۗ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ |
109. | yawma yajma'ul laahur Rusula fa yaqoolu maazaaa ujibtum qaaloo laa 'ilma lanaa innaka Anta 'Allaamul Ghuyoob | One day will Allah gather the messengers together, and ask: "What was the response ye received (from men to your teaching)?" They will say: "We have no knowledge: it is Thou Who knowest in full all that is hidden." | يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ فَيَقُولُ مَاذَا أُجِبْتُمْ ۖ قَالُوا لَا عِلْمَ لَنَا ۖ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ |
110. | Iz qaalal laahu yaa 'Eesab-na-Maryamaz kur ni'matee 'alaika wa 'alaa waalidatika; iz aiyattuka bi Roohil Qudusi tukallimun naasa fil mahdi wa kahlanw wa iz 'allamtukal kitaaba wal Hikmata wa Tawraata wal Injeela wa iz Takhluqu minat teeni kahai 'atit tairi bi iznee fatanfukhu feeha fatakoonu tairam bi iznee wa tubri'ul akmaha wal abrasa bi iznee wa iz tukhrijul mawtaa bi iznee wa iz kafaftu Baneee Israaa'eela 'anka iz ji'tahum bil baiyinaati fa qaalal lazeena kafaroo minhum in haazaaa illaa sihrum mubeen | Then will Allah say: "O Jesus the son of Mary! Recount My favour to thee and to thy mother. Behold! I strengthened thee with the holy spirit, so that thou didst speak to the people in childhood and in maturity. Behold! I taught thee the Book and Wisdom, the Law and the Gospel and behold! thou makest out of clay, as it were, the figure of a bird, by My leave, and thou breathest into it and it becometh a bird by My leave, and thou healest those born blind, and the lepers, by My leave. And behold! thou bringest forth the dead by My leave. And behold! I did restrain the Children of Israel from (violence to) thee when thou didst show them the clear Signs, and the unbelievers among them said: ´This is nothing but evident magic.´ | إِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ اذْكُرْ نِعْمَتِي عَلَيْكَ وَعَلَىٰ وَالِدَتِكَ إِذْ أَيَّدْتُكَ بِرُوحِ الْقُدُسِ تُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا ۖ وَإِذْ عَلَّمْتُكَ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنْجِيلَ ۖ وَإِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِي فَتَنْفُخُ فِيهَا فَتَكُونُ طَيْرًا بِإِذْنِي ۖ وَتُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ بِإِذْنِي ۖ وَإِذْ تُخْرِجُ الْمَوْتَىٰ بِإِذْنِي ۖ وَإِذْ كَفَفْتُ بَنِي إِسْرَائِيلَ عَنْكَ إِذْ جِئْتَهُمْ بِالْبَيِّنَاتِ فَقَالَ الَّذِينَ كَفَرُوا مِنْهُمْ إِنْ هَٰذَا إِلَّا سِحْرٌ مُبِينٌ |
111. | Wa iz awhaitu ilal hawaariyyeena an aaminoo bee wa bi Rasoolee qaalooo aamannaa washhad bi annanaa muslimoon | "And behold! I inspired the disciples to have faith in Me and Mine Messenger: they said, ´We have faith, and do thou bear witness that we bow to Allah as Muslims´". | وَإِذْ أَوْحَيْتُ إِلَى الْحَوَارِيِّينَ أَنْ آمِنُوا بِي وَبِرَسُولِي قَالُوا آمَنَّا وَاشْهَدْ بِأَنَّنَا مُسْلِمُونَ |
112. | Iz qaalal hawaariyyoona yaa 'Eesab na Maryama hal yastatee'u Rabbuka ai yunaz zila alaina maaa'idatam minas samaaa'i qaalat taqul laaha in kuntum mu'mineen | Behold! the disciples, said: "O Jesus the son of Mary! can thy Lord send down to us a table set (with viands) from heaven?" Said Jesus: "Fear Allah, if ye have faith." | إِذْ قَالَ الْحَوَارِيُّونَ يَا عِيسَى ابْنَ مَرْيَمَ هَلْ يَسْتَطِيعُ رَبُّكَ أَنْ يُنَزِّلَ عَلَيْنَا مَائِدَةً مِنَ السَّمَاءِ ۖ قَالَ اتَّقُوا اللَّهَ إِنْ كُنْتُمْ مُؤْمِنِينَ |
113. | Qaaloo nureedu an naakula minhaa wa tatama 'inna quloo bunaa wa na'lama an qad sadaqtana wa nakoona 'alaihaa minash shaahideen | They said: "We only wish to eat thereof and satisfy our hearts, and to know that thou hast indeed told us the truth; and that we ourselves may be witnesses to the miracle." | قَالُوا نُرِيدُ أَنْ نَأْكُلَ مِنْهَا وَتَطْمَئِنَّ قُلُوبُنَا وَنَعْلَمَ أَنْ قَدْ صَدَقْتَنَا وَنَكُونَ عَلَيْهَا مِنَ الشَّاهِدِينَ |
114. | Qaala 'Eesab nu Maryamal laahumma Rabbanaaa anzil 'alainaa maaa'idatam minas samaaa'i takoonu lanaa 'eedal li awwalinaa wa aakhirinaa wa Aayatam minka warzuqnaa wa Anta khairur raaziqeen | Said Jesus the son of Mary: "O Allah our Lord! Send us from heaven a table set (with viands), that there may be for us - for the first and the last of us - a solemn festival and a sign from thee; and provide for our sustenance, for thou art the best Sustainer (of our needs)." | قَالَ عِيسَى ابْنُ مَرْيَمَ اللَّهُمَّ رَبَّنَا أَنْزِلْ عَلَيْنَا مَائِدَةً مِنَ السَّمَاءِ تَكُونُ لَنَا عِيدًا لِأَوَّلِنَا وَآخِرِنَا وَآيَةً مِنْكَ ۖ وَارْزُقْنَا وَأَنْتَ خَيْرُ الرَّازِقِينَ |
115. | Qaalal laahu innee munaz ziluhaa 'alaikum famai yakfur ba'du minkum fa inneee u'azzibuhoo 'azaabal laaa u'azzibuhooo ahadam minal 'aalameen (section 15) | Allah said: "I will send it down unto you: But if any of you after that resisteth faith, I will punish him with a penalty such as I have not inflicted on any one among all the peoples." | قَالَ اللَّهُ إِنِّي مُنَزِّلُهَا عَلَيْكُمْ ۖ فَمَنْ يَكْفُرْ بَعْدُ مِنْكُمْ فَإِنِّي أُعَذِّبُهُ عَذَابًا لَا أُعَذِّبُهُ أَحَدًا مِنَ الْعَالَمِينَ |
116. | Wa iz qaalal laahu yaa 'Eesab na Maryama 'a-anta qulta linnaasit takhizoonee wa ummiya ilaahaini min doonil laahi qaala Subhaanaka maa yakoonu leee an aqoola maa laisa lee bihaqq; in kuntu qultuhoo faqad 'alimtah; ta'lamu maa fee nafsee wa laaa a'alamu maa fee nafsik; innaka Anta 'Allaamul Ghuyoob | And behold! Allah will say: "O Jesus the son of Mary! Didst thou say unto men, worship me and my mother as gods in derogation of Allah´?" He will say: "Glory to Thee! never could I say what I had no right (to say). Had I said such a thing, thou wouldst indeed have known it. Thou knowest what is in my heart, Thou I know not what is in Thine. For Thou knowest in full all that is hidden. | وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَٰهَيْنِ مِنْ دُونِ اللَّهِ ۖ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ ۚ إِنْ كُنْتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ ۚ تَعْلَمُ مَا فِي نَفْسِي وَلَا أَعْلَمُ مَا فِي نَفْسِكَ ۚ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ |
117. | Maa qultu lahum illaa maaa amartanee bihee ani'budul laaha Rabbeee wa Rabbakum; wa kuntu 'alaihim shaheedam maa dumtu feehim falammaa tawaffaitanee kunta Antar Raqeeba 'alaihim; wa Anta 'alaa kulli shai'in Shaheed | "Never said I to them aught except what Thou didst command me to say, to wit, ´worship Allah, my Lord and your Lord´; and I was a witness over them whilst I dwelt amongst them; when Thou didst take me up Thou wast the Watcher over them, and Thou art a witness to all things. | مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ ۚ وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ ۖ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ ۚ وَأَنْتَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ |
118. | In tu'azzibhum fa innahum ibaaduka wa in taghfir lahum fa innaka Antal 'Azzezul Hakeem | "If Thou dost punish them, they are Thy servant: If Thou dost forgive them, Thou art the Exalted in power, the Wise." | إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ ۖ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ |
119. | Qaalal laahu haaza yawmu yanfa'us saadiqeena sidquhum; lahum janaatunn tajree min tahtihal anhaaru khaalideena feehaaa abadaa; radiyal laahu 'anhum wa radoo 'anh; zaalikal fawzul 'azeem | Allah will say: "This is a day on which the truthful will profit from their truth: theirs are gardens, with rivers flowing beneath,- their eternal Home: Allah well-pleased with them, and they with Allah: That is the great salvation, (the fulfilment of all desires). | قَالَ اللَّهُ هَٰذَا يَوْمُ يَنْفَعُ الصَّادِقِينَ صِدْقُهُمْ ۚ لَهُمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ |
120. | Lillaahi mulkus samaawaati wal ardi wa maa feehinn; wa Huwa 'alaa kulli shai'inn Qadeer (section 16) | To Allah doth belong the dominion of the heavens and the earth, and all that is therein, and it is He Who hath power over all things. | لِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا فِيهِنَّ ۚ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ |
Recitation by Mishary Al-Alfasy
Name
This Sarah takes its' name from verse 112 in
which the word mai'dah occurs. Like the names of many other surahs, this name
has no special relation to the subject of the Surah but has been used merely as
a symbol to distinguish it from other surahs.
Period of
Revelation
The theme of this Surah indicates, and traditions
support it, that it was revealed after the treaty of Hudaibiyah at the end of 6
A. H. or in the beginning of 7 A. H. That is why it deals with those problems
that arose from this treaty.
The Holy Prophet with 1400 Muslims went to
Makkah in Zil-Qaadah 6 A.H. to perform `Umrah, but the Quraish spurred by their
enmity, prevented him from its performance, though it was utterly against all
the ancient religious traditions of Arabia. After a good deal of hard and harsh
negotiations, a treaty was concluded at Hudaibiyah according to which it was
agreed that he could perform `Umrah the following year. That was a very
appropriate occasion for teaching the Muslims the right way of performing a
pilgrimage to Makkah with the true Islamic dignity, and enjoining that they
should not prevent the disbelievers from performing pilgrimage to Makkah as a
retaliation for their misbehavior. This was not difficult at all as many
disbelievers had to pass through Muslim territory on their way to Makkah. This
is why the introductory verses deal with the things connected with pilgrimage to
Makkah and the same theme has been resumed in vv. 101-104. The other topics of
this Surah also appear to belong to the same period.
The continuity of
the subject shows that most probably the whole of the Surah was revealed as a
single discourse at one and the same time. It is also possible that some of its
verses were revealed at a later period and inserted in this Surah at different
places where they fitted in. But there appears to be not the least gap anywhere
in the Surah to show that it might have comprised two or more discourses.
Occasion of Revelation
This Surah was revealed to
suit the requirements of the changed conditions which were now different from
those prevailing at the time of the revelation of Al-i-'Imran and An- Nisa. Then
the shock of the set-back at Uhd had made the very surroundings of Al-Madinah
dangerous for the Muslims, but now Islam had become an invulnerable power and
the Islamic State had extended to Najd on the east, to the Red Sea on the west,
to Syria on the north and to Makkah on the south. This set-back which the
Muslims had suffered at Uhd had not broken their determination. It had rather
spurred them to action. As a result of their continuous struggle and
unparalleled sacrifices, the power of. the surrounding clans, within a radius of
200 miles or so, had been broken. The Jewish menace which was always threatening
Al-Madinah had been totally removed and the Jews in the other parts of Hijaz
had-become tributaries of the State of Al-Madinah. The last effort of the
Quraish to suppress Islam had been thwarted in the Battle of the Ditch. After
this, it had become quite obvious to the Arabs that no power could suppress the
Islamic movement. Now Islam was not merely a creed which ruled over the minds
and hearts of the people but had also become a State which dominated over every
aspect of the life of the people who lived within its boundaries. This had
enabled the Muslims to live their lives without let or hindrance, in accordance
with their beliefs.
Another development had also taken place during this
period. The Muslim civilization had developed in accordance with the principles
of Islam and the Islamic viewpoint. This civilization was quite distinct from
all other civilizations in all its' details, and distinguished the Muslims
clearly from the non Muslims in their moral, social and cultural behavior.
Mosques had been built in all territories, prayer had been established and' Imam
(leader) for every habitation and clan had been appointed. The Islamic civil and
criminal laws had been formulated in detail and were being enforced through the
Islamic courts. New and reformed ways of trade and commerce had taken the place
of the old ones. The Islamic laws of marriage and divorce, of the segregation of
the sexes, of the punishment for adultery and calumny and the like had cast the
social life of the Muslims in a special mold. Their social behavior, their
conversation, their dress, their very mode of living, their culture etc., had
taken a definite shape of its own. As a result of all these changes, the
non-Muslims could not expect that the Muslims would ever return to their former
fold.
Before the treaty of Hudaibiyah, the Muslims were so engaged in
their struggle with the non-Muslim Quraish that they got no time to propagate
their message. This hindrance was removed by what was apparently a defeat but in
reality a victory at Hudaibiyah. This gave the Muslims not only peace in their
own territory but also respite to spread their message in the surrounding
territories. Accordingly the Holy Prophet addressed letters to the rulers of
Iran, Egypt and the Roman Empire and the chiefs of Arabia, inviting them to
Islam. At the same time the missionaries of Islam spread among the clans and
tribes and invited them to accept the Divine Way of Allah. These were the
circumstances at the time when Al-Ma'idah was revealed.
Topics
It deals with the following three main topics:
Commandments and
instructions about the religious, cultural and political life of the Muslims.
In this connection, a code of ceremonial rules concerning the journey for
Haj has been prescribed; the observance of strict respect for the emblems of
Allah has been enjoined; and any kind of obstruction or interference with the
pilgrims to the Kaabah has been prohibited. Definite rules and regulations have
been laid down for what is lawful and unlawful in the matter of food, and
self-imposed foolish restrictions of the pre-Islamic age have been abolished.
Permission has been given to. take food with the people of the Book and to marry
their women. Rules and regulations for the performance of Wudu (ablutions) and
bath and purification and tayammum (ablutions with dust) have been prescribed.
Punishment for rebellion, disturbance of peace and theft have been specified.
Drinking and gambling have absolutely been made unlawful. Expiation for the
breaking of oath has been laid down and a few more things have been added to the
law of evidence.
Admonition to the Muslims.
Now
that the Muslims had become a ruling body, it was feared that power might
corrupt them. At this period of great trial, Allah had admonished them over and
over again to stick to justice and to guard against the wrong behavior of their
predecessors, the people of the Book. They have been enjoined to remain
steadfast to the Covenant of obedience to Allah and His Messenger, and to
observe strictly their commands and prohibitions in order to save them- selves
from the evil consequences which. befell the Jews and the Christians who had
violated them. They have been instructed to observe the dictates of the Holy
Quran in the conduct of all their affairs and warned against the attitude of
hypocrisy.
Admonition to the Jews and the Christians.
As the power of the Jews had been totally weakened and almost all their
habitations in north Arabia had come under the rule of the Muslims, they have
been warned again about their wrong attitude and invited to follow the Right
Way. At the same time a detailed invitation has also been extended to the
Christians. The errors of their creeds have been clearly pointed out and they
have been admonished to accept the guidance of the Holy Prophet. . Incidentally,
it may be noted that no direct invitation has been made to the Majusis and
idolaters living in the adjoining countries, because there was no need for a
separate address for them as their condition. had already been covered by the
addresses to the mushrik Arabs.
Subject: Consolidation of the
Islamic Community
In continuation of the instructions about the
consolidation of the Islamic Community given in Surah An-Nisa, the Muslims have
been directed to observe and fulfill all their obligations: further regulations
have been prescribed to train the Muslims for that purpose.
They have
also been particularly warned as rulers to guard against the corruption, of
power and directed to observe the Covenant of the Quran. They have also been
exhorted to learn lessons from the failings of their predecessors, the Jews and
the Christians, who in their turn have been admonished to give up their wrong
attitudes towards the Right Way and accept the guidance taught by Prophet
Muhammad (God's peace be upon him).
Topics and their
Interconnection
The Believers have been exhorted to fulfill
scrupulously all of their obligations and follow the regulations prescribed by
the Divine Law about food, sex, Salat, justice, etc. 1 - 10
The Muslims
have been warned to guard against the errors of their predecessors; they should
follow the Right Path and avoid the bad example of the Jews and the Christians,
who broke their Covenants and went astray into evil ways. They, in their turn,
have been admonished to give up their wrong ways and accept Islam. 11 - 26
The story of the two sons of Adam has been related to reproach the Jews for
their plot to kill the Holy Prophet and his Companions. (v. 11 & E.N. 30). The
story has also been used to emphasize the sanctity of human life. 27 - 32
To achieve this object, punishments have been prescribed for those who
create chaos in the Islamic State, and the Believers have been urged to exert
their utmost to establish the Right Way; the sanctity of property has also been
emphasized. 33 - 40
The Holy Prophet (and through him the Muslims) has
been reassured that he should not mind the enmity, the evil designs and the
machinations of the Jews, but continue exerting his utmost to establish the
Right Way in accordance with the Guidance of the Quran; for nothing better could
be expected from those who had forsaken their own Torah. He should deal with the
Christians likewise, for they, too, had forsaken their Gospel. 41 - 50
In
view of the degenerate moral condition of the Jews and the Christians, the
Believers have been warned not to make them their friends and confidants.
Likewise they should be on their guard against the evil designs of the
hypocrites, the disbelievers and the like and should rely on the true Believers
alone. The people of the Book have, in their turn been exhorted to give up their
enmity and adopt the right attitude, for they cannot get salvation without this.
51 - 69
The theme of the corruptions of the Jews and Christians has been
resumed. The Christians especially have been reproved for their errors in regard
to the doctrine of Tauhid. At the same time they have been preferred to the hard
hearted Jews, for there are among them some who are more inclined towards the
Truth. 70 - 86
In this portion of the Surah, further regulations about
the lawful and the un-lawful, in addition to those contained in vv. 1 - 10, have
been given. 87 - 108
At the end of the Surah, the mention of the
conversation that will take place between Allah and His Prophets on the Day of
Judgment, has been made for the benefit of the erring people to serve as a
corrective to their creeds. The conversation with Prophet Christ has been cited
as a specimen to warn particularly the Christians, who profess to believe in
him, and generally all those people who put false hopes in their Prophets, etc.
109 - 119
Conclusion: "O man-kind! The Sovereignty of the heavens and the
earth belongs to Allah: therefore you should become His true servants and fear
Him, for He has full powers over everything." 120
1The Sovereignty of the heavens and the earth and whatever is therein belongs
to Allah and He has power over everything.
2The Arabic word an `am
applies to camel, cow (ox), sheep and goat and bahimah to all kinds of grazing
quadrupeds. The combination of the two words has made the meaning more
comprehensive by including all the grazing quadrupeds that resemble those four
contained in the word an'am. It also implies that the carnivore that kill other
animals for food are unlawful. The Holy Prophet made this explicit in a
Tradition declaring the carnivore unlawful. Likewise he also declared unlawful
those birds that have claws and kill other animals for food or eat dead bodies
According to Ibn `Abbas, the Holy Prophet prohibited the eating of the flesh of
the carnivore and of the birds with claws. Other Traditions from several
Companions also support the same.
3Ihram is the pilgrim's robe which has
to be put on at fixed boundaries at the known distances from the Ka'abah. It is
not lawful for any pilgrim to proceed to the Ka`abah until he puts off his usual
dress and puts on the pilgrim's garb. This consists of two pieces of cloth
without seam or ornament, one of which is wrapped round the loins and the other
thrown over the shoulders. The instep, heel and head must be bare. This is
called the state of Ihram because it makes unlawful even some of the things that
are ordinarily lawful. For instance, one should not have a shave or a hair-cut
and should not wear other clothes or ornaments nor use perfumes nor indulge in
sensual desires and the like. Another restriction is the prohibition against
killing any animate object or against hunting or against directing any one else
to help hunt an animal. (Please refer also to E.N. 213, Al-Baqarah).
4This means that Allah has absolute authority to issue any decree He wills, and
that the servants have no right at all to question it. Though all His Decrees
and Commands are based on wisdom and are full of excellence, yet a Muslim, His
servant, does not obey these just because they are proper and conducive to his
good, but obeys them because they are commandments from his Sovereign. If He
declares anything to be un-lawful, it becomes un-lawful for no other reason than
that it has been made unlawful by Him. Likewise if He makes anything lawful, it
becomes lawful for no other reason than that its Owner and the Owner of
everything permits His servants to use it. That is why the Qur'an establishes
with full force the fundamental principle that the only basis which makes a
thing lawful or unlawful is whether there is the permission of the Owner for its
use or not. Likewise there is no other basis for the servant to consider a thing
to be lawful or un-lawful except that it is lawful if Allah makes it lawful and
un-lawful if He prohibits it.
5Sha a-ir is the plural of shi- ar
(emblem). Every object or a representation of it, that symbolizes a way or a
creed or a mode of thought or action or a system is called its shi'-ar because
it serves as an emblem of it. Official flags,police and army uniforms, coins,
currency notes, stamps etc., are the sha "a-ir of governments which demand due
respect for these from all under them, and, as far as possible, from others as
well. For instance, Temple. Altar, Cross etc., are the .sha'a-ir of
Christianity. the Hammer and Sickle is the shi-'ar of the Communist Party, and-
the Swastika of the Nazi Party. AlI of them demand reverence and respect for
their emblems from their followers. If anyone shows disrespect for any of the
emblems of any system, it is an indication that he has enmity with that system
and it the offender belongs to the same system, this act will be tantamount to
apostasy and rebellion against it.
The Sha a-ir-Allah (Emblems of Allah)
are those signs and symbols that represent the pure way of God-worship as
against the ways of idolatry, unbelief, paganism and atheism. The Muslims are
required to show respect to the emblems of Allah wherever they find them in any
way or system, provided that their psychological background is purely attributed
to God-worship and has not in any way been polluted by any association with
idolatry or unbelief. Therefore, if a Muslim comes across anything in the creed
and deed of a non-Muslim which has an element of God-worship in it, he will show
due respect to that element and to the emblems connected with God-worship. There
will be no dispute with the non Muslims on that account: a dispute arises only
when he pollutes God-worship with the worship of others.
In this
connection, it should be noted that the command to show due respect to the
emblems of Allah was given at a time when the Muslims were at war with the pagan
Arabs who were in possession of Makkah. This was necessitated because some of
the pagan Arabs had to pass on their way to the Ka'abah through places where the
Muslims could strike at them easily. Therefore the Muslims were enjoined not to
molest them when they were proceeding to the House of Allah, even though they
were idolaters and at war with them. Like wise, the Muslims should not attack
them during the months of Hajj nor snatch from them those animals, which they
were taking to the House of Allah as offering. This is to ensure that the
element of God-worship, which had .remained intact in their corrupt religion,
should be respected and not violated
6Immediately after this Command, a
few emblems of Allah have been specially mentioned because there was an imminent
danger of their violation by the Muslims owing to the state of war. This does
not, however, mean that these emblems alone are to be respected.
7Incidentally the command about ihram has been given here because this is also
one of the emblems of Allah. Hunting during the state of ihram is prohibited,
because it is the violation of one of the emblems of Allah. But when the
restrictions of ihram come to an end according to the law, one is permitted to
hunt, if one desires to do so.
8This prohibition was laid down to check
the Muslims from preventing the pagan Arabs from proceeding to Hajj and
attacking them when they were passing through their territories. The Muslims had
been so enraged when their enemies had prevented them from visiting the Ka'abah
and from the performance of Hajj in contravention of their old custom that they
were prone to retaliate, but Allah warned them not to transgress the bounds.
9That is, the flesh of the animal that dies a natural death.
10That
is, the flesh of the animal which has been slaughtered in the name of another
than Allah or has been slaughtered with the intention of dedicating. it to a
saint or a god or a goddess etc. (Please also see E.N. 171 of Al-Baqarah).
11That is, "If an animal falls a victim to any of these accidents but is
still alive and is duly slaughtered, it is lawful to eat its flesh". This also
implies that the flesh of a clean animal becomes lawful only when it is
slaughtered in the prescribed way and that there is no other way of making it
lawful. In the prescribed way only that much of the throat is cut that enables
the blood to flow out freely. This cannot happen if the whole of the neck is cut
off or if the animal is strangled or killed in any other way because in that
case most of the blood remains in the body and congeals at different places and
sticks to the flesh. But when it is slaughtered in the prescribed way, the whole
of the body remains connected with the brain for a sufficiently long time to
allow the blood to flow totally out of the body and the flesh is cleansed of the
blood which in itself is unlawful. Therefore it is essential that the flesh
should be cleansed of blood in order to become lawful.
12The Arabic word
nusub applies to all those places which have been specifically dedicated to any
saint or god, etc., for making offerings to them or for any other kind of
ungodly worship whether there is or is not any sort of stone or wooden idol
therein.
13In this connection, it should be understood well that the
limits prescribed by the Law for making eatables lawful or unlawful are not laid
down from the point of view of physical health but from the moral and spiritual
points of view. As regards the matters concerning physical health, these have
been left to man's own judgment and discretion, It is his own business to find
out what things are useful or harmful for his physical health and nourishment
and the Law does not take any responsibility for his guidance in this respect.
Had it done so, poison would have been the first thing to be made unlawful, but
there is absolutely no mention of this or other deadly things in the Qur'an or
the Traditions. The Law is only concerned about what is morally or spiritually
harmful or beneficial and also about the right or wrong means for obtaining
lawful things. It is obvious that man has no means of finding out these things
by himself and is consequently liable to commit errors in this matter without
the guidance of the law. For whatever has been prohibited, has been prohibited
because it is harmful from the point of view of cleanliness or morality or
belief. On the contrary, whatever has been made lawful, has been made so because
it is free from all these evils.
One might ask why Allah has not
explained the philosophy underlying the prohibition of certain things for the
clear understanding of the people. This is because it is not possible for
mankind to comprehend this. For instance, it is not possible for us to make a
research into the nature of moral evils that are produced by eating carrion,
blood or the flesh of swine, nor is it easy to find out how they are produced
and to what extent, because we have no means of measuring or weighing morality,
It is, therefore, obvious that, even if their evil effects had been explained,
the position of the skeptic would have remained the same as before for the lack
of means of testing their veracity.
This is why Allah has declared the
observance of the limits prescribed for the lawful and the unlawful as a matter
of belief. One, who believes in the Qur'an as the book of God and in the Holy
Prophet as His Messenger and in Allah as All Knowing and All-Wise, will observe
the prescribed limits whether one understands their philosophy or not. On the
other hand, if one does not believe in this basic creed, one will avoid only
those things which are harmful according to human knowledge and will go on
suffering from the consequences of those which man has not learned to be
harmful.
14This verse comprises three categories of prohibitions:
(1) It prohibits the pagan ways of taking omens from a god or a goddess and
the like, about one's fortune or getting indications as to the future or
deciding disputes. For instance, the pagan Quraish of Makkah had specified the
idol of Hubal at the Ka`abh for this purpose and kept near it seven divining
arrows. They would, after presenting the offering to the priest and performing
certain ceremonies, pull out an arrow and regard the words engraved on it as the
verdict of Hubal.
(2) The second category consists of the superstitious
ways and irrational methods of taking decisions about the daily problems of life
for anything regarded as portending good or evil regardless of reason or
knowledge, or of finding out future events blindly by the ominous significance
of particular things, circumstances, occurrences or proceedings or the like. In
short, it included all the so-called arts of prediction and prophetic
significance.
(3) The third category includes all kinds of gambling in
which the distribution of things etc., is based on mere chance and not on merit,
right, service or other rational considerations. For instance, all the schemes
of lottery which entitle a certain holder of a ticket to a prize merely on
chance, and at the expense of a large number of other holders of such tickets,
or the award of prizes for cross-word puzzles in which a certain answer out of a
large number of correct ones corresponds, by mere chance, to the answer that has
been ear-marked as correct for the purpose - all these things are unlawful.
However, one simple form of casting lots is lawful in Islam, when there are
two equally lawful things or rights and there is no rational method of deciding
between them. Supposing two persons have equal rights, in every respect, to
something and the judge finds no rational justification to give preference to
either of the disputants, neither of whom is willing to forgo his rights. In
such a case, if they mutually agree, the matter may be decided by casting lots,
or if one has to choose one of the two lawful things and is in difficulty in
regard to the choice, one is allowed to cast lots for it. The Holy Prophet
adopted this method on such occasions as required a choice to be made between
two persons with equal rights, whenever he thought that if he himself decided in
favor of one, the other might be grieved.
15"Today" does not mean a
particular day or date but the time when this verse was revealed.
"The
disbelievers have despaired of your religion" means: "After along systematic
resistance and opposition, they have lost hope of defeating your religion. Now
they do not expect that you wilt ever return to the former way of "ignorance"
because your religion has become a permanent way of life and has been
established on a firm footing. Therefore. "Do not fear them but fear Me." That
is, there is no longer any danger of interference from the disbelievers that
they will prevent you from the performance of your religious obligations. You
should, therefore, fear God and observe His commands and instructions because no
ground for fear has been left for you. Now your disobedience of the Law will
mean that you do not intend to obey Allah."
16"I have perfected your
religion" means: "I have provided it with all the essential elements of a
permanent way of life which comprises a complete system of thought and practice
and civilization and have laid down principles and given detailed instructions
for the solution of all human problems. Hence there is no need for you to seek
guidance and instructions from any other source."
The completion of "the
blessing" is the completion of the blessing of guidance.
"I have approved
Islam as the way of life for you" because you have practically proved by your
obedience and devotion to it that you sincerely believe in Islam which you have
accepted. As I have practically set you free from every kind of subjection and
servitude there is no compulsion for you to submit to any other than Me in your
practical life." It also implies, "As a gratitude for these blessings of Mine,
you should show no negligence in the observance of the prescribed limits."
Authentic traditions show that this declaration was revealed on the occasion
of the last Hajj performed by the Holy Prophet in A.H. 10. I am however of the
opinion that it was at first revealed in A.H. 6 close after the treaty of
Hudaibiyah as a part of this discourse, but was again sent down to the Holy
Prophet for its declaration on that suitable occasion. This is because this
verse is so well knit in this context that it would be incomplete without it,
Therefore it cannot Be imagined that it was inserted here afterwards when it was
revealed in A.H. 10. I believe (and the real knowledge is with Allah) that at
the time of its revelation in this context its real significance was not
realized, therefore in A.H. 10, when the whole of Arabia was subdued and the
power of Islam reached its zenith, Allah again sent down these sentences to His
Prophet for their declaration on the occasion of his last Hajj.
17Please
refer to E.N. 172 of Al-Baqarah.
18A subtle point is hidden in this
answer. It is meant to set right the doubting attitude of some "religious
persons," who regard everything as unlawful unless it is explicitly declared to
be lawful. There was a need to remove this doubt because it makes people very
fastidious. So much so that such people begin to demand a complete list of
lawful things in every sphere of life and look at everything with a doubting
attitude. Those who asked the question did so with the intention of obtaining a
detailed list of the lawful things so that they might consider all other things
as unlawful. However, the Qur'an did the opposite of it and gave a detailed list
of the forbidden things and made all other good things lawful. This was a great
reform, for it set human life free from many bondages and opened wide the doors
of the vast world for mankind. Before its revelation only a limited number of
things were lawful and the remaining vast world was unlawful, but this verse
declared a limited number of things unlawful and made the remaining vast world
lawful.
"Lawful" has been qualified with "pure"so that impure things
might not be made lawful just because they have not been included in the list of
prohibition. As regards the criterion for judging whether a thing is pure or
not, it should be noted that all those things are pure which are not unclean
according to any principle of the Islamic Law, or which are not offensive to
good taste or have not universally been regarded as repugnant by cultured
people.
19Hunting animals are dogs, leopards, falcons, hawks and other
beasts and birds of prey which are trained to chase wild animals and catch them
for their masters, without mangling them. The game of the trained hunting
animals is lawful because they do not mangle it and that of the untrained beasts
and birds of prey is unlawful because they mangle it.
There is, however,
a difference of opinion among the jurists about this matter. Imam Shafi`i and
those of his school of thought are of the opinion that if the hunting beast or
bird eats a part of what it catches, it becomes unlawful, for this means that
the animal had caught the game for itself and not for its master. Imam Malik and
those of his school of thought are of the opinion that if the hunting bird or
beast eats less than one-third of the game, the remaining two-thirds or so is
lawful for the master. Imam Abu Hanifah and those of his school of thought are
of the opinion that if the hunting beast eats a part of what it catches, the
remaining game will become unlawful, but if the hunting bird eats a part of it
the remaining game will not become unlawful because the hunting beast can be
trained to catch and hold the game for its master without eating anything of it,
but the hunting bird cannot be so trained. In contrast to these views, Hadrat
`Ali is of the opinion that the game of the hunting bird is absolutely unlawful,
because it cannot be trained to catch and hold the game for its master without
eating something of it. But in case it is not found alive, it will be lawful if
the name of Allah was mentioned at the time of letting loose the hunting animal.
The same also applies to hunting with arrows.
20That is one should
recite bismillah ("In the name of Allah,"), when letting loose the hunting
animal for game. According to a Tradition, `Adi-bin Hatim asked the Holy Prophet
whether he could hunt a game with a hunting dog. The Holy Prophet replied, "You
may eat of the game if you recited the name of Allah at the time of letting
loose the hunting dog, provided that he did not eat of it. In the other case you
should not eat it because that would mean that the dog had actually caught it
for himself." Then `Adi-bin-Hatim further asked, "If 1 let loose my own dog, on
the game but afterwards find another dog there, what should I do in that case'?"
The Holy Prophet replied, "Do not eat it because you mentioned the name of Allah
in relation to your own dog and not the other dog."
The verse enjoins
that the name of Allah must be mentioned at the time of letting loose the
hunting animal in order to make the game lawful. If, however, the hunted animal
is found alive, it should be duly slaughtered in the name of Allah. But in case
it is not found alive, it will be lawful if the name of Allah was mentioned at
the time of letting loose the hunting animal. The same also applies to hunting
with arrows.
21"The food of the People of the Book" also includes what
has been slaughtered by them.
"The food of the People of the Book is
lawful for you and your food for them" means that there are no restrictions
either on us or on them to take food together. The Muslims are permitted to take
meals with the People of the Book and they with the Muslims. But the repetition
of the sentence "all good and pure things have been made lawful for you" is very
significant. It shows that the Muslims should not partake of their food, if the
people of the Book do not observe those rules which are essential from the point
of view of the Islamic Law, or if they include unlawful things in their food and
drink. For instance, if they do not mention the name of Allah over the animal
they slaughter or mention any other name than that of Allah over it, the flesh
would be forbidden for the Muslims. Likewise if liquor or pork or any other
forbidden things is served, the Muslims are not permitted to sit at the same
table with them.
The same rule also applies to the food and drink of
other non-Muslims except that the Muslims are not permitted at all to eat the
flesh of the animals slaughtered by non-Muslims. They are permitted to eat the
flesh of the clean animals, slaughtered by the People of the Book only, if they
duly pronounced the name of Allah over it.
22This refers to the Jews and
the Christians. Permission to marry only their women has been given, and that ,
too, with the provision that they should be chaste (muhsanat). There is a
difference of opinion in the details of the application of this permission.
According to Ibn 'Abbas, a Muslim may marry from among the women of the People
of the Book who are the subjects of the Islamic State, but is not permitted to
marry from among the women of the People of the Book living in the regions which
are at war with the Islamic State or are living in a territory of the
unbelievers. The Hanafis differ a little from this and consider it undesirable,
though not unlawful, to marry women from among the People of the Book living in
a foreign territory. On the contrary, Said bin Musayyib and Hasan Basri are of
the opinion that the Command is of a general nature; therefore there is no need
to make any kind of distinction between the People of the Book whether they are
subjects of an Islamic State or living in a foreign territory.
Besides
this there also is a difference in the interpretations of the word muhsanat.
According to Hadrat `Umar, it refers to virtuous and chaste women. That is why
he excludes characterless women of the People of the Book from this permission.
Hasan, Sha`bi and Ibrahim Nakha`i are of the same opinion and the Hanafis also
approve of this. On the other side, Imam Shafi`i takes it to mean free women of
the people of the Book as opposed to the slave-girls from among them.
23The warning that immediately follows the permission given to marry women from
among the People of the Book is very significant. The Muslim who makes use of
this permission has been warned to guard his faith and morality very cautiously
against the influence of his unbelieving wife. There is a genuine danger that
his deep love might -tender him a prey to wrong creeds and acts of his
unbelieving wife and he might lose both his Faith and morality, or he might
adopt a wrong moral and social attitude which might be against the spirit of his
faith.
24According to the practice and instructions of the Holy Prophet,
washing of the face includes the inside washing and cleaning of the mouth,
throat and nose. It is also essential to wipe the ears from outside and inside
as they form part of the head. The hands should be cleansed first because the
other parts are to he cleansed with them.
25A full bath is essential in
case one becomes "unclean" by cohabitation or by a discharge of semen during
sleep etc. It is forbidden to touch the Qur'an or to offer the Prayer while one
is "unclean". (For further details please refer to E.N.`s 67, 68, 69 of An-Nisa).
26Please refer to E.N.'s 69 and 70 of An-Nisa.
27Cleanliness of the
body is a blessing like the purity of the soul. The blessing of Allah becomes
complete only when one gets full guidance for the purity of both the body and
the soul.
28The blessing is that Allah has made the right way of life
clear for the Muslims and appointed them to the high position of the leadership
of the world to guide it on the straight path.
29Please refer to E.N.'s
164 and 165 of An-Nisa.
30This refers to the incident that has been
related by Hadrat `Abdullah bin `Abbas. Some Jews plotted to kill the Holy
Prophet and some of his eminent Companions in order to give a crushing blow to
Islam. Accordingly, they invited him to a dinner. But right in time the Holy
Prophet by the grace of God came to know of the plot and did not go to the
dinner. This incident has been mentioned here by way of introduction, as the
address onward is directed towards the Israelites.
The address, which
begins from here, has two objects. First, it is meant to warn the Muslims to
guard against the attitude which the Jews and the Christians had adopted towards
the covenant they had made with God: they had broken the covenant and swerved
into wrong and evil ways. Second, it warns the Jews and the Christians of their
error and invites them to the Right Way.
31The Arabic word nagib means
one who guards and keeps a protecting and restraining watch. Allah commanded
Moses to appoint twelve supervisors one each from the twelve tribes of Israel to
keep watch over their affairs in order to protect them from irreligious and
immoral ways. The Bible mentions twelve "princes of the tribes of their fathers"
(Numbers, 1:16) as "heads of thousands in Israel" but not as supervisors of
religion and morality as is implied in the word nagib.
32That is, "If
you accept the invitation of the Messengers who come from Me and help them in
their mission......."
33"...... a good loan to God" is the money spent in
His Way. Such money has been called a good loan in the Qur'an at several places
and Allah has very graciously promised to return every farthing of the loan
after increasing it manifold, provided that it is a "good loan" which has been
lawfully earned and spent in accordance with the Divine Law with good
intentions.
34Allah "wipes out" evils in two ways: (1) When a person
adopts the Right Way and follows the Divine Guidance in thought and action, his
soul begins to purify itself and his life begins to be clean of many evils. (2)
But if, in spite of this. he does not attain to the high rank of perfection as a
whole, and still has some evils left in him, Allah, by the exercise of His
grace, will not take him to task and will "wipe out" these from his account.
This is because Allah is not hard and strict in taking account of minor evils,
provided that the person sincerely accepts the fundamental Guidance and begins
to reform himself accordingly.
35The significance of ".....he has indeed
gone astray from the Right Way" is that at first he found the Right Way and then
lost it and strayed into paths of ruin.
"The Right Way" does not fully
express the meaning of "sawa-'as-sabil". It is that way of life which enables a
man to develop harmoniously all his powers, faculties, and abilities: which
satisfies all his cravings, urges and feelings and the demands of his body and
soul in a congenial manner: which guides him rightly to keep balanced the multi
fold complex relations with other human beings: which leads him individually and
collectively to exploit and use equitably the natural resources for his own good
and that of humanity. In short, it is that way of life which enables the
individual and the society to solve spiritual, moral, social, physical,
economic, political and international problems in a straight, smooth, even and
just manner.
It is obvious that man with his limited powers and intellect
cannot by himself solve these problems, as he is simply incapable of
comprehending at one and the same time all the aspects of human problems so as
to weigh and estimate their relative importance and judge between the different
courses before him. That is why, whenever he has tried to plan a way of life for
himself, he has utterly failed to do justice to his own self or tiffs society,
and made a mess of all his affairs and problems, and created a state of chaos
everywhere. This is because with his narrow vision he becomes so absorbed in one
basic need out of many and one problem out of many that he loses sight of all
others and neglects them intentionally or un-intentionally. As a result of this,
life loses its balance and begins to rush towards one extreme. When this state
of affairs becomes unbearable, one of the neglected needs or problems takes hold
of man and life begins to rush towards another extreme with the same destructive
result. In this way, life goes on running from one extreme to the other and man
never finds the balanced middle way which is "The Right Way", because all the
ways planned by him keep him running in wrong directions from one extreme to the
other.
As has been pointed out, man cannot plan that right way which may
lead him clear of the pitfalls of the myriad wrong and crooked ways; so Allah
has very graciously made arrangements for showing the Right Way to mankind. He
sent His Messengers with Guidance to lead mankind to the Right Way to real
success in this world and in the Hereafter; and the one who loses this way will
go wrong here and act wrongly, and inevitably go to Hell in the next world, for
all the wrong ways lead to Hell.
In this connection it will be pertinent
to point out the blunder that has been committed by some so-called philosophers.
When they noticed that human life was continually running between two extremes,
they came to the wrong conclusion that the Dialectical process was the natural
way of the evolution of human progress. According to them, internal
contradictions are inherent in all things and the struggle between these
opposites and their synthesis constitutes the contents of the process of
development. They apply the Dialectical methods to the study of social life and
come to the wrong conclusion that the same is the right way of evolution.
Accordingly they start with a thesis of an extreme nature for the solution of a
problem and go on rushing away from the Right Way towards one extreme till they
discover, to their dismay, that in this process gross injustice has been done to
some other equally important problems. Then they turn back with the antithesis
of the first theory and presume that the synthesis of the two will help evolve
its right solution. Though it is true that the struggle between the two opposite
theories helps them approach the Right Way, yet they cross it rapidly towards
the other extreme because they do not believe in Divine Guidance which alone can
make one firmly adhere to it. Then they do gross justice to same other problems
and the same process is repeated over and over again. If such short-sighted
philosophers had not rejected God and religion and trade an impartial study of
the Qur'an, they would have discovered to their joy that the Right Way is the
straight path, leading to the human evolution, and not the myriad crooked and
curved paths. Thus they would have saved mankind from continually rushing
aimlessly between extremes.
36It is wrong to presume that the title
Nasara pertains to Nazareth, the home of Jesus. In fact, its root is nusrat
(help). The Christians have been called ,Nasara (helpers) for the reason that
when Jesus asked, "Who will be my ansar (helpers) in the cause of Allah'?" his
disciples answered, "We are ansar in the cause of Allah." (LXI : 14). The
Christian writers got the wrong impression that the Qur'an contemptuously calls
the Christians Nasara because of the apparent similarity between Nasara and
Nazarenes, a sect of early Christians who were contemptuously called Nazarites.
But the Qur`an makes it clear here that the Christians themselves said, "We are
Nasara." It is obvious that the Christians never called themselves Nazarites.
In this connection, it may be noted that Jesus Christ never called his
disciples "Christians" or "Messiahites," for he had not come to found a new
religion after his own name but to revive the same religion that Moses and the
other Prophets before and after him had brought. Therefore he did not form any
new community other than that of the Israelites; nor they lived like a new one;
nor adopted a distinctive name or symbol for themselves. They used to go to the
Temple (Jerusalem) for prayer along with the other Jews and considered
themselves to be bound by the Mosaic Law. (Please refer to the Acts, 3: 1, 10:
14,15: 1 & 5, 21: 22).
Later on the process of separation began froth two
sides. On the one side St. Paul, a follower of the Prophet Jesus, put an end to
the observance of the law and declared that the only thing needed for salvation
was belief in Messiah. On the other side, the Jewish rabbis cut off the
followers of Christ by declaring theta to be a misguided sect. But in spite of
this separateness, at first the sect bore no distinctive name. The followers of
Christ called themselves by different names, such as disciples, brethren,
believers, saints etc. (Please refer to the Acts, 2 : 44, 4: 32, 9 : 26, 11 :
29, 13 : 52, IS : 1 & 23; Romans, 15 : 45, and Corinthians, 1:12). But the Jews
called them Galileans or the sect of the Nazarenes contemptuously and tauntingly
(Luke, 13 : 2, The Acts, 24 : 5) because of the Roman Province of Galilee in
which Nazareth, the birth place of Jesus, was situated. These satirical names,
however, did not become current as the permanent names of the followers of
Christ.
As a matter of fact, the disciples were called Christians first
in Antioch, when Barnabas and Paul went there in 43-44 A.D. to preach the
Gospels. (The Acts, 11: 26). Though this name was also given to them
contemptuously by their enemies, yet, by and by, their leaders accepted this,
saying, "If ye be reproached for the name of Christ, happy are ye,.....if any
man suffers as a Christian, let him not be ashamed." (I Peter, 4: 16). At long
last, they lost the feelings that the name "Christian" was a bad title that had
been given to them by their enemies.
Thus it is clear that the Qur'an has
not called them Christians because of the contempt associated with it, but has
called them Ansar (helpers) in order to remind them that they were the name-sake
of those disciples of Jesus who had responded to his invitation and said, "We
are helpers of Allah." Is it not an irony that instead of being grateful to the
Qur'an for giving them their name, the Christian missionaries of today should
bear a grievance against it for not calling them "Christians"?
37That is,
"He makes known many things which you were dishonestly keeping back from the
Scripture, for these are essential for the establishment of the true Faith, but
disregards many other such things for there is no real need to disclose them."
38"Allah leads to the paths of peace" those who intend to walk in the Light
of the Book of Allah and the Sunnah of His Prophet. They remain safe from wrong
notions, wrong thoughts and wrong acts and their consequences, because at every
cross-road they come to know the safe way with the help of that light.
39The Christians were guilty bf blasphemy in regarding Jesus as God and
worshiping him as such. This was the result of the error they committed in
regarding Jesus as the union of man and God, for it made his personality an
enigma, which their scholars have not been able to solve in spite of their
verbosity and argumentations. The more they tried to solve it the more
complicated it became. Those who were impressed by the human aspect of this
complex personality made him the son of God and one of the Trinity, while
others, who were impressed by the Divine aspect of his personality, declared him
to he the incarnation of God and worshiped him as such. There were still others
who tried to adopt the middle course between the two extremes and spent all
their abilities to prove the impossibility that Jesus was both man and God at
one and the same time and that God and the Messiah were two separate beings, but
at the same tune a single being. (Please refer to E.N.'s 212,213,215 of An-Nisa).
40"He creates whatever He wills" implies that the miraculous birth of
Jesus was merely' one of God's countless wonderful manifestations, and that this
and his moral excellences and his perceptible miracles should not mislead the
Christians to regard the Messiah as God. It was their shortsightedness that they
did not consider the other creations of God which were even more wonderful than
the creation of Jesus and foolishly made him God. They forgot that His power has
no bounds and seeing the miracles performed by a wonderful creation of the
Creator they began to regard him as a creator; whereas wise men see the
All-Powerful Creator in the wonders of His Creation and get the light of Faith
from them.
41In this context, this sentence is very comprehensive and
significant and has double meanings. One meaning is that God Who had the power
of sending bearers of good news and Warner before, has now appointed the Prophet
Muhammad (peace be upon him) for the same mission and He has the power to do so.
The other meaning is that if they do not obey the bearer of good news and warner
they should bear in mind that Allah is All-Powerful and is able to inflict on
them any punishment He likes without any hindrance.
42This refers to the
past glory of the Israelites that they enjoyed at a much earlier period before
the advent of Moses. On the one hand, Prophets of the high rank of Abraham,
Isaac, Jacob and Joseph were raised among them; on the other, they won great
political power in Egypt during the time of the Prophet Joseph and after him.
For a long time they remained the greatest rulers of their time in the then
civilized world, and their currency was in circulation not only in Egypt but
also in the countries around it.
In contrast to the general belief that
the glory of the Israelites begins with the advent of the Prophet Moses, the
Qur'an makes it clear here that the period of their real glory and greatness had
passed long before him and he himself was holding that period before his people
as an instance of their glorious past.
43By the Holy Land is meant
Palestine, which had been the home of the Prophets Abraham, Isaac and Jacob.
When the Israelites left Egypt for good, God allotted this land to them and
commanded them to conquer it.
44This speech was made by the Prophet
Moses when two years after their exodus from Egypt, the Israelites were
encamping in the desert of Paran which lies in the Sinai Peninsula contiguous to
the northern boundary of Arabia and the southern boundary of Palestine.
45It may mean that the two persons were from among those who were tilled with
the fear of the mighty people, or they were from among those who were
God-fearing people.
46The details of their homeless wandering can be had
from the books, Numbers, Deuteronomy and Joshua, of the Bible. In brief, it is
this: The Prophet Moses dispatched twelve chiefs of Israel from the desert of
Paran to spy out the Holy Land. Accordingly, they spied it out and returned
after forty days and made a report before all the congregation of Israel. They
said, "Surely it floweth with milk and honey ......Nevertheless the people be
strong that dwell in the land: (and) We be not able to go up against (them)
.....and all the people that we saw in it are men of a great stature. And there
we saw the giants, the sons of Anak, which come of the giants: and we were in
our own sight as grasshoppers and so we were in their sight." At this, all the
community wailed aloud and said, "Would God that we had died in the land of
Egypt: or would God we had died in this wilderness! And wherefore hath the Lord
brought us unto this land, to fall by the sword that our wives and our children
should be a prey? Were it not better for us to return into Egypt? But Joshua and
Caleb, who had been among the twelve spies, rebuked the community for its
cowardice. Caleb said, "Let us go up at once and possess it; for we are well
able to overcome it." Then both declared, "If the Lord delight in us, then He
will bring us into this land and give it us......Only rebel not ye against the
Lord, neither fear ye the people of the land.....and the Lord is with us: fear
them not. But all the congregation stoned them with stones." At last God became
wrathful at their continuous misbehavior and decreed, "Doubtless ye shall now
wander in the wilderness forty years until all that were numbered of
you.....from twenty years old and upward shall fall as carcasses in this
wilderness, (and) your little ones (grow young)......then will I bring in and
they shall know the land...." According to this Divine decree, they took 38
years to reach Jordan from the desert of Paran. During this period all those who
were young at the time of the exodus from Egypt died and after the conquest of
Jordan the Prophet Moses also died. After this, during the time of Joshua, son
of Nun, the Israelites were able to conquer Palestine.
47The incident
contained in vv. 20-26 has been cited here with the special object to warn the
Israelites. They have been reminded that they disobeyed Moses and swerved from
the right path and showed cowardice and were consequently condemned to wander
homeless for forty years but if they persisted in their attitude of rebellion
against the mission of the Prophet Muhammad (Allah's peace be upon him), the
chastisement would be much more severe than that.
48That is, "It is no
fault of mine if your sacrifice has not been accepted; it is because you lack
piety. You should, therefore, try to foster piety in yourself instead of making
an attempt at slaying me."
49It does not mean: "If you attempt to kill
me, 1 will sit with folded hands before you, ready to be killed without any
resistance." What it means is: "You may cherish evil intentions of murdering me,
but I will not you may make schemes for my murder but I will do nothing to
forestall you, even after knowing that you are making preparation for my
murder." In this connection, it should be understood clearly that it is not
virtue to offer oneself for murder, nor is it a virtue to refrain from resisting
an aggressive attack. True virtue is that one should not plan the murder of an
enemy though he might be in search of an opportunity to kill the one. A virtuous
man would rather prefer, like the noble son of Adam, that the enemy might be the
aggressor and not he.
50That is, "I would rather prefer that you alone
should be guilty of the sin of cherishing evil intentions of slaying me than
that I should also be guilty of the same. Thus you shall bear the burden of your
own sin of aggression as well as of the injury that I might inflict on you in
self-defense."
51Thus Allah warned the erring son of Adam of his
ignorance and folly through a raven. And when once he became aware of the fact
that the raven was better equipped for hiding the dead body, he was not only
filled with remorse on this account but also began to feel that he had done an
evil deed by slaying his brother. This is implied in: "After this he became very
remorseful of what he had done "
52The story of the two sons of Adam has
been related here to reproach the Jews in a subtle manner for their plot to kill
the Holy Prophet and some of his eminent Companions. (Please refer to E.N.30 of
this Surah).
The similarity between the two incidents is quite obvious.
The Jews plotted against the Holy Prophet and his Companions for the same reason
for which the erring son of Adam had slain his pious brother. The Jews became
jealous of the Holy Prophet and his Companions because God withdrew His Favor
from them and bestowed it upon the un-lettered Arabs just because the former
lacked piety and the latter were God-fearing. Instead of considering the matter
coolly and considering why they had been condemned and making up for their error
which had brought God's wrath on them, they plotted to kill those whom God had
blessed with His favors. And they did so in spite of the fact that they knew it
well that their evil reaction could not win the favor of Allah but would make
them even more condemnable than before.
53That is, "Allah enjoined the
Israelites to refrain from murder because they were showing the same murderous
symptoms as had been shown by the cruel son of Adam. That is why such strict
checks on murder were applied." But the pity is that these precious instructions
are not found in the present Bible. The Talmud, however, says, "To him who kills
a single individual of Israel, it shall be reckoned as if he had slain the whole
race and he who preserves a single individual of Israel, according to the Book
of Allah, he preserves the whole world." It also says that a judge of the
Israelites in a case of murder would warn the witness saying, "To him who kills
a single individual of Israel, it shall be reckoned as if he has slain the whole
race."
54This is to emphasize the sanctity of human life: it is
essential for the preservation of human life that everyone should regard the
life of the other as sacred and help to protect it. The one who takes the life
of another without right, does not commit injustice to that one alone, but also
proves that he has no feeling for the sanctity of human life and of mercy for
others. Hence he is most surely the enemy of the whole human race, for if every
individual suffered from the same kind of hard-heartedness, the whole human race
would come to an end. On the contrary, if one helps to preserve a single human
life, he is indeed a helper of all mankind for he possesses those qualities upon
which depends the survival of the whole human race.
55Here "the land"
refers to that country or. territory in which the maintenance of law and order
is the responsibility of the Islamic State and "to wage war against Allah and
His Messenger" is to wage war against the righteous system of government
established by the Islamic State. As Allah likes that such a system of
government should be established, He sent His Messenger to establish an
equitable system of government, which should guarantee peace and justice to
human beings, animals, trees, vegetation and everything in the earth, which may
enable human beings to develop to -the fullest their natural capabilities; which
should exploit natural resources of the earth for the true progress and
improvement of humanity and not for its destruction. It is obvious that any
attempt, big or small, to undermine or overthrow such an established system, is
in reality a war against Allah and His Messenger. It does not make any
difference whether that mischief is created by criminals and murderers who cause
disorder in the settled and peaceful society, or by armed forces who attempt to
overthrow the Islamic State and establish some corrupt un-lslamic system
instead. And every sovereign treats such a violation directed against his
authority or against any of his officials as war against himself.
56An
abstract of these alternative punishments has been given so That the judge or
the ruler may exercise his discretion and award punishment according to the
nature and extent of the crime. The real object is to show that any attempt by
any person residing in the Islamic State, to overthrow its government is high
treason and a most heinous crime, and that the offender is liable to be awarded
any of these capital punishments according to the circumstance.
57This
implies that if they have refrained from creating mischief and from making any
attempt at overthrowing the righteous system, and have shown by their conduct
that they are peace-loving and law-abiding good citizens, none of the above
mentioned punishments will be inflicted upon them, even if they might have
committed any of the crimes before their repentance. They would, however, be
liable to be called to account in a court of law for any offense against any
individual, such as murder, theft, etc., but they will not be tried for any
previous offense of treason or rebellion or war against Allah and His Messenger.
58That is, You should seek all those means that help obtain Allah's
nearness and His pleasure.
59"Exert your utmost" does not fully convey
the meaning of Jahidu. It implies that the Believers should struggle against all
the forces that stand in the way of Allah, as if to say, "You can please Allah
and win His favor only if you exert your utmost in the way of Allah: struggle
hard against all the persons, parties and forces which stand in Allah's way,
which hinder you from Allah's way to turn you away from it, which do not let you
follow Allah's way as His servants and force you to become their servants or
servants of others. Such exertion and struggle will lead you to true success and
become the means of obtaining your nearness to Allah.."
Thus, this verse
exhorts the Believer to fight his enemies on all fronts. On one side, he
confronts Satan and a host of his followers, and on the second, his own self and
its alluring' temptations. On the third side, he has to fight many people who
have swerved from the way of God, and with whom he is bound by close social,
cultural and economic relations. On the fourth side, he is required to oppose
all those religious, cultural and political systems that are founded on
rebellion against God and force people to submit to falsehood instead of the
Truth. Though these enemies employ different weapons, they all have one and the
same object in view, that is, to subdue their victims and bring them under their
own subjection. It is obvious that true success can only be achieved if one
becomes wholly and solely a servant of God and obeys Him openly and also
secretly, to the exclusion of obedience to all others. Thus there is bound to be
a conflict with all the tour enemies: Therefore the Believer cannot achieve his
object unless he engages himself with all these hostile and opposing forces at
one and the same time and at all events, and removing all these hindrances
marches onwards on the way of Allah.
60One hand of the thief (and not
both hands) is to be cut off, and the consensus of opinion is that the right
hand should be cut off for the first theft.
The Holy Prophet has excluded
an act of breach of trust from theft and decreed that the hand of the one guilty
of this is not to be cut off. An act of theft is committed only when a person
wrongfully takes away goods from the custody of another and brings them into his
own possession.
The Holy Prophet has also decreed that a hand is not to
be cut off for the theft of a thing whose value is less than that of a shield.
At that time the price of a shield according to (a) 'Abdullah bin 'Abbas was ten
dirhams, (b) Ibn 'Umar three dirhams, (c) Anas bin Malik five dirhams, and (d)
Hadrat `Aishah one-fourth of a dinar. That is why there has been a difference of
opinion among the Jurists in regard to the minimum limit for theft for the
cutting off of a hand. According to Imam Abu Hanifah, it is ten dirhams and
according to Imams Malik, Shafi'i and Ahmad it is one-fourth of a dinar. (At
that time a dirham was equal to the value of three mashas and one ands half
rattis of silver, and one-fourth of a dinar was equal to three dirhams).
Moreover, there are many things for the theft of which the hand is not to be cut
off. For instance, the Holy Prophet directed that hand should not be cut off for
the theft of fruits and vegetables, and that there should be no cutting off of
hand for the theft of eatables. According to a Tradition from Hadrat `A'ishah,
"Hands were not cut off for the theft of paltry things during the time of the
Holy Prophet (Allah's peace be upon him)." Caliphs 'Uthman and 'Ali decreed, and
no Companion disagreed, that a hand is not to be cut off for the theft of a
bird. Moreover, Caliphs 'Umar and 'Ali did not cut off a hand for a theft from
the Public 'treasury and there is no mention of any kind of disagreement among
the Companions about this also.
That is why the Jurists have not included
certain things in the list of those for the theft of which hands should be cut
off. According to Imam Abu Hanifah, hands should not be cut off for the theft of
vegetables, fruits, flesh, cooked food, grain which has not yet been gathered
together, articles used for sports and music. Besides these, he is of the
opinion that the hand should not be cut off for the theft of animals grazing in
forests and for theft from the Public Treasury. Likewise the other Imams also
have excluded the theft of certain things from this punishment, but this does
not mean that there is no punishment at all for those thefts. These crimes
should be punished in other ways than this.
61This does not mean that if
the thief repents, his hand should not be cut off. It only means that if a
person repents after his hand has been cut off and reforms himself and becomes a
true servant of God, he will save himself from the wrath of Allah, Who will
cleanse him of his sin. On the contrary, if a person does not repent and reform
himself even after his hand has been cut off, but goes on nurturing evil
thoughts, this clearly shows that he has not cleansed his heart even after this
severe punishment. Therefore he shall deserve the wrath of Allah as he did
before his hand was cut off. That is why the Qur'an exhorts such a person to beg
for the forgiveness of Allah and reform himself. The hand is cut off for the
preservation of society. The punishment does not necessarily purify the soul.
This can only be achieved by repentance and' turning to God. It is reported in
the Traditions that once the hand of a thief was cut off by the order of the
Holy Prophet. After this he sent for him and asked him to say, "I beg for
Allah's forgiveness and turn to Him." Accordingly, the thief uttered these
words. Then the Holy Prophet invoked Allah's forgiveness for him.
62This
refers to the people who were using all their intellectual powers and energies
to preserve the previous state of ignorance against the reformative efforts of
Islam. They were planning all sorts of shameless schemes against the Holy
Prophet; they were distorting the Truth knowingly and doing their worst to
defeat his holy mission by lies, deceit, cunning and the like, though he was
selflessly working for the good of humanity and their own good. Naturally it
grieved him to see that those mean and ignoble people were employing mean
tactics to defeat his noble mission. Of course Allah does not mean to ask the
Holy Prophet to suppress that grief which is felt over such a state but consoles
him not to be disheartened by their evil machinations and advises him to go on
working patiently for the reform of the people who cannot be expected to behave
otherwise.
63It implies two things: (1) These people are the slaves of
their lusts and are not interested at all in the Truth but in falsehood only.
They eagerly listen to lies because that alone can gratify their lust for
falsehood. (2) They attend the meetings of the Holy Prophet and his followers so
that they might spread false reports about them in order to malign them.
64This also implies two things: (1) They come as spies to the meetings of the
Holy Prophet and his followers in order to obtain some secret information for
the benefit of the enemies of Islam. (2) They come with hostile intent to gather
material for bringing false accusations and slander against the Holy Prophet and
his followers so that they may cause misunderstandings among those who had no
opportunity of making direct contacts with him and the Muslims.
65Allah
consoles the Holy Prophet that he should not be disheartened by the behavior of
those people who do not hesitate to twist the words of the Torah out of their
context and change their meanings to suit their lusts.
66That is, "The
Jewish scholars tell their illiterate people to accept any teaching of the Holy
Prophet only if it agrees with theirs; if it does not, they should reject it."
67Allah puts to trial a man who cherishes evil inclinations by putting
temptations before him to test whether he has any good left in him or not. If he
has no goodness left in him, he takes each temptation as an "opportunity," and
the evil in him overcomes him and renders him an easy prey to further
temptations. In a degenerate case like this, it is not in the power of any
well-wisher to save such a person from falling into temptation. Allah puts to
trial not only individuals but communities as well.
68Allah did not will
to purify such a person because he himself did not wish to purify himself. It is
not the way of Allah to deprive a man of purification, if he desires it and
tries for it. He does not will to purify only that person who does not intend to
purify himself.
69This particularly refers to their jurists and judges
who accepted false evidence and unjustly decided cases in favor of those from
whom they took bribes or from whom they expected unlawful gains.
70At
that time the Jews had freedom in their internal affairs and their cases were
decided by their own judges according to their own law, for they had not as yet
become subjects of the Islamic State, but had only entered into treaties with
it. Therefore they were not bound to bring their cases to the Holy Prophet or to
the judges appointed by him. Nevertheless, sometimes, when their own law did not
suit them, they would take their cases to the Holy Prophet in the hope that they
might obtain a more favorable decree from him than they could from their own
law.
Here it refers to a case of illicit relationship between a man and a
woman who belonged to respectable families of the Jews of Khaibar. According to
the Torah (Deut. 22 : 23-24), their punishment was that both of them should be
stoned to death. As the Jews did not want to inflict this punishment, they
decided that the case should be taken to the Holy Prophet and that they would
accept his decision only if it was other than stoning to death. When the Holy
Prophet had heard the case he decreed that they should be stoned to death, but
the Jews rejected it. Then the Holy Prophet asked them what the punishment was
according to the Torah. They replied that it was to flog the culprits and to
blacken their faces and to mount them on a donkey. The Holy Prophet asked their
rabbis to declare on oath whether that was the punishment for adultery committed
by a married couple. They all but one answered that it was so. The one who had
kept quiet was Ibn surya, who was considered to be the greatest scholar of the
Torah by the Jews themselves. The Holy Prophet pointedly addressed him and
asked, "I want you to swear by that God Who saved your people from the Pharaoh
and gave you the Law on the Tur and answer whether it is this same punishment
for adultery in the Torah that these people tell." He said, "I would never have
confessed that the punishment for adultery is stoning the culprits to death, if
you had not laid upon me such a heavy oath. The fact is that when adultery
became common among us, the judges would let the offenders go, if they happened
to be big people. But as this differentiation caused a great discontent among
the common people, we made a change in the Law that instead of stoning the
culprits to death they should be flogged and mounted on a donkey with blackened
faces." After this, no other course was left for the Jews and the culprits were
stoned to death by the order of the Holy Prophet.
71In this verse Allah
has fully exposed the dishonesty of these "religious people" who had established
their authority for piety and knowledge of the Book throughout Arabia. The very
fact that they had discarded the Book they themselves believed to be the Book of
Allah and brought their case to the Holy Prophet whom they did not believe to be
a Prophet, showed that their claim of belief in the Book was hollow. This also
showed that they did not sincerely believe in anything but their lusts. They
discarded the Book which they believed to be the Book of God, just because its
decree was against their lusts and they went to the one whom they considered to
be a false prophet in the hope that they might get a decree that might suit
their lusts.
72Here the fact that all the Prophets were Muslims and that
the Jews had given up "Islam" and turned "Jews", has also incidentally been
stressed.
73The Rabbani's were the doctors and the Ahbar the jurists of
the Law.
74Compare this with Exodus, 21 : 23-27.
75It implies
that if one forgoes retaliation with the intention of doing a good turn, this
good act will atone for many of his sins. The Holy Prophet explained this,
saying, "If one receives a wound in one's body and forgoes its retaliation, then
one's sins will be forgiven in proportion to the degree of forgiveness."
76This means that Jesus did not bring any new religion but followed the same
way that was followed by all the Prophets before him and invited the people to
the same. He believed in what was intact in his time from among the original
teachings of the Torah, and the Gospel also testified to the same.(Matthew, 5:
17-18). The Qur'an reiterates the fact that each and every prophet, who was sent
by Allah to any part of the world, confirmed the Message of all the Prophets who
had gone before him and exerted his utmost to complete the work which they had
left as a holy heritage, for he did not come to refute them or efface their
religion and establish his own religion instead. Likewise Allah did not send
down any of His Books to refute any of His own previous Books, but to support
and confirm them.
77In this passage (vv. 44-47) Allah has shown that
those who do not judge by the Law sent down by Him are: (1) disbelievers, (2)
unjust people and (3) transgressors. As a corollary to this, the person who
discards the Law of Allah and judges by the law formulated by himself or by
others is guilty of three crimes. First, he practices disbelief by his rejection
of the Law of Allah. Secondly, he becomes guilty of injustice because he
violates the Law of Allah which is perfectly just and equitable. Thirdly, he
became a transgressor (Fasiq against Allah, because, in spite of being Allah's
servant, he transgressed against his Master's Law and adopted his own law or
that of another. Thus practically he broke away from the allegiance and
subjection of his Master and denied His Authority: this is risq.
This
disbelief, injustice and transgression are Inherently part and parcel of the
violation of Divine Law. It is, therefore, not possible to avoid these three
crimes where there is such a violation. They, however, vary in their relative
guilt in accordance with the nature and extent of the rejection of the Law. If
one gives judgment against the Divine Law on the basis that he considers that
Law to be wrong and his own or someone else's law to be right, such a person
shall be a disbeliever, an unjust person and transgressor, in the fullest sense
of the words. However, if one holds the belief that the Law of Allah is right,
but in practice gives judgment against it, such a one shall not be outside the
Muslim community, but shall be considered to be mixing his belief with
disbelief, injustice and transgression. Likewise, if one rejects the Law of
Allah in all affairs of life, he shall be considered to be a disbeliever, unjust
person and transgressor in every aspect of life and if one accepts the Law in
certain matters and rejects it in others, One shall have a mixture of belief and
Islam, disbelief, injustice and transgression all mixed together in one's life,
exactly in the proportion one obeys the Law or violates it.
Some
commentators are of the opinion that the above-mentioned verses apply only to
the People of the Book, but the words of the Qur'an do not support this at all.
Hadrat Hudhaifah refuted this version very aptly. Someone said to him that these
verses applied to the children of Israel only, that is, if one of the Jews
judged against the Law sent down by Allah, he would be a disbeliever,
transgressor and rebel but not a Muslim. Hadrat Hudhaifah replied. "What good
brethren the children of Israel are to you: all that is bitter is for them and
all that is sweet is for you! By God, you will follow their way step by step
(and shall be dealt with like them)."
78The use of the word Al-Kitab (the
Book) here is very significant. Instead of saying, "The Qur'an confirms whatever
has remained intact from the former Books," it says, "from the Book." This is to
show that the Qur'an and all the Books that were sent down by Allah in different
languages and in different ages are in reality one and the same Book which has
one and the same Author and one and the same object and aim: they impart one and
the same knowledge and teaching to mankind with the only difference that they
are couched in different languages and employ different methods to suit the
various addresses. Therefore the fact that these Books support and do not
refute, confirm and do not contradict, one another, shows that they are all
different versions of one and the same Book (Al-Kitab) .
79The Arabic
word Muhaimin is very comprehensive in meaning. It means one who safeguards,
watches over, stands witness,.preserves, and upholds. The Qur'an safeguards "the
Book," for it has preserved within it the teachings of all the former Books. It
watches over them in the sense that it will not let go waste then true
teachings. It supports and upholds these Books in the sense that it corroborates
the Word of God which has remained intact in them. It stands a witness because
it bears testimony to the Word of God contained in those Books and helps to sort
it out from the interpretations and commentaries of the people which were mixed
with it; what is confirmed by the Qur'an is the Word of God and what is against
it is that of the people.
80"We prescribed.......... to differ" is a
parenthesis, which answer a perplexing question that might arise from the
preceding passage. The question is: Why are there differences in the details of
their Laws, if all the Prophets and all the Books taught the same way of life
and all of them confirmed and supported one another ? For instance , how is it
that there are some differences in the details of the form of worship, in the
limits of the lawful and the unlawful and in cultural and social regulations
taught by different Prophets and Books?
81Here is the answer to the
above-mentioned question:
(1) It is wrong to infer from the
above-mentioned differences in the details of the different Laws that they have
been derived from different sources and have different origins. As a matter of
fact, they all have come from Allah, Who prescribed different regulations to
suit different communities and different ages.
(2) No doubt Allah could
have prescribed one and the same Law for all human beings from the very
beginning and made them a single community but He did not do so for many good
reasons. One of these reasons is to test people whether they obey or not what is
given to them by Allah. Those people, who understand the real nature and spirit
of the Divine Way and the position of the regulations in it and are not
prejudiced, will recognize and accept the Truth in whatever form it comes. Such
people will never hesitate to submit to the new regulations sent by Allah to
replace the former ones. On the contrary, those, who do not understand the true
spirit of the Way, but consider the regulations and their details alone to be
the Way and who have become static and prejudiced because of their own additions
to it, will reject every new thing that comes from Allah to replace what they
already possess. And such a test was essential to distinguish the two
above-mentioned kinds of people; therefore different laws and regulations were
prescribed.
(3) As the real object of all the laws is the cultivation of
virtues, Allah has commanded the people to excel one another in virtues, without
paying heed to the apparent differences in different Laws. This is why those
people, who keep in view the real aim of the Law, should advance towards it on
the lines indicated by the Divine Laws and regulations.
(4) As regards
the differences, which have been produced by the prejudices, obduracies and
wrong mental attitudes, these can neither be resolved in polemical symposiums
nor on the battlefield, but will be decided by Allah Himself in His Final
Judgment. Then the Reality will be revealed and the people will come to know the
amount of truth or falsehood that lay hidden in the arguments in which they were
engaged throughout their lives.
82From here the same subject has been
resumed that was interrupted by the parenthesis.
83The word Jahiliyyat
(ignorance) is the antonym of Islam. The way of Islam is entirely based on the
knowledge imparted by Allah Who possesses the knowledge of all realities. On the
contrary, every way different from and opposed to the way of Islam is the way of
ignorance. The pre-Islamic period of Arabia is called the period of ignorance in
the sense that the people had invented their own ways of life that were based on
mere guess-work or lusts. Therefore whenever any of these ways will be adopted,
that period will be called the period of "ignorance". Likewise the knowledge
which is imparted in Schools and Universities today is only a partial knowledge
end cannot in any way suffice for the right guidance of mankind. That is why all
the systems of life that are based on fancies and and lusts with the help of
such partial knowledge, in utter disregard of knowledge, shall likewise be the
ways of "ignorance" like the ways of the pre-Islamic period. conjectures the
Divine.
84This refers to the condition of the hypocrites during the
period when the conflict between Islam and kufr had not yet come to any decisive
conclusion. Although Islam had become a power by dint of the sacrifices of its
followers, the opposing forces were also very powerful and there were equal
chances of the victory of either side. The hypocrites, while living among the
Muslims, wanted to keep good relations with the Jews and the Christians so that
if the conflict ended in the defeat of the Muslims, they might safely take
refuge with their enemies. Then there was also the economic factor; at that time
the Jews and the Christians were economically the most powerful people in
Arabia. The money-lending business was almost entirely in their hands and they
had a strong economic hold upon the people. Moreover, the most fertile regions
of Arabia were in their possession. This also led the hypocrites to preserve
their old relations with them. In short, they considered it very dangerous to
break relations with these people because of the conflict between Islam and kufr,
for they feared that it might ruin them economically and politically.
85That is, something short of a decisive victory that might convince the people
that it was Islam that was ultimately going to win in the conflict.
86All the good acts that they did as Muslims were lost because they lacked
sincerity. The Prayers they offered, the Fast they observed, the Zakat dues they
paid, and other things they did in obedience to the Islamic Law became null and
void because there was no sincerity in them. They did not dedicate themselves
wholly to Allah but had divided their loyalties equally between Allah and His
rebels for the sake of their worldly interests.
87"Who will be lenient
towards the Believers" means that they will never use force against the
Believers and will never employ their intelligence, ability, influence, wealth,
power or anything else to suppress or oppress them or inflict loss on them. The
Muslims will always find such persons to be mild, kindly, amiable and
sympathetic.
"..........but stern towards the disbelievers" means that a
Believer will be firm, strict, uncompromising and militant towards the opponents
of Islam by virtue of his firm faith, sincere religious sense, strict
principles, strong character and God-given intelligence. Whenever the
disbelievers will come in conflict with him, they will find that a Believer can
neither be bought nor coerced because he is so uncompromising in his Islamic
principles that he would rather die than yield.
88That is, they will
fearlessly follow the Way of Allah and act upon His commandments, and declare to
be right what is right, and wrong what is wrong, according to it, and will not
mind in the least the opposition, the censure, the criticism, the objections,
the derision and ridicules of their opponents. They will boldly follow the Way
of Islam which they sincerely believe to be right, even if the popular opinion
is against Islam and they are exposed to the ridicule, derision and taunts of
the world.
89They make the call to the Prayer an object of ridicule by
mimicking and deriding it and by perverting its words.
90'This very fact
of their making the call to the Prayer an object of ridicule is a clear proof of
their lack of understanding. Had they not been involved in folly and ignorance,
they would never have indulged in such frivolous things in spite of their
religious difference with the Muslims, because no sensible person would ever
think of ridiculing the call to the worship of Allah made by any people
whatsoever
91Verse 60 contains a subtle reference to the shamefaced
impudence of the Jews in opposing the Muslims in spite of the fact that they had
often been under the curse and wrath of Allah for their evil deeds. According to
their own history they broke the Sabbath and many of them were turned into apes
and swine. They had become so degraded that they began to worship taghut.
Therefore they were warned to desist from their opposition to the Muslims who
sincerely believed in Allah and followed the Right Way, whereas they themselves
were involved in disobedience and indecency and other moral sins of the worst
type.
92According to the Arabic idiom, one whose hands are `chained' is
an excessively parsimonious person. What the Jews meant by this was that Allah
had ceased to be bounteous. When they had fallen into the lowest state of
degradation for centuries and lost all hope of their national recovery, they
used to lament their lost glory and blame Allah for showing niggardliness
towards them. The foolish people from among them went so far as to say, "God has
become so stingy that He has shut the doors of His treasures against us. He has
now nothing left with Him for us except calamities and misfortunes."
This
attitude is not peculiar to the Jews alone. The foolish people of other
communities also instead of turning to Allah, utter insolent words like these
when a calamity befalls them.
93That is, they themselves have become so
niggardly as to become a proverb for parsimony and narrow-mindedness.
94If they meant to provoke Allah to bounty by their taunts, they miserably
failed in their object. On the contrary, they became subject to the curse of
Allah in consequence of their insolent and impudent words and were deprived of
His blessing and clemency.
95Instead of producing the desired effect on
the Jews, the Word of God fell on deaf ears. So they did not learn any lesson
from it but in their obduracy began to oppose the Truth. Instead of redressing
their wrong doings and evil deeds and mending their ways, they strove hard to
suppress that Voice so that no one else might listen to it. Thus the Word of God
that was sent down to Muhammad (Allah's peace be upon him) for their own good
and the good of humanity produced no good effect upon them but increased the
rebellion and disbelief of many of them.
96This concise sentence refers
to a speech of the Prophet Moses contained in Leviticus 26 and Deuteronomy 28.
In this he warned the Israelites in detail: "If you will carefully carry out all
His Commands......., then your God will lift you high above all the nations of
the earth and all His blessings shall come Upon you", but "If you do not listen
to the voice of God and are not mindful of all His commands and rules,........
then shall all sorts of curses, calamities and plagues come upon you.......The
Eternal will have you routed in front of your foes . "
97"To observe the
Torah and the Gospel" means to follow their teachings sincerely and to follow
the code of life laid down in them.
In this connection, one must keep in
mind that the Bible contains two kinds of writings. Some portions in it have
been interpolated by the Jewish and the Christian scholars. It is obvious that
the Qur'an does not demand the observance of these parts. But there are other
portions that have been put down as the Commandments of God or as the sayings of
Moses, Jesus and other Prophets (Allah's peace be upon them all). The Qur'an
demands the observance of the latter parts only, for there is no marked
difference between the teachings contained in them and those !;f the Qur'an.
Though even these parts of the Bible have not remained wholly intact and have
been tampered with by the translators, the commentators etc., nevertheless, one
does feel that they teach the same fundamental principle of Tauhid that the
Qur'an teaches, present the same creed which the Qur'an presents, and guides man
to the same way of life that has been laid down in the Qur'an. Thus it is clear
that if the Jews and the Christians had been following those teachings which
have been attributed to God and their Prophets in the Bible, must surely they
would have been a community of righteous people at the time when Muhammad
(Allah's peace be upon him) was sent as a Messenger and would have readily
recognized that the Qur'an contained the same Message that was contained in the
former Books. In that case they would have felt no difficulty in following the
Holy Prophet, for, then, there would have been no question of changing their
religion: this would have been a continuation of the same way that they were
following before.
98The foregoing decree enjoined by Allah will increase
their rebellion and disbelief .because they will not consider it with a cool
mind but in their obduracy oppose it more vigorously.
99Please refer to
verse 62 and E.N. 80 of Al-Baqarah.
99a"Thou shalt worship the Lord thy
God, and Him only shalt thou serve." (Matthew 4 : 10).
100This verse
repudiates very clearly the Christian doctrine of the divinity of Jesus. If one
sincerely wishes to know what he really was, one can judge very easily with the
help of the signs given herein that he was no more than a man. The Gospel itself
bears witness that he was a human being, and subject to the usual wants and
necessities of ordinary persons: he was born of a woman (Mary): he had a
genealogical tree like all other human beings: he had a human body which had all
the characteristics and limitations of other human bodies: he slept, he ate food
and he felt heat and cold: he was even tempted by the devil. These things
clearly show that he could not be God nor could he have been a partner with God
in His Godhead.
But it is a strange feat of mental perversion that the
Christians insist on ascribing Godhead to Jesus in spite of the fact that their
own Gospels depict him purely as a human being. This is a clear proof of the
fact that they do not believe in the Gospels but in an imaginary Christ whom
they themselves have invented and raised to Godhead.
101This refers to
the mis-guided nations from whom the Christians picked up wrong creeds and false
ways. The reference is especially to the Greek philosophers whose fancies misled
the Christians from the Right Way which had been shown to them at the start. The
beliefs of the first followers of the Messiah conformed to .a great extent to
the reality they themselves had witnessed and to what had been taught to them by
their Prophet. But later on the Christians went so much beyond the limits in
showing reverence and veneration to the Messiah and were so influenced by the
fancies and philosophical interpretations of their beliefs that they invented a
new religion that had nothing in common with the real teachings of the Messiah.
In this connection, the following extracts from Jesus Christ, by the Rev.
Charles Anderson Scott (Encyclopedia Britannica, Fourteenth Edition) are worth
reading :-
"Apart from the Birth stories at the opening of Matthew, Mark
and Luke (the exact significance of which in this respect is ambiguous) there is
nothing in these three Gospels to suggest that their writers thought of Jesus as
other than human, a human being specially endued with the spirit of God and
standing in an unbroken relation to God which justified His being spoken of as
the "Son of God". Even Matthew refers to him as a carpenter's son and records
that after Peter had acknowledged Him as Messiah he "took him and began to
rebuke Him" (Matt. XVI. 22). And in Luke the two disciples on the way to Emmaus
can still speak of Him as "a Prophet mighty in deed and word before God and all
the people" (Luke, XXIV. 19). It is very singular that inspite of the fact that
before Mark was composed, "the Lord" had become the description of Jesus common
among Christians; he is never so described in the second Gospel (nor yet in the
first, though the word is freely used to refer to God). All three relate the
Passion of Jesus with a fullness and emphasis of its great significance, but
except the "ransom" passage (Mark, X. 45) and certain words at the Last Supper.
there is no indication of the meaning which was afterwards attached to it. It is
not even suggested that the death of Jesus had any relation to sin or
forgiveness. Had the "ransom" saying been suggested by Paul, it would not stand
as it does in its isolated vagueness."
The same author says, "That He
ranked Himself as a Prophet appears from a few passages such as `I have to go on
my way today, tomorrow or day after tomorrow, because it cannot be that a
Prophet perish out of Jerusalem." (Luke, 13 : 33) He frequently referred to
himself as "the Son of Man. '...... "Jesus never refers to Himself as the "Son
of God", and the title when bestowed upon Him by others probably involves no
more than the acknowledgment that He was the Messiah. But He does describe
himself "as the Son" absolutely.....Moreover, he uses the word "Father" in the
same absolute way to define His relationship to God. It is conceivable that He
did not always realize the uniqueness of this relationship, that in early life
He thought of the privilege as one which He shared with other men, but that
experience of life and deeper knowledge of human nature forced upon Him the
discovery that in this He stood alone.
"Certain words of Peter spoken at
the time of Pentecost, `A man approved of God,' describe Jesus as He was known
and regarded by His contemporaries......The Gospels leave no room for doubt as
to the completeness with which these statements are to be accepted. From them we
learn that Jesus passed through the natural' stages of development, physical and
mental, that He hungered, thirsted, was weary and slept, that He could be
surprised and require information, that He suffered pain and died. He not only
made no claim to omniscience, He distinctly waived it. Indeed any claim to
omniscience would be not only inconsistent with the whole impression created by
the Gospels, it could not be reconciled with the cardinal experiences of the
Temptation, of Gethsemane and of Calvary. Unless such experiences were to be
utterly unreal, Jesus must have entered into them and passed through them under
the ordinary limitations of human knowledge. subject only to such modifications
of human knowledge as might be due to prophetic insight or the sure vision of
God. There is still less reason to predicate omnipotence of Jesus. There is no
indication that He ever acted independently of God, or as an independent God.
Rather does He acknowledge dependence upon God, by His habit of prayer and in
such words as "this kind goeth not forth save by prayer". He even repudiates the
ascription to Himself of goodness in the absolute sense in which it belongs to
God alone. It is a remarkable testimony to the truly historical character of
these Gospels that though they were not finally set down until the Christian
Church had begun to look up to the risen Christ as to a Divine Being, the
records on the one hand preserve all the evidence of His true humanity and on
the other nowhere suggest that He thought of Himself as God..... "
"It
may not be possible to decide whether it was the primitive community or Paul
himself who first put fully religious content into the title "Lord" as used of
Christ. Probably it was the former. But the Apostle undoubtedly adopted the
title in its full meaning and did much to make that meaning clear by
transferring to "the Lord Jesus Christ" many of the ideas and phrases which in
the Old Testament had been specifically assigned to the Lord Jehovah. He gave
unto him that name that is above every name the name of "Lord." At the same time
by equating Christ with the Wisdom of God and with Glory of God, as well as
ascribing to Him Sonship in an absolute sense, Paul claimed for Jesus Christ a
relation to God which was inherent and unique, ethical and personal, eternal.
While, however, Paul in many ways and in many aspects, equated Christ with God,
he definitely stopped short of speaking of him as God....." (Pages 22-25, Enc.
Britt., Vol. 13, 1946).
The molds of thought (of Trinity) are those of
Greek philosophy and into these were run the Jewish teachings. We have thus a
peculiar combination the religious doctrines of the Bible, as culminating in the
person of Jesus, run through the forms of alien philosophy....."
For the
Doctrine of Trinity, "The Jewish source furnished the terms Father, Son and
Spirit. Jesus seldom employed the last term and Paul's use of it is not
altogether clear. Already in Jewish literature it has been all but personified.
Thus the material is Jewish, though already doubtless modified by Greek
influence: but the problem is Greek; it is not primarily ethical nor even
religious but it is metaphysical. What is the ontological relationship between
these three factors'? The answer of the Church is given in the Nicene formula,
which is characteristically Greek....."
(Enc. Britannica, Vol. 5, page
633 last line, Article "Christianity"')
In the same connection, the
following passage from "Church History" (Enc. Britannica, Vol 5, Copy Right
1946) is also worth reading:
"The recognition of Christ as the
incarnation of the "logos" was practically universal before the close of the 3rd
century, but His deity was still widely denied and the Arian controversy which
distracted the Church of the 4th century concerned the latter question. At the
council of Nicaea in 325 the deity of Christ received official sanction and was
given formulation in the original Nicene creed. Controversy continued for some
time, but finally the Nicene decision was recognized both in East and West as
the only orthodox faith. The deity of the Son was believed to carry with it that
of the Spirit, who was associated with Father and Son in the baptismal formula
and in the current symbols and so the victory of the Nicene Christology meant
the recognition of the doctrine of the Trinity as a part of orthodox faith.
"The assertion of the deity of the Son incarnate in Christ raised another
problem which constituted the subject of dispute in the Christological
controversies of the 4th and following centuries. What is the relation of the
divine and human natures in Christ? At the council of Chalcedon in 451 it was
declared that in the person of Christ are united two complete natures, divine
and human, which retain after the union all their properties unchanged. This was
supplemented at the third council of Constantinople in 680 by the statement that
each of the natures contains a will, so that Christ possesses two wills. The
Western Church accepted the decisions of Nicaea, Chalcedon and Constantinople
and so the doctrines of the Trinity and of the two natures in Christ were handed
down as orthodox dogma in West as well as East.......
"Meanwhile in the
Western Church the subject of sin and grace and the relation of divine and human
activity in salvation, received special attention and finally, at the 2nd
Council of Orange in 529, after both Pelagianism and semi- Pelagianism had been
repudiated, a moderate form of Augustinianism was adopted, involving the theory
that every man as a result of the Fall is in such a condition that he can take
no steps in the direction of salvation until he has been renewed by the divine
grace given in baptism, and that he cannot continue in the good thus begun
except by the constant assistance of that grace which is mediated only by the
Catholic Church". (Page 677-678).
It has become very clear from the above
quotations from Christian Scholars that the first thing which misled the
Christians was their exaggerated credulity. Accordingly, they went beyond the
limits in their reverence and love of Christ. That is why they began to apply
epithets like "Lord" and "Son of God" to Jesus Christ (Allah's peace be upon
him) and to ascribe Divine Attributes to him and to invent the Doctrine of
Atonement, when, in fact, there was absolutely no room, for such things in his
teachings. Afterwards when they came under the influence of philosophy, they
began to put forward interpretations to justify the errors of their former
religious leaders and went on inventing new creeds, one after the other, in
utter disregard of the real teachings of Jesus Christ, merely on the strength of
Philosophy and Logic, whereas the right thing for them would have been to turn
to the real teachings of Christ. It is against such wrong beliefs that the
Qur'an warns in vv. 72-77.
102The corruption of the children of Israel
took place according to the universal process. At first some individuals of a
community become corrupt, and if the collective conscience of the community is
alive, the public opinion keeps them suppressed, and the community, as a whole,
is saved from corruption. But, on the other hand, if the community connives at
their evil ways, and leaves them free to do as they like, by and by, that
corruption which was at first confined only to some individuals, spreads in the
whole community. The same thing happened in the case of the children of Israel.
As to the curse by the tongue of the Prophets David and Jesus, please refer
to Psalms 10 and 50 and Matthew 23.
103If the Jews had been sincere
believers in God, Prophethood and Revelation, they would naturally have taken
the side of the Muslims, who were believers in these teachings. But the Jews
were a strange sort of believers in the Book: they sided with the mushriks
against the Believers in the battle between the Unity of God and shirk Moreover,
they professed to believe in Prophethood, but took the side of those who did not
believe in it. Still they shame-facedly declared that they were believers in
God, Prophets and the Books.
104This Divine Commandment implies two
things. First, "You have no authority to make certain things lawful and others
unlawful. Lawful is only that which Allah has made lawful and unlawful is that
which Allah has made unlawful. Therefore if you make a lawful thing unlawful,
and vice versa, you will be following your own law and not the Divine Law."
Secondly, "You should not adopt the way of asceticism like the Christian monks
or the Hindu friars or the Buddhist mendicants and the like." This was meant to
warn the Muslims against the general tendency, which has always existed among
the religious-minded people, to consider even the normal satiation of the
desires of the body and mind to be against spiritual progress. They imagine that
self-torture, self-denial and abstinence are virtues in themselves and that one
could not approach God without these austerities. As a matter of fact, there
were some Companions, who had developed such tendencies. When the Holy Prophet
came to know that some of his Companions had taken vows that they would always
observe fast during the day and would not go to bed for sleep but keep awake and
worship God the whole night, and would abstain from flesh, fat and women, he
forbade them from such practices. He said, "I have not ordained such things;
your own self has rights on you; therefore observe fast and also eat easefully.
Stand in worship at night and also go to sleep. I myself sometimes observe fast
and at others I do not. I eat flesh and butter. (This is my way) and the one who
does not like my way, is not of me."
According to another 'Tradition, he
emphasized the same and said, "Now is it that some people have made unlawful for
themselves women, good food, scents and perfumes, sleep and other good things of
the world? As for me I have not taught you to become monks and hermits. The way
of life taught by me does neither allow abstention from women nor from eating
flesh nor retirement and seclusion from the world. The Law has prescribed
Fasting for self-discipline, and Jihad for the same benefits that might be
obtained from asceticism. Worship Allah and associate none with Him as partner,
perform Hajj and `Umrah, establish the Salat and pay Zakat and observe the Fasts
during the month of Ramadan. The people who were doomed before you, were doomed
because they practiced austerity of their own accord, and when they did so,
Allah also prescribed the same for them. Those are of them whom you now see in
the Monasteries.
In the same connection, we learn from some Traditions
that when the Holy Prophet came to know that a certain Companion had been
abstaining from having conjugal relations with his wife for a long time and had
been devoting himself to worship, he immediately sent for him and ordered, "Go
to your wife instantly. " The Companion replied, "I am with fast" The Prophet
again said, "Break the fast and go to your wife. "
There is another
instance of the same kind. A woman came to Caliph 'Umar and complained, "My
husband observes fast during The day and passes the night in worship and does
not have conjugal relations with me." Hadrat `Umar ordered Ka`b bin Saur al-Azdi
to hear the case. He decreed that the husband was permitted to pass three nights
in worship but he must go to his wife on the fourth night.
105"To go
beyond the limits" has very extensive meanings. One goes beyond the limits, if
one makes lawful things unlawful or abstains from things which Allah has
declared to be pure as if they were impure or if one is extravagant in the use
of pure things, or if one makes use of unlawful things as if they were lawful.
Allah does not like such acts of transgression.
106The Commandment about
oaths has been laid down here in connection with instructions about food,
because some people had taken oaths of making some lawful things unlawful for
themselves. The Commandment is that if one uttered a word of oath without any
Intention behind it, one shall not be bound to observe it, for there is no
punishment or expiation for this. But if one has deliberately taken such an
oath, one must break it and expiate the violation because one must abrogate such
a sinful oath. (Please also refer to E.N.'s 243 and 244 of Al-Baqarah and E.N.
125 of An-Nisa).
107"Being mindful of an oath'' implies three things.
First, one should make the right use of an oath and should not take it for
useless and sinful things. Secondly, when one takes an oath for anything, one
should remember it lest one should forget' it and violate it. Thirdly, if one
takes a deliberate oath to do aright thing, one must fulfill it, and if one
violates it, one should expiate the sin.
108Please refer to E.N.'s 12
and 14 of this Surah for the meaning of ansab (ungodly shrines), azlam (methods
of divination) and maisar (gambling). Though azlam, divination, is in its very
nature a form of gambling, there is a slight difference between it and maisar.
Azlam applies to those forms of divination and casting of lots, which are tinged
with shirk and superstition and maisar applies to all those forms by which
wealth is acquired or divided by devices of chance.
109In this verse
four things have been made absolutely unlawful. They are wine, gambling, ungodly
shrines (which are dedicated, to the worship of others than Allah and in which
sacrifices are made and offerings given in the name of others than Allah) and
divining devices. The nature of the last three has already been explained. Here
are the details of the Commandment about wine.
Before making wine
absolutely unlawful in this verse, two other Commandments concerning its
prohibition had already been given in Al-Baqarah, II: ? 19 and An-Nisa, IV: 43.
Before this last Commandment was given, the Holy Prophet addressed the people in
order to prepare them for its absolute prohibition. He warned and said, 'Allah
does not like at all that people should drink wine. Probably absolute
prohibition will soon be prescribed: therefore those who possess wine are
advised to sell it. " Some time after this, when verse 90 was sent down he
declared. "Now those who possess wine, can neither drink it nor sell it; they
should, therefore, throw it away." Accordingly it was spilt in the streets of
Madinah to run wastefully. Some people, however, asked the Holy Prophet, "May we
give it as a present to the Jews?" He replied, "The One Who has trade it
unlawful has also forbidden to give it as a present." Others asked, "May we
convert it into vinegar?" He replied, "No, you must spill it." Another asked
again and again, "Is one permitted to use wine as medicine?" The Holy Prophet
emphatically rejected this also and said, "No, it is not a medicine but a
disease." Yet another asked, "Sir, we live in a place, which is very cold, and
we have to do tiresome labor. So we drink wine to refresh ourselves from fatigue
and to keep warm in the cold." He asked, "Is what you drink intoxicant?" The man
replied, "Yes." The Holy Prophet replied, "Then refrain from it." At this the
man said, "The people of our part of the country will not submit to this." He
replied, "If they do not submit to this, then go to war with them."
According to a Tradition related by Ibn 'Umar, the Holy Prophet declared, "Allah
has cursed wine and the one who drinks it and the one who serves it and the one
who sells it and the one who buys it and the one who extracts it and the one who
has it extracted and the one who carried it and the one for whom it is carried.
"
According to another Tradition the Holy Prophet prohibited the Muslims
from eating the food which is served along with wine. In the initial stage of
the prohibition, he forbade even the use of those utensils which were employed
for extracting wine or for drinking it. Afterwards when the prohibition had
become thoroughly effective, the use of such utensils was permitted.
Though originally the Arabic word khamr meant only wine made from grapes, and it
was also applied to the liquors made from wheat, barley, dried grapes, dates and
honey, the Holy Prophet applied the prohibition to all the intoxicants, and
there are Traditions that clearly support this. For instance, "Every intoxicant
is khamr and is unlawful." "Every drink that intoxicates is unlawful." "I
prohibit every intoxicant." In one of his Friday sermons, the Caliph `Umar
defined khamr as everything that dulls the faculty of thinking.
In this
connection, the Holy Prophet laid down the general principle : if a large dose
of something is intoxicant, then its smallest dose also is unlawful, and if a
cup of anything is intoxicant, then a drop of it also is unlawful.
During
the time of the Holy Prophet. ,there was no fixed punishment for a drunkard. The
culprit, who was arrested and brought for trial, was beaten with shoes, kicked,
given blows and thrashed with sticks and ropes. Forty stripes were the maximum
punishment given for this crime. The same was the punishment during the time of
Hadrat Abu Bakr and the early days of Caliph 'Umar. But when the latter saw that
the crime was on the increase, he in consultation with the other Companions laid
down eighty stripes for this.
Imam Malik and Imam Abu Hanifah and,
according to a Tradition, Imam Shafi`i also, were of the same opinion. But Imam
Ahmad bin Hanbal and, according to another Tradition, lmam Shafi'i also, were of
the opinion that forty stripes should be inflicted for the crime of drinking.
Hadrat `Ali also considered forty stripes to be the punishment for it.
According to the Shari `at, it is the duty of the Islamic State to enforce
prohibition. That is why during the time of Hadrat 'Umar, the shop of a man,
named Ruvaishid, who belonged to the clan of Bani- Thaqif, was burnt by his
order, because wine was secretly sold there. On another occasion a whole village
was burnt down on the orders of Hadrat `Umar, for the crime that wine was
secretly extracted and sold there.
110It is forbidden to hunt game or to
help another to hunt it in any way whatsoever, while one is in the pilgrim's
garments or in the sacred precincts. It is also unlawful for one in this state
to eat of the game that has been specifically killed for him. If, however,
someone else, not in this state, kills a game for himself and then gives a part
of it to a pilgrim as a present, there is no harm for the latter to eat it. Of
course, the harmful animals are an exception to this prohibition. One is
permitted to kill a snake, scorpion, mad dog or any other harmful animal, even
when one is under the restrictions imposed on a pilgrim.
111Those two
just men will also decide how many indigent persons are to be fed, or how many
fasts are to be observed, for killing a certain animal.
112Game from the
sea has been made lawful because sometimes when provisions run short on a sea
journey, there is nothing else close at hand to eat.
113For Arabia, the
Ka`bah was not merely a sacred place of worship, but it occupied a central
position in the country and because of this and of its sanctity, it was the
means of stabilizing its economy and culture. The people from all over the
country came there to perform Hajj and `Umrah and the huge gathering helped to
create the feeling of unity among the Arabs who were otherwise torn by clannish
strifes. The pilgrims who came from different clans and places met together and
established cultural relations. Poetic contests helped to make their language
and literature rich. Trade and commerce which were transacted on the occasion
helped to satisfy the economic needs of the people. The sacred months provided
peace to the Arabs for four months and this was the only period during which
their caravans could travel in security from one part of the country to the
other. The animals dedicated to sacrifice and the collars round their necks
proved very helpful to the movements of the caravans, for the Arabs showed so
much reverence for them that none dared touch them with the intention of
robbery.
114That is, "If you just think deeply about the wisdom contained
in the sanctity of the Ka`bah and the restrictions laid down for the pilgrimage
to it and the benefits accruing from it, you yourselves would be convinced that
Allah, Who has prescribed these, has deep and perfect knowledge of the welfare
and needs of His creatures. You will realize that each one of His Commandments
is very beneficial for different aspects of human life. Even during the
centuries of chaos before the advent of the Holy Prophet Muhammad (upon whom be
Allah's peace), Allah had made the Ka`bah a means of security and stability for
your national life though you yourselves were senselessly bent upon destroying
it. In the same way, Commandments of Allah guaranteed your own security and
welfare; therefore you should, for your own good observe these, for there are
hidden benefits in them that you can neither foresee nor obtain by your own
devices."
115This verse sets up a new standard of values, which is quite
different from the standard of those who look only at the outward aspect of
things. Such people usually judge things by their quantity and not by their
quality. For instance, one hundred rupees are always considered greater in value
than five rupees by one who does not attach any value to the means by which
these might have been obtained. But contrary to this evaluation, this verse
declares that if these one hundred rupees have been obtained by unfair means and
those five rupees earned by fair means, then the former are less in worth
because of their impurity than the latter because of their purity. According to
this standard, it is not the number or the quantity of a thing that increases or
decreases its true worth but the question whether it has been obtained by fair
means or foul. Obviously, a drop of rose scent has greater value than a heap of
filth and a cup of pure water is tar greater in worth than a cistern full of
impure urine. Therefore one who is really wise will always remain content with
the lawful, though it may appear to be very insignificant and worthless, and
will never try to grab the unlawful, though it might appear to be very alluring
and grand.
116This verse forbids people to ask useless and unnecessary
questions because some people used to put such questions to the Holy Prophet as
were of no practical good for mundane affairs nor for spiritual up-lift. For
example, once a certain person while sitting in a gathering asked him, "Who is
my real father?'' Likewise, sometimes, some people put unnecessary questions
concerning legal matters so as to get these defined, whereas they had been
purposely kept undefined for the good of the people. Far example, when Hajj was
made obligatory by a commandment in the Qur'an a certain person heard it, and
instantly asked. "Has it been made obligatory to perform Hajj every year'" The
Holy Prophet did not make any reply. The man repeated the question, but he again
kept quiet. When the man put the question for the third time, he replied, "Woe
to you! If I had said: 'Yes', the performance of Hajj every year would have
become obligatory and people like you would have been unable to perform it and
been guilty of disobedience. "
The Holy Prophet himself forbade people to
ask questions for the sake of it and to probe into things aimlessly. In a
Tradition he warned, "The worst offender against the Muslims is the person who
asked a question about something that had not been made unlawful but was made so
because of his question." In another Tradition he said, "Allah has prescribed
some obligatory duties for you; let not these go unfulfilled, and He has made
certain things unlawful, so do not go near them. He has prescribed certain
limits, do not transgress them. He has been silent concerning certain things,
but not because He has forgotten them; so do not try to probe into such things."
In these two Traditions a warning has been served against a very serious
matter. There are certain things and commandments which have been left vague and
without details. This is not because the Law-giver had forgo ten to give details
or to make them specific but because He did not intend to limit these in order
to leave a wide scope for the people. Therefore if a person goes on creating one
issue after the other, by putting unnecessary and useless questions and thus
creates limitations and specifications, he puts the people to unnecessary
trouble. Likewise if he tries to deduce the details by the force of his
"reasoning". and does trot rest content till .he has made the vague things
specific and the indefinite definite. he in reality puts the Muslims in a very
awkward position. This is because the more details we otter for the Unseen and
the Next World, the more will be the chances for creating doubts about them and,
likewise, the more limitations are imposed concerning the Commandments, the
greater will be the chance for their violation.
117The people, who were
involved in disbelief because they asked useless and unnecessary questions, were
the Jews. At first they were involved in hairsplitting, which led them to put
unnecessary questions about the details of the Faith and the Commandments.
Consequently, they helped to impose upon themselves such restrictions as they
could not observe and so became guilty of disobedience and disbelief, What a
pity that the Muslims are following the Jews, step by step, in spite of these
warnings by the Qur'an and the Holy Prophet!
118In this verse the
superstitious practice of dedicating animals to idols, graves, gods or saints,
and leaving them to roam about and graze at liberty has been condemned. In the
pre-Islamic Arabia, they gave different names to such animals and marked them
off, and considered it unlawful to take any service from them or slaughter them
for food or derive any benefit from them in any way. Bahirah was the name given
to a she-camel which had five young ones, the last of which was a he-camel. Her
ear was then split and she was turned loose to roam at liberty. After this, none
would ride her nor drink her milk nor slaughter her nor shear her hair. She was
allowed to graze in any field and pasture and drink from any watering place.
Sa'ibah was the name given to that he-camel or she-camel which was let loose
as a mark of gratitude in fulfillment of a vow taken for recovery from some
illness or safety from some danger. Sa ibah was also the name given to the
she-camel which had ten young ones, each of which was a she-camel. Wasilah was
the name given to a special he-goat which was one of the first born twins, the
other of which was a she-goat. The practice about the first born young ones was
that they used to sacrifice, in the haute of their deities, the first horn young
one if it happened to be a he-goat. But if they happened to be twins the: would
not sacrifice the he-goat and would call it Wasilah and set it at liberty in the
name of deities. Ham was the name given to a he-camel as soon as his "grandson"
became grown up and fit for riding: it was then set at liberty. The same name
also was given to a he-camel which begot ten young ones and was set at liberty.
119This is a warning against a common human weakness. Some people are always
on the look-out to find out and criticize errors in others. Here such people
have been admonished against this evil and asked to concentrate their attention
on their own acts, deeds, morals and beliefs instead of probing into and
criticizing the conduct and beliefs of others. If a man himself is obedient to
Allah and fulfills his obligations to Him and man, and treads the path of truth
and righteousness, which also includes the establishment of virtue and the
eradication of vice, then most surely the crookedness and deviation of any other
can do him no harm.
This verse however, does not mean that a person
should think only of his own salvation and leave alone the reform of others.
Hadrat Abu Bakr Siddiq refuted this misconception in an address, saying, "O
people, you recite this verse and put on it a wrong interpretation. I myself
heard the Holy Prophet say, `When the people become so indifferent that they see
evil and do not try to eradicate it and see an unjust person doing an injustice
and do not prevent him from it, Allah may punish all of them.' I swear by Allah
that it is obligatory on you to enjoin virtue and forbid evil; (if you neglect
this) Allah will place you under the worst people who will inflict hardships on
you. Then your good people will offer prayers but He will not accept these."
120That is, pious, righteous and trustworthy Muslims.
121This shows
that the Muslims are permitted to make the non-Muslims their witnesses only in
case the Muslim witnesses are not available.
122The Day of Resurrection.
123That is, "What was the response of the world to the invitation that
you gave towards Islam?"
124That is, "We know only of that outward
response which was made to our invitation during our lifetime. As regards the
real practical response, we have no correct knowledge of it for that is known to
You alone."
125At first this question will be put collectively to all
the Messengers. Then each of the Messengers will stand as a witness
individually. Here that question, which will be put to Jesus Christ (Allah's
peace be upon him), has been specially mentioned because it fits into the
context.
126That is, "You brought them back to life after death. "
127That is, "It was a favor upon you that the Disciples believed in you, by
Our Grace; otherwise you had no power by yourself to convert even a single
person out of the disbelievers."
Incidentally, the use of the word
Muslims for the Disciples is meant to show that their religion was Islam and not
Christianity.
128This incident has been inserted here as a parenthesis
to show that even his Disciples, who had received his teachings from him
directly, considered Jesus a man and servant of God. Therefore, they could never
conceive to make their master a god or a partner of God or son of God. This also
shows that Jesus also presented himself as a servant without having any
authority of his own.
It may be asked, "What was the occasion of
inserting this parenthesis here to interrupt the conversation that was being
cited?" The answer is that the conversation that would take place on the Day of
Resurrection has been quoted here for the benefit of the Christians so that they
may learn the lesson and adopt the right way. It is, therefore, quite pertinent
to insert the incident mentioned in the parenthesis to impress the same lesson.
"
129The Qur'an is silent as to whether the `tray' was sent down or not
and there is no other authentic source of information. Possibly it was sent
down, but it is equally possible that the Disciples themselves might have taken
back their request after the warning in verse 115.
130This refers to
another error of the Christians. They had made Mary an object of worship along
with Christ and the Holy Ghost, though there is not a word or hint in the Bible
about this doctrine. During the first three centuries after Christ, the
Christian world was totally unaware of this creed. Towards the end of the 3rd
century, the words "Mother of God" were used for the first time by some
theologians of Alexandria. Though the response which these words found in the
popular heart was great, yet the Church was not at first inclined to accept the
doctrine and declared that the worship of Mary was a wrong creed. Then at the
Council of Ephesus in 431 A.D., the words `Mother of God' were officially used
by the Church. As a result `Mariolatry' began to spread by leaps and bounds both
inside and outside the Church. So much so that by the time the Qur'an was
revealed, the exaltation of the 'Mother of God' had eclipsed the Father, the Son
and the Holy Ghost. Her statues were set up in Churches and she was worshiped,
implored and invoked in prayers. In short, the greatest source of reliance of a
Christian was that he should obtain the help and protection of the `Mother of
God.' Emperor Justinian in the preamble to one of his laws bespeaks her advocacy
for the empire and his general, Narses, looks to her directions on the
battlefield. Emperor Heraclius, a contemporary of the Holy Prophet Muhammad,
bore her image on his banner and believed that because of its auspicious nature
it will never be lowered. Though the Protestants after the Reformation did their
best to fight against Mariolatry, yet the Roman Catholic Church still adheres to
it passionately. Al-Ma `idah493 but it is equally possible that the Disciples
themselves might have taken back their request after the warning in verse 115.
130. This refers to another error of the Christians. They had made Mary an
object of worship along with Christ and the Holy Ghost, though there is not a
word or hint in the Bible about this doctrine. During the first three centuries
after Christ, the Christian world was totally unaware of this creed. Towards the
end of the 3rd century, the words "Mother of God" were used for the first time
by some theologians of Alexandria. Though the response which these words found
in the popular heart was great, yet the Church was not at first inclined to
accept the doctrine and declared that the worship of Mary was a wrong creed.
Then at the Council of Ephesus in 431 A.D., the words `Mother of God' were
officially used by the Church. As a result `Mariolatry' began to spread by leaps
and bounds both inside and outside the Church. So much so that by the time the
Qur'an was revealed, the exaltation of the 'Mother of God' had eclipsed the
Father, the Son and the Holy Ghost. Her statues were set up in Churches and she
was worshiped, implored and invoked in prayers. In short, the greatest source of
reliance of a Christian was that he should obtain the help and protection of the
'Mother of God.' Emperor Justinian in the preamble to one of his laws bespeaks
her advocacy for the empire and his general, Narses, looks to her directions on
the battlefield. Emperor Heraclius, a contemporary of the Holy Prophet Muhammad,
bore her image on his banner and believed that because of its auspicious nature
it will never be lowered. Though the Protestants after the Reformation did their
best to fight against Mariolatry, yet the Roman Catholic Church still adheres to
it passionately.