: 286 Reveal

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, the Most Beneficen

01 Y:

f. Lam

if La

n it is guidance sure, without

f there is no doubt, a guidance

ubt in it, is a guide to tho

are steadfast in prayer, and spend o

nseen, and establish wo

estowed u

een and keep up prayer and spen

nt to thee, and sent before thy time, and (in t

nto thee (Muhammad) and that which was reveale

vealed to you and that which was revealed be

guidance, from their Lord, and

ance from their Lord. T

e from their Lord and these i

is the same to them whether thou warn them

ou warn them or thou warn them not it

ng alike to them whether you warn them

arts and on their hearing, and on their eyes

heir hearts, and on their eyes there is

n their hearing and there is a covering over thei

2.

are some who say: "We b

they do not (

some who say: We belie

they bel

: We believe in Allah and the last d

h and those who believe, but they only

se who believe, and they beguile none

hose who believe, and they deceive on

2.

disease; and Allah has

nalty they (incur), be

selv

Allah increaseth their disease. A pai

lah added to their disease and they shall ha

2.

hem: "Make not mischief

ly Want to

Make not mischief in the earth,

o not make mischief in the land,

are the ones who make mischie

the mischief-makers?

ves are the mischief maker

2.

hem: "Believe as the ot

e fools believe?" Nay,

t they do

believe, they say: shall we believe as the foolish bel

eve they say: Shall we believe as the fools believe? Now s

2.

who believe, they say:

ir evil ones, they say:

) only j

y: We believe; but when they go apart to their devils th

believe; and when they are alone with their Shaitans,

n them, and give them rope in their trespasses;

them, leaving them to wander

ckery, and He leaves them alone in th

Guidance for error: But their traffic is p

he price of guidance, so their commerce d

rection, so their bargain shall bring no gain, n

ire; when it lighted all around him, Allah took away their l

and when it sheddeth its light around him Allah taketh away t

re but when it had illumined all around him, Allah took away

and blind, they will no

nd blind; and t

) blind, so they w

arkness, and thunder and lightning: They press their fingers in their ears to keep out the stunning

. They thrust their fingers in their ears by reason of the thunder-claps, for fear of death,

under and lightning; they put their fingers into their ears because of th

they walk therein, and when the darkness grows on them, they stand still. And if Allah willed

for them they walk therein, and when it darkeneth against them they stand still. If Allah

and when it becomes dark to them they stand still; and if Allah had pleased He would certa

who created you and those who came before you, t

o hath created you and those before

ated you and those before you so

and sent down rain from the heavens; and brought forth therewith Fruits for

opy; and causeth water to pour down from the sky, thereby producing fruits

Who) sends down rain from the cloud then brings forth with it subsistence f

time to Our servant, then produce a Sura like thereunto; and call your witn

to Our slave (Muhammad), then produce a surah of the like th

aled to Our servant, then produce a Chapter like it and

nnot- then fear the Fire whose fuel is men and sto

then guard yourselves against the Fire prepared f

then be on your guard against the fire of which men and

h rivers flow. Every time they are fed with fruits therefrom, they say: "Why, this is what we were fed with before," for

which rivers flow; as often as they are regaled with food of the fruit thereof, they say: this is what was given

; whenever they shall be given a portion of the fruit thereof, they shall say: This is what was given to us befor

it is truth from their Lord; but those who reject Faith say: "What means Allah by this similitude?" By it He causes

e truth from their Lord; but those who disbelieve say: What doth Allah wish (to teach) by such a simili

they know that it is the truth from their Lord, and as for those who disbelieve, they say: What is it that Allah means by this par

fied, and who sunder what Allah has ordered to be joined, an

and sever that which Allah ordered to be joined, and (who)

and cut asunder what Allah has ordered to be joined, and m

re without life, and He gave you life; then will He cause you to di

d He gave life to you! Then He will give you death

you life? Again He will cause you to die and again br

Moreover His design comprehended the heavens, for He gave order and perfe

earth. Then turned He to the heaven, and fashioned

rth, and He directed Himself to the heaven, so He mad

said: "Wilt Thou place therein one who will make mischief therein and shed blood?- whilst

they said: Wilt thou place therein one who will do harm therein and will shed blood, whil

said: What! wilt Thou place in it such as shall make mischief in it and shed blood, and we

ings; then He placed them before the angels, and

howed them to the angels, saying: Inform Me

resented them to the angels; then He said:

2.

Thee, of knowledge We

th it is Thou Who art

sd

edge saving that which Thou hast taught us.

knowledge but that which Thou hast taught

2.

ell them their names."

tell you that I know th

what ye reveal and

em of their names, He said: Did I not tell you that I know the secret of th

f their names, He said: Did I not say to you that I surely know what is ghaib in

wn to Adam" and they bowed down. Not so Iblis: he ref

ves before Adam, they fell prostrate, all save Iblis.

am they did obeisance, but Iblis (did it not). He refus

and eat of the bountiful things therein as (where and when) ye will;

den, and eat ye freely (of the fruits) thereof where ye wi

n and eat from it a plenteous (food) wherever you wish and d

felicity) in which they had been. We said: "Get ye down, all (ye people), with enmity betwee

y) state in which they were; and We said: Fall down, one of you a foe unto the

t (state) in which they were; and We said: Get forth, some of you being the enemie

2.

om his Lord words of i

for He is Oft-Retu

(of revelation), and He relented toward

Lord, so He turned to him mercifully; surely

sure, there comes to you Guidance from me," whosoever follow

meth unto you from Me a guidance; and whoso followeth My guidanc

ill come to you a guidance from Me, then whoever follows My g

d belie Our Signs, they shall be companio

eve, and deny Our revel

Fire. They will

reject My communications, they are the in

2.

l! call to mind the (s

fulfil your covenant

you, and fea

I favoured you, and fulfil your (part of the) covenant

n you and be faithful to (your) covenant with Me, I will fulfill

n which is with you, and be not the first to reject Faith therein

ready (of the Scripture), and be not first to disbelieve therein, and part

h you, and be not the first to deny it, neither take a mean price i

with falsehood, nor conceal the

ith falsehood, nor know

with the falsehood, nor hide

ctise regular charity; and bow down your h

poor-due, and bow your heads w

ay the poor-rate and bow do

le, and forget (To practise it) yourselves, and y

yourselves forget (to practise it)? And ye are

and neglect your own souls while you

ent perseverance and prayer: It is indeed har

prayer; and truly it is har

e and prayer, and most surely it is a

inty that they are to meet their Lord

ve to meet their Lord, and th

l meet their Lord and that

2.

! call to mind the (s

d that I preferred yo

sag

favour wherewith I favoured you and h

d My favor which I bestowed on you a

avail another nor shall intercession be accepted for her, nor shall com

t avail another, nor will intercession be accepted from it, nor

ther in the least, neither shall intercession on its behalf be accepted

They set you hard tasks and punishments, slaughtered your sons and l

o were afflicting you with dreadful torment, slaying your sons an

ted you to severe torment, killing your sons and sparing you

2.

ided the sea for you a

ple within yo

the sea and rescued you, and drowne

u, so We saved you and drowned the f

hts for Moses, and in his absence ye took the

ts (of solitude), and then ye chose the calf, w

nights with Musa, then you took the calf

forgive you; there was a c

We pardoned you in order

ou after that so that

ure and the Criterion (Between right and wrong):

ripture and the criterion (of right a

e Book and the distinction

f the calf: So turn (in repentance) to your Maker, and slay yourselves (the wrong-doers); that will be better for y

e calf (for worship) so turn in penitence to your Creator, and kill (the guilty) yourselves. That will

lf (for a god), therefore turn to your Creator (penitently), so kill your people, that is best for you with

believe in thee until we see Allah manifestly," but ye w

Moses! We will not beli

en while ye gazed the

Musa! we will not beli

e punishment overtook y

u up after your death: Ye ha

fter your extinction, th

up after your death th

and quails, saying: "Eat of the good things We have provided for you:" (Bu

the manna and the quails, (saying): Eat of the good things wherewith W

nna and quails: Eat of the good things that We have given you; and the

n as ye wish; but enter the gate with humility, in posture and in words, and We

is therein, and enter the gate prostrate, and say: "Repentance." We wi

rever you wish, and enter the gate making obeisance, and say, forgiveness. We

ch had been given them; so We sent on the transgressors a plagu

een told them for another saying, and We sent down upon

that which had been spoken to them, so We sent upon those who

Moses prayed for water

. Each group knew its own place for water. So eat and drink of the sustenanc

ere gushed out therefrom twelve springs (so that) each tribe knew their drinking-place. Eat and

aff So there gushed from it twelve springs; each tribe knew its drinking place: Eat and

garlic, lentils, and onions." He said: "Will ye exchange the better for the worse? Go ye down to any town, and ye shall find what ye want!" They were covered with humiliation and misery; they

s lentils and its onions. He said: Would ye exchange that which is higher for that which is lower? Go down to settled country, thus ye shall get that which ye demand. And humiliation and wretchedness were

ils and its onions. He said: Will you exchange that which is better for that which is worse? Enter a city, so you will have what you ask for. And abasement and humiliation were brought down upon them, an

the Christians and the Sabians,- any who believe in Allah and the Last Day, and work righteous

and Christians, and Sabaeans - whoever believeth in Allah and the Last Day and doeth right - surel

abians, whoever believes in Allah and the Last day and does good, they shall have

ering height) of Mount (Sinai) (Saying): "Hold firmly to what We have given yo

caused the mount to tower above you, (saying): Hold fast that which We have

you: Take hold of the law (Tavrat) We have given you with firmness a

2.

thereafter: Had it not

ou, ye had surely b

nd if it had not been for the grace of Alla

not for the grace of Allah and His mercy on you

o transgressed in the matter of the Sabbath: We

roke the Sabbath, how We said unto t

who exceeded the limits of the Sabbath, so We

their own time and to their posterity

own and to succeeding generations, a

tnessed it and those who came after it, and a

2.

said to his people:

ey said: "Makest thou a

ve me from being a

u that ye sacrifice a cow, they said: Dost thou make game of us

t you should sacrifice a cow; they said: Do you ridicule us? He sa

s what (heifer) it is!" He said; "He says: The heifer should be neither

is. (Moses) answered: Lo! He saith, Verily she is a cow neither with calf nor

s. Musa said: He says, Surely she is a cow neither advanced in age nor too you

e plain to us Her colour." He said: "He says: A fawn-coloure

s of what colour she is. (Moses) answered: Lo! He saith: Verily

s what her color is. Musa said: He says, Surely she is a yellow co

2.

on our behalf Thy Lord

heifers alike: We wish

h wi

clear to us what (cow) she is. Lo! cows are much alik

ain to us what she is, for surely to us the cows are all a

er the fields; sound and without blemish." They said: "Now hast thou broug

h not the soil nor watereth the tilth; whole and without mark. They said: No

land, nor does she irrigate the tilth; sound, without a blemish in her. They said: Now y

o a dispute among yourselves as to the crime:

ye slew a man and dis

orth that which

reed with respect to that, and Allah was to

2.

the (body) with a piece

to life and showeth yo

nders

us Allah bringeth the dead to life and showet

(Sacrificed cow), thus Allah brings the dead to life,

For among rocks there are some from which rivers gush forth; others there are which when split asund

deed there are rocks from out which rivers gush, and indeed there are rocks which split asunder so that water flow

me rocks from which streams burst forth, and surely there are some of them which split asunder so water issues out of th

ey will believe in you?- Seeing that a party of them heard the W

party of them used to listen to the word of Allah, then u

y from among them indeed used to hear the Word of Allah, then

t each other in private, they say: "Shall you tell them what Allah hath revealed to you, that

apart one with another they say: Prate ye to them of that which Allah hath disclosed to

e one with another they say: Do you talk to them of what Allah has disclosed to you

at Allah knoweth what they

ah knoweth that which they keep h

ah knows what they keep secr

who know not the Book, but (see therein their o

k who know the Scripture not exc

rates who know not the Book but on

hen say: "This is from Allah," to traffic with it for miserable price!- Woe

y, "This is from Allah," that they may purchase a small gain therewith. Woe unto th

s is from Allah, so that they may take for it a small price; therefore woe t

2.

Fire shall not touch u

aken a promise from Al

that ye say of Allah

number of days. Say: Have ye received a covenant from Allah - truly Allah wil

ve you received a promise from Allah, then Allah will not fail to pe

are girt round by their sins,- they are companion

is sin surroundeth him; such are rightful

eset him on every side, these are the inm

k righteousness, they are companions of the

works: such are rightful owners of

do good deeds, these are the dwellers

eat with kindness your parents and kindred, and orphans and those in need; speak fair to the people; be steadfast i

only), and be good to parents and to kindred and to orphans and the needy, and speak kindly to mankind; an

ood to (your) parents, and to the near of kin and to the orphans and the needy, and you shall speak to men good wo

ed no blood amongst you, nor turn out your own people from your ho

of your people nor turn (a party of) your people out of your dwelli

hed your blood and you shall not turn your people out of

ome to you as captives, ye ransom them, though it was not lawful for you to banish them. Then is it only a part of the Book that ye believe in, and do ye reject the rest? but what is the rewar

s captives ye would ransom them, whereas their expulsion was itself unlawful for you - Believe ye in part of the Scripture and disbelieve ye in part thereof? And what is the reward

as captives you would ransom them- while their very turning out was unlawful for you. Do you then believe in a part of the Book and disbelieve in the other? What then is the re ward of such amon

this world at the price of the Hereafter: their pena

the price of the Hereafter. Their punishment will

ld for the hereafter, so their chastisement sh

Mary Clear (Signs) and strengthened him with the holy spirit. Is it that whenever there comes to you a messenger

of Mary, clear proofs (of Allah's sovereignty), and We supported him with the Holy spirit. Is it ever so, that, when there cometh un

the son of Marium, clear arguments and strengthened him with the holy spirit, What! whenever then a messenger cam

2.

are the wrappings (whic

Allah's curse is on th

s it the

Nay, but Allah hath cursed them for their

, Allah has cursed them on account of their

of old they had prayed for victory against those without Faith,- when there comes to them that which the

efore that they were asking for a signal triumph over those who disbelieved - and when there cometh unto

ey used to pray for victory against those who disbelieve, but when there came to them (Prophet) t

Allah has sent down, in insolent envy that Allah of His Grace should send it to any of His servants He pleases:

ch Allah hath revealed, grudging that Allah should reveal of His bounty unto whom He wil

of envy that Allah should send down of His grace on whomsoever of His servants He pleases; so they have

what was sent down to us": yet they reject all besides, even if it be Truth confirming what is with

evealed unto us. And they disbelieve in that which cometh after it, though it is the truth confirming that which they

which was revealed to us; and they deny what is besides that, while it is the truth verifying tha

ar (Signs); yet ye worshipped the calf (Eve

llah's Sovereignty), yet, while he was away, ye ch

clear arguments, then you took the calf (f

y to what We have given you, and hearken (to the Law)": They said: "We hear, and we disobey": And they had to drink into their hear

n you, and hear (Our Word), they said: We hear and we rebel. And (worship of) the calf was made to sink into their hearts becau

th firmness and be obedient. They said: We hear and disobey. And they were made to imbibe (the love of) the calf

, be for you specially, and not for anyone el

llah is indeed for you alone and not for others of mankind (as ye preten

pecially for you to the exclusion of the pe

nt of the (sins) which their hands have sent on before

e of that which their own hands have sent

account of what their hands have sen

idolaters: Each one of them wishes He could be given a life of a thousand years: But the gra

s. (Each) one of them would like to be allowed to live a thousand years. And to live (a t

polytheists; every one of them loves that he should be granted a life of a thousand years, and his being g

he (revelation) to thy heart by Allah's will, a confirmation of wha

hath revealed (this Scripture) to thy heart by Allah's leave, confirming tha

led it to your heart by Allah's command, verifying that whic

2.

y to Allah and His an

o! Allah is an enemy to

is messengers, and Gabriel and Michael! Then, lo!

of Allah and His angel

o surely Allah is the e

Manifest Signs (ayat); and none rej

thee clear tokens, and only mi

ou clear communications and none disbe

they make a covenant, some party among them th

covenant a party of them set it aside?

make a covenant, a part

f them do n

hat was with them, a party of the people of the Book threw away the Book of

that which they possess, a party of those who have received the Script

that which they have, a party of those who were given the Book t

ut neither of these taught anyone (Such things) without saying: "We are only for trial; so do not blaspheme." They learned from them the means to sow discord between man and wife. But they could not thus harm anyone except by Allah's permi

ls) teach it to anyone till they had said: We are only a temptation, therefore disbelieve not (in the guidance of Allah). And from these two (angles) people learn that by which they cause division between man and wife; but they injure thereby no-one save by A

taught no man until they had said, "Surely we are only a trial, therefore do not be a disbeliever." Even then men learned from these two, magic by which they might cause a separation between a man and his wife; and they cannot hurt with it any one except

arded themselves from evil, far better had bee

t from evil, a recompense from Alla

es (against evil), reward from Allah would certa

s of ambiguous import, but words of respect; and hearken

"Listen to us" but say "Look upon us," and be y

d say Unzurna and listen, and for the unb

or of the Pagans, that anything good should come down to you from your Lord. But Allah

ters love that there should be sent down unto you any good thing from your Lord

polytheists, that the good should be sent down to you from your Lord, and Allah cho

2.

ons do We abrogate or c

better or similar: Kno

r over al

or cause be forgotten, but we bring (in place) one better or the l

e forgotten, We bring one better than it or like it.

eth the dominion of the heavens and the earth? A

geth the Sovereignty of the heavens and the earth; a

dom of the heavens and the earth, and that

s questioned of old? but whoever changeth from Faith to

estioned aforetime? He who chooseth disbelief instead

sa was questioned before; and whoever adopts unbelief instea

delity after ye have believed, from selfish envy, after the Truth hath become Manifest unto them:

rough envy on their own account, after the truth hath become manifest unto them. Forgive a

faith, out of envy from themselves, (even) after the truth has become manifest to them; but pardon

And whatever good ye send forth for your souls before you, y

er of good ye send before (you) for your souls, ye wil

tever good you send before for yourselves, you shal

2.

shall enter Paradise

heir (vain) desires. Sa

e tru

Jew or a Christian. These are their own desires. Say:

e) except he who is a Jew or a Christian. These are thei

2.

His whole self to Allah

with his Lord; on suc

they g

while doing good, his reward is with his Lord; and there

is the doer of good (to others) he has his reward from hi

ws have naught (To stand) upon." Yet they (Profess to) study the (same) Book. Like unto their word is

low nothing (true); yet both are readers of the Scripture. Even thus speak those who know not

ot follow anything (good) while they recite the (same) Book. Even thus say those who have no knowledge,

be celebrated? - whose zeal is (in fact) to ruin them? It was not fitting that such should themselves enter them ex

e should be mentioned therein, and striveth for their ruin. As for such, it was never meant that they shou

in them, and strives to ruin them? (As for) these, it was not proper for them that they should have entered them ex

: Whithersoever ye turn, there is the presence o

whithersoever ye turn, there is Allah's Counte

efore, whither you turn, thither is Allah's p

y be to Him.-Nay, to Him belongs all that is in the he

Be He glorified! Nay, but whatsoever is in the heave

. Glory be to Him; rather, whatever is in the hea

f the heavens and the earth: When He decreet

the earth! When He decreeth a thing,

d the earth, and when He decrees an affai

o us a Sign?" So said the people before them words of similar import. Their hearts are alike.

gn come unto us? Even thus, as they now speak, spake those (who were) before them. T

e to us? Even thus said those before them, the like of what they say; their hearts a

2.

thee in truth as a bear

question shall be asked

ing

th, a bringer of glad tidings and a warner. And th

f good news and as a warner, and you shall not be calle

eligion. Say: "The Guidance of Allah,-that is the (only) Guidance." Wert thou to follow their desires afte

y: Lo! the guidance of Allah (Himself) is Guidance. And if thou shouldst follow their desires after the

n. Say: Surely Allah's guidance, that is the (true) guidance. And if you follow their desires a

2.

sent the Book study it

at believe therein:

the loss i

it with the right reading, those believe in it. And who

t ought to be read. These believe in it; and whoever

2.

el! call to mind the

d that I preferred yo

sag

favour wherewith I favoured you and h

d My favor which I bestowed on you a

ot avail another, nor shall compensation be accepted from her nor sh

ught avail another, nor will compensation be accepted from it,

other in the least neither shall any compensation be accepted fro

commands, which he fulfilled: He said: "I will make thee an Imam to the

ith (His) commands, and he fulfilled them, He said: Lo! I have appointed thee a leader for mankind. (Ab

them. He said: Surely I will make you an Imam of men. Ibrahim said:

n of Abraham as a place of prayer; and We covenanted with Abraham and Isma'il, that they should sanctify My Hou

the place where Abraham stood (to pray). And We imposed a duty upon Abraham and Ishmael, (saying): Purify My house

of prayer on the standing-place of Ibrahim. And We enjoined Ibrahim and Ismail saying: Purify My House for those w

2.

said: "My Lord, make t

uits,-such of them as b

ea), and such as reject

sure, but will soon dri

il destinati

uch of them as believe in Allah and the Last Day, He answered: As for him who disbelieveth, I shall leav

em as believe in Allah and the last day. He said: And whoever disbelieves, I will grant him enjoyment f

2.

and Isma'il raised the

r Lord! Accept (this se

Hearing, the

d Ishmael were raising

): Our Lord! Accept fr

u, art the Hea

Ismail raised the foun

surely Thou art the

people Muslim, bowing to Thy (will); and show us our place for the celebration of (du

ion submissive unto Thee, and show us our ways of worship, and rele

ing a nation submitting to Thee, and show us our ways of devotion and turn t

shall rehearse Thy Signs to them and instruct them in scripture and wi

recite unto them Thy revelations, and shall instruct them in the Scripture an

shall recite to them Thy communications and teach them the Book an

2.

rom the religion of Abr

Him We chose and rende

e Hereafter in the r

who befooleth himself? Verily We chose him in the worl

himself a fool, and most certainly We chose him in this world

w (thy will to Me):" He said: "I bow (my wil

Surrender! he said: I have surre

e a Muslim, he said: I submit m

2.

gacy that Abraham left

ah hath chosen the Fait

the Faith

ying): O my sons! Lo! Allah hath chosen for you the (true) religi

did) Yaqoub. O my sons! surely Allah has chosen for you

: "What will ye worship after me?" They said: "We shall worship Thy god and the god of thy

will ye worship after me? They said: We shall worship thy god, the god of thy fat

ses when death visited

serve after me? They s

r fathers, Ibrahim and

and to Him d

shall reap the fruit of what they did, and ye of what y

that which they earned, and yours is that which ye e

e what they earned and you shall have what you earn, and

guided (To salvation)." Say thou: "Nay! (I would rather) the Re

s or Christians, then y

ammad): Nay, but (we

ht, and he was not

he right course. Say: Nay! (we follow) the religion of I

aac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from

am, and Ishmael, and Isaac, and Jacob, and the tribes, and that which Moses and Jesus received, and that which th

and Ismail and Ishaq and Yaqoub and the tribes, and (in) that which was given to Musa and Isa, and (in) that which wa

path; but if they turn back, it is they who are in schism; but Allah wil

rightly guided. But if they turn away, then are they in schism, and Allah

t course, and if they turn back, then they are only in great opposition, s

m of Allah: And who can baptize better

, and who is better than Allah at

h, and who is better than Allah

e is our Lord and your Lord; that we are responsible for our doing

us concerning Allah when He is our Lord and your Lord? Ou

our Lord and your Lord, and we shall have our deeds an

2.

raham, Isma'il Isaac, J

: Do ye know better tha

onceal the testimony th

unmindful o

or Christians? Say: Do ye know best, or doth Allah? And who is more unjust than he who

stians? Say: Are you better knowing or Allah? And who is more unjust than he who conce

shall reap the fruit of what they did, and ye of what y

s that which they earned and yours that which ye ear

e what they earned and you shall have what you earn, and

2.

people will say: "What

re used?" Say: To Alla

hom He will to a W

the qiblah which they formerly observed? Say: Unto Allah belong th

rom their qiblah which they had? Say: The East and the West be

ed the Qibla to which thou wast used, only to test those who followed the Messenger from those who would turn on their heels (From the Faith). Indeed it was (A change)

ed the qiblah which ye formerly observed only that We might know him who followeth the messenger, from him who turneth on his heels. In truth it was a hard

did not make that which you would have to be the qiblah but that We might distinguish him who follows the Messenger from him who turns back upon his heels, and this was sur

please thee. Turn then Thy face in the direction of the sacred Mosque: Wherever ye are, turn your faces in that dire

is dear to thee. So turn thy face toward the Inviolable Place of Worship, and ye (O Muslims), wheresoever ye may be, turn your faces (when ye pray) t

n then your face towards the Sacred Mosque, and wherever you are, turn your face towards it, and those who have been g

y Qibla; nor art thou going to follow their Qibla; nor indeed will they follow each other's Qibla. If thou after t

hy qiblah, nor canst thou be a follower of their qiblah; nor are some of them followers of the qiblah of others. And if

nor can you be a follower of their qiblah, neither are they the followers of each other's qiblah, and if you

s they know their own sons; but some of them

(this revelation) as they recognise their sons. B

as they recognize their sons, and a party of them

is from thy Lord; so

Lord (O Muhammad), so be n

Lord, therefore you shou

ogether (as in a race) Towards all that is good. Wheresoever ye are,

ith one another in good works. Wheresoever ye may be, Allah w

efore hasten to (do) good works; wherever you are, Allah will

ce in the direction of the sacred Mosque; that is indeed the

turn thy face toward the Inviolable Place of Worship. Lo! it

place you come forth, t

ely it is the very tru

t all heedless

are, Turn your face thither: that there be no ground of dispute against you among the people, except those of them that are b

Muslims) turn your faces toward it (when ye pray) so that men may have no argument against you, save such of them as

your faces towards it, so that people shall have no accusation against you, except such of them as are unjust;

among you a Messenger of your own, rehearsing to you Our Signs, and sancti

teth unto you Our revelations and causeth you to grow, and teacheth y

ecites to you Our communications and purifies you and teaches you

e; I will remember you. Be grate

will remember you. Give than

remember you, and be thankful to

2.

k help with patient pers

those who pati

in steadfastness and prayer.

ance through patience and prayer;

n in the way of Allah: "They are dead." Nay,

in the way of Allah "dead." Nay, t

lain in Allah's way as dead; nay, (the

nd hunger, some loss in goods or lives or the fruits (of your

fear and hunger, and loss of wealth and lives a

at of fear and hunger and loss of property and li

2.

ted with calamity: "To

our r

riketh them: Lo! we are Allah's

them, say: Surely we are Allah's

nd) blessings from Allah, and Mercy, and

essings from their Lord, and me

s and mercy from their Lord, and those

use in the Season or at other times, should compass them round, it is no sin in them. And if a

sin for him who is on pilgrimage to the House (of Allah) or visiteth it, to go around them (as the

a pilgrimage to the House or pays a visit (to it), there is no blame on him if he goes rou

2.

the clear (Signs) We

e made it clear for th

urse, and the curse of

, after We had made it clear to mankind in the Scripture: such are

We revealed after We made it clear in the Book for men, these it is

2.

pent and make amends a

rn; for I am Oft-Ret

pent and amend and mak

m I relent. I am the R

t (the truth), these it is to whom I turn (mercifully

e rejecting,- on them is Allah's curse, a

they are disbelievers; on them is the curse

they are disbelievers, these it is on whom is

Their penalty will not be lightene

oom will not be lightened for the

sement shall not be lightened

2.

e Allah: There is no go

Mer

there is no God save Him,

one Allah! there is n

nt, the

mankind; in the rain which Allah Sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters throug

se to men, and the water which Allah sendeth down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein

ich profits men, and the water that Allah sends down from the cloud, then gives life with it to the earth after its death and spreads in it all (kinds o

they should love Allah. But those of Faith are overflowing in their love for Allah. If only the unrighteous could s

like (that which is the due) of Allah (only) - those who believe are stauncher in their love for Allah - Oh, that those who do evil

ey love Allah, and those who believe are stronger in love for Allah and O, that those who are unjust had seen,

selves of those who follow (them): They would see the p

sown those who followed (them), and they behold

e those who followed (them), and they see the

ourselves of them, as they have cleared themselves of us." Thus will Allah show them (The fru

, we would disown them even as they have disowned us. Thus will Allah show the

ould renounce them as they have renounced us. Thus will Allah show them their

Lawful and good; and do not follow the footsteps

olesome in the earth, and follow not the footste

hat is in the earth, and do not follow the footst

il and shameful, and that ye should say o

and the foul, and that ye should tell c

ndecency, and that you may speak

2.

em: "Follow what Allah h

he ways of our fathers.

void of wisdo

led, they say: We follow that wherein we found our fathers. What! Ev

say: Nay! we follow what we found our fathers upon. What! and though

2.

who reject Faith is as i

that listen to nothin

blind, they ar

is as the likeness of one who calleth unto that which heareth naught

of one who calls out to that which hears no more than a call

things that We have provided for you, and b

erewith We have provided you, and render thank

s that We have provided you with, and give

other name hath been invoked besides that of Allah. But if one is forced by necessity, without wilful di

en immolated to (the name of) any other than Allah. But he who is driven by necessity, n

ch any other (name) than (that of) Allah has been invoked; but whoever is driven to necessity, not

miserable profit,- they swallow into themselves naught but Fire; Allah will not addr

gain therewith, they eat into their bellies nothing else than fire. Allah will not speak t

all price, they eat nothing but fire into their bellies, and Allah will not speak to them on

ace of Guidance and Torment in place of Forgiven

f guidance, and torment at the price of pardon. How

ght direction and chastisement for forgive

he Book in truth but those who seek causes of disput

re with the truth. Lo! those who find (a cause of)

ook with the truth; and surely those who go

d of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular ch

s; and giveth wealth, for love of Him, to kinsfolk and to orphans and the needy and the wayfarer and to those who ask, and to set slaves free; and observeth proper worship and payeth th

ve away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and the beggars and for (the emancipation of) the captives, and keep up prayer and pay the poor-rate; and the

the woman for the woman. But if any remission is made by the brother of the slain, then grant any reasonable demand, and compensate him

slave, and the female for the female. And for him who is forgiven somewhat by his (injured) brother, prosecution according to usage and p

ale, but if any remission is made to any one by his (aggrieved) brother, then prosecution (for the bloodwit) should be made according to usage, and payment should

(saving of) Life to you, O ye men of unde

retaliation, O men of understand

law of) retaliation, O men of underst

e leave any goods that he make a bequest to parents and next of kin

f he leave wealth, that he bequeath unto parents and near relativ

if he leaves behind wealth for parents and near relatives, accordin

earing it, the guilt shall be on those who make

h heard it - the sin thereof is only upon tho

it, the sin of it then is only upon those w

t of the testator, and makes peace between (The parties concerned),

ful clause, and maketh peace between the parties, (it sh

dience on the part of the testator, and effects an agreement between the

ribed to you as it was prescribed to those be

for you, even as it was prescribed for th

for you, as it was prescribed for those befo

e made up) from days later. For those who can do it (With hardship), is a ransom, the feeding of one that is indigent. But

of other days; and for those who can afford it there is a ransom: the feeding of a man in need - but whoso

ke) number of other days; and those who are not able to do it may effect a redemption by feeding a poor ma

is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. Allah intends every f

you is present, let him fast the month, and whosoever of you is sick or on a journey, (let him fast the same) number of other days. Allah desireth for you ease; He desireth

the month, he shall fast therein, and whoever is sick or upon a journey, then (he shall fast) a (like) number of other days; Allah desires ease for you, and He does not desire

listen to the prayer of every suppliant when he calleth on Me: Let them also, wit

I answer the prayer of the suppliant when he crieth unto Me. So let them h

r; I answer the prayer of the suppliant when he calls on Me, so they sho

forgave you; so now associate with them, and seek what Allah Hath ordained for you, and eat and drink, until the white thread of dawn appear to you distinct from its black thread; then complete your fast Till the night app

toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly obse

and removed from you (this burden); so now be in contact with them and seek what Allah has ordained for you, and eat and drink until the whiteness of the day becomes distinct from the blackness of the night at dawn, then complet

ities, nor use it as bait for the judges, with intent that ye may e

or seek by it to gain the hearing of the judges that ye may k

ns, neither seek to gain access thereby to the judges, so that you m

e in (the affairs of) men, and for Pilgrimage. It is no virtue if ye enter your houses from the back: I

ghteousness that ye go to houses by the backs thereof (as do the idolaters at certain seasons), but the righteous man is h

and it is not righteousness that you should enter the houses at their backs, but righteousness is this that one should guar

ose who fight you, but do not transgress

e who fight against you, but begin not ho

ight with you, and do not exceed the limits, sure

or tumult and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (

ersecution is worse than slaughter. And fight not with them at the Inviolable Place of Worship until they

ecution is severer than slaughter, and do not fight with them at the Sacred Mosque until they fight

cease, Allah is Oft-F

t, then lo! Allah is

, then surely Allah i

sion, and there prevail justice and faith in Allah; but if they ceas

religion is for Allah. But if they desist, then le

eligion should be only for Allah, but if they desist, then

re is the law of equality. If then any one transgresses the prohibition against you, Transgress y

ion. And one who attacketh you, attack him in like manner as he attacked you. Ob

ver then acts aggressively against you, inflict injury on him according to the injury he has inflicted

lah, and make not your own hands contribute to (your) des

and be not cast by your own hands to ruin;

elves to perdition with your own hands, and do good

as an ailment in his scalp, (Necessitating shaving), (He should) in compensation either fast, or feed the poor, or offer sacrifice; and when ye are in peaceful conditions (again), if any one wishes to continue the 'umra on to the hajj, He must make an offering, such as he ca

ent of the head must pay a ransom of fasting or almsgiving or offering. And if ye are in safety, then whosoever contenteth himself with the visit for the pilgrimage (shall give) such gifts as can be had with ease. And whosoever cannot find (such gifts), th

ad, he (should effect) a compensation by fasting or alms or sacrificing, then when you are secure, whoever profits by combining the visit with the pilgrimage (should take) what offering is easy to obtain; but he who cannot find (any offering) should fast for

y, nor wickedness, nor wrangling in the Hajj. And whatever good ye do, (be sure) Allah knoweth it. And take a pr

e is (to be) no lewdness nor abuse nor angry conversation on the pilgrimage. And whatsoever good ye do Allah knoweth it. So make prov

re shall be no intercourse nor fornication nor quarrelling amongst one another; and whatever good you do, Allah knows it; and m

en when ye pour down from (Mount) Arafat, celebrate the praises of Allah at the Sacred Monumen

hen ye press on in the multitude from 'Arafat, remember Allah by the sacred monum

n on from "Arafat", then remember Allah near the Holy Monument, and remember Hi

2.

ick pace from the place

and ask for Allah's fo

ving, Mos

e multitude hasteneth onward, and ask forgiven

he people hasten on and ask the forgiveness o

to celebrate the praises of your fathers,- yea, with far more Heart and soul. There are men who sa

your fathers or with a more lively remembrance. But of mankind is he who saith:

ed your fathers, rather a greater lauding. But there are some people who

Give us good in this world and good in the Hereaf

to us in the world that which is good and in the Hereafte

grant us good in this world and good in the hereaf

lotted what they have earned;

y portion out of that which they have

ion of what they have earned, a

leave in two days, there is no blame on him, and if any one stays on, there is no blame on him,

ys, it is no sin for him, and whoso delayeth, it is no sin for him; that is for him who ward

on him, and whoever remains behind, there is no blame on him, (this is) for him who guards (agains

ld's life May dazzle thee, and he calls Allah to witness about

world pleaseth thee (Muhammad), and he calleth Allah to witness as

d causes you to wonder, and he calls on Allah to witness as to

re is to spread mischief through the earth and dest

the land is to make mischief therein and to destroy th

hat he may cause mischief in it and destroy the tilth

He is led by arrogance to (more) crime. Enough

thy duty to Allah, pride taketh him to sin. Hel

of) Allah; pride carries him off to sin, therefore hell is

ves his life to earn the pleasure of Allah: An

who would sell himself

hath compassion

lf to seek the pleasure of Allah; and

hole-heartedly; and follow not the footsteps of

mission (unto Him); and follow not the footstep

one and all and do not follow the footstep

lear (Signs) have come to you, then kn

clear proofs have come unto you, t

rguments have come to you, then

of clouds, with angels (in His train) and the question is (thu

em in the shadows of the clouds with the angels? Then the case w

he shadows of the clouds along with the angels, and the matter ha

2.

Israel how many clear (

Allah's favour has c

, Allah is stric

We gave them! He who altereth the grace of Allah after it hat

hem; and whoever changes the favor of Allah after it has co

ey scoff at those who believe. But the righteous will be above them on the Day

jest of the believers. But those who keep their duty to Allah will be above

those who believe, and those who guard (against evil) shall be above them on the day o

ople in matters wherein they differed; but the People of the Book, after the clear Signs came to them, did not differ among themselves, except through selfish c

udge between mankind concerning that wherein they differed. And only those unto whom (the Scripture) was given differed concerning it, after clear proofs had come unto them, thr

judge between people in that in which they differed; and none but the very people who were given it differed about it after clear arguments had come to them, revol

way before you? they encountered suffering and adversity, and were so shaken in spirit that even the Messenger and thos

se who passed away before you? Affliction and adversity befell them, they were shaken as with earthquake, till the mes

has not come upon you; distress and affliction befell them and they were shaken violently, so that the Messeng

e spend that is good, is for parents and kindred and orphans and those in wan

spend for good (must go) to parents and near kindred and orphans and the n

pend, it is for the parents and the near of kin and the orphans and the

s possible that ye dislike a thing which is good for you, and that ye

ay happen that ye hate a thing which is good for you, and it may happen

ay be that you dislike a thing while it is good for you, and it may be that you

y Him, to prevent access to the Sacred Mosque, and drive out its members." Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if

Place of Worship, and to expel His people thence, is a greater sin with Allah; for persecution is worse than killing. And they will not cease from fighting against you till they have made you renegades from your re

ing its people out of it, are still graver with Allah, and persecution is graver than slaughter; and they will not cease fighting with you until they turn you back from your religion, if they can; and whoever o

2.

and those who suffered

n the path of Allah,- t

Allah is Oft-Forgi

pe the persecution) and strive in the way of Allah, these

home) and strove hard in the way of Allah these hope

for men; but the sin is greater than the profit." They ask thee how much they are to spend; Say: "Wh

for men; but the sin of them is greater than their usefulness. And they ask thee what they ought to spend.

s of profit for men, and their sin is greater than their profit. And they ask you as to what they should

t is for their good; if ye mix their affairs with yours, they are your brethren; but Allah knows the man who means mischief fro

is best. And if ye mingle your affairs with theirs, then (they are) your brothers. Allah knoweth him who

good, and if you become co-partners with them, they are your brethren; and Allah knows the mischief-maker and the pacema

. Nor marry (your girls) to unbelievers until they believe: A man slave who believes is better than an unbeliever, even though he allures you. Unbelievers do (but) be

hters in marriage to idolaters till they believe, for lo! a believing slave is better than an idolater though he please you. These invite unto the

o not give (believing women) in marriage to idolaters until they believe, and certainly a believing servant is better than an idolater, even though he should please

and do not approach them until they are clean. But when they have purified themselves, ye may approach them in any manner, time, or p

and go not in unto them till they are cleansed. And when they have purified themselves, then go in unto them as Alla

al discharge and do not go near them until they have become clean; then when they have cleansed themselves, go in to th

ill; but do some good act for your souls beforehand; and fear Allah. And know that ye

ll, and send (good deeds) before you for your souls, and fear Allah, and know

nd do good beforehand for yourselves, and be careful (of your duty) to Al

2.

s (name) an excuse in

, or making peace betwe

th and knowet

our being righteous and observing your duty unto Him a

obstacle to your doing good and guarding (against evil) a

2.

ou to account for though

in your hearts; and He

bea

tional in your oaths. But He will take you to task for that

your oaths, but He will call you to account for what you

2.

oath for abstention fro

ordained; if then t

ving, Mos

it four months; then, if they change thei

heir wives should wait four months; so if they g

ion is firm for divorce, Allah

upon divorce (let them

r, Kn

lved on a divorce, then

ow

hey have faith in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And women shal

llah hath created in their wombs if they are believers in Allah and the Last Day. And their husbands would do better to take them back in that case if they

eated in their wombs, if they believe in Allah and the last day; and their husbands have a better right to take them back in the meanwhile if they wish

r wives), except when both parties fear that they would be unable to keep the limits ordained by Allah. If ye (judges) do indeed fear that they would be unable to keep the limits ordained by Allah, there is no blame on e

en them; except (in the case) when both fear that they may not be able to keep within the limits (imposed by) Allah. And if ye fear that they may not be able to keep the limits of Allah, in t

iven them, unless both fear that they cannot keep within the limits of Allah; then if you fear that they cannot keep within the limits of Allah, there is no blame on them

her husband and He has divorced her. In that case there is no blame on either of them if they re-unite, provided they feel that

nd. Then if he (the other husband) divorce her it is no sin for both of them that they come together again if they consider tha

divorces her there is no blame on them both if they return to each other (by marriage), if they think that they c

e them back to injure them, (or) to take undue advantage; if any one does that; He wrongs his own soul. Do not treat Allah's Signs as a jest, but solemnly rehearse Allah'

gress (the limits). He who doeth that hath wronged his soul. Make not the revelations of Allah a laughing-stock (by your behaviour), but remember Allah's grace upon you a

that you exceed the limits, and whoever does this, he indeed is unjust to his own soul; and do not take Allah's communications for a mockery, and remember the favor of Allah upon yo

ormer) husbands, if they mutually agree on equitable terms. This instruction is for all amongst you, who believe in Alla

rrying their husbands if it is agreed between them in kindness. This is an admonition for him among you who

rying their husbands when they agree among themselves in a lawful manner; with this is admonished he among you who

greater than it can bear. No mother shall be Treated unfairly on account of her child. Nor father on account of his child, an heir shall be chargeable in the same way. If they both decide on weaning, by mutual consent, and after due con

other should not be made to suffer because of her child, nor should he to whom the child is born (be made to suffer) because of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they desire to wean the child

duty but to the extent of its capacity; neither shall a mother be made to suffer harm on account of her child, nor a father on account of his child, and a similar duty (devolves) on the (father's) heir, but if both desire weaning by mutual consent and

months and ten days: When they have fulfilled their term, there is no blame on you if they disp

apart, four months and ten days. And when they reach the term (prescribed for them) then there is n

ing for four months and ten days; then when they have fully attained their term, there is no bla

arts: But do not make a secret contract with them except in terms honourable, nor resolve on the tie of marriage till the term prescribed i

emember them. But plight not your troth with women except by uttering a recognised form of words. And do not consummate the marriage unti

our minds; Allah knows that you will mention them, but do not give them a promise in secret unless you speak in a lawful manner, and do not confirm the marria

r dower; but bestow on them (A suitable gift), the wealthy according to his means, and the poor acc

ed unto them a portion. Provide for them, the rich according to his means, and the straiten

rtion, and make provision for them, the wealthy according to his means and the straitened in circumstances

ue to them), unless they remit it or (the man's half) is remitted by him in whose hands is the marriage tie; and the remission (of

f that which ye appointed, unless they (the women) agree to forgo it, or he agreeth to forgo it in whose hand is t

hat you have appointed, unless they relinquish or he should relinquish in whose hand is the marriage tie; and it is nearer to r

ayers, especially the Middle Prayer; and sta

and of the midmost prayer, and

and to the middle prayer and s

be most convenient), but when ye are in security, celebrate Allah's

eback. And when ye are again in safety, remember Allah,

foot or on horseback; and when you are secure, then reme

maintenance and residence; but if they leave (The residence), there is no blame on you for

nto their wives a provision for the year without turning them out, but if they go out (of their own accor

of maintenance for a year without turning (them) out, then if they themselves go away, there

e (should be provided) on a reasonable (

ision in kindness: a duty fo

n (must be made) according to usage; (this i

ke clear His Signs to you: In

unto you His revelations

to you His communication

were thousands (In number), for fear of death? Allah said to them: "Die": Then He resto

eir thousands, fearing death, and Allah said unto them: Die; and then He brought them bac

eath, and they were thousands, then Allah said to them, Die; again He gave them

se of Allah, and know that Allah

Allah, and know that

ay of Allah, and know

ow

Allah will double unto his credit and multiply many times? It is Al

n, so that He may give it increase manifold? Allah

so He will multiply it to him manifold, and Allah str

ight in the cause of Allah." He said: "Is it not possible, if ye were commanded to fight, that that ye will not fight?" They said: "How could we refuse to fight in the cause of Allah, seeing th

ah's way. He said: Would ye then refrain from fighting if fighting were prescribed for you? They said: Why should we not fight in Allah's way when we have been

llah. He said: May it not be that you would not fight if fighting is ordained for you? They said: And what reason have we that we should not fight in the way of Allah, and we

ter fitted than he to exercise authority, and he is not even gifted, with wealth in abundance?" He said: "Allah hath Chosen him above you, and hath gif

e more deserving of the kingdom than he is, since he hath not been given wealth enough? He said: Lo! Allah hath chosen him above you, and

a greater right to kingship than he, and he has not been granted an abundance of wealth? He said: Surely Allah has chosen him in preference to you

the Ark of the covenant, with (an assurance) therein of security from your Lord, and the relics left by the fa

herein is peace of reassurance from your Lord, and a remnant of that which the house of Moses and the house o

which there is tranquillity from your Lord and residue of the relics of what the children of Musa and the ch

mere sip out of the hand is excused." but they all drank of it, except a few. When they crossed the river,- He and the faithful ones with him,- they said: "This day We cannot cope with Goliath

him who taketh (thereof) in the hollow of his hand. But they drank thereof, all save a few of them. And after he had crossed (the river), he and those who believed with him, they said: We have no pow

o takes with his hand as much of it as fills the hand; but with the exception of a few of them they drank from it. So when he had crossed it, he and those who believed with him, they said: We have today n

2.

to meet Goliath and hi

nstancy on us and make

se that rej

hosts they said: Our Lord! Bestow on us endurance, make our f

ey said: Our Lord, pour down upon us patience, and make o

sdom and taught him whatever (else) He willed. And did not Allah Check one set of people by means of

and wisdom, and taught him of that which He willeth. And if Allah had not repelled some men by

om and wisdom, and taught him of what He pleased. And were it not for Allah's repelling some men wit

h: we rehearse them to thee in truth:

ecite unto thee (Muhammad) with truth, and lo

We recite them to you with truth; and mo

clear (Signs), and strengthened him with the holy spirit. If Allah had so willed, succeeding generations would not have fought among each other, after clear (Signs) had c

Mary, clear proofs (of Allah's Sovereignty) and We supported him with the holy Spirit. And if Allah had so wiled it, those who followed after them would not have fought one with another after the cle

Isa son of Marium, and strengthened him with the holy spirit. And if Allah had pleased, those after them would not have fought one with another after clear arguments had come to them, but

d for you, before the Day comes when no bargaining (Will avail), nor fri

u ere a day come when there will be no trafficking, nor friendsh

the day comes in which there is no bargaining, neither any frie

can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge

is in the earth. Who is he that intercedeth with Him save by His leave? He knoweth that which is in front of them and that which is behind them, while they encompass n

er is in the earth is His; who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them, and they cannot comprehend anything ou

Error: whoever rejects evil and believes in Allah hath grasped the most trust

tinct from error. And he who rejecteth false deities and believeth in Allah

m error; therefore, whoever disbelieves in the Shaitan and believes in Allah he indeed has

m forth into light. Of those who reject faith the patrons are the evil ones: from light they will lead

into light. As for those who disbelieve, their patrons are false deities. They bring them

e light; and (as to) those who disbelieve, their guardians are Shaitans who take them out

rd is He Who giveth life and death." He said: "I give life and death". Said Abraham: "But it is Allah that causeth the sun to rise from the east: Do

: My Lord is He Who giveth life and causeth death, he answered: I give life and cause death. Abraham said: Lo! Allah causeth the sun to

d: My Lord is He who gives life and causes to die, he said: I give life and cause death. Ibrahim said: So surely Allah causes the sun to ri

m up (again). He said: "How long didst thou tarry (thus)?" He said: "(Perhaps) a day or part of a day." He said: "Nay, thou hast tarried thus a hundred years; but look at thy food and thy drink; they show no signs of age; and look at thy

ck to life. He said: How long hast thou tarried? (The man) said: I have tarried a day or part of a day. (He) said: Nay, but thou hast tarried for a hundred years. Just look at thy food and drink which have not rotted! Look at th

fe. He said: How long have you tarried? He said: I have tarried a day, or a part of a day. Said He: Nay! you have tarried a hundred years; then look at your food and drink- years have not passed over it; and look at

es, but just to reassure my heart." Allah said, "Take four birds, draw them to you, and cut their bodies to pieces. Sca

said: Yea, but (I ask) in order that my heart may be at ease. (His Lord) said: Take four of the birds and cause them to incline unt

aid: Yes, but that my heart may be at ease. He said: Then take four of the birds, then train them to follow you, then pl

a grain of corn: it groweth seven ears, and each ear Hath a hundred grains. Allah giveth

ess of a grain which groweth seven ears, in every ear a hundred grains. Allah

e parable of a grain growing seven ears (with) a hundred grains in every ear;

t up their gifts with reminders of their generosity or with injury,-for them th

reproach and injury to follow that which they have spent; their reward is with

follow up what they have spent with reproach or injury, they shall have thei

2.

covering of faults a

Allah is free of a

Forbe

better than almsgiving followed by

er than charity followed by injury; an

of men, but believe neither in Allah nor in the Last Day. They are in parable like a hard, barren rock, on which is a little soil: on it falls heavy

and believeth not in Allah and the Last Day. His likeness is as the likeness of a rock whereon is dust of earth; a rainstorm smiteth

s not believe in Allah and the last day; so his parable is as the parable of a smooth rock with earth upon it, then a heavy rain falls upon

heir souls, is as a garden, high and fertile: heavy rain falls on it but makes it yield a double increase o

ing of their souls, is as the likeness of a garden on a height. The rainstorm smiteth it and it bringeth

r souls is as the parable of a garden on an elevated ground, upon which heavy rain falls so it brings forth its f

ds of fruit, while he is stricken with old age, and his children are not strong (enough to look after themselves)- that it should

f fruit for him therein; and old age hath stricken him and he hath feeble offspring; and a fiery whirlwind striketh it

n it all kinds of fruits; and old age has overtaken him and he has weak offspring, when, (lo!) a whirlwind with f

ave produced for you, and do not even aim at getting anything which is bad, in order that out of it ye may give away something, w

h from the earth for you, and seek not the bad (with intent) to spend thereof (in charity) when ye

for you out of the earth, and do not aim at what is bad that you may spend (in alms) of it, while you would

u to conduct unseemly. Allah promiseth you His forgiveness and

you destitution and enj

forgiveness from Himse

cing, All

be niggardly, and Allah promises you forgiveness from H

2.

to whom He pleaseth; a

d a benefit overflowing

men of und

hom wisdom is given, he truly hath received abundant

ever is granted wisdom, he indeed is given a gr

ity or devotion, be sure Allah knows it

spend or vow ye vow,

rs have n

ver) vow you vow, surely Allah knows it

em, and make them reach those (really) in need, that is best for you: It will remove

and give it to the poor, it will be better for you, and will a

ive it to the poor, it is better for you; and this will do away

t path whom He pleaseth. Whatever of good ye give benefits your own souls, and ye shall only do so seeking the

good thing ye spend, it is for yourselves, when ye spend not save in search of Allah's Countenance

and whatever good thing you spend, it is to your own good; and you do not spend but to seek Allah's plea

king (For trade or work): the ignorant man thinks, because of their modesty, that they are free from want. Thou shalt know them by th

rade). The unthinking man accounteth them wealthy because of their restraint. Thou shalt know them by thei

rant man thinks them to be rich on account of (their) abstaining (from begging); you can recognise them by

ht and by day, in secret and in public, have their reward wit

h and openly, verily their reward is with their Lord, and t

ay, secretly and openly, they shall have their reward from t

"Trade is like usury," but Allah hath permitted trade and forbidden usury. Those who after receiving direction from their Lord, desist, shall be pardo

Allah permitteth trading and forbiddeth usury. He unto whom an admonition from his Lord cometh, and (he) refraineth (in obedience thereto), he shall keep (the profits

y like usury; and Allah has allowed trading and forbidden usury. To whomsoever then the admonition has come from his Lord, then he desists, he shall have

ng, but will give increase for deeds of charity:

made almsgiving fruitful. Allah l

uses charitable deeds to prosper, and Al

2.

and do deeds of righte

ular charity, will have

l be no fear, nor

hip and pay the poor-due, their reward is with their Lord and

er and pay the poor-rate they shall have their reward from th

, and give up what remains of your dema

lah, and give up what remaineth (due to you)

duty to) Allah and relinquish what remai

is Messenger: But if ye turn back, ye shall have your capital s

lah and His messenger. And if ye repent, then ye have your princ

senger; and if you repent, then you shall have your capital; neither shal

ime Till it is easy for him to repay. But if ye remit it

here be) postponement to (the time of) ease; and that ye remit t

ere be postponement until (he is in) ease; and that

ht back to Allah. Then shall every soul be paid wh

brought back to Allah. Then every soul will be paid in ful

eturned to Allah; then every soul shall be paid back in full

there are not two men, then a man and two women, such as ye choose, for witnesses, so that if one of them errs, the other can remind her. The witnesses should not refuse when they are called on (For evidence). Disdain not to reduce to writing (your contract) for a future period, whether it be small or big: it is juster in the sight of Allah, More suitable as evidence, and more convenient to prevent doubts among yourselves but if it be a transaction which ye carry out on the spot among yourselves, there is no blame on you if ye reduce it not to writing. But take witness wh

interests dictate in (terms of) equity. And call to witness, from among your men, two witnesses. And if two men be not (at hand) then a man and two women, of such as ye approve as witnesses, so that if the one erreth (through forgetfulness) the other will remember. And the witnesses must not refuse when they are summoned. Be not averse to writing down (the contract) whether it be small or great, with (record of) the term thereof. That is more equitable in the sight o

his guardian dictate with fairness; and call in to witness from among your men two witnesses; but if there are not two men, then one man and two women from among those whom you choose to be witnesses, so that if one of the two errs, the second of the two may remind the other; and the witnesses should not refuse when they are summoned; and be not averse to writing it (whether it is) small or large, with the time of its falling due; this is more equitable in the sight of Allah and assures greater a

ne of you deposits a thing on trust with another, Let the trustee (Faithfully) discharge His trust, and let him fear hi

ther let him who is trusted deliver up that which is entrusted to him (according to the pact between them) and let him observ

f one of you trusts another, then he who is trusted should deliver his trust, and let him be careful (of his duty to) Alla

what is in your minds or conceal it, Allah Calleth you to account for it. He forgiveth

ether ye make known what is in your minds or hide it, Allah will bring you to account for it.

st what is in your minds or hide it, Allah will call you to account according to it; then He

believeth in Allah, His angels, His books, and His messengers. "We make no distinction (they say) between one and another of Hi

believeth in Allah and His angels and His scriptures and His messengers - We make no distinction between any of His

lieve in Allah and His angels and His books and His messengers; We make no difference between any of His messeng

ondemn us not if we forget or fall into error; our Lord! Lay not on us a burden Like that which Thou didst lay on those before us; Our Lord! Lay not on us a burden grea

ondemn us not if we forget, or miss the mark! Our Lord! Lay not on us such a burden as thou didst lay on those before us! Our Lord! Impose not on us tha

ght: Our Lord! do not punish us if we forget or make a mistake; Our Lord! do not lay on us a burden as Thou didst lay on those before us, Our Lord do not impose upon us

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