: 165 Reveal

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, the Most Beneficen

earth, and made the darkness and the light. Yet those who re

d the earth, and hath appointed darkness and light. Ye

s and the earth and made the darkness and the light;

eed a stated term (for you). And there is in His presenc

ay, and hath decreed a term for you. A t

then He decreed a term; and there is

. He knoweth what ye hide, and what ye reveal, and He

earth. He knoweth both your secret and yo

earth; He knows your secret (thoughts) and

e of the signs of their Lord reach t

velation of the revelations of All

communication of the communications of

en it reaches them: but soon shall they lea

nto them. But there will come unto them the

when it came to them; therefore the truth

th such as We have not given to you - for whom We poured out rain from the skies in abundance, and gave (fertile) streams flo

e firmly than We have established you, and We shed on them abundant showers from the sky, and made the r

as We have not established you, and We sent the clouds pouring rain on them in abundance, and We made the rivers t

ent, so that they could touch it with their hands, the Unbeliever

archment, so that they could feel it with their hands, those who

had touched it with their hands, certainly those who disbel

him?" If we did send down an angel, the matter would be

? If We sent down an angel, then the matter would be judge

And had We sent down an angel, the matter would have certai

m as a man, and We should certainly have caused them confusio

dly had made him (as) a man (that he might speak to men); a

ly have made him a man, and We would certainly ha

s before thee; but their scoffers were

d before thee, but that whereat they scof

ere mocked at, but that which they mocke

the earth and see what was the e

el in the land, and see the nature o

and, then see what was

th inscribed for Himself (the rule of) Mercy. That He will gather you together for the Day of Judg

h. He hath prescribed for Himself mercy, that He may bring you all together to the Day

ained mercy on Himself; most certainly He will gather you on the resurrection day- ther

(or lurketh) in the night and the day. For he

resteth in the night and the da

ells in the night and the day; an

e earth? And He it is that feedeth but is not fed." Say: "Nay! but I am commanded to be the first of

for a protecting frie

ns and the earth, Who f

the first to surrender

ammad) of t

d the earth, and He feeds (others) and is not (Himself) fed. Say: I am commande

sobeyed my Lord, indeed have fear

bel against my Lord, th

a

I disobey my Lord, the cha

6.

he penalty is averted

would be (Salvation),

desi

ed on that day, (Allah) hath in truth had m

day, Allah indeed has shown mercy to h

6.

with affliction, none

appiness, He hath po

ieve therefrom save Him, and if He touch thee with good fortune (t

is none to take it off but He; and if He visit

ing) from above over His worshippers; and

over His slaves, and He

e, above His servants;

ar

y inspiration, that I may warn you and all whom it reaches. Can ye possibly bear witness that besides Allah there is another Allah?" Say: "

been inspired in me, that I may warn therewith you and whomsoever it may reach. Do ye in sooth bear witness that there are gods

aled to me that with it I may warn you and whomsoever it reaches. Do you really bear witness that there are other gods wi

ow this as they know their own sons. Those who hav

e (this revelation) as they recognise their sons.

im as they recognize their sons; (as for) those

teth a lie against Allah or rejecteth His signs?

h a lie against Allah or denieth His revelatio

against Allah or (he who) gives the lie to His comm

shall say to those who ascribed partners (to Us): "Wher

say unto those who ascribed partners (unto Allah):

r, then shall We say to those who associated others (wi

6.

(left) no subterfuge f

ere not those who jo

n save that they will say: By Allah

ng but that they would say: By Alla

their own souls! But the (lie) which the

selves, and (how) the thing whic

r own souls, and that which they

stand it not, and deafness in their ears; if they saw every one of the signs, not they will believe in them; in so much th

d, and in their ears a deafness. If they saw every token they would not believe therein; to the point that, when

heaviness into their ears; and even if they see every sign they will not believe in it; so much so that when they

themselves they keep away; but they only des

avoid it, and they ruin none save t

r away from it, and they only bring destruction

re! They will say: "Would that we were but sent back! Then would we not

say: Oh, would that we might return! Then would we not deny

en they shall say: Would that we were sent back, and we would not re

e they concealed. But if they were returned, they would certainly r

hey used to hide. And if they were sent back they would ret

em; and if they were sent back, they would certainly go back t

re is nothing except our life on this ear

save our life of the world, and

hing but our life of this wor

6.

see when they are confr

the truth?" They will s

then the penalty, bec

hen they are set before

will say: Yea, verily,

bution for that ye

He will say: Is not this the truth? They will say: Yea! by our Lor

on a sudden the hour is on them, and they say: "Ah! woe unto us that we took no thought of i

Hour cometh on them suddenly, they cry: Alas for us, that we neglected it!

upon them all of a sudden they shall say: O our grief for our neglecting it! and th

amusement? But best is the home in the hereafter, for

spot. Better far is the abode of the Hereafter for tho

port and certainly the abode of the hereafter is better for

ords do cause thee: It is not thee they reject: i

though in truth they deny not thee (Muhammad)

ieves you, but surely they do not call you a liar

heir rejection and their wrongs, until Our aid did reach them: there is none that can alter

the persecution till Our succour reached them. There is none to alter the decisions of Allah

ejected and persecuted until Our help came to them; and there is none to change the wo

a ladder to the skies and bring them a sign,- (what good?). If it were Allah's will, He could gather the

a ladder unto the sky that thou mayst bring unto them a portent (to convince them all)! - If Allah wi

e earth or a ladder (to ascend up) to heaven so that you should bring them a sign and if Allah ha

6.

truth), be sure, will

m up; then will they

for the dead, Allah will raise them up

(as to) the dead, Allah will raise th

6.

t a sign sent down to h

power to send down a

stand

upon him from his Lord? Say: Lo! Allah is Able t

n to him from his Lord? Say: Surely Allah is able

lies on its wings, but (forms part of) communities like you. Nothing have we om

two wings, but they are peoples like unto you. We have neglected nothing

s with its two wings but (they are) genera like yourselves; We have not

e midst of darkness profound: whom Allah willeth, He leaveth to

umb in darkness. Whom Allah will sendeth astray,

d dumb, in utter darkness; whom Allah pleases He caus

6.

ourselves, if there co

t ye dread), would ye t

ly) if ye ar

or the Hour come upon you, (calling upon other than Allah)? Do ye then c

vertake you or the hour should come upon you, will yo

e would remove (the distress) which occasioned your call upon Hi

because of which ye call unto Him, if He will, an

on, so He clears away t

u forget what you

y nations, and We afflicted the nations with suffe

fore thee, and We visited them with tribulation a

efore you then We seized them with distress and af

they not learn humility? On the contrary their hearts became ha

been humble! But their hearts were hardened and the d

them, humble themselves? But their hearts hardened an

the gates of all (good) things, until, in the midst of their enjoyment of Our gif

to them the gates of all things till, even as they were rejoicing in that w

ened for them the doors of all things, until when they rejoiced in what th

st remnant was cut off. Praise be to

the last remnant was cut off. Prai

unjust were cut off; and all praise i

d sealed up your hearts, who - a god other than Allah - could restore them to

ght and seal your hearts, who is the God who could restore it to you save Al

sight and sets a seal on your hearts, who is the god besides Allah that can

Allah comes to you, whether suddenly or openly,

hment of Allah come upon you unawares or op

of Allah should overtake you suddenly or openl

s and to warn: so those who believe and mend (their liv

ews and warners. Whoso believeth and doeth right, there

news and givers of warning, then whoever believes and ac

ns,- them shall punishment touch, for t

evelations, torment will afflict t

communications, chastisement shall af

now what is hidden, nor do I tell you I am an angel. I but follow what is revealed

nor that I have knowledge of the Unseen; and I say not unto you: Lo! I am an angel. I follow only th

unseen, nor do I say to you that I am an angel; I do not follow aught save that which

hey will be brought (to judgment) before their Lord: except for Him they w

l be gathered unto their Lord, for whom there is no protecting

red to their Lord- there is no guardian for them, nor any i

His face. In naught art thou accountable for them, and in naught are they account

ountenance. Thou art not accountable for them in aught, nor are they accountab

sire only His favor; neither are you answerable for any reckoning of theirs, nor are they answe

that they should say: "Is it these then that Allah hath favoured

at they say: Are these they whom Allah favoureth am

y say: Are these they upon whom Allah has conferred bene

d had inscribed for Himself (the rule of) mercy: verily, if any of you did evil in ignorance

our Lord hath prescribed for Himself mercy, that whoso of you doeth evil through ignorance

ou, your Lord has ordained mercy on Himself, (so) that if any one of you does evil

he signs in detail: that the wa

velations that the way of th

e communications and so that the w

ye call upon." Say: "I will not follow your vain desires: If I did, I would

ead of Allah. Say: I will not follow your desires, for then

Allah. Say: I do not follow your low desires, for then indeed I s

ect Him. What ye would see hastened, is not in my power. The command rests

Him. I have not that for which ye are impatient. The decision is f

nifest proof from my Lor

t which you would hast

the truth and He is

my power, the matter would be settled at once between

en would the case (ere this) have been decided betwe

h me, the matter would have certainly been decided

the earth and in the sea. Not a leaf doth fall but with His knowledge: there is not a grain in the darkness (or depths)

keys of the Invisible. N

in the land and the sea

rain amid the darkness

(it is noted) i

s what is in the land and the sea, and there falls not a leaf but He knows it, nor a grai

ave done by day: by day doth He raise you up again; that a term appointed be fulfilled; In

aiseth you again to life therein, that the term appointed (for you) may be accomplished.

quire in the day, then He raises you up therein that an appointed term may be fulf

ppers, and He sets guardians over you. At length, when death approaches

ardians over you until, when death cometh unto one of

s keepers over you; until when death comes to one of you,

r protector, the (only) reality: Is not His the c

r Lord, the Just. Surely His is the judgme

aster, the True one; now surely His is the j

and sea, when ye call upon Him in humility and silent terror: 'If He only de

e sea? Ye call upon Him humbly and in secret, (saying): If we a

ea (when) you call upon Him (openly) humiliating yourselves, and in secret

reth you from these and all (other) dis

this and from all affliction. Ye

hem and from every distress, but

er you with confusion in party strife, giving you a taste of mutual vengeance - each from

your feet, or to bewilder you with dissension and make you taste the tyranny o

ur feet, or that He should throw you into confusion, (making you) of different parties; and make som

ugh it is the truth. Say: "Not mine is the

ad) have denied it, tho

ut in char

and it is the very truth. Say:

sage is a limit of time,

ent there is a term, a

is a term, and you w

way from them unless they turn to a different theme. If Satan ever makes thee fo

them until they meddle with another topic. And if the devil cause thee to

, withdraw from them until they enter into some other discourse, and if the Shaita

alls on the righteous, but (their duty) is to r

for them in aught, but the Reminder (must be give

all be against those who guard (against evil), but

vers itself to ruin by its own acts: it will find for itself no protector or intercessor except Allah: if it offered every ransom, (or reparation), none will be accepted: such is (the e

ul be destroyed by what it earneth. It hath beside Allah no protecting ally nor intercessor, and though it offer every compensation it will not be

to destruction for what it has earned; it shall not have besides Allah any guardian nor an intercessor, and if it should seek to give every compensation, it shall not be accepte

idance from Allah? - like one whom the evil ones have made into a fool, wandering bewildered through the earth, his friends calling, come to us', (vai

ah hath guided us, like one bewildered whom the devils have infatuated in the earth, who hath companions who invite him to the gui

uided us, like him whom the Shaitans have made to fall down perplexed in the earth? He has companions who call him to the right way, (saying): C

ers and to fear Allah: for it is to H

rship and be dutiful t

will be

keep up prayer and be c

s to Whom you sh

" behold! it is. His word is the truth. His will be the dominion the day the trumpet will be blown. He

the heavens and the ea

is. His Word is the Tr

y when the trumpet is

Visible, He is t

says: Be, it is. His word is the truth, and His is the kingdom on the day when the trump

6.

is father Azar: "Takest

thy people in m

ather Azar: Takest thou idols for gods? Lo

d to his sire, Azar: Do

and your people i

r and the laws of the heavens and the earth, th

m of the heavens and the earth that he

ngdom of the heavens and the earth and

6.

ed him over, He saw a s

et, He said: "I love

ld a star. He said: This is my Lord. But whe

w a star; said he: Is this my Lord? So when i

6.

rising in splendour, he

, He said: "unless my

ong those wh

is my Lord. But when it set, he said: Unless my Lord guid

my Lord? So when it set, he said: If my Lord had not

Lord; this is the greatest (of all)." But when the sun set, he said: "O m

Lord! This is greater! And when it set he exclaimed: O my

ord? Is this the greatest? So when it set, he said: O my

6.

t my face, firmly and

the earth, and never s

la

reated the heavens and the earth, as one by n

, wholly to Him Who originated the heavens an

imself) hath guided me? I fear not (the beings) ye associate with Allah: Unless my Lord willeth, (nothin

hath guided me? I fear not at all that which ye set up beside Him unless my Lord wil

He has guided me indeed; and I do not fear in any way those that you set up with Him, unles

ar not to give partners to Allah without any warrant having been given to you?

p beside Allah that for which He hath revealed unto you no warrant? Which of th

r that you have set up with Allah that for which He has not sent down to you a

not their beliefs with wrong - that are (truly

their belief by wrongdoing, theirs is

ith with iniquity, those are they who shall hav

6.

ng about Us, which We g

raise whom We will, deg

of wisdom a

m against his folk. We raise unto degrees of wi

rahim against his people; We exalt in dignity wh

fore him, We guided Noah, and among his progeny, David, Solomon, J

him Isaac and Jacob; eac

etime; and of his seed

eph and Moses and Aaron

o

We guide before, and of his descendants, Dawood and Sulaiman and Ayub a

ohn, and Jesus and Elias: all

Jesus and Elias. Each one (o

ya and Isa and Ilyas; e

, and Jonas, and Lot: and to all

ah and Lot. Each one (of them) di

Yunus and Lut; and every one We

s, and progeny and brethren: We chose th

offspring and their brethren; and We chose

descendants and their brethren, and We cho

ce to whom He pleaseth, of His worshippers. If they were to joi

He will of His bondmen. But if they had set up (for worship

s of His servants; and if they had set up others (with Him),

y, and prophethood: if these (their descendants) reject them, Behold

d prophethood. But if these disbelieve therein, then indeed We s

the prophecy; therefore if these disbelieve in it We have alre

nce: Copy the guidance they received; Say: "No reward for this

ance. Say (O Muhammad, unto mankind): I ask of you no fee

their guidance. Say: I do not ask you for any reward

Book which Moses brought?- a light and guidance to man: But ye make it into (separate) sheets for show, while ye conceal much (of its contents): therein

s): Who revealed the Book which Moses brought, a light and guidance for mankind, which ye have put on parchments which ye show, but ye hide much (thereof)

d the Book which Musa brought, a light and a guidance to men, which you make into scattered writings which you show while you conceal muc

ations) which came before it: that thou mayest warn the mother of cities and all around her. Those w

evealed) before it, that thou mayst warn the Mother of Villages and those around her. T

it, and that you may warn the metropolis and those around her; and those who bel

n reveal the like of what Allah hath revealed"? If thou couldst but see how the wicked (do fare) in the flood of confusion at death! - the angels stretch forth their hands, (

l the like of that which Allah hath revealed? If thou couldst see, when the wrong-doers reach the pangs of death and the angels stretch their hands out (sayin

the like of what Allah has revealed? and if you had seen when the unjust shall be in the agonies of death and the angels shall spread forth their hands: Give up your souls;

ll (the favours) which We bestowed on you: We see not with you your intercessors whom ye thought to be partners in y

at We bestowed upon you, and We behold not with you those your intercessors, of whom ye claimed that they

gs which We gave you, and We do not see with you your intercessors about whom you asserted that they were (Allah's)

out. He causeth the living to issue from the dead, and He is the one to cause the dea

sprouting). He bringeth forth the living from the dead, and is the bringer-

ngs forth the living from the dead and He is the bringer forth of t

ght for rest and tranquillity, and the sun and moon for the reckoning (of time):

ed the night for stillness, and the sun and the moon for

night for rest, and the sun and the moon for reckoni

6.

he stars (as beacons) fo

help, through the dark

signs for pe

your course by them amid the darkness of the land and the sea.

ow the right way thereby in the darkness of the land and the sea;

e person: here is a place of sojourn and a place of de

nd (hath given you) a habitation and a repository. We have d

then there is (for you) a resting-place and a depository; indeed

est); out of the date-palm and its sheaths (or spathes) (come) clusters of dates hanging low and near: and (then there are) gardens of grapes, and olives, and pomegranates, each similar (

thick-clustered grain; and from the date-palm, from the pollen thereof, spring pendant bunches; and (We bring forth) gardens of grapes, and the olive and the p

oduce grain piled up (in the ear); and of the palm-tree, of the sheaths of it, come forth clusters (of dates) within reach, and gardens of grapes and olives and po

he jinns; and they falsely, having no knowledge, attribute to Him sons and daug

them, and impute falsely, without knowledge, sons and daughters unto Him.

nd they falsely attribute to Him sons and daughters without knowledge; gl

6.

mal origin of the heaven

hath no consort? He cr

nowledge of

an He have a child, when there is for Him no consort,

could He have a son when He has no consort, and He (Himsel

d but He, the Creator of all things: then worship y

d save Him, the Creator of all things, so w

but He; the Creator of all things, therefor

rasp is over all vision: He is above all comp

but He comprehendeth (all) visi

e comprehends (all) vision; and He i

if any will see, it will be for (the good of) his own soul; if any will be b

seeth, it is for his own good, and whoso is blind is

ver will therefore see, it is for his own soul and whoever will be

6.

e signs by various (symb

diligently," and that

those w

y (unto thee, Muhammad): "Thou hast studied," and that

and that they may say: You have read; and th

ation from thy Lord: there is no god but He: and

s inspired in thee fro

and turn away fr

led to you from your Lo

draw from th

ken false gods: but We made thee not one to watch over their d

atrous. We have not set thee as a keeper ov

others (with Him) and We have not appointed you a keep

e Allah in their ignorance. Thus have We made alluring to each people its own doings. In the e

unto whom they pray

through ignorance. Thu

fair. Then unto their

them what the

y should abuse Allah out of ignorance. Thus have We made fair seeming to every people thei

by it they would believe. Say: "Certainly (all) signs are in the power of Allah: but what w

rtent they will believe therein. Say; Portents are with Allah and (so is)

ame to them they would most certainly believe in it. Say: Signs are only with

eyes, even as they refused to believe in this in the first instance

s they believed not therein at the first, We

as they did not believe in it the first time, and We w

, and We gathered together all things before their very eyes, they are not the on

speak unto them, and We should gather against them all things in array, they

oken to them and We had brought together all things before them, they

jinns, inspiring each other with flowery discourses by way of deception. If thy Lord

nd and jinn who inspire in one another plausible discourse through guile. If

, some of them suggesting to others varnished falsehood to deceive (them), and had your

ncline, who have no faith in the hereafter: let them

fter may incline thereto, and that they may take pleasur

fter may incline to it and that they may be well pleased with i

nto you the Book, explained in detail." They know full well, to whom We have given the Bo

his) Scripture, fully explained? Those unto whom We gave the Scripture (aforetime) know

the Book (which is) made plain; and those whom We have given the Book know that it

lment in truth and in justice: None can change His

th and justice. There is naught that can ch

ed truly and justly; there is none who can chang

earth, they will lead thee away from the way of Allah. T

would mislead thee far from Allah's way. They fo

, they will lead you astray from Allah's way;

trayeth from His way: He knoweth best

o erreth from His way; and He knowe

goes astray from His way, and He best k

ich Allah's name hath been pronoun

of Allah hath been mentioned, if

lah's name has been mentioned if you

explained to you in detail what is forbidden to you - except under compulsion of necessity? But many

lained unto you that which is forbidden unto you unless ye are compelled thereto. But lo! many are

ady made plain to you what He has forbidden to you- excepting what you are compelled to; and most surely many would l

secret: those who earn sin will get

nwardness thereof. Lo! those who garner sin

; surely they who earn sin shall b

6.

n which Allah's name ha

But the evil ones ever

were to obey them, ye

for lo! it is abomination. Lo! the devils do inspire their minions to

t surely a transgression; and most surely the Shaitans suggest to their friends that th

n walk amongst men, be like him who is in the depths of darkness, from which he

wherein he walketh among men, as him whose similitude is in utter darkness whenc

walks among the people, like him whose likeness is that of one in utter darkness whe

s wicked men, to plot (and burrow) therein: but they onl

ts wicked ones, that they should plot therein. They do

its guilty ones, that they may plan therein; and they do not

exactly) like those received by Allah's messengers." Allah knoweth best where (and how) to carry out His missio

hat which Allah's messengers are given. Allah knoweth best with whom to place His messa

of what Allah's messengers are given. Allah best knows where He places His message. There shall bef

hose whom He willeth to leave straying,- He maketh their breast close and constricted, as if the

, and whomsoever it is His Will to send astray, He maketh his bosom close and narrow as

slam, and (for) whomsoever He intends that He should cause him to err, He makes his breast strait and n

leading straight: We have detailed the

traight path. We have detailed Our r

right (path); indeed We have made the co

the presence of their Lord: He will be their

de of peace with their

d because of wha

ce with their Lord, and He is their

gst men will say: "Our Lord! we made profit from each other: but (alas!) we reached our term - which thou didst appoint for us." He will say

herents among humankind will say: Our Lord! We enjoyed one another, but now we have arrived at the appointed term which Thou appointeds

nds from among the men shall say: Our Lord! some of us profited by others and we have reached our appointed term which Thou didst a

e wrong-doers turn to each ot

doers have power over others beca

he iniquitous to befriend others

u My signs, and warning you of the meeting of this Day of yours?" They will say: "We bear witness against ourselves."

to you My tokens and warned you of the meeting of this your Day? They will say: We testify against ourselve

tions and warning you of the meeting of this day of yours? They shall say: We bear witness against ourselves; an

y Lord would not destroy for their wrong-doing men

the townships arbitrarily while their peo

ld not destroy towns unjustly wh

according to their deeds: for thy Lord

from what they did. Thy Lord

g to what they do; and your Lord

ll, He could destroy you, and in your place appoint whom He will as your

, He can remove you and can cause what He will to follow a

e pleases, He may take you off, and make whom He pleases successors

ed unto you will come to pass: nor c

omised will surely come to

tened with must come to pass

art): soon will ye know who it is whose end will be (best) in the

o! I too am working. Thus ye will come to know for which of us wi

ng; so you will soon come to know, for whom (of us) will be the (

y, according to their fancies: "This is for Allah, and this" - for our "partners"! but the share of their "partner

r make-believe - "and this is for (His) partners in regard to us." Thus that which (they assign) unto His partners in the

or Allah- so they assert- and this for our associates; then what is for their associates, it reaches not to

of their children, in order to lead them to their own destruction, and cause confusion in their re

fair unto many of the idolaters, that they may ruin them and make their faith obscure for them

their children, that they may cause them to perish and obscure for them their religion; and if

- so they say - We wish; further, there are cattle forbidden to yoke or burden, and cattle on which, (at slaughter),

- in their make-believe - cattle whose backs are forbidden, cattle over which they mention not

please- so they assert- and cattle whose backs are forbidden, and cattle on which they would n

r men, and forbidden to our women; but if it is still-born, then all have share therein." For their (false

forbidden to our wives; but if it be born dead, then they (all) may be partakers thereof. He

forbidden to our wives, and if it be stillborn, then they are all partners in it; He w

nowledge, and forbid food which Allah hath provided for them, inventing

wledge, and have forbidden that which Allah bestowed upon them, inventi

, and forbid what Allah has given to them forging a lie against Allah; they

d olives and pomegranates, similar (in kind) and different (in variety): eat of their fruit in their season, but render t

vour, and the olive and the pomegranate, like and unlike. Eat ye of the fruit thereof when it fruiteth,

fruits are of various sorts, and olives and pomegranates, like and unlike; eat of its fruit when it bears fruit, an

meat: eat what Allah hath provided for you, and follow not

ood. Eat of that which Allah hath bestowed upon you, and follow

fit for slaughter only; eat of what Allah has given you and do no

ts a pair; say, hath He forbidden the two males, or the two females, or (the young) w

bidden the two males or the two females, or that which the wombs of the two

dden the two males or the two females or that which the wombs of th

ich the wombs of the two females enclose? - Were ye present when Allah ordered you such a thing? But who doth more wrong

mbs of the two females contain; or were ye by to witness when Allah commanded you (all) this? Then who doth greater wrong than

the two females contain? Or were you witnesses when Allah enjoined you this? Who, then, is more unjust than he who for

t, or blood poured forth, or the flesh of swine,- for it is an abomination - or, what is impious, (meat) on which a name has been invoked, other than Allah'

or blood poured forth, or swineflesh - for that verily is foul - or the abomination which was immolated to the name of other

f, or blood poured forth, or flesh of swine- for that surely is unclean- or that which is a transgression, other than (the name of) Allah havi

rbade them that fat of the ox and the sheep, except what adheres to their backs or their entrails, or is m

orbade We unto them the fat thereof save that upon the backs or the entrails, or that which is

unlawful to them the fat of both, except such as was on their backs or the entrails or what was mixed

Your Lord is full of mercy all-embracing; but from

: Your Lord is a Lord of all-embracing Mercy, and

rd is the Lord of All-encompassing mercy; and His

ould our fathers; nor should we have had any taboos." So did their ancestors argue falsely, until they tasted of Our wrath.

had we forbidden aught. Thus did those who were before them give the lie (to Allah's messengers) till they tasted of the

or would we have forbidden (to ourselves) anything; even so did those before them reject until they tasted Our punishment. S

6.

the argument that reach

uld indeed have

l argument - Had He willed He co

usive argument; so if He please,

ch witnesses, be not thou amongst them: Nor follow thou the vain desires of such as treat our signs as fa

ey bear witness, do not thou bear witness with them. Follow thou not the whims of those who deny

witness, do not bear witness with them; and follow not the low desires of those who reject Our commu

rents; kill not your children on a plea of want;- We provide sustenance for you and for them;- come not nigh to shameful deeds. Whether open

o parents, and that ye slay not your children because of penury - We provide for you and for them - and that ye draw not nigh to lewd things whether open or

ot slay your children for (fear of) poverty- We provide for you and for them- and do not draw nigh to indecencies, those of them which are apparent and those whic

sure and weight with (full) justice;- no burden do We place on any soul, but that which it can bear;- whenever ye speak, speak

and full weight, in justice. We task not any soul beyond its scope. And if ye give your word, do justice thereunto, eve

re and weight with justice- We do not impose on any soul a duty except to the extent of its ability; and when you speak, then

follow not (other) paths: they will scatter you about from His (

o follow it. Follow not other ways, lest ye be parted from His

t, and follow not (other) ways, for they will lead you away from His

those who would do right, and explaining all things in detail,- and a gu

o would do good, an explanation of all things, a guidance and a

ho would do good (to others), and making plain all things and a guidanc

ve revealed as a blessing: so follow it a

ch We have revealed. So follow it and

lessed; therefore follow it and guard (ag

two Peoples before us, and for our part, we remained una

evealed only to two sects before us, and w

revealed to two parties before us and W

hath come unto you a clear (sign) from your Lord,- and a guide and a mercy: then who could do more wrong than one who rejecteth Allah's signs

e come unto you a clear proof from your Lord, a guidance and mercy; and who doeth greater wrong than he who denieth the revelations

as come to you clear proof from your Lord, and guidance and mercy. Who then is more unjust than he who rejects Allah's communications a

thy Lord! the day that certain of the signs of thy Lord do come, no good will it do to a soul to believe in the

come one of the portents from thy Lord? In the day when one of the portents from thy Lord cometh, its belief availeth naug

of the signs of your Lord should come. On the day when some of the signs of your Lord shall come, its faith sha

sects, thou hast no part in them in the least: their affair is wit

smatics, no concern at all hast thou with them. Their case wi

came sects, you have no concern with them; their affair is

his credit: He that doeth evil shall only be recompensed acc

ike thereof, while whoso bringeth an ill-deed will be aw

whoever brings an evil deed, he shall be recompensed only wi

s straight,- a religion of right,- the path (trod) by Abraham t

to a straight path, a right religion, the commun

e right path; (to) a most right religion, the faith of I

ice of sacrifice, my life and my death, are (

rifice and my living and my dying

fice and my life and my death are (al

is am I commanded, and I am the f

I commanded, and I am first of

his am I commanded, and I am

)? Every soul draws the meed of its acts on none but itself: no bearer of burdens can bear of burdens can bear the bu

Each soul earneth only on its own account, nor doth any laden bear another's load

o soul earns (evil) but against itself, and no bearer of burden shall bear the burden of an

aised you in ranks, some above others: that He may try you in the gifts He hath given

u in rank above others, that He may try you by (the test of) that which He hath give

others by (various) grades, that He might try you by what He has given you; surely yo

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