Аль-Бакара 2:175–218

(Those are they who purchase error at the price of guidance) they purchased disbelief for the price of faith, (and torment at the price of pardon) Judaism for the price of Islam; it is also said that this means: they chose that which leads to the Fire instead of that which leads to Paradise. (How constant are they in their strife to reach the Fire) how bold are they to delve into the Fire? It is also said that this means: what made them so bold as to enter the Fire? And it is also said: how they indulging indeed in the works of the people of the Fire.

(That is) the torment (because Allah hath revealed the Scripture) He sent down Gabriel with the Qur'an and the Torah (with the Truth) with an exposition of the Truth and falsehood, but they disbelieved. (Lo! Those who find disagreement in the Scripture) those who contravene that which is in the Book regarding the description and traits of Muhammad (pbuh) and further conceal the latter (are in open schism) are too much in disagreement with guidance.

(It is not righteousness) it is not all of righteousness; it is also said that (It is not righteousness) means: it is not faith (that ye merely turn your faces) in prayer (to the East) towards Mecca (and the West) towards Jerusalem; (but righteous is) but faith amounts to agreeing with (he who believeth in Allah) and it is also said: the faithful is he who believes in Allah (and the Last Day) in resurrection after death (and the angels) all the angels (and the Scripture) all the revealed Books (and the prophets) and all the prophets; Allah then mentions the obligated duties after mentioning faith, saying: (and giveth his wealth for love of Him) righteousness after declaring one's faith is that one gives of one's wealth, despite the fact that one loves and desires it and has only a little of it, (to kinsfolk) relatives (and to orphans) orphans of the believers (and the needy) who shy away from asking for assistance (and the wayfarer) the passer-by, the guest (and to those who ask) you to give them from your wealth, (and to set slaves free) those who made a contract to pay for their freedom and those who fight in the way of Allah. After mentioning the obligated duties, Allah mentions the different legal prescriptions, saying: (and observeth proper worship) He says: righteousness, after fulfilling the obligated duties, is to perfect the performance of the five daily prayers (and payeth the poor-due) give the poor what is due to them as well as similar things. (And those who keep their treaty) those who fulfil the pledges that are between them and their Lord or between them and other people (when they make one, and the patient in tribulation) i.e. fear, affliction and hardship (and adversity) illness, pain and hunger (and time of stress) upon engagement in fighting. (Such are they who are sincere) who have fulfilled their pledges. (And such are the God fearing) who refrain from breaking their pledges.

(O ye who believe! Retaliation is prescribed for you in the matter of the murdered ones; the freeman for the freeman) a freeman who premeditatedly kills another freeman, (and the slave for the slave) a slave who premeditatedly kills another, (and the female for the female) a female who premeditatedly kills another. This verse was revealed regarding two Arab clans but is abrogated by the verse: (� a life for a life) [5:45]. (And for him who is forgiven somewhat by his brother) whoever forgives the killing and takes instead blood money, (prosecution according to usage) Allah commands the person who asks for blood money to claim this money according to practised usage: three years if it is a full blood money, two years if it is half of the blood money, or one year if it is a third (and payment unto him) the person who is required to pay blood money is commanded to give the custodians of the murdered person what is due to them (in kindness) without the need to go to court or making it difficult for them. (This) this pardon (is an alleviation) appeasement (and a mercy from your Lord) towards the killer such that he is not killed. (He who transgresseth after this) after taking the blood money and kills the murderer (will have a painful doom) he shall be killed and will not be forgiven or allowed to pay blood money.

(And there is a life for you in retaliation) a continuation of existence and a lesson, (O men of understanding) those who possess sound minds among people, (that ye may ward off (evil)) that you may ward off killing one another for fear of retaliation.

(It is prescribed for you, when death approacheth one of you, if he leave wealth, that he bequeath unto parents and near relatives) kinsfolk (in kindness) more so and even better to the parents. (A duty for all those who ward off (evil)) those who ascribe no partners to Allah; but this verse is abrogated by that on inheritance.

(And whoso changeth) the will of the deceased person (after he hath heard it-the sin thereof) the onus thereof (is only upon those who change it) and the deceased bears no responsibility. (For Allah is Hearer) of the will and words of the deceased, (Knower) if he transgresses or changes it; it is also said that this means: He knows the deed of the testator. Thus, out of fear of sin, people used to execute the will of a deceased person as it was even when the latter transgressed in that will,

until, that is, the following verse was revealed: (But he who feareth from a testator) knows that the testator has committed (some unjust or sinful clause) purposefully committed a mistake or transgression (and maketh peace between the parties) between the inheritors and the testator, i.e. he corrects what is in the will by reducing any bequest to a maximum of a third of the wealth, (no sin for him) he bears no sin in doing so. (Lo! Allah is Forgiving) He forgives the deceased if he transgresses or makes a mistake, (Merciful) in relation to the deed of the testator; it is also said that this means: He forgives the testator, and He is also merciful because He gave dispensation to reduce bequests to a third and thus commanded that one adhere to fairness.

(O ye who believe! Fasting is prescribed for you) for a specific number of days; it is said that this means: fasting is prescribed for you: you abstain from eating and drinking and from sexual intercourse from the dawn prayer or from the time one sleeps before the dawn prayer, (even as it was prescribed for those before you) for the people of the Book, (that ye may ward off (evil)) that you may ward off eating, drinking and sexual intercourse after the last night prayer or before sleeping after the last night prayer. However, this is abrogated by the verses: (It is made lawful for you to go unto your wives on the night of the fast) and (and eat and drink until the white thread becomes distinct to you from the black thread of the dawn).

((Fast) a certain number of days) 30 days; (and (for) him who is sick among you, or on a journey, (the same) number of other days) let him fast the same number of days he missed; (and for those who can afford it) afford to fast (there is a ransom: the feeding of a man in need-) let him feed a person in need, instead of every day of the fast that he missed, half a measure of wheat. But this is abrogated by Allah's saying: (And whoever of you is present, let him fast the month). It is also said that this means: those who can afford a ransom and are not able to fast, old men and women who are unable to fast, they should feed a needy person, for every missed day of fast in Ramadan, half a measure of wheat. (But whoso doeth good of his own accord) gives more than two pounds, (it is better for him) in terms of reward: (and that ye fast is better for you) than giving ransom (if ye did but know-)

(The month of Ramadan is) the month in (which was revealed the Qur'an) whereupon Gabriel brought down the entire Qur'an to the first heaven, dictated it to the scribes among the angels (al-safarah) and then took it down to Muhammad (pbuh) day after day, sometimes revealing to him just one, two or three verses and sometimes an entire surah, (a guidance for mankind) the Qur'an elucidates error to people, (and clear proofs of the guidance) in the matter of Religion, (and the Criterion (of right and wrong)) the lawful and the unlawful, the legal rulings, legal punishments and the steering away from doubtful matters. (And whoever of you is present) in settled areas and not travelling, (let him fast the month. And whoever of you is sick) during the month of Ramadan (or on a journey, (let him fast the same) number of days) at another time. (Allah desireth for your ease) He desires for you the dispensation of breaking the fast while on a journey; it is also said that this means: Allah wants you to break the fast when travelling; (He desireth not hardship for you) He does not desire for you the hardship of fasting while travelling; (and (He desireth) that ye should complete the period) that you should fast when you are back in your settlement the same number of days of fast you broke during your travel, (and that ye should magnify Allah for having guided you) as He guided you to His religion and legal dispensation, (and that peradventure ye may be thankful) so that you be thankful for His giving you this dispensation.

(And when My servants) the people of the Book (question thee concerning Me) whether I am near or far, (then surely I am nigh) then inform them, O Muhammad, that I am close when it comes to answering. (I answer the prayer of the supplicant when he crieth unto Me. So let them respond to Me) let them obey My Messenger (and believe in Me) and in My Messenger before asking, (in order that they may be led rightfully) so that they may be guided and have their prayers answered.

(It is made lawful for you to go unto your wives on the night of the fast) for sexual intercourse. (They are raiment for you) a repose for you (and you are raiment for them) a repose for them. (Allah is aware that ye were deceiving yourselves in this respect) by having sexual intercourse with them at night (and He hath turned in mercy towards you) He forgave you (and relieved you) from your deception and did not punish you. (So) now that it is made lawful, (hold intercourse with them and seek that which Allah hath ordained for you) to have a righteous child; this verse was revealed about 'Umar Ibn al-Khattab, (and eat and drink) from the time the night falls (until the white thread becometh distinct to you from the black thread of the dawn) i.e. until the light of day becomes distinct to you from the darkness of night. (Then strictly observe the fast till nightfall) the beginning of nightfall; this verse was revealed about Sirmah Ibn Malik Ibn 'Adiyy (and touch them not) do not have sexual intercourse with them, (while you are at your devotions) in pious retreat (in the mosques) whether this is during the day or the night. (These are the limits imposed by Allah) such sexual intercourse is a transgression against Allah, (so approach them not) abstain from having sexual intercourse with your wives, during the day and at night, while you are in such retreats. (Thus Allah expoundeth His revelations) His commands and prohibitions (to mankind) as He has exposited this matter (that they may ward off (evil)) they may ward off transgressing against Him. This verse was revealed about a group of Companions of Allah's Messenger (pbuh) among whom were 'Ali Ibn Abi Talib and 'Ammar Ibn Yasir, who were in retreat in the mosque and used to go to their wives whenever they needed them, and then take a ritual bath and return to the mosque. Henceforth but they were forbidden to do so.

The following was revealed about 'Abdan Ibn Ashwa' [al-Hadrami] and Imra' al-Qays [Ibn 'Abis]: (And eat not up your property among yourselves in vanity) through oppression, theft, usurpation, perjury, and other forbidden means, (nor seek by it to gain the hearing of the judges that you may knowingly devour a portion of the property of others wrongfully) through perjury; Imra' al-Qays admitted taking the money when this verse was revealed.

(They ask thee (O Muhammad), of new moons) they ask you about the increase and decrease of the moon. (Say) O Muhammad! (They are fixed seasons for mankind) they are signs for people so that they pay back their debts and know the waiting periods of their women and the timing of their fast and the breaking of their fast (and for the pilgrimage) and for the timing of pilgrimage. This verse was revealed about Mu'adh Ibn Jabal when he asked the Prophet (pbuh) about the timing of the pilgrimage. (It is not righteousness) it is not an act of obedience or God-fearing (that ye go to houses by the backs thereof) during ritual consecration (ihram), (but the righteous man) the obedient person during the time of ritual consecration (is he who wardeth off (evil)) hunting and other things. (So go to the houses) enter the houses (by the gates thereof) by the gates you used to enter, (and observe your duty to Allah) fear Allah during the time of ritual consecration, (that ye may be successful) so that you will be spared Allah's wrath and punishment. This verse was revealed about a group of Companions of the Prophet (pbuh) from the tribes of Kinanah and Khuza'ah, who used to enter their houses, during the time of ritual consecration, from the back or from the roof, as was the habit during the pre-Islamic era.

(Fight in the way of Allah) in obedience of Allah whether in the Sacred Precinct or in other places (against those who fight against you) against those who initiate fight against you, (but begin not hostilities. Lo! Allah loveth not aggressors) He does not love those who initiate fighting whether in the Sacred Precinct or in other locations.

(And slay them) if they start the fight against you (wherever ye find them) whether in the Sacred Precinct or in other places, (and drive them) out of Mecca (out of the places whence they drove you out) as they drove you out of it, (for persecution) associating partners with Allah and worshipping idols (is worse) more evil (than slaughter) in the Sacred Precinct. (And fight not with them) do not initiate a fight with them (at the Inviolable Place of Worship) in the Sacred Precinct (until they attack you there) until they initiate a fight with you in the Sacred Precinct, (but if they attack you (there)) first (then slay them. Such is the reward of disbelievers) i.e. death is their reward.

(But if they desist) from their disbelief, association of partners with Allah and turn to Allah (then lo! Allah is Forgiving) towards those who turn to Him, (Merciful) towards those who die in a state of repentance.

(And fight them) if they initiate fighting against you whether you are in the Sacred Precinct or not (until persecution is no more) until there is not association of partners with Allah in the Sacred Precinct, (and religion is for Allah) and Islam and worship of Allah reign in the Sacred Precinct. (If they desist) from fighting you in the Sacred Precinct, (then let there be no hostility) you are not allowed to kill them (except against wrong-doers) except those who start the fight against you.

(The forbidden month) in which you entered to perform the lesser pilgrimage ('umrah) (is for the forbidden month) which they prevented you from performing, (and forbidden things in retaliation) one in retaliation for another. (And one who attacketh you) first, in the Sacred Precinct (attack him in like manner as he attacked you) by killing them. (And observe your duty to Allah) and fear Allah to begin with, (and know that Allah is with those who ward off (evil)) He assists the pious by giving them victory.

(Spend your wealth for the cause of Allah) in obedience of Allah so as to perform the lesser pilgrimage, (and be not cast by your own hands to ruin) Allah says: do not refrain from giving in His cause lest you ruin yourselves. It is also said that this means: do not be the cause of your own ruin; and it is also said that this means: do not despair of Allah's mercy lest you ruin yourselves; (and do good) by spending in the cause of Allah; it is also said that this means: have a good opinion about Allah; and it is also said that this means: be good in your spending in the way of Allah. (Lo! Allah loveth the beneficent) who spend in His cause. The verses from (Fight in the way of Allah against those who fight against you) to (and do good. Lo! Allah loveth the beneficent) were revealed about the Companions who were in ritual consecration with the Prophet (pbuh) on their way to perform the lesser pilgrimage after the year of al-Hudaybiyyah.

(Perform the pilgrimage and the visit for Allah) so that He may accept them, and this by making them sincere unto Him and also by performing the pilgrimage to its final completion and by performing the lesser pilgrimage to the Sacred House. (And if ye are prevented) from performing the pilgrimage or the lesser pilgrimage because of enemies or ill-health, (then send such gifts as can be obtained with ease) then you should offer whatever gifts you can obtain: a sheep, cow or camel in order to leave the Sacred Precinct, (and shave not your heads) if you are prevented (until the gifts) that you have sent (have reached their destination) where it is going to be immolated. (And whoever among you is sick) and cannot remain in the place where he is, then he can return home before his gift reaches its destination (or hath an ailment of the head) or if his head is infested with lice, he should shave it. This verse was revealed about Ka'b Ibn 'Ujrah who shaved his hair when still in a state of ritual consecration because it was infested with lice, (must pay ransom of fasting) the ransom is to fast three days (or almsgiving) to six needy people from the inhabitants of Mecca (or offering) a sheep to be sent to the place of immolation. (And if ye are in safety) from the enemy and you have recovered from your sickness, then you should make up that which Allah has made obligatory upon you in the following year, whether it is a question of the pilgrimage or the lesser pilgrimage, (then whoever contenteth himself with) perfume and clothes after (the visit) the lesser pilgrimage and until he engages in ritual consecration (for the Pilgrimage (shall give) such gifts) then he should offer a sacrifice for making 'Umrah before Hajj (dam al-tamattu') and a sacrifice for doing Hajj and 'Umrah simultaneously (dam al-qaran wa'l-mut'a), whether it is a sheep, cow or camel (as can be had with ease. And whoever cannot find (such gifts)) either a sheep, cow or camel, (then a fast of three days) a fast of three consecutive days (while on the pilgrimage) in the ten days of the pilgrimage, the last of which being the Day of 'Arafah, (and of seven when ye have returned) on your way to your families or after you have returned to your families; (that is, ten in all) in exchange for the gifts.

(The pilgrimage is (in) the well known months) ritual consecration for the pilgrimage takes place in the well known months of Shawwal, Dhu'l-Qa'da, and the first ten days of Dhu'l-Hijja, (and whoever is minded to perform the pilgrimage therein) whoever enters in a state of ritual consecration in these months (there is (to be) no lewdness) no sexual intercourse once in a state of ritual consecration (nor abuse) no verbal abuse or name calling (nor angry conversation) between one person and another (on the pilgrimage) when in a state of ritual consecration; it is also said that this means: there is to be no heated argument about the obligatoriness of the pilgrimage. (And whatsoever good ye do) whatever you abstain from whether it is lewdness, abuse or angry conversation in the Sacred Precinct (Allah knoweth it) Allah will accept it. (So make provision for yourselves) O people of sound minds, from the provision of this world; Allah says here: take from the provisions of this world, O people of sound minds, what is enough to spare you from asking others, otherwise just trust in Allah; (for the best provision to ward off evil) for trust in Allah is the best provision in this world. (Therefore keep your duty unto Me) fear Me in the Sacred Precinct, (O men of understanding). This verse was revealed about some people from the Yemen who used to perform the pilgrimage without taking any provisions with them. As a consequence, they used to wrongfully obtain provisions from the settlements they found on their way and hence Allah now prohibited them from doing so.

(It is no sin) there is no constraint (for you that ye seek the bounty of your Lord (by trading)) by engaging in trade in the Sacred Precinct. This was revealed about a group of people who were against buying and selling in the Sacred Precinct, and so legal dispensation was given to allow it. (But, when you press on in the multitude from 'Arafat) when you return from 'Arafat to the Sacred monument, (remember Allah) with your heart and tongue (by the Sacred monument. Remember Him as He hath guided you, although before) before Muhammad (pbuh) the Qur'an and Islam (ye were of the astray) among the unbelievers.

(Then hasten onward from the place whence the multitude hasteneth onward) He says: return from whence the people of Yemen have returned, (and ask forgiveness of Allah) for your sins. (Lo! Allah is Forgiving) of those who repent, (Merciful) towards those who die in a state of repentance. This was revealed about a group of people called the �Hamsiyyun� who did not want to press on from the Inviolable Place of Worship to 'Arafat during their pilgrimage. Allah warned them against this, commanding them to go to 'Arafat and then return from there.

(And when ye have completed your devotions) upon finishing the rites of your pilgrimage, (then remember Allah) say: O Allah! (as ye remember your fathers) as you say: father! It is also said that this means: remember Allah for the blessings He showered on you as you used to remember the kindness of your fathers in the pre-Islamic era (or with a more lively remembrance) remember Him more than you used to remember your fathers. (But of mankind is he who saith) on the standing site: (�Our Lord! Give unto us in the world,) camels, cows, sheep, male and female slaves and wealth� (and he hath no portion in the Hereafter) of Paradise by performing the pilgrimage.

(And of them (also) is he who saith: �Our Lord! Give unto us in the world that which is good) of knowledge, worship, preservation from sins, martyrdom and booty (and in the Hereafter that which is good) Paradise and its bliss, (and guard us from the doom of Fire) drive away from us the torment of the grave and the torment of hell�.

(For these) who are thus (there is in store a goodly portion) a great portion in Paradise (out of that which they have earned) from their pilgrimage. (Allah is swift in reckoning) Allah says: when He takes people to task, His reckoning is swift; it is also said that this means: swift in His protection. It is said that this means: His punishment is severe towards those who show off in their devotional works.

(Remember Allah) by saying: �Allah is great�, �there is no god except Allah� and �glory be to Allah�, (through the appointed days) during five days: the day of 'Arafah, the day of immolation and the three days after it. (Then whoso hasteneth (in departure)) to return to his family (by two days) after the day of immolation, (it is no sin for him) by this hastening, (and whoso delayeth) it to the third day, (it is no sin for him) by this delay; it is said that this means: there is no reproach on him because of this delay and he shall leave with his sins forgiven; (that is for him who wardeth off (evil)) He says: hastening departure is for him who avoids hunting until the third day. (Be careful of your duty to Allah) He says: fear Allah in taking what is hunted until the third day, (and know that unto Him ye will be gathered) after you die

(And of mankind there is he whose conversation on the life of this world pleaseth thee (Muhammad)) his speech, words and outward appearance pleases you, (and he calleth Allah to witness as to that which is in his heart) he swears by Allah that he loves and follows you; (yet he is the most rigid of opponents) yet he argues about falsehood and is a staunch opponent.

(And when he turneth away (from thee)) when he is angry (his effort in the land is to make mischief therein) by committing transgressions (and to destroy the crops) and stacks of grain by burning them (and the cattle) by killing them; (and Allah loveth not mischief) or those who commit it.

(And when it is said unto him: Be careful of your duty to Allah) regarding what you are doing, (pride taketh him to sin) he takes offence because of his pride. (Hell will settle his account) his destination will be hell, (an evil resting place). This verse was revealed about al-Akhnas Ibn Shurayq who was both eloquent and good looking and the Prophet (pbuh) used to like his speech. This person used to say to him that he loved him and that he was entirely with him in secret and in the open, and used to give his oath to this effect. But he was a hypocrite and it is alleged that he burned someone's crops and killed a donkey belonging to others.

(And of mankind is he who would sell himself) with his wealth, (seeking the pleasure of Allah) in pursuit of Allah's pleasure. This was revealed about Suhayb Ibn Sinan and his companions. He ransomed himself from the Meccans with his money; (and Allah hath compassion on (His) bondmen) those who were killed in Mecca. This was revealed about the parents of 'Ammar Ibn Yasir (Yasir and Sumayyah) and others who were killed by the Meccan idolaters.

(O ye who believe! Come, all of you, into submission) come all of you to the prescriptions of the Religion of Muhammad (pbuh); (and follow not the footsteps of the devil) follow not the embellishments of the devil regarding the unlawfulness of the Sabbath, the meat of camels and other things. (Lo! He is an open enemy for you) whose enmity is quite manifest.

(And if ye slide back after the clear proofs have come unto you) after the exposition which is in your Scripture, (then know that Allah is Mighty) in His vengeance towards anyone who does not follow His Messenger, (Wise) in abrogating the laws of bygone nations. This was revealed about 'Abdullah Ibn Salam and his companions because they disliked the Sabbath and the meat of camels amongst other things.

(Wait they) the people of Mecca (for nothing else than that Allah should come unto them) on the Day of Judgement, but this coming is without any modality (bila-kayfa) (in the shadows of the clouds with the angels? Then the case would be already judged) the people of Paradise would already be in Paradise and the people of hell in hell. (All cases go back to Allah) the consequences of all things go back to Allah in the Hereafter.

(Ask the children of Israel) tell the children of Jacob (how many a clear revelation We gave them!) how may times We addressed them with commands and prohibitions, and honoured them with Religion in the time of Moses, but they exchanged all that with disbelief. (He who altereth the grace of Allah) whoever exchanges the Religion and Scripture of Allah with disbelief (after it hath come unto him) after what Muhammad has come with ((for him), lo! Allah is severe in punishment) for whoever disbelieves in Him.

(Beautified is the life of the world) what is in this world of comfortable living (for those who disbelieve) Abu Jahl and his entourage; (they make a jest of believers) Salman [al-Farisi], Bilal [Ibn Rabah], Suhayb [al-Rumi] and their fellow believers because of their abject poverty. (But those who ward off) disbelief and ascribing partners to Allah: i.e. Salman and his fellow believers (will be above them) in this world by having a strong argument against them and also by having status and standing (on the Day of Resurrection. Allah giveth) abundant wealth (without stint) without faltering or affectation; it is also said that He gives to whoever He wills in Paradise without stint (to whom He will).

(Mankind were) in the times of Noah and Abraham (one community) of disbelievers; as it is said that this means: there were in the time of Abraham followers of the true Religion (Muslims), (and Allah sent Prophets) from the children of Noah and Abraham (as bearers of good tidings) of Paradise for whoever believes in Allah (and as warners) from hell for whoever does not believe in Allah, (and revealed therewith the Scripture) He sent down Gabriel to them with the Scripture, (with the Truth) expositing what is true and what is false (that it might judge) so that each prophet would judge by his Scripture (between mankind concerning that wherein they differed) in Religion; it is also said that this means: so that the Scripture is used as a final authority; and it is also said that this means: so that the Prophet Muhammad (pbuh) rules them by the Scripture. (And only those unto whom (the Scripture) was given differed concerning it) concerning the Religion and Muhammad (pbuh) (after clear proofs had come unto them) clear proofs from their own Scripture, (through hatred one of another) out of resentful envy from their part and this is why they disbelieved in it. (And Allah by His will guided those who believe) by means of the prophets (unto the Truth of that concerning which they differed) in Religion. It is also said that this means: Allah protected the believers by means of the prophets from that which they differed over in matters of Religion, and directed them from falsehood to the Truth. (Allah guideth whom He will) whomever deserves it; and it is also said that this means: Allah holds firm whomever He wills by His grace and will (unto a straight path) unto an established religion that He is pleased with.

(Or think ye) O group of believers!-referring here to 'Uthman [Ibn 'Affan] and his fellow believers-(that ye will enter Paradise while yet there hath not come unto you the like of (that which came to) those who passed away before you?) i.e. without being tried as were the believers who came before you. (Affliction) fear, calamities, hardships (and adversity) sickness, pain and hunger (befell them) visited them, (they were shaken as with an earthquake) in hardship, (till the Messenger (of Allah)) until their Messenger (and those who believed along with him) those who believed in him (said: When cometh Allah's help) over the enemy? Allah said to that Prophet: (Now surely Allah's help) over your enemy by means of your safety (is near).

(They ask thee (O Muhammad)) and this was before the verse of inheritance was revealed (what they shall spend) to whom they should give in charity. (Say: That which ye spend for good) of your wealth ((must go) to parents and near kindred) later, giving charity to parents was abrogated by the verse on inheritance (and orphans) He says: give in charity to the orphans (and the needy) the needy among people (and the wayfarer) the guest who drops by. (And whatsoever good ye do) whatever wealth you spend on these, (lo! Allah is Aware of it) Allah knows it as He knows your intention and He will reward you for it.

(Warfare is ordained for you) in times of a general call to arms with the Prophet (pbuh) (though it is hateful unto you) hard on you; (but it may happen that ye hate a thing) fighting in the way of Allah (which is good for you) in that you obtain martyrdom and spoils, (and it may happen that ye love a thing) abstaining from fighting in the way of Allah (which is bad for you) in that you will not obtain martyrdom or spoils. (And Allah knoweth) that fighting in His way is better for you, (ye know not) that abstention from fighting in His way is bad for you. This was revealed about Sa'd Ibn Abi Waqqas, al-Miqdad Ibn al-Aswad and their associates. It was then revealed regarding 'Abdullah Ibn Jahsh and his companions who killed 'Amr Ibn al-Hadrami and their asking about warfare during the sacred month-in reference here to Rajab: i.e. the last afternoon of Jumada II, before seeing the moon of Rajab-for the unbelievers had censored them from doing so.

And so Allah said: (They question thee (O Muhammad) with regard to warfare in the sacred month) about waging war in the month of Rajab. (Say: Warfare therein) in the month of Rajab (is a great (transgression)) deserving a great punishment, (but to turn (men) from the way of Allah) but preventing people from the Religion of Allah and His obedience, (and to disbelieve in Him and in the Inviolable Place of Worship) and turning people away from the Inviolable Place of Worship, (and to expel its people from it, is a greater sin) deserving a greater punishment (with Allah) than the killing of 'Amr Ibn al-Hadrami; (for persecution) associating partners with Allah (is worse than slaughter) the slaughter of 'Amr Ibn al-Hadrami. (And they), the people of Mecca, (will not cease from fighting against you till they have made you renegades from your religion) the religion of Islam, (if they can) if they are able to do so. (And whoso becometh a renegade) whoever renounces Islam (and dieth in his disbelief: such are they whose works have fallen) their works are thwarted and their good deeds rejected (both in the world and the Hereafter) and they will not be rewarded in the Hereafter. (And such are rightful owners of the Fire) the people of hell: (they will abide therein forever) they will neither die nor leave it.

The following was also revealed about 'Abdullah Ibn Jahsh and his companions: (Lo! Those who believe) in Allah and His Messenger, (and those who emigrate) from Mecca to Medina (and strive in the way of Allah) by killing the unbeliever 'Amr Ibn al-Hadrami, (these have hope in Allah's mercy) they shall obtain Allah's Garden. (And Allah is Forgiving) of what they have done, (Merciful) towards them, since He did not punish them.