Al-Baqarah 2:219–259

(They question thee about strong drink and games of chance). This was revealed about 'Umar Ibn al-Khattab who prayed: �O Allah! Show us Your judgement regarding alcoholic drinks!� So Allah said to Muhammad (pbuh): (Say) O Muhammad! (in both is great sin) this is after they were declared unlawful, (and (some) utility for men) by means of their trading, i.e. before they were unlawful; (but the sin of them) after their being declared unlawful (is greater than their usefulness) before they were made unlawful; and then both were prohibited. (And they ask thee what they ought to spend). This was revealed about 'Amr Ibn al-Jamuh who asked the Prophet (pbuh): �What should we spend from our wealth�. Allah told His Prophet: they ask you about what they should spend from their wealth. (Say: That which is superfluous) that which is in surplus to your sustenance requirements and of food for your dependents. But this was abrogated by those verses on the poor-due. (Thus Allah maketh plain to you (the) revelations) the commands and prohibitions and the insignificance of this world, (that ye may reflect) that it is evanescent.

(Upon the world and the Hereafter) that it is lasting. (And they question thee concerning orphans). This was revealed about 'Abdullah Ibn Rawahah who asked the Prophet (pbuh) about whether it was lawful to share food, drink and shelter with orphans. Allah told His Prophet: they ask you about sharing food, drink and shelter with orphans, (Say) O Muhammad: (To improve their lot) and their wealth (is best) rather than not sharing with them. (And if you mingle your affairs with theirs) as regards food, drink and shelter, (then (they are) your brothers) in Religion and you should therefore safeguard their shares. (And Allah knoweth him who spoileth) the wealth of orphans (from him who improveth) their wealth. (Had Allah willed He could have overburdened you) He could have forbidden such sharing. (Indeed Allah is Mighty) and takes revenge against whoever spoils the wealth of orphans, (Wise) ruling that the wealth of orphans should be improved.

(Wed not idolatresses). This was revealed about Marthad Ibn Abi Marthad Al-Ghanawi who wanted to marry an idolatress woman by the name of 'Inaq. Allah prohibited such marriage, saying: do not marry idolatresses women (till they believe) in Allah; (for lo! A believing bondwoman) marrying a believing slave woman (is better than an idolatress) who is a free woman (though she pleases you) though you may like her comeliness and beauty; (and give not your daughters in marriage to idolaters till they believe) in Allah, (for lo! A believing slave) Allah says: giving your daughters in marriage to a believing slave (is better than an idolater) is better than your daughter marrying an idolater who is free (though he pleases you) though his body and strength may please you. (These invite unto the Fire) they invite to disbelief and to works that lead to hell, (and Allah inviteth unto the Garden) by means of His divine Oneness, (and unto forgiveness) through repentance (by His grace) by His leave, (and He expoundeth thus His revelations) His commands and prohibitions regarding marriage (to mankind that they may remember) so that they may take admonition and refrain from unlawful marriage.

(They question thee (O Muhammad) concerning menstruation) this was revealed about Abu'l-Dahdah who asked the Prophet (pbuh) about it. Allah said to His Prophet: they ask you about sexual intercourse during menstruation, (Say) O Muhammad: (it is harmful) it is filth and unlawful, (so keep away from women at such time) so refrain from having sexual intercourse during menstruation (and go not unto them) do not have sex with them (till they are cleansed) of menstruation. (And when they have purified themselves) and have had a major ritual ablution (ghusl), (then go in unto them) you may have sex with them (as Allah hath enjoined upon you) as you were dispensed to do before, i.e. penetration ought to be in the pudendum. (Truly Allah loveth those who turn unto Him) those who repent of transgression (and loveth those who have a care for cleanness) those who have a care for turning away from transgression and filth.

(Your women are a tilth for you (to cultivate)) He says: the vulvas of your wives are plantations for your offspring (so go to your tilth) your plantations (as ye will) as you please, from behind or front as long as the penetration is in the pudendum, (and send (good deeds) before you for your souls) righteous children, (and fear Allah) regarding penetrating your wives in their anus or having sex with them during menstruation, (and know that ye will (one day) meet Him) that you will see Him after you die and He will reward you according to your deeds. (Give glad tidings to believers (O Muhammad)) Allah says: give glad tidings, O Muhammad, to the believers, who ward off penetrating their wives in their anus and further abstain from having sex with them when they are menstruating, that Paradise will be theirs.

(And make not Allah, by your oaths, a hindrance) a reason by means of which you make your oaths. This was revealed about 'Abdullah Ibn Rawahah who swore not to show kindness to his sister and her husband and not to speak with them or make up between them. But Allah warned him against doing so, saying: do not make Allah a reason by means of which you make oaths, (to your being righteous) that you should not honour your oath (and observing your duty unto Him) and ward off severing ties of kinship (and making peace) and not make peace (among mankind). He says: return to that which is better for you and make amend for your oaths; it is also said that this means: avoid making oaths by Allah about not showing kindness to anyone and your not making peace between people. (For Allah is Hearer) of your oath to stop showing kindness to people, (Knower) of your intentions and the amends that will absolve you from your oaths.

(Allah will not take you to task for that which is unintentional in your oaths) by imposing amends for unintentional oaths such as saying: �No, by Allah� or �Yes indeed, by Allah� upon buying and selling and upon other instances of idle talk. (But He will take you to task for that which your hearts have garnered) what is hidden in your hearts. (And Allah is Forgiving) of your unintentional oaths, (Clement) in that He does not hasten punishment upon you; it is also said: idle talk is an oath for committing transgression. If one refrains from it and makes amends, then Allah does not take one to task for it; but if one does not refrain from so doing, then Allah will take one to task for it.

(Those who forswear their wives) those who abstain from having sex with their wives because of an oath they have made, should not touch them for a period of four months (may wait up to four months) they should wait four months; (then, if they change their mind) if they have sex with them before the elapse of four months, (lo! Allah is Forgiving) that they have not honoured their oath, provided they repent, (Merciful) in that He made the amends due on them clear.

(And if they decide upon divorce) have actually divorced and honoured their oaths ((let them remember that) Allah is Hearer) of one's oath, (Knower) of the fact that one's wife has been divorced through one single pronouncement of divorce after a period of fourth months and through honouring the oath that was made. This verse was revealed about a man who swore not to have sex with his wife for four months or longer. If this man had honoured his oath, his wife would have been considered divorced from him, one single act of divorce; if, on the other hand, he had sex with her before the elapse of this period, he should make amends for breaking his oath.

(Women who are divorced) through one or two pronouncements of divorce (shall wait) shall wait a certain time called the waiting period, (keeping themselves apart, three (monthly) courses) for three menstruation periods. (And it is not lawful for them that they should conceal) their pregnancy (that which Allah hath created in their wombs) of offspring (if they are believers in Allah and the Last Day. And their husbands would do better to take them back) to take them back as their wives (in that case) during the waiting period or if they are pregnant (if they desire reconciliation.) This is because in the early period of Islam, when a man divorced his wife via one or two pronouncements of divorce, he had a better right to take her back after the lapse of the waiting period, before her marrying again. Later, the right to take one's wife back was abrogated by the saying of Allah: (Divorce must be pronounced twice). Similarly, a man had a better right to take his wife back if she were pregnant, even if he had pronounced her divorce a thousand times. This was however abrogated by Allah's saying: (divorce them for their (legal) period) [65:1]. (And they (women) have rights) and inviolability with their husbands (similar to those) of their husbands (over them in kindness) in kind companionship and intercourse, (and men are a degree above them) in relation to the reasoning faculty, inheritance, blood money, as witnesses in court and also that which they owe them in terms of expenditure and service. (Allah is Mighty) in that He is vengeful vis-�-vis whoever leaves that which is between a husband and wife of rights and inviolability, (Wise) regarding that which He has ruled between them.

(Divorce must be pronounced twice) He says: the divorce in which a man is entitled to take back his wife is pronounced once on two separate occasions (and then (a woman) must be retained) before she is pronounced divorced a third time and before performing major ritual ablution from the third menstruation (in honour) with kind companionship and intercourse (or released in kindness) or divorced a third time with such kindness as restores her rights. (And it is not lawful for you that ye take from women aught of that which ye have given them) of dowry; (except (in the case) when both arbiters) when the husband and wife both know that she wants to ransom her divorce (fear that they may not be able to keep the limits (imposed by) Allah) the rulings of Allah regulating the relationship between husband and wife. (And if ye fear) if you know (that they may not be able to keep the limits (imposed by) Allah) the rulings of Allah regulating the relationship between husband and wife, (in that case it is no sin for either of them) and especially the husband (if the woman ransom herself) if the husband takes what the woman ransoms herself with, out of the generosity of her soul. This verse was revealed about Thabit Ibn Qays Ibn Shammas whose wife Jamilah was the daughter of 'Abdullah Ibn Ubayy Ibn Salul, chief of the hypocrites. This woman ransomed her divorce from her husband by giving him back what he gave her as dowry. (These are the limits of Allah) the rulings of Allah regulating the relationship between husband and wife, (Transgress them not) do not step beyond that which Allah has prohibited. (For whoso transgresseth Allah's limits) steps beyond them: (such are wrong-doers) harmful to themselves.

Allah then went back to His saying: (Divorce must be pronounced twice) saying: (And if he hath divorced her) i.e. the third time, (then she is not lawful unto him thereafter) after the third divorce (until she hath wedded another husband) and the marriage must be consummated. (Then if he (the other husband) divorce her) this was revealed about 'Abd al-Rahman Ibn al-Zubayr, (it is no sin for both of them) the first husband and the woman (that they come together again) with a new dowry and marriage contract (if they consider) if they know (that they are able to observe the limits of Allah) the rulings of Allah regulating the relationship between husband and wife. (These are the limits of Allah) these are Allah's rulings and obligations. (He manifesteth them for people who have knowledge) they are from Allah and believe them to be so.

(When ye have divorced women) one pronouncement of divorce, (and they have reached their term) their waiting period before they have a major ritual ablution after the third menstruation, (then retain them) take them back as your wives (in kindness) with kind companionship and intercourse (or release them) let them have their major ritual ablution and end the waiting period (in kindness) that will restore their rights. (Retain them not to their hurt) in a way that causes their hurt (so that ye transgress (the limits)) that you transgress against them by prolonging their waiting period for them. (He who doeth that) he who so hurts his wife (hath wronged his own soul) has caused harm to himself. (Make not the revelations of Allah) His commands and prohibitions (a laughing stock (by your behaviour)) by not acting upon them, (but remember Allah's grace upon you) preserve Allah's blessing on you Who gave you Islam (and that which He hath revealed unto you of the Scripture) in the Scripture of commands and prohibitions (and of wisdom) the lawful and the unlawful, (whereby He doth exhort you) prohibits you from hurting them. (Observe your duty to Allah) fear Allah if you hurt them (and know that Allah is Aware of all things) harming others as well as other things.

(And when ye have divorced women) one or two pronouncements of divorce (and they have reached their term) have completed their waiting period and want to return to their first husbands with a new dowry and marriage contract, (place not difficulties in the way of) do not prevent them (their marrying their husbands if it is agreed between them in kindness) a new dowry and marriage contract. (This) what is mentioned above (is an admonition) a command (for him among you who believeth in Allah and the Last Day. This) what is mentioned above (is more virtuous) better (for you, and cleaner) for your hearts and theirs from misgivings and enmity. (Allah knoweth) the love of the wife for her husband: (while ye know not) this. This verse was revealed about Ma'qil Ibn Yasar al-Muzani who prevented his sister Jamilah from returning to her first husband 'Abdullah Ibn 'Asim with a new dowry and marriage contract. Allah forbade him from doing so.

(Mothers) who are divorced (shall suckle their children for two whole years; (that is) for those who wish to complete the suckling) of the child. (The duty of feeding) of suckling the child (and clothing nursing mothers in a seemly manner) without excess or stinginess (is upon the father of the child. No soul should be charged) for providing sustenance for suckling (beyond its capacity) except in proportion of what Allah has given it of wealth. (A mother should not be made to suffer because of her child) by taking her child from her after having accepted what was given to someone else for suckling her child, (nor should he whom the child is born) i.e. the father ((be made to suffer) because of his child) by handing him the child after the latter became familiar with his mother and would not take any other breast. (And on the (father's) heir) the heir of the father and it is also said the heir of the child (is incumbent the like of that (which was incumbent on the father)) in terms of providing sustenance and avoiding causing harm, in case this person is not the father. (If they) the mother and father (desire to wean the child by mutual consent) of the father and mother (and (after) consultation) between them, (it is no sin for them) i.e. the father and mother, if they do not suckle the child two full years; (and if ye wish to give your children out to nurse) by other than the mother and the latter wants to remarry, (it is no sin for you) for both the mother and father, (provided that ye pay what is due from you) provided that you spend what you have given (in kindness) in consent and without any disagreement. (And observe your duty to Allah) fear Allah regarding harming and disagreement, (and know that Allah is Seer of what ye do).

(Such of you as die) among your men (and leave behind them wives, they (the wives) shall wait) a waiting period, (keeping themselves apart, four months and ten days. And when they reach the term (prescribed for them)) when they complete their waiting period (then there is no sin for you) for the relatives of the deceased (in aught that they may do with themselves) in terms of making themselves attractive (in decency) for the purpose of remarrying. (And Allah is Informed of what ye do) whether it is good or evil.

(There is no sin on you) there is no harm in talking (in that which ye proclaim or hide in your mind concerning your troth with women) concerning your offer to the woman whose husband is dead, before the waiting period ends, that you desire to marry her after the waiting period, such as saying to her: �If Allah unites us lawfully, I would like that�. (Allah knoweth that you will remember them) remember marrying them. (But plight not your troth with them) to have sexual intercourse with them (except by uttering a recognised form of words) properly and unequivocally by saying for example: �If Allah unites us lawfully, I would like that�, and no more. (And do not consummate the marriage until (the term) prescribed is run) until the waiting period comes to an end. (And know that Allah knoweth what is in your minds) in your hearts whether you are going to honour your pledge or not, (so beware of Him) beware of contravening Him; (and know that Allah is Forgiving) of those who repent of transgressing against Him, (Clement) since He does not hasten His punishment upon those who transgress against Him.

(There is no sin on you if ye divorce women while yet ye have not touched them) while you have not had sex with them, (nor appointed unto them a portion) or have not specified a dowry for them. (Provide for them) as divorce requires, (the rich according to his means, and the strained according to his means, a fair provision) this is in surplus of the price given to the prostitute for her services (mahr al-baghiy), the least amount of it consists of a chemise, a head covering and a wrap. ((This is) a bounden duty for those who do good) it is an obligation upon those who believe in the divine Oneness of Allah because it is a substitute for the dowry.

Then Allah exposited on the legal ruling of she whose dowry had been specified, saying: (And if ye divorce them before ye have touched them) before you have had sexual intercourse with them (and ye have appointed unto them a portion) you have specified a dowry for them, (then (pay the) half of that which ye appointed) half of the dowry you specified, (unless they (the women) agree to forgo it) unless the woman forgoes her right and leaves it to the husband, (or he agreeth to forgo it in whose is the marriage tie), or the husband forgoes his right and gives the woman her full dowry. (To forgo) your rights (is nearer to piety) is nearer to piety for the God-fearing. Allah says here to the husband and wife: it is more conducive to God-fearing if you forgo your right to the other; (And forget not kindness among yourselves) Allah says to both: continue to be kind and generous to each other. (Indeed Allah is Seer of what ye do) of acts of kindness and generosity.

Allah then prompted the believers to observe the five daily prayers, saying: (Be guardians of your prayers) the five daily prayers including the ritual ablution that precede them, their bowings, prostrations, and everything prescribed in them during their appointed times, (and of the midmost prayer) the 'Asr prayer specifically, (and stand up with devotion to Allah) pray to Allah, by performing the bowings and prostrations this prayer includes; it is also said that this means: pray to Him by being obedient to Him in the prayer and not disobedient through engagement in mundane talk.

(And if ye go in fear) of the enemy's sword, (then (pray) standing or on horseback) in whatever direction. (And when ye are again in safety) from the enemy, (remember Allah) pray to Allah performing the bowings and prostrations, (as He hath taught you) in the Qur'an: the traveller prays two units of prayer while the resident prays four units (that which ye knew not) before the revelation of the Qur'an.

((In the case of) those who are about to die and leave behind them wives, they should bequeath unto their wives a provision) regarding their wealth (for the year) sustenance and habitation for a year (without turning them out) of the houses of their husbands, (but if they go out) of their own accord, or if they marry before the lapse of a year (there is no sin on you) on the inheritors of the deceased to stop providing sustenance and habitation after she leaves the house of her husband or remarries (in that which they do of themselves) nor is there any blame on them in what the wives do to themselves (within their rights) looking forward to remarriage, making themselves beautiful for this purpose. This, i.e. the sustenance due on the deceased towards any wife he leaves behind, was however abrogated by her inheritance. (Allah is Mighty) for He is vengeful towards any that leaves what He has commanded, (Wise) in that He abrogated apportioning a year of sustenance and habitation to the wife whose husband is deceased and substituted it with what is due to her of inheritance: a quarter or eighth of the deceased's wealth.

(For divorced women a provision in kindness) with generosity and kindness: (a duty for those who ward off (evil)). It is an obligation because it is in surplus to the dowry, and it is done out of generosity.

(Thus Allah expoundeth unto you His revelations) His commands and prohibitions (so that ye may understand) what you have been commanded to do.

Then Allah mentioned the story of the fighters among the Children of Israel, saying: (Bethink thee (O Muhammad)) have you not been informed, O Muhammad, (of those of old, who went forth from their habitations) to fight their enemies (in their thousands) eight thousand in total, but they proved too cowardly to fight, (fearing death) out of fear of being killed, (and Allah said unto them: Die) Allah killed them on the spot, (and then He brought them back to life) after eight days. (Lo! Allah is the Lord of Kindness to mankind) to these people for He brought them back to life, (but most of mankind give not thanks) for life.

Allah then said to them after He brought them back to life: (And fight in the way of Allah) in obedience of Allah against your enemies, (and know that Allah is Hearer) of what you say, (Knower) of your intentions and the punishment that is going to visit you if you disobey what you have been commanded to do.

Allah then prompted the believer to give in charity, saying: (Who is it that will lend unto Allah a goodly loan) in charity sincerely wanting nothing but the sake of Allah, (so that He may give it increase manifold for him?) every act is rewarded a thousand times (Allah straiteneth) withholds wealth from people (and enlargeth) gives plenty to whomever He wills in this worldly life. (Unto Him ye will return) after you die and He will requite each according to his works. This verse was revealed about a man from the Helpers (al-Ansar) named Abu'l-Dahdah or Abu'l-Dahdahah.

(Bethink thee) have you not been told (of the leaders of the Children of Israel after Moses, how they said unto a prophet whom they had) the prophet is Samuel (Shamwil): (Set up for us a king) show to us the king of this army (and we will fight) under his command against our enemy (in Allah's way) in Allah's obedience. (He said: Would ye then) do you suppose then that you will (refrain from fighting if fighting) against your enemy (were prescribed for you?) made obligatory upon you. (They said: why should we not fight in Allah's way when we have been expelled from our dwellings) from our homes (and separated from our children) who were taken as slaves? (Yet, when fighting was prescribed for them) was made obligatory upon them, (they turned away) they refrained from fighting their enemy, (all save a few of them) 313 men. (And Allah is Aware of evil-doers) who shy away from fighting their enemy.

(The Prophet) Samuel (said unto them: Lo! Allah hath raised up) identified (Saul to be king for you. They said: How can) it be justified that (he have kingdom over us) for he is not of royal descent (when we are more deserving of the kingdom than he is) for we are of royal descent, (since he hath not been given wealth enough) to spend on the army? (He) Samuel (said: Lo! Allah hath chosen him) to be king and sovereign (above you, and hath increased him abundantly in wisdom) the knowledge of warfare (and stature) size and physical strength. (Allah bestoweth His sovereignty on whom he will) in this life even if he is not of royal descent. (Allah is All-Embracing) in His gift, (All-Knowing) about whom He gives to, because they said to their prophet that it was he who chose Saul rather than his being appointed by Allah.

(And their Prophet) Samuel (said unto them: Lo! The token) the sign (of his kingdom) that it is from Allah (is that there shall come unto you the Ark) that was taken from you (wherein is peace of reassurance) mercy and tranquillity; it is also said that this means: it includes the wind (the triumph) of his victory, of golden colour in the form of a human face (from your Lord, and a remnant of that which the house of Moses) a remnant of Moses, i.e. his Scripture; as it is said: his tablets and staff (and the house of Aaron left behind) what Aaron had left behind, namely his cloak and turban, (the angels bearing it) the angels leading it. (Lo! Herein) in giving you back the Ark (shall be a token) a sign (for you) that he has been made king by Allah (if (in truth) ye are believers).

When they were given the Ark back, they accepted him as their king and went out with him to fight. (And when Saul set out) went forth (with the army) through a wasteland and became very thirsty, they asked him to provide them with water, (he) i.e. Saul (said: Lo! Allah will try you by a river) Allah will test you by a flowing river. (Whosoever therefore drinketh thereof) from the river (he is not of me) he is not going to be with me in the fight against my enemy and will not go further, (and whoever tasteth it not he is of me) against my enemy, but then he made an exception, (save him who taketh (thereof) in the hollow of his hand) and this was enough for them, their beasts and transportation. (But they drank thereof) when they reached the river however they drank as much as they wanted to, (all save a few of them) 313 men who did not drink except as they had been directed. (And after he had crossed) the river, (he) i.e. Saul (and those who believed with him, they said) to each other: (We have no power this day against Goliath and his hosts. But those who knew) and were convinced (that they would meet Allah) in person after they died (exclaimed: How many a little company) of believers (hath overcome a mighty host) of unbelievers (by Allah's leave!) by the help of Allah. (And Allah is with the steadfast) He assists the steadfast in war by giving them victory.

(And when they went into the field against Goliath and his hosts they) those who believed (said: Our Lord! Bestow on us endurance) honour us by bestowing patience on us, (make our foothold sure) in war, (and give us victory against the disbelieving folk) Goliath and his people.

(So they routed them by Allah's leave) by Allah's help (and David) the Prophet (slew Goliath) the unbeliever; (and Allah gave him the kingdom) Allah gave David sovereignty over the Children of Israel (and wisdom) understanding and prophethood, (and taught him of that which He willeth) i.e. how to make armour. (And if Allah had not repelled some men by others) as He repelled through David the evil of Goliath from the Children of Israel (the earth would have been corrupted). He says: Allah repelled from the believers, by means of the prophets, the evil of their enemies, and He repelled from those who refrained from participating in the fight for Allah's sake, by means of those who fought in His sake, the evil of their enemies. If it were not thus, the earth would have been corrupted. (But Allah is a Lord of Kindness to all the worlds) by this repelling.

(These are the revelations of Allah) i.e. the Qur'an which relates the events of past nations (which We recite unto thee (Muhammad)) which We send Gabriel with to you (with Truth) to exposit the Truth and falsehood, (and lo! thou art of the number of (the) messengers) to all human beings and jinn;

(Of those messengers) whom We have named for you, (some of whom We have caused to excel others) by bestowing honour upon them, (and of whom there are some unto whom Allah spake) this is Moses, (while some of them He exalted (above others) in degrees) this is Abraham whom Allah took as a friend, and Enoch whom Allah raised to an elevated place; (and We gave Jesus son of Mary clear proofs) commands, prohibitions and the working of marvels (and We supported him) strengthened and assisted him (with the holy Spirit) with Gabriel, the pure. (And if Allah had so willed it, those who followed after them) after Moses and Jesus (would not have fought one with another) differed with one another (after clear proofs had come unto them) the exposition in their Scriptures of the description and traits of Muhammad. (But they differed) in the matter of Religion, (some of them believing) in every Scripture and Messenger (and some disbelieving) in the Scriptures and messengers. (And if Allah had so willed it, they would not have fought one with another) they would not have differed with one another in the matter of the religion; (but Allah doeth what He will) with His servants.

After this, Allah prompted them to give in charity, saying: (O ye who believe! spend of that wherewith We have provided you) give in charity from the wealth We have given you for the sake of Allah (ere a day) the Day of Judgement (come when there will be no trafficking) no ransom is accepted, (nor friendship, nor intercession) for the disbelievers. (Disbelievers) in Allah (are the wrong-doers) who ascribe partners with Allah.

Allah then praises Himself, saying: (Allah! There is no God save Him, the Alive) Who dies not, (the Eternal) the Self-existent Who has no beginning. (Neither slumber nor) deep (sleep overtaketh Him) such that He is distracted from running and commanding it. (Unto Him belongeth whatever is in the heavens) of angels (and whatever is in the earth) of created beings. (Who is he that intercedeth with Him) from amongst the dwellers of the heavens and the earth on the Day of Judgement (save by His leave?) except by His command? (He knoweth that which is in front of them) in front of the angels regarding the matter of the Hereafter and who is to intercede (and that which is behind them) of the life of this world, (while they encompass nothing of His knowledge save that He will). Allah says: the angels know nothing of the Hereafter or of the life of this world save that which Allah has taught them. (His throne includeth the heaven and the earth) He says that His Chair extends far beyond the heavens and the earth, (and He is never weary of preserving them) it is not burdensome for Him to preserve the Throne and Chair without the angels. (He is the Sublime) more sublime than anything, (the Tremendous) more tremendous than anything.

(There is no compulsion in religion) no one from among the people of the Book and the Magians should be coerced to believe in the divine Oneness of Allah after the Arabs' embrace of Islam. (The right direction is henceforth distinct from error) faith from disbelief and Truth from falsehood. The following was revealed about Mundhir Ibn Sawi al-Tamimi: (And he who rejecteth false deities) the command of the devil and the worship of idols (and believeth in Allah) and in what has come forth from Him (hath grasped a firm handhold) has taken in trust �there is no God save Allah� (which will never break) will never cease, vanish or perish; it is also said that this means: for him who believes in it, the bliss of Paradise will never cease and he will never be taken out of Paradise, nor will he perish by staying in the Fire. (Allah is Hearer) of this speech, (Knower) of its reward and bliss.

(Allah is the Protecting Friend of those who believe) He protects and gives victory to the believers, referring here to 'Abdullah Ibn Salam and his companions. (He bringeth them out of darkness into light) He gave them success and brought them out of disbelief into faith. (As for those who disbelieve) i.e. Ka'b Ibn al-Ashraf and his companions, (their patrons are false deities) the devil. (They bring them out of light into darkness) they invite them from faith to disbelief. (Such are rightful owners of the Fire) the dwellers of hell. (They will abide therein forever) never to die or leave it.

(Bethink thee) have you not been informed (of him who had an argument with Abraham about his Lord) about the Religion of his Lord, (because Allah had given him the kingdom) he is Nimrod Ibn Canaan; (how, when Abraham said: My Lord is He Who giveth life and causeth death) gives life upon the resurrection and causes death by ending the life of this world, (he answered: I give life and cause death. Abraham said) give me proof of what you say. So Nimrod brought two prisoners, killed one and spared the other and then said: this is my proof. When he saw this, Abraham said: (Lo! Allah causeth the sun to rise in the East) from the direction of the East, (so do thou cause it to come up from the West) from the direction of the West. (Thus was the disbeliever abashed) the one who disbelieved kept quiet and could not argue. (And Allah guideth not) to the right argument (wrong-doing folk) the unbelievers, referring here to Nimrod.

(Or (bethink thee) the like of him who, passing by a township) He says: do you not know about 'Uzayr Ibn Shurahya who passed by the township of Dayr Hiraql (which had fallen into utter ruin, exclaimed: How shall Allah give this township life after its death) How can Allah bring the people of this township back to life after their death? (So Allah made him die) right on the spot (a hundred years, then brought him back to life) at the end of the day. (He) Allah (said: How long hast thou tarried) O 'Uzayr? (He said: I have tarried for a day) and then looked at the sun still in the horizon and said (or part of a day. He) Allah (said: Nay, but thou hast tarried) you were dead (for a hundred years. Just look at thy food) figs and grapes (and drink) juice (which have not rotted! Look at thine ass!) look at the bones of your ass how white they look! (And, that We may make thee a token) a sign (to mankind) regarding the matter of bringing the dead to life, that they will be resurrected in the same state they died in, because 'Uzayr died young and was brought back to life as a young person. It is said that Allah made him a lesson for people, for he died when he was 40 years old and was brought back to life when his son was 120 years old, (look at the bones) the bones of your ass, (how We adjust them and then cover them with flesh!) after this. He then said: We will make grow on it nerves and veins, flesh, skin and hair and put the spirit in it. (And when (the matter) became clear unto him) how Allah gathers the bones, (he said: I know) I had known (that Allah is Able to do all things) of life and death.