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Surat Al-Mumtaĥanah - Examined

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    الر ۚ تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ

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    قُلْ كَفَىٰ بِاللَّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ ۚ إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا

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    وَمَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ ۖ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُمْ أَوْلِيَاءَ مِن دُونِهِ ۖ وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَىٰ وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا ۖ مَّأْوَاهُمْ جَهَنَّمُ ۖ كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا

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    ذَٰلِكَ جَزَاؤُهُم بِأَنَّهُمْ كَفَرُوا بِآيَاتِنَا وَقَالُوا أَإِذَا كُنَّا عِظَامًا وَرُفَاتًا أَإِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا

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    أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ قَادِرٌ عَلَىٰ أَن يَخْلُقَ مِثْلَهُمْ وَجَعَلَ لَهُمْ أَجَلًا لَّا رَيْبَ فِيهِ فَأَبَى الظَّالِمُونَ إِلَّا كُفُورًا

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    قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَائِنَ رَحْمَةِ رَبِّي إِذًا لَّأَمْسَكْتُمْ خَشْيَةَ الْإِنفَاقِ ۚ وَكَانَ الْإِنسَانُ قَتُورًا

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    وَلَقَدْ آتَيْنَا مُوسَىٰ تِسْعَ آيَاتٍ بَيِّنَاتٍ ۖ فَاسْأَلْ بَنِي إِسْرَائِيلَ إِذْ جَاءَهُمْ فَقَالَ لَهُ فِرْعَوْنُ إِنِّي لَأَظُنُّكَ يَا مُوسَىٰ مَسْحُورًا

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    قَالَ لَقَدْ عَلِمْتَ مَا أَنزَلَ هَٰؤُلَاءِ إِلَّا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ بَصَائِرَ وَإِنِّي لَأَظُنُّكَ يَا فِرْعَوْنُ مَثْبُورًا

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    فَأَرَادَ أَن يَسْتَفِزَّهُم مِّنَ الْأَرْضِ فَأَغْرَقْنَاهُ وَمَن مَّعَهُ جَمِيعًا

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    وَقُلْنَا مِن بَعْدِهِ لِبَنِي إِسْرَائِيلَ اسْكُنُوا الْأَرْضَ فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ جِئْنَا بِكُمْ لَفِيفًا

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    وَبِالْحَقِّ أَنزَلْنَاهُ وَبِالْحَقِّ نَزَلَ ۗ وَمَا أَرْسَلْنَاكَ إِلَّا مُبَشِّرًا وَنَذِيرًا

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    وَقُرْآنًا فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَىٰ مُكْثٍ وَنَزَّلْنَاهُ تَنزِيلًا

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    قُلْ آمِنُوا بِهِ أَوْ لَا تُؤْمِنُوا ۚ إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِن قَبْلِهِ إِذَا يُتْلَىٰ عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا

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    وَيَقُولُونَ سُبْحَانَ رَبِّنَا إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًا

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    وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا ۩

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    قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَٰنَ ۖ أَيًّا مَّا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَٰلِكَ سَبِيلًا

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    وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُن لَّهُ وَلِيٌّ مِّنَ الذُّلِّ ۖ وَكَبِّرْهُ تَكْبِيرًا

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    إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَّعَلَّكُمْ تَعْقِلُونَ

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    قَالَ يَا بُنَيَّ لَا تَقْصُصْ رُؤْيَاكَ عَلَىٰ إِخْوَتِكَ فَيَكِيدُوا لَكَ كَيْدًا ۖ إِنَّ الشَّيْطَانَ لِلْإِنسَانِ عَدُوٌّ مُّبِينٌ

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    نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَٰذَا الْقُرْآنَ وَإِن كُنتَ مِن قَبْلِهِ لَمِنَ الْغَافِلِينَ

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    إِذْ قَالَ يُوسُفُ لِأَبِيهِ يَا أَبَتِ إِنِّي رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا وَالشَّمْسَ وَالْقَمَرَ رَأَيْتُهُمْ لِي سَاجِدِينَ

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      وَكَذَٰلِكَ يَجْتَبِيكَ رَبُّكَ وَيُعَلِّمُكَ مِن تَأْوِيلِ الْأَحَادِيثِ وَيُتِمُّ نِعْمَتَهُ عَلَيْكَ وَعَلَىٰ آلِ يَعْقُوبَ كَمَا أَتَمَّهَا عَلَىٰ أَبَوَيْكَ مِن قَبْلُ إِبْرَاهِيمَ وَإِسْحَاقَ ۚ إِنَّ رَبَّكَ عَلِيمٌ حَكِيمٌ

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      لَّقَدْ كَانَ فِي يُوسُفَ وَإِخْوَتِهِ آيَاتٌ لِّلسَّائِلِينَ

    • filter_vintage

      In this Surah instructions have been given to the Muslims about the different problems that confronted them at that time. From the beginning of the Surah to verse 6 legal injunctions about Zihaar are given. The Muslims are strictly warned that they should not persist in the practices of ignorance after they have accepted Islam.

    • filter_vintage

      In this Surah instructions have been given to the Muslims about the different problems that confronted them at that time. From the beginning of the Surah to verse 6 legal injunctions about Zihaar are given. The Muslims are strictly warned that they should not persist in the practices of ignorance after they have accepted Islam.

    • filter_vintage

      In this Surah instructions have been given to the Muslims about the different problems that confronted them at that time. From the beginning of the Surah to verse 6 legal injunctions about Zihaar are given. The Muslims are strictly warned that they should not persist in the practices of ignorance after they have accepted Islam.

    • filter_vintage

      In this Surah instructions have been given to the Muslims about the different problems that confronted them at that time. From the beginning of the Surah to verse 6 legal injunctions about Zihaar are given. The Muslims are strictly warned that they should not persist in the practices of ignorance after they have accepted Islam.

    • filter_vintage

      In this Surah instructions have been given to the Muslims about the different problems that confronted them at that time. From the beginning of the Surah to verse 6 legal injunctions about Zihaar are given. The Muslims are strictly warned that they should not persist in the practices of ignorance after they have accepted Islam.

    • filter_vintage

      In this Surah instructions have been given to the Muslims about the different problems that confronted them at that time. From the beginning of the Surah to verse 6 legal injunctions about Zihaar are given. The Muslims are strictly warned that they should not persist in the practices of ignorance after they have accepted Islam.

    • filter_vintage

      In vv. 7-10 the hypocrites are taken to task for their secret consultations by which they conspired against the “Prophet (peace be upon him), and because of their hidden malice and grudge they used to greet him, like the Jews, in a manner as to wish him ill instead of well. In this connection, the muslims are consoled: “ These secret consultation of the hypocrites can do no harm to you: therefore, you should go on doing your duty with full trust in Allah”. Besides, they are also taught: “The true believers, when they talk secretly together, should not talk of sin and transgression or disobedience to the Prophet , if they have to talk secretly together they should talk of goodness and piety.”

    • filter_vintage

      In vv. 7-10 the hypocrites are taken to task for their secret consultations by which they conspired against the “Prophet (peace be upon him), and because of their hidden malice and grudge they used to greet him, like the Jews, in a manner as to wish him ill instead of well. In this connection, the muslims are consoled: “ These secret consultation of the hypocrites can do no harm to you: therefore, you should go on doing your duty with full trust in Allah”. Besides, they are also taught: “The true believers, when they talk secretly together, should not talk of sin and transgression or disobedience to the Prophet , if they have to talk secretly together they should talk of goodness and piety.”

    • filter_vintage

      In vv. 7-10 the hypocrites are taken to task for their secret consultations by which they conspired against the “Prophet (peace be upon him), and because of their hidden malice and grudge they used to greet him, like the Jews, in a manner as to wish him ill instead of well. In this connection, the muslims are consoled: “ These secret consultation of the hypocrites can do no harm to you: therefore, you should go on doing your duty with full trust in Allah”. Besides, they are also taught: “The true believers, when they talk secretly together, should not talk of sin and transgression or disobedience to the Prophet , if they have to talk secretly together they should talk of goodness and piety.”

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      إِذْ قَالُوا لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَىٰ أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ إِنَّ أَبَانَا لَفِي ضَلَالٍ مُّبِينٍ

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      اقْتُلُوا يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا مِن بَعْدِهِ قَوْمًا صَالِحِينَ

    • filter_vintage

      In vv. 7-10 the hypocrites are taken to task for their secret consultations by which they conspired against the “Prophet (peace be upon him), and because of their hidden malice and grudge they used to greet him, like the Jews, in a manner as to wish him ill instead of well. In this connection, the muslims are consoled: “ These secret consultation of the hypocrites can do no harm to you: therefore, you should go on doing your duty with full trust in Allah”. Besides, they are also taught: “The true believers, when they talk secretly together, should not talk of sin and transgression or disobedience to the Prophet , if they have to talk secretly together they should talk of goodness and piety.”

    • filter_vintage

      In vv. 11-13 the Muslims are taught manners of social behavior and given instructions to correct social evils which were prevalent among the people then as they are today. If some people are sitting in an assembly, and more people arrive, they do not show even the courtesy to squeeze in to make room for others, with the result that the newcomers have to keep standing, sit in the doorway, go back, or seeing that there is some room inside, start jumping over the people to find room for themselves. This used to be the case in the Prophet’s assemblies. Therefore Allah gave the instruction: Do not behave selfishly and narrow-mindedly in your assemblies. Accommodate the newcomers also with an open heart.

    • filter_vintage

      In vv. 11-13 the Muslims are taught manners of social behavior and given instructions to correct social evils which were prevalent among the people then as they are today. If some people are sitting in an assembly, and more people arrive, they do not show even the courtesy to squeeze in to make room for others, with the result that the newcomers have to keep standing, sit in the doorway, go back, or seeing that there is some room inside, start jumping over the people to find room for themselves. This used to be the case in the Prophet’s assemblies. Therefore Allah gave the instruction: Do not behave selfishly and narrow-mindedly in your assemblies. Accommodate the newcomers also with an open heart.

    • filter_vintage

      In vv. 11-13 the Muslims are taught manners of social behavior and given instructions to correct social evils which were prevalent among the people then as they are today. If some people are sitting in an assembly, and more people arrive, they do not show even the courtesy to squeeze in to make room for others, with the result that the newcomers have to keep standing, sit in the doorway, go back, or seeing that there is some room inside, start jumping over the people to find room for themselves. This used to be the case in the Prophet’s assemblies. Therefore Allah gave the instruction: Do not behave selfishly and narrow-mindedly in your assemblies. Accommodate the newcomers also with an open heart.

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      ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ

    • filter_vintage

      From verse 14 to the end of the Surah, members of the Muslim society, which was a mixture of the sincere Muslims, the hypocrites and the waverers, have been told the criteria of sincerity in Islam through citing the example of two kinds of Muslims as follows:

      • One kind of Muslims are those who keep the friendship with the enemies of Islam. They do not hesitate to be treacherous to Islam for the sake of their interests. They spread all sorts of doubts and suspicions against Islam and prevent the people from adopting the Way of Allah. But since they are part of the Muslim community their false profession of Faith serves them as a cover and shield.
      • The second kind of Muslims are those who, in the matter of Allah’s Religion, do not tolerate even their own father, brother, children, and family, if they anything against Allah or His Rasool. They do not cherish any feeling of love for the person who is an enemy of Allah, His Rasool and His Religion.
      In these verses Allah has explicitly stated that the people of the first kind, in fact, belong to Shaitaan’s party, however hard they may try to convince others of their Islam by swearing oaths. And the honor of belonging to Allah’s party are the Muslims of the second kind. They are the true Muslims, they will attain true success, and with them is Allah well pleased.

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      قَالَ قَائِلٌ مِّنْهُمْ لَا تَقْتُلُوا يُوسُفَ وَأَلْقُوهُ فِي غَيَابَتِ الْجُبِّ يَلْتَقِطْهُ بَعْضُ السَّيَّارَةِ إِن كُنتُمْ فَاعِلِينَ

    • filter_vintage

      From verse 14 to the end of the Surah, members of the Muslim society, which was a mixture of the sincere Muslims, the hypocrites and the waverers, have been told the criteria of sincerity in Islam through citing the example of two kinds of Muslims as follows:

      • One kind of Muslims are those who keep the friendship with the enemies of Islam. They do not hesitate to be treacherous to Islam for the sake of their interests. They spread all sorts of doubts and suspicions against Islam and prevent the people from adopting the Way of Allah. But since they are part of the Muslim community their false profession of Faith serves them as a cover and shield.
      • The second kind of Muslims are those who, in the matter of Allah’s Religion, do not tolerate even their own father, brother, children, and family, if they anything against Allah or His Rasool. They do not cherish any feeling of love for the person who is an enemy of Allah, His Rasool and His Religion.
      In these verses Allah has explicitly stated that the people of the first kind, in fact, belong to Shaitaan’s party, however hard they may try to convince others of their Islam by swearing oaths. And the honor of belonging to Allah’s party are the Muslims of the second kind. They are the true Muslims, they will attain true success, and with them is Allah well pleased.

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      قَالُوا يَا أَبَانَا مَا لَكَ لَا تَأْمَنَّا عَلَىٰ يُوسُفَ وَإِنَّا لَهُ لَنَاصِحُونَ

    • filter_vintage

      From verse 14 to the end of the Surah, members of the Muslim society, which was a mixture of the sincere Muslims, the hypocrites and the waverers, have been told the criteria of sincerity in Islam through citing the example of two kinds of Muslims as follows:

      • One kind of Muslims are those who keep the friendship with the enemies of Islam. They do not hesitate to be treacherous to Islam for the sake of their interests. They spread all sorts of doubts and suspicions against Islam and prevent the people from adopting the Way of Allah. But since they are part of the Muslim community their false profession of Faith serves them as a cover and shield.
      • The second kind of Muslims are those who, in the matter of Allah’s Religion, do not tolerate even their own father, brother, children, and family, if they anything against Allah or His Rasool. They do not cherish any feeling of love for the person who is an enemy of Allah, His Rasool and His Religion.
      In these verses Allah has explicitly stated that the people of the first kind, in fact, belong to Shaitaan’s party, however hard they may try to convince others of their Islam by swearing oaths. And the honor of belonging to Allah’s party are the Muslims of the second kind. They are the true Muslims, they will attain true success, and with them is Allah well pleased.

    • filter_vintage

      From verse 14 to the end of the Surah, members of the Muslim society, which was a mixture of the sincere Muslims, the hypocrites and the waverers, have been told the criteria of sincerity in Islam through citing the example of two kinds of Muslims as follows:

      • One kind of Muslims are those who keep the friendship with the enemies of Islam. They do not hesitate to be treacherous to Islam for the sake of their interests. They spread all sorts of doubts and suspicions against Islam and prevent the people from adopting the Way of Allah. But since they are part of the Muslim community their false profession of Faith serves them as a cover and shield.
      • The second kind of Muslims are those who, in the matter of Allah’s Religion, do not tolerate even their own father, brother, children, and family, if they anything against Allah or His Rasool. They do not cherish any feeling of love for the person who is an enemy of Allah, His Rasool and His Religion.
      In these verses Allah has explicitly stated that the people of the first kind, in fact, belong to Shaitaan’s party, however hard they may try to convince others of their Islam by swearing oaths. And the honor of belonging to Allah’s party are the Muslims of the second kind. They are the true Muslims, they will attain true success, and with them is Allah well pleased.

    • filter_vintage

      From verse 14 to the end of the Surah, members of the Muslim society, which was a mixture of the sincere Muslims, the hypocrites and the waverers, have been told the criteria of sincerity in Islam through citing the example of two kinds of Muslims as follows:

      • One kind of Muslims are those who keep the friendship with the enemies of Islam. They do not hesitate to be treacherous to Islam for the sake of their interests. They spread all sorts of doubts and suspicions against Islam and prevent the people from adopting the Way of Allah. But since they are part of the Muslim community their false profession of Faith serves them as a cover and shield.
      • The second kind of Muslims are those who, in the matter of Allah’s Religion, do not tolerate even their own father, brother, children, and family, if they anything against Allah or His Rasool. They do not cherish any feeling of love for the person who is an enemy of Allah, His Rasool and His Religion.
      In these verses Allah has explicitly stated that the people of the first kind, in fact, belong to Shaitaan’s party, however hard they may try to convince others of their Islam by swearing oaths. And the honor of belonging to Allah’s party are the Muslims of the second kind. They are the true Muslims, they will attain true success, and with them is Allah well pleased.

    • filter_vintage

      From verse 14 to the end of the Surah, members of the Muslim society, which was a mixture of the sincere Muslims, the hypocrites and the waverers, have been told the criteria of sincerity in Islam through citing the example of two kinds of Muslims as follows:

      • One kind of Muslims are those who keep the friendship with the enemies of Islam. They do not hesitate to be treacherous to Islam for the sake of their interests. They spread all sorts of doubts and suspicions against Islam and prevent the people from adopting the Way of Allah. But since they are part of the Muslim community their false profession of Faith serves them as a cover and shield.
      • The second kind of Muslims are those who, in the matter of Allah’s Religion, do not tolerate even their own father, brother, children, and family, if they anything against Allah or His Rasool. They do not cherish any feeling of love for the person who is an enemy of Allah, His Rasool and His Religion.
      In these verses Allah has explicitly stated that the people of the first kind, in fact, belong to Shaitaan’s party, however hard they may try to convince others of their Islam by swearing oaths. And the honor of belonging to Allah’s party are the Muslims of the second kind. They are the true Muslims, they will attain true success, and with them is Allah well pleased.

    • filter_vintage

      From verse 14 to the end of the Surah, members of the Muslim society, which was a mixture of the sincere Muslims, the hypocrites and the waverers, have been told the criteria of sincerity in Islam through citing the example of two kinds of Muslims as follows:

      • One kind of Muslims are those who keep the friendship with the enemies of Islam. They do not hesitate to be treacherous to Islam for the sake of their interests. They spread all sorts of doubts and suspicions against Islam and prevent the people from adopting the Way of Allah. But since they are part of the Muslim community their false profession of Faith serves them as a cover and shield.
      • The second kind of Muslims are those who, in the matter of Allah’s Religion, do not tolerate even their own father, brother, children, and family, if they anything against Allah or His Rasool. They do not cherish any feeling of love for the person who is an enemy of Allah, His Rasool and His Religion.
      In these verses Allah has explicitly stated that the people of the first kind, in fact, belong to Shaitaan’s party, however hard they may try to convince others of their Islam by swearing oaths. And the honor of belonging to Allah’s party are the Muslims of the second kind. They are the true Muslims, they will attain true success, and with them is Allah well pleased.

    • filter_vintage

      From verse 14 to the end of the Surah, members of the Muslim society, which was a mixture of the sincere Muslims, the hypocrites and the waverers, have been told the criteria of sincerity in Islam through citing the example of two kinds of Muslims as follows:

      • One kind of Muslims are those who keep the friendship with the enemies of Islam. They do not hesitate to be treacherous to Islam for the sake of their interests. They spread all sorts of doubts and suspicions against Islam and prevent the people from adopting the Way of Allah. But since they are part of the Muslim community their false profession of Faith serves them as a cover and shield.
      • The second kind of Muslims are those who, in the matter of Allah’s Religion, do not tolerate even their own father, brother, children, and family, if they anything against Allah or His Rasool. They do not cherish any feeling of love for the person who is an enemy of Allah, His Rasool and His Religion.
      In these verses Allah has explicitly stated that the people of the first kind, in fact, belong to Shaitaan’s party, however hard they may try to convince others of their Islam by swearing oaths. And the honor of belonging to Allah’s party are the Muslims of the second kind. They are the true Muslims, they will attain true success, and with them is Allah well pleased.

    • filter_vintage

      From verse 14 to the end of the Surah, members of the Muslim society, which was a mixture of the sincere Muslims, the hypocrites and the waverers, have been told the criteria of sincerity in Islam through citing the example of two kinds of Muslims as follows:

      • One kind of Muslims are those who keep the friendship with the enemies of Islam. They do not hesitate to be treacherous to Islam for the sake of their interests. They spread all sorts of doubts and suspicions against Islam and prevent the people from adopting the Way of Allah. But since they are part of the Muslim community their false profession of Faith serves them as a cover and shield.
      • The second kind of Muslims are those who, in the matter of Allah’s Religion, do not tolerate even their own father, brother, children, and family, if they anything against Allah or His Rasool. They do not cherish any feeling of love for the person who is an enemy of Allah, His Rasool and His Religion.
      In these verses Allah has explicitly stated that the people of the first kind, in fact, belong to Shaitaan’s party, however hard they may try to convince others of their Islam by swearing oaths. And the honor of belonging to Allah’s party are the Muslims of the second kind. They are the true Muslims, they will attain true success, and with them is Allah well pleased.

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      أَرْسِلْهُ مَعَنَا غَدًا يَرْتَعْ وَيَلْعَبْ وَإِنَّا لَهُ لَحَافِظُونَ

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      Period of Revelation and Why RevealedThis Surah was revealed during the last stage of the Prophet’s residence at Makkah. It was a time when the Quraish were considering the question of killing, exiling, or imprisoning him. The Jews instigated the unbelievers to test the Prophet Muhammad (peace be upon him) by asking him: “Why did the Israelites go to Egypt?” The history of the Israelites was not known to the Arabs, and the Prophet had no means of knowing their traditions. Therefore, they thought that the Prophet would not be able to give a satisfactory answer, and thus, would be totally exposed. But, contrary to their expectations, the tables were turned on them, when Allah revealed the whole story of the Prophet Yusuf (Joseph) then and there. To their astonishment, the Prophet recited it to them on the spot. This put the Quraish in a very awkward position because, it not only ruined their scheme, but also warned them by applying the example of Yusuf’s brothers to their case, as if to say, “As you are behaving towards this Prophet, exactly in the same way the brothers of the Prophet Yusuf behaved towards him; therefore, you should expect to meet with the same end.” Major Issues, Divine Laws, and Guidance:

      • All Rasools were human beings.
      • Yusuf’s prayer to live and die as a Muslim.
      • The faith of Prophets Ibraheem (Abraham), Ishaq (Isaac), Ya’qoob (Jacob) and Yusuf (Joseph), may Allah’s peace be upon them all, was the same as that of the Prophet Muhammad (peace be upon him) and they invited the people to the same Message to which Muhammad (peace be upon him) was inviting them.
      • Characters molded by Islam (based on the worship of Allah and accountability in the hereafter) are compared to characters molded by disbelief and ignorance (based on the worship of false gods and the material world). Then the addressees are asked to decide for themselves between these two patterns.
      • It is made clear that whatever Allah wills, happens, and no one can defeat His plan or prevent it from happening.
      • The believers are advised to remain within the limits prescribed by Divine Law while pursuing their aims, because success and failure are entirely in the hands of Allah.
      • The believers are advised to exert their efforts towards the Truth and put their trust in Allah. This will help them face their opponents with confidence and courage.
      • Allah taught the believers through this story that one who possesses true Islamic character can conquer the world with the strength of his character. The marvellous example of the Prophet Yusuf shows how a man of high and pure character comes out successful even under the most adverse circumstances.
       Moreover, the revelation of this Surah accomplished the following two objectives:
      1. It provided proof of Muhammad’s (peace be upon him) Prophethood, and that his knowledge was not based on mere hearsay, but was gained through revelation.
      2. It applied the theme of this story to the Quraish and warned them that ultimately the conflict between them and the Prophet would end in his victory over them. As is stated in verse 7: “Indeed there are signs in this story of Yusuf and his brothers for the inquirers (from among the Quraish).”
       In fact, by applying this story to the conflict between the Prophet and the Quraish, the Qur’an had made a bold and clear prophecy which was fulfilled literally by the events that happened in the succeeding ten years. Hardly two years had passed after its revelation when the Quraish, like the brothers of the Prophet Yusuf, conspired to kill the Prophet and forced him to emigrate from Makkah to Al-Madinah, where he gained power similar to that gained by the Prophet Yusuf in Egypt. Again, in the end, the Quraish had to humble themselves before him just as the brothers of the Prophet Yusuf humbly requested, “Show mercy to us for Allah rewards richly those who show mercy,” (Verse 88) and the Prophet Yusuf generously forgave them – though he had complete power to inflict his vengeance upon them. He said: “Today no penalty shall be inflicted on you. May Allah forgive you. He is the greatest of all those who forgive.” (Verse 92) The same story of mercy was repeated when, after the conquest of Makkah, the defeated Quraish stood meekly before the Prophet Muhammad (peace be upon him), who had full power to inflict his vengeance upon them for each and every cruelty committed by them. But he merely asked them: “What treatment do you expect from me?” They replied, “You are a generous brother and the son of a generous brother.” At this, the Prophet Muhammad (peace be upon him) forgave them very generously, saying: “I am giving the same answer to your request that Yusuf gave to his brothers: “Today, no penalty shall be inflicted upon you: you are forgiven.”

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      it is possible that, from a very early age, young Joseph felt that he had a special position in God’s estimation. He had clearly shown certain qualities of leadership. For, although he was the youngest of his brothers, his personality had stood out amongst them and he won their father’s love more than any of them had done. Jacob (Ya¢q‰b), Joseph’s father, inherited religious leadership from his own father, Isaac (Is^¥q), who had inherited it from his father, Abraham (Ibr¥hÏm). Would it be unreasonable to deduce that Joseph would expect to inherit that legacy from his father, Jacob?

      Joseph related to his father a dream he had, saying: “‘Father, [in a dream] I saw eleven stars and the sun and the moon; I saw them all prostrate themselves before me…’” (4). Jacob understood the mean- ing of that dream and was filled with apprehension over his young son’s future: he feared his brothers’ jealousy, and so said to him:

      “My son, do not relate your dream to your brothers, lest they plot to harm you; for, Satan is man’s sworn enemy. Thus your Lord has chosen you and will teach you the interpretation of dreams, and He will bestow the full measure of His favor upon you and upon the house of Jacob…” (5–6)

      Jealousy drove Joseph’s brothers to collude to take him out to the fields one day with the intention of harming him or, somehow, intentionally losing him so that his father would never see him again.

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      They put their plan into action and Joseph found himself at the bot- tom of a dark pit in the middle of a wilderness. The young Joseph remained calm and confident that he would be saved and would one day face his brothers and make them ashamed of what they had done to him. His brothers had left him for dead, but God had other plans for him:

      And when they took him with them and decided to throw him into the bottom of the dark pit, We revealed to him that, “You shall tell them of all this at a time when they would not know who you are.” (15)

      As Joseph was left behind by his brothers, he was overwhelmed by the feeling that somehow they, and not he, would be the losers in that dangerous game they were playing. A few decades were to pass before Joseph’s dream would come true. They were not to know it, but his brothers were to go and beg him for food, after he had become an important official in the government of Egypt.

      As they [his brothers] entered, they said to Joseph, “Noble prince, we and our people have been afflicted by famine. We have brought but little money. Be generous and charitable to us; God rewards those who are charitable.” He [Joseph] said, “Do you remember what you recklessly did to Joseph and his brother?” (88–89)

      God’s infinite wisdom had seen to it that Joseph’s ordeal at the bottom of that dark and desolate pit would become the first step on the road to power and glory. When his brothers arrived home after leaving him for dead in the pit, they said to their father:

      ‘We went off racing with one another, and left Joseph behind to look after our things, but the wolf came and attacked him. We know you will not believe us, though we do speak the truth.’ (17)

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      Their father’s reply was: “‘No. Your hearts have tempted you to do something evil to Joseph. Sweet patience! God alone can help me bear what you are telling me’” (18). It was, indeed, sweet patience which eventually paid off for Joseph and his father.

      The Qur’an here presents factual details from an episode of human history rather than a mere work of fiction. Human society has always known literary works of fiction, which are in the main a product of their writers’ rich, but sometimes contrived, imagination. fiction writers create situations and characters, modeling and manip- ulating them in a fashion and for a purpose that would make the story interesting, compelling, and complete. The author takes full respon- sibility for the ideas and the aims of the story. Some authors use symbolism and allegory, and some use animal rather than human characters.

      But relating real historic events is a different matter altogether because it involves the identification and understanding of God’s laws and how they operate in life and society, as well as the interpre- tation of certain facts and truths that affect human life and behavior. God says to Prophet Muhammad: “In revealing this Qur’an, We will recount to you the best of narratives of which you were hitherto completely unaware” (3). Muhammad had no hand in the articula- tion or authorship of the revelation he received. Towards the end of the surah we read: “This is part of what is unknown to you which We reveal to you. You were not present when they [Joseph’s broth- ers] conceived their plan and schemed against him” (102). The surah closes with a comprehensive and definitive statement that applies to all historic narratives given in the Qur’an. It says:

      In tales of peoples gone by there is a lesson for men of understand- ing. The Qur’an is no fabrication, but a confirmation of previous scriptures, a detailed exposition of everything, and a guidance and a mercy for those who believe. (111)

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      Joseph’s model for diligence and devotion in the service of God and His message, no matter how great the obstacles might be, is an honorable and commendable one. The surah tells us that his prophethood began as soon as he had come of age: “And when he reached maturity We bestowed on him wisdom and knowledge. Thus do We reward the righteous” (22).

      Wisdom and knowledge are the two main essential constituents which God grants His prophets. In al-Anbiy¥’, verse 74, God says: “And to Lot We gave wisdom and knowledge and delivered him from the city whose inhabitants were committing vile acts…,” while in al-Qa|a|, verse 14, God says of Moses that: “When he had reached maturity and grown to manhood We bestowed on him wisdom and knowledge. Thus do We reward the righteous.”

      However ironic it may seem, despite his noble lineage, Joseph was sold into slavery by people whose main concern was the price they would get for him, and “the Egyptian who bought him said to his wife, ‘Be kind to him. He may prove useful to us, or we may adopt him as our son’” (21). Thus a prophet’s son found himself serving in a king’s household, where he was to face another type of temptation. Even at that ripe young age, Joseph was very conscious of God and well-known for his piety. God says in the surah: “Thus We established Joseph in the land, and taught him to interpret dreams. God has power over all things, though most people may not realize it” (21).

      Joseph respected the man who had taken him into his own household and became exceptionally loyal to him. He was not of the despotic and arrogant type of Egyptian chiefs, but a decent and honorable one. A friendly and sincere relationship had developed between the two men, as Joseph continued to uphold and observe the religious beliefs and traditions of his ancestors as well as their belief in the one God, preserving at the same time his personal virtue and upright conduct. Being accepted into the ruler’s family and treated as a son, however, did not stop the lady of the house from

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      coveting to win Joseph’s emotional and sensual attention. She could not resist his charm and beauty and pursued him for the satisfaction of her pleasures. But Joseph was beyond temptation, and as soon as the lady began to coax him into seduction his virtuous instincts were alerted. He recalled the honor he had inherited from his forefathers as well as the trust placed in him by the master of the household, and decided that under no circumstances could he betray either of them. The scene was set:

      The lady of the house where he [Joseph] was living then tried to seduce him. She bolted the doors and said, “Come to me!” He said, “God forbid! He [her husband] is my mentor who has welcomed me into his home. Transgressors shall never succeed.” (23)

      Being who he was, Joseph could not but refuse such an invitation and pass that severe test. Prophet Muhammad is reported to have said that among the seven people God Almighty would confer special favor upon on the Day of Judgment is “a man seduced by a woman of beauty and power but refuses her advances, saying, ‘I fear God…’.”20 Joseph, more than anyone else, would be expected to take precisely that stance. His resolve was confirmed by the lady herself who admit- ted: “‘I attempted to seduce him, but he held back’” (32).

      As a virile, fully developed man in the prime of his youth, Joseph’s desires would under such circumstances be quite naturally aroused, but at that very moment he would also be aware that he could not allow himself to be led by those desires. Personal honor, religious faith, and fear of God would all combine to control the carnal passions and sensual feelings he must, as a human being, have experienced. Were he bereft of these natural human emotions and feelings, were he passionless or inadequate, he would merit no cre- dit for resisting this lady’s amorous advances.

      1. Narrated by al-Bukh¥rÏ and Muslim.

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      She advanced towards him, and he, too, was inclined towards her, and had he not seen a sign from his Lord he [would have suc- cumbed]. Thus We shielded him against evil and indecency, for he was one of Our select servants. (24)

      Faith triumphed over temptation, and Joseph’s integrity and chastity were preserved intact. As Joseph turned away, making his way towards the door, the Egyptian chief’s wife ran after him, grab- bing his shirt and tearing it as he dashed away from her towards the door. The drama reached a fever pitch when the husband appeared on the scene and the wife, spurned and driven by rage and guilt, immediately retorted by accusing Joseph of attacking her, demand- ing that he should be punished. She said: “‘A man who wished to violate your wife should be imprisoned or severely punished’” (25). Convinced of his own innocence, Joseph said without hesita- tion: “‘It is she who attempted to seduce me’” (26). There was no video or voice recording, and no material evidence to support either claim, but the circumstantial evidence was overwhelmingly in Joseph’s favor. Simple logic and common sense pointed to the fact that since his shirt was torn from the back, Joseph must have been innocent.

      One of her own people said, “If his shirt is torn from the front, then she is speaking the truth and he is lying. But if his shirt is torn from behind, then she is lying and he is speaking the truth.” And when her husband saw that Joseph’s shirt was rent from behind, he said, “This is typical female cunning; women’s guile is great indeed!” (26–28)

      Such circumstantial evidence is admissible in Islamic courts, and so is that obtained through the analysis of fingerprints, blood sam- ples and other modern forensic techniques. The Egyptian chief’s wife persisted in protesting her innocence, but as the rumors spread

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      outside her household she could no longer hide her infatuation with Joseph while at the same time seeking justification for her behavior. Her plea to other women who blamed her would have been: If you were in my position you would have done exactly what I did! The narrative continues: “In the city, women were saying, ‘The chief’s wife has sought to seduce her servant. She is passionately infatuated by him. We believe she is totally misguided’” (30). To prove her point, the chief’s wife invited a group of women to a banquet and gave each one of them a sharp knife with which to cut the food and then asked Joseph to appear before them. They were totally enthralled with his charm and were so taken by how handsome he looked that they unconsciously cut their hands with the knives they were holding, and said: “‘This is no mortal human. This is a gracious angel’” (31). At last, as the women’s emotions ran high, enraged with frustration and fury, she had no choice but to admit: “‘I seduced him, but he held back. And if he does not do as I order him, he shall be thrown into prison and shall be terribly humiliated’” (32). It is clear that this admission on her part had come as a result of her realization that the evidence against her was overwhelming. Her guilt became established. Freudian and other modern schools of human psychology have sought to find justification for permissive- ness, indecency, and illicit sexual behavior. Perversion is portrayed as “normal” and moral discipline as repressive. But history tells us that immorality and promiscuity undermine societies and can indeed destroy whole civilizations. Joseph’s reaction was the epito-

      me of integrity, manliness, and humility when he said:

      “My Lord, I would rather go to prison than give in to their advances. Unless You shield me from their cunning, I shall suc- cumb to them and lapse into folly.” His Lord answered his prayers and warded off their wiles from him. God is All-Hearing, All- Knowing. (33–34)

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      He was rescued from his lady’s scheming and, notwithstanding his honesty and trustworthiness, was put in prison. “Yet, for all the evidence they had seen, they decided to jail him for a while” (35).

      In this surah, we are told of three different dreams, all of which had come true. The first was when Joseph himself saw a vision of the sun, the moon, and eleven stars prostrating themselves before him. He related that dream to his father, as we have seen at the beginning of the surah, and we are yet to be told of its meaning. The second occasion was during his imprisonment.

      Two young men entered the prison with him. One of them said, “I dreamt that I was pressing grapes.” And the other said, “I dreamt I was carrying bread upon my head and the birds were eating of it. Tell us the meaning of these dreams, for we can see that you are a man of virtue.” (36)

      The third one was the Egyptian king’s dream which will be dis- cussed later. Dreams are psychic phenomena related to the spiritual side of human behavior. Despite their visionary and premonitory attributes, dreams of themselves cannot be taken as omens of good or bad fortune. They are an indication of a quality of an extraordi- nary perception in the human disposition which enables certain individuals to see things in the future, with such clarity and in such detail, that others can not. I have personally known of a man who, before traveling from Cairo to his home town in the Egyptian countryside, had a vivid dream of the funeral of one of his relatives. When he arrived there he witnessed the scene in real life exactly as he had seen in the dream. I have known people who have had pre- monitions of all kinds without any apparent reason or explanation. The German philosopher, Kant, is said to have seen a fire more than a hundred miles away, while the following story involving the

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      second Caliph, ¢Umar ibn al-Kha~~¥b, and one of his army leaders, S¥riyah, is well known and fully documented in Islamic history books. While ¢Umar was once giving a speech at a mosque in Madinah he was heard calling in a loud voice: “S¥riyah! Watch the mountain!” He was reported to have seen the enemy fighters poised to launch a surprise attack against the Muslim army from behind a mountain, and involuntarily warned his commander. The commander, a long distance away, was able to hear ¢Umar’s voice and take appropriate action to stave off the attack.

      These phenomena are neither predictable nor governed by fixed rules. Suffice it to say that they do exist and that they did indeed occur with respect to Joseph. Having listened to the dreams of his two fellow prisoners, Joseph reassured them saying:

      “Whatever food is provided for you, I am able to describe it for you before it arrives. This is part of the knowledge my Lord has given me, for I have left the faith of those who disbelieve in God and deny the life to come. I follow the faith of my forefathers, Abraham, Isaac and Jacob. We take no one as gods besides God…” (37–38)

      Joseph was proud of the faith he had inherited from his forefathers. It was that faith which had sustained him through the ordeals and the temptations he had had to face in his life, including his unjustified imprisonment. He could not let the opportunity go by, though, without telling those two inmates something about his beliefs. He said: “‘Fellow prisoners! Are sundry gods better than God, the One, the Omnipotent?’” (39). Any other so-called god is but a figment of imagination and a hollow entity, adding up to nothing.21 Joseph

      • Modern science has unravelled numerous mysteries of life and the uni- verse, and has made tremendous advances that lead to the recognition of God and acknowledgement of His power. Nevertheless, modern man remains heedless, preoccupied with satisfying his material needs, and almost totally oblivious to his obligations and accountability towards God. (Author)

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      interpreted the dreams of his two fellow prisoners as indicating two different fates, saying:

      “Fellow prisoners, one of you will serve his master with wine, but the other will be crucified and the birds will peck at his head. That is the answer to your questions.” And Joseph said to the prisoner whom he knew would be set free, “Remember me to your mas- ter.” But Satan made him forget to mention him to his master and so Joseph stayed in prison for several years. (41–42)

      Once that prisoner was released, he became immersed in the life outside and forgot the innocent man he left behind languishing in the prison.

      In the third dream the king had a disturbing vision and urgently sought its interpretation. Joseph’s former prison companion rem- embered him and asked to be taken to him in prison to have the king’s dream interpreted. He asked him:

      “Joseph, man of truth, tell us the true meaning of the dream in which seven fat cows are devoured by seven lean ones; and in which there are seven green shoots of corn and seven dry ones, so that I may go back to my people and inform them.” (46)

      Joseph obliged, and the king was informed of the meaning of his dream and asked for Joseph to be brought to him. Joseph, however, refused to go to see the king before his own innocence was estab- lished and he was completely cleared of the crime for which he had been wrongly accused and imprisoned. Joseph’s case involving the Egyptian chief’s wife was thus reopened and her lady friends, who were privy to what really happened, were called in to answer the king who asked them:

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      “What made you attempt to seduce Joseph?” They replied, “God forbid! We know of nothing bad against him.” The chief’s wife said, “Now the truth must come to light. It was I who attempted to seduce him. He has indeed told the truth.” (51)

      At that point, Joseph turned to the king to assert his innocence, say- ing: “‘From this the chief will know that I had not betrayed him in his absence, and that God does not fulfill the work of the treacher- ous’” (52). Upon hearing this the Pharaoh immediately decided that Joseph would be the right man to put in charge of some of the state’s affairs during the difficult economic period awaiting his kingdom, as his dream had indicated.

      The king said, “Bring him before me. I will choose him for my own service.” And when he had spoken to him, the king said, “You are henceforth established in a secure position, honored and trusted by us.” (54)

      Joseph was offered an important public position in the Pharaoh’s government, and chose to take charge of its treasury affairs.

      Joseph said, “Give me charge of the treasures of the realm; I am trustworthy and competent.” Thus did We establish Joseph in the land [of Egypt], with full authority to do as he pleased. We bestow Our mercy on whom We will, and never deny the righteous their reward. (55–56)

      It is important to note here that Joseph had pointed out both the moral as well as the corporeal qualities that were necessary to qualify him for the post he had agreed to accept. In other words, he was not merely a virtuous and trustworthy man, but was also competent and capable of assuming fully his responsibilities over the state’s resources. Moreover Joseph was able to propose himself for a role in

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      public office because there was no other person in Egypt at the time as suitable and qualified for the post as he was. The public interest could only be best served by appointing a strong and honest person to take up the responsibilities that the position demanded.

      Examining the early history of Islam, we come across the case of the well-known Muslim soldier, Kh¥lid ibn al-WalÏd, who put himself forward to lead the Muslim troops in the battle of al-Yarm‰k in 635 ac. Kh¥lid had seen that none of the other warriors present at the time possessed his qualities and combat experience and he therefore chose to command the troops himself, leading them to numerous successive victories. Throughout history, experience has shown that placing the wrong men at the head of important military expeditions almost always leads to disastrous results in the field of battle. On the first day he took command, Kh¥lid drew up a fresh plan of attack, reorganized the Muslim army, rallied all available forces and went on to achieve a resounding victory against the Byzantines, driving them out and spearheading the Muslim conquest of the whole of the Fertile Crescent.

      Seeking leadership or public office is a grave matter if undertaken for reasons of self-aggrandizement and greed for power, privilege or domination. History is replete with the examples of many great nations that have been led to ruin and humiliation by despotic and power-hungry individuals.

      The seven lean years foretold by the king’s dream finally arrived and the famine which resulted swept well beyond Egypt to reach Syria and Mesopotamia whose inhabitants were forced to travel all the way to the more affluent land of Egypt in their search for food.

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      Among them were Joseph’s own brothers who, several years earlier, had conspired to kill him and presumed him dead. Joseph welcomed his brothers into Egypt but would not agree to give them any provi- sions until they brought their younger brother back with them on their return visit. So the brothers returned home and informed their father of Joseph’s request. Jacob did not welcome the idea, saying: “‘Am I to trust you with him as I had once trusted you with his brother? But God is the best of guardians and He is the most merci- ful of all’” (64). However, as the conditions of the family were so dire, Jacob finally gave in to his sons’ persistence and saw them off a second time saying:

      “My sons, do not enter from one gate; enter from different gates. In no way can I shield you from the might of God; judgment is His alone. In Him I have put my trust, and in Him all should put their trust.” (67)

      The reason behind this curious piece of advice seems to be Jacob’s anxiety that a group of ten, united men seen entering the gates of the city could be seen as a threat by its inhabitants. He clearly feared for their safety.

      The brothers appeared before Joseph a second time and on meet- ing them he gave his younger brother a special welcome. “When they entered before Joseph, he embraced his brother and said to him, ‘I am your brother, so do not worry over what they do’” (69). The verse indicates that Joseph must have had some inclination about his brother’s plight to console him in that manner. Joseph then devised a plan by which he could detain his younger brother and force his brothers to return to their father without him. He asked his aides to conceal the royal measuring cup, usually studded with precious stones, in his brother’s luggage and, once they had done so, announced that it had been stolen. It was agreed that who- ever had stolen it should be detained by the king.

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      Meanwhile in Palestine, on learning that he had been deprived of a second son, Jacob said: “‘God may bring them all back to me. He alone is All-Knowing and Wise’” (83). It was no doubt a trau- matic experience for Jacob who had yet to recover from the ordeal of losing Joseph. His grief was compounded and he “turned away from them, saying, ‘How grieved I am over Joseph!’ His eyes went white with grief and he was choked with melancholy” (84). However, in a desperate snatch at hope he told his sons to “‘go and seek news of Joseph and his brother and do not despair of the mercy of God. Only the unbelievers despair of God’s mercy’” (87). Thus, Joseph’s brothers returned to Egypt for a third time. Loo- king dejected and miserable, on their arrival they went to see Joseph and said to him: “‘Chief! We and our people have been scourged with hardship. We have brought you a few goods. Give us some corn, and be generous to us. God rewards those who are charitable’” (88).

      At this point Joseph suddenly revealed his true identity and spoke to them sternly and effectively, saying: “‘Do you remember what you recklessly did to Joseph and his brother?’” (89). Only then did it dawn on them that this man might be their brother Joseph and they immediately asked: “‘Are you really Joseph, then?’ He said, ‘I am indeed Joseph and this is my brother. God has been gracious to us. Those that fear God and persevere, God will not deny their reward’” (90). With these words, Joseph reminded his brothers, and thereby all humankind of a fundamental principle of faith and a fact of life: fear of God and patient perseverance are rewarded with success. It is a principle as valid as any scientific or physical law.

      Several decades after Joseph’s first dream, everyone around him began to realize the truth of God’s will, and his brothers said:

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      “By the Lord, God has exalted you above us all, for we have indeed been guilty.” He said, “This day, you are free of reproach. May God forgive you. He is the most merciful of all.” (91–92)

      A man with a generous and kind heart has no room for vengeance or malice, and at the moment of triumph he shows greater benevo- lence towards others and more humility towards God. Joseph then said to his brothers: “‘Take this shirt of mine and throw it over my father’s face. He shall recover his sight. Then bring me all your peo- ple’” (93). Well into his journey from Palestine to Egypt, Jacob cried: “‘I can sense the scent of Joseph, although you may refuse to believe me’” (94). This verse again brings us face to face with the mysteries of premonition and the world of the unseen.

      We are left wondering as to how Jacob could have felt Joseph’s existence? How could he have perceived of events that had taken place hundreds of miles away? “And when the bearer of good news arrived, he threw Joseph’s shirt over Jacob’s face, and as he regained his sight, he said, ‘Did I not tell you that I know from God things that you do not?’” (96). A few days later Joseph’s first dream was also to come true, as did the other two he had interpreted in the course of this surah.

      When they went in to see Joseph, he embraced his parents and said to them, “Enter Egypt where, God willing, you shall be safe.” He then sat his parents on the [royal] bench where they all prostrated themselves before him. He said, “Father! This is the meaning of my old dream; my Lord has made it come true. He was gracious to me as He had me released from prison, and brought you here out of the desert after Satan created discord between me and my brothers. My Lord is subtle in fulfilling His will. He is All-Knowing, Wise.” (99–100)

      Having related these parts of Joseph’s story, God turns to address Prophet Muhammad, saying: “What We have here related was

      surah 12 • Y‰suf

      unknown to you. You were not present when Joseph’s brothers conceived their devious plot” (102). Besides the obvious fact that the Prophet had not been present during those events, the Qur’an confirms that he had no knowledge of them prior to receiving the Qur’anic revelation. It was in effect warning his detractors that Muhammad’s knowledge of all such matters had come from God. Such rejectionists and cynical critics can still be found today, but God urges His Prophet to: “Say, ‘This is my way; I call people to God; both I and my followers have a clear perception [of where we are going]. Glory be to God! I take no gods besides God’” (108). But such doubters are negligent and totally oblivious of the evidence pointing to God and the truth of His revelation: “Many are the mar- vels of the heavens and the earth which they pass by and to which they pay no heed” (105).

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      Period of Revelation:        Though it is a Madani Surah (revealed at Madinah), it follows naturally a Makki Surah (revealed at Makkah) Al-Fatiha, which ended with the prayer: “Guide us to the Right Way.” This Surah begins with the answer to that prayer, “This is the guidance that you have asked for.” The greater part of Al-Baqarah was revealed during the first two years of the Prophet’s life at Madinah.Major Issues, Divine Laws and Guidance:

      • Claim of the Quran: “This is the Book which contains no doubt.”
      • Creation of Adam, man’s nature, and his destiny.
      • The Children of Israel and the People of the Book (Jews and Christians).
      • Israelites’ sin of worshipping the statue of a calf.
      • Punishment of Israelites violation of Sabbath.
      • Nature of Jews’ belief.
      • Allah orders not to prevent the people from coming to Masajid.
      • Ibraheem and his sons were neither Jews nor Christians but were Muslims.
      • Abraham (Ibraheem), Ishmael (Isma’il), and their building of Ka’bah.
      • Change of Qiblah (direction in prayers) towards Ka’bah in Makkah.
      • Allah orders not to profess any faith blindly.
      • The moon is created to determine the time periods, that is, months and years.
      • Hypocrisy vs. True faith.
      • Ayat-ul-Kursyyi (Verse of the Throne of Allah).
      • Allah orders the believers to enter into Islam completely.
      • Punishment of a murtad (a Muslim who becomes a Non-Muslim).
      • It is unlawful to marry a mushrik (who worship someone else besides Allah).
      • Victory is not by numbers but by Allah’s help.
      • Confrontation of Ibraheem and Namrud (the king of his time).
      • What makes charity worthless.
      • Taking usury is like declaring war against Allah and His Rasool.
      • All business dealings relating to deferred payments must be in writing.
      • Retaliation against oppression.
      • Non compulsion in religion.
      • Divine Laws are promulgated relating to the following categories:
      FoodRetributionWills
      FastingBriberyJihad
      Self-defenseEvidencePilgrimage
      CharityDrinkingBloodwit
      GamblingMarriageOrphans
      MenstruationOathsDivorce
      AlimonyNursingWidows
      UsuryBuying on creditDebts
      LoansPledge/Mortgage
       
      • Believers supplication to Allah.
      Guidance is also provided concerning social, cultural, economic, political and legal issues through addressing the Jews who were acquainted with the Unity of Allah, Prophethood, Revelation, the Hereafter and Angels. The Jews professed to believe in the law which was revaled by Allah to their Prophet Moses (pbuh). In principle, their religion was the same (Islam) that was being taught by the Prophet Muhammad (pbuh). Although they were originally Muslims, they had swerved from the real Islam and made innovations and alterations to their religion. As a result, they had fallen victims to hair splitting and sectarianism, so much so that they had even given up their original name “Muslim” and adopted the name “Jew” instead, and made religion a monopoly of the children of Israel. This was Jews religious condition when the Prophet went to Madinah and invited them to the True Religion. More than one third of this Surah (Chapter) addresses the Children of Israel. A critical review of their history, moral degeneration and religious perversions has been made, to draw clear lines of demarcation between the essentials and nonessentials of the True Religion. The Jews are warned not to mix up the Truth with Falsehood.During this period, a new type of Muslims called “Munafiqun” (hypocrites), had emerged. There were some who had entered the fold of Islam merely to harm it from within. There were others who were surrounded by Muslims, and become “Muslims” to safeguard their worldly interests. They, therefore, continued to have relations with the unbelievers so that if they became successful, their interests would remain secure. Allah has, therefore, briefly pointed out the characteristics of the hypocrites in this Surah. Later on when their mischievous deeds became manifest, detailed instructions were given in Surah At-Tauba.In brief, this Surah is an invitation towards the Divine Guidance. All stories, examples and incidents mentioned in this Surah revolve around this central theme. This Surah particularly addresses the Jews and cites many incidents from their history to admonish and advise them that accepting the Guidance revealed to the Prophet Muhammad (pbuh) is in their best interest. They should, therefore, be the first to accept it, because this Message is basically the same as was revealed to the Prophet Musa (Moses), peace be upon him.  

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      following the muslims’ emigration from Makkah and their settlement in Madinah around 622 ac, all attention was focused on building the first Muslim autonomous community there. By embracing the new religion, members of that community had, each in his/her own right, succeeded in breaking away from idolatry, polytheism, and other forms of pagan traditions and practices of Arabia. They had now found security and safety in their new sanctu- ary where they could group together and set up a state of their own. Nevertheless, they were to face fresh hostilities from a rather unexpected source. The Jewish rabbis had always believed that reli- gion was the prerogative of their own people and a monopoly of their ‘Chosen Race.’ Predictably, they were somewhat ruffled and unhappy at the arrival in Madinah of Prophet Muhammad and his followers preaching Islam. They quickly embarked on preparations for how to react to that threat and for the best way to deal with it.Scheming, overt as well as covert, began.The Hebrew tribes who had settled in Madinah, or Yathrib as it was known then, in the fertile northwestern part of the Hijaz, had gone there as refugees to escape the oppression and persecution of Byzantine, the Eastern Roman Empire whose capital was Cons- tantinople. Although welcome to live among the illiterate Arab tribes, they rather looked down upon them. The Jews made no effort to combat idol worship, which was widespread in the area; nor did they feel the need to pass on the teachings of their religion to their native hosts. They recognized no obligation to propagatesurah 2 • Al-BaqarahGod’s message or establish His order to replace the existing man- made one. Their view of the Arabs was wholly sanctimonious, adopting the proverbial condescending ‘holier-than-thou’ attitude, holding jealously onto their religious heritage, and totally beholden to the erroneous belief that religion was their privilege and theirs alone.What, then, was their (or, more specifically, their elders’) reac- tion to Islam? They rejected it. They began to distort, conceal and otherwise obliterate religious and historical facts in order to pre- empt the spread of the new religion.In contrast, Prophet Muhammad, the last of God’s prophets and the benefactor of the new religion, spared no effort in appealing to them and soliciting their understanding and cooperation. However, their malaise was deep and irrepressible, and increasingly their hos- tile intentions began to be reflected in their behavior. In view of this the Muslims found themselves, in their new sanctuary, building their community on the one hand and defending it on the other. They were laying the foundations of their nascent state, under the guidance and direction of the divine Revelation being received by Muhammad, while at the same time having to ward off the impend- ing threat posed by enemies living in their midst, who were intent on undermining their existence and everything they were building. It was in this atmosphere that al-Baqarah, the longest and most wide-ranging chapter in the Qur’an, was received. The surah obliquely cited the fallacy of Jewish claims of exclusivity by descri- bing the Qur’an as “the Book over which there is no doubt, a guidance to those who fear God” (2), thereby highlighting the view that other ‘Books’ or scriptures were less viable as sources of gui- dance and law, and less authoritative as references for or expressionsof the divine will.In over thirty different places, the surah elaborates extensively on the features and merits of the God-fearing category of human beings. This aspect is unique to the surah. Fear (alternatively,A Thematic Commentary on the Qur’anawareness) of God is a quality required of human beings by all reli- gions. God says in the Qur’an: “To God belongs all that is in the heavens and on the earth; and We have recommended to those who had received the Book before you, as We have recommended to you, that you should all fear God” (al-Nis¥’: 131).The surah is also remarkable for referring to all the five principles of the religion of Islam in the following verses:Taw^Ïd: “People; worship your Lord who had created you and those before you” (21);Salah:     “Observe salah, especially the middle one, and submit to God” (238);Zakah:    “Believers; spend of what We have given you before a day comes when there will be no trade and no friendship and no intercession” (254);Sawm:    “Believers, sawm has been prescribed for you as it had been for your predecessors” (183); andHajj:      “Complete the Hajj and the ¢umrah for God’s sake”(196).The revelation of the surah was completed over a period, with the Prophet adding verses and passages that related to its subject matter when he was directed to do so through revelation.According to established sources, the last Qur’anic verse revealed to Muhammad was number 281 of this surah, which says, “Fear the day when you shall return to God; when each soul shall be requited according to its deserts and none shall be wronged.” The Prophet instructed the scribes to include it with the verses dealing with usury, which appear towards the end of the surah.Reading through the early part of the surah, we find that it des- cribes God-fearing people in three verses, the unbelievers in two, and the hypocrites in thirteen, an indication of the last’s wickedness and the threat they pose to the whole Muslim community. Following a general call for belief in God and the Day of Judgment, and a briefsurah 2 • Al-Baqarahaccount of the miraculous aspects of the Qur’an itself, the veracity of Muhammad, its proponent, and the ill-fate awaiting his opponents, the surah returns to the description of the various human groups: the believers, the rejectionists, and the renegades, and how each reacted to God’s message. The surah then inquires whether God deserves to be understood and addressed in such an improper and ungrateful manner by the unbelievers and the skeptics who fail to acknowledge His grace and benevolence. It asks them pointedly:How can you deny God when He gave you life, after you were dead, and He will cause you again to die and then restore you to life so that you eventually return unto Him? (28)Having dealt with that subject, it would follow naturally to address the issue of creation and how humans came to be charged with their role in this world, and the perennial confrontation between Adam, father of the human race, and Satan, humankind’s archetypal enemy, along with his supporters. This confrontation was reenacted in a bitter conflict between Muhammad, the last of God’s prophets to humankind, and some descendants of Israel who in that instance chose to take Satan’s side in a crucial battle between truth and falsehood.Being the first surah revealed in Madinah, it was imperative that it should deal with the issue of the Jews; their elders’ negative atti- tude towards the message of Islam, and their history, both ancient and recent. This begins in the surah with:Children of Israel, remember the favors I have bestowed upon you, keep your covenant and I shall keep Mine and fear Me. Believe in what I have revealed, confirming that which you had received [the scriptures], and do not be the first to deny it. (40–41)The confirmation in the Qur’an of the scriptures of which theA Thematic Commentary on the Qur’anJews had possession was a confirmation in general terms and not in all details. The People of the Book, Jews and Christians, were seen as different from other religious groups because they believed in the One and only God. Unlike the idolaters and the pagans, they did not deny the existence of God and divine Revelation. The Qur’an endorsed the claims of the Jews with regard to their belief in the One God, revelation, and the responsibility and accountability of human- kind. But it did not endorse, among other things, the allegation in their scriptures that God regretted bringing about the Great Flood or His needing to be reminded not to do it again. Likewise, the Qur’an does not endorse the Old Testament tale of God walking on earth, leaning towards Abraham, and eating with him. Nor does it accept the story of God’s wrestling with Jacob one long night, and not being released until He promised Jacob the name ‘Israel.’ The Qur’an’s endorsement of the Jewish scriptural legacy was general and not specific nor total. Furthermore, the Qur’an cites those parts of Jewish scriptures it endorses mainly to hold their elders accountable for their faithfulness to and respect for those scriptures and their teachings. All in all, this surah cites sixteen different issues concerning Jewish dissent all through the people’s long and checkered history as docu- mented in the Torah. In all these cases, the dissenters prove disap- pointing even to their own prophets, and wanting in their obser- vance of God’s commands and their gratitude to and reverence for Him.The account begins with the verse: “Remember how We deli-vered you from Pharaoh’s people, who had inflicted upon you the worst type of torture” (49). Did the rebellious among the Jews appreciate that favor? Although God went on to drown their enemy before their eyes, did they recognize God’s justice or acknowledge His grace as He destroyed their oppressors? These issues are debated over several passages, always inquiring whether the Jewish con- science had been aroused or the Jewish faith in God rekindled. Would the Jews of Arabia, after such a detailed interrogation andsurah 2 • Al-Baqarahanalysis of their ancestors’ record, persist with their obduracy and rejection of Prophet Muhammad, to whom the Qur’an was being revealed? The outcome of this discussion of the long history of the Jews is an assertion of the veracity and efficacy of the concept of reli- gious unity as expounded in the Qur’an.In the face of narrow-minded religious fanaticism, Islam emerged to promote a tolerant religious unity, addressed to and embracing all of humankind, built on pristine human nature and sound common sense. The Jewish and the Christian establishments had grown accus- tomed to seeing truth as their own monopoly, and salvation as theirs alone. Islam questioned that judgment and the attitudes underlying it. We read in the surah:They [the Jewish and the Christian elders] declared, “Only Jews and Christians shall enter Paradise!” Such are their wishful fancies. Say, “Bring forth your proof, if you were really truthful.” (111)There are other people in the world who have come to know God truly, and who have submitted themselves to Him and dedicated their lives and energies to His service, and whose efforts should not be allowed to go to waste. The surah thus affirms:Indeed, those who surrender themselves to God and do good works shall be rewarded by their Lord; they shall have nothing to fear or to regret. (112)It was on this basis that the Qur’an called upon the People of the Book to believe in God and all His messengers, and to cast aside their religio-centricity which led each group to claim a monopoly on truth. The surah cites their spokesmen’s allegations:A Thematic Commentary on the Qur’anThey said, “Accept the faith of the Jews or the Christians and you shall be rightly guided.” Say, “By no means! We shall accept the religion of Abraham, the pious one, who was never an idolater.” (135)It also advised them to believe in all the prophets sent by God to guide humanity, since there would be no meaning in excluding any one of them. The surah says:Say, “We believe in God and in that which is revealed to us, and that which was revealed to Abraham, Ishmael, Isaac, Jacob, and the Tribes, and in what Moses, Jesus, and the prophets received from their Lord. We make no distinction among any of them, and to God we have surrendered ourselves.” (136)These are the basic principles of the unity of religion as expoun- ded in this surah and presented to the Jews and the Christians, for them to adopt and share with the Muslims. At the beginning of this exposition, the Qur’an makes it clear that Islam, as such, is not a new religion but the same religion preached by all preceding messengers.Jews have always taken pride in the fact that they are the sons of Jacob, known also as Israel, after whom the modern Jewish state is named. But who was Jacob? He was a pious man who acknow- ledged God and surrendered to Him, and who taught his children to do likewise. Before he passed away, he made sure that his legacy continued intact in his descendants. The surah relates:Were you present when death came to Jacob, and he said to his chil- dren: “What will you worship after I die?” They said: “We shall worship your God and the God of your forefathers Abraham, Ishmael, and Isaac; the One God to whom we all surrender.” (133)surah 2 • Al-BaqarahSurrender to God or, to use the Arabic term, Isl¥m, is the only natu- ral and logical position creation can assume in relation to the Creator, the definitive bond between humankind and God. It is only natural for creation to surrender to its Creator and yearn for His mercy and pleasure. This is the essence of true religion rather than rebellion against God; it is neither transgression nor adherence to manmade religions.Muhammad restored for religion its true and proper place in the world and chartered a unique and sure way towards God, as the surah states:So if they accept what you have believed in, they shall be rightly guided; but if they reject it, they shall be in schism. God will defend you against them; He hears all and knows all. (137)The verse advances two morals, the first being to offer the Jews of Madinah the choice of accepting the new faith, and the second being neither to condemn nor scold them for their rejection of it. They were merely left to their own devices, and if they were to initiate hos- tilities, God would help and protect the Muslims against them.Thus was the overall framework of religious unity as presented in this surah. However, one possible misunderstanding remains to be clarified: this concerns the statement that all messengers were Muslims, although we know that Islam was the message that Muhammad, the last Prophet and Messenger, had established. The answer lies in the fact that religion has always been one. It entails faith in God and a righteous life of good deeds, which are the very essence of the religion of Islam. For faith to be complete, mere or abstract knowledge is not sufficient. A believer has to attest to his or her belief and indicate to God that he or she has received the message and is ready and willing to obey Him; or as the Qur’an puts it: “We hear and we obey, grant us Your forgiveness, Lord; to You we shall all return” (285). Satan’s knowledge of the fact that one God was theA Thematic Commentary on the Qur’anCreator of all things did not spare him, because knowledge has to be supported by submission to God’s commands and followed by exer- tions to please Him. Having refused to do so, Satan was ostracized and banished from God’s grace.All messengers have declared their knowledge of the true God and demonstrated their obedience to Him. This was the case with Noah, Abraham, Moses, Jesus, and Muhammad. To list the Qur’anic verses that confirm this would take much space, but suffice it to say that they were all advocates of surrender to the will and power of God, despite the minor variations in what they had taught and preached at various periods of human history.When people are born, they are given names which remain with them right through to their old age, although their personalities and spheres of activity widen quite extensively. Likewise, it would be naive to think that the scope and sphere of religion today can be com- pared to those during Noah’s time, for example. The focal point and the central theme may remain the same in both cases, but the outer limits can expand according to the needs and level of development of the period. In today’s technological terms, the national power grid in certain small towns can extend to only a few square kilometers, whereas in big cities it has to cover hundreds or perhaps thousands of times that area; however, the electric current flowing through both grid systems remains the same and performs the same function.Muhammad was preceded by the tumultuous experiences of Moses and Jesus, and it would not be unusual that his commission should introduce certain amendments and corrections, or make alterations and additions that had become necessary by the passage of time. It would also have been quite normal for him to throw a new light on, or reveal fresh aspects of, religion that may not have been dealt with by his predecessors. Thus his coming was a matter of urgency to correct the direction of human history and to alert the People of the Book to the malaise and confusion they had brought upon themselves and humankind as a whole.surah 2 • Al-BaqarahAs far as Christians were concerned, it was necessary to reempha- size the concept of taw^Ïd, to reinstate the identity of Jesus as a human being, and to point out that he and his disciples were ordi- nary mortal advocates of the true religion of Islam. In the case of the Arabian Jews, there was a need to reprimand them for their arro- gance, to weaken their encroachment on authentic divine reve- lation, and to reaffirm the fact that God had no biased affinity towards any particular ethnic group of the human race. The surah stresses the fact that sincere and honest followers of Moses and Jesus are one with those of Muhammad in the beliefs they hold and the fate they are to receive:The believers, the Jews, the Christians, and the Sabaeans; whoever believes in God and the Last Day and does good deeds, shall be rewarded by their Lord; they have nothing to fear or to regret. (62)But those of the People of the Book who discarded revelation, neglected their obligations towards the Lord, and chose to pursue their capricious worldly desires, vying with idolaters, would have no claim to godliness. Their plight would be made worse by their envy and hostility towards the believers. The surah inquires:Who is more wicked than those who seek to destroy the mosques of God and forbid His name to be invoked in them? These perpetrators can only enter mosques in fear. They shall be held up to shame in this world and shall receive stern punishment in the hereafter. (114)Having been revealed immediately after the Prophet’s emigration from Makkah to Madinah, during the formative days of the new Muslim community, the surah lays down the fundamentals upon which relations among followers of various religions ought to be conducted. At the same time it calls for the unity of religion by advo- cating a return to the common basic teachings of all messengers.A Thematic Commentary on the Qur’anWhen Islam first emerged, the elders of the Jewish community in Arabia received it with cynicism, denial, and disdain, since they believed in their God-given monopoly over religion, and in the notion that after their race, religion would never be revealed to another human group. When the Muslims emigrated from Makkah to Madinah, Islam became too close for comfort for some Jews who were already settled there. They resolved to fight it by all available means and to scheme against its followers. Prophet Muhammad offered them a charter as a code of conduct for their relationship with the Muslims and other inhabitants of the area. The agreement was based on peace and mutual cooperation. It seems that the local Jews accepted that agreement with reluctance, for they continued to deride the new religion, to lobby against it in a hostile manner, and to undermine its veracity and stability.Meanwhile, the Qur’anic revelations also continued with their relentless scolding and rebuke of certain Jewish attitudes in the past. However, this had little effect in subduing the more recent arro- gance or softening hardened hearts. The detractors persisted in their belief in the exclusivity of their religion and in the assertion that God could not and should not have chosen prophets from outside their race. The Qur’an rejects all their claims, querying their denial of the new religion which endorsed, supported, and blessed what had been revealed to their forefathers. We read in the surah:And when it is said to them, “Believe in what God had revealed,” they reply, “We [only] believe in what was revealed to us,” but they deny what had since been revealed, although it is the truth, corrob- orating what they had already received. Say, “Why did you then kill the prophets of God, if you were true believers?” (91)The surah lists over ten different reminders of this kind, in the hope that the Jews of Madinah would heed God’s advice and comesurah 2 • Al-Baqarahto their senses. While those reminders might not have dissuaded Jewish zealots from pursuing their policy, they were extremely instructive for the Muslims themselves and served as a warning to them. God had said to the Jews, “Keep My covenant and I shall keep yours” (40), and He advised the Muslims saying, “Remember Me and then I shall remember you; be thankful to Me and do not deny Me. Believers, seek help in patience and prayer” (152–53). It is say- ing to the Muslims that whereas other groups had clung to the outward form of their religion but ignored its essence and true spirit, and drained it of its authentic universal meaning, they, the Muslims, should look into the heart and the essence of their religion and live it with sincerity and true faith. The surah puts it thus: “Righteousness does not come about by turning your faces towards the East or the West. It is belief in God and the Last Day” (177).The surah then gets down to the task of laying the solid ground on which the new community was to emerge and grow. It outlines the five basic foundations or pillars of Islam and turns to dealing with Muslim family affairs, giving many of the principles on which they should be established, strengthened, and preserved.From time to time references to narrow-minded or rebellious attitudes by previous groups and nations serve as a timely, if oblique, warning to the Muslims themselves: “To whoever tampers with God’s boon after it has been bestowed on him God would mete out a severe chastisement” (211). The surah also deals with the question of protecting the larger community by means of sacrifice and hard work (Arabic: jihad) as well as protecting the smaller one, the family unit, with a number of rules and provisions that ensure its health, safety, and welfare—two counts on which we, the Muslims, have unfortunately been so negligent. Let us for the time being leave the family issue aside and deal briefly with the subject of war and the manner in which the Qur’an has presented it, contending, in the process, with some persistent misconceptions about jihad.We Muslims abhor war, and dislike the destruction and loss ofA Thematic Commentary on the Qur’anlife it causes. Our natural disposition and tendency favor peace, harmony, and stability among relatives, neighbors, and friends. However, while condoning and encouraging these tendencies, the Qur’an also says:Much as you dislike it, fighting has been prescribed for you. But you may despise something that is good for you, and you may love something that is bad for you. God knows, but you do not. (216)Peace is to be welcomed when rights are protected and beliefs are respected; but if peace means abject surrender and subjugation, it cannot be easily defended on moral or realistic grounds. This deli- cate balance is well presented in the verse: “They ask you whether fighting is permitted during the sacred month. Say, ‘fighting in it is a grave matter’” (217), meaning it is not permitted. However, what should be done if aggression is perpetrated, terrorizing peaceful communities and jeopardizing their rights of worship and belief? Should not aggression be repelled, in order to protect one’s rights? The verse continues:…but to deny God and debar people from His path and prevent them from worshiping in the Holy Mosque, and to drive its inhabi- tants away, is far more grave in the sight of God… (217)In short “sedition [Arabic: fitnah] is a greater threat than killing” (217), and fighting or armed resistance should be permitted in defense of one’s integrity and beliefs. However, in circumstances in which we are faced with enemies who will not be satisfied until we forsake our religion and way of life and adopt theirs, defensive action becomes obligatory and the blame for instigating the conflict will not fall on us but on those who were the cause of it.These introductory remarks enable us to appreciate fully the meaning of the following verse; “fight for the cause of God thosesurah 2 • Al-Baqarahwho fight against you, but do not commit aggression because God does not love the aggressors” (190). This is an eternal principle, and everything else the Qur’an has to say on this subject agrees with it. Some commentators have been erroneously misled into believing that surah al-Tawbah contains injunctions that contradict this princi- ple. The command given in that surah to undertake to fight back does not, however, prescribe fighting against fair-minded, neutral, or reasonable people. It condones it against groups who have grudges against the Muslims and are actively undermining their peace and security and inflicting harm upon them. That is the reason for the Qur’an’s condemnation that: “Evil is what they [the unbe- lievers] have done; they respect no pacts or agreements with the believers and they are the aggressors” (al-Tawbah: 9–10). Further- more, the Qur’an emphasizes the need to confront those aggressors in a just and clean fight, by asking:Would you not fight against those who have broken their oaths and conspired to drive the Messenger out, and attacked you first? Do you fear them? Surely you should fear God instead, if you are true believers. (al-Tawbah: 13)It is difficult to see how this can be seen as prescribing waging war against those who do not commit aggression, or that it overrides the principle given in al-Baqarah which states clearly that fighting is undertaken only in response to aggression. This—when propoun- ded by some Muslims—is at best a misunderstanding, and at worst an objectionable undermining of eternal Islamic principles, inviting noxious charges against Islam, for which we have only ourselves to blame. Here it is worth stressing that the Qur’an prescribes legiti- mate defensive war on condition that it is undertaken for the cause of God and not for personal glory nor to gain a special advantage; nor should wars be prescribed for the sake of vainglorious and bigo- ted nationalist interests to prove that a particular country is supremeA Thematic Commentary on the Qur’anand master of all! Wars conducted in recent times have been organ- ized to usurp the wealth and the resources of weaker nations, and to colonize and control their lands and destinies for the benefit of strong and mighty ones. Far from being “just wars,” fought in the name of God, they are true works of evil. Wars are said to be con- ducted for God’s cause when they are fought to uphold God’s supremacy and drive out godless powers. True believers have always undertaken such proper fighting in order to keep alive the belief in and worship of the One God. The surah asks: “Who is more wicked than those who forbid God’s name being invoked in His mosques and seek to destroy them?” (114). The Qur’an observes:And if God had not enabled people to defend themselves against one another, corruption would surely overwhelm the earth: but God is limitless in His bounty unto all the worlds. (251)Indeed, right can only triumph and become firmly established when those who defend it are selfless, brave, and totally devoted to uphold and preserve it.Al-Baqarah contains a long and detailed discussion of family affairs. Since it appears at the beginning of the Qur’an, some may be misled into thinking that what it has to say about this subject is the first to be presented in the Qur’an. However, about two thirds of the Qur’an had been revealed before this surah, and the subject was dealt with extensively. In studying what the surah says about family affairs, one has to refer to what has already been said elsewhere in the Qur’an.One of the topics under the family heading is equality between the sexes, expressed in al-Na^l in these words: “Those who do good, be they male or female, and are true believers, We shall certainly grant them a good life and give them their rewards according tosurah 2 • Al-Baqarahtheir best deeds” (al-Na^l: 97). The same principle was advocated by a believer from Moses’ generation who defied Egypt’s Pharaoh and his henchmen, and is quoted elsewhere in the Qur’an to have said:Those who do evil shall be rewarded with like evil, but whoever do good, be they males or females, and are true believers, shall enter Paradise, and therein receive limitless blessings. (Gh¥fir: 40)In another surah, we read: “One of His signs is that He created for you spouses from among yourselves, that you may find peace and harmony with them, and induce among you love and kindness” (al-R‰m: 21). This was stressed again in surah al-Na^l, when listing God’s favors upon people, which included giving them “spouses from among yourselves, and through them He gave you children and grandchildren” (al-Na^l: 72).Since the status of women and the position of the family in soci- ety have already been dealt with in other parts of the Qur’an, it will not come as a surprise that al-Baqarah should deal with details relat- ing to family disputes or other aspects of family life that may arise for which God’s rulings and guidance have to be sought. Hence, we find the surah dealing with oaths, divorce, child-bearing, breast- feeding, and so on. However, family legislation cannot endure and be effective without a firm basis of morality, faith, and piety. The surah points out that divorcees, men and women, might have sec- ond thoughts and choose not to sever the relationship altogether. They should use reason and common sense, on which the surah gives eight successive guidelines, for it says:If you divorce women and they have reached [the end of] their waiting period,

      1. retain them with honor, or
      2. let them go with dignity.
      3. You shall not detain them to harm them or to do them wrong.
      A Thematic Commentary on the Qur’an
      • Whoever does this will wrong his own soul.
      • Do not take God’s revelations in vain;
      • remember God’s favors upon you and what He had revealed to you of the Book and wisdom in order to enlighten you.
      • Fear God and
      • remember that He is aware of all things. (231)
      What more can any religious system offer for a more amicable and courteous separation, and a more equitable and responsible way of protecting the rights and the future of all concerned in the family? Nevertheless, divorce in some Muslim communities has become rife, and one still comes across some ludicrous situations that have led to tragic family breakups, with the blame being put on Islam as being unfair to women!I have referred on other occasions to the Qur’anic expression “the bounds [or terms] set by God,” which appears six times in verses 229 and 230 of this surah, dealing with the subject of divorce. Very few Muslims have a clear understanding of this expression or the emphasis placed on it in the Qur’an and the context in which it is used. Women have been badly treated in many societies, but the odd thing is that this maltreatment is often blamed on the teachings of Islam, which have shown utmost respect and justice towards women. God says in the Qur’an: “Wives shall with justice have rights equal to those exercised against them, although men have precedence[in terms of financial responsibilities]over them” (228), which is quite clear in setting out the mutual rights and liabilities of husbands and wives. Nevertheless one notices, in certain backward communities, that women tend to give more than what they have a right to receive, or that they are treated with undue harshness and disdain. It is difficult to believe that such an attitude can have any- thing to do with any religion, let alone the religion of Islam.Of course, the wife herself may sometimes instigate the quarrel, and such disputes cannot always be settled at the hands of the law.surah 2 • Al-BaqarahThere has to be an environment of trust in, and respect for “the terms [bounds] set by God” on the part of both sides. Enlightenment, gen- erosity, moral integrity, as well as a sense of equity and fairness, and a God-fearing community are all essential requirements for strong, happy, and well-protected families.The treatment of women in certain Muslim societies has been a soft target for the enemies of Islam, and has proved a dangerous breach through which they have relentlessly attacked its teachings and laws. This issue has been the Trojan horse for those who want to undermine Islam and Muslim societies by calling for the “liberation of Muslim women from the injustice and cruelty of Islam!” This has led to a bandwagon of opinion among sections of the intelligentsia in some Muslim countries, especially amongst women, who have taken up this issue with great enthusiasm. But certainly, some of those who claim to speak for Islam and grossly misrepresent it or are ignorant of the spirit of its legislation, are partly to blame.I once described the wife’s right to divorce from her husband in return for a monetary compensation she pays to the husband (the khula¢ah) as being equivalent to the husband’s right to divorce her. Accordingly, I argued, when a woman can no longer bear to live with a man for whatever reasons that she may reveal or keep to her- self, and she offers to pay him back the dowry he has advanced to her, the legal authorities concerned should have no reason not to grant her wish. Someone in the audience commented that a judge could grant a wife divorce if she were threatened with real harm. I replied that even if she were not, but nevertheless were not able to live with her husband for some reason and were willing to compen- sate him for what he had spent on her, there should be no reason why she should be forced to stay with him. My opponent insisted it would not be permissible as long as the husband was not agreeable to the divorce. I replied that it would be permissible and it would be up to the judge either to bring about reconciliation betweenA Thematic Commentary on the Qur’anthem or rule that the husband accept compensation in return for a divorce.Some religious zealots tend to deny a woman her individual enti- ty, while in the Qur’an we read that the wives of Noah and Pharaoh, for example, were independent of their husbands and were under no obligation to share in their actions or liabilities. When it comes to having children and setting up a family, husbands and wives share responsibilities and advantages equally, as the Qur’an says:None should be charged with more than they can bear. A mother should not be allowed to suffer on account of her child, nor should a father…But if, after consultation, they decide by mutual consent to wean the child [or separate it from its mother], they shall incur no guilt. (233)One important aspect of divorce which has been neglected in our societies is that of providing maintenance for divorced women. Divorce normally follows a period of much disagreement, acrimo- ny, and bitter emotional tussles that could destroy hearts and wipe out the best goodwill in the world. However, once divorce is agreed upon, the emotional animosity it leaves behind has to be watered down with some gracious gestures. This is clearly stated in the verse that says:Divorced women, too, have a right to maintenance that is duly incumbent on God-fearing men. Thus God makes clear His requi- sitions that you may comprehend. (241–42).I earnestly call upon Muslims today to refer to the Qur’an and the example of the Messenger Muhammad and to learn properly the rules and principles governing family life in Islam, and the most honorable ways of promoting happiness and efficiency in Muslim homes. We must look around, examine and understandsurah 2 • Al-Baqarahwhat is happening in the world today. It is incredible that we should ban women from driving cars, when other societies allow them to lead nations.In Madinah, and following their emigration from Makkah, the Muslims continued to receive Qur’anic revelation as they had done previously over a period of thirteen years. The environment and the circumstances, however, had changed. For, whereas episodes from Jewish history had hitherto been cited and related for information and education, the talk about Jews now took a much more relevant, topical, and contemporary significance, affecting the present as well as the future.At Makkah, Muslims used to perform prayers individually, but now the mosque became the focus of the community and they flocked to it to pray collectively. Only the hypocrites or the weak and infirm stayed behind in their houses during prayer times. The essential characteristics of the new state began to emerge slowly and a new society was gradually taking shape. Narrow-minded individ- ualism was slowly but surely giving way to collective consolidated allegiance to God’s laws, in defense of which the Muslims sought strength in unity and collective vigilance.The unitarian belief in the one God had its roots firmly estab- lished by Makkan revelation, and to expound it further in Madinah was necessary for a clearer and more enlightened understanding of its significance. The Qur’an, after all, is a self-explanatory and self- sustaining book; it resorts to a great deal of repetition and para- phrasing of ideas and concepts. This can be seen in the many verses in this surah that talk of the unity of God, such as verse 163 which says: “Your God is one God; there is no god but Him, the Compas- sionate, the Merciful,” and verse 164 which says:A Thematic Commentary on the Qur’anIn the creation of the heavens and the earth, the alternation of night and day, the ships that sail the ocean carrying goods that are useful to humanity…there are signs for people who understand.These are followed by verses explaining the common bases that underlie people’s emotions, feelings, and behavior. Believers who love their God more than anything else reflect the fruits of this love in their actions and expressions.God is deserving of this adoration, because He is the ultimate manifestation of all glory, and greatness belongs to Him alone. This is beautifully articulated in the most magnificent verse of the Qur’an, also known as the verse of the Throne, which begins with the words: “God: there is no god but Him, the Living, the Eternal. Neither slumber nor sleep overtakes Him. His is what the heavens and the earth contain” (255). Yet, in order to establish the faith, it may be necessary to debate and argue on its behalf with those who deny or suppress it. The surah cites the confrontation of the prophet Abraham with a king of his time. It says: “Have you not heard of him who argued with Abraham about his Lord, because He had granted him power and sovereignty?” (258). Abraham, with God’s guidance and support, using sincere and simple arguments, was able to confound the arrogant tyrant.Thus we find in this surah, which was revealed early on in Madinah, another Qur’anic approach in dealing with major issues of faith and belief, without deviation from the main objectives of divine revelation. The Qur’an is a Book, as the surah states, “about which there is no doubt” (2). Muhammad and his followers excelled in their response to the teachings and commands of this surah and the revelation that followed it. As the Qur’an was being revealed, they were acting on its instructions and advice, eagerly and will- ingly. The Qur’an was setting out the characteristics, the frame- work, and the principles, showing the Muslims the way forward for them as individuals, and as members of society and citizens of a state.surah 2 • Al-BaqarahThey were building and implementing, turning the ideas and con- cepts into living realities. With the diligence and devotion of those early pioneers, Madinah was well on its way to becoming the great new capital of one of the most formidable and enduring religions the world has ever known; a citadel for what verse 143 describes as the “middle nation,” and the most righteous. It is a nation raised by divine revelation, and teachings containing guidance, sent by God to His Messenger, who in turn passed it on to his followers. The verse says: “Thus We have made you a middle nation, so that you may bear witness over all humanity, and the Messenger [Muham- mad] shall in turn bear witness over you” (143).In the last two verses of this surah, God Almighty states that Prophet Muhammad and his followers were true to their faith and diligent in their understanding and implementation of the com- mands and exhortations contained in this surah and in others after it, and had acted upon them faithfully and with enthusiasm, to the best of their abilities. For this reason, God had given them His support and His blessings. They excelled their predecessors who had recei- ved divine revelation but did not respect or act according to it.The Arabs were an illiterate people who, prior to receiving the Qur’anic revelations, had little influence on the course of human civilization. Since then, however, their reputation and standing in the world began to rise and spread until they became the leading nation of the world. For centuries they were world pioneers in all fields of religion, science, law, and social affairs. The contribution they made to human civilization, when untainted by worldly or divisive concerns, was free of racial ethnocentricity and materialistic aggrandizement. Their civilization was in essence devoted to God and looked on this world as a prelude to a more meaningful and fulfilled life hereafter. The penultimate verse says:The Messenger believes in what has been revealed to him by his Lord, and so do the believers. They all believe in God and HisA Thematic Commentary on the Qur’anangels, His books, and His messengers, making no distinction among any of His messengers. They say: “We have heard and we obey; grant us Your forgiveness, our Lord; to You we shall all return.” (285)Muslims have no race to be biased towards, nor a homeland to identify with, because their allegiance is to the universal God, the Creator and Lord of all. They have no advantage over other nations or human groups except by what they pass on to them of the reli- gion of Islam, and they are distinguished by their piety and sincere faith. The special reputation and place gained by the city of Madinah in the history of Islam are directly linked to the fact that it was the cradle of revelation and first city of the great Islamic nation that has since emerged. In it were created the first Muslim families, market- places, government cadres, centers of learning, trade enterprises, farms, and legislative councils; all under the guidance of divine reve- lation and the enlightened leadership of the exponent of that revelation, Muhammad. History tells us that the Prophet had once selected a very young man for a leadership post because he had memorized and learnt this surah well, indicating its distinguished and prestigious status in the Qur’an.Finally, as we look at the last verse in the surah, our attention is drawn to the historic phenomenon that nations which attain ascen- dancy and supremacy usually display arrogance and conceit, and look down upon other weaker nations. Today’s domineering vain- glorious civilization, which has encompassed both east and west, is a vivid living example—a culture of decadence and gross injustice thriving on the great achievements and glory of a genius elite who have split the atom and made inroads into outer space. When the Muslims were a leading nation, however, and at the height of theirsurah 2 • Al-Baqarahachievement, they were overwhelmed by a sense of submission to God and a need for His support and guidance. They have always sought God’s forgiveness and looked up to His grace, praying:Our Lord, do not take us to task if we forget or make mistakes,Our Lord, do not lay upon us a burden such as You had laid upon those before us,Our Lord, do not burden us with more than what we can bear. Pardon us, forgive us our sins, and have mercy upon us.You are our Lord,Grant us victory over the unbelievers. (286)

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      قَالَ إِنِّي لَيَحْزُنُنِي أَن تَذْهَبُوا بِهِ وَأَخَافُ أَن يَأْكُلَهُ الذِّئْبُ وَأَنتُمْ عَنْهُ غَافِلُونَ

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      قَالُوا لَئِنْ أَكَلَهُ الذِّئْبُ وَنَحْنُ عُصْبَةٌ إِنَّا إِذًا لَّخَاسِرُونَ

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      فَلَمَّا ذَهَبُوا بِهِ وَأَجْمَعُوا أَن يَجْعَلُوهُ فِي غَيَابَتِ الْجُبِّ ۚ وَأَوْحَيْنَا إِلَيْهِ لَتُنَبِّئَنَّهُم بِأَمْرِهِمْ هَٰذَا وَهُمْ لَا يَشْعُرُونَ

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      وَجَاءُوا أَبَاهُمْ عِشَاءً يَبْكُونَ

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      قَالُوا يَا أَبَانَا إِنَّا ذَهَبْنَا نَسْتَبِقُ وَتَرَكْنَا يُوسُفَ عِندَ مَتَاعِنَا فَأَكَلَهُ الذِّئْبُ ۖ وَمَا أَنتَ بِمُؤْمِنٍ لَّنَا وَلَوْ كُنَّا صَادِقِينَ

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      وَجَاءُوا عَلَىٰ قَمِيصِهِ بِدَمٍ كَذِبٍ ۚ قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ وَاللَّهُ الْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ

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      وَجَاءَتْ سَيَّارَةٌ فَأَرْسَلُوا وَارِدَهُمْ فَأَدْلَىٰ دَلْوَهُ ۖ قَالَ يَا بُشْرَىٰ هَٰذَا غُلَامٌ ۚ وَأَسَرُّوهُ بِضَاعَةً ۚ وَاللَّهُ عَلِيمٌ بِمَا يَعْمَلُونَ

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      وَشَرَوْهُ بِثَمَنٍ بَخْسٍ دَرَاهِمَ مَعْدُودَةٍ وَكَانُوا فِيهِ مِنَ الزَّاهِدِينَ

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      وَقَالَ الَّذِي اشْتَرَاهُ مِن مِّصْرَ لِامْرَأَتِهِ أَكْرِمِي مَثْوَاهُ عَسَىٰ أَن يَنفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا ۚ وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِي الْأَرْضِ وَلِنُعَلِّمَهُ مِن تَأْوِيلِ الْأَحَادِيثِ ۚ وَاللَّهُ غَالِبٌ عَلَىٰ أَمْرِهِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

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      وَلَمَّا بَلَغَ أَشُدَّهُ آتَيْنَاهُ حُكْمًا وَعِلْمًا ۚ وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ

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      وَمَا مَنَعَ النَّاسَ أَن يُؤْمِنُوا إِذْ جَاءَهُمُ الْهُدَىٰ إِلَّا أَن قَالُوا أَبَعَثَ اللَّهُ بَشَرًا رَّسُولًا

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      قُل لَّوْ كَانَ فِي الْأَرْضِ مَلَائِكَةٌ يَمْشُونَ مُطْمَئِنِّينَ لَنَزَّلْنَا عَلَيْهِم مِّنَ السَّمَاءِ مَلَكًا رَّسُولًا

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      قُلْ أَعُوذُ بِرَبِّ النَّاسِ

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      مَلِكِ النَّاسِ

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      إِلَٰهِ النَّاسِ

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      مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ

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      الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ

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      مِنَ الْجِنَّةِ وَالنَّاسِ

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        ذَ‌ٰلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ بِٱلْغَيْبِ وَأَنَّ ٱللَّهَ لَا يَهْدِى كَيْدَٱلْخَآئِنِينَ

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        ۞ وَمَآ أُبَرِّئُ نَفْسِىٓ ۚ إِنَّ ٱلنَّفْسَ لَأَمَّارَةٌۢ بِٱلسُّوٓءِ إِلَّا مَارَحِمَ رَبِّىٓ ۚ إِنَّ رَبِّى غَفُورٌۭ رَّحِيمٌۭ

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        وَقَالَ ٱلْمَلِكُ ٱئْتُونِى بِهِۦٓ أَسْتَخْلِصْهُ لِنَفْسِى ۖ فَلَمَّا كَلَّمَهُۥ قَالَإِنَّكَ ٱلْيَوْمَ لَدَيْنَا مَكِينٌ أَمِينٌۭ

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        قَالَ ٱجْعَلْنِى عَلَىٰ خَزَآئِنِ ٱلْأَرْضِ ۖ إِنِّى حَفِيظٌ عَلِيمٌۭ

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        Period of Revelation           There is no tradition to indicate when this incident of pleading and arguing (Mujaadalah) took place, but there is a hint in the subject matter of the Surah on the basis of which it can be said with certainty that it happened after the battle of the Trench (Shawwaal, 5 A. H.).  In Surah Al-Ahzaab, Allah while negating that an adopted son could be one’s real son, had just said; “And Allah has not made those of your wives, whom you divorce by Zihaar, your mothers.” But in that Surah divorcing a wife through Zihaar (calling one’s wife as one’s mother) was not declared to be a sin or a crime, and no legal injunction was imposed concerning it. Contrary to it, in this Surah the whole law relating to Zihaar has been enacted, which shows that these detailed injunctions were revealed after a brief reference relating to this issue in Surah Al-Ahzaab.Major Issues, Divine Laws and Guidance:

        • Pagans practice of divorce through ‘Zihaar (calling one’s wife as one’s mother)’ is prohibited.
        • Penalty for practicing ‘Zihaar’.
        • Allah is omnipresent, if three persons converse in secret, he is fourth of them.
        • Secret counsels are forbidden except about virtue and piety.
        • Conspiring in secret is the work of Shaitaan.
        • Ettiquettes of holding a meeting.
        • Order to spend in charity before consulting the Rasool in private.
        • Those who befriend those who are under the wrath of Allah will be severely punished.
        • True believers do not befriend those who oppose Allah and His Rasool.
        In this Surah instructions have been given to the Muslims about the different problems that confronted them at that time. From the beginning of the Surah to verse 6 legal injunctions about Zihaar are given. The Muslims are strictly warned that they should not persist in the practices of ignorance after they have accepted Islam.

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        قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ

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        مِن شَرِّ مَا خَلَقَ

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        وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ

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        وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ

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        وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ

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        وَرَاوَدَتْهُ الَّتِي هُوَ فِي بَيْتِهَا عَن نَّفْسِهِ وَغَلَّقَتِ الْأَبْوَابَ وَقَالَتْ هَيْتَ لَكَ ۚ قَالَ مَعَاذَ اللَّهِ ۖ إِنَّهُ رَبِّي أَحْسَنَ مَثْوَايَ ۖ إِنَّهُ لَا يُفْلِحُ الظَّالِمُونَ

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        وَلَقَدْ هَمَّتْ بِهِ ۖ وَهَمَّ بِهَا لَوْلَا أَن رَّأَىٰ بُرْهَانَ رَبِّهِ ۚ كَذَٰلِكَ لِنَصْرِفَ عَنْهُ السُّوءَ وَالْفَحْشَاءَ ۚ إِنَّهُ مِنْ عِبَادِنَا الْمُخْلَصِينَ

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        وَاسْتَبَقَا الْبَابَ وَقَدَّتْ قَمِيصَهُ مِن دُبُرٍ وَأَلْفَيَا سَيِّدَهَا لَدَى الْبَابِ ۚ قَالَتْ مَا جَزَاءُ مَنْ أَرَادَ بِأَهْلِكَ سُوءًا إِلَّا أَن يُسْجَنَ أَوْ عَذَابٌ أَلِيمٌ

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        قَالَ هِيَ رَاوَدَتْنِي عَن نَّفْسِي ۚ وَشَهِدَ شَاهِدٌ مِّنْ أَهْلِهَا إِن كَانَ قَمِيصُهُ قُدَّ مِن قُبُلٍ فَصَدَقَتْ وَهُوَ مِنَ الْكَاذِبِينَ

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        وَإِن كَانَ قَمِيصُهُ قُدَّ مِن دُبُرٍ فَكَذَبَتْ وَهُوَ مِنَ الصَّادِقِينَ

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        فَلَمَّا رَأَىٰ قَمِيصَهُ قُدَّ مِن دُبُرٍ قَالَ إِنَّهُ مِن كَيْدِكُنَّ ۖ إِنَّ كَيْدَكُنَّ عَظِيمٌ

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        يُوسُفُ أَعْرِضْ عَنْ هَٰذَا ۚ وَاسْتَغْفِرِي لِذَنبِكِ ۖ إِنَّكِ كُنتِ مِنَ الْخَاطِئِينَ

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        وَقَالَ نِسْوَةٌ فِي الْمَدِينَةِ امْرَأَتُ الْعَزِيزِ تُرَاوِدُ فَتَاهَا عَن نَّفْسِهِ ۖ قَدْ شَغَفَهَا حُبًّا ۖ إِنَّا لَنَرَاهَا فِي ضَلَالٍ مُّبِينٍ

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        فَلَمَّا سَمِعَتْ بِمَكْرِهِنَّ أَرْسَلَتْ إِلَيْهِنَّ وَأَعْتَدَتْ لَهُنَّ مُتَّكَأً وَآتَتْ كُلَّ وَاحِدَةٍ مِّنْهُنَّ سِكِّينًا وَقَالَتِ اخْرُجْ عَلَيْهِنَّ ۖ فَلَمَّا رَأَيْنَهُ أَكْبَرْنَهُ وَقَطَّعْنَ أَيْدِيَهُنَّ وَقُلْنَ حَاشَ لِلَّهِ مَا هَٰذَا بَشَرًا إِنْ هَٰذَا إِلَّا مَلَكٌ كَرِيمٌ

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        قَالَتْ فَذَٰلِكُنَّ الَّذِي لُمْتُنَّنِي فِيهِ ۖ وَلَقَدْ رَاوَدتُّهُ عَن نَّفْسِهِ فَاسْتَعْصَمَ ۖ وَلَئِن لَّمْ يَفْعَلْ مَا آمُرُهُ لَيُسْجَنَنَّ وَلَيَكُونًا مِّنَ الصَّاغِرِينَ

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        قَالَ رَبِّ السِّجْنُ أَحَبُّ إِلَيَّ مِمَّا يَدْعُونَنِي إِلَيْهِ ۖ وَإِلَّا تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُن مِّنَ الْجَاهِلِينَ

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        فَاسْتَجَابَ لَهُ رَبُّهُ فَصَرَفَ عَنْهُ كَيْدَهُنَّ ۚ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ

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        ثُمَّ بَدَا لَهُم مِّن بَعْدِ مَا رَأَوُا الْآيَاتِ لَيَسْجُنُنَّهُ حَتَّىٰ حِينٍ

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        وَدَخَلَ مَعَهُ السِّجْنَ فَتَيَانِ ۖ قَالَ أَحَدُهُمَا إِنِّي أَرَانِي أَعْصِرُ خَمْرًا ۖ وَقَالَ الْآخَرُ إِنِّي أَرَانِي أَحْمِلُ فَوْقَ رَأْسِي خُبْزًا تَأْكُلُ الطَّيْرُ مِنْهُ ۖ نَبِّئْنَا بِتَأْوِيلِهِ ۖ إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ

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        قَالَ لَا يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِ إِلَّا نَبَّأْتُكُمَا بِتَأْوِيلِهِ قَبْلَ أَن يَأْتِيَكُمَا ۚ ذَٰلِكُمَا مِمَّا عَلَّمَنِي رَبِّي ۚ إِنِّي تَرَكْتُ مِلَّةَ قَوْمٍ لَّا يُؤْمِنُونَ بِاللَّهِ وَهُم بِالْآخِرَةِ هُمْ كَافِرُونَ

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        وَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ ۚ مَا كَانَ لَنَا أَن نُّشْرِكَ بِاللَّهِ مِن شَيْءٍ ۚ ذَٰلِكَ مِن فَضْلِ اللَّهِ عَلَيْنَا وَعَلَى النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ

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        يَا صَاحِبَيِ السِّجْنِ أَأَرْبَابٌ مُّتَفَرِّقُونَ خَيْرٌ أَمِ اللَّهُ الْوَاحِدُ الْقَهَّارُ

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        مَا تَعْبُدُونَ مِن دُونِهِ إِلَّا أَسْمَاءً سَمَّيْتُمُوهَا أَنتُمْ وَآبَاؤُكُم مَّا أَنزَلَ اللَّهُ بِهَا مِن سُلْطَانٍ ۚ إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۚ أَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

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        يَا صَاحِبَيِ السِّجْنِ أَمَّا أَحَدُكُمَا فَيَسْقِي رَبَّهُ خَمْرًا ۖ وَأَمَّا الْآخَرُ فَيُصْلَبُ فَتَأْكُلُ الطَّيْرُ مِن رَّأْسِهِ ۚ قُضِيَ الْأَمْرُ الَّذِي فِيهِ تَسْتَفْتِيَانِ

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        وَقَالَ لِلَّذِي ظَنَّ أَنَّهُ نَاجٍ مِّنْهُمَا اذْكُرْنِي عِندَ رَبِّكَ فَأَنسَاهُ الشَّيْطَانُ ذِكْرَ رَبِّهِ فَلَبِثَ فِي السِّجْنِ بِضْعَ سِنِينَ

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        وَقَالَ الْمَلِكُ إِنِّي أَرَىٰ سَبْعَ بَقَرَاتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعَ سُنبُلَاتٍ خُضْرٍ وَأُخَرَ يَابِسَاتٍ ۖ يَا أَيُّهَا الْمَلَأُ أَفْتُونِي فِي رُؤْيَايَ إِن كُنتُمْ لِلرُّؤْيَا تَعْبُرُونَ

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        قَالُوا أَضْغَاثُ أَحْلَامٍ ۖ وَمَا نَحْنُ بِتَأْوِيلِ الْأَحْلَامِ بِعَالِمِينَ

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        وَقَالَ الَّذِي نَجَا مِنْهُمَا وَادَّكَرَ بَعْدَ أُمَّةٍ أَنَا أُنَبِّئُكُم بِتَأْوِيلِهِ فَأَرْسِلُونِ

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        يُوسُفُ أَيُّهَا الصِّدِّيقُ أَفْتِنَا فِي سَبْعِ بَقَرَاتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعِ سُنبُلَاتٍ خُضْرٍ وَأُخَرَ يَابِسَاتٍ لَّعَلِّي أَرْجِعُ إِلَى النَّاسِ لَعَلَّهُمْ يَعْلَمُونَ

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        قَالَ تَزْرَعُونَ سَبْعَ سِنِينَ دَأَبًا فَمَا حَصَدتُّمْ فَذَرُوهُ فِي سُنبُلِهِ إِلَّا قَلِيلًا مِّمَّا تَأْكُلُونَ

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        ثُمَّ يَأْتِي مِن بَعْدِ ذَٰلِكَ سَبْعٌ شِدَادٌ يَأْكُلْنَ مَا قَدَّمْتُمْ لَهُنَّ إِلَّا قَلِيلًا مِّمَّا تُحْصِنُونَ

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        ثُمَّ يَأْتِي مِن بَعْدِ ذَٰلِكَ عَامٌ فِيهِ يُغَاثُ النَّاسُ وَفِيهِ يَعْصِرُونَ

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        وَقَالَ الْمَلِكُ ائْتُونِي بِهِ ۖ فَلَمَّا جَاءَهُ الرَّسُولُ قَالَ ارْجِعْ إِلَىٰ رَبِّكَ فَاسْأَلْهُ مَا بَالُ النِّسْوَةِ اللَّاتِي قَطَّعْنَ أَيْدِيَهُنَّ ۚ إِنَّ رَبِّي بِكَيْدِهِنَّ عَلِيمٌ

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        الم

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        سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا ۚ إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ

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          وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِي الْأَرْضِ يَتَبَوَّأُ مِنْهَا حَيْثُ يَشَاءُ ۚ نُصِيبُ بِرَحْمَتِنَا مَن نَّشَاءُ ۖ وَلَا نُضِيعُ أَجْرَ الْمُحْسِنِينَ

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          وَلَأَجْرُ الْآخِرَةِ خَيْرٌ لِّلَّذِينَ آمَنُوا وَكَانُوا يَتَّقُونَ

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          وَجَاءَ إِخْوَةُ يُوسُفَ فَدَخَلُوا عَلَيْهِ فَعَرَفَهُمْ وَهُمْ لَهُ مُنكِرُونَ

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          وَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ قَالَ ائْتُونِي بِأَخٍ لَّكُم مِّنْ أَبِيكُمْ ۚ أَلَا تَرَوْنَ أَنِّي أُوفِي الْكَيْلَ وَأَنَا خَيْرُ الْمُنزِلِينَ

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          فَإِن لَّمْ تَأْتُونِي بِهِ فَلَا كَيْلَ لَكُمْ عِندِي وَلَا تَقْرَبُونِ

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          قَالُوا سَنُرَاوِدُ عَنْهُ أَبَاهُ وَإِنَّا لَفَاعِلُونَ

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          وَقَالَ لِفِتْيَانِهِ اجْعَلُوا بِضَاعَتَهُمْ فِي رِحَالِهِمْ لَعَلَّهُمْ يَعْرِفُونَهَا إِذَا انقَلَبُوا إِلَىٰ أَهْلِهِمْ لَعَلَّهُمْ يَرْجِعُونَ

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          فَلَمَّا رَجَعُوا إِلَىٰ أَبِيهِمْ قَالُوا يَا أَبَانَا مُنِعَ مِنَّا الْكَيْلُ فَأَرْسِلْ مَعَنَا أَخَانَا نَكْتَلْ وَإِنَّا لَهُ لَحَافِظُونَ

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          قَالَ هَلْ آمَنُكُمْ عَلَيْهِ إِلَّا كَمَا أَمِنتُكُمْ عَلَىٰ أَخِيهِ مِن قَبْلُ ۖ فَاللَّهُ خَيْرٌ حَافِظًا ۖ وَهُوَ أَرْحَمُ الرَّاحِمِينَ

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          وَلَمَّا فَتَحُوا مَتَاعَهُمْ وَجَدُوا بِضَاعَتَهُمْ رُدَّتْ إِلَيْهِمْ ۖ قَالُوا يَا أَبَانَا مَا نَبْغِي ۖ هَٰذِهِ بِضَاعَتُنَا رُدَّتْ إِلَيْنَا ۖ وَنَمِيرُ أَهْلَنَا وَنَحْفَظُ أَخَانَا وَنَزْدَادُ كَيْلَ بَعِيرٍ ۖ ذَٰلِكَ كَيْلٌ يَسِيرٌ

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          قَالَ لَنْ أُرْسِلَهُ مَعَكُمْ حَتَّىٰ تُؤْتُونِ مَوْثِقًا مِّنَ اللَّهِ لَتَأْتُنَّنِي بِهِ إِلَّا أَن يُحَاطَ بِكُمْ ۖ فَلَمَّا آتَوْهُ مَوْثِقَهُمْ قَالَ اللَّهُ عَلَىٰ مَا نَقُولُ وَكِيلٌ

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          وَقَالَ يَا بَنِيَّ لَا تَدْخُلُوا مِن بَابٍ وَاحِدٍ وَادْخُلُوا مِنْ أَبْوَابٍ مُّتَفَرِّقَةٍ ۖ وَمَا أُغْنِي عَنكُم مِّنَ اللَّهِ مِن شَيْءٍ ۖ إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَعَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ

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          وَلَمَّا دَخَلُوا مِنْ حَيْثُ أَمَرَهُمْ أَبُوهُم مَّا كَانَ يُغْنِي عَنْهُم مِّنَ اللَّهِ مِن شَيْءٍ إِلَّا حَاجَةً فِي نَفْسِ يَعْقُوبَ قَضَاهَا ۚ وَإِنَّهُ لَذُو عِلْمٍ لِّمَا عَلَّمْنَاهُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

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          وَلَمَّا دَخَلُوا عَلَىٰ يُوسُفَ آوَىٰ إِلَيْهِ أَخَاهُ ۖ قَالَ إِنِّي أَنَا أَخُوكَ فَلَا تَبْتَئِسْ بِمَا كَانُوا يَعْمَلُونَ

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          فَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ جَعَلَ السِّقَايَةَ فِي رَحْلِ أَخِيهِ ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسَارِقُونَ

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          فَأَخَذَهُ اللَّهُ نَكَالَ الْآخِرَةِ وَالْأُولَىٰ

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          فَقَالَ أَنَا رَبُّكُمُ الْأَعْلَىٰ

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          فَحَشَرَ فَنَادَىٰ

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          ثُمَّ أَدْبَرَ يَسْعَىٰ

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          فَكَذَّبَ وَعَصَىٰ

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          فَأَرَاهُ الْآيَةَ الْكُبْرَىٰ

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          وَأَهْدِيَكَ إِلَىٰ رَبِّكَ فَتَخْشَىٰ

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          فَقُلْ هَل لَّكَ إِلَىٰ أَن تَزَكَّىٰ

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          اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ

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          إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى

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          هَلْ أَتَاكَ حَدِيثُ مُوسَىٰ

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          فَإِذَا هُم بِالسَّاهِرَةِ

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          فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ

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          قَالُوا تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ

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          أَإِذَا كُنَّا عِظَامًا نَّخِرَةً

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          يَقُولُونَ أَإِنَّا لَمَرْدُودُونَ فِي الْحَافِرَةِ

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          أَبْصَارُهَا خَاشِعَةٌ

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          قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ

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          تَتْبَعُهَا الرَّادِفَةُ

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          يَوْمَ تَرْجُفُ الرَّاجِفَةُ

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          فَالْمُدَبِّرَاتِ أَمْرًا

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          فَالسَّابِقَاتِ سَبْقًا

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          وَالسَّابِحَاتِ سَبْحًا

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          وَالنَّاشِطَاتِ نَشْطًا

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          وَالنَّازِعَاتِ غَرْقًا

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          عَمَّ يَتَسَاءَلُونَ

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          إِنَّا أَنذَرْنَاكُمْ عَذَابًا قَرِيبًا يَوْمَ يَنظُرُ الْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ الْكَافِرُ يَا لَيْتَنِي كُنتُ تُرَابًا

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          ذَٰلِكَ الْيَوْمُ الْحَقُّ ۖ فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ مَآبًا

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          يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَقَالَ صَوَابًا

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          رَّبِّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا الرَّحْمَٰنِ ۖ لَا يَمْلِكُونَ مِنْهُ خِطَابًا

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          جَزَاءً مِّن رَّبِّكَ عَطَاءً حِسَابًا

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          لَّا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّابًا

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          وَكَأْسًا دِهَاقًا

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          وَكَوَاعِبَ أَتْرَابًا

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          حَدَائِقَ وَأَعْنَابًا

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          إِنَّ لِلْمُتَّقِينَ مَفَازًا

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          فَذُوقُوا فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا

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          وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ كِتَابًا

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          وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا

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          إِنَّهُمْ كَانُوا لَا يَرْجُونَ حِسَابًا

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          جَزَاءً وِفَاقًا

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          إِلَّا حَمِيمًا وَغَسَّاقًا

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          لَّا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا

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          لَّابِثِينَ فِيهَا أَحْقَابًا

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          لِّلطَّاغِينَ مَآبًا

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          إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا

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          وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَابًا

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          وَفُتِحَتِ السَّمَاءُ فَكَانَتْ أَبْوَابًا

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          يَوْمَ يُنفَخُ فِي الصُّورِ فَتَأْتُونَ أَفْوَاجًا

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          إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَاتًا

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          وَجَنَّاتٍ أَلْفَافًا

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          لِّنُخْرِجَ بِهِ حَبًّا وَنَبَاتًا

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          وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا

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          وَجَعَلْنَا سِرَاجًا وَهَّاجًا

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          وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا

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          وَجَعَلْنَا النَّهَارَ مَعَاشًا

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          وَجَعَلْنَا اللَّيْلَ لِبَاسًا

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          وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا

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          وَخَلَقْنَاكُمْ أَزْوَاجًا

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          وَالْجِبَالَ أَوْتَادًا

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          أَلَمْ نَجْعَلِ الْأَرْضَ مِهَادًا

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          ثُمَّ كَلَّا سَيَعْلَمُونَ

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          كَلَّا سَيَعْلَمُونَ

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          الَّذِي هُمْ فِيهِ مُخْتَلِفُونَ

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          عَنِ النَّبَإِ الْعَظِيمِ

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          عَبَسَ وَتَوَلَّىٰ

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          أَن جَاءَهُ الْأَعْمَىٰ

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          وَمَا يُدْرِيكَ لَعَلَّهُ يَزَّكَّىٰ

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          أَوْ يَذَّكَّرُ فَتَنفَعَهُ الذِّكْرَىٰ

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          أَمَّا مَنِ اسْتَغْنَىٰ

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          فَأَنتَ لَهُ تَصَدَّىٰ

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          وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ

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          وَأَمَّا مَن جَاءَكَ يَسْعَىٰ

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          وَهُوَ يَخْشَىٰ

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          فَأَنتَ عَنْهُ تَلَهَّىٰ

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          إِذَا الشَّمْسُ كُوِّرَتْ

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          وَإِذَا النُّجُومُ انكَدَرَتْ

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          وَإِذَا الْجِبَالُ سُيِّرَتْ

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          وَإِذَا الْعِشَارُ عُطِّلَتْ

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          وَإِذَا الْوُحُوشُ حُشِرَتْ

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          قُلْ هُوَ اللَّهُ أَحَدٌ

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          وَإِذَا الْبِحَارُ سُجِّرَتْ

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          اللَّهُ الصَّمَدُ

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          لَمْ يَلِدْ وَلَمْ يُولَدْ

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          وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ

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          كَلَّا إِنَّهَا تَذْكِرَةٌ

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          فَمَن شَاءَ ذَكَرَهُ

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          وَإِذَا الْمَوْءُودَةُ سُئِلَتْ

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          بِأَيِّ ذَنبٍ قُتِلَتْ

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          وَإِذَا الصُّحُفُ نُشِرَتْ

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          وَإِذَا الْجَحِيمُ سُعِّرَتْ

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          وَإِذَا السَّمَاءُ كُشِطَتْ

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          وَإِذَا الْجَنَّةُ أُزْلِفَتْ

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          عَلِمَتْ نَفْسٌ مَّا أَحْضَرَتْ

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          فَلَا أُقْسِمُ بِالْخُنَّسِ

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          الْجَوَارِ الْكُنَّسِ

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          وَاللَّيْلِ إِذَا عَسْعَسَ

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          وَالصُّبْحِ إِذَا تَنَفَّسَ

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          وَإِذَا النُّفُوسُ زُوِّجَتْ

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          إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ

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          ذِي قُوَّةٍ عِندَ ذِي الْعَرْشِ مَكِينٍ

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          مُّطَاعٍ ثَمَّ أَمِينٍ

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          وَمَا صَاحِبُكُم بِمَجْنُونٍ

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          وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ

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          وَمَا هُوَ عَلَى الْغَيْبِ بِضَنِينٍ

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          وَمَا هُوَ بِقَوْلِ شَيْطَانٍ رَّجِيمٍ

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          فَأَيْنَ تَذْهَبُونَ

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          إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ

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          لِمَن شَاءَ مِنكُمْ أَن يَسْتَقِيمَ

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          وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ رَبُّ الْعَالَمِينَ

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          يَوْمَ لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْئًا ۖ وَالْأَمْرُ يَوْمَئِذٍ لِّلَّهِ

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          ثُمَّ مَا أَدْرَاكَ مَا يَوْمُ الدِّينِ

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          وَمَا أَدْرَاكَ مَا يَوْمُ الدِّينِ

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          وَمَا هُمْ عَنْهَا بِغَائِبِينَ

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          يَصْلَوْنَهَا يَوْمَ الدِّينِ

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          وَإِنَّ الْفُجَّارَ لَفِي جَحِيمٍ

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          إِنَّ الْأَبْرَارَ لَفِي نَعِيمٍ

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          يَعْلَمُونَ مَا تَفْعَلُونَ

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          كِرَامًا كَاتِبِينَ

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          وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ

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          كَلَّا بَلْ تُكَذِّبُونَ بِالدِّينِ

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          فِي أَيِّ صُورَةٍ مَّا شَاءَ رَكَّبَكَ

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          الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ

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          يَا أَيُّهَا الْإِنسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ

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          عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَتْ

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          وَإِذَا الْقُبُورُ بُعْثِرَتْ

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          وَإِذَا الْبِحَارُ فُجِّرَتْ

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          وَإِذَا الْكَوَاكِبُ انتَثَرَتْ

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          إِذَا السَّمَاءُ انفَطَرَتْ

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          Period of Revelation:      This Surah and the Surah At-Takweer closely resemble each other in their subject matter and were sent down in the same period, which is the early stage of the Prophet’s residence at Makkah. Major Issues, Divine Laws and Guidance:

          • A description as to what will happen on the Day of Judgement.
          • Guardian angels are assigned to each individual. They are recording each and every action.
          • Allah Himself will be the Judge on the Day of Judgement.
           The theme of this Surah is the Hereafter. After describing the Day of Resurrection, it is pointed out that every person will see whatever he has done in this world. Then man is asked to ponder upon the question as to what has deluded him into thinking that Allah (God), Who brought him into being and by Whose favor and bounty, he possesses the finest body, limbs and features among all creatures, is only bountiful and not just? His being bountiful and generous does not mean that man should become fearless of His justice. Man is warned that he should not have any misunderstanding about his accountability on the Day of Judgement because his complete record is being prepared. Two angels have been assigned to each person. They are the trustworthy writers. They are writing down whatever he is doing.In conclusion, it is stated that the Day of Resurrection will surely take place and on that Day the righteous shall enjoy every kind of bliss in paradise and the wicked shall be punished in hell. On that Day, no one shall avail anyone anything. All powers of reward and punishment shall be with Allah.

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          Period of Revelation: This Surah was revealed after Surah An-Naba. It was revealed during the early period of the period of the Prophet’s residence at Makkah.Major Issues, Divine Laws and Guidance:

          • Death, the Day of Resurrection and life after death.
          • The story of the Prophet Musa (peace be upon him) when he called Fir’aun (Pharaoh) towards his Rabb, he denied Allah and was subsequently punished.
          • The creation of man is not harder than the creations of the heavens, earth and its contents.
          • Punishment and reward on the Day of Judgement. 
          The theme of this Surah is resurrection, life after death and a warning about the consequences of rejecting the Prophet of Allah. The Surah opens with oaths by the angels who take the soul at death, who hasten to carry out Allah’s Commands and those who conduct the affairs of the universe according to the Divine Will, in order to assure that the Resurrection will certainly come to pass and the life after death will certainly take place.Then, briefly relating the story of Prophet Musa (Moses) and Fir’aun (Pharaoh), the fate that Fir’aun met in consequence of denying the Rasool and rejecting the guidance brought by him. The people of Makkah are warned that if they do not learn a lesson from this story and change their ways and attitude accordingly, they may also meet the same fate.Arguments are then given in support of the Hereafter and the life after death. Attention is drawn to the Earth and provisions that have been arranged in it for the sustenance of various creatures. It is further clarified that everything testifies to the fact that it has been created with great wisdom by Allah in fulfillment of some special purpose. After pointing out this, the question has been left to the intellect of man to ponder and to form an opinion of whether calling man to account for his sins after delegating authority and responsibility, would be in keeping with the demands of a wise system, or should man’s life end without accountability after committing all sorts of misdeeds in the world? Should he perish and mix in the dust forever and never be called to account for the responsibility and the authority entrusted to him?

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          وَيْلٌ لِّلْمُطَفِّفِينَ

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          الَّذِينَ إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ

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          وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ

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          أَلَا يَظُنُّ أُولَٰئِكَ أَنَّهُم مَّبْعُوثُونَ

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          لِيَوْمٍ عَظِيمٍ

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          يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ

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          كَلَّا إِنَّ كِتَابَ الْفُجَّارِ لَفِي سِجِّينٍ

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          وَمَا أَدْرَاكَ مَا سِجِّينٌ

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          كِتَابٌ مَّرْقُومٌ

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          وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

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          وَمَا يُكَذِّبُ بِهِ إِلَّا كُلُّ مُعْتَدٍ أَثِيمٍ

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          الَّذِينَ يُكَذِّبُونَ بِيَوْمِ الدِّينِ

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          إِذَا تُتْلَىٰ عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ

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          كَلَّا ۖ بَلْ ۜ رَانَ عَلَىٰ قُلُوبِهِم مَّا كَانُوا يَكْسِبُونَ

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          كَلَّا إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ

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          ثُمَّ إِنَّهُمْ لَصَالُو الْجَحِيمِ

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          ثُمَّ يُقَالُ هَٰذَا الَّذِي كُنتُم بِهِ تُكَذِّبُونَ

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          كَلَّا إِنَّ كِتَابَ الْأَبْرَارِ لَفِي عِلِّيِّينَ

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          وَمَا أَدْرَاكَ مَا عِلِّيُّونَ

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          كِتَابٌ مَّرْقُومٌ

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          يَشْهَدُهُ الْمُقَرَّبُونَ

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          إِنَّ الْأَبْرَارَ لَفِي نَعِيمٍ

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          عَلَى الْأَرَائِكِ يَنظُرُونَ

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          تَعْرِفُ فِي وُجُوهِهِمْ نَضْرَةَ النَّعِيمِ

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          يُسْقَوْنَ مِن رَّحِيقٍ مَّخْتُومٍ

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          خِتَامُهُ مِسْكٌ ۚ وَفِي ذَٰلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ

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          وَمِزَاجُهُ مِن تَسْنِيمٍ

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          عَيْنًا يَشْرَبُ بِهَا الْمُقَرَّبُونَ

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          إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ

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          وَإِذَا مَرُّوا بِهِمْ يَتَغَامَزُونَ

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          وَإِذَا انقَلَبُوا إِلَىٰ أَهْلِهِمُ انقَلَبُوا فَكِهِينَ

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          وَإِذَا رَأَوْهُمْ قَالُوا إِنَّ هَٰؤُلَاءِ لَضَالُّونَ

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          وَمَا أُرْسِلُوا عَلَيْهِمْ حَافِظِينَ

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          فَالْيَوْمَ الَّذِينَ آمَنُوا مِنَ الْكُفَّارِ يَضْحَكُونَ

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          عَلَى الْأَرَائِكِ يَنظُرُونَ

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          هَلْ ثُوِّبَ الْكُفَّارُ مَا كَانُوا يَفْعَلُونَ

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          فِي صُحُفٍ مُّكَرَّمَةٍ

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          مَّرْفُوعَةٍ مُّطَهَّرَةٍ

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          بِأَيْدِي سَفَرَةٍ

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          كِرَامٍ بَرَرَةٍ

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          قُتِلَ الْإِنسَانُ مَا أَكْفَرَهُ

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          مِنْ أَيِّ شَيْءٍ خَلَقَهُ

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          مِن نُّطْفَةٍ خَلَقَهُ فَقَدَّرَهُ

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          مَّ السَّبِيلَ يَسَّرَهُ

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          مَّ أَمَاتَهُ فَأَقْبَرَهُ

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          مَّ إِذَا شَاءَ أَنشَرَهُ

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          كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ

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          فَلْيَنظُرِ الْإِنسَانُ إِلَىٰ طَعَامِهِ

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          مَّ إِذَا شَاءَ أَنشَرَهُ

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          كَلَّا لَمَّا يَقْضِ مَا أَمَرَهُ

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          أَنَّا صَبَبْنَا الْمَاءَ صَبًّا

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          مَّ شَقَقْنَا الْأَرْضَ شَقًّا

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          فَأَنبَتْنَا فِيهَا حَبًّا

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          وَعِنَبًا وَقَضْبًا

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          وَزَيْتُونًا وَنَخْلًا

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          وَحَدَائِقَ غُلْبًا

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          وَفَاكِهَةً وَأَبًّا

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          مَّتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ

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          فَإِذَا جَاءَتِ الصَّاخَّةُ

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          يَوْمَ يَفِرُّ الْمَرْءُ مِنْ أَخِيهِ

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          وَأُمِّهِ وَأَبِيهِ

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          وَصَاحِبَتِهِ وَبَنِيهِ

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          وَعِنَبًا وَقَضْبًا

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          لِكُلِّ امْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ

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          وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ

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          ضَاحِكَةٌ مُّسْتَبْشِرَةٌ

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          وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ

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          تَرْهَقُهَا قَتَرَةٌ

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          أُولَٰئِكَ هُمُ الْكَفَرَةُ الْفَجَرَةُ

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          إِذَا السَّمَاءُ انشَقَّتْ

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          وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ

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          وَإِذَا الْأَرْضُ مُدَّتْ

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          وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ

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          وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ

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          يَا أَيُّهَا الْإِنسَانُ إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ كَدْحًا فَمُلَاقِيهِ

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          فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ

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          فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا

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          وَيَنقَلِبُ إِلَىٰ أَهْلِهِ مَسْرُورًا

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          وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ وَرَاءَ ظَهْرِهِ

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          فَسَوْفَ يَدْعُو ثُبُورًا

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          وَيَصْلَىٰ سَعِيرًا

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          إِنَّهُ كَانَ فِي أَهْلِهِ مَسْرُورًا

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          إِنَّهُ ظَنَّ أَن لَّن يَحُورَ

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          بَلَىٰ إِنَّ رَبَّهُ كَانَ بِهِ بَصِيرًا

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          فَلَا أُقْسِمُ بِالشَّفَقِ

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          وَاللَّيْلِ وَمَا وَسَقَ

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          وَالْقَمَرِ إِذَا اتَّسَقَ

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          لَتَرْكَبُنَّ طَبَقًا عَن طَبَقٍ

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          فَمَا لَهُمْ لَا يُؤْمِنُونَ

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          وَإِذَا قُرِئَ عَلَيْهِمُ الْقُرْآنُ لَا يَسْجُدُونَ ۩

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          بَلِ الَّذِينَ كَفَرُوا يُكَذِّبُونَ

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          وَاللَّهُ أَعْلَمُ بِمَا يُوعُونَ

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          فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ

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          إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ

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          فِي لَوْحٍ مَّحْفُوظٍ

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          بَلْ هُوَ قُرْآنٌ مَّجِيدٌ

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          وَاللَّهُ مِن وَرَائِهِم مُّحِيطٌ

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          بَلِ الَّذِينَ كَفَرُوا فِي تَكْذِيبٍ

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          فِرْعَوْنَ وَثَمُودَ

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          هَلْ أَتَاكَ حَدِيثُ الْجُنُودِ

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          فَعَّالٌ لِّمَا يُرِيدُ

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          ذُو الْعَرْشِ الْمَجِيدُ

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          وَهُوَ الْغَفُورُ الْوَدُودُ

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          إِنَّهُ هُوَ يُبْدِئُ وَيُعِيدُ

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          إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ

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          إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ ۚ ذَٰلِكَ الْفَوْزُ الْكَبِيرُ

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          إِنَّ الَّذِينَ فَتَنُوا الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ ثُمَّ لَمْ يَتُوبُوا فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ

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          الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ

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          وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّهِ الْعَزِيزِ الْحَمِيدِ

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          وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِالْمُؤْمِنِينَ شُهُودٌ

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          إِذْ هُمْ عَلَيْهَا قُعُودٌ

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          النَّارِ ذَاتِ الْوَقُودِ

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          قُتِلَ أَصْحَابُ الْأُخْدُودِ

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          وَشَاهِدٍ وَمَشْهُودٍ

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          وَالْيَوْمِ الْمَوْعُودِ

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          وَالسَّمَاءِ ذَاتِ الْبُرُوجِ

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          Period of Revelation: This Surah was revealed in Makkah during the period when persecution of the Muslims was at its peak and the disbelievers of Makkah were trying their utmost by tyranny and coercion to turn the new converts away from Islam.Major Issues, Divine Laws and Guidance:

          • Those who torture the believers will be given the punishment of conflagration on the Day of Judgement.
          • He Who created you for the first time, will bring you back to life again for accountability.
           This Surah warns the disbelievers of the evil consequences of persecution and tyranny, and consoles the believers that if they remain firm and steadfast against tyranny and coercion, they will be rewarded for it, and Allah Himself will avenge their persecutors. In this connection, the story of the makers of the ditch (Ashab al-Ukhdud), who had burnt the believers to death by casting them into pits full of fire is related. By means of this story, the believers and the disbelievers have been taught a few lessons:
          • Just as the makers of the ditch became worthy of Allah’s curse and punishment, the chiefs of Makkah are also becoming worthy of it.
          • Just as the believers at that time, willingly accepted to sacrifice their lives by being burnt to death in the pits of fire instead of turning away from their faith, so also should the believers endure persecution and not to give up faith.
          • Allah, to whom belongs the Kingdom of the heavens and the earth, is Praiseworthy and is watching what the two groups are striving for.
          It is made clear that the disbelievers will not only be punished in Hell for their disbelief but, in addition to that, they will also suffer punishment of fire as a fit recompense for their tyranny and cruelty. The believers who are firm in their belief and do good deeds will be rewarded with paradise, which indeed, will be the supreme success. The disbelievers are warned that Allah’s grip is very severe. If they are proud of the strength of their hosts, they should know that the hosts of Pharaoh and Thamud were even stronger and even more numerous. Therefore, they should learn a lesson from the fate, these people of the past met. No one can escape Allah’s jurisdiction and the Qur’an that they are belying is unchangeable: it is inscribed in the Preserved Tablet, which cannot be destroyed.

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          تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ

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          مَا أَغْنَىٰ عَنْهُ مَالُهُ وَمَا كَسَبَ

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          سَيَصْلَىٰ نَارًا ذَاتَ لَهَبٍ

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          وَامْرَأَتُهُ حَمَّالَةَ الْحَطَبِ

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          فِي جِيدِهَا حَبْلٌ مِّن مَّسَدٍ

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          إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ

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          وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا

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          فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ ۚ إِنَّهُ كَانَ تَوَّابًا

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          إِنَّهُمْ يَكِيدُونَ كَيْدًا

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          وَأَكِيدُ كَيْدًا

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          فَمَهِّلِ الْكَافِرِينَ أَمْهِلْهُمْ رُوَيْدًا

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          وَمَا هُوَ بِالْهَزْلِ

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          إِنَّهُ لَقَوْلٌ فَصْلٌ

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          فَمَا لَهُ مِن قُوَّةٍ وَلَا نَاصِرٍ

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          وَالسَّمَاءِ ذَاتِ الرَّجْعِ

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          وَالْأَرْضِ ذَاتِ الصَّدْعِ

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          وَمَا أَدْرَاكَ مَا الطَّارِقُ

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          النَّجْمُ الثَّاقِبُ

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          إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ

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          فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ

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          خُلِقَ مِن مَّاءٍ دَافِقٍ

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          يَخْرُجُ مِن بَيْنِ الصُّلْبِ وَالتَّرَائِبِ

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          إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ

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          يَوْمَ تُبْلَى السَّرَائِرُ

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          وَالسَّمَاءِ وَالطَّارِقِ

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          Period of Revelation: This is one of the early Surahs revealed at Makkah. It was sent down at a stage when the disbelievers of Makkah were employing all sorts of devices and plans to defeat and frustrate the message of Islam.Major Issues, Divine Laws and Guidance:

          • Allah has appointed a guardian angel over every soul.
          • The Qur’an is the decisive Word of Allah.
          This Surah discuses two themes:
          • Man has to appear before Allah after death.
          • The Qur’an is a decisive Word, which no plan or device of the disbelievers can defeat or frustrate.
          The stars of the heavens are cited as an evidence that there is nothing in the universe that may continue to exist and survive without a guardian over it. Then man is asked to consider his own self as to how he has been brought into existence from a mere sperm drop and shaped into a living human being. Then it is said that Allah, Who brought him into existence, certainly has the power to create him once again to scrutinize all of the secrets of man which remained hidden in this world. At that time, man will neither be able to escape the consequences of his deeds by his own power, nor will anyone else come to his rescue.In conclusion, it is pointed out that just as the falling of rain from the sky, the sprouting of plants and crops from the earth are not child’s play, but a serious task, similarly the truths expressed in the Qur’an are no jest, but a firm and unchangeable reality. The disbelievers think that their plans and devices will defeat the invitation of the Qur’an, but they do not know that Allah too is devising a plan which will void all their plans. Then, a word of consolation is provided to the Prophet (peace be upon him) and a warning is given to the disbelievers that very soon they will themselves find out whether they have been able to defeat the Qur’an by their schemes or whether the Qur’an has dominated them in the very place where they are exerting their efforts to defeat it.

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          لَكُمْ دِينُكُمْ وَلِيَ دِينِ

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          قُلْ يَا أَيُّهَا الْكَافِرُونَ

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          لَا أَعْبُدُ مَا تَعْبُدُونَ

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          وَلَا أَنتُمْ عَابِدُونَ مَا أَعْبُدُ

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          وَلَا أَنَا عَابِدٌ مَّا عَبَدتُّمْ

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          فَبِأَيِّ حَدِيثٍ بَعْدَهُ يُؤْمِنُونَ

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          وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

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          وَإِذَا قِيلَ لَهُمُ ارْكَعُوا لَا يَرْكَعُونَ

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          وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

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          كُلُوا وَتَمَتَّعُوا قَلِيلًا إِنَّكُم مُّجْرِمُونَ

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          وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

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          إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ

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          وَفَوَاكِهَ مِمَّا يَشْتَهُونَ

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          إِنَّ الْمُتَّقِينَ فِي ظِلَالٍ وَعُيُونٍ

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          وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

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          فَإِن كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ

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          هَٰذَا يَوْمُ الْفَصْلِ ۖ جَمَعْنَاكُمْ وَالْأَوَّلِينَ

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          وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

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          وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ

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          هَٰذَا يَوْمُ لَا يَنطِقُونَ

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          وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

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          كَأَنَّهُ جِمَالَتٌ صُفْرٌ

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          إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ

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          لَّا ظَلِيلٍ وَلَا يُغْنِي مِنَ اللَّهَبِ

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          انطَلِقُوا إِلَىٰ ظِلٍّ ذِي ثَلَاثِ شُعَبٍ

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          انطَلِقُوا إِلَىٰ مَا كُنتُم بِهِ تُكَذِّبُونَ

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          وَلَا أَنتُمْ عَابِدُونَ مَا أَعْبُدُ

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          وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

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          وَجَعَلْنَا فِيهَا رَوَاسِيَ شَامِخَاتٍ وَأَسْقَيْنَاكُم مَّاءً فُرَاتًا

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          أَحْيَاءً وَأَمْوَاتًا

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          أَلَمْ نَجْعَلِ الْأَرْضَ كِفَاتًا

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          وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

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          فَقَدَرْنَا فَنِعْمَ الْقَادِرُونَ

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          إِلَىٰ قَدَرٍ مَّعْلُومٍ

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          فَجَعَلْنَاهُ فِي قَرَارٍ مَّكِينٍ

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          أَلَمْ نَخْلُقكُّم مِّن مَّاءٍ مَّهِينٍ

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          وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

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          كَذَٰلِكَ نَفْعَلُ بِالْمُجْرِمِينَ

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          ثُمَّ نُتْبِعُهُمُ الْآخِرِينَ

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          أَلَمْ نُهْلِكِ الْأَوَّلِينَ

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          وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

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          وَمَا أَدْرَاكَ مَا يَوْمُ الْفَصْلِ

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          لِيَوْمِ الْفَصْلِ

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          لِأَيِّ يَوْمٍ أُجِّلَتْ

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          وَإِذَا الرُّسُلُ أُقِّتَتْ

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          وَإِذَا الْجِبَالُ نُسِفَتْ

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          وَإِذَا السَّمَاءُ فُرِجَتْ

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          فَإِذَا النُّجُومُ طُمِسَتْ

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          إِنَّمَا تُوعَدُونَ لَوَاقِعٌ

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          عُذْرًا أَوْ نُذْرًا

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          فَالْمُلْقِيَاتِ ذِكْرًا

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          فَالْفَارِقَاتِ فَرْقًا

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          وَالنَّاشِرَاتِ نَشْرًا

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          فَالْعَاصِفَاتِ عَصْفًا

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          وَالْمُرْسَلَاتِ عُرْفًا

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          Period of Revelation: This Surah was revealed in the early period during the Prophet’s residence at Makkah. If this Surah is read together with the two Surahs preceding it, namely Al-Qiyamah and Ad-Dahr, and the two Surahs following it, namely An-Naba and An-Nazi’at, it becomes clear that all these Surahs are the revelations of the same period, and they deal with one and the same theme, which has been impressed on the people of Makkah in different ways.Major Issues, Divine Laws and Guidance:

          • Allah swears in the name of life giving winds, rain and angels that the Day of Judgement will be established.
          • On that Day, the disbelievers will be asked to walk towards hell which they used to deny, and the righteous will be given all that they desire.
          • A warning to the disbelievers, and a question as to what statement after this Qur’an (the last revelation) will they believe?
          The theme of this Surah is to affirm the Resurrection and Hereafter and to warn the people of the consequences which will ultimately follow either the denial or the affirmation of these truths.In the first seven verses, the system of winds is presented as an evidence of the truth that the Resurrection which is being foretold by the Qur’an and the Prophet Muhammad (peace be upon him) must come to pass. The power of All-Mighty Allah Who has established this wonderful system on this earth, is not helpless in bringing about the Resurrection. The express wisdom which underlies this system bears evidence that the life Hereafter and Day of Judgement must take place, for no act of an All-Wise Creator is vain and purposeless, and if there was no life Hereafter, it would mean that this life is useless and purposeless.In vv. 16-28 arguments are given for the occurrence and necessity of the Resurrection and the life Hereafter. Man’s own history, his own birth, and the structure of the earth on which he lives, bear the testimony that the coming of the Resurrection and the establishment of the Hereafter are possible as well as the demand of Allah Almighty’s wisdom. History tells us that the nations which denied the Hereafter, ultimately became corrupted and met with destruction. This means that the Hereafter is a truth which, if denied and contradicted by a nation through its conduct and attitude, will cause it to meet the same fate as that of a blind man who rushes headlong towards an approaching train. It also means that in the Kingdom of the universe, not only physical laws are at work, but also moral laws, under which the process of retribution is operating. But, since in the present life of the world, retribution is not taking place in its complete form, the moral law of the universe necessarily demands that there should come a time when it should take its full course, and all those good works and evil deeds, which could not be rewarded here, or which escaped their due punishment, should be fully rewarded and punished. For this purpose, it is inevitable that there should be a second life after death. If man only considers how he takes his birth in this world, his intellect, provided it is sound intellect, cannot deny that Allah, Who began his creation from an insignificant sperm drop and developed him into a perfect human being, is able to create the same human being again.In conclusion, the deniers of the Hereafter and those who turn away from Allah’s worship, are warned: “Enjoy your short-lived worldly pleasure as you may, but your end will ultimately be disastrous.” The discourse ends with the assertion that the one who fails to obtain guidance from the Qur’an, can have no other source of Guidance.

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          كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنتُمْ تَعْمَلُونَ

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          فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالْأُنثَىٰ

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          ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّىٰ

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          أَيَحْسَبُ الْإِنسَانُ أَن يُتْرَكَ سُدًى

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          أَلَمْ يَكُ نُطْفَةً مِّن مَّنِيٍّ يُمْنَىٰ

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          ثُمَّ أَوْلَىٰ لَكَ فَأَوْلَىٰ

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          أَوْلَىٰ لَكَ فَأَوْلَىٰ

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          ثُمَّ ذَهَبَ إِلَىٰ أَهْلِهِ يَتَمَطَّىٰ

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          وَلَٰكِن كَذَّبَ وَتَوَلَّىٰ

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            فَلَا صَدَّقَ وَلَا صَلَّىٰ

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            إِلَىٰ رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ

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            وَالْتَفَّتِ السَّاقُ بِالسَّاقِ

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            وَظَنَّ أَنَّهُ الْفِرَاقُ

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            وَقِيلَ مَنْ ۜ رَاقٍ

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            كَلَّا إِذَا بَلَغَتِ التَّرَاقِيَ

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            فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ

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            ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ

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            إِلَىٰ رَبِّهَا نَاظِرَةٌ

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            وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ

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            وَتَذَرُونَ الْآخِرَةَ

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            كَلَّا بَلْ تُحِبُّونَ الْعَاجِلَةَ

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            وَوُجُوهٌ يَوْمَئِذٍ بَاسِرَةٌ

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            تَظُنُّ أَن يُفْعَلَ بِهَا فَاقِرَةٌ

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            إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ

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            لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ

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            وَلَوْ أَلْقَىٰ مَعَاذِيرَهُ

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            بَلِ الْإِنسَانُ عَلَىٰ نَفْسِهِ بَصِيرَةٌ

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            يُنَبَّأُ الْإِنسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ

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            إِلَىٰ رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ

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            كَلَّا لَا وَزَرَ

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            يَقُولُ الْإِنسَانُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ

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            وَجُمِعَ الشَّمْسُ وَالْقَمَرُ

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            وَخَسَفَ الْقَمَرُ

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            فَإِذَا بَرِقَ الْبَصَرُ

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            يَسْأَلُ أَيَّانَ يَوْمُ الْقِيَامَةِ

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            بَلَىٰ قَادِرِينَ عَلَىٰ أَن نُّسَوِّيَ بَنَانَهُ

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            بَلْ يُرِيدُ الْإِنسَانُ لِيَفْجُرَ أَمَامَهُ

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            أَيَحْسَبُ الْإِنسَانُ أَلَّن نَّجْمَعَ عِظَامَهُ

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            وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ

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            لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ

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              فَمَن شَاءَ ذَكَرَهُ

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              وَكُنَّا نَخُوضُ مَعَ الْخَائِضِينَ

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              كَلَّا إِنَّهُ تَذْكِرَةٌ

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              كَلَّا ۖ بَل لَّا يَخَافُونَ الْآخِرَةَ

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              بَلْ يُرِيدُ كُلُّ امْرِئٍ مِّنْهُمْ أَن يُؤْتَىٰ صُحُفًا مُّنَشَّرَةً

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              فَرَّتْ مِن قَسْوَرَةٍ

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              كَأَنَّهُمْ حُمُرٌ مُّسْتَنفِرَةٌ

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              فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ

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              فَمَا تَنفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ

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              حَتَّىٰ أَتَانَا الْيَقِينُ

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              وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ

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              وَالصُّبْحِ إِذَا أَسْفَرَ

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              وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ

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              قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ

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              عَنِ الْمُجْرِمِينَ

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              مَا سَلَكَكُمْ فِي سَقَرَ

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              فِي جَنَّاتٍ يَتَسَاءَلُونَ

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              إِلَّا أَصْحَابَ الْيَمِينِ

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              كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ

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              لِمَن شَاءَ مِنكُمْ أَن يَتَقَدَّمَ أَوْ يَتَأَخَّرَ

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              نَذِيرًا لِّلْبَشَرِ

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              إِنَّهَا لَإِحْدَى الْكُبَرِ

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              وَاللَّيْلِ إِذْ أَدْبَرَ

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              كَلَّا وَالْقَمَرِ

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              وَمَا جَعَلْنَا أَصْحَابَ النَّارِ إِلَّا مَلَائِكَةً ۙ وَمَا جَعَلْنَا عِدَّتَهُمْ إِلَّا فِتْنَةً لِّلَّذِينَ كَفَرُوا لِيَسْتَيْقِنَ الَّذِينَ أُوتُوا الْكِتَابَ وَيَزْدَادَ الَّذِينَ آمَنُوا إِيمَانًا ۙ وَلَا يَرْتَابَ الَّذِينَ أُوتُوا الْكِتَابَ وَالْمُؤْمِنُونَ ۙ وَلِيَقُولَ الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ وَالْكَافِرُونَ مَاذَا أَرَادَ اللَّهُ بِهَٰذَا مَثَلًا ۚ كَذَٰلِكَ يُضِلُّ اللَّهُ مَن يَشَاءُ وَيَهْدِي مَن يَشَاءُ ۚ وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ ۚ وَمَا هِيَ إِلَّا ذِكْرَىٰ لِلْبَشَرِ

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              عَلَيْهَا تِسْعَةَ عَشَرَ

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              لَا تُبْقِي وَلَا تَذَرُ

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              لَوَّاحَةٌ لِّلْبَشَرِ

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              وَمَا أَدْرَاكَ مَا سَقَرُ

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              سَأُصْلِيهِ سَقَرَ

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              إِنْ هَٰذَا إِلَّا قَوْلُ الْبَشَرِ

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              فَقَالَ إِنْ هَٰذَا إِلَّا سِحْرٌ يُؤْثَرُ

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              ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ

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              ثُمَّ عَبَسَ وَبَسَرَ

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              ثُمَّ نَظَرَ

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              ثُمَّ قُتِلَ كَيْفَ قَدَّرَ

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              فَقُتِلَ كَيْفَ قَدَّرَ

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              إِنَّهُ فَكَّرَ وَقَدَّرَ

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              سَأُرْهِقُهُ صَعُودًا

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              كَلَّا ۖ إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا

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              ثُمَّ يَطْمَعُ أَنْ أَزِيدَ

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              وَمَهَّدتُّ لَهُ تَمْهِيدًا

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              وَبَنِينَ شُهُودًا

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              وَجَعَلْتُ لَهُ مَالًا مَّمْدُودًا

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              ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا

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              عَلَى الْكَافِرِينَ غَيْرُ يَسِيرٍ

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              كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحَاهَا

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              إِنَّمَا أَنتَ مُنذِرُ مَن يَخْشَاهَا

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              إِلَىٰ رَبِّكَ مُنتَهَاهَا

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              فِيمَ أَنتَ مِن ذِكْرَاهَا

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              يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا

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              فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ

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              وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ

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              فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ

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              وَآثَرَ الْحَيَاةَ الدُّنْيَا

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              فَأَمَّا مَن طَغَىٰ

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              وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَىٰ

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              يَوْمَ يَتَذَكَّرُ الْإِنسَانُ مَا سَعَىٰ

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              فَإِذَا جَاءَتِ الطَّامَّةُ الْكُبْرَىٰ

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              مَتَاعًا لَّكُمْ وَلِأَنْعَامِكُمْ

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              وَالْجِبَالَ أَرْسَاهَا

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              أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا

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              وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا

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              وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا

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              رَفَعَ سَمْكَهَا فَسَوَّاهَا

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              أَأَنتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا

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              إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰ

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              فَذَٰلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ

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              فَإِذَا نُقِرَ فِي النَّاقُورِ

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              وَلِرَبِّكَ فَاصْبِرْ

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              وَلَا تَمْنُن تَسْتَكْثِرُ

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              وَالرُّجْزَ فَاهْجُرْ

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              وَثِيَابَكَ فَطَهِّرْ

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              وَرَبَّكَ فَكَبِّ

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              قُمْ فَأَنذِرْ

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              يَا أَيُّهَا الْمُدَّثِّرُ

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                Period of Revelation: This Surah was revealed during the early period of the Prophet’s residence at Makkah.Major Issues, Divine Laws and Guidance:

                • Creations of the heavens, earth, mountains and vegetation clearly points out towards the Day of Judgement.
                • Resurrection and man’s accountability in the court of Allah.
                • The righteous will be well pleased, while the disbelievers will be put in hell, where they will be treated with scalding water and decaying filth.
                The theme of this Surah is to affirm the resurrection and hereafter, and to warn the people of the consequences of disbelieving it. When the Prophet (peace be upon him) first started to preach Islam at Makkah, his message consisted of three elements:
                • Do not associate any one with Allah in his Godhead;
                • Allah has appointed him as His Rasool (Messenger);
                • This world will come to an end one day and then another world will be established. All the former and the latter generations will be resurrected with the same bodies in which they lived and worked in this world. They will be called to account for their beliefs and deeds, and those who emerge as believing and righteous in this accountability will go to Paradise and those who are proved to be disbelieving and wicked will live in hell forever.
                Of these, the first elements was highly unpleasant for the people of Makkah, they were not disbelievers in the existence of Allah. They believed in His Being, the Supreme Sustainer, Creator and Providence and also admitted that all those beings whom they regarded as their deities, were themselves Allah’s creatures. Therefore, in this regard the only thing they disputed was whether the deities had any share in the attributes and powers of Divinity and in the Divine Being itself or not. As for the second element, the people of Makkah were not prepared to accept it. However, they could not deny that during the 40-year of life, that the Prophet (peace be upon him) had lived amongst them before his claim to be a Prophet, they had never found him lying or deceitful or one who would adopt unlawful methods for selfish ends.As for the third element, resurrection, they mocked it the most and expressed unusual wonder at it. They regarded it as remote from reason and impossible. They talked about it as incredible, even inconceivable, in their assemblies. Therefore, reference is made to the common talk and the doubts that were being expressed in the streets of Makkah and in every assembly of the people on hearing the news about Resurrection. Then, the deniers have been asked: “Don’t you see this earth which We have spread as a carpet for you? Don’t you see the high mountains which We have so firmly placed in the earth? Don’t you consider your own selves, how We have created you as pairs of men and women? Don’t you consider your sleep by which We make you seek a few hours rest after a few hours of labor and toil so as to keep you fit for work in this world? Don’t you see the alternation of the night and the day which We are so regularly perpetuating precisely according to your needs and requirements? Don’t you see the strongly fortified system of the heavens above you? Don’t you see the sun by means of which you are receiving your light and heat? Don’t you see the rain which fall from the clouds and help produce vegetables and gardens? Do these things tell you that the power of the Almighty Allah Who has created them, will be unable to bring about Resurrection and establish the Day of Judgement? Then, from the supreme wisdom which is clearly working in this world around you, do you only understand that even though each of these functions is for a purpose, life is yet meaningless? Nothing could be more absurd and meaningless than to say that, man, after being granted vast powers of appropriation in this world, would not be held accountable for his actions. He should neither be rewarded for satisfactory work, nor punished for unsatisfactory performance.In conclusion, the Divine Court in the Hereafter has been depicted, making it clear that there will be no question about somebody’s getting his followers and associates forgiven. None will speak without leave, and leave for intercession will be given only for those who had acknowledged the Truth in this world; rebels of Allah and rejectors of the Truth will deserve no intercession at all.

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                قَالُوا وَأَقْبَلُوا عَلَيْهِم مَّاذَا تَفْقِدُونَ

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                قَالُوا نَفْقِدُ صُوَاعَ الْمَلِكِ وَلِمَن جَاءَ بِهِ حِمْلُ بَعِيرٍ وَأَنَا بِهِ زَعِيمٌ

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                قَالُوا تَاللَّهِ لَقَدْ عَلِمْتُم مَّا جِئْنَا لِنُفْسِدَ فِي الْأَرْضِ وَمَا كُنَّا سَارِقِينَ

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                قَالُوا فَمَا جَزَاؤُهُ إِن كُنتُمْ كَاذِبِينَ

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                قَالُوا جَزَاؤُهُ مَن وُجِدَ فِي رَحْلِهِ فَهُوَ جَزَاؤُهُ ۚ كَذَٰلِكَ نَجْزِي الظَّالِمِينَ

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                فَبَدَأَ بِأَوْعِيَتِهِمْ قَبْلَ وِعَاءِ أَخِيهِ ثُمَّ اسْتَخْرَجَهَا مِن وِعَاءِ أَخِيهِ ۚ كَذَٰلِكَ كِدْنَا لِيُوسُفَ ۖ مَا كَانَ لِيَأْخُذَ أَخَاهُ فِي دِينِ الْمَلِكِ إِلَّا أَن يَشَاءَ اللَّهُ ۚ نَرْفَعُ دَرَجَاتٍ مَّن نَّشَاءُ ۗ وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ

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                قَالُوا إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَّهُ مِن قَبْلُ ۚ فَأَسَرَّهَا يُوسُفُ فِي نَفْسِهِ وَلَمْ يُبْدِهَا لَهُمْ ۚ قَالَ أَنتُمْ شَرٌّ مَّكَانًا ۖ وَاللَّهُ أَعْلَمُ بِمَا تَصِفُونَ

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                قَالُوا يَا أَيُّهَا الْعَزِيزُ إِنَّ لَهُ أَبًا شَيْخًا كَبِيرًا فَخُذْ أَحَدَنَا مَكَانَهُ ۖ إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ

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                قَالُوا أَإِنَّكَ لَأَنتَ يُوسُفُ ۖ قَالَ أَنَا يُوسُفُ وَهَٰذَا أَخِي ۖ قَدْ مَنَّ اللَّهُ عَلَيْنَا ۖ إِنَّهُ مَن يَتَّقِ وَيَصْبِرْ فَإِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ

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                قَالُوا تَاللَّهِ لَقَدْ آثَرَكَ اللَّهُ عَلَيْنَا وَإِن كُنَّا لَخَاطِئِينَ

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                قَالَ لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ ۖ يَغْفِرُ اللَّهُ لَكُمْ ۖ وَهُوَ أَرْحَمُ الرَّاحِمِينَ

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                اذْهَبُوا بِقَمِيصِي هَٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِي يَأْتِ بَصِيرًا وَأْتُونِي بِأَهْلِكُمْ أَجْمَعِينَ

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                وَلَمَّا فَصَلَتِ الْعِيرُ قَالَ أَبُوهُمْ إِنِّي لَأَجِدُ رِيحَ يُوسُفَ ۖ لَوْلَا أَن تُفَنِّدُونِ

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                قَالُوا تَاللَّهِ إِنَّكَ لَفِي ضَلَالِكَ الْقَدِيمِ

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                لَمَّا أَن جَاءَ الْبَشِيرُ أَلْقَاهُ عَلَىٰ وَجْهِهِ فَارْتَدَّ بَصِيرًا ۖ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ مِنَ اللَّهِ مَا لَا تَعْلَمُونَ

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                قَالُوا يَا أَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا كُنَّا خَاطِئِينَ

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                فَلَمَّا دَخَلُوا عَلَىٰ يُوسُفَ آوَىٰ إِلَيْهِ أَبَوَيْهِ وَقَالَ ادْخُلُوا مِصْرَ إِن شَاءَ اللَّهُ آمِنِينَ

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                وَرَفَعَ أَبَوَيْهِ عَلَى الْعَرْشِ وَخَرُّوا لَهُ سُجَّدًا ۖ وَقَالَ يَا أَبَتِ هَٰذَا تَأْوِيلُ رُؤْيَايَ مِن قَبْلُ قَدْ جَعَلَهَا رَبِّي حَقًّا ۖ وَقَدْ أَحْسَنَ بِي إِذْ أَخْرَجَنِي مِنَ السِّجْنِ وَجَاءَ بِكُم مِّنَ الْبَدْوِ مِن بَعْدِ أَن نَّزَغَ الشَّيْطَانُ بَيْنِي وَبَيْنَ إِخْوَتِي ۚ إِنَّ رَبِّي لَطِيفٌ لِّمَا يَشَاءُ ۚ إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ

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                رَبِّ قَدْ آتَيْتَنِي مِنَ الْمُلْكِ وَعَلَّمْتَنِي مِن تَأْوِيلِ الْأَحَادِيثِ ۚ فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ أَنتَ وَلِيِّي فِي الدُّنْيَا وَالْآخِرَةِ ۖ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ

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                ذَٰلِكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ ۖ وَمَا كُنتَ لَدَيْهِمْ إِذْ أَجْمَعُوا أَمْرَهُمْ وَهُمْ يَمْكُرُونَ

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                وَمَا أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ

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                وَمَا تَسْأَلُهُمْ عَلَيْهِ مِنْ أَجْرٍ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ

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                وَكَأَيِّن مِّنْ آيَةٍ فِي السَّمَاوَاتِ وَالْأَرْضِ يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ

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                وَمَا يُؤْمِنُ أَكْثَرُهُم بِاللَّهِ إِلَّا وَهُم مُّشْرِكُونَ

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                أَفَأَمِنُوا أَن تَأْتِيَهُمْ غَاشِيَةٌ مِّنْ عَذَابِ اللَّهِ أَوْ تَأْتِيَهُمُ السَّاعَةُ بَغْتَةً وَهُمْ لَا يَشْعُرُونَ

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                قُلْ هَٰذِهِ سَبِيلِي أَدْعُو إِلَى اللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا وَمَنِ اتَّبَعَنِي ۖ وَسُبْحَانَ اللَّهِ وَمَا أَنَا مِنَ الْمُشْرِكِينَ

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                وَمَا أَرْسَلْنَا مِن قَبْلِكَ إِلَّا رِجَالًا نُّوحِي إِلَيْهِم مِّنْ أَهْلِ الْقُرَىٰ ۗ أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِن قَبْلِهِمْ ۗ وَلَدَارُ الْآخِرَةِ خَيْرٌ لِّلَّذِينَ اتَّقَوْا ۗ أَفَلَا تَعْقِلُونَ

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                حَتَّىٰ إِذَا اسْتَيْأَسَ الرُّسُلُ وَظَنُّوا أَنَّهُمْ قَدْ كُذِبُوا جَاءَهُمْ نَصْرُنَا فَنُجِّيَ مَن نَّشَاءُ ۖ وَلَا يُرَدُّ بَأْسُنَا عَنِ الْقَوْمِ الْمُجْرِمِينَ

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                لَقَدْ كَانَ فِي قَصَصِهِمْ عِبْرَةٌ لِّأُولِي الْأَلْبَابِ ۗ مَا كَانَ حَدِيثًا يُفْتَرَىٰ وَلَٰكِن تَصْدِيقَ الَّذِي بَيْنَ يَدَيْهِ وَتَفْصِيلَ كُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ

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                قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّي ۖ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ

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                قَالَ مَعَاذَ اللَّهِ أَن نَّأْخُذَ إِلَّا مَن وَجَدْنَا مَتَاعَنَا عِندَهُ إِنَّا إِذًا لَّظَالِمُونَ

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                فَلَمَّا اسْتَيْأَسُوا مِنْهُ خَلَصُوا نَجِيًّا ۖ قَالَ كَبِيرُهُمْ أَلَمْ تَعْلَمُوا أَنَّ أَبَاكُمْ قَدْ أَخَذَ عَلَيْكُم مَّوْثِقًا مِّنَ اللَّهِ وَمِن قَبْلُ مَا فَرَّطتُمْ فِي يُوسُفَ ۖ فَلَنْ أَبْرَحَ الْأَرْضَ حَتَّىٰ يَأْذَنَ لِي أَبِي أَوْ يَحْكُمَ اللَّهُ لِي ۖ وَهُوَ خَيْرُ الْحَاكِمِينَ

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                ارْجِعُوا إِلَىٰ أَبِيكُمْ فَقُولُوا يَا أَبَانَا إِنَّ ابْنَكَ سَرَقَ وَمَا شَهِدْنَا إِلَّا بِمَا عَلِمْنَا وَمَا كُنَّا لِلْغَيْبِ حَافِظِينَ

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                وَاسْأَلِ الْقَرْيَةَ الَّتِي كُنَّا فِيهَا وَالْعِيرَ الَّتِي أَقْبَلْنَا فِيهَا ۖ وَإِنَّا لَصَادِقُونَ

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                قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ عَسَى اللَّهُ أَن يَأْتِيَنِي بِهِمْ جَمِيعًا ۚ إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ

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                وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا أَسَفَىٰ عَلَىٰ يُوسُفَ وَابْيَضَّتْ عَيْنَاهُ مِنَ الْحُزْنِ فَهُوَ كَظِيمٌ

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                قَالُوا تَاللَّهِ تَفْتَأُ تَذْكُرُ يُوسُفَ حَتَّىٰ تَكُونَ حَرَضًا أَوْ تَكُونَ مِنَ الْهَالِكِينَ

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                قَالَ إِنَّمَا أَشْكُو بَثِّي وَحُزْنِي إِلَى اللَّهِ وَأَعْلَمُ مِنَ اللَّهِ مَا لَا تَعْلَمُونَ

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                يَا بَنِيَّ اذْهَبُوا فَتَحَسَّسُوا مِن يُوسُفَ وَأَخِيهِ وَلَا تَيْأَسُوا مِن رَّوْحِ اللَّهِ ۖ إِنَّهُ لَا يَيْأَسُ مِن رَّوْحِ اللَّهِ إِلَّا الْقَوْمُ الْكَافِرُونَ

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                فَلَمَّا دَخَلُوا عَلَيْهِ قَالُوا يَا أَيُّهَا الْعَزِيزُ مَسَّنَا وَأَهْلَنَا الضُّرُّ وَجِئْنَا بِبِضَاعَةٍ مُّزْجَاةٍ فَأَوْفِ لَنَا الْكَيْلَ وَتَصَدَّقْ عَلَيْنَا ۖ إِنَّ اللَّهَ يَجْزِي الْمُتَصَدِّقِينَ

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                قَالَ هَلْ عَلِمْتُم مَّا فَعَلْتُم بِيُوسُفَ وَأَخِيهِ إِذْ أَنتُمْ جَاهِلُونَ

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                Period of Revelation: This Surah was revealed one year before Hijrah   (migration to Madinah) on the occasion of the Mi’raj (Ascension) during the last period of the Prophet’s residence at Makkah.          Major Issues, Divine Laws and Guidance:* Isra’ and Mi’raj (Allah gave prophet a tour of universe)* Divine Commandments:

                1. Worship none but Allah.
                2. Be kind and obedient to parents.
                3. Give to relatives and the needy.
                4. Do not be a miser or a spendthrift.
                5. Do not kill your children for fear of Poverty.
                6. Do not commit adultery.
                7. Do not slay without just cause.
                8. Do not say anything without knowledge.
                9. Do not walk arrogantly on earth.
                10. Safeguard the property of orphans.
                * Allah Does not beget children and those who say this, utter a monstrous lie.* There is surely a life after death.* The obligation of Five Daily Prayers and the prayer of Tahajjud (special late night prayer).* Humans are sent as Rasools to human beings.* Perform Salah in a voice which is neither too loud nor too soft.This Surah is a wonderful combination of warning, admonition and   instruction, which have been blended together in balanced proportion. The disbelievers of Makkah are admonished to take a lesson from the miserable end of the Israelites and other communities and mend their ways. The Israelites, with whom Islam was going to come in direct contact in the near future at Al-Madinah, have also been warned that they should learn a lesson from the chastisements which were inflicted upon them. They are warned to take advantage of the Prophethood of Muhammad (peace be upon him) since it is the last opportunity given to them.It is made clear that human success of failure, gain or loss, depends upon the true understanding of Tawheed (Oneness of God), Risalat (Prophethood) and Life after death. Convincing argument are provided to prove that the Qur’an is the Book of Allah and its teachings are true and genuine.

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                Period of Revelation: This Surah was revealed shortly before the Muslims’ migration to Habash, the middle stage of the Prophet’s residence at Makkah, when there was extreme persecution of the Muslims.Major Issues, Divine Laws and Guidance:

                • Allah tests the Believers to see who is truthful and who is a liar.
                • Be kind to parents but do not obey them in the matters of shirk (associating anyone else with Allah).
                • Those who say: “Follow us, we will bear your burden on the Day of Judgement,” are liars.
                • The Prophet Nuh admonished his people for 950 years not to commit shirk.
                • The Prophet Ibraheem admonished his people not to commit shirk, for which they tried to burn him alive, but Allah saved him.
                • The Nations of ‘Ad, Thamud, Madyan and Fir’aun rejected the Rasools of Allah, as a result Allah destroyed them all.
                • Parable of those who take protectors other than Allah, is that of the dwelling of a spider and in fact the weakest of all the dwellings is the dwelling of a spider.
                This Surah strengthens the faith of sincere Muslims and admonishes those who were showing weakness in their faith. This Surah also addresses those questions which some young men were facing in those days, whose parents were urging them to abandon Islam and return to their ancestral religion.The Muslims are instructed: “If you feel that the persecution has become un-bearable for you, you should give up your homes instead of giving up your faith. Allah’s earth is vast: seek a new place where you can worship Allah with full peace of mind.”The disbelievers are urged to understand Islam. The realities of Tawheed (Oneness of God) and the Hereafter are presented with rational arguments, shirk is refuted, and their attention is drawn towards the signs in the universe; they are told that all these signs conform to the teachings of the Prophet Muhammad (peace be upon him).

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                Period of Revelation: The commentators and traditionalists are unanimous in pointing out that the revelation of this Surah was during the early stages of the Prophet’s residence at Makkah.Major Issues, Divine Laws and Guidance:

                • The commandment that the seekers of guidance should be given preference in conveying Allah’s message.
                • Man is reminded to recognize his Creator.
                • On the day of Judgement, man will be so concerned about himself that he will not even care about his own mother, father, brother or children.
                           Upon reading the opening words of this Surah, one feels, that in this Surah Allah has expressed His displeasure against the Prophet (peace be upon him) for his treating the blind man with indifference and attending to the big chiefs exclusively. But in reading the whole Surah objectively, one finds that the displeasure, in fact, is expressed against the disbelieving Quraish, who, because of their arrogant attitude and indifference, were rejecting the message of truth with contempt.The error in the method that the Prophet (peace be upon him) adopted at the start of his mission is pointed out. His treating of the blind man with neglect and disregard, and consequently devoting all his attention to the Quraish chiefs, was not because he regarded the rich as noble and a poor blind man as contemptible. Naturally, when a caller to the Truth embarks on the mission of conveying his message to people, he wants the most influential people of the society to accept the message so that his task may become easier. Almost the same attitude the Prophet (peace be upon him) had adopted in the beginning, an attitude of sincerity and a desire to promote his mission, and not out of respect for the rich people and hatred for the poor. But Allah made him realize the correct method of extending invitation of Islam from his mission’s point of view: every man, who was a seeker of the truth, was important, even if he was weak or poor, and every man, who was heedless to the truth, was unimportant, even if he occupied a high position in the society.

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                Period of revelation: This Surah is one of the early Surahs revealed at Makkah.Major issues, Divine Laws and Guidance:

                • A scene from the scenes of the Doomsday.
                • The Qur’an is conveyed to the Prophet through angel Gabriel.
                • This message of the Qur’an is for all the people of the world.
                 This Surah has two themes:
                1. The Hereafter and
                2. The Institution of Risalat (Prophethood).
                 The first six verses mention the first stage of the Doomsday, when the sun will lose its light, the stars will scatter, the mountains will be uprooted and dispersed, the people will become heedless of their dearest possessions, the beasts of the jungle will be stupefied and gather together, and the seas will boil up. The next seven verses mention the second stage when the souls will be reunited with their bodies, the records will be laid open, the people will be called to account for their deeds, the heavens will be unveiled, and the Hell and the Heaven will be brought into full view. After depicting the Hereafter this way, man has been left to ponder over his own deeds, saying: “Then each man shall himself know what he has brought with him.” The people of Makkah are addressed: “Whatever Muhammad (peace be upon him) is presenting before you, is not the bragging of a madman, nor an evil suggestion inspired by Satan, but the word of a noble exalted and trustworthy messenger (Gabriel) sent by Allah, whim Muhammad (peace be upon him) has seen with his own eyes in the bright horizon of the clear sky in broad day light.”

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                Period of Revelation: This Surah was revealed in the early stage of the Prophet’s residence at Makkah, when Surah after Surah was being revealed to impress the doctrine of the Hereafter upon the people’s minds. This Surah was revealed when the disbelievers started ridiculing the Muslims and disgracing them publicly in the streets and in their assemblies, but persecution and manhandling of the Muslims had not yet started.Major Issues, Divine Laws and Guidance:

                • On the Day of Judgement defrauders will be called to account and punished while the righteous will be rewarded with soft couches, the choicest wine and special spring water.
                • Today disbelievers laugh at the believers, a Day will come when they themselves will be laughed at.
                The theme of this Surah is the Hereafter. In the first six verses, the people are taken to task for the evil practice that was prevalent in their commercial dealings. When they were to receive their due from others, they demanded that it be given in full, but when they had to measure or weigh for others, they would give less than what was due. Taking this one evil as an example out of countless evils prevalent in their society, it is pointed out that it is an inevitable result of the heedlessness of the Hereafter. Unless the people realize that one Day they will have to appear before Allah and account for each single act that they are performing in this world, it is not possible that they would adopt piety and righteousness in their daily affairs. Even if a person might practice honesty in some of his less important dealings in view of “honesty is the best policy”, he would never practice honesty on occasions when dishonesty would seem to be “the best policy”. Man can develop a true and enduring honest nature only when he fears Allah and sincerely believes in the Hereafter, for then he would regard honesty not merely as “a policy” bit as “a duty” and obligation, and his being consistent in it would not be dependent on its being useful or useless in this world.In conclusion, the believers are consoled and the disbelievers warned, that the people who are disgracing and humiliating the believers today, will, on the Day of Judgement, meet the most evil end in consequence of their conduct, and the believers will feel comforted when they will see their fate.

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                Period of Revelation: This is also one of the early Surahs revealed at Makkah. The persecution of the Muslims had not yet started; however, the message of the Qur’an was being openly opposed, the people were refusing to acknowledge that resurrection would ever take place and that they would have to appear before Allah to render an account of their deeds.

                Major Issues, Divine Laws and Guidance:

                • On Doomsday, heaven will split asunder and earth will spread out.
                • The books of deeds will be distributed, the righteous will be happy while disbelievers will be wishing for death.
                • The people are asked to believe, while they have time, during their life on earth.

                         The theme of this Surah is the Resurrection and Hereafter. In the first five verses the state of resurrection is described  and the argument of its being true and certain is also given: that, one Day, the heavens will split asunder, the earth will be spread out plain and smooth, and it will throw out whatever lies inside it. It will be so because it will be the command of Allah, the Rabb of the heavens and the earth.

                       On that Day, all human beings will be divided into two groups:

                1. Those whose records will be given in their right hands, will be forgiven without any severe reckoning.
                2. Those whose records will be given to them from behind their back, they will wish for death but they will not die; instead they will be cast into hell. They will meet with this fate because during their life on earth, they remained heedless about appearing before Allah to render an account of their deeds.

                    In conclusion, the disbelievers who oppose the teachings of the Qur’an instead of bowing down to Allah when they hear it, are forewarned of a grievous punishment, while the good news of limitless rewards has been given to the believers and the righteous.

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                There is a difference of opinion whether this Surah is Makki or Madani. However, according to the majority of commentators, it is a Makki Sürah. Its subject matter also points to its being a Makki revelation.

                Major Issue, Divine Law and Guidance:

                • Allah's commandment not to compromise in the matters of religion.

                       This Surah was not revealed to preach religious tolerance as some people of today seem to think, but was revealed in order to exonerate the Muslims from the disbelievers' religion, their rites of worship, and their gods; to express their total disgust and unconcern with them; to tell them that Islam and Kufr (unbelief) had nothing in common and that there was no possibility of their ever being combined and mixed into one entity. Although it was initially addressed to the disbelieving Quraish in response to their proposals of compromise, it is not confined to them only. Having made it a part of the Qur'an, Allah gave the Muslims the eternal teaching stating that they should exonerate themselves by word and deed from the creed of Kufr (disbelief), wherever and in whatever form it may be, and that they should declare without any reservation that they cannot make any compromise with the disbelievers in matters of Faith.

                       Sayyiduna Khabbab says: "The Prophet (peace be upon him) said to me; ‘when you lie down in bed to sleep, recite Qul Ya-Ayyuhal Kâfirûn, this was the Prophet's own practice when he lay down to sleep.’ " - (Reported by Bazzar, Tabarani, Ibn Marduyah). According to Ibn 'Abbâs, the Prophet (peace be upon him) said to the people: "Should I tell you the word which will protect you from polytheism? It is that you should recite Qul Ya-Ayyuhal Kâfirûn when you go to bed." (Reported by Abu Ya'la, Tabarani). Sayyidunâ Anas says that the Prophet said to Sayyiduna Mu'adh bin Jabal: "Recite Qul Ya-Ayyuhal-Kâfirûn at the time you go to bed, for this is immunity from polytheism." (Reported by Baihaqi in Ash-Shu'aib).

                                                                       The Issue of Belief and Disbelief

                       There was a time in Makkah when although a storm of opposition had arisen in the pagan society of Quraish against the message of Islam preached by the Prophet (peace be upon him), the Quraish chiefs had not yet lost hope that they would reach some sort of a compromise with him. Therefore, from time to time they would visit him with different proposals of compromise so that he may accept any compromise and the dispute between them may end. In this connection, different narration have been related in the Hadith.

                       According to Sayyiduna Abdullah bin ‘Abbas, the Quraish proposed to the Prophet: "We shall give you so much wealth that you will become the richest man at Makkah. Further, we shall give you whichever woman you like in marriage and we are prepared to follow and obey you as our leader on the condition that you will not speak ill of our gods. If you do not agree to this, we present another proposal which is to your and our advantage." When the Prophet asked what it was, they said that if he would worship their gods, Lât and Uzza, for a year, they would worship his God (Allah) for the same span of time. The Prophet said: "Wait awhile let me see what my Rabb commands in this regard." Thereupon this revelation came down. According to another tradition from Ibn 'Abbas, the Quraish said to the Prophet, peace be upon him: "O Muhammad, if you kiss our gods (idols), we shall worship your God." Thereupon, this Surah was sent down. Yet in another narration Sa'id bin Mina (the freed slave of Abul Bakhtari) has related that Waleed bin Mughirah, ‘As bin Wa'il, Aswad bin Al-Muttalib and Umayyah bin Khalaf met the Prophet (peace be upon him) and said to him: "O Muhammad, let us agree that we would worship your God and you would worship our gods, and we would make you a partner in all our works. If what you have brought is better than what we possess, we would be partners in it with You, and have our share in it, and if what we possess is better than what you have brought, you would be partner in it with us and have your share of it." At this Allah revealed: Qul Ya-Ayyuhal-Kafirun [Ibn Jareer, Ibn Abi Hatim, Ibn Hisham also have related this incident in the Seerah (biography) of the Prophet Muhammad (peace be upon him)].

                       Because of these repeated dialogues, there was a need that the Quraish be given a definite and decisive reply so that their hope of Muhammad (peace be upon him) coming to terms with them on the principle of "give and take" would be frustrated for ever.

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                The surah opens with the following words: “Say, ‘Disbe- lievers, I do not worship what you worship, nor do you worship what I worship” (1–3). This statement brings to mind a similar one we find in verse 145 of al-Baqarah, which says:

                If you [Muhammad] give the People of the Book every proof they would not accept your qiblah, nor would you accept theirs; nor would any of them accept the qiblah of the other.

                These statements confirm that it is impossible for one religious faith to be universally accepted. It is far more sensible and realistic to acknowledge and recognize the existence of different ideologies and beliefs and endeavor to coexist with them.

                In Surah H‰d, we have seen how the Qur’an summed up the whole history of mankind, and the endless conflict between those who believe in God and those who do not. God says to Muhammad in that surah:

                Had your Lord wished, He would have made the whole of mankind as one nation, but they shall continue to be at odds, except for those to whom your Lord has shown mercy. (H‰d: 118)

                As Muslims, we do not seek to eradicate other religions. It has been the overwhelming majority view among scholars and jurists that Muslims should only take up arms in order to confront insur- gency, sedition, or hostility. No use of force can ever be justified to

                compel people to accept a particular religion or creed. It would only breed more conflict and hatred.

                Hence the surah reemphasizes the point, saying: “I shall never worship what you worship, nor will you worship what I worship. You have your own religion, and I have mine” (4–6).

                The surah lays down one of the most fundamental principles in international relations: the recognition of all religious faiths, and the promotion of good neighborliness and constructive dialogue.

                However, it must also be recognized that some world powers today do nurture suspicion about Islam and do have designs against it. This negative attitude towards Islam and the Muslims must be addressed in order for the Muslims to have an equal chance of pro- tecting their faith and practicing their way of life in peace and security.

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                Sayyiduna Abdullah bin 'Abbas says that this is the last Sûrah of the Qur'an which was revealed,   i. e. no complete Sûrah was revealed to the Prophet after this. (Reported by Muslim Nasai, Tabarani, Ibn Abi Shaibah, Ibn Marduyah). According to Sayyiduna Abdullah bin Umar, this Surah was revealed on the occasion of the Farewell Pilgrimage at Mina, and after it, the Prophet rode his she camel and gave his farewell Sermon. Mother of the Believers, Sayyidah Umme Habeebah, says that when this Surah was revealed, the Prophet said that he would leave the world that year. Upon hearing this, the Prophet's daughter Sayyidah Fatimah wept. Thereupon, he said: "From among my family, you will be the first to join me." Hearing this she laughed. (Reported by Ibn Abi Hatim and Ibn Marduyah).

                Major Issues, Divine Laws and Guidance:

                • Victory is not an occasion of exultation, but to glorify Allah, it comes with the help of Allah.

                • Indication is given that the mission of the Prophet has been fulfilled.

                       In this Surah, Allah has informed His Rasool (peace be upon him) that when Islam attained complete victory in Arabia and the people started entering Allah's religion (Islam) in great numbers, it would mean that the mission for which he was appointed in this world, had been fulfilled. He was then enjoined to busy himself in praising and glorifying Allah by Whose bounty he had been able to accomplish such a great task, and should implore Him to forgive whatever failings and shortcomings he might have shown in the performance of His service.

                       Here, one can easily see the great difference that there is between a Prophet and a common worldly leader. If a worldly leader, in his own lifetime, is able to bring about a revolution, which has been the aim and objective of his struggle, this would be an occasion for exultation for him. But here, we witness quite another phenomenon. The Rasool of Allah, in a brief space of 23 years, revolutionized an entire nation regarding its beliefs, thoughts, customs, morals, civilization, ways of living, economy, politics and fighting ability, and raised it from ignorance and barbarism, enabled it to conquer the world and become the leader of nations. Yet, when he had accomplished this unique task, he was not enjoined to celebrate it but to glorify and praise Allah, and to pray for His forgiveness. He busied himseIf humbly in the implementation of that command.

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                this surah was revealed towards the latter days of Prophet Muhammad’s life and was understood, by the more adroit of his Companions, as a portent for his impending departure from this world. It says:

                When God’s succor comes and victory is complete, and you [Muhammad] see people coming to God’s faith in their multitudes, give glory to your Lord and seek His forgiveness. (1–3)

                Muhammad was being urged to devote more time to praising God and pleading for His mercy and forgiveness.

                The victory of Islam began with the fall of the idols of Makkah and the spread of the message of Islam from Arabia in all directions. Its central message is that God is One, and none else is worthy of veneration and worship.

                Muhammad had done well to discharge his duty to eradicate the myths and superstitions associated with religious belief. It was time for him to return to His Lord to receive his well-earned reward. He had worked extremely hard and suffered a great deal. He worshiped God with greater devotion and sincerity than anyone could; he fought in battles until he was wounded; and he suffered the loneli- ness of his struggle, but his faith and trust had never been shaken.

                Some may wonder why Muhammad had not been allowed to live longer to enjoy the triumph of Islam, but that would not have been in the character of a prophet. Muhammad was not seeking any

                personal glory or world domination. He was of humble means, and during the latter days of his life, when he was at the peak of authori- ty, he had to borrow food with which to feed his family from a Jewish retailer who asked for collateral. At that time, Muhammad was in command of a formidable fighting force that was sweeping Arabia and was poised to challenge the Roman Empire.

                It would not have dented his reputation if he had asked one of his wealthy Companions to provide the collateral on his behalf, but he did not, and he gave the Jew his shield as security for the loan. When Muhammad died, his shield was still mortgaged to that Jewish mer- chant.

                Muhammad made no material or personal gain out of fulfilling his responsibilities, and once his task was completed, he was looking forward to meeting his Lord and Protector. He departed to join that most lofty company of angels and earlier prophets and messen- gers who are “honorably seated in the presence of a Mighty King” (al-Qamar: 55).

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                   This Surah was revealed at Makkah during the period when Abu Lahab had transgressed all limits in his hostility to the Prophet (peace be upon him), and his attitude was becoming a serious obstruction in the progress of Islam.

                Major Issue, Divine Law and Guidance:

                • Allah has cursed Abu Lahab and his wife who were the opponents of the Prophet Muhammad (peace be upon him).

                                                                  Background of Allah's Curse by Name

                       This is the only place in the Qur'an where a person from among the enemies of Islam has been condemned by name, even though in Makkah, as well as in Madinah after the migration, there were many people who were in no way less harmful to Islam and the Prophet Muhammad (peace be upon him) than Abu Lahab. The question is, what was the special trait of the character of this person, which became the basis of this condemnation by name? To understand this, it is necessary that one understands the Arabian society of that time and the role that Abu Lahab played in it.

                       In ancient days there prevailed chaos, confusion, bloodshed and plunder throughout Arabia. The condition of Arabia for centuries was that a person could have no guarantee of the protection of life, honor and property except with the help and support of his clansmen and blood relations. Therefore, silah rehmi (good treatment of the kindred) was esteemed most highly among the moral values of the Arabian society and the breaking off of connections with kindred was regarded as a great sin. Under the influence of this Arabian tradition, the Prophet (peace be upon him) began to preach the message of Islam. The other clans of Quraish and their chiefs resisted and opposed him tooth and nail, but the Bani Hashim and the Bani Al-Muttalib (children of Al-Muttalib, brother of Hashim) not only did not oppose him but continued to support him openly, even though most of them had not yet believed in his Prophethood. The other clans of Quraish regarded this support by the Prophet's blood relations as perfectly in accordance with the moral traditions of Arabia. That is why they never taunted the Bani Hashim and the Bani Al-Muttalib, even though they seemingly had betrayed their ancestral faith by supporting a person who was preaching a new faith. They knew and believed that they could in no case hand over an individual of their clan to his enemies, and their support and aid of a clansman was perfectly natural in the sight of the Quraish and the people of Arabia.

                       This moral principle, which the Arabs in the pre-Islamic days of ignorance, regarded as worthy of respect and inviolable was broken only by one man in his enmity of Islam, and that was Abu Lahab, son of Abdul Muttalib, a real uncle of the Prophet, peace be upon him. In Arabia, an uncle represented the father especially when the nephew was fatherless. The uncle was expected to look after the nephew as one of his own children. But this man in his hostility to Islam and love of Kufr trampled over all of the Arab traditions with his actions.

                       Before the proclamation of Prophethood, two of the Prophet's daughters were married to two of Abu Lahab's sons, Utbah and Utaibah. When the Prophet began to invite people to Islam, Abu Lahab said to both his sons: "I would forbid myself seeing and meeting you until you divorce the daughters of Muhammad (peace be upon him)." Both of them subsequently divorced their wives.

                       Whenever the Prophet went to preach the message of Islam, Abu Lahab followed him and forbade the people to listen to him. Tariq bin Abdullah Al-Muharibi says: "I saw in the fair of Dhul-Majaz, the Prophet (peace be upon him) exhorting the people saying: ‘O people, say La Ilah ill-Allah, you will attain success.’ Behind him there was a man who was casting stones at him until his heels bled and he was telling the people: ‘Do not listen to him, he is a liar.’ I asked the people who he was. They said he was his uncle, Abu Lahab." (Reported by Tirmidhi).

                       In the 7th year of Prophethood, when all of the clans of Quraish socially and economically boycotted the Bani Hashim and the Bani Al- Muttalib, both of these clans, who remained steadfast in the Prophet's support, were besieged in Shi'b Abi Talib. Abu Lahab was the only person who sided with the disbelieving Quraish against his own clan. This boycott continued for three years, so much so that the Bani Hashim and the Bani Al- Muttalib began to starve. This, however, did not move Abu Lahab. When a trade caravan came to Makkah and a besieged person from Shi'b Abi Talib approached it to buy some food, Abu Lahab shouted out to the merchants to demand a forbidding price, telling them that he would make up for any loss that they incurred. Thus, they would demand exorbitant rates and the poor customer would return empty handed to his starving children. Then Abu Lahab would purchase the same articles from them at the market rates.

                (Reported by Ibn S'ad and Ibn Hisham)

                        On account of these misdeeds Abu Lahab was condemned in this Surah by name. It was against the established traditions of Arabia that an uncle would oppose his nephew without a reason or pelt stones at and bring false accusations against him publicly. Therefore, people were influenced by what Abu Lahab said and were in doubt about the Prophet (peace be upon him). But when this Surah was revealed, Abu Lahab filled with rage started uttering nonsense, the people realized that what he said in opposition to the Prophet was not at all reliable and was out of hostility to his nephew.

                       When the Prophet's uncle was condemned by name, the people's expectations that the Rasool (peace be upon him) could treat some relative leniently in the matter of religion, was frustrated forever. When the Prophet's own uncle was taken to task publicly, the people understood that there was no room for preference or partiality in their faith. A non-relative could become a near and dear one if he believed, and a near relation may become non-relative if he disbelieved. Thus, there is no place for preferring the ties of blood in Islam if the relative is an unbeliever.

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                  وَمَا يَذْكُرُونَ إِلَّا أَن يَشَاءَ اللَّهُ ۚ هُوَ أَهْلُ التَّقْوَىٰ وَأَهْلُ الْمَغْفِرَةِ

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                  أَلَيْسَ ذَٰلِكَ بِقَادِرٍ عَلَىٰ أَن يُحْيِيَ الْمَوْتَىٰ

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                  إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَىٰ مِن ثُلُثَيِ اللَّيْلِ وَنِصْفَهُ وَثُلُثَهُ وَطَائِفَةٌ مِّنَ الَّذِينَ مَعَكَ ۚ وَاللَّهُ يُقَدِّرُ اللَّيْلَ وَالنَّهَارَ ۚ عَلِمَ أَن لَّن تُحْصُوهُ فَتَابَ عَلَيْكُمْ ۖ فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ ۚ عَلِمَ أَن سَيَكُونُ مِنكُم مَّرْضَىٰ ۙ وَآخَرُونَ يَضْرِبُونَ فِي الْأَرْضِ يَبْتَغُونَ مِن فَضْلِ اللَّهِ ۙ وَآخَرُونَ يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ ۖ فَاقْرَءُوا مَا تَيَسَّرَ مِنْهُ ۚ وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَقْرِضُوا اللَّهَ قَرْضًا حَسَنًا ۚ وَمَا تُقَدِّمُوا لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ اللَّهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا ۚ وَاسْتَغْفِرُوا اللَّهَ ۖ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

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                  إِنَّ هَٰذِهِ تَذْكِرَةٌ ۖ فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا

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                  السَّمَاءُ مُنفَطِرٌ بِهِ ۚ كَانَ وَعْدُهُ مَفْعُولًا

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                  فَكَيْفَ تَتَّقُونَ إِن كَفَرْتُمْ يَوْمًا يَجْعَلُ الْوِلْدَانَ شِيبًا

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                  فَعَصَىٰ فِرْعَوْنُ الرَّسُولَ فَأَخَذْنَاهُ أَخْذًا وَبِيلًا

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                  إِنَّا أَرْسَلْنَا إِلَيْكُمْ رَسُولًا شَاهِدًا عَلَيْكُمْ كَمَا أَرْسَلْنَا إِلَىٰ فِرْعَوْنَ رَسُولًا

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                  يَوْمَ تَرْجُفُ الْأَرْضُ وَالْجِبَالُ وَكَانَتِ الْجِبَالُ كَثِيبًا مَّهِيلً

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                  وَطَعَامًا ذَا غُصَّةٍ وَعَذَابًا أَلِيمًا

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                  إِنَّ لَدَيْنَا أَنكَالًا وَجَحِيمًا

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                  وَذَرْنِي وَالْمُكَذِّبِينَ أُولِي النَّعْمَةِ وَمَهِّلْهُمْ قَلِيلًا

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                  وَاصْبِرْ عَلَىٰ مَا يَقُولُونَ وَاهْجُرْهُمْ هَجْرًا جَمِيلً

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                  رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لَا إِلَٰهَ إِلَّا هُوَ فَاتَّخِذْهُ وَكِيلًا

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                  وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلً

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                  إِنَّ لَكَ فِي النَّهَارِ سَبْحًا طَوِيلً

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                  إِنَّ نَاشِئَةَ اللَّيْلِ هِيَ أَشَدُّ وَطْئًا وَأَقْوَمُ قِيلًا

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                  إِنَّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا

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                  أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا

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                  نِّصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلً

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                  قُمِ اللَّيْلَ إِلَّا قَلِيلً

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                  يَا أَيُّهَا الْمُزَّمِّلُ

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                  Period of Revelation:

                         The two sections of this Surah were revealed in two separate periods.

                         The first section (vv. 1-19) is unanimously a Makki Revelation. This is supported both by its subject matter and by the traditions. This section was revealed at a time when the Prophet (peace be upon him) had openly started preaching Islam and the opposition to him at Makkah had grown active and strong.

                         About the second section, (v. 20) although many commentators have expressed the opinion that this too was revealed at Makkah, some other commentators regard it as a Madani Revelation. This same opinion is confirmed by the subject matter of this section. It mentions fighting in the way of Allah and, obviously, there was no fighting at Makkah. It also contains the command to pay the obligatory Zakah, and it is confirmed that paying Zakah at a specific rate and with an exemption limit (Nisâb) was enjoined at Madinah.

                  Major Issues, Divine Laws and Guidance:

                  • Allah ordered the Prophet not to stand in prayer the whole night.

                  • Those who oppose the Prophet will be treated with heavy fetters and blazing fire.

                  • The Qur'an is a reminder for those who want to find the Right Way.

                  • Read from the Qur'an as much as you easily can.

                  • Whatever you spend in the way of Allah, you will find it in the Hereafter.

                         In the first seven verses, the Prophet (peace be upon him) has been commanded: "Prepare yourself to shoulder the responsibilities of the great Mission that has been entrusted to you; its practical form is that you should rise during the hours of night and stand up in Prayer for half the night, or for a little more or less of it. Devote yourself exclusively to Allah Who is the Owner of the whole universe and entrust all your affairs to Him with full satisfaction of the heart. Bear with patience whatever your opponents may utter against you. Do not be intimate with them. Leave their affair to Allah: He Himself will deal with them." The people of Makkah are warned: "We have sent a Messenger to you, as We had sent a Messenger to the Pharaoh. Just consider what fate Pharaoh met when he did not accept the invitation of the Messenger of Allah. Even if you are not punished by a torment in this world, how will you save yourselves from the punishment on the Day of Judgment?"

                         The second section, according to a tradition from Sayyidunâ Sa'eed bin Jubair, was revealed ten years later, and in it, the initial command given in connection with the Tahajjud (late night prayer), in the beginning of the first section, was curtailed. The new Command enjoined, "Offer as much of the Tahajjud Prayer as you easily can, but what the Muslims should particularly mind and attend to are the five times obligatory prayers a day; they should establish it regularly and punctually; they should pay their Zakah dues accurately; and they should spend their wealth with sincere intentions for the sake of Allah.

                         In conclusion, the Muslims are exhorted: "Whatever good works you do in this world will not go waste, they are like the provisions which a traveller sends in advance to his permanent place of residence. Whatever good you send forth from this world, you will find it with Allah. The provisions thus sent forth will not only be much better than what you will have to leave behind in this world, but Allah will also give you an extra and richer reward from His Own bounty."

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                  surah al-an¢a- m gives a concise and accurate description of the life and mission of Muhammad. It says: “Say, ‘My prayers and my devotions, my life and my death, are all for God, Lord of all crea- tion: He has no partners. Thus I am commanded, and I am the first of those who submit to His will’” (al-An¢¥m: 162–163).Muhammad’s life, unlike any other, was wholly devoted to the service of God and His message. His task was not limited to the confines of Arabia, but to raising a community that would change the direction of humanity altogether, for all time to come. His nation was to carry the banner of truth in the face of all odds. His sixty years on this earth were not devoted to reform merely one gen- eration but to establish the tenets of taw^Ïd all over the globe, for ever, and to raise the men and women that would carry it forward for posterity.In the early days of his mission, Muhammad was urged to: “Spend most of the night in prayer; half of it, a little less or a little more, and recite the Qur’an in slow, measured, rhythmic tones” (2–4). There was going to be no more time for comfort or relaxation because: “We are about to pass on to you words of enormous gravity” (5).The Qur’anic revelations Muhammad was about to receive would charge him with great responsibility and demand of him dili- gence and hard work. He would spend most of the night in prayer and by day he had to proclaim the message and confront his detrac- tors. He had only God Almighty to depend on, and so he had tosurah 73 • Al-Muzzammildevote time to His praise and glorification in order to draw of His power and strength and be able to face his enemies.God reassures Muhammad, saying: “We have in store for them heavy fetters and a blazing fire, and food that chokes and a harrow- ing torment” (12–13). This would be their fate “on the Day that the earth and the mountains shake violently, and the mountains crumble into heaps of shifting sand” (14). The surah thus depicts a frightening and awesome scene that should incite people to think and reflect on their life and their future after death.Muhammad is a paradigm for men who fear God and are con- scious of their accountability to Him. His Companions emulated his example and learnt from him how to combat falsehood and confront evil. But God, in His infinite mercy, relieved the rest of the Muslims of the obligation to pray for most of the night and urged them to attend to their daily duties and responsibilities. The surah says:And God knows precisely the length of night and day, and He knows that you cannot spend the night in prayer, and so He was merciful towards you. Now recite of the Qur’an as much as is easy for you to recite. (20)This concession is not without conditions. It is, in fact, a reward for other duties required of the believers. The surah elaborates: “God knows that there are among you some who are sick and others who travel far and wide seeking God’s bounty, and yet others fighting for the cause of God” (20).The Muslim nation needs people who build as much as it needs those who protect and defend, because there are predators constant- ly looking to strike at the first sign of weakness or neglect. When the Muslim nation is attacked or subdued, the truth is in danger of being undermined or destroyed altogether.

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                  لِّيَعْلَمَ أَن قَدْ أَبْلَغُوا رِسَالَاتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَىٰ كُلَّ شَيْءٍ عَدَدًا

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                  إِلَّا مَنِ ارْتَضَىٰ مِن رَّسُولٍ فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا

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                  عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا

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                  قُلْ إِنْ أَدْرِي أَقَرِيبٌ مَّا تُوعَدُونَ أَمْ يَجْعَلُ لَهُ رَبِّي أَمَدًا

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                  حَتَّىٰ إِذَا رَأَوْا مَا يُوعَدُونَ فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِرًا وَأَقَلُّ عَدَدًا

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                  إِلَّا بَلَاغًا مِّنَ اللَّهِ وَرِسَالَاتِهِ ۚ وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا

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                  قُلْ إِنِّي لَن يُجِيرَنِي مِنَ اللَّهِ أَحَدٌ وَلَنْ أَجِدَ مِن دُونِهِ مُلْتَحَدًا

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                  قُلْ إِنِّي لَا أَمْلِكُ لَكُمْ ضَرًّا وَلَا رَشَدًا

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                  قُلْ إِنَّمَا أَدْعُو رَبِّي وَلَا أُشْرِكُ بِهِ أَحَدًا

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                  وَأَنَّهُ لَمَّا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُوا يَكُونُونَ عَلَيْهِ لِبَدًا

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                  وَأَنَّ الْمَسَاجِدَ لِلَّهِ فَلَا تَدْعُوا مَعَ اللَّهِ أَحَدًا

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                  لِّنَفْتِنَهُمْ فِيهِ ۚ وَمَن يُعْرِضْ عَن ذِكْرِ رَبِّهِ يَسْلُكْهُ عَذَابًا صَعَدًا

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                  وَأَن لَّوِ اسْتَقَامُوا عَلَى الطَّرِيقَةِ لَأَسْقَيْنَاهُم مَّاءً غَدَقًا

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                  وَأَمَّا الْقَاسِطُونَ فَكَانُوا لِجَهَنَّمَ حَطَبًا

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                  وَأَنَّا مِنَّا الْمُسْلِمُونَ وَمِنَّا الْقَاسِطُونَ ۖ فَمَنْ أَسْلَمَ فَأُولَٰئِكَ تَحَرَّوْا رَشَدًا

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                  وَأَنَّا لَمَّا سَمِعْنَا الْهُدَىٰ آمَنَّا بِهِ ۖ فَمَن يُؤْمِن بِرَبِّهِ فَلَا يَخَافُ بَخْسًا وَلَا رَهَقًا

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                  وَأَنَّا ظَنَنَّا أَن لَّن نُّعْجِزَ اللَّهَ فِي الْأَرْضِ وَلَن نُّعْجِزَهُ هَرَبًا

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                  وَأَنَّا مِنَّا الصَّالِحُونَ وَمِنَّا دُونَ ذَٰلِكَ ۖ كُنَّا طَرَائِقَ قِدَدًا

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                  وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَاعِدَ لِلسَّمْعِ ۖ فَمَن يَسْتَمِعِ الْآنَ يَجِدْ لَهُ شِهَابًا رَّصَدًا

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                  وَأَنَّا لَمَسْنَا السَّمَاءَ فَوَجَدْنَاهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا

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                  وَأَنَّهُمْ ظَنُّوا كَمَا ظَنَنتُمْ أَن لَّن يَبْعَثَ اللَّهُ أَحَدًا

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                  وَأَنَّهُ كَانَ رِجَالٌ مِّنَ الْإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ الْجِنِّ فَزَادُوهُمْ رَهَقًا

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                  وَأَنَّا ظَنَنَّا أَن لَّن تَقُولَ الْإِنسُ وَالْجِنُّ عَلَى اللَّهِ كَذِبًا

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                  وَأَنَّهُ كَانَ يَقُولُ سَفِيهُنَا عَلَى اللَّهِ شَطَطًا

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                  وَأَنَّهُ تَعَالَىٰ جَدُّ رَبِّنَا مَا اتَّخَذَ صَاحِبَةً وَلَا وَلَدًا

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                  يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ ۖ وَلَن نُّشْرِكَ بِرَبِّنَا أَحَدًا

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                  قُلْ أُوحِيَ إِلَيَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِّنَ الْجِنِّ فَقَالُوا إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا

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                    وَأَنَّا لَا نَدْرِي أَشَرٌّ أُرِيدَ بِمَن فِي الْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا

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                    رَّبِّ اغْفِرْ لِي وَلِوَالِدَيَّ وَلِمَن دَخَلَ بَيْتِيَ مُؤْمِنًا وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَلَا تَزِدِ الظَّالِمِينَ إِلَّا تَبَارًا

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                    إِنَّكَ إِن تَذَرْهُمْ يُضِلُّوا عِبَادَكَ وَلَا يَلِدُوا إِلَّا فَاجِرًا كَفَّارًا

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                    وَقَالَ نُوحٌ رَّبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا

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                    مِّمَّا خَطِيئَاتِهِمْ أُغْرِقُوا فَأُدْخِلُوا نَارًا فَلَمْ يَجِدُوا لَهُم مِّن دُونِ اللَّهِ أَنصَارًا

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                    وَقَدْ أَضَلُّوا كَثِيرًا ۖ وَلَا تَزِدِ الظَّالِمِينَ إِلَّا ضَلَالًا

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                    وَقَالُوا لَا تَذَرُنَّ آلِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرًا

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                    وَمَكَرُوا مَكْرًا كُبَّارًا

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                    قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِي وَاتَّبَعُوا مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلَّا خَسَارًا

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                    لِّتَسْلُكُوا مِنْهَا سُبُلًا فِجَاجًا

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                    ثُمَّ يُعِيدُكُمْ فِيهَا وَيُخْرِجُكُمْ إِخْرَاجًا

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                    وَاللَّهُ جَعَلَ لَكُمُ الْأَرْضَ بِسَاطًا

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                    وَاللَّهُ أَنبَتَكُم مِّنَ الْأَرْضِ نَبَاتًا

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                    وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا وَجَعَلَ الشَّمْسَ سِرَاجًا

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                    أَلَمْ تَرَوْا كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَاوَاتٍ طِبَاقًا

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                    وَقَدْ خَلَقَكُمْ أَطْوَارًا

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                    مَّا لَكُمْ لَا تَرْجُونَ لِلَّهِ وَقَارًا

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                    وَيُمْدِدْكُم بِأَمْوَالٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّاتٍ وَيَجْعَل لَّكُمْ أَنْهَارًا

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                    يُرْسِلِ السَّمَاءَ عَلَيْكُم مِّدْرَارًا

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                    فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا

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                    ثُمَّ إِنِّي أَعْلَنتُ لَهُمْ وَأَسْرَرْتُ لَهُمْ إِسْرَارًا

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                    ثُمَّ إِنِّي دَعَوْتُهُمْ جِهَارًا

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                    وَإِنِّي كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوا أَصَابِعَهُمْ فِي آذَانِهِمْ وَاسْتَغْشَوْا ثِيَابَهُمْ وَأَصَرُّوا وَاسْتَكْبَرُوا اسْتِكْبَارًا

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                    فَلَمْ يَزِدْهُمْ دُعَائِي إِلَّا فِرَارًا

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                    أَنِ اعْبُدُوا اللَّهَ وَاتَّقُوهُ وَأَطِيعُونِ

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                    يَغْفِرْ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرْكُمْ إِلَىٰ أَجَلٍ مُّسَمًّى ۚ إِنَّ أَجَلَ اللَّهِ إِذَا جَاءَ لَا يُؤَخَّرُ ۖ لَوْ كُنتُمْ تَعْلَمُونَ

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                    قَالَ رَبِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلًا وَنَهَارًا

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                    قَالَ يَا قَوْمِ إِنِّي لَكُمْ نَذِيرٌ مُّبِينٌ

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                    إِنَّا أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ أَنْ أَنذِرْ قَوْمَكَ مِن قَبْلِ أَن يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ

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                      خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۚ ذَٰلِكَ الْيَوْمُ الَّذِي كَانُوا يُوعَدُونَ

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                      يَوْمَ يَخْرُجُونَ مِنَ الْأَجْدَاثِ سِرَاعًا كَأَنَّهُمْ إِلَىٰ نُصُبٍ يُوفِضُونَ

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                      فَذَرْهُمْ يَخُوضُوا وَيَلْعَبُوا حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ

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                      عَلَىٰ أَن نُّبَدِّلَ خَيْرًا مِّنْهُمْ وَمَا نَحْنُ بِمَسْبُوقِينَ

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                      فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ إِنَّا لَقَادِرُونَ

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                      كَلَّا ۖ إِنَّا خَلَقْنَاهُم مِّمَّا يَعْلَمُونَ

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                      أَيَطْمَعُ كُلُّ امْرِئٍ مِّنْهُمْ أَن يُدْخَلَ جَنَّةَ نَعِيمٍ

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                      عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ عِزِينَ

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                      فَمَالِ الَّذِينَ كَفَرُوا قِبَلَكَ مُهْطِعِينَ

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                      أُولَٰئِكَ فِي جَنَّاتٍ مُّكْرَمُونَ

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                      وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ

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                      وَالَّذِينَ هُم بِشَهَادَاتِهِمْ قَائِمُونَ

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                      وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ

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                      فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ

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                      إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ

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                      وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ

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                      إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ

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                      وَالَّذِينَ هُم مِّنْ عَذَابِ رَبِّهِم مُّشْفِقُونَ

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                      وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ

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                      لِّلسَّائِلِ وَالْمَحْرُومِ

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                      وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَّعْلُومٌ

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                      الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ

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                      إِلَّا الْمُصَلِّينَ

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                      وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا

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                      إِذَا مَسَّهُ الشَّرُّ جَزُوعًا

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                      إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا

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                      وَجَمَعَ فَأَوْعَىٰ

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                      تَدْعُو مَنْ أَدْبَرَ وَتَوَلَّىٰ

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                      كَلَّا ۖ إِنَّهَا لَظَىٰ

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                      وَمَن فِي الْأَرْضِ جَمِيعًا ثُمَّ يُنجِيهِ

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                      وَفَصِيلَتِهِ الَّتِي تُؤْوِيهِ

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                      وَصَاحِبَتِهِ وَأَخِيهِ

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                      يُبَصَّرُونَهُمْ ۚ يَوَدُّ الْمُجْرِمُ لَوْ يَفْتَدِي مِنْ عَذَابِ يَوْمِئِذٍ بِبَنِيهِ

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                      وَلَا يَسْأَلُ حَمِيمٌ حَمِيمًا

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                      وَتَكُونُ الْجِبَالُ كَالْعِهْنِ

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                      يَوْمَ تَكُونُ السَّمَاءُ كَالْمُهْلِ

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                      وَنَرَاهُ قَرِيبًا

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                      إِنَّهُمْ يَرَوْنَهُ بَعِيدًا

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                      فَاصْبِرْ صَبْرًا جَمِيلًا

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                      تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ

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                      مِّنَ اللَّهِ ذِي الْمَعَارِجِ

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                      لِّلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ

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                      سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ

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                        نَزَّاعَةً لِّلشَّوَىٰ

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                        فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ

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                        وَإِنَّهُ لَحَقُّ الْيَقِينِ

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                        وَإِنَّهُ لَحَسْرَةٌ عَلَى الْكَافِرِينَ

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                        وَإِنَّا لَنَعْلَمُ أَنَّ مِنكُم مُّكَذِّبِينَ

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                        وَإِنَّهُ لَتَذْكِرَةٌ لِّلْمُتَّقِينَ

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                        فَمَا مِنكُم مِّنْ أَحَدٍ عَنْهُ حَاجِزِينَ

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                        ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ

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                        لَأَخَذْنَا مِنْهُ بِالْيَمِينِ

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                        وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الْأَقَاوِيلِ

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                        تَنزِيلٌ مِّن رَّبِّ الْعَالَمِينَ

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                        وَلَا بِقَوْلِ كَاهِنٍ ۚ قَلِيلًا مَّا تَذَكَّرُونَ

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                        وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۚ قَلِيلًا مَّا تُؤْمِنُونَ

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                        إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ

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                        وَمَا لَا تُبْصِرُونَ

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                        فَلَا أُقْسِمُ بِمَا تُبْصِرُونَ

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                        لَّا يَأْكُلُهُ إِلَّا الْخَاطِئُونَ

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                        وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ

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                        فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ

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                        وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ

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                        إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ

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                        ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ

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                        ثُمَّ الْجَحِيمَ صَلُّوهُ

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                        خُذُوهُ فَغُلُّوهُ

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                        هَلَكَ عَنِّي سُلْطَانِيَهْ

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                        مَا أَغْنَىٰ عَنِّي مَالِيَهْ

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                        يَا لَيْتَهَا كَانَتِ الْقَاضِيَةَ

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                        وَلَمْ أَدْرِ مَا حِسَابِيَهْ

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                        وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِشِمَالِهِ فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ

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                        كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ

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                        قُطُوفُهَا دَانِيَةٌ

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                        فِي جَنَّةٍ عَالِيَةٍ

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                        فَهُوَ فِي عِيشَةٍ رَّاضِيَةٍ

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                        إِنِّي ظَنَنتُ أَنِّي مُلَاقٍ حِسَابِيَهْ

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                        فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَيَقُولُ هَاؤُمُ اقْرَءُوا كِتَابِيَهْ

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                        يَوْمَئِذٍ تُعْرَضُونَ لَا تَخْفَىٰ مِنكُمْ خَافِيَةٌ

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                        وَالْمَلَكُ عَلَىٰ أَرْجَائِهَا ۚ وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَانِيَةٌ

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                        وَانشَقَّتِ السَّمَاءُ فَهِيَ يَوْمَئِذٍ وَاهِيَةٌ

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                        فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ

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                        وَحُمِلَتِ الْأَرْضُ وَالْجِبَالُ فَدُكَّتَا دَكَّةً وَاحِدَةً

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                        فَإِذَا نُفِخَ فِي الصُّورِ نَفْخَةٌ وَاحِدَةٌ

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                        لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَا أُذُنٌ وَاعِيَةٌ

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                        إِنَّا لَمَّا طَغَى الْمَاءُ حَمَلْنَاكُمْ فِي الْجَارِيَةِ

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                        فَعَصَوْا رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَّابِيَةً

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                        وَجَاءَ فِرْعَوْنُ وَمَن قَبْلَهُ وَالْمُؤْتَفِكَاتُ بِالْخَاطِئَةِ

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                        فَهَلْ تَرَىٰ لَهُم مِّن بَاقِيَةٍ

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                        سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا فَتَرَى الْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ

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                        وَأَمَّا عَادٌ فَأُهْلِكُوا بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ

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                        فَأَمَّا ثَمُودُ فَأُهْلِكُوا بِالطَّاغِيَةِ

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                        كَذَّبَتْ ثَمُودُ وَعَادٌ بِالْقَارِعَةِ

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                        وَمَا أَدْرَاكَ مَا الْحَاقَّةُ

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                        مَا الْحَاقَّةُ

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                        الْحَاقَّةُ

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                          وَمَا هُوَ إِلَّا ذِكْرٌ لِّلْعَالَمِينَ

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                          وَإِن يَكَادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ بِأَبْصَارِهِمْ لَمَّا سَمِعُوا الذِّكْرَ وَيَقُولُونَ إِنَّهُ لَمَجْنُونٌ

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                          فَاجْتَبَاهُ رَبُّهُ فَجَعَلَهُ مِنَ الصَّالِحِينَ

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                          لَّوْلَا أَن تَدَارَكَهُ نِعْمَةٌ مِّن رَّبِّهِ لَنُبِذَ بِالْعَرَاءِ وَهُوَ مَذْمُومٌ

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                          فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ الْحُوتِ إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ

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                          أَمْ عِندَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ

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                          أَمْ تَسْأَلُهُمْ أَجْرًا فَهُم مِّن مَّغْرَمٍ مُّثْقَلُونَ

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                          وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ

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                          فَذَرْنِي وَمَن يُكَذِّبُ بِهَٰذَا الْحَدِيثِ ۖ سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ

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                          خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۖ وَقَدْ كَانُوا يُدْعَوْنَ إِلَى السُّجُودِ وَهُمْ سَالِمُونَ

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                          يَوْمَ يُكْشَفُ عَن سَاقٍ وَيُدْعَوْنَ إِلَى السُّجُودِ فَلَا يَسْتَطِيعُونَ

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                          أَمْ لَهُمْ شُرَكَاءُ فَلْيَأْتُوا بِشُرَكَائِهِمْ إِن كَانُوا صَادِقِينَ

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                          سَلْهُمْ أَيُّهُم بِذَٰلِكَ زَعِيمٌ

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                          أَمْ لَكُمْ أَيْمَانٌ عَلَيْنَا بَالِغَةٌ إِلَىٰ يَوْمِ الْقِيَامَةِ ۙ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ

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                          إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ

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                          أَمْ لَكُمْ كِتَابٌ فِيهِ تَدْرُسُونَ

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                          مَا لَكُمْ كَيْفَ تَحْكُمُونَ

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                          أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ

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                          إِنَّ لِلْمُتَّقِينَ عِندَ رَبِّهِمْ جَنَّاتِ النَّعِيمِ

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                          كَذَٰلِكَ الْعَذَابُ ۖ وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ

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                          عَسَىٰ رَبُّنَا أَن يُبْدِلَنَا خَيْرًا مِّنْهَا إِنَّا إِلَىٰ رَبِّنَا رَاغِبُونَ

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                          قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ

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                          فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَاوَمُونَ

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                          قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ

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                          قَالَ أَوْسَطُهُمْ أَلَمْ أَقُل لَّكُمْ لَوْلَا تُسَبِّحُونَ

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                          بَلْ نَحْنُ مَحْرُومُونَ

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                          فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ

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                          وَغَدَوْا عَلَىٰ حَرْدٍ قَادِرِينَ

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                          أَن لَّا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُم مِّسْكِينٌ

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                          فَانطَلَقُوا وَهُمْ يَتَخَافَتُونَ

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                          أَنِ اغْدُوا عَلَىٰ حَرْثِكُمْ إِن كُنتُمْ صَارِمِينَ

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                          فَتَنَادَوْا مُصْبِحِينَ

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                          فَطَافَ عَلَيْهَا طَائِفٌ مِّن رَّبِّكَ وَهُمْ نَائِمُونَ

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                          فَأَصْبَحَتْ كَالصَّرِيمِ

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                          وَلَا يَسْتَثْنُونَ

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                          إِنَّا بَلَوْنَاهُمْ كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ

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                          سَنَسِمُهُ عَلَى الْخُرْطُومِ

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                          إِذَا تُتْلَىٰ عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ

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                          عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ

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                          مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ أَثِيمٍ

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                          أَن كَانَ ذَا مَالٍ وَبَنِينَ

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                          هَمَّازٍ مَّشَّاءٍ بِنَمِيمٍ

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                          وَلَا تُطِعْ كُلَّ حَلَّافٍ مَّهِينٍ

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                          وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ

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                          فَلَا تُطِعِ الْمُكَذِّبِينَ

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                          بِأَييِّكُمُ الْمَفْتُونُ

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                          إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ

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                          فَسَتُبْصِرُ وَيُبْصِرُونَ

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                          وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ

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                          وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ

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                          مَا أَنتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ

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                          ن ۚ وَالْقَلَمِ وَمَا يَسْطُرُونَ

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                            قُلْ أَرَأَيْتُمْ إِنْ أَصْبَحَ مَاؤُكُمْ غَوْرًا فَمَن يَأْتِيكُم بِمَاءٍ مَّعِينٍ

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                            قُلْ هُوَ الرَّحْمَٰنُ آمَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا ۖ فَسَتَعْلَمُونَ مَنْ هُوَ فِي ضَلَالٍ مُّبِينٍ

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                            قُلْ أَرَأَيْتُمْ إِنْ أَهْلَكَنِيَ اللَّهُ وَمَن مَّعِيَ أَوْ رَحِمَنَا فَمَن يُجِيرُ الْكَافِرِينَ مِنْ عَذَابٍ أَلِيمٍ

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                            فَلَمَّا رَأَوْهُ زُلْفَةً سِيئَتْ وُجُوهُ الَّذِينَ كَفَرُوا وَقِيلَ هَٰذَا الَّذِي كُنتُم بِهِ تَدَّعُونَ

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                            قُلْ إِنَّمَا الْعِلْمُ عِندَ اللَّهِ وَإِنَّمَا أَنَا نَذِيرٌ مُّبِينٌ

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                            وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِن كُنتُمْ صَادِقِينَ

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                            قُلْ هُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ

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                            قُلْ هُوَ الَّذِي أَنشَأَكُمْ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۖ قَلِيلًا مَّا تَشْكُرُونَ

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                            أَفَمَن يَمْشِي مُكِبًّا عَلَىٰ وَجْهِهِ أَهْدَىٰ أَمَّن يَمْشِي سَوِيًّا عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

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                            أَمَّنْ هَٰذَا الَّذِي يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ ۚ بَل لَّجُّوا فِي عُتُوٍّ وَنُفُورٍ

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                            أَمَّنْ هَٰذَا الَّذِي هُوَ جُندٌ لَّكُمْ يَنصُرُكُم مِّن دُونِ الرَّحْمَٰنِ ۚ إِنِ الْكَافِرُونَ إِلَّا فِي غُرُورٍ

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                            أَوَلَمْ يَرَوْا إِلَى الطَّيْرِ فَوْقَهُمْ صَافَّاتٍ وَيَقْبِضْنَ ۚ مَا يُمْسِكُهُنَّ إِلَّا الرَّحْمَٰنُ ۚ إِنَّهُ بِكُلِّ شَيْءٍ بَصِيرٌ

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                            وَلَقَدْ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ فَكَيْفَ كَانَ نَكِيرِ

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                            أَمْ أَمِنتُم مَّن فِي السَّمَاءِ أَن يُرْسِلَ عَلَيْكُمْ حَاصِبًا ۖ فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ

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                            أَأَمِنتُم مَّن فِي السَّمَاءِ أَن يَخْسِفَ بِكُمُ الْأَرْضَ فَإِذَا هِيَ تَمُورُ

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                            هُوَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ ذَلُولًا فَامْشُوا فِي مَنَاكِبِهَا وَكُلُوا مِن رِّزْقِهِ ۖ وَإِلَيْهِ النُّشُورُ

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                            أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ اللَّطِيفُ الْخَبِيرُ

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                            وَأَسِرُّوا قَوْلَكُمْ أَوِ اجْهَرُوا بِهِ ۖ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ

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                            إِنَّ الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ

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                            وَقَالُوا لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِي أَصْحَابِ السَّعِيرِ

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                            فَاعْتَرَفُوا بِذَنبِهِمْ فَسُحْقًا لِّأَصْحَابِ السَّعِيرِ

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                            قَالُوا بَلَىٰ قَدْ جَاءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ اللَّهُ مِن شَيْءٍ إِنْ أَنتُمْ إِلَّا فِي ضَلَالٍ كَبِيرٍ

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                            تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ ۖ كُلَّمَا أُلْقِيَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَا أَلَمْ يَأْتِكُمْ نَذِيرٌ

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                            إِذَا أُلْقُوا فِيهَا سَمِعُوا لَهَا شَهِيقًا وَهِيَ تَفُورُ

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                            وَلِلَّذِينَ كَفَرُوا بِرَبِّهِمْ عَذَابُ جَهَنَّمَ ۖ وَبِئْسَ الْمَصِيرُ

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                            وَلَقَدْ زَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِّلشَّيَاطِينِ ۖ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ

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                            ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ

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                            الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا ۖ مَّا تَرَىٰ فِي خَلْقِ الرَّحْمَٰنِ مِن تَفَاوُتٍ ۖ فَارْجِعِ الْبَصَرَ هَلْ تَرَىٰ مِن فُطُورٍ

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                            الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ الْعَزِيزُ الْغَفُورُ

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                            تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

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                            Period of Revelation:

                                   It is not known from any authentic tradition when this Surah was revealed, but the subject matter and the style indicate that it is one of the earliest Surahs revealed during the life of the Prophet's residence at Makkah.

                            Major Issues, Divine Laws and Guidance:

                            • The Kingdom of the universe belongs to Allah.

                            • The lower heaven is decorated with lamps (stars).

                            • The dwellers of hell will wish: "Had we only listened to the call of Islam, we would have not been among the inmates of hell."

                            • No one can help you against Allah, nor can any one save you from the punishment of Allah.

                                   In this Surah the basic teachings of Islam are briefly mentioned. In a most effective way, people are made to realize that the universe in which they live is a well organized and fortified Kingdom in which no fault, weakness or flaw can be detected no matter how hard they may try. This Kingdom has been created from nothing and is brought into existence by Allah Almighty Himself. All of the powers of controlling, administering and ruling it are also entirely in the hands of Allah. This system is not created without any purpose and the people have been sent here for a test. In this test they can succeed only by their righteous deeds and conduct. Then the dreadful consequences of disbelief, which will appear in the Hereafter, are mentioned. The people are told that Allah, by sending His Prophets, has fore-warned them of these consequences.

                                   Emphasis is made on the fact that the Creator is aware of each open and hidden secrets of men, even the innermost ideas of their hearts. The right basis of morality, is that man should avoid evil and fear the accountability by his Creator. Those who adopt such conduct will deserve forgiveness and a rich reward in the Hereafter. Reference is made to those common truths of daily occurrence to which man does not pay much attention. He is told that the earth on which he moves about with full satisfaction and peace of mind, and from which he obtains his sustenance, is subdued for him by Allah. This earth might at any time start shaking suddenly so as to cause his destruction, or a typhoon might occur, which may annihilate him completely. Look at the birds that fly in the air: it is Allah Who is sustaining them in the air. Then man is reminded: "Look at your own means and resources. If Allah wills to inflict you with a scourge, none can save you from it; and if Allah wills to close the doors of sustenance on you, none can open them for you. These things are there to make you aware of the truth, but you see them like animals, which are unable to draw conclusions from observations, and you do not use your sight, hearing and minds which Allah has bestowed on you as a human being You have to ultimately appear before your Rabb. It is not for the Prophet to tell you the exact time and date of that event. His only duty is to warn you before-hand of its inevitable occurrence."

                                   Finally a response is given to what the disbelievers of Makkah said against the Prophet (peace be upon him) and his Companions. They cursed the Prophet and prayed for his and his follower's destruction. To this, it has been said: "Whether those who call you to the right way are destroyed, or shown mercy by Allah, how will their fate change your destiny? You should look after yourselves and consider who would save you if you were overtaken by the scourge of Allah? You regard those who believe in Allah and put their trust in Him as the misguided. A time will come when it will become evident as to who was really misguided?"

                                   In conclusion, the people are asked this question and left to ponder over it: "If the water which has come out from the earth at some place in the desert or hill-country of Arabia and upon which depends your whole life's activity, should sink and vanish underground, who, besides Allah, can restore this life giving water to you?"

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                            وَمَرْيَمَ ابْنَتَ عِمْرَانَ الَّتِي أَحْصَنَتْ فَرْجَهَا فَنَفَخْنَا فِيهِ مِن رُّوحِنَا وَصَدَّقَتْ بِكَلِمَاتِ رَبِّهَا وَكُتُبِهِ وَكَانَتْ مِنَ الْقَانِتِينَ

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                            وَضَرَبَ اللَّهُ مَثَلًا لِّلَّذِينَ آمَنُوا امْرَأَتَ فِرْعَوْنَ إِذْ قَالَتْ رَبِّ ابْنِ لِي عِندَكَ بَيْتًا فِي الْجَنَّةِ وَنَجِّنِي مِن فِرْعَوْنَ وَعَمَلِهِ وَنَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ

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                            ضَرَبَ اللَّهُ مَثَلًا لِّلَّذِينَ كَفَرُوا امْرَأَتَ نُوحٍ وَامْرَأَتَ لُوطٍ ۖ كَانَتَا تَحْتَ عَبْدَيْنِ مِنْ عِبَادِنَا صَالِحَيْنِ فَخَانَتَاهُمَا فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ اللَّهِ شَيْئًا وَقِيلَ ادْخُلَا النَّارَ مَعَ الدَّاخِلِينَ

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                            أَيُّهَا النَّبِيُّ جَاهِدِ الْكُفَّارَ وَالْمُنَافِقِينَ وَاغْلُظْ عَلَيْهِمْ ۚ وَمَأْوَاهُمْ جَهَنَّمُ ۖ وَبِئْسَ الْمَصِيرُ

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                            يَا أَيُّهَا الَّذِينَ آمَنُوا تُوبُوا إِلَى اللَّهِ تَوْبَةً نَّصُوحًا عَسَىٰ رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّئَاتِكُمْ وَيُدْخِلَكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ يَوْمَ لَا يُخْزِي اللَّهُ النَّبِيَّ وَالَّذِينَ آمَنُوا مَعَهُ ۖ نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِمْ يَقُولُونَ رَبَّنَا أَتْمِمْ لَنَا نُورَنَا وَاغْفِرْ لَنَا ۖ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

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                            يَا أَيُّهَا الَّذِينَ كَفَرُوا لَا تَعْتَذِرُوا الْيَوْمَ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ

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                            يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ عَلَيْهَا مَلَائِكَةٌ غِلَاظٌ شِدَادٌ لَّا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

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                            عَسَىٰ رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِّنكُنَّ مُسْلِمَاتٍ مُّؤْمِنَاتٍ قَانِتَاتٍ تَائِبَاتٍ عَابِدَاتٍ سَائِحَاتٍ ثَيِّبَاتٍ وَأَبْكَارًا

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                            وَإِذْ أَسَرَّ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَهُ اللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَن بَعْضٍ ۖ فَلَمَّا نَبَّأَهَا بِهِ قَالَتْ مَنْ أَنبَأَكَ هَٰذَا ۖ قَالَ نَبَّأَنِيَ الْعَلِيمُ الْخَبِيرُ

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                            إِن تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ وَإِن تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ ۖ وَالْمَلَائِكَةُ بَعْدَ ذَٰلِكَ ظَهِيرٌ

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                            قَدْ فَرَضَ اللَّهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ ۚ وَاللَّهُ مَوْلَاكُمْ ۖ وَهُوَ الْعَلِيمُ الْحَكِيمُ

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                            يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ ۖ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ ۚ وَاللَّهُ غَفُورٌ رَّحِيمٌ

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                            Period of Revelation:

                            This Sürah was revealed in A.H. 7, after the conquest of Khaiber

                            Major Issues, Divine Laws and Guidance:

                            • Do not make something unlawful which Allah has made lawful.

                            • Wives of the Prophet (peace be upon him) are admonished on their behavior with him.

                            • Believers are commanded to turn to Allah in sincere repentance if they want to be forgiven.

                            • Example of the wives of Nuh (Noah) and Lût (Lot) who will go to hell and the example of Fir'aun's (Pharaoh's) wife and Maryam who will go to paradise.

                                   This is a very important Sürah in which guidance is provided relating to questions of grave significance in reference to some incidents concerning the wives of the Prophet (peace be upon him), rules relating to lawful and unlawful and that kinship to the Prophet is not the criteria for salvation:

                            1.  The powers to prescribe the bounds of the lawful and the unlawful, the permissible and the forbidden, are entirely and absolutely in the hands of Allah and nothing of this sort has been delegated even to the Prophet of Allah, much less any other person.
                            2. The position of a Prophet is very delicate. A minor incident experienced by an ordinary man in his life may not be of any consequence, but it assumes the status of law when experienced by a Prophet. That is why, the lives of the Prophets have been kept under close supervision by Allah, so that none of their acts, not even a most trivial one, may deviate from Divine Will.
                            3. The Prophet (peace be upon him) was checked on a minor thing, which was not only corrected but also recorded. It gives us complete satisfaction that whatever actions, commands and instructions we now find in the documented life of the Prophet concerning which there is nothing on record in the nature of criticism or correction from Allah, we can trust that they are wholly based on truth, are in complete conformity with Divine Will and that guidance can be drawn from them with full confidence and peace of mind.
                            4. It has been stated in this Surah that the Prophet, whose reverence and respect Allah Himself has enjoined as a necessary part of the faith of His servants, once during his sacred life, he made a thing declared lawful by Allah unlawful for himself only to please his wives. Allah severely reproved the error and admonished the wives of the Prophet, whom Allah Himself has declared as mothers of the faithful; worthy of the highest esteem and honor. Further, this criticism of the Prophet and the administration of the warning to his wives was made not secretly but included in the Book, which the entire Ummah has to read and recite forever. Obviously, the intention of making mention of this instance in the Book of Allah was not, nor could it have been, that Allah wanted to degrade His Rasool and the mothers of the faithful in the eyes of the believers. It is also obvious that no Muslim has lost respect for them after reading this Surah of the Qur'an. There cannot be any other reason of mentioning this instance in the Qur'an other than that Allah wants to acquaint the believers with the correct manner of reverence for their personalities. A Prophet is a Prophet, not God, and he may commit error. Respect for the Prophet has not been enjoined because he is infallible, but because he is a perfect representative of Divine Will, and Allah has not permitted any of his errors to pass unnoticed. This gives us the satisfaction that the noble pattern of life left by the Prophet wholly and fully represents the Will of Allah.

                            It is made explicitly clear that Allah's religion is absolutely fair and just. It has for every person just the recompense of which he becomes worthy of, on the basis of his faith and works. No relationship or connection, even with the most righteous person or the most evil person, can be beneficial or harmful for him in any way. In reference to this, three kinds of women have been cited as examples before the Prophet's wives in paparticular.

                            1. One example is of the wives of the Prophets Nuh (Noah) and Lút (Lot), who, if they had believed and cooperated with their illustrious husbands, would have occupied the same rank and position in the Muslim community which is enjoyed by the wives of the Prophet Muhammad (peace be upon him). Since they were disbelievers, their being the wives of the Prophets is not going to save them from hell.
                              1. The second example is of the wife of Pharaoh, who in spite of being the wife of a staunch enemy of Allah believed and chose a path of action separate from that followed by the Pharaoh's people. Her being the wife of a staunch disbeliever did not cause her any harm, and Allah made her worthy of Paradise.
                              1. The third example is of Sayyidah Maryam (Mary) (peace be upon her), who attained to her high rank because she submitted to the severe test Allah decided to put her to. Apart from Maryam, no other chaste and righteous woman in history has been put to such a difficult test. In spite of being unmarried, she was miraculously made pregnant by Allah’s command and she was informed of the service that her Rabb willed to take from her. When Sayyidah Maryam accepted this decision, and agreed to bear, like a true believer, everything that she inevitably had to bear in order to fulfil Allah’s Will, then Allah exalted her to the noble rank of "Sayyidah tun-Nisa' Fil-Jannah (Leader of the women in Paradise)."

                                                                                                                           (Musnad Ahmed)

                                   We also learn from this Surah that the Prophet (peace be upon him) did not receive from Allah only that knowledge which is included and recorded in the Qur'an, but was additionally given information about other things also by revelation, which was not recorded in the Qur'an. Clear proof of this is found in verse 3 of this Surah. In which we are told that the Prophet (peace be upon him) confided a secret to one of his wives, and she told it to another. Allah informed the Prophet of this secret. Then, when the Prophet warned this particular wife on this mistake of disclosure, she said: "Who has informed you of this mistake of mine?" He replied: "I have been informed of it by Him Who knows everything and is All-Aware." Is there any verse in which Allah has said: "O Prophet, the secret that you had confided to one of your wives has been disclosed by her to another person?" There is no such verse in the Qur'an. Thus it is an express proof of the fact that some times revelation that descended on the Prophet was not included in the Qur'an, and refutes the claim of the deniers of Hadith who allege that nothing was revealed to the Prophet (peace be upon him) apart from the Qur'an.

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                            اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ لِتَعْلَمُوا أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا

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                            رَّسُولًا يَتْلُو عَلَيْكُمْ آيَاتِ اللَّهِ مُبَيِّنَاتٍ لِّيُخْرِجَ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنَ الظُّلُمَاتِ إِلَى النُّورِ ۚ وَمَن يُؤْمِن بِاللَّهِ وَيَعْمَلْ صَالِحًا يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۖ قَدْ أَحْسَنَ اللَّهُ لَهُ رِزْقًا

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                            أَعَدَّ اللَّهُ لَهُمْ عَذَابًا شَدِيدًا ۖ فَاتَّقُوا اللَّهَ يَا أُولِي الْأَلْبَابِ الَّذِينَ آمَنُوا ۚ قَدْ أَنزَلَ اللَّهُ إِلَيْكُمْ ذِكْرًا

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                            فَذَاقَتْ وَبَالَ أَمْرِهَا وَكَانَ عَاقِبَةُ أَمْرِهَا خُسْرًا

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                            يَا أَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ وَأَحْصُوا الْعِدَّةَ ۖ وَاتَّقُوا اللَّهَ رَبَّكُمْ ۖ لَا تُخْرِجُوهُنَّ مِن بُيُوتِهِنَّ وَلَا يَخْرُجْنَ إِلَّا أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ ۚ وَتِلْكَ حُدُودُ اللَّهِ ۚ وَمَن يَتَعَدَّ حُدُودَ اللَّهِ فَقَدْ ظَلَمَ نَفْسَهُ ۚ لَا تَدْرِي لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرًا

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                            Period of Revelation:

                                   It is difficult to determine precisely when this Surah was revealed. However, it appears that it was revealed when the people started making errors in understanding the commandments in Surah Al-Baqarah, and began to commit mistakes, Allah sent down these instructions.

                            Major Issues, Divine Laws and Guidance:

                            • Laws of divorce (for details see below).

                            • Iddat (waiting period before the divorce takes effect) is commanded to be three menstruation periods, three months if menstruation is not applicable, and in case of pregnancy, it is the delivery of child.

                            • Rebellion against Allah's commandment may bring stern reckoning or exemplary punishment, so fear Allah and adhere to His laws.

                                   In order to understand the commandments of this Surah, it is useful to refresh one's memory about the regulations which were given concerning divorce and the waiting period (Iddat).

                            "Divorce may be pronounced twice; then the wife may either be kept back in fairness or allowed to separate in fairness."                                                                   (Al Baqarah 229)

                            "And the divorced women (after the pronouncement of the divorce) must wait for three monthly courses... and their husbands are fully entitled to take them back (as their wives) during this waiting period, if they desire reconciliation."                         (Al Baqarah 228)

                            "Then, if the husband divorces his wife (for the third time), she shall not remain lawful for him after this divorce, unless she marries another man...”                    (Al-Baqarah : 230)

                            "When you marry the believing women, and then divorce them before you have touched them, they do not have to observe a waiting period, the completion of which you might demand of them."                                                                                             (Al-Ahzâb: 49)

                            "And if those of you who die, leave wives behind, the women should abstain (from marriage) for four months and ten days."                                         (Al-Baqarah 234)

                            The rules prescribed in these verses are as follows:

                            1. A man can pronounce at the most three divorces on his wife.
                            •  In case, the husband has pronounced one or two divorces, he is entitled to take the woman back as his wife within the waiting period, and if after the expiration of the waiting period the two desire to remarry, they can re-marry and there is no condition of legalization (tahlil). But if the husband has pronounced three divorces, he forfeits his right to keep her as his wife within the waiting period, and they cannot remarry unless the woman marries another man and he subsequently divorces her of his own free will.
                            • The waiting period of the woman, who menstruates and marriage with whom has been consummated, is that she should pass three monthly courses. The waiting period in case of one or two divorces is that the woman is still the legal wife of the husband and he can take her back as his wife within the waiting period. But if the husband has pronounced three divorces, this waiting period cannot be taken advantage of for the purpose of reconciliation, but is only meant to restrain the woman from remarrying another person before it comes to an end. 
                            •  There is no waiting period for the woman, who is divorced before the marriage is consummated. She can remarry, if she likes, immediately after the divorce.
                            • The waiting period of the woman whose husband dies is four months and ten days before she is allowed to remarry.

                                   One should understand that Surah At-Talaq was not sent down to annul or amend any of these rules, but was sent down for two purposes:

                            1. The man who has been given the right to pronounce divorce should be taught such judicious methods of using this right so that it may not needlessly lead to separation. However, if separation does take place, it should only be when all possibilities of mutual reconciliation have been exhausted. In Divine Law, provision for divorce has been made only as an unavoidable necessity. Allah does not approve of the dissolution of a marriage. The Prophet (peace be upon him) has said:

                            "Allah has not made lawful anything more hateful in His sight than divorce.”

                                                                                                                         (Abu Daud) And:

                            "Of all the things permitted by the Law, the most hateful in the sight of Allah is the divorce."                                                                                     (Abu Daud)

                            • The object was to complement this section of the family law of Islam by supplying answers to the questions that remained after the revelation of the commandments in Surah Al-Baqarah. Answers are given to the following questions:
                            1.  What would be the waiting period of women, marriage with whom has been consummated and who no longer menstruate or those who have not yet menstruated, in case they are divorced?
                            1. What would be the waiting period of the woman who is divorced, if she is pregnant or a woman whose husband dies?
                            1. What arrangements would be made for the maintenance and lodging of the different categories of divorced women, and for the fosterage of the child whose parents have separated on account of a divorce?

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                            فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِّنكُمْ وَأَقِيمُوا الشَّهَادَةَ لِلَّهِ ۚ ذَٰلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا

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                            وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ ۚ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ ۚ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ ۚ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا

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                            وَاللَّائِي يَئِسْنَ مِنَ الْمَحِيضِ مِن نِّسَائِكُمْ إِنِ ارْتَبْتُمْ فَعِدَّتُهُنَّ ثَلَاثَةُ أَشْهُرٍ وَاللَّائِي لَمْ يَحِضْنَ ۚ وَأُولَاتُ الْأَحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ ۚ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مِنْ أَمْرِهِ يُسْرًا

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                            أَسْكِنُوهُنَّ مِنْ حَيْثُ سَكَنتُم مِّن وُجْدِكُمْ وَلَا تُضَارُّوهُنَّ لِتُضَيِّقُوا عَلَيْهِنَّ ۚ وَإِن كُنَّ أُولَاتِ حَمْلٍ فَأَنفِقُوا عَلَيْهِنَّ حَتَّىٰ يَضَعْنَ حَمْلَهُنَّ ۚ فَإِنْ أَرْضَعْنَ لَكُمْ فَآتُوهُنَّ أُجُورَهُنَّ ۖ وَأْتَمِرُوا بَيْنَكُم بِمَعْرُوفٍ ۖ وَإِن تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُ أُخْرَىٰ

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                            ذَٰلِكَ أَمْرُ اللَّهِ أَنزَلَهُ إِلَيْكُمْ ۚ وَمَن يَتَّقِ اللَّهَ يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُعْظِمْ لَهُ أَجْرًا

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                            لِيُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِ ۖ وَمَن قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنفِقْ مِمَّا آتَاهُ اللَّهُ ۚ لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا مَا آتَاهَا ۚ سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْرًا

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                            وَكَأَيِّن مِّن قَرْيَةٍ عَتَتْ عَنْ أَمْرِ رَبِّهَا وَرُسُلِهِ فَحَاسَبْنَاهَا حِسَابًا شَدِيدًا وَعَذَّبْنَاهَا عَذَابًا نُّكْرًا

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                            أَوَلَمْ يَرَوْا أَنَّا خَلَقْنَا لَهُم مِّمَّا عَمِلَتْ أَيْدِينَا أَنْعَامًا فَهُمْ لَهَا مَالِكُونَ

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                            وَذَلَّلْنَاهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ

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                            وَلَهُمْ فِيهَا مَنَافِعُ وَمَشَارِبُ ۖ أَفَلَا يَشْكُرُونَ

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                            وَاتَّخَذُوا مِن دُونِ اللَّهِ آلِهَةً لَّعَلَّهُمْ يُنصَرُونَ

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                            لَا يَسْتَطِيعُونَ نَصْرَهُمْ وَهُمْ لَهُمْ جُندٌ مُّحْضَرُونَ

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                            وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ ۖ قَالَ مَن يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ

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                            أَوَلَمْ يَرَ الْإِنسَانُ أَنَّا خَلَقْنَاهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ

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                            فَلَا يَحْزُنكَ قَوْلُهُمْ ۘ إِنَّا نَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ

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                            قُلْ يُحْيِيهَا الَّذِي أَنشَأَهَا أَوَّلَ مَرَّةٍ ۖ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ

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                            الَّذِي جَعَلَ لَكُم مِّنَ الشَّجَرِ الْأَخْضَرِ نَارًا فَإِذَا أَنتُم مِّنْهُ تُوقِدُونَ

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                            أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ

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                            إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ

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                            فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ

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                            لِّيُنذِرَ مَن كَانَ حَيًّا وَيَحِقَّ الْقَوْلُ عَلَى الْكَافِرِينَ

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                            وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنبَغِي لَهُ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْآنٌ مُّبِينٌ

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                            وَمَن نُّعَمِّرْهُ نُنَكِّسْهُ فِي الْخَلْقِ ۖ أَفَلَا يَعْقِلُونَ

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                            وَلَوْ نَشَاءُ لَمَسَخْنَاهُمْ عَلَىٰ مَكَانَتِهِمْ فَمَا اسْتَطَاعُوا مُضِيًّا وَلَا يَرْجِعُونَ

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                            وَلَوْ نَشَاءُ لَطَمَسْنَا عَلَىٰ أَعْيُنِهِمْ فَاسْتَبَقُوا الصِّرَاطَ فَأَنَّىٰ يُبْصِرُونَ

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                            الْيَوْمَ نَخْتِمُ عَلَىٰ أَفْوَاهِهِمْ وَتُكَلِّمُنَا أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُم بِمَا كَانُوا يَكْسِبُونَ

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                            اصْلَوْهَا الْيَوْمَ بِمَا كُنتُمْ تَكْفُرُونَ

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                            هَٰذِهِ جَهَنَّمُ الَّتِي كُنتُمْ تُوعَدُونَ

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                            سَلَامٌ قَوْلًا مِّن رَّبٍّ رَّحِيمٍ

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                            لَهُمْ فِيهَا فَاكِهَةٌ وَلَهُم مَّا يَدَّعُونَ

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                            أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ ۖ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ

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                            وَامْتَازُوا الْيَوْمَ أَيُّهَا الْمُجْرِمُونَ

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                            وَأَنِ اعْبُدُونِي ۚ هَٰذَا صِرَاطٌ مُّسْتَقِيمٌ

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                            هُمْ وَأَزْوَاجُهُمْ فِي ظِلَالٍ عَلَى الْأَرَائِكِ مُتَّكِئُونَ

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                            وَلَقَدْ أَضَلَّ مِنكُمْ جِبِلًّا كَثِيرًا ۖ أَفَلَمْ تَكُونُوا تَعْقِلُونَ

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                            إِنَّ أَصْحَابَ الْجَنَّةِ الْيَوْمَ فِي شُغُلٍ فَاكِهُونَ

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                            هَلْ أَتَىٰ عَلَى الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئًا مَّذْكُورًا

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                            إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا

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                            إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

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                            إِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَلَاسِلَ وَأَغْلَالًا وَسَعِيرًا

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                            إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا

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                            عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْعَزِيزُ الْحَكِيمُ

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                            إِن تُقْرِضُوا اللَّهَ قَرْضًا حَسَنًا يُضَاعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ ۚ وَاللَّهُ شَكُورٌ حَلِيمٌ

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                            فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ وَاسْمَعُوا وَأَطِيعُوا وَأَنفِقُوا خَيْرًا لِّأَنفُسِكُمْ ۗ وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

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                            إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ ۚ وَاللَّهُ عِندَهُ أَجْرٌ عَظِيمٌ

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                            يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَّكُمْ فَاحْذَرُوهُمْ ۚ وَإِن تَعْفُوا وَتَصْفَحُوا وَتَغْفِرُوا فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

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                            اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۚ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ

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                            وَأَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ ۚ فَإِن تَوَلَّيْتُمْ فَإِنَّمَا عَلَىٰ رَسُولِنَا الْبَلَاغُ الْمُبِينُ

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                            مَا أَصَابَ مِن مُّصِيبَةٍ إِلَّا بِإِذْنِ اللَّهِ ۗ وَمَن يُؤْمِن بِاللَّهِ يَهْدِ قَلْبَهُ ۚ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ

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                            وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ النَّارِ خَالِدِينَ فِيهَا ۖ وَبِئْسَ الْمَصِيرُ

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                            يَوْمَ يَجْمَعُكُمْ لِيَوْمِ الْجَمْعِ ۖ ذَٰلِكَ يَوْمُ التَّغَابُنِ ۗ وَمَن يُؤْمِن بِاللَّهِ وَيَعْمَلْ صَالِحًا يُكَفِّرْ عَنْهُ سَيِّئَاتِهِ وَيُدْخِلْهُ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ

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                            فَآمِنُوا بِاللَّهِ وَرَسُولِهِ وَالنُّورِ الَّذِي أَنزَلْنَا ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

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                            زَعَمَ الَّذِينَ كَفَرُوا أَن لَّن يُبْعَثُوا ۚ قُلْ بَلَىٰ وَرَبِّي لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ ۚ وَذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ

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                            ذَٰلِكَ بِأَنَّهُ كَانَت تَّأْتِيهِمْ رُسُلُهُم بِالْبَيِّنَاتِ فَقَالُوا أَبَشَرٌ يَهْدُونَنَا فَكَفَرُوا وَتَوَلَّوا ۚ وَّاسْتَغْنَى اللَّهُ ۚ وَاللَّهُ غَنِيٌّ حَمِيدٌ

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                            أَلَمْ يَأْتِكُمْ نَبَأُ الَّذِينَ كَفَرُوا مِن قَبْلُ فَذَاقُوا وَبَالَ أَمْرِهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ

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                            يَعْلَمُ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَيَعْلَمُ مَا تُسِرُّونَ وَمَا تُعْلِنُونَ ۚ وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ

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                            خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ ۖ وَإِلَيْهِ الْمَصِيرُ

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                            هُوَ الَّذِي خَلَقَكُمْ فَمِنكُمْ كَافِرٌ وَمِنكُم مُّؤْمِنٌ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ

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                            يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

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                            Period of Revelation:       It is not known from any authentic tradition when this Surah was revealed, but the subject matter and the style indicate that it is one of the earliest Surahs revealed during the life of the Prophet's residence at Makkah.Major Issues, Divine Laws and Guidance:• The Kingdom of the universe belongs to Allah.• The lower heaven is decorated with lamps (stars).• The dwellers of hell will wish: "Had we only listened to the call of Islam, we would have not been among the inmates of hell."• No one can help you against Allah, nor can any one save you from the punishment of Allah.In this Surah the basic teachings of Islam are briefly mentioned. In a most effective way, people are made to realize that the universe in which they live is a well organized and fortified Kingdom in which no fault, weakness or flaw can be detected no matter how hard they may try. This Kingdom has been created from nothing and is brought into existence by Allah Almighty Himself. All of the powers of controlling, administering and ruling it are also entirely in the hands of Allah. This system is not created without any purpose and the people have been sent here for a test. In this test they can succeed only by their righteous deeds and conduct. Then the dreadful consequences of disbelief, which will appear in the Hereafter, are mentioned. The people are told that Allah, by sending His Prophets, has fore-warned them of these consequences.Emphasis is made on the fact that the Creator is aware of each open and hidden secrets of men, even the innermost ideas of their hearts. The right basis of morality, is that man should avoid evil and fear the accountability by his Creator. Those who adopt such conduct will deserve forgiveness and a rich reward in the Hereafter. Reference is made to those common truths of daily occurrence to which man does not pay much attention. He is told that the earth on which he moves about with full satisfaction and peace of mind, and from which he obtains his sustenance, is subdued for him by Allah. This earth might at any time start shaking suddenly so as to cause his destruction, or a typhoon might occur, which may annihilate him completely. Look at the birds that fly in the air: it is Allah Who is sustaining them in the air. Then man is reminded: "Look at your own means and resources. If Allah wills to inflict you with a scourge, none can save you from it; and if Allah wills to close the doors of sustenance on you, none can open them for you. These things are there to make you aware of the truth, but you see them like animals, which are unable to draw conclusions from observations, and you do not use your sight, hearing and minds which Allah has bestowed on you as a human being You have to ultimately appear before your Rabb. It is not for the Prophet to tell you the exact time and date of that event. His only duty is to warn you before-hand of its inevitable occurrence."Finally a response is given to what the disbelievers of Makkah said against the Prophet (peace be upon him) and his Companions. They cursed the Prophet and prayed for his and his follower's destruction. To this, it has been said: "Whether those who call you to the right way are destroyed, or shown mercy by Allah, how will their fate change your destiny? You should look after yourselves and consider who would save you if you were overtaken by the scourge of Allah? You regard those who believe in Allah and put their trust in Him as the misguided. A time will come when it will become evident as to who was really misguided?"In conclusion, the people are asked this question and left to ponder over it: "If the water which has come out from the earth at some place in the desert or hill-country of Arabia and upon which depends your whole life's activity, should sink and vanish underground, who, besides Allah, can restore this life giving water to you?"

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                            وَلَن يُؤَخِّرَ اللَّهُ نَفْسًا إِذَا جَاءَ أَجَلُهَا ۚ وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ

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                            وَأَنفِقُوا مِن مَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ أَحَدَكُمُ الْمَوْتُ فَيَقُولَ رَبِّ لَوْلَا أَخَّرْتَنِي إِلَىٰ أَجَلٍ قَرِيبٍ فَأَصَّدَّقَ وَأَكُن مِّنَ الصَّالِحِينَ

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                            يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَن ذِكْرِ اللَّهِ ۚ وَمَن يَفْعَلْ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْخَاسِرُونَ

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                            يَقُولُونَ لَئِن رَّجَعْنَا إِلَى الْمَدِينَةِ لَيُخْرِجَنَّ الْأَعَزُّ مِنْهَا الْأَذَلَّ ۚ وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ وَلَٰكِنَّ الْمُنَافِقِينَ لَا يَعْلَمُونَ

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                            هُمُ الَّذِينَ يَقُولُونَ لَا تُنفِقُوا عَلَىٰ مَنْ عِندَ رَسُولِ اللَّهِ حَتَّىٰ يَنفَضُّوا ۗ وَلِلَّهِ خَزَائِنُ السَّمَاوَاتِ وَالْأَرْضِ وَلَٰكِنَّ الْمُنَافِقِينَ لَا يَفْقَهُونَ

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                            سَوَاءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَن يَغْفِرَ اللَّهُ لَهُمْ ۚ إِنَّ اللَّهَ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ

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                            وَإِذَا قِيلَ لَهُمْ تَعَالَوْا يَسْتَغْفِرْ لَكُمْ رَسُولُ اللَّهِ لَوَّوْا رُءُوسَهُمْ وَرَأَيْتَهُمْ يَصُدُّونَ وَهُم مُّسْتَكْبِرُونَ

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                            وَإِذَا رَأَيْتَهُمْ تُعْجِبُكَ أَجْسَامُهُمْ ۖ وَإِن يَقُولُوا تَسْمَعْ لِقَوْلِهِمْ ۖ كَأَنَّهُمْ خُشُبٌ مُّسَنَّدَةٌ ۖ يَحْسَبُونَ كُلَّ صَيْحَةٍ عَلَيْهِمْ ۚ هُمُ الْعَدُوُّ فَاحْذَرْهُمْ ۚ قَاتَلَهُمُ اللَّهُ ۖ أَنَّىٰ يُؤْفَكُونَ

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                            ذَٰلِكَ بِأَنَّهُمْ آمَنُوا ثُمَّ كَفَرُوا فَطُبِعَ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ

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                            اتَّخَذُوا أَيْمَانَهُمْ جُنَّةً فَصَدُّوا عَن سَبِيلِ اللَّهِ ۚ إِنَّهُمْ سَاءَ مَا كَانُوا يَعْمَلُونَ

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                            إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ ۗ وَاللَّهُ يَعْلَمُ إِنَّكَ لَرَسُولُهُ وَاللَّهُ يَشْهَدُ إِنَّ الْمُنَافِقِينَ لَكَاذِبُونَ

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                              وَإِذَا رَأَوْا تِجَارَةً أَوْ لَهْوًا انفَضُّوا إِلَيْهَا وَتَرَكُوكَ قَائِمًا ۚ قُلْ مَا عِندَ اللَّهِ خَيْرٌ مِّنَ اللَّهْوِ وَمِنَ التِّجَارَةِ ۚ وَاللَّهُ خَيْرُ الرَّازِقِينَ

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                              فَإِذَا قُضِيَتِ الصَّلَاةُ فَانتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِن فَضْلِ اللَّهِ وَاذْكُرُوا اللَّهَ كَثِيرًا لَّعَلَّكُمْ تُفْلِحُونَ

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                              يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا نُودِيَ لِلصَّلَاةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْا إِلَىٰ ذِكْرِ اللَّهِ وَذَرُوا الْبَيْعَ ۚ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

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                              قُلْ إِنَّ الْمَوْتَ الَّذِي تَفِرُّونَ مِنْهُ فَإِنَّهُ مُلَاقِيكُمْ ۖ ثُمَّ تُرَدُّونَ إِلَىٰ عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ

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                              وَلَا يَتَمَنَّوْنَهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ ۚ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ

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                              قُلْ يَا أَيُّهَا الَّذِينَ هَادُوا إِن زَعَمْتُمْ أَنَّكُمْ أَوْلِيَاءُ لِلَّهِ مِن دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِن كُنتُمْ صَادِقِينَ

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                              مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا ۚ بِئْسَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِ اللَّهِ ۚ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ

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                              ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَن يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

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                              وَآخَرِينَ مِنْهُمْ لَمَّا يَلْحَقُوا بِهِمْ ۚ وَهُوَ الْعَزِيزُ الْحَكِيمُ

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                              هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ

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                              يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ الْمَلِكِ الْقُدُّوسِ الْعَزِيزِ الْحَكِيمِ

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                                فَالْيَوْمَ لَا تُظْلَمُ نَفْسٌ شَيْئًا وَلَا تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ

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                                إِن كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ

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                                قَالُوا يَا وَيْلَنَا مَن بَعَثَنَا مِن مَّرْقَدِنَا ۜ ۗ هَٰذَا مَا وَعَدَ الرَّحْمَٰنُ وَصَدَقَ الْمُرْسَلُونَ

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                                وَنُفِخَ فِي الصُّورِ فَإِذَا هُم مِّنَ الْأَجْدَاثِ إِلَىٰ رَبِّهِمْ يَنسِلُونَ

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                                فَلَا يَسْتَطِيعُونَ تَوْصِيَةً وَلَا إِلَىٰ أَهْلِهِمْ يَرْجِعُونَ

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                                مَا يَنظُرُونَ إِلَّا صَيْحَةً وَاحِدَةً تَأْخُذُهُمْ وَهُمْ يَخِصِّمُونَ

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                                وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِن كُنتُمْ صَادِقِينَ

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                                وَإِذَا قِيلَ لَهُمْ أَنفِقُوا مِمَّا رَزَقَكُمُ اللَّهُ قَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا أَنُطْعِمُ مَن لَّوْ يَشَاءُ اللَّهُ أَطْعَمَهُ إِنْ أَنتُمْ إِلَّا فِي ضَلَالٍ مُّبِينٍ

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                                وَمَا تَأْتِيهِم مِّنْ آيَةٍ مِّنْ آيَاتِ رَبِّهِمْ إِلَّا كَانُوا عَنْهَا مُعْرِضِينَ

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                                وَإِذَا قِيلَ لَهُمُ اتَّقُوا مَا بَيْنَ أَيْدِيكُمْ وَمَا خَلْفَكُمْ لَعَلَّكُمْ تُرْحَمُونَ

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                                إِلَّا رَحْمَةً مِّنَّا وَمَتَاعًا إِلَىٰ حِينٍ

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                                وَإِن نَّشَأْ نُغْرِقْهُمْ فَلَا صَرِيخَ لَهُمْ وَلَا هُمْ يُنقَذُونَ

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                                وَخَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ

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                                وَآيَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ

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                                لَا الشَّمْسُ يَنبَغِي لَهَا أَن تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ ۚ وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ

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                                وَالْقَمَرَ قَدَّرْنَاهُ مَنَازِلَ حَتَّىٰ عَادَ كَالْعُرْجُونِ الْقَدِيمِ

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                                وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ

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                                وَآيَةٌ لَّهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُم مُّظْلِمُونَ

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                                سُبْحَانَ الَّذِي خَلَقَ الْأَزْوَاجَ كُلَّهَا مِمَّا تُنبِتُ الْأَرْضُ وَمِنْ أَنفُسِهِمْ وَمِمَّا لَا يَعْلَمُونَ

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                                لِيَأْكُلُوا مِن ثَمَرِهِ وَمَا عَمِلَتْهُ أَيْدِيهِمْ ۖ أَفَلَا يَشْكُرُونَ

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                                وَجَعَلْنَا فِيهَا جَنَّاتٍ مِّن نَّخِيلٍ وَأَعْنَابٍ وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ

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                                وَآيَةٌ لَّهُمُ الْأَرْضُ الْمَيْتَةُ أَحْيَيْنَاهَا وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ

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                                وَإِن كُلٌّ لَّمَّا جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ

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                                أَلَمْ يَرَوْا كَمْ أَهْلَكْنَا قَبْلَهُم مِّنَ الْقُرُونِ أَنَّهُمْ إِلَيْهِمْ لَا يَرْجِعُونَ

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                                يَا حَسْرَةً عَلَى الْعِبَادِ ۚ مَا يَأْتِيهِم مِّن رَّسُولٍ إِلَّا كَانُوا بِهِ يَسْتَهْزِئُونَ

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                                إِن كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ خَامِدُونَ

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                                وَمَا أَنزَلْنَا عَلَىٰ قَوْمِهِ مِن بَعْدِهِ مِن جُندٍ مِّنَ السَّمَاءِ وَمَا كُنَّا مُنزِلِينَ

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                                بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ

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                                قِيلَ ادْخُلِ الْجَنَّةَ ۖ قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ

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                                إِنِّي إِذًا لَّفِي ضَلَالٍ مُّبِينٍ

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                                أَأَتَّخِذُ مِن دُونِهِ آلِهَةً إِن يُرِدْنِ الرَّحْمَٰنُ بِضُرٍّ لَّا تُغْنِ عَنِّي شَفَاعَتُهُمْ شَيْئًا وَلَا يُنقِذُونِ

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                                وَمَا لِيَ لَا أَعْبُدُ الَّذِي فَطَرَنِي وَإِلَيْهِ تُرْجَعُونَ

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                                اتَّبِعُوا مَن لَّا يَسْأَلُكُمْ أَجْرًا وَهُم مُّهْتَدُونَ

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                                وَجَاءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَىٰ قَالَ يَا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ

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                                قَالُوا إِنَّا تَطَيَّرْنَا بِكُمْ ۖ لَئِن لَّمْ تَنتَهُوا لَنَرْجُمَنَّكُمْ وَلَيَمَسَّنَّكُم مِّنَّا عَذَابٌ أَلِيمٌ

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                                وَمَا عَلَيْنَا إِلَّا الْبَلَاغُ الْمُبِينُ

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                                قَالُوا رَبُّنَا يَعْلَمُ إِنَّا إِلَيْكُمْ لَمُرْسَلُونَ

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                                قَالُوا مَا أَنتُمْ إِلَّا بَشَرٌ مِّثْلُنَا وَمَا أَنزَلَ الرَّحْمَٰنُ مِن شَيْءٍ إِنْ أَنتُمْ إِلَّا تَكْذِبُونَ

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                                إِذْ أَرْسَلْنَا إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُوا إِنَّا إِلَيْكُم مُّرْسَلُونَ

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                                إِنِّي آمَنتُ بِرَبِّكُمْ فَاسْمَعُونِ

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                                قَالُوا طَائِرُكُم مَّعَكُمْ ۚ أَئِن ذُكِّرْتُم ۚ بَلْ أَنتُمْ قَوْمٌ مُّسْرِفُونَ

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                                وَاضْرِبْ لَهُم مَّثَلًا أَصْحَابَ الْقَرْيَةِ إِذْ جَاءَهَا الْمُرْسَلُونَ

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                                إِنَّا نَحْنُ نُحْيِي الْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ ۚ وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُّبِينٍ

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                                إِنَّمَا تُنذِرُ مَنِ اتَّبَعَ الذِّكْرَ وَخَشِيَ الرَّحْمَٰنَ بِالْغَيْبِ ۖ فَبَشِّرْهُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ

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                                وَسَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ

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                                وَجَعَلْنَا مِن بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَاهُمْ فَهُمْ لَا يُبْصِرُونَ

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                                إِنَّا جَعَلْنَا فِي أَعْنَاقِهِمْ أَغْلَالًا فَهِيَ إِلَى الْأَذْقَانِ فَهُم مُّقْمَحُونَ

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                                لَقَدْ حَقَّ الْقَوْلُ عَلَىٰ أَكْثَرِهِمْ فَهُمْ لَا يُؤْمِنُونَ

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                                لِتُنذِرَ قَوْمًا مَّا أُنذِرَ آبَاؤُهُمْ فَهُمْ غَافِلُونَ

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                                تَنزِيلَ الْعَزِيزِ الرَّحِيمِ

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                                عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

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                                إِنَّكَ لَمِنَ الْمُرْسَلِينَ

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                                وَالْقُرْآنِ الْحَكِيمِ

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                                يس

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                                Period of Revelation: This Surah was revealed during the last stage of the Prophet’s residence at Makkah.Major Issues, Divine Laws and Guidance:

                                • Al-Qur’an is revealed by Allah to warn people and establish a charge-sheet against the disbelievers.
                                • Allah has created all things in pairs.
                                • The day, night, sun and moon, all are being regulated by Allah.
                                • Scenes from the Day of Judgement:
                                • Allah’s greetings to the residents of Paradise.
                                • Allah’s address to the criminals / sinners.
                                • Hands and feet shall bear witness.
                                • All human beings shall be raised to life again on the Day of Judgement for accountability of their deeds.
                                 The object of this discourse is to warn the unbelievers about the consequences of not believing in the Prophethood of Muhammad (may Allah’s peace and blessings be upon him) and of resisting and opposing it with tyranny, ridicule and mockery. Arguments are also given about Tawheed (the Oneness of God), Risalat (Prophethood) and the Hereafter from the signs of the universe and the use of common sense.Imam Ahmed, Abu Daud, Nasai, Ibn Majah and Tabarani have related on the authority of Sayyiduna Ma’qil bin Yasar that the Prophet said: “Surah Ya-Seen is the heart of the Qur’an.” This is similar to describing the Surah Al-Fatiha as the Umm-al-Qur’an (the essence or core of the Qur’an), because Al-Fatiha contains the sum and substance of the teaching of the whole Qur’an. Surah Ya-Seen has been called the throbbing heart of the Qur’an because it presents the message of the Qur’an in a most forceful manner which breaks the inertia and stirs the spirits of man to action. Imam Ahmed has also related that the Prophet said: “Recite Surah Ya-Seen to the dying ones among you.” The objective is to refresh the dying person’s memory about Islam and also bring before him a complete picture of the Hereafter so that he may know what stages he will have to pass after crossing the stage of this worldly life. In view of this, it would be desirable, that, along with the recitation of the Surah Ya-Seen, its translation is also read for the benefit of the person who does not know Arabic so that the purpose of the admonition is duly fulfilled.

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                                يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا أَنصَارَ اللَّهِ كَمَا قَالَ عِيسَى ابْنُ مَرْيَمَ لِلْحَوَارِيِّينَ مَنْ أَنصَارِي إِلَى اللَّهِ ۖ قَالَ الْحَوَارِيُّونَ نَحْنُ أَنصَارُ اللَّهِ ۖ فَآمَنَت طَّائِفَةٌ مِّن بَنِي إِسْرَائِيلَ وَكَفَرَت طَّائِفَةٌ ۖ فَأَيَّدْنَا الَّذِينَ آمَنُوا عَلَىٰ عَدُوِّهِمْ فَأَصْبَحُوا ظَاهِرِينَ

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                                وَأُخْرَىٰ تُحِبُّونَهَا ۖ نَصْرٌ مِّنَ اللَّهِ وَفَتْحٌ قَرِيبٌ ۗ وَبَشِّرِ الْمُؤْمِنِينَ

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                                يَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَيُدْخِلْكُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ

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                                تُؤْمِنُونَ بِاللَّهِ وَرَسُولِهِ وَتُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِكُمْ وَأَنفُسِكُمْ ۚ ذَٰلِكُمْ خَيْرٌ لَّكُمْ إِن كُنتُمْ تَعْلَمُونَ

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                                يَا أَيُّهَا الَّذِينَ آمَنُوا هَلْ أَدُلُّكُمْ عَلَىٰ تِجَارَةٍ تُنجِيكُم مِّنْ عَذَابٍ أَلِيمٍ

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                                هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَىٰ وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ

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                                يُرِيدُونَ لِيُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَاللَّهُ مُتِمُّ نُورِهِ وَلَوْ كَرِهَ الْكَافِرُونَ

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                                وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَىٰ عَلَى اللَّهِ الْكَذِبَ وَهُوَ يُدْعَىٰ إِلَى الْإِسْلَامِ ۚ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ

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                                وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُم مُّصَدِّقًا لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ ۖ فَلَمَّا جَاءَهُم بِالْبَيِّنَاتِ قَالُوا هَٰذَا سِحْرٌ مُّبِينٌ

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                                وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ يَا قَوْمِ لِمَ تُؤْذُونَنِي وَقَد تَّعْلَمُونَ أَنِّي رَسُولُ اللَّهِ إِلَيْكُمْ ۖ فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ ۚ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ

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                                إِنَّ اللَّهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا كَأَنَّهُم بُنْيَانٌ مَّرْصُوصٌ

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                                كَبُرَ مَقْتًا عِندَ اللَّهِ أَن تَقُولُوا مَا لَا تَفْعَلُونَ

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                                يَا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ

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                                سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ

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                                                                            61: AS-SAFF

                                Period of Revelation: This Surah was sent down shortly after the Battle of Uhud.

                                Major Issues, Divine Laws and Guidance:

                                • Believers are commanded not to say something that they would not do.
                                • The Prophet Isa (Jesus) gave good news of a Rasool coming after him whose name will be Ahmed (Muhammad), peace be upon him.
                                • The bargain to save oneself from the hellfire is to believe in Allah, His Rasool and strive one’s utmost (Jihad) in the cause of Allah with one’s wealth and person.
                                • Believers are commanded to be the helpers of Allah like the disciples of Isa (Jesus), peace be upon him.

                                      This Surah exhorts the Muslims to adopt sincerity in Faith and to struggle with their lives in the cause of Allah. It is addressed to Muslims of weak faith as well as to those who entered Islam as a cover-up. The believers are warned; “Allah hates those people who say one thing and do another. He loves those who fight for the sake of Truth like a solid wall against the enemies of Allah.”

                                      Muslims attitude towards their Rasool and their Religion should not be like the attitude that the Israelites had adopted towards their Rasools – Moses and Jesus (peace be upon them). The proclamation is made with the challenge that the Jews, the Christians and the hypocrites, who are conspiring with the unbelievers, can try however hard they may, to extinguish this Light of Allah, but it will shine forth and spread in the world.

                                       The believers are told that the way to success, both in this world and in the Hereafter, is only to believe in Allah and His Rasool sincerely, and to exert their utmost efforts in Allah’s Way with their wealth and their persons.

                                       Finally, the believers are exhorted to be like the disciples of the Prophet Isa (Jesus), peace be upon him, who helped him in the cause of Allah.

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                                يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَوَلَّوْا قَوْمًا غَضِبَ اللَّهُ عَلَيْهِمْ قَدْ يَئِسُوا مِنَ الْآخِرَةِ كَمَا يَئِسَ الْكُفَّارُ مِنْ أَصْحَابِ الْقُبُورِ

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                                يَا أَيُّهَا النَّبِيُّ إِذَا جَاءَكَ الْمُؤْمِنَاتُ يُبَايِعْنَكَ عَلَىٰ أَن لَّا يُشْرِكْنَ بِاللَّهِ شَيْئًا وَلَا يَسْرِقْنَ وَلَا يَزْنِينَ وَلَا يَقْتُلْنَ أَوْلَادَهُنَّ وَلَا يَأْتِينَ بِبُهْتَانٍ يَفْتَرِينَهُ بَيْنَ أَيْدِيهِنَّ وَأَرْجُلِهِنَّ وَلَا يَعْصِينَكَ فِي مَعْرُوفٍ ۙ فَبَايِعْهُنَّ وَاسْتَغْفِرْ لَهُنَّ اللَّهَ ۖ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ

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                                وَإِن فَاتَكُمْ شَيْءٌ مِّنْ أَزْوَاجِكُمْ إِلَى الْكُفَّارِ فَعَاقَبْتُمْ فَآتُوا الَّذِينَ ذَهَبَتْ أَزْوَاجُهُم مِّثْلَ مَا أَنفَقُوا ۚ وَاتَّقُوا اللَّهَ الَّذِي أَنتُم بِهِ مُؤْمِنُونَ

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                                يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا جَاءَكُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتٍ فَامْتَحِنُوهُنَّ ۖ اللَّهُ أَعْلَمُ بِإِيمَانِهِنَّ ۖ فَإِنْ عَلِمْتُمُوهُنَّ مُؤْمِنَاتٍ فَلَا تَرْجِعُوهُنَّ إِلَى الْكُفَّارِ ۖ لَا هُنَّ حِلٌّ لَّهُمْ وَلَا هُمْ يَحِلُّونَ لَهُنَّ ۖ وَآتُوهُم مَّا أَنفَقُوا ۚ وَلَا جُنَاحَ عَلَيْكُمْ أَن تَنكِحُوهُنَّ إِذَا آتَيْتُمُوهُنَّ أُجُورَهُنَّ ۚ وَلَا تُمْسِكُوا بِعِصَمِ الْكَوَافِرِ وَاسْأَلُوا مَا أَنفَقْتُمْ وَلْيَسْأَلُوا مَا أَنفَقُوا ۚ ذَٰلِكُمْ حُكْمُ اللَّهِ ۖ يَحْكُمُ بَيْنَكُمْ ۚ وَاللَّهُ عَلِيمٌ حَكِيمٌ

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                                إِنَّمَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ قَاتَلُوكُمْ فِي الدِّينِ وَأَخْرَجُوكُم مِّن دِيَارِكُمْ وَظَاهَرُوا عَلَىٰ إِخْرَاجِكُمْ أَن تَوَلَّوْهُمْ ۚ وَمَن يَتَوَلَّهُمْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ

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                                لَّا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَارِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ

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                                عَسَى اللَّهُ أَن يَجْعَلَ بَيْنَكُمْ وَبَيْنَ الَّذِينَ عَادَيْتُم مِّنْهُم مَّوَدَّةً ۚ وَاللَّهُ قَدِيرٌ ۚ وَاللَّهُ غَفُورٌ رَّحِيمٌ

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                                لَقَدْ كَانَ لَكُمْ فِيهِمْ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ ۚ وَمَن يَتَوَلَّ فَإِنَّ اللَّهَ هُوَ الْغَنِيُّ الْحَمِيدُ

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                                رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِّلَّذِينَ كَفَرُوا وَاغْفِرْ لَنَا رَبَّنَا ۖ إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ

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                                قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَآءُ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ اللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا بِاللَّهِ وَحْدَهُ إِلَّا قَوْلَ إِبْرَاهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ وَمَا أَمْلِكُ لَكَ مِنَ اللَّهِ مِن شَيْءٍ ۖ رَّبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ الْمَصِيرُ

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                                لَن تَنفَعَكُمْ أَرْحَامُكُمْ وَلَا أَوْلَادُكُمْ ۚ يَوْمَ الْقِيَامَةِ يَفْصِلُ بَيْنَكُمْ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ

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                                إِن يَثْقَفُوكُمْ يَكُونُوا لَكُمْ أَعْدَاءً وَيَبْسُطُوا إِلَيْكُمْ أَيْدِيَهُمْ وَأَلْسِنَتَهُم بِالسُّوءِ وَوَدُّوا لَوْ تَكْفُرُونَ

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                                  يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ تُلْقُونَ إِلَيْهِم بِالْمَوَدَّةِ وَقَدْ كَفَرُوا بِمَا جَاءَكُم مِّنَ الْحَقِّ يُخْرِجُونَ الرَّسُولَ وَإِيَّاكُمْ ۙ أَن تُؤْمِنُوا بِاللَّهِ رَبِّكُمْ إِن كُنتُمْ خَرَجْتُمْ جِهَادًا فِي سَبِيلِي وَابْتِغَاءَ مَرْضَاتِي ۚ تُسِرُّونَ إِلَيْهِم بِالْمَوَدَّةِ وَأَنَا أَعْلَمُ بِمَا أَخْفَيْتُمْ وَمَا أَعْلَنتُمْ ۚ وَمَن يَفْعَلْهُ مِنكُمْ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ

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                                  عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا

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                                  يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا

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                                  وَيُطْعِمُونَ الطَّعَامَ عَلَىٰ حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا

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                                  إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنكُمْ جَزَاءً وَلَا شُكُورًا

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                                  إِنَّا نَخَافُ مِن رَّبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا

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                                  فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا

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                                  وَجَزَاهُم بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا

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                                  مُّتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ ۖ لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا

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                                  Period of Revelation: This Surah (Chapter), revealed at Madinah, consists of three discourses. The first discourse (vv. 1-32 and vv. 64-120) appears to have been revealed soon after the Battle of Badr. The second discourse (vv. 33-63) was revealed in 9 A.H. when the deputation from the Christians of Najran visited the Prophet. The third discourse (vv. 121-200) was revealed after the Battle of Uhud. Major Issues, Divine Laws and Guidance:

                                  • Allah’s testimony about Himself.
                                  • Decisive vs. Allegorical verses of the Qur’an.
                                  • The True religion in the sight of Allah is only Islam.
                                  • The only religion acceptable to Allah is Islam.
                                  • Live Islam and die as a Muslim in order to get salvation.
                                  • Followers of Isa (Jesus) were Muslims.
                                  • Birth of Maryam (Mary), Yahya (John) and Isa (Jesus) peace be upon them.
                                  • ‘Mubahla’ (calling for Allah’s decision if the birth of Jesus is disputed). He was born without a father, as Adam (first man) was born without parents and Eve (first woman) was born without a mother.
                                  • Life and death is from Allah.
                                  • There is no escape from death.
                                  • Those who are killed in the path of Allah are not dead, but are alive.
                                  • Muhammad (pbuh) is no more than a Rasool/ Prophet of Allah.
                                  • Prohibition to take the unbelievers as protectors.
                                  • Critical review and lessons taught during the Battle of Uhud.
                                  • The first House of Allah ever built on earth is that of Ka’bah at Makkah.
                                   As in Surah Al-Baqarah, the Jews were invited to accept the guidance. Similarly, in this Surah, the Christians are admonished to give up their erroneous beliefs and accept the guidance of the Qur’an. At the same time, the Muslims are instructed to nourish the virtues that may enable them to carry out their obligation of spreading the Divine guidance.The believers had met with all sorts of trials and hardships about which they were forewarned in Surah Al-Baqarah. Even though they had come out victorious in the Battle of Badr, they were not out of danger yet. Their victory had aroused the enmity of all those powers in Arabia which were opposed to the Islamic movement. Threatening events had begun to appear on all sides and the Muslims were in a perpetual state of fear and anxiety. This state of emergency was also adversely affecting its economy which had already been badly disturbed by the influx of Muslim refugees from other places.The Jewish clans, who lived in the suburbs of Madinah, started discarding the treaties of alliance which they had made with the Prophet at his arrival from Makkah. They had discarded the treaties to the extent that during the Battle of Badr, these “People of the Book” sided with the pagan Quraish, in spite of the fact that their fundamental Articles of Faith – such as Oneness of Allah, Prophethood and life after death – were the same as those of the Muslims. After the Battle of Badr, they openly began to approach various Arab clans against the Muslims. The magnitude of the peril may be judged from the fact that even the life of the Prophet himself was always in danger. His Companions used to sleep in their armor and keep watch at night to guard against any sudden attack. Whenever the Prophet happened to be out of sight, even for a short while, they would at once set out in search of him.Jews even approached the Quraish and challenged their ego to avenge the defeat that they had suffered at Badr and promised to help them from within. As a result, the Quraish marched against Madinah with an army of three thousand warriors and a battle took place at the foot of mount Uhud. The Prophet marched out of Madinah with one thousand men to fight the enemy. On their way to the battlefield, three hundred hypocrites deserted the army and returned to Madinah to discourage the believers. A small bond of hypocrites, however, remained among the seven hundred who accompanied the Prophet. They played their part and did their best to create mischief and chaos in the ranks of the believers during the battle. This was the first clear indication of the fact that within the fold of Muslim community there was quite a large number of saboteurs who were always ready to conspire with the external enemies to harm their own brethren.These devices of the hypocrites, played a major role in the setback at Uhud, even though the weakness of the Muslims also contributed to it. The Muslims were a new community, formed on a new ideology and had not as yet gotten thorough moral training. Naturally, in this second hard test of their physical and moral strength, some weaknesses came to the surface. That is why a detailed critical review of the Battle of Uhud is made in this Surah which was needed to warn the Muslims of their shortcomings and to issue instructions for their reform.

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                                  it is easy to identify immediately the subject matter of this surah. It revolves around two major issues: the debate with the People of the Book, the Jews and the Christians, of whom the Jews were Madinah natives incited to oppose Islam; and a review and assessment of the humiliating and tragic defeat suffered by the Muslims at the battle of U^ud in 625 ac. The two issues are treated separately to begin with, but halfway through the surah they are brought together and from then on are discussed as almost one sub- ject. The outcome of the whole discussion seems to focus on the fact that perseverance and steadfastness are required to face both issues: the scheming of the Jewish establishment inside Madinah and the attacks by the infidels from outside it.

                                  Islam is a religion addressed to all human societies without coer- cion or discrimination. Whoever responds positively is taken into the fold, while those who turn away are left in peace. However—as mentioned earlier—those who commit aggression against Islam and the Muslims are boldly confronted. This is clear from the verse:

                                  If they argue with you, say: “I have surrendered myself to God and so have those who followed me.” As for those who had received the scriptures and the illiterates [pagan Arabs with no revealed scrip- tures], ask them: “Have you surrendered yourselves to God?” If they have they shall be rightly guided; but if they turn away, then your only duty is to deliver the message to them. God is watching His servants. (20)

                                  surah 3 • ®l ¢Imr¥n

                                  The surah begins by stressing that Islam is a universal guidance, and the Qur’an a confirmation of all previous revelation. God’s rev- elation is one, in the sense that it sets the truth apart from falsehood in a sharp and unequivocal manner. The surah highlights the fact that Moses, Jesus and Muhammad have trodden the same path, and that the scope of Islam encompasses all other revealed religions regardless of their time and place. The Torah and the Gospel are both referred to here as “God’s revelation [or messages].” This phrase occurs ten times in the surah, as in verse 4 which says: “Those who deny God’s revelations [messages], grievous suffering awaits them; for God is Mighty and capable of retribution,” and verse 199, towards the end of the surah:

                                  There are among the People of the Book [Jews and Christians] those who believe in God and what has been revealed to you and to them. They humble themselves before God and do not exchange God’s revelations [messages] for a trifling price.

                                  There could be no contradiction nor differences in the basic tenets and principles of divine faith, nor in what was revealed to Muhammad and his earlier brothers in the line of prophets, Moses and Jesus. Contradictions can exist only between God’s revelation and the false notions and philosophies that people put forward. Belief, as presented in the Qur’an, applies to what has been revealed to the Muslims and to those before them. Those who deviate from it ought to repent and return to the straight path. The “People of the Book” is a term that refers to Jews and Christians. Unlike the debate with the Jews, that with the Christians in Madinah was calm and unhurried. The Jews had their own settlements inside Madinah itself and in other parts of northern Hijaz. Their elders resisted Islam, gainsaid God’s revelations and berated His Messenger. Moreover, they collaborated with the pagan Arabs in their insidious efforts and fights against Islam and the Muslims. They were encouraged by

                                  A Thematic Commentary on the Qur’an

                                  their wealth and economic power and the strong foothold they had secured in Madinah. This was repeatedly condemned in the surah (10, 21, 116, 196, 197), for excessive wealth and affluence would lead individuals as well as nations to ignore God and overreach themselves in pursuit of power and influence.

                                  Although the Jewish settlements in Hijaz were much more developed and economically prosperous than other cities and towns in Arabia, they had never used any of their wealth or expertise for the development and welfare of the region as a whole. With its well- established traditions of self-dignity, honesty, and hospitality, the pagan Arab society could, in fact, be said to have been more liberal and charitable than other communities in their midst. When Prophet Muhammad began to spread his teachings, he proved to be more persuasive and endearing, and less condescending, than the Jewish spokesmen who had been exposed as arrogant and self-cen- tered. Their attitudes and conduct had in the end led to their defeat and the end of their influence and existence in the area.

                                  The Jews had enjoyed the honor and privilege of custodianship of God’s revelation for several successive generations. They had been entrusted with it for so long that they had come to nurture the false belief that God’s revelation belonged to them and to them alone—a nation that would have the eternal indisputable right to hold and interpret God’s revelations and reap their benefit for ever. They were hopelessly mistaken. Honor, privilege, status, and leadership in the world have to be earned through devotion and hard work.

                                  By the time Prophet Muhammad had emerged, the Jews’ capaci- ty to carry God’s revelation forward had reached its nadir. Their rabbis’ hearts had turned hard, morals had deteriorated, and selfishness had gained the upper hand; greed for material and world- ly possessions and privileges had become their sole preoccupation. Worse than that, they had also displayed signs of insolence and insubordination towards and rejection of God and the mission with

                                  surah 3 • ®l ¢Imr¥n

                                  which He had entrusted their race. And so it was necessary to trans- fer the responsibility and the trust to another human group, which was better qualified and which would give it the effort and devotion it deserved. The surah expresses this in the following verse:

                                  Say, “Lord, Sovereign of all creation, You bestow sovereignty on whom You will and take away from whom You will. You raise whomever You will and abase whomever You will. All Goodness lies in Your hands. You have power over all things.” (26)

                                  This fundamental assertion is preceded by elaborate reasons and considerations such as:

                                  Have you not taken note of those who received portions of the Book [revelation]? When they are called upon to accept the judg- ment of God’s Book, some of them turn away and take no heed. It is because they said, “We shall suffer the fire for a few days only.” (23–24)

                                  They were so overcome by that false sense of security that they turned to open rebellion, squandering the divine injunctions and reneging on their commitment to them.

                                  God’s response to that was to confirm divine justice towards all people and to dispel the erroneous idea that God was biased towards any particular ethnic or racial group, saying: “What will they do when We gather them all together upon a day that is sure to come, when every soul will be given what it earned with no injustice whatsoever?” (25). In God’s eyes, people are all equal; each shall reap his or her just rewards according to their behavior and conduct. When humankind is brought before God for judgment, each human being shall face the Creator alone. The one thing that would redeem any of them shall be their piety, and the depth and sincerity of their belief in God.

                                  A Thematic Commentary on the Qur’an

                                  It is important to keep in mind that although those words are addressed to Jews in Arabia, they also serve as a subtle reminder to other human groups. God was not going to chastise the Jews for their deviation, and overlook the misdemeanor of the Arabs if they were to follow their example. Similar actions and activities would earn similar reactions and responses. The pitfall in which errant Jews were caught was their misconception that the Torah had been graced by them rather than the other way around, and this had led to their fateful fall from God’s grace and favor. Today, there are Arabs who refuse to be associated with Islam and try to separate it from Arab culture and history. Their fate could not be any different from that of the misguided Jews of Madinah before them. God does not make any undue or unmerited preferences among humans.

                                  The debate with the People of the Book is covered over a large part of this surah, and apart from a fleeting allusion in verse 6 to the birth of Jesus, was mainly directed at the Jews of Arabia whose ani- mosity towards the early Muslims was much more pronounced. In saying: “It is He who creates you as He pleases inside the mothers’ wombs; there is no god but Him, the Mighty, the Wise,” the surah outlines God’s stupendous power to create human beings and shape their form, soul, and body, and in the same breath alludes to the fact that Jesus’ miraculous birth was but one of a multitude of feats and incredible acts of God. He has shown humankind veritable signs of superiority and ingenuity in His creation, endowing some people with higher qualities and aptitudes than others. Jesus’ fatherless conception and birth were but two of these extraordinary and exceptional acts. This is a subject which we shall come to discuss later.

                                  As to the hostility exhibited towards the Muslims by the Jewish establishment in Madinah, its main underlying reason was the

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                                  transfer of prophethood from their patriarchs to Muhammad. That prophethood had given them such a special and unique status over all the rest of humankind, and seeing it being taken away from them and entrusted to the Arabs enraged them and fired up their fury and hatred towards them. Their reaction was severely and immediately condemned in the Qur’an: “People of the Book! Why do you deny God’s revelations when you are witnesses to their veracity? Why do you confound the true with the false and hide the truth knowingly?” (70–71). It is clear from the tone of this reprimand that the Jewish priests and elders were aware that Muhammad was genuine in his claim of relaying God’s words and being His spokesman. It is also implicit in the address that they were guilty of transgression against God, that they rejected a reconciliation with Him, that they persist- ed with their refusal to acknowledge Muhammad’s prophethood, and went on to oppose and resist it with arms, seditious scheming, and active collaboration with his other enemies, the pagan Arabs. The reproach is repeated several times in the surah: “How would God guide people who rejected the faith after believing in it and having borne witness that the Messenger is true and after receiving veritable signs!” (86). Elsewhere God’s Messenger is directed to ask them, saying:

                                  “People of the Book, why do you deny God’s revelations, when God is witness to what you do?” Say, “People of the Book, why do you drive believers away from God’s path, seeking to mislead and confuse, when you yourselves are witnesses? God is not unaware of what you do.” (98–99)

                                  To countermand this criticism, some Jews came up with the bril- liant stratagem of feigning their acceptance of Islam in order to conceal their antagonism and prove their tolerance and fair-mind- edness towards the new religion. The logic of their argument would lead them to say that their rejection of, and opposition to Islam had

                                  A Thematic Commentary on the Qur’an

                                  come as a result of direct firsthand experience of it. The surah says: “Some of the People of the Book said [to one another], ‘Believe in that which is revealed to the faithful in the morning and abandon it in the evening, so that they may themselves go back on their faith’” (72). The surah also exposes this group’s determined rejection of the new revelation and their dogged resentment of the transfer of divine trust away from the Hebrews, by reporting their statement: “Believe in none except those who follow your own religion” (73). The inference here is that they firmly believed in the superiority of their religion over all others.

                                  So it was clear that the rabbis were not happy with God’s decision to give preference to the Arabs and choose them this time round to be the custodians of His revelation. If they only could, they would force God to go back on that choice and change the course of history by restoring the leadership of humankind to them. God’s response was clear and decisive: “Grace is in the hand of God; He bestows it on whom He will. God is Munificent and All-Knowing. He favors with His mercy whom He will. His grace is immense” (73–74). However, the group had acquired several vices, not least their self-importance, hard-headedness, and conceit, that could at times of weakness turn into deep-seated hatred and, at times of pros- perity and triumph, into open hostility and belligerence. These characteristics seem to have colored much rabbinical writing, driv- ing the Jewish people into isolation and making them tragically vulnerable to persecution by other societies and groups. The surah offers the explanation that “they [the Jewish elders] say, ‘We are not bound to keep faith with the unlettered [the Gentiles].’ They know- ingly tell lies about God” (75). The Arabic term ummiyÏn used in this verse literally means “unlettered,” but could also mean “non- Jews” or Gentiles (Hebrew: Goyim). In the one case it would be a reference to the Arabs, while in the other it would be a reference to non-Jewish communities in general. Jewish religious script- ures, especially the Torah and the Talmud, as well as parts of their

                                  surah 3 • ®l ¢Imr¥n

                                  literature, do advocate the idea of the superiority of the Jewish nation over other nations, and propound the concept of Jews as the ‘chosen people of God.’ The Qur’an explains very clearly that the relationship between God and humans cannot be based on false claims, but rather on sound ethical grounds, and on faith and trust. In it we read: “Indeed, for those who keep their covenant and fear God, God loves the righteous” (76).

                                  At this point in the surah we may inquire why the subject of the pilgrimage is suddenly brought up for discussion halfway through it, having covered the debates with the People of the Book and their behavior. Indeed, we may even ask why the subject of permitted and forbidden foods is raised here also. After a great deal of reflec- tion, and with reference to Shaykh Muhammad RashÏd Ri\¥’s commentary in al-Man¥r, I was able to find the answer. As Islam was being introduced to the Jews, they questioned the idea of adopting a religion which allowed them to eat certain foods that their own reli- gion had forbidden them. The answer they were given was that the embargo imposed on them regarding the consumption of certain foods had been temporary, and had come about as punishment for earlier intransigence and insubordination to God’s commands. This is covered more fully in surah al-An¢¥m where it is stated:

                                  Such is the penalty We imposed on them for their misdeeds. What We declare is true. If they do not believe you say, “Your Lord’s mercy is vast, but His punishment cannot be averted by the trans- gressors.” (al-An¢¥m: 146–47)

                                  Jesus, as we know, sought to relieve the Jews of some of the burdens placed upon them. This is given in verse 50 of this surah, which quotes Jesus as saying to the Jews: “‘I come to confirm the Torah already revealed and to make lawful to you some of what was for- bidden you.’” The Qur’an restored the divine law to its original form, forbidding only certain types of carrion meat, swine flesh, spilt

                                  A Thematic Commentary on the Qur’an

                                  blood, and the meat of animals slaughtered without invoking God’s name—all other types of food would be permissible. Verse 93 of the surah says: “All food was lawful to the Israelites except what Israel [Jacob] forbade himself before the Torah was revealed.”

                                  The same argument applies in the case of the qiblah, or the direc- tion faced by Muslims during salah. As verse 96 affirms, the Ka¢bah at Makkah was the first and only qiblah for all humankind. And although Jerusalem, for certain temporary reasons, had been chosen as the qibla for worshipers of God, those reasons no longer applied and the Ka¢bah was reinstated as the legitimate qiblah for all believers. Putting differences between various religions and human ideolo- gies aside, the fact remains that sound moral and ethical discipline and education have proved to be the basis for human progress at all phases of human history. We find reference to this very early in the

                                  surah where God says:

                                  Men are tempted by the allure of women and offspring, of hoarded treasures of gold and silver, of splendid horses, cattle and vast planta- tions. These are the comforts of this life, but to God is the best return. (14)

                                  True, for human life to continue, the satisfaction and pursuance of these desires is necessary. Without the sexual relationship between men and women, human existence would have ceased long ago. The same can be said of all other human desires. The crucial point here is that they should be pursued in moderation, with discipline, and within a framework of reason and common sense. Islam has per- mitted all that is good and useful to people, and forbidden what is harmful. Islamic laws and teachings are built on the foundation of faith in God and positive action, and they have provided for a great deal that would nurture people’s relationship with God and main- tain their awareness of the hereafter.

                                  We are used nowadays to hearing national leaders warning their

                                  surah 3 • ®l ¢Imr¥n

                                  citizens against the AIDS virus and advising them to take certain precautions during illicit sexual acts. They no longer call for proper lawful sexual relationships between people because they no longer believe that these are possible. This is only true in a society that has lost its faith and trust in God. Followers of formal religion shall con- tinue to suffer from their uncontrollable desires, unless they heed the words of God, especially when He says:

                                  Say, “Shall I tell of better things than these? For the righteous their Lord has gardens beneath which rivers flow, where they shall dwell forever, spouses of high purity and God’s grace.” God is aware of His servants, those who say: “Our Lord, we believed in You, so for- give us our sins and save us the torment of the hellfire,” those who are steadfast, sincere, devout, charitable and who pray for forgive- ness during the small hours of the night. (15–17)

                                  So we find the surah opening with a statement addressed to the People of the Book that salvation could come only with a faith based on the belief in “God, there is no god but Him, the Living, the Ever-Existing one” (2), and in a way of life that acknowledges human nature within a discipline of decency and virtue that discou- rages all forms of excessive deprivation or overindulgence; a dis- cipline that renders enlightened life in this world a natural and meaningful prelude to the life that is to come.

                                  Mary was a virgin throughout her pregnancy, having miraculously conceived Jesus. When some people began saying that Jesus was the son of God, it was clear that a groundless myth, a fallacy, was being created, pointing towards the existence of a special and intimate relationship between God and Mary, the outcome of which was Jesus. This outrageous notion reflects a deep-seated ignorance of

                                  A Thematic Commentary on the Qur’an

                                  the nature and status of God and the exaltation and glorification that humans owe Him. Surely, God could not be conceived of as an agent of reproduction in such a crude and salacious manner, for as God says in the Qur’an: “Were God to have offspring, He would have chosen the best of His creatures at will; Glorified is God, the One, the Almighty” (al-Zumar: 4). It is true that Jesus’ conception and birth were abnormal and extraordinary events. Such was the will and wisdom of God in order to show humankind that God is not bound by the natural laws of causality, but rather He overrides and controls these laws. The story of Jesus and his mother is related following that of Zachariah and his wife, which had also entailed certain miraculous aspects.

                                  Mary’s own conception and birth were unexpected by her mother. As soon as she knew that she was pregnant, she dedicated her baby to serving the temple in Jerusalem, and to worshiping and being devoted to the service of other worshipers. The Qur’an quotes her as saying: “‘Lord, I completely dedicate to Your service that which is in my womb. Accept it from me; You are All-Hearing, All- Knowing’” (35). However, contrary to her expectation, the baby turned out to be a girl and would not, therefore, be of much use in fulfilling that task which required men of strength and endurance. In the circumstances, the son she was hoping to have would have given more happiness than a daughter who would herself probably need care and looking after. Naturally, the mother was not to know that her newly born daughter was destined to be the mother of a highly regarded and noble human being and would have the privilege of nursing him in his infancy, just as Moses and Muhammad were nursed by their respective mothers. It is interesting to note in passing that these three great senior prophets had been respectively reared by mothers of humble means and status who had to seek and depend on God’s help alone. History is witness here as elsewhere that women too can reach great heights in society with their nobility, magnani- mity, and strong belief. Mary’s mother prayed to her Lord saying:

                                  surah 3 • ®l ¢Imr¥n

                                  “Lord, I have given birth to a daughter”—and God knows well of what she was delivered, and that a male is not like a female,—“and I have named her Mary. I seek Your protection for her and her off- spring against Satan, the accursed one.” Her Lord graciously accepted her and made her grow up a goodly child. (36–37)

                                  Mary was brought up by Zachariah, an old and frail man, and his as yet childless wife. Zachariah was himself melancholy and heartbro- ken for not having children of his own to inherit the leadership of the Israelites in whom he had little faith, but for whose future he was concerned. Despite his frailty, though, Zachariah struggled and per- severed in bringing up the new addition to his family. However, Zachariah began to notice some unusually fortunate developments taking place within his household and certain provisions coming to the possession of the new girl, and so he asked her: “Mary, how did you come by this food?” She replied, “It is from God, who gives to whom He wills without stint” (37).

                                  This inflamed Zachariah’s heart with love for, and devotion to, God. He began to look up to God for more extraordinary acts and for such favors to be bestowed on him personally. He knew that God could make a hitherto infertile female conceive and have chil- dren and give an elderly man the virility to produce offspring, and so he prayed to God, saying:

                                  “Lord, grant me goodly offspring, You hear all prayers.” The angels called out to him while he was praying in the shrine, “God bids you rejoice in the birth of John, who shall confirm the word of God.” (38-39)

                                  Life had returned to the despairing old couple; the barren wife would be made to conceive by her elderly and infertile husband. This only goes to show that when God wills, all the laws of nature succumb to His will. He can create and cause things to happen com- pletely at will.

                                  A Thematic Commentary on the Qur’an

                                  Mary grew up in that—by then—happy, pious, and blessed household, where God’s angels would be no strangers. They called on Mary with more good news:

                                  The angels said to Mary, “God gives you glad tidings of a word from Him, whose name is the Messiah, Jesus the son of Mary. He shall be noble in this world and in the hereafter, and shall be favored by God. He shall talk to people in his cradle and in his adulthood, and shall lead a righteous life.” She said, “Lord, how can I have a child when no man has touched me?” He replied, “Such is the will of God who creates whom He will. Once He decides on a matter, He says, ‘Be’ and it is.” (45–47)

                                  Thus Mary found herself on the threshold of a new and overwhelm- ing experience, which a virgin girl would naturally undergo with extreme apprehension and trepidation. At one point she wished she were dead. Nevertheless, the will of God was declared and Jesus was born in that astounding and extraordinary way. Jesus was then charged with the mission to address the Israelites with the message of God in order to reform their state of affairs, break the arrogance of their chiefs, and commit them to a humble attitude towards God and their fellow humans.

                                  Mary’s family was highly respected and venerated by people, and her son was held in high esteem by those who recognized the bless- ings that accompanied his coming. However, there were Israelites who took a different stand towards him. The Pharisees and skeptics rejected the miracles Jesus performed and refused to recognize him as an apostle of God. Furthermore, they claimed that his birth was no act of God, but the outcome of an illicit relationship between Mary and a suitor of hers named Joseph the carpenter. Thus they compounded their disbelief with slander. Jesus sought the support and the backing of reasonable and fair-minded people, some of whom rallied around him and offered their backing, saying: “Lord,

                                  surah 3 • ®l ¢Imr¥n

                                  we have believed in what You have sent down and have followed the messenger, so please enlist us among the witnesses [to the truth]” (53). The Pharisees, however, went on with their intrigues against Jesus and his followers even after, having delivered his Lord’s mes- sage, Jesus had passed away and was saved from their treachery and vicious scheming.

                                  Although a large number of scholars believe that Jesus was raised to heaven alive, I find myself more in agreement with those scholars who say that he died a natural normal death. This would not dis- count the idea, as the scholar Ibn ¤azm says, that he could have been brought back to normal life again to pursue his mission of spreading the creed of monotheism. Jesus’ story could, in this con- text, be compared to that of the man who passed by a town which had been destroyed, and inquired: “‘How can God bring life back to this town, now that it is dead?’ Thereupon, God caused him to die, and after one hundred years brought him back to life” (al-Baqarah: 259). It also can be compared to the story of the People of the Cave, who remained dead for a few hundred years and then were brought back to life. The matter is very simple and the dispute is fickle. Jesus must be perceived as an ordinary human being, not as a god or a son of God.

                                  The surah recalls the visit to Madinah by a Christian delegation who went to debate with Prophet Muhammad aspects of the new religion he was advocating. They argued that Jesus was human in form, only asking, of course, that if he were human, who was his father? The Prophet replied that the absence of a human father did not necessarily mean Jesus was the son of God. Based on their rea- soning, Adam, who had neither father nor mother, would have been more eligible to divine parentage. We read in the surah that: “Jesus is like Adam in the sight of God. He created him of dust and then said to him, ‘Be’ and he was. Truth comes from your Lord; do not ever doubt it” (59–60). Nevertheless, the quibblers insisted on their viewpoint and defended it with vehemence. The Prophet

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                                  then proposed that the two camps, Christians and Muslims, should unite in prayer to God to curse the liars of either side. The surah continues:

                                  Whoever disputes with you concerning Jesus after all the know- ledge you have received, say to them, “Come, let us call out our sons and your sons, our women and your women, ourselves and yourselves, and then let us all jointly and earnestly pray that God’s curse should fall upon the liars.” This is the true version [of events]. There is no god but God; He is Mighty and Wise. (61–62)

                                  The Christian delegation refused to take part in that joint prayer to establish the truth regarding the nature and status of Jesus, and up to this day the two religions have continued to exist apart from one another. It seems that the matter shall be settled only by Jesus himself on his second coming to earth. He might be the one who will point out the liars and confirm that the world knows only one overpower- ing and almighty Master.

                                  Before closing the chapter on the People of the Book, the surah gives a critical account of the battle of U^ud, at which the Muslims of Madinah sustained a humiliating defeat at the hands of the pagan Arabs in 625 ac. These were the original enemies of the early Muslims, who had no alternative but to face them and, as has been the case ever since, fight on two fronts simultaneously. The story begins with verse 121 referring to the Prophet’s preparation for bat- tle, and then it suddenly breaks into a discussion of usury, spending, and the urgent need for repentance. Having covered these topics, the surah picks up the account of the battle of U^ud again, which takes us right to the end of the surah.

                                  This leads us to look for a reason for this brief, but intriguing,

                                  surah 3 • ®l ¢Imr¥n

                                  digression. The explanation seems to lie in the need for a cleansing, a review, of the Muslim internal condition; to purge it of all signs of weakness and corruption in order to qualify the Muslims for victory in the battlefield. fights such as the ones the Muslims were engaged in were not personal or nationalistic wars, but wars for values and principles. This is made very clear in the surah when it says: “It is of no concern of yours [Muhammad] when He [God] should forgive or punish them. They are transgressors” (128). Reconciliation or antipathy should be perpetrated for the sake of God only; for today’s enemies could very well be the allies of tomorrow, if they recon- cile their situation with God and submit to His will and teachings. Under Islam, there is no room for private grudges or personal animosity.

                                  The defeat at U^ud contained a sharp lesson for the Muslims. Their earlier triumph at Badr in 624 ac had opened the door for opportunists and those with special interests to join the growing Muslim community which showed clear promise of dominating the region. One such prominent personality, ¢Abd Allah ibn Ubayy, saw it coming and recognized the victory at Badr as setting an irre- versible trend that would result in the dominance of Islam. He decided to convert and take all his followers with him. The surah comments on this by saying: “God would not leave the believers in their current plight, without separating the bad from the good; nor was God to let you in on the unknown” (179). The scene was then set for a setback, a test, that would distinguish those who were sin- cerely upholding Islam and supporting the Prophet and the Muslims through thick and thin from those who were in it merely for per- sonal gain or prestige.

                                  Under such circumstances, one can normally distinguish two main groups of people: those who are sincere and dedicated to the common cause, no matter what happens; and those whose main concern is their own safety and self-interest, who hold little faith in God or their fellow human beings. The surah describes these by

                                  A Thematic Commentary on the Qur’an

                                  saying: “And a group who were only concerned about themselves, doubting God in their ignorant ways. They ask, ‘Do we stand to gain anything?’” (154). The latter group are always disgruntled and restless, because their views are rarely given credence and they are seldom, if ever, accorded respect or prominence. Any society, and far more an army, would be wiser to be rid of such people.

                                  Contrary to the opinion of some, the Muslims’ defeat at U^ud did not come as a result of bad planning or faulty tactics. It was the result of insubordination, for some Muslim fighters, at a very critical point during the battle, neglected their duties by abandoning their battle positions in pursuit of the loot. Had those fighters adhered to their orders as given by the Prophet, the outcome would have been totally different. The surah recalls:

                                  God fulfilled His pledge to you when, by His leave, you trounced them [the unbelievers at U^ud], until the moment when you lost heart, started squabbling among yourselves and disobeyed the Messenger just as you were close to victory. Some of you chose the gains of this world, but others chose the rewards of the life to come. (152)

                                  The Muslims’ attitude in the battlefield had changed and therefore the outcome had also to change. “He [God] prevented you from defeating them in order to test you. But now He has forgiven you, for He is gracious to the believers” (152).

                                  The defeat came as a shock to the Muslims and they were shaken by it. They questioned how and why it could have happened at all, and God’s answer was:

                                  Now that a disaster has befallen you, after you yourselves have inflicted [on your enemies] losses twice as heavy, you come to ask, “How could this have come about?” Say to them, “You have brought it upon yourselves.” God has power over all things. (165)

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                                  True, the defeat sustained by the Muslims at U^ud was only half as heavy as that sustained a couple of years earlier by the Arabs and their allies at Badr, giving the Muslims a slightly higher advantage. Nevertheless, they were defeated and had to face up to the conse- quences, especially that their defeat could have been avoided if they had not become greedy and ignored their leader’s battle orders. However, the surah eloquently offers a most encouraging consola- tion for that tragic episode by saying to the Muslims:

                                  This often happened to others before you. Look all over the world and see what was the fate of the unbelievers. This is a proclamation to all mankind; it is also a guide and an admonition to the God- fearing. Do not, therefore, lose heart or grieve, for you shall reign supreme as long as you uphold your belief. (137–39)

                                  In the Qur’an, God has given the Muslims accounts of previous nations and civilizations which collapsed or were destroyed as a con- sequence of their stubborn rejection of God’s messages and their refusal to believe. The triumph of the non-Muslim Arabs at U^ud would be short-lived. Things would change, allowing Islam to pre- vail. However, for the Muslims to achieve supremacy and triumph, two things, not mutually exclusive, would be required: sincerity of intent and a proper execution of duty. Muslims are always in need of emphasizing the second condition, for some tend to imagine that good intentions and sincerity alone are sufficient to achieve success. When the Muslims’ performance is assessed, their shortcomings or lack of fighting skills are not likely to be glossed over or overlooked. They have to give their utmost, no matter how little it may be, to the cause for which they are fighting and then God will give them aid and support.

                                  We have seen wars between equally equipped sides that go on for years or decades, and others that are brought to an end in a matter of days or weeks. The worst defeat is that which comes from within, as

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                                  a result of internal faults and weaknesses, rather than due to an enemy’s strength or superiority. And so it is with Muslims all through their history. Their reversals have most often been self- inflicted, being a result of disunity and internal squabbling rather than the power of their enemies. Once they overcome those weak- nesses, they regain the initiative and move ahead. The surah stresses this point very strongly when it says:

                                  Do not, therefore, lose heart or grieve, for you shall reign supreme as long as you uphold your belief. If you have sustained casualties and loss, so has the other side, and that is how We alternate [victory and defeat] among people so that God may distinguish the true believers and choose martyrs from among you; for God does not love the transgressors. (139–40)

                                  Human history is a continual struggle between the forces of good and evil, beauty and repugnance, meanness and nobility. God says in the Qur’an: “They will remain at odds [with one another], except for those to whom your Lord has shown mercy, and that is what He created them for” (H‰d: 118–19), and “We made some of you as means to test others, to see if you would endure, and your Lord is ever aware of all” (al-Furq¥n: 20). God is no doubt capable of destroying false beliefs and their adherents, but that would negate the role of the believers and undermine their efforts and the favors they would receive from God, who says: “Had God willed, He could Himself have dispersed them, but He so ordained it that He might test some of you by means of others” (Mu^ammad: 4). And so it has been with all the previous prophets and messengers and their followers. Every achievement made on earth on behalf of God has come about as a result of human effort and endeavor. God asserts:

                                  For, if God had not enabled people to defend themselves against one another, [all] monasteries and churches and synagogues and

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                                  mosques—in [all of] which God’s name is abundantly extolled— would surely have been destroyed [ere now]. (al-¤ajj: 40)

                                  So God most wisely recalled these facts in the present surah to Muhammad’s followers when He was consoling them over their ordeal at U^ud. He said:

                                  Many a prophet went into battle supported by multitudes of devo- tees, but they were never daunted by what befell them for the sake of God. They neither weakened nor let up abjectly; God loves the steadfast. Their only words were, “Our Lord, forgive us our sins and our excesses, give us strength and victory over the unbelievers.” (146–47)

                                  The surah then continues to dress the Muslims’ wounds and raise their morale and prompt them to regain their unity and self- confidence. It is important to recall here that the defeat at U^ud had uncovered some high-caliber individuals who had displayed extreme courage and self-denial, and cared nothing for worldly gains. There were men who held to their positions even as things looked very desperate. Women too entered the battlefield with a tenacity and valor like that of the men. The battle claimed a number of martyrs, men and women, who sacrificed their own lives for the cause of God and His Messenger. The battle of U^ud was to remain engraved in the memory of Muslims, generation after generation. Muhammad himself was to remember U^ud constantly for the rest of his life, saying, “U^ud is a mountain that loves us as we love it.”

                                  Martyrdom commands a place of very high regard in Islam. Martyrs are chosen by God Himself, as the surah confirms, saying: “And [God] chooses martyrs from among you” (140). Those chosen are usually the believers who give God’s cause precedence in their actions over all else and who devote their whole life to the promo- tion, reinforcement, and defense of their faith and the Islamic way of

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                                  life. We have some exceptional examples among the martyrs of U^ud. Take Mu|¢ab ibn ¢Umayr, for instance, who was one of the most handsome and well-to-do youths of Makkah. He adopted Islam, left all his wealth behind, and spent the rest of his days in poverty; instead of silk, he was reduced to wearing clothes made of sheepskin. He emigrated to Madinah very early and was charged with teaching the new religion to its inhabitants. He spared no effort to carry out that task. But there he was dying in U^ud, unable to afford his own burial cloth. And look at ¢Abd Allah ibn ¤aram, father of a son and six daughters, who asked his son to stay and look after his sisters because he did not want to remain behind when the Messenger went to battle. He joined the fighters and was killed.

                                  Martyrs were extolled in the surah as God says:

                                  Never think that those who were slain in the cause of God are dead. They are alive and well provided for by their Lord. They are pleased with God’s gifts and rejoicing for those they left behind that they should have nothing to fear or to regret. (169–70)

                                  God has thereby reassured those who were martyred that their fel- low Muslims will continue to uphold the true faith and support the cause of God and His Messenger, and that they will eventually join them in Paradise.

                                  During the battle of U^ud, the Muslim camp became extremely dangerously exposed when the archers abandoned their positions. In a desperate struggle, seventy of their number were killed and rumor had spread that the Prophet himself was among them. Despite the Muslims’ defeat, the Arab tribes were not able to pro- ceed to enter Madinah and were forced to return to Makkah. It is important, moreover, to remember here what the Muslims did after their defeat at U^ud. They regrouped, tried to rise above their wounds, and made their way towards Makkah, chasing their Arab enemies who were still contemplating a return to Madinah to

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                                  complete their attack on it. When they realized that they were being followed by the Muslims, the Arabs hastened their pace and made for Makkah. This was noted in the surah which says: “As for those who after sustaining defeat responded to the call of God and the Messenger, those of them who do what is right and fear God shall be richly rewarded” (172).

                                  At this point the surah, for a while, turns back to recount the behavior of the local Jews, and we note that the discussion alternates between them and the pagan Arabs. This is not surprising, since the Muslim community was facing both camps at the same time, as the surah itself indicates:

                                  You shall be tested in your possessions and your persons, and you shall hear much that is hurtful from among those to whom the Book was given before you and from the pagans. However, if you perse- vere and remain God-conscious, then that will indeed be a com- mendable act. (186)

                                  The Jews of Madinah had by then overreached themselves. In the Qur’an, God calls on the Muslims to spend of their wealth for the cause of God, whether to support the war effort or to provide welfare and help for their needy and poor people. This appeal is made in another surah with such eloquence and with a powerful incentive. It says: “Who will grant God a generous loan? He will repay him many times over. God retains and He gives abundantly and to Him you shall all return” (al-Baqarah: 245). Some Jews in Madinah, nonetheless, were saying something different. They were claiming that God was in need of people’s aid, and that He was resorting to usury while condemning it. Surah ®l ¢Imr¥n quotes them as saying: “‘God is poor, but we are rich.’ We [God] shall record what they have said” (181). Such statements were more sui- ted to people who had neither faith in God nor consciousness of Him, and were symptomatic of a group who lived on corruption

                                  A Thematic Commentary on the Qur’an

                                  and traded spite and envy in contravention of the teachings of the wise and pious among them. Earlier prophets could only exhort their people to lead other nations in piety, teach them God’s word, and show kindness towards them, but never look down upon them or manipulate and exploit them. The surah observes:

                                  God made a covenant with those to whom the Book was given that they should proclaim it to all humanity and never suppress it. But they cast it behind their backs and sold it for a paltry sum. What an evil bargain they had made! Never think that those who congratu- late themselves and love to be praised for what they had not done, will escape the scourge. A woeful chastening awaits them. (187–88)

                                  Then the surah takes us into a different atmosphere, far removed from the past and its bittersweet reminiscences.

                                  As ordinary honest human beings living in this world, experienc- ing and observing its complexities, intricacies, and marvels, are we not sometimes tempted to conclude that there is a God behind it all? Does it not then lead us to thank that God and praise Him? Let us leave religion and interreligious strife aside for a while. Let us simply use our minds and our logic and think of where we shall all end after we depart from this world in which we live. Why should people deny the existence of God and turn away from Him? Would it not be more sensible and more conducive to acknowledge and accom- modate Him in our hearts and our lives? All through human history, voices have called forth and exhorted humanity to believe in God and be close to Him. Is it not time that people stopped to think and give heed to these calls, as the surah says:

                                  Our Lord, we have heard someone calling to the true faith saying, “Believe in your Lord,” and we believed. Our Lord, forgive us our sins and absolve us of our misdeeds and make us die righteous. (193)

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                                  God replies that He will overlook none of the good actions and deeds of people, whether men or women, black or white. Race and rank do not come into this at all and only good deeds count.

                                  What is it, we may ask, that some people find so difficult in believ- ing a person who calls them to lead a righteous life based on surrender to God and the pleasure of His grace? What is it that drives some of us to oppose such individuals, stand in their way, and persecute them? Such was the way in which the pagan Arabs and the bigots among the People of the Book greeted the mission of Prophet Muhammad and behaved towards him and his followers. They repressed and perse- cuted them, and drove them out of their homes and homelands. The Muslims withstood all that persecution, faced up to all kinds of hard- ship, and eventually had to emigrate from Makkah and seek refuge in Madinah. Their sole concern was the preservation of their faith and the defense and protection of their new religion and their commu- nity. Accordingly, the surah reassured them:

                                  Their Lord answered them, saying: “I shall not deny any of you, man or woman, the reward of their labor... Those who emigrated, were driven out of their homes, suffered persecution for My sake and fought and were slain, I shall forgive them their sins and admit them to gardens with rivers running thereunder.” (195)

                                  Following this extensive coverage of the surah’s two main sub- jects, it closes with two verses. The first one talks about the People of the Book and the stance expected of them towards Prophet Muhammad. It says:

                                  There are some from among the People of the Book who truly believe in God, and in what was revealed to you and what had been revealed to them. They humble themselves before God and do not sell God’s revelations for a trifling price. These shall be rewarded by their Lord. (199)

                                  A Thematic Commentary on the Qur’an

                                  The verse, as we can see, extends to the Jews and the Christians an open invitation that is there for posterity, to heed the call of the Prophet of Islam and accept the message he delivered on behalf of God to all humankind.

                                  The second verse, and the closing one in the surah, is addressed to the Muslims. “Believers, persevere in patience and constancy; vie in such perseverance; strengthen each other; and fear God; that you may prosper” (200). This is a directive addressed to those who believed in Muhammad and followed him to hold fast to the message he delivered and with which God had honored them. They are expected to show a much higher degree of steadfastness than their predecessors in upholding it, and to vigorously defend it, its follow- ers, and their lands at all times. They are not to give any leeway to their enemies to overwhelm or dominate them, as witnessed over the last century or so when European colonialism swept over Muslim lands and controlled the lives and destinies of hundreds of millions of Muslims for decades. It is a call addressed to Muslims everywhere and of every generation, and it is up to every one of us to respond to it.

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                                  إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللَّهِ قَدْ ضَلُّوا ضَلَالًا بَعِيدًا

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                                  إِنَّ الَّذِينَ كَفَرُوا وَظَلَمُوا لَمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ طَرِيقًا

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                                  إِلَّا طَرِيقَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا

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                                  يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمُ الرَّسُولُ بِالْحَقِّ مِن رَّبِّكُمْ فَآمِنُوا خَيْرًا لَّكُمْ ۚ وَإِن تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا

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                                  يَا أَهْلَ الْكِتَابِ لَا تَغْلُوا فِي دِينِكُمْ وَلَا تَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّ ۚ إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَىٰ مَرْيَمَ وَرُوحٌ مِّنْهُ ۖ فَآمِنُوا بِاللَّهِ وَرُسُلِهِ ۖ وَلَا تَقُولُوا ثَلَاثَةٌ ۚ انتَهُوا خَيْرًا لَّكُمْ ۚ إِنَّمَا اللَّهُ إِلَٰهٌ وَاحِدٌ ۖ سُبْحَانَهُ أَن يَكُونَ لَهُ وَلَدٌ ۘ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَكَفَىٰ بِاللَّهِ وَكِيلًا

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                                  لَّن يَسْتَنكِفَ الْمَسِيحُ أَن يَكُونَ عَبْدًا لِّلَّهِ وَلَا الْمَلَائِكَةُ الْمُقَرَّبُونَ ۚ وَمَن يَسْتَنكِفْ عَنْ عِبَادَتِهِ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيْهِ جَمِيعًا

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                                  فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَيَزِيدُهُم مِّن فَضْلِهِ ۖ وَأَمَّا الَّذِينَ اسْتَنكَفُوا وَاسْتَكْبَرُوا فَيُعَذِّبُهُمْ عَذَابًا أَلِيمًا وَلَا يَجِدُونَ لَهُم مِّن دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا

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                                  يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُم بُرْهَانٌ مِّن رَّبِّكُمْ وَأَنزَلْنَا إِلَيْكُمْ نُورًا مُّبِينًا

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                                  يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً ۚ وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ ۚ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا

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                                  وَآتُوا الْيَتَامَىٰ أَمْوَالَهُمْ ۖ وَلَا تَتَبَدَّلُوا الْخَبِيثَ بِالطَّيِّبِ ۖ وَلَا تَأْكُلُوا أَمْوَالَهُمْ إِلَىٰ أَمْوَالِكُمْ ۚ إِنَّهُ كَانَ حُوبًا كَبِيرًا

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                                  وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَىٰ فَانكِحُوا مَا طَابَ لَكُم مِّنَ النِّسَاءِ مَثْنَىٰ وَثُلَاثَ وَرُبَاعَ ۖ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ۚ ذَٰلِكَ أَدْنَىٰ أَلَّا تَعُولُوا

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                                  وَآتُوا النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةً ۚ فَإِن طِبْنَ لَكُمْ عَن شَيْءٍ مِّنْهُ نَفْسًا فَكُلُوهُ هَنِيئًا مَّرِيئًا

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                                  وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ الَّتِي جَعَلَ اللَّهُ لَكُمْ قِيَامًا وَارْزُقُوهُمْ فِيهَا وَاكْسُوهُمْ وَقُولُوا لَهُمْ قَوْلًا مَّعْرُوفًا

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                                  وَابْتَلُوا الْيَتَامَىٰ حَتَّىٰ إِذَا بَلَغُوا النِّكَاحَ فَإِنْ آنَسْتُم مِّنْهُمْ رُشْدًا فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ ۖ وَلَا تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَن يَكْبَرُوا ۚ وَمَن كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ ۖ وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ ۚ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُوا عَلَيْهِمْ ۚ وَكَفَىٰ بِاللَّهِ حَسِيبًا

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                                  لِّلرِّجَالِ نَصِيبٌ مِّمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ وَلِلنِّسَاءِ نَصِيبٌ مِّمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ ۚ نَصِيبًا مَّفْرُوضًا

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                                  وَإِذَا حَضَرَ الْقِسْمَةَ أُولُو الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينُ فَارْزُقُوهُم مِّنْهُ وَقُولُوا لَهُمْ قَوْلًا مَّعْرُوفًا

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                                  وَلْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعَافًا خَافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللَّهَ وَلْيَقُولُوا قَوْلًا سَدِيدًا

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                                  إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا ۖ وَسَيَصْلَوْنَ سَعِيرًا

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                                  يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ ۖ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنثَيَيْنِ ۚ فَإِن كُنَّ نِسَاءً فَوْقَ اثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ ۖ وَإِن كَانَتْ وَاحِدَةً فَلَهَا النِّصْفُ ۚ وَلِأَبَوَيْهِ لِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُ وَلَدٌ ۚ فَإِن لَّمْ يَكُن لَّهُ وَلَدٌ وَوَرِثَهُ أَبَوَاهُ فَلِأُمِّهِ الثُّلُثُ ۚ فَإِن كَانَ لَهُ إِخْوَةٌ فَلِأُمِّهِ السُّدُسُ ۚ مِن بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ ۗ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعًا ۚ فَرِيضَةً مِّنَ اللَّهِ ۗ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا

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                                  وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَاجُكُمْ إِن لَّمْ يَكُن لَّهُنَّ وَلَدٌ ۚ فَإِن كَانَ لَهُنَّ وَلَدٌ فَلَكُمُ الرُّبُعُ مِمَّا تَرَكْنَ ۚ مِن بَعْدِ وَصِيَّةٍ يُوصِينَ بِهَا أَوْ دَيْنٍ ۚ وَلَهُنَّ الرُّبُعُ مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُن لَّكُمْ وَلَدٌ ۚ فَإِن كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَكْتُم ۚ مِّن بَعْدِ وَصِيَّةٍ تُوصُونَ بِهَا أَوْ دَيْنٍ ۗ وَإِن كَانَ رَجُلٌ يُورَثُ كَلَالَةً أَوِ امْرَأَةٌ وَلَهُ أَخٌ أَوْ أُخْتٌ فَلِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ ۚ فَإِن كَانُوا أَكْثَرَ مِن ذَٰلِكَ فَهُمْ شُرَكَاءُ فِي الثُّلُثِ ۚ مِن بَعْدِ وَصِيَّةٍ يُوصَىٰ بِهَا أَوْ دَيْنٍ غَيْرَ مُضَارٍّ ۚ وَصِيَّةً مِّنَ اللَّهِ ۗ وَاللَّهُ عَلِيمٌ حَلِيمٌ

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                                  تِلْكَ حُدُودُ اللَّهِ ۚ وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ وَذَٰلِكَ الْفَوْزُ الْعَظِيمُ

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                                  وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ نَارًا خَالِدًا فِيهَا وَلَهُ عَذَابٌ مُّهِينٌ

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                                  وَاللَّاتِي يَأْتِينَ الْفَاحِشَةَ مِن نِّسَائِكُمْ فَاسْتَشْهِدُوا عَلَيْهِنَّ أَرْبَعَةً مِّنكُمْ ۖ فَإِن شَهِدُوا فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ حَتَّىٰ يَتَوَفَّاهُنَّ الْمَوْتُ أَوْ يَجْعَلَ اللَّهُ لَهُنَّ سَبِيلًا

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                                  وَاللَّذَانِ يَأْتِيَانِهَا مِنكُمْ فَآذُوهُمَا ۖ فَإِن تَابَا وَأَصْلَحَا فَأَعْرِضُوا عَنْهُمَا ۗ إِنَّ اللَّهَ كَانَ تَوَّابًا رَّحِيمًا

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                                  إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُولَٰئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ ۗ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا

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                                  وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّىٰ إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الْآنَ وَلَا الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ ۚ أُولَٰئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا

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                                  يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَحِلُّ لَكُمْ أَن تَرِثُوا النِّسَاءَ كَرْهًا ۖ وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا بِبَعْضِ مَا آتَيْتُمُوهُنَّ إِلَّا أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ ۚ وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ ۚ فَإِن كَرِهْتُمُوهُنَّ فَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَيَجْعَلَ اللَّهُ فِيهِ خَيْرًا كَثِيرًا

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                                  وَإِنْ أَرَدتُّمُ اسْتِبْدَالَ زَوْجٍ مَّكَانَ زَوْجٍ وَآتَيْتُمْ إِحْدَاهُنَّ قِنطَارًا فَلَا تَأْخُذُوا مِنْهُ شَيْئًا ۚ أَتَأْخُذُونَهُ بُهْتَانًا وَإِثْمًا مُّبِينًا

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                                  وَكَيْفَ تَأْخُذُونَهُ وَقَدْ أَفْضَىٰ بَعْضُكُمْ إِلَىٰ بَعْضٍ وَأَخَذْنَ مِنكُم مِّيثَاقًا غَلِيظًا

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                                  وَلَا تَنكِحُوا مَا نَكَحَ آبَاؤُكُم مِّنَ النِّسَاءِ إِلَّا مَا قَدْ سَلَفَ ۚ إِنَّهُ كَانَ فَاحِشَةً وَمَقْتًا وَسَاءَ سَبِيلًا

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                                  حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ وَبَنَاتُكُمْ وَأَخَوَاتُكُمْ وَعَمَّاتُكُمْ وَخَالَاتُكُمْ وَبَنَاتُ الْأَخِ وَبَنَاتُ الْأُخْتِ وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُم مِّنَ الرَّضَاعَةِ وَأُمَّهَاتُ نِسَائِكُمْ وَرَبَائِبُكُمُ اللَّاتِي فِي حُجُورِكُم مِّن نِّسَائِكُمُ اللَّاتِي دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُوا دَخَلْتُم بِهِنَّ فَلَا جُنَاحَ عَلَيْكُمْ وَحَلَائِلُ أَبْنَائِكُمُ الَّذِينَ مِنْ أَصْلَابِكُمْ وَأَن تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ ۗ إِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا

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                                  وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ ۖ كِتَابَ اللَّهِ عَلَيْكُمْ ۚ وَأُحِلَّ لَكُم مَّا وَرَاءَ ذَٰلِكُمْ أَن تَبْتَغُوا بِأَمْوَالِكُم مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ ۚ فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُم بِهِ مِن بَعْدِ الْفَرِيضَةِ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا

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                                  وَمَن لَّمْ يَسْتَطِعْ مِنكُمْ طَوْلًا أَن يَنكِحَ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ فَمِن مَّا مَلَكَتْ أَيْمَانُكُم مِّن فَتَيَاتِكُمُ الْمُؤْمِنَاتِ ۚ وَاللَّهُ أَعْلَمُ بِإِيمَانِكُم ۚ بَعْضُكُم مِّن بَعْضٍ ۚ فَانكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ وَآتُوهُنَّ أُجُورَهُنَّ بِالْمَعْرُوفِ مُحْصَنَاتٍ غَيْرَ مُسَافِحَاتٍ وَلَا مُتَّخِذَاتِ أَخْدَانٍ ۚ فَإِذَا أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَاحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى الْمُحْصَنَاتِ مِنَ الْعَذَابِ ۚ ذَٰلِكَ لِمَنْ خَشِيَ الْعَنَتَ مِنكُمْ ۚ وَأَن تَصْبِرُوا خَيْرٌ لَّكُمْ ۗ وَاللَّهُ غَفُورٌ رَّحِيمٌ

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                                  يُرِيدُ اللَّهُ لِيُبَيِّنَ لَكُمْ وَيَهْدِيَكُمْ سُنَنَ الَّذِينَ مِن قَبْلِكُمْ وَيَتُوبَ عَلَيْكُمْ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ

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                                  وَاللَّهُ يُرِيدُ أَن يَتُوبَ عَلَيْكُمْ وَيُرِيدُ الَّذِينَ يَتَّبِعُونَ الشَّهَوَاتِ أَن تَمِيلُوا مَيْلًا عَظِيمًا

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                                  يُرِيدُ اللَّهُ أَن يُخَفِّفَ عَنكُمْ ۚ وَخُلِقَ الْإِنسَانُ ضَعِيفًا

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                                  يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ إِلَّا أَن تَكُونَ تِجَارَةً عَن تَرَاضٍ مِّنكُمْ ۚ وَلَا تَقْتُلُوا أَنفُسَكُمْ ۚ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيمًا

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                                  وَمَن يَفْعَلْ ذَٰلِكَ عُدْوَانًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا

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                                  إِن تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُم مُّدْخَلًا كَرِيمًا

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                                  وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللَّهُ بِهِ بَعْضَكُمْ عَلَىٰ بَعْضٍ ۚ لِّلرِّجَالِ نَصِيبٌ مِّمَّا اكْتَسَبُوا ۖ وَلِلنِّسَاءِ نَصِيبٌ مِّمَّا اكْتَسَبْنَ ۚ وَاسْأَلُوا اللَّهَ مِن فَضْلِهِ ۗ إِنَّ اللَّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا

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                                  وَلِكُلٍّ جَعَلْنَا مَوَالِيَ مِمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ ۚ وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُمْ ۚ إِنَّ اللَّهَ كَانَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدًا

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                                  الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَا أَنفَقُوا مِنْ أَمْوَالِهِمْ ۚ فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِّلْغَيْبِ بِمَا حَفِظَ اللَّهُ ۚ وَاللَّاتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ ۖ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا عَلَيْهِنَّ سَبِيلًا ۗ إِنَّ اللَّهَ كَانَ عَلِيًّا كَبِيرًا

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                                  وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِّنْ أَهْلِهِ وَحَكَمًا مِّنْ أَهْلِهَا إِن يُرِيدَا إِصْلَاحًا يُوَفِّقِ اللَّهُ بَيْنَهُمَا ۗ إِنَّ اللَّهَ كَانَ عَلِيمًا خَبِيرًا

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                                  وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَىٰ وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ ۗ إِنَّ اللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًا فَخُورًا

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                                  الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ وَيَكْتُمُونَ مَا آتَاهُمُ اللَّهُ مِن فَضْلِهِ ۗ وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُّهِينًا

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                                  وَالَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ رِئَاءَ النَّاسِ وَلَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ ۗ وَمَن يَكُنِ الشَّيْطَانُ لَهُ قَرِينًا فَسَاءَ قَرِينًا

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                                  وَمَاذَا عَلَيْهِمْ لَوْ آمَنُوا بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَأَنفَقُوا مِمَّا رَزَقَهُمُ اللَّهُ ۚ وَكَانَ اللَّهُ بِهِمْ عَلِيمًا

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                                  إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ ۖ وَإِن تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا

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                                  فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَىٰ هَٰؤُلَاءِ شَهِيدًا

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                                  يَوْمَئِذٍ يَوَدُّ الَّذِينَ كَفَرُوا وَعَصَوُا الرَّسُولَ لَوْ تُسَوَّىٰ بِهِمُ الْأَرْضُ وَلَا يَكْتُمُونَ اللَّهَ حَدِيثًا

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                                  يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنتُمْ سُكَارَىٰ حَتَّىٰ تَعْلَمُوا مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِي سَبِيلٍ حَتَّىٰ تَغْتَسِلُوا ۚ وَإِن كُنتُم مَّرْضَىٰ أَوْ عَلَىٰ سَفَرٍ أَوْ جَاءَ أَحَدٌ مِّنكُم مِّنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ ۗ إِنَّ اللَّهَ كَانَ عَفُوًّا غَفُورًا

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                                  أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِّنَ الْكِتَابِ يَشْتَرُونَ الضَّلَالَةَ وَيُرِيدُونَ أَن تَضِلُّوا السَّبِيلَ

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                                  وَاللَّهُ أَعْلَمُ بِأَعْدَائِكُمْ ۚ وَكَفَىٰ بِاللَّهِ وَلِيًّا وَكَفَىٰ بِاللَّهِ نَصِيرًا

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                                  مِّنَ الَّذِينَ هَادُوا يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَاسْمَعْ غَيْرَ مُسْمَعٍ وَرَاعِنَا لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِي الدِّينِ ۚ وَلَوْ أَنَّهُمْ قَالُوا سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانظُرْنَا لَكَانَ خَيْرًا لَّهُمْ وَأَقْوَمَ وَلَٰكِن لَّعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا

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                                  يَا أَيُّهَا الَّذِينَ أُوتُوا الْكِتَابَ آمِنُوا بِمَا نَزَّلْنَا مُصَدِّقًا لِّمَا مَعَكُم مِّن قَبْلِ أَن نَّطْمِسَ وُجُوهًا فَنَرُدَّهَا عَلَىٰ أَدْبَارِهَا أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّا أَصْحَابَ السَّبْتِ ۚ وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا

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                                  إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ ۚ وَمَن يُشْرِكْ بِاللَّهِ فَقَدِ افْتَرَىٰ إِثْمًا عَظِيمًا

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                                  أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُم ۚ بَلِ اللَّهُ يُزَكِّي مَن يَشَاءُ وَلَا يُظْلَمُونَ فَتِيلًا

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                                  انظُرْ كَيْفَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ ۖ وَكَفَىٰ بِهِ إِثْمًا مُّبِينًا

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                                  أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِّنَ الْكِتَابِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ وَيَقُولُونَ لِلَّذِينَ كَفَرُوا هَٰؤُلَاءِ أَهْدَىٰ مِنَ الَّذِينَ آمَنُوا سَبِيلًا

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                                  أُولَٰئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ ۖ وَمَن يَلْعَنِ اللَّهُ فَلَن تَجِدَ لَهُ نَصِيرًا

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                                  أَمْ لَهُمْ نَصِيبٌ مِّنَ الْمُلْكِ فَإِذًا لَّا يُؤْتُونَ النَّاسَ نَقِيرًا

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                                  أَمْ يَحْسُدُونَ النَّاسَ عَلَىٰ مَا آتَاهُمُ اللَّهُ مِن فَضْلِهِ ۖ فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُم مُّلْكًا عَظِيمًا

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                                  فَمِنْهُم مَّنْ آمَنَ بِهِ وَمِنْهُم مَّن صَدَّ عَنْهُ ۚ وَكَفَىٰ بِجَهَنَّمَ سَعِيرًا

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                                  إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِنَا سَوْفَ نُصْلِيهِمْ نَارًا كُلَّمَا نَضِجَتْ جُلُودُهُم بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا الْعَذَابَ ۗ إِنَّ اللَّهَ كَانَ عَزِيزًا حَكِيمًا

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                                  وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۖ لَّهُمْ فِيهَا أَزْوَاجٌ مُّطَهَّرَةٌ ۖ وَنُدْخِلُهُمْ ظِلًّا ظَلِيلًا

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                                  إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ النَّاسِ أَن تَحْكُمُوا بِالْعَدْلِ ۚ إِنَّ اللَّهَ نِعِمَّا يَعِظُكُم بِهِ ۗ إِنَّ اللَّهَ كَانَ سَمِيعًا بَصِيرًا

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                                  يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ ۖ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

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                                  أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَن يَكْفُرُوا بِهِ وَيُرِيدُ الشَّيْطَانُ أَن يُضِلَّهُمْ ضَلَالًا بَعِيدًا

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                                  وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَىٰ مَا أَنزَلَ اللَّهُ وَإِلَى الرَّسُولِ رَأَيْتَ الْمُنَافِقِينَ يَصُدُّونَ عَنكَ صُدُودًا

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                                  فَكَيْفَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ ثُمَّ جَاءُوكَ يَحْلِفُونَ بِاللَّهِ إِنْ أَرَدْنَا إِلَّا إِحْسَانًا وَتَوْفِيقًا

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                                  أُولَٰئِكَ الَّذِينَ يَعْلَمُ اللَّهُ مَا فِي قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُل لَّهُمْ فِي أَنفُسِهِمْ قَوْلًا بَلِيغًا

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                                  وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهِ ۚ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا

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                                  فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا

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                                  وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ اقْتُلُوا أَنفُسَكُمْ أَوِ اخْرُجُوا مِن دِيَارِكُم مَّا فَعَلُوهُ إِلَّا قَلِيلٌ مِّنْهُمْ ۖ وَلَوْ أَنَّهُمْ فَعَلُوا مَا يُوعَظُونَ بِهِ لَكَانَ خَيْرًا لَّهُمْ وَأَشَدَّ تَثْبِيتًا

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                                  وَإِذًا لَّآتَيْنَاهُم مِّن لَّدُنَّا أَجْرًا عَظِيمًا

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                                  وَلَهَدَيْنَاهُمْ صِرَاطًا مُّسْتَقِيمًا

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                                  وَمَن يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ ۚ وَحَسُنَ أُولَٰئِكَ رَفِيقًا

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                                  ذَٰلِكَ الْفَضْلُ مِنَ اللَّهِ ۚ وَكَفَىٰ بِاللَّهِ عَلِيمًا

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                                  يَا أَيُّهَا الَّذِينَ آمَنُوا خُذُوا حِذْرَكُمْ فَانفِرُوا ثُبَاتٍ أَوِ انفِرُوا جَمِيعًا

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                                  وَإِنَّ مِنكُمْ لَمَن لَّيُبَطِّئَنَّ فَإِنْ أَصَابَتْكُم مُّصِيبَةٌ قَالَ قَدْ أَنْعَمَ اللَّهُ عَلَيَّ إِذْ لَمْ أَكُن مَّعَهُمْ شَهِيدًا

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                                  وَلَئِنْ أَصَابَكُمْ فَضْلٌ مِّنَ اللَّهِ لَيَقُولَنَّ كَأَن لَّمْ تَكُن بَيْنَكُمْ وَبَيْنَهُ مَوَدَّةٌ يَا لَيْتَنِي كُنتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًا

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                                  فَلْيُقَاتِلْ فِي سَبِيلِ اللَّهِ الَّذِينَ يَشْرُونَ الْحَيَاةَ الدُّنْيَا بِالْآخِرَةِ ۚ وَمَن يُقَاتِلْ فِي سَبِيلِ اللَّهِ فَيُقْتَلْ أَوْ يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا

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                                  وَمَا لَكُمْ لَا تُقَاتِلُونَ فِي سَبِيلِ اللَّهِ وَالْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَٰذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا وَاجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَاجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا

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                                  الَّذِينَ آمَنُوا يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ ۖ وَالَّذِينَ كَفَرُوا يُقَاتِلُونَ فِي سَبِيلِ الطَّاغُوتِ فَقَاتِلُوا أَوْلِيَاءَ الشَّيْطَانِ ۖ إِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا

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                                  أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّوا أَيْدِيَكُمْ وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً ۚ وَقَالُوا رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلَا أَخَّرْتَنَا إِلَىٰ أَجَلٍ قَرِيبٍ ۗ قُلْ مَتَاعُ الدُّنْيَا قَلِيلٌ وَالْآخِرَةُ خَيْرٌ لِّمَنِ اتَّقَىٰ وَلَا تُظْلَمُونَ فَتِيلًا

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                                  أَيْنَمَا تَكُونُوا يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِي بُرُوجٍ مُّشَيَّدَةٍ ۗ وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُوا هَٰذِهِ مِنْ عِندِ اللَّهِ ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُوا هَٰذِهِ مِنْ عِندِكَ ۚ قُلْ كُلٌّ مِّنْ عِندِ اللَّهِ ۖ فَمَالِ هَٰؤُلَاءِ الْقَوْمِ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًا

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                                  مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ ۖ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ ۚ وَأَرْسَلْنَاكَ لِلنَّاسِ رَسُولًا ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا

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                                  مَّن يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ ۖ وَمَن تَوَلَّىٰ فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا

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                                  وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُوا مِنْ عِندِكَ بَيَّتَ طَائِفَةٌ مِّنْهُمْ غَيْرَ الَّذِي تَقُولُ ۖ وَاللَّهُ يَكْتُبُ مَا يُبَيِّتُونَ ۖ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى اللَّهِ ۚ وَكَفَىٰ بِاللَّهِ وَكِيلًا

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                                  أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا

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                                  وَإِذَا جَاءَهُمْ أَمْرٌ مِّنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ ۖ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ ۗ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَاتَّبَعْتُمُ الشَّيْطَانَ إِلَّا قَلِيلًا

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                                  فَقَاتِلْ فِي سَبِيلِ اللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ ۚ وَحَرِّضِ الْمُؤْمِنِينَ ۖ عَسَى اللَّهُ أَن يَكُفَّ بَأْسَ الَّذِينَ كَفَرُوا ۚ وَاللَّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنكِيلًا

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                                  مَّن يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُن لَّهُ نَصِيبٌ مِّنْهَا ۖ وَمَن يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُن لَّهُ كِفْلٌ مِّنْهَا ۗ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُّقِيتًا

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                                  وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا ۗ إِنَّ اللَّهَ كَانَ عَلَىٰ كُلِّ شَيْءٍ حَسِيبًا

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                                  اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۚ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيهِ ۗ وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثًا

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                                  فَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ وَاللَّهُ أَرْكَسَهُم بِمَا كَسَبُوا ۚ أَتُرِيدُونَ أَن تَهْدُوا مَنْ أَضَلَّ اللَّهُ ۖ وَمَن يُضْلِلِ اللَّهُ فَلَن تَجِدَ لَهُ سَبِيلًا

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                                  وَدُّوا لَوْ تَكْفُرُونَ كَمَا كَفَرُوا فَتَكُونُونَ سَوَاءً ۖ فَلَا تَتَّخِذُوا مِنْهُمْ أَوْلِيَاءَ حَتَّىٰ يُهَاجِرُوا فِي سَبِيلِ اللَّهِ ۚ فَإِن تَوَلَّوْا فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ وَجَدتُّمُوهُمْ ۖ وَلَا تَتَّخِذُوا مِنْهُمْ وَلِيًّا وَلَا نَصِيرًا

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                                  إِلَّا الَّذِينَ يَصِلُونَ إِلَىٰ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَاقٌ أَوْ جَاءُوكُمْ حَصِرَتْ صُدُورُهُمْ أَن يُقَاتِلُوكُمْ أَوْ يُقَاتِلُوا قَوْمَهُمْ ۚ وَلَوْ شَاءَ اللَّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَاتَلُوكُمْ ۚ فَإِنِ اعْتَزَلُوكُمْ فَلَمْ يُقَاتِلُوكُمْ وَأَلْقَوْا إِلَيْكُمُ السَّلَمَ فَمَا جَعَلَ اللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلًا

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                                  سَتَجِدُونَ آخَرِينَ يُرِيدُونَ أَن يَأْمَنُوكُمْ وَيَأْمَنُوا قَوْمَهُمْ كُلَّ مَا رُدُّوا إِلَى الْفِتْنَةِ أُرْكِسُوا فِيهَا ۚ فَإِن لَّمْ يَعْتَزِلُوكُمْ وَيُلْقُوا إِلَيْكُمُ السَّلَمَ وَيَكُفُّوا أَيْدِيَهُمْ فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ ۚ وَأُولَٰئِكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَانًا مُّبِينًا

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                                  وَمَا كَانَ لِمُؤْمِنٍ أَن يَقْتُلَ مُؤْمِنًا إِلَّا خَطَأً ۚ وَمَن قَتَلَ مُؤْمِنًا خَطَأً فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ وَدِيَةٌ مُّسَلَّمَةٌ إِلَىٰ أَهْلِهِ إِلَّا أَن يَصَّدَّقُوا ۚ فَإِن كَانَ مِن قَوْمٍ عَدُوٍّ لَّكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ ۖ وَإِن كَانَ مِن قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَاقٌ فَدِيَةٌ مُّسَلَّمَةٌ إِلَىٰ أَهْلِهِ وَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ ۖ فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةً مِّنَ اللَّهِ ۗ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا

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                                  وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا

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                                  يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللَّهِ فَتَبَيَّنُوا وَلَا تَقُولُوا لِمَنْ أَلْقَىٰ إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِندَ اللَّهِ مَغَانِمُ كَثِيرَةٌ ۚ كَذَٰلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ فَتَبَيَّنُوا ۚ إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

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                                  لَّا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُولِي الضَّرَرِ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ ۚ فَضَّلَ اللَّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً ۚ وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَىٰ ۚ وَفَضَّلَ اللَّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا

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                                  دَرَجَاتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً ۚ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا

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                                  إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنفُسِهِمْ قَالُوا فِيمَ كُنتُمْ ۖ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ ۚ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا ۚ فَأُولَٰئِكَ مَأْوَاهُمْ جَهَنَّمُ ۖ وَسَاءَتْ مَصِيرًا

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                                  إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ لَا يَسْتَطِيعُونَ حِيلَةً وَلَا يَهْتَدُونَ سَبِيلًا

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                                  فَأُولَٰئِكَ عَسَى اللَّهُ أَن يَعْفُوَ عَنْهُمْ ۚ وَكَانَ اللَّهُ عَفُوًّا غَفُورًا

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                                  وَمَن يُهَاجِرْ فِي سَبِيلِ اللَّهِ يَجِدْ فِي الْأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً ۚ وَمَن يَخْرُجْ مِن بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ ۗ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا

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                                  وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُوا مِنَ الصَّلَاةِ إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ الَّذِينَ كَفَرُوا ۚ إِنَّ الْكَافِرِينَ كَانُوا لَكُمْ عَدُوًّا مُّبِينًا

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                                  وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَاةَ فَلْتَقُمْ طَائِفَةٌ مِّنْهُم مَّعَكَ وَلْيَأْخُذُوا أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا فَلْيَكُونُوا مِن وَرَائِكُمْ وَلْتَأْتِ طَائِفَةٌ أُخْرَىٰ لَمْ يُصَلُّوا فَلْيُصَلُّوا مَعَكَ وَلْيَأْخُذُوا حِذْرَهُمْ وَأَسْلِحَتَهُمْ ۗ وَدَّ الَّذِينَ كَفَرُوا لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُم مَّيْلَةً وَاحِدَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَىٰ أَن تَضَعُوا أَسْلِحَتَكُمْ ۖ وَخُذُوا حِذْرَكُمْ ۗ إِنَّ اللَّهَ أَعَدَّ لِلْكَافِرِينَ عَذَابًا مُّهِينًا

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                                  فَإِذَا قَضَيْتُمُ الصَّلَاةَ فَاذْكُرُوا اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِكُمْ ۚ فَإِذَا اطْمَأْنَنتُمْ فَأَقِيمُوا الصَّلَاةَ ۚ إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا

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                                  وَلَا تَهِنُوا فِي ابْتِغَاءِ الْقَوْمِ ۖ إِن تَكُونُوا تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمُونَ ۖ وَتَرْجُونَ مِنَ اللَّهِ مَا لَا يَرْجُونَ ۗ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا

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                                  إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ ۚ وَلَا تَكُن لِّلْخَائِنِينَ خَصِيمًا

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                                  وَاسْتَغْفِرِ اللَّهَ ۖ إِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا

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                                  وَلَا تُجَادِلْ عَنِ الَّذِينَ يَخْتَانُونَ أَنفُسَهُمْ ۚ إِنَّ اللَّهَ لَا يُحِبُّ مَن كَانَ خَوَّانًا أَثِيمًا

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                                  يَسْتَخْفُونَ مِنَ النَّاسِ وَلَا يَسْتَخْفُونَ مِنَ اللَّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ مِنَ الْقَوْلِ ۚ وَكَانَ اللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا

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                                  هَا أَنتُمْ هَٰؤُلَاءِ جَادَلْتُمْ عَنْهُمْ فِي الْحَيَاةِ الدُّنْيَا فَمَن يُجَادِلُ اللَّهَ عَنْهُمْ يَوْمَ الْقِيَامَةِ أَم مَّن يَكُونُ عَلَيْهِمْ وَكِيلًا

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                                  وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَّحِيمًا

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                                  وَمَن يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُ عَلَىٰ نَفْسِهِ ۚ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا

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                                  وَمَن يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِ بَرِيئًا فَقَدِ احْتَمَلَ بُهْتَانًا وَإِثْمًا مُّبِينًا

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                                  وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكَ وَرَحْمَتُهُ لَهَمَّت طَّائِفَةٌ مِّنْهُمْ أَن يُضِلُّوكَ وَمَا يُضِلُّونَ إِلَّا أَنفُسَهُمْ ۖ وَمَا يَضُرُّونَكَ مِن شَيْءٍ ۚ وَأَنزَلَ اللَّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُ ۚ وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيمًا

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                                  لَّا خَيْرَ فِي كَثِيرٍ مِّن نَّجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ ۚ وَمَن يَفْعَلْ ذَٰلِكَ ابْتِغَاءَ مَرْضَاتِ اللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا

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                                  وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرًا

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                                  إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَن يَشَاءُ ۚ وَمَن يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا

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                                  إِن يَدْعُونَ مِن دُونِهِ إِلَّا إِنَاثًا وَإِن يَدْعُونَ إِلَّا شَيْطَانًا مَّرِيدًا

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                                  لَّعَنَهُ اللَّهُ ۘ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا

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                                  وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ ۚ وَمَن يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِّن دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا

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                                  يَعِدُهُمْ وَيُمَنِّيهِمْ ۖ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا

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                                  أُولَٰئِكَ مَأْوَاهُمْ جَهَنَّمُ وَلَا يَجِدُونَ عَنْهَا مَحِيصًا

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                                  وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۖ وَعْدَ اللَّهِ حَقًّا ۚ وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا

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                                  لَّيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ ۗ مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ وَلَا يَجِدْ لَهُ مِن دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا

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                                  وَمَن يَعْمَلْ مِنَ الصَّالِحَاتِ مِن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ يَدْخُلُونَ الْجَنَّةَ وَلَا يُظْلَمُونَ نَقِيرًا

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                                  وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۗ وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا

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                                  وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ مُّحِيطًا

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                                  وَيَسْتَفْتُونَكَ فِي النِّسَاءِ ۖ قُلِ اللَّهُ يُفْتِيكُمْ فِيهِنَّ وَمَا يُتْلَىٰ عَلَيْكُمْ فِي الْكِتَابِ فِي يَتَامَى النِّسَاءِ اللَّاتِي لَا تُؤْتُونَهُنَّ مَا كُتِبَ لَهُنَّ وَتَرْغَبُونَ أَن تَنكِحُوهُنَّ وَالْمُسْتَضْعَفِينَ مِنَ الْوِلْدَانِ وَأَن تَقُومُوا لِلْيَتَامَىٰ بِالْقِسْطِ ۚ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ كَانَ بِهِ عَلِيمًا

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                                  وَإِنِ امْرَأَةٌ خَافَتْ مِن بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلَا جُنَاحَ عَلَيْهِمَا أَن يُصْلِحَا بَيْنَهُمَا صُلْحًا ۚ وَالصُّلْحُ خَيْرٌ ۗ وَأُحْضِرَتِ الْأَنفُسُ الشُّحَّ ۚ وَإِن تُحْسِنُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

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                                  وَلَن تَسْتَطِيعُوا أَن تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ ۖ فَلَا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ ۚ وَإِن تُصْلِحُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا

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                                  وَإِن يَتَفَرَّقَا يُغْنِ اللَّهُ كُلًّا مِّن سَعَتِهِ ۚ وَكَانَ اللَّهُ وَاسِعًا حَكِيمًا

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                                  وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ اتَّقُوا اللَّهَ ۚ وَإِن تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَكَانَ اللَّهُ غَنِيًّا حَمِيدًا

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                                  وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَكَفَىٰ بِاللَّهِ وَكِيلًا

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                                  إِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ ۚ وَكَانَ اللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًا

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                                  مَّن كَانَ يُرِيدُ ثَوَابَ الدُّنْيَا فَعِندَ اللَّهِ ثَوَابُ الدُّنْيَا وَالْآخِرَةِ ۚ وَكَانَ اللَّهُ سَمِيعًا بَصِيرًا

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                                  يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَىٰ أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ ۚ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَىٰ بِهِمَا ۖ فَلَا تَتَّبِعُوا الْهَوَىٰ أَن تَعْدِلُوا ۚ وَإِن تَلْوُوا أَوْ تُعْرِضُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

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                                  يَا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللَّهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَىٰ رَسُولِهِ وَالْكِتَابِ الَّذِي أَنزَلَ مِن قَبْلُ ۚ وَمَن يَكْفُرْ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا

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                                  إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدَادُوا كُفْرًا لَّمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ سَبِيلًا

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                                  بَشِّرِ الْمُنَافِقِينَ بِأَنَّ لَهُمْ عَذَابًا أَلِيمًا

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                                  الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ ۚ أَيَبْتَغُونَ عِندَهُمُ الْعِزَّةَ فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا

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                                  وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا تَقْعُدُوا مَعَهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ ۚ إِنَّكُمْ إِذًا مِّثْلُهُمْ ۗ إِنَّ اللَّهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي جَهَنَّمَ جَمِيعًا

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                                  الَّذِينَ يَتَرَبَّصُونَ بِكُمْ فَإِن كَانَ لَكُمْ فَتْحٌ مِّنَ اللَّهِ قَالُوا أَلَمْ نَكُن مَّعَكُمْ وَإِن كَانَ لِلْكَافِرِينَ نَصِيبٌ قَالُوا أَلَمْ نَسْتَحْوِذْ عَلَيْكُمْ وَنَمْنَعْكُم مِّنَ الْمُؤْمِنِينَ ۚ فَاللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ ۗ وَلَن يَجْعَلَ اللَّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا

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                                  إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَىٰ يُرَاءُونَ النَّاسَ وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا

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                                  مُّذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَا إِلَىٰ هَٰؤُلَاءِ وَلَا إِلَىٰ هَٰؤُلَاءِ ۚ وَمَن يُضْلِلِ اللَّهُ فَلَن تَجِدَ لَهُ سَبِيلًا

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                                  يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ ۚ أَتُرِيدُونَ أَن تَجْعَلُوا لِلَّهِ عَلَيْكُمْ سُلْطَانًا مُّبِينًا

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                                  إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ وَلَن تَجِدَ لَهُمْ نَصِيرًا

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                                  إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَاعْتَصَمُوا بِاللَّهِ وَأَخْلَصُوا دِينَهُمْ لِلَّهِ فَأُولَٰئِكَ مَعَ الْمُؤْمِنِينَ ۖ وَسَوْفَ يُؤْتِ اللَّهُ الْمُؤْمِنِينَ أَجْرًا عَظِيمًا

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                                  مَّا يَفْعَلُ اللَّهُ بِعَذَابِكُمْ إِن شَكَرْتُمْ وَآمَنتُمْ ۚ وَكَانَ اللَّهُ شَاكِرًا عَلِيمًا

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                                  لَّا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إِلَّا مَن ظُلِمَ ۚ وَكَانَ اللَّهُ سَمِيعًا عَلِيمًا

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                                  إِن تُبْدُوا خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُوا عَن سُوءٍ فَإِنَّ اللَّهَ كَانَ عَفُوًّا قَدِيرًا

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                                  إِنَّ الَّذِينَ يَكْفُرُونَ بِاللَّهِ وَرُسُلِهِ وَيُرِيدُونَ أَن يُفَرِّقُوا بَيْنَ اللَّهِ وَرُسُلِهِ وَيَقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ وَيُرِيدُونَ أَن يَتَّخِذُوا بَيْنَ ذَٰلِكَ سَبِيلًا

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                                  أُولَٰئِكَ هُمُ الْكَافِرُونَ حَقًّا ۚ وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُّهِينًا

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                                  وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ وَلَمْ يُفَرِّقُوا بَيْنَ أَحَدٍ مِّنْهُمْ أُولَٰئِكَ سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْ ۗ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا

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                                  يَسْأَلُكَ أَهْلُ الْكِتَابِ أَن تُنَزِّلَ عَلَيْهِمْ كِتَابًا مِّنَ السَّمَاءِ ۚ فَقَدْ سَأَلُوا مُوسَىٰ أَكْبَرَ مِن ذَٰلِكَ فَقَالُوا أَرِنَا اللَّهَ جَهْرَةً فَأَخَذَتْهُمُ الصَّاعِقَةُ بِظُلْمِهِمْ ۚ ثُمَّ اتَّخَذُوا الْعِجْلَ مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ فَعَفَوْنَا عَن ذَٰلِكَ ۚ وَآتَيْنَا مُوسَىٰ سُلْطَانًا مُّبِينًا

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                                  وَرَفَعْنَا فَوْقَهُمُ الطُّورَ بِمِيثَاقِهِمْ وَقُلْنَا لَهُمُ ادْخُلُوا الْبَابَ سُجَّدًا وَقُلْنَا لَهُمْ لَا تَعْدُوا فِي السَّبْتِ وَأَخَذْنَا مِنْهُم مِّيثَاقًا غَلِيظًا

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                                  فَبِمَا نَقْضِهِم مِّيثَاقَهُمْ وَكُفْرِهِم بِآيَاتِ اللَّهِ وَقَتْلِهِمُ الْأَنبِيَاءَ بِغَيْرِ حَقٍّ وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌ ۚ بَلْ طَبَعَ اللَّهُ عَلَيْهَا بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا

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                                  وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَىٰ مَرْيَمَ بُهْتَانًا عَظِيمًا

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                                  وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن شُبِّهَ لَهُمْ ۚ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِّنْهُ ۚ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ ۚ وَمَا قَتَلُوهُ يَقِينًا

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                                  بَل رَّفَعَهُ اللَّهُ إِلَيْهِ ۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا

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                                  وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ ۖ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا

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                                  فَبِظُلْمٍ مِّنَ الَّذِينَ هَادُوا حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ اللَّهِ كَثِيرًا

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                                  وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُوا عَنْهُ وَأَكْلِهِمْ أَمْوَالَ النَّاسِ بِالْبَاطِلِ ۚ وَأَعْتَدْنَا لِلْكَافِرِينَ مِنْهُمْ عَذَابًا أَلِيمًا

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                                  لَّٰكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ ۚ وَالْمُقِيمِينَ الصَّلَاةَ ۚ وَالْمُؤْتُونَ الزَّكَاةَ وَالْمُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ أُولَٰئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا

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                                  إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ ۚ وَأَوْحَيْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ ۚ وَآتَيْنَا دَاوُودَ زَبُورًا

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                                  وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِن قَبْلُ وَرُسُلًا لَّمْ نَقْصُصْهُمْ عَلَيْكَ ۚ وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا

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                                  رُّسُلًا مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ ۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا

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                                  لَّٰكِنِ اللَّهُ يَشْهَدُ بِمَا أَنزَلَ إِلَيْكَ ۖ أَنزَلَهُ بِعِلْمِهِ ۖ وَالْمَلَائِكَةُ يَشْهَدُونَ ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا

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                                  Period of Revelation: This Surah is comprised of several discourses that were revealed on different occasions. Instructions about the division of inheritance and safeguarding the rights of the orphans were revealed after the Battle of Uhud in which 70 Muslims were martyred (vv. 1-28). By the end of 3rd year After Hijrah (A.H. – Islamic Calendar), a last warning to the Jews (v. 47) was given before the Jewish tribe of Banu Nadheer was expelled from Al-Madinah in A.H.4. Permission about Tayammum (ablution with clean earth when water is not available) was given during the expedition of Bani-Al-Mustaliq in early A.H.5.Major Issues, Divine Laws and Guidance:

                                  • Restriction on number of wives.
                                  • Marriage and the rights of women.
                                  • Laws of inheritance, women are awarded the rights to inherit.
                                  • Acceptable and unacceptable repentance.
                                  • Mahram relations – relatives that are prohibited for marriage.
                                  • Commandment about ‘arbitration’ in family disputes.
                                  • Second commandment relating to the prohibition of drinking, (first commandment was in Surah Al-Baqarah 2:219).
                                  • The one who disputes the decision of the Prophet is not a believer.
                                  • Divine Law, that obedience of the Rasool is in fact the obedience of Allah.
                                  • Allah’s command to respond greetings with better greetings.
                                  • Laws about manslaughter, murder and bloodwit.
                                  • Salat-ul-Qasr: permission for short prayer in travelling.
                                  • Salat-ul-Khauf: performing prayer in a state of emergency (war).
                                  • Salah: (prayers) are made obligatory on prescribed timings.
                                  • Prohibition of ‘secret counsels’ and its exceptions.
                                  • Decree of Allah that He will never forgive a mushrik.
                                  • Allah’s commandment to be firm for justice and bear true witness.
                                  • Allah’s commandment to boycott un-Islamic meetings.
                                  • The fact that hypocrites will be in the lowest depth of hellfire.
                                  • Isa (Jesus) was neither killed nor crucified.
                                  • Isa (Jesus) was a Prophet of Allah (Almighty God) and His worshipper.
                                  • Stop saying “Trinity” – Allah is the One and Only God.
                                  • The Qur’an carries the same Message that was sent to Nuh (Noah), Ibraheem (Abraham), Musa (Moses) and Isa (Jesus).
                                  • Allah’s commandments relating to family life and community life.
                                  The main theme of this Surah is the building of a strong Islamic community. Guidelines are provided to the Muslims for uniting their ranks to be firm and strong. Instructions are given to stabilize the family structure, which is the nucleus of a strong community. Muslims are urged to prepare themselves for defense and to be the torchbearers of Islam. The importance of having a high moral character in building a strong community is emphasized.Guidelines for the smooth running of family life are provided and methods to settle family disputes are taught. Rules for marriage are prescribed and rights of wife and husband are assigned fairly and equitably. The status of women in the society is determined and the declaration about the rights of orphans is made. Laws and regulations are laid down for the distribution of inheritance. Instructions are given to reform the economic system. The foundation of criminal laws is laid down. Drinking is prohibited. Instructions are given for cleanliness and purification. The Muslims are taught what kind of relations they should have with their Rabb (Lord) and with their fellow human beings. Instructions are given for the maintenance of discipline in the Muslim community.The moral and religious condition of the People of the Book is reviewed to guide the Muslims, and a warning is given to refrain from following their footsteps. The distinctive features of hypocrisy and true faith are clearly marked for easy identification between the two. The set back in the Battle Uhud had enabled the pagan Arab tribes, the neighboring Jews, and the hypocrites in Madinah to threaten the Muslims from all sides. At this critical stage, Allah’s grace filled the Muslims with courage and gave them the necessary instructions. In order to counteract the rumors that were being spread by the hypocrites, Muslims were asked to make a thorough inquiry about their accuracy and then inform the appropriate leadership. Muslims were experiencing difficulties in offering their Salah during the expeditions when water was not available to perform ablution. In such circumstances Allah granted permission to make Tayammum (purification with clean earth), and to shorten the Salah (Prayer) or to offer the Salat-ul-Khauf,” when they were faced with danger. Instructions were also given to those Muslims who were living in the enemy camps that they should migrate to Madinah, the Islamic State.Clear instructions are also given regarding the hypocrites and nonbelligerent tribes. On one hand, the superiority of Islamic morality and culture is established over that of the Jews, Christians and Pagans; on the other hand, their incorrect religious concepts, immorality, and evil actions are criticized to prepare the ground for inviting them to the Right Way.

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                                  about a third of this surah deals with the nucleus of human society, the family, and issues related to it. The rest is a dis- cussion of wider issues pertaining to the larger human community, or to use the Arabic term, the Ummah. The subject of the surah overall then is human social relations and how they are to be con- ducted and regulated. This is made quite clear right at the outset, for the surah opens with the words: “People, fear your Lord who creat- ed you from a single soul, and from it He created its spouse, and from them both He brought forward multitudes of men and women” (1). Although we human beings may look and seem differ- ent, we are in fact all related, sharing the same origins and the same common ancestry. It is indeed important for everyone to remember this fact and strive to maintain good and constructive contact with other fellow humans, no matter how near or far. This is one of Islam’s major principles. The sense of belonging and togetherness should be extended beyond blood relations in order to encompass all human groups, races, and colors, and bring about cooperation and cohesion between people.In order to drive this home, the opening verse instructs humankind to fear God, and emphasizes His omnipotence and total control over the destiny of man. That notwithstanding, we can also find in the surah passages that encourage optimism and raise hope in God’s grace and mercy. Verse 31 says: “If you avoid the greater sins you are forbidden, We shall pardon your misdeeds;” while verse 110A Thematic Commentary on the Qur’ansays: “Whoever commits evil deeds or does his own self an injustice and then seeks God’s forgiveness, shall find God Forgiving and Mer- ciful.” Verse 48 states: “God will not forgive the act of taking other gods besides Him, but He will forgive whom He will for other sins;” and verse 17 says: “God forgives those who commit evil in igno- rance and then quickly regret it and repent;” while verses 26 to 28 read:God wishes to make matters clear to you and guide you along the paths of those who have gone before you, and to turn to you with forgiveness. God is All-Knowing and Wise. God wishes to forgive you, but those who follow their own base desires wish you to go completely astray. God wishes to lighten your burden, for man was created weak.God has no desire to overburden His servants with obligations and rituals that are beyond their human ability and scope. The efforts they are required to exert are those which are necessary but bearable and within their capabilities in order for them to gain knowledge, understanding, and experience, and achieve progress in life. A believer’s life is controlled by his or her fear of God and the promise of His mercy and compassion. These are the two strong forces guiding believers in this world and preparing them to account before their Lord sooner or later in the hereafter.The part of the surah dealing with family affairs begins with defining the rights of orphans in a Muslim society. Being a dyna- mic, expanding, and struggling society, it is not surprising that the Muslim community will always have an appreciable number of orphans living in it. Orphans, even today, are always easy prey for influence, domination, and exploitation by various individuals as well as groups with ideological or political interests—hence the concern in Islam for their position in society, their rights, and well- being.surah 4 • Al-Nis¥’At this point, the Qur’an refers in passing to marriage, pointing out that men are allowed to marry up to four wives. There is noth- ing abnormal or abhorrent about this, as Islam did not deviate from the laws of other religions preceding it, none of which has prohibi- ted polygamy. In fact, when we look at societies of contemporary Europe and America, we find that they are in many cases grossly unfair and demeaning in their treatment of women. In these soci- eties, polygamy is rife but under different guises, and promiscuous relationships between the sexes are considered normal and practised openly. What Islam permits is clearly defined and tightly regulated. Single men who cannot afford to marry and raise a family are encouraged to abstain from sexual contact until they are able to get married. Those who wish to take a second wife are not considered eligible unless they can show that they can afford to keep and be equally fair to both wives. Furthermore, marriage in Islam is never allowed without the consent of both parties, and any woman who does not wish to enter into a polygamous marriage has the right to refuse. Islamic law goes even further than that and grants the wife the right to incorporate her refusal of polygamy in the marriage con- tract. According to the renowned jurist A^mad ibn ¤anbal, the husband is obliged to abide by that condition or the wife can demand a divorce and be granted it.5The surah then turns to the rules governing inheritance of wealth and how it is to be dispensed and distributed among surviving family members and relatives. Women, hitherto completely deprived of inheritance, are specifically mentioned as having the right to inherit and their share is clearly defined. The poor and the needy are also entitled to a proportion of any wealth left behind. A man has the dis- cretion to bequeath one third of his wealth to whatever public or

                                  1. The fact that women in ‘Muslim’ societies are sometimes coerced into mar- riage or do not opt to practise their rights is mainly due to ignorance and should not belie the remarkable achievements of Muslim law. (Ed.)
                                  A Thematic Commentary on the Qur’anprivate causes he may choose, a ruling subsequently reinforced by Prophet Muhammad. It is also established that, in the majority of cases, Islam entitles a man to twice the share of a woman; the reason being that men undertake more financial responsibilities, such as dowries, and bear the greater burden in supporting their wives and children. A woman is not obliged to work or earn an income and her male relative or relatives, if she has any, should support her financially; otherwise she is the responsibility of the state which should provide adequately for her. This is prescribed by Islamic law in order to preserve the dignity and honor of the female members of society, and save them the degradation, misery, and humiliation they have to endure in order to earn their living. One has only to look at the situation in today’s Western societies, the so-called bas- tions of women’s rights, to appreciate the wisdom and justice of Islam, when correctly and humanely applied.In saying this, we are not trying to be apologetic for an unrepre- sentative minority of inconsiderate and irresponsible Muslims who maltreat their women, whether wives, sisters, or daughters, and deprive them of their right to education and freedom. ¢®’ishah (RAA),6 the Prophet’s wife, is reported to have related that the Prophet said: “Believers with the most excellent faith are those with the best manners and those who are kindest to their wives.” Ibn¢Abb¥s, a Companion of the Prophet, is also reported to have quoted the Prophet as saying: “The best among you are those who are kin- dest towards their wives, and I am the kindest among you towards mine.”7 It is indeed regrettable that some zealous Muslims today make the mistake of believing that the maltreatment of women and the undermining of their rights is a prerequisite of religious purity and righteousness. This has given Islam a negative image and caused
                                  • RAA—Ra\iya All¥hu ¢Anha/¢Anhu (May Allah be with her/him). Said whenever a Companion of the prophet is mentioned by name.
                                  • Narrated by al-TirmidhÏ.
                                  surah 4 • Al-Nis¥’women the world over to detest Islam and fear the promotion and spread of its teachings and beliefs.Prior to the advent of Islam, women had no rights to speak of. When a woman’s husband died, any of his male relatives would sim- ply appropriate her, as if she was an animal or a commodity. The norm in pagan Arab societies was similar to that of the ancient Hebrews in the sense that when a man died childless, his brother was obliged to marry his widow in order for her to have children to be called after their deceased father. What was this if not forced mar- riage and contrived lineage? Most certainly this practise was not based on revealed Jewish scriptures but one which some Jews had devised. God says in the Qur’an:Believers, it is unlawful for you to inherit the women of your deceased kinsmen against their will, or make life difficult for them in order that you may take back some of what you have given them, unless they are guilty of a proven shameful act. (19)The idea here is that a woman must not be under any pressure to leave her family home or pay a ransom for her freedom and dignity. The verses direct men to: “treat them with kindness; for even if you dislike them, it may well be that you dislike something which God has invested with abundant goodness” (19).In cases of impending separation or divorce, Islamic law forbids a husband from bargaining with his wife over the dowry he has paid her, no matter how high it is. A woman’s dowry is her indisputable right and cannot be taken away from her. Accordingly, if a man is not satisfied with his first wife and wishes to take a second one, he must meet all the expenses and cannot retrieve any money he has paid the first one. The following verses make this very clear:If you wish to replace a wife with another, do not take from her any of the dowry you have given her, even if it were a talent of gold.A Thematic Commentary on the Qur’anWould you take it illegally and improperly? How can you take it back when you have been so intimate with each other and have entered into a firm contract with them? (20–21)We note the above before going on to talk about the need to set up happy and loving marital relations. The passage refers to two abhorrent social diseases: sodomy and lesbianism. This reference is not superfluous, since the fight against both these loathsome prac- tices is an essential protection for family life and the healthy enviro- nment it represents in society. About lesbianism, God says:And those women who commit unlawful sexual acts, call in four witnesses from among yourselves, and if they testify against them confine them to their homes until they either die or God provides another way out for them. (15)As for those guilty of committing homosexual acts, God says: “If any two of your men commit indecency, punish them both” (16). The West, having completely turned away from God and all but aban- doned religious guidance, has come to take these social crimes very lightly, as it has done with others, resulting in the tragic breakup of family life and the epidemic spread of deadly conditions such as AIDS and other sexually transmitted diseases. The foundations of Western civilization are, in fact, being eroded very fast. Its dominance can be guaranteed to continue only for so long as an alternative sane civili- zation, by which I mean a genuine Islamic one, remains absent.For family life to flourish and be productive, family members have to be disciplined and well behaved. Selfishness has to be firmly suppressed, while mutual kindness and cooperation have to be encouraged between all of them. A married woman once came to me complaining about her husband, and I could see from the way she was talking that she was badly affected and wished to leave him, were it not for some other compelling reasons. I advised her tosurah 4 • Al-Nis¥’follow the example of the Pharaoh’s wife and put up with his inso- lence for a little longer. Reluctantly, she agreed.A pertinent question arises here: what is to be done when it is the woman who persecutes the husband or treats him with insolence? The family home is certain to turn into hell. Under these exceptional circumstances, Islam prescribes a gradual solution that allows, as a first step, for simple advice and gentle persuasion, followed by a tem- porary cessation of sexual contact, and then, and only then, permits resort to physical measures. The main condition attached to this last method is that physical punishment must be moderate and should not in any way touch the face or harm it. Looking closely into the sunnah of the Prophet, however, I cannot find a justification for this last measure except when the wife refuses her husband’s bed, or brings male outsiders into their home, both of which represent, as we can see, very serious problems indeed.Prior to presenting these directives concerning family life, the surah strongly emphasizes the unlawfulness of the appropriation of other people’s wealth or property. It also encourages acceptance of one’s lot in this life, and refraining from eyeing the fortunes of others. The passage then turns to address all humankind, saying: “Worship God and associate no one else with Him. Show kindness to parents and kindred, to orphans and to the helpless” (36). Though giving priority to the family, this directive applies also to society as a whole. The surah then turns to deal with spending, which should always be done in moderation, identifying two distinct types of people: the grudging miserly ones, and the overspending pretentious ones. It singles out one particular type of people who are uncharitable in certain ways, encouraging others also to be stingy and grudging, but who, in other ways, are pretentious and ostentatious with their wealth. Were they to use their wealth according to God’s teachings, they would reap a higher reward. “What harm could befall them if they believed in God and the Last Day, and spent charitably of what God had bestowed on them? God is aware of all their affairs” (39).A Thematic Commentary on the Qur’anThe surah continues for a while longer to touch upon the current and future state of the Muslim community, before turning to a dif- ferent theme. This other theme relates to the various religious communities existing within Arabian society at the time, and how the Muslims should deal with them. The striking similarity between those groups and the ones the Muslims are facing today is quite uncanny.Muslims of the Prophet’s generation were very keen to befriend the Jews. Recognizing their seniority as the first recipients of God’s rev- elations, they expected them to stand on their side if the Muslims were to enter into any conflicts with the unbelieving Arabs. How- ever, as noted in earlier chapters, the Jews in Arabia proved largely disappointing. Their elders had no respect for any treaties or neigh- borly relations, and they were to offend badly against Islam and cause it the worst damage. God addresses the Prophet, saying: “Look at how those who have received some revelation court error, and wish for you to go astray. But God best knows your enemies” (44–45). The verses state clearly that those people had lost most of the revelation sent to their ancestors. This had come about as a result of their failure to maintain the continuity of their faith and preserve the texts of their scriptures intact. Furthermore, they had failed to implement properly those parts that were still in their possession. Corrupted religious laws and practices could indeed cause more harm to society than no religion at all, and those who adulterate and misuse religion should expect a worse fate than those who have had no religion at all to follow.In this surah, Muslims are given a pledge that God will be ontheir side in this confrontation and will favor them with victory. It states: “sufficient is God as an ally and sufficient is God to bring vic- tory” (45). However, this divine intervention and support are not granted to those who sit and wait, nor are they ever won by thosesurah 4 • Al-Nis¥’who neglect the duty of preparing their own defenses and making the plans necessary to achieve victory. We read in Shaykh RashÏd Ri\¥’s commentary on the Qur’an, al-Man¥r:God Almighty does not alter the established laws of social change in favor of Muslims, Jews or Christians. These laws apply equally even to those select few, the prophets. At the battle of U^ud, Muhammad himself suffered physical injuries to the head, had a tooth broken and fell into a ditch, owing to negligence by his troops and shortcomings in preparing for war. How long, then, could Muslims continue arrogantly claiming identification with Islam, while discarding its teachings and refusing to abide by its laws or heed its warnings? Can Muslims not see how the tables have been turned against them? As other nations have armed themselves with science and hard work, and taken note of the dynamic forces of social change, they have come to sweep over most of the Muslim lands and dominate their people…Muslims are in need of turning back to the teachings of the Book of God, the Qur’an, and fully appreciating the laws of civilization and social change which He has laid down. They must cast aside all calls to abandon Islam or do away with the guidance that God has placed in their hands. They must break away from all superstitions and wake up to God’s eternal justice, and realize that their glory and dignity have been under- mined only as a result of their own negligence and deviation.Although today new and far more threatening social and moral diseases have infiltrated the fabric and body of the Muslim Ummah, the Shaykh’s diagnosis remains basically valid.The surah then goes on to explain what the rabbis had done with their own religion so that the Muslims could avoid it. Verse 46 begins by saying: “Some Jews take words out of their context.” Priests and scribes did this by seeking esoteric or ulterior, rather than the obvious, meanings to what was said to them, in order to satisfyA Thematic Commentary on the Qur’antheir own prejudices, serve certain interests, or justify stances or claims of their own. They had clear indications in their scriptures of, for example, the forthcoming Messenger of God, but they twisted those words and interpreted them in such a way so as not to commit them to accepting Muhammad or recognizing him as that promised messenger. Tampering with their scriptures also included adding words or phrases to the text. Shaykh Ra^mat Allah of India, in a monumental and most authoritative work on the subject entitled Izh¥r al-¤aqq, available in Arabic, lists a hundred such instances of deliberate and obvious adulterations that can be found in the Old Testament. Even so, the rabbis continued to claim, “‘This is from God,’ whereas it is not; and they ascribe falsehood to God, know- ingly” (®l ¢Imr¥n: 78). Their stubborn and disrespectful behavior also led them to say to Muhammad: “‘We hear, but disobey; may you [Muhammad] be bereft of hearing!’ and they say, ‘foolhardy!’, twisting words with their tongues and reviling the religion” (al-Nis¥’: 46). Although God warned them of severe punishment if they were to persist in their stubbornness, still they did not desist. However, glory and domination will be the reward of those who show greater sincerity in and make higher sacrifices for upholding God’s message and promoting His laws and teachings.The surah then turns to another topic, saying: “God shall not for-give those who take other gods besides Him; but He will forgive whom He will for other sins” (48). The concept of associating other gods with God is known in Arabic as shirk, and it is of two types. The first one is when one believes that in this world there are two or more creators, providers, or controllers. The second is when one turns to someone else other than God for legislation or guidance relating to what is lawful and what is unlawful, or to seek help and support from them without recognizing God’s role in providing that assistance. Both types of shirk are grave crimes against God and the rest of humanity, and their perpetrators must be exposed.There is yet another type of shirk, which has found a widersurah 4 • Al-Nis¥’following in modern times, and that is the complete denial of God’s existence, and His role and influence or control over the world. Thus, Muslims these days find themselves confronted with an unprecedented multitude of forms of shirk, which in turn makes their responsibility to explain, inform, and persuade that much greater. They must endeavor to avoid the “Chosen People of God” trap, into which others have fallen. To such arrogant people, reli- gion does not mean justice or benevolence or fear of God; it is a mere tool to enhance their racial aims and satisfy their selfish nation- alistic pride. Indeed such pretenders “have no share in [God’s] Kingdom; otherwise they would not give others so much as a speck of it” (53). A nation that is in charge of dispensing God’s favors must not be mean to other nations or groups.The surah continues: “Or do they envy other people what God has given them of His bounty? We gave Abraham’s descendants the scriptures and wisdom, and a glorious kingdom” (54). This is a sub- tle reference to some Jewish elders from Madinah who accorded the pagan Arabs in Makkah a higher status over the Muslims and gave them pledges of moral and material support. However, the surah has a more general application. People of faith are always obliged to give an honest and fair testimony, as the surah confirms:God commands you to hand back what you had been entrusted with to its rightful owners, and, when you sit in judgment among people, to judge with fairness. Noble is that which God exhorts you. (58)Trust, here, is both material and metaphorical, and refers to the preservation and protection of all kinds of commitments and obliga- tions towards God as well as towards fellow human beings. Those who do not fulfill their duty with regard to trusts cannot claim to possess true belief, and the religious faith of those who do not keep their word or fulfill their promises must always be in question.A Thematic Commentary on the Qur’anHaving related part of the past history and attitudes which impinged on contemporary events, God in this surah turns to the charac- teristics and behavior of a noxious group of human beings, the dou- ble-faced hypocrites who had posed a great threat to Islam and Muslims. These were the people who in public declared their belief and acceptance of Islam and the Prophet, but in private they rejected them and harbored deep-seated hatred and spite towards the Prophet and the Muslims. However, as their actions betrayed them, their sinister schemes were foiled. The surah continues:Have you seen those who profess to believe in what has been revealed to you and had been revealed before you? They seek judgment of someone else other than God, although they were commanded not to do that; and Satan would wish to lead them far astray. (60)The verse clearly affirms that they were lying. To believe truly in God, it is necessary and essential to abandon other deities or powers. God says elsewhere in the Qur’an:God is the Patron of the believers. He leads them out of darkness and into the light. As for the infidels, their patrons are false deities who lead them out of the light into darkness. (al-Baqarah: 257)In this surah, He says: “The believers fight for the cause of God, but the infidels fight for the cause of false deities” (76).False deities are bound to lead people away from God’s true path and turn them against Him and the way of life He ordained for humankind. Although the hypocrites pretend to listen to the exhor- tations of the Muslims, they go ahead with whatever they thinksurah 4 • Al-Nis¥’serves their interests. The more they do this, the more arrogant and proud they grow, and the more difficult it becomes for them to acknowledge their mistakes and reverse their actions. People with these characters can be very close to the believers physically, but their hearts and minds are far removed from them, and they can hardly appreciate or understand the guidance being offered to them. As the surah points out: “When it is said to them, ‘Come to what God has revealed and to the Messenger,’ you shall see the hypocrites turn away from you” (61). In another surah they are identified as those who, “when it is said to them, ‘Come, God’s Messenger will ask forgiveness for you,’ they turn their heads and you see them walk arrogantly away” (al-Mun¥fiq‰n: 5). Of course every unbeliever or hypocrite has his or her own point of view to uphold and argue. Many of these believe that they are right, but sooner or later they will realize the error of their stance. Many of them will then seek to apologize and justify their positions. The surah asks:But how would it be if some disaster befell them on account of what their hands committed, and then they came to you swearing by God that they desired nothing but amity and conciliation? (62)Many people are today prepared to defend man-made laws and systems, believing them to be the best and most beneficial to human- kind. However, when societies begin disintegrating and crime starts to eat into the fabric of society at all levels, they retreat from their positions and start to think again. Concerning these, the surah says: “God knows what is in their hearts. Ignore them, and admonish them, and speak to them about themselves with eloquence and force” (63).Two reactions can reveal a person’s hypocrisy: revulsion towards God’s revelation and refusal to defend the truth and fight for the cause of God. Hypocrites also feel ill at ease when it comes to per- forming religious obligations, such as prayers and alms-giving.A Thematic Commentary on the Qur’anAlthough they might be able to disguise their reluctance to perform the latter, one would find them totally exposed when it comes to the former. Apostles, on the other hand, deliver God’s messages as com- prehensive guidance for a better life on earth. Their followers believe, listen, and obey without deviation. God says in the surah:By your Lord, they shall not be true believers until they resort to your judgment in what they disagree upon among themselves. They will not find any difficulty in accepting your judgment, and they will submit totally. (65)Indeed, there is nothing in religious teachings that is unfair or difficult for people to carry out. It is only those with weak hearts and lack of will that flinch from them and cower at performing their reli- gious duties, be they fighting for the cause of God or the observance of daily prayers.The surah then elaborates on the characteristics of the hypocrites, touching briefly on another social group that needs attention, those of weak faith. If not attended to, these are always in real danger of losing their faith altogether. This weakness of faith manifests itself in several forms. One of them is referred to in the surah as follows:There is among you he who is sure to lag behind, so that if a disas- ter befell you, he would say, “God has been gracious to me that I was not present with them.” But if God’s grace came your way, he would say, as though there was no amity between you and him, “Would that I had been with them, I might have gained immensely.” (72–73)This is a person motivated by sheer self-interest, and cares nothing for the faith or its future. He is dithering, wavering between satisfy- ing his own ego and the honest fulfillment of his duty towards others. Another type is the person who observes religious obliga-surah 4 • Al-Nis¥’tions, such as prayers and fasting, but when it comes to fighting for the cause of God, shudders and wavers and asks for time to think. The surah continues:Have you not seen those to whom it has been said, “lay down your arms and observe your prayers and give alms,” but when they were ordered to fight, some of them were as fearful of other people as they were of God, if not more so. (77)The surah offers considerable guidance and counsel to those of weak faith, and confirms that God is so gracious as not to leave them to their own fate or to drift away completely from their religion. To the first group, God advises that in deciding what direction to take, they should not be led by their personal narrow interests only. It is shameful, indeed despicable, that those who do not take part in fighting should lament their reluctance to participate in battle after victory has been achieved, or feel self-satisfaction and happiness when the outcome is defeat. They are told to devote their energies to God and be forthright in responding to the call to defend His religion:Let those who are ready to exchange life in this world for life in the hereafter, fight for the cause of God. Whoever fights for the cause of God, and is then killed or achieves victory, We shall richly reward him. (74)As for the second group, they are told that a person’s term of life and his or her moment of death are determined by God beforehand. This is confirmed in ®l ¢Imr¥n: “No soul will die without God’s permission, after a certain fixed term” (145). Indeed, some people come out alive from the most horrific accidents, such as airplane crashes, while others die for no apparent reason while relaxing in their own living rooms.The world is full of those who oscillate between hypocrisy andA Thematic Commentary on the Qur’anweak faith, and the surah has mentioned some of them. God says: When they are blessed with good fortune, they say, “This is from God,” but when misfortune befalls them, they say, “This is from you [Muhammad].” Say to them, “It is all from God.” (78)This reminds us of the Pharaoh’s stance towards Moses, which is described in another surah as follows: “When good fortune came to them, they said, ‘This is our due,’ but when a misfortune befell them, they blamed Moses and his followers” (al-A¢r¥f: 131). This cynicism, which might have characterized the attitude of the People of the Book or some of the new converts to Islam at the time towards God’s revelations and messages, is a sign of a serious flaw and a lack of faith in God.As Muslims, we believe that God is the source of good fortune and He is the only power that can cause real harm. He is the creator of all, in whose hands lies the destiny of the whole world and every- thing that is in it. Despite their active free will, human beings can neither create things nor cause them to happen. However, within the context of this universe, about which we still know very little, a person’s will and power to do things is limited and constrained. This is the significance of the words: “Say, ‘It is all from God.’” The verses that follow elaborate on this theme further and place it in a proper perspective. They explain that most of the evil that befalls people can be attributed to their negligence or to certain undesirable actions or behavior on their part. Addressing the Prophet as well as every human being, the surah goes on to say: “Whatever good you [Muhammad] encounter is from God, and whatever misfortune befalls you is due to yourself” (79). God is the creator and the origin of everything, while people commit acts and acquire results, and they are the cause of most of what they suffer. Another type of people the surah mentions are those who:when they hear any news, whether good or bad, they broadcast it;surah 4 • Al-Nis¥’whereas if they had [first] referred it to the Messenger and to those in positions of responsibility, they would have verified it properly. (83)Indeed, one of the most unfortunate phenomena in society is when ignorant incompetents take charge of its affairs and begin to pontificate, give advice and direction to others, and control their lives and destinies. It is still possible today to find ignorant people who issue religious edicts, or fat¥w¥ (sing. fatwa), relating to funda- mental issues of Islamic law, or pronounce on the most important matters of war and peace. There are people who spend all their energy trying to change the world, whereas they are not capable of influencing their own closest family members or friends. It is impe- rative that we should spare our energies by leaving things to those properly qualified and competent to deal with them or carry them out. Ignorant people should not be spokespersons for God or Islam, and specialists in all fields ought to be accorded the highest respect and allowed to serve society in the best possible manner, without being denigrated or undermined. It is far healthier for people to make their contribution in areas that they know best, and allow others to contribute similarly. Prophet Muhammad is reported to have said: “He is not one of us who is not kind to our children, or does not respect our elders, or denies our learned people the esteem they deserve.”8God commanded the Prophet not to be disconcerted by those who were weak of heart or cowardly, and to stand up to the trouble- makers and the aggressors until they relented and would no longer pose a threat to the Muslim community. The surah expresses that
                                  • Narrated by Ab‰ D¥w‰d and al-TirmidhÏ.
                                  A Thematic Commentary on the Qur’anas follows:fight you, then, in God’s cause—since you are but responsible for your own self—and inspire the believers to overcome all fear of death. God may well curb the might of those who are bent on denying the truth: for God is stronger in might, and stronger in abil- ity to deter. (84)It was up to individual people to decide whether they would join the Prophet and the Muslims and support them, or not. The surah continues:Whoever lends support for a good cause shall be a beneficiary of its goodness, but whoever gives support for a bad cause shall suffer part of its consequences. God controls and assigns all things. (85)God also commanded the Muslims to observe and assess the atti- tudes and stances of others towards them, and to reciprocate with them accordingly. The surah says: “When you are greeted, reply with a similar or better greeting...” (86). This would apply to normal everyday greetings exchanged between people. The Muslims in Madinah used to extend greetings to Muslims and non-Muslims alike until some People of the Book resorted to distorting the word al-sal¥mu, meaning peace, to al-s¥mu, meaning death; that is, in return for the greeting al-sal¥mu ¢alaykum (peace be upon you) used by the Muslims, they would reply al-s¥mu ¢alaykum (death be upon you). In this situation the Muslims were instructed to counter with the single word, wa ¢alaykum, that is, “upon you also”! This, it seems to me, was a specific instance. However, the general meaning of the verse is that it becomes Muslims to undertake social interaction with others, Muslims and non-Muslims, as that would be more con- ducive to creating amity, peace, and trust among all. Ibn JarÏr quotes Ibn ¢Abb¥s as saying: “Greet in return everyone who greets you, even if they are Magians, because God says, ‘When you are greeted,surah 4 • Al-Nis¥’reply with a similar or better greeting.’” Al-Sha¢bÏ once greeted a Christian person, saying: “Peace and God’s mercy be upon you.” When someone criticized him for doing that, he replied: “Does not he too live by the mercy of God?”9The surah then turns to talk about the hypocrites and how to deal with them. In this context, the hypocrites are not a particular group of Madinan residents, such as ¢Abd Allah ibn Ubayy and his coterie, but other tribes and communities, or in modern terminology, for- eign nations, who express support and solidarity with Muslims and Muslim causes in public, while behind the scenes they resort to scheming and intrigue against them. Some Muslims at the time were taken in by such people until the revelations from God alerted them to the facts, saying:Why should you split into two camps concerning the hypocrites, when God had thwarted them on account of their misdeeds? Would you guide those whom God had confounded? Those whom God confounds you can never guide. (88)Then the surah continues to provide more details on the nature and type of those enemy groups. Some of them wish hardship for the Muslims, connive against them, and are eager to see them aban- don Islam. However, the surah warns: “Do not take some of them as allies until they leave their homes for the cause of God and join you” (89). Those who are neutral should be offered peace. “If they leave you alone, do not fight you, and offer you peace, then God gives you no authority over them” (90).Nevertheless, the opportunists should be given firm and sharp treatment. The offer of peace extended to the genuine neutrals must not include them. Still, fighting these people would not be for
                                  • Narrated by al-Bukh¥rÏ and Muslim.
                                  A Thematic Commentary on the Qur’anthe purpose of forcing them to convert to Islam, but to persuade them to remain neutral in any war forced upon Muslims. However, if in fact it became clear that they reneged or showed hostility towards the Muslims, then there would be no justification in letting them off.The classification of these enemies given in the surah is extremely equitable. Muslims neither force others to convert to their religion, nor object to them taking a neutral stand in any conflict that deve- lops between Muslims and non-Muslims, as long as that neutrality remains true and effective. What Muslims object to and would resist is naked and open aggression.The surah then gives the Islamic ruling with respect to premedi- tated murder and unintentional killing or manslaughter. This came about in the wake of an incident, during one of the battles, when the Muslims captured people from the enemy side. As they were closing in on them, a man came forward to announce his conversion to Islam. Some Muslims immediately thought that he was only doing that to save his neck and could only be bluffing or trying to deceive them. He was killed by Us¥mah ibn Zayd.When the news reached the Prophet, he was deeply affected, and reprimanding Us¥mah, he said: “What have you to say to the fact that he had proclaimed the faith?” Us¥mah replied: “He only did so out of fear.” To which the Prophet responded, “How do you know? Had you cut open his heart and made certain whether he did so in fear or not?” After that, Us¥mah said, “The Messenger of God would continue to reproach me over that incident so that I wished Ihad not been a Muslim before that day.”10 On that occasion thefollowing verse was revealed:Believers, show discernment when you go out to fight for the cause
                                  • Narrated by Imam A^mad and al-BayhaqÏ.
                                  surah 4 • Al-Nis¥’of God, and do not say to him who surrenders to you that he is not a believer, seeking worldly gain. God has abundant rewards. You had been in similar situations previously, but God was gracious towards you. Therefore, show discernment as God is cognizant of all you do. (94)As a matter of fact, it was inappropriate at that time for Muslims to continue to live among the infidels. There was a need for con- verts to emigrate and join their fellow Muslims in Madinah, in order to partake in setting up the new Muslim state and share in the effort of building the future of Islam. Hiding their belief made new con- verts to Islam open to persecution when discovered. The Qur’an was quite critical of such a stand when it said:Those who die sinning shall be asked by the angels, “What were you doing?” They would reply, “We were oppressed in the land.” The angels would say, “Was not God’s earth wide enough for you to emigrate?” (97)Emigration for the sake of preserving one’s own beliefs is one way of securing peace and security. There is nothing more degrading than having to live under suppression, humiliation, and duress when God has promised those who seek refuge for the sake of their religious belief a better and far more prosperous and happy life, now and in the hereafter. Indeed, human societies all over the world have always migrated and moved around, building and contributing, materially as well as spiritually, to human culture and civilization. As believers in God and custodians of the message of Islam, Muslims should be at the forefront of this vital human activity to dispense their duty of spreading God’s message.With travelling comes the concession of shortening some of the obligatory daily Muslim prayers, as indicated in the following verse: “When you travel, you incur no offense in shortening the prayers, ifA Thematic Commentary on the Qur’anyou fear that the unbelievers might cause you harm” (101). It seems that this verse and the one following it apply to prayers when one is under the threat of enemy attack, but the ruling on prayers during normal travel are expounded elsewhere in the Qur’an. Further details on this subject can be found in numerous books on jurispru- dence.The next verse addresses Prophet Muhammad as the religious as well as military leader of the Muslims:When you [Muhammad] are with them [Muslims] and it is time to conduct the prayer, let a group of them rise up [to pray] with you, carrying their weapons. When these finish praying, let them stay behind you [to your back] and let another group who had not per- formed the prayer join you, and let them be on their guard and carry their weapons. (102)Most scholars tend to be of the view that this ruling applied when the Prophet was leading the prayer and groups of Muslims took turns in praying behind him. My personal interpretation of this statement is that it applies only in the case of the Prophet, as it would be inconceivable that someone else would lead the prayer in his presence. But today, prayers could be held in the battlefield by sev- eral groups, behind different a’immah (sing. imam), or leaders, and at various times, without fear of being taken unawares by the enemy. It would not be practical or necessary otherwise to tie up a whole army of several thousand people to a single imam or demand that they all pray together in one congregation at the same time.The surah continues with further description of people whose faith is weak and whose hearts are feeble or sick. It comments on one of the most intriguing incidents dealt with in the Qur’an, which con-surah 4 • Al-Nis¥’cerned one of those Muslims whose perception and understanding of Islam was, to say the least, lacking. A Muslim called >u¢mah com- mitted a theft, and to conceal the evidence, he entrusted the stolen goods to a Jew to keep them for him. Investigations focused suspi- cion on him and the Jew, and eventually the stolen goods were retrieved from the Jew’s house. The Jew said, quite rightly, that>u‘mah had placed them in his custody. >u¢mah, however, denied the offense and pointed to the Jew as the culprit. >u¢mah’s clan also entered the fray, defending their man and accusing the Jew, a soft target as a result of Jewish animosity towards Islam, of committing the crime.Prophet Muhammad showed a certain inclination to believe>u¢mah and his people, giving them, as Muslims, the benefit of the doubt. But God intervened to put the matter right. The surah goes on:We have revealed to you [Muhammad] the Book containing the truth, so that you may judge between people by that which God has shown you. You shall not plead for those who are perfi- dious. Implore God’s forgiveness; He is ever Forgiving and Mer- ciful. (105–6)God, therefore, had forbidden the Prophet to defend deceitful and untrustworthy Muslims, and directed him not to believe their claims. God says to the Prophet:But for God’s grace and mercy you would have been led astray by some of them. They would only mislead themselves, and could do you no harm. God has revealed to you the Book and the Wisdom and taught you what you did not know before. (113)Commenting on the >u¢mah case, the surah says: “Whoever com- mits a misdemeanor or an offense and accuses an innocent person ofA Thematic Commentary on the Qur’anit, shall bear the guilt of calumny and gross injustice” (112). As for the offender, the surah invites him to repent, saying: “Whoever pur- sues evil or wrongs his own soul and then seeks God’s forgiveness, will find God Forgiving and Merciful” (110). As for the collusion of the guilty man’s clan and their efforts to pervert the course of justice, the surah asserts:There is no virtue in much of their counsel, except for those who call for charity, kindness, or reconciliation among people. Whoever does this seeking the pleasure of God, We shall grant them a great reward. But he who disobeys the Messenger after the guidance is made clear to him and pursues a path other than that of the belie- vers, We will leave him to his choice, but will assign him to hell; a dismal abode. (114–15)Thus, once again, Islam’s fairness is made manifest! These arguments were put forward for the sake of establishing the rule of law, to grant justice to a person whose community were in the main antagonistic towards Islam, and to prove his innocence in a crime for which he was clearly being victimized.Having closed that chapter, the surah turns to another diminish- ing but significant community that was still to be found in Madinah, the idol-worshipping Arabs. The surah hits at them very hard:God will not forgive taking other gods besides Him, although He will forgive whom He will all other misdemeanors. He who takes other gods besides God has indeed strayed far away. (116)Certainly polytheism, or the belief in and worship of several gods, is a mental and spiritual aberration which totally negates human nature and values. True believers in God can neither submit their will to, nor place their trust in, nor seek guidance from anyone else but the one and only God, the Creator and Sustainer of all creation. Thissurah 4 • Al-Nis¥’belief generates in the believer’s heart total reassurance and peace of mind, so that he or she will not submit to anyone else, nor seek their support or reward. On the other hand, the recognition of several gods divides one’s loyalties, and causes one to be guided and moti- vated by several contradictory, delusive, and fallacious principles and ends. One’s life turns into a long, continuous delusion that ends in a mirage.Those who take Satan rather than God for an ally shall indeed suffer total and evident loss. He [Satan] promises them and raises false hopes for them, but he only does that to deceive them. (119–20)Boasting about one’s religion or beliefs is a hopeless pursuit. Sincere actions and sensible behavior shall be the final criterion. Today we meet people who are so eager to express their pride in Islam, bragging about its superiority, integrity, and justice. How- ever, when these same individuals are asked what contributions or sacrifices they have made for Islam, or what distinguishes them from followers of other religions in the world, they become dumbfound- ed. In response to these people, God says:It is not by your own wishful thinking, nor by the wishful thinking of the People of the Book. Whoever does evil shall be requited for it, and shall find none, other than God, to protect and support him. (123)Nowadays, although while we find Christian and Jewish leaders openly and proudly identifying with the ideals and traditions of their religions, we rarely find political leaders of Muslim countries observing or respecting even the simple daily prayers.The surah returns to the discussion of family relationships dealt with earlier. At the outset, it sets out the general principles of equity and reconciliation upon which these relationships must rest:A Thematic Commentary on the Qur’anThey consult you [Muhammad] concerning women. Say, “God provides you with answers about them, and so do those parts of the Book concerning orphan girls, whose rights you deny but whom you wish to marry, and concerning helpless children. God has also instructed you to treat orphans fairly.” (127)We have already seen how at the beginning the surah dealt exten- sively with the subject of orphans; here it concentrates on disputes and disagreements that might arise between married couples. In this context, the Qur’an strongly recommends the resort to reconcilia- tion, mutual kindness, and fairness, and urges resistance to securing selfish gains as much as it is humanly possible. Still, if that option fails and the relationship breaks down, each party is advised to seek redress, first and foremost, with God Himself; “But if they separate, God will compensate both out of His own abundance; God is Munificent and Wise” (130). Indeed, God’s grace and generosity are boundless. With deep and sincere faith in and obedience to God, one should not despair or become pessimistic:To God belongs all that the heavens and the earth contain. We have exhorted those who had received the Book before you, as well as yourselves, to fear God. For, if you deny Him, know well that to God belongs all that the heavens and earth contain. God is Self- Sufficient and Worthy of praise. (131)This last phrase is repeated in this part of the surah three times to stop people despairing and give both spouses encouragement and hope in a better future if they have to divorce and lead separate lives.The surah then goes on to emphasize that married life is based on fairness, and that society as a whole can in fact grow and survive only on foundations of equity and justice among its members. “Believers, uphold justice and bear true witness before God, evensurah 4 • Al-Nis¥’if you have to attest against yourselves, your parents, or your kinsfolk” (135). Upholding justice has been the tradition and the motto of all the prophets who had received from God the gui- dance and the law, and were assigned to ensure its proper and fair implementation. This is what the next verse seems to affirm, when it says: “Believers, believe in God, His Messenger, the Book He revealed to His Messenger, and the Book He had revealed previ- ously” (136). Oppression and the absence of justice within a family home are a threat to both spouses and to all their children. Broken homes and dislocated families spread unhappiness through the rest of society and threaten its cohesion and the safety and quality of life within it.So far, we have seen how the surah has discussed the various groups of people in society and their respective roles, and has not limited the discussion to family affairs alone. We have also been given a taste of the Qur’an’s approach in dealing with the hypocrites or fifth columnists in society against whom it gives stern warnings. Before the surah is brought to a close, however, we are taken back to this subject to see the surah highlighting one very important aspect of this matter.True believers respect and revere God’s words. They take them seriously and never allow them to be ridiculed, reviled, distorted, or taken in vain. It is for this reason that outrage is always provoked in Muslims by others who take God’s words in vain. Nevertheless, there are always the weak-minded, dim-witted Muslims who are so lax in this regard and who are hardly ever moved by slanders or attacks against their religion or their holy Book. It is these who are addressed in the next verse:Inform the hypocrites that a stern chastisement awaits them; those who choose to take the infidels rather than the believers as allies. Are they seeking glory at their hands? Surely, all glory belongs toA Thematic Commentary on the Qur’anGod. (138–39)The point here is that no matter how powerful their enemy, Muslims should never appease or succumb to him at the expense of their religion and their honor. It is a characteristic of the hypocrites alone that they do not care about truth or principle, but sincere believers are told:He [God] has instructed you in the Book that whenever you hear God’s revelations being denied or ridiculed you must not remain in that company until they move on to another subject of conversa- tion; or else you would be like them. (140)All through Islamic history, Islam and Muslims have repeatedly suf- fered as a result of scheming and intrigues at the hands of such hypocrites, and it is no wonder that the Qur’an refers to the subject over and over again to stress its various aspects.Towards the end, the surah returns to the subject of the People of the Book, Jews and Christians, shedding some new but vital light on aspects of their history and official conduct. The Jewish elders reject both Jesus and Muhammad. They accuse Jesus of being an impostor and of being born out of wedlock by an adulterous mother, while Muhammad was a bedouin with a false claim to prophethood. To the Church, Muhammad was simply a charlatan and a pretender. The surah replies to all these allegations as fol- lows:Those who deny God and His messengers, and wish to draw a line between God and His messengers, saying, “We believe in some, but deny others,” and seek to find a way to justify this, are the real infidels, and for the infidels We have prepared a humiliatingsurah 4 • Al-Nis¥’punishment. But those who believe in God and His messengers and discriminate against none of them, God shall give them their reward; and God is Forgiving and Merciful. (150–52)Following a short debate with the People of the Book, God addresses Prophet Muhammad:We have sent you revelation as We sent it to Noah and to the prophets who came after him. We also sent revelation to Abraham, Ishmael, Isaac, Jacob, and the [Hebrew] Tribes, and to Jesus, Job, Jonah, Aaron, Solomon and David, to whom We gave the Psalms. (163)The source of the revelation and guidance received by all of these messengers and that received by Muhammad is one. They are all envoys of God to humanity, assigned the same basic mission which they delivered with equal honesty, care, and diligence. Muhammad’s only merit over his fellow messengers was that the revelation he had received was more detailed, more profound and comprehensive in communicating with people’s basic nature and instincts as well as higher aspirations. His legacy is bound to endure and the mission of enlightenment, guidance, and service to God which he launched is set to continue and persist as long as humans are due to live in this world. God has endorsed Muhammad’s mis- sion by saying: “God bears witness to what He sent down to you [Muhammad], and He sent it down with His knowledge; and so do the angels, and God is a sufficient witness” (166). Indeed, any detached and fair examination of the Qur’an would in fact show that it is unique among all the divinely revealed Books of all the other prophets and messengers. A similar examination of Muhammad’s own character, life, and work would establish that he was ideally and uniquely suited for the mission he was chosen to undertake.As for the Qur’an’s debate with the People of the Book, the surahA Thematic Commentary on the Qur’antells us:The People of the Book ask you [Muhammad] to bring down for them a book from heaven. They demanded something greater than that from Moses, saying, “Show us God face to face.” (153)This could not be the attitude of a group seeking truth for its own sake. This demand could only be made by individuals with an arro- gant overreaching mentality, and so when it came from members of Moses’ party, who should have known better, they were repri- manded and punished severely. The surah portrays the group as people who had accepted God’s covenant only out of fear, and went on to renege on it and break it, to which God responded:That was a consequence of their breaking their covenant, their denial of God’s revelation, their killing of the prophets unjustly and their saying, “Our hearts are sealed.” It is God who sealed their hearts, on account of their denial, and only a few of them would truly believe. It was also a consequence of their denial and their utterance of monstrous falsehoods against Mary. (155–56)When Jesus became the target of slander and murderous intents, God saved him and confounded his enemies.They had neither killed him, nor crucified him, but it was made to seem to them that they did. Those who disagree about that are con- fused; they have no knowledge thereof, going by pure conjecture, since they had certainly not killed him. God lifted him up to Him; God is Mighty and Wise. (157–58)Nevertheless, for historical and other reasons, many people have come to believe in the crucifixion and salvation myths that have become a central part of Christian dogma and doctrine. This is due to ignorance, narrow-mindedness, and lack of enlightenment. God,surah 4 • Al-Nis¥’affirming the escape and eventual ascent of Jesus and his submission to Him, maintains in these verses that were the people more enligh- tened, they would have taken a more sensible attitude:But those of them who are deeply rooted in knowledge and the believers do believe in what has been sent down to you [Muhammad] and what was sent before you; and so do those who observe the prayer and give alms, and so do believers in God and the Last Day. We shall give all of these a great reward. (162)Here we come to the closing verses of this surah which give deci- sive judgment on all the human social and religious groups men- tioned earlier. The infidels and the hypocrites fare the worst, because they are bigoted and base their beliefs on myth and ignorance, and they try to mislead and confuse others. They in fact stand as obstacles to other people’s endeavor to know God and avail themselves of His guidance