4- Surat Alnisa'/Tafseer

176 Verses  Maddani (revealed in Medina)

A'auzu Bellahi mena alshaiytani alrajeem

I seek refuge in Allah from the accursed Satan

Besmi Ellahi Alrhmani Alraheem

In the name of Allah, the Most Gracious, the Most Merciful

Ya-ayyuha alnasuo ettaqauo Rabbakumuo allazi khalaqakum men nafsin wahedatin wa khalaqa menha zawjaha wa baththa menhuma rejalan katheeran wa nisa-an wa-ttaquo Allaha allazi tasa-aluona behi wa alarhama inna Allaha kana alaiykum raqeeba (1).

O people! Fear your Lord, the One who created you from one soul and created from it its spouse, and dispersed from both of them many men and women, and Fear Allah through whom you ask one another and the wombs, indeed, Allah is Observer over you.

Wa atuo alyatama amwalahum wa la tatabaddaluo alkhabeetha bel-tayyibi wa la ta'kuluo amwalahum ela amwalekum innahuo kana huban kabeera (2).

And give to the orphans their wealth and Do not exchange the bad for the good, and Do not eat up their wealth with your wealth, indeed, it is a great sin.

Wa in kheftum alla tuqsetuo fee alyatama fa-nkehuo ma taba lakum mena alnisai mathna wa thulatha wa ruba-a fa-in kheftum alla ta'deluo fa-wahedatan aww ma malakat aymanukum zaleka adna alla ta-uluo (3).

And if you fear that you will not act justly with the orphans, then Marry those who please you of women, two or three or four, but if you fear that you will not be just, then one or those whom your right hands possess, that is more suitable that you may not incline.

Wa-atuo alnisa-a sadukatehinna nehlatan fa-in tibna lakum an shaiy-in menhuo nafsan fa-kuluhuo hanee-an mare-a (4).

And Give the women their dowries, an obligatory gift, but if they give up willingly to you anything of it, then Eat it in satisfaction and ease. 

Wa-la tu'tuo alsufaha-a amwalakumuo allati ja-ala Allahu lakum qiyaman wa-rzuquhum feeha wa-ksuhum wa quluo lahum qawlan ma'rufa (5).

And Do not give the foolish your wealth which Allah has appointed for you as a means of sustenance, but Provide for them from it and Clothe them and Say to them an appropriate word.

Wa-btaluo alyatama hatta iza balaghuo alnikaha fa-in anastum menhum rushdan fa-dfauo elaiyhim amwalahum wa la ta'kuluha esrafan we bedaran an yakbaruo wa man kana ghaniyyan fal-yasta'fif wa man kana faqeeran fal-ya'kul bel-ma'rufi fa-iza dafa'tum elaiyhim amwalahum fa-ashheduo alaiyhim wa kafa be-llahi haseeba (6).

And Test the orphans until they reach the age of marriage, then if you perceive in them sound judgment, then Deliver to them their wealth, and Do not eat it extravagantly, and hastily that lest they will grow up, and whoever is rich, then Let him abstain, and whoever is poor, then Let him eat in a fair manner, then when you deliver to them their wealth, then Take witnesses on them, and Sufficient is Allah as Accountant.

Lel-rejali naseebun memma taraka alwalidani wa al-aqrabuona wa lel-nesai naseebun memma taraka alwaledani wa alaqrabuona memma qalla menhuo aww kathura naseeban mafruda (7).

For the men there is a share of what the parents and the near relatives left behind, and for the women there is a share of what the parents and the near relatives left behind, of what is little of it or much, an obligatory share. 

Wa iza hadara alqesmata aulu alqurba wa alyatama wa almasakeenuo fa-rzuquhum menhuo wa quluo lahum qawlan ma'rufa (8).

And when the near of kin and the orphans and the needy are present at the division, then Provide for them from it and Say to them an appropriate word.

Wal-yakhsha allazina laww tarakuo men khalfehim zurriyyatan de-afan khafuo alaiyhim fal-yattaquo Allaha wal-yaquluo qawlan sadeeda (9).

And Let fear those who, if they leave behind them weak progeny, they feared for them, so Let them Fear Allah and Say a right word.

Inna allazina ya'kuluona amwala alyatama zulman innama ya'kuluona fee butunehim naran wa sa-yaslawna sa-eera (10).

Indeed, those who eat up the wealth of the orphans unjustly are only eating fire into their bellies, and they will be burned in a blazing fire.

Yousekumuo Allahu fee awladekum lel-zakari methluo hazzi al-aunthayayni fa-in kunna nesa-an fawqa ethnataiyni fa-lahunna thulutha ma taraka wa in kanat wahidatan fa-laha alnesfuo wa le-abawayhi le-kulli wahidin menhuma alsudusuo memma taraka in kana lahuo waladun fa in lam yakun lahuo waladun wa warethahuo abawahuo fa-le-aummehi althuluthuo fa-in kana lahuo ikhwatun fa-le-aummenhi alsudusuo men ba'di wasiyyatin yousi beha aww daynin aba-ukum wa abna-ukum la tadruona ayyuhum aqrabuo lakum naf-an fareedatan mena Allahi inna Allaha kana Aleeman Hakeema (11). 

Allah enjoins upon you concerning your children for the male is like the share of two females, but if there are women, more than two, for them is two-thirds of what he left behind, and if there is only one, for her is the half, and for his parents, for each one of them, is one-sixth of what he left behind if he has children, but if he has no children and his parents have inherited him, then for his mother is one-third, and if he has brothers, then for his mother is one-sixth after any bequest he made or any debt, your parents and your children, you do not know which of them is nearest to you in benefit, an obligation from Allah, indeed, Allah is All-Knower, All-Wise.

Wa lakum nesfuo ma taraka azwajukum in lam yakun lahunna waladun fa-in kana lahunna waladun fa-lakumuo alrubu-uo memma tarakna men ba'di wasiyyatin youseena beha aww daynin wa lahunna alrubu-uo memma taraktum in lam yakun lakum waladun fa-in kana lakum waladun fa-lahunna althumunuo memma taraktum men ba'di wasiyyatin tusuona beha aww daynin wa in kana rajulun yourathuo kalalatan awi emra-atun wa lahuo akhun aww aukhtun fa-le-kulli wahedin menhuma alsudusuo fa-in kanuo akthara men zaleka fa-hum shuraka-uo fee althuluthi men ba'di wasiyyatin yousa beha aww daynin ghaiyra mudarrin wasiyyatan mena Allahi wa Allahu Aleemun Haleem (12).

And for you is the half of what your wives left behind if they have no child, but if they have a child, then for you is one-fourth of what they left behind after any bequest they made or any debt, and for them is one-fourth of what you left behind if you have no child, but if you have a child, then for them is one-eighth of what you left behind after any bequest you made or any debt, and if a man being inherited is Kalalah, or a woman, but has a brother or a sister, then for each one of them is one-sixth, but if they are more than that, then they are partners in one-third after any bequest which was made or any debt, causing no harm, an ordinance from Allah and Allah is All-Knower, Most Forbearing. 

Telka hududuo Allahi wa man youte-e ellaha wa rasulahuo youdkhelhuo jannatin tajree men tahteha al-anharuo khaledeena feeha wa zaleka alfawzuo alazeem (13).

These are the limits of Allah, and whoever obeys Allah and His Messenger, He will admit him into gardens beneath which rivers flow, abiding therein, and that is the great success.

Wa man ya'si ellaha wa rasulahuo wa yata-adda hududahuo youdkhelhuo naran khaledan feeha wa lahuo azabun muheen (14).

And whoever disobeys Allah and His Messenger and transgresses His limits, He will admit him into the Fire, abiding therein, and for him there is a humiliating punishment.

Wa-allati ya'teena alfaheshata men nesa-ekum fa-stashheduo alaiyhinna arba-atan menkum fa-in shaheduo fa-amsekuhunna fee albuyuti hatta yatawaffahunna almawtuo aww yaja'la Allahu lahunna sabeela (15).

And those who commit immorality from your women, then Take against them four witnesses from among you, and if they testify, then Confine them to the houses until death takes them or Allah makes for them a way. 

Wa allazani ya'tiyaniha menkum fa-azuhuma fe-in taba wa aslaha fa-a'reduo anhuma inna Allaha kana Tawabban Raheema (16).

And the two who commit it among you, Dishonor them both, but if they both repent and reform, then Leave them, indeed, Allah is Ever accepting of repentance, Most Merciful.

Innama altawbatuo ala Allahi le-llazina ya'maluona alsu-a be-jahalatin thumma yatubuona men qareebin fa-aulaeka yatubuo Allahu alaiyhim wa kana Allahu Aleeman Hakeema (17).

The repentance accepted by Allah is only for those who do evil out of ignorance and then repent soon, so those to whom Allah will turn, and Allah is All-Knower, All-Wise. 

Wa laysati altawbatuo le-llazina ya'maluona alsayyi-ati hatta iza hadara ahadahumuo almawtuo qala inni tubtuo al-ana wa la allazina yamutuona wa hum kuffarun aulaeka a'tadna lahum azaban aleema (18).

But repentance is not for those who do evil deeds until when the death approaches one of them, he says indeed, I have repented now, or for those who die while they are disbelievers, those for whom We have prepared a painful punishment. 

Ya-ayyuha allazina amanuo la yahelluo lakum an tarethuo alnisa-a karhan wa la ta'duluhunna le-tazhabuo be-ba'di ma ataiytumuhunna ella an ya'teena be-faheshatin mubayyinatin wa asheruhunna bel-ma'rufi fa-in karehtumuhunna fa-asa an takrahuo shaiy-an wa yaj-ala Allahu feehi khaiyran katheera (19).

O you who have believed! It is not lawful for you to inherit the women by compulsion, and Do not make difficulties for them so that you may take some of what you have given them unless that they commit a clear immorality, and Live with them in the reasonable manner, for if you dislike them, then perhaps that you dislike a thing and Allah makes therein much good. 

Wa-in aradtumuo estebdala zawjin makana zawjin wa ataiytum ehdahunna qentaran fa-la ta'khuzuo menhuo shaiy-an a-ta'khuzunahuo buhtanan wa ethman mubeena (20).

But if you want to replace a wife in place of a wife and you have given one of them a great amount, then Do not take from it anything, Would you take it in injustice and clear sin?.

Wa kaiyfa ta'khuzunahuo wa qad afda ba'dukum ela ba'din wa akhazna menkum methaqan ghaleeza (21).

And How could you take it while indeed, you have gone unto each other and they have taken from you a strong covenant.

Wa-la tankehuo ma nakaha aba-ukum mena alnisai ella ma qad salafa innahuo kana faheshatan wa maqtan wa sa-a sebeela (22).

And Do not marry the women whom your fathers married except what has passed before, indeed, it is an immorality and hateful and is an evil as a way.

Hurremat alaiykum aummahatukum wa banatukum wa akhwatukum wa ammatukum wa khalatukum wa banatuo al-akhi wa banatuo al-aukhti wa aummahatukumuo allati arda'nakum wa akhwatukum mena alrada'ati wa aummahatuo nisa-ekum wa raba-ebukumuo allati fee hujurekum men nisa-ekumuo allati dakhaltum behenna fa-in lam takunuo dakhaltum behenna fa-la junaha alaiykum wa hala-eluo abna-ekumuo allazina men aslabekum wa an tajma-uo baiyna al-aukhtaiyni ella ma qad salafa inna Allaha kana Ghafuran Raheema (23).

Forbidden to you are your mothers, your daughters, your sisters, your paternal aunts, your maternal aunts, your brother's daughters, your sister's daughters, your mothers who breastfed you, your sisters through breastfeeding, your wives' mothers, your step-daughters under your guardianship of your wives unto whom you have gone in, but if you have not gone unto in, there is no blame upon you, and the wives of your sons who are from your loins, and that you bring the two sisters together except what has passed before, indeed, Allah is All-forgiving, Most Merciful. 

Wa almuhsanatuo mena alnisai ella ma malakat aymanukum ketaba Allahi alaiykum wa auhella lakum ma waraa zalekum an tabtaghuo be-amwalekum muhseneena ghaiyra musafeheena fa-ma estamta'tum behi menhunna fa-atuhunna aujurahunna fareedatan wa la junaha alaiykum feema taradaiytum behi men ba'di alfareedati inna Allaha kana Aleeman Hakeema (24).

And the married women except those whom your right hands possess, the decree of Allah upon you, and lawful to you what is beyond these, that you seek them with your wealth, being chaste, not being lewd, so for whatever you enjoy from them, so Give them their dowries as an obligation, and there is no blame upon you for what you mutually agree of it from beyond the obligation, indeed, Allah is All-Knower, All-Wise. 

Wa man lam yastate' menkum tawlan an yankeha almuhsanati almu'menati fa-men ma malakat aymanukum men fatayatekumuo almu'menati wa Allahu a'lamuo be-imanekum ba'dukum men ba'din fa-nkehuhunna be-izni ahlehenna wa atuhunna aujuruhunna bel-ma'rufi muhsanatin ghaiyra musafehatin wa-la muttakhezati akhdanin fa-iza auhsenna fa-in ataiyna be-faheshatin fa-alaiyhenna nesfuo ma ala almuhsanati mena alazabi zaleka le-man khashiya alanata menkum wa an tasberuo khaiyrun lakum wa Allahu Ghafurun Raheem (25).

And whoever among you cannot find the means to marry free, believing women, then from those whom your right hands possess of your believing slave girls, and Allah knows your faith best, you are of one another, so Marry them with the permission of their people and Give them their dowries in the reasonable manner, being chaste, not being lewd, or taking lovers, but when they are married, if they commit immorality, then for them is half of the punishment of the free women, this is for him among you who fears committing sin, but to be patient is better for you, and Allah is All-Forgiving, Most Merciful. 

Youreduo Allahu le-youbayyina lakum wa yahdiyakum sunana allazina men qablekum wa yatuba alaiykum wa Allahu Aleemun Hakeem (26).

Allah intends to make clear to you and to guide you to the ways of those before you, and to turn to you, and Allah is All-Knower, All-Wise.

Wa Allahu youreduo an yatuba alaiykum wa youreduo allazina yattabe-uona alshahawati an tameeluo maiylan azeema (27).

Allah intends to turn to you, but those who follow the desires want you to deviate a great deviation.

Youreduo Allahu an youkhaffefa ankum wa khuleqa alinsanuo da-eefa (28).

And Allah intends to lighten for you, and man was created weak. 

Ya-ayyuha allazina amanuo la ta'kuluo amwalakum baiynakum bel-batili ella an takuna tejaratan an taradin menkum wa la taqtuluo anfusakum inna Allaha kana bekum Raheema (29).

O you who have believed! Do not eat up your wealth unjustly between you unless it be a trade by mutual consent among you, and Do not kill yourselves, indeed, Allah is to you Most Merciful. 

Wa man yaf'al zaleka audwanan wa zulman fa-sawfa nusleehi naran wa kana zaleka ala Allahi yaseera (30).

And whoever does that in aggression and injustice, then We will cast him into a Fire, and that is easy for Allah.

In tajatnebuo kaba-era ma tunhawna anhuo nukaffir ankum sayyi-atikim wa nudkhelkum mudkhalan kareema (31).

If you avoid the major sins which you are forbidden from, We will surely expiate from you your evil deeds, and will admit you to a noble entrance.

Wa la tatamannaww ma faddala Allahu behi ba'dakum ala ba'din lel-rejali nasibun memma ektasabuo wa lel-nesai naseebun memma ektasabna wa-s'aluo Allaha men fadlehi inna Allaha kna be-kulli shaiy-in Aleema (32).

And Do not wish for what Allah has favored with it some of you over others, for men there is a share of what they have earned, and for women there is a share of what they have earned, and Ask Allah of His bounty, indeed, Allah is All-Knower of everything.

Wa le-kullin ja-alna mawaliya memma taraka alwalidani wa al-aqrabuona wa allazina aqadat aymanukum fa-atuhum naseebahum inna Allaha kana ala kulli shaiy-in shaheeda (33).

And to everyone, We have appointed heirs to what the parents and the near relatives have left behind, and those to whom your right hands have pledged, then Give them their share, indeed, Allah is a Witness over everything.

Alrejaluo qawwamuona ala alnisai be-ma faddala Allahu ba'dahum ala ba'din wa be-ma anfaquo men amwalehim fa-alsalehatuo qanetatun hafeezatun lel-ghaiybi be-ma hafeza Allahu wa allati takhafuona nushuzuhunna fa-ezuhunna wa-hjuruhunna fee almadaje-e wa-drebuhumma fa-in ata'nakum fa-la tabghuo alaiyhenna sabeelan inna Allaha kana Aliyyan Kabeera (34).

Men are guardians of women by what Allah has favored some of them over others, and by what they spend from their wealth, so the righteous women are obedient, guarding in absence with the protection of Allah, but those from whom you fear disobedience, then Admonish them, and Leave them apart in the beds, and Beat them, but if they obey you, then Do not seek any way against them, indeed, Allah is Most High, Most Grand.

Wa in kheftum sheqaqa baiynehima fab'athuo hakaman men ahlehi wa hakaman men ahleha in youreeda islahan youwaffeqi ellahu baiynahuma inna Allaha kana Aleeman Khabeera (35).

And if you fear dissension between them both, then Send an arbitrator from his people and an arbitrator from her people, if they both wish reconciliation, Allah will cause reconciliation between both of them, indeed, Allah is All-knower, All-Aware.

Wa'buduo Allaha wa la tushrekuo behi shaiy-an wa bel-walidaiyni ihsanan wa be-zee alqurba wa alyatama wa almasakeni wa aljari zee alqurba wa aljari aljunubi wa alsahebi bel-janbi wa-bni alsabeeli wa ma malakat aymanukum inna Allaha la youhebbuo man kana mukhtalan fakhura (36).

And Worship Allah and Do not associate anything with Him, and kindness to parents, and to the near of kin, and the orphans, and the needy, and the close neighbor, and the distant neighbor, and the companion at your side, and the wayfarer, and those whom your right hands possess, indeed, Allah does not like he who is proud, boaster.

Allazina yabkhaluona wa ya'muruona alnasa bel-bukhli wa yaktumuna ma atahumuo Allahu me fadlehi wa a'tadna lel-kafereena azaban muheena (37).

Those who are stingy and enjoin upon the people stinginess and conceal what Allah has given them of His bounty, and We have prepared for the disbelievers a humiliating punishment. 

Wa allazina younfequona amwalahum re-a-a alnasi wa la you'menuona be-llahi wa la bel-yawmi al-akheri wa man yakuni alshaiytanuo lahuo qareenan fa-sa-a qareena (38).

And those who spend of their wealth, showing off to the people, and do not believe in Allah nor in the Last Day, and he to whom Satan is a companion, then is evil as a companion.

Wa maza alaiyhim laww amanuo be-llahi wa alyawmi al-akheri wa anfaquo memma razaqahumuo Allahu wa kana Allahu behim Aleema (39).

And What upon them if they believed in Allah and the Last Day and spent from what Allah provided for them?, and Allah is All-Knower about them. 

Inna Allaha la yazlemuo methqala zarratin wa in taku hasanatan youda-efha wa you'ti men ladunhuo ajran azeema (40).

Indeed, Allah does not wrong as much as an atom's weight, and if there is a good deed, He multiplies it and gives from Him a great reward. 

Fa-kaiyfa iza je'na men kulli aummatin be-shaheedin wa je'na beka ala hauale shaheeda (41).

So How when We bring from every nation a witness, and We bring You as a witness against these?. 

Yawa-izin yawadduo allazina kafaruo wa asawuo alrasula laww tusawwa behemuo alarduo wa la yaktumuona Allaha hadeetha (42).

That day, those who disbelieved and disobeyed the Messenger will wish that if the earth was leveled with them, and they will not conceal from Allah a statement.

Ya-ayyuha allazina amanuo la taqrabuo alsalata wa antum sukara hatta ta'lamuo ma taquluona wa la junuban ella abiri sabeelin hatta taghtaseluo wa in kuntum marda aww ala safarin aww ja-a ahadun menkum mena algha-eti aww lamastumuo alnisaa fa-lam tajeduo ma-an fa-tayammamuo sa-edan tayyiban fa-msahuo be-wujuhekum wa aiydeekum inna Allaha kana afuwwan Ghafura (43).

O you who have believed! Do not approach the prayer while you are drunk until you know what you are saying, or in a state of Janabah except those passing through until you have bathed, but if you are ill or on a journey or anyone of you has come from the toilet or you have contacted women and you do not find water, so Perform Tayyammum with clean dust, and Wipe your faces and your hands, indeed, Allah is Oft-Pardoning, All-Forgiving.

Alam tara ela allazina autuo naseeban mena alketabi yashtaruona aldalalata wa youreeduona an tadelluo alsabeel (44).

Do You not see those who were given a share of the Book, purchasing error and wishing that you would go astray from the way?. 

Wa Allahu a'lamuo be-a'daekum wa kafa be-llahi waliyyan wa kafa be-llahi naseera (45).

And Allah knows your enemies best, and Sufficient is Allah as a Protector, and Sufficient is Allah as a Helper.

Mena allazina haduo youharrefuoa alkalema an mawade-ehi wa yaquluona same'na wa asiayna wa-sama' ghaiyra musma'in wa ra-ena layyan be-alsenatehim wa ta'nan fee aldeeni wa laww annahum qaluo same'na wa ata'na wa-sama' wa-nzurna la-kana khaiyran lahum wa aqwama wa lakin la-anahumuo Allahu be-kufrehim fa-la you'menuona ella qaleela (46).

Among those who are Jews are those who distort the words from their places, and say we hear and we disobey, and Hear, may You do not hear and Listen to us, twisting their tongues and defaming the religion, and if they had said we hear and obey and Hear and Wait for us, surely, it would have been better for them and more suitable, but Allah has cursed them for their disbelief, so they do not believe except for a few.

Ya-ayyuha allazina autuo alketaba amenuo be-ma nazzalna musaddiqan le-ma ma-akum men qabli an natmesa wujuhan fa-naruddaha ala adbareha aw nal-anahum ka-ma la-anna as-haba alsabti wa kana amruo Allahi maf-aula (47).

O you who were given the Book! Believe in what We have sent down, confirming that which is with you, before that We obliterate faces and turn them on their backs or We curse them as We cursed the companions of the Sabbath, and the command of Allah is accomplished. 

Inna Allaha la yaghferuo an youshraka behi wa yaghferuo ma duona zaleka le-man yahsa-uo wa man youshrek be-llahi fa-qadi eftara ethman mubeena (48).

Indeed, Allah does not forgive that to be associated with Him, but He forgives what is less than that for whom He wills, and whoever associates with Allah, then indeed, he has fabricated a clear sin. 

Alam tara ela allazina youzakkuona anfusahum bali ellahu youzakki man yasha-uo wa la youzlamuona fateela (49).

Do You not see those who claim purity of themselves?, but, Allah purifies whom He wills, and they will not be wronged as much as a thread.

Aunzur kaiyfa yaftaruona ala Allahi alkazeba wa kafa behi ethman mubeena (50).

Look How they invent a lie about Allah, and sufficient is that as a clear sin.

Alam tara ela allazina autuo naseeban mena alketabi you'menuona bel-jebti wa altaghuti wa yaquluona le-llazina kafaruo haulaee ahda mena allazina amanuo sabeela (51).

Do You not see those who were given a share of the Book?, they believe in the Jibt and the Taghut, and say about those who disbelieve, these are better guided than those who believe in the way?.

Aulaeka allazina la-anahumuo Allahu wa man yal'ani ellahu fa-lan tajeda lahuo naseera (52).

Those are the ones whom Allah has cursed and he whom Allah curses, then You will not find for him any helper. 

Am lahum naseebun mena almulki fa-izan la you'tuona alnasa naqeera (53).

Or Do they have a share of the kingdom?, then they would not give the people as much as a spot on a date seed. 

Am yahsuduona alnasa ala ma atahumuo Allahu men fadlehi fa-qad ataiyna ala ibrahima alketaba wa alhekamata wa ataiynahum mulkan azeema (54).

Or Do they envy the people for what Allah has given them of His bounty?, but indeed, We have given the family of Abraham the Book and the wisdom and We have given them a great kingdom.

Fa-menhum man amana behi wa menhum man sadda anhuo wa kafa be-jahannama sa-eera (55).

And among them were those who believed in Him, and among them were those who turned away from Him, and sufficient is Hellfire as a blazing fire.

Inna allazina kafaruo be-ayatena sawfa nusleehim naran kullama nadejat juluduhum baddalnahum juludan ghaiyraha le-yazuquo al-azaba inna Allaha kana Azeezan Hakeema (56).

Indeed, those who disbelieve in our verses, We will cast them into a fire, every time their skins are burnt out, We will replace them with other skins so that they may taste the punishment, indeed, Allah is Almighty All-Wise. 

Wa allazina amanuo wa ameluo alsalehati sa-nudkheluhum jannatin tajree men tahteha al-anharuo khaledeena feeha Abadan lahum feeha azwajun mutahharatun wa nudkheluhum zellan zaleela (57).

And those who believe and do righteous deeds, We will admit them into gardens beneath which rivers flow, abiding therein forever, for them therein there are purified wives and We will admit them into a deep shade. 

Inna Allaha ya'murukum an tu-adduo al-amanati ela ahleha wa iza hakamtum baiyna alnasi an tahkumuo bel-adli inna Allaha ne'imma ya'ezukum behi inna Allaha kana Samee-an Baseera (58).

Indeed, Allah commands you to render the trusts to whom they are due, and when you judge between the people to judge with justice, excellent is that which Allah admonishes you with it, indeed, Allah is All-Hearing, All-Seeing. 

Ya-ayyuha allazina manuo atee-uo Allaha wa atee-uo alrasula wa auli alamri menku, fa-in tanaza'tum fee shaiy-in fa-rudduhuo ela Allahi wa alrasuli in kuntum tu'menuona be-llahi wa alyawmi al-akheri zaleka khaiyrun wa ahsanuo ta'weela (59).

O you who have believed! Obey Allah and Obey the Messenger and those in authority among you, and if you disputed about anything, then Refer it to Allah and the Messenger, if you believe in Allah and the Last Day, that is better and best in result. 

Alam tara ela allazina yaz-umuona annahum amanuo bema aunzela elaiyka wa ma aunzela men qableka youreduona an yatahakamuo ela altaghuti wa qad aumeruo an yakfuruo behi wa youreduo alshaiytanuo an youdellahum dalaln ba-eeda (60).

Do You not see those who claim to have believed in what was sent down to You and what was sent down before You?, they wish to refer judgment to the Taghut while they were commanded to reject it, and Satan wishes to mislead them to a far error.

Wa iza qeela lahum ta'alaww ela ma anzla Allahu wa ela alrasuli ra'ayta almunafeqeena yasudduona anka sududa (61).

And when it is said to them Come to what Allah has sent down and to the Messenger, You see the hypocrites turning away from you in aversion. 

Fa-kaiyfa iza asabat-hum museebatun bema qaddamat aiydehim thumma ja-auka yahlefuona be-llahi in aradna ella ihsanan wa tawfeeqa (62).

So How when a calamity afflicts them for what their hands had sent forth, and then they come to You swearing by Allah we intended nothing but a goodness and reconciliation.

Aulaeka allazina ya'lamuo Allahu me fee qulubehim fa-a'red anhum wa ezhum wa qul lahum fee anfusehim qawlan baleegha (63).

Those are the ones of whom Allah knows what is in their hearts, so Turn away from them, and Admonish them, and Say to them concerning themselves eloquent words.

Wa ma arsalna men rasulin ella le-youta-a be-izni ellahi wa laww annahum iz zalamuo anfusahum ja-auka fa-staghfaruo Allaha wa-staghfara lahumuo alrasuluo la-wajaduo Allaha tawwaban raheema (64).

And We did not send any Messenger except to be obeyed by permission of Allah, and if when they wronged themselves, they had come to You, and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Ever accepting of repentance, Most Merciful.

Fa-la wa Rabbeka la you'menuona hatta youhakkemuoka feema shajara baiynahum thumma la yajeduo fee anfusehim harajan memma qadaiyta wa yousalemuo tasleema (65).

But no By Your Lord! They will not believe until they make You judge in the dispute which arises between them and then they do not find any discomfort in themselves about what you have judged, and submit in full submission.

Wa laww anna katabna alaiyhim ani eqtuluo anfusakum awi aukhrujuo men diyarekum ma fa-aluhuo ella qaleelun menhum wa laww annahum fa-aluo ma you-azuona behi la-kana khaiyran lahum wa ashadda tathbeeta (66).

And if We had decreed upon them that Kill yourselves or Leave your homes, they would not have done it except for a few of them, and if they have done what they were admonished with it, it would have been better for them and more steadfast.

Wa izan la ataiynahum men ladunna ajran azeema (67).

And then We would have given them from Us a great reward. 

Wa la-hadaiynahum seratan mustaqeema (68).

And We would have guided them to a straight path.

Wa man youte-e ellaha wa alrasula fa-aulaeka ma-a allazina an-ama Allahu alaiyhim mena alnabiyyina wa alsiddikeena wa alshuhada-e wa alsaleheena wa hasuna aulaeka refeeqa (69).

And whoever obeys Allah and the Messenger, then those will be with the ones upon whom Allah has bestowed favor of the Prophets, the truthful, the martyrs, and the righteous, and good are those as companions.

Zaleka alfadluo mena Allahi wa kafa be-llahi Aleema (70).

That is the bounty from Allah and Sufficient is Allah as All-Knower.

Ya-ayyuha allazina amanuo khuzuo hezrakum fa-nferuo thubatin awi enferuo jamee-a (71).

O you who have believed! Take your precaution and Go forth in groups or Go forth all together.

Wa inna menkum la-man la-youbatte-anna fa-in asabatkum museebatun qala qad an'ama Allahu alayya iz lam akun ma-ahum shaheeda (72).

And indeed, there is among you he who lags behind, and if calamity afflicts you, he says Allah has bestowed favor upon me since I was not present with them. 

Wa la-in asabakum fadlun mena Allahi la-yaqulanna ka-an lam takun baiynakum wa baiynahuo mawaddatun ya-laiytani kuntuo ma-ahum fa-afuza fawzan azeema (73).

But if bounty befalls you from Allah, he would surely say, as if there was no affection between you and him, Oh! I wish I had been with them, so I could have attained a great success.

Fal-yuoqatil fee sabeeli ellahi allazina yashruona alhayata alduonya bel-akherati wa man youqatil fee sabeeli ellahi fa-youqtal aww yaghlib fa-sawfa nu'teehi ajran azeema (74).

So Let those fight in the way of Allah who sell the worldly life for the Hereafter, and he who fights in the way of Allah, so he is killed or overcomes, then We will grant him a great reward. 

Wa ma lakum la tuqateluona fee sabeeli ellahi wa almustad'afeena mena alrejali wa alnisai wa alweldani allazina yaquluona Rabbana akhrejna men hazehi alqaryati alzalemi ahluha wa-j'al lana men ladunka waliyyan waj'al lana men ladunka naseera (75).

And What is with you that you do not fight in the way of Allah and those who have been deemed weak among the men, the women and the children, those who say our Lord! Take us out of this town whose people are oppressors, and Appoint for us from Yourself a Protector and Appoint for us from Yourself a Helper?. 

Allazina manuo youqateluona fee sabeeli ellahi wa allazina kafaruo youqateluona fee sabeeli altaghuti fa-qateluo awliya-a alshaiytani inna kaiyda alshaiytani kana da-eefa (76).

Those who believe fight in the way of Allah, and those who disbelieve fight in the way of Taghut, so Fight against the allies of Satan, indeed, the plan of Satan has ever been weak.

Alam tara ela allazina qeela lahum kuffuo aiydiyakum wa aqeemuo alsalata wa atuo alzakata fa-lamma kuteba alaiyhimuo alqetaluo iza fareequn menhum yakhshawna alnasa k-khashiyati ellahi aww ashadda khashyatan wa qaluo Rabbana lema katabta alaiyna alqetala laww-la akhkhartana ela ajalin qareebin qul mata-uo alduonya qaleelun wa al-akheratuo khaiyrun le-mani ettaqa wa la tuzlamuona feteela (77).

Do You not see those to whom it was said Restrain your hands and Establish the prayer and Give the Zakah?, but when the fighting was enjoined upon them, then behold! A party of them feared the people as they fear Allah or more intense fear, and they said our Lord! Why have You enjoined fighting upon us, if only You had delayed us for a near term?, Say the enjoyment of the world is little and the Hereafter is better for he who fears, and they will not be wronged as much as a thread.

Aynama takunuo youdrek-kumuo almawtuo wa laww kuntum fee burujin mushayyadatin wa in tusebhum hasanatun yaquluo hazehi men endi ellahi wa in tusebhum sayyi-atun yaquluo hazehi men endeka qul kullun men endi ellahi fa-mali haulae alqawmi la yakaduona yafqahuona hadeetha (78).

Wherever you may be the death will overtake you even if you should be within lofty towers, and if good befalls them, they say this is from Allah, and if an evil afflicts them, they say this is from You, Say all are from Allah, so What is with these people that they could hardly understand any statement?.

Ma asabaka men hasanatin fa-mena Allahi wa ma asabaka men sayyi-atin fa-men nafseka wa arsalnaka lel-nasi rasulan wa kafa be-llahi shaheeda (79).

Whatever befalls You of good, it is from Allah, and whatever afflicts You of evil, it is from Yourself, and We have sent You to the people as a Messenger, and Sufficient is Allah as a Witness.

Man youte-e elrasula fa-qad ata-a Allaha wa man tawalla fa-ma arsalnaka alaiyhim hafeeza (80).

Whoever obeys the Messenger, then indeed, he has obeyed Allah, and whoever turns away, then We have not sent You over them as a preserver. 

Wa yaquluoha ta-atun fa-iza barazuo men endeka bayyata ta-efatun menhum ghaiyra allazi taquluo wa Allahu yaktubuo ma youbayyituona fa-a'red anhum wa tawakkal ala Allahi wa kafa be-llahi wakeela (81).

And they say obedience, but when they go away from You, a group of them spend the night in other than what You say, but Allah records that in which they spend the night, so Turn away from them, and Put Your trust upon Allah, and Sufficient is Allah as a Guardian.

Afa-la yatadabbaruona alqurana wa laww kana men endi ghaiyri ellahi la-wajaduo feehi ekhtelafan katheera (82).

Then Do they not ponder the Quran?, if it had been from other than Allah, they would surely have found in it much contradictions.

Wa iza ja-ahum amrun mena al-amni awi alkhawfi aza-uo behi wa laww radduhuo ela alrasuli wa ela auli al-amri menhum la-alemahuo allazina yastanbetunahuo menhum wa law-la fadluo Allahi alaiykum wa rahmatuhuo la-ttaba'tumuo alshaiytana ella qaleela (83).

And when there comes to them a matter of the security or the fear, they spread it around, but if they had referred it to the Messenger and to those in authority among them, then those who investigate it from among them would surely have known it, and if not for the bounty of Allah upon you and His mercy, you would have followed Satan except for a few.

Fa-qatil fee sabeeli ellahi la tukallafuo ella nafsaka wa-harridi almu'meneena asa Allahu an yakuffa ba'sa allazina kafaruo wa Allahu ashadduo ba'san wa ashadduo tankeela (84).

So Fight in the way of Allah, You are not responsible except for Yourself, and Incite the believers that perhaps Allah will restrain the might of those who disbelieve, and Allah is Stronger in might and Stronger in punishment. 

Man yashfa' shafa-atan hasanatan yakun lahuo naseebun menha wa man yashfa' shafa-atan sayyi-atan yakun lahuo keflun menha wa kana Allahu ala kulli shaiy-in muqeeta (85).

Whoever intercedes a good intercession will have a share of it, and whoever intercedes an evil intercession will have a portion of it, and Allah is a Keeper over everything.

Wa iza huyyitum be-tahiyyatin fa-hayyuo be-ahsana menha aww rudduoha inna Allaha kana ala kulli shaiy-in haseeba (86).

And when you are greeted with a greeting, then Greet with one better than it or Return it, indeed, Allah is an Accountant over everything. 

Allahu la ilaha ella huwa la-yajma-annakum ela yawmi alqiyamati la raiyba feehi wa man asdaquo mena Allahi hadeetha (87).

Allah, there is no God but He, He will surely gather you to the day of resurrection, about which there is no doubt, and Who is more truthful than Allah in statement?. 

Fa-ma lakum fee almunafeqeena fe'ataiyni wa Allahu arkasahum bema kasabuo a-tureeduona an tahduo man adalla Allahu wa man youdleli Allahu fa-lan tajeda lahuo sabeela (88).

So What is with you that you are two companies concerning the hypocrites, while Allah has made them fall back for what they earned, Do you wish that you guide those whom Allah has let go astray?, and whoever Allah lets go astray, then You will not find for him a way. 

Wadduo laww takfuruona kama kafaruo fa-takunuona sawa-an fa-la tattakhezuo menhum awliyaa hatta youhajeruo fee sabeeli ellahi fa-in tawallaww fa-khuzuhum wa-qtuluhum haiythuo wajadtumuhum wa la tattakhezuo menhum waliyyan wa la naseera (89).

They wish you would disbelieve as they have disbelieved, so you would be alike, so Do not take from among them allies until they emigrate in the way of Allah, but if they turn away, then Seize them and Kill them wherever you find them and Do not Take from among them any ally or any helper.

Ella allazina yaseluona ela qawmin baiynakum wa baiynahum methaqun aww ja-aukum hasrat suduruhum an youqatelukum aww yuoqateluo qawmahum wa laww sha-a Allahu la-sallatahum alaiykum fala-qatalukum fa-ini e'tazalukum fa-lam youqatelukum wa alqaww elaiykumuo alsalama fa-ma ja-ala Allahu lakum alaiyhim sabeela (90).

Except for those who join to a people between you and them there is a treaty or those who come to you, their hearts straitened that they fight you or fight their people, and if Allah had willed, He would surely have given them authority over you, then they would have fought you, so if they withdraw from you and do not fight you and offer the peace to you, then Allah has not made for you any way against them.

Sa-tajeduona akhareena youreedeuona an ya'manukum wa ya'manuo qawmahum kulla-ma rudduo ela al-fetnati aurkesuo feeha fa-in lam ya'tazelukum wa youlquo elaiykumuo alsalama wa yakuffuo aiydiyahum fa-khuzuhum wa-qtuluhum haythuo thaqeftumuhum wa aula-ekum ja-alna lakum alaiyhim sultanan mubeena (91).

You will find others who wish that they be secure from you, and they be secure from their people, every time they are returned to the trial, they fall back into it, so if they do not withdraw from you, or offer the peace to you, or withhold their hands, then Seize them and Kill them wherever you find them, and those, We have made for you against them a clear authority.

Wa ma kana le-mu'menin an yaqtula mu'menan ella khata-an a man qatala mu'menan khata-an fa-tahreeruo raqabatin mu'menatin wa diyatun musallamatun ela ahlehi ella an yassaddakuo fa-in kana men qawmin aduwwin lakum wa huwa mu'menun fa-tahreeruo raqabatin mu'menatin wa in kana men qawmin baiynakum wa baiynahum methaqun fa-diyatin musallamatun ela ahlehi wa tahreeruo raqabatin mu'menatin fa-man lam yajid fa-siyamuo shahraiyni mutatabi-ayini tawbatan mena Allahi wa-kana Allahu Aleeman Hakeema (92).

And it is not for a believer to kill a believer except by mistake, and whoever kills a believer by mistake, then a freeing of a believing neck, and a blood money, delivered to his family unless they give charity, but if he was from a people hostile to you, and he is a believer, then a freeing of a believing neck, and if he was from a people between you and them there is a treaty, then a blood money, delivered to his family, and a freeing of a believing neck, and whoever does not find, then fasting for two consecutive months, a repentance from Allah, and Allah is All-Knower, All-Wise. 

Wa man yaqtul mu'menan muta-ammedan fa-jaza-uhuo jahannamuo khaledan feeha wa ghadaba Allahu allaiyhi wa la-anahuo wa a-adda lahuo azaban azeema (93).

And whoever kills a believer intentionally, his recompense is Hellfire, abiding therein, and Allah has become angry with him, and He has cursed him and He has prepared for him a great punishment. 

Ya-ayyuha allazina amanuo iza darabtum fee sabeeli ellahi fa-tabaiyyanuo wa la taquluo le-man alqa elaiykumuo alsalama lasta mu'menan tabtaghuona arada alhayati alduonya fa-inda Allahi maghanemuo katheeratun ka-zaleka kuntum men qablo fa-manna Allahu alaiykum fa-tabaiyyanuo inna Allaha kana be-ma ta'maluona khabeera (94).

O you who have believed! When you go forth in the way of Allah, then Investigate and Do not say to the one who gives you the greeting of peace, you are not a believer, seeking the gain of the worldly life for with Allah there are many spoils, you were like that before, then Allah conferred His favor upon you, so Investigate, indeed, Allah is All-Aware of what you do. 

La yastawi alqa-eduona mena almu'meneena ghaiyruo auli aldarari wa almujaheduona fee sabeeli ellahi be-amwalehim wa anfusehim, faddala Allahu almujahedeena be-amwalehim wa anfusehim lal alqa-edeena darajatan wa kullan wa-ada Allahu alhusna wa faddala Allahu almujahedeena ala alqa-edeena ajran azeema (95).

Not equal are those who sit from among the believers other than those who are disabled, and those who strive in the way of Allah with their wealth and their lives, Allah has preferred those who strive with their wealth and their lives over those who sit by degrees, and Allah has promised the best for all, and Allah has preferred those who strive over those who sit with a great reward.

Darajatin menhuo wa maghferatan wa rahmatan wa kana Allahu Ghafuran Raheema (96).

Degrees from Him and forgiveness and mercy, and Allah is All-Forgiving, Most Merciful. 

Inna allazina tawaffahumu almala-ekatuo zalemi anfusehim qaluo feema kuntum qaluo kunna mustad-afeena fee alardi qaluo a-lam takun arduo Allahai wase-atan fa-tuhajeruo feeha fa-aulaeka ma'wahum jahannamuo was sa-at maseera (97).

Indeed, those whom the Angels take in death while wronging themselves, they will say In what were you?, they will say we have been deemed weak in the earth, they will say Was not the earth of Allah spacious for you to emigrate therein, so those are the ones whose abode is Hellfire, and evil it is as a fate.

Ella almusatd-afeena mena alrejali wa alnisai wa al-weldani la yastateuona helatan wa la yahtaduona sabeela (98).

Except for those who have been deemed weak among the men, the women and the children who are not able to a plan, nor are they directed to a way. 

Fa-aulaeka asa Allahu an ya'fuwa anhum wa kana Allahu Afuwwan Ghafuora (99).

So those, perhaps that Allah will pardon them, and Allah is Oft-Pardoning, All-Forgiving.

Wa man youhajir fee sabeeli ellahi yajid fee al-ardi muraghaman katheeran wa sa-atan wa man yakhruj men baiytehi muhajeran ela Allahi wa rasulehi thumma yudrek-huo almawtuo fa-qad waqa-a ajruhuo ala Allahi wa kana Allahu Ghafuran Raheema (100).

And whoever emigrates in the way of Allah will find on the earth many places of refuge, and abundance, and whoever leaves his home as an emigrant to Allah and His Messenger, then the death overtakes him, then indeed, his reward has become incumbent upon Allah, and Allah is All-Forgiving, Most Merciful.

Wa iza darabtum fee alardi fa-laysa alaiykum junahun an taqsuruo mena alsalati in kheftum an yaftenakumuo allazina kafaruo inna alkafereena kanuo lakum aduwwan mubeena (101).

And when you travel throughout the earth, then there is no blame upon you that you shorten the prayer if you fear that those who disbelieve may harm you, indeed, the disbelievers are a clear enemy to you. 

Wa iza kunta feehim fa-aqamta lahumuo alsalata fal-taqum ta-efatun menhum ma-aka wal-ya'khuzuo aslehatahum fa-iza sajaduo fal-yakunuo men wara-ekum wal-ta'ti ta-efatun aukhra lam yousalluo fal-yousalluo ma-aka wal-ya'khuzuo hezrahum wa aslehatahum wadda allazina kafaruo laww taghfaluona an aslehatekum wa amte-atekum fa-yameeluona alaiykum maiylatan wahedatan wa la junaha alaiykum in kana bekum azan men matarin aww kuntum marda an tada-uo aslehatakum wa khuzuo hezrakum inna Allaha a'adda lel-kafereena azaban muheena (102).

And when You are among them and lead the prayer for them, then Let a group of them stand with You and Let them take their arms, and when they have prostrated, Let them be behind you, and Let come forward other group which has not prayed and Let them pray with You, and Let them take their precautions and their arms, those who disbelieve wish that you would neglect your arms and your luggage, so they could come down upon you in one attack, but there is no blame upon you if there was with you any harm of rain or you are ill that you put down your arms, and Take your precautions, indeed, Allah has prepared for the disbelievers a humiliating punishment.

Fa-iza qadaiytumuo alsalata fa-zkuruo Allaha qiyaman wa qu-udan wa ala junubekum fa-iza etma'nantum fa-aqeemuo alsalata inna alsalata kanat ala almu'meneena ketaban mawquta (103).

And when you have finished the prayer, then Remember Allah while standing, sitting, or on your sides, but when you are secure, then Establish the prayer, indeed, the prayer is upon the believers a decree of specified times. 

Wa la tahenuo fee ebtegha-e alqawmi in takunuo ta'lamuona fa-innahum ya'lamuona kama ta'lamuona wa tarjouna mena Allahi ma la yarjouna wa kana Allahu Aleeman Hakeema (104).

And Do not weaken in pursuing the people, if you are suffering, then they are suffering as you are suffering, but you expect from Allah that which they do not expect, and Allah is All-Knower, All-Wise. 

Inna anzalna elaiyka alketaba bel-haqqi le-tahkuma baiyna alnasi be-ma araka Allahu wa la takun lel-khaeneena khaseema (105).

Indeed, We have sent down to You the Book in truth so You may judge between the people by that which Allah has shown You, and Do not be for the betrayers an advocate. 

Wa-staghfiri ellaha inna Allaha kana Ghafuran Raheema (106).

And Ask forgiveness of Allah, indeed, Allah is All-Forgiving, Most Merciful. 

Wa la tuojadel ani allazina yakhtanuona anfusahum inna Allaha la youhebbuo man kana khawwanan atheema (107).

And Do not argue for those who deceive themselves, indeed, Allah does not like he who is treacherous, sinful.

Yastakhfuona mena alnasi wa la yastakhfuona mena Allahi wa huwa ma-ahum iz youbaiyyituona ma la yarda mena alqawli wa kana Allahu be-ma ya'maluona muheeta (108).

They hide from the people, but they do not hide from Allah and He is with them when they spend the night in what He does not approve of the word, and Allah is All-Encompassing of what they do.

Ha-antum haulae jadaltum anhum fee alhayati alduonya fa-man joujadeluo Allaha anhum yawma alqiyamati am man yakunuo alaiyhim wakeela (109).

Here you are, those who argue for them in the worldly life, but Who will argue with Allah for them on the day of resurrection or Who will be a representative for them?. 

Wa man ya'mal su-an aww yazlem nafsahuo thuma yastaghfiri ellaha yajedi ellaha Ghafuran Raheema (110).

And whoever does evil or wrongs himself, then asks forgiveness of Allah, he will find Allah All-Forgiving, Most Merciful. 

Wa man yaksib ethman fa-innama yaksebuhuo ala nafsehi wa kana Allahu Aleeman Hakeema (111).

And whoever earns a sin, then only he earns it against himself, and Allah is All-Knower, All-Wise.

Wa man yaksib khatee-atan aww ethman thumma yarmi behi baree-an fa-qadi ehtamala buhtanan wa ethman mubeena (112).

And whoever earns an offense or a sin and then accuses an innocent of it, then indeed, he bears a slander and a clear sin.

Wa lawla fadluo Allahi alaiyka wa rahmatuhuo la-hammat ta-efatum menhum an youdelluka wa ma youdellumna ella anfusahum wa ma yadurrunaka men shaiy-in wa anzala Allahu alaiyka alketaba wa alhekmata wa allamaka ma lam takun ta'lamuo wa kana fadluo Allahi alaiyka azeema (113).

And if not for the bounty of Allah upon You, and His mercy, a group of them would have determined to mislead You, but they do not mislead except themselves, and they will not harm You in anything, and Allah has sent down to You the Book and the wisdom and has taught You what You did not know, and indeed, the bounty of Allah upon You is great.

La khaiyra fee katheerin men najwahum ella man amara be-sadaqatin aww ma'rufin aww eslahin baiyna alnasi wa man yaf'al zaleka ebtegha-a mardati ellahi fa-sawfa nu'teehi ajran azeema (114).

There is no good in mush of their secret counsels except for those who enjoins charity, or what is right, or reconciliation between the people, and whoever does that seeking the pleasure of Allah, then We will grant him a great reward. 

Wa man youshaqiqi alrasula men ba'di ma tabayyana lahuo alhuda wa yattabe' ghaiyra sabeeli almu'meneena nuwallehi ma tawalla wa nuslehi jahannama wa sa-at meseera (115).

And whoever opposes the Messenger after the guidance has become clear to him and follows other than the way of the believers, We will turn him to what he has turned and cast him into Hellfire, and evil it is as a fate. 

Inna Allaha la yaghferuo an yousharka behi wa yaghferuo ma duona zaleka le-man yasha-uo wa man youshrek be-llahi fa-qad dalla dalalan ba-eeda (116).

Indeed, Allah does not forgive that to be associated with Him, but He forgives what is less than that for whom He wills, and whoever associates with Allah, then indeed, he has gone astray into a far error.

In yad-uona men duonehi ella enathan wa in yad-uona ella shaiytanan mareeda (117).

They do not invoke besides Him except females, and they do not invoke except a rebellious Satan.

La-anahuo Allahu wa qala la-attakhezanna men ebadeka naseeban mafruda (118).

Allah has cursed him, and he had said I will surely take from among Your servants an appointed portion. 

Wa la-audellannahum wa la-aumanniyannahum wa la-amurannahum fala-youbattekunna azana al-an'ami wa la-amurannahum fala-youghayyirunna khalqa Allahi wa man yattakhizi alshaiytana waliyyan men duoni ellahi fa-qad khasera khusranan mubeena (119).

And I will surely mislead them and I will surely arouse in them desires, and I will surely command them so they will slit the ears of the cattle, and I will surely command them so they will change the creation of Allah, and whoever takes Satan as a protector besides Allah, then indeed, he has lost a clear loss. 

Ya'eduhum wa youmannehim wa ma ya'eduhumuo alshaiytanuo ella ghurura (120).

He promises them and arouses in them desires, but Satan does not promise them except delusion.

Aulaeka ma'wahum jahannamuo wa la yajeduona anha maheesa (121).

Those are the ones whose abode is Hellfire, and they will not find from it any refuge.

Wa allazina amanuo wa ameluo alsalehati sa-nudkheluhum jannatin tajree men tahteha al-anharuo khaledeena feeha abadan wa'da Allahi haqqan wa man asdaquo mena Allahi qeela (122).

And those who believe and do righteous deeds, We will admit them into gardens beneath which rivers flow, abiding therein forever, the promise of Allah is true, and Who is more truthful than Allah in word?. 

Laiysa be-amaniyyikum wa la amaniyyi ahli alketabi man ya'mal su-an youjza behi wa la yajed lahuo men duoni ellahi waliyyan wa la naseera (123).

Is not by your wishful thinking nor by the wishful thinking of the people of the Book, whoever does evil will be recompensed for it, and he will not find for him besides Allah any protector or helper. 

Wa man ya'mal mena alsalehati men zakarin aww auntha wa huwa mu'menun fa-aulaeka yadkhuluona aljannata wa la youzlamuona naqeera (124).

And whoever does righteous deeds whether male or female while he is a believer, then those will enter Paradise and they will not be wronged as much as a spot on a date seed.

Wa man ahsanuo deenan memman aslama wajhahuo le-llahi wa huwa muhsenun wa-ttaba-a mellata ibraheema haneefan wa-ttakhaza Allahu ibraheema khaleela (125).

And Who is better in religion than he who submits his face to Allah while he is a good doer and follows the religion of Abraham, upright?, and Allah has taken Abraham as a friend. 

Wa le-llahi ma fee alsamawati wa ma fee alardi wa kana Allahu be-kuli shaiy-in muheeta (126).

And to Allah belongs whatever is in the heavens and whatever is on the earth, and Allah is All-Encompassing of everything.

Wa yastaftunaka fee alnisai quli ellahu youfteekum feehinna wa ma youtla alaiykum fee alketabi fee yatama alnisai allati la tu'tunahunna ma kuteba lahunna wa targhabuona an tankehuhunna wa almusatd'afeena mena alwildani wa an taqumuo lel-yatama bel-qesti wa ma taf'aluo men khaiyrin fa-inna Allaha kana behi Aleema (127).

And they ask You for a ruling on women, Say Allah gives you a ruling on them and what is recited to you in the Book concerning the orphaned women to whom you do not give what is ordained for them, and you desire to marry them, and concerning those who have been deemed weak among the children, and that you stand for the orphans in justice, and whatever you do of good, then indeed, Allah is All-Knower of it. 

Wa-ini emra-atun khafat men ba'leha nushuzan aww e'radan fa-la junaha alaiyhema an youselha baiynahuma sulhan wa alsulhuo khaiyrun wa ahderati al-anfusuo alshuhha wa in tuhsenuo wa tattaquo fa-inna Allaha kana be-ma ta'maluona khabeera (128).

And if a woman fears from her husband contempt or desertion, then there is no blame upon both of them that they reconcile between themselves a reconciliation, and the reconciliation is better, and present in the souls is stinginess, but if you do good and fear, then indeed, Allah  is All-Aware of what you do.

Wa lan tastaee-uo an ta'deluo baiyna alnesai wa laww harastum fa-la tameeluo kulla almaiyli fa-tazaruha kal-mu'allaqati wa in tuselhuo wa tattaquo fa-inna Allaha kana Ghafuran Raheema (129).

And you will never be able to act justly between the women even though you strive, so Do not incline total inclination and leave her like the one hanging, and if you reform and fear, then indeed, Allah is All-Forgiving, Most Merciful. 

Wa in yatafarraqa youghni ellahu kullan men sa-atehi wa kana Allahun wase-an hakeema (130).

And if they separate, Allah will enrich each from His abundance, and Allah is All-Encompassing, All-Wise. 

Wa le-llahi ma fee alsamawati wa ma fee al-ardi wa laqad wassayna allazina autuo alketaba men qabelkum wa iyyakum ani ettaquo Allaha wa in takfuruo fa-inna le-llahi ma fee alsamawati wa ma fee al-ardi wa kana Allahu ghaniyyan Hameeda (131).

And to Allah belongs whatever is in the heavens and whatever is on the earth, and We have enjoined upon those who were given the Book before you and you that Fear Allah, but if you disbelieve, then indeed, to Allah belongs whatever is in the heavens and whatever is on the earth, and Allah is Free of need, Praiseworthy. 

Wa le-llahi ma fee alsamawati wa ma fee alardi wa kafa be-llahi wakeela (132).

And to Allah belongs whatever is in the heavens and whatever is on the earth, and Sufficient is Allah as a Guardian.

In yasha' youzhebkum ayyuha alnasuo wa ya'ti be-akhareena wa kana Allahu ala zaleka qadeera (133).

If He wills, He can do away with you O people, and bring others, and Allah is All-Powerful over that.

Man kana youreeduo thawaba alduonya fa-enda Allahi thawabuo alduonya wa al-akherati wa kana Allahu Same-an Baseera (134).

Whoever desires the reward of the world, then with Allah is the reward of the world and the Hereafter, and Allah is All-Hearing, All-Seeing. 

Ya-ayyuha allaziana amanuo kunuo qawwameena bel-qesti shuhada-a le-llahi wa laww ala anfusekum awi alwalidaiyni wa alqarabeena in yakun ghaniyyan aww faqeeran fa-llahu awla behema fa-la tattabe-uo alhawa an ta'deluo wa in talwuo aww tu'reduo fa-inna Allaha kana bema ta'maluona khabeera (135).

O you who have believed! Be persistently standing firm in justice, witnesses for Allah, even if it is against yourselves or the parents or the near relatives, if he is rich or poor, then Allah is more worthy of both of them, so Do not follow the desire lest you not be just, and if you distort or refrain, then indeed, Allah is All-Aware of what you do.

Ya-ayyuha allazina amanuo amenuo be-llahi wa rasulehi wa alketabi allazi nazzala ala rasulehi wa alketabi allazi anzala men qabluo wa man yakfur be-llahi wa mala-ekatehi wa kutubehi wa rusulehi wa alyawmi alakheri fa-qad dalla dalalan ba-eeda (136).

O you who have believed! Believe in Allah and His Messenger and the Book that He has sent down upon His Messenger and the Book that He has sent down before, and whoever disbelieves in Allah and His Angels and His Books and His Messengers and the Last Day, then indeed, he has gone astray into a far error.

Inna allazina amanuo thumma kafaruo thumma amanuo thumma kafaruo thumma ezdaduo kufran lam yakuni ellahu le-yaghfira lahum wa la le-yahdiyahum sabeela (137).

Indeed, those who have believed then disbelieved, then believed then disbelieved, then increased in disbelief, Allah will never forgive them nor will He guide them to a way. 

Bashshiri almunafeqeena be-anna lahum azaban aleema (138).

Give tidings to the hypocrites that there is for them a painful punishment.  

Allazina yattakhezuona alkafereena awliyaa men duoni almu'meneena a-yabtaguona endahumuo al-izzata fa-inna al-izzata le-llahi jamee-a (139).

Those who take the disbelievers as allies instead of the believers, Do they seek with them honor?, but indeed, the honor belongs to Allah entirely.

Wa qad nazzala alaiykum fee alketabi an iza same'tum ayati ellahi yukfaruo beha wa youstahza-uo beha fa-la taq-uduo ma-ahum hata yakhuduo fee hadithin ghaiyrehi innakum izan methluhum inna Allaha jame-uo almunafeqeena wa alkafereena fee jahannama jamee-a (140).

And indeed, He has sent down to you in the Book that when you hear the verses of Allah, being disbelieved and ridiculed, so Do not sit with them until they indulge in a conversation other than it, indeed, you would then be like them, indeed, Allah will gather the hypocrites and the disbelievers in Hellfire all together. 

Allazina yatarabbasuona bekum fa-in kana lakum fat-hun mena Allahi qaluo a-lam nakun ma-akum wa in kana lel-kafereena naseebun qaluo a-lam nastahwiz alaiykum wa namna-akum mena almu'meneena fa-allahu yahkumuo baiynakum yawma alqiyamati wa lan yaj'ala allahu lel-kafereena ala almu'meneena sabeela (141).

Those who await for you, then if there is a victory for you from Allah, they say Were we not with you?, and if the disbelievers have a chance, they say Did we not have advantage over you, and we protected you from the believers?, so Allah will judge between you on the day of resurrection, and Allah will not make a way for the disbelievers over the believers. 

Inna almunafeqeena youkhade-uona Allaha wa huwa khade-uhum wa iza qamuo ela alsalati qamuo kusala youra-uona alnasa wa la yazkuruona Allaha ella qaleela (142).

Indeed, the hypocrites deceive Allah but He is deceiving them, and when they stand for the prayer, they stand lazily, showing off to the people, and they do not remember Allah except a little.

Muzabzabeena baiyna zaleka la ela haulae wa la ela haulae wa man youdleli ellahu fa-lan tajeda lahuo sabeela (143).

Wavering between that, neither to these nor to these, and whoever Allah lets go astray, then You will not find for him a way. 

Ya-ayyuha allazina amanuo la tattakhezuo alkafereena awliyaa men duoni almu'meneena a-tureduona an taj-aluo le-llahi alaiykum sultanan mubeena (144).

O you who have believed! Do not take the disbelievers as allies instead of the believers, Do you wish to make for Allah against you a clear authority?. 

Inna almunafeqeena fee aldarki al-asfali mena alnari wa lan tajeda lahum naseera (145).

Indeed, the hypocrites will be in the lowest level of the Fire, and You will not find for them any helper.

Ella allazina tabuo wa aslahuo wa'tasamuo be-llahi wa akhlasuo deenahum le-llahi fa-aulaeka ma-a almu'meneena wa sawfa you'ti ellahu almu'meneena ajran azeema (146).

Except for those who repent, and reform, and hold fast to Allah, and are sincere in their religion for Allah, then those will be with the believers and Allah will grant the believers a great reward. 

Ma yaf'aluo Allahu be-azabekum in shakartum wa amantum wa kana Allahu Shakeran Aleema (147).

What would Allah do with your punishment if you are grateful and believe?, and Allah is All-Appreciative, All-Knower. 

La youhebbuo Allahu aljahra  bel-su-e mena alqawli ella man zulema wa kana Allahu Samee-an Aleema (148).

Allah does not like the public mention of evil except for he who has been wronged, and Allah is All-Hearing, All-Knower.

In tubduo khaiyran aww tukhfuhuo aww ta'fuo an su-in fa-inna Allaha kana afuwwan qadeera (149).

If you show good or conceal it or pardon an evil, then indeed, Allah is Oft-Pardoning, All-Powerful.

Inna allazina yakfuruona be-llahi wa rusulehi wa youreduona an youfarrequo baiyna Allahi wa rusulehi wa yaquluona nu'menuo be-ba'din wa nakfuruo be-ba'din wa youreduona an yattakhezuo baiyna zaleka sabeela (150).

Indeed, those who disbelieve in Allah and His Messengers and wish to cause division between Allah and His Messengers and they say we believe in some and disbelieve in others, and they wish to take a way between that. 

Aulaeka humuo alkaferuona haqqan wa a'tadna lel-kafereena azaban muheena (151).

Those are the disbelievers in reality, and We have prepared for the disbelievers a humiliating punishment.

Wa allazina amanuo be-llahi wa rusulehi wa lam yuofarrequo baiyna ahadin menhum aulaeka sawfa you'teehim aujurahum wa kana Allahu Ghafuran Raheema (152).

And those who believe in Allah and His Messengers and do not make distinction between any of them, those, He will grant them their rewards, and Allah is All-Forgiving, Most Merciful.

Yas-aluka ahluo alketabi an tunazzela alaiyhim ketaban mena alsama-e fa-qad sa-aluo musa akbara men zaleka fa-qaluo arena Allaha jahratan fa-akhazat-humuo alsa-eqatuo be-zulmehim thumma ettakhazuo al-ejla men ba'di ma ja-at-humuo albaiyyinatuo fa-afawna an zaleka wa ataiyna musa sultanan mubeena (153).

The people of the Book ask You to bring down to them a book from the heaven, but indeed, they had asked Moses for something greater than that and they said Show us Allah openly, so the thunderbolt seized them for their wrongdoing, then they took the calf after the clear proofs had come to them, then We pardoned that, and We gave Moses a clear authority.  

Wa rafa'na fawqahumuo altuora be-mathaqehim wa qulna lahumuo audkhuluo albaba sujjadan wa qulna lahum la ta'duo fee alsabti wa akhazna menhum meethaqan ghaleeza (154).

And We raised above them Altour for their covenant, and We said to them Enter the gate prostrating, and We said to them Do not transgress on the Sabbath and We took from them a strong covenant. 

Fa-bema naqdehim methaqahum wa kufrehim be-ayati ellahi wa qatlehimuo al-anbiyaa be-ghaiyri haqqin wa qawlehim qulubuna ghulfun bal taba-a Allahu alaiyha be-kufrehim fa-la you'menuona ella qaleela (155).

And for their breaking of the covenant and their disbelief in the signs of Allah and their killing of the Prophets without right and their saying our hearts are wrapped, rather, Allah has sealed them for their disbelief, so they do not believe except for a few.

Wa be-kufrehim wa qawlehim ala maryama buhtanan azeema (156).

And for their disbelief and their saying against Mary a great slander. 

Wa qawlehim inna qatalna almaseeha isa ebna maryama rasula Allahi wa ma qataluhuo wa ma salabuhuo wa laken shubbeha lahum wa inna allazina ekhalafuo feehi la-fee shakkin menhuo ma lahum behi men elmin ella etteba-a alzanni wa ma qataluhuo yaqeena (157).

And their saying indeed, we have killed the Messiah, Jesus, the son of Mary, the Messenger of Allah, and they did not kill Him, and they did not crucify Him, but it was made to resemble Him to them, and indeed, those who differ over it are surely in doubt about it, they have no knowledge of it except the following of the conjecture and they did not kill Him for certainty.

Bal rafa-ahuo Allahu elaiyhi wa kana Allahu Azeezan Hakeema (158).

But Allah has raised Him to Himself, and Allah is Almighty, All-Wise. 

Wa in men ahli alketabi ella la-you'menanna behi qabla mawtehi wa yawma alqiyamati yakunuo alaiyhim shaheeda (159).

And there is none from the people of the Book but that he will surely believe in Him before His death, and on the day of resurrection He will be a witness against them. 

Fa-bezulmin mena allazina haduo harramna alaiyhim tayyibatin auhellat lahum wa be-saddehim an sabeeli ellahi katheera (160).

Then for wrongdoing of those who are Jews, We have forbidden to them good things which had been lawful for them, and for their preventing many from the way of Allah. 

Wa akhzehimuo alreba wa qad nuhuo anhuo wa aklehim amwala alnasi bel-bateli wa a'tadna lel-kafereena menhum azaban aleema (161).

And their taking of usury while indeed, they were forbidden from it, and their eating up the wealth of the people unjustly, and We have prepared for the disbelievers among them a painful punishment. 

Lakeni alrasekhuona fee el-elmi menhum wa almu'menuona you'menuona bema aunzela elaiyka wa ma aunzela men qableka wa almuqemeena alsalata wa almu'tuona alzakata wa almu'menuona be-llahi wa alyawmi al-akheri aulaeka sa-nu'teehim ajran azeema (162).

But those who are firm in the knowledge among them and the believers believe in what has been sent down to You, and what was sent down before You, and those who establish the prayer, and those who give the Zakah, and the believers in Allah and the Last Day, those, We will grant them a great reward.

Inna awhaiyna elaiyka kama awhaiyna ela noohin wa alnabiyyina men ba'dehi wa awhaiyna ela ibrahima wa ismaela wa ishaqa wa ya'quoba wa al-asbati wa isa wa ayyuba wa yunusa wa haruona wa sulaiymana wa ataiyna dawooda zabura (163).

Indeed, We have revealed to You as We have revealed to Noah and the Prophets after Him, and We have revealed to Abraham, Ishmael, Isaac, Jacob, the Descendants, Jesus, Job, Jonah, Aaron, and Solomon, and We gave David the Psalms.

Wa rusulan qad qasasnahum alaiyka men qabluo wa rusulan lam naqsushum alaiyka wa kallama Allahu musa takleema (164).

And Messengers whom We have narrated to You before, and Messengers whom We have not narrated to You, and Allah spoke to Moses with speech.

Rusulam mubashshereena wa munzereena la-ella yakuona lel-nasi ala Allahi hijjatun ba'da alrusuli wa kana Allahu Azeezan Hakeema (165).

Messengers as bearers of glad tidings and warners so that there will be no argument for the people against Allah after the Messengers, and Allah is Almighty, All-Wise.

Lakeni ellahu yashhaduo be-ma anzala elaiyka anzalahuo be-elmehi wa almalaekatuo yashhaduona wa kafa be-llahi shaheeda (166).

But Allah bears witness to that which He has sent down to You, He has sent it down with His knowledge, and the Angels bear witness, and Sufficient is Allah as a Witness.

Inna allazina kafaruo wa sadduo an sabeeli ellahi qad dalluo dalaln ba'eeda (167).

Indeed, those who disbelieved and prevented from the way of Allah, indeed, they have gone astray into a far error.

Inna allazina kafaruo wa zalamuo lam yakuni ellahu le-yaghfira lahum wa la le-yahdiyahum tareeqa (168).

Indeed, those who disbelieved and have wronged, Allah will never forgive them nor will He guide them to a way. 

Ella tareeqa jahannama khaledeena feeha abadan wa kana zaleka ala Allahi yaseera (169).

Except the way of Hellfire, abiding therein forever, and that is easy for Allah.

Ya-ayyuha alnasuo qad ja-akumuo alrasuluo bel-haqqi men rabbekum fa-amenuo khaiyran lakum wa in takfuruo fa-inna le-llahi ma fee alsamawati wa alardi wa kana Allahu Aleeman Hakeema (170).

O people! Indeed, the Messenger has come to you with the truth from your Lord, so Believe, it is better for you, but if you disbelieve, then indeed, to Allah belongs whatever is in the heavens and the earth, and Allah is All-Knower, All-Wise.

Ya-ahla alketabi la taghluo fee deneekum wa la taquluo ala Allahi ella alhaqqa innama almassehuo isa ibna maryama rasuluo allahi wa kalematuhuo alqaha ela maryama wa ruhun menhuo fa-amenuo be-llahi wa rusulehi wa la taquluo thalathatun entahuo khaiyran lakum innama Allahu elahun wahedun subhanahuo an yakuona lahuo waladun lahuo ma fee alsamawati wa ma fee al-ardi wa kafa be-llahi wakeela (171).

O people of the Book! Do not exceed limits in your religion, and Do not say about Allah except the truth, the Messiah, Jesus, the son of Mary, is only a Messenger of Allah and His word which He delivered to Mary, and a Spirit from Him, so Believe in Allah and His Messengers, and Do not say three, Desist, it is better for you, indeed, Allah is only One God, Glory to be Him that He should have a son for Him, to Him belongs whatever is in the heavens and whatever is on the earth, and Sufficient is Allah as a Guardian.

Lan yastankefa almassehuo an yakuna abdan le-llahi wa la almalaekatuo almuqarrabuona wa man yastankif an ebadatehi wa yastakbir fasa-yhshuruhum elaiyhi jameea (172).

Never would the Messiah disdain to be a servant of Allah nor would the Angels who are near, and whoever disdains from His worship and is arrogant, then He will gather them to Himself all together. 

Fa-amma allazina amanuo wa ameluo alsalehati fa-youwaffehim aujurahum wa yazeeduhum men fadlehi wa amma allazina estankafuo wa-stakbaruo fa-you'azzebuhum azaban aleeman wa la yajeduona lahum men duoni ellahi waliyyan wa la nassera (173).

And as for those who believed and did righteous deeds, He will give them their rewards in full, and increase for them of His bounty, but as for those who disdained and were arrogant, He will punish them with a painful punishment, and they will not find for them besides Allah any protector or helper.

Ya-ayyuha alnasuo qad ja-akum burhanun men Rabbekum wa anzalna elaiykum nooran mubeena (174).

O people! Indeed, there has come to you a proof from your Lord, and We have sent down to you a clear light. 

Fa-amma allazina amanuo be-llahi wa'tasamuo behi fasa-youdkheluhum fee rahmatin menhuo wa fadlin wa yahdihim elaiyhi seratan mustaqeema (175).

So as for those who believe in Allah and hold fast to Him, He will admit them to mercy from Him and bounty and He will guide them to Himself on a straight path.

Yastaftunaka quli ellahu youfteekum fee alkalalati ini emru-on halaka laysa lahuo waladun wa lahuo akhtun fa-laha nesfuo ma taraka wa huwa yarethuha in lam yakun laha waladun fa-in Kanata ethnataiyni fa-lahuma althuluthani memma taraka wa in kanuo ekhawatan rejalan wa nesa-an fa-lel-zakari methluo hazzi al-aunthayaiyni youbaiyynuo Allahu lakum an tadelluo wa Allahu be-kulli shaiy-in Aleem (176).

They ask You for a ruling, Say Allah gives you a ruling on Kalalah, if a person dies, he has no child but he has a sister, then for her is the half of what he has left behind, and he will inherit her if she has no child, and if there are two sisters, then for them is two-thirds of what he left behind, and if they are brothers, men and women, then for the male is like the share of two females, Allah makes clear to you lest you go astray, and Allah is All-Knower of everything. 

Simplified interpretation:

 Surat Alnisa' was revealed with many rulings that are not found in the other Surahs, including the verses of Fara'id (The shares of inheritance) which are considered among the main rulings and among the most important verses, the expiation for killing a believer by mistake, the ruling on intentional murder, what is forbidden in marriage of women, and the prayer of fear, and it was revealed in Medina after the marriage of Allah's Messenger to Aisha, may Allah be pleased with her, where as narrated by Aisha: "Surat Albaqarah and Surat Alnisa' were not revealed except while I was with Him" (Sahih Albukhari 4993). 

 

 Allah Almighty says in the first verse (1) "O people! Fear your Lord, the One who created you from one soul and created from it its spouse, and dispersed from both of them many men and women, and Fear Allah through whom you ask one another and the wombs, indeed, Allah is Observer over you", that is, Allah addresses mankind commanding them to Fear Him and fear His punishment, so Act according His commands and prohibitions, the One who created them from one soul (Adam), and created from it its wife (Eve), and dispersed from Adam and Eve many men and women on the earth despite their different races, tongues and colors, and Allah has created Eve from Adam's rib, where as narrated by Abu Hurayrah that Allah's Messenger (PBUH) said: "Woman has been created from a rib, and will in no way be straightened for you, so if you wish to benefit by her, benefit by her while crookedness remains in her, and if you attempt to straighten her, you will break her, and breaking her is divorcing her" (Sahih Muslim 1467 b). 

 Then Allah commanded them again to fear Him, the One by whom they ask each other and enter into contacts with one another in His name, and to fear Him in the wombs, so Beware of severing the ties of kinship, but Honor and Maintain them, and Give the relatives their right of connection and benevolence, and as narrated by Aisha that the Messenger of Allah said: "The womb is suspended to the Throne and says he who keeps my ties, Allah would bestow His favors on him, and he who severs my ties, Allah would withhold His favors from him" (Sahih Muslim 2555), and Allah's Messenger said in narration of Jubair Bin Mut'im from His father: "The severer of the tie of kinship would not get into Paradise" (Sahih Muslim 2556 b). So Fear Allah and Fear His punishment if you disobey Him and sever you womb relations, indeed, He is Observer over you, so He is Watchful over your deeds and words, and He will recompense you for them, whether good or evil.

 And as narrated by Mundhir bin Jarir from His father Jarir bin Abdullah: "While we were in the company  of the Messenger of Allah (PBUH) in the early hours of the morning, some people came there who were barefooted, naked, wearing striped woollen clothes or cloaks with their swords hung, most of them, nay, all of them belonged to the Tribe of Mudar, the colour of the face of the Messenger of Allah underwent a change when He saw them in poverty, He then entered and came out, and commanded Bilal to pronounce Adhan (The call of prayer), and he pronounced Adhan and Iqamah, and the Messenger of Allah performed the prayer, then addressed His companions saying O people! Fear your Lord, the One who created you from one soul to the end of the verse, indeed, Allah is Observer over you, and a verse of Surat Alhashr, so a man donated a Dinar, other a Dirham, other clothes, some donated a Sa' of wheat, and some a sa' of dates, till Allah's Messenger said even if it is half a date, then a person from among the Ansar came there with a money bag which his hands could scarcely lift, in fact they could not, then the people followed continuously till I saw two heaps of eatables and clothes, and I saw the face of the Messenger of Allah glistening like gold. The Messenger of Allah said he who sets a good precedent in Islam, there is a reward for him for this, and the reward of that also who acted according to it subsequently without any deduction from their rewards, and he who sets in Islam an evil precedent, there is upon him the burden of that, and the burden of him who acted upon it subsequently without any deduction from their burden" (Sahih Muslim 1017 a).  

 Allah Almighty says in the next verse (2) "And give to the orphans their wealth and Do not exchange the bad for the good, and Do not eat up their wealth with your wealth, indeed, it is a great sin", that is, Allah commanded the guardians of orphans to give them their property when they reached maturity on the condition that they perceive in them proper understanding as will come later in Aya (6), and Allah commanded them not to exchange what is bad of their wealth with what is good of the wealth of the orphans such as exchanging the fat livestock with a lean one, or the good Dirham for the fake one, and Allah forbade them from adding the wealth of orphans to their wealth, so Do not treat the wealth of orphans as your wealth, so you consume it unlawfully and make use of it, so Avoid eating up the orphans wealth for it is a great sin, therefore, Allah's Messenger (PBUH) warns against being a guardian over orphans' property when He said to Abu Dharr: "O Abu Dharr! I find that you are weak, and I like for you what I like for Myself, so Do not rule over two people, and Do not manage the property of an orphan" (Sahih Muslim 1826).

 Allah Almighty says in the next verse (3) "And if you fear that you will not act justly with the orphans, then Marry those who please you of women, two or three or four, but if you fear that you will not be just, then one or those whom your right hands possess, that is more suitable that you may not incline", that is, if you are guardians of orphan girls, and you fear that you will not be fair in their dowries, so you will not give them dowries similar to their likes, and you fear that you will not be fair in spending on them out of greed for their wealth, then Marry whomever pleases you of other women whom Allah has made lawful for you, two, three, or four women, where as narrated by Aisha: "There was an orphan under the care of a man, he married her, and she owned a date-palm garden, he married her just because of that and not because he loved her, so the Divine verse was sent down regarding his case "And if you fear that you will not act justly with the orphans", the sub-narrator added from another sub-narrator, I think that he said that orphan girl was his partner in that date-palm garden and in his property" (Sahih Albukhari 4573). 

 And as narrated by Urwa bin Alzubair that he asked Aisha regarding Allah's saying "And if you fear that you will not act justly with the orphans", she said: "O son of my sister! An orphan girl used to be under the care of a guardian with whom she shared property, her guardian being attracted by her wealth and beauty, so he intends to marry her without giving her a just dowry as any other person might give her, so they were forbidden to do that unless they did justice to them and gave them the highest dowry their peers might get, and they were ordered to marry women of their choice other than those orphan girls. Urwa added that Aisha said that the people asked Allah's Messenger (PBUH) his instructions after the revelation of this Divine verse, whereupon, Allah revealed "And they ask You for a ruling on women (Aya 127 of this Surah)", Aisha further said and Allah's statement "And you desire to marry them (Aya 127 of this Surah)", as anyone of you refrains from marrying an orphan girl who is under his guardianship when she is lacking in property and beauty, Aisha added, so they were forbidden to marry those orphan girls for whose wealth and beauty they had a desire unless with justice, and that was because they would refrain from marrying them if they were lacking in property and beauty" (Sahih Albukhari 4574).

 Thereupon, Allah has permitted the Muslims to marry whomever seems suitable to them of women other than the orphan girls who are in their guardianship if they are not able to do justly with them, so if you wish Marry two, three, or four, but if you marry more than one woman and you fear that you will be unjust and not treat them equally, then Marry one woman only or those whom your right hands possess of slave-girls, and that is more appropriate that you may not incline to one of them and oppress the others and leave them hanging, neither married nor divorced as will come later in Aya (129), and it is not permissible to anyone of the Muslims to have more than four women in his marriage at the same time, where as narrated by Alharith bin Qays Alasadi: "I embraced Islam while I had eight wives, so I mentioned it to the Prophet (PBUH), and He said Select four of them" (Sunan Abu Dawood 2241). 

 Allah Almighty says in the next two verses (4,5) "And Give the women their dowries, an obligatory gift, but if they give up willingly to you anything of it, then Eat it in satisfaction and ease, and Do not give the foolish your wealth which Allah has appointed for you as a means of sustenance, but Provide for them from it and Clothe them and Say to them an appropriate word.", that is, Allah commanded the men to give the women their dowries as an obligatory gift, so they are obliged to give the women their dowries, and they must not marry the women except with something that is obligatory for them, and there is no limit to the dowry, but the jurists differed regarding its minimum limit as will come later in Aya (20), but if the women give up willingly to the men anything of their dowries, Allah has made it permissible for the men and permitted them to Take it in satisfaction and ease. Then Allah forbade enabling the foolish to dispose of the wealth that Allah has made for the people to support their livelihood through trade and other means of sustenance, so it is not permissible for anyone to give his money to a fool, whether he is a young boy or an old man, whether a male or a female, and the fool to whom it is not permissible for his guardian to give him his money is the one who deserves to be restricted for wasting his money and mismanaging it due to his young age or insanity, and sometimes due to bad behavior or acting due lack of reason or religion, and Allah commanded them to keep their money, to be the ones who are in charge of the foolish, so they spend on their livelihood, their clothing and supplies, and to say to them an appropriate word, and treat them kindly. 

 Allah Almighty says in the next verse (6) "And Test the orphans until they reach the age of marriage, then if you perceive in them sound judgment, then Deliver to them their wealth, and Do not eat it extravagantly, and hastily that lest they will grow up, and whoever is rich, then Let him abstain, and whoever is poor, then Let him eat in a fair manner, then when you deliver to them their wealth, then Take witnesses on them, and Sufficient is Allah as Accountant", that is, Allah commanded the guardians of the orphans to test their minds in their understanding and righteousness when they reach the age of marriage and then they will be hold accountable for their deeds and words, where Allah's Messenger (PBUH) said in narration of Aisha: "There are three whose actions are not recorded a sleeper till he awakes, an idiot tell he is restored to reason, and a boy till he reaches puberty" (Sunan Abu Dawood 4398), so if the guardians of the orphans perceive in them sound judgment and understanding, and be sure that the orphans are able to manage their wealth and they will not waste it, they have to deliver to them their property, and Allah forbade them from eating the wealth of orphans extravagantly, and hastily, so they consume their wealth without a necessary need out of excess and haste before they reach puberty and take their wealth, so whoever is rich and does not need the orphan's wealth, Let him abstain and not eat anything of it, and whoever is poor, Let him eat from it and take according to what is best and acceptable without extravagance as Allah has stated in Aya (34) of Surat Alisraa "And Do not approach the property of the orphan except in the way that is best until he reaches his maturity", and as narrated by Amr bin Shu'ayb from his father from his grandfather: "A man came to the Prophet (PBUH) and said I am poor, I have nothing, and I have an orphan, He said Use the property of your orphan without spending it lavishly, hurrying, and taking it as your own property" (Sunan Abu Dawood 2872), and as narrated by Aisha regarding the statement of Allah "And whoever is rich, then Let him abstain, and whoever is poor, then Let him eat in a fair manner", this verse was revealed regarding the orphans' property, if the guardian is poor, he can take from the property of the orphan what is just and reasonable according to his work and the time he spends on managing it (Sahih Albukhari 4575). And when you deliver to the orphans their wealth when they reach maturity and sound judgment, then Bring witnesses over them lest they deny that they have received their wealth, and Sufficient is Allah as an Accountant and a Witness over the guardians when they look after the orphans and their wealth.

 Allah Almighty says in the next two verses (7,8) "For the men there is a share of what the parents and the near relatives left behind, and for the women there is a share of what the parents and the near relatives left behind, of what is little of it or much, an obligatory share, and when the near of kin and the orphans and the needy are present at the division, then Provide for them from it, and Say to them an appropriate word", that is, the polytheists of Quraish used to distribute the inheritance between the men and did not leave anything to the women, so Allah has made a determined share of what the parents and the near relatives left of the estate for the men and the women, so everyone inherits from the estate, whether it is little or much, for the men and the women there is an obligatory share of what their parents and their near relatives left according to what Allah has obliged to each of them. Then Allah commanded that the non-heir relatives, the orphans, and the needy to be given from the divided inheritance if they were present at the time of its division, so it is obligatory for the heirs to give them a gift from the inheritance and to say to them an appropriate word and treat them kindly, so Allah commanded the believers to maintain the ties with their relatives, and to honor the orphans and the needy as an act of kindness towards them, and this Aya is not abrogated by the inheritance verse (11) as some jurists had said, where as narrated by Ikrimah: "Ibn Abbas said regarding the verse "And when the near of kin and the orphans and the needy are present at the division", this verse and its order is valid and not abrogated" (Sahih Albukhari 4576).  

 Allah Almighty says in the next verse (9) "And Let fear those who, if they leave behind them weak progeny, they feared for them, so Let them Fear Allah and Say a right word", that is, Allah commanded the believers who fear for their weak offspring, if they leave them without money and fear for them from being lost and begging from the people, to treat the offspring of others like their offspring, so let them fear Allah and fear His punishment and say a right word when they are present with a man who is dying, and hear him making a will that would harm his heirs, whether it was to his relatives, the orphans, or the needy, so they should guide him to what is right, and look into the interests of his heirs as they like to do to their heirs if they feared loss for them. And as narrated by sa'd bin Malik: "In the year of Hajjatuo Alwada' (The farewell pilgrimage), the Prophet (PBUH) visited me when I fell ill and was about to die because of that illness, I said O Allah's Messenger! I am very ill as You see, and I am a rich man and have no heir except my only daughter, Shall I give two-thirds of my property in charity?, He said no, I said Shall I then give one-half of it in charity?, He said O Sa'd! Give one-third, and even one-third is too much, no doubt, it is better to leave your children rich than to leave them poor, reduced to begging from others, and Allah will reward you for whatever you spend with the intention of gaining Allah's pleasure even if it were a mouthful of food you put into your wife's mouth" (Sahih Albukhari 3936). Therefore, the jurists said that if the heirs of the deceased are wealthy, it is desirable for the deceased to bequeath a third of his property in his will, but if they are poor, it is recommended that the third be reduced.  

 Allah Almighty says in the next verse (10) "Indeed, those who eat up the wealth of the orphans unjustly are only eating fire into their bellies, and they will be burned in a blazing fire", that is, Allah has permitted the guardians of the orphans to eat from their wealth in a fair manner when they are in need as shown above in Aya (6), but He warns the believers against eating up the wealth of the orphans unjustly saying those who eat up the wealth of the orphans unjustly are only eating a fire that will ignite in their bellies on the day of resurrection when they will be burnt in Hellfire, and eating up the wealth of the orphans is one of the seven great destructive sins, where as narrated by Abu Hurayrah that the Prophet (PBUH) said: "Avoid the seven great destructive sins, the people said O Allah's Messenger! What are they?, He said to join others in worship along with Allah, to practice sorcery, to kill the soul which Allah has forbidden except by right, to eat up usury, to eat up the orphan's wealth, to flee from the battlefield at the time of fighting, to accuse chaste women who never think of anything touching chastity and are good believers" (Sahih Albukhari 2766).  

 Allah Almighty says in the next verse (11) "Allah enjoins upon you concerning your children for the male is like the share of two females, but if there are women, more than two, for them is two-thirds of what he left behind, and if there is only one, for her is the half, and for his parents, for each one of them, is one-sixth of what he left behind if he has children, but if he has no children and his parents have inherited him, then for his mother is one-third, and if he has brothers, then for his mother is one-sixth after any bequest he made or any debt, your parents and your children, you do not know which of them is nearest to you in benefit, an obligation from Allah, indeed, Allah is All-Knower, All-Wise", that is, this verse, the next, and the last verse of this Surah are called Alfara'id verses (Allah's obligations regarding the inheritance), so Allah has sent down His ruling regarding the division of inheritance on the condition that the heir is a believer, where as narrated by Usama bin Zaid that the Messenger of Allah (PBUH) said: "A Muslim does not inherit from an infidel, nor does an infidel inherit from a Muslim" (Sahih Albukhari 6764), and Allah's Messenger said in narration of Jabir: "The people of two religion do not inherit from each other" (Jami' Altirmidhi 2108). Allah has obliged a share for the women and a share for the parents in the inheritance contrary to what the polytheists used to do in Pre-Islamic era (Aljahiliyah), where as narrated by Ibn Abbas: "In the Pre-Islamic era, the children used to inherit all the property, but the parents used to inherit only through a bequest, so Allah cancelled that which He liked to cancel and put decreed that the share of a son was to be twice the share of a daughter, and for the parents one-sixth for each one of them, or one third, and for the wife one-eighth or one-fourth, and for the husband one-half or one-fourth" (Sahih Albukhari 4578).

 So Allah has enjoined upon the Muslims that when anyone of them dies and leaves behind him children, males and females, then his male and female children will take his entire inheritance if he has no heir other than them such as his parents or one of them, the husband, or one wife or more than one, and Allah has obliged that for the male is the same as the share of two females, and this is due to the male's need to support his family and children and to bear the hardship of living. But if the deceased has more than two females, then they get two-thirds of what he has left behind of estate if the deceased does not have a male child or more, and if he has one daughter and no male child, then she gets the half of his inheritance. Allah has obliged the half for the daughter when she has no brothers, so it indicates that the two daughters are on the same ruling as the three or more on the condition that they have no male brother or more, so they will have two-thirds of the estate and Allah knows best, and the jurists also has assigned two-thirds for the two daughters by analogy with the ruling on the inheritance of the two sisters as will come later in the last verse, and Allah's Messenger (PBUH) gave the daughter and the son's daughter two-thirds of the inheritance, so the daughter gets the half of the estate and the son's daughter gets one-sixth, thereupon, the son's daughter gets a share of the estate when there was one daughter only of the deceased, but if there are two daughters or more than two, then the son's daughter has nothing, because the two-thirds will go to the daughters, where as narrated by Huzail bin Shurahbil: "Abu Musa was asked regarding the inheritance of a daughter, a son's daughter, and a sister, he said the daughter will take one-half, and the sister will take one-half, if you go to Ibn Mas'ud, he will tell you the same, Ibn Mas'ud was asked and was told of Abu Musa's verdict, Ibn Mas'ud said if I give the same verdict, I would stray and would not be of the rightly guided, the verdict I will give in this case will be the same as the Prophet (PBUH) did, one-half is for the daughter, one-sixth is for the son's daughter, and both shares (the daughter and the son's daughter make two-thirds of the total inheritance), and the rest is for the sister, afterwards we came to Abu Musa and informed him of Ibn Mas'ud's verdict, whereupon, he said so, Do not ask me for verdicts as long as this learned man is among you" (Sahih Albukhari 6736). And if the deceased had one daughter and son's children, males and females, then the daughter will get a half of his estate, and the children of his deceased son will have the second half, for the male is the share of two females on the condition that the deceased has no husband or no wife, but if there was a husband or a wife, then the husband will get one-fourth of the estate, or the wife will get one-eighth of the estate, then the rest will be divided between the daughter and the son's children.

 As for the parents, Allah has obliged one-sixth for both of them of what the deceased has left of estate if he has children males, or females, but if the deceased has only one daughter, then his daughter will get one half of his estate, and each one of his parents will get one-sixth, and the rest (one-sixth too) will go to his father, where as narrated by Ibn Abbas: "The Prophet (PBUH) said Give the Fara'id (The shares of inheritance that are prescribed in the Quran) to those who are entitled to receive it, then whatever remains, should be given to the closest male relative of the deceased" (Sahih Albukhari 6732). And if the deceased had one son, then each one of his parents would take one-sixth of the estate, and his son would take the rest of it. And if the deceased has no child, no spouse, or no brothers, and his parents alone will inherit him, then in that case, his mother would get one-third of the estate, and his father would get the rest of the estate (Two-thirds), but if there was a husband or a wife of the deceased and no children, then the husband would get one-half of the estate, or the wife would get one-fourth of the estate, then the rest will be divided between his parents, so the mother will get one-third, and the father will get two-thirds. And if the deceased had brothers, two or more, whether full, or half-brothers and half-sisters on the paternal side or the maternal side, they do not inherit anything in the presence of the parents, but nevertheless their presence will reduce the share of the mother from one-third to one-sixth, and the father will get the rest of the estate on the condition that the deceased has no children, no husband or no wife. Thereupon, if the deceased had one brother or one sister, his mother then will inherit one-third of his estate, and her share will not be reduced to one-sixth.   

 And the grandmother will inherit her grandson and her granddaughter on the condition that the mother of the deceased is dead, but if his mother is alive, she will inherit her son or her daughter as shown above, and then the grandmother does not inherit anything, so if the mother of the deceased is dead, the grandmother on the father's side or the grandmother on the mother's side will take one-sixth of the estate, and one-sixth will be divided between both of them if they both are alive, where as narrated by Qabisah bin Dhuw'aib: "A grandmother came to Abu Bakr to ask him about her inheritance, he said to her there is nothing for you in the Book of Allah, and there is nothing for you in the Sunnah of the Messenger of Allah (PBUH), so Return until I ask the people, so he asked the people, and Almughirah bin Shu'bah said I was present when the Messenger of Allah gave her (A grandmother) one-sixth, so he said was anyone else with you?, Muhammad bin Maslamah stood to say the same as what Almughirah bin Shu'bah said, so Abu Bakr implemented that for her, then the other grandmother came to Umar bin Alkhattab to ask him about her inheritance, he said there is nothing in the Book of Allah for you, but there is that one-sixth, so if the two of you (The grandmother on the father's side and the grandmother on the mother's side) are together, then it (One-sixth) is for both of you, and whichever of you remains, then it is for her" (Jami' Altirmidhi 2101). 

 But as for the grandfather, the grandfather on the maternal side will not inherit his grandson or his granddaughter, and the grandfather on the paternal side will inherit his grandson or his granddaughter on the condition that the father of the deceased is dead, and his share of the estate varies according to the condition of the deceased, and it takes three cases, the first is when the deceased has none to inherit him, such as he has no children, males or females, has no mother or father, has no husband or wife, and has no paternal brothers and sisters, then the grandfather will take the entire estate, the second case is when the deceased has children males and females, and his father is dead, then the grandfather will take the place of the father, and will inherit one-sixth of the estate as shown above, and the third case is when the deceased has females only, one daughter or more, then the grandfather will take one-sixth, and the daughter or the daughters will take their share of the estate, and the rest will go to the grandfather too. And the grandfather differs from the father in that the presence of the father prevents full brothers and sisters, and half-brothers and half-sisters on the paternal side or the maternal side from the inheritance, while the presence of the grandfather only prevents half-brothers and half-sisters on the maternal side from the inheritance, and Allah knows best. 

 So if there were brothers and sisters on the paternal side with the grandfather, and there were those who are entitled to obligatory share of the estate such as a mother, a wife, or a husband, then those will be given their share first, and the rest will be divided between the grandfather and the brothers and sisters according to three conditions, the first is that the rest of the estate being divided equally between the grandfather and the brothers, the second is that the grandfather will take one-third of the rest, and the third case is that the grandfather will take one-sixth of the whole estate, and the best for the grandfather will be chosen from the three cases, so if the division equally will be better for him than one-third of what remains after giving those who are entitled to obligatory share their share of the estate, and better than one-sixth of the whole estate, then the rest will be divided between them equally, but if one-third of what remains is better for him than the division equally, and than one-sixth of the whole estate, then he will be given one-third of what remains after those who are entitled to obligatory shares, and if one-sixth of the whole estate is better for him than the division equally and than one-third of what remains after those who are entitled to obligatory shares, then he will be given one-sixth of the whole estate.

 Then Allah obliged that the estate of the deceased will not be distributed until the deceased's debt is paid first, then his bequest is carried out, so what Allah has obliged to the children of the deceased, males, and females, and to his parents is only distributed to them after paying off the debt of the deceased from his estate, and carrying out his will after paying off all of his debt that he owed, so those who will be given the bequest are partners to his heirs by what he has bequeathed to them as long as the bequest does not exceed one-third of his estate, but if the bequest exceeds one-third of his estate, then the choice is for his heirs, if they wish, they would give a bequest more than one-third of the estate, and if they wish, they would give only one-third of the estate, and that is because Allah's Messenger said to Sa'd bin Malik "Give one-third, and even one-third is too much" as shown above in Aya (9). Allah has obliged a share for the parents and the children, males and females, from the inheritance contrary to what was in the Pre-Islamic era (Aljahiliyah) when they deprived the women of inheritance, and deprived the parents of inheritance except by a will as shown above, so Allah has made a share for the parents and the children, and assured the believers that they do not know who out of them is closer to them in being beneficial in the worldly life and the Hereafter, so a person may receive benefit from his parents, not from his children, or from his children, not from his parents, indeed, Allah is All-Knower of His creation, All-Wise who manages His creation with wisdom in His laws and destiny, so He has chosen the most appropriate for them, He has undertaken the division of the inheritance Himself, and He has not entrusted it to a sent Messenger or a close Angel. 

 Allah Almighty says in the next verse (12) "And for you is the half of what your wives left behind if they have no child, but if they have a child, then for you is one-fourth of what they left behind after any bequest they made or any debt, and for them is one-fourth of what you left behind if you have no child, but if you have a child, then for them is one-eighth of what you left behind after any bequest you made or any debt, and if a man being inherited is Kalalah, or a woman, but has a brother or a sister, then for each one of them is one-sixth, but if they are more than that, then they are partners in one-third after any bequest which was made or any debt, causing no harm, an ordinance from Allah and Allah is All-Knower, Most Forbearing", that is, Allah addresses the men saying that they will inherit the half of the estate of their wives if they have no children or grandchildren, males or females, one or more, and for them is one-fourth of the estate of their wives if they have children or grandchildren, males or females, one or more, and this is their share of the inheritance after paying off their debt that they owed, and after fulfilling their permissible will if they bequeathed it in a way that does not exceed one-third of the estate as shown in the previous verse. And the woman inherits from her husband one-fourth of his estate if he has no children, or grandchildren, males or females, one or more, and inherits one-eighth of his estate if he has children, or grandchildren, males or females, one or more, and if he has more than one wife, whether two, three, or four, then they are partners in one-fourth if he has no child, and partners in one-eighth if he has a child, and the wife or the wives will not inherit him except after paying off his debt that he owed, and after fulfilling his permissible will. 

 But if the deceased, whether a man or a woman, was a Kalalah, and Kalalah is a person who has no heirs from the paternal ascendants, neither a father nor a grandfather, and he has no heirs from the descendants, neither a child male or female, nor a grandson nor a granddaughter, but he has a half-brother on the maternal side or a half-sister on the maternal side, then for each one of them is one-sixth of his estate, but if his half-brothers and half-sisters on the mother's side were more than two, then they are partners in one-third of his estate, and the estate will be divided equally between their males and females, but his estate will not be divided between his half-brother, half-sister, or half-brothers and half-sisters on the mother's side except after paying off his debt that he owed, and after fulfilling his permissible will on the condition that his bequest will not cause any harm to any of the heirs, such as if he made a bequest more than one-third of his estate, or he has made a bequest to one of his heirs with the intention of depriving others or reducing their shares. And the Kalalah in this verse differs from the Kalalah in the last verse of this Surah, likewise, the ruling on Kalalah differs in the two verses as the inheritance of full sister, full brother, and half-brothers and half-sisters on the father's side is different from the inheritance of half-sister and half-brother, and half-brothers and half-sisters on the mother's side in this Aya, and the half-brothers and half-sisters on the maternal side differ from the rest of the heirs in many ways, one of which is that they inherit in the presence of their mother unlike the father who withholds the brothers from inheritance in the previous verse, the second way is that it is the only case in which the males and the females are equal in inheritance, if there was one half-brother or one half-sister on the maternal side, each of them will inherit one-sixth of the estate, and if they are many, then one-third of the estate will be divided equally between their males and females, and the third way is that they did not inherit unless their deceased is Kalalah, so they do not inherit with a father, a grandfather on the paternal side, or with a son, or a grandson, and the fourth way is that they do not exceed one-third of the estate even if they are many males and females. Then Allah assures that what He has obliged of the division of inheritance of the husband, the wife, and the Kalalah is an ordinance from Allah, so Adhere to what Allah has entrusted to you regarding the inheritance of those of you who have died, and Do not wrong one another, indeed, Allah is All-Knower of everything and of those who deserve to be given from the inheritance and those who do not deserve to be given, Most Forbearing for those who disobey Him by not hastening His punishment, so He has chosen the most appropriate for you.

 Allah Almighty says in the next two verses (13,14) "These are the limits of Allah, and whoever obeys Allah and His Messenger, He will admit him into gardens beneath which rivers flow, abiding therein, and that is the great success, and whoever disobeys Allah and His Messenger and transgresses His limits, He will admit him into the Fire, abiding therein, and for him there is a humiliating punishment", that is, Allah assures that what He has obliged regarding the division of the inheritance in the previous two verses is Allah's limits that separate obedience to Allah from disobedience to Him in your division of the inheritance of your dead relatives. So whoever obeys Allah in His division, and obeys His Messenger Muhammad (PBUH) in what He has brought from His Lord, so he does not increase some of the heirs nor decrease some, nor deprive some by deceit and trickery, but rather he acts according to Allah's rule and obligation, Allah will admit him into gardens beneath which rivers flow in Paradise on the day of resurrection, and he will abide therein forever, and that is the great success after which there will be no misery or fatigue. But whoever disobeys Allah and His Messenger, so he does not divide the inheritance according to what Allah has imposed on him, transgresses the limits of Allah, and rules other than the rule of Allah, Allah will admit him into Hellfire on the day of resurrection, and he will abide therein, and for him there is a humiliating punishment in Hellfire. 

 Allah Almighty says in the next two verses (15,16) "And those who commit immorality from your women, then Take against them four witnesses from among you, and if they testify, then Confine them to the houses until death takes them or Allah makes for them a way, and the two who commit it among you, Dishonor them both, but if they both repent and reform, then Leave them, indeed, Allah is Ever accepting of repentance, Most Merciful", that is, Allah commanded the believers that if a woman from among the Muslims committed adultery and her adultery was proven with clear evidence through four witnesses from among the Muslims, and she confessed adultery, she would be confined to a house, and would not be able to leave it until she died, or until Allah ordains for them a way out and a salvation from the immorality and the sin they have committed. And Allah commanded that the adulterer and the adulteress should be disciplined by reprimand for they have sinned and disobeyed Allah, and by dishonoring both of them, but if they both repented from the immorality they have committed and reformed by giving up the sins they have committed, and beginning to perform acts of obedience, then Leave them and do not rebuke them with ugly words after that, indeed, Allah is Ever accepting of repentance, Most Merciful for those who repent and give up the sins.

 

 But later, Allah has abrogated his ruling regarding the adulteress and the adulterer, and He has ordained flogging for the unmarried adulteress and unmarried adulterer in Aya (2) of Surat Alnoor, and stoning to death (Rajm) for the married adulteress and married adulterer through the Sunnah, where as narrated by Ubada Bin Alsamit: ''Allah's Messenger (PBUH) said Receive from Me, Receive from Me, Allah has ordained a way for those women, when an unmarried male commits adultery with an unmarried female, one hundred lashes and banishment for one year, and in case of a married male committing adultery with a married female, they shall receive one hundred lashes and be stoned to death" (Sahih Muslim 1690 a), and later Allah's Messenger (PBUH) left flogging for the married adulterer and married adulteress and ruled that they both should be stoned to death only, where as narrated by Abdullah bin Abbas: "Ma'iz bin Malik came to the Prophet (PBUH) and confessed fornication twice, but He drove him away, he then came and confessed fornication twice, the Prophet said you have testified to yourself four times, Take him away and Stone him to death" (Sunan Abu Dawood 4426). 

 Allah Almighty says in the next two verses (17,18) "The repentance accepted by Allah is only for those who do evil out of ignorance and then repent soon, so those to whom Allah will turn, and Allah is All-Knower, All-Wise, but repentance is not for those who do evil deeds until when the death approaches one of them, he says indeed, I have repented now, or for those who die while they are disbelievers, those for whom We have prepared a painful punishment", that is, the acceptance of repentance is not for anyone of Allah's creation except for those who do evil out of ignorance, and when they realize that they have wronged themselves by doing evil deeds, they repent soon, so those to whom Allah will turn in mercy and forgiveness, and Allah commanded His Messenger Muhammad to give the believers the glad tidings of His mercy and forgiveness for those who do evil out of ignorance saying in Aya (54) of Surat Alan'am "And when those who believed in Our verses come to You, Say peace be upon you, your Lord has decreed upon Himself the mercy, that any of you does evil out of ignorance and then repents after that and reforms, then indeed, He is All-Forgiving, Most Merciful", And Allah's Messenger (PBUH) said in narration of Abu Hurayrah: "Allah is more delighted with the repentance of anyone of you than any of you is when finding his lost animal" (Jami' Altirmidhi 3538). And as narrated by Abu Sirmah that Abu Ayyub said when death reached him: "I have concealed something I heard from the Messenger of Allah (PBUH) from you, I heard Allah's Messenger saying If you did not sin, Allah would create a creation that would sin, so He will forgive them" (Jami' Altirmidhi 3539). And Allah is All-Knower of His creation, All-Wise who manages His creation with wisdom in His laws and destiny. But Allah assures that He will not accept the repentance of those who do evil deeds and persist on them until when the death comes to one of them, he says I have repented now, so when he despairs of life and his soul reaches the throat, then no repentance will be accepted from him in that case, nor will it be accepted from those who die while they are disbelievers, so whoever dies on disbelief and polytheism, Allah will not forgive him and Allah has prepared for him a painful punishment in Hellfire on the day of resurrection. 

 Allah Almighty says in the next verse (19) ''O you who have believed! It is not lawful for you to inherit the women by compulsion, and Do not make difficulties for them so that you may take some of what you have given them unless that they commit a clear immorality, and Live with them in the reasonable manner, for if you dislike them, then perhaps that you dislike a thing and Allah makes therein much good'', that is, Allah addresses the believers saying It is not lawful for you to inherit the women by compulsion, where in Pre-Islamic era (Aljahiliyah), if a man died, his family would inherit his wife just as they inherit his money as narrated by Ibn Abbas: "Regarding the Divine verse O you who have believed! It is not lawful for you to inherit the women by compulsion, and Do not make difficulties for them so that you may take some of what you have given them, if a man died, his relatives used to have the right to inherit his wife, and one of them could marry her if he would, or they would give her in marriage if they wished, or if they wished, they would not give her in marriage at all, and they would be more entitled to dispose her than her own relatives, so this Aya was revealed in this connection" (Sahih Albukhari 4579). 

 So Allah forbade the believers from inheriting the women forcibly in the same way of inheriting money in Pre-Islamic era, and from making difficulties for their wives so that they may take some of what they have given their wives, so Do not imprison your wives or treat them badly so that they would ransom themselves with their dowry or some of it, unless they commit a clear immorality such as arrogance, disobedience, and bad behavior other than adultery, for Allah has set the legal punishment of the adulteress as shown above in Aya (15), and as narrated by Sulaiman bin Amr bin Alahwas: "My father narrated to me that he witnessed the farewell Hajj with the Messenger of Allah (PBUH), so He thanked and praised Allah, and He reminded and gave admonition, He mentioned a story in His narration and He said and indeed, I order you to be good to the women, for they are but captives with you over whom you have no power than that except if they come with a clear immorality, if they do that, then Abandon their beds, and Beat them with a beating that is not harmful, and if they obey you, then you have no way against them, indeed, you have rights over your women, and your women have rights over you, as for your rights over your women, then they must not allow anyone whom you dislike to treat on your bedding, nor to admit anyone in your homes that you dislike, and their rights over you are that you treat them well in clothing them and feeding them" (Jami' Altirmidhi 1163). But if your women treat you badly, so you have the right to take back the dowry that you gave them and constrain them until they leave it to you, and if the woman did not fulfill the rights of her husband and hated him, she has the right to ransom herself with the dowry that he gave her as Allah has stated in Aya (229) of Surat Albaqarah.

 And Allah commanded the believers to live with their wives in the reasonable manner, so Treat them kindly, Speak kindly to them, Spend on them, Clothe them, and Improve your actions according to your ability, and as you like that from them, so Do the same to them as Allah has stated in Aya (228) of Surat Albaqarah "And they are entitled to the same as what is due to them according to what is reasonable", and Allah's Messenger (PBUH) said in narration of Aisha: "The best of you is the best to his wives, and I am the best of you to My wives" (Jami' Altirmidhi 3895), and Allah's Messenger said in narration of Uqba bin Amir: "From among all the conditions which you have to fulfill, the conditions which make it legal for you to have sexual relations have the greatest right to be fulfilled" (Sahih Albukhari 2721), then Allah assures the believers that if they dislike their wives, then perhaps that they dislike a thing and Allah makes therein much good, so Forgive their bad manners for their good manners and Overlook what you hate for what you like as perhaps your patience with them despite your hatred for them will be of great benefit to you in the worldly life and the Hereafter, and Allah's Messenger said in narration of Abu Hurayrah: "A believing man should not hate a believing woman, if he dislike one of her characteristics, he will be pleased with another" (Sahih Muslim 1468).    

 Allah Almighty says in the next two verses (20,21) "But if you want to replace a wife in place of a wife and you have given one of them a great amount, then Do not take from it anything, Would you take it in injustice and clear sin?, and How could you take it while indeed, you have gone unto each other and they have taken from you a strong covenant'', that is, Allah addresses the believers saying if you want to divorce a woman and replace her with another woman, and you have given the first a great amount of money as her dowry, so Do not take anything from her dowry, Would you take it in injustice without right and clear sin?, so you do not have the right to ask her for her dowry, and if you do so, then you will bear injustice and clear sin, and How could you take her dowry while you have gone unto each other when you have intercourse with her, and they have taken from you a strong covenant either to keep them in the reasonable manner or to release them with good treatment. So it is not permissible for a man to take anything of the dowry that he has given his wife if he wants to divorce her unless she is the one who wants the divorce and she ransoms herself with it, and it is not permissible for him to take her dowry even if she committed adultery, where as narrated by Ibn Umar: "The Prophet (PBUH) said to those who were involved in a Mula'ana (Curse of five oaths as mentioned in Surat Alnoor Ayat 6-9), your reckoning is with Allah, one of you both is a liar, you have no right on her, the husband said my money O Allah's Messenger! He (PBUH) said you are not entitled to take back any money, if yo have told the truth, the dowry that you paid was for having sexual relation with her lawfully, and if you are a liar, then you are less entitled to get it back" (Sahih Albukhari 5350).   

 And there is no limit to a woman's dowry in Islam for Allah says And you have given one of them a great amount, each according his ability, and it is better for a man not to burden himself beyond his ability, where as narrated by Abu Alajfa' Alsulami: "Umar bin Alkhattab said Do not go to extremes with regard to the dowries of women, for if that were a sign of honor and dignity in this world or a sign of a piety in the sight of Allah, then Muhammad (PBUH) would have done that before you, but He did not give any of His wives and none of His daughters were given more than twelve Uqiyyah, a man may increase dowry until he feels resentment against her and says you cost me everything I own, or you caused me a great deal of hardship" (Sunan Ibn Majah 1887), and as narrated by Sahl bin Sa'd Alsa'idi: "A woman came to the Messenger of Allah and said I present myself to You (in marriage), so she stood for a long time, then a man said O Messenger of Allah! Marry her to me if you have no need of her, so He said Do you have anything to give her as a dowry?, he said I have nothing except this Izar (a garment that surrounds the lower half of the body), so the Messenger of Allah said if you give her your Izar, then you will have no Izar, so Search for something, he said I did not find anything, He said Search for something even if it just an iron ring, so he searched but he did not find anything, the Messenger of Allah said Do you have any Quran (memorized)?, he said yes, such-and such Surah, and such-and such Surah, and he named the Surahs, so the Messenger of Allah said I marry her to you for what you have memorized of the Quran" (Jami' Altirmidhi 1114).       

 Allah Almighty says in the next verse (22) "And Do not marry the women whom your fathers married except what has passed before, indeed, it is an immorality and hateful and is an evil as a way", that is, the Arabs used to marry the women whom their fathers married in Pre-Islamic era (Aljahiliyah), so Allah forbids the believers from marrying the women whom their fathers married except what has passed before, and they have already married in Pre-Islamic era, and Allah assures that marrying fathers' wives is an immorality and hateful and is an evil as a way in the worldly life and the Hereafter, so it has become absolutely forbidden, and whoever does so, his blood will be shed and his property will be taken, where as narrated by Albara' bin Azeb: "I met my uncle who was carrying a standard, I asked him Where are you going?, he said the Messenger of Allah (PBUH) has sent me to a man who has married his father's wife, He has ordered me to cut off his head and take his property" (Sunan Abu Dawood 4457). 

 Allah Almighty says in the next verse (23) "Forbidden to you are your mothers, your daughters, your sisters, your paternal aunts, your maternal aunts, your brother's daughters, your sister's daughters, your mothers who breastfed you, your sisters through breastfeeding, your wives' mothers, your step-daughters under your guardianship of your wives unto whom you have gone in, but if you have not gone unto in, there is no blame upon you, and the wives of your sons who are from your loins, and that you bring the two sisters together except what has passed before, indeed, Allah is All-forgiving, Most Merciful", that is, Allah has stipulated what is forbidden in marriage, and as narrated by Sa'id from Ibn Abbas: "Seven types of marriage are unlawful because of blood relations, and seven because of marriage relations, then he recited Forbidden to you are your mothers" (Sahih Albukhari 5105). So Allah has forbidden the believers from marrying their mother, their daughters, their sisters, their paternal aunts, their maternal aunts, the daughters of their brothers and sisters. And Allah has forbidden their mothers who has breastfed them just as their mothers who gave birth to them are forbidden, so what is forbidden through blood relation is forbidden through suckling relation, where as narrated by Ali: "I have said O Messenger of Allah! Why is it that you select Your wives from among Quraish, but You ignore us (the nearest of kin)?, thereupon, He (PBUH) said Have you anything for me?, I said yes the daughter of Hamza, whereupon, Allah's Messenger said she is not lawful for me, for she is the daughter of My brother through suckling" (Sahih Muslim 1446 a), and as narrated by Urwa that Aisha said: "Aflah, the brother of Abu Alqu'ais asked permission to visit me after the order of Alhijab was revealed, Aisha said By Allah! I will not permit him unless I take the permission of the Prophet about Him for it was not the brother of Abu Alqu'ais but the wife of Abu Aqu'ais that suckled me, the Prophet entered upon me and I said to Him, O Allah's Messenger! Aflah, the brother of Abu Alqu'ais asked permission to visit me, but I refused to permit him unless I took your permission, the Prophet said Grant him permission, Urwa said for that Aisha used to say: Consider those things which are illegal because of blood relations as illegal because of the suckling relations" (Sahih Muslim 1445 c). 

 So their mothers who breastfed them are forbidden to them, likewise, their sisters through breastfeeding are forbidden to them, and the forbidden amount of breastfeeding is five full breastfeeding before weaning, where as narrated by Aisha, Suwaid, and Zubair: "Allah's Messenger (PBUH) said one suckling or two do not make (marriage) unlawful" (Sahih Muslim 1450). And as narrated by Aisha: "It had been revealed in the Holy Quran that ten specific suckling make the marriage unlawful, then it was abrogated by five specific suckling, and Allah's Messenger (PBUH) died and they were reciting in the Holy Quran (by Muslims who do not know that its reciting was abrogated and its ruling remains)" (Sahih Muslim 1452 a), and as narrated by Umm Salamah: "The Messenger of Allah said it is not forbidden through suckling except for what penetrates the intestines from the breast, and that was before weaning" (Jami' Altirmidhi 1152).

 Allah has forbidden the believers from marrying the mothers of their wives, so the mother is forbidden as soon as he concludes the marriage contract with her daughter, whether he has consummated the marriage and had intercourse with her daughter or not, Allah has forbidden their step-daughters who are under their guardianship of their wives unto whom they had intercourse, but if they had not intercourse with their mothers, then there is no blame upon them if they divorce her mother before consummating the marriage and having intercourse with her, and then marry her daughter, so the step-daughter is not forbidden merely by concluding the marriage contract with her mother until he consummated the marriage and had intercourse with her mother, and Allah has forbidden the believers from marrying the wives of their sons who are from their loins, not the adopted sons whom they used to adopt in Pre-Islamic era as Allah forbade adoption, and married the Prophet Muhammad (PBUH) to Zainab Bint Jahsh, the ex-wife of Zaid Bin Haritha who was the adopted son of Allah's Messenger before the prohibition of adoption as mentioned in Aya (37) of Surat Alahzab.

 Allah has forbidden the believers from marrying two sisters simultaneously except what has passed before, and they have already married in Pre-Islamic era, and as narrated by Umm Habibah, daughter of Abu Sufyan: "I said O Allah's Messenger! Marry my sister, the daughter of Abu Sufyan, the Prophet (PBUH) said Do you like that?, I replied yes, for even now I am not Your only wife and I like that my sister should share the good with me, the Prophet said but that is not lawful for me, I said we have heard that You want to marry the daughter of Abu Salama, He said the daughter of Umm Salama?, I said yes, He said even if she were not My step-daughter, she would be unlawful for me to marry as she is the daughter of My brother through suckling, I and Abu Salama were suckled by Thuwaiba, so you should not present to Me your daughters or your sisters, Urwa said Thuwaiba was the freed slave girl of Abu Lahab whom he had manumitted, and then she suckled the Prophet" (Sahih Albukhari 5101). Likewise, it is forbidden to the Muslim to have intercourse with two sisters from among his slave girls simultaneously, so if a man has intercourse with his slave girl, and wants to have intercourse with her sister, he must free the first one, and have intercourse with the second. Then Allah assures the believers that He is All-forgiving, Most Merciful, so He will forgive what has passed before, and will not hold them accountable for marrying any of the unlawful women before its prohibition, but whoever married one of the unlawful women must divorce her, and whoever married two sisters simultaneously, he must divorce one of them. And Allah's Messenger (PBUH) has forbidden taking a woman along with her paternal aunt in marriage simultaneously or a woman and her maternal aunt as narrated by Abu Hurayrah: "The Messenger of Allah (PBUH) prohibited that a woman be married along with her paternal aunt, or the paternal aunt be married along with her brother's daughter, or a woman along with her maternal aunt, or the maternal aunt along with her sister's daughter, or the younger is not to be married along with the older, nor the older along with the younger" (Jami' Altirmidhi 1126).

 Allah Almighty says in the next verse (24) "And the married women except those whom your right hands possess, the decree of Allah upon you, and lawful to you what is beyond these, that you seek them with your wealth, being chaste, not being lewd, so for whatever you enjoy from them, so Give them their dowries as an obligation, and there is no blame upon you for what you mutually agree of it from beyond the obligation, indeed, Allah is All-Knower, All-Wise'', that is, Allah has forbidden to the believers the married women except those whom their right hand possess through captivity, so it is permissible for them to have intercourse with them even if they are married, but after ensuring that they are not pregnant by their previous husbands, where as narrated by Abu Sa'id Alkhudri: "On the day of Awtas, we captured some women who had husbands among the idolaters, so some of men disliked that, So Allah Almighty revealed And the married women except those whom your right hands possess" (Jami' Altirmidhi 3016), and Abu Sa'id Alkhudri traced to the Prophet (PBUH) the following statement regarding the captives taken at Awtas: "There must be no intercourse with pregnant woman till she gives birth to her child or with the one who is not pregnant till she has had one menstrual period" (Sunan Abu Dawood 2157). Then Allah assures the believers that the prohibition that He has stipulated in marriage is the decree of Allah upon them, so Adhere to His law and what He has imposed, and Do not deviate from His limits, and Allah has made lawful to them what is beyond what He has mentioned of forbidden women in this verse and the two previous verses, so you seek the women with your wealth, and you can get from one to four wives and whatever you want of slave girls in the legal way, being chaste, not being lewd, so you do not commit adultery, but you seek marriage through a lawful way with your money, either to buy a slave girl with it, or to marry a free woman for a known dowry, then Allah commanded the believers to give the women their dowries as an obligation for what they enjoy from them when they had intercourse with them, but there is no blame upon them for what they mutually agree of it from beyond the dowries they obliged on themselves, so if the women give up a part of their dowries to their husbands by mutual content, then it is permissible for their husbands to eat it in satisfaction and ease as shown above in Aya (4), and Allah is All-Knower of His creation, All-Wise who manages His creation with wisdom in His laws and destiny, so He chooses the best for His creation in marriage and all of their affairs.

 Allah Almighty says in the next verse (25) "And whoever among you cannot find the means to marry free, believing women, then from those whom your right hands possess of your believing slave girls, and Allah knows your faith best, you are of one another, so Marry them with the permission of their people and Give them their dowries in the reasonable manner, being chaste, not being lewd, or taking lovers, but when they are married, if they commit immorality, then for them is half of the punishment of the free women, this is for him among you who fears committing sin, but to be patient is better for you, and Allah is All-Forgiving, Most Merciful", that is, Allah has permitted whoever is not able to marry free, believing women to marry from the believing slave girls who were owned by the believers, so it is not permissible for him to marry a slave girl owned by the people of the Book from among the Jews and the Christians or owned by the disbelievers, and Allah knows your faith best, you are of one another, so He knows what you conceal and what you declare, so Marry them with permission of their people, so her master is her guardian and she cannot marry except by his permission, likewise, his slave cannot marry except by his permission, but if the slave girl is owned by a woman, then the husband of this woman who will arrange her marriage, where as narrated by Abu Hurayrah that the Messenger of Allah (PBUH) said: "No woman should arrange the marriage of another woman, and no woman should arrange her own marriage, the adulteress is the one who arranges her own marriage" (Sunan Ibn Majah 1882). Then Allah commanded the believers to give them their dowries in the reasonable manner according to their capacity and what they agree upon, so Marry them on the condition that they are chaste, not adulteresses, not being lewd, or taking secret lovers, but when they are married, if they commit adultery, then for them is half of the punishment of the free women, and as narrated by Abu Hurayrah: "I heard Allah's Messenger (PBUH) as saying when the slave woman of any of you commits adultery and this becomes clear, so she should be flogged the legal punishment but hurl no reproach at her, if she commits adultery again, then she should be flogged the legal punishment but hurl no reproach at her, if she commits adultery for the third time and it becomes clear, then he should sell her even if only for a robe of hair" (Sahih Muslim 1703 a).

 So if a female slave commits adultery, she will be flogged with fifty lashes, which is half the punishment of a free woman as mentioned in Aya (2) of Surat Alnoor "The adulteress and the adulterer, Flog each of them with a hundred lashes", and there is no difference in the legal punishment between a slave girl who is married and a slave girl who is not married, where as narrated by Abu Abdul-rahman: "Ali delivered a sermon and said O people! Impose the prescribed punishment upon your slaves, those who are married and those not married, for a slave woman belonging to Allah's Messenger (PBUH) had committed adultery, and He commanded me to flog her, but she had recently given birth to a child, and I was afraid that if I flogged her, I might kill her, so I mentioned that to Allah's Messenger, and He said you have done well, and in another narration, he said I spare her until she is all right" (Sahih Muslim 1705 a, b). And Allah has permitted marrying a slave girl for he who fears for himself falling into adultery, so Allah has not permitted marrying the slave girl unless the Muslim does not find anything to marry a free woman, and it is not permissible for him unless he fears committing adultery, but if he refrains from marrying a slave girl and strives to refrain from adultery, then it will be better for him; Because if he married a slave girl, his children will become slaves to her master, and Allah is All-Forgiving, Most Merciful to you when He has permitted you to marry a slave girl when necessary.

 Allah Almighty says in the next three verses (26-28) "Allah intends to make clear to you and to guide you to the ways of those before you, and to turn to you, and Allah is All-Knower, All-Wise, Allah intends to turn to you, but those who follow the desires want you to deviate a great deviation, and Allah intends to lighten for you, and man was created weak", that is, Allah intends to make clear to you what is permissible and what is forbidden regarding women, to guide you to the ways  and laws that He has legislated for those before you, and to turn to you in mercy and forgiveness, and Allah is All-Knower of His creation, All-Wise who manages His creation with wisdom in His laws and destiny. And Allah intends to turn to you in mercy and forgiveness, but those who follow the desires and seek other than what Allah has legislated want you to deviate a great deviation from the right path to the path of Satan, so you turn away from obedience to disobedience, and then you will be like them in following your desires in what Allah has forbidden and abandon what He has made lawful for you, and Allah intends to lighten for you lest you incline to those who want you to deviate from Allah's laws, so Allah has permitted you to marry a slave girl when you cannot find the means to marry a free woman, and when you fear committing adultery, and man was created weak, so he cannot be patient with regard to women as his desires and lust tempt him to women and this is the greatest weakness for a man, and the love of women has been beautified for the people as mentioned in Aya (14) of Surat Aliemran, and Allah's Messenger (PBUH) said in narration of Usama bin Zaid: "After Me, I have not left any trial more severe to men than women" (Sahih Albukhari 5096). 

 Allah Almighty says in the next two verses (29,30) "O you who have believed! Do not eat up your wealth unjustly between you unless it be a trade by mutual consent among you, and Do not kill yourselves, indeed, Allah is to you Most Merciful, and whoever does that in aggression and injustice, then We will cast him into a Fire, and that is easy for Allah", that is, Allah addresses the believers saying Do not eat up your wealth unjustly between you, so Do not consume each other's wealth with what has been forbidden to you such as usury, gambling, fraud, and other things that Allah has forbidden you from, unless it be a legitimate trade by mutual consent among you, so it is permissible to you to eat up your wealth through trade based on mutual consent between the seller and the buyer regarding the contract that took place between both of them, and Allah's Messenger (PBUH) said in narration of Hakim bin Hizam: "The seller and the buyer have the right to keep or return goods as long as they have not parted or till they part, and if both the parties spoke the truth and described defects and qualities, then they would be blessed in their transaction, and if they told lies or hid something, then the blessings of their transaction would be lost" (Sahih Albukhari 2079).

 Then Allah forbade the believers from killing one another, or that the one kills himself, and as narrated by Amr bin Alas: "I had a sexual dream on a cold night in the battle of Dhat Alsalasil, I was afraid, if I washed, I would die, therefore, I performed Tayyammum and led my companions in the dawn prayer, they mentioned that to the Messenger of Allah (PBUH), He said Amr you led your companions in prayer while you were Junub (sexually defiled)?, I informed Him of the cause which impeded me from washing, and I said I heard Allah says And Do not kill yourselves, indeed, Allah is to you Most Merciful, the Messenger of Allah laughed and did not say anything" (Sunan Abu Dawood 334). And as narrated by Abu Hurayrah that the Messenger of Allah (PBUH) said: ''He who kills himself with steel weapon would be the eternal denizen of the fire of Hellfire, and he would have the weapon in his hand and would be thrusting that in his stomach for ever and ever, he who drank poison and killed himself would sip that in Hellfire where he is doomed for ever and ever, and he who killed himself by falling from a mountain, would constantly fall in Hellfire and would live there for ever and ever" (Sahih Muslim 109). And as narrated bu Jundub: "Allah's Messenger (PBUH) said amongst the nations before you there was a man who got a wound, and growing impatient, he took a knife and cut his hand with it, and the blood did not stop till he died, Allah said My slave hurried to bring death upon himself, so I have forbidden him Paradise" (Sahih Albukhari 3463), and Allah is Most Merciful to you, so He has forbidden consuming one another's wealth unjustly except for a trade based on mutual consent, and He has forbidden the blood of one another except by right, were it not for that, you would have perished and destroyed each other through killing, and plundering, then Allah assures that whoever does that in aggression and injustice, so he transgresses the limits of Allah, disobeys his commands, and dares to violate them despite his knowledge of their prohibition, then Allah will cast him into Hellfire on the day of resurrection, and it is easy for Allah to fulfill His threat and His ruling regarding him as it is not difficult for Him to do anything He wants.

 Allah Almighty says in the next verse (31) "If you avoid the major sins which you are forbidden from, We will surely expiate from you your evil deeds, and will admit you to a noble entrance", that is, Allah addresses the believers saying if you avoid the major sins that you have been forbidden from, We will expiate from you your minor sins, and We will admit you into a noble entrance in Paradise on the day of resurrection, and as narrated by Abu Hurayrah that the Prophet (PBUH) said: "Avoid the seven great destructive sins, the people said O Allah's Messenger! What are they?, He said to join others in worship along with Allah, to practice sorcery, to kill the life which Allah has forbidden except by right, to eat up usury, to eat up the orphan's wealth, to flee from the battlefield at the time of fighting, to accuse chaste women who never think of anything touching chastity and are good believers" (Sahih Albukhari 2766). And as narrated by Anas bin Malik that the Prophet (PBUH) said: "The biggest great sins are to join others as partners in worship with Allah, to murder a human being, to be undutiful to your parents, and to make a false statement or He said to give a false witness" (Sahih Albukhari 6871). And Allah has made things that expiate the sins if one avoid the major sins, including performing acts of worship according to their condition, where Allah's Messenger (PBUH) said in narration of Abu Hurayrah: "Five prayers and from one Friday prayer to the next Friday prayer is an expiation of the sins committed in between their intervals if major sins are not committed" (Sahih Muslim 233), and as narrated by Abu Ayyub Alansari: "The Messenger of Allah (PBUH) said whoever comes worshipping Allah and not associating anything with Him, establishing the prayer, paying the Zakah, and avoiding major sins, Paradise will be his, they asked Him about major sins and He said associating others with Allah, killing a Muslim soul, and fleeing from the battlefield on the day of the march" (Sunan Alnasai 4009). 

 Allah Almighty says in the next verse (32) "And Do not wish for what Allah has favored with it some of you over others, for men there is a share of what they have earned, and for women there is a share of what they have earned, and Ask Allah of His bounty, indeed, Allah is All-Knower of everything", that is, Allah commanded the believers not to wish for what He has bestowed with it some of them over others out of jealousy and envy because that is a cause of hatred between them, so he should not wish for the wealth of so-and-so, or the family of so-and-so, and should not wish for the blessings to be removed from others, but he may only wish to be like others in good deeds, where Allah's Messenger (PBUH) said in narration of Abdullah bin Mas'ud: "Do not wish to be like anyone except in two cases, a person whom Allah has given wealth and he spends it righteously, and the one whom Allah has given wisdom (The Holy Quran), and he acts according to it and teaches it to others" (Sahih Albukhari 73). And it is not permissible for women to wish for what Allah has bestowed upon men with regard to inheritance, fighting in the way of Allah (Jihad), and other things, each one of them, a man or a woman, will have a share of what he has earned, so he will receive a reward for his deeds according to what he deserves, if it is good, then he will receive good, and if it is evil, he will receive evil, and Allah commanded the believes to ask Him of His bounty, and He will respond to them and will give them of His bounty, indeed, Allah is All-Knower of everything, and He is All-knower of His creation, so He gives His bounty to whomever He will and withholds it from whomever He wills, and He has wisdom in that. 

 Allah Almighty says in the next verse (33) "And to everyone, We have appointed heirs to what the parents and the near relatives have left behind, and those to whom your right hands have pledged, then Give them their share, indeed, Allah is a Witness over everything", that is, Allah has appointed heirs to what is left by the parents and the near relatives, so the heirs from among the near relatives have more right to inherit their relative with the exclusion of all people, and Allah has assigned a share in the estate for each one of them as mentioned in Ayat (11,12, 176). The Muhajireen used to inherit the Ansar after the emigration of Allah's Messenger to Medina when Allah's Messenger established the bonds of brotherhood between the Ansar and the Muhajireen, where as narrated by Ibn Abbas: "Regarding the verse "And to everyone, We have appointed heirs", Mawali means heirs, and regarding "And those to whom your right hands have pledged", when the emigrants came to Medina, an emigrant used to be the heir of an Ansari with the exclusion of the later's relatives, and that was because of the bond of brotherhood which the Prophet (PBUH) had established between them (the emigrants and the Ansar), so when the verse "And to everyone, We have appointed heirs" was revealed, it was abrogated (inheritance through the bond of brotherhood), Ibn Abbas then said "And those to whom your right hands have pledged is concerned with the covenant of helping and advising each other, so allies are no longer to be the heirs of each other, but they can bequeath each other some of their property by means of a will" (Sahih Albukhari 4580). So Allah restored the inheritance to its normal rule, and assured that the possessors of womb relations, some of them are closer to others in the book of Allah, as mentioned in Aya (75) of Surat Alanfal, and Aya (6) of Surat Alahzab, and there is no longer inheritance by alliance, but by a will on the condition that it does not exceed one-third of the estate. And Allah's Messenger (PBUH) forbade His companions from making alliances because Islam obliges a Muslim to cooperate and support each other, and to be fraternal to each other, but He ordered them not to break their covenants before Islam as long as they do not contradict the law of Allah, where as narrated by Jabir bin Mut'im that Allah's Messenger (PBUH) said: "There is no alliance in Islam but the alliance established in Pre-Islamic era (Aljahiliyah), Islam intensifies and strengthens it" (Sahih Muslim 2530). 

 Allah Almighty says in the next verse (34) "Men are guardians of women by what Allah has favored some of them over others, and by what they spend from their wealth, so the righteous women are obedient, guarding in absence with the protection of Allah, but those from whom you fear disobedience, then Admonish them, and Leave them apart in the beds, and Beat them, but if they obey you, then Do not seek any way against them, indeed, Allah is Most High, Most Grand", that is, Allah assures that men are guardians of women, so they are in charge of women, they take care of them and of their affairs, and they defend them, but at the same time, they are their leaders and they discipline them if they disobey, and the women must obey their husbands and accept their commands as long as they are not disobedience to Allah. Men are guardians of women by what Allah has favored some of them over others when Allah has favored men with strength, reason, and resourcefulness, and by what they spend from their wealth on women such as giving them their dowries, and providing for them their needs, therefore, Allah has obliged in the inheritance that the male has the share of two females as shown above in Aya (11). Then Allah assures that the righteous women are obedient to their husbands, and they guard their husbands in their absence with Allah's protection and help, and Allah's Messenger (PBUH) said in narration of Abdullah bin Amr bin Alas: "This world is all temporary conveniences, and the best convenience of this world is a righteous woman" (Sunan Alnasai 3232). And as narrated by Abu Hurayrah that the Messenger of Allah (PBUH) said: "A woman is married for four things, for her wealth, her family status, her beauty, and her religion, so you should marry the religious woman, otherwise, you will be a loser" (Sahih Albukhari 5090).

 When signs of disobedience appear in women, so they disobey the command of their husbands and turn away from them, they should admonish them and remind them of what Allah has enjoined upon them of good company and good treatment for the husbands, and let them fear Allah's punishment if they persist on disobedience to their husbands, and Allah's Messenger (PBUH) said in narration of Abu Hurayrah: "If a man invites his wife to his bed (for intercourse), and she refuses to come, then the Angels send their curses on her till morning" (Sahih Albukhari 5139). But if the women persist on disobedience and have not been admonished by any admonition, then their husbands must forsake them in the beds and do not have intercourse with them, and if they also persist on disobedience, then their husbands must beat them with a harmless beat that does not cause injury or break a limb, and as narrated by Sulaiman bin Amr bin Alahwas: "My father narrated to me that he witnessed the farewell Hajj with the Messenger of Allah (PBUH), so He thanked and praised Allah, and He reminded and gave admonition, He mentioned a story in His narration and He said and indeed, I order you to be good to the women, for they are but captives with you over whom you have no power than that except if they come with a clear immorality, if they do that, then Abandon their beds, and Beat them with a beating that is not harmful, and if they obey you, then you have no way against them" (Jami' Altirmidhi 1163). And as narrated by Mu'awiyah Alqushayri: "I said O Messenger of Allah! What is the right of the wife of one of us over him?, He replied that you should give her food when you eat, clothe her when you clothe yourself, and Do not strike her on the face, Do not revile her, and Do not separate yourself from her except in the house" (Sunan Abu Dawood 2142). And if the women obey their husbands in everything they want from them which Allah has permitted for them, then they have not any way over them, and then they have no right to abandon them or beat them, so Fear Allah and Do not wrong them if they obey you lest Allah will take revenge on you, indeed, Allah is Most High, Most Grand who is sublime over everything, and all things are below Him where His authority and His power is over you and your wives.

 Allah Almighty says in the next verse (35) "And if you fear dissension between them both, then Send an arbitrator from his people and an arbitrator from her people, if they both wish reconciliation, Allah will cause reconciliation between both of them, indeed, Allah is All-knower, All-Aware", that is, if the dissension is on the part of the husband and the wife, and their dispute lasts for a long time, the judge sends an arbitrator from the family of the husband, and an arbitrator from the family of the wife, and each one of them would listen to the complaint of his relative, then they both meet and consider the matter, and do what they deemed to be in the best interest, whether reconciliation between the husband and the wife or separating them, and if the two arbitrators want reconciliation between the man and the woman, Allah will make it easy, and will cause reconciliation, indeed, Allah is All-Knower, All-Aware and nothing of their affair is hidden from Him.

 Allah Almighty says in the next verse (36) "And Worship Allah and Do not associate anything with Him, and kindness to parents, and to the near of kin, and the orphans, and the needy, and the close neighbor, and the distant neighbor, and the companion at your side, and the wayfarer, and those whom your right hands possess, indeed, Allah does not like he who is proud, boaster", that is, Allah commanded His servants to worship Him alone and not to associate anything with Him of false gods and idols, and Allah does not forgive that partners be associated with Him, but He forgives what is less than that for whom He wills as will come later in Ayat (48,116), and as narrated by Mu'adh bin Jabal: "I was a companion rider of the Prophet (PBUH) on a donkey called Ufair, the Prophet asked O Mu'adh! Do you know what Allah's right on His servants is, and what the right of His servants on Him is?, I replied Allah and His Messenger know best, He said Allah's right on His servants is that they should worship Him alone, and should not associate anything with Him, and servants' right on Allah is that He should not punish he who worships none besides Him, I said O Allah's Messenger! Should I not give the people glad tidings of it?, He said Do not give them glad tidings lest they should depend on it" (Sahih Albukhari 2856). And Allah has enjoined upon His servants a good treatment of their parents and to be kind to them even if they were polytheists and forced them to associate partners with Allah as mentioned in Aya (8) of Surat Alankaboot, and the parents are the most deserving of people to offer gratitude, to do good to them, and to obey them, and as narrated by Abdul-Rahman bin Abi Bakrah from His Father: "The Messenger of Allah (PBUH) said Shall I not tell you of the biggest of the major sins, they said of course O Messenger of Allah! He said to join partners with Allah, and disobeying the parents, he said, He sat up, and He had been reclining, He said and false testimony or false speech, and the Messenger of Allah would not stop saying it until we said we wish that He would stop" (Jami' Altirmidhi 1901).

 Allah commanded His servants to do good to their relatives, and Allah's Messenger (PBUH) said in narration of Salman Bin Amer: "Charity given to the needy is charity, and if it is given to relatives, it is two charity and ties of kinship" (Sunan Ibn Majah 1844), to do good to the orphans so Be kind to them and take care of them, and Allah's Messenger (PBUH) said in narration of Sahl: "I and the one who looks after an orphan will be like this in Paradise, showing His middle and index finger and separating them" (Sahih Albukhari 5304), to do good to the needy, and Allah's Messenger said in narration of Abu Hurayrah: "The needy is not the one who asks a morsel or two from the others, but the needy is the one who has nothing and is shamed to beg from people" (Sahih Albukhari 1476), and to do good to the neighbor who is a relative, and the neighbor who is not a relative, so Treat the neighbors in a kind manner and Do not harm them in word or deed, and as narrated by Ibn Umar: "Allah's Messenger (PBUH) said Gabriel kept on recommending Me about the neighbor so much so that I thought that He would order Me to make him an heir" (Sahih Albukhari 6015). And Allah's Messenger (PBUH) said in narration of Abu Shuraih: "By Allah! he does not believe, By Allah! he does not believe, By Allah! he does not believe, it was said Who is that O Allah's Messenger?, He said the person whose neighbor does not feel safe from his evil" (Sahih Albukhari 6016). And Allah's Messenger said in narration of Abdullah bin Amr: "The companion who is the best in the sight of Allah is the one who is best to his companion, and the neighbor who is the best in the sight of Allah is the one who is best to his neighbor" (Jami' Altirmidhi 1944).

 Gifting between the neighbors brings love and affection and removes grudges between them even if the gift is a little, and the neighbor must accept the gift and not belittle it, where as narrated by Abu Dharr: "Allah's Messenger (PBUH) said O Abu Dharr! When you prepare a broth, Add water to it and Give to your neighbors" (Sahih Muslim 2625 b), and Allah's Messenger (PBUH) said in narration of Abu Hurayrah: "O Muslim women! None of you should look down upon the gift sent by her female neighbor even if it were the trotters of the sheep (fleshless part of legs)" (Sahih Albukhari 2566). And the neighbor who is closest in distance is more likely to receive the gift than the neighbor who is far away, where as narrated by Aisha: "I said O Allah's Messenger! I have two neighbors, to which of them should I give a gift?, He (PBUH) said to the one whose door is nearer to you" (Sahih Albukhari 2259). And the neighbors must benefit one another without causing any harm to anyone of them, and as narrated by Abu Hurayrah: "Allah's Messenger (PBUH) said None of you should prevent his neighbor from fixing a piece of wood in his wall, then Abu Hurayrah said to his companions Why do I see you turning away from it (The injunction of the Prophet), By Allah! I will surely throw it between your shoulders" (Sahih Muslim 1609). And Allah commanded His servants to do good and be kind to the close friend who is loyal to his friend, to do good to the wayfarer who is in need of maintenance and what he needs on his travel, and to do good to those whom their hands possess of male and female slaves, and Allah's Messenger (PBUH) commanded His companions during His dying illness to treat their slaves justly, where as narrated by Ali bin Abi Talib: "The last words which the Messenger of Allah (PBUH) spoke were prayer, prayer, Fear Allah about those whom your right hands possess" (Sunan Abu Dawood 5156), and as narrated by Zadhan Abi Umar: "I came to Ibn Umar as he has granted freedom to a slave, he said, he took hold of a wood or something like it from the earth and said it has not the reward even equal to it, but the fact that I heard Allah's Messenger (PBUH) as saying he who slaps his slave or beats him, the expiation form it is that he should set him free" (Sahih Muslim 1657).

 And as narrated by Alma'rur: "At Alrabadha, I met Abu Dharr who was wearing a cloak, and his slave too was wearing a similar one, I asked about the reason for it, he replied I abused a person by calling his mother with bad names, the Prophet said to me O Abu Dharr! Did you abuse him by calling his mother with bad names, you still have some characteristics of Aljahiliyah (Pre-Islamic era), your slaves are your brothers and Allah has put them under your command, so whoever has a brother under his command should feed him of what he eats, and dress him of what he wears, Do not ask them to do things beyond their capacity, and if you do so, then Help them" (Sahih Albukhari 30). And Allah's Messenger (PBUH) said in narration of Abu Hurayrah: "When your slave brings your food to you, if you do not ask him to sit with you, then Give him one or two handfuls, or one or two morsels, for he has suffered from its heat and has taken pains to cook it nicely" (Sahih Albukhari 5460). Then Allah assures that He does not like those who are proud who admire themselves, boaster who boast on people of what Allah has given them of His bounty, and do not offer gratitude to Allah.

 Allah Almighty says in the next three verses (37-39) "Those who are stingy and enjoin upon the people stinginess and conceal what Allah has given them of His bounty, and We have prepared for the disbelievers a humiliating punishment, and those who spend of their wealth, showing off to the people, and do not believe in Allah nor in the Last Day, and he to whom Satan is a companion, then is evil as a companion, and What upon them if they believed in Allah and the Last Day and spent from what Allah provided for them?, and Allah is All-Knower about them", that is, Allah condemns those who are stingy and do not spend their money in what Allah has commanded them to do, so they do not do good to those whom Allah commanded them to do good to in the previous verse, and do not pay Allah's right in their wealth, and they command people to be stingy as well, and conceal what Allah has given them of His bounty, so they are ungrateful for the blessings of Allah that He has bestowed upon them, and Allah's blessings do no appear on them neither in their eating, nor in their clothing, nor in their giving, and thus they destroy themselves by denying Allah's blessings that He has bestowed upon them, and Allah has prepared for the disbelievers a humiliating punishment in Hellfire on the day of resurrection, and as narrated by Abdullah bin Amr bin Alas: "The Messenger of Allah (PBUH) preached and said Abstain from avarice, for those who had been before you perished due to avarice, it commanded them to show niggardliness, so they became niggardly, it commanded them to cut off their relationship with their nearest relatives, so they cut off, and it commanded them to commit debauchery, so they committed debauchery" (Sunan Abu Dawood 1698). 

 Allah also condemns those who spend of their wealth to show off before the people, so they do not seek the Countenance of Allah by their spending, rather, they seek to be praised with generosity, and they do not believe in Allah nor in the day of resurrection, and they have taken Satan as a companion, so they followed his footsteps and obeyed his commands, so Satan is evil as a companion, and the one who spends of his wealth to show off before the people will be one of the three who are the first to be dragged into Hellfire on the day of resurrection, where as narrated by Sulaiman bin Yasar: "Then will be brought a man whom Allah had made abundantly rich, and had granted every kind of wealth, he will be brought, and Allah will make him recount His blessings, and he will recount them, Allah will ask What have you done in it?, he will say I spent money in every cause in which You wished that it should be spent, Allah will say you are lying, you did so that it might be said he is a generous fellow, and so it was said, then Allah will pass orders, and he will be dragged with his face downward and thrown into Hell" (Sahih Muslim 1905). Then Allah denounces those who are stingy and enjoin upon the people stinginess, and those who show off before the people and do not believe in Allah nor in the day of resurrection saying What would cause them harm if they believed in Allah and turned away from hypocrisy to sincerity in worshipping Allah, and believed in the day of resurrection and hoped for the blessings that Allah has prepared for those who do good deeds, and spent from what Allah has provided for them in the ways that Allah is pleased with, so they spend their wealth in the way of Allah willingly, whether in Zakah (Obligatory charity) or alms, and they do not spend it to show off before the people, and Allah threatens them saying that He is All-Knower about them, so He knows what they conceal and what they declare of their deeds, where nothing of their affair is hidden from Him, so He will recompense them for their deeds on the day of resurrection. 

 Allah Almighty says in the next verse (40) "Indeed, Allah does not wrong as much as an atom's weight, and if there is a good deed, He multiplies it and gives from Him a great reward", that is, Allah will not wrong any of His servants on the day of resurrection with the weight of an atom, and Allah will set the scales of the justice for the day of resurrection, so no soul will be wronged in anything, and if there is the weight of a grain of mustard, Allah will bring it forth as He has stated in Aya (47) of Surat Alanbiyaa, so Allah will not deprive His servants of the reward of their deeds by an atom's weight, and if there is a good deed for a believer, Allah will multiply it and give from Him a great reward in Paradise on the day of resurrection and give him of His bounty in the worldly life as well, but if there is a good deed for a disbeliever, Allah will give him of His bounty in the worldly life, and it will be said to them in the day of resurrection "You exhausted your good things in your worldly life, and you have enjoyed them" as mentioned in Aya (20) of Surat Alahqaf, and Allah's Messenger said in narration of Anas bin Malik: "Indeed, Allah does not wrong a believer with regard to a good deed, for which he will be given in this world, and rewarded for it in the Hereafter, as for the disbeliever, he will be rewarded for the good deeds that he did for Allah in this world so much that when it would be the Hereafter, he will not find any good deed to be rewarded with" (Sahih Muslim 2808). And as narrated by Abu Sa'id Alkhudri that the Messenger of Allah (PBUH) said: "Allah will admit into Paradise those deserving of Paradise, and He will admit whom He wills out of His mercy, and admit those who condemned to Hell into the Fire, He would then say See, he whom you find having as much faith in his heart as a grain of mustard, Bring him out, they will then be brought out burned and turned to charcoal, and would be cast into the river of life, and they would sprout as does a seed in the slit carried away by the flood, Have you not seen that it comes out yellow and intertwined?" (Sahih Muslim 184).

 Allah Almighty says in the next two verses (41,42) "So How when We bring from every nation a witness, and We bring You as a witness against these?, that day, those who disbelieved and disobeyed the Messenger will wish that if the earth was leveled with them, and they will not conceal from Allah a statement", that is, Allah addresses His Messenger Muhammad (PBUH) saying How will the matter be on the day of resurrection, when a witness from among the Prophets will be brought in order to witness against His people, whether they believe in Him or deny Him, and How will the matter be on the day of resurrection when Allah will bring You as a witness against the polytheists of Quraish who deny and oppose You, and as narrated by Ibrahim from Abidah that Abdullah said: "The Messenger of Allah said to me Recite for Me, I said O Messenger of Allah! Shall I recite for You while it has been revealed to You?, He said I like to hear it from other than Me, so I recited Surat Alnisa' until I reached "We bring You as a witness against these", he said, so I saw the eyes of the Prophet (PBUH) overflowing with tears" (Jami' Altirmidhi 3025). So on the day of resurrection, the disbelievers who disbelieve in Allah and disobeyed His Messenger will wish that if the earth was leveled with them, so they could became dust like the earth when they see the punishment that Allah has prepared for the disbelievers in Hellfire, and the disbeliever will say "O I wish I were dust" as Allah has stated in Aya (40) of Surat Alnaba', and they will wish that they will not conceal from Allah any statement for Allah will seal upon their mouths, and their hands will speak to Allah, and their feet will testify about what they used to earn as mentioned in Aya (65) of Surat Yaseen.

 Allah Almighty says in the next verse (43) "O you who have believed! Do not approach the prayer while you are drunk until you know what you are saying, or in a state of Janabah except those passing through until you have bathed, but if you are ill or on a journey or anyone of you has come from the toilet or you have contacted women and you do not find water, so Perform Tayyammum with clean dust, and Wipe your faces and your hands, indeed, Allah is Oft-Pardoning, All-Forgiving", that is, Allah forbade the believers from approaching the prayer while they are intoxicated until they know what they are saying in their prayer for the one who is intoxicated has confusion in recitation, and lacks contemplation and humility in his prayer, and that was before alcoholic drinks were completely prohibited as mentioned in Aya (90) of Surat Alma'idah "O you who have believed! Indeed, the intoxicants, the gambling, the stone altars, and the arrows are nothing but filth from the work of Satan, so Avoid it so that you may succeed", and as narrated by Ali bin Abi Talib: "A man from the Ansar called him and abdul-Rahman bin Awf and supplied them wine before it was prohibited, Ali then led them in the Noon prayer (Almaghrib), and he recited Say O disbelievers (Surat Alkafiruon), he was confused in it, then the following verse has been sent down O you who have believed! Do not approach the prayer while you are drunk until you know what you are saying" (Sunan Abu Dawood 3671). 

 And Allah forbade the believers from entering the mosque while they are in the state of Janabah except for those who pass through the mosque, but do not sit in it until they take a bath, where some of the companions of Allah's Messenger (PBUH) opened doors in their homes to the mosque and they used to pass through the mosque while they are in the state of Janabah, but later, Allah's Messenger ordered all doors to be closed except for Abu Bakr's door as narrated by Abu Sa'id Alkhudri: "Let no door of the mosque remain open except the door of Abu Bakr" (Sahih Albukhari 3904). So Allah has permitted the believers to pass through the mosque while they are in the state of Janabah, and there are three states of Janabah in which the whole body must be washed with water, the first of which is in the case of sexual intercourse, the second is the case of menstruation or puerperium, and the third is ejaculation of water of a man or a woman, whether in a sexual dream or while awake, where as narrated by Umm Salama: "Umm Sulaim went to the Messenger of Allah (PBUH) and said Messenger of Allah! Allah is not ashamed of the truth, Is bathing necessary for a woman when she has a sexual dream?, upon this the Messenger of Allah said yes, when she sees the liquid (Vaginal secretion), Umm Salama said Messenger of Allah! Does a woman have sexual dream?, He said let your hand be covered with dust, in what way does her child resemble her?" (Sahih Muslim 313 a). And as narrated by Aisha: "Whenever the Prophet (PBUH) took a bath after Janabah, He started by washing His hands, and then performed ablution like that for the prayer, after that He would put His fingers in water and move the roots of His hair with them, and then pour water all over His body" (Sahih Albukhari 248).

 Allah has permitted Tayyammum with clean dust if Muslims do not find water, where as narrated by Aisha: "We set out with Allah's Messenger (PBUH) on one of His journeys, and when we were at Baida' or Dhat Aljaiysh, a necklace of mine was broken, Allah's Messenger stayed there to look for it, and so did the people along with Him, neither were they at a place of water, nor did they have any water with them, so the people went to Abu Bakr Alsiddiq and said Don't you see what Aisha has done?, she has made Allah's Messenger and the people stay where there is no water and they have no water with them, Abu Bakr came while Allah's Messenger was sleeping with His head on my thigh, he said you have detained Allah's Messenger and the people where there is no water, and they have no water with them, so he admonished me and said what Allah wished him to say, and he hit me on my flanks with his hand, nothing prevented me from moving but the position of Allah's Messenger on my thigh, so Allah's Messenger got up when dawn broke and there was no water, so Allah revealed the verse of Tayyammum, Usaid bin Hudair said it is not the first blessing of yours O family of Abu Bakr, then we made the camel on which I was riding got up and found the necklace under it" (Sahih Albukhari 4607).

 Allah commanded the believers to perform tayyammum if they are ill, and the illness that permits Tayyammum is the illness in which there is a fear that using water will harm a limb or prolong healing, or if they are on a journey or if anyone of them has come from the toilet for defecation and urination, or if they have sexual intercourse with women and it is reported that Allah's Messenger (PBUH) kissed one of His wives and then prayed without performing ablution or tayyammum as narrated by Aisha: "The Prophet (PBUH) kissed one of His wives and went out to pray, He did not perform ablution, Urwah said I said to her, Who is she except you! Thereupon, she laughed" (Sunan Abu Dawood 179), so if the Muslims do not find water for ablution, they have to perform tayyammum with clean dust, and wipe their faces and their hands with it, and they have to hit their palms in a clean dust, then shake them off, and wipe their faces with them, then wipe their hands once, where as narrated by Ammar bin Yasir: "I asked the Prophet (PBUH) about tayyammum, He commanded me to strike only one stroke for the face and the hands" (Sunan Abu Dawood 327).

 And as narrated by Ala'mash that Shaqiq said: "While I was sitting with Abdullah and Abu Musa Alash'ari, the latter asked the former if a person becomes Junub (In the state of Janabah) and does not find water for one month, Can he perform Tayyammum and offer his prayer?, her replied in the negative, Abu Musa said What do you say about this verse from Surat Alma'idah (Aya 6) and you do not find water, so Perform tayyammum with clean dust?, Abdullah replied if we allowed it then they would probably perform Tayyammum with clean dust even if water were available but cold, I said you then disliked to perform Tayyammum because of this?, he said yes, Abu Musa said Haven't you heard the statement of Ammar to Umar?, he said I was sent out by Allah's Messenger (PBUH) for some job and I became Junub, and could not find water, so I rolled myself over the dust like an animal does, and when I told the Prophet of that, He said like this would have been sufficient, the Prophet lightly stroked the earth with His hand once and blew it off, then passed His left hand over the back of His right hand or His right hand over the back of His left hand and then passed them over His face, so Abdullah said to Abu Musa Don't you know that Umar was not satisfied with Ammar's statement?, narrated Shaqiq while I was with Abdullah and Abu Musa, the later said to the former Haven't you heard the statement of Ammar to Umar?, He said Allah's Messenger sent you and me out and I became Junub, and I rolled myself in the dust, when we came to Allah's Messenger, I told Him about it and He said this would have been sufficient, passing His hands over His face and the backs of His hands once only" (Sahih Albukhari 347). And as narrated by Hudhaiyfa: "The Messenger of Allah (PBUH) said we have been made to excel people in three: Our rows have been made like the rows of the Angels, and the whole earth has been made a mosque for us, and its dust has been made a purifier for us in case water is not available, and He mentioned another characteristic too" (Sahih Muslim 522 a). Then Allah assures that He is Oft-Pardoning, All-Forgiving, so He has legislated Tayyammum and permitted Muslims to pray with it when they lost water.

 Allah Almighty says in the next two verses (44,45) "Do You not see those who were given a share of the Book, purchasing error and wishing that you would go astray from the way, and Allah knows your enemies best, and Sufficient is Allah as a Protector, and Sufficient is Allah as a Helper", that is, Allah addresses His Messenger Muhammad (PBUH) saying Do You not see the Jews who were given a portion of the Torah that Allah has sent upon His Messenger Moses, they purchase misguidance for guidance when they turned away from what Allah has sent down upon His Messenger Muhammad, and abandon what they have of knowledge about Him, and what they find of His description in their Book, so they have gone astray from the path of guidance, and wished that you would go astray from the path of guidance, so you would disbelieve in what has been sent down to you, and abandon what you are upon of guidance, and then you would be like them. Then Allah assures the believers that He knows their enemies best, then the Jews are your enemies, so Beware of them for the Jews and the polytheists are the most severe of the people in animosity towards those who believe as Allah has stated in Aya (82) of Surat Alma'idah, and Sufficient is Allah as a Protector, and Sufficient is Allah as a Helper for the believers, so Put your trust upon Allah, and He will protect you from their evil and grant you victory over them. 

 Allah Almighty says in the next verse (46) "Among those who are Jews are those who distort the words from their places, and say we hear and we disobey, and Hear, may You do not hear and Listen to us, twisting their tongues and defaming the religion, and if they had said we hear and obey and Hear and Wait for us, surely, it would have been better for them and more suitable, but Allah has cursed them for their disbelief, so they do not believe except for a few", that is, Allah tells about the Jews who distort the words of Allah from their places, so they interpret intentionally the words in a way other than what Allah intends, and they say to Allah's Messenger Muhammad (PBUH) we hear what You have said, but we do not obey You, and say to Allah's Messenger as a mockery Hear, may You do not hear, and Listen to us, and they declare the opposite of what they want, and deceive the Prophet (PBUH) that they intend "May You do not hear any harm", but in fact, they insult the Prophet and harm Him with ugly words, twisting their tongues and defaming the religion through their words, but Allah assures that if they had said to Allah's Messenger we hear what You say, obey Your command, accept what You have brought to us from Your Lord, and Hear what we say, and Wait for us, so that we understand what You say to us, surely, it would have been better for them and more suitable in words and actions, but Allah has cursed them and kept them away from His mercy in the worldly life and the Hereafter because of their disbelief and denial of the Prophecy of Allah's Messenger Muhammad and of what He has brought to them from Allah, so they do not believe except for a few as nothing of beneficial faith enters their hearts.

 Allah Almighty says in the next verse (47) "O you who were given the Book! Believe in what We have sent down, confirming that which is with you, before that We obliterate faces and turn them on their backs or We curse them as We cursed the companions of the Sabbath, and the command of Allah is accomplished'', that is, Allah commands the people of the Book to believe in what He has sent down upon His Messenger Muhammad (PBUH) of the Holy Quran in which there is a confirmation of what is with them of the Torah, and Allah threatens them that He will obliterate their faces and turn them on their backs if they do not believe, so their faces will be like their backs, and He will remove the nose, the mouth, the eyes, and the eyebrows, and place them on their heads from behind, or that Allah will curse them as He had cursed the companions of the Sabbath and turned them into apes when they transgress the command of Allah when He prohibited them from catching fish on the Sabbath as mentioned in Ayat (163-166) of Surat Ala'raf, and the command of Allah is accomplished, and none can prevent Him from doing what He decrees.   

 Allah Almighty says in the next verse (48) "Indeed, Allah does not forgive that to be associated with Him, but He forgives what is less than that for whom He wills, and whoever associates with Allah, then indeed, he has fabricated a clear sin", that is, Allah assures that He does not forgive a servant whom He meets on the day of resurrection while he associated partners of false gods and idols with Allah, but He forgives what is less than association with Him for whom He wills, and Allah has declared that He has forbidden Paradise for those who associates partners with Him as He has stated in Aya (72) of Surat Alma'idah, and as narrated by Jabir bin Abdullah: "A man came to the Messenger of Allah and said Messenger of Allah! What are the two things quite unavoidable?, He replied whoever dies without associating anything with Allah would enter Paradise, and whoever dies associating anything with Allah would enter the Fire" (Sahih Muslim 93 a), and as narrated by Abu Dharr that Allah's Messenger (PBUH) said: "Gabriel came to Me and gave Me glad tidings that whoever dies amongst Your Ummah without associating anything with Allah would enter Paradise, I said (The narrator) even if he committed adultery and theft, He (PBUH) said even if He committed adultery and theft" (Sahih Muslim 94 a).

 So Allah forgives what is less than polytheism for whom He wills, and as narrated by Abu Hurayrah: "I heard the Messenger of Allah (PBUH) saying there were two men among the Children of Israel, who were striving for the same goal, one of them would commit sin and the other would strive to do his best in worship, the man who exerted himself in worship continued to see the other in sin, he would say Refrain from it, one day, he found him in sin and said to him Refrain from it, he said Leave me alone with my Lord, Have you been sent as watchful over me?, he said I swear by Allah, Allah will not forgive you, nor will He admit you into Paradise, their souls were taken back, and they met together with the Lord of the worlds, He said to this man who had striven hard in worship Had you knowledge about Me or Had you power over that which I had in My Hand?, and He said to the man who sinned Go and enter Paradise by My mercy, and said about the other Take him to the Fire, Abu Hurayrah said By the One in whose Hand my soul is, he spoke a word by which this world and the Hereafter of his were destroyed" (Sunan Abu Dawood 4901). Then Allah assures that whoever associates partners with Him, then indeed, he has fabricated a tremendous sin, and as narrated by Abdullah bin Mas'ud: "I asked the Prophet (PBUH) What is the greatest sin in the sight of Allah?, He said that you set up a rival unto Allah although He has created you, I said that is indeed a great sin, then I asked What is next?, He said to kill your son lest he should share your food with you, I asked What is next?, He said to commit illegal sexual intercourse with the wife of your neighbor" (Sahih Albukhari 4477).

 Allah Almighty says in the next two verses (49,50) "Do You not see those who claim purity of themselves?, but, Allah purifies whom He wills, and they will not be wronged as much as a thread, Look How they invent a lie about Allah, and sufficient is that as a clear sin", that is, Allah addresses His Messenger Muhammad (PBUH) saying Do You not see the Jews and the Christians who claim purify of themselves?, as they have said we are the children of Allah and His beloved as mentioned in Aya (18) of  Surat Alma'idah, but Allah purifies whom He wills, and He knows best he who is pious as He has stated in Aya (32) of Surat Alnajm, and as narrated by Abu Bakrah: "A man praised another man in front of the Prophet (PBUH), the Prophet said to him Woe to you, you have cut off your companion's neck, you have cut off your companion's neck, repeating it several times, and then added whoever amongst you has to praise his brother should say I think so-and-so, and Allah knows exactly the truth, and I do not purify anyone before Allah, I think that he is such-and-such, if he really knows what he says about him" (Sahih Albukhari 2662). So Allah purifies whom He wills, and He knows what those who claim purity of themselves conceal and what they declare, and He will recompense them according to their deeds, and they will not be wronged as much as a thread on a date-seed, then Allah addresses His Messenger (PBUH) saying Look How they invent a lie about Allah when they claimed purity of themselves and claimed that they are the children of Allah and His beloved, and sufficient is their claim as a clear sin. 

 Allah Almighty says in the next two verses (51,52) "Do You not see those who were given a share of the Book?, they believe in the Jibt and the Taghut, and say about those who disbelieve, these are better guided than those who believe in the way?, those are the ones whom Allah has cursed and he whom Allah curses, then You will not find for him any helper", that is, Allah addresses His Messenger Muhammad (PBUH) saying Do You not see the Jews who were given a portion of the Book?, they believe in the Jibt and the Taghut which are all gods other than Allah such as the idols, false gods, and accursed Satan, and they prefer the disbelievers over the believers due to their ignorance, lack of religion, and disbelief in the Torah that is in their hands, so they say to the polytheists of Quraish you are more guided than those who believe in Muhammad (PBUH) in the way of guidance and the path of truth, thereupon, Allah assures that those are the ones whom He has cursed and kept them away from His mercy in the worldly life and the Hereafter, and he whom Allah curses, then you will not find any helper for him in order to save him from Allah's punishment.

 Allah Almighty says in the next three verses (53-55) "Or Do they have a share of the kingdom?, then they would not give the people as much as a spot on a date seed, or Do they envy the people for what Allah has given them of His bounty?, but indeed, We have given the family of Abraham the Book and the wisdom and We have given them a great kingdom, and among them were those who believed in Him, and among them were those who turned away from Him, and sufficient is Hellfire as a blazing fire", that is, Allah says as a denunciation Do the Jews have a portion of the kingdom?, and Allah assures that if they have a portion of the kingdom, they would not give the people as much as a spot on a date seed due to their miserliness and envy, and they would not specifically give anything of the kingdom to the Prophet Muhammad and the believers as they claimed out of their envy of Allah's Messenger and the believers that the polytheists are better guided than them as shown above in Aya (51), so Allah says or Do they envy Allah's Messenger and the believers for what Allah has given them of His bounty?, so they envy Allah's Messenger for what Allah has bestowed upon Him of the great prophecy, and envy the believers for believing in Him, but Allah assures them that His Messenger Muhammad (PBUH) is not novelty among the Messengers, and that He has given the Prophet Abraham, and the Prophets from among His progeny the Book such as the Scripture of Abraham, the Torah, the Psalms, the Gospel, and all other Books He gave them, and Allah has given them the wisdom and understanding of Allah's verses, and a great kingdom such as the kingdom of the Prophet Solomon which Allah did not give to anyone after Him as mentioned in Ayat (35-38) of Surat Sad, but among the Jews were those who believed in Allah's Messenger Muhammad (PBUH), and among them were those who turned away from Him, and prevented others from the way of Allah, so Allah threatens them that their abode will be Hellfire on the day of resurrection, and sufficient is Hellfire as a blazing fire as a recompense of their disbelief, stubbornness, and opposing Allah's Messenger and Book.

 Allah Almighty says in the next two verses (56,57) "Indeed, those who disbelieve in our verses, We will cast them into a fire, every time their skins are burnt out, We will replace them with other skins so that they may taste the punishment, indeed, Allah is Almighty All-Wise, and those who believe and do righteous deeds, We will admit them into gardens beneath which rivers flow, abiding therein forever, for them therein there are purified wives and We will admit them into a deep shade", that is, Allah threatens the disbelievers who denied His verses saying that He will cast them into Hellfire on the day of resurrection, whenever their skins are roasted and burned, Allah will replace the burnt skins with other skins so that they may taste the punishment of Hellfire, so they will be in a constant punishment, and the punishment will be as great as the thickness of their skins, where as narrated by Abu Hurayrah that Allah's Messenger (PBUH) said: "The molar tooth of the disbeliever or the canine teeth of the disbeliever is like Uhud (Mountain), and the thickness of his skin a three night's journey" (Sahih Muslim 2851). Indeed, Allah is Almighty who is Severe in His revenge on those who disobeyed Him, All-Wise who manages His creation with wisdom in His laws and destiny. But as for those who believe in Allah, His Messenger, and His Book, and do righteous deeds, Allah will admit them into gardens beneath which rivers flow in Paradise, and they will abide therein forever, and for them therein there are purified wives from every filth and harm such as menstruation, puerperium, impurity, and bad morals and characteristics, and Allah will admit them into a deep and extended shade, and as narrated by Abu Sa'id Alkhudri that the Messenger of Allah said: "In Paradise, there is a tree, a rider will travel in its shade for a hundred years without reaching an end, and He said that is the extended shade" (Jami' Altirmidhi 2524). 

 Allah Almighty says in the next verse (58) "Indeed, Allah commands you to render the trusts to whom they are due, and when you judge between the people to judge with justice, excellent is that which Allah admonishes you with it, indeed, Allah is All-Hearing, All-Seeing", that is, Allah commands everyone who has been entrusted with a trust to return it to its owners, not to wrong its owners, and not to place any of it in the wrong place, so Allah commands the believers to render the trusts to whom they are due, so they must return the deposits and other things that they entrust to one another to their owners, and Allah's Messenger said in narration of Abu Hurayrah: "Pay the deposits to him who deposited it with you, and Do not betray him who betrayed you" (Sunan Abu Dawood 3535), and betrayal of trust is one of the three signs of hypocrisy, where as narrated by Abu Hurayrah that Allah's Messenger (PBUH) said: "The signs of a hypocrite are three, whenever he speaks, he tells a lie, whenever he promises, he breaks his promise, and whenever he is entrusted, he betrays" (Sahih Albukhari 6095), likewise, the Muslim rulers must render to their people what they have entrusted to them of their rights, and their money.

 And Allah commanded the believers and whoever is in a position of judgment between the people to judge with justice and fairness when they judge between the people, so Judge between them according to the ruling of Allah which He has revealed in His Book and made clear on the tongue of His Messenger Muhammad (PBUH), and Do not go beyond that and Do not wrong them, and the one who claims to have a right must provide an evidence of his right, and the one whom the claim is made against must swear an oath of his innocence, where as narrated by Ibn Abbas that the Messenger of Allah (PBUH) said: "If the people were given what they claimed, some would have claimed the lives and property of men, but the one the claim is made against is obliged to swear an oath" (Sunan Ibn Majah 2321), and as narrated by Umm Salamah that the Messenger of Allah (PBUH) said: "You refer your disputes to Me, and I am only human being, perhaps some of you may be more eloquent in presenting your case than others, so I rule in your favor because of what I hear from you, if I pass a judgment in favor of one of you that detracts from his brother's right, then he should not take it, because it is a piece of fire that is given to him which he will bring forth on the day of resurrection" (Sunan Ibn Majah 2317). Then Allah assures that excellent is that which Allah exhorts the believers to do of returning the trusts to their owners, ruling justly between the people, and other of His great and comprehensive commands and laws, and Allah is All-Hearing, All-Seeing, whose hearing and sight encompass everything, and nothing in the heavens nor on the earth is hidden from Him, so He knows the words and the deeds of His servants in that which He has instructed them. 

 Allah Almighty says in the next verse (59) "O you who have believed! Obey Allah and Obey the Messenger and those in authority among you, and if you disputed about anything, then Refer it to Allah and the Messenger, if you believe in Allah and the Last Day, that is better and best in result'', that is, Allah commands the believers to obey Him in what He has commanded them and in what He has forbidden them, and to obey His Messenger Muhammad (PBUH) in what He commanded them and what He forbade them, and Allah says in Aya (7) of Surat Alhashr "And whatever the Messenger gives you, then Take it, and whatever He forbids you, then Refrain from it", and Allah commanded the believers to obey those in authority among them, so obedience to Allah's Messenger is obedience to Allah, and obedience to the ruler is obedience to Allah and to the Messenger (PBUH), where as narrated by Abu Hurayrah that Allah's Messenger said: "He who obeys Me, then he obeys Allah, and he who disobeys Me, then he disobeys Allah, he who obeys the chief, then he obeys Me, and he who disobeys the chief, then he disobeys Me, the Imam is like a shelter for whose safety the Muslims should fight, and where they should seek protection, if the Imam orders the people with righteousness, and rules justly, then he will be rewarded for that, and if he does the opposite, he will be responsible for that" (Sahih Albukhari 2957). And Allah's Messenger (PBUH) said in narration of Anas: "Listen and Obey, even if an Ethiopian whose head is like a raisin were made your chief" (Sahih Albukhari 693).

 Listening and obeying the Muslim ruler is an obligatory upon every Muslim, so he does not rebel against him or strive to remove him from his position as long as he does not command a disobedience to Allah and His Messenger, but if he commands a disobedience, then he is neither heard nor obeyed, where as narrated by Ibn Umar that the Prophet (PBUH) said: "It is obligatory upon a Muslim that he should listen and obey, whether he likes it or not, except that he is ordered to do a sinful thing, if he is ordered to do a sinful act, then he should neither listen nor should he obey" (Sahih Muslim 1839). And as narrated by Junada bin Abi Umaiya: "We entered upon Ubada bin Alsamit while he was sick, we said May Allah make you healthy, Will you tell us a Hadith you heard from the Prophet (PBUH), and by which Allah make you benefit?, he said the Prophet called us and we gave Him the pledge of allegiance of Islam, and among the conditions on which He took the pledge from us was that we were to listen and obey, both at the time when we were active and at the time when we were tired, and at our difficult time and at our ease, and to be obedient to the ruler and give him his right even if he did not give us our right, and no to fight against him unless we noticed him having open disbelief for which we would have a proof with us from Allah" (Sahih Albukhari 7055).

 And as narrated by Ali bin Abi Talib: "The Prophet (PBUH) sent a detachment under the command of a man from the Ansar and ordered the soldiers to obey him, he became angry and said Didn't the Prophet order you to obey me?, they replied yes, he said Collect fire-wood for me, so they collected it, he said Make a fire, when they made it, he said Enter it, so they determined to do that, and started holding each other saying we run towards the Prophet from the fire, they kept on saying that till the fire was extinguished and the anger of the commander abated, when the news reached the Prophet, He said if they had entered it, they would not have come out of it till the day of resurrection, obedience is required when he enjoins what is good" (Sahih Albukhari 4340), and it was said that the commander was Abdullah bi Hudhafa bin Qais bin Adi as narrated by Ibn Abbas: ''The verse Obey Allah and Obey the Messenger and those in authority among you was revealed in connection with Abdullah bi Hudhafa bin Qais bin Adi when the Prophet (PBUH) appointed him as a commander of army detachment" (Sahih Albukhari 4584). 

 But if the matter of the ruler did not reach the point of disbelief, and he did not order disobedience, then it is better for the Muslims to be patient with him, and it is not permissible to rebel against him, for it is better for the Muslims to gather under one ruler and one word lest their strength will disappear and their enemy will prevail over them, where as narrated by Ibn Abbas that the Messenger of Allah said: "He who dislikes a thing done by his ruler should be patient over it, for anyone from the people who withdraws from the government even to the extent of a hand span, and dies in that condition, would die the death of one belonging to Aljahiliyah" (Sahih Muslim 1849). And as narrated by Abdul-rahman bin Abd Rabb  Alka'baha that Abdullah bin Amr bin Alas said that the Messenger of Allah (PBUH) said: "He who swears allegiance to a Caliph should give him the ledge of his hand and the sincerity of his heart, he should obey him to the best of his capacity, if another man comes forward, disputing his authority, so Behead the neck of the latter, the narrator says I came close to Abdullah bin Amr and said to him Can you say an oath that you heard it from the Messenger of Allah?, he pointed with his hands to his ears and his heart and said my ears heard it and my mind retained it. I said to him this cousin of yours, Mu'awiya, orders us to unjustly consume our wealth among ourselves, and to kill one another, while Allah says "O you who have believed! Do not eat up your wealth unjustly between you unless it be a trade by mutual consent among you, and Do not kill yourselves, indeed, Allah is to you Most Merciful (Aya 29 above)", the narrator says that Abdullah bin Amr bin Alas kept quite for a while, and then said Obey him in so far as he is obedient to Allah, and disobey him in matter involving disobedience to Allah" (Sahih Muslim 1844). 

 Then Allah commanded that the disputed matter be referred to Allah and His Messenger Muhammad (PBUH), so when the believers dispute about anything, and they disagree and reject the argument of one another, they refer the ruling to the Book of Allah, and to His Messenger by asking Him during His lifetime or by considering His Sunnah after His death by asking the jurists and the scholars as no one other than them know how to refer it to the Book of Allah and the Sunnah of His Messenger, thereupon, the Sunnah is a main source of judgment just like the Holy Quran, and as narrated by Abu Hurayrah that the Messenger of Allah (PBUH) said: "Leave Me with what I have left to you, for those who were before you were destroyed because of excessive questioning, and their opposition to their Prophets, so when I command you to do anything, Do it as much as it lies in your power, and when I forbid you to do anything, then Abandon it" (Sahih Muslim 1337), and as narrated by Ubaidullah bin Abi Rafi' from Abu Rafi' and others that Allah's Messenger (PBUH) said: "Let Me not find one of you reclining on his couch when a command I ordered or a prohibition from Me comes to him, and he says I do not know, what we find in the Book of Allah, we follow it" (Jami' Altirmidhi 2663). Thereupon, the believers must refer disputes to the Holy Quran and the Sunnah, and resort to them for judgment in all disputes between them if they believe in Allah and believe in the Hereafter, and that is better in the worldly life and best in result and consequence in the Hereafter as Allah assures that whoever does not judge by what Allah has sent down, then they are the disbelievers, they are the wrongdoers, and they are the disobedient as mentioned respectively in Aya (44,45,47) of Surat Alma'idah.

 Allah Almighty says in the next two verses (60,61) "Do You not see those who claim to have believed in what was sent down to You and what was sent down before You?, they wish to refer judgment to the Taghut while they were commanded to reject it, and Satan wishes to mislead them to a far error, and when it is said to them Come to what Allah has sent down and to the Messenger, You see the hypocrites turning away from you in aversion", that is, Allah addresses His Messenger Muhammad (PBUH) and denounces the hypocrites who claim that they have believed in the Holy Quran that Allah has sent down upon Him, and the Scriptures before the Holy Quran, but they wish to refer judgment in their disputes to other than the Book of Allah and the Sunnah of His Messenger, and refer it to the Taghut and falsehood while they were commanded to reject it, but rather, they abandoned the command of Allah and followed the command of Satan who wishes to mislead them to a far error, and turn them away from the path of guidance to the path of misguidance, and when it is said to them Come to the judgment of Allah which He has sent down in the Holy Quran and to the Messenger of Allah so that He may judge between you, the hypocrites turn away from Allah's Messenger in aversion.

 Allah Almighty says in the next two verses (62,63) "So How when a calamity afflicts them for what their hands had sent forth, and then they come to You swearing by Allah we intended nothing but a goodness and reconciliation, those are the ones of whom Allah knows what is in their hearts, so Turn away from them, and Admonish them, and Say to them concerning themselves eloquent words", that is, Allah addresses His Messenger Muhammad (PBUH) saying How is the situation of the hypocrites who refer judgment to the Taghut when a calamity afflicts them or Allah's punishment comes to them for what their hands had sent forth of sins and disobedience, and then they come to You, apologizing and swearing by Allah falsely that they intended nothing but goodness to one another and reconciliation between the disputed ones, thereupon, Allah assures that those are the ones of whom Allah knows what is in their hearts as Allah knows that they are hypocrites and that they did not want goodness and reconciliation, but they turn away from the judgment of Allah and His Messenger, so Allah commanded His Messenger (PBUH) to turn away from them, to admonish and forbid them from the hypocrisy they are in, and to say to them concerning themselves eloquent words that will deter them and frighten them from Allah's punishment that will befall them if they persist on their hypocrisy and referring judgment to other than Allah and His Messenger.

 Allah Almighty says in the next verse (64) "And We did not send any Messenger except to be obeyed by permission of Allah, and if when they wronged themselves, they had come to You, and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Ever accepting of repentance, Most Merciful", that is, Allah assures that He did not send any Messenger except that obedience to Him was imposed on those to whom Allah has sent Him, and no one will obey the Messenger except by the permission of Allah; For Allah lets go astray whom He wills, and guides whom He wills as mentioned in Aya (4) of Surat Ibrahim, then Allah assures that if the hypocrites who wronged themselves, when they turned away from Allah's Messenger, did not accept the ruling of Allah and His Messenger, and referred judgment to other than Allah and His Messenger, come to Allah's Messenger repentant, so they asked forgiveness of Allah, and Allah's Messenger asked forgiveness for them, they would have found Allah Ever accepting of repentance, Most Merciful for those who repent and give up the sins.   

 Allah Almighty says in the next verse (65) "But no By Your Lord! They will not believe until they make You judge in the dispute which arises between them and then they do not find any discomfort in themselves about what you have judged, and submit in full submission", that is, Allah swears by Himself, assures that no one from among the aforementioned hypocrites or from among the Muslims will believe until He makes Allah's Messenger (PBUH) to judge in all matters, so what He judges is the truth that must be obeyed, and when they make Him to judge in the dispute which arises between them, they will obey Him, and will not find any discomfort or doubt within themselves about what He has judged, but rather, they will submit to Him in full submission, both inwardly and outwardly without objection or dispute, and as narrated by Urwa: "Zubair quarreled with a man from the Ansar because of a natural mountainous stream at Alharra, the Prophet (PBUH) said O Zubair! Irrigate and Let the water flow to your neighbor, the Ansari said O Allah's Messenger! This is because he is Your cousin?, at that, the Prophet's face became red (with anger), and He said O Zubair! Irrigate and then Withhold the water till it fills the land up to the walls and then Let it flow to your neighbor, so the Prophet enabled Zubair to take his full right after the Ansari provoked His anger, the Prophet had previously given an order that was in favor of both of them, Zubair said I do not think but this verse was revealed in this connection But no By Your Lord! They will not believe until they make You judge in the dispute which arises between them" (Sahih Albukhari 4585).

 Allah Almighty says in the next three verses (66-68) "And if We had decreed upon them that Kill yourselves or Leave your homes, they would not have done it except for a few of them, and if they have done what they were admonished with it, it would have been better for them and more steadfast, and then We would have given them from Us a great reward, and We would have guided them to a straight path", that is, Allah assures that if He has prescribed for the people that they should kill themselves or emigrate from their homes, they would not kill themselves with their own hands or emigrate from their homes in obedience to Allah and His Messenger (PBUH) except for a few of them, and if they have done what they were instructed and commanded to do, it would have been better for them in the worldly life and the Hereafter, and it would have been more steadfast on the path of truth, and Allah would have given them from Himself a great reward for doing what they were commanded to do, and Allah would have guided them to a straight path in which there is no crookedness, and it is the path of upright religion that Allah has chosen and legislated for His servants.

 Allah Almighty says in the next two verses (69,70) "And whoever obeys Allah and the Messenger, then those will be with the ones upon whom Allah has bestowed favor of the Prophets, the truthful, the martyrs, and the righteous, and good are those as companions, that is the bounty from Allah and Sufficient is Allah as All-Knower", that is, whoever obeys Allah and the Messenger (PBUH), so he does what Allah and His Messenger have commanded, and abandons what Allah and His Messenger have forbidden, Allah will make him a companion to the ones upon whom Allah has bestowed favor of the Prophets, then to those after them in position from among the truthful who achieve by their actions what they say with their tongues, the martyrs who were killed in the way of Allah, and the righteous whose secret and public deeds are righteous, so he will be with them in one abode and one bliss, and he will enjoy seeing them and being with them, although they are different in rank, but they will meet each other in Paradise, so good are those as companions for him, where as narrated by Abdullah bin Mas'ud: "A man came to Allah's Messenger (PBUH) and said O Allah's Messenger! What do You say about a man who loves some people but cannot catch up with their good deeds?, Allah's Messenger said everyone will be with those whom he loves" (Sahih Albukhari 6169), and as narrated by Rabi'ah bin Ka'b Alaslami: "I was with the Messenger one night, and I brought Him water and what He required, He said to me Ask, I said I ask Your company in Paradise, He said or anything else besides it, I said that is all, He said then Help Me to achieve this for you by devoting yourself often to prostration" (Sahih Muslim 489). 

 And as narrated by Aisha: "I heard Allah's Messenger (PBUH) saying no Prophet gets sick but He is given the choice to select either the world or the Hereafter, Aisha added, during His fatal illness, His voice became very husky, and I heard Him saying "With the ones upon whom Allah has bestowed favor of the Prophets, the truthful, the martyrs, and the righteous", and from this I came to know that He has been given the choice" (Sahih Albukhari 4586). So those who believe in Allah and His Messenger (PBUH) and obey Allah and His Messenger will enter Paradise, and will be in the company of those upon whom Allah has bestowed favor of the Prophets, the truthful, the martyrs, and the righteous, and Allah has prepared for them a great bliss in Paradise, each according to his degree, where as narrated by Abu Sa'd Alkhudri that Allah's Messenger (PBUH) said: "The people of Paradise will look at the dwellers of the lofty mansions in the same way as you look at a brilliant star far away in the east or the west on the horizon, and that is because of their superiority over one another, on that, they said Messenger of Allah! Are these lofty mansions for the Prophets which nobody else can reach?, the Prophet replied No, By the One in whose Hand is My soul, these are for the men who believed in Allah and also believed in the Messengers" (Sahih Albukhari 3256). Then Allah assures that they did not attain these degrees in Paradise by their deeds, but rather, they attained them by the bounty of Allah that He has bestowed upon them in the worldly life and the Hereafter as they did not obey Him in the worldly life except through His grace that He has bestowed upon them and through which He guided them to the straight path, and Sufficient is Allah as All-Knower of His servants, so He guides whom He wills and lets go astray whom He wills. And as narrated by Aisha that Allah's Messenger (PBUH) said: "Observe moderation (in your deeds), and if you fail to observe it perfectly, Try to do as much as you can do, and Be happy for none would be able to get into Paradise because of his deeds alone, they said Not even You?, thereupon, He said not even I, but that Allah wraps Me in His mercy, and Bear this in mind that the deed loved most by Allah is one is which done constantly even though it is small" (Sahih Muslim 2818). 

 Allah Almighty says in the next three verses (71-73) "O you who have believed! Take your precaution and Go forth in groups or Go forth all together, and indeed, there is among you he who lags behind, and if calamity afflicts you, he says Allah has bestowed favor upon me since I was not present with them, but if bounty befalls you from Allah, he would surely say, as if there was no affection between you and him, Oh! I wish I had been with them, so I could have attained a great success", that is, Allah commanded the believers to strive in His way and to fight the infidels, and He commanded them to take their precaution, and that requires preparing weapons, and to go forth to fight their enemies in groups, a group after a group and a detachment after a detachment, or to go forth all together, then Allah tells about the hypocrites saying that there is among the believers he who lags behind and discourages others from striving in the way of Allah, and if a calamity such as killing or defeat afflicts the believers, he says Allah has bestowed favor upon me since I was not present with them in the battle, and he does not know what he missed of the reward for martyrdom if he was killed. But if bounty befalls the believers from Allah, so they defeated their enemy and gained spoils, he would surely say, as if there was no affection between them and him, Oh! I wish I had been with them, so I could have attained a great success and attained a share of the spoils. 

 Allah Almighty says in the next verse (74) "So Let those fight in the way of Allah who sell the worldly life for the Hereafter, and he who fights in the way of Allah, so he is killed or overcomes, then We will grant him a great reward", that is, Allah urges the believers to fight the disbelievers saying Let those fight in the way of Allah who sell the worldly life for the Hereafter, so they fight with their lives and their wealth seeking the reward of the Hereafter and what Allah has prepared for those who fight in His way, and Allah assures that whoever fights in the way of Allah in order to support the religion of Allah, then the enemies of Allah killed him, or he defeats them, then in both cases, Allah will grant him a great reward, and the Messenger of Allah (PBUH) said in narration of Abu Hurayrah: "Allah has undertaken to look after the affair of he who goes out to fight in His way, believing in Him, and affirming the truth of His Messengers, He is committed to His care that He will either admit him into Paradise or bring Him back to his home from where he set out with a reward or booty. By the One in whose Hand is the soul of Muhammad! If a person gets wounded in the way of Allah, he will come on the day of resurrection with his wound in the same condition as it was when it was first inflicted, its color of blood being the color of blood but its smell will be the smell of Musk, By the One in whose Hand is the soul of Muhammad! If it were not to be hard upon the Muslims, I would not lag behind any detachment which is going to fight in the way of Allah, but I do not have abundant means to provide them with riding cattle, nor have they abundant means to provide themselves, and it would be difficult for them to lag behind Me, By the One in whose Hand is the soul of Muhammad! I like to fight in the way of Allah and be killed, to fight and again be killed, and to fight again and be killed" (Sahih Muslim 1876 a), And as narrated by Anas bin Malik that the Prophet (PBUH) said: "Nobody who enters Paradise likes to go back to the world even if he got everything on the earth, except the martyr who wishes to return to the world so that he may be martyred ten times because of the dignity he receives" (Sahih Albukhari 2817).

 Allah Almighty says in the next verse (75) "And What is with you that you do not fight in the way of Allah and those who have been deemed weak among the men, the women and the children, those who say our Lord! Take us out of this town whose people are oppressors, and Appoint for us from Yourself a Protector and Appoint for us from Yourself a Helper?", that is, Allah urges the believers to fight in His way and to rescue the oppressed Muslims from the hand of the infidels of Mecca, saying What is with you that you do not fight in the way of Allah and the oppressed among the old men, the old women, and the young boys and girls, those who have converted to Islam, but their clans subjugated and harmed them, and inflicted upon them torture and hardship in their bodies in order to seduce them from their religion, and turn them away from the path of Allah, and these oppressed men, women, children call upon Allah to save them from the temptation of the polytheists saying our Lord! Take us out of the town of Mecca whose people are oppressors who oppressed and harm us, and Appoint for us from Yourself a Protector and Appoint for us from Yourself a Helper who will support us against these oppressors until we overpower them and raise Your religion. Likewise, Allah's Messenger (PBUH) used to call upon Allah to save the oppressed Muslims from the infidels of Quraish, where as narrated by Abu Hurayrah: "When the Prophet (PBUH) said Sami'a Allahau le-man hamedah: Allah heard he who sent his praises to Him, in the last Rak'ah of the Isha' prayer, He used to invoke Allah saying O Allah! Save Aiyash bin Abi Rabi'ah, O Allah! Save Alwalid bin Alwalid, O Allah! Save Salamah bin Hisham, O Allah! Save the weak people among the believers, O Allah! Be hard on the Tribe of Mudar, O Allah! Inflict years of drought upon them like the years of Joseph" (Sahih Albukhari 6393), and as narrated by Ibn Abbas: "My mother and I were among those who have been deemed weak (Muslims at Mecca), and in another narration he said my mother and I were among those whom Allah has excused" (Sahih Albukhari 4587,4588).

 Allah Almighty says in the next verse (76) "Those who believe fight in the way of Allah, and those who disbelieve fight in the way of Taghut, so Fight against the allies of Satan, indeed, the plan of Satan has ever been weak", that is, Allah assures that those who believe in Him, His Messengers, and His Books fight in the way of Allah and support the religion of Allah, but those who disbelieve in Allah, His Messengers, and His Books fight for the sake of anything is worshipped other than Allah such as the idols, false gods, and accursed Satan, so they fight the Muslims in defense of their false gods and those whom their fathers worshipped besides Allah, following the footsteps of Satan and in obedience to Satan, thereupon, Allah commanded the believers to fight the allies of Satan who follow him and obey his commands, and oppose Allah, His Messengers, and the believers, and Allah strengthens the resolve of the believers and urges them to fight the disbelievers, so He assures them that the plot of Satan has ever been weak, so what he has plotted against the believers will be in vain, and the victory will be for the believers, where the party of Satan are the losers and the party of Allah are the successful ones as mentioned respectively in Ayat (19,22) of Surat Almujadilah.  

 Allah Almighty says in the next verse (77) "Do You not see those to whom it was said Restrain your hands and Establish the prayer and Give the Zakah?, but when the fighting was enjoined upon them, then behold! A party of them feared the people as they fear Allah or more intense fear, and they said our Lord! Why have You enjoined fighting upon us, if only You had delayed us for a near term?, Say the enjoyment of the world is little and the Hereafter is better for he who fears, and they will not be wronged as much as a thread", that is, a group of the companions of Allah's Messenger (PBUH) believed in Him before imposing Jihad (Fighting in the way of Allah) on them, and they were asking Allah to impose Jihad on them, but at that time, Allah commanded them to restrain their hands from fighting in His way, and commanded them to establish the prayers in their prescribed times and to pay the Zakah (Obligatory charity), and when the Muslims emigrated from Mecca to Medina, the strength of the believers increased and their number increased, and they were capable of Jihad, so Allah has enjoined Jihad upon them, but when they were ordered to do what they wanted before, some of them were extremely afraid to confront the polytheists of Mecca, and as narrated by Ibn Abbas: "Abdul-Rahman bin Awf and some of his companions came to the Prophet (PBUH) in Mecca, and said O Messenger of Allah! We were respected when we were polytheists, and when we believed, we were humiliated, He said I have been commanded to pardon, so Do not fight, then when Allah caused us to move to Medina, He commanded us to fight, but they refrained, then Allah, Almighty and Sublime revealed Do You not see those who were told Restrain your hands and Establish the prayer" (Sunan Ibn Majah 3086). So they feared killing from the polytheists as they fear death from Allah or more intense fear than death in their view, and they said our Lord! Why have You enjoined fighting upon us, if only You had delayed us for a near term?, so they preferred the worldly life, feared meeting their enemy and the hardship of fighting them, and wished that they are delayed until their death on their beds and homes, thereupon, Allah commanded His Messenger Muhammad (PBUH) to say to them that the enjoyment of the worldly life is little and the Hereafter is better for he who fears, so Allah assures them that the enjoyment of the worldly life compared to the Hereafter is nothing but a little; For it is a little fleeting pleasure compared to what Allah has prepared for those who fear Him and fear His punishment, so they act according to His commands and prohibitions, and Allah will recompense them in the Hereafter according to their deeds, and they will not be wronged as much as a thread on a date-seed.

 Allah Almighty says in the next verse (78) "Wherever you may be the death will overtake you even if you should be within lofty towers, and if good befalls them, they say this is from Allah, and if an evil afflicts them, they say this is from You, Say all are from Allah, so What is with these people that they could hardly understand any statement?", that is, Allah assures that all mankind are inevitably headed to death and none of them will escape from it, so the death will overtake them wherever they are, and they will die even if they should be within lofty and fortified towers, so Allah assures those who refrained from fighting in His way that death will reach them wherever they are whether through Jihad in the way of Allah, death in bed, an accident, or something else, so Do not turn away from fighting in the way of Allah and Do not be weak when confronting your enemies for death will reach your souls wherever you are. Then Allah addresses His Messenger (PBUH) saying and if good befalls them such as sustenance of fruits and crops, children, cattle, any other good, they say this is from Allah, but if an evil afflicts them such as drought and shortage of fruits and crops, death of children and cattle, disease, or something else, they say this is from You, so we were afflicted with this affliction because we left our religion and followed You, thereupon, Allah commanded His Messenger to say to them that all, good and evil, are from Allah and anything that befalls them is according to Allah's decree and destiny for the righteous and the wretched, and for the believer and the disbeliever, and Allah has made the evil and the good as a trial by which He tests His servants as He has stated in Aya (35) of Surat Alanbiyaa "Every soul will taste death, and We test you with evil and with good as a trial, and to Us you will be returned". Then Allah says as a denunciation What is with these people that they could hardly understand any statement?, so they do not understand that good and evil are from Allah, and they said that out of their doubt, ignorance, and deficiency of mind.  

 Allah Almighty says in the next verse (79) "Whatever befalls You of good, it is from Allah, and whatever afflicts You of evil, it is from Yourself, and We have sent You to the people as a Messenger, and Sufficient is Allah as a Witness", that is, Allah addresses His Messenger Muhammad (PBUH) saying whatever good befalls You such as prosperity, health, or safety, then it is from Allah's bounty upon You, He bestows it upon You as a kindness from Him to You, but whatever afflicts You of evil such as hardship, distress, misfortune, or disease, then it is from Yourself by a sin which you have committed, and you were punished for it. Thereupon, Allah assures the hypocrites, who claimed that any evil befalls them is from Allah's Messenger (PBUH) as mentioned in the previous verse, that the good is from Allah, and the evil is from Allah as a recompense of what their hands had earned of evil deeds. Then Allah confirms that He has sent His Messenger Muhammad as a Messenger to the people, conveying to them Allah's message, and Sufficient is Allah as a Witness between His Messenger with regard to conveying Allah's message, and the people with regard to accepting Allah's message. 

 Allah Almighty says in the next two verses (80,81) "Whoever obeys the Messenger, then indeed, he has obeyed Allah, and whoever turns away, then We have not sent You over them as a preserver, and they say obedience, but when they go away from You, a group of them spend the night in other than what You say, but Allah records that in which they spend the night, so Turn away from them, and Put Your trust upon Allah, and Sufficient is Allah as a Guardian", that is, Allah assures that whoever obeys the Messenger of Allah (PBUH), then he has obeyed Allah, so Obey His command, and Avoid His prohibition for whatever He commands you to do is Allah's command, and whatever He forbids you from is Allah's prohibition as Allah has stated in Ayat (3,4) of Surat Alnajm "And He does not speak out of desire, it is not but revelation, revealed", but whoever turns away and disobeys Allah and His Messenger (PBUH), then Allah did not send Him as a preserver over them, so He is not in charge to preserve their deeds, He is a warner informing them what He was sent with, and upon Allah is their reckoning. Then Allah tells about the hypocrites who declare the opposite of what they conceal, where they show obedience and approval when they are with the Messenger of Allah (PBUH), but when they depart from Him, a group of them conspires at night to do other than what Allah's Messenger commanded them to do, but Allah knows what they declare and what they conceal, so He knows what they conspired at night in terms of disobeying Allah's Messenger even if they show obedience and approval, and He records what they conspired against in the records of their deeds in order to recompense them for it, thereupon, Allah commanded His Messenger to turn away from these hypocrites; For their reckoning is upon Allah and they will not harm His Messenger in anything, and commanded Him to put His trust upon Allah in all of His affairs and conditions, and Allah is Sufficient as a Guardian for he who puts His trust upon Him and turns to Him.

 Allah Almighty says in the next verse (82) "Then Do they not ponder the Quran?, if it had been from other than Allah, they would surely have found in it much contradictions", that is, Is it that the hypocrites do not understand the Holy Quran and do not ponder the arguments that Allah revealed therein. Assuredly, there is no crookedness, confusion, or contradictions in the Holy Quran, and if the Holy Quran had been from anyone other than Allah, they would surely have found in it much contradictions, so its rulings would be different, its meaning would have contradicted, so it is permissible to ponder the Holy Quran in order to know the consistency of its meanings, the coherence of its rulings, and the support of some of its verses with others, but not to invent contradictions therein, where as narrated by Abdullah bin Umar: "I went to Allah's Messenger (PBUH) in the morning and He heard the voice of two persons who had an argumentation with each other about a verse. Allah's Messenger came to us, and the anger could be seen on His face, then He said indeed, those who were before you were ruined because of their disputation in the Book" (Sahih Muslim 2666). And Allah's Messenger (PBUH) said in narration of Jundab bin Abdullah: "Recite the Quran as long as your are in agreement as to its interpretation, but when you find differences regarding its interpretation, then you should stop reciting it" (Sahih Albukhari 7364). 

 Allah Almighty says in the next verse (83) "And when there comes to them a matter of the security or the fear, they spread it around, but if they had referred it to the Messenger and to those in authority among them, then those who investigate it from among them would surely have known it, and if not for the bounty of Allah upon you and His mercy, you would have followed Satan except for a few", that is, the hypocrites used to spread the news out before verifying it, and it may not be true, so when there comes to them a matter of the security of Muslims such as victory over their enemy, or a matter of fear of Muslims such as defeating from their enemy, they spread it out, and speak about it before they know its reality, and as narrated by Abu Hurayrah that the Prophet (PBUH) said: "It is enough falsehood for a man to relate everything he hears" (Sunan Abu Dawood 4992), and the Prophet (PBUH) said in narration of Ali: "Whoever narrates a Hadith from Me thinking it to be false, then he is one of the two liars (The one who invents the lie or the one who spread it around)" (Sunan Ibn Majah 38). 

 And Allah assures that if they had not spread it out, but rather, they had referred the news to the Messenger of Allah (PBUH), so He is the one who divulges it, or they had referred it to those in authority among them like the ruler or the Imam, then those who investigate the news from among them would surely have known it, so they would have verified the news from its true source and then they would have known what should be divulged and what should be concealed, and they would have declared it if it is true and concealed it if it is false, and as narrated by Umar bin Alkhattab that when he heard that the Messenger of Allah (PBUH) had divorced His wives, he entered the mosque and found people striking the ground with pebble-sand saying Allah's Messenger has divorced His wives, then he sought permission to enter upon Allah's Messenger three times in order to verify the news, and he said to Allah's Messenger Have You divorced them?, the Messenger of Allah said no, then Umar went to the mosque and stood at its door and called out at the top of his voice that the Messenger of Allah has not divorced His wives, so this Aya was revealed And when there comes to them a matter of the security or the fear, they spread it around, but if they had referred it to the Messenger and to those in authority among them, then those who investigate it from among them would surely have known it, and Umar added, and it was I who investigate this matter" (Sahih Muslim 1479). Then Allah assures the believers that if not for the bounty of Allah upon them and His mercy, they would have followed Satan except for a few, so if not for Allah's bounty and mercy, they would be like the hypocrites who followed the footsteps of Satan except for a few from among the believers, and then they would spread the news out without knowledge.      

 Allah Almighty says in the next verse (84) "So Fight in the way of Allah, You are not responsible except for Yourself, and Incite the believers that perhaps Allah will restrain the might of those who disbelieve, and Allah is Stronger in might and Stronger in punishment", that is, Allah commanded His Messenger Muhammad (PBUH) to fight in His way those who disbelieve and oppose Allah and His Messenger, and Allah assured Him that He is not responsible except for Himself, so He is only responsible for what He has been assigned to of fighting the enemy of Allah not for others, and Allah commanded Him to encourage the believers to fight in the way of Allah, and Allah's Messenger (PBUH) often encouraged them to fight in the way of Allah, where as narrated bu Abu Ayyub that the Messenger of Allah (PBUH) said: "A journey undertaken in the morning or evening in the way of Allah is better than that upon which the sun rises or sets" (Sahih Muslim 1883), and Allah's Messenger said in narration of Abu Sa'id Alkhudri: "O Abu Sa'id! Whoever accepts Allah as his Lord, Islam as his religion, and Muhammad as his Messenger necessarily is entitled to enter Paradise, Abu Sa'id wondered at it and said Messenger of Allah! Repeat if for me, He did that and said there is another act which elevates the position of a man in Paradise to a grade one hundred, and the elevation between one grade and the other is equal to the height of the heaven from the earth, he said What is that act?, He (PBUH) said Jihad (Fighting) in the way of Allah, Jihad in the way of Allah" (Sahih Muslim 1884). And Allah commanded His Messenger to encourage the believers to fight in His way that perhaps He will restrain the might of the disbelievers, and Allah is Stronger in might and Stronger in punishment, so He will grant victory to the Muslims over them, and will take revenge on them in the worldly life and the Hereafter. 

 Allah Almighty says in the next verse (85) "Whoever intercedes a good intercession will have a share of it, and whoever intercedes an evil intercession will have a portion of it, and Allah is a Keeper over everything", that is, Allah urges the believers to be merciful to one another, to meet people's needs, to cooperate in righteousness and piety not in sin and aggression, and to intercede for one another in truth and justice, so Allah urges the Muslim to seek his Muslim brother's need as long as it is not a sin or a violation of the limits of Allah saying whoever intercedes a good intercession in the matter of obedience and righteousness will have a share of the reward of it, but whoever intercedes an evil intercession in the matter of sins and disobedience will have a portion of its recompense, and as narrated by Abu Musa: "Whenever a beggar came to Allah's Messenger (PBUH) or He was asked for something, He used to say Help and Recommend him, and you will receive the reward for it, and Allah will bring about what He will brought through His Prophet's tongue" (Sahih Albukhari 1432). Then Allah assures that He is a Keeper over everything, so He preserves your deeds, and He will recompense you on the day of resurrection for what you earned in the worldly life of good and evil.    

 Allah Almighty says in the next two verses (86,87) "And when you are greeted with a greeting, then Greet with one better than it or Return it, indeed, Allah is an Accountant over everything, Allah, there is no God but He, He will surely gather you to the day of resurrection, about which there is no doubt, and Who is more truthful than Allah in statement?", that is, Allah addresses the believers saying if you are greeted with a greeting of the Muslims, then Greet with a greeting better than it or return the greeting as it is, as you were greeted. And the greeting of Islam is Alsalamuo alaiykum: peace be upon you, where as narrated by Abu Hurayrah that the Prophet (PBUH) said: "Allah created Adam in his picture, sixty cubits in height, when He created Him, He said Go and Greet that group of Angels sitting there, and Listen what they will say in reply to you for that will be your greeting and the greeting of your offspring, Adam said Alsalamuo alaiykum "Peace be upon you", they replied Alsalamuo alaika wa rahmatuo Allah "Peace be upon you and the mercy of Allah", so they increased Wa rahmatuo Allah, the Prophet added, so whoever will enter Paradise will be of the shape and picture of Adam since then the creation of human beings is being diminished continuously to the present time" (Sahih Albukhari 6227). Thereupon, if you are greeted with Alsalamuo alaiykum, then Return it with one better than it, which is Alsalamuo alaiykum wa rahmatuo Allah: Peace be upon you and the mercy of Allah, and if you are greeted with Alsalamuo alaiykum wa rahmatuo Allah, then Return it with one better than it, which is Alsalamuo alaiykum wa rahmatuo Allahi wa barakatuh: Peace be upon you and the mercy of Allah and His blessings.

 So returning the greeting is obligatory, and it is Sunnah to begin with greeting the Muslims, where as narrated by Abu Hurayrah that the Messenger of Allah (PBUH) said: "You shall not enter Paradise as long as you do not affirm belief, and you will not believe as long as you do not love one another, Should I not direct you to a thing that if you do it, you will love each other, Spread salutation of peace amongst you: Alsalamuo alaiykum" (Sahih Muslim 54), and as narrated by Abdullah bin Amr: 'A man asked the Messenger of Allah (PBUH) What aspect of Islam is best?, He replied that you should provide food and greet with peace both those you know and those you do not know" (Sunan Abu Dawood 5194), and Allah's Messenger (PBUH) said in narration of Abu Hurayrah: "The riding one should greet the walking one, and the walking one should greet the sitting one, and the small number of persons should greet the large number of persons" (Sahih Albukhari 6232).

 But it is not permissible to begin with greeting to the people of the Book from among the Jews and the Christians or begin with greeting to the disbelievers, where as narrated by Abu Hurayrah that Allah's Messenger (PBUH) said: "Do not greet the Jews and the Christians before they greet you, and when you meet anyone of them on the roads, then Force him to go to the narrowest part of it" (Sahih Muslim 2167), and if they began with greeting, then Return the greeting with Wa alaiyka: and upon you, as narrated by Abdullah bin Umar that Allah's Messenger (PBUH) said: "When the Jews greet you, they usually say Alsamuo alaiykum: death be upon you, so you should say wa alaiykum: and upon you" (Sahih Albukhari 6257), as as narrated by Aisha: "A group of Jews came to Allah's Messenger (PBUH) and said Alsamuo alaiykum: death be upon you, and I understood it and said to them Alaiykum alsamuo wa al-la'nah: death and the curse be upon you, Allah's Messenger said Be calm O Aisha! Indeed, Allah loves that one should be kind and lenient in all matters, I said O Allah's Messenger! Haven't You hear what they have said, Allah's Messenger said I have said Wa alaiykum: and upon you" (Sahih Albukhari 6256). Then Allah assures that He is an Accountant over everything, so He is an Accountant over the deeds of His servants, whether it is obedience or disobedience, good or evil, and He will recompense them for their deeds on the day of resurrection, and Allah alone is worthy of worship as there is no God but Him, and Allah swears that He will gather all mankind on the day of resurrection, about which there is no doubt, and it will inevitably happen, and no one is more truthful than Him in His words, news, promise, and threat. 

 Allah Almighty says in the next verse (88) "So What is with you that you are two companies concerning the hypocrites, while Allah has made them fall back for what they earned, Do you wish that you guide those whom Allah has let go astray?, and whoever Allah lets go astray, then You will not find for him a way", that is, the hypocrites, led by Abdullah bin Ubai bin Saloul, remained behind the Messenger of Allah (PBUH) on the battle of Uhud, and departed to Medina, and the companions of Allah's Messenger differed regarding their matter, and were divided into two groups, a group said that we should kill them, and a group said no, where as narrated by Zaid bin Thabit regarding this verse: "Some of the companions of the Prophet (PBUH) returned from the Battle of Uhud, whereupon, the Muslims got divided into two parties, a party said Kill them, and a party said no, so there was revealed "So What is with you that you are two companies concerning the hypocrites", then the Prophet said it (Medina) is Tayyibah (good), it expels the filth as the fire expels the filth of silver" (Sahih Albukhari 4589). So Allah addresses the believers saying So What is with you that you are two companies concerning the hypocrites, while Allah has made them fall back into disbelief for what they earned of hypocrisy, disobedience, and opposing Allah's Messenger, Do you wish that you guide those whom Allah has let go astray from the path of guidance?, and whoever Allah lets go astray, then you will not find for him any way of guidance. 

 Allah Almighty says in the next verse (89) "They wish you would disbelieve as they have disbelieved, so you would be alike, so Do not take from among them allies until they emigrate in the way of Allah, but if they turn away, then Seize them and Kill them wherever you find them and Do not Take from among them any ally or any helper", that is, the hypocrites wish that the believers would disbelieve as they have disbelieved, so they wish the believers to go astray from the path of guidance out of their hatred and enmity towards them, and then the believers and them become alike in disbelief, so Allah forbade the believers from taking allies from among them until they emigrate in the way of Allah, so they depart from their homes to participate in the battles along with Allah's Messenger (PBUH) and the believers, but if they turn away from emigration in the way of Allah, and insist on hypocrisy, then Seize them and Kill them wherever you find them on the earth of Allah, and Do not take from among them any ally or helper who will help you against your enemies from among the disbelievers for they and the disbelievers are alike.

 Allah Almighty says in the next verse (90) "Except for those who join to a people between you and them there is a treaty or those who come to you, their hearts straitened that they fight you or fight their people, and if Allah had willed, He would surely have given them authority over you, and they would have fought you, so if they withdraw from you and do not fight you and offer the peace to you, then Allah has not made for you any way against them", that is, Allah has commanded the believers to kill the hypocrites if they turned away and showed disbelief, but He has made an exception for the hypocrites who take refuge in a people between the Muslims and them there is a treaty, so if they entered among them and were satisfied with their rule, then Do not kill them, and Make their rule like the rule of those between you and whom there is a treaty. And Allah has made an exception for those who come to the Muslims, their hearts straitened that they fight the Muslims or fight their people for they hate to fight the Muslims and it is not easy for them to fight their people, so they neither with Muslims nor against them, and if Allah had willed, He would surely have given these hypocrites authority over the Muslims, and they would have fought them along with their enemies from among the disbelievers, but Allah withheld their hands from the believers out of Allah's kindness and mercy to the believers, then Allah assures that if they withdraw from the believers, do not fight them, and offer the peace and surrender to them, then Allah has not made for the believers any way against them, so Allah did not make for the believers a means of killing, captivity, or spoils against their lives, their offspring, their women, or their wealth.

 Allah Almighty says in the next verse (91) "You will find others who wish that they be secure from you, and they be secure from their people, every time they are returned to the trial, they fall back into it, so if they do not withdraw from you, or offer the peace to you, or withhold their hands, then Seize them and Kill them wherever you find them, and those, We have made for you against them a clear authority", that is, Allah tells about the hypocrites who show belief to Allah's Messenger (PBUH) and His companions so that they may feel secure from them with regard to their lives, their offspring, their women, and their wealth, but at the same time, they show disbelief to the disbelievers, and worship what they worship so that they may feel secure from them, whenever their people call them to disbelief, they returned to it, and became polytheists like them, so you will find those who show you belief to feel secure from you, but if a trial arises for them, they will be with the disbelievers against you, so Allah commanded the believers to seize them and kill them wherever they find them if they did not withdraw from the believers, did not offer the peace to them, and did not withhold their hands from fighting them, and Allah has made a clear authority and argument for the believers over those who wish to obtain security from the believers and from their people at the same time, so the believers have the right to kill them, and they deserve killing for their hypocrisy and disbelief.

 Allah Almighty says in the next verse (92) "And it is not for a believer to kill a believer except by mistake, and whoever kills a believer by mistake, then a freeing of a believing neck, and a blood money, delivered to his family unless they give charity, but if he was from a people hostile to you, and he is a believer, then a freeing of a believing neck, and if he was from a people between you and them there is a treaty, then a blood money, delivered to his family, and a freeing of a believing neck, and whoever does not find, then fasting for two consecutive months, a repentance from Allah, and Allah is All-Knower, All-Wise", that is, Allah assures that it is not for a believer to kill a believer except by mistake, without the intention of killing, such as beating that led to death, killing a person instead of another one, or in an accident, and Allah has made the expiation of killing a person by mistake, and it varies depending on the condition of the murdered, so if the murdered is a believer from among the Muslims, then the murderer has to free a believing slave who bears witness that there is no God but Allah and that Muhammad is the Messenger of Allah, where as narrated by Mu'awiyah bin Alhakam Alsulami: "I had a slave girl who tended goats by the side of Uhud and Juwwaniya, one day I happened to pass that way and found that a wolf had carried a goat from her flock. I am after all a man from the posterity of Adam, I felt sorry as they feel sorry, so I slapped her, I came to the Messenger of Allah, and He felt this act as something grievous, I said Messenger of Allah! Should I not grant her freedom?, He said Bring her to Me, so I brought her to Him, He said to her Where is Allah?, she said He is in the Heaven, He said Who am I?, she said You are the Messenger of Allah, He said Grant her freedom, she is  a believing woman" (Sahih Muslim 537).

 So the expiation of killing a believer by mistake is freeing a believing slave, in addition to a blood money to be paid to his family, and Allah's Messenger (PBUH) has judged that one hundred she-camels should be paid as a blood money to the family of the dead person, where as narrated by Alqasim bin Rabi'ah that the Messenger of Allah (PBUH) said: "The accident that resembles on purpose, meaning killing with a stick or a whip, one hundred camels of which forty with their young in their wombs" (Sunan Alnasai 4800). And the Messenger of Allah has delivered one hundred she-camels to the family of Abdullah bin Sahl who was killed in Khaibar as narrated by Sahl bin Hathamah from the elders of his people: "Abdullah bin Sahl and Muhayyisah set out for Khaibar because of some problems that had arisen, someone came to Muhayyisah and told him that Abdullah bin Sahl had been killed and thrown into a pit or a well in Khaibar, he came to the Jews and said By Allah! You killed him, they said By Allah! We did not kill him, then he went back to his people and told them about that, then he and his brother Huwayyisah, who was older than him, and Abdu-Rahman bin Sahl came to Allah's Messenger (PBUH), Muhayyisah who was the one who had been at Khaibar went and he began to speak, but the Messenger of Allah said Let the elder speak first, so Huwayyisah spoke, the Messenger of Allah said either they (the Jews) will pay the blood money for your companion or war will be declared on them, the Messenger of Allah sent a letter to that effect and they wrote back saying By Allah! We did not kill him, the Messenger of Allah said to Huwayyisah, Muhayyisah, and Abdu-Rahman Will you swear an oath establishing your claim to the blood money of your companion?, they said no, He said Should the Jews swear an oath for you?, they said they are not Muslims, so the Messenger of Allah paid the blood money Himself, and He sent one hundred she-camels to them and some of them entered the house, Sahl said a red she-camel from among them kicked me" (Sunan Abu Dawood 2677). Thereupon, the blood money of the murdered is one hundred she-camels, but if the she-camels are not available, their value will be estimated, and the blood money will be paid in coins, silver, or gold. And the blood money must be paid by Alaqilah, who are the relatives of the murderer from his father's side, where as narrated by Almughirah bin Shu'bah: "The Messenger of Allah (PBUH) ruled that the blood money must be paid by Alaqilah" (Sunan Ibn Majah 2633).   

 The blood money is obligatory on the murderer unless the heirs and the guardians of the murdered give it in charity and exempt the murderer from the blood money imposed on him, and then he must free a slave only. But if the murdered is a believer, and he belongs to a people who are in war with Muslims, then his people are not entitled to blood money lest the blood money would be a mean by which they gain strength over the Muslims, but the murderer must free a believing slave, and nothing else, and if the murdered was from a people between the Muslims and them there is a treaty, then his people are entitled to a blood money, and the murderer must free a believing slave, whether the murdered was a believer or not. And whoever does not find the means to free a believing  slave, then he must fast for two consecutive months without breaking the fast even for one day, and if he breaks the fast without any excuse, then he must begin the fast for tow consecutive months again, and not count what he has fasted before, and that is a repentance from Allah for he who kills a soul by mistake and he does not find means to free a believing slave, and Allah is All-Knower of His creation, All-Wise who manages His creation with wisdom in His laws and destiny, so He does not place on them any hardship.

 Allah Almighty says in the next verse (93) "And whoever kills a believer intentionally, his recompense is Hellfire, abiding therein, and Allah has become angry with him, and He has cursed him and He has prepared for him a great punishment", that is, it is not permissible for a believer to kill his fellow believer in any way, but it is permissible to shed a Muslim's blood in three cases, if one of them happens, it is not permissible for anyone to kill him, but that is to the Imam or those in authority, where as narrated by Abdullah bin Mas'ud that the Messenger of Allah said: "It is not permissible to take the life of a Muslim who bears witness that there is no God but Allah and that I am the Messenger of Allah but in one of three cases the married adulterer, a life for a life, and the deserter of his religion, abandoning the community (of Muslims)" (Sahih Muslim 1676). Killing intentionally the soul which Allah has forbidden is a great sin, and it is the first judgment in which the servants will be judged on the day of resurrection, where as narrated by Abdullah bin Mas'ud that Allah's Messenger (PBUH) said: "The first thing that will be decided among people on the day of resurrection will pertain to bloodshed" (Sahih Muslim 1678), and as narrated by Abdullah bin Mas'ud that the Prophet (PBUH) said: "A man will come, holding another's man hand, and will say O Lord! This man killed me, Allah will say to him Why did you kill him?, he will say I killed him so that the glory would be to You, He will say it is to Me, then a man will come holding another man's hand, and will say this man killed me, Allah will say to him Why did you kill him?, he will say so that the glory would be to so-and-so, He will say it is not to so-and-so, and the burden of sin will be upon him" (Sauna Alnasai 3997). 

 And Allah's Messenger said in narration of Abu Hurayrah: "All things of a Muslim are inviolable for another Muslim: his blood, his wealth, and his honor" (Sahih Muslim 2564), and Allah's Messenger assures that killing a Muslim intentionally will lead the killer to Hellfire on the day of resurrection as narrated by Alahnaf bin Qais: "I heard Allah's Messenger (PBUH) saying if two Muslims meet each other with their swords, then the killer and the killed one are in the Fire, I said O Allah's Messenger! It is alright for the killer, but what about the killed one, He said he was eager to kill his opponent" (Sahih Albukhari 6875), likewise, it is forbidden to kill a person having a treaty with the Muslims, where as narrated by Abdullah bin Amr that Allah's Messenger (PBUH) said: "Whoever killed a person having a treaty with the Muslims shall not smell the smell of Paradise though its smell is perceived from a distance of forty years" (Sahih Albukhari 3166). 

 Allah has threatened he who kills a believer intentionally that his recompense is Hellfire, abiding therein, and Allah has become angry with him, and He has cursed him, kept him away from His Mercy, and prepared for him a great punishment in Hellfire on the day of resurrection, therefore, Allah has made an expiation for killing by mistake as mentioned in the previous verse, but He did not make any expiation for he who kills a believer intentionally, and as narrated by Umm Aldarda' from Abu Aldarda': ''I heard the Messenger of Allah (PBUH) as saying it is hoped that Allah may forgive every sin except in the case of one who dies a polytheist, or one who kills a believer intentionally" (Sunan Abu Dawood 4270). And as narrated by Sa'id bin Jubair: "The people of Kufa disagreed about the above verse, so I went to Ibn Abbas and asked him about it, he said And whoever kills a believer intentionally, his recompense is Hellfire was revealed last of all and nothing abrogates it" (Sahih Albukhari 4590).

 And as narrated by Sa'id bin Jubair from Ibn Abbas: "This verse was revealed in Mecca "And those who do not invoke another god along with Allah, and they do not kill the soul which Allah has forbidden except by right", up to Allah's saying humiliated (Surat Alfurqan Ayat 68,69), thereupon, the polytheists said Islam is of no avail to us for we have made rival to Allah, and we killed the soul which Allah has forbidden to do, and we committed debauchery, so it was that Allah, the Exalted and Gracious revealed this verse "Except he who repents and believes and does righteous deeds" up to the end of the verse (Surat Alfurqan Aya 70), Ibn Abbas said but as for he who enters the fold of Islam and understands its commands, and then kills a soul, then there is no repentance for him" (Sahih Muslim 3023 d). And as narrated by Amr bin Dinar from Ibn Abbas that Allah's Messenger (PBUH) said: "On the day of resurrection, the murdered will come with the murderers forelock and his head in his hand, and his jugular vein flowing blood saying O Lord! This one killed me until he comes close to the Throne, so they mentioned repentance to Ibn Abbas, and he recited And whoever kills a believer intentionally, his recompense is Hellfire, he said this Aya was not abrogated nor replaced, so from where is his repentance" (Jami' Altirmidhi 3029).

 Allah Almighty says in the next verse (94) "O you who have believed! When you go forth in the way of Allah, then Investigate and Do not say to the one who gives you the greeting of peace, you are not a believer, seeking the gain of the worldly life for with Allah there are many spoils, you were like that before, then Allah conferred His favor upon you, so Investigate, indeed, Allah is All-Aware of what you do", that is, Allah addresses the believers saying when you go forth in the way of Allah, so Be careful about killing someone whose matter is confusing to you, and you do not know whether he is a Muslim or not, Do not hasten to kill anyone until you know with certainty that he is an enemy to you, and Do not say to the one who gives you the greeting of peace you are not a believer, so Do not deny the faith from he who surrenders to you, does not fight you, and shows you that he is of your religion, seeking the adornment and the goods of the worldly life, and desiring to make it lawful for you to take his wealth that you found with him, for with Allah there are abundant blessings and provision for you, and that is better for you, and as narrated by Ibn Abbas: "A man from Banu Sulaim who had some sheep with him passed by some of the companions of the Messenger of Allah (PBUH), He gave Salam (The greeting of peace) to them, and they said he did not give Salam except to protect himself, so they attacked him, killed him, and took his sheep, they went to Allah's Messenger with them, and Allah, the Most High revealed O you who have believed! When you go forth in the way of Allah, then Investigate and Do not say to the one who gives you the greeting of peace, you are not a believer" (Jami' Altirmidhi 3030).

 Then Allah reminds the believers that they were like that before when they were hiding their faith from the polytheists of Quraish, but Allah has conferred His favor upon them and supported them with His victory, and as narrated by Sa'id bin Jubair from Ibn Abbas that the Messenger of Allah (PBUH) said to Almiqdad: "If a faithful believer conceals his faith from a disbelieving people, and then when he declares his faith, you kill him, Remember that you were also concealing your faith in Mecca before" (Sahih Albukhari 6865). Then Allah commanded the believers again to investigate and not to kill the one whose Islam is confusing to them, for perhaps Allah has conferred His favor upon him the same way He has conferred His favor upon them, and guided him to the same faith to which He guided them, and Allah is All-Aware of what His servants do of good or evil, and nothing of their deeds is hidden from Him.

 Allah Almighty says in the next two verses (95,96) "Not equal are those who sit from among the believers other than those who are disabled, and those who strive in the way of Allah with their wealth and their lives, Allah has preferred those who strive with their wealth and their lives over those who sit by degrees, and Allah has promised the best for all, and Allah has preferred those who strive over those who sit with a great reward, degrees from Him and forgiveness and mercy, and Allah is All-Forgiving, Most Merciful", that is, Allah assures that those who remain behind the believers, preferring sitting in their homes over striving in the way of Allah (Jihad) and the hardship of meeting the enemies of Allah except for those who have an excuse that prevents them from participating in Jihad in the way of Allah such as blindness, lameness, or any inability that prevents them from Jihad in the way of Allah, are not equal to those who strive in the way of Allah with their wealth and their lives in order to support the religion of Allah, and as narrated by Sa'd bin Sahl Alsa'idi: "I saw Marwan bin Alhakam sitting in the mosque, so I went over to him until I sat next to him, he informed us that Zaid bin Thabit informed him that the Prophet (PBUH) dictated Not equal are those who sit from among the believers, and those who strive in the way of Allah, he said so Ibn Umm Maktum came and he was dictated to me that, he said O Messenger of Allah ! If I were capable of Jihad, then I would participate in Jihad, and he was a blind man, so Allah revealed to His Messenger while His thigh was against my thigh, and it became so heavy that I was worried it was about to fracture my thigh, then he was relieved of it, so Allah had revealed to Him Other than those who are disabled" (Jami' Altirmidhi 3033), and as narrated by Meqsam from Ibn Abbas: "Not equal are those who sit from among the believers is about the Battle of Badr and those went out for Badr" (Sahih Albukhari 4595). Then Allah assures that He has preferred those who strive with their wealth and their lives over those who sit by degrees except for those who are disabled, for they will share with those who strive in the way of Allah the reward, where as narrated by Jabir: We were with the Prophet (PBUH) in an expedition, He said there are some people in Medina, they are with you whenever you cover a distance or cross a valley, they have been detained by illness, and in another narration of Ala'mash, He (PBUH) said they will share with you the reward" (Sahih Muslim 1911 a, 1911 b). 

 And Allah has promised the best which is Paradise for all, and Allah has preferred those who strive in His way with their wealth and their lives over those who sit and remain behind the believers without an excuse with a great reward which is degrees in Paradise, and as narrated by Abu Sa'id Alkhudri that the Messenger of Allah (PBUH) said to him: "Abu Sa'id! Whoever accepts Allah as his Lord, Islam as his religion, and Muhammad as his Messenger is necessarily entitled to enter Paradise, Abu Sa'id wondered at it and said Messenger of Allah! Repeat it for me, He did that, and said there is another act which elevated the position of a man in Paradise to a degree one hundred, and the elevation between one degree and the other is equal to the height of the heaven to the earth, Abu Sa'id said What is that act?, He (PBUH) replied Jihad in the way of Allah" (Sahih Muslim 1884), and Allah will grant those who strive in His way forgiveness of their sins, and mercy from Allah for what they have done in His way, and Allah is All-Forgiving, Most Merciful to His servants, so He will forgive those who strive in His way, and bestow His blessing upon them, and Allah will forgive all sins of the martyr except debt, where as narrated by Abu Qatadah: "The Messenger of Allah (PBUH) stood among them to deliver His sermon in which He told them that Jihad in the way of Allah and belief in Allah are the most meritorious of acts, a man stood up and said Messenger of Allah! Do You think that if I am killed in the way of Allah, my sins will be blotted out from me?, the Messenger of Allah said yes, in case you are killed in the way of Allah and you were patient and sincere and you always fought facing the enemy, never turning your back upon him, then He added What you have said?, he asked again Do Yo think that if I am killed in the way of Allah, all my sins will be blotted out from me?, the Messenger of Allah said yes, if you were patient, and sincere and always fought facing the enemy, and never turning your back upon him except debt, Gabriel has told Me this" (Sahih Muslim 1885).

 Allah Almighty says in the next three verses (97-99) "Indeed, those whom the Angels take in death while wronging themselves, they will say In what were you?, they will say we have been deemed weak in the earth, they will say Was not the earth of Allah spacious for you to emigrate therein, so those are the ones whose abode is Hellfire, and evil it is as a fate, except for those who have been deemed weak among the men, the women and the children who are not able to a plan, nor are they directed to a way, so those, perhaps that Allah will pardon them, and Allah is Oft-Pardoning, All-Forgiving", that is, those whom the Angels take in death while they are wronging themselves with abandoning the immigration from the land of polytheism and disbelief, and supporting the polytheists against the Muslims, the Angels will say to them as a reprimand In what were you?, Were you among the companions of Allah's Messengers (PBUH) or Were you among the polytheists?, so Why did you stay here and leave emigration?, but they will present a weak excuse and argument by saying we have been deemed weak in the land of Mecca, so the polytheists of Mecca make us weak because of their large number and strength, and we were unable to leave the land, but the Angels will say to them Wasn't the land of Allah vast, so you emigrated to it?, so Why did you not leave your land and your homes and depart from those who prevent you from believing in Allah and following His Messenger to another land in which you worship Allah alone and follow His Messenger?, thereupon, Allah assures that Hellfire will be their abode on the day of resurrection, and evil it is as a fate and a final return.

 And as narrated by Muhammad bin Abdu-Rahman Abu Alaswad: "The people of Medina were forced to prepare an army, and I were enlisted in it, then I met Ikrimah, the freed slave of Ibn Abbas, and informed him about it, and he forbade me strongly to do so, and then said Ibn Abbas informed me that some Muslim people were with the pagans, increasing the number of the pagans against Allah's Messenger (PBUH), an arrow used to be shot which would hit one of them and kill him, or he would be struck and killed, so Allah revealed Indeed, those whom the Angels take in death while wronging themselves" (Sahih Albukhari 4596). Thereupon, he who resides among the polytheists and he is not able to establish the religion of Allah while he is able to emigrate, then he has wronged himself and committed a great sin, where as narrated by Sumurah bin Jundab that the Messenger of Allah (PBUH) said: "Anyone who associates with a polytheist and lives with him, then he is like him" (Sunan Abu Dawood 2787). But Allah has made an exception for those who have been deemed weak among the old men, the old women and the young boys and girls, and made an excuse for these people to abandon emigration because they were not able to escape from the polytheists and were not able to a plan, nor are they directed to a way if they are able to emigrate, and Allah's Messenger Muhammad (PBUH) used to call upon Allah to save the oppressed Muslims from the hands of the polytheists of Mecca, and Ibn Abbas and his mother were among those whom Allah has excused as shown above in Aya (75). Then perhaps that Allah will pardon the oppressed Muslims for the excuse they are in while they are believers, so He will be Gracious to them when they abandon emigration since they did not abandon it out of choice or out of preference for the land of disbelief over the land of belief, and Allah is Oft-Pardoning, All-Forgiving, so He pardons the sins of His servants and forsake punishing them out of His grace and generosity.

 Allah Almighty says in the next verse (100) "And whoever emigrates in the way of Allah will find on the earth many places of refuge, and abundance, and whoever leaves his home as an emigrant to Allah and His Messenger, then the death overtakes him, then indeed, his reward has become incumbent upon Allah, and Allah is All-Forgiving, Most Merciful", that is, Allah urges the believers to emigrate from the land of disbelief and separate from the polytheists and assures them that wherever the believer goes, he will find a refuge in which he will fortify himself saying whoever emigrates in the way of Allah will find on the earth many places of refuge and abundance in provision, so he protects himself from misguidance, distress, and poverty, and turns to guidance, relief, and wealth. Then Allah assures that whoever leaves his home as an emigrant to Allah and His Messenger, then the death overtakes him, then indeed, his reward has become incumbent upon Allah, so the reward of his emigration and leaving the home and the tribe is incumbent upon Allah and He will reward him with the best reward on the condition that his emigration is purely to Allah and His Messenger not to any worldly gain, and Allah's Messenger (PBUH) said in narration of Umar bin Alkhattab: "Actions are to be judged only by intentions, and a man will have only what he intended, when one's emigration is to Allah and His Messenger, then his emigration is to Allah and His Messenger, but he whose emigration is to a worldly end at which he aims or to a woman whom he marries, then his emigration is to that for which he emigrated" (Sunan Abu Dawood 2201). And Allah is All-Forgiving, Most Merciful to those who repent, believe, and do righteous deeds.

 Allah Almighty says in the next verse (101) "And when you travel throughout the earth, then there is no blame upon you that you shorten the prayer if you fear that those who disbelieve may harm you, indeed, the disbelievers are a clear enemy to you", that is, at the beginning of Islam after the Hijra, most of the travels of the Muslims were fraught with danger, whether their travel was for an invasion or something else, where most of the tribes were at war with the Muslims, so Allah has permitted the believers to shorten the prayers while traveling throughout the land if they fear that the disbelievers will harm them while they are paying, so they will kill or capture them, or they will prevent them from preforming the prayer out of their enmity and hatred to the believers as they are a clear enemy to them. And after the spread of Islam and the security of its people, the rule of this verse remained in effect, and shortening the prayer became permissible in any travel, where as narrated by Ya'la bin Umayyah: "I asked Umar bin Alkhattab Allah says "That you shorten the prayer if you fear that those who disbelieve may harm you", while the people are safe, so Umar said I wondered about that just as you have wondered, so I mentioned that to the Messenger of Allah (PBUH) and He said it is charity which Allah has given to you, so Accept his charity" (Jami' Altirmidhi 3034). Thereupon, Allah has permitted shortening the prayer in this verse when travel is combined with fear, but shortening the prayer while traveling without fear is a Sunnah, not an obligation, where as narrated by Ibn Umar: "When the Messenger of Allah (PBUH) went out from this city (Medina), He did not perform more than two Rak'ahs until He returned" (Sunan Ibn Majah 1067).

 There is no specific period for shortening the prayer while traveling, and Allah's Messenger (PBUH) shortened the prayer for ten days and for nineteen days, so the companions of Allah's Messenger did not exceed nineteen days of shortened prayers, then they performed the prayers in full if their travel exceeds nineteen days, where as narrated by Yahya bin Abi Ishaq from Anas bin Malik: "We went out from Medina to Mecca with the Messenger of Allah (PBUH), and He prayed two Rak'ahs at each time of prayer till we returned to Medina, I said How long did He stay at Mecca, he said for ten days" (Sahih Muslim 693), and as narrated by Ibn Abbas: "The Prophet (PBUH) once stayed for nineteen days and prayed shortened prayers, so when we traveled for nineteen days, we used to shorten the prayer, but if we traveled for a longer period, we used to offer the full prayer" (Sahih Albukhari 1080). Likewise, there is no specific distance for shortening the Prayer as Allah's Messenger (PBUH) shortened the prayer in Dhul-Hulaifa, which is only six miles from Medina, where as narrated by Anas bin Malik: "The Messenger of Allah prayed Dhuhr prayer (Noon) at Medina four Rak'ahs, and He offered Asr prayer (Afternoon) at Dhul-Hulaifa two Rak'ahs" (Sahih Muslim 690).

 Although shortening the prayer while traveling is Sunnah of the Prophet (PBUH), but the Prophet did not blame Aisha, may Allah be pleased with her, when she performed the prayer in full while traveling to Mecca, where as narrated by Aisha that: "She performed Umrah with the Messenger of Allah (PBUH), travelling from Medina to Mecca, then when she came to Mecca, she said O Messenger of Allah! May my father and my mother be ransomed for You, You shortened Your prayer, and I offered them in full, and You did not fast and I fasted, He said well done O Aisha, and He did not criticize me" (Sunan Alnasai 1456). And Uthman, may Allah be pleased with him, prayed the prayer in full while traveling, where as narrated by Abdullah bin Umar: "I offered the prayer with the Prophet (PBUH), Abu Bakr, and Umar at Mina two Rak'ahs, and with Uthman  at the beginning of his caliphate, but later on he started praying the full prayer" (Sahih Albukhari 1082), and as narrated from Ibrahim: "I heard Abdul-Rahman bin Yazeed as saying Uthman led us four Rak'ahs of prayer at Mina, it was reported to Abdullah bin Mas'ud and he recited inna le-llahi wa inna elaiyhi raje-uon: indeed we are to Allah, and to Him shall we return, and then he said I prayed with the Messenger of Allah (PBUH) at Mina two Rak'ahs of prayer, I prayed along with Abu Bakr Alsiddiq two rak'ahs of prayer at Mina, and I prayed along with Umar bin Alkhattab two Rak'ahs of prayer at Mina, I wish I had my share of the two rak'ahs acceptable for the four Rak'ahs" (Sahih Muslim 695).

 So shortening the prayer is permissible in travel, whether the travel is combined with fear or not, and it is permissible only in the prayers of four Rak'ahs such as Dhuhr prayer (Noon), Asr prayer (Afternoon), and Ishaa prayer (Evening), but as for Fajr prayer (Dawn) and Maghrib prayer (Sunset), there is no shortening of them, and if the traveler prays behind a resident Imam, he prays the prayer in full with the Imam, and does not shorten the prayer except when he is praying alone, or in congregational prayer (Jama'ah) with the travelers, and as narrated by Ibn Umar that when he prayed with the Imam while traveling, he prayed four Rak'ahs, but when he prayed alone, he prayed two rak'ahs (Sahih Muslim 694 c), and as narrated by Musa bin Salamah Alhudhali: "I asked Ibn Abbas How should I pray when I am in Mecca, and when I do not pray along with the Imam, he said two Rak'ahs is the Sunnah of Abu-Alqasim (Muhammad PBUH)'' (Sahih Muslim 688). 

 Allah Almighty says in the next two verses (102,103) "And when You are among them and lead the prayer for them, then Let a group of them stand with You and Let them take their arms, and when they have prostrated, Let them be behind you, and Let come forward other group which has not prayed and Let them pray with You, and Let them take their precautions and their arms, those who disbelieve wish that you would neglect your arms and your luggage, so they could come down upon you in one attack, but there is no blame upon you if there was with you any harm of rain or you are ill that you put down your arms, and Take your precautions, indeed, Allah has prepared for the disbelievers a humiliating punishment, and when you have finished the prayer, then Remember Allah while standing, sitting, or on your sides, but when you are secure, then Establish the prayer, indeed, the prayer is upon the believers a decree of specified times", that is, Allah made it clear that the prayer is not waived due the excuse of travel or the excuse of Jihad and fighting the enemy, but rather, Allah permitted it to be shortened during travel and Jihad in the way of Allah, and Allah ordered His Messenger Muhammad (PBUH) to perform the prayer of fear (Salat Alkhawf) in a way different from the usual way of prayer. There are many ways of the prayer of fear, sometimes they pray in congregation behind the Imam, sometimes the battle rages, so they are unable to pray in congregation, and they pray individually, facing the Qiblah or not, walking or riding as Allah has stated in Aya (239) of Surat Albaqarah, and sometimes they shortened the prayer and sometimes they pray it in full. 

 Allah commanded His Messenger Muhammad (PBUH) to divide His companions into two parts when He leads them in the prayer of fear, then a group of them stand with Him in the prayer and take their arms with them such as their swords and daggers, and the second group guard them when they have prostrated, then the first group goes back, and the second group who has not prayed advances and prays with the Prophet, taking their precautions and their arms, and Allah commanded them to take their precautions and their arms so that they will be ready to take their arms when they need them without any effort for the disbelievers wish that the believers would neglect their arms and their luggage, so they could come down upon them in one attack while they are praying.

 Allah's Messenger (PBUH) prayed the prayer of fear in more than one way in different battles, investigating what is most effective in guarding them as was proven by the companions of Allah's Messenger. Sometimes He prayed one Rak'ah with each group, so He prayed two Rak'ahs and each group prayed behind Him one Rak'ahs only, as narrated by Abu Hurayrah: "The Messenger of Allah (PBUH) halted between Dajnan and Usfan, and the polytheists said these people have a prayer which is more loved to them than their fathers and their children that is Asr prayer, so Gather your forces and Come down upon them in one attack. But Gabriel came to the Prophet and told Him to divide His companions into two halves, and lead them in prayer, and another group stood behind them on guard with their weapons, then the other group came and prayed one Rak'ah with Him, then these people stood guard with their weapons, so each of them performed one Rak'ah while the Messenger of Allah performed two Rak'ahs" (Jami' Altirmidhi 3035). And as narrated by Ibn Abbas; ''Once the Prophet (PBUH) led the fear prayer and the people stood behind Him, He said Takbeer (Allahu Akbar: Allah is the Greatest), and the people said the same, He bowed and some of them bowed, then He prostrated and they also prostrated, then He stood for the second Rak'ah, and those who had prayed the first Rak'ah left and guarded their brothers, the second party joined Him and performed bowing and prostration with him, all the people were in prayer but they were guarding one another during the prayer'' (Sahih Muslim 944).

 At other times, Allah's Messenger prayed one Rak'ah with each group, and He waited for each group of them to pray the second Rak'ah, and thus, He prayed two Rak'ahs, and they also prayed two Rak'ahs, where as narrated by Yazid bin Ruman from Salih bin Khawwat on the authority of one who prayed the prayer of fear with Allah's Messenger (PBUH) at the Battle of Dhat Alriqa', that a group formed a row and prayed along with Him, and a group faced the enemy, He led the group which was along with Him in one Rak'ah, then remained standing while they finished the prayer by themselves, then they departed and formed a row facing the enemy, then the second group came and He led them in the remaining Rak'ah, after which He remained seated while they finished the prayer themselves, He then led them in Tasleem' (Sahih Muslim 842). 

 At other times, Allah's Messenger prayed one Rak'ah with each group, then He finished His prayer, and they prayed the second Rak'ah individually, where as narrated by Shu'ayb: "I asked Alzubair Did the Prophet (PBUH) ever offer the fear prayer?, Alzubair said I was told by Salim that Abdullah bin Umar said I took part in a holy Battle with Allah's Messenger in Najd, we faced the enemy and arranged ourselves in rows, then Allah's Messenger stood up to lead the prayer and one party stood to pray with Him while the other faced the enemy, Allah's Messenger and the former party bowed and performed two prostrations, then that party left and took the place of those who had not prayed, Allah's Messenger prayed one Rak'ah with the later and performed two prostrations and finished His prayer with Tasleem (Salutation), then everyone of them bowed once and performed two prostrations individually" (Sahih Albukhari 942). And as narrated by Nafi': "Whenever Abdullah bin Umar was asked about the prayer of fear (Salat Alkhawf), he said the Imam comes forward with a group of people and leads them in one Rak'ah, while another group from them who has not prayed yet, stay between the praying group and the enemy, when those who are with the Imam have finished their one Rak'ah, they retreat and take the position of those who have not prayed but they will not finish their prayer with Tasleem (Salutation), those who have not prayed come forward to offer one Rak'ah with Imam, then the Imam, having offered two Rak'ahs, finishes his prayer, then each member of the two groups offer the second Rak'ah alone after the Imam has finished his prayer, thus each one of the two groups will have offered two Rak'ahs, but if the fear is too great, they can pray standing on their feet, or riding on their mounts, facing the Qiblah or not, Nafi' added, I do not think that Abdullah bin Umar narrated this except from Allah's Messenger (PBUH)" (Sahih Albukhari 4535).

 At other times, Allah's Messenger prayed the prayer in full, so He did not shorten the prayer and prayed four Rak'ahs, and each group prayed only two Rak'ahs with Him, where as narrated by Abu Salamah bin Abdul-Rahman that Jabir told Him that He had observed the fear prayer with the Messenger of Allah (PBUH), and Allah's Messenger led one of the two groups in two Rak'ahs of prayer, and then led the second group in two Rak'ahs of prayer, so the Messenger of Allah observed four Rak'ahs and led in two Rak'ahs each of the groups'' (Sahih Muslim 843 b), and in narration of Abu Bakrah, Allah's Messenger offered Tasleem between every two Rak'ahs: "The Prophet (PBUH) offered Dhuhr prayer (Noon) in time of fear, some of the people formed a row behind Him, and the other arrayed themselves against the enemy, He led them in two Rak'ahs and then He uttered Tasleem (Salutation), then those who were with Him went away and took the position of their companions before the enemy, then they came and prayed behind Him, He led them in two Rak'ahs and uttered Tasleem, thus, the Messenger of Allah (PBUH) offered four Rak'ahs, and His companions offered two Rak'ahs" (Sunan Abu Dawood 1248).

 But as for the prayer of fear during the outbreak of war and the intensity of the fighting, and fear of the end of the time of prayer, they pray individually however possible, on their feet or riding, facing the Qiblah or not, but if they cannot, then it is permissible to delay the obligatory prayer beyond its due time until the fear disappears and the fighting ends, so they will be safe and able to perform it, where as narrated by Jabir bin Abdullah: "On the day of the Khandaq (Battle), Umar came, cursing the disbelievers of Quraish and said O Allah's Messenger! I have not offered the Asr prayer and the sun has set, the Prophet (PBUH) replied By Allah! I too have not offer the prayer yet, the Prophet then went to Buot-han, then He performed ablution and prayed Asr prayer after the sun has set, and then offered the Maghrib prayer after it'' (Sahih Albukhari 945). 

 Allah commanded the two groups to take their arms in the fear prayer, but He has permitted them to put down their arms if they are harmed by rain or if they are sick, and commanded them to take their precautions, whether they put down their arms or not, so they are commanded to beware of the enemy in all circumstances, as narrated by Ibn Abbas: "Regarding the verse If there was with you any harm of rain or you are ill, it was revealed in connection with Abdul-Rahman bin Awf who was wounded" (Sahih Albukhari 4599). Then Allah assures that He has prepared for the disbelievers a humiliating punishment in Hellfire on the day of resurrection. And Allah addresses the believers saying when you finished the prayer of fear, then Remember Allah in all circumstances, while standing, sitting, or lying on your sides, but when you are secure and your fear has gone, so Perform the prayer as you were commanded in the usual way, indeed, the prayer is upon the believers a decree of specified times, so Perform the obligatory prayer in its prescribed time. 

 Allah Almighty says in the next verse (104) "And Do not weaken in pursuing the people, if you are suffering, then they are suffering as you are suffering, but you expect from Allah that which they do not expect, and Allah is All-Knower, All-Wise", that is, Allah commanded the believers not to be weak in pursuing their enemies, but rather, to be diligent in seeking and fighting them, then Allah assures the believers that if they are suffering from what befalls them of wounds, pain, and killing, their enemies are suffering too from what befalls them of wounds, pain, and killing as they are suffering, but the believers expect from Allah support, victory and reward, while the disbelievers do not hope for any of that, thereupon, Allah urges the believers to be patient in fighting them and elevating the word of Allah, indeed, Allah is All-Knower of His creation, All-Wise who manages His creation with wisdom in His laws and destiny.

 Allah Almighty says in the next three verses (105-107) "Indeed, We have sent down to You the Book in truth so You may judge between the people by that which Allah has shown You, and Do not be for the betrayers an advocate, and Ask forgiveness of Allah, indeed, Allah is All-Forgiving, Most Merciful, and Do not argue for those who deceive themselves, indeed, Allah does not like he who is treacherous, sinful", that is, Allah addresses His Messenger Muhammad (PBUH) saying We have sent to You the Holy Quran in truth so You may judge between the people by what Allah has shown You, whether by a revelation in the Holy Quran or by an inspiration about which there is no text, so Do not be an advocate for the betrayers who betray the Muslims with regard to their lives or their properties, so Do not quarrel on their behalf and Do not defend them, and Ask forgiveness of Allah as it is not permissible to anyone to argue on behalf of another unless he knows that he is right, indeed, Allah is All-Forgiving, Most Merciful for those who repent, believe, and do righteous deeds, and Do not argue for those who deceive themselves by betraying the people and accusing them falsely, indeed, Allah does not like those who are treacherous, sinful, those who used to betray the people and commit the sins that Allah has forbidden.

 Allah Almighty says in the next two verses (108,109) "They hide from the people, but they do not hide from Allah and He is with them when they spend the night in what He does not approve of the word, and Allah is All-Encompassing of what they do, here you are, those who argue for them in the worldly life, but Who will argue with Allah for them on the day of resurrection or Who will be a representative for them?", that is, Allah assures that those who deceive themselves by betraying the people and accusing them falsely hide the betrayal and the disobedience they committed from the people who have no power over them except mentioning them of the heinousness of their action when they become aware of it, but they do not hide from Allah , so He is All-aware of them and nothing of their deeds is hidden from Him, and Allah has more right that they should fear Him and should be ashamed of Him than anyone of His creation, and He is a Witness over them as He is with them when they spend the night saying what He does not approve of the word, so they change the truth and lie about it, thereupon, Allah threatens them saying that He is All-Encompassing of what they do as He knows all of their affair and nothing is hidden from Him, so He will recompense them on the day of resurrection for what they used to declare and what they used to conceal. Then Allah addresses those who support and defend those who deceive themselves saying here you are, those who argue for them and defend them in the worldly life, and they will return to Allah on the day of resurrection, so Who will argue with Allah for them in order to save them from what will befall them of severe and painful punishment, or Who will be their representative on the day of resurrection in order to manage their matter when Allah will cast them into Hellfire.

 Allah Almighty says in the next three verses (110-112) "And whoever does evil or wrongs himself, then asks forgiveness of Allah, he will find Allah All-Forgiving, Most Merciful, and whoever earns a sin, then only he earns it against himself, and Allah is All-Knower, All-Wise, and whoever earns an offense or a sin and then accuses an innocent of it, then indeed, he bears a slander and a clear sin", that is, Allah assures that whoever commits an evil deed, or wrongs himself with a great or small sin, then he repents to Allah, gives up the sins he committed, and asks Allah's forgiveness for them, then He will find Allah All-forgiving, Most Merciful for those who repent, believe, and do righteous deeds. And whoever earns a sin, then only he earns it against himself, so no one will be held accountable for his sins except him, and every sinner will be punished for his sins, where no bearer of burden shall bear the burden of another as Allah has stated in five verses of the Holy Quran including Aya (164) of Surat Alan'am, and Aya (15) of Surat Alisraa, and Allah is All-Knower of His creation, All-Wise who manages His creation with wisdom in His laws and destiny. But whoever earns an offense or a sin, intentionally or unintentionally, and then accuses an innocent of being the one who commits that offence or sin, then indeed, he bears the most obscene lie, false accusation and outrageous slander, and a manifest sin.

 Allah Almighty says in the next verse (113) "And if not for the bounty of Allah upon You, and His mercy, a group of them would have determined to mislead You, but they do not mislead except themselves, and they will not harm You in anything, and Allah has sent down to You the Book and the wisdom and has taught You what You did not know, and indeed, the bounty of Allah upon You is great", that is, Allah addresses His Messenger Muhammad (PBUH) saying had it not been for Allah's favor and mercy upon You, those who deceive themselves would have determined to mislead You from the path of guidance and the judgment of Allah, but they do not mislead except themselves, and they will not harm You in anything for Allah has protected You from their plot, and Allah has has sent down upon You the Holy Quran and the wisdom and understanding of Allah's verses, and Allah has taught You what You do not know of Allah's laws and rulings before the revelation of the Holy Quran, so Allah suffices You the harm of the betrayers who wish to mislead You, and guides You to the straight path through His revelation and inspiration and the bounty of Allah upon You is great.

 Allah Almighty says in the next verse (114) "There is no good in mush of their secret counsels except for those who enjoins charity, or what is right, or reconciliation between the people, and whoever does that seeking the pleasure of Allah, then We will grant him a great reward", that is, Allah assures that there is no good in much of the secret counsels of the people except for those who enjoins charity or enjoins good and what Allah recommended of righteous deeds, and as narrated by Hudhaifa and Abu Shaibah that Allah's Messenger (PBUH) said: "Every act of goodness is a charity" (Sahih Muslim 1005). And the Prophet (PBUH) said in narration of Abu Musa Alash'ari': "On every Muslim there is enjoined a charity, they said if one has nothing?, He said he should work with his hands so that he may benefit himself and give charity, they said if he cannot work or does not work?, He said then he should help the oppressed unhappy people, they said if he does  not do it?, He said then he should enjoin what is good or He said what is right, they said if he does not do that, He said then he should refrain from doing evil for that will be considered for him as a charity" (Sahih Albukhari 6022). And the third exemption of the secret council is reconciliation between the people and bring familiarity and unity between them, and as narrated by Humaid bin Abdul-Rahman bin Awf from His Mother Umm Kulthum, daughter of Uqbah bin Abu Mu'ait, who was one amongst the first emigrants who pledged allegiance to Allah's Messenger (PBUH) that she heard Allah's Messenger saying: "A liar is not the one who tries to bring reconciliation between people and speaks good, or he conveys good. Ibn Shihab said he did not hear that exemption was granted in anything what the people speak as lie but in three cases, in battle, reconciliation between the people, and the statement of the husband to his wife, and the statement of the wife to her husband" (Sahih Muslim 2605). Then Allah assures that whoever enjoins charity, enjoins what is right, or brings reconciliation between the people seeking the pleasure of Allah, sincere in doing that, hoping for the reward from Allah not from the people, then Allah will grant him a great reward.

 Allah Almighty says in the next two verses (115,116) "And whoever opposes the Messenger after the guidance has become clear to him and follows other than the way of the believers, We will turn him to what he has turned and cast him into Hellfire, and evil it is as a fate, indeed, Allah does not forgive that to be associated with Him, but He forgives what is less than that for whom He wills, and whoever associates with Allah, then indeed, he has gone astray into a far error", that is, Allah assures that whoever opposes His Messenger Muhammad (PBUH) and becomes hostile to Him after the guidance has become clear to him, so it has become clear to him that He is the Messenger of Allah and that what He has brought from His Lord is the truth that guides to a straight path, and he follows other than the path of the believers, and turns to the path of disbelief, Allah will beautify that path for him and will turn him to what he has turned to of worshipping of idols and false gods that will not avail him from Allah's punishment in anything, and Allah will cast him into Hellfire on the day of resurrection and evil it is as a fate and a final return. Then Allah assures for the second time, as in Aya (48) above, that He does not forgive a servant whom He meets on the day of resurrection while he associated partners of false gods and idols with Allah, but He forgives what is less than association with Him for whom He wills, and whoever associates with Allah, then indeed, he has gone astray into a far error, so He has gone astray from the path of truth and guidance to the path of falsehood and misguidance, and he has destroyed himself and lost it in the worldly life and the Hereafter.

 Allah Almighty says in the next two verses (117,118) "They do not invoke besides Him except females, and they do not invoke except a rebellious Satan, Allah has cursed him, and he had said I will surely take from among Your servants an appointed portion", that is, Allah assures that the polytheists, who follow other than the way of the believers, do not invoke besides Allah except false idols whom they named by female names such as Al-Lat, Al-Uzza, and Manat as Allah has stated in Ayat (19,20) of Surat Alnajm, and they do not invoke except a rebellious devil who rebels against Allah's commands, so he commands them to associate partners with Allah, and beautified that to them. Thereupon, Allah has cursed him and kept him away from His mercy in the worldly life and the Hereafter, and the accursed Satan said to Allah I will surely take from among Your servants an appointed portion, so he will take a share from Allah's servants by seducing them from the right path, calling them to follow him, and beautifying for them misguidance and disbelief, and those who will follow him will be his share from Allah's servants. 

 Allah Almighty says in the next verse (119) "And I will surely mislead them and I will surely arouse in them desires, and I will surely command them so they will slit the ears of the cattle, and I will surely command them so they will change the creation of Allah, and whoever takes Satan as a protector besides Allah, then indeed, he has lost a clear loss", that is, Satan swears to Allah that he will surely mislead his portion from among the children of Adam, so he will turn them away from the way of Allah, and will beautify the path of misguidance for them, that he will surely arouse in them false hopes of goodness, salvation, and success in a path other than the path of monotheism and faith, so they will become convinced that they are right, will be hostile to the believers, and will delay repentance, that he will surely order them to slit the ears of the cattle in order to make this a mark and a sign of Bahirah and Sa'ibah, which the polytheists used to vowed to their false idols and gods as Allah has stated in Aya (103) of Surat Alma'idah, and thus, they associate false idols with Allah, forbid what Allah has made lawful, and make lawful what Allah has forbidden, and as narrated by Iyad bin Himar that Allah's Messenger (PBUH) said while delivering a sermon one day that Allah, Almighty, said: "I have created all My servants as being upright, but the devils came to them and turned them away from their religion, and they had prohibited for them what I have made lawful for them, and commanded them to associate with Me what I have not sent down any authority of it" (Sahih Muslim 2865).

 Satan also swears that he will command his portion from among the children of Adam to change the creation of Allah, so they will change the appearance in which Allah has created them in order to look more beautiful, and whoever do so, Allah will curse him and keep him away from His mercy, where as narrated by Abu Hurayrah that Allah's Messenger (PBUH) said: "Allah has cursed the lady who artificially lengthens the hair, and the lady who gets her hair lengthened, and the lady who practice tattooing and the lady who gets herself tattooed" (Sahih Albukhari 5933), and as narrated by Asma', daughter of Abu Bakr: "A woman came to Allah's Messenger (PBUH) and said I have a daughter who has been newly wedded, she had an attack of smallpox, then her hair had fallen, Should I add false hair to her head?, thereupon, Allah's Messenger said Allah has cursed the woman who adds some false hair and the woman who asks for it" (Sahih Muslim 2122).

 When Abdullah Bin Mas'ud said ''Allah curses those ladies who practice tattooing and those who get themselves tattooed, and those ladies who remove the hair from their faces, and those who make artificial spaces between their teeth in order to look more beautiful whereby they change Allah's creation", his saying reached a lady from Banu Asad called Um Ya'qub, and she came to Abdullah and said to him ''I have come to know that you have cursed such and such (ladies)?, he replied: Why should I not curse these whom Allah's Messenger has cursed and who are cursed in Allah's book, Um Ya'qub said: I have read the whole Quran, but I did not find in it what you say, he said: Verily, if you have read it, you have found it, Did not you read "And whatever the Messenger gives you, take it, and whatever He forbids you, refrain from it", she replied: yes I did, he said ''Verily Allah's Messenger forbade such things", she said: but I see your wife doing these things, he said: Go and Watch her, she went and watched her but could not see anything she said, and he said ''If my wife was as you thought, I would not have accepted her company" (Sahih Albukhari 4886). Then Allah assures that whoever takes Satan as a protector besides Allah, then indeed, he has lost a clear loss; Because he did not get anything from the worldly life, and will face a severe punishment in the Hereafter in which he will be extremely miserable and humiliated.

 Allah Almighty says in the next three verses (120-122) "He promises them and arouses in them desires, but Satan does not promise them except delusion, those are the ones whose abode is Hellfire, and they will not find from it any refuge, and those who believe and do righteous deeds, We will admit them into gardens beneath which rivers flow, abiding therein forever, the promise of Allah is true, and Who is more truthful than Allah in word?", that is, Allah assures that Satan promises his portion from among the children of Adam false promises and arouses in them false hopes of goodness, salvation, and success in a path other than the path of monotheism and faith, but Allah assures that Satan promises them nothing but delusion for his promise is falsehood and deception, and he will not save them from Allah's punishment on the day of resurrection, but rather, he will disavow them on the day of resurrection saying "And Satan will say when the matter has been decided, indeed, Allah had promised you the promise of truth, and I had promised you, but I did not fulfill it, but I had no authority over you except that I invited you, and you responded to me, so Do not blame me, but blame yourselves, I would not be your helper, nor would you be my helper, indeed, I deny your association of me before, indeed, for the wrongdoers is a painful punishment" as Allah has stated in Aya (22) of Surat Ibrahim, so their abode will be Hellfire on the day of resurrection, and they will not find any refuge or escape from it. But as for those who believe in Allah, His Messenger, and His Book, and do righteous deeds, Allah will admit them into gardens beneath which rivers flow in Paradise, and they will abide therein forever, the promise of Allah is true and will inevitably happen, and no one is more truthful than Him in His words, news, promise, and threat. 

 Allah Almighty says in the next two verses (123,124) "Is not by your wishful thinking nor by the wishful thinking of the people of the Book, whoever does evil will be recompensed for it, and he will not find for him besides Allah any protector or helper, and whoever does righteous deeds whether male or female while he is a believer, then those will enter Paradise and they will not be wronged as much as a spot on a date seed", that is, the Jews and the Christians claimed that no one shall enter Paradise unless he is a Jew or a Christian as Allah has stated in Aya (111) of Surat Albaqarah "And they say no one shall enter Paradise unless he is a Jew or a Christian, these are their wishful thinking, Say, Bring your proof if you are truthful", thereupon, Allah assures the Muslims that the religion is not wishful thinking by them nor by the people of the Scripture, but what matters is obedience to Allah, and following His Messenger Muhammad (PBUH) and His Book, the Holy Quran, and that whoever does evil will be recompensed for it, and he will not find for him besides Allah any protector or helper in order to protect him from Allah's punishment if he did not repent, believe, and do righteous deeds for the good deeds do away with the evil deeds as mentioned in Aya (114) of Surat Hud. 

 But Allah's Messenger (PBUH) gave the believers glad tidings of Allah's mercy and forgiveness through the illness and hardships they suffer in the worldly life, where as narrated by Abu Hurayrah: "When Whoever does evil will be recompensed for it was revealed, that worried the Muslims, so they complained about that to the Messenger of Allah (PBUH), and He said Seek closeness and Be steadfast, and in all that afflicts the believer there is atonement, even a thorn that pricks him, and the hardship he suffers" (Jami' Altirmidhi 3038). And as narrated by Abu Sa'id and Abu Hurayrah that they heard Allah's Messenger (PBUH) saying: "Never a believer is stricken with discomfort, hardship, illness, grief, or even with mental worry that his sins are not expiated from him" (Sahih Muslim 2573). And as narrated by Umm Alala': "The Messenger of Allah (PBUH) visited Me while I was sick, He said Be glad, Umm Alala' for Allah removes the sins of a Muslim for his illness as fire removes the dross of gold and silver" (Sunan Abu Dawood 3092), and as narrated by Jabir bin Abdullah: "Allah's Messenger (PBUH) visited Umm Alsa'ib or Umm Almussayyib and said Umm Alsa'ib or Umm Almusayyib! Why is it that you are shivering?, she said it is fever and may it not be blessed by Allah, whereupon, He said Don't curse fever for it expiates the sin of the children of Adam just as furnace remove the alloy of iron" (Sahih Muslim 2575). Then Allah declares that whoever does righteous deeds whether male or female while he is a believer, then those will enter Paradise and they will not be wronged as much as a spot on a date seed. So no matter how many good deeds the people of the Book and the polytheists do; For it will not be accepted from them for belief in Allah, His Messenger Muhammad (PBUH), and His Book is a condition of accepting their good deeds.

 Allah Almighty says in the next two verses (125,126) "And Who is better in religion than he who submits his face to Allah while he is a good doer and follows the religion of Abraham, upright?, and Allah has taken Abraham as a friend, and to Allah belongs whatever is in the heavens and whatever is on the earth, and Allah is All-Encompassing of everything", that is, no one is better in religion than he who sincerely worships Allah, submits his face to Him, and he is a good doer who worships Allah as if he sees Him, and if he can not see Him, then Allah sees him, so he acts according to Allah's commands and prohibitions, and he follows the religion of Abraham, Peace be upon Him, who was upright as He used to teach the people their religion, enjoin good, and forbid evil, where Allah commanded His Messenger Muhammad (PBUH) to follow the religion of Abraham as Allah has stated in Aya (123) of Surat Alnahl "Then We revealed to You that Follow the religion of Abraham, upright, and He was not of the polytheists", and Allah has taken Abraham as an intimate friend, so He drew near to Allah and reached the highest level of love as He was a possessor of virtue, obedient to Allah, upright, grateful to Allah's favor, and he was not of the polytheists, so Allah has chosen Him and guided Him to a straight path as mentioned in Ayat (20,121) of Surat Alnahl. And as narrated by Jundab: "I heard Allah's Messenger (PBUH) five days before His death as saying I stand acquitted before Allah that I took any one of you as a friend for Allah has taken Me as His friend as He has taken Abraham as His friend. Had I taken any one of My Ummah as a friend, I would have taken Abu Bakr as a friend, Beware of those who preceded you and used to take the graves of their Prophets and righteous men as places of worship, but you must not take graves as mosques, I forbid you to do that" (Sahih Muslim 532). Then Allah confirms that to Him belongs whatever is in the heavens and whatever is on the earth, so He is the Creator of everything, and the Disposer of all affairs, and Allah is All-Encompassing of everything as nothing is hidden from Him in the heavens nor on the earth.

 Allah Almighty says in the next verse (127) "And they ask You for a ruling on women, Say Allah gives you a ruling on them and what is recited to you in the Book concerning the orphaned women to whom you do not give what is ordained for them, and you desire to marry them, and concerning those who have been deemed weak among the children, and that you stand for the orphans in justice, and whatever you do of good, then indeed, Allah is All-Knower of it", that is, the believers asked Allah's Messenger (PBUH) for a ruling on the women, so Allah commanded Him to say to them that Allah gives you a ruling on them, and what is recited to you in the Book, as this Aya is linked to Aya (3) above, regarding the orphaned women, and Allah commanded them for the second time not to oppress the orphaned girls who are under their guardianship out of greed of their wealth, whether by marrying them without giving them a dowries similar to their likes, or by preventing them from marrying other men in order to continue to keep their wealth. And as narrated by Urwa bin Alzubair that he asked Aisha regarding Allah's saying "And if you fear that you will not act justly with the orphans (Aya 3)", she said: "O son of my sister! An orphan girl used to be under the care of a guardian with whom she shared property, her guardian being attracted by her wealth and beauty, so he intends to marry her without giving her a just dowry as any other person might give her, so they were forbidden to do that unless they did justice to them and gave them the highest dowry their peers might get, and they were ordered to marry women of their choice other than those orphan girls. Urwa added that Aisha said that the people asked Allah's Messenger (PBUH) his instructions after the revelation of this Divine verse, whereupon, Allah revealed "They ask Your about women (this Aya)", Aisha further said and Allah's statement "And you desire to marry them (this Aya)", as anyone of you refrains from marrying an orphan girl who is under his guardianship when she is lacking in property and beauty, Aisha added, so they were forbidden to marry those orphan girls for whose wealth and beauty they had a desire unless with justice, and that was because they would refrain from marrying them if they were lacking in property and beauty" (Sahih Albukhari 4574).

 Thereupon, Allah commanded the believers to deal justly with the orphan girls who are under their guardianship if they do not give them what is ordained for them of their wealth and they want to marry them, or to act according to what is recited to them in the Book (Aya 3 above), so they refrain from marrying them if they fear that they will not act justly with them, and marry those who please them of women, whether two, three, or four. Likewise, Allah commanded them to deal justly with the children who have been deemed weak as they used in Pre- Islamic era (Aljahiliyah) to prevent the children from their share of the inheritance, so Allah commanded them to give the children their share of the inheritance, whether they are young or old, and to act according to what is recited to them in the Book (Aya 11 above) "For the male is like the share of two females", then Allah commanded them to stand for the orphans in justice, so they act according to what is recited to them in the Book (Aya 2), when He commanded them to give the orphans their wealth, and not to eat up the orphan's wealth with their wealth. Then Allah urges the believers to do good deeds and to obey His command regarding the orphaned women, the oppressed children, and the property of the orphans, as whatever good they do, then indeed, Allah is All-Knower of it, and nothing of it is hidden from Him, so he will reward them for it on the day of resurrection. 

 Allah Almighty says in the next verse (128) "And if a woman fears from her husband contempt or desertion, then there is no blame upon both of them that they reconcile between themselves a reconciliation, and the reconciliation is better, and present in the souls is stinginess, but if you do good and fear, then indeed, Allah  is All-Aware of what you do", that is, if a woman fears that her husband will disdain her or turn away from her due to her advanced age, her bad behavior, or anything else, then there is no blame upon both of them that they reconcile between themselves, so if the woman forfeit her rights or some of them such as maintenance, food, spending the night with her, or other rights she has upon him, provided that he does not divorce her and she remains in his marriage, he has the right to accept that from her, so there is no blame upon her to do that for him, nor upon him to accept that from her. And Allah assures that reconciliation on one or more of these conditions is better than divorce, and present in the souls is stinginess, so stinginess is in every human being, whether a man or a woman, but Allah assures that if they do good to women and fear Allah and fear His punishment, so they do not oppress them, nor force them to do some of what they hate, then it is better for them, and Allah is All-Aware of what they do, and he will recompense them for that on the day of resurrection. 

 So this Aya indicates that abandoning equality between women and preferring one over another is not permissible except by the permission of the wife over whom he preferred another. And as narrated by Aisha: "Regarding the verse "And if a woman fears from her husband contempt or desertion", it is about a man who has a woman, and he does not like her and wants to divorce he but she says to him I make you free as regards myself, so this verse was revealed in this connection" (Sahih Albukhari 4601). And Sawdah bint Zam'ah gave up her night to Aisha when she grew old, and Allah's Messenger (PBUH) accepted that from her, where as narrated by Ibn Abbas: "Sawdah feared that the Prophet (PBUH) is going to divorce her, so she said Do not divorce me, and Give my day to Aisha, so He did so, and "Then there is no blame upon both of them that they reconcile between themselves a reconciliation, and the reconciliation is better" was revealed, so whatever they agree to make peace in something, then it is permissible" (Jami' Altirmidhi 3040). And as narrated by Ata': "We presented ourselves along with Ibn Abbas at the funeral procession of Maimunah at a place called Sarif, Ibn Abbas said this is the wife of the Prophet (PBUH), so when you lift her bier, Do not jerk it or shake it much, but Walk smoothly because the Prophet has nine wives, and He used to observe the night turns with eight of them, and for one of them there was no night turn" (Sahih Albukhari 5067).

 Allah Almighty says in the next two verses (129,130) "And you will never be able to act justly between the women even though you strive, so Do not incline total inclination and leave her like the one hanging, and if you reform and fear, then indeed, Allah is All-Forgiving, Most Merciful, and if they separate, Allah will enrich each from His abundance, and Allah is All-Encompassing, All-Wise", that is, Allah describes the condition of human beings as they have no power over their hearts due to the nature of their creation, so they have no power over their hearts in their inclination towards a wife over others even though they strive to act justly between them, and if they are able to be fair in spending on them and dividing the days between the wives, they will not be able to be fair between them in love and the inclination of the heart, and as narrated by Aisha: The Messenger of Allah (PBUH) used to divide His time equally among His wives, then He would say O Allah! This is what I am doing with regard to that which is within My control, so Do not hold Me accountable for that which is under Your control and is beyond My control" (Sunan Ibn Majah 1971). Thereupon, Allah commanded men not to go to extremes in inclining completely towards one wife, and leave the other wife like a hanging woman, who is neither married nor divorced, so Let not the inclination of your hearts towards one of them leads you to oppress the other, and Allah's Messenger (PBUH) said in narration of Abu Hurayrah: "When a man has two wives and he is inclined to one of them, he will come on the day of resurrection with a side hanging down" (Sunan Abu Dawood 2133). Then Allah assures the believers that if they reform by giving up the sins they have committed, and beginning to perform acts of obedience, so they began to be fair in their division between their wives in maintenance and fair treatment, and do not oppress any of them, and they fear Allah and fear His punishment if they meet Him on the day of resurrection while they are unjust to their wives, then indeed, Allah is All-Forgiving, Most Merciful, so He will forgive what preceded of their inclination and injustice towards them, and He will accept their repentance and will not punish them for that. But if the husband and the wife do not reconcile between themselves and do not agree on a way of life that is satisfactory to both of them, so they separate and the husband divorced her, so Allah will enrich the husband and the divorced woman from the abundance of His bounty, so Allah will compensate the woman with a husband who is more suitable for her more the first one, or with abundance of provision, and Allah will compensate the man with a wife who is more suitable for him than the divorced one, or with abundance of provision, and Allah is All-Encompassing in His bounty, Generous with His gifts, All-Wise who manages His creation with wisdom in His laws and destiny. 

 Allah Almighty says in the next two verses (131,132) "And to Allah belongs whatever is in the heavens and whatever is on the earth, and We have enjoined upon those who were given the Book before you and you that Fear Allah, but if you disbelieve, then indeed, to Allah belongs whatever is in the heavens and whatever is on the earth, and Allah is Free of need, Praiseworthy, and to Allah belongs whatever is in the heavens and whatever is on the earth, and Sufficient is Allah as a Guardian", that is, to Allah belongs whatever is in the heavens and whatever is on the earth, so He is the Creator of everything, and the Disposer of all affairs, and He has created all human beings to worship Him, so He has enjoined upon those who were given the Scripture from among the Jews and the Christians and upon the Muslims that to fear Allah and fear His punishment,  so Act according to His commands and prohibitions, but if you disbelieve and turn away from the way of Allah, then Allah assures again that to Him belongs whatever is in the heavens and whatever is on the earth, so He owns all things and all human beings need their Lord for He is the Creator and the Provider while He is Free of need of them, and He is the Praiseworthy of all what He decrees. Then Allah assures for the third time that to Him belongs whatever is in the heavens and whatever is on the earth, and Allah is Sufficient as a Guardian for he who puts His trust upon Him and turns to Him, so all human beings have not any guardian or any helper besides Him.

 Allah Almighty says in the next two verses (133,134) "If He wills, He can do away with you O people, and bring others, and Allah is All-Powerful over that, whoever desires the reward of the world, then with Allah is the reward of the world and the Hereafter, and Allah is All-Hearing, All-Seeing", that is, Allah assures in the previous two verses that to Him belongs whatever is in the heavens and whatever is on the earth, and that He is Free of need of all of His creation, so He did not create them out of need of them, but rather He did not create the Jinn and mankind except that they worship Him as mentioned in Aya (56) of Surat Aldhariyat, so if you disbelieve O people, He can do away with you and bring other people who will believe in Him , His Messengers and His Books, and Allah is All-Powerful to do that: For neither impediment nor inability can prevent Him from doing whatever He wills. Allah assures that whoever seeks the reward of the worldly life, so his concern is only the worldly life, and he forgets the work for the Hereafter and follows his desires, then he will obtain what Allah has decreed for him in the worldly life, and he will have no reward in the Hereafter as Allah has stated in Aya (20) of Surat Alshura "And whoever desires the harvest of the worldly life, We will give him thereof, and there is no share for him in the Hereafter". Then Allah assures that the reward of the worldly life and the Hereafter is with Him, so Allah is the One in whose hand is the harm and the benefit, and the reward and the goodness of the worldly life and the Hereafter, so Do not strive for the worldly life only, but rather, Strive for the worldly life and the Hereafter, and Allah will give you the reward of both of them, and Allah promises whoever does righteous deeds while he is a believer that He will make him to live a good life in the worldly life, and will reward him in the Hereafter according to the best of what he used to do as Allah has stated in Aya (97) of Surat Alnahl, and Allah is All-Hearing, All-Seeing, whose hearing and sight encompass everything, and nothing in the heavens nor on the earth is hidden from Him, so He knows best who deserves happiness and who deserves misery from among His creation in both the worldly life and the Hereafter.

 Allah Almighty says in the next verse (135) "O you who have believed! Be persistently standing firm in justice, witnesses for Allah, even if it is against yourselves or the parents or the near relatives, if he is rich or poor, then Allah is more worthy of both of them, so Do not follow the desire lest you not be just, and if you distort or refrain, then indeed, Allah is All-Aware of what you do", that is, Allah commanded the believers to be upright in justice and to bear witness to the truth for the sake of Allah without inclining to their relatives or being unfair to their enemies, so Do not be unjust in your judgments and actions lest you transgress Allah's limits, and Establish the testimony without distortion, alternation, or concealment even if it were against yourselves, your parents, or the near relatives, so if you are asked about a matter, then Say the truth even if it harms you, your parents, or your relatives. if he is rich, then Do not compliment him for his riches, and if he is poor, then Do not pity him for his poverty for Allah is more worthy of both of them than you, and He knows best what is right for them, and He will provide for those who obey him relief and a way out of every matter that is distressing them. So Do not follow your inclinations lest you not be just, but rather, Adhere to justice even if it is for your enemies as Allah has stated in Aya (8) of Surat Alma'idah "And Let not the hatred of a people incite you not to be just, Be just that is nearer to the righteousness", and if you distort your testimony and intentionally lie and change it, or if you conceal your testimony and abandon it, then Allah is All-Aware of what you do, and he will recompense you on the day of resurrection for your distortion or concealment of the testimony. And Allah's Messenger said in narration of Zaid bin Khalid Aljuhani: "Should I not tell you of the best witnesses?, He is the one who produces his testimony before he is asked for it" (Sahih Muslim 1719).

 Allah Almighty says in the next two verses (136,137) "O you who have believed! Believe in Allah and His Messenger and the Book that He has sent down upon His Messenger and the Book that He has sent down before, and whoever disbelieves in Allah and His Angels and His Books and His Messengers and the Last Day, then indeed, he has gone astray into a far error, indeed, those who have believed then disbelieved, then believed then disbelieved, then increased in disbelief, Allah will never forgive them nor will He guide them to a way", that is, Allah guides the believers to the pillars of faith that are indivisible, so they must believe in all of them, and disbelief in one of them is considered disbelief in all of them, so Allah guides them to believe in Him, His Angels, His Books, His Messengers, and the Last day (The day of resurrection) saying O you who have believed! Believe in Allah and His Messenger Muhammad (PBUH) and the Holy Quran that He has sent down upon His Messenger and the Book which He has sent down before the Holy Quran such as the Torah, the Gospel, the Psalms, and all heavenly Scriptures, and whoever disbelieves in Allah, His Angels, His Books, His Messengers, and the Last Day, then indeed, he has gone astray into a far error, so he has gone astray from the path of truth and guidance to the path of falsehood and misguidance. Then Allah threatens those who believed then they turned away and disbelieved, then they again believed then disbelieved, and they continued in their misguidance and increased in disbelief until they died on disbelief that He will not forgive them on the day of resurrection, nor will He guide them to any way of guidance or salvation.

 Allah Almighty says in the next two verses (138,139) "Give tidings to the hypocrites that there is for them a painful punishment, those who take the disbelievers as allies instead of the believers, Do they seek with them honor?, but indeed, the honor belongs to Allah entirely", that is, Allah commanded His Messenger Muhammad to give tidings to the hypocrites who declare belief and conceal disbelief that Allah has prepared for them a painful punishment in Hellfire on the day of resurrection, and Allah describes the hypocrites saying that they are those who take the disbelievers as allies instead of the believers and extend affection to them, then Allah denounces their allegiance to the disbelievers saying Do they seek the honor with the disbelievers?, so Are they seeking power and protection with the disbelievers while they are the humiliated ones?, while the honor, the power, and the protection belong to Allah entirely, so Allah honors and saves whom He wills, and humiliated and punishes whom He wills, assuredly, Allah will grant honor, power, and protection to His Messenger and the believers, not to the hypocrites and the disbelievers as He has stated in Aya (8) of Surat Almunafiquon "But the honor belongs to Allah, and to His Messenger, and to the believers, but the hypocrites do not know".  

 Allah Almighty says in the next verse (140) "And indeed, He has sent down to you in the Book that when you hear the verses of Allah, being disbelieved and ridiculed, so Do not sit with them until they indulge in a conversation other than it, indeed, you would then be like them, indeed, Allah will gather the hypocrites and the disbelievers in Hellfire all together", that is, Allah commanded the believers before this Aya to turn away from the wrongdoing people who converse vainly in Allah's verses until they indulge in a conversation other than it, and forbade them from sitting with them as He has stated in Aya (68) of Surat Alan'am, so Allah assures them in this Aya that He has already sent down in the Holy Quran that when they hear the verses of Allah being disbelieved and ridiculed by the disbelievers, they must refrain from sitting with them until they indulge in a conversation other than it, but if they agreed to sit with them in the place where the verses of Allah are disbelieved, mocked, and belittled, they would then be like them for they approved what they say and shared with them what they were in, and they would then be hypocrites, thereupon, Allah assures that He will gather the hypocrites and the disbelievers in Hellfire all together on the day of resurrection.   

 

 Allah Almighty says in the next verse (141) "Those who await for you, then if there is a victory for you from Allah, they say Were we not with you?, and if the disbelievers have a chance, they say Did we not have advantage over you, and we protected you from the believers?, so Allah will judge between you on the day of resurrection, and Allah will not make a way for the disbelievers over the believers", that is, Allah tells about the hypocrites who await the circles of misfortunes and evil for the believers, so they are waiting for the disappearance of Islam and for the disbelievers to prevail over them, but they declare the opposite of what they conceal, so when Allah grants the believers victory, support, and spoils, they courted the believers by saying Were we not with you?, but if the disbelievers have victory and overcome the believers, they fear for themselves, so they courted the disbelievers saying Did we not have advantage over you, and we protected you from the believers?, so we helped you secretly until you defeated them, thereupon, Allah threatens them saying that He will judge between them on the day of resurrection, so their allegiance to the disbelievers will not benefit them, but rather, Allah will judge them for the bad hidden secrets and what they conceal in their breasts, and Allah responds for what they wait for the believers and assures them that He will not make any argument for the disbelievers against the believers on the day of resurrection

 Allah Almighty says in the next three verses (142-144) "Indeed, the hypocrites deceive Allah but He is deceiving them, and when they stand for the prayer, they stand lazily, showing off to the people, and they do not remember Allah except a little, wavering between that, neither to these nor to these, and whoever Allah lets go astray, then You will not find for him a way, O you who have believed! Do not take the disbelievers as allies instead of the believers, Do you wish to make for Allah against you a clear authority?", that is, the hypocrites thought that they deceive Allah as they have deceived the believers and the disbelievers out of their fear for their lives and wealth, but they do not know that nothing of their affair is hidden from Allah, so He lures them in their misguidance and transgression, and turns them away from the path of truth until they destroy themselves, and a part of their hypocrisy is that they do not stand for the prayer except while they are lazy because they do not hope for reward by performing it, nor do they fear punishment by abandoning it, but rather they perform it out of fear for themselves, so they have no sincerity in their prayers, and they are showing off to the people, so that their matter will not be exposed and their hypocrisy will appear to the believers, therefore, they miss the prayers in which people often do not see them such as the Ishaa prayer and Fajr prayer, where Allah's Messenger (PBUH) said in narration of Abu Hurayrah: "The most burdensome prayers for the hypocrites are Ishaa prayer (Evening prayer), and Fajr prayer (Dawn prayer), if they were to know the blessings they have in store, they would have come to them even though crawling, and I thought that I should order the prayer to be commenced and command a person to lead people in prayer, and I should then go along with some persons having a parcel of fuel with them to the people who have not attended the prayer and would burn their houses with fire" (Sahih Muslim 651).

 And as narrated by Abdullah bin Mas'ud: "I have seen the time when no one stayed away from the prayer except a hypocrite whose hypocrisy was well known or a sick man, but if a sick man could walk between two persons, he would come to prayer and he said the Messenger of Allah taught us the path of right guidance, and among of the right guidance is praying in the mosque in which the Adhan is called" (Sahih Muslim 654). The hypocrites also do not remember Allah in their prayers except a little for they are careless of it, and they perform it hastily, so they have no humility nor do they know what they are saying, and as narrated by Al-Ala bin Abdul-Rahman: "We entered upon Anas bin Malik in his house in Basra after he had finished Dhuhr prayer (Noon prayer), his house was situated by the side of the mosque, and when we entered upon him, he said Have you prayed the Asr prayer (Afternoon prayer)?, we said it is just a few minutes before that we finished Dhuhr prayer, he said Offer Asr prayer, so we stood up and prayed, and when we finished, he said I have heard the Messenger of Allah saying this is  how the hypocrite's prayer, he sits watching the sun, and when it is between the horns of the devil, he rises and strikes the ground four times, and do not remember Allah therein except a little" (Sahih Muslim 622). 

 Allah assures that the hypocrites are wavering between belief and disbelief, so they are not with believers outwardly and inwardly nor with the disbelievers outwardly and inwardly, thereupon, they are neither sincere believers nor open polytheists, so sometimes they lean towards the believers, and sometimes they lean towards the disbelievers, and Allah's Messenger  (PBUH) said in narration of Ibn Umar: "The similitude of a hypocrite is that of a sheep which roams aimlessly between two flocks, it goes to one at one time, and to the other at another time" (Sahih Muslim 2784). Then Allah addresses His Messenger Muhammad (PBUH) saying that whoever Allah lets go astray, then you will not find for him any way of guidance or any way of salvation. And Allah forbade the believers from adopting the way of the hypocrites saying O you who have believed! Do not take the disbelievers as allies instead of the believers, so Allah forbade the believer from accompanying them, befriending them, showing affection to them, or revealing the secrets of the believers to them lest they will be like the hypocrites who support the disbelievers and take them as allies instead of the believers, and then they will make for Allah against them a clear authority and argument by which they deserve His punishment.  

 Allah Almighty says in the next three verses (145-147) "Indeed, the hypocrites will be in the lowest level of the Fire, and You will not find for them any helper, except for those who repent, and reform, and hold fast to Allah, and are sincere in their religion for Allah, then those will be with the believers and Allah will grant the believers a great reward, What would Allah do with your punishment if you are grateful and believe?, and Allah is All- Appreciative, All-Knower", that is, Allah assures that the hypocrites will be in the lowest level of the fire on the day of resurrection, and there is no doubt that it is the most severe level of torment, where as narrated by Abdullah bin Alharith bin Nawfal: "Abbas bin Abdul-Muttalib said O Allah's Messenger! Did You benefit Abu Talib with anything as he used to protect and take care of You, and used to become angry for you?, the Prophet said yes, he is in a shallow place of fire, were it not for Me, he would have been in the lowest level of fire" (Sahih Albukhari 6208). And Allah assures His Messenger Muhammad (PBUH) that He will not find for the hypocrites any helper in order to save them from what they are in, and bring them out of the painful torment. But Allah has made an exception for the hypocrites who repented in the worldly life, reformed by giving up the sins they have committed, and beginning to perform acts of obedience, hold fast to Allah in all of their affairs and adhere to obedience to Him, and are sincere in their religion for Allah, so they replace showing off to the people with sincerity to Allah, and these are the four conditions for the hypocrites to repent, and if they do so, Allah promises them that they will be with the believers on the day of resurrection, and Allah will give the believers a great reward in Paradise. 

 And as narrated bu Al-Aswad: "While we were sitting in a circle of Abdullah's gathering, Hudhaifa came and stopped before us, and greeted us and then said people better than you became hypocrites, Al-Aswad said Glory to be Allah! Allah says Indeed, the hypocrites will be in the lowest level of the Fire, on that Abdullah smiled and Hudhaifa sat somewhere in the mosque, Abdullah then got up and his companions dispersed, Hudhaifa then threw a pebble at me, so I went to him, and he said I was surprised at Abdullah's smile though he understood what I said, indeed, people better than you became hypocrites and then repented and Allah forgave them" (Sahih Albukhari 4602). And Allah assures that He only tortures the servants for the sins that they persist on and do not repent of, saying What would Allah do with your punishment if you are grateful and believe?, so What will Allah do with your punishment if you fulfill the four conditions of repentance that He has set for you, so you repented to Allah and gave thanks to Him for the blessings that He has bestowed upon you, and Allah is All-Appreciative, All-Knower, so He has no need of your torment, but rather He appreciate your obedience and gratitude by rewarding you with the best reward, and He is All-Knower of what His servants declare and conceal, and He will recompense them for it on the day of resurrection.

 Allah Almighty says in the next two verses (148,149) "Allah does not like the public mention of evil except for he who has been wronged, and Allah is All-Hearing, All-Knower, if you show good or conceal it or pardon an evil, then indeed, Allah is Oft-Pardoning, All-Powerful", that is, Allah does not like for anyone to openly speak evil about others except for he who has been wronged, then there is no blame on him to tell about those who have wronged him without being unfair to them, where as narrated by Abu Hurayrah: "A man came to the Prophet (PBUH) complaining against his neighbor, He said Go and Be patient, he again came to him twice or thrice, then He said Go and Throw your property in the way, so he threw his property in the way and the people began to ask him, and he would tell them about him, the people then began to curse him saying may Allah do with him such-and-such, such-and-such, and such-and-such, then his neighbor came to him and said Return, you will not see from me anything which you dislike" (Sunan Abu Dawood 5153). It has been permitted for he who has been wronged to supplicate against those who have wronged him, as Allah's Messenger (PBUH) did in Ishaa prayer when He supplicated against the polytheists of Quraish saying O Allah! Be hard on the Tribe of Mudar, O Allah! Inflict years of drought upon them like the years of Joseph as mentioned above in Aya (75). And Allah is All-Hearing, All-Knower of what you say of evil and good, so if you show good or conceal it, or pardon those who have wronged you, then this will bring you close to Allah, and Allah will increase you in honor; For from among His attributes is that He is Oft-Pardoning, All-Powerful, so He pardons His servants despite His ability to punish them, and the Messenger of Allah (PBUH) said in narration of Abu Hurayrah: "Charity does not decrease wealth, no one pardons another except that Allah increases his honor, and no one humbles himself for the sake of Allah except that Allah raises his status" (Sahih Muslim 2588).

 Allah Almighty says in the next three verses (150-152) "Indeed, those who disbelieve in Allah and His Messengers and wish to cause division between Allah and His Messengers and they say we believe in some and disbelieve in others, and they wish to take a way between that, those are the disbelievers in reality, and We have prepared for the disbelievers a humiliating punishment, and those who believe in Allah and His Messengers and do not make distinction between any of them, those, He will grant them their rewards, and Allah is All-Forgiving, Most Merciful", that is, Allah threatens those who disbelieve in Him and in His Messengers from among the Jews and the Christians as they wish to cause division between Allah and His Messengers in faith, and they say we believe in some Prophets and disbelieve in others, where the Jews believed in the Prophets except the Prophet Jesus, and the Prophet Muhammad, peace be upon both of them, and the Christians believed in the Prophets and disbelieved in the seal of them Muhammad (PBUH), thereupon, whoever disbelieved in one of the Prophets, then he has disbelieved in all of them, and he has disbelieved in Allah, for belief in all the Prophets whom Allah has sent to the people is obligatory upon them, but they wish to adopt a path between belief and disbelief, thereupon, Allah assures that they are the disbelievers in reality because of the heresy that they have invented and the path of misguidance that they have created, so Allah has prepared for them a humiliating punishment in Hellfire on the day of resurrection. But as for those who believed in Allah, acknowledged His oneness, and acknowledged the prophethood of all Messengers, so they do not believe in some of them and disbelieve in others, but rather, they believed in the Prophet Muhammad (PBUH) and all of the Prophets before Him, and believed in the truthfulness of what they brought from their Lord, Allah will reward them with the best reward on the day of resurrection, and will admit them into Paradise for their belief in Allah, His Messengers, His Books, and the laws of His religion, and Allah is All-Forgiving, Most Merciful for those who repent, believe, and do righteous deeds.

 Allah Almighty says in the next verse (153) "The people of the Book ask You to bring down to them a book from the heaven, but indeed, they had asked Moses for something greater than that and they said Show us Allah openly, so the thunderbolt seized them for their wrongdoing, then they took the calf after the clear proofs had come to them, then We pardoned that, and We gave Moses a clear authority", that is, Allah addresses His Messenger Muhammad (PBUH) saying that the people of the Book from among the Jews asked Him to bring down to them a book from Allah as the Torah was sent down to the Prophet Moses, peace be upon Him, written from the heaven, and Allah reassured Him saying that they followed the footsteps of their forefathers who asked the Prophet Moses for something greater than that when they said to the Prophet Moses Show us Allah openly, so Allah seized them with the thunderbolt for their wrongdoing, stubbornness, and disbelief, then Allah revived them after their death so that they would be grateful as He has stated in Aya (56) of Surat Albaqarah, but instead of being grateful to Allah, they worshipped the calf when Samaritan has led them astray, brought forth for them a calf, and said to them this is your god and the god of Moses as mentioned in Ayat (85-88) of Surat Ta Ha, so they followed the Samaritan and worshipped the calf after the clear proofs that indicate the oneness of Allah had come to them such as the stick, the hand of the Prophet Moses, drowning Pharaoh and his soldiers in the sea, and reviving them after their death, but Allah pardoned that and made their repentance from what they have invented that those who did not worship the calf should kill those who had worshipped it as mentioned in Aya (54) of Surat Albaqarah, and Allah has given the Prophet Moses a clear authority that indicated the truthfulness of His prophethood, and the truthfulness of what He has brought them from Allah.

 

 Allah Almighty says in the next two verses (154,155) "And We raised above them Altour for their covenant, and We said to them Enter the gate prostrating, and We said to them Do not transgress on the Sabbath and We took from them a strong covenant, and for their breaking of the covenant and their disbelief in the signs of Allah and their killing of the Prophets without right and their saying our hearts are wrapped, rather, Allah has sealed them for their disbelief, so they do not believe except for a few", that is, Allah has raised the mount of Altour above the heads of Children of Israel as if it were a canopy, and they thought that the mountain would fall upon them as mentioned in Aya (171) of Surat Ala'raf, and it was a threat from Allah in order to force them to adhere to their covenant and to act according to what Allah has sent down to them in the Torah. Then Allah commanded them to enter the gate of Baiyt Al-Maqdis (Jerusalem) bowing humbly in gratitude to Allah for the blessings that He has bestowed upon you, and Allah commanded them not to transgress on the sabbath when He forbade them from fishing on the sabbath, and Allah has taken from them a solemn covenant that they will adhere to what He has commanded them to do and refrain from what He has forbidden them. But they did not adhere to Allah's commands and prohibitions when they entered the gate dragging themselves on their buttocks as Allah's Messenger said in narration of Abu Hurayrah (Sahih Albukhari 4641), and they had transgressed on the Sabbath by catching the fish on that day as Allah has stated in Ayat (163,164) of Surat Ala'raf. Thereupon, Allah assures that He has punished the Jews as will come later in Aya (160) for their breaking of the covenant of Allah, their disbelief in the signs of Allah that He has sent His Messengers with, their killing of the Prophets without right, so they killed Allah's Messengers only because they called them to worship Allah alone without any sin for which they deserved to be killed, and they said to their Messengers that their hearts are wrapped, so they do not understand what they are calling them to, but Allah assures that He has sealed over their hearts, so they are not aware of anything that will guide them, and they do not believe except for a few as nothing of beneficial faith will enter their hearts.   

 Allah Almighty says in the next four verses (156-159) "And for their disbelief and their saying against Mary a great slander, and their saying indeed, we have killed the Messiah, Jesus, the son of Mary, the Messenger of Allah, and they did not kill Him, and they did not crucify Him, but it was made to resemble Him to them, and indeed, those who differ over it are surely in doubt about it, they have no knowledge of it except the following of the conjecture and they did not kill Him for certainty, but Allah has raised Him to Himself, and Allah is Almighty, All-Wise, and there is none from the people of the Book but that he will surely believe in Him before His death, and on the day of resurrection He will be a witness against them", that is, Allah also has punished the Jews for their disbelief and their saying against Mary a great slander as they accused her of adultery when she get pregnant of the Prophet Jesus without a father, and for their saying that they have killed the Messiah, Jesus, the son of Mary, the Messenger of Allah, and Allah assures that they did not kill Him, nor did they crucify Him, but when they determined to kill Him, Allah made someone else to resemble the Prophet Jesus to them, so they took him, killed him, and crucified him, and they thought that they had killed the Prophet Jesus, and those who disputed in the matter of Jesus are in doubt and confusion about killing Him, they have no knowledge of it except following the conjecture as they were in doubt and disagreement Was He Jesus or someone else?, but they followed their conjecture and killed Him, thinking that He is Jesus, so they did not kill Him for certainty that the one whom they killed was Jesus. But the certainty is that Allah has raised the Prophet Jesus to the heaven alive, and Allah is Almighty who is Severe in His revenge on those who disobeyed Him, All-Wise who manages His creation with wisdom in His laws and destiny. 

 

 Then Allah assures that the Prophet Jesus, son of Mary, will descend to the earth, and at that time no one of the people of the Book from among the Jews and the Christians but he will surely believe in Jesus before the death of Jesus on the earth, so they all will believe that He is the servant of Allah and the Messenger of Allah, and on the day of resurrection, the Prophet Jesus will be a witness against those who believe in Him and those who disbelieve in Him from among them, as narrated by Abu Hurayrah that Allah's Messenger (PBUH) said: "By the One in whose Hand is My soul, surely, Jesus, son of Mary, will soon descend amongst you, and will judge mankind justly, He will break the Cross, and kill the pigs, and there will be no Jizya (a tax taken from Non-Muslims), money will be in abundance so that nobody will accept it, and a single prostration will be better than the whole world and whatever is in it, Abu Hurayrah added if you wish you can recite And there is none from the people of the Book but that he will surely believe in Him before His death, and on the day of resurrection He will be a witness against them" (Sahih Albukhari 3448). And in another narration of Abu Hurayrah: "The Prophet (PBUH) said there is no Prophet between Me and Him, that is Jesus, He will descend, when you see Him, Recognize Him a man of medium height, reddish fair, wearing two light yellow garment, looking as if drops were falling down from His head though it will not be wet, He will fight the people for the cause of Islam, He will break the Cross, kill swine, and abolish Jizya, Allah will perish all religions except Islam, He will destroy the Antichrist (Almassiah Aldajjal-the false Messiah), and will live on the earth for forty years, and then He will die, and the Muslims will pray on Him (funeral prayer)" (Sunan Abu Dawood 4324). And as narrated by Hanzala Alaslami: "I heard Abu Hurayrah as narrating from Allah's Messenger (PBUH) who said By the One in whose Hand is My soul, the son of Mary would certainly pronounce Talbiya for Hajj or for Umrah or for both of them in the valley of Rauha" (Sahih Muslim 1252). And as narrated by Alnawwas bin Sam'an that the Messenger of Allah (PBUH) said: "Jesus will descend at the white minaret of Damascus wearing two garments lightly dyed with saffron and placing His palms on the wings of two Angels, when He would lower his head, there would fall beads of perspiration from His head, and when He would raise it up, beads like pearls would scatter from it, every disbeliever who would smell the odor of his self would die and His breath would reach as far as His sight would reach" (Sahih Muslim 2937). 

 Allah Almighty says in the next two verses (160,161) "Then for wrongdoing of those who are Jews, We have forbidden to them good things which had been lawful for them, and for their preventing many from the way of Allah, and their taking of usury while indeed, they were forbidden from it, and their eating up the wealth of the people unjustly, and We have prepared for the disbelievers among them a painful punishment", that is, Allah has forbidden to the Jews good things which had been made lawful for them such as every animal of uncloven hoof, and the fat of the cows and the goats except what their backs carried, or the entrails or what is joined with bone as Allah has stated in Aya (146) of Surat Alan'am, and Allah has forbidden the good things after they were lawful because of their wrongdoing, transgression, and opposition to their Messengers, their preventing of many people from the way of Allah and from following His Messengers, their taking the usury (Reba) while they were forbidden from taking it as they used to loan money to people and take from them more than what they gave them of money, and their eating up the people's wealth with what has been forbidden to them such as gambling, fraud, and other things that Allah has forbidden them from, thereupon, Allah has punished the Jews for their wrongdoing in the worldly life, and He has prepared for the disbelievers among them a painful punishment in Hellfire on the day of resurrection.

 Allah Almighty says in the next verse (162) "But those who are firm in the knowledge among them and the believers believe in what has been sent down to You, and what was sent down before You, and those who establish the prayer, and those who give the Zakah, and the believers in Allah and the Last Day, those, We will grant them a great reward", that is, Allah addresses His Messenger Muhammad (PBUH) saying that those who are firm in knowledge from among the Jews believe in the Holy Quran that Allah has sent down upon Him, and believe in the Scriptures that were sent down before Him; Because they knew from what they read of their Books and what their Messengers brought them that Muhammad is the last of the Messengers of Allah, and it is obligatory to follow Him, so they did not ask Allah's Messenger to bring down to them a book from the heaven as the disbelievers from among them did as shown above in Aya (153), likewise, the believers from among the emigrants and the Ansar believe in the Holy Quran that Allah has sent down upon Him, and believe in the Scriptures that were sent down before Him. So those who are firm in knowledge from among the Jews and the believers believe in the Holy Quran and the Books that had been sent down before it, so they establish the prayer in its prescribed times, give the Zakah, whether obligatory charity or alms, and believe in Allah and the Last Day, so they believe that Allah will resurrect them from the graves on the day of resurrection, thereupon, Allah will grant them a great reward in Paradise.

 Allah Almighty says in the next three verses (163-165) "Indeed, We have revealed to You as We have revealed to Noah and the Prophets after Him, and We have revealed to Abraham, Ishmael, Isaac, Jacob, the Descendants, Jesus, Job, Jonah, Aaron, and Solomon, and We gave David the Psalms, and Messengers whom We have narrated to You before, and Messengers whom We have not narrated to You, and Allah spoke to Moses with speech, Messengers as bearers of glad tidings and warners so that there will be no argument for the people against Allah after the Messengers, and Allah is Almighty, All-Wise", that is, Allah assures the Jews who opposed Allah's Messenger (PBUH) and asked Him for a book from the heaven that the matter of Muhammad (PBUH) is like the matter of the Prophets before Him, and that Allah has revealed to Him His Message just as He has revealed to the Prophets before Him, so Allah has revealed to Him as He has revealed to the Prophet Noah and the Prophets after Him, and Allah singled out a group of the Prophets for mention in honor of them saying that He has revealed to the Prophets Abraham, Ishmael, Isaac, Jacob, the Descendants who are the Descendants of the Prophet Jacob, and among them is the Prophet Joseph, Jesus, Job, Jonah, Aaron, and Solomon, and assures that He has given the Psalms to the Prophet David, and Allah's Messenger said in narration of Abu Hurayrah: "The reciting of the Zabur (Psalms) was made easy for David. He used to order that His riding animals be saddled, and would finish reciting the Zabur before they were saddled, and He would never eat except from the earnings of His manual work" (Sahih Albukhari 3417). 

 Then Allah assured His Messenger Muhammad that He has revealed to Messengers whom He has narrated to Him in the Holy Quran as Allah has mentioned twenty-five Prophets and Messengers in the Holy Quran, eighteen of them are mentioned in Surat Alan'an Ayat (83-86), and the rest are mentioned in separate Surahs. Allah also has revealed to Messengers whom He has not narrated to His Messenger, and Allah has spoken to the Prophet Moses with speech when He went to Allah's appointment at Altour mount in Sinai, and Allah has sent His Messengers as bearers of glad tidings of Paradise for those who believe, repent and do righteous deeds, and warners of a painful torment in Hellfire for those who disbelieve and oppose their Messengers, so that there will be no argument for the people against Allah after the Messengers, so Allah has not made any excuse for them and He has sent His Messengers to His servants lest they will say You have not sent us a Messenger, nor have You sent down to us a Book, and then they would claim that they would have believed in the Messenger of Allah and in His Book as Allah has stated in Aya (134) of Surat Ta Ha "And if We had destroyed them with a punishment before it, they would have said our Lord, Why did You not send to us a messenger, so we could have followed Your verses before We were humiliated and disgraced?". And as narrated by Abdullah bin Mas'ud that the Messenger of Allah (PBUH) said: "None loves to be praised more than Allah, the Exalted and Glorious, and for that He praises Himself, and none is more jealous than Allah, and for that He has forbidden the immoralities, and none loves to accept the excuse than Allah, so for that, He has revealed the Book and sent the Messengers" (Sahih Muslim 2760 d), and Allah is Almighty who is Severe in His revenge on those who disobeyed Him, All-Wise who manages His creation with wisdom in His laws and destiny. 

  Allah Almighty says in the next four verses (166-169) "But Allah bears witness to that which He has sent down to You, He has sent it down with His knowledge, and the Angels bear witness, and Sufficient is Allah as a Witness, indeed, those who disbelieved and prevented from the way of Allah, indeed, they have gone astray into a far error, indeed, those who disbelieved and have wronged, Allah will never forgive them nor will He guide them to a way, except the way of Hellfire, abiding therein forever, and that is easy for Allah", that is, Allah addresses His Messenger Muhammad (PBUH) saying that He bears witness to the Holy Quran which He has sent down to Him, that He has sent it down with His knowledge that He wanted His servants to know of the unseen, guidance, clear proofs, what He loves and is pleased with, and what He hates and rejects, and the Angels also bear witness to the truthfulness of what Allah has sent down to Him of the Holy Quran, so Do not be saddened by the denial of those who denies You, and sufficient is Allah as a Witness to Your truthfulness, and it will not harm You the denial of those who denies You. Then Allah assures that those who disbelieved in Him, His Messenger, and the Holy Quran, and prevented others from the way of Allah, and from following His Messenger Muhammad (PBUH) have gone astray into a far error, so they have gone astray from the path of truth and guidance to the path of falsehood and misguidance, and that those who disbelieved and wronged themselves with disbelief and denial of Allah's Messenger and Book, Allah will not forgive them on the day of resurrection, nor will He guide them to any way of guidance or salvation. But rather, Allah will only guide them to the way of Hellfire, so He will not guide them to faith until they die as disbelievers, and then they will enter Hellfire on the day of resurrection, abiding therein forever, and that is easy for Allah to fulfill His threat and His ruling regarding them as it is not difficult for Him to do anything He wants.

 Allah Almighty says in the next verse (170) "O people! Indeed, the Messenger has come to you with the truth from your Lord, so Believe, it is better for you, but if you disbelieve, then indeed, to Allah belongs whatever is in the heavens and the earth, and Allah is All-Knower, All-Wise", that is, Allah addresses all mankind saying that His Messenger Muhammad (PBUH) has come to them with the religion of the truth from His Lord, and Allah commanded them to believe in Him, His Messenger, and what He has brought to them from Allah, and that is better for them than disbelief, but if they disbelieve, and deny Allah's Messenger and deny what He has brought to them of the Holy Quran, then their denial will not harm anyone else, for indeed, to Allah belongs whatever is in the heavens and the earth, so your disbelief and disobedience to Allah will not diminish His kingdom and authority in anything, and Allah says in Alhadith Alqudsi as reported by Abu Dharr from Allah's Messenger (PBUH): ''O My servants! Were the first of you and the last of you, the human of you, and the Jinn of you to be as pious as the most pious heart of anyone of you, that would not increase My dominion in anything, O My servant! Were the first of you, and the last of you, the human of you, and the Jinn of you to be as wicked as the most wicked heart of anyone of you, that would not decrease My dominion in anything" (Sahih Muslin 2577). And Allah is All-Knower of His servants, so He knows whoever among them deserves guidance, and whoever among them deserves misguidance, All-Wise who manages His creation with wisdom in His laws and destiny. 

Allah Almighty says in the next two verses (171,172) "O people of the Book! Do not exceed limits in your religion, and Do not say about Allah except the truth, the Messiah, Jesus, the son of Mary, is only a Messenger of Allah and His word which He delivered to Mary, and a Spirit from Him, so Believe in Allah and His Messengers, and Do not say three, Desist, it is better for you, indeed, Allah is only One God, Glory to be Him that He should have a son for Him, to Him belongs whatever is in the heavens and whatever is on the earth, and Sufficient is Allah as a Guardian, never would the Messiah disdain to be a servant of Allah nor would the Angels who are near, and whoever disdains from His worship and is arrogant, then He will gather them to Himself all together", that is, Allah addresses the people of the Scripture from among the Christians saying Do not exceed limits in your religion, so Do not go beyond the limit of belief in Jesus, peace be upon Him, and Do not raise Him above the status that Allah has given Him, and as narrated by Umar: "I heard the Prophet (PBUH) saying Do not exaggerate in praising Me as the Christians praised the son of Mary for I am only His servant, so Call Me the servant of Allah and His Messenger" (Sahih Albukhari 3445). And Do not say about Allah except the truth, so Do not attribute to Him a son or a wife, the Messiah, Jesus, the son of Mary is only a Messenger of Allah, His word which He delivered to Mary when He said to Him Be and He was as Allah has stated in Aya (59) of Surat Aliemran "Indeed the example of Jesus to Allah is like that of Adam, He created Him from dust, the He said to Him Be, and He was", and a Spirit of His creation, when He sent Gabriel to Mary, and He represented himself to her as a well-proportioned man as mentioned in Aya (17) of Surat Maryam, then Allah commanded Him to breathe into her garment of His Spirit, then the blow came down and penetrated her vagina and from it was the pregnancy of Jesus peace be upon Him as Allah has stated in Aya (91) of Surat Alanbiyaa, and Aya (12) of Surat Altahrim.

 Then Allah commanded the Christians to believe in Allah and His Messengers, and not to say three, So Do not take Jesus and His Mother, Mary, as partners with Allah, So Desist it is better for you; For your saying is a clear disbelief as Jesus had said to you I am the servant of Allah as mentioned in Aya (30) of Surat Maryam, and He will disavow your claim on the day of resurrection as Allah has stated in Aya (116) of Surat Alma'idah "And when Allah will say O Jesus, son of Mary! Did you say to the people Take Me and My mother as two gods besides Allah?, He will say Glory to be You! It was not for Me that I say that to which I have no right", then Allah assures that Allah is only One God, Glory to be Him that He should have a son for Him, to Him belongs whatever is in the heavens and whatever is on the earth, so whatever is in the heavens and whatever is on the earth is of His creation and under His control, so How can He has a wife or a son from among His creation?, and Sufficient is Allah as a Guardian for His servants, so all human beings have not any guardian or any helper besides Him. And as narrated by Ubadah bin Alsamit that the Prophet (PBUH) said: "If anyone testifies that there is no God but Allah, that Muhammad is His servant and Messenger, that Jesus is Allah's servant and Messenger, and His word which He delivered to Mary, and a Spirit from Him, and that Paradise is true and the Fire is true, Allah will admit him into Paradise with the deeds which he had done even if those deeds were few, Junadah, the sub-narrator, said Ubadah added such a person can enter Paradise through any of its eight gates he likes" (Sahih Albukhari 3435). Allah assures that the Messiah will not refuse nor will He disdain to be a servant of Allah, likewise, the nearest Angels whom the disbelievers claimed that they are the daughters of Allah will not disdain to be servants of Allah, so they all will not refrain from acknowledging servitude to Allah and submitting to Him in all of His commands, so whoever disdains from His worship and is arrogant, then He will gather all of them on the day of resurrection, and He will recompense each for his deeds. 

 Allah Almighty says in the next verse (173) "And as for those who believed and did righteous deeds, He will give them their rewards in full, and increase for them of His bounty, but as for those who disdained and were arrogant, He will punish them with a painful punishment, and they will not find for them besides Allah any protector or helper", that is, those who believe in Allah, His Messengers, and His Books, and do righteous deeds, Allah will give them their reward in full, and will multiply the reward for them from His bounty, as whoever comes with the good deed will have ten times the like of it as Allah has stated in Aya (160) of Surat Alan'am, and Allah will multiply the good deed seven hundred times for whoever comes with the good deed, where Allah's Messenger said in narration of Abu Hurayrah: "If anyone of you improves his Islamic religion, then each good deed he commits, will be written for him ten times the like of it to seven hundred times, and each evil deed he commits, it will be written the like of it" (Sahih Albukhari 42). But as for those who disdained and were arrogant, so they abstain from obeying Allah and worshipping Him, and are too arrogant to do so, Allah will punish them with a painful punishment in Hellfire on the day of resurrection, and they will not find for them besides Allah any protector or helper in order to protect them from Allah's punishment. 

 Allah Almighty says in the next two verses (174,175) "O people! Indeed, there has come to you a proof from your Lord, and We have sent down to you a clear light, so as for those who believe in Allah and hold fast to Him, He will admit them to mercy from Him and bounty and He will guide them to Himself on a straight path", that is, Allah addresses all people including the people of the Book and the polytheists saying that a conclusive proof has come to them from Allah, and that He has sent down to them a clear light when He has sent His Messenger Muhammad (PBUH) as a proof by which He cut off their excuse, so that there will be no argument for the people against Allah after the Messengers as shown above in Aya (165), and He has sent down the Holy Quran upon His Messenger as a clear light by which He guides them to the path of guidance and salvation, so as for those who believe in Allah, His Messengers, and His Books, and hold fast to Allah in all of their affairs and adhere to obedience to Him, Allah will have mercy on them and save them from His punishment, will multiply their reward and raise them in ranks out of His bounty and goodness to them, and will guide them to the straight path that He has chosen for His servants with no crookedness or deviation.   

 Allah Almighty says in the last verse (176) "They ask You for a ruling, Say Allah gives you a ruling on Kalalah, if a person dies, he has no child but he has a sister, then for her is the half of what he has left behind, and he will inherit her if she has no child, and if there are two sisters, then for them is two-thirds of what he left behind, and if they are brothers, men and women, then for the male is like the share of two females, Allah makes clear to you lest you go astray, and Allah is All-Knower of everything", that is, the companions of Allah's Messenger (PBUH) disagreed about the last Surah and the last verse revealed of the Holy Quran. Albara' bin Azib said that this Aya was the last verse that was revealed of the Holy Quran, perhaps he meant the last verse of the verses of inheritance following Ayat (11,12) of this Surah, where as narrated by Albara' bin Azib: "The last Surah that was revealed was Bara'ah (Surat Altawbah), and the last verse that was revealed was They ask You for a ruling, Say Allah gives you a ruling on Kalalah" (Sahih Albukhari 4605). 

 So when the companions of Allah's Messenger (PBUH) asked Him for a ruling on Kalalah, Allah gave them His verdict regarding Kalalah, and Kalalah is a person who has no heirs from the paternal ascendants, neither a father nor a grandfather, and he has no heirs from the descendants, neither a child, male or female, nor a grandson, and as narrated by Jabir bin Abdullah: "Allah's Messenger came to visit me while I was sick and unconscious, He performed ablution and sprinkled the remaining water on me and I became conscious and said O Allah's Messenger! To whom will my inheritance go as I will be inherited as Kalalah?, then the Divine verses regarding Fara'id (The shares of inheritance) were revealed" (Sahih Albukhari 194). And in another narration of Jabir bin Abdullah: "I fell ill, and I had seven sisters, the Messenger of Allah (PBUH) came to me and blew on my face, so I became conscious, I said Messenger of Allah! May I not bequeath one-third of my property to my sisters?, He replied Do good, I asked Half?, He replied Do good, He then went out and left me, and said I do not think, Jabir, you will die of this disease, Allah has revealed and described the share of your sisters, He appointed two-thirds for them, Jabir used to say this verse was revealed about me They ask You for a ruling, Say Allah gives you a ruling on Kalalah" (Sunan Abu Dawood 2887).

 But the ruling on Kalalah was a problematic issue for the companions of Allah's Messenger (PBUH), where as narrated by Abu Talhah: "Umar bin Alkhattab delivered a sermon on Friday, and made a mention of Allah's Messenger (PBUH), and he also made a mention of Abu Bakr, and then said I do not leave behind me any problem more difficult than that of Kalalah, I did not refer to Allah's Messenger more repeatedly than in case of the problem of Kalalah, and He never showed more annoyance to me than in regard to this problem, so much so that He struck my chest with His finger and said Umar, Does the verse revealed in summer season, at the end of Surat Alnisa' not suffice you?, Umar then said if I live I would give such verdict about it (Kalalah) that everyone would be able to decide whether he reads the Quran or he does not" (Sahih Muslim 1617). And as narrated by Ibn Umar that Umar delivered a sermon on the pulpit of Allah's Messenger (PBUH) and said: "I wish Allah's Messenger had not left us before He had given us definite verdicts concerning three matters, the inheritance of the grandfather, the Kalalah, and various types of usury (Reba)" (Sahih Albukhari 5588).  

 Allah has revealed His ruling in Aya (12) above regarding the Kalalah who leaves behind him half-brothers on the mother's side only, but what is meant by Kalalah in the current verse is he who leaves behind him full brothers or half-brothers and half-sisters on the father's side only. Allah has ruled on Kalalah that if a person, a man or a woman dies while he has no child but he has a sister (a full sister, or a half-sister on the paternal side), then for her is the half of what he has left behind of his estate on the condition that he has no ascendant heirs such as a father or a grandfather; Because the sister is not entitled to half of the estate if the father is alive, but rather she is not entitled to any inheritance at all as mentioned in Aya (11) above. So in this case the sister will have one-half of the estate of her brother and the rest of the estate will goes to the closest male relative of the deceased, where as narrated by Ibn Abbas: "The Prophet (PBUH) said Give the Fara'id (The shares of inheritance that are prescribed in the Quran) to those who are entitled to receive it, then whatever remains, should be given to the closest male relative of the deceased" (Sahih Albukhari 6732).

 And if the Kalalah is a woman, and she has no child but only a full brother or a half-brother on the father's side, her brother will inherit all of her estate on the condition that she has no ascendant heirs such as a father or a grandfather; Because if she has a father, the brother would not inherit anything. And the companions of Allah's Messenger ruled that if a person died and left behind him one daughter and one sister (a full sister or a half-sister on the paternal side), the daughter would get one-half of his estate according to Aya (11) above, and the sister would get the other half according to this Aya, where as narrated by Al-Aswad bin Yazid: "Mu'adh bin Jabal came to us in Yemen as a tutor and a ruler, and we asked him about a man who died leaving a daughter and a sister, Mu'adh gave the daughter one-half of the property, and gave the sister the other half" (Sahih Albukhari 6734). And if the Kalalah left behind him two sisters (Full sisters, or two half-sisters on the paternal side), then for them is two-thirds of what he left behind, and the jurists also has assigned two-thirds for the sisters if they are more than two by analogy with the ruling of the inheritance of the daughters if they are more than two as mentioned in Aya (11) above. 

 And if the Kalalah left behind him full brothers and full sisters, or half-brothers and half-sisters on the father's side, then for the male is like the share of two females. But if the Kalalah has one full-sister, and half-brothers and half-sisters on the father's side, so his full-sister will inherit the half of his estate and the rest goes to the half brothers and half-sister on the paternal side, for the male is like the share of two females. But if Kalalah has only one full sister and one half-sister or half-sisters on the paternal sides, his sister will inherit the half of his estate, and his half-sister or half-sisters will inherit one-sixth in complementing two-thirds with the inheritance of the full sister just like the judgment of Allah's Messenger (PBUH) regarding the inheritance of the son's daughter with the inheritance of the daughter as shown above in Aya (11). Then Allah assures that He makes His obligations and laws regarding the inheritance lest you go astray in the division of inheritance and deviate in your judgment, and Allah is All-Knower of everything, so He knows best of what each one of the relatives deserves of the inheritance according to his closeness to the deceased.

 Thereupon, the inheritance was divided according to the verses of Fara'id (The shares of inheritance) found in the Holy Quran which are Ayat (11,12,176) of the current Surah and according to the Sunnah into six shares: half, one-fourth, one-eighth, two-thirds, one-third, one-sixth. The half is obligatory for five: the daughter, the son's daughter, the full sister, the half-sister on the paternal side, and the husband if his wife has no child, and the half is obligatory when there is no one to prevent them from the half as mentioned before, one-fourth is the husband's share if his wife has a child, and the wife's share or the wives' share if the husband has no child, one-eighth is the share of the wife or the wives if the husband has a child, two-thirds is an obligation for four if there is no one to prevent them from the two-thirds: two or more than two daughters, the son's daughters, two or more than two of full sisters, and the father, one-third is obligation for two: the mother in the condition that her son or her daughter has no child, a grandson, nor more than two brothers and sisters, and one-third is also for more than two half-brothers and half-sisters on the maternal side, and one-sixth is an obligation for seven: the parents if the deceased has a son or a grandson, the grandfather on the paternal side on the condition that the father is dead and that there is a child or a grandson of the deceased, the grandmother or the grandmothers if they share the inheritance, the son's daughters in the presence of a daughter, the half-sister or half-sisters on the paternal side in the presence of the full sister, and the half-brother or half-sister on the maternal side.

No one Knows its interpretation except Allah