2:143

• And so We have made you ˹believers˺ an upright community so that you may be witnesses over humanity and that the Messenger may be a witness over you.
  • i.e., moderate, balanced, and outstanding.
• And thus We have made you a median [i.e., just] community that you will be witnesses over the people and the Messenger will be a witness over you.
• In the same way We made you a moderate Ummah (community), so that you should be witnesses over the people, and the Messenger a witness to you.
• We have made you [believers] into a just community, so that you may bear witness [to the truth] before others and so that the Messenger may bear witness [to it] before you.
• And it is thus that We appointed you to be the community of the middle way so that you might be witnesses to all mankind and the Messenger might be a witness to you.
  • This constitutes the proclamation appointing the religious community (ummah) consisting of the followers of Muhammad to religious guidance and leadership of the world.
  • It alludes, in the first place, to that Divine Guidance which enabled the followers of Muhammad to know the Straight Way so that they could attain progress to the point of being proclaimed 'the community of the middle way' (or 'the mid-most community' or 'the community justly balanced' - Ed.)
  • It signifies that distinguished group of people which follows the path of justice and equity, of balance and moderation, a group which occupies a central position among the nations of the world so that its friendship with all is based on righteousness and justice and none receives its support in wrong and injustice.
  • The purpose of creating 'the community of the middle way', according to this Qur'anic verse, is to make it stand as witness 'before all mankind and the Messenger might be a witness before you'.
  • What this means is that when the whole of mankind is called to account, the Prophet, as God's representative, will stand witness to the fact that he had communicated to the Muslims and had put into practice the teachings postulating sound beliefs, righteous conduct and a balanced system of life which he had received from on high.
  • The Muslims, acting on behalf of the Prophet after his return to the mercy of God, will he asked to bear the same witness before the rest of mankind and to say that they had spared no effort in either communicating to mankind what the Prophet had communicated to them, or in exemplifying in their own lives what the Prophet had, by his own conduct, translated into actual practice.
  • This position of standing witness before all mankind on behalf of God, which has been conferred on this community, amounts to its being invested with the leadership of all mankind. This is at once a great honour and a heavy responsibility. For what it actually means is that just as the Prophet served as a living example of godliness and moral rectitude, of equity and fair play before the Muslim community, so is the Muslim community required to stand vis-à-vis the whole world.
  • What is expected of this community is that it should be able to make known, both by word and deed, the meaning of godliness and righteousness, of equity and fairplay. Furthermore. just as the Prophet had been entrusted with the heavy responsibility of conveying to the Muslims the guidance which he had received. in a like manner a heavy responsibility has been laid on the Muslims to communicate this guidance to all mankind.
  • If the Muslims fail to establish before God that they did their duty in conveying to mankind the guidance they had received through the Prophet they will be taken to task seriously and their honourable position as the leaders of the whole world, far from being of any help to them, will spell their disaster. They will be held responsible along with the protagonists of evil for all the errors of belief and conduct which have spread during their term of leadership. They will have to face the grim question: What were they doing when the world was convulsed by storms of transgression, injustice and error?
• Thus We have appointed you a middle nation, that ye may be witnesses against mankind, and that the messenger may be a witness against you.
• Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves.
• Thus We have made you, a just nation, that you be witnesses over mankind and the Messenger be a witness over you.
  • Narrated Abu Sa‘îd Al-Khudrî رضي الله عنه: Allâh’s Messenger صلى الله عليه وسلم said "Nûh (Noah) will be called on the Day of Resurrection and he will say, ‘Labbaik and Sa‘daik, (I respond to Your Call and I am obedient to Your Orders) O my Lord! Allâh will say, ‘Did you convey Our Message?’ Nûh (Noah) will say, ‘Yes’. His nation will then be asked, ‘Did he convey Our Message to you?’ They will say, ‘No warner came to us.’ Then Allâh will say [to Nûh (Noah)], ‘Who will bear witness in your favour?’ He will say, ‘Muhammad صلى الله عليه وسلم and his followers.’

2:148

• Everyone turns to their own direction. So compete with one another in doing good. Wherever you are, Allah will bring you all together ˹for judgment˺. Surely Allah is Most Capable of everything.
• For each is a direction toward which it faces. So race to [all that is] good. Wherever you may be, Allāh will bring you forth [for judgement] all together. Indeed, Allāh is over all things competent.
• For everyone there is a direction to which he turns his face. Strive, then, to excel each other in good deeds. Wherever you are, Allah will bring you all together. Allah is certainly powerful over everything.
• Each community has its own direction to which it turns: race to do good deeds and wherever you are, God will bring you together. God has power to do everything.
• Everyone has a direction towards which he turns; so excel one another in good works. Allah will bring you all together wherever you might be, for nothing is beyond His power.
• And each one hath a goal toward which he turneth; so vie with one another in good works. Wheresoever ye may be, Allah will bring you all together. Lo! Allah is Able to do all things.
• To each is a goal to which Allah turns him; then strive together (as in a race) Towards all that is good. Wheresoever ye are, Allah will bring you Together. For Allah Hath power over all things.
• For every nation there is a direction to which they face. So hasten towards all that is good. Wheresoever you may be, Allâh will bring you together (on the Day of Resurrection). Truly, Allâh is Able to do all things.

2:153

• O believers! Seek comfort in patience and prayer. Allah is truly with those who are patient.
• O you who have believed, seek help through patience and prayer. Indeed, Allāh is with the patient.
• O you who believe, seek help through patience and prayer. Surely, Allah is with those who are patient.
• You who believe, seek help through steadfastness and prayer, for God is with the steadfast.
• Believers! Seek help in patience and in Prayer; Allah is with those that are patient.
• O ye who believe! Seek help in steadfastness and prayer. Lo! Allah is with the steadfast.
• O you who believe! Seek help in patience and As-Salât (the prayer). Truly! Allâh is with As-Sâbirûn (the patient).

2:155

• We will certainly test you with a touch of fear and famine and loss of property, life, and crops. Give good news to those who patiently endure—
• And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient,
• Surely We will test you with a bit of fear and hunger, and loss in wealth and lives and fruits, and give good tidings to the patient.
• We shall certainly test you with fear and hunger, and loss of property, lives, and crops. But [Prophet], give good news to those who are steadfast,
• We shall certainly test you by afflicting you with fear, hunger, loss of properties and lives and fruits. Give glad tidings, then, to those who remain patient;
• And surely We shall try you with something of fear and hunger, and loss of wealth and lives and crops; but give glad tidings to the steadfast,
• Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere,
• And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sâbirûn (the patient).

2:174

• Indeed, those who hide Allah’s revelations, trading them for a fleeting gain consume nothing but fire into their bellies. Allah will neither speak to them on the Day of Judgment, nor will He purify them. And they will suffer a painful punishment.
• Indeed, they who conceal what Allāh has sent down of the Book and exchange it for a small price - those consume not into their bellies except the Fire. And Allāh will not speak to them on the Day of Resurrection, nor will He purify them. And they will have a painful punishment.
• Verily, those who conceal the Book Allah has revealed, and earn thereby a small price, they eat nothing into their bellies but fire, and Allah will not speak to them on the Day of Judgment, nor will He purify them, and for them there is painful punishment.
• As for those who conceal the Scripture that God sent down and sell it for a small price, they only fill their bellies with Fire. God will not speak to them on the Day of Resurrection, nor will He purify them: an agonizing torment awaits them.
• Those who conceal anything of the Book revealed by Allah and sell it away for a trifling gain are merely filling their bellies with Fire. Allah will neither address them on the Day of Resurrection, nor shall He pronounce them “pure”. A painful chastisement lies in store for them.
  • This means that the blame for the growth of whole new codes consisting of superstitions, perverted customs, and unjustifiable taboos lay squarely on the shoulders of those religious scholars who had knowledge of the Scriptures but failed to transmit their knowledge to the common people. Moreover, later, when erroneous practices began to spread among them they remained mute spectators of this drama. Indeed, some of them kept wilfully silent about these matters thinking that their interests would be better served if the Scripture remained a sealed book and its injunctions were kept beyond the access of the common people.
• Lo! those who hide aught of the Scripture which Allah hath revealed and purchase a small gain therewith, they eat into their bellies nothing else than fire. Allah will not speak to them on the Day of Resurrection, nor will He make them grow. Theirs will be a painful doom.
• Those who conceal Allah's revelations in the Book, and purchase for them a miserable profit,- they swallow into themselves naught but Fire; Allah will not address them on the Day of Resurrection. Nor purify them: Grievous will be their penalty.
• Verily, those who conceal what Allâh has sent down of the Book, and purchase a small gain therewith (of worldly things), they eat into their bellies nothing but fire. Allâh will not speak to them on the Day of Resurrection, nor purify them, and theirs will be a painful torment.

2:177

• Righteousness is not in turning your faces towards the east or the west. Rather, the righteous are those who believe in Allah, the Last Day, the angels, the Books, and the prophets; who give charity out of their cherished wealth to relatives, orphans, the poor, ˹needy˺ travellers, beggars, and for freeing captives; who establish prayer, pay alms-tax, and keep the pledges they make; and who are patient in times of suffering, adversity, and in ˹the heat of˺ battle. It is they who are true ˹in faith˺, and it is they who are mindful ˹of Allah˺.
• Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allāh, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakāh; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.
• Righteousness is not (merely) that you turn your faces to the East and the West; but righteousness is that one believes in Allah and the Last Day and the angels and the Book and the Prophets, and gives wealth, despite (his) love for it, to relatives, and to orphans, the helpless,the wayfarer, and to those who ask, and (spends) in (freeing) slaves and observes the Salāh (prayers) and pays Zakah-and (the act of) those who fulfill their covenant when they enter into a covenant, and, of course, those who are patient in hardship and suffering and when in battle! Those are the ones who are truthful, and those are the God - fearing.
• Goodness does not consist in turning your face towards East or West. The truly good are those who believe in God and the Last Day, in the angels, the Scripture, and the prophets; who give away some of their wealth, however much they cherish it, to their relatives, to orphans, the needy, travellers and beggars, and to liberate those in bondage; those who keep up the prayer and pay the prescribed alms; who keep pledges whenever they make them; who are steadfast in misfortune, adversity, and times of danger. These are the ones who are true, and it is they who are aware of God.
• Righteousness does not consist in turning your faces towards the east or towards the west; true righteousness consists in believing in Allah and the Last Day, the angels, the Book and the Prophets, and in giving away one’s property in love of Him to one’s kinsmen, the orphans, the poor and the wayfarer, and to those who ask for help, and in freeing the necks of slaves, and in establishing Prayer and dispensing the Zakah. True righteousness is attained by those who are faithful to their promise once they have made it and by those who remain steadfast in adversity and affliction and at the time of battle (between Truth and falsehood). Such are the truthful ones; such are the God-fearing.
  • Turning one's face towards the east or the west is mentioned here only by way of illustration. The actual purpose of the verse is to emphasize that the observance of certain outward religious rites, the performance of certain formal religious acts out of conformism, and the manifestation of certain familiar forms of piety do not constitute that essential righteousness which alone carries weight with God and earns His recognition and approval.
• It is not righteousness that ye turn your faces to the East and the West; but righteous is he who believeth in Allah and the Last Day and the angels and the Scripture and the prophets; and giveth wealth, for love of Him, to kinsfolk and to orphans and the needy and the wayfarer and to those who ask, and to set slaves free; and observeth proper worship and payeth the poor-due. And those who keep their treaty when they make one, and the patient in tribulation and adversity and time of stress. Such are they who are sincere. Such are the Allah-fearing.
• It is not righteousness that ye turn your faces Towards east or West; but it is righteousness- to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allah-fearing.
• It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allâh, etc.) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes in Allâh, the Last Day, the Angels, the Book, the Prophets1 and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masâkîn (the poor), and to the wayfarer, and to those who ask, and to set slaves free, performs As-Salât (Iqâmat-as-Salât ), and gives the Zakât, and who fulfil their covenant when they make it, and who are patient in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are Al-Muttaqûn (the pious).

2:178

• O believers! ˹The law of˺ retaliation is set for you in cases of murder—a free man for a free man, a slave for a slave, and a female for a female.1 But if the offender is pardoned by the victim’s guardian,2 then blood-money should be decided fairly3 and payment should be made courteously. This is a concession and a mercy from your Lord. But whoever transgresses after that will suffer a painful punishment.
  • 1 : No one else should be executed in place of the killer. This verse was revealed regarding a particular incident. Nevertheless, the killer is killed regardless of the difference in gender or status, unless the victim’s family opts for blood money.
  • 2 : The guardian is the victim’s closest heir—male or female.
  • 3 : Or according to common law.
• O you who have believed, prescribed for you is legal retribution for those murdered - the free for the free, the slave for the slave, and the female for the female.1 But whoever overlooks from his brother [i.e., the killer] anything,2 then there should be a suitable follow-up and payment to him [i.e., the deceased's heir or legal representative] with good conduct. This is an alleviation from your Lord and a mercy. But whoever transgresses after that3 will have a painful punishment.
  • 1 : No one else should be executed in place of the killer.
  • 2 : By accepting compensation payment rather than execution.
  • 3 : After acceptance of compensation.
• O you who believe, QiSāS has been prescribed for you in the case of murdered people: The freeman (will be killed) for the freeman, the slave for the slave, and the female for the female. However, if one is somewhat forgiven by his brother, the recourse (of the latter) is to pursue the former (for blood money) with fairness, and the obligation (of the former) is to pay (it) to the latter in a nice way. That is a relief from your Lord, and a mercy. So, whoever transgresses after all that will have a painful punishment.
• You who believe, fair retribution is prescribed for you in cases of murder: the free man for the free man, the slave for the slave, the female for the female. But if the culprit is pardoned by his aggrieved brother, this shall be adhered to fairly, and the culprit shall pay what is due in a good way. This is an alleviation from your Lord and an act of mercy. If anyone then exceeds these limits, grievous suffering awaits him.
• Believers! Retribution is prescribed for you in cases of killing:1 if a freeman is guilty then the freeman; if a slave is guilty then the slave; if a female is guilty, then the female.2 But if something of a murderer’s guilt is remitted by his brother3 this should be adhered to in fairness,4 and payment be made in a goodly manner. This is an alleviation and a mercy from your Lord; and for him who commits excess after that5 there is a painful chastisement.
  • 1 : Retribution, that is, blood revenge, is based on the principle that what a person has done to others ought to be done to him. This does not mean that the murderer should be put to death in exactly the same manner as he killed but that the murderer should be subjected to the same act, i.e. killing, as that to which he subjected his victim.
  • In pre-Islamic Arabia people tried to take blood revenge upon the murderer's family and tribe, and the retaliation corresponded to the value placed on the blood of the victim. Their desire for revenge was not quenched merely by putting the murderer to death. They preferred to put to death tens and even hundreds of people to avenge the one life they had lost. If a respected member of their tribe was killed by an ordinary member of another, it was not deemed enough to put to death the actual murderer. They preferred to kill a man of the murderer's tribe equal in standing to the victim, and even several members of the murderer's tribe. However, if the victim was a man of humble standing from another tribe, and the murderer from their tribe happened to be a man of high standing, they were unwilling to permit the execution of the murderer.
  • This attitude is not confined to the Ignorance of that bygone age. Even today those nations that are supposedly the most civilized will often proclaim, officially and quite brazenly, that if one of their citizens is killed they will execute scores of the killer's compatriots. In addition we often hear that to avenge the murder of one person a large number of hostages belonging to a subject nation have been shot dead. It is iniquities such as these that God seeks to end by means of the directive contained in this verse. What God says here is that the killer ought to be put to death irrespective of his status and that of the victim.
  • 3 : The very use of the word 'brother' in this context suggests that as a general rule one ought to incline towards leniency. Despite the bitterness felt towards someone who has shed the blood of, say, one's father, the murderer is still one's brother by virtue of being a member of the human family. Hence if one who has been wronged can overcome the vengeful spirit aroused by his erring brother's deed, this attitude of forgiveness will be worthy of his humanity.This verse also makes it clear that according to the Islamic penal law the question of homicide can be settled by the mutual consent of the two parties. It is the prerogative of the heirs of the victim to forgive the murderer, and if it is exercised not even a judge has the power to insist on carrying out the death sentence. In such a case, however, as the following verse mentions, the murderer will be made to pay blood money.
  • 4 : The term ma'ruf occurs quite frequently in the Qur'an. It refers to conduct which is reckoned fair and equitable by the generality of disinterested people. The generally accepted usages and customs of life are called 'urf and ma'ruf in Islamic terminology, and they are considered valid in all those matters not specifically regulated by the Shar'iah.
  • 5 : Excess might consist of trying to avenge the blood of the murdered man even after his heirs have settled the matter and received blood money or of efforts on the part of the murderer to delay the payment of blood money thus repaying the heirs of the victim with ingratitude for their kindness and goodwill.
• O ye who believe! Retaliation is prescribed for you in the matter of the murdered; the freeman for the freeman, and the slave for the slave, and the female for the female. And for him who is forgiven somewhat by his (injured) brother, prosecution according to usage and payment unto him in kindness. This is an alleviation and a mercy from your Lord. He who transgresseth after this will have a painful doom.
• O ye who believe! the law of equality is prescribed to you in cases of murder: the free for the free, the slave for the slave, the woman for the woman. But if any remission is made by the brother of the slain, then grant any reasonable demand, and compensate him with handsome gratitude, this is a concession and a Mercy from your Lord. After this whoever exceeds the limits shall be in grave penalty.
• O you who believe! Al-Qisâs (the Law of Equality in punishment) is prescribed for you in case of murder: the free for the free, the slave for the slave, and the female for the female. But if the killer is forgiven by the brother (or the relatives, etc.) of the killed against blood-money, then adhering to it with fairness and payment of the blood-money to the heir should be made in fairness. This is an alleviation and a mercy from your Lord. So after this whoever transgresses the limits (i.e. kills the killer after taking the blood-money), he shall have a painful torment.

2:180

• It is prescribed that when death approaches any of you—if they leave something of value—a will should be made in favour of parents and immediate family with fairness.1 ˹This is˺ an obligation on those who are mindful ˹of Allah˺.
  • This ruling should be understood in light of the inheritance laws in 4:11-12, which give specific shares to parents and close relatives. Relatives who do not have a share may get a bequest up to one third of the estate.
• Prescribed for you when death approaches [any] one of you if he leaves wealth [is that he should make] a bequest for the parents and near relatives according to what is acceptable - a duty upon the righteous.
  • This ruling was abrogated by the revelation in Sūrah an-Nisā’ stipulating obligatory shares for parents and close relatives. Those who do not inherit by law may be remembered in a bequest. See 4:11-12.
• It is enjoined upon you, when death approaches any one of you and he leaves some wealth, that he must bequeath for the parents and the nearest of kin in the approved manner, being an obligation on the God-fearing.
• it is prescribed that he should make a proper bequest to parents and close relatives- a duty incumbent on those who are mindful of God.
• It is decreed that when death approaches, those of you who leave behind property shall bequeath equitably to parents and kinsmen. This is an obligation on the God-fearing.
  • This injunction relates to a period of time when no rules had been laid down for the distribution of inheritance. Thus everyone was required to make testamentary disposal of their property so as to ensure that no disputes arose in the family and no legitimate claimant to inheritance was deprived of his due share.
  • Later when God revealed a set of laws regarding the distribution of inheritance see (Qur'an 4: 11 ff.), the Prophet elucidated further the laws relating to testamentary disposition and inheritance by expounding two rules.
  • First, that no person can make any will regarding his estate in favour of any of his legal heirs. Their portions were laid down in the Qur'an and neither increase nor decrease in this was permissible, nor could any heir be disinherited, nor anything willed in favour of any heir over and above his legal portion.
  • Second, that testamentary disposition might be made to the extent of one third of the estate, but no more.
  • The purpose underlying these explanatory directives of the Prophet seems to be that at least two-thirds of the estate should be left aside to be distributed among the legal heirs according to the Qur'anic rules, and that a will could be made in respect of the whole or part of the remaining one-third. This could be made in favour of either relatives, whether close or distant, who are not legal heirs, or others not related by the blood-tie but who are deserving of assistance. Likewise, a will could be made in favour of charitable causes which are found worthy of support.
  • In later times people began to regard this directive regarding testamentary disposal as a recommendation only. The result was that this rule fell largely into disuse. It is significant, however, that the Qur'an mentions it as 'an obligation on the God-fearing'. Were Muslims to make this injunction an operative institution no trace would remain of the problems which agitate their minds respecting the Islamic law of inheritance. (The author (A. Maududi) suggests that re-activating the Qur'anic directive on testamentary disposal is the answer to this and similar problems - Ed.)
• It is prescribed for you, when death approacheth one of you, if he leave wealth, that he bequeath unto parents and near relatives in kindness. (This is) a duty for all those who ward off (evil).
• It is prescribed, when death approaches any of you, if he leave any goods that he make a bequest to parents and next of kin, according to reasonable usage; this is due from the Allah-fearing.
• It is prescribed for you, when death approaches any of you, if he leaves wealth, that he makes a bequest to parents and next of kin, according to reasonable manners. (This is) a duty upon Al-Muttaqûn (the pious).

2:181

• But whoever changes the will after hearing it,1 the blame will only be on those who made the change. Indeed, Allah is All-Hearing, All-Knowing.
  • 1 : After the death of the one who made the will.
• Then whoever alters it [i.e., the bequest] after he has heard it - the sin is only upon those who have altered it. Indeed, Allāh is Hearing and Knowing.
• Then, whoever changes it after he has heard it, its sin will only be on those who change it. Surely, Allah is All-hearing, All-knowing.
• If anyone alters the bequest after hearing it, the guilt of the alteration will fall on them: God is all hearing and all knowing.
• Then if anyone alters the will after hearing it, this sin shall be upon them who alter. Surely Allah is All-Hearing, All-Knowing.
• And whoso changeth (the will) after he hath heard it - the sin thereof is only upon those who change it. Lo! Allah is Hearer, Knower.
• If anyone changes the bequest after hearing it, the guilt shall be on those who make the change. For Allah hears and knows (All things).
• Then whoever changes the bequest after hearing it, the sin shall be on those who make the change. Truly, Allâh is All-Hearer, All-Knower.

2:186

• When My servants ask you ˹O Prophet˺ about Me: I am truly near. I respond to one’s prayer when they call upon Me. So let them respond ˹with obedience˺ to Me and believe in Me, perhaps they will be guided ˹to the Right Way˺.
• And when My servants ask you, [O Muḥammad], concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.
• When My servants ask you about Me, then (tell them that) I am near. I respond to the call of one when he prays to Me; so they should respond to Me, and have faith in Me, so that they may be on the right path.
• [Prophet], if My servants ask you about Me, I am near. I respond to those who call Me, so let them respond to Me, and believe in Me, so that they may be guided.
• (O Muhammad), when My servants ask you about Me, tell them I am quite near; I hear and answer the call of the caller whenever he calls Me. Let them listen to My call and believe in Me;1 perhaps they will be guided aright.2
  • Even though people can neither see God nor subject Him to any other form of sense perception this should not make them feel that God is remote from them. On the contrary, He is so close to each and every person that whenever any person so wishes he can communicate with his Lord. So much so that God hears and responds even to the prayers which remain within the innermost recesses of the heart.
  • God, the omnipotent Lord and the absolute Master of this vast universe, Who wields all power and authority, is so close to human beings that they can always approach Him without the intercession of any intermediaries, and can put to Him their prayers and requests.
• And when My servants question thee concerning Me, then surely I am nigh. I answer the prayer of the suppliant when he crieth unto Me. So let them hear My call and let them trust in Me, in order that they may be led aright.
• When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way.
• And when My slaves ask you (O Muhammad صلى الله عليه وسلم) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.

2:188

• Do not consume one another’s wealth unjustly, nor deliberately bribe authorities in order to devour a portion of others’ property, knowing that it is a sin.
• And do not consume one another's wealth unjustly or send it [in bribery] to the rulers in order that [they might aid] you [to] consume a portion of the wealth of the people in sin, while you know [it is unlawful].
• Do not eat up each other’s property by false means, nor approach with it the authorities to eat up a portion of the property of the people sinfully, while you know (that you are unjust in doing so).
• Do not consume your property wrongfully, nor use it to bribe judges, intending sinfully and knowingly to consume parts of other people’s property.
• Do not usurp one another’s possessions by false means, nor proffer your possessions to the authorities so that you may sinfully and knowingly usurp a portion of another’s possessions.
  • One meaning of this verse is that people should not try to seek illegitimate benefits by bribing magistrates. Another meaning is that when a person is aware that the property he claims rightfully belongs to someone else, he should not file a judicial petition either because the other party lacks the evidence to support their case or because by trickery and cunning the petitioner can usurp that property.
  • It is possible that the judicial authority would decide the case in favour of the false claimant on the basis of the formal strength of the claim, but as this judicial verdict would merely be the result of the chicanery to which the claimant had resorted he would not become its rightful owner. In spite of the judgement of the court the property would remain unlawful for him in the sight of God.
  • It has been reported in a Tradition that the Prophet said: 'I am merely a human being and you bring to me your disputes. It is possible that some of you will be more impressive in argument than others, so that 1 may give judgement in favour of one on the basis of what 1 hear. Beware that if 1 award to someone what belongs to his brother, I will have assigned to him a lump of Fire.' (Bukhari, 'Shahadat', 27; Muslim, 'Aqdiayah', 4; Abu Da'ud , 'Aqdiayah', 7; Tirmidhi, 'Ahkam', 11, 18; Nasai 'Qudat', 12, 33; 1bn Majah, 'AhkAm', 5, etc. - Ed.)
• And eat not up your property among yourselves in vanity, nor seek by it to gain the hearing of the judges that ye may knowingly devour a portion of the property of others wrongfully.
• And do not eat up your property among yourselves for vanities, nor use it as bait for the judges, with intent that ye may eat up wrongfully and knowingly a little of (other) people's property.
• And eat up not one another’s property unjustly (in any illegal way e.g. stealing, robbing, deceiving, etc.), nor give bribery to the rulers (judges before presenting your cases) that you may knowingly eat up a part of the property of others sinfully.

2:190

• Fight in the cause of Allah ˹only˺ against those who wage war against you, but do not exceed the limits. Allah does not like transgressors.
• Fight in the way of Allāh those who fight against you but do not transgress. Indeed, Allāh does not like transgressors.
• Fight in the way of Allah against those who fight you, and do not transgress. Verily, Allah does not like the transgressors.
• Fight in God’s cause against those who fight you, but do not overstep the limits: God does not love those who overstep the limits.
• Fight in the way of Allah against those who fight against you but do not transgress, for Allah does not love transgressors.
• Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loveth not aggressors.
• Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.
• And fight in the Way of Allâh those who fight you, but transgress not the limits. Truly, Allâh likes not the transgressors.

2:195

• Spend in the cause of Allah and do not let your own hands throw you into destruction. And do good, for Allah certainly loves the good-doers.
• And spend in the way of Allāh and do not throw [yourselves] with your [own] hands into destruction. And do good; indeed, Allāh loves the doers of good.
• Spend in the way of Allah and do not put yourselves into destruction, and do good. Of course, Allah loves those who do good.
• Spend in God’s cause: do not contribute to your destruction with your own hands, but do good, for God loves those who do good.
• Spend in the Way of Allah and do not cast yourselves into destruction with your own hands; do good, for Allah loves those who do good.
• Spend your wealth for the cause of Allah, and be not cast by your own hands to ruin; and do good. Lo! Allah loveth the beneficent.
• And spend of your substance in the cause of Allah, and make not your own hands contribute to (your) destruction; but do good; for Allah loveth those who do good.
• And spend in the Cause of Allâh and do not throw yourselves into destruction, and do good. Truly, Allâh loves Al-Muhsinûn (the good-doers).

2:196

• Complete the pilgrimage and minor pilgrimage for Allah.
• And complete the ḥajj and ʿumrah for Allāh.
• Accomplish the Hajj and the ‘Umrah for Allah.
• Complete the pilgrimages, major and minor, for the sake of God.
• Complete Hajj and 'Umrah for Allah.
• Perform the pilgrimage and the visit (to Makka) for Allah.
• And complete the Hajj or 'umra in the service of Allah.
• And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad صلى الله عليه وسلم), the Hajj and ‘Umrah (i.e. the pilgrimage to Makkah) for Allâh.

2:197

• ˹Commitment to˺ pilgrimage is made in appointed months. Whoever commits to ˹performing˺ pilgrimage, let them stay away from intimate relations, foul language, and arguments during pilgrimage.
• Ḥajj is [during] well-known months,so whoever has made ḥajj obligatory upon himself therein [by entering the state of iḥrām], there is [to be for him] no sexual relations and no disobedience and no disputing during ḥajj.
• The Hajj is (to be performed in) the months that are well-known. So whoever undertakes Hajj in them, there should be no obscenity, no sin, no quarrel in the Hajj.
• The pilgrimage takes place during the prescribed months. There should be no indecent speech, misbehaviour, or quarrelling for anyone undertaking the pilgrimage.
• The months of Hajj are well known. Whoever intends to perform Pilgrimage in these months shall abstain from sensual indulgence, wicked conduct and quarrelling.
  • In the state of consecration (ihram) the husband and wife are required to refrain not only from sexual intercourse but also from lascivious conversation (and, for that matter, from any act which either stems from or is likely to stimulate sexual desire - Ed).
  • Even though all sinful acts are evil, the sinfulness of such acts is aggravated when they are committed in the state of consecration (ihram).
  • In this state it is not even permitted to rebuke one's servant.
• The pilgrimage is (in) the well-known months, and whoever is minded to perform the pilgrimage therein (let him remember that) there is (to be) no lewdness nor abuse nor angry conversation on the pilgrimage.
• For Hajj are the months well known. If any one undertakes that duty therein, Let there be no obscenity, nor wickedness, nor wrangling in the Hajj.
• The Hajj (pilgrimage) is (in) the well-known (lunar year) months. So whosoever intends to perform Hajj therein (by assuming Ihrâm), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj.