2. Sūrat al-Baqarah (5/6)

٢۔ سُورَةُ البَقَرَة ص ٥

Qurʾān > Chapter 2
القرآن > كتاب ٢

The Cow (Medinan)

quran:2:201 –

But among them is he who says, "Our Lord, give us in this world ˹that which is˺ good and in the Hereafter ˹that which is˺ good and protect us from the punishment of the Fire."  

And there are others who say, ‘Our Lord, give to us in this world good, a grace, and good, Paradise, in the Hereafter, and guard us against the chastisement of the Fire’, by not making us enter it. This ˹former statement˺ depicts the manner of the idolaters, while ˹the latter˺ the way of the believers, and is intended to encourage ˹people˺ to petition for good in both abodes, for which one is promised a reward, as He says:
القرآن:٢:٢٠١ –

وَمِنْهُمْ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ  

{ومنهم من يقول ربنا آتنا في الدنيا حسنة} نعمة {وفي الآخرة حسنة} هي الجنة {وقنا عذاب النار} بعدم دخولها وهذا بيان لما كان عليه المشركون ولحال المؤمنين والقصد به الحث على طلب خير الدارين كما وعد بالثواب عليه بقوله.
quran:2:202 –

Those will have a share of what they have earned, and Allah is swift in account.  

Those — they shall have a portion, a reward, from, as a result of, what they have earned, the deeds they have performed, such as Pilgrimage and supplication; and God is swift at reckoning, reckoning with the whole of creation in half a day of this world, as one hadīth states.
القرآن:٢:٢٠٢ –

أُولَٰئِكَ لَهُمْ نَصِيبٌ مِمَّا كَسَبُوا ۚ وَاللَّهُ سَرِيعُ الْحِسَابِ  

{أولئك لهم نصيب} ثواب {مـ} من أجل {ما كسبوا} عملوا من الحج والدعاء {والله سريع الحساب} يحاسب الخلق كلهم في قدر نصف نهار من أيام الدنيا لحديث بذلك.
quran:2:203 –

And remember Allah during ˹specific˺ numbered days. Then whoever hastens ˹his departure˺ in two days - there is no sin upon him; and whoever delays ˹until the third˺ - there is no sin upon him - for him who fears Allah. And fear Allah and know that unto Him you will be gathered.  

And remember God, by making takbīr ˹saying Allāhu akbar, ‘God is Great’˺ while you cast your stones at the Jamarāt, during certain days numbered, the three days of tashrīq. If any man hastens on, his departure from Minā, in two days, that is, on the second day of tashrīq after he has cast his stones, that, hastening, is no sin for him; and if he delays, such that he stays until the third night and cast his stones, it is not a sin for him: that is, they have the choice of either, for the sin has been precluded in both cases; if he fears, God during his pilgrimage — for such ˹a person˺ is truly a pilgrim — and fear God, and know that to Him you shall be gathered, in the Hereafter, that He may requite you for your deeds.
القرآن:٢:٢٠٣ –

وَاذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُودَاتٍ ۚ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ وَمَنْ تَأَخَّرَ فَلَا إِثْمَ عَلَيْهِ ۚ لِمَنِ اتَّقَىٰ ۗ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ  

{واذكروا الله} بالتكبير عند رمي الجمرات {في أيام معدودات} أي أيام التشريق الثلاثة {فمن تعجل} أي استعجل بالنفر من منى {في يومين} أي في ثاني أيام التشريق بعد رمي جماره {فلا إثم عليه} بالتعجيل {ومن تأخر} بها حتى بات ليلة الثالث ورمى جماره {فلا إثم عليه} بذلك أي هم مخيَّرون في ذلك ونفي الإثم {لمن اتقى} الله في حجه لأنه الحاج في الحقيقة {واتقوا الله واعلموا أنكم إليه تحشرون} في الآخرة فيجازيكم بأعمالكم.
quran:2:204 –

And of the people is he whose speech pleases you in worldly life, and he calls Allah to witness as to what is in his heart, yet he is the fiercest of opponents.  

And among people there is he whose speech in the life of this world pleases you, but it would not please you in the Hereafter because it contradicts what he actually used to believe; and who calls on God to witness what is in his heart, as being in accordance with what he says; yet he is most stubborn in dispute, with you and your followers on account of his enmity towards you: this was al-Akhnas b. Sharīq, a hypocrite who spoke kindly in the presence of the Prophet (s), swearing that he believed in him and that he loved him, and frequently sitting with him. God then revealed his mendacity in this matter. On one occasion he passed by some crops and livestock that belonged to the Muslims and later that night he set fire to them ˹the crops˺ and slaughtered them ˹the livestock˺. God, moreover, says:
القرآن:٢:٢٠٤ –

وَمِنَ النَّاسِ مَنْ يُعْجِبُكَ قَوْلُهُ فِي الْحَيَاةِ الدُّنْيَا وَيُشْهِدُ اللَّهَ عَلَىٰ مَا فِي قَلْبِهِ وَهُوَ أَلَدُّ الْخِصَامِ  

{ومن الناس من يعجبك قوله في الحياة الدنيا} ولا يعجبك في الآخرة مخالفته لاعتقاده {ويُشهد الله على ما في قلبه} أنه موافق لقوله {وهو ألدُّ الخصام} شديد الخصومة لك ولأتباعك لعداوته لك وهو الأخنس بن شريق كان منافقاً حلو الكلام للنبي ﷺ يحلف أنه مؤمن به ومحب له فيدنى مجلسه فأكذبه الله في ذلك ومر بزرع وَحُمُر لبعض المسلمين فأحرقه وعقرها ليلا كما قال تعالى.
quran:2:205 –

And when he goes away, he strives throughout the land to cause corruption therein and destroy crops and animals. And Allah does not like corruption.  

And when he turns his back, leaving you behind, he hastens, he walks, about the earth to do corruption there and to destroy the tillage and the stock (these ˹last two actions˺ are included in such ‘corruption’); and God loves not corruption, that is to say, it does not please Him.
القرآن:٢:٢٠٥ –

وَإِذَا تَوَلَّىٰ سَعَىٰ فِي الْأَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ ۗ وَاللَّهُ لَا يُحِبُّ الْفَسَادَ  

{وإذا تولى} انصرف عنك {سعى} مشى {في الأرض ليفسد فيها ويهلك الحرث والنسل} من جملة الفساد {والله لا يحب الفساد} أي لا يرضى به.
quran:2:206 –

And when it is said to him, "Fear Allah," pride in the sin takes hold of him. Sufficient for him is Hellfire, and how wretched is the resting place.  

And when it is said to him, ‘Fear God’, in your actions, he is seized by vainglory, pride and rage, in his sin, the one he was commanded to avoid committing. So Hell shall be enough, ˹it˺ suffices, for him — how evil a cradling, a resting place it is!
القرآن:٢:٢٠٦ –

وَإِذَا قِيلَ لَهُ اتَّقِ اللَّهَ أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ ۚ فَحَسْبُهُ جَهَنَّمُ ۚ وَلَبِئْسَ الْمِهَادُ  

{وإذا قيل له اتق الله} في فعلك {أخذته العزة} حملته الأنفة والحمية على العمل {بالإثم} الذي أُمر باتقائه {فحسبه} كافيه {جهنم ولبئس المهاد} الفراش هي.
quran:2:207 –

And of the people is he who sells himself, seeking means to the approval of Allah. And Allah is kind to ˹His˺ servants.  

But there are other men who sell themselves, expend themselves in obedience to God, desiring God’s pleasure: this was Suhayb ˹b. Sinān al-Rūmī˺, who emigrated to Medina when the idolaters began to persecute him, leaving them all his property; and God is Gentle with His servants, for He guides them to what pleases Him.
القرآن:٢:٢٠٧ –

وَمِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغَاءَ مَرْضَاتِ اللَّهِ ۗ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ  

{ومن الناس من يشري} يبيع {نفسه} أي يبذلها في طاعة الله {ابتغاء} طلب {مرضات الله} رضاه، وهو صهيب لما آذاه المشركون هاجر إلى المدينة وترك لهم ماله {والله رءووف بالعباد} حيث أرشدهم لما فيه رضاه.
quran:2:208 –

O you who have believed, enter into Islam completely ˹and perfectly˺ and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.  

The following verse was revealed regarding ‘Abd Allāh b. Salām and his companions, who after converting to Islam still observed the Sabbath with reverence and were averse to ˹the consumption of˺ camels: O you who believe, come, all of you, into submission (read al-salm or al-silm), that is, Islam; kāffatan is a circumstantial qualifier referring to al-silm, meaning, into all of its precepts; and follow not the steps, the ways, of Satan, that is, his temptations to you by way of creating divisions; he is a manifest foe to you, one whose enmity is obvious.
القرآن:٢:٢٠٨ –

يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ  

ونزل في عبد الله بن سلام وأصحابه لما عظموا السبت وكرهوا الإبل بعد الإسلام {يا أيها الذين آمنوا ادخلوا في السَّلم} بفتح السين وكسرها الإسلام {كافة} حال من السلم أي في جميع شرائعه {ولا تتبعوا خطوات} طرق {الشيطان} أي تزيينه بالتفريق {إنه لكم عدو مبين} بيِّن العداوة.
quran:2:209 –

But if you deviate after clear proofs have come to you, then know that Allah is Exalted in Might and Wise.  

But if you slip, and incline away from implementing all of its precepts, after the clear proofs, the lucid arguments, have come to you, to the effect that this is the truth, know then that God is Mighty, and nothing can prevent Him from taking His vengeance against you; Wise, in His actions.
القرآن:٢:٢٠٩ –

فَإِنْ زَلَلْتُمْ مِنْ بَعْدِ مَا جَاءَتْكُمُ الْبَيِّنَاتُ فَاعْلَمُوا أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ  

{فإن زللتم} ملتم عن الدخول في جميعه {من بعد ما جاءتكم البينات} الحجج الظاهرة على أنه حق {فاعلموا أن الله عزيز} لا يعجزه شيء عن انتقامه منكم {حكيم} في صنعه.
quran:2:210 –

Do they await but that Allah should come to them in covers of clouds and the angels ˹as well˺ and the matter is ˹then˺ decided? And to Allah ˹all˺ matters are returned.  

What do they, those that fail to enter into it ˹sc. Islam˺ completely, wait for, await, that God shall come to them, that is, His Command; this is similar to where God says, or that God’s command should come to pass ˹Q. 16:33˺, meaning His chastisement, in the shadows (zulal, plural of zulla) of clouds, and the angels? The matter is determined, the matter of their destruction has been completed, and to God all matters are returned, in the Hereafter, where He will requite each according to his deeds (read passive ˹turja‘u al-umūr, ‘matters are returned’˺ or active ˹tarji‘u al-umūr, ‘matters return’˺).
القرآن:٢:٢١٠ –

هَلْ يَنْظُرُونَ إِلَّا أَنْ يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِنَ الْغَمَامِ وَالْمَلَائِكَةُ وَقُضِيَ الْأَمْرُ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ  

{هل} ما {ينظرون} ينتظر التاركون الدخول فيه {إلا أن يأتيهم الله} أي أمره كقوله أو يأتي أمر ربك أي عذابه {في ظلل} جمع ظلة {من الغمام} السحاب {والملائكةُ وقضي الأمر} تم أمر هلاكهم {وإلى الله ترجع الأمور} بالبناء للمفعول والفاعل في الآخرة فيجازي كلا بعمله.
quran:2:211 –

Ask the Children of Israel how many a sign of evidence We have given them. And whoever exchanges the favor of Allah ˹for disbelief˺ after it has come to him - then indeed, Allah is severe in penalty.  

Ask, O Muhammad (s), the Children of Israel, by way of rebuke, how many a clear proof, manifest ones such as the parting of the sea, and the sending down of manna and quails, which they exchanged for unbelief, did We give them (kam, ‘how many’, is the interrogative particle linking the second object of the verb sal, ‘ask’, and is also the second object of the verb ātaynā, ‘We gave’, and its specifier); whoever changes God’s grace, that is, what God has blessed him with in the way of signs, for these constitute the causes of guidance, after it has come to him, out of unbelief, God is severe in retribution against him.
القرآن:٢:٢١١ –

سَلْ بَنِي إِسْرَائِيلَ كَمْ آتَيْنَاهُمْ مِنْ آيَةٍ بَيِّنَةٍ ۗ وَمَنْ يُبَدِّلْ نِعْمَةَ اللَّهِ مِنْ بَعْدِ مَا جَاءَتْهُ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ  

{سل} يا محمد {بني إسرائيل} تبكيتا {كم آتيناهم} كم استفهامية معلقة سل عن المفعول الثاني وهي ثاني مفعول آتينا ومميزها {من آية بينة} ظاهرة كفلق البحر وإنزال المن والسلوى فبدَّلوها كفرا {ومن يبدِّل نعمه الله} أي ما أنعم به عليه من الآيات لأنها سبب الهداية {من بعد ما جاءته} كفرا {فإن الله شديد العقاب} له.
quran:2:212 –

Beautified for those who disbelieve is the life of this world, and they ridicule those who believe. But those who fear Allah are above them on the Day of Resurrection. And Allah gives provision to whom He wills without account.  

Decked out fair to the disbelievers, of Mecca, is the life of this world, in disguise and they have fallen in love with it; and they deride the believers, on account of their poverty, the likes of Bilāl ˹al-Habashī˺, ‘Ammār ˹b. Yāsir˺, and Suhayb ˹al-Rūmī˺, mocking them and treating them condescendingly with their wealth; but those who fear, idolatry, namely, those mentioned, shall be above them on the Day of Resurrection; and God sustains whomever He will without reckoning, with ample sustenance in the Hereafter or in this world, when He gives to those that were mocked possession of the property and lives of those that mocked them.
القرآن:٢:٢١٢ –

زُيِّنَ لِلَّذِينَ كَفَرُوا الْحَيَاةُ الدُّنْيَا وَيَسْخَرُونَ مِنَ الَّذِينَ آمَنُوا ۘ وَالَّذِينَ اتَّقَوْا فَوْقَهُمْ يَوْمَ الْقِيَامَةِ ۗ وَاللَّهُ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ  

{زُيِّن للَّذين كفروا} من أهل مكة {الحياة الدنيا} بالتمويه فأحبوها {و} هم {يسخرون من الذين آمنوا} لفقرهم كبلال وعمَّار وصهيب أي يستهزءون بهم ويتعالوْن عليهم بالمال {والذين اتقوا} الشرك وهم هؤلاء {فوقهم يوم القيامة والله يرزق من يشاء بغير حساب} أي رزقا واسعا في الآخرة أو الدنيا بأن يملك المسخور منهم أموال الساخرين ورقابهم.
quran:2:213 –

Mankind was ˹of˺ one religion ˹before their deviation˺; then Allah sent the prophets as bringers of good tidings and warners and sent down with them the Scripture in truth to judge between the people concerning that in which they differed. And none differed over the Scripture except those who were given it - after the clear proofs came to them - out of jealous animosity among themselves. And Allah guided those who believed to the truth concerning that over which they had differed, by His permission. And Allah guides whom He wills to a straight path.  

People were one community, in faith, but they fell into disagreement, and some believed, while others disbelieved; then God sent forth the prophets, to them, as bearers of good tidings, of Paradise for the believers, and warners, of the Fire for the disbelievers; and He revealed with them the Scripture, meaning, the Books, with the truth (bi’l-haqqi, ‘with the truth’, is semantically connected to anzala, ‘He revealed’) that He might decide, according to it, between people regarding their differences, in religion; and only those who had been given it, the Scripture, so that some believed while others disbelieved, differed about it, ˹about˺ religion, after the clear proofs, the manifest arguments for God’s Oneness, had come to them (min ˹of min ba‘di, ‘after’˺ is semantically connected to ikhtalafa, ‘they differed’, and together with what follows should be understood as coming before the exception ˹illā lladhīna, ‘only those’˺); out of insolence, on the part of the disbelievers, one to another; then God guided those who believed to the truth, regarding which (min ˹of min al-haqqi, ‘of the truth’˺ here is explicative) they were at variance, by His leave, by His will; and God guides, with His guidance, whomever He will to a straight path, the path of truth.
القرآن:٢:٢١٣ –

كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنْذِرِينَ وَأَنْزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ ۚ وَمَا اخْتَلَفَ فِيهِ إِلَّا الَّذِينَ أُوتُوهُ مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ بَغْيًا بَيْنَهُمْ ۖ فَهَدَى اللَّهُ الَّذِينَ آمَنُوا لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ ۗ وَاللَّهُ يَهْدِي مَنْ يَشَاءُ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ  

{كان الناس أمة واحدة} على الإيمان فاختلفوا بأن آمن بعض وكفر بعض {فبعث الله النبيين} إليهم {مبشِّرين} من آمن بالجنة {ومنذرين} من كفر بالنار {وأنزل معهم الكتاب} بمعنى الكتب {بالحق} متعلق بأنزل {ليحكم} به {بين الناس فيما اختلفوا فيه} من الدين {وما اختلف فيه} أي الدين {إلا الذين أوتوه} أي الكتاب فآمن بعض وكفر بعض {من بعد ما جاءتهم البينات} الحجج الظاهرة على التوحيد ومن متعلقة باختلاف وهي وما بعدها مقدم على الاستثناء في المعنى {بغيا} من الكافرين {بينهم فهدى الله الذين آمنوا لما اختلفوا فيه من} للبيان {الحق بإذنه} بإرادته {والله يهدي من يشاء} هدايته {إلى صراط مستقيم} طريق الحق.
quran:2:214 –

Or do you think that you will enter Paradise while such ˹trial˺ has not yet come to you as came to those who passed on before you? They were touched by poverty and hardship and were shaken until ˹even their˺ messenger and those who believed with him said, "When is the help of Allah?" Unquestionably, the help of Allah is near.  

The following was revealed after the Muslims suffered a trying experience: Or did you suppose that you should enter Paradise without there having come upon you the like of, what came upon, those, believers, who passed away before you?, of trials, so that you may endure as they did; a new sentence begins here, explaining the previous one: They were afflicted by misery, extreme poverty, and hardship, illness, and were so convulsed, by all types of tribulations, that the Messenger and those who believed with him said (read yaqūla or yaqūlu), not expecting to see any help, on account of the extreme hardship afflicting them, ‘When will God’s help come?’, ˹the help˺ which we were promised; and God responded to them: Ah, but surely God’s help is nigh, in coming.
القرآن:٢:٢١٤ –

أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُمْ مَثَلُ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ ۖ مَسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ وَزُلْزِلُوا حَتَّىٰ يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَىٰ نَصْرُ اللَّهِ ۗ أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ  

ونزل في جهد أصاب المسلمين {أم} بل أ {حسبتم أن تدخلوا الجنة ولَّما} لم {يأتكم مثل} شبه ما أتى {الذين خلوا من قبلكم} من المؤمنين من المحن فتصبروا كما صبروا {مسَّتهم} جملة مستأنفة مبينة ما قبلها {البأساء} شدة الفقر {والضراء} المرض {وزُلزلوا} أزعجوا بأنواع البلاء {حتى يقول} بالنصب والرفع أي قال {الرسول والذين آمنوا معه} استبطاء للنصر لتناهي الشدة عليهم {متى} يأتي {نصر الله} الذي وعدنا فأجيبوا من قِبَل الله {ألا إن نصر الله قريب} إتيانه.
quran:2:215 –

They ask you, ˹O Muhammad˺, what they should spend. Say, "Whatever you spend of good is ˹to be˺ for parents and relatives and orphans and the needy and the traveler. And whatever you do of good - indeed, Allah is Knowing of it."  

They will ask you, O Muhammad (s), about what they should expend. This was the question posed by ‘Amr b. al-Jamūh. He was a wealthy elderly man and went to ask the Prophet (s) what and for whom he should expend; Say, to them: ‘Whatever you expend of good (min khayrin, ‘of good’, is an explication of mā, ‘whatever’, covering small and large amounts, and denotes one half of the question represented by the expender; God responds with regard to the one receiving the expenditure, this pertaining to the other half of the question, in the following) it is for parents and kinsmen, orphans, the needy, and the traveller, that is, they are the most deserving of it; and whatever good you may do, by way of expending or otherwise, God has knowledge of it’, and will requite it accordingly.
القرآن:٢:٢١٥ –

يَسْأَلُونَكَ مَاذَا يُنْفِقُونَ ۖ قُلْ مَا أَنْفَقْتُمْ مِنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ  

{يسألونك} يا محمد {ماذا ينفقون} أي الذي ينفقونه والسائل عمرو بن الجموح وكان شيخاً ذا مال فسأل النبي ﷺ عما ينفق وعلى من ينفق {قل} لهم {ما أنفقتم من خير} بيان لما شامل للقليل والكثير وفيه بيان المنفق الذي هو أحد شقي السؤال وأجاب عن المصرف الذي هو الشق الآخر بقوله: {فللوالدين والأقربين واليتامى والمساكين وابن السبيل} أي هم أولى به {وما تفعلوا من خير} إنفاق أو غيره {فإن الله به عليم} فمجاز عليه.
quran:2:216 –

Fighting has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not.  

Prescribed for you, obligatory ˹for you˺, is fighting, disbelievers, though it be hateful to you, by nature, because of the hardship involved. Yet it may happen that you hate a thing which is good for you; and it may happen that you love a thing which is bad for you: because the soul inclines towards those desires which result in its destruction and its rejection of the religious obligations that would bring about its happiness. Perhaps, then, even if you are averse to it, you will find much good in fighting, as a result of victory, booty, martyrdom or reward; while, if you were to reject fighting, even if you would like to do so, you will find much evil, because then you may be subjugated, impoverished and denied the reward; God knows, what is good for you, and you know, this, not, so strive in what He commands you.
القرآن:٢:٢١٦ –

كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَكُمْ ۖ وَعَسَىٰ أَنْ تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ ۖ وَعَسَىٰ أَنْ تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَكُمْ ۗ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ  

{كُتِب} فرض {عليكم القتال} للكفار {وهو كُرْهٌ} مكروه {لكم} طبعا لمشقته {وعسى أن تكرهوا شيئا وهو خير لكم وعسى أن تحبوا شيئا وهو شر لكم} لميل النفس إلى الشهوات الموجبة لهلاكها ونفورها عن التكليفات الموجبة لسعادتها فلعل لكم في القتال وإن كرهتموه خيرا لأن فيه إما الظفر والغنيمة أو الشهادة والأجر وفي تركه وإن أحببتموه شرا لأن فيه الذل والفقر وحرمان الأجر {والله يعلم} ما هو خير لكم {وأنتم لا تعلمون} ذلك فبادروا إلى ما يأمركم به.
quran:2:217 –

They ask you about the sacred month - about fighting therein. Say, "Fighting therein is great ˹sin˺, but averting ˹people˺ from the way of Allah and disbelief in Him and ˹preventing access to˺ al-Masjid al-Haram and the expulsion of its people therefrom are greater ˹evil˺ in the sight of Allah. And fitnah is greater than killing." And they will continue to fight you until they turn you back from your religion if they are able. And whoever of you reverts from his religion ˹to disbelief˺ and dies while he is a disbeliever - for those, their deeds have become worthless in this world and the Hereafter, and those are the companions of the Fire, they will abide therein eternally.  

Thus the Prophet (s) sent forth the first of his raiding parties under the command of ‘Abd Allāh b. Jahsh. They fought against the idolaters and killed ˹‘Amr b. ‘Abd Allāh˺ Ibn al-Hadramī in ˹the sacred month of˺ Rajab, thinking that it was the last day of Jumādā II. The disbelievers reviled them for making fighting lawful in a sacred month, and so God revealed the following: They ask you about the sacred, the forbidden, month, and fighting in it (qitālin fīhi, ‘fighting in it’, is an inclusive substitution ˹for al-shahri l-harāmi, ‘the sacred month’˺). Say, to them: ‘Fighting (qitālun is the subject) in it is a grave thing (kabīr, ‘grave’, is the predicate), that is, heinous in terms of sin; but to bar (saddun is the subject), people, from God’s way, His religion, and disbelief in Him, in God, and, to bar from, the Sacred Mosque, that is, Mecca, and to expel its people, the Prophet (s) and the believers, from it — that is graver (the predicate of the ˹last˺ subject), ˹that is˺ more heinous in terms of sin than fighting in it, in God’s sight; and sedition, your idolatry, is graver than, your, slaying’, in it. They, the disbelievers, will not cease to fight against you, O believers, until, so that, they turn you from your religion, to unbelief, if they are able; and whoever of you turns from his religion, and dies disbelieving — their, good, works have failed, that is, they are invalid, in this world and the Hereafter. Thus they will not count for anything and will not result in any reward. The specification of death as a condition is because if that person were to return to Islam ˹again˺, his original deeds would not be invalidated, and he will be rewarded for them, and he would not have to repeat them, ˹deeds˺ such as ˹performing˺ the Pilgrimage: al-Shāfi‘ī is of this opinion. Those are the inhabitants of the Fire, abiding therein.
القرآن:٢:٢١٧ –

يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ ۖ قُلْ قِتَالٌ فِيهِ كَبِيرٌ ۖ وَصَدٌّ عَنْ سَبِيلِ اللَّهِ وَكُفْرٌ بِهِ وَالْمَسْجِدِ الْحَرَامِ وَإِخْرَاجُ أَهْلِهِ مِنْهُ أَكْبَرُ عِنْدَ اللَّهِ ۚ وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ ۗ وَلَا يَزَالُونَ يُقَاتِلُونَكُمْ حَتَّىٰ يَرُدُّوكُمْ عَنْ دِينِكُمْ إِنِ اسْتَطَاعُوا ۚ وَمَنْ يَرْتَدِدْ مِنْكُمْ عَنْ دِينِهِ فَيَمُتْ وَهُوَ كَافِرٌ فَأُولَٰئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ ۖ وَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ  

وأرسل النبي ﷺ أول سراياه وعليها عبد الله بن جحش فقاتلوا المشركين وقتلوا ابن الحضرمي آخر يوم من جمادى الآخرة والتبس عليهم برجب فعيرهم الكفار باستحلاله فنزل: {يسألونك عن الشهر الحرام} المحرم {قتال فيه} بدل اشتمال {قل} لهم {قتال فيه كبير} عظيم وزرا مبتدأ وخبر {وصد} مبتدأ منع للناس {عن سبيل الله} دينه {وكفر به} بالله {و} صد عن {المسجد الحرام} أي مكة {وإخراج أهله منه} وهم النبي ﷺ والمؤمنون وخبر المبتدأ {أكبر} أعظم وزرا {عند الله} من القتال فيه {والفتنة} الشرك منكم {أكبر من القتل} لكم فيه {ولا يزالون} أي الكفار {يقاتلونكم} أيها المؤمنون {حتى} كي {يردوكم} إلى الكفر {إن استطاعوا ومن يرتدِد منكم عن دينه فيمت وهو كافر فأولئك حبطت} بطلت {أعمالهم} الصالحة {في الدنيا والآخرة} فلا اعتداد بها ولا ثواب عليها والتقيد بالموت عليه يفيد أنه لو رجع إلى الإسلام لم يبطل عمله فيثاب عليه ولا يعيده كالحج مثلا وعليه الشافعي {وأولئك أصحاب النار هم فيها خالدون}.
quran:2:218 –

Indeed, those who have believed and those who have emigrated and fought in the cause of Allah - those expect the mercy of Allah. And Allah is Forgiving and Merciful.  

When those of the raiding party ˹of ‘Abd Allāh b. Jahsh˺ thought that, although they had been released from the sin ˹of having slain in the sacred month˺, they would not receive any reward, the following was revealed: Verily the believers, and those who emigrate, and depart from their homeland, and struggle in God’s way, in order to elevate His religion — those have hope of God’s compassion, His reward; and God is Forgiving, of believers, Merciful, to them.
القرآن:٢:٢١٨ –

إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَاجَرُوا وَجَاهَدُوا فِي سَبِيلِ اللَّهِ أُولَٰئِكَ يَرْجُونَ رَحْمَتَ اللَّهِ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ  

ولما ظن السرية أنهم إن سلموا من الإثم فلا يحصل لهم أجر نزل {إن الذين آمنوا والذين هاجروا} فارقوا أوطانهم {وجاهدوا في سبيل الله} لإعلاء دينه {أولئك يرجون رَحْمَتَ الله} ثوابه {والله غفور} للمؤمنين {رحيم} بهم.
quran:2:219 –

They ask you about wine and gambling. Say, "In them is great sin and ˹yet, some˺ benefit for people. But their sin is greater than their benefit." And they ask you what they should spend. Say, "The excess ˹beyond needs˺." Thus Allah makes clear to you the verses ˹of revelation˺ that you might give thought.  

They ask you about wine, and divinatory arrows, gambling, and what the ruling is regarding them. Say, to them: ‘In both, that is, in the partaking of both, is great sin (a variant reading ˹for kabīr, ‘great’˺ has kathīr, ‘much’) because of the fighting, cursing and swearing that ensue from it; and profit for men, by way of delight and enjoyment in wine, and acquiring money effortlessly from gambling; but the sin in them, that is, the degenerate behaviour in which they result, is greater, graver, than the usefulness’. When this verse was revealed, some gave up drinking, while others persisted, until the verse of sūrat al-Mā’ida ˹Q. 5:90-91˺ finally made it illicit. And they will ask you what, that is to say, how much, they should expend. Say, expend, ‘Comfortably’ (al-‘afwa ˹in the accusative˺ is also read in the nominative, al-‘afwu, implying a preceding huwa), that is, the surplus of your need, and do not expend what you need, ruining yourselves. So, just as He explained to you what has been mentioned, God makes clear His signs to you that you might reflect,
القرآن:٢:٢١٩ –

يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ ۖ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِنْ نَفْعِهِمَا ۗ وَيَسْأَلُونَكَ مَاذَا يُنْفِقُونَ قُلِ الْعَفْوَ ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ  

{يسألونك عن الخمر والميسر} القمار ما حكمهما {قل} لهم {فيهما} أي في تعاطيهما {إثم كبير} عظيم وفي قراءة بالمثلثة لما يحصل بسببهما من المخاصمة والمشاتمة وقول الفحش {ومنافع للناس} باللذة والفرح في الخمر وإصابة المال بلا كد في الميسر {وإثمهما} أي ما ينشأ عنهما من المفاسد {أكبر} أعظم {من نفعهما} ولما نزلت شربها قوم وامتنع عنها آخرون إلى أن حرمتها آية المائدة {ويسألونك ماذا ينفقون} أي ما قدره {قل} أنفقوا {العفو} أي الفاضل عن الحاجة ولا تنفقوا ما تحتاجون إليه وتضيعوا أنفسكم وفي قراءة بالرفع بتقدير هو {كذلك} أي كما بين لكم ما ذكر {يبين الله لكم الآيات لعلكم تتفكرون}.
quran:2:220 –

To this world and the Hereafter. And they ask you about orphans. Say, "Improvement for them is best. And if you mix your affairs with theirs - they are your brothers. And Allah knows the corrupter from the amender. And if Allah had willed, He could have put you in difficulty. Indeed, Allah is Exalted in Might and Wise.  

on, the matters of, this world and the Hereafter, and follow what is best for you in both. They will ask you about orphans, and the distress their affair caused them, for, if they became intimate with them, they may slip into error, but if they put aside the money due to them and prepare their meals for them separately, this would distress them. Say: ‘To set their affairs aright, in terms of their funds, by looking after it, and your mingling with them, is better’, than you not doing this; and if you intermix with them, your funds and theirs, they are your brothers, in religion and it is only natural for one to intermix his affair with his brother, so you do too; God knows well him who works corruption, in their property when he intermixes with them, from him who sets, it, aright, and God will requite both; and had He willed He would have harassed you, and made it difficult for you by prohibiting you from intermixing with them. Surely God is Mighty, victorious in His affair, Wise, in His actions.
القرآن:٢:٢٢٠ –

فِي الدُّنْيَا وَالْآخِرَةِ ۗ وَيَسْأَلُونَكَ عَنِ الْيَتَامَىٰ ۖ قُلْ إِصْلَاحٌ لَهُمْ خَيْرٌ ۖ وَإِنْ تُخَالِطُوهُمْ فَإِخْوَانُكُمْ ۚ وَاللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ ۚ وَلَوْ شَاءَ اللَّهُ لَأَعْنَتَكُمْ ۚ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ  

{في} أمر {الدنيا والآخرة} فتأخذون بالأصلح لكم فيهما {ويسألونك عن اليتامى} وما يلقونه من الحرج في شأنهم فإن واكلوهم يأثموا وإن عزلوا ما لهم من أموالهم وصنعوا لهم طعاما وحدهم فحرج {قل إصلاح لهم} في أموالهم بتنميتها ومداخلتكم {خير} من ترك ذلك {وإن تخالطوهم} أي تخلطوا نفقتكم بنفقتهم {فإخوانكم} أي فهم إخوانكم في الدين ومن شأن الأخ أن يخالط أخاه أي فلكم ذلك {والله يعلم المفسد} لأموالهم بمخالطته {من المصلح} بها فيجازي كلا منهما {ولو شاء الله لأعنتكم} لضيق عليكم بتحريم المخالطة {أن الله عزيز} غالب على أمره {حكيم} في صنعه.
quran:2:221 –

And do not marry polytheistic women until they believe. And a believing slave woman is better than a polytheist, even though she might please you. And do not marry polytheistic men ˹to your women˺ until they believe. And a believing slave is better than a polytheist, even though he might please you. Those invite ˹you˺ to the Fire, but Allah invites to Paradise and to forgiveness, by His permission. And He makes clear His verses to the people that perhaps they may remember.  

O Muslims, Do not marry idolatresses, disbelievers, until they believe; a believing slavegirl is better than an idolatress, who may be a free woman; this was revealed as a rebuttal of the idea that it was shameful to marry a slavegirl and that it was better to marry an idolatress free woman; though you may admire her, because of her beauty and wealth: this provision excludes the womenfolk of the People of the Scripture (as indicated by the verse ˹Q. 5:5˺, ˹lawful to you˺ are the chaste women among those who were given the Scripture). And do not marry, off believing women to, idolaters, until they believe. A believing slave is better than an idolater, though you may admire him, for his wealth and good looks. Those, the people of idolatry, call to the Fire, because they invite one to perform deeds that merit this, and for this reason one should not marry with them; and God calls, through the voice of His prophets, to Paradise and pardon, that is, to the deeds that merit these two, by His leave, by His will, so that His call may be heeded by marrying with His friends; and He makes clear His signs to the people so that they might remember, ˹that˺ they ˹might˺ be admonished.
القرآن:٢:٢٢١ –

وَلَا تَنْكِحُوا الْمُشْرِكَاتِ حَتَّىٰ يُؤْمِنَّ ۚ وَلَأَمَةٌ مُؤْمِنَةٌ خَيْرٌ مِنْ مُشْرِكَةٍ وَلَوْ أَعْجَبَتْكُمْ ۗ وَلَا تُنْكِحُوا الْمُشْرِكِينَ حَتَّىٰ يُؤْمِنُوا ۚ وَلَعَبْدٌ مُؤْمِنٌ خَيْرٌ مِنْ مُشْرِكٍ وَلَوْ أَعْجَبَكُمْ ۗ أُولَٰئِكَ يَدْعُونَ إِلَى النَّارِ ۖ وَاللَّهُ يَدْعُو إِلَى الْجَنَّةِ وَالْمَغْفِرَةِ بِإِذْنِهِ ۖ وَيُبَيِّنُ آيَاتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ  

{ولا تنكحوا} تتزوجوا أيها المسلمون {المشركات} أي الكافرات {حتى يؤمنّ ولأمة مؤمنة خير من مشركة} حرة لأن سبب نزولها العيب على من تزوج أمة وترغيبه في نكاح حرة مشركة {ولو أعجبتكم} لجمالها ومالها وهذا مخصوص بغير الكتابيات بآية (والمحصنات من الذين أوتوا الكتاب) {ولا تُنكحوا} تُزوجوا {المشركين} أي الكفار المؤمنات {حتى يؤمنوا ولعبد مؤمن خير من مشرك ولو أعجبكم} لماله وجماله {أولئك} أي أهل الشرك {يدعون إلى النار} بدعائهم إلى العمل الموجب لها فلا تليق مناكحهم {والله يدعو} على لسان رسله {إلى الجنة والمغفرة} أي العمل الموجب لهما {بإذنه} بإرادته فتجب إجابته بتزويج أوليائه {ويبن آياته للناس لعلهم يتذكرون} يتعظون.
quran:2:222 –

And they ask you about menstruation. Say, "It is harm, so keep away from wives during menstruation. And do not approach them until they are pure. And when they have purified themselves, then come to them from where Allah has ordained for you. Indeed, Allah loves those who are constantly repentant and loves those who purify themselves."  

They will ask you about the monthly period, that is, menstruation and the spot in which it occurs, and how should one treat women during it. Say: ‘It is an ailment, filth, or the place whence it issues is so; so part with women, refrain from sexual intercourse with them, in the monthly period, in this time, or in the part affected; and do not approach them, for sexual intercourse, until they are pure (yathurna, or yattahharna: the original tā’ ˹of yatatahharna˺ has been assimilated with the tā’), that is, until they have cleansed themselves after its cessation; when they have cleansed themselves, then come to them, in sexual intercourse, as God has commanded you’, by avoiding it, the female organ, during menstruation and not resorting to any other part. Truly, God loves, that is, He rewards and honours, those who repent, of sins, and He loves those who cleanse themselves, from impurities.
القرآن:٢:٢٢٢ –

وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ ۖ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ ۖ وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَ ۖ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ ۚ إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ  

{ويسألونك عن المحيض} أي الحيض أو مكانه ماذا يفعل بالنساء فيه {قل هو أذى} قذر أو محله {فاعتزلوا النساء} اتركوا وطأهن {في المحيض} أي وقته أو مكانه {ولا تقربوهن} بالجماع {حتى يَطْهُرن} بسكون الطاء وتشديدها والهاء وفيه إدغام التاء في الأصل في الطاء أي يغتسلن بعد انقطاعه {فإذا تطهرن فأتوهن} بالجماع {من حيث أمركم الله} بتجنبه في الحيض وهو القبل ولا تعدوه إلى غيره {إن الله يحب} يثيب ويكرم {التوابين} من الذنوب {ويحب المتطهرين} من الأقذار.
quran:2:223 –

Your wives are a place of sowing of seed for you, so come to your place of cultivation however you wish and put forth ˹righteousness˺ for yourselves. And fear Allah and know that you will meet Him. And give good tidings to the believers.  

Your women are a tillage for you, that is, the place where you sow ˹the seeds of˺ your children; so come to your tillage, that is, the specified place, the front part, as, in whichever way, you wish, whether standing up, sitting down, lying down, from the front or the back: this was revealed in response to the Jews saying that if a person had vaginal intercourse with his wife from behind, the child would be born cross-eyed; and offer for your souls, righteous deeds, such as saying, ‘In the Name of God’ (bismillāh) when you commence intercourse; and fear God, in what He commands and prohibits; and know that you shall meet Him, at the Resurrection, where He will requite you according to your deeds; and give good tidings, of Paradise, to the believers, who feared Him.
القرآن:٢:٢٢٣ –

نِسَاؤُكُمْ حَرْثٌ لَكُمْ فَأْتُوا حَرْثَكُمْ أَنَّىٰ شِئْتُمْ ۖ وَقَدِّمُوا لِأَنْفُسِكُمْ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّكُمْ مُلَاقُوهُ ۗ وَبَشِّرِ الْمُؤْمِنِينَ  

{نساؤكم حرث لكم} أي محل زرعكم الولد {فأتوا حرثكم} أي محله وهو القبل {أنَّى} كيف {شئتم} من قيام وقعود واضطجاع وإقبال وإدبار، نزل ردا لقول اليهود: من أتى امرأته في قبلها أي من جهة دبرها جاء الولد أحول {وقدموا لأنفسكم} العمل الصالح كالتسمية عند الجماع {واتقوا الله} في أمره ونهيه {واعلموا أنكم ملاقوه} بالبعث فيجازيكم بأعمالكم {وبشر المؤمنين} الذين اتقوه بالجنة.
quran:2:224 –

And do not make ˹your oath by˺ Allah an excuse against being righteous and fearing Allah and making peace among people. And Allah is Hearing and Knowing.  

Do not make God, by swearing in His Name, a hindrance, a cause of impediment, in your oaths, that is, setting up ˹such impediments˺ by swearing in His Name frequently, so as not, to be pious and God-fearing; in such instances oaths are hateful, and result in perjury, which requires a redemption, effected by doing the opposite ˹of the oath˺, such as performing righteous deeds and so forth, which constitute an act of obedience; and to put things right between people: this means, do not be prevented from doing righteous deeds, as mentioned, just because you swore against them; nay, do them and make redemption; ˹this understanding of the verse is˺ justified by the reason for its revelation, namely, their refraining from such deeds; surely God is All-Hearing, of what you say, Knower, of your circumstances.
القرآن:٢:٢٢٤ –

وَلَا تَجْعَلُوا اللَّهَ عُرْضَةً لِأَيْمَانِكُمْ أَنْ تَبَرُّوا وَتَتَّقُوا وَتُصْلِحُوا بَيْنَ النَّاسِ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ  

{ولا تجعلوا الله} أي الحلف به {عرضة} علة مانعة {لأيمانكم} أي نصيبا لها بأن تكثروا الحلف به {أن} لا {تبروا وتتقوا} فتكره اليمين على ذلك ويسن فيه الحنث ويكفِّر بخلافها على فعل. البر ونحوه فهي طاعة {وتصلحوا بين الناس} المعنى لا تمتنعوا من فعل ما ذكر من البر ونحوه إذا حلفتم عليه بل ائتوه وكفِّروا لأن سبب نزولها الامتناع من ذلك {والله سميع} لأقوالكم {عليم} بأحوالكم.
quran:2:225 –

Allah does not impose blame upon you for what is unintentional in your oaths, but He imposes blame upon you for what your hearts have earned. And Allah is Forgiving and Forbearing.  

God will not take you to task for a slip, that results, in your oaths, which is what the tongue utters spontaneously and unintentionally, such as ‘By God’, ‘Indeed, by God’: in such instances there is no sin and no redemption required; but He will take you to task for what your hearts have earned, what their intention is, when you commit perjury in your oaths; and God is Forgiving, of slips ˹in your oaths˺, Forbearing, since He delays the punishment of the one deserving it.
القرآن:٢:٢٢٥ –

لَا يُؤَاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمَانِكُمْ وَلَٰكِنْ يُؤَاخِذُكُمْ بِمَا كَسَبَتْ قُلُوبُكُمْ ۗ وَاللَّهُ غَفُورٌ حَلِيمٌ  

{لا يؤاخذكم الله باللغو} الكائن {في أيمانكم} وهو ما يسبق إليه اللسان من غير قصد الحلف نحو ألا والله، وبلى و الله فلا إثم فيه ولا كفارة {ولكن يؤاخذكم بما كسبت قلوبكم} أي قصدته من الأيمان إذا حنثتم {والله غفور} لما كان من اللغو {حليم} بتأخير العقوبة عن مستحقها.
quran:2:226 –

For those who swear not to have sexual relations with their wives is a waiting time of four months, but if they return ˹to normal relations˺ - then indeed, Allah is Forgiving and Merciful.  

For those who forswear their women, by swearing that they will not have sexual intercourse with them, a wait of four months; if they revert, back from the oath, or repeal it and resume sexual relations, God is Forgiving, of the harm they caused their women by swearing, Merciful, to them.
القرآن:٢:٢٢٦ –

لِلَّذِينَ يُؤْلُونَ مِنْ نِسَائِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ ۖ فَإِنْ فَاءُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ  

{للذين يؤلون من نسائهم} أي يحلفون أن لا يجامعوهن {تربص} انتظار {أربعة أشهر فإن فاءُوا} رجعوا فيها أو بعدها عن اليمين إلى الوطء {فإن الله غفور} لهم ما أتوه من ضرر المرأة بالحلف {رحيم} بهم.
quran:2:227 –

And if they decide on divorce - then indeed, Allah is Hearing and Knowing.  

But if they resolve upon divorce, by not repealing it, then let them go through with it; surely God is Hearing, of what they say; Knowing, of their resolve, meaning that after the waiting period mentioned, they can only revert or divorce.
القرآن:٢:٢٢٧ –

وَإِنْ عَزَمُوا الطَّلَاقَ فَإِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ  

{وإن عزموا الطلاق} أي عليه بأن لا يفيئوا فليوقعوه {فإن الله سميع} لقولهم {عليم} بعزمهم المعنى ليس لهم بعد تربص ما ذكر إلا الفيئة أو الطلاق.
quran:2:228 –

Divorced women remain in waiting for three periods, and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to take them back in this ˹period˺ if they want reconciliation. And due to the wives is similar to what is expected of them, according to what is reasonable. But the men have a degree over them ˹in responsibility and authority˺. And Allah is Exalted in Might and Wise.  

Divorced women shall wait by themselves, before remarrying, for three periods (qurū’in is the plural of qar’), of purity or menstruation — these are two different opinions — which begin from the moment of divorce. This ˹stipulation˺ applies to those who have been sexually penetrated but not to those otherwise, on account of His saying, there shall be no ˹waiting˺ period for you to reckon against them ˹Q. 33:49˺. The waiting period for immature or menopausal women is three months; pregnant women, on the other hand, must wait until they give birth, as stated in the sūrat al-Talāq ˹Q. 65:4˺, while slavegirls must wait two months, according to the Sunna. And it is not lawful for them to hide what God has created in their wombs, of child or menstruation, if they believe in God and the Last Day. Their mates, their spouses, have a better right to restore them, to bring them back, even if they refuse, in such time, that is, during the waiting period, if they desire to set things right, between them, and put pressure on the woman ˹to return˺; the statement is not a condition for the possibility of return, but an incitement ˹to set things right˺ in the case of repealed divorce; the term ahaqq, ‘better right to’, does not denote any priority, since, in any case, no other person has the right to marry them during their waiting period; women shall have rights, due from their spouses, similar to those, rights, due from them, with justice, as stipulated by the Law, in the way of kind conjugality and not being harmed; but their men have a degree above them, in rights, as in their duty to obey their husbands, because of their ˹the husbands’˺ payment of a dowry and their ˹husbands˺ being the bread-winners; God is Mighty, in His Kingdom, Wise, in what He has ordained for His creatures.
القرآن:٢:٢٢٨ –

وَالْمُطَلَّقَاتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَاثَةَ قُرُوءٍ ۚ وَلَا يَحِلُّ لَهُنَّ أَنْ يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِي أَرْحَامِهِنَّ إِنْ كُنَّ يُؤْمِنَّ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَٰلِكَ إِنْ أَرَادُوا إِصْلَاحًا ۚ وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ ۚ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ  

{والمطلقات يتربصن} أي لينتظرن {بأنفسهن} عن النكاح {ثلاثة قروءٍ} تمضي من حين الطلاق، جمع قرء بفتح القاف وهو الطهر أو الحيض قولان وهذا في المدخول بهن أما غيرهن فلا عدة عليهن لقوله: {فما لكم عليهن من عدة} وفي غير الآيسة والصغيرة فعدتهن ثلاثة أشهر والحوامل فعدتهن أن يضعن حملهن كما في سورة الطلاق والإماء فعدتهن قَرءان بالسُّنة {ولا يحل لهن أن يكتمن ما خلق الله في أرحامهن} من الولد والحيض {إن كنّ يؤمن بالله واليوم الآخر وبعولتهن} أزواجهن {أحق بردهن} بمراجعتهن ولو أبين {في ذلك} أي في زمن التربص {إن أرادوا إصلاحا} بينهما لإضرار المرأة وهو تحريض على قصده لا شرط لجواز الرجعة وهذا في الطلاق الرجعي وأحق لا تفضيل فيه إذ لا حق لغيرهم في نكاحهن في العدة {ولهن} على الأزواج {مثل الذي} لهم {عليهن} من الحقوق {بالمعروف} شرعا من حسن العشرة وترك الضرار ونحو ذلك {وللرجال عليهن درجة} فضيلة في الحق من وجوب طاعتهن لهم لما ساقوه من المهر والانفاق {والله عزيز} في ملكه {حكيم} فيما دبره لخلقه.
quran:2:229 –

Divorce is twice. Then, either keep ˹her˺ in an acceptable manner or release ˹her˺ with good treatment. And it is not lawful for you to take anything of what you have given them unless both fear that they will not be able to keep ˹within˺ the limits of Allah. But if you fear that they will not keep ˹within˺ the limits of Allah, then there is no blame upon either of them concerning that by which she ransoms herself. These are the limits of Allah, so do not transgress them. And whoever transgresses the limits of Allah - it is those who are the wrongdoers.  

Divorce, that is, repudiation of the type that may be revoked, is twice; then honourable retention, that is to say, you are then obliged to revert to them to retain them, without harming them; or setting, them, free kindly. It is not lawful for you, O male spouses, to take of what you have given them, of dowry, if you divorce them, unless the, married, couple fear that they may not maintain God’s bounds, that is to say, that they will not honour the rights God has established for them (a variant reading ˹for yakhāfā, ‘they (dual form) fear’˺ has yukhāfā, with the direct object taking the accusative ending; allā yuqīmā is an inclusive substitution for the person ˹governing the verb˺; both verbs are also read in the second person ˹sc. takhāfā, ‘you fear’, tuqīmā, ‘you maintain’˺). If you fear they may not maintain God’s bounds, neither of them would be at fault if she were to ransom herself, of some money, so that he should divorce her. In other words, in this instance, there is no culpability either for the man, should he take of the dowry, or for the woman, should she offer of it. Those, prescriptions mentioned, are God’s bounds; do not transgress them. Whoever transgresses God’s bounds — those are the evildoers.
القرآن:٢:٢٢٩ –

الطَّلَاقُ مَرَّتَانِ ۖ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَانٍ ۗ وَلَا يَحِلُّ لَكُمْ أَنْ تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا إِلَّا أَنْ يَخَافَا أَلَّا يُقِيمَا حُدُودَ اللَّهِ ۖ فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُدُودَ اللَّهِ فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ ۗ تِلْكَ حُدُودُ اللَّهِ فَلَا تَعْتَدُوهَا ۚ وَمَنْ يَتَعَدَّ حُدُودَ اللَّهِ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ  

{الطلاق} أي التطليق الذي يراجع بعده {مرتان} أي اثنتان {فإمساك} أي فعليكم إمساكهن بعده بأن تراجعوهن {بمعروف} من غير ضرار {أو تسريح} أي إرسالهن {بإحسان ولا يحل لكم} أيها الأزواج {أن تأخذوا مما آتيتموهن} من المهور {شيئا} إذا طلقتموهن {إلا أن يخافا} أي الزوجان {أ} ن {لا يقيما حدود الله} أي لا يأتيا بما حده لهما من الحقوق وفي قراءة يخافا بالبناء للمفعول فأن لا يقيما بدل اشتمال من الضمير فيه وقرئ بالفوقانية في الفعلين {فإن خفتم أ} ن {لا يقيما حدود الله فلا جناح عليهما} {فيما افتدت به} نفسها من المال ليطلقها أي لا حرج على الزوج في أخذه ولا الزوجة في بذله {تلك} الأحكام المذكورة {حدود الله فلا تعتدوها ومن يتعدَّ حدود الله فأولئك هم الظالمون}.
quran:2:230 –

And if he has divorced her ˹for the third time˺, then she is not lawful to him afterward until ˹after˺ she marries a husband other than him. And if the latter husband divorces her ˹or dies˺, there is no blame upon the woman and her former husband for returning to each other if they think that they can keep ˹within˺ the limits of Allah. These are the limits of Allah, which He makes clear to a people who know.  

If he, the husband, divorces her, after the two utterances ˹of divorce˺; she shall not be lawful to him after that, after the third ˹utterance of˺ divorce, until she marries another husband, who has sexual intercourse with her, as reported by the two Shaykhs ˹Bukhārī and Muslim˺. If he, the second husband, divorces her, then neither of them would be at fault, that is, the woman and her first husband, to return to each other, in wedlock, after the completion of the waiting period, if they think that they will maintain God’s bounds. Those, matters mentioned, are God’s bounds, which He makes clear to a people who have knowledge, ˹a people who˺ reflect.
القرآن:٢:٢٣٠ –

فَإِنْ طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِنْ بَعْدُ حَتَّىٰ تَنْكِحَ زَوْجًا غَيْرَهُ ۗ فَإِنْ طَلَّقَهَا فَلَا جُنَاحَ عَلَيْهِمَا أَنْ يَتَرَاجَعَا إِنْ ظَنَّا أَنْ يُقِيمَا حُدُودَ اللَّهِ ۗ وَتِلْكَ حُدُودُ اللَّهِ يُبَيِّنُهَا لِقَوْمٍ يَعْلَمُونَ  

{فإن طلقها} الزوج بعد الثنتين {فلا تحل له من بعد} بعد الطلقة الثالثة {حتى تنكح} تتزوج {زوجا غيره} ويطأها كما في الحديث رواه الشيخان {فإن طلقها} أي الزوج الثاني {فلا جناح عليهما} أي الزوجة والزوج الأول {أن يتراجعا} إلى النكاح بعد انقضاء العدة {إن ظنا أن يقيما حدود الله وتلك} المذكورات {حدود الله يُبَيِّنها لقوم يعلمون} يتدبرون.
quran:2:231 –

And when you divorce women and they have ˹nearly˺ fulfilled their term, either retain them according to acceptable terms or release them according to acceptable terms, and do not keep them, intending harm, to transgress ˹against them˺. And whoever does that has certainly wronged himself. And do not take the verses of Allah in jest. And remember the favor of Allah upon you and what has been revealed to you of the Book and wisdom by which He instructs you. And fear Allah and know that Allah is Knowing of all things.  

When you divorce women, and they have, very nearly, reached, the end of, their term, then retain them, by returning to them, honourably, not harming them, or set them free honourably, or leave them until their term is completed; do not retain them, when reverting, in harm (dirāran is an object denoting reason), to transgress, that is, so as to force them to redemption, or to repudiate them or confine them indoors for a long time; whoever does that has wronged his soul, by exposing it to God’s chastisement; take not God’s verses in mockery, in jest by contravening them, and remember God’s grace upon you, that is, Islam, and the Book, the Qur’ān, and the wisdom, the rulings contained therein, He has revealed to you, to exhort you therewith, so that you should give thanks by acting in accordance with it; and fear God, and know that God has knowledge of all things, and nothing can be hidden from Him.
القرآن:٢:٢٣١ –

وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ سَرِّحُوهُنَّ بِمَعْرُوفٍ ۚ وَلَا تُمْسِكُوهُنَّ ضِرَارًا لِتَعْتَدُوا ۚ وَمَنْ يَفْعَلْ ذَٰلِكَ فَقَدْ ظَلَمَ نَفْسَهُ ۚ وَلَا تَتَّخِذُوا آيَاتِ اللَّهِ هُزُوًا ۚ وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ وَمَا أَنْزَلَ عَلَيْكُمْ مِنَ الْكِتَابِ وَالْحِكْمَةِ يَعِظُكُمْ بِهِ ۚ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ  

{وإذا طلقتم النساء فبلغن أجلهن} قاربن انقضاء عدتهن {فأمسكوهن} بأن تراجعوهن {بمعروف} من غير ضرر {أو سرحوهن بمعروف} اتركوهن حتى تنقضي عدتهن {ولا تمسكوهن} بالرجعة {ضرارا} مفعول لأجله {لتعتدوا} عليهن بالإلجاء إلى الافتداء والتطليق وتطويل الحبس {ومن يفعل ذلك فقد ظلم نفسه} بتعريضها إلى عذاب الله {ولا تتخذوا آيات الله هزوا} مهزوءا بها بمخالفتها {واذكروا نعمت الله عليكم} بالإسلام {وما أنزل عليكم من الكتاب} القرآن {والحكمة} ما فيه من الأحكام {يعظكم به} بأن تشكروها بالعمل به {واتقوا الله واعلموا أن الله بكل شيء عليم} ولا يخفى عليه شيء.
quran:2:232 –

And when you divorce women and they have fulfilled their term, do not prevent them from remarrying their ˹former˺ husbands if they agree among themselves on an acceptable basis. That is instructed to whoever of you believes in Allah and the Last Day. That is better for you and purer, and Allah knows and you know not.  

When you divorce women, and they have reached, completed, their term, of waiting, do not debar them — addressing the guardians here — from marrying their, divorced, husbands when they, the male spouses and their women, have agreed together honourably, in accordance with the Law. The occasion for the revelation ˹of this verse˺ was: Ma‘qil b. Yasār’s sister was divorced by her husband, who then wanted to restore her, but Ma‘qil refused, as reported by al-Hākim. That, the prohibition against debarring, is an admonition for whoever of you believe in God and the Last Day, because it is for the benefit of such a person; that, refraining from debarring, is purer for you, better, and cleaner, for you and for them, bearing in mind the suspicion that can be aroused by the couple on account of prior intimacy. God knows, what is in your interest, and you know not, any of this, so follow His commands.
القرآن:٢:٢٣٢ –

وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ فَلَا تَعْضُلُوهُنَّ أَنْ يَنْكِحْنَ أَزْوَاجَهُنَّ إِذَا تَرَاضَوْا بَيْنَهُمْ بِالْمَعْرُوفِ ۗ ذَٰلِكَ يُوعَظُ بِهِ مَنْ كَانَ مِنْكُمْ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۗ ذَٰلِكُمْ أَزْكَىٰ لَكُمْ وَأَطْهَرُ ۗ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ  

{وإذا طلقتم النساء فبلغن أجلهن} انقضت عدتهن {فلا تعضلوهن} خطاب للأولياء أي تمنعوهن من {أن ينكحن أزواجهن} المطلقين لهن لأن سبب نزولها أن أخت معقل بن يسار طلقها زوجها فأراد أن يراجعها فمنعها معقل بن يسار كما رواه الحاكم {إذا تراضوا} أي الأزواج والنساء {بينهم بالمعروف} شرعا {ذلك} النهي عن العضل {يوعظ به من كان منكم يؤمن بالله واليوم الآخر} لأنه المنتفع به {ذلكم} أي ترك العضل {أزكى} خير {لكم وأطهر} لكم ولهم لما يُخشى على الزوجين من الريبة بسبب العلاقة بينهما {والله يعلم} ما فيه المصلحة {وأنتم لا تعلمون} ذلك فاتَّبعوا أوامره.
quran:2:233 –

Mothers may breastfeed their children two complete years for whoever wishes to complete the nursing ˹period˺. Upon the father is the mothers' provision and their clothing according to what is acceptable. No person is charged with more than his capacity. No mother should be harmed through her child, and no father through his child. And upon the ˹father's˺ heir is ˹a duty˺ like that ˹of the father˺. And if they both desire weaning through mutual consent from both of them and consultation, there is no blame upon either of them. And if you wish to have your children nursed by a substitute, there is no blame upon you as long as you give payment according to what is acceptable. And fear Allah and know that Allah is Seeing of what you do.  

Mothers, shall, suckle their children for two full years (kāmilayn, ‘two full ones’, is an adjective for emphasis); this is, for such as desire to fulfil the suckling, and this is the maximum length of time. It is for the father to provide, food for, them, the mothers, and clothe them, during the suckling if they be divorced, honourably, to the best of his ability. No soul is charged save to its capacity, its ability; a mother shall not be harmed by her child, that is, on account of the child, by being forced to suckle it, if she does not want to; neither, should, a father, be harmed, by his child, that is, on account of it, by being charged with more than he is able to bear. The mention of both parents here in relation to the child is intended to show sympathy ˹for both˺. The heir, the one inheriting from his father, that is, the young man who is the trustee of his ˹father’s˺ property, has a similar duty, to that of the father in terms of providing sustenance and clothing for the ˹other˺ parent. But if the two, parents, desire by mutual consent, agreement, and consultation, so that the child’s best interests are clear, to wean, that is, to effect ablactation before the completion of the twoyear period, then they would not be at fault, in this matter. And if you (addressing the parents) desire to seek nursing, from other than the mothers, for your children, you would not be at fault, in this respect, provided you hand over, to them, what you have given, what you intend to give them in the way of wages, honourably, in kindness and good nature; and fear God, and know that God sees what you do, and that nothing of it can be hidden from Him.
القرآن:٢:٢٣٣ –

وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ ۖ لِمَنْ أَرَادَ أَنْ يُتِمَّ الرَّضَاعَةَ ۚ وَعَلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ ۚ لَا تُكَلَّفُ نَفْسٌ إِلَّا وُسْعَهَا ۚ لَا تُضَارَّ وَالِدَةٌ بِوَلَدِهَا وَلَا مَوْلُودٌ لَهُ بِوَلَدِهِ ۚ وَعَلَى الْوَارِثِ مِثْلُ ذَٰلِكَ ۗ فَإِنْ أَرَادَا فِصَالًا عَنْ تَرَاضٍ مِنْهُمَا وَتَشَاوُرٍ فَلَا جُنَاحَ عَلَيْهِمَا ۗ وَإِنْ أَرَدْتُمْ أَنْ تَسْتَرْضِعُوا أَوْلَادَكُمْ فَلَا جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُمْ مَا آتَيْتُمْ بِالْمَعْرُوفِ ۗ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ  

{والوالدات يرضعن} أي ليرضعن {أولادهن حولين} عامين {كاملين} صفة مؤكدة، ذلك {لمن أراد أن يتم الرضاعة} ولا زيادة عليه {وعلى المولود له} أي الأب {رزقهن} إطعام الوالدات {وكسوتهن} على الإرضاع إذا كن مطلقات {بالمعروف} بقدر طاقته {لا تُكلَّفُ نفس إلا وسعها} طاقتها {لا تضار والدة بولدها} أي بسببه بأن تكره على إرضاعه إذا امتنعت {ولا} يضار {مولود له بولده} أي بسببه بأن يكلف فوق طاقته وإضافة الولد إلى كل منهما في الموضعين للاستعطاف {وعلى الوارث} أي وارث الأب وهو الصبي أي على وليه في ماله {مثل ذلك} الذي على الأب للوالدة من الرزق و الكسوة {فأن أرادا} أي الوالدان {فصالا} فطاما له قبل الحولين صادرا {عن تراض} اتفاق {منهما وتشاور} بينهما لتظهر مصلحة الصبي فيه {فلا جناح عليهما} في ذلك {وإن أردتم} خطاب للآباء {أن تسترضعوا أولادكم} مراضع غير الوالدات {فلا جناح عليكم} فيه {إذا سلّمتم} إليهن {ما آتيتم} أي أردتم إيتاءه لهن من الأجرة {بالمعروف} بالجميل كطيب النفس {واتقوا الله واعلموا أن الله بما تعملون بصير} لا يخفى عليه شيء منه.
quran:2:234 –

And those who are taken in death among you and leave wives behind - they, ˹the wives, shall˺ wait four months and ten ˹days˺. And when they have fulfilled their term, then there is no blame upon you for what they do with themselves in an acceptable manner. And Allah is ˹fully˺ Acquainted with what you do.  

And those of you who pass away, die, leaving, behind, wives, they shall wait by themselves, after their death, refraining from marriage, for four months and ten, nights: this applies to women who are not pregnant. The waiting period in the case of pregnant women is for them to give birth — as stated by a verse in sūrat al-Talāq ˹Q. 65:4˺. The slavegirl must wait for half this period ˹of four months˺ according to the Sunna; when they have reached, completed, their term, of waiting, then you would not be at fault, O guardians, regarding what they may do with themselves, in the way of adorning themselves and offering themselves before suitors, honourably, in accordance with the Law; God is aware of what you do, both secretly and openly.
القرآن:٢:٢٣٤ –

وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا ۖ فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِي أَنْفُسِهِنَّ بِالْمَعْرُوفِ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ  

{والذين يتوفون} يموتون {منكم ويذرون} يتركون {أزواجا يتربصن} أي ليتربصن {بأنفسهن} بعدهم عن النكاح {أربعة أشهر وعشرا} من الليالي وهذا في غير الحوامل أما الحوامل فعدتهن أن يضعن حملهن بآية الطلاق والأمة على النصف من ذلك بالسنة {فإذا بلغن أجلهن} انقضت مدة تربصهن {فلا جناح عليكم} أيها الاولياء {فيما فعلن في أنفسهن} من التزين والتعرض للخطاب {بالمعروف} شرعا {والله بما تعملون خبير} عالم بباطنه كظاهره.
quran:2:235 –

There is no blame upon you for that to which you ˹indirectly˺ allude concerning a proposal to women or for what you conceal within yourselves. Allah knows that you will have them in mind. But do not promise them secretly except for saying a proper saying. And do not determine to undertake a marriage contract until the decreed period reaches its end. And know that Allah knows what is within yourselves, so beware of Him. And know that Allah is Forgiving and Forbearing.  

You would not be at fault regarding the proposal, with the intention of marriage, you present, offer, or hide in your hearts, during the waiting period, to women, whose spouses have died: such as men saying, ‘How beautiful you are!’, or, ‘Who could find one like you?’, or ‘How many a man must desire you!’. God knows that you will be mindful of them, in proposing to them impatiently, and so He has permitted you to make such offers; but do not make arrangements, of marriage, with them secretly, unless you speak honourable words, such as are acknowledged by the Law, in other words, such as proposals, that which is permitted to you. And do not resolve on the knot, the consummation, of marriage until that which is written, the period prescribed, has reached its term, and has been completed; and know that God knows what is in your souls, of resolve or otherwise; so be fearful of Him, that He should chastise you if you have made such resolve; and know that God is Forgiving, toward him who is fearful of Him, Forbearing, in delaying the chastisement of the one deserving it.
القرآن:٢:٢٣٥ –

وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُمْ بِهِ مِنْ خِطْبَةِ النِّسَاءِ أَوْ أَكْنَنْتُمْ فِي أَنْفُسِكُمْ ۚ عَلِمَ اللَّهُ أَنَّكُمْ سَتَذْكُرُونَهُنَّ وَلَٰكِنْ لَا تُوَاعِدُوهُنَّ سِرًّا إِلَّا أَنْ تَقُولُوا قَوْلًا مَعْرُوفًا ۚ وَلَا تَعْزِمُوا عُقْدَةَ النِّكَاحِ حَتَّىٰ يَبْلُغَ الْكِتَابُ أَجَلَهُ ۚ وَاعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ مَا فِي أَنْفُسِكُمْ فَاحْذَرُوهُ ۚ وَاعْلَمُوا أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ  

{ولا جُناح عليكم فيما عَرَّضتم} لوحتم {به من خطبة النساء} المتوفى عنهن أزواجهن في العدة كقول الإنسان: مثلا إنك لجميلة ومن يجد مثلك ورب راغب فيك {أو أكننتم} أضمرتم {في أنفسكم} من قصد نكاحهن {علم الله أنكم ستذكرونهن} بالخطبة ولا تصبرون عنهن فأباح لكم التعريض {ولكن لا تواعدوهن سرّاً} أي نكاحاً {إلا} لكن {أن تقولوا قولاً معروفا} أي ما عرف لكم شرعا من التعريض فلكم ذلك {ولا تعزموا عقدة النكاح} أي على عقده {حتى يبلغ الكتاب} أي المكتوب من العدة {أجله} بأن ينتهي {واعلموا أن الله يعلم ما في أنفسكم} من العزم وغيره {فاحذروه} أن يعاقبكم إذا عزمتم {واعلموا أن الله غفور} لمن يحذره {حليم} بتأخير العقوبة عن مستحقها.
quran:2:236 –

There is no blame upon you if you divorce women you have not touched nor specified for them an obligation. But give them ˹a gift of˺ compensation - the wealthy according to his capability and the poor according to his capability - a provision according to what is acceptable, a duty upon the doers of good.  

You would not be at fault if you divorce women while you have not touched them (tamassūhunna: also read tumāssūhunna), that is, ˹while˺ you have not had sexual intercourse with them, nor appointed any obligation, dowry, for them (the particle mā, ‘while’, relates to the verbal action and is also adverbial) that is to say, there are no sinful consequences for divorcing them if you have not copulated with them or assigned them a dowry, so divorce them; yet make provision of comforts for them honourably, that is, in accordance with the Law (bi’l-ma‘rūf, ‘honourably’, is an adjectival qualification of matā‘an, ‘comforts’), giving them what they can enjoy, the one of ample means, the affluent among you, according to his means, and the needy man, of restricted income, according to his means — an obligation (haqqan, ‘obligation’, is either a second qualifier of matā‘an, ‘comforts’, or an emphatic verbal noun), on the virtuous, the obedient ones.
القرآن:٢:٢٣٦ –

لَا جُنَاحَ عَلَيْكُمْ إِنْ طَلَّقْتُمُ النِّسَاءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُوا لَهُنَّ فَرِيضَةً ۚ وَمَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدَرُهُ مَتَاعًا بِالْمَعْرُوفِ ۖ حَقًّا عَلَى الْمُحْسِنِينَ  

{لا جُناح عليكم إن طلقتم النساء ما لم تمسوهن} وفي قراءة {تُماسُّوهُنَّ} أي تجامعوهن {أو} لم {تفرضوا لهن فريضة} مهرا وما مصدرية ظرفية أي لا تبعة عليكم في الطلاق زمن عدم المسيس والفرض بإثم ولا مهر فطلقوهن {ومتعوهن} أعطوهن ما يتمنعن به {على الموسع} الغني منكم {قدره وعلى المقتر} الضيِّق الرزق {قدره} يفيد أنه لا نظر إلى قدر الزوجة {متاعا} تمتيعا {بالمعروف} شرعا صفة متاعا {حقا} صفة ثانية أو مصدر مؤكد {على المحسنين} المطيعين.
quran:2:237 –

And if you divorce them before you have touched them and you have already specified for them an obligation, then ˹give˺ half of what you specified - unless they forego the right or the one in whose hand is the marriage contract foregoes it. And to forego it is nearer to righteousness. And do not forget graciousness between you. Indeed Allah, of whatever you do, is Seeing.  

And if you divorce them before you have touched them, and you have already appointed for them an obligation, then one-half of what you have appointed, must be given to them and the other half returns to you; unless it be that they, the women, make remission, and forgo it, or he makes remission, by leaving her the entire amount, the one in whose hand is the knot of marriage, the husband to be, or as Ibn ‘Abbās is reported to have said, ‘The legal guardian, where the female is a minor’; in which case nobody would be at fault; yet that you should remit (wa-an ta‘fū is the subject) is nearer to piety (aqrabu li’l-taqwā is its predicate). Forget not kindness between you, that is, to be bountiful towards one another; surely God sees what you do, and will requite you accordingly.
القرآن:٢:٢٣٧ –

وَإِنْ طَلَّقْتُمُوهُنَّ مِنْ قَبْلِ أَنْ تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مَا فَرَضْتُمْ إِلَّا أَنْ يَعْفُونَ أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ ۚ وَأَنْ تَعْفُوا أَقْرَبُ لِلتَّقْوَىٰ ۚ وَلَا تَنْسَوُا الْفَضْلَ بَيْنَكُمْ ۚ إِنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ  

{وإن طلقتموهن من قبل أن تمسوهن وقد فرضتم لهن فريضة فنصف ما فرضتم} يجب لهن ويرجع لكم النصف {إلا} لكن {أن يعفون} أي الزوجات فيتركنه {أو يعفو الذي بيده عقدة النكاح} وهو الزوج فيترك لها الكل، وعن ابن عباس: الولي إذا كانت محجورة فلا حرج في ذلك {وأن تعفوا} مبتدأ خبره {أقرب للتقوى ولا تنسوا الفضل بينكم} أي أن يتفضل بعضكم على بعض {إن الله بما تعملون بصير} فيجازيكم به.
quran:2:238 –

Maintain with care the ˹obligatory˺ prayers and ˹in particular˺ the middle prayer and stand before Allah, devoutly obedient.  

Maintain the, five, prayers, by performing them at their appointed times, and the middle prayer, either that of the afternoon, or the morning, or the midday, or another prayer (there are many opinions on this matter); God has singled it out for mention because of its merit; and stand, in prayer, submissive to God, li Lllāhi qānitīn: some have said that this means ‘obedience’, on account of the Prophet (s) saying, ‘Wherever the ˹expression˺ qunūt ˹‘submission’˺, appears in the Qur’ān, it denotes obedience’, as reported by Ahmad ˹b. Hanbal˺ and others; it is also said to mean ‘in silence’ ˹sākitīn˺, on the basis of a hadīth of Zayd b. Arqam, in which he said, ‘We used to speak to each other sometimes during prayer, but when this was revealed, we were commanded to be silent and were forbidden to talk’, as reported by the two Shaykhs ˹Bukhārī and Muslim˺.
القرآن:٢:٢٣٨ –

حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَىٰ وَقُومُوا لِلَّهِ قَانِتِينَ  

{حافظوا على الصلوات} الخمس بأدائها في أوقاتها {والصلاة الوسطى} هي العصر أو الصبح أو الظهر أو غيرها أقوال وأفردها بالذكر لفضلها {وقوموا لله} في الصلاة {قانتين} قيل مطيعين لقوله ﷺ : كل قنوت في القرآن فهو طاعة، رواه أحمد وغيره، وقيل ساكتين لحديث زيد بن أرقم: كنا نتكلم في الصلاة حتى نزلت فأمرنا بالسكوت ونُهينا عن الكلام رواه الشيخان.
quran:2:239 –

And if you fear ˹an enemy, then pray˺ on foot or riding. But when you are secure, then remember Allah ˹in prayer˺, as He has taught you that which you did not ˹previously˺ know.  

And if you are in fear, of an enemy, or a torrent, or a predatory animal, then standing (rijāl, plural of rājil), praying while walking, or mounted (rukbān, plural of rākib). In other words, in whichever way you can, facing the direction of the qibla or otherwise, making the gestures of genuflexion and prostration; but when you are secure, from any fear, then remember God, by performing prayer, as He taught you what you knew not, before He taught you its obligations and its proper ways (the particle kāf ˹of ka-mā, ‘as’˺ has the same meaning as mithl ˹‘like’˺, while the mā is related to the verbal action, or is relative).
القرآن:٢:٢٣٩ –

فَإِنْ خِفْتُمْ فَرِجَالًا أَوْ رُكْبَانًا ۖ فَإِذَا أَمِنْتُمْ فَاذْكُرُوا اللَّهَ كَمَا عَلَّمَكُمْ مَا لَمْ تَكُونُوا تَعْلَمُونَ  

{فإن خفتم} من عدو أو سيل أو سبع {فرجالا} جمع راجل أي مشاة صلوا {أو ركبانا} جمع راكب أي كيف أمكن مستقبلي القبلة أو غيرها ويومئ بالركوع والسجود {فإذا أمنتم} من الخوف {فاذكروا الله} أي صلّوا {كما علمكم ما لم تكونوا تعلمون} قبل تعليمه من فرائضها وحقوقها والكاف بمعنى مثل وما مصدرية أو موصولة.
quran:2:240 –

And those who are taken in death among you and leave wives behind - for their wives is a bequest: maintenance for one year without turning ˹them˺ out. But if they leave ˹of their own accord˺, then there is no blame upon you for what they do with themselves in an acceptable way. And Allah is Exalted in Might and Wise.  

And those of you who die, leaving wives, let them, make testament (wasiyyatan, or wasiyyatun) for their wives, as an obligation, and give them provision, what they can enjoy of property and clothes, for, until the completion of, a year (matā‘an ilā l-hawl, ‘provision for a year’, is a circumstantial qualifier), that is, without expelling them from their habitations; but if they go forth, of their own accord, you would not be at fault, ˹you˺ the guardians of the dead one, regarding what they may do with themselves honourably, in accordance with the Law, such as adorning themselves or abandoning the mourning, or that you should cut off their expenditure; God is Mighty, in His Kingdom, Wise, in His actions. The testament mentioned here was abrogated by the ‘inheritance’ verse ˹Q. 4:12˺, and the waiting of one year ˹without expulsion˺ was abrogated by the previous verse four months and ten ˹Q. 2:234˺ which was revealed later. In the opinion of al-Shāfi‘ī, may God have mercy on him, the habitation remains hers.
القرآن:٢:٢٤٠ –

وَالَّذِينَ يُتَوَفَّوْنَ مِنْكُمْ وَيَذَرُونَ أَزْوَاجًا وَصِيَّةً لِأَزْوَاجِهِمْ مَتَاعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ ۚ فَإِنْ خَرَجْنَ فَلَا جُنَاحَ عَلَيْكُمْ فِي مَا فَعَلْنَ فِي أَنْفُسِهِنَّ مِنْ مَعْرُوفٍ ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ  

{والذين يُتوفون منكم ويذرون أزواجا} فليوصوا {وصيةً} وفي قراءة بالرفع أي عليهم {لأزواجهم} وليعطوهن {متاعا} ما يتمتعن به من النفقة والكسوة {إلى} تمام {الحول غير إخراج} حال أي غير مخرجات من مسكنهن {فإن خرجن} بأنفسهن {فلا جناح عليكم} يا أولياء الميت {في ما فعلن في أنفسهن من معروف} شرعا كالتزين وترك الإحداد وقطع النفقة عنها {والله عزيز} في ملكه {حكيم} في صنعه والوصية المذكورة منسوخة بآية الميراث وتربص الحول بآية أربعة أشهر وعشرا السابقة المتأخرة في النزول والسكنى ثابتة لها عند الشافعي رحمه الله.
quran:2:241 –

And for divorced women is a provision according to what is acceptable - a duty upon the righteous.  

There shall be provision for divorced women, which they are given, honourably, as is feasible — an obligation (haqqan, ‘obligation’, is in the accusative because it is governed by an implied verb) on those who fear God, may He be exalted. He has repeated the phrase in order to include the woman that has been touched ˹sexually˺, since the previous verse addresses a different issue.
القرآن:٢:٢٤١ –

وَلِلْمُطَلَّقَاتِ مَتَاعٌ بِالْمَعْرُوفِ ۖ حَقًّا عَلَى الْمُتَّقِينَ  

{وللمطلّقات متاع} يعطينه {بالمعروف} بقدر الإمكان {حقّا} نصب بفعله المقدر {على المتقين} الله تعالى كرره ليعم الممسوسة أيضا إذ الآية السابقة في غيرها.
quran:2:242 –

Thus does Allah make clear to you His verses that you might use reason.  

So, in the same way that He has explained to you what has been mentioned, God makes clear His signs for you, so that you might understand, reflect.
القرآن:٢:٢٤٢ –

كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ  

{كذلك} كما يبين لكم ما ذكر {يبين الله لكم آياته لعلكم تعقلون} تتدبرون.
quran:2:243 –

Have you not considered those who left their homes in many thousands, fearing death? Allah said to them, "Die"; then He restored them to life. And Allah is full of bounty to the people, but most of the people do not show gratitude.  

Have you not seen (an interrogative to provoke amazement and a longing to hear what will follow), that is, ‘Has your knowledge not attained’, those thousands, four, eight, ten, thirty, forty or seventy thousand, who went forth from their habitations fearful of death? (hadhara’l-mawt: an object denoting reason). These were a people from among the Children of Israel who fled their homeland after it was afflicted with plague. God said to them, ‘Die!’, and they did. Then He gave them life, after eight days or more, as a result of the supplication of their prophet Ezekiel (Hizqīl), and they lived on for a while with the effects of death still upon them, such that when they wore garments these turned into shrouds for the deceased; and this ˹phenomenon˺ remained with their descendants. Truly God is bounteous to people, such as when He gave life back to those just mentioned, but most people, that is, disbelievers, are not thankful. The purpose of mentioning the story of these people is to encourage believers to fight ˹in the way of God˺, which is why the following ˹statement˺ is supplemented to it:
القرآن:٢:٢٤٣ –

أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا مِنْ دِيَارِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَقَالَ لَهُمُ اللَّهُ مُوتُوا ثُمَّ أَحْيَاهُمْ ۚ إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ  

{ألم تر} استفهام تعجيب وتشويق إلى استماع ما بعده أي ينته علمك {إلى الذين خرجوا من ديارهم وهم ألوف} أربعة أو ثمانية أو عشرة أو ثلاثون أو أربعون أو سبعون ألفا {حذر الموت} مفعول له وهم قوم من بني إسرائيل وقع الطاعون ببلادهم ففروا {فقال لهم الله موتوا} فماتوا {ثم أحياهم} بعد ثمانية أيام أو أكثر بدعاء نبيهم حزقيل بكسر المهملة والقاف وسكون الزاي فعاشوا دهرا عليهم أثر الموت لا يلبسون ثوبا إلا عاد كالكفن واستمرت في أسباطهم {إن الله لذو فضل على الناس} ومنه إحياء هؤلاء {ولكن أكثر الناس} وهم الكفار {لا يشكرون} والقصد من ذكر خبر هؤلاء تشجيع المؤمنين على القتال ولذا عطف عليه.
quran:2:244 –

And fight in the cause of Allah and know that Allah is Hearing and Knowing.  

So fight in God’s way, in order to elevate His religion, and know that God is Hearing, of your sayings, Knowing, of your affairs, and He will requite you accordingly.
القرآن:٢:٢٤٤ –

وَقَاتِلُوا فِي سَبِيلِ اللَّهِ وَاعْلَمُوا أَنَّ اللَّهَ سَمِيعٌ عَلِيمٌ  

{وقاتلوا في سبيل الله} أي لإعلاء دينه {واعلموا أن الله سميع} لأقوالكم {عليم} بأحوالكم فمجازيكم.
quran:2:245 –

Who is it that would loan Allah a goodly loan so He may multiply it for him many times over? And it is Allah who withholds and grants abundance, and to Him you will be returned.  

Who is he that will lend God a loan, by expending his property in the way of God, that is good, by expending it for the sake of God, Mighty and Majestic, out of pureness of heart, and He will multiply (yudā‘if, also read yuda‘‘if) it for him manifold?, up to ten or seven hundred times or more, as will be mentioned soon. God straitens, sustenance for whomever He wills in order to try him, and enlarges, it in abundance for whomever He wills in order to test him; and to Him you shall be returned, in the Hereafter through the Resurrection, where He will requite you for your deeds.
القرآن:٢:٢٤٥ –

مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً ۚ وَاللَّهُ يَقْبِضُ وَيَبْسُطُ وَإِلَيْهِ تُرْجَعُونَ  

{من ذا الذي يقرض الله} بإنفاق ماله في سبيل الله {قرضا حسنا} بأن ينفقه لله ﷻ عن طيب قلب {فيضاعفه} وفي قراءة فيضعفه بالتشديد {له أضعافا كثيرة} من عشر إلى أكثر من سبعمائة كما سيأتي {والله يقبض} يمسك الرزق عمن يشاء ابتلاء {ويبسط} يوسعه لمن يشاء امتحانا {وإليه ترجعون} في الآخرة بالبعث فيجازيكم بأعمالكم.
quran:2:246 –

Have you not considered the assembly of the Children of Israel after ˹the time of˺ Moses when they said to a prophet of theirs, "Send to us a king, and we will fight in the way of Allah "? He said, "Would you perhaps refrain from fighting if fighting was prescribed for you?" They said, "And why should we not fight in the cause of Allah when we have been driven out from our homes and from our children?" But when fighting was prescribed for them, they turned away, except for a few of them. And Allah is Knowing of the wrongdoers.  

Have you not seen, the story and the tale of, the council, an assembly, of the Children of Israel, after, the death of, Moses, when they said to a prophet of theirs, namely, Samuel, ‘Send, establish, for us a king, to unite us and to whom we can refer ˹matters˺, and we will fight, with him, in God’s way’. He, the prophet, said, to them: ‘Might it be that (‘asaytum, or ‘asītum) if fighting is prescribed for you, you will not fight? (allā tuqātilū is the predicate of ‘asā, ‘might it be’; the interrogative is intended to confirm the expectation that follows ˹sc. that they will not fight˺). They said, ‘Why should we not fight in God’s way, when we have been expelled from our habitations and our children?’, as a result of these latter being taken captive or killed, that which they suffered at the hands of Goliath and his men. The meaning is, ‘There is nothing to stop us fighting, provided the requirement ˹we demanded˺ is forthcoming’. God, exalted be He, says, Yet when fighting was prescribed for them, they turned their backs, from fighting in cowardice, except a few of them, the ones that crossed the river with Saul (Tālūt), as will be mentioned; and God has knowledge of the evildoers, and will requite them accordingly. The prophet then asked his Lord to send forth a king, and God responded by sending forth Saul.
القرآن:٢:٢٤٦ –

أَلَمْ تَرَ إِلَى الْمَلَإِ مِنْ بَنِي إِسْرَائِيلَ مِنْ بَعْدِ مُوسَىٰ إِذْ قَالُوا لِنَبِيٍّ لَهُمُ ابْعَثْ لَنَا مَلِكًا نُقَاتِلْ فِي سَبِيلِ اللَّهِ ۖ قَالَ هَلْ عَسَيْتُمْ إِنْ كُتِبَ عَلَيْكُمُ الْقِتَالُ أَلَّا تُقَاتِلُوا ۖ قَالُوا وَمَا لَنَا أَلَّا نُقَاتِلَ فِي سَبِيلِ اللَّهِ وَقَدْ أُخْرِجْنَا مِنْ دِيَارِنَا وَأَبْنَائِنَا ۖ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ تَوَلَّوْا إِلَّا قَلِيلًا مِنْهُمْ ۗ وَاللَّهُ عَلِيمٌ بِالظَّالِمِينَ  

{ألم تر إلى الملأ} الجماعة {من بني إسرائيل من بعد} موت {موسى} أي إلى قصتهم وخبرهم {إذ قالوا لنبي لهم} هو شمويل {ابعث} أقم {لنا ملكا نقاتل} معه {في سبيل الله} تنتظم به كلمتنا ونرجع إليه {قال} النبي لهم {هل عسَيتم} بالفتح والكسر {إن كتب عليكم القتال أ} ن {لا تقاتلوا} خبر عسى والاستفهام لتقرير التوقع بها {قالوا وما لنا أ} ن {لا نقاتل في سبيل الله وقد أُخرجنا من ديارنا وأبنائنا} بسبيهم وقتلهم وقد فعل بهم ذلك قوم جالوت أي لا مانع لنا منه مع وجود مقتضيه قال تعالى: {فلما كُتب عليهم القتال تولوا} عنه وجبنوا {إلا قليلا منهم} وهم الذين عبروا النهر مع طالوت كما سيأتي {والله عليم بالظالمين} فمجازيهم وسأل النبي إرسال ملك فأجابه إلى إرسال طالوت.
quran:2:247 –

And their prophet said to them, "Indeed, Allah has sent to you Saul as a king." They said, "How can he have kingship over us while we are more worthy of kingship than him and he has not been given any measure of wealth?" He said, "Indeed, Allah has chosen him over you and has increased him abundantly in knowledge and stature. And Allah gives His sovereignty to whom He wills. And Allah is all-Encompassing ˹in favor˺ and Knowing."  

Then their prophet said to them, ‘Verily God has raised up Saul for you as king’ They said, ‘How can he be king over us when we have better right than he to kingship, since he is not of the tribe of monarchs or that of prophets; he ˹Saul˺ was a tanner or a shepherd; seeing he has not been given amplitude of wealth?’ which he can use to establish a kingdom. He, the prophet, said, to them, ‘God has chosen him over you, for kingship, and has increased him broadly, amply, in knowledge and body: at that time, he was the most knowledgeable and the most handsome of all the Children of Israel, and the most perfect of character. God gives the kingship to whom He will, in the way He does, and there can be no objection; and God is Embracing, in His bounty, Knowing, of those who deserve it.
القرآن:٢:٢٤٧ –

وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ اللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا ۚ قَالُوا أَنَّىٰ يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِنَ الْمَالِ ۚ قَالَ إِنَّ اللَّهَ اصْطَفَاهُ عَلَيْكُمْ وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ ۖ وَاللَّهُ يُؤْتِي مُلْكَهُ مَنْ يَشَاءُ ۚ وَاللَّهُ وَاسِعٌ عَلِيمٌ  

{وقال لهم نبيهم إن الله قد بعث لكم طالوت ملكا قالوا أنَى} كيف {يكون له الملك علينا ونحن أحق بالملك منه} لأنه ليس من سبط المملكة ولا النبوة وكان دباغا أو راعيا {ولم يؤت سعة من المال} يستعين بها على إقامة الملك {قال} النبي لهم {إن الله اصطفاه} اختاره للملك {عليكم وزاده بسطة} سعة {في العلم والجسم} وكان أعلم بني إسرائيل يومئذ وأجملهم وأتمهم خلقا {والله يؤتي ملكه من يشاء} إيتاءه لا اعتراض عليه {والله واسع} فضله {عليم} بمن هو أهل له.
quran:2:248 –

And their prophet said to them, "Indeed, a sign of his kingship is that the chest will come to you in which is assurance from your Lord and a remnant of what the family of Moses and the family of Aaron had left, carried by the angels. Indeed in that is a sign for you, if you are believers."  

And their prophet said to them, after they had demanded a sign of his kingship: ‘The sign of his kingship is that there will come to you the Ark, a chest containing the images of the prophets, which God sent down to Adam, and which was handed down to them ˹sc. the Israelites˺, until the Amalekites seized it from them in battle. They used to commence fighting invoking it before their enemy and marching behind it, as well as experience peacefulness in its presence, as God says: therein is a Spirit of Peace, reassurance for your hearts, from your Lord, and a remnant of what the folk of Moses and the folk of Aaron left behind, which were Moses’s pair of sandals and his staff, Aaron’s turban, a measure (qafīz) of the manna that used to come down on them, and the pieces of the broken tablets, the angels bearing it (tahmiluhu l-malā’ikatu, the circumstantial qualifier referring to the subject of the verb ya’tiyakum, ‘there will come to’). Surely in that shall be a sign for you, of his kingship, if you are believers’. The angels bore it between the earth and the sky while they gazed at it, until finally they placed it before Saul. They then acknowledged his kingship and hastened to enlist in the ˹holy˺ struggle, and he chose seventy thousand of their young men.
القرآن:٢:٢٤٨ –

وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ آيَةَ مُلْكِهِ أَنْ يَأْتِيَكُمُ التَّابُوتُ فِيهِ سَكِينَةٌ مِنْ رَبِّكُمْ وَبَقِيَّةٌ مِمَّا تَرَكَ آلُ مُوسَىٰ وَآلُ هَارُونَ تَحْمِلُهُ الْمَلَائِكَةُ ۚ إِنَّ فِي ذَٰلِكَ لَآيَةً لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ  

{وقال لهم نبيهم} لما طلبوا منه آية على ملكه {إن آية ملكه أن يأتيكم التابوت} الصندوق كان فيه صور الأنبياء أنزله الله على آدم واستمر إليهم فغلبهم العمالقة عليه وأخذوه وكانوا يستفتحون به على عدوهم ويقدمونه في القتال ويسكنون إليه كما قال تعالى {فيه سكينة} طمأنينة لقلوبكم {من ربكم وبقية مما ترك آل موسى وآل هارون} أي تركاه هما، وهي نعلا موسى وعصاه وعمامة هارون وقفيز من المن الذي كان ينزل عليهم ورضاض من الألواح {تحمله الملائكة} حال من فاعل يأتيكم {إن في ذلك لآية لكم} على ملكه {إن كنتم مؤمنين} فحملته الملائكة بين السماء والأرض وهم ينظرون إليه حتى وضعته عند طالوت فأقروا بملكه وتسارعوا إلى الجهاد فاختار من شبابهم سبعين ألفاً.
quran:2:249 –

And when Saul went forth with the soldiers, he said, "Indeed, Allah will be testing you with a river. So whoever drinks from it is not of me, and whoever does not taste it is indeed of me, excepting one who takes ˹from it˺ in the hollow of his hand." But they drank from it, except a ˹very˺ few of them. Then when he had crossed it along with those who believed with him, they said, "There is no power for us today against Goliath and his soldiers." But those who were certain that they would meet Allah said, "How many a small company has overcome a large company by permission of Allah. And Allah is with the patient."  

And when Saul went forth with the hosts, from the Holy House ˹sc. Jerusalem˺, the heat was intense and so they asked him for water; he said, ‘God will try, test, you, in order to distinguish the obedient among you from the disobedient, with a river, between Jordan and Palestine, whoever drinks of it, of its water, is not of me, is not of my followers, and whoever tastes it not, he is of me, except for him who scoops up with his hand’ (ghurfa, or gharfa, ‘a scoop’), satisfying himself therewith and not taking more, he is also of my followers. But they drank of it, when they reached it and saw that it was abundant, except a few of them, who restricted themselves to a scoop: it is reported that one scoop was enough for each man and his horse, and they numbered over three hundred; and when he crossed it, with those who believed, the ones who confined themselves to the one scoop, they, the ones that drank profusely, said, ‘We have no power today against Goliath and his troops’, that is, ˹no power˺ to fight them, and they were cowardly and did not cross it. Those who thought, with certainty that, they would meet God, at the Resurrection, and these were the ones that crossed it, said, ‘How often (kam, ‘how’, functions as a predicate, meaning kathīr, ‘many’) a little company, group of men, has overcome a numerous one, by God’s leave, by His will; and God is with the patient’, ˹providing them˺ with help and assistance.
القرآن:٢:٢٤٩ –

فَلَمَّا فَصَلَ طَالُوتُ بِالْجُنُودِ قَالَ إِنَّ اللَّهَ مُبْتَلِيكُمْ بِنَهَرٍ فَمَنْ شَرِبَ مِنْهُ فَلَيْسَ مِنِّي وَمَنْ لَمْ يَطْعَمْهُ فَإِنَّهُ مِنِّي إِلَّا مَنِ اغْتَرَفَ غُرْفَةً بِيَدِهِ ۚ فَشَرِبُوا مِنْهُ إِلَّا قَلِيلًا مِنْهُمْ ۚ فَلَمَّا جَاوَزَهُ هُوَ وَالَّذِينَ آمَنُوا مَعَهُ قَالُوا لَا طَاقَةَ لَنَا الْيَوْمَ بِجَالُوتَ وَجُنُودِهِ ۚ قَالَ الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلَاقُو اللَّهِ كَمْ مِنْ فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ ۗ وَاللَّهُ مَعَ الصَّابِرِينَ  

{فلمَّا فصل} خرج {طالوت بالجنود} من بيت المقدس وكان الحر شديدا وطلبوا منه الماء {قال إن الله مبتليكم} مختبركم {بنهر} ليظهر المطيع منكم والعاصي وهو بين الأردن وفلسطين {فمن شرب منه} أي من مائه {فليس مني} أي من أتباعي {ومن لم يطعمه} يذقه {فإنه مني إلا من اغترف غرفة} بالفتح والضم {بيده} فاكتفى بها ولم يزد عليها فإنه مني {فشربوا منه} لما وافوه بكثرة {إلا قليلا منهم} فاقتصروا على الغرفة روي أنها كفتهم لشربهم ودوابهم وكانوا ثلاثمائة وبضعة عشر رجلا {فلما جاوزه هو والذين آمنوا معه} وهم الذين اقتصروا على الغرفة {قالوا} أي الذين شربوا {لا طاقة} قوة {لنا اليوم بجالوت وجنوده} أي بقتالهم وجبنوا ولم يجاوزوه {قال الذين يظنون} يوقنون {أنهم ملاقوا الله} بالبعث وهم الذين جاوزوه {كم} خبرية بمعني كثير {من فئة} جماعة {قليلة غلبت فئة كثيرة بإذن الله} بإرادته {والله مع الصابرين} بالعون والنصر.
quran:2:250 –

And when they went forth to ˹face˺ Goliath and his soldiers, they said, "Our Lord, pour upon us patience and plant firmly our feet and give us victory over the disbelieving people."  

So, when they went forth against Goliath and his troops, facing them in military columns, they said, ‘Our Lord, pour out upon us patience, and make firm our feet, by strengthening our hearts for this struggle, and grant us victory over the disbelieving folk!’
القرآن:٢:٢٥٠ –

وَلَمَّا بَرَزُوا لِجَالُوتَ وَجُنُودِهِ قَالُوا رَبَّنَا أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ  

{ولما برزوا لجالوت وجنوده} أي ظهروا لقتالهم وتصافّوا {قالوا ربنا أفرغ} أصبب {علينا صبرا وثبت أقدامنا} بتقوية قلوبنا على الجهاد {وانصرنا على القوم الكافرين}.