الرقية الشرعية | سورة البقرة، سورة يس، سورة الواقعة | الشيخ عبد الرحمن السديس Surah Al Baqarah

The recitation begins with 'Alif, Laam, Meem' and introduces the Quran as a guide for the righteous believers who believe in the unseen, establish prayer, and spend from what they are given. It distinguishes between believers, disbelievers whose hearts are sealed, and hypocrites who claim faith but are deceivers. The verses describe the fate of those who exchange guidance for misguidance, using parables of light and darkness, and calling people to worship Allah, the Creator. It challenges those who doubt the Quran to produce a similar surah and warns of hellfire for disbelievers, while promising paradise for believers.

The verses emphasize Allah's power by reminding humanity of their creation from nothingness and subsequent life and death, and ultimately return to Him. It highlights Allah as the Creator of all on Earth, who then turned to the heavens to create seven heavens. The story of Adam's creation is recounted, where angels questioned his appointment as خليفة (vicegerent) due to potential corruption and bloodshed, but Allah affirmed His superior knowledge. Adam was taught the names of all things, showcasing his wisdom to the angels. The angels were then commanded to prostrate to Adam, and all complied except Iblis, who refused out of pride, leading to his expulsion. Adam and Eve were placed in Paradise but forbidden from a tree, which Satan made them disobey, resulting in their expulsion to Earth. Allah, however, mercifully accepted Adam's repentance and promised guidance to humanity, with rewards for following it and punishment for rejecting it.

This section addresses the Children of Israel, reminding them of Allah's favors upon them and their covenant with Him. It calls them to believe in the Quran as a confirmation of their own scriptures and not to sell Allah's verses for a small price. They are warned against mixing truth with falsehood and concealing the truth. The importance of prayer and charity is stressed. The verses rebuke them for enjoining righteousness upon others while neglecting themselves. Allah's patience and prayer are emphasized as a means of strength, especially for the humble. It reiterates the favors bestowed upon them, such as deliverance from Pharaoh, parting of the sea, the forty nights with Moses for revelation, and their worship of the calf. It also mentions receiving the Torah and the Criterion, and their demand to see Allah, leading to lightning striking them, before being resurrected. Further, it recounts divine provisions like manna and quail, their disobedience regarding entering the city, and Moses’ miracle of striking the rock to provide water. Their complaints about food and preference for worldly provisions over divine sustenance are highlighted, leading to humiliation and wrath.

This part continues to recount the covenant with the Children of Israel, where they were commanded to uphold the Torah with strength. It reminds them of Allah's mercy, without which they would have been among the losers. The story of the Sabbath-breakers, who were transformed into apes, is narrated as a lesson. The narrative then shifts to the story of the slaughtered cow, where the Children of Israel's evasiveness and questioning are detailed before they reluctantly sacrificed the cow. This incident is linked to solving a murder mystery, demonstrating Allah's power to bring the dead to life. Their hearts are described as hardening, becoming like stones or even harder, despite the lessons from nature. The text criticizes their treachery, their altering of divine words, and their hypocrisy when meeting believers. It emphasizes Allah's knowledge of their secrets and declares woe to those who write scripture with their own hands and claim it is from Allah for worldly gain. Their false belief of limited punishment in hellfire is refuted, and the eternal abode of both disbelievers and believers is described.

This section outlines a broader covenant with the Children of Israel, stressing worship of Allah alone, kindness to parents, relatives, orphans, and the needy, speaking kindly to people, establishing prayer, and giving charity. It rebukes their subsequent turning away and breaking of covenants, particularly regarding bloodshed and expulsion from homes. It condemns their selective belief in scripture. It mentions the suffering in this world and the greater punishment in the Hereafter for those who prioritize worldly life. The rejection of prophets and acts of killing them are highlighted, along with their arrogance and refusal to accept the truth. The verses further condemn the rejection of the Prophet Muhammad and the Quran, especially by those who previously sought victory through him. The misguidance of those who buy disbelief for small gain and their anger at Allah's choice of prophets is mentioned. It criticizes those who follow magic and Satanic teachings, reminding them that such practices offer no share in the Hereafter.

The verses instruct believers on proper etiquette in addressing the Prophet. It describes the envy of some People of the Book and مشرکین (polytheists) who do not wish good for Muslims, and Allah's vast grace. It discusses the divine principle of abrogation (نسخ) of verses, affirming Allah's omnipotence and sovereignty over all things. It warns against questioning the Prophet excessively, as the Israelites questioned Moses, and emphasizes that trading faith for disbelief leads to straying from the right path. Envy from the People of the Book who wish Muslims would revert to disbelief is mentioned, advising forgiveness and patience until Allah's command comes. The importance of prayer, charity, and good deeds is reiterated. It refutes the exclusive claims of Jews and Christians to paradise, stating that true submission to Allah for good-doers is rewarded, regardless of labels. It addresses disputes between religious groups and condemns those who prevent worship in mosques. It refutes the claim of Allah having a son and asserts His sole creative power. The chapter warns that neither Jews nor Christians will be pleased until Muslims follow their religion and emphasizes that Allah's guidance is the only true guidance. It affirms that those who truly adhere to the scripture will believe in it, while disbelievers are the losers.

This section reiterates the call to the Children of Israel to remember Allah's favors and warns them about the Day of Judgment. It then narrates the story of Prophet Abraham, his trials, and his appointment as a leader for humanity. His plea for his offspring to also be righteous leaders is acknowledged, with the caveat that the covenant does not extend to wrongdoers. The establishment of the Kaaba as a sanctuary and place of worship for all people is highlighted, along with the command to take Abraham's standing place as a prayer spot. Abraham and Ishmael purified the Kaaba for its visitors and worshippers. Abraham's prayer for Mecca to be a safe, provisioned land for believers is recited, with Allah's response that even disbelievers will enjoy provisions temporarily before facing punishment. The verses describe Abraham and Ishmael raising the foundations of the Kaaba, praying for its acceptance, and asking for their descendants to be Muslims, to be shown their rituals, and for a messenger to teach them the scripture and purify them. It condemns those who disdain Abraham's religion and affirms Abraham's submission to Allah. His final advice to his sons and Jacob's progeny to remain Muslim until death is mentioned. The declaration of faith by Jacob's children, affirming the worship of the God of their fathers, Abraham, Ishmael, and Isaac, is recounted. It states that past generations have passed, and each will be judged by their deeds.

The section challenges those who claim that salvation lies only in being a Jew or Christian, asserting that the religion of Abraham was pure monotheism. It calls believers to declare their faith in Allah, in what was revealed to them, and what was revealed to Abraham, Ishmael, Isaac, Jacob, the tribes, Moses, Jesus, and all prophets, distinguishing no one among them, and submitting to Allah. It states that if others believe in the same way, they are truly guided. It questions those who argue about Allah, affirming that Allah is the Lord of all and that each will be judged by their own deeds. It refutes the claim that Abraham, Ishmael, Isaac, Jacob, and the tribes were Jews or Christians, asking if they have more knowledge than Allah. It condemns those who conceal a testimony from Allah. The chapter then addresses the change of the Qibla (direction of prayer) from Jerusalem to the Kaaba in Mecca, noting the objections of the foolish among people. Allah asserts His sovereignty over East and West and guides whom He wills. It describes Muslims as a middle nation appointed to be witnesses over mankind. The change of Qibla was a test to distinguish sincere followers of the Prophet from those who turn back. It assures that Allah would not waste their previous prayers and is merciful. The Prophet's anticipation of the change is mentioned, and believers are commanded to turn their faces towards the Sacred Mosque wherever they are. It confirms that the People of the Book know this change is from their Lord and that Allah is not unaware of their deeds. It warns the Prophet against following their desires, emphasizing the knowledge given to him and the consequences of deviating from it. It states that those given the Scripture recognize the Prophet as they recognize their own sons, but some conceal this truth. It encourages striving for good deeds and assures that Allah can gather all people, being omnipotent.

This part reiterates the command to face the Sacred Mosque during prayer, wherever one may be, reinforcing its divine origin and Allah's awareness of all actions. It connects this command to Allah's complete favor upon them and their potential guidance. It reminds believers of the Prophet's mission to recite Allah's verses, purify them, teach them the Scripture and wisdom, and instruct them in what they did not know. It encourages remembrance of Allah, gratitude, and avoiding ingratitude. It calls believers to seek help through patience and prayer, affirming that Allah is with the patient. It instructs not to call those slain in Allah's path dead, but rather alive, though people may not perceive it. It warns of trials involving fear, hunger, loss of wealth, lives, and fruits, and gives glad tidings to the patient who, when afflicted, say, 'Indeed we belong to Allah, and indeed to Him we will return.' These are the ones who receive blessings and mercy and are guided. The sanctity of Safa and Marwah, two hills relevant to the Hajj and Umrah rituals, is affirmed, and performing the ritual strolling between them is permitted. It condemns those who conceal clear signs and guidance revealed by Allah, stating they incur Allah's curse and the curse of all creation, except those who repent, reform, and make things clear. It warns that disbelievers who die in disbelief will face Allah's curse, angels', and all humanity's, abiding eternally in hellfire without relief.

The chapter declares Allah as the one and only God, the Most Gracious, the Most Merciful. It points to the signs of Allah's existence and power in the creation of heavens and earth, the alternation of night and day, ships sailing the seas, rain bringing life to dead land, the scattering of creatures, and the changing winds and clouds as clear signs for people of understanding. It criticizes those who take idols as rivals to Allah, loving them as they should love Allah, and warns of the severe torment they will face. On the Day of Judgment, leaders and followers will disown each other. It calls upon humanity to eat lawful and good things from the earth and not follow Satan, who commands evil and indecency and encourages speaking falsely about Allah. It condemns those who follow ancestral traditions blindly, even if those traditions are senseless. It defines permissible and impermissible foods (carrion, blood, pork, and animals sacrificed to other than Allah), making exceptions for necessity. It condemns those who conceal divine revelations for worldly gain, threatening them with consuming fire and no communication or purification from Allah on the Day of Judgment. It describes this as trading guidance for error and torture for forgiveness. It emphasizes that righteousness is not merely about turning one's face in prayer, but about true faith in Allah, the Last Day, angels, scriptures, and prophets, and giving wealth to those in need, establishing prayer, and paying charity, fulfilling covenants, and showing patience in hardship. These are the truly truthful and righteous.

This section establishes the law of Qisas (retaliation) in cases of murder: free for free, slave for slave, female for female. However, it also opens the door for forgiveness through compensatory payment, which is seen as a mercy from Allah. The importance of writing a will before death for parents and close relatives with justice is mandated as a duty for the righteous, with consequences for alteration. It also allows for correction if the testator makes an error out of ignorance or sin. It then introduces the commandment of fasting during Ramadan, as it was prescribed for previous communities, to achieve piety. It details exceptions for the sick or traveling, allowing them to make up the days later, and for those who can barely endure it, offering the option of feeding a poor person. Fasting is declared beneficial. Ramadan is specified as the month in which the Quran was revealed, providing guidance and clear proofs. Those who witness the month must fast, again with exceptions for the sick or traveling. Allah desires ease, not hardship, for people, aiming for completion of days and glorification of Him for His guidance. It assures that Allah is near and responds to prayers. It permits marital relations during the nights of Ramadan and allows eating and drinking until dawn. These are designated limits of Allah, not to be transgressed. It forbids consuming others' wealth unjustly or by bribing judges to illegally seize property.

This part addresses various aspects of religious and social life. It begins by answering questions about the phases of the moon, explaining they are time-markers for people and Hajj. It corrects a pre-Islamic custom of entering houses from the back during Hajj, emphasizing that true righteousness is about piety and entering houses through their proper doors. It commands fighting in Allah's cause against those who attack, but warns against aggression, as Allah does not love aggressors. It permits killing aggressors wherever they are found and expelling them from where they expelled believers, stating that persecution is worse than killing. Fighting at the Sacred Mosque is restricted unless they initiate it there. If they cease, Allah is forgiving. The objective of fighting is to remove persecution and establish Allah's religion. If they desist, then there is no aggression except against wrongdoers. Reciprocal retaliation for sacred months and violations is permitted within limits. It encourages spending in Allah's cause and warns against self-destruction. The section then details the rituals of Hajj and Umrah, requiring pilgrims to complete them for Allah. If hindered, they should offer what is easy of sacrifice. Head shaving is restricted until the sacrifice reaches its destination, with exceptions for illness or head ailments, allowing for redemption through fasting, charity, or sacrifice. For those who perform Umrah before Hajj, an easy sacrifice is due, or fasting if no sacrifice is affordable: three days during Hajj and seven upon return. This applies to those not resident near the Sacred Mosque. It warns of severe punishment from Allah. The months for Hajj are specified, and pilgrims are commanded to avoid sexual relations, obscenity, and quarrels during Hajj. Any good deeds are known to Allah. It emphasizes taking provisions for the journey, with the best provision being piety. It clarifies that earning a lawful living during Hajj is not a sin. After leaving Arafat, pilgrims must remember Allah at Muzdalifah, acknowledging His guidance. Then they should depart from Muzdalifah as all people do, seeking Allah's forgiveness. After rituals, pilgrims should remember Allah intensely, comparing two types of people: those who only pray for worldly gain with no share in the Hereafter, and those who pray for good in both worlds and protection from hellfire. These will receive their share, and Allah is swift in account. It mentions remembering Allah during specified days, with options for early departure or staying longer, conditioned on piety. It warns against those whose worldly speech delights but whose hearts are corrupt, causing mischief and destroying crops and offspring. When such a person is told to fear Allah, pride leads them to sin, and their abode is Hell. Conversely, some sell themselves to earn Allah's pleasure, and Allah is compassionate to His servants.

This section calls believers to enter Islam completely and not follow Satan, who is a clear enemy. It warns against backsliding after receiving clear proofs. It then speaks of Allah's coming in shaded clouds with angels for judgment. It reminds the Children of Israel of the many clear signs given to them and warns against replacing Allah's blessings, as Allah is severe in punishment. It describes how worldly life is beautified for disbelievers, who mock believers, but the righteous will be above them on the Day of Resurrection, as Allah provides for whom He wills without measure. It states that humanity was once a single community, then Allah sent prophets with scripture to judge their disputes. However, the People of the Book differed among themselves out of envy after receiving clear signs. Allah guided believers to the truth they differed on. It questions if believers expect to enter Paradise without facing trials similar to those before them, mentioning hardship and affliction until even the Messenger and believers ask for Allah's help. It assures that Allah's help is near. It discusses spending in charity for parents, relatives, orphans, the needy, and travelers, affirming Allah’s knowledge of all good deeds. It then addresses the command to fight, acknowledging its dislike, but noting that often what is disliked is good, and what is liked is evil, with Allah knowing best. It discusses fighting in the sacred months, stating that it is a great sin, but preventing access to Allah's way, disbelief in Him, and expelling people from the Sacred Mosque are greater sins with Allah. Persecution is worse than killing. Disbelievers will continue fighting until they turn Muslims away from their religion if they can. Those who apostatize and die as disbelievers will lose all good deeds in this world and the Hereafter, becoming dwellers of Hell. Believers who emigrate and strive in Allah's cause can hope for Allah's mercy, for Allah is forgiving and merciful.

This part covers various social and family laws. It addresses questions about intoxicants (khamr) and gambling (maysir), stating their great sin, though they have some worldly benefits, but their harm outweighs their benefit. It also addresses what to spend in charity, advising to spend more than one's needs. It clarifies the relationship with orphans, advising good treatment and integration rather than isolation, and asserting Allah's knowledge of wrongdoers and reformers. It warns against marrying polytheist women until they believe, as a believing maidservant is better than a polytheist woman, even if she pleases. Similarly, believing men should not marry polytheist women. Polytheists invite to Hellfire, while Allah invites to Paradise and forgiveness by His will. It addresses menstruation, defining it as a state of discomfort and advising separation from sexual intimacy during this period until cleanliness is achieved. It then permits intimacy as Allah has commanded. Allah loves those who repent and purify themselves. It describes wives as a 'tillage' for men, allowing approach as desired while seeking good for themselves and fearing Allah. It encourages giving charity and being righteous, avoiding excessive oaths by Allah, and urges reconciliation among people. Allah does not hold people accountable for unintentional oaths but for what their hearts intend. It sets a waiting period of four months for men who swear off their wives. If they return to their wives, Allah is forgiving. If they intend divorce, Allah is hearing and knowing. Divorced women must observe a waiting period of three menstrual cycles, and they are forbidden from concealing what Allah has created in their wombs if they believe in Allah and the Last Day. Their former husbands have the right to take them back if they desire reconciliation. Women have rights similar to their obligations, and men have a degree over them. Allah is mighty and wise.

This section details the laws of divorce and remarriage. Divorce is permitted twice, after which the husband must either retain his wife with kindness or release her with goodness. It forbids taking back any gifts given to them, unless both fear they cannot uphold Allah's limits. In such cases, if the wife gives compensation for her release, there is no sin. These are Allah's boundaries, and whoever transgresses them is a wrongdoer. If a man divorces his wife a third time, she is not lawful for him until she marries another man. If the second husband also divorces her, then it is lawful for her and her first husband to remarry if they believe they can uphold Allah's limits. These are Allah's limits, explained for people who understand. When women are divorced and reach the end of their waiting period, men must either retain them with kindness or release them with kindness. Retaining them with the intention to harm is forbidden, and whoever does so wrongs himself. Believers are warned against taking Allah's verses lightly and reminded of Allah's grace and the wisdom of the Scripture He sent. It further clarifies that when divorced women complete their waiting period, their guardians should not prevent them from remarrying their former husbands if they agree amicably. This injunction is for those who believe in Allah and the Last Day, and it is purer and more righteous. Allah knows, and people do not. Mothers are commanded to breastfeed their children for two full years for those who wish to complete breastfeeding, with the father responsible for their sustenance and clothing. Neither parent should be harmed on account of the child. If parents decide to wean the child by mutual consent and consultation, there is no sin. If a wet nurse is desired, there is no sin, provided fair payment is given. It emphasizes fearing Allah and knowing that Allah sees all actions.

This part continues discussing family laws, particularly concerning widows and marriage proposals. Widows must observe an 'iddah' (waiting period) of four months and ten days. After this period, there is no blame on their guardians for what they do with themselves according to custom, and Allah is aware of all actions. It permits subtly hinting at a marriage proposal to a woman during her 'iddah', or keeping such intentions to oneself, as Allah knows hidden desires. However, explicit secret agreements are forbidden, unless honorable words are spoken. Formal marriage contracts are forbidden until her 'iddah' is complete. It reminds believers that Allah knows what is in their hearts, so they should be wary, yet He is forgiving and patient. There is no blame if men divorce women before consummation or before fixing a dowry, but they should provide for them justly. For those who can afford it, generous provision is required. If women are divorced before consummation but after a dowry is fixed, they are entitled to half the agreed dowry, unless they or their male guardians waive it. Forgiving the dowry is closer to piety. It encourages not forgetting graciousness among themselves, as Allah sees all actions. It emphasizes safeguarding prayers, especially the middle prayer, and standing devoutly before Allah. If there is fear (like during battle), prayers can be offered on foot or while riding. Once safe, Allah should be remembered as He has taught them what they did not know. For those who are dying and leave wives, a provision of one year's maintenance without expulsion is prescribed. If they leave, there is no blame on you for what they do with themselves according to custom. Allah is mighty and wise. Finally, divorced women are also entitled to a just provision, as a duty upon the righteous. These are Allah's verses, explained so that people may understand.

This section recounts historical events to draw lessons. It refers to a people who fled their homes by the thousands for fear of death, whom Allah caused to die and then brought back to life, showing His grace, though many people are ungrateful. It encourages fighting in Allah's cause and knowing that Allah is hearing and knowing. It poses a rhetorical question about lending to Allah a good loan, which He will multiply many times over, as Allah expands and withholds, and to Him all will return. It then narrates the story of the Children of Israel after Moses, when they asked their prophet for a king so they could fight in Allah's cause. They were initially hesitant when fighting was ordained but then claimed they would fight, despite having been driven from their homes. Most turned away from fighting. Their prophet informed them that Allah had appointed Saul (Talut) as their king. They objected, questioning his eligibility due to his lack of wealth, but the prophet explained that Allah chose him and granted him vast knowledge and physical strength. Allah grants sovereignty to whom He wills. The sign of Talut's kingship was the return of the Ark of the Covenant, containing tranquility from their Lord and relics of Moses and Aaron, carried by angels. This was a sign for believers. When Talut set out with his army, he tested them with a river, stating that whoever drank from it was not of his men, except for a handful. Many drank freely, but only a few remained steadfast. Those who remained faithful, when faced with the large army of Goliath (Jalut), affirmed that many a small force has overcome a larger one by Allah's permission, and Allah is with the patient. When facing Goliath and his forces, they prayed for patience, steadfastness, and victory over the disbelievers. They defeated them by Allah's will, and David killed Goliath. Allah gave David kingship and wisdom and taught him what He willed. It emphasizes that if Allah did not repel some people by others, the earth would be corrupted, but Allah is gracious to the worlds. These are Allah's verses, recited in truth to the Prophet, affirming him as a Messenger. It states that some messengers were favored over others, some spoke to Allah, some were raised in rank, and Jesus was given clear signs and supported by the Holy Spirit. If Allah had willed, people would not have fought after receiving clear signs, but they differed, some believing and some disbelieving. Allah does what He wills.

This section calls believers to spend from what Allah has provided them before a Day comes when there will be no trade, no friendship, and no intercession. Disbelievers are the wrongdoers. It then recites the majestic Ayatul Kursi (The Throne Verse), declaring Allah as the one God, the Ever-Living, the Sustainer, untouched by slumber or sleep, Possessor of everything in the heavens and earth. No one can intercede with Him except by His permission. He knows what is before and behind them, and they encompass nothing of His knowledge except what He wills. His Throne extends over the heavens and earth, and their preservation does not weary Him. He is the Most High, the Most Great. It declares that there is no compulsion in religion, as guidance has become distinct from error. Whoever rejects false deities and believes in Allah has grasped the most trustworthy handhold that will never break. Allah is hearing and knowing. Allah is the Protector of believers, leading them from darkness to light, while disbelievers' patrons are false deities, leading them from light into darkness. These are the inhabitants of the Fire, where they will abide eternally. It then presents a parable of someone who argued with Abraham about Allah, whom Allah had given sovereignty. When Abraham stated, 'My Lord is He who gives life and causes death,' the man said, 'I give life and cause death.' Abraham then said, 'Indeed, Allah brings the sun from the east, so bring it from the west.' The disbeliever was dumbfounded, for Allah does not guide the wrongdoing people. Another parable is given of one who passed by a ruined town and wondered how Allah could revive it after its death. Allah caused him to die for a hundred years, then resurrected him. Upon awakening, he thought he had only slept for part of a day, but Allah revealed the true duration, showing him his preserved food and drink and his revived donkey as a sign to humanity. This confirmed Allah's power over all things. Abraham then asked Allah to show him how He revives the dead, not out of doubt but to reassure his heart. Allah commanded him to take four birds, tame them, place parts of them on different mountains, and then call them, and they would come swiftly. This demonstrated Allah's might and wisdom.

This section focuses on the virtues of charity and the importance of wisdom. It describes those who spend their wealth in Allah's cause as being like a grain that grows into seven ears, each with a hundred grains, and Allah multiplies for whom He wills, being vast and knowing. Those who spend their wealth in Allah's cause and do not follow it with reminders of their generosity or harm will have their reward with their Lord, and they will have no fear or grief. A kind word and forgiveness are better than charity followed by annoyance, and Allah is self-sufficient and forbearing. Believers are warned not to invalidate their charity by reminders or harm, like those who spend their wealth to be seen by people and do not believe in Allah and the Last Day. Their charity is likened to a smooth rock with dust upon it, which a heavy rain washes away, leaving nothing behind. Such people gain nothing from their efforts, and Allah does not guide the disbelieving people. Conversely, those who spend their wealth seeking Allah's pleasure and firming their souls are like a garden on a high ground, which, when hit by heavy rain, yields double its produce, or a light rain suffices. Allah sees all actions. A parable is given of a man who has a garden of palms and grapes, with rivers flowing beneath, full of fruits, and he grows old with weak offspring. Then a fiery whirlwind strikes the garden, burning it. This illustrates the loss of deeds when they are not done for Allah's sake. It calls believers to spend from the good things they earn and from what Allah brings forth from the earth, and not to choose bad things for charity. They would not accept such things for themselves without reluctance. It reminds that Allah is self-sufficient and praiseworthy. Satan threatens poverty and commands indecency, while Allah promises forgiveness and bounty. Allah grants wisdom to whom He wills, and whoever is granted wisdom has been granted immense good. Only those of understanding remember. Whatever one spends or vows, Allah knows it, and wrongdoers have no helpers.

This part discusses the importance and benefits of giving charity, both openly and secretly. It states that openly giving charity is good, but doing so secretly and giving to the poor is better and expiates sins. Allah is aware of all actions. It clarifies that the Prophet is not responsible for guiding everyone, but Allah guides whom He wills. Whatever good is spent benefits oneself, and spending should only be for Allah's pleasure. Any good spent will be fully compensated, and no one will be wronged. Charity is specifically for the poor who are constrained in Allah's cause and cannot travel for earning. The ignorant might assume them rich due to their modesty, but they can be recognized by their signs and do not beg insistently. Allah knows all good deeds. Those who spend their wealth day and night, secretly and openly, will have their reward with their Lord, with no fear or grief. It then strictly prohibits usury (riba) and describes those who consume it as standing like one a demon has confounded. This is because they claim usury is like trade, but Allah has permitted trade and forbidden usury. Whoever receives admonition from Allah and stops, his past earnings are his, and his affair is with Allah. But those who return to usury are companions of the Fire, to abide therein. Allah destroys usury and increases charity, and He does not love any ungrateful sinner. Believers who do good, establish prayer, and give charity will have their reward with their Lord, with no fear or grief. It commands believers to fear Allah and give up remaining usury if they are true believers. If they do not, they are warned of war from Allah and His Messenger. If they repent, they may take their principal, neither wronging nor being wronged. If a debtor is in hardship, grant him a respite until ease. Giving it up as charity is better if they only knew. It warns of a Day when all will return to Allah, and every soul will be fully compensated without injustice.

This section lays down comprehensive guidelines for financial transactions and witnessing. It instructs believers, when incurring debt for a fixed term, to write it down. A scribe should write fairly between them, and should not refuse to write as Allah has taught him. The debtor should dictate, fearing Allah and not diminishing anything. If the debtor is foolish, weak, or unable to dictate, his guardian should dictate fairly. Two male witnesses are required; if not available, then one man and two women, so that if one woman forgets, the other can remind her. Witnesses should not refuse when called. No one should be averse to writing down any debt, small or large, with its due date, as this is more just in Allah's sight, more supportive of testimony, and likelier to prevent doubt. However, for immediate trade, there is no sin in not writing it down. Witnesses are required for transactions, and scribes and witnesses should not be harmed. Harming them is disobedience. It commands fearing Allah, as Allah teaches them, and Allah is knowing of all things. If travelers cannot find a scribe, pledges taken are sufficient. If people trust each other, the borrower should fulfill his trust and fear Allah. Witnesses should not conceal testimony, and whoever conceals it has a sinful heart. Allah is knowing of all actions. It concludes this part by affirming that to Allah belongs all in the heavens and earth. Whether intentions are revealed or concealed, Allah will hold people accountable, forgiving whom He wills and punishing whom He wills, for He is capable of all things. The Messenger and believers believe in what has been revealed to him from his Lord, all believing in Allah, His angels, His Books, and His messengers, distinguishing none among them. They declare, 'We hear and we obey. Our Lord, Grant us Your forgiveness, and to You is the return.' Allah does not burden a soul beyond its capacity; it earns what it does and suffers for what it earns. A prayer is offered: 'Our Lord, do not hold us accountable if we forget or make a mistake. Our Lord, do not lay upon us a burden like that laid upon those before us. Our Lord, do not burden us with that which we have no strength to bear, pardon us, forgive us, and have mercy upon us. You are our Protector, so grant us victory over the disbelieving people.'

The recitation transitions to Surah Yasin, beginning with the oath by the Wise Quran that the Prophet Muhammad is indeed one of the messengers on a straight path, sent by the Almighty, the Merciful, to warn a people whose forefathers were not warned and are therefore heedless. It states that Allah's decree is sealed upon most of them, so they will not believe. It describes their spiritual blindness with chains around their necks and veils over their eyes, preventing them from seeing the truth. It explains that their warnings are only beneficial for those who follow the Message and fear the Most Merciful unseen. Such individuals are promised forgiveness and a generous reward. Allah declares that He indeed revives the dead and records all deeds and their lasting impressions, all meticulously preserved in a clear record. A parable is given of the people of a town to whom two messengers were sent, who rejected them. A third messenger supported them, but they were still denied, with the people claiming the messengers were mere mortals and that the Most Merciful had sent no revelation. The messengers affirmed their mission, stating their duty was only to deliver the clear message. The townsfolk threatened the messengers with stoning and severe punishment. The messengers countered that their ill omen stemmed from themselves and that they were a people transgressing limits. Then, a man from the farthest part of the city rushed to them, urging his people to follow the messengers, who ask no reward and are guided. He expressed his devotion to his Creator and questioned worshipping other gods who cannot help him if Allah intends harm. He declared his clear error if he were to do so and proclaimed his belief in their Lord, urging them to listen. He was then told to enter Paradise, where he expressed a wish for his people to know of Allah’s forgiveness and honor. After his death, Allah sent no army from the heavens to destroy his people, only a single shout (صيحة), which left them utterly silent. It laments the sorrowful state of mankind, who mocked every messenger sent to them. It questions if they see how many generations before them Allah destroyed, who will not return. All will be brought before Allah. Various signs of Allah's power are presented: the dead earth brought to life, yielding grains and gardens of palms and grapes, with gushing springs, so they may eat of its fruits, not by their own labor. It calls for thanks to Allah. Glory is to Him who created pairs of all things – from what the earth grows, from themselves, and from what they do not know. The night is a sign, from which the day is stripped away, leaving them in darkness. The sun runs its course for a fixed term, a decree of the Almighty, the All-Knowing. The moon traverses its phases until it returns like an old date stalk. Neither the sun can overtake the moon, nor can the night outstrip the day; each floats in its own orbit. Another sign is humanity's offspring transported in laden ships. And similar means of transport are created for them. If Allah willed, He could drown them, and there would be no rescuer nor would they be saved, except by His mercy and for a limited enjoyment. When told to fear what is before them and behind them so they might receive mercy, they turn away from every sign. When told to spend from Allah's provisions, disbelievers question feeding those whom Allah could feed if He wished, claiming such people are in clear error. They ask impatiently when the promised Day of Judgment will come. They await only a single blast that will seize them while they are disputing. They will be unable to make a will or return to their families. The trumpet will be blown, and they will rush from their graves to their Lord. They will cry, 'Woe to us! Who has resurrected us from our sleeping place?' The answer: 'This is what the Most Merciful promised, and the messengers spoke the truth.' It will be but a single blast, and they will all be assembled before Allah. On that Day, no soul will be wronged, and they will be repaid for their deeds. The dwellers of Paradise will be occupied with joy, they and their spouses, reclining on couches in pleasant shades. They will have fruits and whatever they desire. They will receive peace from a Merciful Lord. But for the criminals, a command will be given: 'Distinguish yourselves today, O criminals!' They will be reminded of the covenant not to worship Satan, who is a clear enemy, but to worship Allah, which is the straight path. Satan led astray many generations before them, yet they did not understand. This is Hell, which they were promised, where they will burn today for their disbelief. On this Day, their mouths will be sealed, but their hands will speak, and their feet will testify to what they earned. If Allah willed, He could blind them, but how then would they find the path? If He willed, He could immobilize them in their places, unable to move forward or return. And whoever Allah grants a long life, He reverses his creation in old age; do they not then understand? It clarifies that the Prophet was not taught poetry, nor is it fitting for him. The Quran is a reminder and a clear recitation to warn the living and to establish the word against the disbelievers. Do they not see how Allah created for them cattle from what His hands made, and they are their masters? He subjugated them for them, for riding and for food. They also derive other benefits and drinks from them; will they not be grateful? They take gods other than Allah, hoping for help, but these deities cannot help them, and are instead mere armies brought to them. Do not let their words grieve you, for Allah knows what they conceal and what they declare. Does man not see that Allah created him from a drop of fluid, yet he becomes a clear disputer? He presents parables and forgets his own creation, asking, 'Who can revive bones when they have turned to dust?' Reply: 'He who created them the first time will revive them, and He is knowing of every creation.' He is the One who produces fire from green trees, which people then use to ignite. Is not He who created the heavens and earth able to create their likes? Yes, and He is the All-Creator, the All-Knowing. His command, when He intends a thing, is only to say to it, 'Be!' and it is. So glorified is He in whose hand is the dominion of all things, and to Him all will return.

The recitation concludes with Surah Al-Waqi'ah, describing the Day of Judgment (The Inevitable Event). When it occurs, there will be no denying its occurrence, lowering some and raising others. When the earth is shaken violently and the mountains are crushed to dust, becoming scattered particles, humanity will be divided into three categories: the Companions of the Right Hand, the Companions of the Left Hand, and the Foremost (those nearest to Allah). The Foremost will be in Gardens of Bliss, a large company from earlier generations and a few from later ones. They will be on couches interwoven with gold, reclining and facing each other. Eternal youths will circulate among them with cups, pitchers, and pure wine that causes no headache or intoxication. They will have fruits of their choice and meat of birds they desire. And there will be companions of pure, big, beautiful eyes, like pearls stored away, as a reward for their deeds. They will hear no improper or sinful talk, only greetings of 'Peace, peace.' The Companions of the Right Hand—how blessed they are!—will be among thornless lotus trees, clustered banana trees, extended shade, flowing water, abundant fruits that are neither forbidden nor out of reach, and elevated couches. Allah will have created them anew, making them virgins, loving, and of equal age, for the Companions of the Right Hand, a large company from earlier generations and a large company from later ones. The Companions of the Left Hand—how miserable they are!—will be in scorching wind and scalding water, and a shade of black smoke, neither cool nor refreshing. Before this, they were indulged in luxury and persisted in great sin, saying, 'When we die and become dust and bones, will we be resurrected again? And our forefathers too?' Say: 'Indeed, the former and the later generations will all be gathered for the appointment of a known Day.' Then, O deviators and deniers, you will surely eat from the tree of Zaqqum, filling your stomachs with it, and drinking scalding water over it, drinking like thirsty camels. This will be their hospitality on the Day of Judgment. Allah then asks rhetorical questions to confirm His power: 'It is We who created you; then why do you not believe? Have you considered the sperm that you emit? Is it you who create it, or are We the Creator? It is We who have decreed death among you, and We are not to be outrun in replacing you with others like you and creating you in a form you do not know. And you have already known the first creation; then will you not remember?' 'Have you considered what you cultivate? Is it you who plant it, or are We the Planter? If We willed, We could make it [dry] debris, and you would remain in wonder, [saying], 'Indeed, we are losers; rather, we have been deprived.' 'Have you considered the water that you drink? Is it you who brought it down from the clouds, or are We the Bringer? If We willed, We could make it bitter, so why are you not grateful?' 'Have you considered the fire that you ignite? Is it you who produced its tree, or are We the Creator? We have made it a reminder and a provision for the travelers. So exalt the name of your Lord, the Most Great.' Allah swears by the setting-places of the stars—and indeed, it is a great oath, if only you knew—that this is a noble Quran, in a protected record, which none touch except the purified. It is a revelation from the Lord of the worlds. Is it this discourse, then, that you belittle? And is it your provision that you deny? Why, then, when the soul reaches the throat, and you are at that time looking on, and We are nearer to him than you, but you do not see—then why do you not, if you are not to be recompensed, return it (the soul) if you are truthful? If the dying person is among those brought near to Allah, then for him is rest and bounty and a garden of pleasure. And if he is among the companions of the right, then 'Peace be upon you from the companions of the right.' But if he is among the deniers, the straying, then for him is an entertainment of scalding water and entry into Hellfire. Indeed, this is the truth of certainty. So exalt the name of your Lord, the Most Great.