Sūrah Al-Baqarah

āyāt 1–2

This passage opens with a sequence of letters, Alif, Lām, Meem. It then introduces a Book, stating unequivocally that there is no doubt within it, and that this Book serves as a guide for those who are mindful of God.

āyāt 4–6

This passage describes those who truly believe: they have faith in what has been revealed to Prophet Muhammad ﷺ, and also in what was revealed to prophets before him, and they are certain about the Hereafter. Such people are truly guided by their Lord, and they are the ones who will succeed. In contrast, those who reject faith will not believe, regardless of whether they are warned or not.

āyāt 7–9

Allāh has sealed the hearts and hearing of certain people, and placed a veil over their sight, meaning a severe punishment awaits them. Among humanity are some who claim belief in Allāh and the Day of Judgment, but they are not true believers. These individuals imagine they are deceiving Allāh and the believers, yet they are only deceiving themselves without realizing it.

āyāt 10–12

These verses describe people whose hearts are sick, and God increases their sickness, leading to a painful punishment because of their constant lying. When told not to spread corruption on Earth, they claim they are only making reforms. However, it is truly they who are the corruptors, though they do not realize it.

āyāt 13–15

When these people are told to believe like everyone else, they scoff, asking if they should believe like 'fools.' Yet, the āyāt clarify that it is actually they who are the foolish ones, though they do not realize it. When they encounter believers, they outwardly claim to believe, but when they return to their evil companions, they affirm their loyalty to them, stating they were only mocking the believers. Allāh, in turn, mocks them and lets them persist in their defiance, as they stumble aimlessly.

āyāt 16–18

These verses describe those who have traded guidance for error, a transaction that brought them no gain and left them misguided. Their situation is likened to someone who lights a fire that briefly illuminates their surroundings, only for God to extinguish their light, leaving them in darkness where they cannot see. They are deaf, unable to hear the truth; mute, unable to speak it; and blind, unable to perceive the right path, so they will not return to it.

āyāt 19–20

This passage describes the situation of those who reject faith as being like people caught in a severe rainstorm with overwhelming darkness, thunder, and lightning. They try to block out the thunder to avoid death, but Allāh encompasses those who disbelieve. The lightning flashes so brightly it almost takes their sight; they walk when it illuminates their path, but stop when darkness returns. Allāh could have, if He willed, taken away their hearing and sight, for He has power over all things.

āyāt 31–33

God taught Ādam عليه السلام the names of all things. Then He presented these things to the angels and told them to name them if they were truthful. The angels responded by declaring God's perfection, stating that they only knew what He taught them, and that He is the All-Knowing, the All-Wise. Then God instructed Ādam عليه السلام to inform the angels of these names. After Ādam عليه السلام had done so, God reminded the angels that He knows the hidden things of the heavens and the earth, and He knows what they reveal and what they conceal.

āyāt 34–36

This passage recounts when God commanded the angels to prostrate to Prophet Ādam عليه السلام, and they all obeyed except for Iblīs, who proudly refused and thus became an unbeliever. God then instructed Ādam عليه السلام and his wife to reside in Paradise and enjoy its abundant provisions from anywhere, but warned them not to approach a specific tree, lest they become wrongdoers. However, Satan deceived them, causing them to be expelled from their state of ease. God then decreed that they, and their descendants, should descend to Earth, living as adversaries to one another, finding a temporary dwelling and sustenance there.

āyāt 37–39

After this, Ādam عليه السلام received some words from his Lord, and his Lord accepted his turning back to Him, for indeed, He is the One who accepts repentance and is Merciful. Then, the command was given for all to descend from that place. A promise was made that when guidance comes from God, those who follow it will have no fear and will not grieve. However, those who disbelieve and reject God's signs will be dwellers of the Fire, where they will remain forever.

āyāt 40–42

This stretch of āyāt addresses the Children of Israel, reminding them of God's favor upon them. It calls on them to fulfill their covenant with God, and in return, He will fulfill His covenant with them, and they should fear Him alone. They are commanded to believe in the revelation sent down, which confirms what they already possess, and not be the first to disbelieve in it, nor should they trade God's signs for a small worldly gain. Finally, they are instructed not to mix truth with falsehood, or knowingly conceal the truth.

āyāt 43–45

This passage commands you to establish regular prayers, give charity, and join in worship with others. It then questions whether you instruct people to do good while neglecting it yourselves, even though you read the scripture—and urges you to use your intellect. Finally, it advises seeking help through patient perseverance and prayer, noting that this is indeed a demanding task, except for those who are truly humble and submissive to Allāh.

āyāt 46–48

These verses describe those who are truly humble as those who are certain they will meet their Lord and return to Him. Then, a call is made to the Children of Israel to remember the blessings bestowed upon them and how they were favored above other peoples. They are also reminded to fear a Day when no soul can benefit another, no intercession will be accepted, no ransom taken, and no help will be provided.

āyāt 49–51

This passage reminds the Children of Israel of when God saved them from Pharaoh's people, who inflicted terrible suffering upon them, killing their sons and sparing their daughters; this was a severe test from their Lord. It also recalls how God parted the sea for them, saving them and drowning Pharaoh's people right before their eyes. Then, it mentions that after God had made an appointment with Moses عليه السلام for forty nights, they wrongly took the calf for worship in his absence.

āyāt 52–54

After the people's transgression, God forgave them so they might be grateful. Remember when God gave Mūsā عليه السلام the Scripture and the criterion for distinguishing right from wrong, so they might be guided. Remember also when Mūsā عليه السلام told his people that they had wronged themselves by worshipping the calf, and commanded them to repent to their Creator and for the guilty among them to accept their punishment. He assured them that this would be best for them in God's sight, and then God accepted their repentance, for He is indeed the Accepter of Repentance, the Merciful.

āyāt 55–57

This passage recounts how the Children of Israel told Prophet Mūsā عليه السلام that they would not believe him unless they saw Allāh directly, and a thunderbolt then struck them while they watched. After their death, Allāh brought them back to life, so that they might be grateful. Allāh also provided them with shade from the clouds and sent down manna and quails, instructing them to eat from the good things He had provided; in doing this, they did not wrong Allāh, but only themselves.

āyāt 58–60

Allāh reminded Banū Isrāʾīl that He once commanded them to enter a city, eat plentifully from it, and enter its gate humbly saying, 'Relieve us of our burdens,' promising to forgive their sins and increase the reward for those who do good. However, those who wronged them changed these words, so Allāh sent a punishment from the sky upon them because of their disobedience. Allāh also reminded them how Mūsá عليه السلام prayed for water for his people, and Allāh instructed him to strike a stone with his staff, causing twelve springs to gush forth, so each tribe knew its watering place. He then told them to eat and drink from His provisions but not to spread corruption on Earth.

āyāt 61–63

The Children of Israel once complained to Prophet Mūsā عليه السلام that they were tired of only one type of food. They asked him to pray to his Lord for various vegetables from the earth. Prophet Mūsā عليه السلام asked them if they wanted to exchange something better for something inferior, and told them they could find what they wanted in any town. They were then struck with humiliation and poverty, and incurred Allah's wrath because they repeatedly disbelieved in Allah's signs and unjustly killed His prophets, habitually disobeying and transgressing. However, anyone who truly believes in Allah and the Last Day and does good deeds, whether they are believers, Jews, Christians, or Sabeans, will receive their reward from their Lord, and they will have no fear or grief. Remember when a covenant was taken from the Children of Israel, and Mount Ṭūr was raised over them, instructing them to hold firm to what Allah had given them and to remember its contents so that they might become righteous.

āyāt 64–66

After all that, you still turned away, and if not for God's favor and mercy, you would have been utterly lost. You already knew what happened to those among you who broke the Sabbath. God told them to become despised apes, and He made this a warning for their generation and those who came after them, and a lesson for all who are mindful of God.

āyāt 67–69

This passage recounts when Prophet Mūsā (عليه السلام) told his people that Allāh commanded them to slaughter a cow. They questioned if he was ridiculing them, to which Mūsā (عليه السلام) responded that he sought refuge in Allāh from being among the ignorant. They then asked him to clarify what kind of cow it should be, and Mūsā (عليه السلام) informed them it was to be neither old nor young, but of a medium age. Still, they asked for more details, inquiring about its color, and Mūsā (عليه السلام) told them it should be a bright yellow cow, pleasing to those who see it.

āyāt 70–72

The people asked their prophet to clarify what kind of cow was meant, saying that all cows looked alike to them, and that they would be guided if God willed. The prophet replied that God said it was a cow neither used for plowing nor for watering the fields, free from any blemish. They then said he had brought the truth, and they slaughtered the cow, though they almost did not. Recall also when they killed a man and disputed amongst themselves about it, but God intended to reveal what they were trying to hide.

āyāt 73–75

Allāh commanded them to strike the slain man with a piece of the sacrificed cow, and in this way, Allāh brings the dead back to life and shows signs for people to understand. Yet, after seeing this, their hearts hardened, becoming like stones, or even harder, because some stones allow rivers to flow, others split to release water, and some fall down in awe of Allāh, while He is fully aware of their actions. Believers, do you hope that these people will believe in your message, when a group among them used to hear Allāh's words, then twist them even after understanding them, knowing full well what they were doing?

āyāt 76–78

These āyāt describe a group of people who, when they meet believers, claim to have also believed. However, when they are by themselves, they question each other about revealing divine knowledge to the believers, fearing it will be used against them in an argument before God. The text then challenges them, asking if they do not realize that God knows everything they hide and everything they reveal. It further mentions that among them are some who are uneducated regarding their scripture, and their understanding is based only on their desires and assumptions.

āyāt 79–81

This passage speaks against those who deliberately alter sacred texts with their own hands and then falsely claim it is from God, seeking worldly gain for doing so. It warns them of severe consequences for both their actions and their earnings. It then addresses those who claim that the Fire will only touch them for a limited number of days. The text challenges them to explain if they have made a covenant with God for this, reminding them that God never breaks His promises, or if they are simply speaking about God without knowledge. On the contrary, it clarifies that whoever commits evil and is overwhelmed by their sins will be companions of the Fire, dwelling in it forever.

āyāt 82–84

This section begins by stating that those who believe and do good deeds are the people of Paradise, where they will live forever. It then recalls a covenant made with the Children of Israel, enjoining them to worship only Allah, to be good to parents, relatives, orphans, and the needy, to speak kindly to people, establish prayer, and give charity. However, most of them turned away in refusal. The next āyah reminds them of another covenant where they were told not to shed each other's blood or expel one another from their homes, and they acknowledged this while bearing witness.

āyāt 85–87

The people being addressed are described as killing each other and expelling some of their own from their homes, collaborating in sin and aggression against them. Yet, if these expelled people return as captives, they ransom them, even though their expulsion was forbidden. This is presented as believing in part of the Scripture and disbelieving in part, and such actions will result in disgrace in this life and the severest punishment on the Day of Resurrection, for God is aware of all that they do. These are the ones who have exchanged the afterlife for the life of this world, so their punishment will not be lightened, nor will they receive help. It is further stated that God gave Prophet Mūsā عليه السلام the Scripture and sent messengers after him, and gave Prophet ʿĪsā عليه السلام, son of Maryam, clear proofs, supporting him with the Pure Spirit. However, whenever a messenger brought something they disliked, they became arrogant, denying some messengers and killing others.

āyāt 88–90

Some people claimed their hearts were sealed, but in reality, Allāh had condemned them for their disbelief, so their faith was minimal. When the Qur'ān came to them from Allāh, confirming what they already had, even though they used to pray for victory against disbelievers, they still disbelieved in it when it arrived and they recognized it. Allāh's condemnation is therefore upon such disbelievers. It is terrible that they chose to disbelieve in what Allāh revealed, out of resentment that Allāh would bestow His favor upon whomever He wills among His servants, thus earning wrath upon wrath. A humiliating punishment awaits these disbelievers.

āyāt 91–93

When some people are told to believe in what God has revealed, they claim to believe only in what was revealed to them, even though the later revelation is the truth confirming what they already have. The text then asks them why they killed God's prophets if they were truly believers. It reminds them that Prophet Mūsā عليه السلام brought clear proofs, yet they worshipped the calf afterward, acting wrongfully. It also recalls the time when God took a solemn promise from them and raised the mountain over them, commanding them to hold firmly to what was given and to listen. Instead, they said they heard but disobeyed, and their hearts were filled with the worship of the calf because of their disbelief. The passage concludes by saying how evil are the things their faith commands them to do, if indeed they are believers.

āyāt 94–96

This passage tells Prophet Muhammad ﷺ to challenge a certain group by saying that if they truly believe the afterlife with God is exclusively for them, then they should wish for death if they are sincere. However, they will never wish for it, because of the wrong deeds they have committed, and God knows those who do wrong. Indeed, you will find them to be the most attached to this life, even more so than those who associate partners with God. Each one of them wishes to live for a thousand years, but a long life would not save them from the punishment. God is fully aware of what they do.

āyāt 97–99

Say to anyone who is an enemy to the angel Gabriel عليه السلام that he is the one who brought this Qur'an down upon your heart, O Prophet ﷺ, by God's permission. It confirms what came before it and is a guide and good news for those who believe. Furthermore, anyone who is an enemy to God, His angels, His messengers, Gabriel عليه السلام, or Michael عليه السلام, should know that God Himself is an enemy to those who disbelieve. God has indeed sent down clear proofs to you, and only those who are defiantly disobedient would deny them.

āyāt 100–102

These verses explain that whenever the Children of Israel made a covenant, a group of them would break it, and most of them did not truly believe. When a messenger from Allāh came to them, confirming what they already had, some of those who had been given the Scripture discarded Allāh's Scripture as if they didn't know what it contained. Instead, they followed what devils had recited during the time of Prophet Sulaymān عليه السلام. It was not Prophet Sulaymān عليه السلام who disbelieved, but the devils who disbelieved by teaching people magic and what was revealed to the two angels, Hārūt and Mārūt, in Babylon. These angels would not teach anyone without first warning them, saying, 'We are a test, so do not disbelieve by practicing magic.' Yet, people learned from them how to cause separation between a husband and wife. However, they could not harm anyone through this magic without Allāh's permission. People learned what harmed them and brought them no benefit, even though they knew that whoever chose magic would have no share in the Hereafter. What a terrible thing they sold themselves for, if only they had understood.

āyāt 103–105

If people had believed and been mindful of God, they would have found a much better reward from Him, if only they knew this truth. Believers are instructed not to use a certain ambiguous term when addressing the Prophet ﷺ, but rather a more respectful one, and to listen carefully; a painful punishment awaits those who disbelieve. It is also mentioned that neither disbelievers among the People of the Scripture nor those who associate partners with God wish for any good to come down to you from your Lord, but God chooses for His mercy whomever He wills, for He is the possessor of immense generosity.

āyāt 106–108

Allāh tells us that when He abrogates an āyah or causes it to be forgotten, He always brings forth something better or similar to it, because He is capable of all things. He reminds us that the dominion of the heavens and the earth belongs to Him, and that we have no protector or helper besides Him. Allāh then asks if we intend to question the Prophet ﷺ in the same way Mūsā عليه السلام was questioned before, warning that whoever exchanges faith for disbelief has certainly strayed from the right path.

āyāt 109–111

Many of the People of the Scripture wish you would turn away from your faith back to disbelief, driven by envy, even though the truth has become clear to them. You are told to forgive and overlook their actions until Allāh issues His command, for Allāh has power over all things. You are also instructed to establish regular prayer and give regular charity, because any good you send forth for yourselves, you will find it with Allāh, and Allāh is observant of everything you do. Furthermore, some people claim that only Jews or Christians will enter Paradise; this is just their baseless wish. You are commanded to ask them to present their proof if they are truthful in this assertion.

āyāt 112–114

Whoever totally submits to Allāh and does good deeds will receive their reward from their Lord, and they will have no fear or grief. The Jews say the Christians have no basis, and the Christians say the Jews have no basis, even though both read the Scripture; similarly, those who do not know speak like them, but Allāh will judge between them on the Day of Resurrection regarding their differences. No one is more unjust than those who prevent Allāh's name from being mentioned in His mosques and strive to destroy them; such people should only enter mosques in fear, and they will face disgrace in this world and a great punishment in the Hereafter.

āyāt 115–117

This passage tells us that both the east and the west belong to Allāh, and wherever one turns, the presence of Allāh is there, for Allāh encompasses all things and knows everything. It refutes the idea that Allāh has taken a son, emphasizing that He is far above such a thing; rather, everything in the heavens and the earth belongs to Him, and all are submissive to Him. Allāh is the Originator of the heavens and the earth, and when He decides on something, He simply says to it, 'Be,' and it comes into existence.

āyāt 118–120

This passage tells us that those who lack understanding ask why God does not speak to them directly or send them a sign, much like previous nations asked similar things, showing their hearts are alike. It then confirms that God sent the Prophet ﷺ with the truth to give good news and to warn, and he ﷺ will not be questioned about those destined for Hellfire. Finally, it states that neither the Jews nor the Christians will ever be pleased with the Prophet ﷺ unless he follows their religion. The Prophet ﷺ is instructed to say that only God's guidance is true guidance, and if he ﷺ were to follow their desires after receiving divine knowledge, he would find no protector or helper against God.

āyāt 121–123

This passage speaks about those who have been given the Scripture and truly recite it; these are the ones who believe in it, while those who deny it are truly the losers. It then reminds the Children of Israel to remember God's favor upon them and how He preferred them above all other peoples. Finally, it warns everyone to be mindful of a Day when no soul can help another, no ransom will be accepted, no intercession will be beneficial, and no one will receive any aid.

āyāt 142

This passage tells us that some foolish people will question why believers have changed the direction they face for prayer. In response, the Prophet ﷺ is instructed to say that the east and the west belong to God, and He guides whomever He wills to the right path.

āyāt 144–146

Allāh tells the Prophet ﷺ that He has observed his ﷺ anticipation, and He will now direct him ﷺ towards a prayer direction that will please him ﷺ. Therefore, he ﷺ should turn his ﷺ face towards the Sacred Mosque, and wherever believers are, they too should turn their faces towards it during prayer. Allāh declares that the people who received earlier scriptures know this command is truly from their Lord, and Allāh is fully aware of their actions. Even if the Prophet ﷺ presented every conceivable sign to these people of earlier scriptures, they would not follow his ﷺ prayer direction, nor is he ﷺ to follow theirs, as they do not even follow each other's. Allāh warns that if the Prophet ﷺ were to follow their desires after receiving such clear knowledge, he ﷺ would be among the wrongdoers. Those to whom Allāh gave the Scripture recognize the Prophet ﷺ as clearly as they recognize their own children, yet some of them knowingly hide the truth.

āyāt 147–149

The truth you have received comes from your Lord, so you should never be among those who doubt it. Every community has a direction they turn to for prayer, so you should all strive to do good deeds. Wherever you are, God will gather all of you together, for God is capable of all things. Therefore, Prophet Muhammad ﷺ, wherever you go out for prayer, turn your face towards al-Masjid al-Ḥarām, because this command is truly from your Lord. God is fully aware of everything you do.

āyāt 150–152

This stretch of āyāt begins by instructing the believers, wherever they may be, to turn their faces towards al-Masjid al-Ḥarām when praying, so that people will have no argument against them. The only exceptions are those who do wrong, whom the believers should not fear, but rather fear God alone. This instruction is given so that God's favor may be completed upon them and that they may be guided, just as He sent a Messenger from among them to recite His verses, purify them, teach them the Book and wisdom, and teach them what they did not know. Therefore, the āyāt conclude by urging them to remember God, be grateful to Him, and not to deny Him.

āyāt 154–156

This passage begins by instructing us not to consider those who die fighting for Allāh's cause as truly dead; rather, they are alive, though we cannot perceive how. It then warns that Allāh will certainly test people with trials such as fear, hunger, and losses in wealth, lives, and harvests. Good news is promised to those who remain patient through these tests. These are the ones who, when afflicted by calamity, declare that they belong to Allāh and will ultimately return to Him.

āyāt 157–159

The āyāt describe that those who are patient in adversity receive blessings and mercy from their Lord, and they are truly guided. It then states that aṣ-Ṣafā and al-Marwah are among the symbols of God, and there is no blame on anyone who performs Ḥajj or ‘Umrah for walking between them; whoever volunteers good deeds will find that God is appreciative and all-knowing. Then, the āyāt warn that those who conceal the clear proofs and guidance that God revealed, after He made them plain in the Scripture for all people, are cursed by God and by all who curse.

āyāt 160–162

This stretch of āyāt begins by stating that those who repent, correct their ways, and make clear what they had concealed—their repentance will be accepted by Allāh, for He is the Accepter of Repentance, the Most Merciful. However, for those who disbelieve and die in a state of disbelief, they will be cursed by Allāh, the angels, and all people, collectively. They will remain in this state eternally, with their punishment never lightened, nor will they be given any respite.

āyāt 163–165

These verses begin by declaring that your God is one God, the Most Merciful, and that there is no deity worthy of worship but Him. They then point to the creation of the heavens and earth, the succession of night and day, ships sailing the seas, rain bringing life to the dry earth and scattering creatures across it, and the controlled winds and clouds, as clear signs for those who reflect. Yet, some people set up rivals to God, loving them as they should love God, while believers have a stronger love for God. It warns that those who do wrong will realize, when they see the punishment, that all power belongs to God and that He is severe in punishment.

āyāt 166–168

On the Day of Judgment, those who were followed will disown those who followed them, and all will witness the punishment, with their connections severed. At that time, the followers will wish for a second chance in worldly life so they could, in turn, disown their former leaders, just as they are now being disowned. God will show them their deeds as sources of deep regret, and they will never escape the Fire. Mankind is then commanded to eat from what is lawful and good on Earth and not to follow the ways of Satan, who is clearly an enemy.

āyāt 169–171

This passage tells us that Satan only commands people to do evil and immoral things, and to speak about God without knowledge. When people are told to follow what God has revealed, they often insist on following what their ancestors did, even if their ancestors understood nothing and were not guided. The example given for those who disbelieve is like someone shouting at animals that only hear sounds but don't understand the meaning; they are deaf, mute, and blind to the truth, so they cannot comprehend.

āyāt 172–174

This passage calls on those who believe to eat from the good and lawful provisions given to them and to be grateful to Allah if they truly worship Him. It clarifies that He has forbidden certain things like carrion, blood, pork, and anything sacrificed to other than Allah. However, if someone is forced by necessity to consume these forbidden items, without craving them or going beyond what's needed, there is no sin upon them, for Allah is forgiving and merciful. The passage then warns that those who hide what Allah has revealed in the Scripture and trade it for a small gain are essentially filling their stomachs with fire; Allah will not speak to them or purify them on the Day of Resurrection, and they will face a painful punishment.

āyāt 175–176

These people have chosen misguidance instead of right direction, and they have chosen punishment instead of forgiveness. They are incredibly persistent in their pursuit of the Fire! This fate is theirs because Allāh sent down the Scripture with the truth, and those who disagree about this Scripture are in extreme opposition.

āyāt 178–180

Believers are told that legal retribution is prescribed for murder: a free person for a free person, a slave for a slave, and a female for a female. However, if the victim's guardian forgives the killer, then a fair compensation should be paid in return, and this is a relief and mercy from your Lord. Whoever transgresses after this agreement will face a painful punishment. Understanding this system of legal retribution actually saves lives, and it helps people become more mindful of God. Also, when death approaches someone who has wealth, they are instructed to make a will for their parents and close relatives in a just manner, as this is a duty upon those who are righteous.

āyāt 181–182

If someone changes a will after hearing its contents, the responsibility for that wrong rests only upon those who made the alteration, for God is All-Hearing and All-Knowing. However, if a person fears that the one making the will has made a mistake or committed a sin in it, and then corrects the will to ensure justice among the concerned parties, there is no wrongdoing upon that person. Indeed, God is ever-Forgiving and Merciful.

āyāt 184–186

Fasting is prescribed for a limited number of days; if one is ill or traveling, they should make up the missed days later, and those who find fasting difficult may feed a poor person for each day, though fasting is always better. The Qur'an, which is a guide for humanity, was revealed in the month of Ramaḍān, so whoever witnesses the new crescent should fast, except for the ill or travelers who must make up the days later, for God desires ease for you and for you to complete the fast, so that you may glorify Him for His guidance and be grateful. When people ask the Prophet ﷺ about God, they should be told that God is near and answers the prayers of those who call upon Him, so they should obey Him and believe in Him to be rightly guided.

āyāt 187

During the nights of fasting, it is permissible to be with your spouses, as you complete each other. God knows you may have struggled with this, so He has forgiven you, and now you may have relations and seek what He has ordained for you. You may also eat and drink until the dawn's light becomes clear, then complete your fast until nightfall, but do not have relations while staying in the mosques for worship. These are God's boundaries, which He makes clear so that people may be mindful of Him.

āyāt 190–192

This passage commands believers to fight in the way of Allāh against those who initiate aggression, but it strictly forbids transgression, as Allāh does not like those who exceed limits. It instructs believers to fight and drive out aggressors wherever they are found, explaining that oppression and persecution are worse than killing. However, it prohibits fighting near the Sacred Mosque unless the enemies initiate combat there, in which case they may be fought. If the enemies stop fighting, then Allāh is indeed Forgiving and Merciful.

āyāt 193–195

This stretch of āyāt instructs believers to fight until there is no more discord and all worship is for Allāh alone. If the opposing forces stop, then there should be no aggression except against the oppressors. It also states that for any violations, there is a legal retribution, so if someone assaults you, you may retaliate in kind, while still fearing Allāh. Finally, it encourages spending in the way of Allāh and warns against holding back, urging to do good because Allāh loves those who do good.

āyāt 196–198

This passage begins by instructing believers to fully complete the ḥajj and ʿumrah for Allāh. If you are prevented from completing them, then offer an easily obtainable sacrificial animal. Do not shave your heads until the sacrifice has reached its designated place. If someone is ill or has a head ailment requiring shaving, they must compensate by fasting, giving charity, or offering a sacrifice. Once you are safe, whoever performs ʿumrah followed by ḥajj should offer an easily obtainable sacrificial animal. If one cannot find or afford this, then they must fast for three days during ḥajj and seven days upon returning home, making a total of ten complete days. This rule applies to those whose families do not live near al-Masjid al-Ḥarām. It concludes by urging you to be mindful of Allāh and to know that Allāh is severe in penalty. Ḥajj takes place during specific, well-known months. Whoever undertakes ḥajj during this time must abstain from sexual relations, disobedience, and disputing. Allāh knows whatever good you do. Prepare provisions for your journey, but indeed, the best provision is mindfulness of Allāh. So, be mindful of Allāh, O people of understanding. There is no fault in seeking provision from your Lord during ḥajj. When you depart from ʿArafāt, remember Allāh at al-Mashʿar al-Ḥarām. Remember Him as He has guided you, for before His guidance, you were among those who were lost.

āyāt 199–201

After leaving the place where everyone else departs, people are instructed to seek Allah's forgiveness, for Allah is indeed Forgiving and Merciful. Once pilgrims have completed their rituals, they should remember Allah, either as they remember their forefathers or with even greater remembrance. Among people, some pray only for good in this worldly life, and such people will receive nothing in the Hereafter. Others pray for good in this world and good in the Hereafter, also asking to be saved from the punishment of the Fire.

āyāt 202–204

People will receive their share of what they have earned, and God is swift in His accounting. You are reminded to remember God during specific numbered days; whoever departs in two days is not at fault, and whoever delays until the third day is also not at fault, as long as they are God-fearing. Be mindful of God, knowing that you will all be gathered back to Him. Among humanity is one whose words are pleasing in this worldly life, and who calls God to witness what is in his heart, yet he is the most severe of adversaries.

āyāt 205–207

This passage describes a type of person who, when they gain power or depart from a gathering, works to spread disorder and destroy what grows and what lives. Such a person is not loved by God, because God does not love corruption. When this individual is told to be mindful of God, their arrogance in sin drives them further away, and their destined dwelling is Hellfire, a terrible resting place. In contrast to this, there is also a type of person who sacrifices themselves seeking God's pleasure, and God is indeed full of kindness towards His servants.

āyāt 208–210

This stretch of āyāt begins by calling on those who believe to embrace Islam completely and not to follow the path of Satan, for he is a clear enemy to them. It then warns that if one deviates after clear proofs have been shown, they should know that Allah is All-Mighty and All-Wise. Finally, it asks if people are waiting for Allah to come to them with the angels in clouds, at which point the matter will be decided, reminding that all matters are ultimately returned to Allah.

āyāt 211–213

This passage asks us to consider how many clear proofs God gave to the Children of Israel. It then warns that anyone who rejects God's favor after receiving it will face a severe penalty from God. For those who disbelieve, the life of this world appears attractive, and they mock the believers; however, on the Day of Resurrection, those who fear God will be above them, for God provides for whomever He wills without measure. Humanity was once united in faith, then God sent prophets with good news and warnings, along with Scriptures, to resolve disagreements among people. Yet, those who received the Scriptures diverged from them, driven by jealousy, even after clear signs came to them. But God, by His permission, guided the believers to the truth concerning the very matters about which others had differed, and He guides whomever He wills to the straight path.

āyāt 214–215

This section asks if people expect to enter Paradise without facing trials, reminding them that earlier communities experienced severe poverty, hardship, and fear, to the point where even their messengers and believers asked when God's help would arrive, and they were assured that God's help is always near. It then instructs the Prophet ﷺ that when people ask what they should spend, he should tell them that any good they spend should be for parents, relatives, orphans, the needy, and travelers, and God is fully aware of all the good they do.

āyāt 276–278

Allāh makes interest unproductive and blesses charity, for He does not love any persistent sinner who denies His truth. However, those who believe, do good deeds, establish prayer, and give regular charity will receive their reward from their Lord, and they will have no fear or sorrow. So, O you who believe, be mindful of Allāh and give up any remaining interest due to you, if you are truly believers.

āyāt 279–281

If people do not stop dealing in usury, they are warned of a war from Allāh and His Messenger. However, if they repent, they may take back their principal, neither wronging others nor being wronged themselves. If someone is in difficulty, they should be granted a delay until their circumstances improve, but giving up the debt as charity is even better if one only understood its value. Be mindful of a Day when everyone will return to Allāh, and each person will be fully rewarded or punished for their deeds without any injustice.

āyāt 282–284

Believers are instructed that when they contract a debt for a specified term, they should write it down fairly, with a scribe writing as Allāh has taught them, and the debtor dictating and fearing Allāh. If the debtor cannot dictate, their guardian should do so justly, and two male witnesses, or one man and two women, should be called to witness, making sure witnesses do not refuse when called upon. It is important not to be weary of writing down any debt, small or large, as this is more just, stronger evidence, and prevents doubt, except for immediate transactions where not writing is permissible if witnesses are taken. If one is on a journey and no scribe is available, a security deposit can be taken, and whoever is entrusted with something must faithfully discharge their trust and fear Allāh; concealing testimony is a sin of the heart, and Allāh knows all deeds. Allāh owns everything in the heavens and the earth, and He will hold everyone accountable for what is in their hearts, whether shown or concealed, then He will forgive whom He wills and punish whom He wills, for Allāh has power over all things.

āyāt 285

This passage declares that the Messenger ﷺ believes in what was revealed to him from his Lord, and so do the believers. They all believe in Allāh, His angels, His books, and His messengers, affirming that they make no distinction between any of His messengers. They declare, 'We hear and we obey, seeking Your forgiveness, our Lord, for to You is the final return.'

āyāt 21–23

This stretch of verses begins by calling on all people to worship their Lord, the One who created them and all those who came before them, so that they may become mindful of Him. He is the One who made the earth a resting place for them and the sky a protective canopy above, and He sent down rain from the sky, bringing forth fruits as sustenance for them. Therefore, people should not set up partners with God when they know the truth. If anyone doubts the revelation sent down to the Prophet ﷺ, they should try to produce a sūrah similar to it and call upon any helpers besides God, if their claims are true.

āyāt 24–26

If you cannot produce a sūrah like the Qur’an – and you will never be able to – then beware of the Fire that has been prepared for those who reject faith, fueled by people and stones. On the other hand, give joyful news to those who believe and do good deeds: they will live in Gardens with rivers flowing beneath them, where they will receive fruits that remind them of what they received before, though these will be superior. In these Gardens, they will have pure spouses and remain there forever. Allāh is not hesitant to present any example, even that of a mosquito or something smaller; those who believe know it is the truth from their Lord, while those who disbelieve question its purpose. Through such examples, Allāh allows many to stray and guides many, but He only allows the defiantly disobedient to stray.

āyāt 27–29

This passage describes those who are truly lost as people who break their promise to God after making it, who cut off relationships that God has commanded to be upheld, and who cause harm on earth. It then asks how one can deny God, considering that He brought them to life when they were nothing, will cause them to die, and then bring them back to life again before they return to Him. Finally, it reminds us that God is the One who created everything on earth for our benefit, then turned His attention to the sky and fashioned it into seven heavens, and He has full knowledge of all things.

āyāt 124–126

Allāh tested Prophet Ibrāhīm عليه السلام with certain commands, and he fulfilled them perfectly, so Allāh declared He would make him a leader for all people. Ibrāhīm عليه السلام asked if this leadership would also extend to his descendants, and Allāh clarified that His promise does not include those who do wrong. Allāh then made the Kaʿbah a central place for people to gather and find security, instructing believers to pray at the standing place of Ibrāhīm عليه السلام. Allāh commanded Ibrāhīm عليه السلام and Ismāʿīl عليه السلام to purify His House for those who circle it, those who stay for devotion, and those who bow and prostrate in prayer. Ibrāhīm عليه السلام then prayed for that city to be safe and for its believing inhabitants to be provided with fruits, to which Allāh replied that even disbelievers would have some enjoyment in this life before facing the punishment of the Fire.

āyāt 127–129

This passage describes Prophet Ibrāhīm عليه السلام and Ismāʿīl عليه السلام as they were raising the foundations of the House. They prayed to God to accept their work, affirming that He is the All-Hearing, the All-Knowing. They then asked God to make them, and some of their descendants, people who submit to Him, and to show them their ways of worship, and to accept their turning back to Him, for He is the Acceptor of Repentance, the Most Merciful. Finally, they asked God to send a messenger from among their descendants who would recite God's verses to them, teach them the Scripture and wisdom, and purify them, affirming that God is the All-Mighty, the All-Wise.

āyāt 130–132

No one would turn away from the religion of Ibrāhīm عليه السلام except a fool, for God chose him in this world, and he will certainly be among the righteous in the Hereafter. When his Lord commanded him to submit, Ibrāhīm عليه السلام declared his submission to the Lord of all creation. Both Ibrāhīm عليه السلام and Yaʿqūb عليه السلام instructed their sons, saying that God has chosen this religion for them, so they should not die except in submission to Him.

āyāt 133–135

This passage asks if people were present when death approached Prophet Yaʿqūb عليه السلام, and he asked his sons what they would worship after him. His sons replied that they would worship his God and the God of his fathers—Prophet Ibrāhīm عليه السلام, Prophet Ismāʿīl عليه السلام, and Prophet Is'hāq عليه السلام—one God, to whom they were in submission. The āyāt then state that this was a community that has passed, and they will receive the consequences of what they earned, just as you will receive the consequences of what you earn; you will not be questioned about their deeds. Then, it mentions that some say to be Jewish or Christian to be guided, but you should say, 'No, rather we follow the religion of Prophet Ibrāhīm عليه السلام, who was upright and not among those who associate partners with God.'

āyāt 136–138

Believers declare their faith in Allāh and in everything revealed to them, as well as what was revealed to Ibrāhīm عليه السلام, Ismāʿīl عليه السلام, Isḥāq عليه السلام, Yaʿqūb عليه السلام, their descendants, and what was given to Mūsā عليه السلام and ʿĪsā عليه السلام, and all prophets from their Lord. They affirm that they make no distinction between any of them and are in submission to Allāh. It is explained that if others believe in the same way, they are rightly guided, but if they turn away, they are in opposition, and Allāh will protect you against them, for He is the All-Hearing, the All-Knowing. Believers proclaim that their religion is the religion of Allāh, and that no one establishes a better religion than Allāh, and that they are His worshippers.

āyāt 139–141

The Prophet ﷺ should ask those who argue about Allāh if they claim He is not the Lord of everyone, stating that each person is accountable for their own actions and believers are sincerely devoted to Him. He ﷺ should challenge those who claim prophets like Ibrāhīm عليه السلام, Ismāʿīl عليه السلام, Isḥāq عليه السلام, Yaʿqūb عليه السلام, and their descendants were Jews or Christians, asking if they know more than Allāh. The text then points out that no one is more unjust than those who hide a testimony they received from Allāh, who is fully aware of all actions. It concludes by saying that previous nations have passed, and each soul will be responsible for what it earned, and people will not be questioned about what others did.

āyāt 188–189

This passage warns against wrongfully consuming one another's wealth, whether directly or by bribing rulers to illegally seize others' property, especially when you know it's wrong. It also addresses questions about the crescent moons, explaining that they serve as markers for time for people and for the pilgrimage of ḥajj. The passage then clarifies that true righteousness is not about entering houses from the back, but rather about fearing Allāh; instead, enter houses through their proper doors, and fear Allāh so that you may achieve success.

āyāt 217–219

People ask the Prophet ﷺ about fighting in the sacred month. He should tell them that fighting in it is a great sin, but stopping people from the way of Allāh, disbelieving in Him, blocking access to the Sacred Mosque, and expelling its people are even greater evils in Allāh's sight, and persecution is worse than killing. These people will keep fighting until they turn believers away from their religion if they can; anyone who leaves their religion and dies as a disbeliever will find their deeds worthless in this life and the next, and they will live in the Fire forever. However, those who believe, emigrate, and struggle in Allāh's way can hope for Allāh's mercy, for Allāh is Forgiving and Merciful. They also ask about wine and gambling, and the Prophet ﷺ should tell them that while these contain some benefit for people, their harm is much greater than their good; and when asked what to spend, they should spend what is beyond their needs. This is how Allāh clarifies His signs for you, so you may reflect.

āyāt 220

These āyāt remind us to consider both this life and the life to come. They then address a question about orphans, stating that improving their situation is the best approach. If you live with them and share your lives, they are your brothers and sisters. Allāh knows those who intend harm from those who intend good. Allāh could have made things difficult for you, but He is Mighty and Wise.

āyāt 221–223

This passage instructs believers not to marry women who associate partners with God until they believe, explaining that a believing slave woman is better, even if the polytheist is appealing. Similarly, believing women should not marry men who associate partners with God until they believe, as a believing slave man is better, even if the polytheist is appealing. The passage explains that marrying polytheists invites one to the Fire, while God invites to Paradise and forgiveness by His permission, making His ordinances clear so people may remember. Then, it addresses a question about menstruation, stating it is a harm, so men should keep away from their wives during this time and not approach them until they are clean. Once they have purified themselves, men may approach them as God has ordained, for God loves those who constantly repent and purify themselves. Finally, it describes wives as a field for cultivation, permitting husbands to approach them as they wish, but reminds them to put forth good for themselves, fear God, and remember they will meet Him, and to give good tidings to the believers.

āyāt 224–226

This passage first instructs believers not to use their oaths by Allāh as an excuse to avoid doing good, fearing Him, or making peace among people, for Allāh hears and knows all. It then clarifies that Allāh does not hold people accountable for unintentional oaths, but He does hold them accountable for what their hearts intended, because Allāh is Forgiving and Forbearing. Lastly, for those who swear to abstain from marital relations with their wives, a waiting period of four months is set; if they resume relations within this time, then Allāh is indeed Forgiving and Merciful.

āyāt 227–229

If a couple decides to divorce, Allāh certainly hears and knows what they intend. Divorced women must wait for three menstrual cycles before remarrying, and they are not permitted to hide any pregnancy that Allāh has created in their wombs, if they truly believe in Allāh and the Last Day. During this waiting period, their husbands have a greater right to take them back if they desire reconciliation. Wives have rights similar to the responsibilities they owe, according to what is fair, but men have a degree of responsibility and authority over them. Allāh is All-Mighty and All-Wise. A revocable divorce can be declared twice; after that, a man must either keep his wife kindly or release her with good treatment. It is not permissible for you to take back anything you have given your wives, unless both spouses fear they cannot uphold Allāh's limits. If you fear they cannot uphold Allāh's limits, then it is not wrong for the woman to give something back in exchange for her release. These are Allāh's boundaries, so do not overstep them, for whoever oversteps Allāh's boundaries are indeed unjust.

āyāt 230–232

If a man divorces his wife for the third time, she cannot return to him until she marries another man. If that new husband divorces her or passes away, then she and her first husband may remarry if they believe they can uphold God's boundaries. These are God's limits, made clear for people who understand. When men divorce women and their waiting period is almost over, they must either keep them honorably or release them honorably, not holding them back to cause harm or transgress against them. Whoever does this wrongs himself, so do not treat God's verses lightly, but remember God's favor and the Book and wisdom He has given you. When women have completed their waiting period after divorce, do not prevent them from remarrying their former husbands if they agree honorably, as this is better and purer for those who believe in God and the Last Day, for God knows what you do not.

āyāt 233–235

This section explains that mothers may breastfeed their children for two full years if they wish to complete the nursing period. The father is responsible for the mother's provision and clothing in a reasonable way, and no one is burdened beyond their capacity. It also states that neither the mother nor the father should be harmed because of the child, and the father's heir has a similar responsibility. If both parents agree to wean the child by mutual consent and consultation, there is no blame on them. If you wish to have your children nursed by someone else, there is no blame on you as long as you pay fairly. Always be mindful of God and know that God sees everything you do. Next, for women whose husbands have passed away, they must observe a waiting period of four months and ten days. Once this period is complete, there is no blame on them for what they do with themselves in an acceptable manner, and God is fully aware of all your actions. Finally, there is no blame on you for indirectly hinting at a marriage proposal to women or for keeping such thoughts to yourselves. God knows that you will think of them. However, do not make secret promises to them, except for speaking proper words, and do not finalize a marriage contract until their waiting period is over. Know that God knows what is in your hearts, so be careful regarding Him, and remember that God is Forgiving and Patient.

āyāt 236–238

This section begins by explaining that there is no fault in divorcing a woman if you have not yet consummated the marriage or set a specific dowry for her. However, in such a case, you should still provide her with a fair gift, according to your financial ability, as an act of kindness. If you divorce a woman before consummating the marriage, but you had already agreed on a dowry, then she is entitled to half of that agreed amount. This is unless either she chooses to give up her right to it, or the husband, who holds the marriage contract, chooses to forgo his right to the other half. Forgoing such rights is closer to righteousness, and you should always remember to be gracious towards each other, for God sees everything you do. Finally, it reminds believers to be diligent in observing all the obligatory prayers, especially the middle prayer, and to stand before God in humble devotion.

āyāt 239–241

This passage first instructs believers that if they are in fear, they may pray while walking or riding. Once they are safe, they should remember Allāh in prayer, just as He taught them things they did not know before. It then addresses men who pass away and leave wives, stating that their wives should receive maintenance for one year and not be expelled. However, if the widows choose to leave on their own, there is no blame on anyone for what they do with themselves in an acceptable way, for Allāh is Exalted in Might and Wise. Finally, it states that divorced women should also receive a provision according to what is acceptable, as this is a duty upon the righteous.

āyāt 242

Allāh makes His laws clear for you. He does this so that you may reflect upon them and use your intellect to understand His guidance.

āyāt 243–245

This passage asks if we have considered those who fled their homes by the thousands, fearing death, to whom Allāh then commanded, "Die," and then brought them back to life. It highlights that Allāh is full of bounty for humanity, yet most people are ungrateful. We are then told to fight in the cause of Allāh, knowing that Allāh hears and knows all things. The text then asks who would lend Allāh a goodly loan, for which He will multiply its reward many times over, reminding us that Allāh controls both abundance and restriction, and to Him everyone will ultimately return.

āyāt 246–248

Allāh asks if we have considered the Children of Israel after the time of Prophet Moses عليه السلام, when they asked their prophet to appoint a king so they could fight for Allāh. Their prophet questioned if they would truly fight if it was prescribed for them, to which they responded that they should, as they had been driven from their homes and children. Yet, when fighting was prescribed, most of them turned away, and Allāh knows those who do wrong. Their prophet then told them that Allāh had chosen Saul as their king, but they objected, saying they were more deserving and he had no wealth. The prophet explained that Allāh had chosen him for them, increasing him in knowledge and stature, for Allāh gives His kingship to whomever He wills, and Allāh is all-Encompassing and Knowing. Their prophet further explained that a sign of Saul's kingship would be the arrival of the chest, containing reassurance from their Lord and remnants from the families of Prophet Moses عليه السلام and Prophet Aaron عليه السلام, carried by angels, which is a sign for them if they are believers.

āyāt 249–251

When Saul (Ṭālūt) led his soldiers, he told them that Allāh would test them with a river. He said that anyone who drank from it was not with him, except for a small sip, and whoever did not drink from it was truly with him. However, most of them drank from it. After Saul and his believing followers crossed the river, the others felt they were too weak to face Goliath (Jālūt) and his army, but those who were certain they would meet Allāh said that often a small group can overcome a large one by Allāh’s will, for Allāh is with those who are patient. When they advanced to face Goliath and his soldiers, they prayed to Allāh to grant them patience, strengthen their resolve, and give them victory over the disbelievers. By Allāh's permission, they defeated them, and David (Dāwūd) عليه السلام killed Goliath. Allāh then gave David عليه السلام kingship and wisdom, teaching him whatever He willed. Indeed, if Allāh did not restrain some people through others, the earth would become corrupt, but Allāh is full of bounty for all creation.

āyāt 252–254

These are the verses of God, recited to the Prophet ﷺ in truth, confirming that he ﷺ is indeed one of God's messengers. Among these messengers, God elevated some above others; some spoke directly with God, and Jesus, the son of Mary عليه السلام, was given clear proofs and supported by the Pure Spirit. If God had willed, the generations after them would not have fought after receiving clear guidance, but they disagreed, with some believing and others disbelieving, and God does as He intends. Therefore, believers are commanded to spend from what God has provided them before a Day arrives when there will be no bartering, no friendships, and no intercession, for those who disbelieve are truly the wrongdoers.

āyāt 256–258

These āyāt teach that there is no compulsion in accepting the faith, for the truth is now clearly distinguishable from falsehood. Whoever rejects false deities and believes in Allāh has held onto the strongest support, one that will never break, and Allāh hears and knows all things. Allāh is the protector of those who believe, guiding them from darkness into light, while those who disbelieve are protected by false deities, who lead them from light into darkness, and such people are destined for the Fire forever. The sūrah then asks if you have considered the one who argued with Prophet Ibrāhīm عليه السلام about his Lord because Allāh had given him kingship; when Prophet Ibrāhīm عليه السلام said his Lord gives life and causes death, the man claimed he could do the same. Prophet Ibrāhīm عليه السلام then challenged him to make the sun rise from the west, since Allāh causes it to rise from the east, and the disbeliever was left speechless, for Allāh does not guide wrongdoing people.

āyāt 259–260

This passage presents two examples. First, it tells of a man who passed by a ruined town and wondered how Allāh would bring it back to life after its death. Allāh then caused him to die for one hundred years and then brought him back to life, asking him how long he had remained. The man thought he had been there for only a day or part of a day, but Allāh informed him it had been a hundred years, telling him to look at his food and drink, which had not changed, and at his donkey. Allāh explained that He made him a sign for people and instructed him to look at how He raises bones and covers them with flesh. When this became clear, the man declared that he knew Allāh is capable of all things. The second example describes Prophet Ibrāhīm عليه السلام asking Allāh to show him how He brings the dead to life. Allāh asked if he did not believe, and Ibrāhīm عليه السلام affirmed his belief, explaining he asked only for his heart to be satisfied. Allāh then instructed him to take four birds, cut them into pieces, place a portion on each hill, and then call them; they would come flying to him swiftly. Allāh concluded by reminding him that He is Exalted in Might and Wise.

āyāt 261–263

This passage begins by offering a powerful comparison for those who spend their wealth for the sake of God: it is like a single seed that sprouts seven stalks, and each stalk bears a hundred grains. God increases His reward for whomever He wishes, for God is all-Encompassing and All-Knowing. Those who spend their wealth in God's path, and then do not boast about it or cause any harm afterwards, will receive their full reward from their Lord; they will have no reason to fear or to grieve. It further clarifies that kind words and forgiveness are far better than giving charity followed by causing hurt. God is self-sufficient and forbearing.

āyāt 264–266

This passage instructs believers not to ruin their charitable giving by reminding others of it or by causing harm, comparing such a person to one who spends their wealth only for show and does not believe in God or the Last Day. Such a person's charity is likened to dust on a smooth stone, washed away by rain, leaving nothing behind; God does not guide those who disbelieve. In contrast, those who spend their wealth seeking God's pleasure and to secure a reward for themselves are like a garden on high ground that receives abundant rain and yields double its fruit, or even just a drizzle is enough; God sees all that you do. The passage then presents a parable of someone who has a beautiful garden with palm trees, grapevines, and all sorts of fruits, with rivers flowing beneath it, but then old age overtakes them, their children are weak, and a fiery whirlwind destroys the garden. In this way, God makes His signs clear, so that people may reflect.

āyāt 267–269

Believers are instructed to spend from the good things they have earned and from what God has brought forth from the earth for them. They should not intend to give away defective things that they themselves would not accept, knowing that God is self-sufficient and worthy of all praise. Satan tries to frighten people with poverty and encourages them to be immoral, but God promises forgiveness and abundance. God is vast in His generosity and all-knowing, granting wisdom to whomever He wills. Indeed, anyone who is given wisdom has been granted great goodness, and only those who possess understanding will truly take heed of this.

āyāt 270–272

Allāh knows everything you spend in charity and every vow you make, but wrongdoers will find no helpers. If you give charity openly, that is good; however, if you give it secretly to the poor, that is even better for you and will remove some of your misdeeds, for Allāh is fully aware of all that you do. The Prophet ﷺ is not responsible for guiding people; rather, Allāh guides whomever He wills. Whatever good you spend is for your own benefit, and you should only spend seeking Allāh's approval, knowing that whatever good you give will be fully repaid to you, and you will not be wronged.

āyāt 273–274

This passage describes the truly needy as those who are unable to travel and work due to their devotion to Allah's cause. An unaware person might mistake their modesty for self-sufficiency, but you can recognize them by their distinctive restraint, as they do not beg insistently. Whatever good you spend, Allah certainly knows about it. Those who give their wealth in charity, whether by night or day, openly or privately, will receive their reward from their Lord, and they will have no fear or grief.