Surah 4. Women

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

1. O mankind! Revere your Guardian-Lord, who created you from a single person, created, of like nature, His mate, and from them twain scattered (like seeds) countless men and women;- reverence Allah, through whom ye demand your mutual (rights), and (reverence) the wombs (That bore you): for Allah ever watches over you.

2. To orphans restore their property (When they reach their age), nor substitute (your) worthless things for (their) good ones; and devour not their substance (by mixing it up) with your own. For this is indeed a great sin.

3. If ye fear that ye shall not be able to deal justly with the orphans, Marry women of your choice, Two or three or four; but if ye fear that ye shall not be able to deal justly (with them), then only one, or (a captive) that your right hands possess, that will be more suitable, to prevent you from doing injustice.

4. And give the women (on marriage) their dower as a free gift; but if they, of their own good pleasure, remit any part of it to you, Take it and enjoy it with right good cheer.

5. To those weak of understanding Make not over your property, which Allah hath made a means of support for you, but feed and clothe them therewith, and speak to them words of kindness and justice.

6. Make trial of orphans until they reach the age of marriage; if then ye find sound judgment in them, release their property to them; but consume it not wastefully, nor in haste against their growing up. If the guardian is well-off, Let him claim no remuneration, but if he is poor, let him have for himself what is just and reasonable. When ye release their property to them, take witnesses in their presence: But all-sufficient is Allah in taking account.

7. From what is left by parents and those nearest related there is a share for men and a share for women, whether the property be small or large,-a determinate share.

8. But if at the time of division other relatives, or orphans or poor, are present, feed them out of the (property), and speak to them words of kindness and justice.

9. Let those (disposing of an estate) have the same fear in their minds as they would have for their own if they had left a helpless family behind: Let them fear Allah, and speak words of appropriate (comfort).

10. Those who unjustly eat up the property of orphans, eat up a Fire into their own bodies: They will soon be enduring a Blazing Fire!

11. Allah (thus) directs you as regards your Children's (Inheritance): to the male, a portion equal to that of two females: if only daughters, two or more, their share is two-thirds of the inheritance; if only one, her share is a half. For parents, a sixth share of the inheritance to each, if the deceased left children; if no children, and the parents are the (only) heirs, the mother has a third; if the deceased Left brothers (or sisters) the mother has a sixth. (The distribution in all cases ('s) after the payment of legacies and debts. Ye know not whether your parents or your children are nearest to you in benefit. These are settled portions ordained by Allah. and Allah is All-knowing, All-wise.

12. In what your wives leave, your share is a half, if they leave no child; but if they leave a child, ye get a fourth; after payment of legacies and debts. In what ye leave, their share is a fourth, if ye leave no child; but if ye leave a child, they get an eighth; after payment of legacies and debts. If the man or woman whose inheritance is in question, has left neither ascendants nor descendants, but has left a brother or a sister, each one of the two gets a sixth; but if more than two, they share in a third; after payment of legacies and debts; so that no loss is caused (to any one). Thus is it ordained by Allah. and Allah is All-knowing, Most Forbearing.

13. Those are limits set by Allah. those who obey Allah and His Messenger will be admitted to Gardens with rivers flowing beneath, to abide therein (for ever) and that will be the supreme achievement.

14. But those who disobey Allah and His Messenger and transgress His limits will be admitted to a Fire, to abide therein: And they shall have a humiliating punishment.

15. If any of your women are guilty of lewdness, Take the evidence of four (Reliable) witnesses from amongst you against them; and if they testify, confine them to houses until death do claim them, or Allah ordain for them some (other) way.

16. If two men among you are guilty of lewdness, punish them both. If they repent and amend, Leave them alone; for Allah is Oft-returning, Most Merciful.

17. Allah accept the repentance of those who do evil in ignorance and repent soon afterwards; to them will Allah turn in mercy: For Allah is full of knowledge and wisdom.

18. Of no effect is the repentance of those who continue to do evil, until death faces one of them, and he says, "Now have I repented indeed;" nor of those who die rejecting Faith: for them have We prepared a punishment most grievous.

19. O ye who believe! Ye are forbidden to inherit women against their will. Nor should ye treat them with harshness, that ye may Take away part of the dower ye have given them,-except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and Allah brings about through it a great deal of good.

20. But if ye decide to take one wife in place of another, even if ye had given the latter a whole treasure for dower, Take not the least bit of it back: Would ye take it by slander and manifest wrong?

21. And how could ye take it when ye have gone in unto each other, and they have Taken from you a solemn covenant?

22. And marry not women whom your fathers married,- except what is past: It was shameful and odious,- an abominable custom indeed.

23. Prohibited to you (For marriage) are:- Your mothers, daughters, sisters; father's sisters, Mother's sisters; brother's daughters, sister's daughters; foster-mothers (Who gave you suck), foster-sisters; your wives' mothers; your step-daughters under your guardianship, born of your wives to whom ye have gone in,- no prohibition if ye have not gone in;- (Those who have been) wives of your sons proceeding from your loins; and two sisters in wedlock at one and the same time, except for what is past; for Allah is Oft-forgiving, Most Merciful;-

24. Also (prohibited are) women already married, except those whom your right hands possess: Thus hath Allah ordained (Prohibitions) against you: Except for these, all others are lawful, provided ye seek (them in marriage) with gifts from your property,- desiring chastity, not lust, seeing that ye derive benefit from them, give them their dowers (at least) as prescribed; but if, after a dower is prescribed, agree Mutually (to vary it), there is no blame on you, and Allah is All-knowing, All-wise.

25. If any of you have not the means wherewith to wed free believing women, they may wed believing girls from among those whom your right hands possess: And Allah hath full knowledge about your faith. Ye are one from another: Wed them with the leave of their owners, and give them their dowers, according to what is reasonable: They should be chaste, not lustful, nor taking paramours: when they are taken in wedlock, if they fall into shame, their punishment is half that for free women. This (permission) is for those among you who fear sin; but it is better for you that ye practise self-restraint. And Allah is Oft-forgiving, Most Merciful.

26. Allah doth wish to make clear to you and to show you the ordinances of those before you; and (He doth wish to) turn to you (In Mercy): And Allah is All-knowing, All-wise.

27. Allah doth wish to Turn to you, but the wish of those who follow their lusts is that ye should turn away (from Him),- far, far away.

28. Allah doth wish to lighten your (difficulties): For man was created Weak (in flesh).

29. O ye who believe! Eat not up your property among yourselves in vanities: But let there be amongst you Traffic and trade by mutual good-will: Nor kill (or destroy) yourselves: for verily Allah hath been to you Most Merciful!

30. If any do that in rancour and injustice,- soon shall We cast them into the Fire: And easy it is for Allah.

31. If ye (but) eschew the most heinous of the things which ye are forbidden to do, We shall expel out of you all the evil in you, and admit you to a gate of great honour.

32. And in no wise covet those things in which Allah Hath bestowed His gifts More freely on some of you than on others: To men is allotted what they earn, and to women what they earn: But ask Allah of His bounty. For Allah hath full knowledge of all things.

33. To (benefit) every one, We have appointed shares and heirs to property left by parents and relatives. To those, also, to whom your right hand was pledged, give their due portion. For truly Allah is witness to all things.

34. Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard. As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) beat them (lightly); but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all).

35. If ye fear a breach between them twain, appoint (two) arbiters, one from his family, and the other from hers; if they wish for peace, Allah will cause their reconciliation: For Allah hath full knowledge, and is acquainted with all things.

36. Serve Allah, and join not any partners with Him; and do good- to parents, kinsfolk, orphans, those in need, neighbours who are near, neighbours who are strangers, the companion by your side, the wayfarer (ye meet), and what your right hands possess: For Allah loveth not the arrogant, the vainglorious;-

37. (Nor) those who are niggardly or enjoin niggardliness on others, or hide the bounties which Allah hath bestowed on them; for We have prepared, for those who resist Faith, a punishment that steeps them in contempt;-

38. Not those who spend of their substance, to be seen of men, but have no faith in Allah and the Last Day: If any take the Evil One for their intimate, what a dreadful intimate he is!

39. And what burden Were it on them if they had faith in Allah and in the Last Day, and they spent out of what Allah hath given them for sustenance? For Allah hath full knowledge of them.

40. Allah is never unjust in the least degree: If there is any good (done), He doubleth it, and giveth from His own presence a great reward.

41. How then if We brought from each people a witness, and We brought thee as a witness against these people!

42. On that day those who reject Faith and disobey the apostle will wish that the earth Were made one with them: But never will they hide a single fact from Allah.

43. O ye who believe! Approach not prayers with a mind befogged, until ye can understand all that ye say,- nor in a state of ceremonial impurity (Except when travelling on the road), until after washing your whole body. If ye are ill, or on a journey, or one of you cometh from offices of nature, or ye have been in contact with women, and ye find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands. For Allah doth blot out sins and forgive again and again.

44. Hast thou not turned Thy vision to those who were given a portion of the Book? they traffic in error, and wish that ye should lose the right path.

45. But Allah hath full knowledge of your enemies: Allah is enough for a protector, and Allah is enough for a Helper.

46. Of the Jews there are those who displace words from their (right) places, and say: "We hear and we disobey"; and "Hear what is not Heard"; and "Ra'ina"; with a twist of their tongues and a slander to Faith. If only they had said: "What hear and we obey"; and "Do hear"; and "Do look at us"; it would have been better for them, and more proper; but Allah hath cursed them for their Unbelief; and but few of them will believe.

47. O ye People of the Book! believe in what We have (now) revealed, confirming what was (already) with you, before We change the face and fame of some (of you) beyond all recognition, and turn them hindwards, or curse them as We cursed the Sabbath-breakers, for the decision of Allah Must be carried out.

48. Allah forgiveth not that partners should be set up with Him; but He forgiveth anything else, to whom He pleaseth; to set up partners with Allah is to devise a sin Most heinous indeed.

49. Hast thou not turned Thy vision to those who claim sanctity for themselves? Nay-but Allah Doth sanctify whom He pleaseth. But never will they fail to receive justice in the least little thing.

50. Behold! how they invent a lie against Allah. but that by itself is a manifest sin!

51. Hast thou not turned Thy vision to those who were given a portion of the Book? they believe in sorcery and Evil, and say to the Unbelievers that they are better guided in the (right) way Than the believers!

52. They are (men) whom Allah hath cursed: And those whom Allah Hath cursed, thou wilt find, have no one to help.

53. Have they a share in dominion or power? Behold, they give not a farthing to their fellow-men?

54. Or do they envy mankind for what Allah hath given them of his bounty? but We had already given the people of Abraham the Book and Wisdom, and conferred upon them a great kingdom.

55. Some of them believed, and some of them averted their faces from him: And enough is Hell for a burning fire.

56. Those who reject our Signs, We shall soon cast into the Fire: as often as their skins are roasted through, We shall change them for fresh skins, that they may taste the penalty: for Allah is Exalted in Power, Wise.

57. But those who believe and do deeds of righteousness, We shall soon admit to Gardens, with rivers flowing beneath,- their eternal home: Therein shall they have companions pure and holy: We shall admit them to shades, cool and ever deepening.

58. Allah doth command you to render back your Trusts to those to whom they are due; And when ye judge between man and man, that ye judge with justice: Verily how excellent is the teaching which He giveth you! For Allah is He Who heareth and seeth all things.

59. O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination.

60. Hast thou not turned Thy vision to those who declare that they believe in the revelations that have come to thee and to those before thee? Their (real) wish is to resort together for judgment (in their disputes) to the Evil One, though they were ordered to reject him. But Satan's wish is to lead them astray far away (from the right).

61. When it is said to them: "Come to what Allah hath revealed, and to the Messenger.: Thou seest the Hypocrites avert their faces from thee in disgust.

62. How then, when they are seized by misfortune, because of the deeds which they hands have sent forth? Then their come to thee, swearing by Allah. "We meant no more than good-will and conciliation!"

63. Those men,-(Allah) knows what is in their hearts; so keep clear of them, but admonish them, and speak to them a word to reach their very souls.

64. We sent not an apostle, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah.s forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful.

65. But no, by the Lord, they can have no (real) Faith, until they make thee judge in all disputes between them, and find in their souls no resistance against Thy decisions, but accept them with the fullest conviction.

66. If We had ordered them to sacrifice their lives or to leave their homes, very few of them would have done it: But if they had done what they were (actually) told, it would have been best for them, and would have gone farthest to strengthen their (faith);

67. And We should then have given them from our presence a great reward;

68. And We should have shown them the Straight Way.

69. All who obey Allah and the apostle are in the company of those on whom is the Grace of Allah,- of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the Righteous (who do good): Ah! what a beautiful fellowship!

70. Such is the bounty from Allah. And sufficient is it that Allah knoweth all.

71. O ye who believe! Take your precautions, and either go forth in parties or go forth all together.

72. There are certainly among you men who would tarry behind: If a misfortune befalls you, they say: "(Allah) did favour us in that we were not present among them."

73. But if good fortune comes to you from Allah, they would be sure to say - as if there had never been Ties of affection between you and them - "Oh! I wish I had been with them; a fine thing should I then have made of it!"

74. Let those fight in the cause of Allah Who sell the life of this world for the hereafter. To him who fighteth in the cause of Allah,- whether he is slain or gets victory - Soon shall We give him a reward of great (value).

75. And why should ye not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)?- Men, women, and children, whose cry is: "Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from thee one who will protect; and raise for us from thee one who will help!"

76. Those who believe fight in the cause of Allah, and those who reject Faith Fight in the cause of Evil: So fight ye against the friends of Satan: feeble indeed is the cunning of Satan.

77. Hast thou not turned Thy vision to those who were told to hold back their hands (from fight) but establish regular prayers and spend in regular charity? When (at length) the order for fighting was issued to them, behold! a section of them feared men as - or even more than - they should have feared Allah. They said: "Our Lord! Why hast Thou ordered us to fight? Wouldst Thou not Grant us respite to our (natural) term, near (enough)?" Say: "Short is the enjoyment of this world: the Hereafter is the best for those who do right: Never will ye be dealt with unjustly in the very least!

78. "Wherever ye are, death will find you out, even if ye are in towers built up strong and high!" If some good befalls them, they say, "This is from Allah.; but if evil, they say, "This is from thee" (O Prophet). Say: "All things are from Allah." But what hath come to these people, that they fail to understand a single fact?

79. Whatever good, (O man!) happens to thee, is from Allah. but whatever evil happens to thee, is from thy (own) soul. and We have sent thee as an apostle to (instruct) mankind. And enough is Allah for a witness.

80. He who obeys the Messenger, obeys Allah. But if any turn away, We have not sent thee to watch over their (evil deeds).

81. They have "Obedience" on their lips; but when they leave thee, a section of them Meditate all night on things very different from what thou tellest them. But Allah records their nightly (plots): So keep clear of them, and put thy trust in Allah, and enough is Allah as a disposer of affairs.

82. Do they not consider the Qur'an (with care)? Had it been from other Than Allah, they would surely have found therein Much discrepancy.

83. When there comes to them some matter touching (Public) safety or fear, they divulge it. If they had only referred it to the Messenger, or to those charged with authority among them, the proper investigators would have Tested it from them (direct). Were it not for the Grace and Mercy of Allah unto you, all but a few of you would have fallen into the clutches of Satan.

84. Then fight in Allah.s cause - Thou art held responsible only for thyself - and rouse the believers. It may be that Allah will restrain the fury of the Unbelievers; for Allah is the strongest in might and in punishment.

85. Whoever recommends and helps a good cause becomes a partner therein: And whoever recommends and helps an evil cause, shares in its burden: And Allah hath power over all things.

86. When a (courteous) greeting is offered you, meet it with a greeting still more courteous, or (at least) of equal courtesy. Allah takes careful account of all things.

87. Allah. There is no god but He: of a surety He will gather you together against the Day of Judgment, about which there is no doubt. And whose word can be truer than Allah.s?

88. Why should ye be divided into two parties about the Hypocrites? Allah hath upset them for their (evil) deeds. Would ye guide those whom Allah hath thrown out of the Way? For those whom Allah hath thrown out of the Way, never shalt thou find the Way.

89. They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): But take not friends from their ranks until they flee in the way of Allah (From what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks;-

90. Except those who join a group between whom and you there is a treaty (of peace), or those who approach you with hearts restraining them from fighting you as well as fighting their own people. If Allah had pleased, He could have given them power over you, and they would have fought you: Therefore if they withdraw from you but fight you not, and (instead) send you (Guarantees of) peace, then Allah Hath opened no way for you (to war against them).

91. Others you will find that wish to gain your confidence as well as that of their people: Every time they are sent back to temptation, they succumb thereto: if they withdraw not from you nor give you (guarantees) of peace besides restraining their hands, seize them and slay them wherever ye get them: In their case We have provided you with a clear argument against them.

92. Never should a believer kill a believer; but (If it so happens) by mistake, (Compensation is due): If one (so) kills a believer, it is ordained that he should free a believing slave, and pay compensation to the deceased's family, unless they remit it freely. If the deceased belonged to a people at war with you, and he was a believer, the freeing of a believing slave (Is enough). If he belonged to a people with whom ye have treaty of Mutual alliance, compensation should be paid to his family, and a believing slave be freed. For those who find this beyond their means, (is prescribed) a fast for two months running: by way of repentance to Allah. for Allah hath all knowledge and all wisdom.

93. If a man kills a believer intentionally, his recompense is Hell, to abide therein (For ever): And the wrath and the curse of Allah are upon him, and a dreadful penalty is prepared for him.

94. O ye who believe! When ye go abroad in the cause of Allah, investigate carefully, and say not to any one who offers you a salutation: "Thou art none of a believer!" Coveting the perishable goods of this life: with Allah are profits and spoils abundant. Even thus were ye yourselves before, till Allah conferred on you His favours: Therefore carefully investigate. For Allah is well aware of all that ye do.

95. Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of Allah with their goods and their persons. Allah hath granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home). Unto all (in Faith) Hath Allah promised good: But those who strive and fight Hath He distinguished above those who sit (at home) by a special reward,-

96. Ranks specially bestowed by Him, and Forgiveness and Mercy. For Allah is Oft-forgiving, Most Merciful.

97. When angels take the souls of those who die in sin against their souls, they say: "In what (plight) Were ye?" They reply: "Weak and oppressed Were we in the earth." They say: "Was not the earth of Allah spacious enough for you to move yourselves away (From evil)?" Such men will find their abode in Hell,- What an evil refuge! -

98. Except those who are (really) weak and oppressed - men, women, and children - who have no means in their power, nor (a guide-post) to their way.

99. For these, there is hope that Allah will forgive: For Allah doth blot out (sins) and forgive again and again.

100. He who forsakes his home in the cause of Allah, finds in the earth Many a refuge, wide and spacious: Should he die as a refugee from home for Allah and His Messenger, His reward becomes due and sure with Allah. And Allah is Oft-forgiving, Most Merciful.

101. When ye travel through the earth, there is no blame on you if ye shorten your prayers, for fear the Unbelievers May attack you: For the Unbelievers are unto you open enemies.

102. When thou (O Messenger. art with them, and standest to lead them in prayer, Let one party of them stand up (in prayer) with thee, Taking their arms with them: When they finish their prostrations, let them Take their position in the rear. And let the other party come up which hath not yet prayed - and let them pray with thee, Taking all precaution, and bearing arms: the Unbelievers wish, if ye were negligent of your arms and your baggage, to assault you in a single rush. But there is no blame on you if ye put away your arms because of the inconvenience of rain or because ye are ill; but take (every) precaution for yourselves. For the Unbelievers Allah hath prepared a humiliating punishment.

103. When ye pass (Congregational) prayers, celebrate Allah.s praises, standing, sitting down, or lying down on your sides; but when ye are free from danger, set up Regular Prayers: For such prayers are enjoined on believers at stated times.

104. And slacken not in following up the enemy: If ye are suffering hardships, they are suffering similar hardships; but ye have Hope from Allah, while they have none. And Allah is full of knowledge and wisdom.

105. We have sent down to thee the Book in truth, that thou mightest judge between men, as guided by Allah. so be not (used) as an advocate by those who betray their trust;

106. But seek the forgiveness of Allah. for Allah is Oft-forgiving, Most Merciful.

107. Contend not on behalf of such as betray their own souls; for Allah loveth not one given to perfidy and crime:

108. They may hide (Their crimes) from men, but they cannot hide (Them) from Allah, seeing that He is in their midst when they plot by night, in words that He cannot approve: And Allah Doth compass round all that they do.

109. Ah! These are the sort of men on whose behalf ye may contend in this world; but who will contend with Allah on their behalf on the Day of Judgment, or who will carry their affairs through?

110. If any one does evil or wrongs his own soul but afterwards seeks Allah.s forgiveness, he will find Allah Oft-forgiving, Most Merciful.

111. And if any one earns sin. he earns it against His own soul: for Allah is full of knowledge and wisdom.

112. But if any one earns a fault or a sin and throws it on to one that is innocent, He carries (on himself) (Both) a falsehood and a flagrant sin.

113. But for the Grace of Allah to thee and his Mercy, a party of them would certainly have plotted to lead thee astray. But (in fact) they will only Lead their own souls astray, and to thee they can do no harm in the least. For Allah hath sent down to thee the Book and wisdom and taught thee what thou Knewest not (before): And great is the Grace of Allah unto thee.

114. In most of their secret talks there is no good: But if one exhorts to a deed of charity or justice or conciliation between men, (Secrecy is permissible): To him who does this, seeking the good pleasure of Allah, We shall soon give a reward of the highest (value).

115. If anyone contends with the Messenger even after guidance has been plainly conveyed to him, and follows a path other than that becoming to men of Faith, We shall leave him in the path he has chosen, and land him in Hell,- what an evil refuge!

116. Allah forgiveth not (The sin of) joining other gods with Him; but He forgiveth whom He pleaseth other sins than this: one who joins other gods with Allah, Hath strayed far, far away (from the right).

117. (The Pagans), leaving Him, call but upon female deities: They call but upon satan the persistent rebel!

118. Allah did curse him, but he said: "I will take of Thy servants a portion Marked off;

119. "I will mislead them, and I will create in them false desires; I will order them to slit the ears of cattle, and to deface the (fair) nature created by Allah." Whoever, forsaking Allah, takes satan for a friend, hath of a surety suffered a loss that is manifest.

120. Satan makes them promises, and creates in them false desires; but satan's promises are nothing but deception.

121. They (his dupes) will have their dwelling in Hell, and from it they will find no way of escape.

122. But those who believe and do deeds of righteousness,- we shall soon admit them to gardens, with rivers flowing beneath,-to dwell therein for ever. Allah.s promise is the truth, and whose word can be truer than Allah.s?

123. Not your desires, nor those of the People of the Book (can prevail): whoever works evil, will be requited accordingly. Nor will he find, besides Allah, any protector or helper.

124. If any do deeds of righteousness,- be they male or female - and have faith, they will enter Heaven, and not the least injustice will be done to them.

125. Who can be better in religion than one who submits his whole self to Allah, does good, and follows the way of Abraham the true in Faith? For Allah did take Abraham for a friend.

126. But to Allah belong all things in the heavens and on earth: And He it is that Encompasseth all things.

127. They ask thy instruction concerning the women say: Allah doth instruct you about them: And (remember) what hath been rehearsed unto you in the Book, concerning the orphans of women to whom ye give not the portions prescribed, and yet whom ye desire to marry, as also concerning the children who are weak and oppressed: that ye stand firm for justice to orphans. There is not a good deed which ye do, but Allah is well-acquainted therewith.

128. If a wife fears cruelty or desertion on her husband's part, there is no blame on them if they arrange an amicable settlement between themselves; and such settlement is best; even though men's souls are swayed by greed. But if ye do good and practise self-restraint, Allah is well-acquainted with all that ye do.

129. Ye are never able to be fair and just as between women, even if it is your ardent desire: But turn not away (from a woman) altogether, so as to leave her (as it were) hanging (in the air). If ye come to a friendly understanding, and practise self- restraint, Allah is Oft-forgiving, Most Merciful.

130. But if they disagree (and must part), Allah will provide abundance for all from His all-reaching bounty: for Allah is He that careth for all and is Wise.

131. To Allah belong all things in the heavens and on earth. Verily we have directed the People of the Book before you, and you (o Muslims) to fear Allah. But if ye deny Him, lo! unto Allah belong all things in the heavens and on earth, and Allah is free of all wants, worthy of all praise.

132. Yea, unto Allah belong all things in the heavens and on earth, and enough is Allah to carry through all affairs.

133. If it were His will, He could destroy you, o mankind, and create another race; for He hath power this to do.

134. If any one desires a reward in this life, in Allah.s (gift) is the reward (both) of this life and of the hereafter: for Allah is He that heareth and seeth (all things).

135. O ye who believe! stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily Allah is well- acquainted with all that ye do.

136. O ye who believe! Believe in Allah and His Messenger, and the scripture which He hath sent to His Messenger and the scripture which He sent to those before (him). Any who denieth Allah, His angels, His Books, His Messenger., and the Day of Judgment, hath gone far, far astray.

137. Those who believe, then reject faith, then believe (again) and (again) reject faith, and go on increasing in unbelief,- Allah will not forgive them nor guide them nor guide them on the way.

138. To the Hypocrites give the glad tidings that there is for them (but) a grievous penalty;-

139. Yea, to those who take for friends unbelievers rather than believers: is it honour they seek among them? Nay,- all honour is with Allah.

140. Already has He sent you Word in the Book, that when ye hear the signs of Allah held in defiance and ridicule, ye are not to sit with them unless they turn to a different theme: if ye did, ye would be like them. For Allah will collect the hypocrites and those who defy faith - all in Hell:-

141. (These are) the ones who wait and watch about you: if ye do gain a victory from Allah, they say: "Were we not with you?"- but if the unbelievers gain a success, they say (to them): "Did we not gain an advantage over you, and did we not guard you from the believers?" but Allah will judge betwixt you on the Day of Judgment. And never will Allah grant to the unbelievers a way (to triumphs) over the believers.

142. The Hypocrites - they think they are over-reaching Allah, but He will over- reach them: When they stand up to prayer, they stand without earnestness, to be seen of men, but little do they hold Allah in remembrance;

143. (They are) distracted in mind even in the midst of it,- being (sincerely) for neither one group nor for another whom Allah leaves straying,- never wilt thou find for him the way.

144. O ye who believe! Take not for friends unbelievers rather than believers: Do ye wish to offer Allah an open proof against yourselves?

145. The Hypocrites will be in the lowest depths of the Fire: no helper wilt thou find for them;-

146. Except for those who repent, mend (their lives) hold fast to Allah, and purify their religion as in Allah.s sight: if so they will be (numbered) with the believers. And soon will Allah grant to the believers a reward of immense value.

147. What can Allah gain by your punishment, if ye are grateful and ye believe? Nay, it is Allah that recogniseth (all good), and knoweth all things.

148. Allah loveth not that evil should be noised abroad in public speech, except where injustice hath been done; for Allah is He who heareth and knoweth all things.

149. Whether ye publish a good deed or conceal it or cover evil with pardon, verily Allah doth blot out (sins) and hath power (in the judgment of values).

150. Those who deny Allah and His apostles, and (those who) wish to separate Allah from His apostles, saying: "We believe in some but reject others": And (those who) wish to take a course midway,-

151. They are in truth (equally) unbelievers; and we have prepared for unbelievers a humiliating punishment.

152. To those who believe in Allah and His apostles and make no distinction between any of the apostles, we shall soon give their (due) rewards: for Allah is Oft- forgiving, Most Merciful.

153. The people of the Book ask thee to cause a book to descend to them from heaven: Indeed they asked Moses for an even greater (miracle), for they said: "Show us Allah in public," but they were dazed for their presumption, with thunder and lightning. Yet they worshipped the calf even after clear signs had come to them; even so we forgave them; and gave Moses manifest proofs of authority.

154. And for their covenant we raised over them (the towering height) of Mount (Sinai); and (on another occasion) we said: "Enter the gate with humility"; and (once again) we commanded them: "Transgress not in the matter of the sabbath." And we took from them a solemn covenant.

155. (They have incurred divine displeasure): In that they broke their covenant; that they rejected the signs of Allah. that they slew the Messengers in defiance of right; that they said, "Our hearts are the wrappings (which preserve Allah.s Word; We need no more)";- Nay, Allah hath set the seal on their hearts for their blasphemy, and little is it they believe;-

156. That they rejected Faith; that they uttered against Mary a grave false charge;

157. That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah.;- but they killed him not, nor crucified him, but so it was made to appear to them, and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not:-

158. Nay, Allah raised him up unto Himself; and Allah is Exalted in Power, Wise;-

159. And there is none of the People of the Book but must believe in him before his death; and on the Day of Judgment he will be a witness against them;-

160. For the iniquity of the Jews We made unlawful for them certain (foods) good and wholesome which had been lawful for them;- in that they hindered many from Allah.s Way;-

161. That they took usury, though they were forbidden; and that they devoured men's substance wrongfully;- we have prepared for those among them who reject faith a grievous punishment.

162. But those among them who are well-grounded in knowledge, and the believers, believe in what hath been revealed to thee and what was revealed before thee: And (especially) those who establish regular prayer and practise regular charity and believe in Allah and in the Last Day: To them shall We soon give a great reward.

163. We have sent thee inspiration, as We sent it to Noah and the Messengers after him: we sent inspiration to Abraham, Isma'il, Isaac, Jacob and the Tribes, to Jesus, Job, Jonah, Aaron, and solomon, and to David We gave the Psalms.

164. Of some apostles We have already told thee the story; of others We have not;- and to Moses Allah spoke direct;-

165. Messenger. who gave good news as well as warning, that mankind, after (the coming) of the apostles, should have no plea against Allah. For Allah is Exalted in Power, Wise.

166. But Allah beareth witness that what He hath sent unto thee He hath sent from His (own) knowledge, and the angels bear witness: But enough is Allah for a witness.

167. Those who reject Faith and keep off (men) from the way of Allah, have verily strayed far, far away from the Path.

168. Those who reject Faith and do wrong,- Allah will not forgive them nor guide them to any way-

169. Except the way of Hell, to dwell therein for ever. And this to Allah is easy.

170. O Mankind! The Messenger hath come to you in truth from Allah. believe in him: It is best for you. But if ye reject Faith, to Allah belong all things in the heavens and on earth: And Allah is All-knowing, All-wise.

171. O People of the Book! Commit no excesses in your religion: Nor say of Allah aught but the truth. Christ Jesus the son of Mary was (no more than) an apostle of Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him: so believe in Allah and His apostles. Say not "Trinity" : desist: it will be better for you: for Allah is one Allah. Glory be to Him: (far exalted is He) above having a son. To Him belong all things in the heavens and on earth. And enough is Allah as a Disposer of affairs.

172. Christ disdaineth nor to serve and worship Allah, nor do the angels, those nearest (to Allah.: those who disdain His worship and are arrogant,-He will gather them all together unto Himself to (answer).

173. But to those who believe and do deeds of righteousness, He will give their (due) rewards,- and more, out of His bounty: But those who are disdainful and arrogant, He will punish with a grievous penalty; Nor will they find, besides Allah, any to protect or help them.

174. O mankind! verily there hath come to you a convincing proof from your Lord: For We have sent unto you a light (that is) manifest.

175. Then those who believe in Allah, and hold fast to Him,- soon will He admit them to mercy and grace from Himself, and guide them to Himself by a straight way.

176. They ask thee for a legal decision. Say: Allah directs (thus) about those who leave no descendants or ascendants as heirs. If it is a man that dies, leaving a sister but no child, she shall have half the inheritance: If (such a deceased was) a woman, who left no child, Her brother takes her inheritance: If there are two sisters, they shall have two-thirds of the inheritance (between them): if there are brothers and sisters, (they share), the male having twice the share of the female. Thus doth Allah make clear to you (His law), lest ye err. And Allah hath knowledge of all things.

The End of Prosperity: Can Islamic Finance Help?

By Mahomed Shoaib Omar (Specialist Corporate & Islamic Finance Attorney)
Posted: 21 Dhul Hijjah 1429, 20 December 2008

The meltdown of the global financial system has raised profound questions of its fundamental structural reform. The downward spiral in the US and Western Europe is described by financial experts as deleveraging : the forced reduction of accumulated debt by households and financial institutions. As more assets get dumped into the market, prices are driven down further, which in turn necessitates more deleveraging. This vicious cycle has gained such momentum that even the massive bailout packages may not be sufficient to stop it. The bursting of the debt-fuelled property bubble in the US, together with the crippling losses suffered by banks, has set in motion a chain-reaction that, in a worst-case scenario, (according to Prof Niall Ferguson of Harvard) could lead to a 21st century version of the Great Depression (1).

The immediate cause of the current financial crisis appears to be the excessive and imprudent lending by banks (2). This in turn is attributed to the unbridled power of private bankers to create money out of nothing, and then to loan this bank-created money on interest (described as fractional reserve banking). In this present monetary framework, money is traded as a commodity, instead of performing its true function of operating as a medium of exchange. This system favours the rich against the industrious poor. Despite the fact that deposits are sourced from a broad cross- section of the society, their benefit goes mainly to the rich. James Robertson in “Transforming Economic Life”(3) states that:

“Today’s money and finance system is unfair, ecologically destructive and economically inefficient. The money – must – grow imperative … skews economic effort towards money out of money, and against providing real services and goods”.

A substantial proportion of this privately created bank-money is invested in speculative wagering instruments, such as derivatives based on futures, swaps, and options. Such betting instruments are not connected with transactions in the real economy. According to Prof John Gray of Oxford University, (4) derivatives have created a “virtual financial economy” which “has a terrible potential for disrupting the underlying real economy as seen in the collapse in 1995 of Barings, Britain’s oldest bank”. It is therefore no surprise that George Soros has described derivatives as “hydrogen bombs”. Warren Buffet described them as “financial weapons of mass destruction”. The Bank for International Settlements (BIS) currently estimates the notional amount of all outstanding derivatives (including credit default swaps) to be a staggering 600 trillion dollars, more than 10 times the size of the world economy. (BIS, September 2008, pg 20).

Although debt-financing cannot be ruled out, the solution lies in a shift to equity-based financing, posited on profit and loss sharing, which is the primary characteristic of Islamic Finance. In this equitable manner, economic effort would be directed at providing useful goods and services, instead of simply making money out of money. At the same time, the wide gap between the supply of money and the supply of real goods and services would be decisively narrowed. The distinguishing features and benefits of Islamic Banking were aptly summarized by the Islamic Development Bank, based in Jeddah, (established 1975) in the following words:

“Islamic banking is distinctive in two respects: concentrating on the real sector of the economy, it imparts tremendous stability to the economic system by achieving an identity between monetary flows and goods and services, and by operating on a system of profit and loss sharing in its evolved state, it insulates the society from the debt-mountain on the analogy that if the economies enter into recessionary or deflationary phases, the principles of profit and loss sharing protects the states and economic operators from the evils of accumulation of interest and minimizes defaults and bankruptcies.” (5)

--

1. See generally the article entitled “The End of Prosperity” by Prof. Ferguson of Harvard, published in Time, October 13, 2008, at pages 18 to 21.

2. Dr M Umer Chapra, economics advisor to the Islamic Development Bank of Jeddah in a paper entitled “The Global Financial Crisis”. (Can Islamic Finance Help? (5/11/2008) (shorter version).

3. James Robertson, Transforming Economic Life : A Millennial Challenge, Green Books, Devon, 1998.

4. John Gray, False Dawn : The Delusions of Capitalism, Grunte Books, London, 1998, p62.

5. See the written submission of the Islamic Development Bank to the Supreme Court of Pakistan in 1999 in connection with its landmark judgment declaring all prevailing forms of interest as unlawful according to Islamic Law. The judgment was delivered on the 23 December 1999.

Israel's Latest Invasion of Lebanon and Western Culpability

It should be quite obvious by now that Israel’s latest invasion of Gaza and Lebanon had very little to do with rescuing her fallen soldiers. As I write, Israel has killed some 750 unarmed Lebanese civilians - mostly women and children, destroyed mosques, bridges, roads, houses, schools, hospitals and much of the infra-structure of southern half of Lebanon. As in 1996, she has massacred scores of civilians in Qana this past weekend (July 30, 2006).

Israel has bombed Red Cross center and ambulances, and a UN observation post killing 4 observers. She has displaced a million people inside the country, some of whom are forced to take shelters in even prisons. Infants have been forcibly separated from their parents, and the elderly from their care-taking children. Relief supplies are difficult to get to the internally displaced refugees. Nothing is immune from Israel’s bombing campaign. This is a rogue state in action.

If a small fraction of these crimes were to be committed by any invading state, in contravention to international laws, Bush and Blair and their European allies in the NATO would be screaming aloud demanding cease-fire, failing which they would threaten the invading nation with all kinds of actions - UN sanctions, embargo and war. But when it comes to crimes of Israel, they are her greatest cheer-leaders. They want to see more Muslim blood, more destruction, literally hell on earth and not cease-fire, because to them Muslim lives and properties are cheap and expendable.

As Michael Schure, an ex-CIA analyst and the foremost expert on al-Qaeda, has said, Bush and Blair through their naked support of such monumental crimes against Muslims have repeatedly given credence to everything that their adversaries have been saying about the West.

Exchange of prisoners between contending parties is not new. It takes place all the time. Even Israel has, in the past, negotiated such exchanges. Moreover, the demand of Hizbullah and Hamas to exchange captured Israeli soldiers for Muslims prisoners held by Israel is justified given the fact that it is Israel that for decades has been holding thousands of Palestinian prisoners and hundreds of Lebanese citizens -- many of whom are women, children and (even) infants -- some literally kidnapped.

Remember that although Israel was forced to withdraw from southern Lebanon in 2000, some 22 years after its invasion, she continued to hold onto the Sheba Farms in defiance of UN Security Council resolution 425, and refused the release of 300 Lebanese prisoners including a number of Hizbullah leaders. Israel also refused to handover to the Lebanese government the map of land mines planted in south Lebanon. She continued to violate the air, water and land sovereignty of Lebanon. Even the plea of Lebanese Prime Minister Fuad Siniora with the Bush Administration did not produce any result. So, when all the options for a peaceful resolution of these legitimate concerns were balked at by the Zionist regime, Hizbullah captured two Israeli soldiers when they violated Lebanese sovereignty on July 12.

Hizbullah promptly called for the exchange of prisoners. Unfortunately, Israel does not care about the fate of those soldiers. She used the event as a pretext for something more sinister, something that remained unfulfilled from the Zionist blueprint for six-decade long history of annexation and annihilation, massacre and manipulation. The current murderous campaign of Israel inside Lebanon cannot, therefore, be grasped without an understanding of the Zionist dream that includes annexing the southern part of Lebanon to the Litani River, the Syrian Golan Heights, and the West and East banks of the Jordan River.

It is, therefore, not difficult to fathom why Israeli Prime Minister Olmert preferred invasion of Lebanon over negotiation to exchange prisoners. Israel has always been a colonial enterprise that thrives on opportunities for practicing state-run terrorism and colonization against Arabs. The capture of Israeli soldiers provides that criminal justification to destroy and slaughter, let alone an opportunity to set up a client state in the plundered territory that would safeguard Israel’s so-called inalienable rights to intervene. Invasion comes rather easy with Israeli warlords. To these hawks, Barak’s 2000 pullout from the ‘Security zone’ was a mistake and needed to be corrected. They want a ‘Buffer zone.’

One should not forget that it was Israeli atrocities and western betrayals that brought about the emergence of resistance fighters of Hizbullah, born in families of the Shi’ite victims and out of the ashes of south Lebanon. During the Lebanese Civil War, when the USA and France acted more like proxies to pro-Israel forces in the region, the U.S. Embassy (April 1983), and French and U.S. Army barracks (October 23, 1983) were attacked by these resistance fighters killing nearly 300. By the time the Civil War ended, Hizbullah, with its militia, refused to disarm in fighting the Israeli presence in the security zone. The Lebanese government with a weak military was in no position to contest IDF and found it prudent to overlook Hizbullah’s efforts to securing the southern border. Thus, the latter had a de facto approval from its constituency. [A poll conducted by the Arab-American Institute as recently as April of 2006 showed widespread support for Hizbullah. Only 6% of Lebanese people agreed to a disarmament of the group.]

Hizbullah also did a superb job building clinics, hospitals and schools, paving roads and constructing homes, and rebuilding houses and other infrastructure in war-torn Lebanon. These activities earned them immense popularity in the south and made them a major political and social force to be reckoned with.

The presence of the IDF and its surrogate SLA in the south was a source of constant irritation for Lebanon and her people, and led to hostilities with Hizbullah and the Lebanese forces. In April 1996, during Israeli "Grapes of Wrath" campaign to destroy Hizbullah guerrillas, Israeli artillery gunners shelled a United Nations base in Qana, east of the port city of Tyre, killing more than 100 civilians sheltering there. That massacre at Qana galvanized the western leaders to arrange a ceasefire.

Fighting between the Hizbullah and the IDF resumed again in June of 1999. In May 2000, under the new Prime Minister Ehud Barak, the IDF started to gradually withdraw from southern Lebanon turning over its positions to its ally - the SLA. However, amidst incessant pressure from the Hizbullah, SLA collapsed, leading Israel to accelerate its withdrawal, which it accomplished by late May. Nonetheless, she held on to the Sheba Farms.

On Sunday, July 30, 2006, under new Prime Minister Olmert, the IDF repeated the war crimes of 1996 through missile strikes in the village of Qana. Villagers had gathered in a shelter in one of Qana's buildings, probably thinking that the massacre of 1996 would not be repeated by savage Israelis. But they were wrong. Lebanese Red Cross officials said that 58 people died in the Israeli assault on the village, including 34 children. Rescuers dug through the debris to remove dozens of bodies.

The current events in the Occupied Palestine and Lebanon once again have shown the utter moral bankruptcy of the West and its leadership. Hypocrisy is its hallmark. The West can preach equality, liberty, democracy and human rights, but they truly don’t mean them when it comes to vast majority of non-whites. So, when Israel commits monumental crimes against Arabs, violating scores of international laws and UN charters, the USA and her western allies have consistently cheered and supported her criminal activities.

Surah 3. The Family Of 'Imran, The House Of 'Imran

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

1. A. L. M.

2. Allah. There is no god but He,-the Living, the Self-Subsisting, Eternal.

3. It is He Who sent down to thee (step by step), in truth, the Book, confirming what went before it; and He sent down the Law (of Moses) and the Gospel (of Jesus) before this, as a guide to mankind, and He sent down the criterion (of judgment between right and wrong).

4. Then those who reject Faith in the Signs of Allah will suffer the severest penalty, and Allah is Exalted in Might, Lord of Retribution.

5. From Allah, verily nothing is hidden on earth or in the heavens.

6. He it is Who shapes you in the wombs as He pleases. There is no god but He, the Exalted in Might, the Wise.

7. He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding.

8. "Our Lord!" (they say), "Let not our hearts deviate now after Thou hast guided us, but grant us mercy from Thine own Presence; for Thou art the Grantor of bounties without measure.

9. "Our Lord! Thou art He that will gather mankind Together against a day about which there is no doubt; for Allah never fails in His promise."

10. Those who reject Faith,- neither their possessions nor their (numerous) progeny will avail them aught against Allah. They are themselves but fuel for the Fire.

11. (Their plight will be) no better than that of the people of Pharaoh, and their predecessors: They denied our Signs, and Allah called them to account for their sins. For Allah is strict in punishment.

12. Say to those who reject Faith: "Soon will ye be vanquished and gathered together to Hell,-an evil bed indeed (to lie on)!

13. "There has already been for you a Sign in the two armies that met (in combat): One was fighting in the cause of Allah, the other resisting Allah. these saw with their own eyes Twice their number. But Allah doth support with His aid whom He pleaseth. In this is a warning for such as have eyes to see."

14. Fair in the eyes of men is the love of things they covet: Women and sons; Heaped-up hoards of gold and silver; horses branded (for blood and excellence); and (wealth of) cattle and well-tilled land. Such are the possessions of this world's life; but in nearness to Allah is the best of the goals (To return to).

15. Say: Shall I give you glad tidings of things Far better than those? For the righteous are Gardens in nearness to their Lord, with rivers flowing beneath; therein is their eternal home; with companions pure (and holy); and the good pleasure of Allah. For in Allah.s sight are (all) His servants,-

16. (Namely), those who say: "Our Lord! we have indeed believed: forgive us, then, our sins, and save us from the agony of the Fire;"-

17. Those who show patience, Firmness and self-control; who are true (in word and deed); who worship devoutly; who spend (in the way of Allah.; and who pray for forgiveness in the early hours of the morning.

18. There is no god but He: That is the witness of Allah, His angels, and those endued with knowledge, standing firm on justice. There is no god but He, the Exalted in Power, the Wise.

19. The Religion before Allah is Islam (submission to His Will): Nor did the People of the Book dissent therefrom except through envy of each other, after knowledge had come to them. But if any deny the Signs of Allah, Allah is swift in calling to account.

20. So if they dispute with thee, say: "I have submitted My whole self to Allah and so have those who follow me." And say to the People of the Book and to those who are unlearned: "Do ye (also) submit yourselves?" If they do, they are in right guidance, but if they turn back, Thy duty is to convey the Message; and in Allah.s sight are (all) His servants.

21. As to those who deny the Signs of Allah and in defiance of right, slay the prophets, and slay those who teach just dealing with mankind, announce to them a grievous penalty.

22. They are those whose works will bear no fruit in this world and in the Hereafter nor will they have anyone to help.

23. Hast thou not turned Thy vision to those who have been given a portion of the Book? They are invited to the Book of Allah, to settle their dispute, but a party of them Turn back and decline (The arbitration).

24. This because they say: "The Fire shall not touch us but for a few numbered days": For their forgeries deceive them as to their own religion.

25. But how (will they fare) when we gather them together against a day about which there is no doubt, and each soul will be paid out just what it has earned, without (favour or) injustice?

26. Say: "O Allah. Lord of Power (And Rule), Thou givest power to whom Thou pleasest, and Thou strippest off power from whom Thou pleasest: Thou enduest with honour whom Thou pleasest, and Thou bringest low whom Thou pleasest: In Thy hand is all good. Verily, over all things Thou hast power.

27. "Thou causest the night to gain on the day, and thou causest the day to gain on the night; Thou bringest the Living out of the dead, and Thou bringest the dead out of the Living; and Thou givest sustenance to whom Thou pleasest, without measure."

28. Let not the believers Take for friends or helpers Unbelievers rather than believers: if any do that, in nothing will there be help from Allah. except by way of precaution, that ye may Guard yourselves from them. But Allah cautions you (To remember) Himself; for the final goal is to Allah.

29. Say: "Whether ye hide what is in your hearts or reveal it, Allah knows it all: He knows what is in the heavens, and what is on earth. And Allah has power over all things.

30. "On the Day when every soul will be confronted with all the good it has done, and all the evil it has done, it will wish there were a great distance between it and its evil. But Allah cautions you (To remember) Himself. And Allah is full of kindness to those that serve Him."

31. Say: "If ye do love Allah, Follow me: Allah will love you and forgive you your sins: For Allah is Oft-Forgiving, Most Merciful."

32. Say: "Obey Allah and His Messenger.: But if they turn back, Allah loveth not those who reject Faith.

33. Allah did choose Adam and Noah, the family of Abraham, and the family of 'Imran above all people,-

34. Offspring, one of the other: And Allah heareth and knoweth all things.

35. Behold! a woman of 'Imran said: "O my Lord! I do dedicate unto Thee what is in my womb for Thy special service: So accept this of me: For Thou hearest and knowest all things."

36. When she was delivered, she said: "O my Lord! Behold! I am delivered of a female child!"- and Allah knew best what she brought forth- "And no wise is the male Like the female. I have named her Mary, and I commend her and her offspring to Thy protection from the Evil One, the Rejected."

37. Right graciously did her Lord accept her: He made her grow in purity and beauty: To the care of Zakariya was she assigned. Every time that he entered (Her) chamber to see her, He found her supplied with sustenance. He said: "O Mary! Whence (comes) this to you?" She said: "From Allah. for Allah Provides sustenance to whom He pleases without measure."

38. There did Zakariya pray to his Lord, saying: "O my Lord! Grant unto me from Thee a progeny that is pure: for Thou art He that heareth prayer!

39. While he was standing in prayer in the chamber, the angels called unto him: "(Allah) doth give thee glad tidings of Yahya, witnessing the truth of a Word from Allah, and (be besides) noble, chaste, and a prophet,- of the (goodly) company of the righteous."

41. He said: "O my Lord! Give me a Sign!" "Thy Sign," was the answer, "Shall be that thou shalt speak to no man for three days but with signals. Then celebrate the praises of thy Lord again and again, and glorify Him in the evening and in the morning."

42. Behold! the angels said: "O Mary! Allah hath chosen thee and purified thee- chosen thee above the women of all nations.

43. "O Mary! worship Thy Lord devoutly: Prostrate thyself, and bow down (in prayer) with those who bow down."

44. This is part of the tidings of the things unseen, which We reveal unto thee (O Messenger.) by inspiration: Thou wast not with them when they cast lots with arrows, as to which of them should be charged with the care of Mary: Nor wast thou with them when they disputed (the point).

45. Behold! the angels said: "O Mary! Allah giveth thee glad tidings of a Word from Him: his name will be Christ Jesus, the son of Mary, held in honour in this world and the Hereafter and of (the company of) those nearest to Allah.

46. "He shall speak to the people in childhood and in maturity. And he shall be (of the company) of the righteous."

47. She said: "O my Lord! How shall I have a son when no man hath touched me?" He said: "Even so: Allah createth what He willeth: When He hath decreed a plan, He but saith to it, 'Be,' and it is!

48. "And Allah will teach him the Book and Wisdom, the Law and the Gospel,

49. "And (appoint him) an apostle to the Children of Israel, (with this message): "'I have come to you, with a Sign from your Lord, in that I make for you out of clay, as it were, the figure of a bird, and breathe into it, and it becomes a bird by Allah.s leave: And I heal those born blind, and the lepers, and I quicken the dead, by Allah.s leave; and I declare to you what ye eat, and what ye store in your houses. Surely therein is a Sign for you if ye did believe;

50. "'(I have come to you), to attest the Law which was before me. And to make lawful to you part of what was (Before) forbidden to you; I have come to you with a Sign from your Lord. So fear Allah, and obey me.

51. "'It is Allah Who is my Lord and your Lord; then worship Him. This is a Way that is straight.'"

52. When Jesus found Unbelief on their part He said: "Who will be My helpers to (the work of) Allah." Said the disciples: "We are Allah.s helpers: We believe in Allah, and do thou bear witness that we are Muslims.

53. "Our Lord! we believe in what Thou hast revealed, and we follow the Messenger. then write us down among those who bear witness."

54. And (the unbelievers) plotted and planned, and Allah too planned, and the best of planners is Allah.

55. Behold! Allah said: "O Jesus! I will take thee and raise thee to Myself and clear thee (of the falsehoods) of those who blaspheme; I will make those who follow thee superior to those who reject faith, to the Day of Resurrection: Then shall ye all return unto me, and I will judge between you of the matters wherein ye dispute.

56. "As to those who reject faith, I will punish them with terrible agony in this world and in the Hereafter, nor will they have anyone to help."

57. "As to those who believe and work righteousness, Allah will pay them (in full) their reward; but Allah loveth not those who do wrong."

58. "This is what we rehearse unto thee of the Signs and the Message of Wisdom."

59. The similitude of Jesus before Allah is as that of Adam; He created him from dust, then said to him: "Be". And he was.

60. The Truth (comes) from Allah alone; so be not of those who doubt.

61. If any one disputes in this matter with thee, now after (full) knowledge Hath come to thee, say: "Come! let us gather together,- our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah on those who lie!"

62. This is the true account: There is no god except Allah. and Allah.He is indeed the Exalted in Power, the Wise.

63. But if they turn back, Allah hath full knowledge of those who do mischief.

64. Say: "O People of the Book! come to common terms as between us and you: That we worship none but Allah. that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than Allah." If then they turn back, say ye: "Bear witness that we (at least) are Muslims (bowing to Allah.s Will).

65. Ye People of the Book! Why dispute ye about Abraham, when the Law and the Gospel Were not revealed Till after him? Have ye no understanding?

66. Ah! Ye are those who fell to disputing (Even) in matters of which ye had some knowledge! but why dispute ye in matters of which ye have no knowledge? It is Allah Who knows, and ye who know not!

67. Abraham was not a Jew nor yet a Christian; but he was true in Faith, and bowed his will to Allah.s (Which is Islam), and he joined not gods with Allah.

68. Without doubt, among men, the nearest of kin to Abraham, are those who follow him, as are also this Messenger and those who believe: And Allah is the Protector of those who have faith.

69. It is the wish of a section of the People of the Book to lead you astray. But they shall lead astray (Not you), but themselves, and they do not perceive!

70. Ye People of the Book! Why reject ye the Signs of Allah, of which ye are (Yourselves) witnesses?

71. Ye People of the Book! Why do ye clothe Truth with falsehood, and conceal the Truth, while ye have knowledge?

72. A section of the People of the Book say: "Believe in the morning what is revealed to the believers, but reject it at the end of the day; perchance they may (themselves) Turn back;

73. "And believe no one unless he follows your religion." Say: "True guidance is the Guidance of Allah. (Fear ye) Lest a revelation be sent to someone (else) Like unto that which was sent unto you? or that those (Receiving such revelation) should engage you in argument before your Lord?" Say: "All bounties are in the hand of Allah. He granteth them to whom He pleaseth: And Allah careth for all, and He knoweth all things."

74. For His Mercy He specially chooseth whom He pleaseth; for Allah is the Lord of bounties unbounded.

75. Among the People of the Book are some who, if entrusted with a hoard of gold, will (readily) pay it back; others, who, if entrusted with a single silver coin, will not repay it unless thou constantly stoodest demanding, because, they say, "there is no call on us (to keep faith) with these ignorant (Pagans)." but they tell a lie against Allah, and (well) they know it.

76. Nay.- Those that keep their plighted faith and act aright,-verily Allah loves those who act aright.

77. As for those who sell the faith they owe to Allah and their own plighted word for a small price, they shall have no portion in the Hereafter: Nor will Allah (Deign to) speak to them or look at them on the Day of Judgment, nor will He cleans them (of sin): They shall have a grievous penalty.

78. There is among them a section who distort the Book with their tongues: (As they read) you would think it is a part of the Book, but it is no part of the Book; and they say, "That is from Allah," but it is not from Allah. It is they who tell a lie against Allah, and (well) they know it!

79. It is not (possible) that a man, to whom is given the Book, and Wisdom, and the prophetic office, should say to people: "Be ye my worshippers rather than Allah.s": on the contrary (He would say) "Be ye worshippers of Him Who is truly the Cherisher of all: For ye have taught the Book and ye have studied it earnestly."

80. Nor would he instruct you to take angels and prophets for Lords and patrons. What! would he bid you to unbelief after ye have bowed your will (To Allah in Islam)?

81. Behold! Allah took the covenant of the prophets, saying: "I give you a Book and Wisdom; then comes to you an apostle, confirming what is with you; do ye believe in him and render him help." Allah said: "Do ye agree, and take this my Covenant as binding on you?" They said: "We agree." He said: "Then bear witness, and I am with you among the witnesses."

82. If any turn back after this, they are perverted transgressors.

83. Do they seek for other than the Religion of Allah.-while all creatures in the heavens and on earth have, willing or unwilling, bowed to His Will (Accepted Islam), and to Him shall they all be brought back.

84. Say: "We believe in Allah, and in what has been revealed to us and what was revealed to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and in (the Books) given to Moses, Jesus, and the prophets, from their Lord: We make no distinction between one and another among them, and to Allah do we bow our will (in Islam)."

85. If anyone desires a religion other than Islam (submission to Allah., never will it be accepted of him; and in the Hereafter He will be in the ranks of those who have lost (All spiritual good).

86. How shall Allah Guide those who reject Faith after they accepted it and bore witness that the Messenger was true and that Clear Signs had come unto them? but Allah guides not a people unjust.

87. Of such the reward is that on them (rests) the curse of Allah, of His angels, and of all mankind;-

88. In that will they dwell; nor will their penalty be lightened, nor respite be (their lot);-

89. Except for those that repent (Even) after that, and make amends; for verily Allah is Oft-Forgiving, Most Merciful.

90. But those who reject Faith after they accepted it, and then go on adding to their defiance of Faith,- never will their repentance be accepted; for they are those who have (of set purpose) gone astray.

91. As to those who reject Faith, and die rejecting,- never would be accepted from any such as much gold as the earth contains, though they should offer it for ransom. For such is (in store) a penalty grievous, and they will find no helpers.

92. By no means shall ye attain righteousness unless ye give (freely) of that which ye love; and whatever ye give, of a truth Allah knoweth it well.

93. All food was lawful to the Children of Israel, except what Israel Made unlawful for itself, before the Law (of Moses) was revealed. Say: "Bring ye the Law and study it, if ye be men of truth."

94. If any, after this, invent a lie and attribute it to Allah, they are indeed unjust wrong-doers.

95. Say: "(Allah) speaketh the Truth: follow the religion of Abraham, the sane in faith; he was not of the Pagans."

96. The first House (of worship) appointed for men was that at Bakka: Full of blessing and of guidance for all kinds of beings:

97. In it are Signs Manifest; (for example), the Station of Abraham; whoever enters it attains security; Pilgrimage thereto is a duty men owe to Allah,- those who can afford the journey; but if any deny faith, Allah stands not in need of any of His creatures.

98. Say: "O People of the Book! Why reject ye the Signs of Allah, when Allah is Himself witness to all ye do?"

99. Say: "O ye People of the Book! Why obstruct ye those who believe, from the path of Allah, Seeking to make it crooked, while ye were yourselves witnesses (to Allah.s Covenant)? but Allah is not unmindful of all that ye do."

100. O ye who believe! If ye listen to a faction among the People of the Book, they would (indeed) render you apostates after ye have believed!

101. And how would ye deny Faith while unto you are rehearsed the Signs of Allah, and among you Lives the Messenger. Whoever holds firmly to Allah will be shown a way that is straight.

102. O ye who believe! Fear Allah as He should be feared, and die not except in a state of Islam.

103. And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah.s favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth Allah make His Signs clear to you: That ye may be guided.

104. Let there arise out of you a band of people inviting to all that is good, enjoining what is right, and forbidding what is wrong: They are the ones to attain felicity.

105. Be not like those who are divided amongst themselves and fall into disputations after receiving Clear Signs: For them is a dreadful penalty,-

106. On the Day when some faces will be (lit up with) white, and some faces will be (in the gloom of) black: To those whose faces will be black, (will be said): "Did ye reject Faith after accepting it? Taste then the penalty for rejecting Faith."

107. But those whose faces will be (lit with) white,- they will be in (the light of) Allah.s mercy: therein to dwell (for ever).

108. These are the Signs of Allah. We rehearse them to thee in Truth: And Allah means no injustice to any of His creatures.

109. To Allah belongs all that is in the heavens and on earth: To Him do all questions go back (for decision).

110. Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah. If only the People of the Book had faith, it were best for them: among them are some who have faith, but most of them are perverted transgressors.

111. They will do you no harm, barring a trifling annoyance; if they come out to fight you, they will show you their backs, and no help shall they get.

112. Shame is pitched over them (Like a tent) wherever they are found, except when under a covenant (of protection) from Allah and from men; they draw on themselves wrath from Allah, and pitched over them is (the tent of) destitution. This because they rejected the Signs of Allah, and slew the prophets in defiance of right; this because they rebelled and transgressed beyond bounds.

113. Not all of them are alike: Of the People of the Book are a portion that stand (For the right): They rehearse the Signs of Allah all night long, and they prostrate themselves in adoration.

114. They believe in Allah and the Last Day; they enjoin what is right, and forbid what is wrong; and they hasten (in emulation) in (all) good works: They are in the ranks of the righteous.

115. Of the good that they do, nothing will be rejected of them; for Allah knoweth well those that do right.

116. Those who reject Faith,- neither their possessions nor their (numerous) progeny will avail them aught against Allah. They will be companions of the Fire,- dwelling therein (for ever).

117. What they spend in the life of this (material) world May be likened to a wind which brings a nipping frost: It strikes and destroys the harvest of men who have wronged their own souls: it is not Allah that hath wronged them, but they wrong themselves.

118. O ye who believe! Take not into your intimacy those outside your ranks: They will not fail to corrupt you. They only desire your ruin: Rank hatred has already appeared from their mouths: What their hearts conceal is far worse. We have made plain to you the Signs, if ye have wisdom.

119. Ah! ye are those who love them, but they love you not,- though ye believe in the whole of the Book. When they meet you, they say, "We believe": But when they are alone, they bite off the very tips of their fingers at you in their rage. Say: "Perish in you rage; Allah knoweth well all the secrets of the heart."

120. If aught that is good befalls you, it grieves them; but if some misfortune overtakes you, they rejoice at it. But if ye are constant and do right, not the least harm will their cunning do to you; for Allah Compasseth round about all that they do.

121. Remember that morning Thou didst leave Thy household (early) to post the faithful at their stations for battle: And Allah heareth and knoweth all things:

122. Remember two of your parties Meditated cowardice; but Allah was their protector, and in Allah should the faithful (Ever) put their trust.

123. Allah had helped you at Badr, when ye were a contemptible little force; then fear Allah. thus May ye show your gratitude.

124. Remember thou saidst to the Faithful: "Is it not enough for you that Allah should help you with three thousand angels (Specially) sent down?

125. "Yea, - if ye remain firm, and act aright, even if the enemy should rush here on you in hot haste, your Lord would help you with five thousand angels Making a terrific onslaught.

126. Allah made it but a message of hope for you, and an assurance to your hearts: (in any case) there is no help except from Allah. The Exalted, the Wise:

127. That He might cut off a fringe of the Unbelievers or expose them to infamy, and they should then be turned back, frustrated of their purpose.

128. Not for thee, (but for Allah., is the decision: Whether He turn in mercy to them, or punish them; for they are indeed wrong-doers.

129. To Allah belongeth all that is in the heavens and on earth. He forgiveth whom He pleaseth and punisheth whom He pleaseth; but Allah is Oft-Forgiving, Most Merciful.

130. O ye who believe! Devour not usury, doubled and multiplied; but fear Allah. that ye may (really) prosper.

131. Fear the Fire, which is repaired for those who reject Faith:

132. And obey Allah and the Messenger. that ye may obtain mercy.

133. Be quick in the race for forgiveness from your Lord, and for a Garden whose width is that (of the whole) of the heavens and of the earth, prepared for the righteous,-

134. Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men;- for Allah loves those who do good;-

135. And those who, having done something to be ashamed of, or wronged their own souls, earnestly bring Allah to mind, and ask for forgiveness for their sins,- and who can forgive sins except Allah.- and are never obstinate in persisting knowingly in (the wrong) they have done.

136. For such the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath,- an eternal dwelling: How excellent a recompense for those who work (and strive)!

137. Many were the Ways of Life that have passed away before you: travel through the earth, and see what was the end of those who rejected Truth.

138. Here is a plain statement to men, a guidance and instruction to those who fear Allah.

139. So lose not heart, nor fall into despair: For ye must gain mastery if ye are true in Faith.

140. If a wound hath touched you, be sure a similar wound hath touched the others. Such days (of varying fortunes) We give to men and men by turns: that Allah may know those that believe, and that He may take to Himself from your ranks Martyr-witnesses (to Truth). And Allah loveth not those that do wrong.

141. Allah.s object also is to purge those that are true in Faith and to deprive of blessing Those that resist Faith.

142. Did ye think that ye would enter Heaven without Allah testing those of you who fought hard (In His Cause) and remained steadfast?

143. Ye did indeed wish for death before ye met him: Now ye have seen him with your own eyes, (And ye flinch!)

144. Muhammad is no more than an apostle: many Were the apostle that passed away before him. If he died or were slain, will ye then Turn back on your heels? If any did turn back on his heels, not the least harm will he do to Allah. but Allah (on the other hand) will swiftly reward those who (serve Him) with gratitude.

145. Nor can a soul die except by Allah.s leave, the term being fixed as by writing. If any do desire a reward in this life, We shall give it to him; and if any do desire a reward in the Hereafter, We shall give it to him. And swiftly shall We reward those that (serve us with) gratitude.

146. How many of the prophets fought (in Allah.s way), and with them (fought) Large bands of godly men? but they never lost heart if they met with disaster in Allah.s way, nor did they weaken (in will) nor give in. And Allah Loves those who are firm and steadfast.

147. All that they said was: "Our Lord! Forgive us our sins and anything We may have done that transgressed our duty: Establish our feet firmly, and help us against those that resist Faith."

148. And Allah gave them a reward in this world, and the excellent reward of the Hereafter. For Allah Loveth those who do good.

149. O ye who believe! If ye obey the Unbelievers, they will drive you back on your heels, and ye will turn back (from Faith) to your own loss.

150. Nay, Allah is your protector, and He is the best of helpers.

151. Soon shall We cast terror into the hearts of the Unbelievers, for that they joined companions with Allah, for which He had sent no authority: their abode will be the Fire: And evil is the home of the wrong-doers!

152. Allah did indeed fulfil His promise to you when ye with His permission Were about to annihilate your enemy,-until ye flinched and fell to disputing about the order, and disobeyed it after He brought you in sight (of the booty) which ye covet. Among you are some that hanker after this world and some that desire the Hereafter. Then did He divert you from your foes in order to test you but He forgave you: For Allah is full of grace to those who believe.

153. Behold! ye were climbing up the high ground, without even casting a side glance at any one, and the Messenger in your rear was calling you back. There did Allah give you one distress after another by way of requital, to teach you not to grieve for (the booty) that had escaped you and for (the ill) that had befallen you. For Allah is well aware of all that ye do.

154. After (the excitement) of the distress, He sent down calm on a band of you overcome with slumber, while another band was stirred to anxiety by their own feelings, Moved by wrong suspicions of Allah.suspicions due to ignorance. They said: "What affair is this of ours?" Say thou: "Indeed, this affair is wholly Allah.s." They hide in their minds what they dare not reveal to thee. They say (to themselves): "If we had had anything to do with this affair, We should not have been in the slaughter here." Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death"; but (all this was) that Allah might test what is in your breasts and purge what is in your hearts. For Allah knoweth well the secrets of your hearts.

155. Those of you who turned back on the day the two hosts Met,-it was Satan who caused them to fail, because of some (evil) they had done. But Allah Has blotted out (their fault): For Allah is Oft-Forgiving, Most Forbearing.

156. O ye who believe! Be not like the Unbelievers, who say of their brethren, when they are travelling through the Earth or engaged in fighting: "If they had stayed with us, they would not have died, or been slain." This that Allah may make it a cause of sighs and regrets in their hearts. It is Allah that gives Life and Death, and Allah sees well all that ye do.

157. And if ye are slain, or die, in the way of Allah, forgiveness and mercy from Allah are far better than all they could amass.

158. And if ye die, or are slain, Lo! it is unto Allah that ye are brought together.

159. It is part of the Mercy of Allah that thou dost deal gently with them Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (Their faults), and ask for ((Allah)'s) forgiveness for them; and consult them in affairs (of moment). Then, when thou hast Taken a decision put thy trust in Allah. For Allah loves those who put their trust (in Him).

160. If Allah helps you, none can overcome you: If He forsakes you, who is there, after that, that can help you? in Allah, then, Let believers put their trust.

161. No prophet could (ever) be false to his trust. If any person is so false, He shall, on the Day of Judgment, restore what he misappropriated; then shall every soul receive its due,- whatever it earned,- and none shall be dealt with unjustly.

162. Is the man who follows the good pleasure of Allah Like the man who draws on himself the wrath of Allah, and whose abode is in Hell?- A woeful refuge!

163. They are in varying gardens in the sight of Allah, and Allah sees well all that they do.

164. Allah did confer a great favour on the believers when He sent among them an apostle from among themselves, rehearsing unto them the Signs of Allah, sanctifying them, and instructing them in Scripture and Wisdom, while, before that, they had been in manifest error.

165. What! When a single disaster smites you, although ye smote (your enemies) with one twice as great, do ye say?- "Whence is this?" Say (to them): "It is from yourselves: For Allah hath power over all things."

166. What ye suffered on the day the two armies Met, was with the leave of Allah, in order that He might test the believers,-

167. And the Hypocrites also. These were told: "Come, fight in the way of Allah, or (at least) drive (The foe from your city)." They said: "Had we known how to fight, we should certainly have followed you." They were that day nearer to Unbelief than to Faith, saying with their lips what was not in their hearts but Allah hath full knowledge of all they conceal.

168. (They are) the ones that say, (of their brethren slain), while they themselves sit (at ease): "If only they had listened to us they would not have been slain." Say: "Avert death from your own selves, if ye speak the truth."

169. Think not of those who are slain in Allah.s way as dead. Nay, they live, finding their sustenance in the presence of their Lord;

170. They rejoice in the bounty provided by Allah. And with regard to those left behind, who have not yet joined them (in their bliss), the (Martyrs) glory in the fact that on them is no fear, nor have they (cause to) grieve.

171. They glory in the Grace and the bounty from Allah, and in the fact that Allah suffereth not the reward of the Faithful to be lost (in the least).

172. Of those who answered the call of Allah and the Messenger, even after being wounded, those who do right and refrain from wrong have a great reward;-

173. Men said to them: "A great army is gathering against you": And frightened them: But it (only) increased their Faith: They said: "For us Allah sufficeth, and He is the best disposer of affairs."

174. And they returned with Grace and bounty from Allah. no harm ever touched them: For they followed the good pleasure of Allah. And Allah is the Lord of bounties unbounded.

175. It is only the Evil One that suggests to you the fear of his votaries: Be ye not afraid of them, but fear Me, if ye have Faith.

176. Let not those grieve thee who rush headlong into Unbelief: Not the least harm will they do to Allah. Allah.s plan is that He will give them no portion in the Hereafter, but a severe punishment.

177. Those who purchase Unbelief at the price of faith,- not the least harm will they do to Allah, but they will have a grievous punishment.

178. Let not the Unbelievers think that our respite to them is good for themselves: We grant them respite that they may grow in their iniquity: But they will have a shameful punishment.

179. Allah will not leave the believers in the state in which ye are now, until He separates what is evil from what is good nor will He disclose to you the secrets of the Unseen. But He chooses of His Messenger. (For the purpose) whom He pleases. So believe in Allah. And His apostles: And if ye believe and do right, ye have a reward without measure.

180. And let not those who covetously withhold of the gifts which Allah Hath given them of His Grace, think that it is good for them: Nay, it will be the worse for them: soon shall the things which they covetously withheld be tied to their necks Like a twisted collar, on the Day of Judgment. To Allah belongs the heritage of the heavens and the earth; and Allah is well-acquainted with all that ye do.

181. Allah hath heard the taunt of those who say: "Truly, Allah is indigent and we are rich!"- We shall certainly record their word and (their act) of slaying the prophets in defiance of right, and We shall say: "Taste ye the penalty of the Scorching Fire!

182. "This is because of the (unrighteous deeds) which your hands sent on before ye: For Allah never harms those who serve Him."

183. They (also) said: "(Allah) took our promise not to believe in an apostle unless He showed us a sacrifice consumed by Fire (From heaven)." Say: "There came to you apostles before me, with clear Signs and even with what ye ask for: why then did ye slay them, if ye speak the truth?"

184. Then if they reject thee, so were rejected apostles before thee, who came with Clear Signs, Books of dark prophecies, and the Book of Enlightenment.

185. Every soul shall have a taste of death: And only on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the Fire and admitted to the Garden will have attained the object (of Life): For the life of this world is but goods and chattels of deception.

186. Ye shall certainly be tried and tested in your possessions and in your personal selves; and ye shall certainly Hear much that will grieve you, from those who received the Book before you and from those who worship many gods. But if ye persevere patiently, and guard against evil,-then that will be a determining factor in all affairs.

187. And remember Allah took a covenant from the People of the Book, to make it known and clear to mankind, and not to hide it; but they threw it away behind their backs, and purchased with it some miserable gain! And vile was the bargain they made!

188. Think not that those who exult in what they have brought about, and love to be praised for what they have not done,- think escape the penalty. For them is a penalty Grievous indeed.

189. To Allah belongeth the dominion of the heavens and the earth; and Allah hath power over all things.

190. Behold! in the creation of the heavens and the earth, and the alternation of night and day,- there are indeed Signs for men of understanding,-

191. Men who celebrate the praises of Allah, standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (With the thought): "Our Lord! not for naught Hast Thou created (all) this! Glory to Thee! Give us salvation from the penalty of the Fire.

192. "Our Lord! any whom Thou dost admit to the Fire, Truly Thou coverest with shame, and never will wrong-doers Find any helpers!

193. "Our Lord! we have heard the call of one calling (Us) to Faith, 'Believe ye in the Lord,' and we have believed. Our Lord! Forgive us our sins, blot out from us our iniquities, and take to Thyself our souls in the company of the righteous.

194. "Our Lord! Grant us what Thou didst promise unto us through Thine apostles, and save us from shame on the Day of Judgment: For Thou never breakest Thy promise."

195. And their Lord hath accepted of them, and answered them: "Never will I suffer to be lost the work of any of you, be he male or female: Ye are members, one of another: Those who have left their homes, or been driven out therefrom, or suffered harm in My Cause, or fought or been slain,- verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath;- A reward from the presence of Allah, and from His presence is the best of rewards."

196. Let not the strutting about of the Unbelievers through the land deceive thee:

197. Little is it for enjoyment: Their ultimate abode is Hell: what an evil bed (To lie on)!

198. On the other hand, for those who fear their Lord, are Gardens, with rivers flowing beneath; therein are they to dwell (for ever),- a gift from the presence of Allah. and that which is in the presence of Allah is the best (bliss) for the righteous.

199. And there are, certainly, among the People of the Book, those who believe in Allah, in the revelation to you, and in the revelation to them, bowing in humility to Allah. They will not sell the Signs of Allah for a miserable gain! For them is a reward with their Lord, and Allah is swift in account.

200. O ye who believe! Persevere in patience and constancy; vie in such perseverance; strengthen each other; and fear Allah. that ye may prosper.

Chomsky on Oil and the Israel Lobby

In the slow evolution of US relations with Israel since 1948, as the latter mutated from a strategic liability to a strategic asset, Israel and its Jewish allies in the United States have always occupied the driver’s seat.

President Truman had shepherded the creation of Israel in 1947 not because the American establishment saw it as a strategic asset; this much is clear. “No one,” writes Cheryl Rubenberg, “not even the Israelis themselves, argues that the United States supported the creation of the Jewish state for reasons of security or national interest.”(1) Domestic politics, in an election year, was the primary force behind President Truman’s decision to support the creation of Israel. In addition, the damage to US interests due to the creation of Israel – although massive – was not immediate. This was expected to unfold slowly: and its first blows would be borne by the British who were still the paramount power in the region.

Nevertheless, soon after he had helped to create Israel, President Truman moved decisively to appear to distance the United States from the new state. Instead of committing American troops to protect Israel, when it fought against five Arab armies, he imposed an even-handed arms embargo on both sides in the conflict. Had Israel been dismantled [at birth], President Truman would have urged steps to protect the Jewish colonists in Palestine, but he would have accepted a premature end to the Zionist state as fait accompli. Zionist pressures failed to persuade President Truman to lift the arms embargo. Ironically, military deliveries from Czechoslovakia may have saved the day for Israel.

Once Israel had defeated the armies of Arab proto-states and expelled the Palestinians to emerge as an exclusively Jewish colonial-settler state in 1949, these brute facts would work in its favor. Led by the United States, the Western powers would recognize Israel, aware that they would have to defend this liability. At the same time, the humiliation of defeat had given an impetus to Arab nationalists across the region, who directed their anger against Israel and its Western sponsors.

This placed Israel in a strong position to accelerate its transformation into a strategic asset. In tandem with the Jewish lobby in the United States, Israel sought to maximize the assistance it could receive from the West through policies that stoked Arab nationalism; and as Israel's military superiority grew this emboldened it to increase its aggressive posture towards the Arabs. Israel had the power to set in motion a vicious circle that would soon create the Arab threat against which it would defend the West. As a result, at various points during the 1950s, France, the United States, and Britain began to regard Israel as a strategic asset.
America's embrace of Israel did not begin in 1967. Israel's victory in the June War only accelerated a process that had been underway since its creation – even before its creation. Indeed, the Zionists had decided in 1939 to pursue the United States as their new mother country; they knew that they could use the very large and influential population of American Jews to win official US backing for their goals.

This paid off handsomely in 1948; but thereafter, the United States sought to contain the damage that would flow from the creation of Israel. However, these efforts would be self-defeating; the die had been cast. Israel – not the United States – was in the driver’s seat; and Israel would seek to maximize the negative fallout from its creation. As Israel succeeded in augmenting – within limits – the Arab threat to itself and the United States, the Jewish lobby would regain confidence; it would re-organize to reinforce Israel's claim that it was now a strategic asset.

We have here another vicious circle – virtuous, for Israel. The Jewish lobby would gain strength as the Arab-cum-Soviet threat to the Middle East grew. When Israel scaled back the Arab threat in 1967, the Jewish lobby would step in to spend the political capital the Jewish state had garnered in the United States. The Israeli capture of Jerusalem in 1967 also energized the Christian Zionists, who, with encouragement from Jewish Zionists, would organize, enter into Republican politics, and soon become a major ally of the Jewish lobby. The sky was now the limit for Israel and the Zionists in the United States. The special relationship would become more special under every new presidency.

Several writers on the American left have pooh-poohed the charge that the Jewish lobby has been a leading force shaping America's Middle East policy. They argue that the United States has supported Israel because of the convergence of their interests in the region. (2) Oil, primarily Saudi Arabian oil, they maintain correctly, is “a stupendous source of strategic power, and one of the greatest material prizes in world history.”(3] Incorrectly, however, they insist that this is what has driven US policy towards the Middle East.

A priori, this is an odd position to maintain, since Britain – up until 1948 – had managed quite well to maintain complete control over Middle Eastern oil, a dominance the United States could not sustain ‘despite’ the ‘strategic support’ of Israel. Successively, they argue, Western control over oil came under threat from Arab nationalism and militant Islamism. Israel has demonstrated its strategic value by holding in check and, later, defeating, the Arab nationalist challenge. Since then, Israel has fought the Islamist challenge to US hegemony over the region.

It may be useful to examine Noam Chomsky’s analysis of this relationship, since he enjoys iconic status amongst both liberal and leftists in the United States. Chomsky frames his analysis of ‘causal factors’ behind the special relationship as essentially a choice between “domestic pressure groups” and “US strategic interests.” He finds two limitations in the argument that the “American Jewish community” is the chief protagonist of the special relationship between Israel and the United States.

First, “it underestimates the scope of the “support for Israel,” and second, it overestimates the role of political pressure groups in decision-making.” Chomsky points out that the Israel lobby is “far broader” than the American Jewish community; it embraces liberal opinion, labor leaders, Christian fundamentalists, conservative hawks, and “fervent cold warriors of all stripes.”(4) While this broader definition of the Israel lobby is appropriate, and this is what most users of the term have in mind, Chomsky thinks that the presence of this “far broader” support for Israel diminishes the role that American Jews play in this lobby.

Two hidden assumptions underpin Chomsky’s claim that a broader Israel lobby shifts the locus of lobbying to non-Jewish groups. First, he fails to account for the strong overlap – barring the Christian fundamentalists – between the American Jewish community and the other domestic pressure groups he enumerates. In the United States, this overlap has existed since the early decades of the twentieth century, and increased considerably in the post-War period. It is scarcely to be doubted that Jews hold – and deservedly so – a disproportionate share of the leadership positions in corporations, the labor movement, and those professions that shape public discourse. Starting in the 1980s, the ascendancy of Jewish neoconservatives – together with their think tanks - gave American Jews an equally influential voice in conservative circles. Certainly, the weight of Jewish neoconservative opinion during the early years of President Bush – both inside and outside his administration – has been second to that of none. The substantial Jewish presence in the leadership circles of the other pressure groups undermines Chomsky’s contention that the pro-Israeli group is “far broader” than the American Jewish community.

There is a second problem with Chomsky’s argument. Implicitly, he assumes that the different pro-Israeli groups have existed, acted and evolved independently of each other; alternatively, the impact of the lobbying efforts of these groups is merely additive. This ignores the galvanizing role that Jewish organizations have played in mobilizing Gentile opinion behind the Zionist project. The activism of the American Jews – as individuals and groups - has operated at several levels. Certainly, the leaders of the Zionist movement have directed a large part of their energies to lobbying at the highest levels of official decision-making. At the same time, they have created, and they orchestrate, a layered network of Zionist organizations who have worked very hard to create support for their aims in the broader American civil society.

American Jews have worked through several channels to influence civil society. As growing numbers of American Jews embraced Zionist goals during the 1940s, as their commitment to Zionism deepened, this forced the largest Jewish organizations to embrace Zionist goals. In addition, since their earliest days, the Zionists have created the organizations, allies, networks and ideas that would translate into media, congressional and presidential support for the Zionist project. In addition, since Jewish Americans made up a growing fraction of the activists and leaders in various branches of civil society – the labor, civil rights and feminist movements – it was natural that the major organs of civil society came to embrace Zionist aims. It makes little sense, then, to maintain that the pro-Israeli positions of mainstream American organizations had emerged independently of the activism of the American Jewish community.

Does our contention fail in the case of the Christian Evangelicals because of the absence of Jews in their ranks? In this case, the movement has received the strongest impetus from the ingathering of Jews that has proceeded in Israel since the late nineteenth century. The dispensationalist stream within Protestant Christians in the United States – who believe that the ingathering of Jews in Israel will precede the Second Coming – has been energized by every Zionist success on the ground. They have viewed these successes - the launching of Zionism, the Balfour Declaration, the creation of Israel, the capture of Jerusalem, ‘Judea’ and ‘Samaria’ in 1967 – as so many confirmations of their dispensationalist eschatology. The movement expanded with every Zionist victory. At the same time, it would be utterly naïve to rule out direct relations between the Zionists and the leaders of the evangelical movement. The Zionists have rarely shrunk from accepting support even when it has come from groups with unedifying beliefs.

Noam Chomsky raises a second objection against the ability of the Jewish lobby to influence policy on its own steam. “No pressure group,” he maintains, “will dominate access to public opinion or maintain consistent influence over policy-making unless its aims are close to those of elite elements with real power (emphases added).”(5) One problem with this argument is easily stated. It pits the Jewish lobby as one “pressure group” – amongst many – arrayed against all the others that hold the real power. This equation of the Jewish lobby with a narrowly defined “pressure group” is misleading. We have argued – a position that is well supported by the evidence – that Jewish protagonists of Zionism have worked through many different channels to influence public opinion, the composition of political classes, and political decisions. They work through the organs that shape public opinion to determine whathow they think about Israel, and what they can say about it. This is no little Cuban lobby, Polish lobby or Korean lobby. Once we recognize the scale of financial resources the Jewish lobby commands, the array of political forces it can mobilize, and the tools it commands to direct public opinion on the Middle East, we would shrink from calling it a lobby.

Chomsky quickly proceeds to undermine his own argument about “elite elements with real power.” He explains that the “[elite] elements are not uniform in interests or (in the case of shared interests) in tactical judgments; and on some issues, such as this one [policy towards Israel], they have often been divided.”(6) Yet, despite the differences in their interests, their tactics, and their divisions, Chomsky maintains that these “elite elements” have “real power.” Oddly, these “divided” elites – whoever they are – exercise the power of veto over the multi-faceted Jewish lobby with its deep pockets, hierarchical organizations, and influence over key organs of civil society, campaign contributions, popular votes, etc.

Chomsky’s argument shifts again – a second time in the same paragraph – away from “elite elements” to “America's changing conceptions of its political-strategic interests” in the Middle East.(6) This suggests a new theory of the chief determinant of US policy towards Israel. At the heart of these “political-strategic interests” is the oil wealth of the Middle East – and the twin threats to American control over this oil wealth from Arab nationalists and the Soviets. Presumably, Israel protects these “political-strategic interests” by holding the Arabs and the Soviets at bay. Chomsky conveniently forgets that the Arab nationalist threat to US interests in the Middle East was – in large part – the product of Israel's insertion into the region, its ethnic cleansing of Palestinians, and its aggressive posture towards Arabs since its creation. It is unnecessary to account for the Soviet threat, since they entered the region on the back of Arab nationalist discontent. Indeed, had Israel never been created, it is more than likely that all the states in the Middle East – just like Turkey and Pakistan – would have remained firmly within the Western sphere of influence. Americans know about Israel,

In another attempt to convince his readers that oil has driven US policy towards the Middle East, Chomsky claims that the United States was “committed to win and keep this prize [Saudi oil].” Presumably, the United States could not keep this “prize” without help from Israel.

This argument fails because it ignores history. Starting in 1933, American oil corporations – who later merged to form Aramco – gained exclusive rights to explore, produce and market Saudi oil. Saudi Arabia first acquired a 25 percent ownership stake in Aramco in 1973. Had there emerged an Arab nationalist threat to US control over Saudi oil in the 1950s – in the absence of Israel – the United States could have handled it by establishing one or more military bases in Saudi Arabia or, preferably, in one of the Emirates, since American military presence in Saudi Arabia might inflame Islamic sentiments. Far from helping entrench American control of Saudi oil, Israel, by radicalizing Arab nationalism, gave Saudi Arabia the excuse to first gain a 25 percent stake in Aramco and then nationalize it in 1988.

Chomsky claims that the United States was committed to winning and keeping the “stupendous” oil prize. This claim is not supported by the results that America's Middle Eastern policy has produced on the ground over the years. If the United States was indeed committed to this goal, it would have pursued a Middle East policy that could be expected to maximize – with the lowest risks of failure – the access of US oil corporations to exploration, production and distribution rights over oil in this region. This is not the case.

In creating, aiding and arming Israel, the United States has followed a policy that could easily have been foreseen to produce, as it did produce, exactly the opposite effects. It gave a boost to Arab nationalism, radicalized it, and led within a few years to the Arab nationalist takeover of three of the four key states in the Arab world. In turn, this contributed to the nationalization of oil wealth even in those Arab countries that remained clients of the United States, not to speak of countries that were taken over by Arab nationalists , who excluded the US oil corporations from this industry altogether. In addition, America's Middle Eastern policy converted the Middle East into a leading arena of wars. It also became a source of deep tensions between the US and the Soviets, since US partisanship of Israel forced the Arab nationalist regimes to ally themselves with the Soviet Union. In the October War of 1973, the United States provoked the Arab nations – because of its decision to re-supply the Israeli army during the war – to impose a costly oil embargo against the United States. In opposition to the pleadings of its oil corporations, the United States has also prevented them from doing business with three oil-producing nations in the Middle East – Iran, Iraq and Libya.(8)
If oil had been driving America's Middle East policy, we should have seen the fingerprints of the oil lobby all over this policy. In recent decades, according to Mearsheimer and Walt, the oil lobby has directed its efforts “almost entirely on their commercial interests rather than on broader aspects of foreign policy.” They focus most of their lobbying efforts on getting the best deals on tax policies, government regulations, drilling rights, etc. Even the AIPAC bears witness to this. In the early 1980s, Morris J. Amitay, former executive director of AIPAC, noted, “We rarely see them [oil corporations] lobbying on foreign policy issues…In a sense, we have the field to ourselves.”(9)

Why does it matter whether it is oil or the Jewish lobby that determines US policy towards Israel and the Middle East?

The answer to this question has important consequences. It will determine who is in charge, and, therefore, who should be targeted by people who oppose Israel's war mongering and its destruction of Palestinian society. If US policy is driven by America's strategic interests – and Israel is a strategic US asset – opposing this policy will not be easy. If Israel keeps the oil flowing, keeps it cheap, and keeps down the Arabs and Islamists – all this for a few billion dollars a year – that is a bargain. In this case, opponents of this policy face an uphill task. Sure, they can document the immoral consequences of this policy – as Noam Chomsky and others do. Such moral arguments, however, will not cut much ice. What are the chances that Americans can be persuaded to sacrifice their “stupendous prize” because it kills a few tens of thousands of Arabs?

On the other hand, if the Jewish lobby drives US policy towards the Middle East, there is some room for optimism. Most importantly, the opponents of this policy have to dethrone the reigning paradigm, which claims that Israel is a strategic asset. In addition, it is necessary to focus attention on each element of the real costs - economic, political and moral – that Israel imposes on the United States. Winning these intellectual arguments will be half the battle won; this will persuade growing numbers of Americans to oppose a policy because it hurts them. Simultaneously, those who seek justice for the Palestinians must organize to oppose the power of the Israel lobby and take actions that force Israel to bear the moral, economic and political consequences of its destructive policies in the Middle East.

References

(1) “Virtually every professional in the foreign affairs bureaucracy, including the secretaries of state and war (later, defense) and the joint chiefs of staff, opposed the creation of Israel from the standpoint of US national interests (Rubenberg: 1986, 9-10).”
(2) For criticisms of Chomsky, see James Petras, The Power of Israel in the United StatesDamage control: Noam Chomsky and the Israeli-Palestine conflict.
(3) This assessment comes from a 1945 report of the State Department (Chomsky: 1999, 17).
(4) Noam Chomsky, Fateful triangle: 13.
(5) Noam Chomsky, Fateful triangle: 17.
(6) Noam Chomsky, Fateful triangle:: 17.
(7) Noam Chomsky, Fateful triangle:: 17.
(8) Mearsheimer and Walt, The Israel lobby and US foreign policy (Farrar, Straus and Giroux, 2006): 143.
(9) Mearsheimer and Walt, The Israel lobby: 145. (Atlanta: Clarity Press, 2006): 168-81; and Jeff Blankfort,