Rydych yn ddechrau'n golygiadu rhywfydd yn rhoi unrhyw ar y cyflwyder ac yn ystod o gynnydd yn gweithio'r golygiad fel gwel�inyaid. Wedi bod y gwaith eraill yn bryd pan adech nhw'n gyrifiadau a'n ffordd llaiig. Rydych yn rhan fyddwn i'ch ffaith mai'r ddechrau'n gwyfn yn ein gweithio. Dyna i fynd i ddweud ymddangos o gwnaeth bwysig, ond rwy'ch fydd yn dechrau cael eich cyflwynedd. Byddai'n ceisio o'r rheidwyr cyflwyll hàngio, Elwch, mae'n meddwl yw'r rhan o'r gyferiwyr? Mae'n meddwl yw'r hyn, mae'n meddwl yw'r hyn o'r cyfrall. Felly, mwy'n gwneud eich bod yn ymddangos. Mae gweithio'r hyn o'r hyn o'r m6. Yn ymddangos ni'n meddwl yw'r hyn o'r gyferiwyr o'r hwn. Mae'r meddwl yn yr hyn o'r m6. Ac mae'n gwneud eich bod yna'r hyn o'r cyfrannu. Mae'n gwneud eich bod yn ymddangos. I know that you're not doing that. Most sets that are ordered are for through to Pitching Wedge and then somebody will go and buy their wedgies from a totally different brand, nothing to do with matching up to the set of irons that you've got. You might buy yourself a Callaway Mac Daddy. What's that? A Mizuno S18, a Tailor Made Mill Grind, a Titlist SM7. And these wedgies are often a far cry from what you've just gone and got fit for, which is a game improvement type iron, plenty of assistance, plenty of forgiveness. So, why is it with wedgies? We decided to go a completely different route. Understanding the mentality of an average golfer is one that I'm struggling with and I'm including myself obviously in that bracket. The more videos I do, the more I realise that we try and make this game a little bit more complicated than it needs to be. And we try to go down options that are perhaps the norm, what's recognized. So let's say, for example, one of the biggest selling wedgies are these SM wedgies from Titlist. It's been fantastic. I would imagine, again, don't know the numbers, one of the biggest selling wedgies out there in the world right now and a lot of us will be drawn towards them for exact that same reason. It's a thin top line, no mass in it. Wouldn't imagine a great deal of assistance and maybe you don't need a great deal of assistance with wedshots, who knows. But what I do know is that these will be a far cry from many of the reasons that you buy a game improvement club, for example. Like I said, forgiveness, bit of bulk, bit of confidence at address. All of a sudden, when we go to choose our wedgies, we go for a whole different profile, one that we say that sends us away from P760s, for example, from TaylorMade. You wouldn't choose to game an iron like this. So why would you choose to game a wedge? So the first one I'm going to pick up and the idea of this video, I'm going to show you a wedge that I would never take a second glance at on the shelf. I'm being perfectly honest with you. I would just walk away from it. It would not be something that I would look at. However, based on last week's video, I started asking myself a few questions and think, and what are you doing? Maybe you should just open your mind up a little bit and let's have a look at what makes the game, gives us as much help as we can get, let's say. And it was interesting in the comments in the last video because a lot of people almost go the opposite way. They choose to pick a club that makes them have to improve to find a better strike. And they understand that, they understand the logic. And don't forget in these videos, this isn't a suggestion that people should go out and do it. This is just simply asking the question. And I'm asking the question with wedges this morning. And when I seen the wedge that I'm going to reveal very, very shortly, I thought, right, okay, we'll give it a go. I give it a go. And once again, the ball just half a swing, picks it up nice and easy, goes out there. And again, it isn't in my bag. And more importantly, it would never get a chance of going in my bag because I'd take one look at it and I'd walk away. I can't understand that. I think it's time for the big reveal. Let's not keep you hanging on too long because I want to talk about why I don't use this product rather than keeping it a secret as to what it is. And it's the Cleveland CBX wedge. Now, Roger Cleveland has a fantastic reputation for building wedges. I'm not even sure whether he was still around when this one was put together, whether or not it is idea or not. I'm not too sure. But the CBX wedge is something that I would walk past on the shelf and not pay any attention to whatsoever. And why is that? What's wrong? What's wrong with the mentality? Well, first of all, let me just get that off to camera. That's a fairly wide sole plate. I'm not sure we can get this. Let's see if we can. No, that's going to focus on my head. There you go. That's a fairly thick top line. In fact, in terms of mass, overall mass in terms of a club head profile, I would say it's probably one of the biggest wedges that I've ever seen. So straight away, I would look at it and it's got no finesse. It's got everything that I would dislike in a golf club. Bull. There's a massive bull here. Why am I drawn to thin clubs like the SM7s, thin top lines, thin souls, very little forgiveness in terms of a wedge itself? Why would I be drawn to that when I'm an average golfer? I'm an average golfer. I want help. So surely I should be looking at the CBX. It's incredible in terms of performance. It's incredibly easy to hit. They've got every loft available, all the different bounces available. And I can't understand why as average golfers, we keep on turning our noses up. At clubs that are potentially, who's heard of the CBX? Who has heard of this golf club before? Who's considered it? Who's hit it? Who here out there would do exactly the same as what I've just said? Who would look at that club and say, well, I'll tell you what, I ain't playing them because I've never heard a great deal about it. It looks to bull keep and I'm going back to be tagged in the SM7s. An important to remember during this video is this is not a review of CBX wedges. That's not the point. This is a review of the mentality of average golfers out there.  And is it for the right reasons? Now I've just come out onto the part three course we've got it at four golf, just to try this from a couple of different lies. And I think the important thing to remember out this video, like I said earlier on, this isn't a review of the CBX. And at no point am I suggesting it should all go out and buy CBX wedges. The point that I'm trying to make in these videos is that maybe it's just all this about the mentalities to why we buy clubs as average golfers and getting into a mindset that egos fall away a little bit. And we look at more clubs like this, not exactly this, but maybe like this that can do so much more for ultimately allowing us to score better in and around the golf course. This is what I've got out here. There's a 56 wedge. Dead easy to pick up off that turf and try to mount the roof and a few chip and runs and a few bits and mobs with it. Cos they're the kind of things, the questions that you'd ask is it is it playable enough from a number of different situations and like I said, I'll try that next out on this little part three course. Well, that was pretty nestled down and absolutely popped up and got out there nice and easy. That's many of your skilled players out there who like to play a wedging a variety of different ways, open a club face up and maybe shut it down a little bit as well. But for most of us average golfers out there, the main aim of using wedges, we're always looking to get the ball airborne, get the ball up in the air out of some difficult situations, carry some bunkers, carry some trouble. And I think that the CBX does exactly that. It's a typical example of a club that would be suited to probably more golfers than it wouldn't. I would reckon and I'd gues them at that seven out of 10 golfers would be better suited to this type of statement today. Nothing scientific in that one. Better suited to this type of wedge than the ones you've currently got in your bag. But like I said, that's a bit of a bold statement. The purpose of these videos is never to tell anybody what to buy. I'm in no position to do that and no position in the ability to advise anybody. I am an average golfer after all. But the one thing that this video and the last one that I did has certainly opened my eyes. The more testing that I do over the last few years. I just wonder are there easier options out there? And for me personally, honestly, I thought about this video last week when I looked at the Big Berther Irons and started this in this club and bringing it out there just a few chips on the on this part three course. Honestly, it's changed my whole idea and I'm going to say there's every chance that I'm going to put these in my bag. I am so surprised and impressed at just the ease of use and I am maybe, maybe I can drop that ego. Maybe my mentality is an average golfer will be put some stuff in your bag that helps you play this game just a little bit better.  Yes, I totally agree. It ain't going to make my swing any better. But it just might help me from the odd situation. Anyway, as ever, thank you for watching. I hope it made sense. I hope it asked some questions because that's all these videos we're intended to do. Ask some questions of your mentality of my mentality and together hopefully we make this game just a little bit easier for when we go out there on the fairways. Thanks for watching. Hit the thumbs up. Plenty of comments down below as ever. Love all that bits and I'm going to carry on a bit more practicing and see if I can get a deal on these Cleveland CBX wedges I think.


What is the matrix to you? It's actually interesting because I can ask that question all the time But there's certainly a cabal of people who have mass influence over the world Who are not people we elect or know their names? I would never kill myself I'll start by saying that and I don't have a Direct beef with these people. That's what's actually interesting If if you're a billionaire or you're an extremely important person for an extremely important family You're born into this degree of power and wealth.  You can't expect somebody to have that kind of influence and not use it totally respect and understand But then I've become massively influential and they see my influence as a counter to their narratives so as It's always been since the dawn of human time when you have a counter narrative or a counter influence You aim to destroy it. It's always been that way, right? The English and the Scottish It's counter narratives and you go to war so I have a narrative Which is countering their narratives that they control and they feel like I need to be punished for that and they're massively influential and powerful And now I find myself in the position. I'm in with a matrix attack and unfortunately the law is so Complicated in most countries on earth for a reason, right? They don't make the law like the Ten Commandments don't steal don't kill though They don't make it simple they make it extremely complicated and subjective and difficult to understand and you need lawyers and all this And the main reason for that is one so that certain people can get away with certain things depending on what kind of lawyer you have and Two so that it's subjective enough that it can be used as a weapon the law can be weaponized I would argue even though you're probably one of the nicest men I've ever met if they were to take the entire book of law and Look at it and get legal experts to an attempt to hit you with crimes. They'll find crimes This could be maybe that could be maybe this and his friend. That's a criminal group And it's all subjective and they just attack you it's a weapon It's a weapon that they use to judicial system Unfortunately is a weapon that is used to hurt people when they get to a certain level of influence And I'm not the only one who's been through it. I knew it was coming and Now I'm fighting for my life. It's quite an interesting scenario


Well, we're now moving into the first Session called Rethinking Cities in the global economy, which will be co-chaired By me and by chef ket Pamuk who will introduce himself in well now since I've already introduced myself Good morning, I am chef ket Pamuk. I'm the professor on Contemporary Turkish Studies at the London School of Economics Economics Go ahead. Thank you. Well, we're going to start with three presentations and then we have a number of others who are going to intervene more briefly and The first presentation is going to be from Kamal Devish Who is vice president and director of global economy and development program at Brookings? Of course also related to Sabancı University was UNDP If I listed all the jobs in the world, he had had that would occupy the rest of the morning. So Kamal over to you Professor there's professor chef ket Pamuk. Dear friends colleagues It's a great pleasure to be in Istanbul. I did represent the city although, you know, it's these are large large areas of political representation for about three years in the Turkish Parliament and When Ricky Burdett asked me to make a presentation, I told them, you know one thing I'm a macroeconomist. So what I'm going to do is try to set The whole urban development urban policy issues against the overall world economic context. I Will try to give you a feel of where we're at in the world economy in a very long historical perspective Because of course urbanization is a very long-term and historical process in a way, I Was thinking reading some of the readings that came out of the World Bank Growth Commission on urbanization and Like many other aspects of economics the articles the research is set in a national context and In a national context clearly urbanization and growth is very closely connected It's not necessarily causality as we are reminded. It's also not always there We've had some very rapid urbanization for example in Africa and some African countries Which has not led to extremely rapid growth, but overall urbanization and growth have been closely correlated and The big bursts of growth have happened When the share of urban population has been around 45 50 percent going up to 60 70 It's in that in that bracket that we see historically at the national level a major acceleration of growth growth accelerations So that led me for a moment to think well, what if we think of the whole world as one country and If we look at it that way Then in fact, we are now we at the turn of the century the year 2000 We've reached the point if we think of the whole world as one country where urbanization has reached about half of the world population And in some sense again, this is just a thought It's not a hypothesis or a research topic if you like but in a way One count help thinking are we at the point of global growth? acceleration the way one would think would happen within national borders now to say that At the time when we're still living although, you know, the recovery is there the greatest slowdown in world growth average The greatest economic and financial crisis for decades is of course a little bit risky to say that we are in a growth acceleration phase But here we are talking of long-term trends and I will come back to this issue after showing you some slides on the world economy Now these slides as I said have to do with the overall global Trends and I will try to relate them then to the problematic of urbanization and the the topic of the conference This is a graph which I always a slide which I always use which I think Reminds us of something that many of us Forget and that is that modern growth or growth really economic growth is a very recent economic phenomena I'm looking at chef get Bay one of the great economic historians Not a surprise for him, but many people are quite surprised when they look at that which shows us that in fact real GDP per capita was more or less stagnant For centuries, there was a little bit of growth, but not much Modern growth as we as we have experienced it in our own lives and as some generations before us have experienced is a very recent phenomenon per capita income in the year zero was not terribly different worldwide from per capita income in the year 1700 or even 1800 and then we've had this acceleration and of course this acceleration is linked to urbanization I haven't I haven't got the graph and I'm you know I have no time to do that kind of research as a macroeconomist But I do believe that if one makes the link one will see that the acceleration of growth or in fact the Existence of growth in the world economy is closely related to the growth of cities and the productivity The agglomeration economies economies of scale economies of scope that exist in an urban context Now the second Point I'm gonna skip this Sorry, what happened here? Sorry the second point I want to stress Has to do with convergence and divergence Trying to get ready a little bit for for this conference reading some of the Urban development and urban growth and theories and articles on that One of the big debates of course is to what extent does urbanization is urbanization a convergence phenomenon or a divergence Phenomenon and it's both of course depending on the circumstances Well, the same question can be asked about the world economy to what extent has it been a convergence phenomenon to what extent has it been a divergence phenomenon here we see the various Regions of the world in terms of per capita GDP and we see how much everybody was more or less equal for 18 centuries that this medicine data covers and then a burst of Divergence with some countries growing much from regions growing much faster and again linked of course to the fact that these regions were the ones that urbanized When we look at The more recent period the period where there has been growth We cannot really see a very clear acceleration trend although there is an acceleration trend after it with the industrial revolution But it was interrupted It was brutally interrupted by the first world war the Great Depression and the second war then took off again After the world after the second world war we've had the most golden age so to speak of economic growth worldwide Then there was a slowdown after the first oil shock and there and the slowing down of growth in the advanced economies So what caused the slowdown in the early 70s was really the slowdown in growth in the US in Europe Not quite in Japan Japan continued to grow quite rapidly at that period and the weight of the developing economies of the emerging economies Was not yet large enough in the world economy to counteract to compensate for that slowdown But that has changed towards the 1990s and and the and the new century with the emerging economies Growing increasingly fast, but also having a much through that growth having a much larger weight in the overall economy And we arrived to 2005 these data only covered to 2005 we've had the crisis of 2007 2009 and of course the big question Facing all of us economists in the world today is what will happen? Will there be growth? The type of growth we've experienced pre-crisis in the post-crisis world We don't have time to get into that topic, but the last slide I will give my own kind of answer to that question and I think it is related again to the topic of Urbanization and economies of scale which the economics of urbanization, which is a topic of this conference Now before going to that however, let me show you a picture of divergence Which in a very different way with numbers and per capita income figures is not that different from the picture That professor bird that showed us, you know of the swimming pools and tennis courts I think it was in Sao Paulo and the slums in 1820 if you take the ten richest regions countries today's countries the work that Madison did uses the same Geographical area although not the same at that time of course the political boundaries were not the same and Compare it to the tent the bottom to the poorest ten Let's say countries the rich were three times on average as rich richer than the poor three times And then you've seen if you take the top and the bottom You've seen a tremendous phenomenon of divergence over time the ratio of the ten richest countries per capita income to the per capita income in the 10 poorest countries Has reached almost 50 from three Which is which is a tremendous phenomenon of divergence of course, but having said that we're here comparing only The ten richest to the ten poorest or on the bottom part of this graph the top 20 to the Bottom 20 that does not mean that overall there has not been a catch-up phase in the world economy We know and now I'll come to that graph a little bit later That some middle-income countries some low-income countries have become middle-income and have been able to catch up So in the world economy that has been both divergence and convergence Divergence in terms of the top 10 or the top 20 the top and the bottom but convergence in terms of some others Again that to me from a macroeconomic world economy point of view very much Recalls what I'm reading in the urban development literature that in fact growth is lumpy That some areas some subregions some cities catch up But in the very process of catching up others are left behind and there's even greater divergence between the poorest and the richest So very interestingly that the urban literature and the macroeconomic literature have similar dimensions Although I'm not aware of a systematic effort in academia to link these two types of analysis One graph which is also interested which reflects a little bit what what I just said If we use Lawrence curves in terms of per capita GDP for the period 1820 to the year 2000 and you know the the more the Lawrence curve is away from the From from the straight line in the middle, which would be perfect equality the more unequal is income distribution So if we look at income distribution across countries We see that that the gene equivalent that the Lawrence curve becomes less and less equal with time Which reflects divergence overall? however, if We look at Population weighted genie coefficient and look just at the effect of India in China We see a quite interesting story the red line is The genie in other words the index of inequality Without China in India and we see that it is increasing over time However, if we put in if we take out the effect if we if we include the fact that India and China are in there and are growing much more much more rapidly then in fact the inequality is Not increasing because of the very rapid catch up of India and China weighted by their population As I said this genie coefficient is weighted by population We do it in an unweighted way it won't happen because of China and India are just two of hundred ninety two countries But that's of course not a very useful way of doing it. It's much more useful to weight the genie coefficient by population if we Look at the world as if it was just one country and there's an Indian friend of mine an economist called Sergei Palla who wrote a book imagine There's only one country and we actually plot inequality or plot the genie coefficient over time over the whole world Population considered as one single population We see also that the genie coefficient has increased quite a bit But that thanks to the rapid growth in some of the emerging and developing countries that the increase in inequality has actually stopped now now What kind of structural transformation when we look at it from a country point of view are we looking towards I Think this is a this is a very interesting slide and it's actually something showing that What I think is historically unprecedented, but again, I say that under you know with due respect to the economic Historians in this room, but I do believe that the extent of the structural transformation in the world economy is indeed unprecedented when we look at and these are just The first two slides refer to the last 20 years. This is not a very long-term analysis 2030 Well, you know macroeconomists these days are very very scared of making predictions for the next 18 to 24 months But as long as it's 20 years One can be courageous and make make some projections the long term is a little more Well, first of all, you know, it's a long term and second the short-term fluctuations tend to even out But when we look at 1990 we see and By the way, these are these are GDP numbers at market prices not at purchasing power parity prices They're just if we looked at it at purchasing power parity The share of the developing and emerging markets would be quite larger all through but I've decided to present this in market prices So in market prices in 1990 the advanced economies the industrialized economies If you like the those that are classified by the World Bank IMF as advanced economies We're still close to 80% of world GDP Low-income 1% the emerging markets 18% and emerging markets not including China and India and China and India 3% if we look at 2010 and you know looking at 2010 we don't have to make two risky projections these figures are basically what we know will happen by 2010 we see already an incredible transformation with the advanced economies going from 78 to 67 and China and India moving from 3 to 12% of world GDP Now I don't think there has ever been on this scale There have been some small countries growing very rapidly of course Japan grew very rapidly there has never been This kind of structural transformation in the in the world economy in past history Now looking forward of course who knows it's not it's not easy to say obviously what will happen I've made some forecasts These are not Kind of crazy or or far out forecasts. I've done a informal I've looked at various predictions from the IMF OECD World Bank some regional development banks So the growth rates that are in that Little space down down on the on the slide I would say are close to consensus growth rates may be somewhat more optimistic than some and If we assume that the advanced economies grow at 2% and again, this is very much a consensus forecast for that period 2% per year With the US usually a little bit faster Europe Japan a little bit slower Emerging markets 5% maybe slightly optimistic the low-income 6 I do believe some of the phenomenon that have has made growth more rapid in the developing countries as a whole is Finally reaching also the lower economy that the low-income countries and China and India seven and a half and again This is close to a consensus forecast now. Maybe we're all wrong. Maybe there will be a major slowdown I personally believe there will be a slowdown in China compared to the 910 that they're having but probably go down to Seven maybe but on the other hand, I personally believe that in India there will be an acceleration from six and a half seven to maybe eight So if we take those two figures, we arrive at China and India alone Close to one quarter of world GDP and if you take the other developing economies By 2030 the GDP of developing companies at market prices not at purchasing power parodies will already have reached more than half of world GDP So these this is kind of the the overall I think world economic context that I see I don't believe that the crisis of the last two years Will lead to a very significant slowdown of long-term growth I have I gave a lecture at the IMF World Bank meetings in Istanbul the periacops and lecture Which details the reasons for this but part of the reason is precisely The economies of scale and the economy's agglomeration that are embedded in the urbanization process and The fact that particularly since the fall of the Berlin Wall for the first time what we really have for the first time in a long time Is an integrated global economy? Where the diffusion of technology is extremely rapid technological growth itself is still significant But particularly the diffusion and of course urbanization helps the diffusion process a lot is extremely rapid And is reaching now the whole world part of the information revolution part of globalization is this reach of technology Everywhere including even into Africa into the lowest economy Lowest income economies there are the man's demand side problems We have rediscovered the importance of Keynes in economics on the demand side But provided that the demand side can be managed and I think that the way that the crisis has been managed on the Demand side shows that that policymakers have learned central banks have learned Fiscal authorities have learned so while they had forgotten some of the Keynes in lessons they have relearned it So I do believe that the demand side management Will be successful over the next two or three years and then what determines growth Of course in the long run is the supply side the diffusion of technology and the availability of Labor still coming into the modern sector You can call it the rural urban sector or the traditional low productivity and modern sector, but the two largely in overlap as We know so that process will still go on for at least two decades before we may reach the point where The modern sector or if you like the urban sector has become so large that the productivity growth will have to take Place inside that sector and that the portion of it that is due to migrating into that sector won't be large enough in that sense we Coming back to what I first said if we look at the global economy as one country We are actually at the point of accelerating growth Given the traditional economic analysis that the tradition variables will look at Final word and very important. However, and Nick Stern isn't here and he would have you know been very mad at me if I hadn't added that there is one major issue that may slow us down and that is climate change if the projections Of the IPCC are correct, and if the dangers embedded in climate change, and I believe they are although There's a lot of uncertainty around it the one factor the one new factor that may limit growth from the supply side and That in that sense may make the productivity increases associated with urbanization and remodernization Much more difficult to achieve is climate change and therefore the importance of addressing that phenomenon I think it can be addressed But it is a new constraint on world growth that we did not recognize five or ten years ago many. Thanks Thanks very much Kamal for terrific context setting for us


4th Surah of the Meaning of the Glorious Quran This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, visit LibriVox.org This reading by Karl Manchester, 2007 The Meaning of the Glorious Quran Translated by Mohammed Marmaduke Pigtal Surah 4 Women Revealed at Medina In the name of Allah, the most beneficent, the most merciful O mankind, be careful of your duty to your Lord who created you from a single soul and from it created its mate and from them twain has spread abroad a multitude of men and women Be careful of your duty toward Allah in whom ye claim your rights of one another and toward the wombs that bear you Lo, Allah has been a watcher over you Give unto orphans their wealth Exchange not the good for the bad in your management thereof Nor absorb their wealth into your own wealth Lo, that would be a great sin And if ye fear that ye will not deal fairly by the orphans Marry of the women who seem good to you, two or three or four And if ye fear that ye cannot do justice to so many Then warn only all the captives that your right hands possess Thus it is more likely that ye will not do injustice And give unto the women whom ye marry free gift of their marriage portions But if they of their own accord remit unto you a part thereof Then ye are welcome to absorb it in your own wealth Give not unto the foolish what is in your keeping of their wealth Which Allah hath given you to maintain But feed and clothe them from it and speak kindly unto them Prove orphans till they reach their marriageable age Then if ye find them of sound judgment Deliver over unto them their fortune And devour it not by squandering and in haste Lest they should grow up Whoso of the guardians is rich Let him abstain generously from taking of the property of orphans And whoso is poor Let him take thereof in reason for his guardianship And when ye deliver up their fortune unto orphans Have the transaction witnessed in their presence Allah suffices us as a reckoner Unto the men of a family Belongeth the share of that which parents are near kindred leave And unto the women a share of that which parents are near kindred leave Whether it be a little or much, a legal share And when kinsfolk and orphans and the needy are present At the division of the heritage Bestow on them their from and speak kindly unto them And let those fear in their behaviour towards orphans Who if they left behind them weak offspring Would be afraid for them So let them mind their duty to Allah and speak justly Low those who devour the wealth of orphans wrongfully They do but swallow fire into their bellies And they will be exposed to burning flame Allah charges you concerning the provision for your children To the male the equivalent of the portion of two females And if there be women more than two Then theirs is two thirds of the inheritance And if there be one only, then the half And to each of his parents a sixth of the inheritance If he have a son And if he have no son and his parents are his heirs Then to his mother appertaineth the third And if he have brethren Then to his mother appertaineth the sixth After any legacy he may have bequeathed Or debt has been paid Your parents and your children You know not which of them is nearer unto you in usefulness It is an injunction from Allah, lower Allah is Noah, wise And unto you belongeth half of that which your wives leave If they have no child But if they have a child Then unto you the fourth of that which they leave After any legacy they may have bequeathed Or debt which they may have contracted has been paid And unto them belongeth the fourth of that which you leave If ye have no child But if ye have a child Then the eighth of that which ye leave After any legacy you may have bequeathed Or debt you may have contracted has been paid And if a man or a woman have a distant heir, having left neither parent nor child, and he or she have a brother or a sister, only on the mother's side, then to each of them twain, the brother and the sister, the sixth, and if they be more than two, then they shall be sharers in the third, after any legacy that may have been bequeathed or debt contracted, not injuring the heirs by willing away more than a third of the heritage has been paid. A commandment from Alar, Alar is Noah indulgent. These are the limits imposed by Alar, whoso obeyeth Alar and his messenger, he will make him enter gardens underneath which rivers flow, where such will dwell for ever. That will be the great success, and whoso disobeyeth Alar and his messenger, and transgresseth his limits, he will make him enter fire, where he will dwell for ever. His will be a shameful doom. As for those of your women who are guilty of lewdness, call to witness four of you against them, and if they testify to the truth of the allegation, then confine them to the house until death take them, or until Alar appoint for them away through new legislation. And as for the two of you who are guilty thereof, punish them both, and if they repent and improve, then let them be. Low Alar is ever-relenting, merciful. Forgiveness is only incumbent on Alar towards those who do evil in ignorance, and then turn quickly in repentance to Alar. These are they toward whom Alar relenteth, Alar is ever-noah wise.  For such we have prepared a painful doom. O ye who believe, it is not lawful for you forcibly to inherit the women of your deceased kinsmen, nor that ye should put constraint upon them, that ye may take away a part of that which ye have given them, unless they be guilty of flagrant lewdness. But consort with them in kindness, for if ye hate them it may happen that ye hate a thing wherein Alar hath placed much good. And if ye wish to exchange one wife for another, and ye have given unto one of them a sum of money, however great, take nothing from it. Would ye take it by the way of kalamni and open wrong? How can ye take it back after one of you hath gone in unto the other, and they have taken a strong pledge from you? And marry not those women whom your fathers married, except what hath already happened of that nature in the past. Low it was ever lewdness and abomination, and an evil way.  But if ye have not gone in unto them, then it is no sin for you to marry their daughters, and the wives of your sons who spring from your own lines. And it is forbidden unto you that ye should have two sisters together, except what hath already happened of that nature in the past. Low Alar is ever forgiving, merciful.  It is a decree of Alar for you. Lawful unto you are all those beyond those mentioned. And that ye seek them with your wealth in honest wedlock, not debauchery. And those of whom ye seek content by marrying them, give unto them their portions as a duty. There is no sin for you in what ye do by mutual agreement after the duty hath been done. Low Alar is ever-knower, wise. And whoso is not able to afford to marry free believing women, let them marry from the believing maids whom your right hands possess. Alar knoweth best concerning your faith. Ye proceed one from another, so wed them by permission of their folk, and give unto them their portions in kindness, they being honest, not debauched, nor of loose conduct. And if when they are honourably married, they commit lewdness, they shall incur the half of the punishment prescribed for free women in that case. This is for him among you who feareth to commit sin, but to have patience would be better for you. Alar is forgiving, merciful. Alar would explain to you, and guide you by the examples of those who were before you, and would turn to you in mercy. Alar is knower, wise. And Alar would turn to you in mercy, but those who follow vain desires would have you go tremendously astray. Alar would make the burden light for you, for man was created weak.  Lo, Alar is ever merciful unto you. Whoso doeth that, through aggression and injustice, we shall cast him into fire, and that is ever easy for Alar. If you avoid the great things which ye are forbidden, we will remit from you your evil deeds, and make you enter at a noble gate. And covet not the thing in which Alar has made some of you excel others. Unto men a fortune from that which they have earned. And unto women a fortune from that which they have earned. Envy not one another, but ask Alar of his bounty. Lo, Alar is ever knower of all things. And unto each we have appointed heirs of that which parents and near kindred leave, and as for those with whom your right hands have made a covenant, give them their due. Lo, Alar is ever witness over all things. Men are in charge of women, because Alar has made the one of them to excel the other, and because they spend of their property for the support of women. So good women are the obedient, guarding in secret that which Alar has guarded. As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and scourge them. Then, if they obey you, seek not away against them. Lo, Alar is ever high exalted, great. And if ye fear a breach between the twain, the man and wife, appoint an arbiter from his folk, and an arbiter from her folk. If they desire amendment, Alar will make them of one mind. Lo, Alar is ever knower, aware. And serve Alar, ascribe no other thing as partner unto him. Show kindness unto parents, and unto near kindred, and orphans, and the needy, and unto the neighbour who is of kin unto you, and the neighbour who is not of kin, and the fellow traveller and the wayfarer, and the slaves whom your right hands possess. Lo, Alar loveth not such as a proud and boastful. Who hold their wealth and enjoin avarice on others, and hide that which Alar hath bestowed upon them of his bounty? For disbelievers we prepare a shameful doom.  What have they to fear if they believe in Alar, and the last day, and spend a right of that which Alar hath bestowed upon them, when Alar is ever aware of them, and all they do? Lo, Alar wrongeth not even of the weight of an ant, and if there is a good deed, he will double it, and will give the doer from his presence an immense reward. But how will it be with them when we bring of every people a witness, and we bring thee, O Mohammed, a witness against these? On that day those who disbelieved, and disobeyed the messenger, will wish that they were level with the ground, and they can hide no fact from Alar. O ye who believe, draw not near unto prayer when ye are drunken, till ye know that which ye utter, nor when ye are polluted, save when journeying upon the road till ye have bathed. And if ye be ill, or on a journey, or one of you cometh from the closet, or ye have touched women, and ye fingers find not water, then go to high clean soil, and rub your faces and your hands therewith. Lo, Alar is benign, forgiving. Seeest thou not those unto whom a portion of the scripture hath been given, how they purchase error, and seek to make you Muslims err from the right way? Alar knoweth best, who are your enemies. Alar is sufficient as a guardian, and Alar is sufficient as a supporter. Some of those who are Jews change words from their context and say, We hear and disobey, hear thou as one who heareth not, and listen to us, distorting with their tongues and slandering religion. If they had said, We hear and we obey, hear thou and look at us, it had been better for them, and more upright. But Alar hath cursed them for their disbelief, so they believe not, save a few. O ye unto whom the scripture hath been given, believe in what we have revealed, confirming that which ye possess, before we destroy countenances, so as to confound them, or curse them as we curse the Sabbath breakers of old times. The commandment of Alar is always executed. Lo Alar, forgive hath not, that a partner should be ascribed unto him. He forgive hath all, save that to whom he will. Whoso ascribe hath partners to Alar, he hath indeed invented a tremendous sin. Hath thou not seen those who praise themselves for purity, nay Alar purifyeth whom he will, and they will not be wronged even the hair upon a date stone. See how they invent lies about Alar, that of itself is flagrant sin. Hath thou not seen those unto whom a portion of the scripture hath been given, how they believe in idols and false deities, and how they say of those idolaters who disbelieve, these are more rightly guided than those who believe.  Or have they even a share in the sovereignty? Then in that case they would not give mankind even the speck on a date stone. Or are they jealous of mankind, because of that which Alar of his bounty hath bestowed upon them, for we bestowed upon the house of Abraham of old the scripture and wisdom, and we bestowed on them a mighty kingdom. And of them were some who believed therein, and of them were some who turned away from it.  Lo, those who disbelieve are revelations, we shall expose them to the fire, as often as their skins are consumed we shall exchange them for fresh skins that they may taste the torment. Lo, Alar is ever mighty, wise. And as for those who believe and do good works, we shall make them enter gardens underneath which rivers flow, to dwell therein forever. There for them are pure companions, and we shall make them enter plenteous shade. Lo, Alar commandeth you that ye restore deposits to their owners, and if ye judge between mankind, that ye judge justly. Lo, Cumley is this which Alar admonisheth you. Lo, Alar is ever hearer. Sia. O ye who believe, obey Alar, and obey the messenger, and those of you who are in authority. And if ye have a dispute concerning any matter, refer it to Alar and the messenger, if ye are in truth believers in Alar, and the last day. That is better and more seemingly in the end. Hast thou not seen those who pretend that they believe in that which is revealed unto thee, and that which was revealed before thee, how they would go for judgment in their disputes to false deities when they have been ordered to abjure them? Satan would mislead them, far astray. And when it is said unto them, Come unto that which Alar hath revealed, and unto the messenger, Thou seest the hypocrites turn from thee with aversion. How would it be if a misfortune smote them because of that which their own hands have sent before them? Then they would come unto thee, swearing by Alar, that they were seeking naught but harmony and kindness. Those are they the secrets of whose hearts Alar knoweth, so oppose them and admonish them, and address them in plain terms about their souls. We sent no messenger, save that he should be obeyed by Alar's leave. And if, when they had wronged themselves, they had but come unto thee, and asked forgiveness of Alar, and asked forgiveness of the messenger, they would have found Alar forgiving, merciful. But nay, by the Lord, they will not believe in truth until they make thee judge of what is in dispute between them, and find within themselves no dislike of that which thou decideest, and submit with full submission. And if we had decreed for them, lay down your lives or go forth from your dwellings, but few of them would have done it. Though if they did what they are exhorted to do, it would be better for them, and more strengthening. And then we should bestow upon them from our presence an immense reward, and should guide them unto a straight path. Whoso obeyeth Alar and the messenger, they are with those unto whom Alar has shown favour of the prophets and the saints, and the martyrs, and the righteous. The best of company are they. That is bounty from Alar, and Alar sufficeseth as Noah. O ye who believe, take your precautions, then advance the proven ones, or advance altogether. Lo, among you there is he who loitereth, and if disaster overtook you, he would say, Alar hath been gracious unto me, since I was not present with them. And if a bounty from Alar befell you, he would surely cry, as if there had been no love between you and him. O would that I had been with them, then should I have achieved a great success. Let those fight in the way of Alar, who sell the life of this world for the other. Whoso fighteth in the way of Alar, be he slain, or be he victorious? On him we shall bestow a vast reward. How should ye not fight for the cause of Alar, and of the feeble among men, and of the women and the children who are crying? Our Lord, bring us forth from out this town of which the people are oppressors. O give us from thy presence some protecting friend. O give us from thy presence some defender. Those who believe do battle for the cause of Alar, and those who disbelieve do battle for the cause of idols. So fight the minions of the devil. Lo, the devil's strategy is ever weak. Hast thou not seen those unto whom it was said, Withhold your hands, establish worship, and pay the poor due? But when fighting was prescribed for them, behold, a party of them fear mankind, even as their fear of Alar, or with greater fear, and say, Our Lord, why hast thou ordained fighting for us, if only thou wouldst give us rest by yet a while? Say unto them, O Mohammed, the comfort of this world is scant. The hereafter will be better for him who wardeth off evil, and ye will not be wronged that down upon a date stone. Wheresoever ye may be, death will overtake you, even though ye were in lofty towers. Yet, if a happy thing befalleth them, they say, This is from Alar, and if an evil thing befalleth them, they say, This is of thy doing, O Mohammed. Say unto them, All is from Alar, what is amiss with these people, that they come not nigh to understand a happening? Whatever of good befalleth thee, O man, it is from Alar, and whatever of ill befalleth thee, it is from thyself. We have sent thee, Mohammed, as a messenger unto mankind, and Alar is sufficient as witness. Whoso obeyeth the messenger hath obeyed Alar, and whoso turneth away, we have not sent thee as a warder over them. And they say it is obedience, but when they have gone forth from thee, a party of them spend the night in planning other than that what thou sayest. Alar recordeth what they plan by night. So oppose them, and put thy trust in Alar. Alar is sufficient as trustee. Will they not then ponder on the Quran? If it had been from other than Alar, they would have found therein much incongruity. And if any tidings, whether of safety or fear, come unto them, they noise it abroad. Whereas, if they had referred it to the messenger, and to such of them as are in authority, those among them who are able to think out the matter would have known it. If it had not been for the grace of Alar upon you and his mercy, ye would have followed Satan, save a few of you. So fight, O Muhammad, in the way of Alar. Thou art not taxed with the responsibility for any one except thyself, and urge on the believers. Paradventure, Alar will restrain the might of those who disbelieve. Alar is stronger in might and stronger in inflicting punishment. Whoso interveneeth in a good cause will have the reward thereof, and whoso interveneeth in an evil cause will bear the consequence thereof. Alar overseeth all things. When ye are greeted with a greeting, greet ye with a better than it, or return it. Lo, Alar taketh count of all things. Alar, there is no God save him. He gathereth you all unto a day of resurrection, whereof there is no doubt. Who is more true in statement than Alar? What aleth you, that ye are become two parties regarding the hypocrites, when Alar cast them back to disbelief because of what they earned? Seek ye to guide him, who Alar has sent astray. He whom Alar sendeth astray, for him Thou, O Muhammad, canst not find a road. They long that ye should disbelieve even as they disbelieve. That ye may be upon a level with them. So choose not friends from them till they forsake their homes in the way of Alar. If they turn back to enmity, then take them and kill them wherever you find them, and choose no friend nor helper from among them. Accept those that seek refuge with the people between whom and you.  Had Alar willed, he could have given them power over you, so that assuredly they would have fought you. So if they hold aloof from you, and wage not war against you, and offer you peace, Alar alloweth you no way against them. You will find others who desire that they should have security from you, and security from their own folk. So often as they are returned to hostility, they are plunged therein. If they keep not aloof from you, nor offer you peace, nor hold their hands, then take them and kill them wherever you find them. Against such we have given you clear warrant. It is not for a believer to kill a believer unless it be by mistake. He who hath killed a believer by mistake must set free a believing slave, and pay the blood money to the family of the slain, unless they remit it as a charity. If he, the victim, be of a people hostile unto you, and he is a believer, then the penance is to set free a believing slave. And if he cometh of a folk between whom and you, there is a covenant, then the blood money must be paid unto his folk, and also a believing slave must be set free. And whoso hath not the wherewithal, must fast two consecutive months. A penance from Allah, Allah is Noah wise.   O ye who believe, when ye go forth to fight in the way of Allah, be careful to discriminate, and say not unto the one who offereth you peace, Thou art not a believer, seeking the chance prophets of this life, so that ye may despile him. With Allah are plenty of spoils, even thus as he is now, were ye before. But Allah hath since then been gracious unto you. Therefore take care to discriminate. Allah is ever informed of what ye do.  Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah hath promised good, but he hath bestowed on those who strive a great reward above the sedentary. Degrees of rank from him, and forgiveness and mercy. Allah is ever forgiving, merciful. Low as for those whom the angels take in death, while they wrong themselves, the angels will ask in what were ye engaged. They will say, we were oppressed in the land. The angels will say, was not Allah's earth spacious that ye could have migrated therein, and for such their habitation will be hell, and evil journeys end. Accept the feeble among men and the women and the children, who are unable to devise a plan and are not shown away. As for such, it may be that Allah will pardon them. Allah is ever clement, forgiving. Whoso migrateeth for the cause of Allah will find much refuge and abundance in the earth, and whoso forsakeeth his home a fugitive unto Allah and his messenger, and death overtake him, his reward is then incumbent on Allah. Allah is ever forgiving, merciful. And when ye go forth in the land, it is no sin for you to curtail your worship if ye feel that those who disbelieve may attack you. In truth the disbelievers are an open enemy to you. And when thou, O Muhammad, art among them and arranges their worship for them, let only a party of them stand with thee to worship, and let them take their arms. Then, when they have performed their prostrations, let them fall to the rear, and let another party come that hath not worshiped, and let them worship with thee. And let them take their precaution and their arms. Those who disbelieve long for you to neglect your arms and your baggage, that they may attack you once for all. It is no sin for you to lay aside your arms if rain impedeth you, or ye are sick. But take your precaution. Lo, Allah prepareeth for the disbelievers shameful punishment. When ye have performed the act of worship, remember Allah, standing, sitting, and reclining. And when ye are in safety, observe proper worship. Worship at fixed times has been enjoined on the believers. Relent not in pursuit of the enemy. If ye are suffering, lo, they suffer even as ye suffer, and ye hope from Allah that for which they cannot hope. Allah is ever-knower, wise. Lo, we reveal unto thee the scripture with the truth, that thou mayst judge between mankind by that which Allah showeth thee, and be not thou a pleader for the treacherous, and seek forgiveness of Allah. Lo, Allah is ever-forgiving, merciful. And plead not on behalf of people who deceive themselves. Lo, Allah loveth not one who is treacherous and sinful. They seek to hide from men, and seek not to hide from Allah. He is with them when by night they hold discourse displeasing unto him. Allah ever-surroundeth what they do. Ho, ye are they who pleaded for them in the life of the world. But who will plead with Allah for them on the day of resurrection? Or who will then be their defender? Yet whoso doeth evil or wrongeth his own soul, then seeketh pardon of Allah, will find Allah forgiving, merciful. Whoso commiteth sin, commiteth it only against himself. Allah is ever-knower, wise. And whoso commiteth a delinquency or crime, then throweth the blame thereof upon the innocent, hath burdened himself with falsehood, and a flagrant crime. But for the grace of Allah upon thee, Muhammad, and his mercy, a party of them had resolved to mislead thee. But they will mislead only themselves, and they will hurt thee not at all. Allah revealeth unto thee the scripture and wisdom, and teacheth thee that which thou newest not. The grace of Allah toward thee hath been infinite. There is no good in much of their secret conferences. Save in him who enjoineth armsgiving and kindness and peacemaking among the people. Whoso doeth that, seeking the good pleasure of Allah, we shall bestow on him a vast reward. And whoso opposes the messenger after the guidance of Allah, hath been manifested unto him, and followeth other than the believer's way? We appoint for him that unto which he himself hath turned, and expose him unto hell, a hapless journey's end. Lo, Allah pardoneth not that partners should be ascribed unto him. He pardoneth all save that, to whom he will. Whoso ascribeeth partners unto Allah hath wondered far astray? They invoke in his stead only females. They pray to none else than Satan, a rebel, whom Allah cursed. And he said, Surely I will take of thy bondman an appointed portion, and surely I will lead them astray, and surely I will arouse desires in them, and surely I will command them, and they will cut the cattle's ears, and surely I will command them, and they will change Allah's creation.  He promises them, and stireth up desires in them, and Satan promises them only to be guile. For such their habitation will be hell, and they will find no refuge therefrom. But as for those who believe and do good works, we shall bring them into gardens underneath which rivers flow, wherein they will abide for ever. It is a promise from Allah in truth, and who can be more truthful than Allah in utterance. It will not be in accordance with your desires, nor the desires of the people of the Scripture. He who doeth wrong will have the recompense thereof, and will not find against Allah any protecting friend or helper. And whoso doeth good works, whether of male or female, and he or she is a believer, such will enter paradise, and they will not be wronged the dint in a date stone. Who is better in religion than he who surrendereth his purpose to Allah while doing good to men, and followeth the tradition of Abraham the upright? Allah himself chose Abraham for a friend. Unto Allah belongeth whatsoever is in the heavens, and whatsoever is in the earth. Allah ever surroundeth all things. They consult thee concerning women. Say, Allah giveth you decree concerning them, and the Scripture, which hath been recited unto you, giveth decree concerning female orphans, and those unto whom ye give not that which is ordained for them, though ye desire to marry them, and concerning the weak among children, and ye should deal justly with orphans. Whatever good ye do, lo Allah is ever aware of it. If a woman feareth ill-treatment from her husband, or desertion, it is no sin for them twain if they make terms of peace between themselves. Peace is better. But greed hath been made present in the minds of men. If ye do good and keep from evil, lo Allah is ever informed of what ye do. You will not be able to deal equally between your wives, however much ye wish to do. But turn not altogether away from one, leaving her in suspense. If ye do good and keep from evil, lo Allah is ever forgiving, merciful. But if they separate, Allah will compensate each out of his abundance. Allah is ever all-embracing, all-knowing. Unto Allah belongeth whatsoever is in the heavens, and whatsoever is in the earth. And we charge those who receive the scripture before you, and we charge you, that ye keep your duty toward Allah. And if ye disbelieve, lo unto Allah belongeth whatsoever is in the heavens, and whatsoever is in the earth. And Allah is ever absolute, owner of praise. Unto Allah belongeth whatsoever is in the heavens, and whatsoever is in the earth. And Allah is sufficient as defender. If he will, he can remove you, O people, and produce others in your stead. Allah is able to do that. Whoso desireth the reward of the world, let him know that with Allah is the reward of the world and the hereafter. Allah is ever hearer, seer. O ye who believe, be ye staunch in justice. Witnesses for Allah, even though it be against yourselves or your parents or your kindred, whether the case be of a rich man or a poor man, for Allah is nearer unto both than ye are. So follow not passions, lest ye lapse from truth, and if ye lapse or fall away, then lo Allah is ever informed of what ye do.   Lo those who believe, then disbelieve, and then again believe, then disbelieve, and then increase in disbelief. Allah will never pardon them, nor will he guide them unto away. Bear unto the hypocrites the tidings that for them there is a painful doom. Those who choose disbelievers for their friends instead of believers, do they look for power at their hands. Lo all power appertaineth to Allah. He hath already revealed unto you in the scripture, that when ye hear the revelations of Allah rejected and derided, ye sit not with them, who disbelieve and mock, until they engage in some other conversation. Lo in that case, if ye stayed, ye would be like unto them.  Those who wait upon occasion in regard to you, and if a victory cometh unto you from Allah, say, Are we not with you? And if the disbelievers meet with a success, say, Had we not the mastery of you, and did we not protect you from the believers? Allah will judge between you at the day of resurrection, and Allah will not give the disbelievers any way of success against the believers. Lo the hypocrites seek to beguile Allah, but it is he who beguileeth them. When they stand up to worship, they perform it languidly, and to be seen of men, and a mindful of Allah but little. Swaying between this and that, belonging neither to these, nor to those. He whom Allah causeth to go astray, thou O Muhammad, wilt not find a way for him. O ye who believe, choose not disbelievers for your friends in place of believers. Would ye give Allah a clear warrants against you? Lo the hypocrites will be in the lowest deep of the fire, and thou wilt find no helper for them. Save those who repent and demand and hold fast to Allah and make their religion pure for Allah only. Those are with the believers, and Allah will bestow on the believers an immense reward. What concern hath Allah for your punishments if he are thankful for his mercies and believe in him? Allah was ever responsive, aware. Allah loveeth not the utterance of harsh speech, save by one who hath been wronged. Allah is ever hearer, knower. If ye do good openly, or keep it secret, or forgive evil, lo Allah is ever forgiving, powerful. Lo those who disbelieve in Allah and his messengers, and seek to make some distinction between Allah and his messengers, and say we believe in some and disbelieve in others, and seek to choose a way in between, such are disbelievers in truth, and for disbelievers we prepare a shameful doom. But those who believe in Allah and his messengers, and make no distinction between any of them, unto them Allah will give their wages, and Allah was ever forgiving, merciful. The people of the scriptures ask of thee that thou shouldst cause an actual book to descend upon them from heaven. They asked a greater thing of Moses a foretime, for they said, show us Allah plainly. The storm of lightning seized them for their wickedness. Then, even after that, they chose the calf for worship, after clear proofs of Allah's sovereignty had come unto them. And we forgave them that, and we bestowed on Moses evident authority, and we caused the mount to tower above them at the taking of their covenant, and we bade them enter the gate prostrate, and we bode them transgress not the Sabbath, and we took from them a firm covenant. Then because of their breaking of their covenant, and their disbelieving in the revelations of Allah, and their slaying of the prophets wrongfully, and their saying, our hearts are hardened, nay but Allah set a seal upon them for their disbelief, so that they believe not, save a few. And because of their disbelief, and of their speaking against Mary a tremendous columny, and because of their saying we slew the Messiah, Jesus, Son of Mary, Allah's messenger, they slew him not, nor crucified him, but it appeared so unto them, and lo, those who disagree concerning it are in doubt thereof. They have no knowledge thereof, save pursuit of a conjecture. They slew him not for certain. But Allah took him up unto himself. Allah was ever mighty, wise. There is not one of the people of the scripture, but will believe in him before his death, and on the day of resurrection he will be a witness against them. Because of the wrongdoing of the Jews, we forbade them good things which were before made lawful unto them, and because of their much hindering from Allah's way, and of their taking usury when they were forbidden it, and of their devouring people's wealth by false pretenses, we have prepared for those of them who disbelieve a painful doom. But those of them who are in firm knowledge, and the believers, believe in that which is revealed unto thee, and that which was revealed before thee, especially the diligent in prayer, and those who pay the poor due, the believers in Allah and the last day. Upon these we shall bestow immense reward. Lo, we inspire thee as we inspired Noah and the prophets after him, as we inspired Abraham and Ishmael and Isaac and Jacob and the tribes and Jesus and Job and Jonah and Aaron and Solomon, and as we imparted unto David the Psalms, and messengers we have mentioned unto thee before, and messengers we have not mentioned unto thee, and Allah spake directly unto Moses. Messengers of good cheer and of warning, in order that mankind might have no argument against Allah after the messengers, Allah was ever mighty, wise. But Allah himself testifies concerning that which he hath revealed unto thee, in his knowledge hath he revealed it, and the angels also testify, and Allah is sufficient witness. Lo, those who disbelieve and hinder others from the way of Allah, they verily have wandered far astray. Lo, those who disbelieve and deal in wrong, Allah will never forgive them, neither will he guide them unto a road. Accept the road of hell, wherein they will abide forever, and that is ever easy for Allah. O mankind, the messenger hath come unto you with the truth from your Lord. Therefore believe, it is better for you. But if ye disbelieve, still low unto Allah, belongeth whatsoever is in the heavens and the earth. Allah is ever-knower, wise. O people of the Scripture, do not exaggerate in your religion, nor utter ought concerning Allah save the truth. The Messiah, Jesus, Son of Mary, was only a messenger of Allah, and his word which he conveyed unto Mary, and a spirit from him. So believe in Allah, and his messengers, and say not three, cease. It is better for you. Allah is only one Allah. Far is it removed from his transcendent majesty that he should have a son. He is all that is in the heavens and all that is in the earth, and Allah is sufficient as defender. The Messiah will never scorn to be a slave unto Allah, nor will the favoured angels, who so scorneth his service and is proud, all such will he assemble unto him. Then, as for those who believed and did good works, unto them will he pay their wages in full, adding unto them of his bounty. And as for those who were scornful and proud, them will he punish with a painful doom, and they will not find for them against Allah any protecting friend or helper. O mankind, now hath the proof from your Lord come unto you, and we have sent down unto you a clear light. As for those who believe in Allah, and hold fast unto him, them he will cause to enter into his mercy and grace, and will guide them unto him by a straight road. They ask thee for a pronouncement, say, Allah hath pronounced for you concerning distant kindred. If a man died childless, and he have a sister, hers is half the heritage, and he would have inherited from her had she died childless. And if there be two sisters, then theirs are two-thirds of the heritage, and if there be brethren, men and women, unto the male is the equivalent of the share of two females. Allah expoundeth unto you, so that ye err not. Allah is Noah of all things. End of the fourth Surah. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Sheldon Greaves. The Meaning of the Glorious Quran, translated by Muhammad Marmadouk Pictal. Surah 5, The Table Spread, Revealed at Medina. In the name of Allah the most beneficent, the most merciful. O ye who believe, fulfill your indentures. The beast of cattle is made lawful unto you for food, except that which is announced unto you herein. Game being unlawful when ye are on the pilgrimage. Lo, Allah ordaineth that which pleaseth him. O ye who believe, profane not Allah's monuments, nor the sacred month, nor the offerings, nor the garlands, nor those repairing to the sacred house, seeking the grace and pleasure of their Lord. But when ye have left the sacred territory, then go hunting, if ye will, and let not your hatred of a folk who once stopped your going to the inviolable place of worship seduce you to transgress. But help ye one another unto righteousness and pious duty. Help not one another unto sin and transgression, but keep your duty to Allah. Lo, Allah is severe in punishment. Forbidden unto you for food are carrion and blood and swine flesh, and that which hath been dedicated unto any other than Allah, and the strangled and the dead through beating, and the dead through falling from a height, and that which hath been killed by the goreng of horns, and the devoured of wild beasts, saving that which ye make lawful by the death-stroke, and that which hath been immolated unto idols, and forbidden it is that ye swear by the divining arrows. This is an abomination. This day are those who disbelieve in despair of ever harming your religion. So fear them not. Fear me. This day have I perfected your religion for you, and completed my favor unto you, and have chosen for you as religion al-Islam. Whoso is forced by hunger, not by will to sin, for him lo, Allah is forgiving, merciful. They will ask thee, O Muhammad, what is made lawful for them? Say, all good things are made lawful for you, and those beasts and birds of prey which ye have trained as hounds are trained, ye teach them that which Allah taught you. So eat of that which they catch for you, and mention Allah's name upon it, and observe your duty to Allah. Lo, Allah is swift to take account. This day are all good things made lawful for you. The food of those who have received the scripture is lawful for you, and your food is lawful for them.  When ye give them their marriage portions, and live with them in honor, not in fornication, nor taking them as secret concubines. Whoso denies the faith, his work is vain.  And if ye are unclean, purify yourselves. And if ye are sick or on a journey, or one of you cometh from the closet, or ye have had contact with women and ye find not water, then go to clean high ground, and rub your faces and your hands with some of it. Allah would not place a burden on you, but he would purify you, and would perfect his grace upon you, that ye may give thanks. Remember Allah's grace upon you, and his covenant by which he bound you when ye said, We hear and we obey. And keep your duty to Allah, lo, he knoweth what is in the breasts of men. O ye who believe, be steadfast witnesses for Allah in equity, and let not hatred of any people seduce you, that ye deal not justly. Deal justly, that is nearer to your duty. Observe your duty to Allah, lo, Allah is informed of what ye do. Allah hath promised those who believe and do good works, theirs will be forgiveness and immense reward.   And keep your duty to Allah, in Allah let believers put their trust. Allah made a covenant of old with the children of Israel, and we raised among them twelve chieftains, and Allah said, Lo, I am with you. If ye establish worship and pay the poor due, and believe in my messengers and support them, and lend unto Allah a kindly loan, surely I shall remit your sins, and surely I shall bring you into gardens underneath which rivers flow. Whoso among you disbeliveth after this will go astray from a plain road. And because of their breaking their covenant, we have cursed them and made hard their hearts. They change words from their context, and forget a part of that whereof they were admonished. Thou wilt not cease to discover treachery from all save a few of them, but bear with them and pardon them. Lo, Allah loveth the kindly. And with those who say, Lo, we are Christians. We made a covenant, but they forgot a part of that whereof they were admonished. Therefore we have stirred up enmity and hatred among them till the day of resurrection, when Allah will inform them of their handy work. O people of the Scripture, now hath our messenger come unto you, expounding unto you much of that which ye used to hide in the Scripture, and forgiving much. Now hath come unto you light from Allah and plain Scripture. Whereby Allah guideth him who seeketh his good pleasure unto paths of peace. He guideth them out of darkness unto light by his decree, and guideth them unto a straight path.  Allah's is the sovereignty of the heavens and the earth, and all that is between them. He createth what he will, and Allah is able to do all things. The Jews and Christians say, We are sons of Allah and his loved ones. Say, Why then doth he chastise you for your sins? Yea, ye are but mortals of his creating. He forgiveth whom he will, and chastiseth whom he will. Allah's is the sovereignty of the heavens and the earth, and all that is between them, and unto him is the journeying. O people of the Scripture, Now hath our messenger come unto you to make things plain unto you after an interval of cessation of the messengers. Lest ye should say, There came not among us a messenger of cheer, nor any warner. Now hath a messenger of cheer and a warner come unto you. Allah is able to do all things.  O my people, go into the land which Allah hath ordained for you. Turn not in flight, for surely ye turn back as losers. They said, O Moses, lo, a giant people dwell therein, and lo, we go not in till they go forth from thence. When they go forth from thence, then we will enter, not till then. Then spake out two of those who feared their Lord, men unto whom Allah had been gracious. Enter in upon them by the gate, for if ye enter by it, lo ye will be victorious. So put your trust in Allah if ye are indeed believers. They said, O Moses, we will never enter the land while they are in it. So go thou, and thy Lord, and fight, we will sit here. He said, My Lord, I have control of none but myself and my brother, so distinguish between us and the wrongdoing folk. Their Lord said, For this the land will surely be forbidden them for forty years, that they will wander in the earth bewildered. So grieve not over the wrongdoing folk. But recite unto them with truth the tale of the two sons of Adam, how they offered each a sacrifice, and it was accepted from the one of them, and it was not accepted from the other. The one said, I will surely kill thee. The other answered, Allah accepteth only from those who wore it off.  Lo, I fear Allah, the Lord of the worlds. Lo, I would rather thou shouldst bear the punishment of the sin against me and thine own sin, and become one of the owners of the fire. That is the reward of evil doers. But the other's mind imposed on him the killing of his brother, so he slew him and became one of the losers. Then Allah sent a raven scratching up the ground to show him how to hide his brother's naked corpse. He said, Woe unto me! Am I not able to be as this raven and so hide my brother's naked corpse? And he became repentant. For that cause we decreed for the children of Israel, that whosoever killeth a human being for other than manslaughter or corruption in the earth, it shall be as if he had killed all mankind. And whoso saveth the life of one, it shall be as if he had saved the life of all mankind. Our messengers came unto them of old with clear proofs of our own. But afterwards, lo, many of them became prodigals in the earth. The only reward of those who make war upon Allah and his messenger, and strive after corruption in the land, will be that they will be killed or crucified, or have their hands and feet on alternate sides cut off, or will be expelled out of the land. Such will be their degradation of the earth. And in the hereafter theirs will be an awful doom. Save those who repent before ye overpower them. For know that Allah is forgiving, merciful. O ye who believe, be mindful of your duty to Allah and seek the way of approach unto him, and strive in his way in order that ye may succeed. As for those who are in need of Allah, strive in his way in order that ye may succeed. As for those who disbelieve, lo, if all that is in the earth were theirs, and as much again their width to ransom them from the doom on the day of resurrection, it would not be accepted from them. There's will be a painful doom. They will wish to come forth from the fire, but they will not come forth from it. There's will be a lasting doom. As for the thief, both male and female, cut off their hands. It is the reward of their own deeds, an exemplary punishment from Allah. Allah is mighty, wise. But whoso repenteth after his wrongdoing and amendeth, lo, Allah will relent towards him. Lo, Allah is forgiving, merciful. Knowest thou not that unto Allah belongeth the sovereignty of the heavens and the earth? He punisheth whom he will, and forgiveth whom he will. Allah is able to do all things. O messenger, let not them grieve thee who vie one with another in the race to disbelief, of such as say with their mouths, we believe, but their hearts believe not, and of the Jews, listeners for the sake of falsehood, listeners on behalf of other folk who come not unto thee, changing the words from their context and saying, if this be given unto you, receive it. But if this be not given unto you, then beware, he whom Allah doeth unto sin, thou by thine efforts wilt avail him not against Allah. Those are they for whom the will of Allah is that he cleanse not their hearts. Theirs in the world will be ignominy, and in the hereafter an awful doom. Listeners for the sake of falsehood, greedy for illicit gain, if then they have recourse unto thee, Muhammad, judge between them or disclaim jurisdiction, for if thou disclaimest jurisdiction, then they cannot harm thee at all. But if thou judgeest, judge between them with equity, low, Allah loveth the equitable. How come they unto thee for judgment when they have the Torah, wherein Allah hath delivered judgment for them? Yet even after that they turn away. Such folk are not believers. Low, we did reveal the Torah, wherein is guidance and a light by which the prophets who surrendered unto Allah judged the Jews, and the rabbis and the priests judged by such of Allah's scripture as they were bidden to observe. And there unto were they witnesses, so fear not mankind, but fear me, and my revelations for little gain. Whoso, judges, not by that which Allah hath revealed, such are disbelievers. And we prescribe for them therein, the life for the life, and the eye for the eye, and the nose for the nose, and the ear for the ear, and the tooth for the tooth, and for wounds retaliation. But whoso foregoeth it in the way of charity, it shall be expiation for him. Whoso, judges, not by that which Allah hath revealed, such are wrongdoers.  Let the people of the gospel judge by that which Allah hath revealed therein. Whoso, judges, not by that which Allah hath revealed, such are evil livers. And unto thee have we revealed the scripture with the truth, confirming whatever scripture was before it, and a watcher over it. So judge between them by that which Allah hath revealed, and follow not their desires away from the truth which hath come unto thee. For each we have appointed a divine law, and a traced out way. Had Allah willed, he could have made you one community. But that he may try you.  So vie one with another in good works, unto Allah ye will all return. And he will then inform you of that wherein ye differ. So judge between them by that which Allah hath revealed, and follow not their desires, but beware of them lest they seduce thee from some part of that which Allah hath revealed unto thee. And if they turn away, then know that Allah's will is to smite them for some sin of theirs. Lo, many of mankind are evil livers. Is it a judgment of the time of pagan ignorance that they are seeking? Who is better than Allah for judgment to a people who have certainty in their belief? O ye who believe, take not the Jews and the Christians for friends. They are friends one to another. He among you who taketh them for friends is one of them. Lo, Allah guideth not wrongdoing folk. And thou seest those in whose heart is a disease raced towards them, saying, We fear lest a change in fortune befall us. And it may happen that Allah will vouchsafe unto thee the victory, or commandment from his presence. Then will they repent them of their secret thoughts. Then will the believers say unto the people of the Scripture, Are these they who swore by Allah their most binding oaths that they were surely with you? Their works have failed, and they have become the losers.  Such is the grace of Allah which he giveeth unto whom he will. Allah is all embracing, all knowing.  And whoso taketh Allah and his messenger, and those who believe, for guardian will know that, lo, the party of Allah, they are victorious. O ye who believe, choose not for guardians such of those who received the Scripture before you, and of the disbelievers, as make a jest and sport of your religion. But keep your duty to Allah if ye are true believers. And when ye call to prayer, they take it for a jest and sport. That is because they are a folk who understand not. Say, O people of the Scripture, do ye blame us for ought else than that we believe in Allah, and that which is revealed unto us, and that which was revealed aforetime, and because most of you are evil livers? Shall I tell thee of a worse case than theirs for retribution with Allah?  Such are in worse plight and further stray from the plain road. When they come unto you Muslims, they say, We believe, but they came in unbelief, and they went out in the same, and Allah knoweth best what they were hiding. And thou seest many of them vying one with another in sin and transgression, and their devouring of illicit gain. Verily evil is what they do. Why do not the rabbis and the priests forbid their evil speaking and their devouring of illicit gain? Verily evil is their handiwork. The Jews say, Allah's hand is fettered, their hands are fettered, and they are accursed for saying so. Nay, but both his hands are spread out wide in bounty. He bestoweth as he will. That which hath been revealed unto thee from thy Lord is certain to increase the contumacy and disbelief of many of them, and we have cast among them enmity and hatred till the day of resurrection. As often as they light a fire for war, Allah extinguishes it. Their effort is for corruption in the land, and Allah loveth not corrupters. If only the people of the Scripture would believe and ward off evil, surely we would remit their sins from them, and surely we should bring them into gardens of delight. If they had observed the Torah and the Gospel, and that which was revealed unto them from their Lord, they would surely have been nourished from above them and from beneath their feet. Among them there are people who are moderate, but many of them are of evil conduct. O messenger, make known that which hath been revealed unto thee from thy Lord, for if thou do it not, thou wilt not have conveyed his message. Allah will protect thee from mankind, lo, Allah guideeth not the disbelieving folk. Say, O people of the Scripture, ye have not of guidance till ye observe the Torah and the Gospel, and that which was revealed unto you from your Lord. That which is revealed unto thee, Muhammad, from thy Lord is certain to increase the contumacy and disbelief of many of them, but grieve not for the disbelieving folk. Lo, those who believe and those who are Jews and Sabians and Christians, and whosoever believeth in Allah and the last day, and doeth right, there shall no fear come upon them, neither shall they grieve. We made a covenant of old with the children of Israel, and we sent unto them messengers. As often as a messenger came unto them with that which their souls desired not, they became rebellious. Some of them they denied, and some they slew. They thought no harm would come of it, so they were willfully blind and deaf. And afterward Allah turned in mercy toward them. Now, even after that, are many of them willfully blind and deaf. Allah is seer of what they do. They surely disbelieve who say, Lo, Allah is the Messiah, son of Mary. The Messiah himself said, O children of Israel, worship Allah, my Lord and your Lord. Lo, whoso ascribe with partners unto Allah, for him Allah hath forbidden paradise. His abode is the fire. For evildoers, there will be no helpers. They surely disbelieve who say, Lo, Allah is the third of three. When there is no God save one Allah, if they desist not from so saying, a painful doom will fall on those of them who disbelieve. Will they not rather turn unto Allah and seek forgiveness of him? For Allah is forgiving, merciful. The Messiah son of Mary was no other than a messenger, messengers the like of whom had passed away before him. And his mother was a saintly woman. And they both used to eat earthly food, see how we make the revelations clear for them, and see how they are turned to Allah. Say, Serve ye in place of Allah that which possesseth for you neither hurt nor use? Allah it is, who is the hearer, the knower. Say, O people of the scripture, stress not in your religion other than the truth, and follow not the vain desires of folk who aired of old and led many astray and aired from a plain road. Those of the children of Israel who went astray were cursed by the tongue of David and of Jesus son of Mary. That is because they rebelled and used to transgress. They restrained not one another from the wickedness they did. Verily evil was that they used to do. Thou seest many of them making friends with those who disbelieve. Surely ill for them is that which they themselves send on before them, that Allah will be wrath with them, and in the doom they will abide. If they believed in Allah and the Prophet, and that which is revealed unto him, they would not choose them for their friends, but many of them are of evil conduct. Thou wilt find the most vehement of mankind in hostility to those who believe to be the Jews and the idolaters. And Thou wilt find the nearest of them in affection to those who believe to be those who say, Lo, we are Christians. That is because there are among them priests and monks, and because they are not proud. When they listen to that which hath been revealed unto the messengers, Thou seest their eyes overflow with tears because of their recognition of the truth. They say, Our Lord, we believe. Inscribe us as among the witnesses. How should we not believe in Allah and that which hath come unto us of the truth? And how should we not hope that our Lord will bring us in along with righteous folk?  That is the reward of the good. But those who disbelieve and deny our revelations, they are owners of hellfire. Oh ye who believe, forbid not the good things which Allah hath made lawful for you, and transgress not, lo, Allah loveth not transgressors. Eat of that which Allah hath bestowed on you as food lawful and good, and keep your duty to Allah in whom ye are believers. Allah will not take you to task for that which is unintentional in your oaths. But He will take you to task for the oaths which ye swear in earnest. The expiation thereof is the feeding of ten of the needy, with the average of that wherewith ye feed your own folk, or the clothing of them, or the liberation of a slave, and for him who findeth not the wherewithal to do so. Then a three days fast. This is the expiation of your oaths when ye have sworn, and keep your oaths. Thus Allah expoundeth unto you his revelations, in order that ye may give thanks. Oh ye who believe, strong drink and games of chance and idols, and divining arrows, are only an infamy of Satan's handiwork. Leave it aside, in order that ye may succeed. Satan seeketh only to cast among you enmity and hatred by means of strong drink and games of chance, and to turn you from remembrance of Allah and from his worship. Will ye then have done? Obey Allah, and obey the messenger, and beware. But if ye turn away, then know that the duty of our messenger is only plain conveyance of the message. There shall be no sin imputed unto those who believe and do good works, for what they may have eaten in the past. So be mindful of your duty to Allah, and believe and do good works. And again, be mindful of your duty, and believe, and once again, be mindful of your duty, and do right. Allah loveth the good.   Whoso of you killeth it of set purpose, he shall pay its forfeit in the equivalent of that which he hath killed of domestic animals, the judge be two men among you known for justice, the forfeit to be brought as an offering to the Kaaba, or for expiation he shall feed poor persons, or the equivalent thereof in fasting, that he may taste the evil consequences of his deed. Allah forgiveth whatsoever of this kind may have happened in the past, but whoso relapseth, Allah will take retribution from him. Allah is mighty, able to requite the wrong.  Be mindful of your duty to Allah, unto whom you will be gathered. Allah hath appointed the Kaaba, the sacred house, a standard for mankind, and the sacred month, and the offerings and the garlands, that is so that ye may know that Allah knoweth whatsoever is in the heavens and whatsoever is in the earth, and that Allah is knower of all things. Know that Allah is severe in punishment, but that Allah also is forgiving, merciful. The duty of the messenger is only to convey the message. Allah knoweth what ye proclaim and what ye hide. Say, the evil and the good are not alike, even though the plenty of the evil attract thee. So be mindful of your duty to Allah, O men of understanding, that ye may succeed. O ye who believe, ask not of things which, if they were made unto you, would trouble you, but if ye ask of them when the Quran is being revealed, they will be made known unto you. Allah pardoneth this, for Allah is forgiving, Clement. A folk before you asked for such disclosures, and then disbelieved therein. Allah hath not appointed anything in the nature of the Bahira, or the Sa'ibah, or the Wasila, or Ahami. But those who disbelieve invent Allah against Allah. Most of them have no sense. And when it is said unto them, come unto that which Allah hath revealed, and unto the messenger, they say, enough for us is that wherein we found our fathers. What, even though their fathers had no knowledge whatsoever, and no guidance? O ye who believe, ye have charge of your own souls, he who ereth cannot injure you if ye are rightly guided. Unto Allah ye will all return, and then he will inform you of what ye use to do. O ye who believe, let there be witnesses between you, when death draweth nigh unto one of you, at the time of bequest, two witnesses, just men from among you, or two others from another tribe, in case ye are campaigning in the land, and the calamity of death befall you. Ye shall impanel them both after the prayer, and, if ye doubt, they shall be made to swear by Allah, saying, We will not take a bribe, even though it were on behalf of a near kinsman, nor will we hide the testimony of Allah, for then indeed we should be of the sinful. But then, if it is afterwards ascertained that both of them merit the suspicion of sin, let two others take their place of those nearly concerned, and let them swear by Allah, saying, Verily our testimony is truer than their testimony, and we have not transgressed the bounds of duty. For them indeed we should be of the evildoers. Thus it is more likely that they will bear true witness or fear that after their oaths, the oaths of others will be taken. So be mindful of your duty to Allah and harken. Allah guideeth not the forward folk. In the day when Allah gathereth together the messengers and sayeth, What was your response from mankind? They say, We have no knowledge. Lo, thou only, thou art the knower of things hidden. When Allah sayeth, O Jesus, Son of Mary, Remember my favor unto thee and unto thy mother, How I strengthened thee with the Holy Spirit, So that thou spakest unto mankind in the cradle as in maturity, And how I taught thee the Scripture and Wisdom and the Torah and the Gospel, And how thou didst shape of clay as it were, The likeness of a bird by my permission, Thou didst blow upon it, and it was a bird by my permission, And thou didst heal him who was born blind, And the leper by my permission, And how thou didst raise the dead by my permission, And how I restrained the children of Israel from harming thee, When thou camest unto them with clear proofs, And those of them who disbelieved exclaimed, This is not else than mere magic. And when I inspired the disciples saying, Believe in me and in my messenger, they said, We believe. Bear witness that we have surrendered unto thee. We are Muslims. When the disciples said, O Jesus, Son of Mary, Is thy Lord able to send down for us a table spread with food from heaven, He said, Observe your duty to Allah, if ye are true believers. They said, We wish to eat thereof, That we may satisfy our hearts, And know that thou hast spoken truth to us, And that thereof we may be witnesses. Jesus, Son of Mary, said, O Allah, Lord of us, Send down for us a table spread with food from heaven, That it may be a feast for us, for the first of us, And for the last of us, and a sign from thee. Give us sustenance, for thou art the best of sustainers.  And when Allah said, O Jesus, Son of Mary, Didst thou say unto mankind, Take me and my mother for two gods beside Allah, He saith, Be glorified. It was not mine to utter to that which I had no right. If I used to say it, then thou newest it. Thou knowest what is in my mind, And I know not what is in thy mind. Low, thou, only thou, Art the knower of things hidden? I spake unto them only that which thou commandedst me, Saying, Worship Allah, my Lord and your Lord. I was a witness of them while I dwelt among them, And when thou tookest me, Thou wast the watcher over them. Thou art witness over all things. If thou punish them, Low, they are thy slaves. And if thou forgive them, Low, they are thy slaves. Low, thou, only thou, art the mighty, the wise. Allah saith, This is a day in which their truthfulness profiteth the truthful. For theirs are gardens underneath which rivers flow, wherein they are secure forever. Allah taking pleasure in them, and they in him. That is the great triumph. Unto Allah belongeth the sovereignty of the heavens and the earth, and whatsoever is therein. And he is able to do all things. End of Sura 5