فَبَعَثَ ٱللَّهُ غُرَابٗا يَبۡحَثُ فِي ٱلۡأَرۡضِ لِيُرِيَهُۥ كَيۡفَ يُوَٰرِي سَوۡءَةَ أَخِيهِۚ قَالَ يَٰوَيۡلَتَىٰٓ أَعَجَزۡتُ أَنۡ أَكُونَ مِثۡلَ هَٰذَا ٱلۡغُرَابِ فَأُوَٰرِيَ سَوۡءَةَ أَخِيۖ فَأَصۡبَحَ مِنَ ٱلنَّـٰدِمِينَ ٣١
FabaAAatha Allahu ghuraban yabhathu fee alardi liyuriyahu kayfa yuwaree sawata akheehi qala ya waylata aAAajaztu an akoona mithla hatha alghurabi faowariya sawata akhee faasbaha mina alnnadimeena
Then Allah sent a crow searching in the ground to show him how to hide the disgrace of his brother. He said, "O woe to me! Have I failed to be like this crow and hide the body of my brother?" And he became of the regretful
مِنۡ أَجۡلِ ذَٰلِكَ كَتَبۡنَا عَلَىٰ بَنِيٓ إِسۡرَـٰٓءِيلَ أَنَّهُۥ مَن قَتَلَ نَفۡسَۢا بِغَيۡرِ نَفۡسٍ أَوۡ فَسَادٖ فِي ٱلۡأَرۡضِ فَكَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعٗا وَمَنۡ أَحۡيَاهَا فَكَأَنَّمَآ أَحۡيَا ٱلنَّاسَ جَمِيعٗاۚ وَلَقَدۡ جَآءَتۡهُمۡ رُسُلُنَا بِٱلۡبَيِّنَٰتِ ثُمَّ إِنَّ كَثِيرٗا مِّنۡهُم بَعۡدَ ذَٰلِكَ فِي ٱلۡأَرۡضِ لَمُسۡرِفُونَ ٣٢
Min ajli thalika katabna AAala banee israeela annahu man qatala nafsan bighayri nafsin aw fasadin fee alardi fakaannama qatala alnnasa jameeAAan waman ahyaha fakaannama ahya alnnasa jameeAAan walaqad jaa thum rusuluna bialbayyinati thumma inna katheeran minhum baAAda thalika fee alardi lamusrifoona
Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land - it is as if he had slain mankind entirely. And whoever saves one - it is as if he had saved mankind entirely. And our messengers had certainly come to them with clear proofs. Then indeed many of them, [even] after that, throughout the land, were transgressors
إِنَّمَا جَزَـٰٓؤُاْ ٱلَّذِينَ يُحَارِبُونَ ٱللَّهَ وَرَسُولَهُۥ وَيَسۡعَوۡنَ فِي ٱلۡأَرۡضِ فَسَادًا أَن يُقَتَّلُوٓاْ أَوۡ يُصَلَّبُوٓاْ أَوۡ تُقَطَّعَ أَيۡدِيهِمۡ وَأَرۡجُلُهُم مِّنۡ خِلَٰفٍ أَوۡ يُنفَوۡاْ مِنَ ٱلۡأَرۡضِۚ ذَٰلِكَ لَهُمۡ خِزۡيٞ فِي ٱلدُّنۡيَاۖ وَلَهُمۡ فِي ٱلۡأٓخِرَةِ عَذَابٌ عَظِيمٌ ٣٣
Innama jazao allatheena yuhariboona Allaha warasoolahu wayasAAawna fee alardi fasadan an yuqattaloo aw yusallaboo aw tuqattaAAa aydeehim waarjuluhum min khilafin aw yunfaw mina alardi thalika lahum khizyun fee alddunya walahum fee alakhirati AAathabun AAatheemun
Indeed, the penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace in this world; and for them in the Hereafter is a great punishment
إِلَّا ٱلَّذِينَ تَابُواْ مِن قَبۡلِ أَن تَقۡدِرُواْ عَلَيۡهِمۡۖ فَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ غَفُورٞ رَّحِيمٞ ٣٤
Illa allatheena taboo min qabli an taqdiroo AAalayhim faiAAlamoo anna Allaha ghafoorun raheemun
Except for those who return [repenting] before you apprehend them. And know that Allah is Forgiving and Merciful
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْ ٱللَّهَ وَٱبۡتَغُوٓاْ إِلَيۡهِ ٱلۡوَسِيلَةَ وَجَٰهِدُواْ فِي سَبِيلِهِۦ لَعَلَّكُمۡ تُفۡلِحُونَ ٣٥
Ya ayyuha allatheena amanoo ittaqoo Allaha waibtaghoo ilayhi alwaseelata wajahidoo fee sabeelihi laAAallakum tuflihoona
O you who have believed, fear Allah and seek the means [of nearness] to Him and strive in His cause that you may succeed
إِنَّ ٱلَّذِينَ كَفَرُواْ لَوۡ أَنَّ لَهُم مَّا فِي ٱلۡأَرۡضِ جَمِيعٗا وَمِثۡلَهُۥ مَعَهُۥ لِيَفۡتَدُواْ بِهِۦ مِنۡ عَذَابِ يَوۡمِ ٱلۡقِيَٰمَةِ مَا تُقُبِّلَ مِنۡهُمۡۖ وَلَهُمۡ عَذَابٌ أَلِيمٞ ٣٦
Inna allatheena kafaroo law anna lahum ma fee alardi jameeAAan wamithlahu maAAahu liyaftadoo bihi min AAathabi yawmi alqiyamati ma tuqubbila minhum walahum AAathabun aleemun
Indeed, those who disbelieve - if they should have all that is in the earth and the like of it with it by which to ransom themselves from the punishment of the Day of Resurrection, it will not be accepted from them, and for them is a painful punishment
يُرِيدُونَ أَن يَخۡرُجُواْ مِنَ ٱلنَّارِ وَمَا هُم بِخَٰرِجِينَ مِنۡهَاۖ وَلَهُمۡ عَذَابٞ مُّقِيمٞ ٣٧
Yureedoona an yakhrujoo mina alnnari wama hum bikharijeena minha walahum AAathabun muqeemun
They will wish to get out of the Fire, but never are they to emerge therefrom, and for them is an enduring punishment
وَٱلسَّارِقُ وَٱلسَّارِقَةُ فَٱقۡطَعُوٓاْ أَيۡدِيَهُمَا جَزَآءَۢ بِمَا كَسَبَا نَكَٰلٗا مِّنَ ٱللَّهِۗ وَٱللَّهُ عَزِيزٌ حَكِيمٞ ٣٨
Waalssariqu waalssariqatu faiqtaAAoo aydiyahuma jazaan bima kasaba nakalan mina Allahi waAllahu AAazeezun hakeemun
[As for] the thief, the male and the female, amputate their hands in recompense for what they committed as a deterrent [punishment] from Allah. And Allah is Exalted in Might and Wise
فَمَن تَابَ مِنۢ بَعۡدِ ظُلۡمِهِۦ وَأَصۡلَحَ فَإِنَّ ٱللَّهَ يَتُوبُ عَلَيۡهِۚ إِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٌ ٣٩
Faman taba min baAAdi thulmihi waaslaha fainna Allaha yatoobu AAalayhi inna Allaha ghafoorun raheemun
But whoever repents after his wrongdoing and reforms, indeed, Allah will turn to him in forgiveness. Indeed, Allah is Forgiving and Merciful
أَلَمۡ تَعۡلَمۡ أَنَّ ٱللَّهَ لَهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ يُعَذِّبُ مَن يَشَآءُ وَيَغۡفِرُ لِمَن يَشَآءُۗ وَٱللَّهُ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ ٤٠
Alam taAAlam anna Allaha lahu mulku alssamawati waalardi yuAAaththibu man yashao wayaghfiru liman yashao waAllahu AAala kulli shayin qadeerun
Do you not know that to Allah belongs the dominion of the heavens and the earth? He punishes whom He wills and forgives whom He wills, and Allah is over all things competent
۞يَـٰٓأَيُّهَا ٱلرَّسُولُ لَا يَحۡزُنكَ ٱلَّذِينَ يُسَٰرِعُونَ فِي ٱلۡكُفۡرِ مِنَ ٱلَّذِينَ قَالُوٓاْ ءَامَنَّا بِأَفۡوَٰهِهِمۡ وَلَمۡ تُؤۡمِن قُلُوبُهُمۡۛ وَمِنَ ٱلَّذِينَ هَادُواْۛ سَمَّـٰعُونَ لِلۡكَذِبِ سَمَّـٰعُونَ لِقَوۡمٍ ءَاخَرِينَ لَمۡ يَأۡتُوكَۖ يُحَرِّفُونَ ٱلۡكَلِمَ مِنۢ بَعۡدِ مَوَاضِعِهِۦۖ يَقُولُونَ إِنۡ أُوتِيتُمۡ هَٰذَا فَخُذُوهُ وَإِن لَّمۡ تُؤۡتَوۡهُ فَٱحۡذَرُواْۚ وَمَن يُرِدِ ٱللَّهُ فِتۡنَتَهُۥ فَلَن تَمۡلِكَ لَهُۥ مِنَ ٱللَّهِ شَيۡـًٔاۚ أُوْلَـٰٓئِكَ ٱلَّذِينَ لَمۡ يُرِدِ ٱللَّهُ أَن يُطَهِّرَ قُلُوبَهُمۡۚ لَهُمۡ فِي ٱلدُّنۡيَا خِزۡيٞۖ وَلَهُمۡ فِي ٱلۡأٓخِرَةِ عَذَابٌ عَظِيمٞ ٤١
Ya ayyuha alrrasoolu la yahzunka allatheena yusariAAoona fee alkufri mina allatheena qaloo amanna biafwahihim walam tumin quloobuhum wamina allatheena hadoo sammaAAoona lilkathibi sammaAAoona liqawmin akhareena lam yatooka yuharrifoona alkalima min baAAdi mawadiAAihi yaqooloona in ooteetum hatha fakhuthoohu wain lam tutawhu faihtharoo waman yuridi Allahu fitnatahu falan tamlika lahu mina Allahi shayan olaika allatheena lam yuridi Allahu an yutahhira quloobahum lahum fee alddunya khizyun walahum fee alakhirati AAathabun AAatheemun
O Messenger, let them not grieve you who hasten into disbelief of those who say, "We believe" with their mouths, but their hearts believe not, and from among the Jews. [They are] avid listeners to falsehood, listening to another people who have not come to you. They distort words beyond their [proper] usages, saying "If you are given this, take it; but if you are not given it, then beware." But he for whom Allah intends fitnah - never will you possess [power to do] for him a thing against Allah. Those are the ones for whom Allah does not intend to purify their hearts. For them in this world is disgrace, and for them in the Hereafter is a great punishment
سَمَّـٰعُونَ لِلۡكَذِبِ أَكَّـٰلُونَ لِلسُّحۡتِۚ فَإِن جَآءُوكَ فَٱحۡكُم بَيۡنَهُمۡ أَوۡ أَعۡرِضۡ عَنۡهُمۡۖ وَإِن تُعۡرِضۡ عَنۡهُمۡ فَلَن يَضُرُّوكَ شَيۡـٔٗاۖ وَإِنۡ حَكَمۡتَ فَٱحۡكُم بَيۡنَهُم بِٱلۡقِسۡطِۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ ٤٢
SammaAAoona lilkathibi akkaloona lilssuhti fain jaooka faohkum baynahum aw aAArid AAanhum wain tuAArid AAanhum falan yadurrooka shayan wain hakamta faohkum baynahum bialqisti inna Allaha yuhibbu almuqsiteena
[They are] avid listeners to falsehood, devourers of [what is] unlawful. So if they come to you, [O Muhammad], judge between them or turn away from them. And if you turn away from them - never will they harm you at all. And if you judge, judge between them with justice. Indeed, Allah loves those who act justly
وَكَيۡفَ يُحَكِّمُونَكَ وَعِندَهُمُ ٱلتَّوۡرَىٰةُ فِيهَا حُكۡمُ ٱللَّهِ ثُمَّ يَتَوَلَّوۡنَ مِنۢ بَعۡدِ ذَٰلِكَۚ وَمَآ أُوْلَـٰٓئِكَ بِٱلۡمُؤۡمِنِينَ ٤٣
Wakayfa yuhakkimoonaka waAAindahumu alttawratu feeha hukmu Allahi thumma yatawallawna min baAAdi thalika wama olaika bialmumineena
But how is it that they come to you for judgement while they have the Torah, in which is the judgement of Allah? Then they turn away, [even] after that; but those are not [in fact] believers
إِنَّآ أَنزَلۡنَا ٱلتَّوۡرَىٰةَ فِيهَا هُدٗى وَنُورٞۚ يَحۡكُمُ بِهَا ٱلنَّبِيُّونَ ٱلَّذِينَ أَسۡلَمُواْ لِلَّذِينَ هَادُواْ وَٱلرَّبَّـٰنِيُّونَ وَٱلۡأَحۡبَارُ بِمَا ٱسۡتُحۡفِظُواْ مِن كِتَٰبِ ٱللَّهِ وَكَانُواْ عَلَيۡهِ شُهَدَآءَۚ فَلَا تَخۡشَوُاْ ٱلنَّاسَ وَٱخۡشَوۡنِ وَلَا تَشۡتَرُواْ بِـَٔايَٰتِي ثَمَنٗا قَلِيلٗاۚ وَمَن لَّمۡ يَحۡكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُوْلَـٰٓئِكَ هُمُ ٱلۡكَٰفِرُونَ ٤٤
Inna anzalna alttawrata feeha hudan wanoorun yahkumu biha alnnabiyyoona allatheena aslamoo lillatheena hadoo waalrrabbaniyyoona waalahbaru bima istuhfithoo min kitabi Allahi wakanoo AAalayhi shuhadaa fala takhshawoo alnnasa waikhshawni wala tashtaroo biayatee thamanan qaleelan waman lam yahkum bima anzala Allahu faolaika humu alkafiroona
Indeed, We sent down the Torah, in which was guidance and light. The prophets who submitted [to Allah] judged by it for the Jews, as did the rabbis and scholars by that with which they were entrusted of the Scripture of Allah, and they were witnesses thereto. So do not fear the people but fear Me, and do not exchange My verses for a small price. And whoever does not judge by what Allah has revealed - then it is those who are the disbelievers
وَكَتَبۡنَا عَلَيۡهِمۡ فِيهَآ أَنَّ ٱلنَّفۡسَ بِٱلنَّفۡسِ وَٱلۡعَيۡنَ بِٱلۡعَيۡنِ وَٱلۡأَنفَ بِٱلۡأَنفِ وَٱلۡأُذُنَ بِٱلۡأُذُنِ وَٱلسِّنَّ بِٱلسِّنِّ وَٱلۡجُرُوحَ قِصَاصٞۚ فَمَن تَصَدَّقَ بِهِۦ فَهُوَ كَفَّارَةٞ لَّهُۥۚ وَمَن لَّمۡ يَحۡكُم بِمَآ أَنزَلَ ٱللَّهُ فَأُوْلَـٰٓئِكَ هُمُ ٱلظَّـٰلِمُونَ ٤٥
Wakatabna AAalayhim feeha anna alnnafsa bialnnafsi waalAAayna bialAAayni waalanfa bialanfi waalothuna bialothuni waalssinna bialssinni waaljurooha qisasun faman tasaddaqa bihi fahuwa kaffaratun lahu waman lam yahkum bima anzala Allahu faolaika humu alththalimoona
And We ordained for them therein a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and for wounds is legal retribution. But whoever gives [up his right as] charity, it is an expiation for him. And whoever does not judge by what Allah has revealed - then it is those who are the wrongdoers
Why it was revealed
Verse 32 was revealed in response to the story of the two sons of Adam, establishing the fundamental principle of the sanctity of life and the value of saving a life, which was then decreed upon the Children of Israel. Verses 33-34 were revealed concerning a group of people from the tribe of 'Ukl and 'Uraynah who came to Medina, were hosted by the Prophet (ﷺ), and after converting to Islam, they apostatized, killed the herdsman, and stole the camels.
The verse established the punishment of executing or crucifying them, cutting off their hands and feet from opposite sides, or exiling them. Verses 41-45 were revealed concerning the Jews of Medina, who would come to the Prophet (ﷺ) for judgment despite having the Torah with them, and who would distort its rulings. The verses also address the hypocrites who claim belief while secretly working against the Prophet (ﷺ).
Historical context
The story of the 'Ukl and 'Uraynah tribe is a specific incident that led to the revelation of the hirabah verses. These people had converted to Islam but then apostatized, killed the Prophet's (ﷺ) herdsman, and stole the camels. The punishment of amputation and crucifixion was implemented, establishing a precedent for crimes against the community. The verses on the Jews and the Torah reflect the ongoing legal and theological debates with the Jewish tribes in Medina, who would come to the Prophet (ﷺ) for judgment despite having their own scriptures.
The qisas verses (v. 45) reflect the legal traditions of the Torah, which the Quran affirms as a divinely revealed law, while also noting the option of forgiveness as a form of charity.
Themes of the passage
The passage opens with the conclusion of the story of Adam's two sons: Allah sends a crow to teach Cain how to bury his brother, and Cain becomes remorseful. This leads to a universal decree: killing an innocent person is like killing all of humanity, and saving one life is like saving all of humanity. The verses then establish the punishment for those who wage war against Allah and His Messenger: execution, crucifixion, amputation of hands and feet from opposite sides, or exile, with the exception of those who repent before being apprehended.
The command to fear Allah, seek the means of nearness to Him, and strive in His cause follows. The fate of the disbelievers is described: they will not be able to ransom themselves from punishment, and they will long to leave the Fire but will not be able to. The punishment for theft is then established: amputation of the hand, with repentance and reform opening the door to forgiveness. The passage then addresses the Prophet (ﷺ) regarding those who hasten into disbelief—the hypocrites and the Jews.
They listen to falsehood, distort words, and seek judgment from the Prophet (ﷺ) while having the Torah. The Prophet (ﷺ) is given the choice to judge or turn away, but if he judges, he must do so with justice. The passage concludes with the affirmation of the Torah's guidance and light, the command to judge by what Allah has revealed, and the principle of qisas (retaliation) established for the Children of Israel.
Reading the passage closely
The passage uses a pattern of narrative, law, and theological argument. The crow's appearance is a poignant conclusion to the Cain and Abel story: the first murder is followed by the first burial, and Cain's remorse is a universal human response to the horror of killing. The universal principle of the sanctity of life is then established as a decree for the Children of Israel, but it is presented as a universal moral truth.
The hirabah verses (v. 33-34) are a legal response to a specific crime, but they establish a broad category of 'waging war against Allah and His Messenger.' The command to seek the means of nearness (al-waseelah) is an open-ended call to pursue closeness to Allah through all lawful means. The punishment of theft is stated, but the door of repentance is open. The address to the Prophet (ﷺ) regarding the hypocrites and Jews is personal and compassionate: 'let them not grieve you.' The choice to judge or turn away is given to the Prophet (ﷺ), emphasizing his discretion.
The verses on the Torah affirm its divine origin and the responsibility of the Jews to judge by it, but also criticize their distortion and their seeking judgment from the Prophet (ﷺ) while turning away from their own law. The passage ends with the principle of qisas and the categories of those who do not judge by what Allah has revealed: disbelievers, wrongdoers, and defiantly disobedient.
What the scholars said (tafsir)
Ibn Kathir in 'Tafsir al-Quran al-Azim' emphasizes the universal value of the verse on killing and saving a life (v. 32), noting that it establishes the sanctity of human life in Islam. He reports that the Prophet (ﷺ) said, 'The first thing to be judged among the people on the Day of Resurrection will be bloodshed' (Sahih al-Bukhari). On the hirabah verses (v. 33-34), Ibn Kathir explains that these punishments are for those who spread corruption and terrorize the community, and that the exception for repentance before apprehension is a mercy.
Al-Tabari in 'Jami' al-Bayan' provides extensive legal commentary on the hirabah punishment, discussing the circumstances in which each punishment applies. He also comments on the verse on theft (v. 38), noting that the amputation is a literal punishment but requires specific conditions to be applied. Al-Qurtubi in 'Al-Jami' li Ahkam al-Quran' focuses on the command to seek the means of nearness (al-waseelah) in verse 35, explaining that this includes acts of obedience, charity, and good deeds that bring a person closer to Allah.
He also discusses the classification of those who do not judge by what Allah has revealed: verse 44 describes them as disbelievers (kafiroon), verse 45 as wrongdoers (zalimoon), and verse 47 as defiantly disobedient (fasiqoon), indicating the seriousness of abandoning divine judgment. The great scholar Ibn Taymiyyah in his 'Majmu' al-Fatawa' discusses the issue of al-waseelah, clarifying that it is not an intermediary between Allah and His servants but rather the means of drawing near through obedience.
Living it: spiritual practices
The command to seek the means of nearness to Allah (v. 35) is the foundation of all acts of worship and devotion. The Prophet (ﷺ) said, 'The closest a servant is to his Lord is when he is in prostration' (Sahih Muslim). The practice of tahajjud (night prayer), the seeking of knowledge, and the performance of righteous deeds are all means of nearness. The verse on qisas (v. 45) establishes the principle of justice, but the option of charity (sadaqah) in forgiveness is a higher spiritual practice.
The Prophet (ﷺ) said, 'Whoever forgives and makes reconciliation, his reward is with Allah' (Ash-Shura 42:40). The practice of repentance (tawbah) after sin (v. 39) is a central spiritual practice, with the Prophet (ﷺ) saying, 'The one who repents from sin is like the one who has no sin' (Sunan Ibn Majah).
Why it matters today
The principle that killing one innocent person is like killing all of humanity (v. 32) is the foundation of Islamic ethics on the sanctity of life. This has profound implications for contemporary issues: the death penalty, warfare, abortion, and euthanasia. The hirabah verses (v. 33-34) are relevant to modern terrorism and violent crime, establishing the severity of punishment for those who spread corruption and terror. The command to seek the means of nearness (v.
35) is a call to active spiritual striving, not passive faith. The punishment of theft (v. 38) is often misunderstood; it is a deterrent punishment with strict conditions, and the door of repentance is always open. The verses on judging by what Allah has revealed (v. 44-45) are a direct challenge to secular legal systems that are not based on divine law, calling for the establishment of justice in accordance with Islamic principles.
The criticism of those who distort divine words (v. 41) is relevant to contemporary discussions of scriptural interpretation, where some may twist texts to suit their agendas.
Practical application
Apply verse 35 by actively seeking means of nearness to Allah: increase your voluntary prayers, charity, and study of the Quran. Apply verse 38 by understanding the gravity of theft and the importance of respecting others' property, and if you have taken something unjustly, seek forgiveness and make restitution. Apply verse 42 by being just in your judgments and decisions, even when you have the option to turn away. If you are in a position of authority, judge fairly. Apply verse 44-45 by prioritizing divine law in your personal and family life: when making decisions, ask what the Quran and Sunnah require, and do not substitute them for mere custom or convenience.
Tafakari
Reflection: Think of a time when you were wronged by someone. Did you seek justice, or did you forgive? What factors influenced your decision? How does the principle of qisas and the option of charity apply to your situation? Challenge: This week, practice seeking the means of nearness to Allah by engaging in one additional act of worship or charity each day—for example, praying two rak'ahs of tahajjud, giving a small amount of charity, or memorizing a new verse of the Quran. If you have taken anything that belongs to someone else, return it or seek their forgiveness. If you are in a conflict, choose to forgive or to seek justice in a way that is fair and just.
Kinachofuata
Having completed these ten lessons from Surah An-Nisa and the beginning of Surah Al-Maidah, we have explored a wide range of themes: the foundational ethics of the Quran, the detailed legislation of the Medinan period, the theological doctrines of the prophets, and the practical guidance for community life. Our study of the Quran continues with further sections of Al-Maidah, as we are currently in a series of lessons that will cover the entire surah. Tomorrow's lesson will be a continuation, delving deeper into the legal and spiritual dimensions of this final Medinan revelation.