Narrated Ibn `Abbas: The last Verse (in the Qur'an) revealed to the Prophet was the Verse dealing with usury (i.e. Riba).

Narrated Ibn `Umar: This Verse:--"Whether you show what is in your minds or conceal it.." (2.284) was abrogated.

Ibn Abbas (may Allah be pleased with them both) said that «إصرا» is in the meaning of covenant and promise, and they say «غفرانك» meaning, "We seek Your forgiveness, so forgive us."

Narrated Marwan Al-Asghar: A man from the companions of Allah's Messenger who I think, was Ibn `Umar said, "The Verse:-- "Whether you show what is in your minds or conceal it...." was abrogated by the Verse following it."

The words «تقاة» and «وتقية» both mean the same, that is, to protect. The meaning of «صر‏» is «برد» , that is, coldness or coolness. The meaning of «شفا حفرة» is the edge of a pit, like the edge of an unlined well. «تبوئ‏» means you used to designate the places for the army, meaning to make encampments or trenches. «مسومين» and «مسوم» refer to something that has a sign on it, for example, wool or any other sign. «ربيون‏» is the plural, its singular is «ربي» , meaning a person of Allah. «تحسونهم‏» means you uproot them completely by killing. «غزا‏» is the plural of the word «غازى» , meaning one who strives (mujahid). «سنكتب‏» means we will remember. «نزلا‏» means reward, and it is also possible that the word «نزلا‏» is in the passive participle sense, meaning sent down by Allah, as is said «أنزلته‏» I sent it down. Mujahid said «والخيل المسومة» means strong, good horses, and Sa'id bin Jubair said «حصورا‏» refers to a person who is not inclined towards women at all. Ikrimah said «من فورهم‏» means on the day of Badr, with anger and zeal. Mujahid said «يخرج الحى‏» means the sperm is lifeless, and from it a living being is created. «إبكار» ‏‏‏‏ means early morning. The meaning of «عشي» is the time from when the sun declines until it sets, which is called «عشي» .

Mujahid said that by «محكمات» are meant the verses regarding lawful and unlawful matters. The meaning of «وأخر متشابهات» is that other verses resemble each other; one confirms the other, like these verses: «وما يضل به إلا الفاسقين» , «ويجعل الرجس على الذين لا يعقلون» , and «والذين اهتدوا زادهم هدى» . In these three verses, there is no mention of lawful or unlawful matters, so they are considered mutashabih (ambiguous). The meaning of «زيغ» is doubt. In «ابتغاء الفتنة» , by "fitnah" is meant following the mutashabihat (ambiguous verses) and seeking their interpretation. «والراسخون» means that those who are firmly grounded in knowledge say, "We believe in it; all of it is from our Lord."

Narrated `Aisha: Allah's Messenger recited the Verse:-- "It is He who has sent down to you the Book. In it are Verses that are entirely clear, they are the foundation of the Book, others not entirely clear. So as for those in whose hearts there is a deviation (from the Truth). follow thereof that is not entirely clear seeking affliction and searching for its hidden meanings; but no one knows its hidden meanings but Allah. And those who are firmly grounded in knowledge say: "We believe in it (i.e. in the Qur'an) the whole of it (i.e. its clear and unclear Verses) are from our Lord. And none receive admonition except men of understanding." (3.7) Then Allah's Messenger said, "If you see those who follow thereof that is not entirely clear, then they are those whom Allah has named [as having deviation (from the Truth)] 'So beware of them."

Narrated Sa`id bin Al-Musaiyab: Abu Huraira said, "The Prophet said, 'No child is born but that, Satan touches it when it is born whereupon it starts crying loudly because of being touched by Satan, except Mary and her son." Abu Huraira then said, "Recite, if you wish: "And I seek Refuge with You (Allah) for her and her offspring from Satan, the outcast." (3.36)

The meaning of «أليم» is "one who causes pain," just as «مؤلم» is. «أليم» is on the pattern of «فعيل» , meaning «مفعل» (which is rarely used in the Arabic language).

Narrated Abu Wail: `Abdullah bin Masud said, "Allah's Messenger said, 'Whoever takes an oath when asked to do so, in which he may deprive a Muslim of his property unlawfully, will meet Allah Who will be angry with him.' So Allah revealed in confirmation of this statement:--"Verily! Those who Purchase a small gain at the cost of Allah's Covenant and oaths, they shall have no portion in the Hereafter..." (3.77) Then entered Al-Ash'ath bin Qais and said, "What is Abu `Abdur-Rahman narrating to you?" We replied, 'So-and-so." Al-Ash'ath said, "This Verse was revealed in my connection. I had a well in the land of my cousin (and he denied my, possessing it). On that the Prophet said to me, 'Either you bring forward a proof or he (i.e. your cousin) takes an oath (to confirm his claim)' I said, 'I am sure he would take a (false) oath, O Allah's Messenger .' He said, 'If somebody takes an oath when asked to do so through which he may deprive a Muslim of his property (unlawfully) and he is a liar in his oath, he will meet Allah Who will be angry with him.' "