Soora 2

 

[1]  (In the name of God, Most Gracious, Most Merciful)

 

The meaning

 

More explanation

 

[2] 1. Alif, Lam, Miema: which means:

(Recite To them, O Mohammed!)

 

[3] 2. That [Quran ayat revealed before this aya, and] writtenb [down by your companions on the parchment], whereof there is no doubt, guidance to ‘those who ward off [God's punishment.]’c

 

[4] 3. Who believe in the Unseen [which they don't perceive at present]d,

are steadfast in the [prescribed] prayers,

and they spend [on the poor and needy] out of what We have provided for them e.

 

 

 

[5] 4. And who believe in

[the Quran and the statements of the Quran] that are revealed to you [ Mohammed],

and [in the heavenly scripture] that was revealed [to the prophets] before you,

and are certain of the Next Life f.

 

[6] 5. These have guidance from their Lord. These are the successful [in the Next Life.]

 

 

1 a These are abbreviated letters [like you say UN which means: the United Nations]; each letter indicates a word, and the letter is the first letter of the word: so the

Γ  indicates: Recite (which is the first aya of the Quran, 96: 1 , revealed to Prophet Mohammed);

α  indicates: To them or To people;

γ indicates: Mohammed;

So the meaning of these three abbreviated letters in Arabic will be:

(Recite To them, O Mohammed!)

 

2 b The word (Quran) means (recital) which is that recited to Mohammed by Gabriel, while the word ‘written’ or book is related to the word (write.)

Therefore, before writing it down, it was a recital; and only after writing it, it might then be called ‘writings’ or book. 

God in fact did not reveal any written book from heaven to Mohammed, but the ayat were revealed to Mohammed by Gabriel, and then Mohammed’s companions wrote them down on the parchment.

 

2 c by avoiding His disobedience.

 

3 d Like the sending of souls to the Next Life, the Judgment, the reward, the requital, Paradise, Fire and the other things mentioned in the Quran and the other heavenly books.

 

3 e For the sake of God alone and not for any other purpose.

 

4 f i.e. the spirit-world, the reward and requital.

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[7] 6. Surely, those who deny [you, Mohammed, and the Quran]; it is the same to them – whether you warn them or you warn them not – they will not believe.a

 

[8] 7. God has set a seal [of "Rayn" which is the rust] upon their hearts and [deafness] on their hearing, and on their sights is a veil [lest they should convert]b, and there awaits them a grievous chastisement.

 

 

6 a Because they are wrong-doers: they wrong people; and God does not guide the wrong-doer, but misguides him.

The indication of this is His saying – be glorified – in the Quran 14: 27 which means: (God misguides the wrong-doer, and God does what He pleases.)

 

 

7 b because they are wrong-doers, and God does not guide the wrong-doer.

 

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[Then God – be glorified – started to dispraise the hypocrites, and He said:]

 

[9] 8. And among people there are some who say: 'We believe in God and the Last Day a', when [really] they believe not [but they are liars and hypocrites.]

 

[10] 9. They think to deceive God and those who believe [by saying: "We believe"], and they deceive none save themselves; but they perceive not [that they are deceiving their own selves.] b

 

[11] 10. There is a [psychological] illness [of hypocrisy] in their hearts, and God has increased their illness, and they will have a painful doom because they lie.

 

[12] 11. And when it is said to them, 'Make not mischief on earth' [with your lying and deception], they say, 'We [actually] are reformers.'

 

[13] 12. Are not they indeed the mischief-makers? But they perceive not [the real truth.] c

 

[14] 13. And when it is said to them: 'Believe [in Mohammed and comply to his command] as do people d believe',

they say: 'Shall we believe as the foolish believe?'

[So God said:]

 

It is they, indeed, who are the foolish, but they know not [the consequences.]

 

[15] 14. And when they meet those who believe, they say: 'We believe [as do you believe]';

but when they are alone with their devils e,

they say: 'Surely, we are with you f;

we are –merely – mocking [the believers. g]'

 

[16] 15. God [Himself] does mock them [by postponing their punishment] h,

offering them [wealth] to let them wander on blindly with their arrogance. i

 

[17] 16. Such are they who exchange error instead of guidance j,

so their commerce does not prosper, neither are they guided k.

 

[18] 17. Their likeness [: the hypocrites among your people, Mohammed,] is as the likeness [of the people] of [: Moses] who sought fire; l

and when it [: the olive tree, from which God spoke to Moses] shed light around him m,

n God took away their light [of guidance from the disobedient among the Children of Israel] leaving them in the darkness [of ignorance], unable to see [the truth.]

 

[19] 18. Deaf [to hearing the truth], dumb [to utter it], blind [to see it], and they do not refrain [from their wickedness and evil work.]

 

[20] 19. Or [their likeness is] like [a people overwhelmed with] a cloud, laden with heavy rain from the sky; in [that cloud] is darkness, thunder and lightning;

they thrust their fingers in their ears because of the [blast of the] thunder-claps, for the fearing of death;

and, surely, God ever has the non-believers in His grasp [: they cannot escape from Him however cautious they are.]

 

[21] 20. The lightning almost snatched away their sight off them [due to its sharp light.]

As often as it flashed forth for them they walked in its [light], and when it darkened against them they stood still.

If God had willed, He could have taken away their hearing and their sight.

Surely, God is All-Able to do anything. o

 

 

 

8 a i.e. Doomsday, when the earth will tear up, and there will be no day or night on the earth afterwards.

 

 

 

 

 

 

 

 

 

 

9 b Because they do not think about the consequences, and do not know that their deception will lead to their destruction.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

12 c Because they are used to the fraud and hypocrisy.

 

 

 

13 d i.e. the Meccans who have emigrated to Medina.

 

 

 

 

 

 

 

 

 

14 e Who deceive and guide them to the disbelief and misguidance.

 

14 f i.e. we follow you in fact, and we are not with the believers.

 

14 g when we said to them: "We believe".

 

15 h And He does not hasten to bring it on them in this life of the World

 

15 i Like the blind who does not see the reality of things.

 

16 j Because they exchanged Paradise for Fire, and dignity for disgrace.

 

16 k To any heavenly religion, but they are bewildered and misguided.

 

17 l When he was with his family in the wilderness of Sinai, returning from Midian to Egypt.

It means: The likeness of these hypocrites among your people, Mohammed, and their acts against you, is like the hypocrites among Moses people and their acts against him. 

 

17 m The olive tree in fact lighted the valley where Moses stood, so Moses deemed it fire, and it lighted on Moses with the prophecy and on his people with the guidance.

 

17 n But later on, Moses people blasphemed, disobeyed, became arrogant and demanded to see God with their own eyes, so again they were in the darkness of ignorance; therefore …

 

20 o The explanation of these two ayat:

God also likened [the hypocrites among Mohammed's people] to the people of Pharaoh [when they pursued Moses and his people by night]; so God overwhelmed them with the cloud, rain, darkness, lightning and thunder in order that they might refrain from their aggression and leave be the Children of Israel whom they were pursuing.

But they did not refrain from their wickedness, and they started to walk when the lightning shed light before them, and stop when it was dark, because their journey was by night and they went on pursuing them until they approached them at morning; so God drowned them in the sea according to their stubbornness.

Therefore, likewise, the hypocrites among your people, Mohammed, if they do not refrain from their wickedness and reform their work, then God will drown them as did He drown Pharaoh and his host.

[But He did not take away their hearing and their sight, in order to drown them in the Red Sea, because of their stubbornness.

 

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[22] 21. O mankind! Worship your Lord, Who created you and [created] those before you, so that you may ward off [His punishment.]

 

[23] 22. Who made, for you, the earth covered [with an earthy layer suitable for cultivation and dwelling], and [made] the sky builta [as gaseous layers packed one above another], and sent down – from the sky – [rain] water, therewith producing fruits as sustenance for you.

Therefore, do not set up peers for God, the while you know [that the One Who produced the fruits for you is God, not the peers.]

 

 

 

 

 

 

 

 

 

22 a The "building" is the packing, and the "sky" is the gaseous layers.

It means: He raised the gaseous layers one above another; because He made the suffocating gases light in weight so they went up, and made the useful gases heavy so they became low.

 

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[24] 23. And if you [idolaters among the Arab] are in doubt concerning the [Quran] which We have revealed to Our servant [Mohammed],

then bring about [one] "soora" [or chapter] of the like of [the Quran, in fluency and eloquence],

and invite your chiefs [whom you attend and consider as patrons] besides God [to help you to bring about one soora like the Quran sooras],

if you are truthful [in your claim that Mohammed himself invented the Quran.]

 

[25] 24. But if you do it not [: you cannot bring about a soora like the Quran sooras, then ward off the fire by the belief and faith],

and you shall surely do it not, a

then [believe and comply to Mohammed in order to] ward off the fire whose fuel is men b and stones c, prepared for unbelievers.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

24 a In fact you cannot bring about a soora like the Quran eventhough you cooperate altogether to do that.

 

24 b People to it will be like the fuel.

24 c Which is the fire of volcanoes and the stones, whitened because of the severe heat, that volcanoes hurl out, from inside the earth.

 

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[26] 25. And bear the glad tidings [O Mohammed] to those who believe and work the righteous work,

that for them are Gardens below [the trees of] which rivers flow;

whenever they are provided with fruit therefrom, they say, 'This is what we were provided with before'a,

and they shall be provided with the likeb ;

and in [Paradise] there are for them wives purified [from menstruation, urine and excrement] c ,

and they abide therein [living] forever [and will not die.]

 

 

25 a It means: They say: "This is the same fruit which we ate in the life of the World at such and such place."

: Because for every fruit there is a spirit identical with the material one, so they ate the material [fruits] in the life of the World to find the ethereal in Paradise in the next life. Therefore, they said: (This is what we were provided with before.)

 

25 b It means: The angels will bring to them other fruits like that they were provided with in the life of the World; e.g. they ate red apple in the World, and the angels bring to them yellow, white and green apples.

 

25 c Because souls eat and drink, but do not pass urine or stool; for [the ethereal food] comes out from their bellies: from under the chest to below the umbilicus, in the form of sweat that will evaporate and disappear in one minute of time.

 

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[When God said some parables about the fly and the spider, some of the idolaters objected and said: "This can't be from God because He speaks about fly and spider; therefore, such Quran is certainly from Mohammed himself!"

Therefore, God revealed this aya:]

 

[27] 26. Surely God is not ashamed to give an examplea whatsoeverb, even of a tiny mosquito and anything superior to it c.

As for those who believe, they know that it is the truth from their Lord [and these parables are not from Mohammed];

but as for those who disbelieve, they say: 'What is it that God means by this [insect] as an example?

He misleads many thereby and thereby guides manyd;

He misleads only evildoers e thereby.

 

[Then God started to describe the evil-doers, and He said:]

 

[28] 27. Those who break God's covenant f after ratifying it,

and sever that [kinship] which God ordered to be joined,

and make mischief in the earth [by sedition, road robbery and barring those who believe in Mohammed]:

Such are the losers [who lost themselves and their families for that they exchanged Prosperity for Hell.]

 

 

26 a i.e. He finds no shame in saying examples and parables about insects and other animals, because it is He Who created the insects and animals, and He knows best about their weakness, power and nature; no difference between you and them in the creation: you are His servants and they are His creatures.

 

26 b Ranging from the tiniest insect to the biggest animal.

 

26 c Superior to it in power, instinct and size.

 

26 d Because people are two kinds: righteous and evil-doer:

The righteous has good manners: he is truthful, generous, merciful, compassionate with the needy, and is not proud over the weak. While the evil-doer is the opposite of that: liar, over-proud, wrong-doer, transgressor, slanderer and stingy; and if he does not have all these manners, then at least some of them.

So the righteous will follow the plain ayat of the Quran and will be guided, and leave the ambiguous ayat to God's knowledge; while the evil-doer will leave the plain ayat and object to the ambiguous ayat: and will be misguided by such ayat.

Therefore, as in the aya, many people follow the ambiguous ayat and will be misguided by such ayat, and many people will be guided to the truth by following the plain ayat without resorting to the ambiguous ayat.

 

26 e who have bad manners.

 

27 f with which they covenanted the past God's prophets: that they should not associate anything with Him, neither should they slay the innocent man whose killing God forbids, nor should they commit adultery; but they broke their covenant with God. 

 

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[29] 28. a How can you [people] disbelieve in [the revelation of] God while you were dead [inanimate]b, and He gave life to you [and you became alive: hearing and seeing!]

Then will He make you die [at the end of your ages], and will again cause you to live [in the ethereal world, following your death], and again to Him will you return [on Judgment Day, i.e. you will resort to His Judgment and He will judge you with justice?]

 

 

28 a [This aya has two implications: one of them indicates the creation of Adam, and the second indicates the creation of his progeny:

1- In my book The Universe and the Quran in the subject of Life is transmittable (or migrant) I have fully explained about the creation of Adam.

2- While about creating his progeny: God created them from earthy elements which constituted the food, and out of the food was the semen, and out of the semen was the fetus.

 

28 b The human body is composed of many earthy substances like the compounds of sulfur, phosphorus, potassium, calcium and iron. Trees absorb these substances from the earth to be fruits on trees; and when man eats these fruits, his body starts to grow and become bigger by such food stuffs.

 

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[30] 29. He [: God] it is Who has created for you all [the mountains, rivers, plants and cattle] that are in the earth, then aimed at [building] the sky and fashioned them as seven heavens, and He is the All-Knowing about everything.a

 

 

29 a This aya has been explained in my book The Universe and the Quran in the subject of The gaseous heavens

 

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[31] 30. And remember [Mohammed] when your Lord said to the angels: "I am about to place [Adam as] a successor in the earth [to succeed the nations that passed before him]",

they said, "Will You place therein some who will do corruption therein and shed blood [as did the past nations corrupt,]

While we do celebrate Your praise and sanctify You [; don't You content with us as Your servants?]"

Said [the Lord], "I know what you know not."a

 

[32] 31. And [God] taught Adam all the names, of the [prophets and guides among the seed of Adam] as a whole;

then He proclaimed them to the angels b,

and [God] said [to the angels]: "Tell Me the names of these [apostles that call people to God] if you are truthful. c "

 

 

 

 

 

 

 

 

[33] 32. They said: "Glory be to You

[i.e. You are above doing any mistake; You create not anything unless for a wise purpose; You are Wiser than creating anything uselessly!]

We know nothing [of the unknown future] other than what You have acquainted us with;

it is You [alone] Who are the All-Knowing [about what is unknown to us],

the Ever-Wise [in your creation: You  create not anything in vain.]"

 

[34] 33. [God – be glorified –] said: "Adam, tell them the names [of those who will call people to God]", d

and when [Adam] told the [angels] their names,

[God] said [to the angels]: "Did I not say to you that I know the secrets of the heavens and the earth [that you don't know],

and I know what you declare and what you were concealing [in your minds]?"

 

 

 

 

[35] 34. And when We said to the angels: "Prostrate yourselves to Adam", they fell prostrate, [all] save Iblies; he demurred through pride, and was ungrateful. e

 

 

 

 

 

 

 

[36] 35. And We said: "O Adam! Dwell together with your wife in the garden [that was on one of the earth mountains] f,

and eat you [both] amplyg [of the fruits] thereof where you please;

but approach not this treeh lest you should then become the wrong-doersi."

 

 

 

 

 

 

 

 

 

 

[37] 36. But Satan caused them to deflect therefromj

and he drove them out from the [prosperity] in which they were k;

and We said: "Get down l ,

some of you a foe to the other! m

On earth you will have [your] abode n

and [your] means of livelihood o

for a time. p "

 

 

 

 

 

 

 

 

 

 

[38] 37. Then Adam received – from his Lord – words [of revelation] q, and He turned towards him, for He is the All-Turning r, the Most Merciful s.

 

 

 

 

 

 

[39] 38. We said, 'Get you down out of it t, all together;

yet there shall come to you guidance u  from Me,

 and whosoever follows My guidance, no fear shall be on them v,

neither shall they sorroww.

 

 

 

 

 

 

 

 

 

 

 

[40] 39. But those who disbelieve and deny Our signs [: Our revelations and Our miracles];

such [will] be the dwellers of the Fire, in which they [will] remain [forever.]

 

 

30 a It means: I know that Adam's Children will do corruption and shed blood, but out of them there will be some elite, with whom I do content: they are the prophets and guides among Adam's progeny; they will worship Me alone and will not associate others with Me.

This aya has also been explained in our book The Universe and the Quran, see the subject of The four human races.

 

31 b i.e. He proclaimed, their titles or appellations, to the angels;

and He said – be glorified – Do you know who, out of them, will be "My loyal friend"?

They said: No.

He said: Do you know who, out of them, will be "The one to whom I will speak"?

They said: No.

God said: Do you then know who, out of them, will be "My Rouah"?

They said: No.

He said: Do you also know who, out of them, will be "My beloved one"?

They said: No.

God said: Do you know, who out of them, will be "My Am'r"?

They said: We don't know.

 

31 c That you know that the Children of Adam will make corruption in the earth.

 

33 d So Adam said to the angels:

"The name of (His loyal friend) is Abraham;

the name of (the one to whom God will speak) is Moses;

the name of the (Rouah of God) is Jesus;

the name of (His beloved) is Mohammed;

the name of (His Am'r) is Mohammed: the Mahdi of the Last Days."

And so on Adam told them those of his seed that will call people to God: some of them we have mentioned and others we have not mentioned.

 

34 e The name of Iblies had been Azazil; he then was called Iblies because he was desperate of God's mercy, i.e. he lost it completely.

He was the father of the genie (: the jinn); he was righteous and pious during his material life [of the World], then when he died and went to the ethereal world [of the afterlife], God admitted him to the Gardens [in Heaven] with the angels, and became one of those close to God; he stayed for thousands of years in the ethereal heavens, then he became the chief of the angels.

 

And when he saw himself in such position, he became over-proud, and started to love the glorification and reverence. But God disliked that manner of Azazil and wanted to abase him; because the glorification and reverence is due only to God, and it is not for anyone to glorify any creature.

 

Therefore God then created Adam out of putrid mud, and commanded the angels to prostrate themselves to Adam, and as such did He command Azazil also; so all the angels fell prostrate and obeyed the command of their Lord, except Azazil: he became over-proud and said: "I am better than he is; [for] You created me from fire, and him You created out of clay."

 

So God drove him out of the ethereal Gardens [of Heaven], and he descended to the earth and became an enemy of Adam, his wife and his Children.

 

35 f God – be glorified – created Adam and Eve on one of the earth mountains which included much of trees and fruits, many water-springs and many kinds of birds and cattle.

That mountain was a portion of a planet that had been inhabited in the past and included man, animal, plant and other kinds of living beings; then when its Doomsday occurred, it broke up and became meteorites: some of which fell on our earth to become the mountains.

Then when rain came down on those mountains, which included the seeds of trees and plants, they started to plant and grow and became gardens on those mountains.

 

God – be glorified – said in the Quran 13: 4, that which means:

(There are, in the earth, pieces [which were not from the earth in origin, but were in the space then fell on the earth and became mountains] adjacent to each other, and gardens of fruits)

 

Then when the plants and trees grew on those mountains, God created many kinds of the birds and the cattle, and God created Adam and Eve on one of those mountains.

 

35 g It means: Eat of the fruits, the birds and the cattle of the garden and drink of the milk of its cattle: a profuse provision without toiling.

 

35 h Because it had spikes that would tear their dresses and wound their hands in case they would eat of its fruit; therefore, God forbade them to approach it; it was the blackberry tree [or the bramble.]

 

35 i You would wrong yourselves by eating of its fruit.

[The interpreter was the first one to differentiate between "approaching it" and "eating of it"; and it was the blackberry tree [or the bramble] which includes spikes, and it is not the apple tree which is a good tree, its fruit is delicious, it has no spikes, and its fruit is not forbidden till today; while till today the blackberry [or the bramble] has spikes which tear the dress and wound the hand. – the commentator]

 

36 j i.e. Satan caused them to go away from that garden with his deception and suggestions.

 

36 k Because both of them ate of the berry of that tree, and so they disobeyed their Lord.

 

36 l From the mountain to the plain land; i.e. Adam, Eve, the cattle and the birds that were in that garden: all of them got down to the plain land.

 

36 m i.e. We cast enmity among you in recompense of your disobeying the command of your Lord: so Iblies [Azazil or Satan; some call him Lucifer] became enemy of Adam and his Children, Adam became enemy of Iblies, and Adam's Children started to be enemy of each other.

 

36 n i.e. rest and repose.

 

36 o i.e. the food, the dress, the furniture and everything used by man.

 

36 p i.e. till Doomsday; because on that day the earth will tear up, so the souls will get out of it and disperse in the space.

 

The story [of Adam’s disobedience and his leaving the garden]

When Adam ate from that tree, the water springs started to dry up, because it found its way below the mountain and started to flow on the plain land.

Then when the water dried up over the mountain, the trees dried and were depleted of the fruits; therefore, nothing remained in that garden for their livelihood, and they complained to their Lord, so He revealed to them to go down to the plain land; but they said: Our Lord, we fear lest we should not find on it food or drink; so God started to urge them to go down, and He said: You will find food and drink and you will have your abode on the earth and your means of livelihood for a time: till Doomsday.

God – be glorified – wanted to disperse them throughout the earth in order to spread on it and reproduce.

 

37 q With which Gabriel came down and taught him, so Adam prayed God with them, viz.:

"God! No god but only You, glory and praise be to You; my Lord! I have wronged myself, so forgive me: You are the Best Forgiver.

God! No god but only You, glory and praise be to You; my Lord! I have wronged myself, so be Merciful to me: You are the Best Merciful.

God! No god but only You, glory and praise be to You; my Lord! I have wronged myself, so turn towards me: You are the All-Turning, the Most Merciful."

 

37 r For him who commits the sin while being ignorant, then he repents within a short period of time.

 

37 s To His servants who repent and regret.

 

38 t The garden which was on the mountain.

 

38 u i.e. apostles and heavenly books.

 

38 v In the Barzakh world (or the spirit-world.)

 

38 w About the passing of time, as will disbelievers sorrow.

 

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[Then God – be glorified – started to address the Children of Israel, and He said:]

 

[41] 40. Children of Israel, remember My favor which I bestowed on you [in the past]a,

and fulfill your covenant with Me b, I will fulfill My covenant with you c,

and Me alone you should extremely fear d.

 

 

 

 

 

 

 

 

 

 

[42] 41. And believe in [the Quran] that I have revealed confirming [the Ten Commandments] that you already have e,

and be not the first to disbelieve in the [Quran],

and do not barter My revelations [in the Quran] for a little price f,

and beware My [punishment.] g

 

 

 

[43] 42. Confound not the truth [of the original Torah] with the falsehood [: the alteration and distortion done by Ezra in his Torah],

nor hide the truth [about the description of Mohammed in the Torah and the Gospel],

the while you [scholars] know [that there will be Judgment and Requital in the Next Life.]

 

 

 

[44] 43. Be steadfast in prayer [together with Muslims],

and give alms [to the poor and needy],

and bow down in prayer [complying] together with those [of your people] who [converted and] complied.

 

 

 

 

 

 

[45] 44. Will you bid other [men] to give charity, and forget yourselves [so that you yourselves don't give chrity]

while you recite the Book [: the Torah, in which God recommended people to give charity and aid the poor]?

Won't you understand [and abandon such bad behavior]?

 

 

 

 

 

 

 

 

[46] 45. h [Believe] and seek [God's] help i with patient perseverance j and prayers.k  The [prayer] is indeed hard l, except to those who are humble m.

 

 

 

 

 

 

[47] 46. Who are certain that they are to meet [the mercy of] their Lord n,

and that they shall return to Him o.

 

 

40 a He means the blessings which He bestowed on their ancestors: like the large number of their prophets and heavenly books, their safety from Pharaoh and the drowning, bringing down to them the "manna" and quails, and their sovereignty in the time of David and Solomon...etc.

 

40 b i.e. that which you covenanted with Me by the hand of Moses your prophet: believing in Me, obeying Me, and that you should not associate anything with Me.

 

40 c i.e. which I promised you with: the good reward according to your righteous work.

 

40 d i.e. fear Me about the breaking of your covenant with Me.

[some of their covenants:]

These are some of the covenants with which they covenanted God; in the Book of Deuteronomy, chapter 5:
(
Then Moses summoned all Israel and said to them: The Lord our God made a covenant with us at Horeb. He said, ‘I am the Lord your God who brought you out of the land of Egypt, out of the house of slavery. You shall have no other gods before Me. You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. You shall not worship them or serve them; for I, the Lord your God, am a jealous God.')

But they betrayed the covenants, broke the pacts and worshipped the Baalim, Astaroth and others.

 

41 e i.e. the Quran confirms the Ten Commandments of the tablets which Moses brought from God, and also confirms the "exclusive devotion to God alone" and to abandon the idols.

 

41 f i.e. do not exchange the little amount of money for the denial of the Quran: so that you are afraid lest your position and authority on your people should go away from you, in case you believe in Mohammed, and then none will give you the money; because the addressing is to the Jewish scholars and chiefs.

 

41 g i.e. beware My punishment and believe in the Quran and Mohammed on whom the Quran is revealed.

 

45 h This aya is related to the aya 22 of this soora which means:

(O mankind! Worship your Lord, Who created you and [created] those before you, so that you may ward off [His punishment.])

The addressing is to Quraish; that is because when the Prophet said: "Believe!", some of them said "If we believe, our people will hurt us and plunder our wealth." As it is indicated in His saying – be glorified – in the Quran 28: 57, which means:

(They say: "Should we follow the guidance with you [Mohammed], we shall be kidnapped from our land.")

Therefore, God revealed this aya 46, which means: ([Believe] and seek [God's] help with patient perseverance and prayer. It [: the prayer] is indeed hard, except to those who are humble.)

 

45 i against the hurt of the idolaters among your people.

 

45 j against your people with patience and so God will help you against them.

 

45 k And seek help of God also with the prayers and asking of God, and so He will save you from them and help you against them.

 

45 l To people: so they don't keep up to it, and particularly so the over-proud among them.

 

45 m it is not hard to the modest among them, because they made it a habit of them, and they are not over-proud to bowing down and prostrating themselves in adoration.

 

46 n in recompense of their deeds.

 

46 o i.e. they will go to His neighborhood in the ethereal heaves.

 

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[48] 47. Children of Israel a, remember My favor which I bestowed on you [in the pastb], and I blessed you more than [all other] nations c.

 

[49] 48. And avoid [the chastisement of] a day [of your death]

when no soul will avail another anything d,

neither will intercession e be accepted for it,

nor will compensation [of a ransom equal to its sinsf ] be taken from it,

nor will they be helped g.

 

[50] 49. And [remember] when We did save you from Pharaoh's folk h, who were afflicting you with dreadful chastisement i, slaughtering your sons and sparing your women j; in that was a great trial [for you] from your Lord.

 

 

[51] 50. And [remember] when We parted the sea k [open] for you [and led you through]; so We saved you and drowned Pharaoh's folk before your eyes.

 

47 a "Israel" means "Abd-Allah" or the "servant of God" in Hebrew, which is the language of Jews. It is the epithet [or title] of Jacob the son of Isaac, the son of Abraham the loyal friend of God.

 

47 b When I delivered you from the hand and the enslaving of Pharaoh, brought down to you the manna and quails, and assigned a large number of prophets among you, and gave you the sovereignty in the time of David and Solomon …etc.

 

47 c i.e. I gave you a surplus of bounties more than I gave to the rest of nations; it does not mean in fact that He preferred them to the rest of mankind.

 

48 d i.e. no soul will avail another soul by giving him any of his righteous deeds, neither will he bear some of his sins: in order to save him from the punishment; even though he be his kindred: so that the son cannot bear any of his father's sins, neither can the father bear any of his son's sins.

 

48 e because – before Judgment Day – the intercessors will be in heaven, and the intercession will only be after the Judgment, not in the spirit-world [or the afterlife], following death.

So the intercessors cannot come to save the sinful soul in the spirit-world.

But the intercession will be on Judgment Day: for the believers who devoted themselves to God alone without associate.

 

48 f i.e. no currency or gold will be taken from disbelievers as a compensation in order to ransom them: so as to pardon them and delete their punishment. This is in comparison to the blood ransom that you take for the slain.

  

48 g i.e. none can save them from the chastisement.

 

49 h i.e. from the people and relatives of Pharaoh.

 

49 i i.e. they demand of you to do the vile work and they enslave you.

 

49 j i.e. they spared their women, and did not slaughter them in order that the women would serve them.

 

The story [of the persecution of the Children of Israel by Pharaoh]

Pharaoh saw in his dream that as if there came a fire out of the land of Canaan to involve the houses of Egypt and burnt them together with the Copts and it spared the Children of Israel.

So he called the priests and those knowing the Jufar knowledge (: the future tellers), and inquired of them about his dream,  and they said to him "A boy will be born out of the Children of Israel, by whose hand you will be destroyed, your kingdom will disappear and your religion will be changed."

Therefore, Pharaoh commanded that every newly born boy out of the Children of Israel should be killed, and he gathered the midwives in his kingdom and said to them: "Any newly born boy out of the Children of Israel should be killed, and every female should be spared." And he assigned supervisors on them.

Then death increased for the elderly of the Children of Israel, so the chiefs of the Copts went to Pharaoh and said to him: "Death increased in the Children of Israel: "You kill their children and their elderly die then it is we who will toil and work hard."

Therefore, Pharaoh commanded to slaughter in one year and spare in one year; then Aaron was born in the year when they did not slaughter, so he was spared; and Moses was born in the year when they slaughter, so his mother hid him.

 

50 k And each separate part was like a huge mountain.

The story [of Moses and the drowning of Pharaoh with his hosts]

When Moses came to Pharaoh and told him to release the Children of Israel and send them with him, Pharaoh did not agree about that; so God sent on Pharaoh and his people the locust, the frog, the blood and the insect: that they might desist from their aggression and release the Children of Israel.

So they said to Moses: "If you relieve us from this affliction, we shall believe you and send the Children of Israel with you." But when God removed that affliction from them, they broke their covenant and did not release the Children of Israel to depart with Moses.

Therefore, Moses said to them: "Unless you let the Children of Israel depart with me; then early next morning, every first born of your sons will be dead."

Next morning, every first born son of the Copts died, including the first born son of Pharaoh himself died also.

So the chiefs of Copts came to Pharaoh and said to him: "Let the Children of Israel depart or else all of us will perish." Therefore, he then allowed them to depart, and they departed by night, but when they were away from the city, Pharaoh regretted for allowing them to depart, so he called the generals of his army, and said to them: "Prepare the army that we will immediately pursue the Children of Israel and bring them back to Egypt."

And when they pursued after them, God sent against them the cloud to rain heavily on them, accompanied by thunder, lightning, thunderbolts and darkness in order to impede them form approaching Moses and his people, or to let them desist from their plan, but they insisted on that, and moved in the light of the lightning, and when it was dark, they stopped in their place, until they approached them at the time of sunrise.

When the Children of Israel saw Pharaoh and his host, they were afraid that they might kill them or return them to Egypt. So God revealed to Moses [saying]: "Strike the sea with your staff"; and when he struck it, the water divided and parted into twelve roads, and the Children of Israel walked along those roads.

And Pharaoh with his host followed after them, then when the Children of Israel got out of sea to the dry land, the sea leveled on Pharaoh and his host who were drowned and all of them died, before the eyes of the Children of Israel.

The number of the Children of Israel was six hundred thousand other than the children and women, while the host of Pharaoh was double the number of the Children of Israel: the cavalry were six hundred thousand, and as such were the infantry.

 

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[52] 51. And [remember] when We appointed with Moses forty nights [to give him the Torah a],

and in his absence [when he went to Mount Hor in the wilderness of Sinai]

you took the calf [as an idol to worship],

and [by doing so] you wronged [yourselves, on account of the punishment which you deserved.]

 

 

 

 

 

[53] 52. Then [even] after that b, We pardoned you in order that you might be grateful. c

 

 

 

 

 

 

[54] 53. And [remember] We gave Moses the 'Book'd and the Furqan [: 'Sundries'] e, haply that you might be rightly guided [to the way of the truth.]

 

 

51 a i.e. God promised Moses to give him the Torah; in general this aya means:

Children of Israel, remember when We promised Moses to give him the Torah, and We gave it to him after forty nights; because God promised him with thirty nights, but then the Divine wisdom decided to add to that other ten nights and the total was forty.

This is according to His saying – be glorified – in the Quran 7: 142 which means:

(And We appointed thirty nights for Moses, then We completed them with ten [nights], so His Lord's appointment was completed: forty nights [in total.])

 

For God – be glorified – mentioned the forty nights in this soora or chapter in general, and in chapter 7, He mentioned that in details.

 

The Torah are ten words i.e. Ten Commandments, which God – be glorified – wrote down with the pen of His might, on two tablets of the stone of that mountain. The writing was on the two faces of the tablets; which is as follows:

1-You shall not have strange gods in My sight.

2-You shall not make to thyself a graven thing, nor the likeness of any things, that are in heaven above, or that are in the earth beneath, or that abide in the waters under the earth.

3-You shall not adore them: and you shall not serve them.

4-You shall not take the name of the Lord your God in vain.

5-Observe the day of the Sabbath.

6- Honor your father and mother.

7-You shall not kill.

8-Neither shall you commit adultery.

9-And you shall not steal.

10-Neither shall you bear false witness against your neighbor.

You shall not covet your neighbor’s wife: nor his house, nor his field, nor his man-servant, nor his ox, nor his ass, nor any thing that is his.”

 

52 b i.e. after you had worshipped the calf.

 

52 c for such bounties.

 

53 d i.e. the Torah which God wrote on the tablets of stone.

 

53 e i.e. the commands and religious statements which came sporadically every now and then, and Moses people wrote on the parchment or the gazelle leather.

 

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[55] 54. And [remember] when Moses said to his people [who worshipped the calf]: "My people, you have indeed wronged yourselves a by your taking the calf [as a god for worship]:

so now turn (in repentance) to [the Lord] your Savior b, and kill [the calf-worshippers c among] yourselves; that d will be best for you e with your Savior."

Then He turned f towards you (in forgiveness): for He is Most-Turning [towards the repentant], Most Merciful [to them.]

 

 

54 a i.e. you harmed yourselves by deserving the due punishment.

 

54 b Who saved you from Pharaoh.

 

54 c About three thousand men were killed on that day. Those who did not worship the calf killed those who worshipped it. [Refer to the Book of Exodus 329]

 

54 d repentance and killing of the calf worshippers.

 

54 e i.e. better for you than refusing to do it; because the compliance to your Lord's commands will lead to forgiveness of your sins; while the refusal to do so will lead to your punishment.

 

54 f i.e. it is His favor on you that He accepted your repentance, and allowed your killing only, and did not postpone your punishment to the Next Life, so that you will be destroyed in Hell.

 

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[56] 55. And [remember] when you said [to Moses], 'Moses, We will not believe you a till we see God manifestly b ', so the thunderbolt c seized you while you were looking.d

 

 

[57] 56. We then sent you[r souls to your bodies and you returned alive, as were you before], even after your death, that you might show gratitude.

 

 

55 a And that God spoke to you and commanded you with these Commandments.

 

55 b i.e. openly with our own eyes.

 

55 c It was a fire which came down from heaven.

 

55 d the fire and the event that inflicted you.

 

They were seventy men who went up the mountain together with Moses; Moses said: "Lord, show me Yourself that I may look at You!"

God – be glorified – said: "You cannot see Me."

Then a thunderbolt (: a fire) came down from heaven upon them, so Moses fainted out, and those who were with him on the mountain died; then Moses regained consciousness to find his people dead, so he supplicated God to revive them, and God revived them, and they returned to their people.

 

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[58] 57. And We made the cloud overshadow you a,

and sent down on you the manna b and quails c; [We said to them]: 'Eat of the good food [items d] wherewith We have provided you' –

They wronged Us not, but they were wont to wrong themselves. e

 

 

57 a i.e. the cloud overshadowed them from the sun, when they were in the wilderness.

 

57 b The "manna" is something whitish in color and sweet like the sugar, liquefied by the sun, and it is sticky; it falls on trees or on the ground in certain places; the time of its falling is from dawn to sun-rise; it falls sometimes in Sulaimaniya governorate in Iraq.

Originally it is the secretion of an insect bigger than the fly and smaller than the wasp; it flies in the space and over trees, and secretes the "mann" before sun-rise; in this respect it is like the bee which secretes the honey.

 

57 c The "quail": is a bird known [in Egypt] as "al sammani"; which lived on the sea shore, so God sent the wind which carried and cast them to the Children of Israel in large numbers, so they started to hunt and eat them.

 

57 d Which were: the "manna", the "quail" and the cattle which they had when they departed from Egypt.

 

57 e i.e. they harmed Us not, but the evil of their wrong would be against themselves.

 

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[59] 58. And remember We said: "Enter into this town [of Jericho a], and eat of the plenty [amount of foodb ] therein as you wish;

and enter [by] the gate submissive [to Us c], and say: 'Forgive [us d]',

 We shall forgive you your [past] faults e and increase [the portion of] those who do good.f "

 

 

 

 

 

 

 

 

 

 

 

 

[60] 59. But those who wronged [their people] changed the words which had been told them for some other words g, so We sent down upon the wrong-doers pestilence h out of heaven according to their evil doing.

 

 

58 a God commanded the Children of Israel to fight the Canaanite and occupy their land.

 

58 b i.e. its cereals, fruits, cattle and birds.

 

58 c i.e. complying to Our order, not disobedient; because they refused to enter into it for they feared of its people, i.e. feared of the war.

God mentioned that in the Quran 5: 23, which means: (Enter upon them by the gate [of Jericho], and when you have entered by it, surely you shall be victorious.)

But they refused to enter into it, and said: [as in the Quran 5: 24]

("O Moses, we will never enter it while they are therein. So go you and your Lord and fight! We, here, are sitting.")

 

58 d our sins.

 

58 e if you obey Our commands.

 

58 f more than the reward and recompense which they deserve.

 

59 g When God – be glorified – ordered them to enter the land of Canaan, Moses sent twelve men: one out of each tribe, according to the demanding of the Children of Israel; their people said to them: "Go and spy out the land of Canaan: has it much blessings of farms, gardens, fruits and cattle, or is it the opposite of that? and you must tell the truth and don't lie, so in case it has much blessings, as has Moses told us, then we shall fight the Canaanite and enter it, but if it is the opposite of that, then neither shall we fight nor shall we enter it."

Afterwards, when those men went and spied out its blessings, they found it very good, but they saw its people strong, tall and stout so they feared them. And when they returned they did not tell the truth about it, but they started to dispraise it, because they were afraid lest they should have to fight its people, except two men among them who told the truth, and started to praise it and praise its blessings, and they brought some grape, fig and pomegranate out of its gardens.

Therefore, when the people of Moses heard those ten men dispraise it, they refused to enter it and to fight its people.

 

Therefore: (But those who wronged [their people] changed the words which had been told them for some other words) means: their report was not as were they recommended with; because their people recommended them to tell the truth and do not lie, while they did the opposite of that: they told falsehood and lied to their people and to their prophet, and by doing so they wronged them, and were the reason for their refusal to enter that land.

 

59 h i.e. God sent plague on those ten men and they died, while the two who told the truth, were not afflicted by the plague, but God increased their lifespan until they entered the land of Canaan afterwards and ate of its fruits: they were Joshua son of Nun and Caleb the son of Jephunneh.

The plague was in reward or recompense to their evil deeds.

 

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[61] 60. And [remember] when Moses prayed for water to his [thirsty] people a; We said: 'Strike the rock b with your staff.'

Then gushed forth therefrom twelve [water] springs c. Each tribe knew their own drinking-place d.

So eat [of the manna and quails] and drink [of the water of the springs; that is some] of the sustenance provided by God, and do not act corruptly, spreading mischief in the earth e.

 

 

60 a In the wilderness, in a place called Rephidim.

 

60 b There was a mountain in that desert called Horeb Mountain, in which there was a big rock protruding from it; and Moses struck that rock with his staff (or rod.)

 

60 c Or twelve fountains, out of that mountain.

 

60 d Because Moses distributed those fountains among them.

 

60 e i.e. do not make corruption throughout the land by means of your bad manners.

Therefore, the Children of Israel drank from those fountains while they were there, then when they departed they started to search about other wells and fountains to drink from them.

In fact water gushed forth twice:

The first one in Rephidim: twelve water-springs or fountains gushed forth from the Horeb Mountain.

And the rock gushed forth with only one water-spring, when Moses struck it with his staff (or rod); that was in the wilderness of Zin in a place called Kadesh.

The reason that only one water-spring gushed forth in Kadesh, and not twelve water-springs; because God – be glorified – commanded Moses to speak to the rock in this place to give water, but Moses did not speak to the rock: he merely struck it with the staff (or rod) just like in the first time, and therefore only one water-spring gushed forth, so Moses in this place did contrary to what God ordered him, and God reproved him about that. In that place Miriam, sister of Moses and Aaron died, and was buried there.

 

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[62] 61. And [remember] when you [Children of Israel] said, 'Moses, we can no longer tolerate only one kind of food. Pray therefore your Lord for our behalf to produce for us the earthly crops such as green herbs, snake cucumbers, garlic, lentils, and onions.'

[God] said: ‘Would you take in exchange [the vegetables, garlic and onion] which is less [in value] instead of the [manna and quails] which is better? Go [therefore] to any country and you will find what you asked for.'

And they were afflicted by abasement a and destitution, and they, [after being dignified,] incurred the wrath of God.b

That was because they disobeyed [their Lord's commands]c, and slew the prophets wrongfully. That was on account of their disobedience and transgression [on the weak among them.]

 

 

61 a By driving them out of the land, and their bewildering for forty years in the wilderness.

 

61 b Which was the plague that afflicted them in the wilderness and lead to the destruction of a large number of them; in addition to the snakes that bit them, for God – be glorified – set on them the snakes to bite them; that was in the road of the Red Sea from the Horeb Mountain to the land of Edom, and a large number of them died because of the snake bites.

 

61 c i.e. because of their disobedience and opposing their Lord's commands.

 

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[Then God – be glorified – explained that whoso, out of all nations, believes in God, and believes in His apostles and works according to their programs, so that he does not alter the religion of God, and in addition he works righteousness, then he will have his reward with his Lord:]

 

[63] 62. Surely, those [Muslims] who believe [in Mohammed], and those who are Jews, and Christians, and Sabaeans [who died before the coming of Mohammed] – whosoever believes in God [alone, and believes in His apostles] and the Last Daya, and works righteousness – will have their reward [in the Next Life] with their Lord, and there will no fear [from devils] come upon them [in the Barzakh (or afterlife) world], neither shall they grieve, [following their death, for leaving the life of the World.]

 

 

62 a i.e. who believe in Doomsday.

 

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[Then God once again addressed the Children of Israel:]

 

[64] 63. And [remember] We made a covenant with you a, and [remember b] We caused the [Mount] Hor c to tower above you, [and Moses said to them]: 'Hold fast  [with firm will and certainty d] with [the tablets] that We have given you, and be admonished with that which is therein, that you may ward off [God's punishment. e]

 

[65] 64. Then you did turn away [from obeying to disobeying God, even] after that [covenant];

and were it not for God's favor and mercy to you [for He sent prophets and guides among you], you would have been of those who lose [in the Next Life.]

 

 

63 a in the time of Moses: that you should not associate anything with God, and should not commit the disobediences, but you broke your covenants, severed your pacts, disobeyed the command of your Lord and worshipped the calf in the time of Moses and the Baal after his death.

 

63 b That once again We took your covenant, when …

 

63 c Which is the mountain on which Moses privately prayed God: that was when he came down to them with the tablets, a second time, they said: "Who believe it is from God!?" And they were below the mountain, so the mountain shook, split and the split portion towered above them, and was about to fall on and kill them, but they cried: "We have believed; We have believed!" So the split portion settled in its place and did not fall on them; therefore, Moses took their covenant, that they should not disbelieve him afterwards  …

 

63 d So apply the statements included in the tablets, and don't doubt or waver.

 

63 e If you receive admonition of the Torah and apply its statements.

 

This is like another aya 7: 171 which means:

(And [remember] We caused the Mount [Sinai] to tower above them, as if it were a canopy, and they deemed it was going to fall upon them; [We said to them:] "Hold fast that which We have given you, and be admonished with that which is therein that you may ward off [God's punishment.]")

 

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[66] 65. And well youa knewb those among you who transgressed in the [fishing and trading on the] Sabbathc: We said to them: "Be [like] apes, despised and rejected."

 

[67] 66. Thus We made itd an example to those [cities] around it and to those [cities far] beyond ite and an admonition to those who ward off [God's punishment.f]

 

 

65 a Children of Israel!

 

65 b The story of Judah and the men of Tyre living in Judah.

 

65 c When they worked, sold, bought and fished, while all that was forbidden for them on the Sabbath.

 

[ The story of their transgression about the Sabbath ]

God – be glorified – revealed to Nehemiah the son of Hacaliah, to reproach the nobles of Judah concerning their deeds, and to shut the gates of the city, when it started to be dark the night before the Sabbath, so that none of these might come to sell and buy on the Sabbath, and Nehemiah ordered some of his servants to shut the gates and do not open them until after the Sabbath, so these men were lodged outside of the city abased and rejected without bed or cover.

And Nehemiah went over the wall and reproached them and the nobles of Judah concerning their deeds.

Then each one of them said: I saw this man and that man fishing and therefore we likewise fished, and we saw this and that man selling and so we sold like them. 

Therefore,  Nehemiah said to them: “Apes imitate man and his acts, so you have become like apes imitating the evil-doers; why don't you forbid the evil-doers, and why are you on the contrary doing like them?”

 

66 d i.e. We made that incident of their expelling out of the city, the shutting of the gates and their staying outside the city all that night long.

 

66 e Because they heard about their story, received the lesson and abandoned the selling and buying on the Sabbath.

 

66 f So they received the admonition concerning that incident, praised God for His guidance, when they did not violate the Sabbath with any selling, buying or fishing.

 

The story is mentioned in the Bible, Book of Nehemiah, chapter 13: 15-23.

 

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[68] 67. And [remember] when Moses said to his people, 'God commands you to sacrifice a cow.'

They said, 'Do you take us in mockery?'

Said [Moses], 'I seek refuge with God from being one of the ignorant [who mock others.]'a

 

[69] 68. They said: "Pray your Lord for our behalf that He make clear to us what [cow] she is." 

[Moses] answered: "[God] says: she is a cow neither 'too old' nor 'young that gave birth once only':

[she is] 'of an intermediate age' between these [two conditions: i.e. she gave birth twice or thrice];

so do the [sacrificing of the cow] as you are commanded."

 

[Then they started to ask about its color:]

 

[70] 69. They said: 'Pray your Lord for our behalf that He make clear to us of what color she is.'

[Moses] answered: "[God] says: She is a yellow cow, intensely-yellow in color. She delights beholders."

 

[Then they started to ask about the service of that cow: was she subjected in service or did  she only graze?]

 

[71] 70. They said: "Pray your Lord for our behalf that He make clear to us what [cow] she is; for – to us – cows appear much alike [so that we don't know which cow we should sacrifice];

Then we, if God wills, shall recognize [the cow, when God will define it to us.]"

 

[72] 71. [Moses] said: "[God] says: She is a cow not quickly walkingb; she ploughs the earth but waters not the plant; intact c with no blemishd on her."

They said: "You have now brought the truth." e

So they sacrificed her, and were about not to do [that.] f

 

[73] 72. And [remember] that you had killed a man, and started averting [the accusation from yourselves], but God was going to disclose the [truth about the killing] which you were hiding.

 

[74] 73. Then We said, "Strike the [victim] with part of the [cow.g]"

[So as has He revived this slain], thus God brings the dead to life, and show to you [some of] His signsh,

that haply you may use your minds [and don't be just imitators of others.i ]

 

 

67 a The story [of the cow of the Children of Israel]

One of the Children of Israel, a rich man, was killed for his wealth, and his killer was not known; so his family came to Moses and told him.

Moses prayed his Lord to acquaint him about the killer, and God – be glorified – said: "Sacrifice a cow, and then smite the slain with some of its meat or with one of its organs, then the killer will be revived, so ask him about his killer and he will tell you."

Prophet Moses then returned to his people and told them about that. But because reviving the dead was very strange to them, they started to ask about the cow, and which cow they should sacrifice: some of them said: We will sacrifice an old cow, and others said: No, we should sacrifice a young one. Then all of them decided to ask Moses about that.

 

71 b i.e. it walks slowly.

 

71 c with no defective organ and without disease.

 

71 d i.e. all of it is homogenously yellow.

 

71 e i.e. you have described it to us exactly, and we have now known it: it is the cow of a man known to us.

 

71 f Because of its high price, and because of the exposure of the killer.

 

73 g i.e. strike the victim with one of the organs of the sacrificed cow, so the slain will be revived, and ask him about his killer; therefore when they did that, he arose, told them about the killer then died.

 

73 h i.e. the marvelous miracles indicating His Oneness.

 

73 i Because anyone who does not use his mind, and does not discern his wisdom, then as if he is without reason.

 

When the Children of Israel saw that incident, they asked Moses: Following your death, if one of us is killed in any place, and his killer is not known, then what shall we do?

Moses asked his Lord about that, and He – be glorified – said: "If a man is killed and his killer is not known, then gather the elders of that quarter in which the slain is found, and sacrifice a heifer, then bring the elders to wash their hands on that cow, and swear with God that they are quit of the blood of the slain, then if one of them refuses to swear, then he knows who is the killer."

 

The story of the slain and the heifer, mentioned in the Quran, was written in the Torah; but when Nabuchodonosor attacked Palestine and tore up the Torah, the story of the slain and the heifer was lost together with it; the only statement remained is the statement about the slain whose killer is unknown; which is in the Book of Deuteronomy, chapter 21.

 

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[75] 74. Then your hearts became hardened afterwards and were like rocks, or even yet harder.a

For indeed there are [some] rocks out of which rivers gush, and indeed there are [some] rocks which crack so that water comes out of them. And there are [some] rocks which fall down for the fear of God.

God is never unaware of [all] that you do [O Jews.]b

 

 

74 a So that you started to wrong the poor, plunder the wealth of the weak and kill the innocent .

 

74 b Therefore, following your death, He will punish you according to your evil deeds.

 

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[Then God – be glorified – started to address the Muslims:]

 

[76] 75. Have you [Muslims] any hope that they [Jews] may believe [and resign] to you [and convert] when a party of them used to listen to the word of God a, then used to pervert it b even after having understood it, and they know [that they are perverting it?]

 

[77] 76. And when they [Jews] meet those who believe, they say: "We believe [in Mohammed]", and when they are alone one with another c they say d: "Do you tell the [Muslims] about [the vision] that God has disclosed to you e that they may contend with you by this before your Lord f ?"

Have you [Jews] then no sense? g

 

[78] 77. Don't they h know that God knows everything they conceal, and everything they declare i ?

 

[79] 78. And there are among them j illiterates k, who know not l the Bookm, but [hearsay n and] desires, and they do nothing but conjecture.

 

 

75 a With which God spoke to Moses on the Mount Hor, i.e. the Commandments and the religious statements.

 

75 b i.e. they interpret it into many ways, i.e. they dare to commit the disobedience by means of distorting it; therefore, such people with their acts against their prophets, then how will they believe in a prophet out of the Arab? So don't hope about their conversion and believing.

 

76 c Where no Muslims are there.

 

76 d i.e. Jews say blaming each other.

 

76 e That is because one of the Jewish rabbis saw in a dream, that an angel says to him: "Believe in Mohammed; for he is a true prophet, and he is the one described in your book." So he told the Jews about his vision, which then prevailed among them and then Muslims knew about it.

 

76 f i.e. so that that vision will be an argument for Muslims for their conversion and your refusal to convert. And this argument will be before God on Judgment Day.

 

76 g And you [Jews] should believe in Mohammed after all these proofs and evidences indicating his truthfulness.

 

77 h These Jews.

 

77 i So He acquaints Mohammed about their secrets?

 

78 j i.e. among Jews.

 

78 k i.e. who do not read or write.

 

78 l with certain knowledge.

 

78 m Which Moses brought, neither do they understand its statements, but they are only followers [of their priests.]

 

78 n i.e. some of the Torah that they heard from their scholars and orators, which these did mix with lies and wishful thinking, like their saying: "We are the chosen people of God, and all gentiles are our servants", and their saying "None will be admitted into Paradise other than Jews only", and their saying :"We are the sons of God and His beloved", and their saying: "The sovereignty and kingdom will be ours."

 

But God denied such wishful thinking which He had not mentioned to Moses, and which was merely their conjecture and deeming.

 

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[80] 79. Therefore, woe be to those who write [and distort] a the scripture with their hands and say, "This is from God", that they may purchase a small gain therewith. Woe to them for that their hands had written b, and woe to them for [the money]c that they earned [thereby.]

 

 

79 a Nabuchodonosor attacked Palestine with his army, killed a large number of Jews, tore up their Torah, destroyed their towns and took the rest of them captive to the land of Babylon where they stayed there seventy years.

 

Then when Jews returned back to Palestine, the scholars of Jews started to collect the torn up parchments of the “Torah Collection” [most of which is now included in the Old Testament.]

 

Any one among them who knew by heart any of it, would write it down and write down what others also knew by heart, until every one of their scholars collected a book and gave it to their chiefs, saying : “This is the Torah that God revealed to Moses .” They were four of their priests, but the Jews refused to accept those books from those scholars because of some additions or abstractions they noticed in them.

 

Then Ezra, the son of Siraeh, one of their scholars and a clever scribe, came and did a trick that succeeded. He wrote a book, checked and revised it, and left every word “God” as a blank space in the book. After having completed the book he started to write in that space with a secret writing, that could not be seen by the eye-sight, and which color would not appear black unless after exposure to sun light.

 

At that time, they were ignorant about that secret writing, but Ezra had learned it at Babylon, where the king of Babylon had given him a power over the Jews and brought him close. The secret writing is by using the silver nitrate solution so that if you write with it on a paper, its writing will not appear until after exposing it to sunlight.

 

After completing the book, he presented it to the chiefs of the Jews, saying: “This is the original Torah that God revealed to Moses without any additional or missing word.”

They said: “How can you prove that?”

He said: “I left every word ‘God’ as a blank space in the book, and after forty days you will find it written down, because God - be exalted - will write it by the pen of Might in order to be an indication to my truthfulness.”

They said: “It could be that you will write it and say that God has written it, so we don’t accept that from you unless we keep this Torah with us forty days, and you should not come near to it, so that if we find it -after this period of time - written as you say then you are truthful, but if we find it not written, then we will not accept it from you.”

 

Ezra agree about this condition and said: “You must put it exposed under the sky.”

They agree, took the book from him, put it on a high place and appointed guards in charge of it forty days, in order that none might touch it and write in it what he wants.

After the period had elapsed, they gathered and opened the book to find it written as Ezra had told them because it was made of gazelle skin, so the sunlight affected it and the writings, which he had written with the silver nitrate solution, became blackened.

Therefore, they believed him, accepted the book from him, started respecting him, and he became the chief of their priests. At that time, they said Ezra is the son of God!

And Jews believe, till now, that God Himself wrote that blank space in his Torah, and they did not realize his trickery.

 

So this is the implication of His saying – be glorified – in the Quran 79, which means:

(Therefore, woe be to those who write the scripture with their hands and say, “This is from God”, that they may purchase a little gain therewith.)

i.e. in order to get a little gain which is the position and the wealth which they gained because of the position; it is "a small gain", because money will be spent and it is little, in relation to the afterlife, whatever much it is.

 

79 b i.e. severe punishment according to the changing and distortion that their hands wrote.

 

79 c God in fact promised him with the punishment because Ezra said that that book was from God; while he omitted many things which he did not write, like the description of Mohammed- peace be on him- which he did not write, and he added much of his own words to the Torah, altered some of the instructions and changed some of the religious duties; and that was a cause of their disbelief and their denial of Jesus prophecy and Mohammed’s apostle-hood.

 

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[81] 80. And the [Jewish scholars] say, 'The fire [of Hell] shall not touch us save only for several daysa.'

Say [Mohammed to these Jews]: 'Have you taken a covenant with God [that He will not chastise you but only for seven days]; for God breaks not His covenant [if He covenants with anyone]?

Or do you say [mere doubts and wishes] about God, such as you do not know [any real truth about]?'

 

 

[82] 81. No b, but whosoever earns a sin, and his guilt surrounds him c; such d are the fellows of the Fire; they will abide therein [forever.]

 

 

[83] 82. And those who believe [in God and in His messenger Mohammed], and work righteous work, they will be the people of Paradise in which to abide forever.

 

 

80 a i.e. They mean: seven days which are equal to the days during which they worshipped the calf; because Moses promised them thirty days, then when he did not return, they awaited for other three days, then they made the calf and worshipped it for seven days, and Moses returned after the end of the forty days.

They said also that the duration of the World is seven thousand years; and that God assigned one of those seven days for each one thousand years.

 

81 b The Fire will inflict them, and they will suffer inside it: each one of them according to his own sins, and it is not as do they claim that they will be punished for seven days only.

 

81 c i.e. he keeps up to it, and does not repent to God from it.

 

81 d keeping up to the sins. The "sin" here is the minor sin, not the major sins, neither is it the "association" with God.

 

As it is indicated by His saying – be glorified – in the Quran 4: 31, which means:

(If you [Muslims] avoid the great [sins] which you are forbidden, We will remit from you your venial [sins])

 

Therefore, (whosoever earns a sin) means any of the scholars, because the aya is specially related to the Jewish scholars; in addition it also includes Christian and Muslim scholars.

 

The meaning: If scholars commit any sin, even though it is minor, then they will deserve the Fire according to it; because the scholar is not considered and dealt with like the ignorant; the sin of the scholar is greater than the "association" of the ignorant: because the ignorant casts only himself exclusively in the Fire, while the scholar casts himself and everyone that follows him.

 

It is the innovation in the religion: or inventing new things which were not in the original religion.

 

Such great sin of the scholar is not the neglect and the non-observance of some religious duties, neither is it the transgressing on some forbidden things related to his own self, but the great sin of the religious scholar is that he invents some way that he does and his people will follow him and do like him, or he gives a fatwa (or religious judgment) against God's good pleasure, or he finds his people and his sect following not the truth and he does not instruct them to work in the correct way, but he agrees with them or he becomes silent about the truth lest they may hate him or lest they may not give him the assigned money like the "Zakat", the "One fifth", the "due right of the imam" or the "remission of the transgression" and others. 

So if the religious scholar becomes silent for the purpose of money, position or something like that, then he will be responsible before God on Judgment Day, when God – be glorified – will say to the angels [as in the aya 37: 24, which means:

("And stop them; for they are to be questioned [concerning their followers.]")

Then God – be glorified – will say to that scholar: "I gave you knowledge and authority to guide My servants to the way of the truth, and you found your people missing the way; then why were you silent about telling and guiding them to the truth? Did you prefer the Life of the World to the Next Life, and exchange the wrath of the Creator for the good pleasure of the created servant?"

Then He will sentence him to be punished in Hell, as in this aya 82 which means:
(No, but whosoever earns a sin, and his guilt surrounds him; such are the fellows of the Fire; they will abide therein [forever.] )

 

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[84] 83. [Remember, O Jews contemporary to Prophet Mohammed],

We made a covenant with the Children of Israel [: your ancestors, in the time of your prophet Moses, and We said to them]:

'Worship none save only God, and be good to parents and to the near kindred and to orphans and the needy, and speak kindly to people; and be steadfast in the [daily] prayer and pay the Zakat [alms.]' a

Then, even after that, you b turned away c except a few of you d and [now too] you turn aside [from the Quran and from My messenger Mohammed.]

 

[85] 84. And [remember] We made with you[r ancestors in the time Moses] a covenant [and We said to them]:

Shed not the blood of you[r own people] e neither turn [a party of] you[r people] out of your homes f. 

Then you ratified [the covenant] g and you [contemporary Jews] admit that [covenant].

 

[Then God – be glorified – explained that the Children of Israel in fact broke and betrayed their covenant, killed people, shed the blood and expelled their own people out of their homes, and He said:]

 

[86] 85. Yet you, [sons of] those [your ancestors with whom We ratified the covenant], slay each other and expel a party of your people out of their homes h, conspiring against them with sin and transgression – and if they come to you as captives you will ransom them i, while their expulsion itself was unlawful for you j –

Do you then believe in part of the Book and disbelieve in part? k

What should be the reward of those among you who do this, except disgrace l in this life of the World, and on the Day of Judgment shall they be driven to the most severe punishment; for God is never unaware of all the [evil work] you [Jews] are doing.

 

[87] 86. These [Jews just mentioned] are they who have bought the life of this World instead of the Next Life.

Consequently, their retribution will not be commuted for them [on Judgment Day], neither will they be helped.

 

 

83 a But a large number of them broke the covenant, following the death of Moses, and they worshipped the Baal following the death of Solomon, and associated others with God, disobeyed the parents, severed the relation with the kindred, plundered the rights of the weak, abandoned the [daily] prayer and withheld the Zakat [alms.]

 

83 b contemporary Jews.

 

83 c from the truth and from obeying God, as had your ancestors turned away.

 

83 d did not disobey God.

 

The covenant which Moses ratified with them, is written in the Torah [: Bible], Book of Deuteronomy, chapter 5; but they broke the covenants and compacts, wronged the weak and the needy, and they associated others with God.

 

84 e i.e. kill not each other.

 

84 f i.e. don't fight some of your people, so that you overcome and expel them from their homes.

 

84 g and accepted those conditions.

 

This is like His saying – be glorified – in the Quran 7: 172, which means:

(And [God] made them testify concerning themselves; [He said]: "Am I not your Lord !?" They said: "Yes, indeed, We testify.")

 

85 h then you take their homes in possession.

 

85 i i.e. if you find one of your people falling captive by the hand of your enemy, you will pay the ransom to set him free.

85 j So why do you drive them out of their homes [one time], then do you [another time] ransom them?

 

85 k i.e. you believe in and apply some statements of the Torah, while you deny the other statements, and do not apply them.

 

85 l The disgrace which befell them was: the tribute (the Jiziah) imposed on them by Prophet Mohammed – salam to him – and the driving of their tribe of the Bani Nadhir out of their homes.

 

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[88] 87. Surely, We gave to Moses the Scripture a, and We caused a succession of apostles b to follow after him, and We gave to Jesus, the son of Mary, the evident miracles, and aided him with [Gabriel] the Holy Ghost.

Is it then that whenever an apostle comes to you [Jews] with [the religion and statements] that yourselves desire not, you are puffed up with pride? – some [like Isaiah, Jeremiah, Jesus and Mohammed] you denied, and others [like John Baptist and Zachariah] you slew! c

 

 

87 a i.e. the Torah.

 

87 b i.e. messengers. They were: Joshua son of Nun, Samuel, David, Solomon, Zachariah, John Baptist, Elia (or Elijah), Isaiah, Jeremiah, Jonah, Ezekiel (Zul-Kifl), Daniel, Hosea and Nehemiah: so these prophets are fifteen like the number of the kings of the Children of Israel, who associated others with God: they were also fifteen kings: the first of them was Jeroboam son of Nebat, and the last one of them was Zedekiah, who died in the prison of Nabuchodonosor king of Babylon.

 

87 c And before, you had denied Prophet Jeremiah, imprisoned him and did not believe him until the king of Babylon destroyed you, as had Jeremiah told you, and you discovered he had been truthful and afterwards you regretted when the regression did not profit you anything.

 

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[89] 88. And [Jews] say: "Our hearts are enveloped. a "

Not so, but God has cursed them for their blasphemy b, so it is only a few [of them] who will believe [in you, Mohammed.] c

 

[90] 89. And when there came to the [Jews, d the Quran:] a Book from God, confirming [the monotheism] that they already have e

– although aforetime they were foretelling [the prophecy and glad tidings] to those who disbelieve f –

when there comes to them [the messenger Mohammed] that they have recognized, they deny him g;

so God's curse h be on [his] deniers.

 

[91] 90. For a bad bargain have they sold their soulsi;

That j they deny the [Quran] which God has revealed [to Mohammed] because of their insolent envy;

grudging that God – with His bounty – should reveal to any of His servants He pleases k;

so they return [to Us after their death] incurring wrath after wrath l;

and for deniers m there will be a humiliating chastisement [on Doomsday.]

 

 

88 a i.e. there is a cover on our hearts so that we don't understand what you, Mohammed, say.

In fact that was because of their haughtiness and stubbornness.

 

88 b i.e. they in fact understand and know well, but it is only according to their stubbornness and haughtiness; therefore, they don't comply to the truth; so the curse is their reward for their blasphemy, and there will be an evil outcome for them.

 

88 c [As such will the situation be of the stubborn deniers of the Mahdi on his advent: They will deny him, in spite of that they see the description in their books applicable to him, although they are the first and most zealous than others to foretell about his coming the commentator.]

 

89 d i.e. the Jews contemporary to Prophet Mohammed.

 

89 e i.e. the monotheism included in the heavenly books, and that the worship and devotion should be for God alone and it is not allowed for anyone other than God.

 

89 f i.e. they had been foretelling the pagan Arabs [before Prophet Mohammed came] and giving them the prophecy and the glad tidings of the advent of a prophet whose description is so and so.

 

89 g When Mohammed came to them, whom they recognized and knew his description, and about whom they foretold the idolaters, they denied and did not believe him.

 

89 h i.e. His wrath and punishment.

 

90 i i.e. Evil indeed is the money for which they sold themselves, and preferred their life in the World for their Next Life; because they denied Mohammed for the purpose of seeking after the wealth and the position which they liked so much.

 

[This will be the situation of the deniers of the Mahdi on his advent; for they will resist him because of their loving the wealth and seeking after the position, although his mission is Islamic: inviting them to applicate the Quran statements — the Commentator.]

 

90 j i.e. their loss was because they denied the Quran revealed from God to Prophet Mohammed.

 

90 k Their envy and enmity to Mohammed was because he was Arabian, and not one of them, while God offers wisdom and prophet-hood to anyone of His servants whom He please, and does not regard any tribe or clan, but He chooses out of people the one who is kind-hearted, having a noble manner and good conduct, and being capable of carrying out this task.

 

90 l i.e. We prepared for them twofolds of punishment: the first wrath is according to their denial of Jesus, and the second is according to their denial of Mohammed.

 

90 m that are like them.

 

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[92] 91. And when it is said to the [Jews]:"Believe in [the Quran] that God has revealed [to Mohammed]", they say: "We only believe [exclusively] in [the Torah] that was revealed to us."

And they disbelieve in [the Gospel and the Quran] that came after it, though it is the true [word of God] confirming [the Torah] a that they already have.

Say [Mohammed, to them]: 'Why then had you slain the prophets of God [like John Baptist, Zachariah and others] before [the Quran has been revealed], if truly you are believers [in the Torah as do you claim b]?'

 

[93] 92. And Moses came to you with the profound miracles [indicating his truthfulness], then you took the calf [as an idol to worship] after his [going to the Hor Mount to receive the tablets] and [by worshipping the calf] you were wrongdoers [of yourselves.]

 

 

91 a i.e. God revealed the Quran confirming the statements that they have in the Torah, and complementing the religious rites.

 

 

 

 

 

 

 

 

 

 

 

91 b Because the Torah forbids the killing of living man, so why do you kill the prophets of God?

 

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[94] 93. And remember [O Children of Israel], that We made a covenant with you

[that you should not associate anything with God],

and We caused the [Mount] Hor to tower above you a,

[and We said to them]: 'Hold fast with [the religious laws] which We have given you, with a firm [will and certainty], and hear [Our words and comply.]'

They said: 'We hear and we disobey b.'

And [the love of] the calf was effusive into [the pericardium of] their hearts; because of their infidelity c.

Say [Mohammed, to them:] 'An evil belief is that which enjoins on you [such conduct d] if [indeed] you are true believers [in the Torah, as you claim e.]'

 

 

 

 

93 a When the mountain inclined upon them, and they were below it.

 

93 b i.e. their acts became as if they say: "We hear and we disobey"; because they did not comply to their Lord's command and did not work accordingly, save only a little bit.

 

93 c Because they had been used to worship the idols in Egypt, before Moses came to them.

 

93 d i.e. if your faith or belief enjoins on you such conduct, then it will be an evil faith or belief.

 

93 e When you said: “We only believe [exclusively] in [the Torah] that was revealed to us."

 

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[95] 94. Say [Mohammed to the Jews]: 'If the abode of [Paradise in heaven in] the Next Life, in the neighborhood of God, is solely for you to the exclusion of the [rest of] people [who are Muslims],

then long for death [to go to Paradise in heaven and prosper there] if you are truthful [in your claim that Paradise is solely for you to the exclusion of others.]

 

[96] 95. But they will never long for [death], because of [the large number of sins and crimes] that their hands have forwarded;

God is All-Knowing of the wrong-doers [so He will admit them into Hell instead of Paradise.]

 

[97] 96. You will find [Jews] the greediest among [all] people [of the heavenly religions] for life;

and [even greedier] than those [idolaters and Magians] who associate [others with God];

a [Each] one of [Jews] wishes to be granted a life of a thousand years.

But to live [any long life] will by no means [hardly] remove him [even a little bit] away from the doom [of Hell] b;

for God is All-Seeing all that they do [so He will accordingly punish them in the Next Life.]

 

 

 

 

 

 

 

 

 

 

 

96 a [Then God explained how they covet to live long life in the World.]

 

 

 

 

96 b It means: giving man a long life will not save him from the punishment, but it is the God-fearing and the righteous deeds that save man from the doom.

And if anyone of them stays in the World for one thousand years, thinking about any way to save him from God's punishment, then he will not find any way other than the belief in God and the compliance to Him.

 

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[Some Jews asked Prophet Mohammed – salam to him: "Who brings the revelation to you?"

He said: "Gabriel brings it to me."

So one of the Jews said to his friends: "I am an enemy of Gabriel, and I will not like him anymore from now on: why does he bring the revelation to one of the Arab, and does not bring it to one of us?"

Therefore, this aya was revealed:]

 

[98] 97. Say, "Anyone who opposes Gabriel should know that he has brought down the [Quran] onto your heart, according to God's will, [and not of his own accord, so what is the fault with Gabriel that they become his enemies?]

[And Gabriel] confirms [the Quran] that is by the hands [of Mohammed], and [the Quran provides] guidance [to anyone guided by it] and good news for the believers [of admitting them into Paradise].

 

[99] 98. Whoever is an enemy to God and His angels and His messengers [: apostles] and Gabriel and Michael – then, surely, God is an enemy to the unbelievers [in God, His angels and His messengers.]

 

 

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[100] 99. We have sent down to you [Mohammed] the clear [Quran] revelations [indicating your truthfulness and your apostle-hood], and only the disobedient a will deny them.

 

[101] 100. Is it not [the case] that:

Every time [Jews] make a covenant [with God, ratified by their prophetsb], some party among them discard it [in the past, as do the Jews contemporary c to Prophet Mohammed break their covenants with him]? –

But, indeed, most of them believe not.

 

[102] 101. Now that [Mohammed:] a messenger from God has come to [Jews], and even though he proves and confirms [the devotion to God alone, discarding the idols and confirming the monotheism] that they already have [in their own scripture],

some [Jewish scholars] given the scripture disregard [the Torah: ] God's scripture [leaving it] behind their backs d, as if they did not know e.

 

 

99 a Only the one with bad conduct, and the disobedient to God, will deny and disbelieve in such clear Quran revelations.

 

100 b That they should not associate anyone with God, should not kill people, and should not disobey God; but they broke their covenant and they in fact were disbelievers.

 

100 c The Jews of the tribes of Banu Quraiza and Banu Nadhir covenanted with Prophet Mohammed, that they should not aid his enemy against him; but they broke their covenant and helped Quraish against him, in the Battle of the Trench.

 

101 d i.e. they disregarded and discarded it; and they did not examine and review it, so as to compare the description of Mohammed with the description of the prophets, and his inviting to the "devotion to God alone" as had the prophets invited people, and his deeds like their deeds, and his rejection and breaking up the idols as had they done in the past …

so by this way they will realize that he is the messenger (: apostle) of the Lord of the worlds; because his deeds are the same as the deeds of the apostles and his message is the same as their message.

This is in case his name in the Torah was hidden, and his description was lost from the parchment that Nabuchodonosor tore up.

But instead they discarded the Torah, and disregarded the description and did not pay attention to the proofs and evidences, and they said: “He is only a sorcerer followed by the people of the desert”, so they ignored his mission, denied his truthfulness and refused his words, because they envied him and the knowledge he brought and they were arrogant regarding the religion which he preached. 

 

101 e i.e. as if they did not know the stories of the past prophets and their remaining Books, so that they should conclude that Mohammed was not any sorcerer but a messenger of the Lord of nations and worlds.

 

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[103] 102. And the [Jewish scholars] have followed what the devils had related regarding the kingdom of Solomon a;

Solomon, however, was not a disbeliever b, but the devils were the disbelievers c,

teaching men magic d,

 

[So God – be glorified – explained that the magic is among the practice of Jews and their customs, but not among the practice of Muslims and their prophet:]

 

and [teaching people also] such things as [parting of people that] came down on the two kings [or chiefs e] at Babylon, Haroot and Maroot,

yet these taught no one [of people] without saying [to him], "We are only a temptation f, so do not blaspheme g." 

And they learn from these [two men] that by which they may part man and wife; they harm thereby no-one [of people] save only by God's will h;

they learn that which harm them and profit them not i,

and [actually] they j knew that whoever purchased it, [for him there will be punishment and] no portion [in Paradise] will be for him in the Next Lifek,

and vile indeed was the price for which they did sell their souls l, had they but known [the final consequences.]

 

[104] 103. And if they [: Jews] had believed [in Mohammed and the Quran] and warded off [the association and the disobedience], a recompense from God [ in the Next Life] would have been better [for them than the wealth and position which they got in the life of the World], if they had only known [about the perpetual prosperity in Paradise in heaven.]

 

 

102 a i.e. Jews said about Mohammed as had the devils said about the kingdom of Solomon: for the devils said Solomon had not had such kingdom but only by his magic.

Similarly Jews said Mohammed did not have such position and people did not follow him but only by means of his magic. That was only because of their extreme envying and hating him.

 

[Then God – be glorified – explained that Solomon had not practiced magic and had not concealed the truth, as did these Jews conceal:]

 

102 b It means: Solomon had not concealed the truth, neither had he practiced magic.

 

102 c i.e. they concealed the truth and practiced magic.

God in this aya gave a parable: so that He made Mohammed to resemble Solomon, and those Jews to resemble the devils. The meaning: You, Jews, have said about Mohammed as had the devils said about Solomon; while the truth is opposite of that: for Mohammed is not any magician neither is he any blasphemer, but it is you who are the blasphemers because you concealed the truth concerning his prophet-hood, and concealed from people his right in spite of that you know his words are correct and his explanation of the religion is so obvious.

 

102 d Therefore, Jews are the devils among mankind, teaching people the magic.

 

102 e They were among the prisoners who were captured by Nabuchodonosor to the land of Babylon in Iraq. They were Haroot and Maroot, and they taught people the magic and take a recompense to it.

Then God – be glorified – explained that those two men, in spite of their being magicians, they had not cheated people, neither had they concealed the truth as have these Jews concealed the prophet-hood of Mohammed, even after it has been obvious to them that he is a prophet:

 

102 f i.e. a trial, so don't be tempted by us.

 

102 g i.e. therefore, don't practice the magic and so that you conceal the truth.

 

102 h The meaning: Those, who learn the magic from these two kings, cannot harm anyone of people unless by God's will; because God – be glorified – avert that harm from whomever He please, and let it harm whomever He will.

 

102 i i.e. that which harm the learners; because the learners will do the magic for their people, and its harm is so obvious: for they part between the husband and wife.

 

102 j i.e. people knew.

 

102 k Because the two magicians impose an obligation on people, saying: "Whoever learns this knowledge from us, and practices it, he will have punishment on Doomsday and no portion he will have in Paradise in heaven.”

So some of people accepted this condition and learnt magic from them, while some others did not accept that.

Then God once again started to dispraise Jews and their scholars:

 

102 l i.e. bad the thing for which they sold themselves, because they cast themselves in Hell for the wealth and position.

 

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[105] 104. Believers, say not [to the prophet:] "Ra'ina"a, but say: "Unzurna" b,

and listen [to his words, and don't interrupt him always.]

To the unbelievers c is a painful punishment [in the Next Life.]

 

[106] 105. Those who disbelieve [in Mohammed], among the people of the Scripture d and among those [Meccans] who associate [idols and angels with God], never wish that anything good should come down to you [Muslims] from your Lorde.

But God will choose for His mercy f whom He pleaseg; for God is Lord of great favor h.

 

 

104 a Some of the Jews were used to sit with the Prophet – salam be to him – and listen to his words, then say to him: "Mohammed, Ra'ina!" i.e. wait for us, so that we can speak and ask you some questions! While in fact they meant to insult the Prophet by their word: Ra'ina which is related to foolishness and silliness.

And the Muslims started to say like their word because they did not realize what the Jews meant by such word, so God – be glorified – forbade them from that word:

 

104 b i.e. give us respite, so that we can ask and speak.

 

104 c The Jews who perverted the word meaning.

 

105 d i.e. the Jews: the people of the Torah [most of which is  now included in the Old Testament.]

 

105 e i.e. they don't like that the revelation of the Quran should come down to you from your Lord, but they desire such thing to themselves in particular.

 

105 f i.e. the revelation, wisdom and prophet-hood.

 

105 g But not the one whom people choose.

 

105 h On His prophets, apostles and those who follow them.

 

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[When God’s word in the Quran 6: 146 was revealed, which means:

(To Jews We forbade every [animal] with undivided hoof [and chew the cud.] And of oxen and sheep forbade We to them the fat thereof save what [fat] the backs of both do bear..etc.)
The prophet said: "God, alleviate and do not restrain the obligations for my nation."

Therefore, this aya was revealed:]

 

[107] 106. Such of the revelations [of the Torah] as We may annul a [in the Quran] or preserve b, We will bring [in the Quran] one better than it c or one similar to it d. Don't you know that God has the power to do all that He wills? e

 

[108] 107. Don't you [Mohammed] know that the kingdom of the heavens and the earth belongs to God [so that He gives you the knowledge of the prophets and makes you the heir of their knowledge?]

And, apart from God, you [people] have neither patron [to take care about your affairs] nor helper [to help you against your enemies, but only God.]

 

 

106 a i.e. any statement of the Torah which We invalidate (or put out of action) for you, Muslims.

 

106 b i.e. or We leave the law of the Torah aya as it is in the Torah: i.e. We impose it on you.

 

106 c i.e. better than that law and easier than it: in order to alleviate that for you, Muslims.

 

106 d i.e. We bring to you a statement similar to the statement of that aya of the Torah which has not been annulled.

 

106 e So that He will bring to you, statements that are easier and lighter than the statements of the Torah.

Therefore, the "abrogated" is that which is in the Torah, and the Quran is the "abrogating" or annulling of such laws.

 

Similar to this aya, is another aya in the Quran 16: 101, which means:

(When We exchange one revelation [of the Torah] for [another] revelation [in the Quran], – and God knows best what He reveals [of statements proper for every nation ]– the [Jews] say [to Our messenger Mohammed]: "You are only a forger [because you have not brought laws identical with the laws of the Torah.]"

But most of them are not acquainted [about the truth.])

 

In fact, the Quran does not include any change or alteration in its statements [i.e. its ayat do not abrogate or annul other ayat], contrary to what Muslims think; the indication of this is His saying – be glorified – in the Quran 6: 34,  which means: (There is none that can alter the words of God, and already have you received some account of those apostles [or messengers.])

 

And He said also in the same soora 6: 115, which means:

(Your Lord's word [of promising you, Mohammed and the believers with victory] has been fulfilled in truthfulness and justice.

None can change His words;

He is the All-Hearing [of their words], the All-Knowing [of their acts.])

 

Moreover, God – be glorified – said in the Quran 10: 64, which means:

(For them is the good tidings [that they will be admitted into Paradise in heaven, as is it declared by the Quran] in the life of this World,

and [angels will give them good tidings] in the Next Life [of admission into Paradise.]

There can be no change in the word of God.

Such [reward and good tidings, indeed,] is the supreme success [in the Next Life.])

 

Among the laws of the Torah that God invalidated (or put out of action) for Muslims, is the meat and fat which He forbade for Jews and made lawful for Muslims; as in the Quran 6: 146, which means:

(To Jews We forbade every [animal] with undivided hoof [and chew the cud.] And of oxen and sheep forbade We to them the fat thereof save what [fat] the backs of both do bear..etc.)

In addition to many other statements.

 

While the laws that have been forbidden to Muslims as had they been forbidden to Jews; some of them are: the pork, the dead, the blood and that which is dedicated to those other than God.

Some of such laws is the drinking of wine: it had been forbidden to Jews in the Torah, and God has kept its forbidding to Muslims in the Quran; as in His saying – be glorified – in the Quran 5: 90, which means:

(Believers, the wine, the gambling, idol-altars and Azlam [lots]; [all these] are but filthy [psychological] illness [: some] of Satan handiwork, so avoid that; haply you may succeed.)

 

While the forbidding of the wine in the Torah is mentioned in the Book of Proverbs 23: 29-35

"29 - Who hath woe? Whose father hath woe? Who hath contentions? Who falls into pits? Who hath  wounds without cause? Who hath redness of eyes?

30 - Surely they that pass their time in wine, and study to drink off their cups.

31 - Look not upon the wine when it is yellow, when the colour thereof shines in the glass. It goes in pleasantly.

32 - But in the end it will bite like a snake, and will spread abroad  its poison like a basilisk.

33 - The eyes shall behold strange women: and your heart shall utter perverse things.

34 - And you shall be as one sleeping in the midst of the sea, and as a pilot fast asleep, when the stern is lost.

35 - And you shall say: They have beaten  me, but I was not sensible of pain: they drew me, and I felt not. When shall I awake, and find wine again

 

In addition, it is mentioned in the Book of Isaiah, chapter4:

"11 - Woe to you that rise up in the morning to follow drunkenness and to drink till the evening, to be inflamed with wine.

12 - The harp and the lyre and the timbler and the pipe and wine are in your feasts: and the work of the Lord you regard not, nor do you consider the works of His hands.

13 - Therefore is my people led away captive, because they had not knowledge: and their nobles have perished with famine, and their multitude were dried up with thirst.

14 - Therefore, has hell enlarged her soul and opened her mouth without any hands… etc."

 

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[The hypocrites said: "God's messenger, "Why has not the Quran [as a whole] been revealed to you all at once [written in a book], so that you might not forget it?” Therefore, this aya was revealed which is a rebuke and reproach of the hypocrites for such words they said.]

 

[109] 108. [Do you ignore your prophet's command] or do you [Muslims] wish to demand of [Mohammed] your messenger, [the impossibilities] that were demanded of Moses in the past?

Whoso [of you Muslims] chooses disbelief, instead of belief a, has truly missed the way of the truth.

 

 

 

 

 

 

 

 

 

 

 

 

108 a By demanding, of the Prophet, the impossibilities.

 

[The impossibilities will be demanded of the Mahdi by his people when he will come – the commentator.]

 

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[110] 109.  Many of [Jews:] the people of the Scripture, out of the jealousy [and envy] of their own [people a: envying Mohammed], wish they can turn you [O Muslims] back as unbelievers,

after you have believed [in Mohammed],

and after the truth [about his truthfulness] has become evident to them b.

 

[Then God – be glorified – started to address the Prophet and the Muslims:]

 

But forgive [their offensive words] and pardon [them, as long as they do not harm or fight you]

till God brings His "Am'r" [: the Mahdi c or the Comforter d.]

Surely, God is Most Able over anything. e

 

 

109 a And the followers of their religion. 
That was when Hayiy son of Akhtab together with a group of Jews, went to Prophet Mohammed – salam be to him – and discoursed with him, then when they went out, they asked Hayiy: What do you say about Mohammed: is he a prophet?

He said: "Certainly, it is he; it is he."

They said: "Will you believe in him, while he is one of the Arab, not one of us?"

He said: "I shall be his enemy till death."

 

109 b That is the saying of Hayiy son of Akhtab: "Certainly, it is he; it is he"; because he recognized him with his name, description and that he is the promised prophet, then he opposed him.

 

109 c i.e till the am'r of God will come, and he will then fight them if he wants to do that; the Am'r of God is the Mahdi.

 

109 d See the Gospel of John 14: 16; 14: 26; 15: 26; 16: 7

 

109 e i.e. God can guide them to the Islam, as is He All-Able to terminate them.

[See the Gospel of Luke 19: 43-44
"
[43] For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side,
[44] And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another."
  – The commentator.]

 

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[Then God – be glorified – started to admonish Muslims and encourage them to establish the prayers:]

 

[111] 110.  [Muslims,] be steadfast in prayer and pay the Zakat [alms], and whatever charity you forward [to the Next Life] for your souls, you shall find it with God; surely, God is All-Seeing of what you do.

 

 

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[112] 111. And they say:  "None will enter Paradise [in heaven] but only Jews or Christians!a "

 

[So God – be glorified – denied their claim:]

 

Such is their wishful thinking b.

Say, "Show us your evidence [: your heavenly book confirming your claim] c, if you are right [in your claim.]"

 

 

 

[113] 112. Never, but whoever submits himself absolutely to God alone d, and he is the doer of charity e, will receive his reward from his Lord f; and there shall be no fearg for them, neither shall they grieve h.

 

 

111 a i.e. Jews say: "None other than Jews will enter Paradise or Heaven", and Christians say: "None other than Christins will enter Heaven or Paradise." 

 

111 b i.e. it is only their wishful thinking: each of them wishes to enter Paradise (or the kingdom of heavens) only because he belongs to that particular religion, but without [believing in the next apostle, and without] doing any righteous work, for which he may deserve Paradise.

 

111 c To prove that only you, and excluding all others, will go into Paradise. 

 

112 d i.e. he complies to God's commands, believes in His apostles, books, angels and His reward and punishment, and he does not associate anything with God.

 

112 e to the poor and needy.

 

112 f in the ethereal heavens.

 

112 g from devils.

 

112 h each for leaving his family and his beloved.

 

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[114] 113. Jews say, 'Christians stand on no [sound base] a '; and Christians say, 'Jews stand on no [sound base]b', and yet they [both] read the Scripturec. Similarly, those [pagan Arabs] – who know not [the Scripture] – say like their saying d; but God shall decide judgment between them on Doomsday about their variations e.

 

 

113 a But they are wrong.

 

113 b Because they do not believe in Jesus.

 

113 c i.e. the two parties read the Torah (Christians do believe in and read the Torah and call it the Old Testament; they call the Gospel the New Testament); and they read, in the Torah, the word of God – be glorified –

{You shalt not make to thyself a graven thing, nor the likeness of any things, that are in heaven above, or that are in the earth beneath, or that abide in the waters under the earth. You shalt not adore them: and you shall not serve them: for I the Lord thy God am a jealous God.}

 

But in spite of that, they have made statues, worshipped the idols and made them a mediation and intercessors to God according to their claim.

 

113 d i.e. the idolaters among the Arab said like the saying of Jews and Christians about the intercession and mediation, so they worshipped the angels and said: they are our intercessors with God, and they made idols and made them symbols of the angels, as had Jews said about the Baalim, Astaroth and the star Sirius; and as Christians said about the Christ: he is our Lord and Savior, and they worshipped the Cross and the statue of Mary, and said: these are our intercessors with God.

 

113 e So He will forgive the righteous monotheists and chastise the idolaters and those ‘who join partners or peers with God’, the hypocrites and the ungrateful deniers.

 

Similarly, most of contemporary Muslims started to worship the graves of sheikhs and imams, and they say: “these are our intercessors with God.”

 

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[115] 114. And who is worse , with his wrong-doing,  than he who bars the mosques of God, so that His Name be not rehearsed in them a, and strives to desert them b?

 

Such men [should be driven out of the mosques, and] should never enter the [mosques], save with fear c; for them is degradation d in the present World, and in the Next Life a mighty chastisement.

 

 

114 a He means by that the pagan Arabs who barred the Prophet and those with him from pilgrimage and entering Mecca in the year of the Hudaybiyah at 6 AH.

 

114 b To desert the mosque: to make little number of people go to it; therefore, because they barred the believers from entering and worshipping God in the mosque, they did strive to desert the mosque.

Similarly, anyone who prevents people from prayer and worship in any mosque or is a factor in preventing people, then he too has worked to desert the mosque.

 

114 c lest they should be punished or humiliated, in case they enter secretly without being permitted by the believers.

 

114 d Because of their driving out of the mosques.

 

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[It is narrated that Jabir, one of Mohammed's companions, said: 'I was in a campaign, then it was dark and we did not recognize the Quibla: the direction of the Ka'aba at Mecca. Then a group said: "We have recognized the direction of Mecca: it is here towards the north"; others said: "The Quibla is here towards the south!"
So they drew lines and prayed the prayer, but when sun shone, they discovered those lines not to the direction of the Quibla.

Then when we returned from our journey, we asked the Prophet about that, but he was silent. Then God revealed this aya':]

 

[116] 115. To God belong the East and the West; whithersoever you turn, the aspect of God is there; God is All-Embracing, All-Knowing. a

 

 

 

 

 

 

 

 

 

 

 

 

 

115 a It means: If the Quibla direction of the prayer is unknown to you in a desert or in another place, then whithersoever you turn, the prayer is for God, and He sees you, and no blame is on you for this.

 

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[117] 116. And they [Christians] say: 'God has adopted a son [: the Christ, as do they claim!]'

 

[God] be glorified and exalted [above having any son a!]

To Him belongs all that is in the heavens and the earth b.

All are devoted to Him c.

 

 

 

[118] 117. The Originator [and Perfecter] of the heavens and the earth d! And when He decrees an affair [to destroy any thing e], He merely says to it "Be [a wreckage!]" and it is [as He liked.] f

 

 

116 a Because He does not need the assistance of any son or any other one.

 

116 b i.e. the planets including the earth.

 

116 c i.e. all those on the planets and on earth, are devoted to God alone and will go to Him in the afterlife following their death.

 

117 d i.e. He created them in a wonderful form and perfected their creation: so that He made the earth and the planets swim in the space and circle around the sun, and do not fall or escape but move perfectly and show us the time, while we move on the earth safely from place to place.

 

117 e after He perfected it marvelously.

 

117 f so that He terminated fifty thousand person, leaving one hundred thousand persons homeless in Iran, Khorasan in August of this year 1968; and all of that occurred in one minute by an earthquake.
However, I have explained in details about
The heavens in my book The Universe and the Quran.

 

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[119] 118. Those [pagan Arabs] who know not [about the heavenly books],

say: 'Would that God have spoken to us [to tell us that Mohammed is truthful so follow him],

or that a miracle [like the staff of Moses] have come to us [to prove his truthfulness!]'

So said the [nations, that passed] before them, words similar to their words. a

Their hearts are alike b.

We have clearly explained the [Quran] revelations [indicating the truthfulness of Mohammed] to a people who are sure [of faith about such Quran revelations.]

 

 

118 a i.e. The past nations, before those pagan Arab, also objected to the apostles and demanded of them the impossibilities, and said words like the words of the pagan Arabs. But the ancient did not believe in the miracles which they demanded of their apostles, and they said: "This is only an obvious magic!"

As such will you, idolaters, say: "This is only an obvious magic" if we give you the miracles that you demand of Mohammed, and you will not believe.

Your opinions, about this, are similar; and your words are the same; this is only because of your ignorance and stubbornness.

While those who understand and use their reason, will believe merely by looking at what God created in the universe: sun, moon, water, trees, hair, wool, mud and stone...

Then how don't they believe, in spite of that We revealed the Quran ayat which obviously indicate the truthfulness of Mohammed? Aren't such revelations or ayat enough as a proof, so as to contemplate them and ponder their meaning.

 

118 b Their hearts are similar in disbelief, hardness, objection to the prophets, refusal and stubbornness.

 

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[120] 119. We have sent you [Mohammed] with the [religion of the] truth, [as] a bearer of glad tidings [of Paradise in heaven a] and [as] a warner [of punishment b],

and you shall not be [responsible or be] inquired [of the acts, the idolatry and the association] of the fellows of Hell c.

 

 

119 a to whoever that obeys

God and does not join or associate anything with Him [in the worship.]

 

119 b to whoever disobeys the commands of God and associates others with Him [in his worshipping.]

 

119 c But your duty is only to warn them.

 

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[The Prophet was used to deal gently with Jews and Christians, and seek after their good-pleasure in order that they may embrace the Islam religion, so God admonished him about that:]

 

[121] 120. Never will Jews or Christians be pleased with you [Mohammed, however gently you deal with them] unless you follow their religion.

Say: "The guidance of God [revealed in the Quran] is the [true] guidance a."

 

[Then God – be glorified – started to warn His messenger of their guile:]

 

But if you follow their vain desires even after the knowledge that has come to you [from Us],

then – from God – you will have neither patron [to take care about you] nor any helper [to help you against them.] b

 

[122] 121. Those c to whom We have given the Book [: the Quran], rehearse the [Quran to people] as it should be rehearsed [and they fear no one]; 

they are the ones that [truly] believe in the [Quran, and are certain that the Quran is revealed from God.]

But whoso [of Jews, Christians and others] disbelieves in it, they shall be the losers [in the Next Life.]

 

 

120 a i.e. It is the Quran that guides you, people, to the way of the truth, so follow it.

 

120 b Because if you follow their vain desires, they will forsake you, then will kill you as did they kill John Baptist, Zachariah and many other prophets.

 

In summary: God – be glorified – says to His messenger:

Mohammed, don't seek after the good-pleasure of Jews and Christians in order that they may convert and embrace the Islam religion, but only invite them to the Quran and dispute with them with wisdom and admonition, then whoso accepts guidance, it is for his own advantage, and whoso is blind to it, it is against his own soul.

 

121 c He means those scholars of Jews and Christians who converted and embraced the Islam like: Abdullah son of Salam, Shu'aba son of Am'ru, Tammam son of Juda, Asad and Usaid sons of Ka'ab and the son of Yamen .. these were the Jews; while the Christians were: the eight monks who embarked on the ship and came [from Abyssinia to the Hijaz in the Arab Peninsula] together with Ja'afar son of Abu Talib; and others.

 

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[123] 122. Children of Israel, remember My favor which I bestowed on you [in the past], and that I blessed you more than [all other] nations.a

 

[124] 123. And avoid [the chastisement of] a day [of your death]

when no soul will avail another anything,

neither will intercession be accepted for it,

nor will compensation [of a ransom equal to its sinsb] be taken from it,

nor will they be helped. c

 

 

122 a This aya has been interpreted in this soora of the Quran 47.

 

123 b i.e. no currency or gold will be taken from disbelievers as a compensation in order to ransom them: so as to pardon them of their punishment. This is in comparison to the blood ransom [in the life of the World] that you take for the slain.

 

123 c This aya has also been interpreted in this soora of the Quran 48.

 

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[125] 124. And [remember] when Abraham was tried by his Lord with certain words which [Abraham] complemented a.

b [God] said: "Surely, I will appoint you a religious leader for people [as for to follow your example.]" 

Said he: 'And out of my seed [may You also appoint religious leaders!]'

[God] said: "[You have] My word [but it] does not involve wrong-doers. c "

 

[126] 125. And when We assigned the House [of God's worship at Mecca] as a place of [gaining God's] recompense for mankind and a place of security d;

[And We said to them:] Take 'the place where Abraham stood [to pray]' e as your place of prayer.

And We imposed a task upon Abraham and Ishmael f, [saying]: "Purify My House g for:

those who go round about [the Ka'aba],

and those who reside therein for devotion,

and those who bow down and prostrate themselves [in prayer.]"

 

[127] 126. And when Abraham said h: "My Lord, make this [Mecca] a secure [city], and provide its people i with fruits [and products], – such of them as believes in God and the Last Day j."

[God] said: "But as for him who 'unbelieves and is ungrateful', I shall give him his provision for a while, then I shall compel him to the doom of Fire – a hapless destination k [indeed.]"

 

[128] 127. And when l Abraham, together with Ishmael m, started to erect the [building] of the House on its foundationsn;

[they were praying:] 'Our Lord! Accept [this work] from us: You are the All-Hearing [of our prayer], the All-Knowing [of our intention.]' o

 

[129] 128. 'Our Lord! And make both of us submissive p to You, and [make] of our seed a nation submissive to You. Show us our places of worship [for the pilgrimage], and accept our repentance; surely, it is You Who are the All-Accepting of the repentance, the Most Merciful.'

 

[130] 129. ‘And Our Lord, send among the [Meccans] a messenger [: Mohammed], out of themselves:

to recite to them Your revelations [of the Quran],

teach them [the statements of] the scripture and the wisdom,

and purify them [from sins].

Surely You are the Almighty, the Most Wise."

 

 

124 a And that was when Abraham was inquiring and searching about his Creator, so God sent to him Gabriel, who said: "Glorified and Sanctified is the Lord of angels and the Spirit".

And Abraham complemented them and said: "Glorified and Sanctified is our Lord and Lord of angels and the Spirit."

 

124 b So at that time, God revealed to him and said:

 

124 c i.e. I give you My word to appoint the religious leaders out of your seed, but My word or covenant does not include the wrong-doers among them.

 

125 d i.e. Mention to them, Mohammed, when We assigned the Inviolable House of God at Mecca as a place of gaining God's recompense for whoever carries out the pilgrimage to it and performs the prayer in it.

And We made it also a place of security for the fearful; so that if an Arab sees, in the House of God, the killer of his father, he will not hurt him.

 

125 e Which is the 'Maqam of Abraham': take it as a place of prayer and pray two bowings in prayer in it; the 'Maqam' exists in Mecca, and is known to people, and each pilgrim prays two bowings in prayer in the 'Maqam' or 'the place where Abraham stood [to pray.]'

 

125 f i.e. We commanded them and confirmed Our command to them, and said to them:

 

125 g from all kinds of dirt, association, idolatry and filth.

 

126 h It implies: People of Mecca, remember God's grace on you, when Abraham said …

 

126 i Its citizens who dwell there.

 

126 j i.e. he believes in Doomsday: because the earth will tear up on that day, so there will not be any day and night on earth afterwards.

 

126 k will his destination be.

 

127 l It implies: People of Mecca, remember God's grace on you, when Abraham …

 

127 m who assisted his father Abraham.

 

127 n That is because the House of God at Mecca had been built by Adam, then it was ruined after him, but its foundations remained, then Abraham renewed its building.

 

127 o In summary: God – be glorified – says: People of Mecca, remember God's grace on you, that He revealed to Abraham to build this House, so he built it, and it became your glory and honor, and by its means you gain your provision, and it includes a security for you; so be grateful to God for this grace, and do not associate anyone with Him.

 

128 p i.e. submissive to Your command and complying to Your religion.

 

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[131] 130. Who would forsake the religion of Abraham a, except one who fools his own soul?

 

We chose him in the World b, and in the Next Life he is one the righteous [in Paradise.]

 

 

[132] 131. When his Lord said to him, "Submit," he said, "I submit myself to the Lord of ‘nations and worlds’."

 

 

[133] 132. And Abraham had enjoined on his sons c with this [submission to God], and so did Jacob d, [saying:]

"My sons! Surely, God has chosen for you the religion e [of monotheism: the exclusive submission to God alone];

therefore die not unless submissive f [to Him.]"

 

 

130 a and incline to any other religion.

 

130 b for worshipping Us, and for the prophet-hood.

 

132 c The sons of Abraham are:

Ismael (or Ishmael) whose mother is the Egyptian Hagar the slave-girl or maidservant of Sarai,

Isaac whose mother is the Iraqi Sarai: Abraham's cousin,

and Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah whose mother is Keturah: Abraham took her for wife following the death of his wife Sara, mother of Isaac.

 

132 d i.e. Jacob also enjoined on his twelve sons [: Joseph and his eleven brothers] and he said …

 

132 e i.e. God chose for you the religion of the monotheism: to worship God alone and do not associate anything with Him [in the worship and glorification.]

 

132 f i.e. submitting to God's command and complying to His obedience.

 

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[This aya was revealed in reply to Christians, because they said the Christ is the son of God:]

 

[134] 133. a Or did you [Christians] witness Jacob when he was about to die, when he said to his sons: 'What b will you worship after my [death]?'

They said: 'We worship your God, the God of your fathers: Abraham and Ishmael and Isaac; One God c and to Him we are submissive d.'

 

[135] 134. That was a community [submissive to God alone] that passed away [and went to the ethereal world],

theirs shall be the [righteous deeds and devotion] that they earned, and yours shall be the [sins, infidelity and association] that you earn;

you shall not be judged about their [acts towards their brother Joseph] which they did [and about which you criticize them.]

 

 

133 a It implies: Did We reveal to you any heavenly book, written in it that God took for Himself any son? Or did your prophets tell you that? Or did you witness Jacob when he was about to die, and he then told you this?

Didn't he recommend his sons to worship God alone, and that God is One having no son, neither any father nor any associate?

 

133 b Jacob said: "What" and did not say: "Whom"; because he wanted to examine them to see is there among them anyone inclining to the idol worshipping.

 

133 c But they did not say "Three" as do you, Christians, say.

 

133 d i.e. submitting and complying.

 

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[136] 135. They say: "Be Jews a or Christians and you will be rightly guided."

Say [Mohammed, to them]: "Not so, but [we follow] the religion of Abraham, the ‘Hanief’ [: the monotheist b];

he was not [one] of those who associate [others with God.]" c

 

 

135 a i.e. Jews say: 'Be Jews, and you will be rightly guided.'

And as such do Christians say.

 

135 b who did not believe in any 'Trinity' as do you, Christians, believe.

The word 'Hanief' means: His religion was 'the devotion to God alone', and in opposition to the falsehood of the idol worship.

 

135 c As did Jews associate with God others like the Baalim, Astaroth, the star Sirius ..etc.

 

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[137] 136. Say [O Muslims]: "We believe in God a and [the Quran b] that is revealed to us, and that which was revealed to Abraham c, and Ishmael and Isaac d, and Jacob e, and the Patriarchs f, and that which Moses and Jesus received g, and that h which the Prophets received from their Lord. We make no distinction concerning any of them i, and to Him alone we have submitted ourselves."

 

[138] 137. So if they [: Jews and Christians] believe as do you [: Muslims] believe then they will be rightly guided,

but if they turn away [from believing and from the Quran] then they are in schism j,

so God will save you [from their wickedness and plight];

for He is the All-Hearing [of their words], the All-Knowing [about their work.]