Soora 24

 

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

 

The meaning

 

More explanation

[2] 1. [Here is] a soora a which We have revealed and prescribed [to you: people b], and wherein We have revealed evident revelations [about Gods oneness and might], so that you may receive admonition.

 

[3] 2. The adulteress and the adulterer: whip each of them a hundred lashes. Do not be swayed by pity from carrying out God's law concerning them, if you truly believe in God and the Last Day. And let a group of believers attend their chastisement.c

 

[4] 3. The adulterer shall not marry save an adulteress or an idolatress [: a female associate], and the adulteress none shall marry her save an adulterer or an idolater [: an associater.] d

All such [marriages] are forbidden to [righteous] believers.

 

 

1 a or chapter of the Quran.

1 b i.e. We impose on you to work according to its statements.

 

 

 

2 c The purpose from their attendance is to take lesson and receive admonition so that they may not be like them.

 

 

 

 

3 d It means: It is not allowed for any righteous man to marry a woman that is an adulteress, but a man who is an adulterer and having bad manners may marry her, or a man who is an associater or idolater may marry her: that is because both will be in the Fire.

On the other hand, it is not allowed for any righteous woman to marry a man accustomed to adultery or fornication; but he may marry a woman that is an adulteress like him or an idolatress (i.e. a female associater: who associates other beings or idols with God in the worship.)

 

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[5] 4. [The judgment of] those who accuse chaste women [with adultery], and then do not bring four witnesses a, whip them b with eighty lashes, and do not accept [afterwards] any testimony of theirs; for such are the evildoers.c

 

[6] 5. Except those who repent after that, and reform [their deeds]; for surely God is Most Forgiving [to those who repent], Most Merciful [to those who regret.]

 

[7] 6. And those who accuse their wives [with adultery], but have no witness [to testify to the correctness of their claim] except themselves, then one of them should testify four times d that, "by God, he is truthful [that his wife committed adultery.]"

 

[8] 7. And the fifth [testimony] shall be that [he should say]: "May the curse of God be on him if he is a liar [in his words and his claim] e."

 

[9] 8. And it shall avert the [whipping] punishment from her f, if she g bears testimony h four times that: "by God, he i is a liar [in his claim about the adultery.]"

 

[10] 9. And the fifth time that [she should say]: the wrath of God be upon her, if he j is truthful [in his claim.]" k

 

[11] 10. Were it not for the grace of God l, and [were it not for] His mercy to you m, and that God is All-Turning [towards the repentant, and] All-Wise [about the statements which He prescribed.]

 

 

4 a To give witness that they found the woman and the man committing the crime of adultery.

As such is the statement of the Torah, that there should be four witnesses against the woman who commits adultery.

4 b i.e. whip the accuser of the chaste with the adultery.

4 c This statement is special for the one who accuses the Muslim women with adultery, but not for the one who claims that his wife committed adultery.

 

 

6 d i.e. he should repeat the swearing by God that he is truthful that his wife committed adultery.

 

 

7 e Then he will have the right to divorce her, even if she is pregnant.

 

 

8 f i.e. it will avert from her the lashing with the whip.

8 g his wife accused with the adultery.

8 h i.e. she swears by God.

8 i i.e. her husband.

 

 

9 j i.e. her husband.

9 k So she shall then be released and shall not be whipped.

 

10 l By forbidding the adultery and fornication, and by stating the retaliation, then people would be corrupted, the seed would be disrupted and the lineage would be cut.

10 m By making your punishment by whipping in the life of the World, then He would punish you in the Next Life, about the adultery.

 

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[When His saying be glorified in the aya 4 of this soora was revealed, which means:

([The judgment of] those who accuse chaste women [with adultery], and then do not bring four witnesses etc.)

Aassim son of Uday said: Gods messenger, if one of us sees a man with his woman, then he tells, will be whipped eighty lashes; and if he seeks after four witnesses, the man will have done his fornication and gone away!

The Prophet salam to him said: It has been revealed as such.
Therefore, it was revealed after it the aya 6 of this soora, which means:

(And those who accuse their wives [with adultery], but have no witness [to testify to the correctness of their claim] except themselves ... etc.)

So Abdullah, the son of Abu Salool the chief of the hypocrites said to some of his companions: Accuse your wives with false charges, so that we may see how Mohammed will judge you.

Then Hilal, the son of Umayah, came to the Prophet and said: I found shurayk the son of Samha on the belly of my wife Khawla.

So the Prophet sent someone telling her to come, and he said to her: What is this that your husband says?

She said: Gods messenger, the son of Samha used to come to us as a guest and learn some of the Quran, and my husband might leave him with me and go out; so is it now that he has become jealous, or has he become stingy to me with food!?

Another man came to the Prophet and said: I came to my wife by night, and found with her a man whom I saw with my own eyes and heard with my own ears.

Gods messenger disgusted from that, which appeared on his face expression, and that man said: I saw you disgusted, but God knows that I am telling you the truth.
And as such did they accuse their wives with false charges; therefore, this aya was revealed:]


[12] 11. Surely, those who invented the slander a are a gang b among you [O Muslims.] Deem it not a bad thing for you [O believers]; on the contrary, it is good for you [in the future c.] To every man of them d [will come the punishment e of the sin] that he has earned; and the one f of them, responsible for the greater part of it, will have a grievous punishment [in the Next Life.]

 

[13] 12. Would it be that when you heard [the words of these hypocrites lying about their wives], the believing men and women thought well of themselves [and did not believe such words of the hypocrites], and said: "This is an obvious lying."

[14] 13. Would they bring four witnesses to [prove their claim!]

But since they did not bring the [required] witnesses, then they are the liars, in God's sight.

 

[15] 14. Had it not been for the grace of God [with the Quran] and His mercy to you [with the Islam religion], in the life of the World and in the Next Life,

then a grievous punishment would have visited you [in the Next Life]

on account of [the lies of these hypocrites] that you murmured [because you believed their words without witnesses.]

 

[16] 15. When you passed it by your tongues from one to another, and said, out of your [spiritual] mouths [words] of which you had no knowledge, deeming it was trivial g, while in the sight of God it was serious.

 

[17] 16. On hearing [their words], would you have said: "It is not proper for us to talk about this. Glory be to You [: God; forgive us]; surely this is a great calumny!"

 

[18] 17. God admonishes you, that you shall never repeat the like of it againh; if you are believers [in the Book of God.]

 

[19] 18. And God expounds the revelations for you i; for God is All-Knowing j, Most Wise k.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

11 a i.e. the lie and the false words.

11 b Those were who lied to the Prophet and accused their wives.

11 c Because you knew the statement according to what instructions God revealed for you.

11 d i.e. these hypocrites who forged lies against their women and accused them with adultery.

11 e From which he cannot rid himself.

11 f i.e. Abdullah, the son of Salool, who invited them to such slander.

15 g And that there is no sin by spreading such words.

17 h It means: Dont believe the words of anyone, unless you see it with your own eyes or according to witnesses.

18 i i.e. He explains for you the statement about the one who forge calumny against the wives of believers, and about anyone accusing his own wife.

18 j About your acts.

18 k With His commands.

 

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[Then God be glorified threatened the hypocrites who charge women with false accusation, and He said:]

[20] 19. Surely, those who love, [by means of their lying and hypocrisy], that indecency should spread among those who believe:

for them is grievous chastisement in the [life of the] World [by applying the stated punishment] and in the Next [Life, with chastisement in the Fire];

for God knows [the evil consequences of such scandal], but you [believers] do not know [that.]

 

[21] 20. Had it not been for the grace of God and His mercy upon you, and that God is Most Compassionate and Most Merciful, [He would have hurried to punish you a.]

 

 

 

 

 

 

 

 

20 a But according to His mercy, He gave you respite in order that you may repent and regret about what you said.

 

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[22] 21. Believers, follow not [the inciting of] Satan step by step a; for whoso follows the steps of Satan, then surely he commands vile deeds and evil acts.

And had it not been for the grace of God on you [by sending the messenger] and His mercy [that He has guided you], none of you would ever have become pure [of sins], but God purifies [of sins] whomever He will b; God is All-Hearing [of your words], Most Knowing [about your intentions.]

 

[23] 22. Let not those of you, favored with richness and abundant wealth, withdraw [and curtail] their [alms-] giving to their kindred c, the needy and the immigrants d, in the way of God e;

let them also pardon f and overlook g;

don't you yearn that God may forgive you h?

For God is Most Forgiving and Most Merciful.

 

 

21 a According to his suggestions and deception.

21 b By making him pious, who wards off the disobedience of God.

 

 

 

 

 

22 c The meaning: If anyone of you is used to give money to his poor kindred, let him not withdraw from them and forsake them, for any trivial Worldly reasons; because he in fact gives them in the way of God, and God will reward him for his offering, so let him not pay attention to the words of people about them, neither to their words in any of the affairs of the life of the World.

22 d As such should do the one who expends on the needy and the immigrants in Gods way.

22 e It means: In fact, his reward is due of God.

22 f The mistakes of the needy and the immigrants, and let them not withdraw their offering.

22 g The mistakes of the poor; so that God may forgive the sins of the generous.

22 h O generous!

 

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[24] 23. Those who accuse [with adultery] the women that are chaste and clear [from the indecency with which they are accused], and that are believers [in God, His messenger and the Last Day]

will be accursed in [the life of the] World [: will be removed away from Gods mercy],

and [in] the Next Life [they will be removed away from Paradise],

and they will have a grievous chastisement [in Hell.]

 

[25] 24. The day [of their death] when their tongues, hands and feet shall bear witness against them of what [evil acts] they did [in the life of the World.]

 

[26] 25. On that day God will repay them, in full, their just due recompense [with the punishment which they deserve], and they will realize that God is the Just a, Who declares His obvious justice [to people.]

 

 

 

 

 

 

 

 

 

 

 

25 a Who takes revenge against the wrong-doer for behalf of the wronged one.

 

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[Then God be glorified started to dispraise the corrupt women, and He said:]

[27] 26. Corrupt women are for corrupt men, as are corrupt men for corrupt women; upright women are for upright men, as are upright men for upright women a.

These [upright men and women] are clear of [the accusation with betrayal and corruption] that [their enemies] say;

there will be for them forgiveness [in the life of the World] and generous provision [in the Next Life.]

 

 

26 a The meaning: If your daughter is righteous [: she works righteous deeds], and is noble and chaste, then dont give her in marriage to a corrupt and vile man whose manners and acts are bad.

Similarly, if your son is righteous and pious, then dont marry him to a corrupt woman whose manners are bad, lest she may betray him and his life together with her will be miserable; but marry him to a good righteous woman whose manners are good, so that they will live together happily and their offspring will be good.

 

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[28] 27. O believers, do not enter homes other than your own homes, unless you first perceive the presence of their people, ask for their permission, and salute them.

This is better for you; that you may receive admonition.

 

[29] 28. And if you find not anyone in [the houses], then do not enter them until permission [to enter] is given to you [by their people.]

And if you are told: "Go away", then go away [and do not enter them]; that is purer [for you concerning your religion, and better] for you [in consequences];

and God knows well [all] that you do a.

 

[30] 29. There is no blame on you if you enter [public] houses b not used for dwelling, which serve some [other] use for you;

and God knows [all] that you reveal and [all the secrets] that you conceal.

 

 

 

 

 

 

 

 

 

28 a So that He will reward you according to the kind of your deeds.

 

 

 

 

 

 

 

 

 

 

 

29 b That is in public places like: the storehouse of cereals and foods, the warehouse for merchandise, the factory, the firm, the hotel and other public places: you are not blamed if you enter them without asking permission, because they are open for all people.

 

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[31] 30. [O Mohammed], tell the believing men to suppress [the gaze of] their sights a [from lusts and from beholding forbidden scenes] b, and to guard their private parts [from adultery, sodomy and from exposure to others]; such [guarding] will be purer for them [against corruption c]; and God is Most Aware of [all] that they do d.

 

[32] 31. And tell the female believers to lower [the gazing of] their sights [away from the unlawful], and to guard their private parts, and not to display their embellishment e except that which is outward f, and should draw their burqu over their bosoms g,

and to display not their embellishment h but only to their husbands, their fathers, the fathers of their husbands, their sons, the sons of their husbands, their brothers, the sons of their brothers, the sons of their sisters, their women [: whether relatives or friends i], or the bondwomen [: the servants] whom they possess, or such men as attend them 'not having sexual desire' j, or the [little] children who have not yet been aware of women's private parts k.

And that they should not hit [the ground] with their feet to draw attention to their hidden ornaments l;

and turn in repentance to God, altogether, O believers, that you may prosper [in Paradise.]

 

30 a The sight is one of the soul organs, while the eye is one of the body organs; and the seeing of the living beings is only carried out by the sight; because the eye is like the black spectacles which lessens the light and prevents the sun rays from reaching the sight; so the eye is a semitransparent cover over the sight like the black spectacles; and when man dies this cover will be removed from his sight, so that his sight will be sharper in darkness and weak in light, while in the sun he cannot see anything.

God be glorified said, addressing the one who died, in the Quran 50: 22, which means:

(We have now [by death] removed from you your cover [: your body which was a cover of your soul], so today keen is your sight); i.e. you are sharp-sighted now.

The eye in fact is only a mold in which the sight is formed.

Therefore, the sight of the blind does not disappear, but there is some defect in his eye which obstructs his sight.

God be glorified said in the Quran 22: 46, which means:

(For, indeed, it is not the sights out of the [special senses] that become blind, but it is the hearts which are within the chests [of bodies] that become blind [by non-perception and non-discerning.])

30 b The meaning generally is that it is forbidden to look at the women private parts.

30 c And for prevention of diseases, and will be more beneficial for the family and children.

30 d So He will repay them in full the reward of their deeds.

 

 

31 e Before men other than her husband and those mentioned in the following part of the aya like her father, etc.
The embellishment or ornamentation is everything with which the woman embellishes herself,

like the bracelets or armlets, anklets, earrings, finger rings, and other kinds of wear

and make up like the kohl used for darkening the edges of the eyelids, the rouge, the henna [which is a reddish orange cosmetic derived from the leaves of a certain plant]

and the tattoo;

soshe must hide all that under her garment, in order that men may not see on her when she goes out.

31 f About which she will not be blamed.

The outward or apparent ornamentation or embellishment is:

like the veil covering the face and the head, and the gold ornaments fixed in the veil on the head,

and like the headband which some women wrap on their heads,

and the charghad which is a sort of headband that some women wore on their heads and on which they fix some gold ornaments,

and the aba which is a cloak-like wrap, on which some women fix some gold ornaments,

and like the shoe.

31 g It means: Let them wear the shawls on their heads, and cover their bosoms with them, and their faces except their eyes.

31 h Such repeating is for affirmation.

31 i Before whom they are allowed to be naked.

But they are not allowed to be naked before the women that are disbelievers or indecent, lest they may tell their husbands about the description of the features of the female Muslims, and the marks and the tattoo which are on their bodies, then the husbands of the female disbelievers may accuse them with adultery and confirm their words with the marks and tattoo which are on the body of the female Muslim whom they accuse with adultery.

31 j Like the hermaphrodite, the castrate (or the eunuch) and the elderly. So before these, it is allowed for the woman to uncover her face and to reveal her ornamentation.

31 k i.e. who do not distinguish the private parts of women from the private parts of men; so she is allowed to be naked before these children.

31 l i.e. so that men may hear the sound of the anklet.

 

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[33] 32. Give marriage to those among you who are single [: spouseless] a, and those of your male and female servants who are righteous; if the [husbands] are poor, God will enrich them out of His bounty b; for God is Most Bountiful [and] All-Knowing [about the affairs of his servants.]

 

[34] 33. Let those, who find not [the wherewithal for] marriage, keep themselves chaste, until God gives them means, out of His bounty c.

As for those [servants and slaves] whom your right hands possess and who demand writing [a contraction of work]: write contraction with them, in case you find them suitable [for that] d, and give them some of the wealth of God which He granted you. e

But force not your daughters to adultery when they desire chastity [by marriage] f; in order that you seek after [the money which is] the temporal [property] of the Worldly life. g

And whoso force them, then God even after forcing them is Most Forgiving [for the women if they repent], Most Merciful [to His oppressed servants.]

 

[35] 34. We have already sent down for you revelations expounding [the statements], and an example of those passed away before you h, and an admonition for those who ward off [Gods disobedience.] i

 

 

32 a It means: O Muslims, give marriage to those of your men and women that are free.

32 b So let not the woman abstain from marrying the poor man, because God will enrich him in the future.

 

 

 

33 c Those who have no money sufficient for the marriage: let them have patience, and be chaste and should not approach the adultery, till God gives them money or lets them have the means for obtaining it.

33 d i.e. if you see that they are trustworthy and capable of carrying out the work. The meaning: Give them money so that they may exploit it in work, and gain for you in trade or industry, if you see that they are trustworthy and capable of carrying out the work.

This has been explained in the Quran 4: 33.

33 e i.e. give them a share of the money which they gained in the trade or industry.

33 f The meaning: Dont oblige them to commit adultery because you prevent them from marriage which they want. That is because the husband is like a fortified fort for the wife.

33 g The meaning: You will lead them to adultery, when you prevent them from marriage, according to your demanding much dowry which the man cannot afford; or you want to possess the salary which the female teacher or worker receives [so that you prevent her from marriage, lest you should lose the advantage of her salary.]

 

 

 

34 h So that you may take lesson and contemplate.

34 i In order that you may receive admonition and avoid indecency.

 

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[36] 35. God is the light a of [guidance for those who are in] the heavens and the earth b.

The likeness of His light [of guidance] is as a nichec wherein is a lamp; the lamp [enclosed] in a glass d,

[Then God be glorified explained about the power of that glass in protecting and defending the lamp:]

the glass [with its transparency] as it were a protective [shining] meteor e;

lit f [with oil derived] from a blessed tree: an olive g [tree] that is neither in the East nor in the West h, whose oil i is about to shine, eventhough no fire touches it.

Light upon light j; God guides to His light whom He will k.

And God mentions examples for men [to let them understand], and God has full knowledge of everything l.

 

[Then God be glorified explained where this light and guidance is, so He said:]

[37] 36. In houses m [of worship] which God has allowed to be exalted [with building and construction], and that His name n shall be celebrated therein. Therein [men] do always glorify Him: day and night.

 

[Then God be glorified explained who are those who glorify Him, and He said:]

[38] 37. Such men as that neither any trade nor any sale may distract from remembering and glorifying God o, nor from establishing the prayers [in their due times p], nor from paying the Zakat [-alms, to those worthy of the alms.] Their [only] fear is from the day [of death] when hearts and eyes will reverse q.

 

[39] 38. That God may recompense them [in the Afterlife following their death] with a better [recompense] than what they did [in the life of the World], and increase them still more, out of His bounty; and God provides for whomsoever He will, without stint.

 

35 a The light means the guidance.

35 b It means: God is the Guide of those who are in the heavens and the earth; that is by means of the messengers (or apostles) whom He sends to people in order to guide them to the way of the truth.

This is like His saying be glorified in the Quran 24: 40, which means:

(And to whomsoever God assigns no light, no light has he.)
It means: Anyone to whom God assigns no guide, there will be none to guide him.

35 c The word in the aya, translated as niche: it is a room over the other rooms or over the passage in the middle of the house, or it is by the side of the street. So when a lamp is put in it, the house will lighten, and so people of the house will find their way at night with its light; and if the niche is by the side of the street, then the lamp will give light to the pedestrian so they will find their way with its light.

[The translator it is like the lighthouse.]

Therefore, this is a parable which God said to people, so He likened Mohammed to be like the lamp, Mecca like the niche and the angels like the glass which protects the lamp from external factors.

Then God be glorified explained that He assigned guards to guard the messenger against his enemies out of the genie and the devil:

35 d Protecting it from external factors; the glass implies the angels who surround the prophet and guard him like the glass which protects the lamp. This is indicated by His saying be glorified in the Quran 13: 11, which means:

(For him [: the guide], there are pursuing [angels] from before and behind him, who guard [that guide] from the am'r of God);

they guard the prophet from genies and devils.

35 e The meaning: The glass protects the lamp and averts the external factors from it [like the wind and others]; as does the meteor drive away the devils, and prevent them from ascending up to the heaven. So it is the meteor that inflames at night [in the sky.]

God said in the Quran 37: 6-7, which means:

(We have adorned the nearest heaven [to your earth] with [meteors, like] the adornment of the [other] planets. And that [meteors] may guard against every rebellious devil.)

Therefore, God be glorified explained in this aya that He guides people to the way of the truth by means of the messengers (or apostles), and that He sent Mohammed to them to guide them to the way of the truth, according to which they should move, as does the lamp in the niche shed light for them and they walk with its light by night.

Then He explained to them that they cannot kill him, because God assigned for him some angels to guard him from his enemies, as does the glass protect the lamp from the wind so that it will not be quenched.

Then God be glorified explained about the source of the revelation which Mohammed receives: that it comes to him from heaven, not from people as do they claim:

35 f i.e. this light shines and glitters from a tree,

35 g Which is the olive tree from which God be glorified spoke to Moses, the son of Amram. And it is blessed: because Moses blessed it when God spoke to him out of it, in the Valley of Towa in the Wilderness of Sinai.
35 h i.e. its site is neither to the east nor to the west of Mecca.

Therefore, the tree here resembles the Islamic nation, who is neither to the West nor to the East.

The meaning: Mohammed brought to you the truth from your Lord, and it is neither according to the desires of Christians who believe in the Trinity, nor according to the desires of Jews who denied both the prophet-hood of the Christ and the prophet-hood of Mohammed.

That is because the countries situated in the east of Mecca were entirely Christians like Abyssinia, Italy and others; while in the west of Mecca, Palestine is situated which was the habitation of Jews.

35 i The oil is its fruit; because the olive is bitter, which cannot be eaten unless after some procedure done to it, and the product of the olive is the oil.

The fruit of this tree are the believers who believe in the messengers and in the revelation which Gabriel receives from this tree.
The meaning: The believers in Mohammed are about to shed light on the World with the light of their guiding, and to save people from the ignorance with their knowledge and lead them to the way of the truth, with leave of their Lord.

35 j i.e. the light of God upon the light of His angels upon the light of His messenger: i.e. the guidance of God plus the guidance of His angels plus the guidance of His messenger.

35 k i.e. God guides, to the religion of the Islam and to the teachings of the Quran, anyone who is prepared for guidance, according to his good manners and his kindness to the poor.

35 l Therefore, He chooses to the apostle-hood, the one who is suitable for the mission and is capable of carrying it out.

 

 

 

36 m It means: the guidance is in the houses, which are the mosques [or masjids.]

36 n i.e. the name of God is to be mentioned in the mosques: in prayers, in the praying, glorifying, magnifying and the Quran reciting.

 

 

 

37 o Always and continuously: when they stand up and sit down, and when they walk and lie down. The indication of this is His saying be glorified in the Quran 3: 191, which means:

([Those] who remember God when they stand up, sit down and recline [in bed.])

37 p And when they have free time, they perform the additional prayers [that are not dutiful.]

37 q When the heart will stop its activity and will not anymore pump the blood to the arteries and [receive the blood from the veins]; while the sight will stare forwards, and their eyelids will not blink; because the sights of souls do not blink.

 

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[Then God be glorified gave a parable about the acts of associaters, and He said:]

[40] 39. As for those who disbelieve, their deeds a are as a mirage b in a plane-land: the thirsty one supposes it water, but when he comes to it, he will find it nothing [of what he supposed] c, and [will] find [ in ambush] of him God, Who [will] give him his due punishment; and God is Swift at punishing.

 

[Then God be glorified gave another parable about the loss of the work [of the associater], and He said:]

[41] 40. Or [his likeness is] as depths of darkness on a deep sea covered by billows [of water], above which are billows [of air]d, above which are clouds e [when the time is night]; layers of darkness piled one upon another f; when he puts forth his hand, he almost cannot see it [because of the extreme darkness. g] And to whomsoever God assigns no light h, no light has he i.

 

39 a Which they do, and think they are acts of obedience to God.

39 b The mirage is a land with sand or pebbles on which the sun rays fall, and if man sees it from a far place, he will deem it water.

39 c So similarly, the associater deems the work, that he produces, beneficial for him, and that he will be rewarded for it, but he will not find anything of his works in the Next Life, because he did all that [not for God but] for those other than God; while some of such works, he associated others with God.

 

 

 

40 d i.e. above the billows of water, there are other billows of air.

40 e i.e. above the billows of air, there are clouds.

40 f The darkness of night, the darkness of the cloud and the darkness of the sea.

40 g And this associater is on board of a ship sailing in the middle of the sea, and his luggage fall in the sea: so is he going to find it? Not at all, he will find nothing of it; because if the luggage is heavy, it will go down to the bottom of the sea, and if is light, the waves will take it away and he will then lose his luggage.

Therefore, similarly, the righteous works of the associater will go away and he will not find anything of them in the Next Life.

40 h Or guide.

40 i i.e. he will not have any guide to guide him to the path of the truth.

So man must ask, of God, the guidance to the way of the truth, and say: My Lord, if I am following the right way, then let my belief be firm in it; but if I am following the misguidance, then guide my heart to the way of the truth, and make for me some means to Your guidance, and let me succeed in following whatever You like and You are pleased with; You are the All-Able over everything.

And then God will answer his prayer, on condition that such man is kind-hearted, showing kindness to the poor and needy, and he is not any wrong-doer, neither is he any hypocrite, nor any niggardly or miser; because God dislikes the hypocrite, wrong-doer and the miser, and He does not guide them. As God be glorified said in the Quran 14: 27, which means:

(God misguides evil-doers, and God does [to the two parties, on Doomsday] what [goodness and blessings to believers, and evil and revenge on wrong-doers ] He pleases.)

 

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[42] 41. Don't you [man] see a that God all those who are in the heavens and the earth b celebrate His praises c, as do birds too [celebrate His praises, while] spreading out their wings [in the air];

each [of the birds and man] knows its prayer and its praising d, and God is All-Knowing of what they doe?

 

[43] 42. And to God belongs the kingdom of the heavens and the earthf, and to God shall be the return [of souls g.]

 

[44] 43. Have you [man] not seen how God [forms the clouds from seas, and] drives them [to you, people], then He compiles the [clouds] h, then makes them heaped [on each other], then you [man] see the rain issuing out of the midst of the [clouds and coming down to the ground?]

And He sends down from the sky i: from mountains j therein k some hail l, so that He smites with the [hail] whomever He wants [to destroy his crops], and [God] averts it from whomever He will; the flashing of its lightning m is about to snatch away the sight [because of its extreme brightness in the darkness.]

 

[45] 44. God turns about the day and night n: surely in that o is a lesson for those who have insights [about Gods revelations.p]

 

[46] 45. And God created every animal [moving on earth] from water q; some of them move upon their bellies r, some of them move upon two feet s, and some of them move upon four t; God creates whatever [creatures] He wills; God is Most Able over all things.

 

[47] 46. We have sent down expounding revelations u [for you to contemplate them and receive admonition], and God guides whomever He pleases to a standard right way [of monotheism.]

 

 

41 a i.e. dont you know?

41 b i.e. all those who are in the planets including the earth.

41 c So that believers glorify God in the life of the World and in the Next Life; while disbelievers will yield to the truth following their death and their going to the world of souls, which will be useless.

41 d Which are their tweets and their various sounds.

41 e So that no secret may be hidden from Him.

 

 

 

42 f So He offers out of His kingdom, to whomever He pleases, and takes it away from whomever He wants.

42 g So He will judge them with justice.

 

 

 

43 h i.e. He collects it; this word indicates that the cloud has attraction; so that the new cloud coming up out of seas attracts the older cloud; because the newer cloud is hot while the older is cold; so the hot cloud attracts the cold.

43 i i.e. from the space, from the gaseous layers.

43 j Which are the clouds that are like mountains, whitish in color, out of which the hail forms at certain times, mostly in autumn season.

43 k i.e. in the sky.

43 l It is the whitish ice balls that fall together with the rain.

And the hail forms from the rain, which when falls may pass into a cold layer, and so it will freeze and become the hail

43 m i.e. the lightning of the cloud. It means: the electric spark that forms in the cloud is very bright.

 

 

 

44 n By their alternation and the exceeding of one of them on the other; and that is because of the rotation of the earth around its axis.

44 o Alternation and the rotation of the earth.

44 p i.e. those who contemplates and discerns the revelations of God be glorified.

 

 

 

45 q Which is the semen.

45 r Viz. the snake, the worm and the fish.

45 s Viz. the man-kind, the genie-kind and the bird.

45 t Viz. the cattle, the beast, the carnivorous beast, the horse, the donkey and others.

 

 

 

46 u Which are the 'precise and plain revelations.

 

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

[48] 47. They say: "We believe in God and the messenger, and we obey [their orders]";

then a party of them turn away [from obeying either of them], even after their [saying: "We believe];

and [in truth], such [men] are not any believers."

 

[49] 48. When they are called to [the Book of] God and [to] His messenger, in order that he may judge between them [concerning their dissensions], a party of them do turn away in aversion [to accept the truth and the just decision of the messenger.]

 

[50] 49. But had [they known] that the judgment is in their favor a, they would have come to the [Prophet] 'quickly and submissively.'

 

[Then God be glorified disapproved of such acts of the hypocrites, and He said:]

[51] 50. Is there any disease in their hearts [and so they doubt about your prophet-hood],

or have they [any] suspicion [about your justice],

or do they fear that God and His messenger may wrong them [in judgment so he may not judge them with justice]?

[Then God told that it is not like that, and said:]

Not so, but they themselves are the wrong-doers.

 

[52] 51. All that the [true] believers b [have to] say, if they are called to God and His messenger, to judge between them [concerning their controversies],

is to say [like the rest of believers]: "We hear [the words of the Prophet], and we obey [his command.]"

And such [obedient believers] will be the prosperous [in Paradise.]

 

[53] 52. Whoso obeys [the commands of] God and His messenger, and fears [of disobeying] God and wards off His [punishment, if he contradicts His messenger];

it is they who will be successful.

 

 

 

 

 

 

 

 

 

 

 

49 a And that the Prophet will judge for their behalf.

 

 

 

 

 

 

 

 

 

 

 

51 b i.e. if truly they are believers.

 

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[When God be glorified explained, in the previous aya, about their dislike of his judgment, they said to the Prophet: By God, if you command us to leave our homes and forsake our property, we will do that.

So His saying be glorified was revealed:]

[54] 53. They swear earnestly by God that if you [Mohammed] command them [to leave], they will leave [their homes.]

Say: "Do not swear [falsely]; [if you have any] obedience [as do you say, then it should be] recognized [by acts, not by words]; but God is Most Acquainted of all that you do a."

 

[55] 54. Say: "Obey [the Book of] God and obey [the orders of] the messenger"

[Then God be glorified addressed them, and said:]

But if you turn away [from him b],

then the [Prophet] is responsible only for [conveying the message] that he is charged with, and you are responsible for [obeying and following him] that you are charged with.

If you obey the [words of the messenger], you will be on the right guidance [to wisdom and righteousness.]

And the Messenger is only responsible for the plain delivery [of his message.]c

 

 

 

 

 

 

 

 

53 a So He will punish you according to your acts.

 

 

 

 

 

 

 

54 b And do not obey him, this will not do him any harm.

54 c And he in fact has conveyed his message and warned [against the idolatry and association.]

 

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[56] 55. God promises those among you who believe [with a true belief] and work righteous [works]:

that He will make them successors [to dispose] in the earth [succeeding those before them], as did He before them make those [Children of Israel:] successors [who succeeded Pharaoh in Egypt and the Amalecite in Jordan],

and that He will establish for them their religion [of the Islam] which He has approved for them a,

and will grant them security in exchange after their fear [of the associaters among the Arab] b;

[on condition that] they should worship Me [alone]c but should not associate anything with Me. Then whoso becomes ungrateful, even after that [blessing], such will be sinners. d

 

[57] 56. Perform the prayers, give the Zakat [alms] and obey the messenger; that [God] may show mercy to you.

 

[58] 57. Think not that those who disbelieve can frustrate [God] in the earth e;

their resort [in the Next Life] will be the Fire an evil final resort will it be for them.

 

 

 

 

55 a By letting the Islam religion prevail on all religions, and to let them possess the land.

55 b God in fact did fulfill His promise to them.

55 c Therefore, this is a condition for the lasting of their sovereignty, so that if they associate [anything or anyone with God] their authority will go away, and their sovereignty will disappear.

55 d And in fact, they denied Gods blessings and became disobedient to Him in the time of the Abbāsid kings, so God set on them the Tatar and the Mongol, who attacked and destroyed them utterly.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

57 e i.e. they cannot escape from Us, for death approaches them wherever they may go.

 

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[When it had been stated in the previous ayat, about the statements for men and women, and who is to be allowed to enter on women, God has exempted certain times from that, and He said:]

[59] 58. Believers, let your servants a, and those free among you who have not reached puberty b, ask leave of you [to go into your private chambers],

[Then He be glorified explained when such asking of permission is due:]

three times [a day]: before the dawn-prayer d, and when you undress at noon-time e, and after the night-prayer f;

These are three times of privacy for you [so you should not expose them];

there is no blame on either you or them outside these [three times] that they may frequently come and go attending you g and that they and you may come and go to each other [without leave.]

Likewise [you have to ask leave of your servants when you go to their private chambers h]; God explains to you His revelations [of statements]; for God is All-Knowing [about the consequences if you do not ask permission], Most Wise [when He prescribed for you the asking of permission.]

 

[60] 59. And when your children i reach puberty let them ask leave [at any time j] as did those [Children of Israel] before you, ask leave.

[As such you have to ask permission, and] thus does God explain to you His revelations [about the statements of the ancients and their laws], for God is All-Knowing [about your benefit], Most Wise [in His commanding you.]

 

 

 

 

 

 

58 a It means: Order your slaves to ask your permission when they want to come in to your places of privacy.

58 b Whose ages are between the twelfth and the fourteenth years.

58 d When the woman is sleeping, and may be naked; so anyone who wants to come into her room, should ask permission, in order to cover herself before anyone may come into her room.

58 e It means: while sleeping at after-noon, they must also ask permission when they want to come in to you.

58 f When it is the time of sleeping and the husband goes in private with his wife, then they have to ask permission if they want to come to your room for consultation or to carry out some work.

58 g So no need for permission at times other than these three times, because you are awake and not sleeping.

58 h When they are sleeping in private with their wives.

 

 

 

 

 

 

 

 

 

 

 

 

59 i i.e. the free children.

59 j If they want to come into your homes and when your women are present.

 

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[61] 60. As for women in their menopause a, who are past the prospects of marriage b, there is no blame on them if they lay aside their [outer] garments [but not all their clothes], and they should not display their ornaments c.

To be modest [with the garment of respect] is better for them [than the garment of ornamentation];

for God is All-Hearing d, All-Knowing e.

 

60 a Who will not have any menstrual cycle neither will they become pregnant.

 

60 b Because they do not desire the marriage, and because men do not desire them.

 

60 c Like the bracelet, the armlet, the anklet, the earrings and the rest of the woman ornaments.

 

60 d Of their words.

 

60 e Of their intentions.

 

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[A female believer swore about something, then she broke her oath, so she made a feast for ten of the needy as an expiation for her oath, then three additional poor men came: one of them was blind, the other was lame and the third one was a patient, and they asked to eat together with the ten, so the woman was embarrassed of the additional men, other than the ten men, therefore, this aya was revealed:]

[62] 61. There is no blame on the blind, nor on the lame, nor on the sick patient a

b nor [is there any blame] on yourselves, that you should eat in your own houses c, or the houses of your fathers, or your mothers, or your brothers, or your sisters, or your father's brothers, or your father's sisters, or your mother's brothers, or your mother's sisters d, or in the houses of [your servants and slaves] which the keys are in your possession, or in the house of a friend of yours [when he invites you e]: there is no blame on you, whether you eat in company or separately f.

But if you enter houses, salute each other g: a greeting of blessing h and purity i as from God j. Thus k does God make clear the revelations to you: that you may understand.

 

 

 

61 a To eat together with the ten of the needy; then her husband came to eat his dinner, and she said to him: Eat together with the ten needy men.

He said: This is the food of the needy, and I have no right to eat with them.

She said: I shall put your food in a dish special for you, and you may eat alone.

He said: I shall not eat out of their due right.

61 b Therefore, His saying be glorified was revealed:

61 c Eventhough the food is the expiation for ten of the needy; the word your own houses includes the house of the wife and the houses of the sons and daughters.

61 d It means: if, in anyone of such houses, there is a feast of expiation to the needy, and you are invited to it, then there is no blame on you to eat with them.

61 e To the feast, then there is no blame on you to eat with them.

61 f It means: there is no blame on you to eat together with the ten needy or to eat alone isolating yourself from them.

61 g Therefore, anyone enters the house should greet the people of that house.

61 h Because it blesses or increases the friends.

61 i For it is a good word.

61 j Who commands you to do it.

61 k i.e. As did He explain such instructions to the past nations before you, thus does He make clear the revelations to you.

 

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[When they dug the Trench round about the city of Medina, the believers asked leave of the Prophet when they wanted to do some important affair and to relieve nature, while the hypocrites did not ask leave; therefore, this aya was revealed praising the believers:]

 

[63] 62. The believers [in fact] are those who believe in God and His messenger, and when they are with His [messenger] upon a common matter a, go not away b until they ask [his] leave.

Surely, those who ask your leave, [Mohammed, to go]; it is they who [truly] believe in God and His messenger; so, when they ask your leave for some of their own affairs, give leave to whom of them you like,

and ask God's forgiveness for them; surely God is Most Forgiving [to believers], Most Merciful [to the God-fearing.]

 

 

 

 

 

 

 

 

62 a Like the digging of the Trench, the struggling in Gods way, and others.

62 b For their needs.

 

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[Then God be glorified addressed the Muslims, and said:]

[64] 63. Let not the calling of the messenger for you [to carry out some work] be as your calling each other a;

[for surely] God knows those of you who slip away b, hiding themselves [behind the palm trees or behind their companions];

so let those who work against his command c beware, lest a trial may befall them [in the life of the World d], or there may befall them a painful chastisement [in the Next Life.]

 

[When the previous aya was revealed, some of the Muslims thought within himself: We are poor, let us go to sell and buy in order to gain money.

Therefore, His saying be glorified in this aya was revealed:]

[65] 64. [People], be quite sure that to God belongs whatsoever is in the heavens and the earth e; well does He know [the poverty] that you have [so be patient and dont hasten.]

[Then God be glorified started to threaten the hypocrites f, and He said:]

[An infliction will befall them in the life of the World],

and on the day when they will be brought back to Him [they will regret, and], He will inform [and rebuke] them for what they did g;

God is All-Knowing about everything h.

 

 

 

63 a Because his command is a duty, and to go away from him without his leave is forbidden.

63 b i.e. they go away secretly one by one, leaving their work.

63 c It means: against the command of the messenger and do not comply with him.

63 d Like disease, poverty or infliction.

 

 

 

 

 

 

 

 

64 e He possesses and disposes all of that, so He will in the future enrich you, out of His favor; therefore, dont hasten to collect money; for to protect [your]selves is more important than collecting money.

64 f Who contradicted the command of the messenger, and slipped away forsaking the work [in digging the Trench.]

64 g i.e. He will punish them according to their evil acts; because disbelievers and hypocrites will not be judged, but the angels will inform and remind them about their acts, in a way of rebuking and censuring.

64 h Nothing of their acts may be hidden from Him.

 

By God's help, the interpretation of the soora 24 of the Quran is completed;

So (praise be to God: Lord of the worlds.)

 

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