Soora 27


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


The meaning


More explanation

[2] 1. Ta. Sein. : Purity and Safety!

Those are the revelations of the 'Recital' [: the Quran] and the Book that makes things clear. a


[3] 2. [The Quran is] a guide [to the way of the truth] and glad tidings b to believers:


[Then God be glorified started to describe the believers, and He said:]

[4] 3. who perform and observe the prayers,

pay the Zakat [charity] c,

and about the Next Life they are absolutely certain d.


1 a This has been explained in the interpretation of the Quran, chapter or soora 26.

The Quran is what Gabriel recites to the Prophet, and the Book is the Quran revelations, which his companions wrote down on paper, and then it may be called Book; so the Quran is not called Book unless it is written.




2 b i.e. and the Quran gives the glad tidings to anyone who follows its statements and believes in it.




3 c And they do not withhold it from those who deserve it.

3 d i.e. they believe in the sending [of souls to the Next Life], as do they firmly believe in the Judgment and Requital.



[5] 4. Those who believe not in the Next Life: We make their deeds fair-seeming to them a; thus, they keep up blundering about [with their disbelief.]


[6] 5. These will have the most grievous punishment [because of their wrong-doing and disbelief], and will be the greatest losers in the Next Life b.



4 a i.e. We leave them to Satan who makes their deeds fair seeming to them.

The meaning: Our guidance has not included them because they are wrong-doers: they wrong people and plunder their rights.




5 b Because they choose the disgrace instead of the good reputation, and the Fire instead of Paradise.



[7] 6. [O Mohammed, surely] you are given the Quran [by Gabriel] from a Most Wise, All-Knowing [God.]




[8] 7. When Moses said to his family: "I have noticed a fire, and will bring you [some] information or a flaming torch out of it, that you may warm yourselves [with it.]"


[9] 8. But when he came to [the fire a], he was called to: "Blessed be [the speech of God that you hear] from [the direction of] the fire, and [blessed be you, Moses] who are about it b, and [say]: "Praise be to God, the Lord of nations and worlds."


[10] 9. "O Moses, [the Speaker is] I: God, the All-Mighty c, the Most Wise. d "


[11] 10. "And cast down your staff! e "

But when he saw it writhe vigorously f as it were a genie g, he turned [away from it then, fearing of it] and turned not backwards.

"O Moses, fear not! For surely, messengers fear not before Me."


[12] 11. "Save him who wrongs [himself h], then he substitutes [his] evil [work] with good [work] i, then surely I AM Most Forgiving j, Most Mercifulk."


[13] 12. "Thrust your hand in your bosom, and it will come forth white without evil [neither any disease nor any albinism] l among nine miracles to Pharaoh and his people; they were a disobedient people."


[14] 13. But when Our miracles were come to them, being obvious [without camouflage or doubt], they said: "This is an evident magic."


[15] 14. And they denied the [miracles] m, though their souls acknowledged them for certainn; so as to wrong [the Children of Israel o] and out of arrogance [over them p.]

Then, see [Mohammed] what the final consequence was of those who worked corruption q.




8 a He saw an olive tree flaming with fire, but it was not burning; so he stood astonished, and then he was called

Therefore, the blessed is the speech of God. The indication of this is His saying be glorified in the Quran 6: 92, which means:

(And this [Quran] is a book which We have sent down [to Mohammed]; blessed, and [the Quran is] confirming [the apostle-hood of Mohammed] by whose hands [is the Book])

for God be glorified was not on that tree, but He directed and sent His speech from over the Throne to that tree, and Moses heard it in the Valley of Sinai.

8 b It means: Moses, take off your shoes, for you are now in a blessed holy valley, and [say]: "Praise be to God, the Lord of the worlds".



9 c In My kingdom: I take revenge on your enemies and give you power over them.

9 d In My acts: I do not do anything but only for a wise purpose.




10 e On the ground! So he cast it.

10 f And move.

10 g With its quick movements.








11 h By doing a sin, so he fears of the punishment.

11 i So he repents like Adam and others.

11 j To those who repent.

11 k To those who regret.




12 l i.e. it will come out white [with radiation] without any disease [or skin depigmentation.]











14 m i.e. they denied that the miracles were from God.

14 n i.e. they knew that the miracles were true things, not related to any magic, but [in spite of that] they said: These are some of the acts of Moses [himself], not of God.

14 o So that the [Children of Israel] may serve them.

14 p So that the authority will be for them over the Children of Israel.

14 q Wasnt it the destruction and ruining?



[16] 15. We gave knowledge to David and [his son] Solomon, and they both said: "Praise be to God, Who has favored us [with the knowledge] above many of His believing servants."


[17] 16. And Solomon was the heir of [his father] David; and [Solomon] said a: "O people, we have been taught the language of birds b, and we have been given [abundance] of everything [of knowledge and wealth]; this is surely the obvious favor [of God on us.] c


[18] 17. And for Solomon were gathered together his hosts of genies, people and birds, and they were all kept from escaping. d


[19] 18. e At length, when they came to a valley [with much] of the ant, one of the ants said [to its kind of the ants]:

"O ants, get into your dwellings, lest Solomon and his hosts crush you unconsciously f [with the hoofs of their horses.]"


[20] 19. And [Solomon] smiled, laughing at her speech, and said:

"My Lord, inspire into me to be grateful for Your favor wherewith You have favored me and my parents,

and [inspire into me] to do a righteous [work] that shall be pleasing to You,

and according to Your mercy admit me [into Paradise] together with Your righteous servants."



16 a When he mounted the throne of the kingdom.

16 b i.e. their sounds and tweets.

16 c I said previously that God be glorified sends some guardian angels for every prophet and messenger to protect him from the genie and devils.

Therefore, when Solomon heard the sound of a bird, then one of the angels would acquaint Solomon that this bird says so and so in its language.

E.g. the cock glorifies God with his whoop and says: (God is the 'Glorified', the 'Sanctified'), and the crow says so and so, and the sparrow says so and so; and so on he acquaints him about the languages of birds.




17 d i.e. arrayed right and left and prevented from escaping.






18 e So Solomon marched with his army on horses, accompanied by the genies whom none of people could see.

18 f i.e. while they being unaware of your death and destruction.

Then one of the angels who were with Solomon heard it, and told him about its saying.



[21] 20. [One day, Solomon] inspected the birds a, and said: "Why do I not see [the genie whose name is] Hudhud [: the bird's keeper]? Or has he [now] become invisible?"


[22] 21. " So unless he gives me an acceptable excuse, I will severely punish him, or I may slaughter him."


[23] 22. But Hudhud was not too late b, [when he came to Solomon c] and said: "I have comprehended that which you have not comprehended, and I have brought to you from Sheba d an authentic news."


[24] 23. "I [have been in Yemen and] have found a woman ruling over them [and they obey her words]; she has been given abundance of [wealth], and her throne is so precious."


[25] 24. I have found her and her people worshipping the sun instead of [worshipping] God; and Satan has made their acts fair-seeming to them, and so he debarred them from the way [of the truth], so that they cannot find [the truth.]


[26] 25. "Will they not prostrate themselves to God Who brings forth what [plant] is hidden [under the soil] in the heavens and the earth e, and knows what [secrets] you hide [within yourselves] and what you proclaim?"


[27] 26. "God; there is no god [in the universe] save Him, the Lord of the Throne of glory, supreme." f


20 a Solomon had a garden including various kinds of birds, which he used for amusement and viewing. The keeper of those birds and the supervisor of that garden was a genie called Hudhud.

This Hudhud had some relations with some genies dwelling in Yemen; then one day he went to visit his companions in Yemen without asking leave of Solomon.

Then by chance, Solomon came to inspect the birds of that garden, and found some defect there; so he asked the servants, and said:

"Why dont I see [the genie whose name is] Hudhud; has he gone to carry out some of his affairs? Or has he [now] become invisible?"

They said: We havent seen him since three days.

Solomon, therefore, became angry against Hudhud the keeper of the birds; because he went without asking him permission; and he said:




22 b And in fact Hudhud was not far in distance, because at that time he was on his way coming back.

22 c Who asked him: Where were you?

22 d Which is a city in Yemen.















25 e i.e. He brings forth the plant hidden [under the soil] in the planets and the earth.








26 f It has been explained about the Throne in my book The Universe and the Quran and also in the interpretation of the Quran, chapter 13.



[28] 27. [Solomon] said [to Hudhud]: "We shall find out whether you have told the truth [with your words] or have lied."


[29] 28. Go [to Yemen] with this letter of mine, and cast it to [Balquis and her retinue], then draw back [disappearing] from their [eyes], and see what [answer about the letter] they will reply." a


[30] 29. [The Queen of Sheba] said [after she read the letter]: "O Council, an elegant b letter has been thrown to me."


[31] 30. "It is from Solomon, and [there is written in] it: 'In the name of God, Most Gracious, Most Merciful.'


[32] 31. 'Rise not up in arrogance against me, but come to me in submission [to my command and complying with my obedience.'


[33] 32. She said [to her retinue]: "O chieftains, advise me [what is correct] in my case, for I used to decide no case till you are attendants with me."


[34] 33. They said: "We have a powerful [massive army] and [we fight with] keen violence; but it is up to you to decide [any choice]; then make up your mind concerning what you will command [either the fighting or the reconciliation. c]"


[35] 34. She said: "When kings enter a country [by war and fighting], they damage it and abase the noble-men among its people d, and as such do they act [with the lowly among its people e.]"


[36] 35. "Now I shall send them [with my envoys] a [precious] present f [suitable for kings], and see what [reply] will the envoys bring back g."







28 a Then when Balquis read it






29 b With its fine script and neat expression.























33 c And we shall comply with your decision.






34 d And imprison them in order to control the situation.

34 e They also humiliate the lowly among the people of the city, in addition to its noble men.





35 f The present included some perfumes, precious gems, and gold.

35 g It means: We shall see will Solomon accept the present and leave us be, or will he fight us till we surrender to him; therefore, when the envoys come back, we will then discover the purpose and aim of Solomon; and we may then react properly.



[37] 36. But when [the envoys] came to Solomon [with the present], he said [to them]: "Do you aid me with some wealth [which I need not]? While [the wealth and kingdom] that God has given to me is better than that which He has given to you. But you are used to rejoice with the present [which you present to each other.]"


[38] 37. [Then he said to the chief of the envoy:] "Go back to them [with the presents which you have brought], and be sure we will come against them with such [numerous] hosts as they cannot resist, and we shall drive them out from [Sheba] abased and utterly humbled."













[39] 38. [Solomon] said [to his retinue]: "O Council, who of you can bring me her throne before they come submissive to me?"


[40] 39. A stalwart one, out of the genies, said: "I can bring it to you before you rise and leave your office [: when you finish the daily office hours: working hours];

surely I am strong [enough to carry it] and trustworthy [that I shall not steal any of its jewels.]"


[41] 40. Said [another ifrit or stalwart genie] who had knowledge of the writing [on the sand or the Geomancy: by consulting God about the fore-future a]: "I will bring it to you before you blink your eye!"

Then when [Solomon] saw the [throne of Balquis] settled in the [room of his palace]; he said:

"All this [wealth, sovereignty, servants and retinue that I have] is among the favors of my Lord [on me]: so that He may try me and see whether I shall give thanks [for this favor] or shall be ungrateful.

For whosoever gives thanks, he only gives thanks for [the advantage of] his own soul; but whosoever is ungrateful b, then surely God is in no need [of their gratitude] c, and is Generous [to His servants.] d


[42] 41. [Solomon] said [to his retinue]: "Disguise for her her throne e; let us see whether she will recognize it or she will be one of those who do not recognize [their property.]f "


[43] 42. And when she came [to Solomon, some of his retinue] said to her: "Is your throne like this?"

She said: "[It is] as if this is the very one."

And [the genie who brought the throne said to the men among Solomon's retinue:] "We were given the knowledge [that Solomon would ask for it] before her [coming] and we [the genies] are submissive [to Solomon, complying with his command.]"


[44] 43. Then [Solomon] diverted [and prevented] her from worshipping [the sun g] that she worshipped apart from God; she was [one] of a people of disbelievers.


[45] 44. [Then] she was told to enter the graceful palace [of Solomon, with its pool of water covered by a board of transparent glass], but when [Balquis] saw it, she thought it was a lake of water, and she [tucked up her dress], uncovering her legs [to plunge into the water.]

[So when Solomon saw her], he said: "This is [only] a palace smoothed out with crystal." She said: "My Lord, I have wronged myself [by worshipping the sun], but [now] I submit myself, together with Solomon, to God the Lord of the worlds." h


40 a Which is the Geomancy or the sand discipline of knowledge. [It may be some kind of Gods consultation.]

40 b i.e. anyone who denies the grace and says: [my welfare] is not from God, but it is according to my cleverness in work, and my capability to gain money.

40 c He does not need the thanksgiving.


This ifrit or stalwart genie had inquired with his sand knowledge before that day, and thought about what Solomon would demand of them the next day, so he might do some service to Solomon [to please him and] to be brought close to him, and he found that Solomon would demand from them the throne of Balquis.


Therefore, the ifrit went by night, carried it from Yemen to Palestine, and hid it in one of the rooms of Solomons palace.


Then when Solomon said: Who of you can bring me her throne?

This ifrit said: I shall bring it to you, before you blink your eyes,

Solomon said: Bring it to me.

The ifrit said: This is it.
Solomon said: Where is it?

He said: In the room.

40 d So that neither does the gratitude of the grateful profit Him, nor does the ingratitude of the ungrateful harm Him.

The indication, that the throne of Balquis was present in the room, and the Ifriet did not bring it in that moment, is His saying be glorified which means:

(Then when [Solomon] saw the [throne of Balquis] settled near to him.)


But God did not say: Then when the Ifriet brought the throne of Balquis to him.


Genies used not to give the thing, which a man asks of them, directly by his hand, but they put it in a hidden place near to him then they tell him about its availability. The reason for that is in order that the human may not be terrified when he sees the object carried, without seeing anyone carrying it.


For the same reason, they do not make themselves apparent to people in order that people may not fear of them; unless they take the form of a bird, animal or others; and in such instances they do not mind of appearing in such forms.


We in fact saw some of that with our own eyes and heard with our own ears.
Here is some of what I myself saw with my own eye in order that you become certain in belief.


A. When I was about twenty years of age, I once travelled from Hilla [a city in the middle of Iraq] to Mosel [a city in the north of Iraq.]


At that time, there were no electric lamps in every street of Mosel.


And once I walked in one of the streets of Mosel at night, returning back from the Sulfur [mineral] water spring there, and going to the hotel, when I saw a respectful man with a white turban on his head, as if he was one of the orators of mosques.


So, that man walked in that road, and I saw a lamp (: a lantern) hanged in the air about one meter above the ground, walking in front of him about two meters distance before him.

Therefore, I was astonished from that scene and started to follow the lantern, and observe it carefully that I might find the reason of its hanging in the air and moving in front of that man. But I could not find any reason for that: no thread by which the lantern was hanged, neither did any stick carry it, nor was anything else pushing it forwards, until I became certain that the lantern moved independently and that none of people carried it.


So, I asked the one, who walked with the turbaned man, about the secret of that lantern. And he said: A genie carries the lantern, and therefore, you see the lantern but you do not see its carrier.


Then I inquired about that man, and they said: He is Mohammed Afendi Al-Radhwani, the orator of one of the mosques of Mosel.


B. Another incident happened to one of my female relatives, who was married to a man in a city in the governorate of Kerbala, called Mussayyab.

This woman had many children, and one day I saw one of her children looked ill or had some madness, so that he turned right and left aimlessly, with his saliva coming out of his mouth, and if you ask him about anything he will not give you any answer.

So I asked his mother about the cause of his disease, and she said: His story is very strange.
I said: You must tell me about it.
She said: We had a black cat in our house which understood what we said to her as if it was a human being. The cat used to play with my children and amuse them: she might sit near the cot and shake it, whenever anyone of them arose from sleep, and put the artificial nipple in his mouth if he cries; and we had many other advantages from it.
I used to put to it some food in a dish whenever I cooked and it ate till satisfaction.

One day, some guests came to us, and I was occupied with them, then when I wanted to put the food in the dish to our guests, the cat came as usual and started to mew and cry and complain its hunger, and I did not put the food to it, because I was concerned with my guests, but instead I hit the cat on its head with the large scooping spoon, so it stared at me with its eyes and looked to me sharply and angrily.

And it left me and went to the shop of my husband looking at him, moving its head and crying, as if it complained me to him; so my husband realized that I hit her.

Then when he came back to the house, he asked me about the story, and I told him about what happened, and he censured me about that.

But we never saw the cat afterwards, and it did not return to the house.

Afterwards, when it was night, and my husband slept, he saw in his dream that a woman blames him and complains me to him; she said to him: Didnt I serve your children and play with them?
He said: Yes.
She said: Why did your wife hit me on my head?
He said: Because she was busy with the guests, and it was a mistake done by her.
She said: I shall hit her little boy, as did she hit me.

Then I awoke from sleep because of the crying of my son, and whatever I tried to silence him, he did not become silent till morning, when we took him to the doctor, but his treatment was useless, and he became mentally deranged as do you see, and whatever we treated and took him to doctors, he was not cured of his disease.



41 e i.e. alter some of the colors of her throne.

41 f By this he intended to examine her intelligence and discernment.

43 g So she refrained [from her idolatry] and changed her doctrine.


44 h Then she returned to her country.



[Then God be glorified mentioned the story of [the tribe of] Thamood, and He said:]

[46] 45. And to [the tribe of] Thamood, We sent their brother Salih [who said to them]: "Worship God [alone, and forsake the worshipping of idols.]"

But they [then] became two conflicting parties a.


[47] 46. [Salih] said [to the party of the disbelievers]: My people, why do you seek to hasten on evil before goodness? b

If only you ask forgiveness of God [before coming of the punishment on you], that you may be shown mercy [by averting the punishment from you.]"


[48] 47. They said: We augur ill of you and of those [believers] that are with you [following your religion c.]

[Salih] said: The true cause of your misfortune is from God [because of your unbelief]; and you, people, are only punished [because of your abstinence from believing.]"


[49] 48. There were in the city [of Salih] nine gangsters d, who made mischief in the land, and did not do righteousness [according to the words of Salih.]


[50] 49. They said [to each other]: "Let us swear by God that we should kill [Salih] together with his family, by night, and that we should then say to his avenger of blood [if he seeks vengeance]: "We did not even witness the murdering of his family [neither did we ourselves do that], and we are telling [you] the truth." e

[Then God be glorified said:]

[51] 50. So they plotted a design, and We plotted a design f, the while they were not aware [about Gods design against them. g]


[52] 51. Then see [O Mohammed] the consequences of their plotting for We destroyed them h and their people i altogether.


[53] 52. Now, such are their dwellings: all fallen down j; because they did wrong k.

Certainly such incident includes a portent for men who have knowledge l.


[54] 53. And We saved [from the earthquake] those who believed and warded off [its occurrence.]




45 a The believers and the disbelievers, and each of them say: We follow the truth.








46 b i.e. seek to hasten on the punishment before the blessing.









47 c And so we have been afflicted by the disease and drought, and all that is because of your new religion.








48 d They were among the wicked deceivers of Salihs people.








49 e So this was their plot which they intended to do.









50 f i.e. We rewarded them according to their design, by forestalling their punishment.

50 g So God shook the earth with them, and the roof fell over them and all of them died; as in His saying be glorified in the Quran 16: 26, which means:

(Those, that were before [these associaters among your people], contrived [against their prophets], so God destroyed their building from the foundations, and the roof fell down upon them [and they died], and the chastisement came to them, from where they could not perceive.)



51 h With the falling of the roof over them.

51 i With the earthquake.



52 j With no dwellers.

52 k And blasphemed, and associated others with God.

52 l i.e. a lesson to those who think and receive admonition.



[Then God be glorified mentioned the story of Lots people, and He said:]

[55] 54. And Lot, when he said to his people: "Will you commit indecency the while you see [your people doing so without disapproving of it.]"


[56] 55. "For you practice your lusts on men a apart from women: you are indeed a people ignorant [of the consequences.]"


[57] 56. And the answer of his people was only that they said [one to another]: "Drive Lot's family out of [Sodom] your city; they are a folk who keep themselves pure [: They refrain from the buttocks of men, considering that impure.]"


[58] 57. So We saved him and his family [from the earthquake] except his woman who was one of those buried [under the wreck.]


[59] 58. And We rained down on [the rest of] them a shower [of pebbles]; an evil shower was it for those who were warned [by Lot, but they did not listen to his words.]









55 a By sexual intercourse.



[60] 59. Say [O Mohammed]: "Praise be to God [Who destroyed the disbelieving nations a], and [say] peace be to His servants whom He choseb,

[Then God be glorified said:]

[and say to these associaters:] is God [then] better or that they associate [with Him?] c


[Then God be glorified enumerated the indications of His oneness and His bounties involving His servants, and He said:]

[61] 60. [Is that which you associate with God better] or is He Who created the heavens and the earth d, and sends down for you [rain] water from the skye,

wherewith We cause to grow delightful orchards f; which trees you can never cause to grow [unless for His will] g ?

Is there [then] any god [which you claim] beside God?

Never, but only they are a people who ascribe equalsh [to God.]


[62] 61. [Are their associates better], or is He Who made the earth for a 'habitation and settlement' i, and made rivers [to flow] through its [mountains and valleys], and made [mountains] that landed on it j, and placed a partition between the two seas k?

Is there [then] any god [whom they seek] beside God? No, but [actually] the most of them do not realize [the truth, because they are blind followers.]


59 a For had they remained, the earth and all of those on it, would have been corrupted.

59 b For the apostle-hood and guidance, and those who believe in their message and worked according to their program.

59 c It means: Is God the better for His worshipper, or are the idols for their worshippers whose end was the destruction, while the end of the believers was the success and attaining Paradise.






60 d i.e. the planets including the earth.

60 e i.e. from the space.

60 f i.e. with beautiful scene bringing delight to the beholder.

60 g i.e. you would not have any knowledge about how to plant their trees, had not God acquainted you about that; and you would not have any ability of growing them, had He not made them prepared for the planting and growing.

60 h Whom they worship, as do they worship God.







61 i i.e. He prepared it for you in order to dwell in it and settle on it.

61 j i.e. mountains to protect you from the heat of Summer, and to be as stores of the spring water, and to be as signs for travellers to the way, and so that you build mansions out of their stones, and in order to extract minerals out of them, with which you manufacture your furniture and essential house tools.

61 k i.e. a partition between the sweet and the salt water, so that none of the two may cross to the other.

This has also been interpreted in the Quran 25: 53, which means:

(It is [God] Who made the two seas [the Nile River and the Red Sea] surge [with storms and clouds so that their waves surged.])



[63] 62. [Are your associates better], or is He Who answers the distressed one a when he cries to Him, and removes the evil [from him], and makes you successors in the earth [after the associaters] b?

Is there [then] any god [after whom they seek] beside God?

Only a minority of you [associaters] receive admonition.


[64] 63. [Are your associates better], or is [God] Who guides you in the darkness of the land and the sea c, and Who sends the winds bearing the glad tidings as heralds of [the rain which is] His mercy?

Is there [then] any god [after whom they seek] beside God?

High exalted be God from all [others] that they associate [with Him.]


[65] 64. [Are your associates better] or is He Who begins the creation [from the ether] then returns it [to the ether world], and Who provides for you from the heaven d and the earth e?

Is there [then] any god [can do that] beside God? [If they say: 'yes', then] Say [O Mohammed, to them]: "Produce your heavenly book to prove [that], if you speak the truth."




62 a And so He removes his distress and suffering.

62 b And so you will possess their dwellings and property.








63 c When you travel in the land and the sea, by night, unless that He made the stars by which you may recognize your direction to where you want to go, and He made the moon to give you light to your way.








64 d With the air and the rain.

64 e With various kinds of fruits, the cattle, the plant and trees.



[66] 65. Say [O Mohammed]: "None [of genies and humans] in the heavens and the eartha knows the forefuture except God [alone]; and they even perceive not [about] when they shall [die and] be sent forth [from their bodies to the Afterlife b.]"


[67] 66. But their knowledge is derived [from their fathers' knowledge] of [denying] the Next Life. c

Moreover they are doubtful about its [reality and occurrence]; they even are blind as to it. d


65 a i.e. the planets including the earth.

65 b Or the world of souls.


66 c The meaning: They in fact saw and attained their fathers, and they adopted such doctrines of the denial of the Next Life, from their fathers.

66 d i.e. they are like the blind: because their hearts have become blind before their eyes.

There is another aya similar to this one in the meaning; that is His saying be glorified in the Quran 30: 7, which means:

(They [only] know some of the outer appearance of the life of this World, but they are heedless of the Next Life.)



[68] 67. And those who disbelieve say: "What!? When we and our fathers become dust, shall we be brought out [of our graves: alive?]"


[69] 68. "We, and our fathers, have been promised with such [vain promise, but we have not seen anyone come alive out of his grave]; surely, this is nothing other than the fables of the ancients, which they wrote [in their books.]"


[70] 69. Say [Mohammed, to them]: "Journey throughout the earth, and see the consequence of the guilty." a


[71] 70. But grieve not for them b, nor let you[r chest] be straitened for what they devise [against you c.]


[72] 71. They say: "When will this promise [with the destruction d] be fulfilled, if you [believers] speak the truth?"


[73] 72. Say: "It may be that some of [the punishment], that you wish to hasten about [its occurrence], will soon come to you in succession." e















69 a It means: Look to their relics and ruins: how We destroyed them because of their disbelieving and guilt.




70 b i.e. for their denial and refraining from the belief.

70 c For God will guard and help you against them.





71 d Which you threaten us with.






72 e In fact, the death, killing and captivity afflicted them until none of them remained.



[74] 73. Truly, your Lord, [O Mohammed,] has [a great] favor on people a, but most of them are not grateful.


[75] 74. Surely your Lord [O Mohammed] knows what [secrets] their hearts conceal, and what [tidings] they disclose.


[76] 75. And there is not any [affliction] hidden and unknown [to them b] in the sky c and the earthd, but it is [recorded] in a Manifest Book e.


73 a By postponing their punishment, [: giving them respite], so that they may repent.



75 b i.e. they dont know the time of its occurrence.

75 c Like the rocks and thunderbolts which may come down on them, a comet that may burn them, a hurricane which may destroy them, or an extremely hot cloud which may scorch them.

75 d It means: Or the punishment may come to them from the earth like: the torrent, drowning, cleavage, earthquake, plague, killing and others.

75 e It means: That will not come to them but only at its due time and in the day decreed for it, which We have written in the Preserved Tablet in heaven; so when the chastisement comes on them, they then will certainly know Our truthfulness, and they will remorse.



[77] 76. Surely this Quran relates [and explains] to the Children of Israel most of that concerning which they are at variance [about their religion and their Torah.] a


[78] 77. Surely, the [Quran] is guidance [to true facts] and mercy to believers.


[79] 78. Surely, your Lord [O Mohammed] shall decide between them b according to His judgment [on Judgment Day]; for He is All-Mighty [in His kingdom and will take revenge on them], the All-Knowing [about their deeds.]


[80] 79. Rely then [O Mohammed] on God [for propagating the religion c]; for surely you are [standing] on the obvious truth.


[81] 80. Truly you [Mohammed] cannot cause the dead to hear d, nor can you cause the deaf to hear the call [especially] when they turn back [away from you e.]


[82] 81. Nor can you [Mohammed] guide the blind aright, out of their error [in religion] f; you can only make to hear those who believe in Our revelations, and they are submissive [to Us g.]


76 a The meaning: Had Mohammed taken the Quran from the Torah, as do some of them claim, then the Quran would have been identical with the Torah without any variation.

But the Quran mentioned the true facts, while the Torah included many differences, variations and contradiction of the truth; on account of what Ezra wrote by his hand and distorted the truth, altering many expressions and changing much of the meaning; and that was after Nabuchodonosor, the king of Babylon, had torn up the [original] Torah.


Dear reader, the following includes some alterations which occurred in the Torah, in order to compare them with the Quran, and to judge according to your conscience, and decide which of the two is the correct:


A. It is mentioned in the Bible, Book of Genesis, chapter eighteen, in the story of Abraham and the three angels who came and gave him the glad news of begetting a boy:

Then he ran to the herd and selected a choice, tender calf and gave it to a servant, who hurried to prepare it. He then brought some curds and milk and the calf that had been prepared, and set these before them. And he stood by them under the tree, and they did eat.


The Quran disagrees with this, when God be glorified said in the Quran 11: 70, which means:

(Then when [Abraham] saw [that] their hands did not reach to the [food], he mistrusted them and conceived [some] fear of them.)

It means: They did not eat anything of the calf, because they are ethereal angels, who are not like us with material bodies in order to eat of our food, but their food is ethereal, of the paradise food which is suitable for them.


B. The second alteration is what is mentioned about the story of the Children of Israel when they worshipped the calf in the time of Moses; Ezra said in his Torah that Aaron made for them a gold calf and produced it to his people who worshipped it.


This is in the Book of Exodus, chapter 32, he said:

And the people seeing that Moses delayed to come down from the mount, gathering together against Aaron, said: Arise, make us gods, that may go before us: for as to this Moses, the man that brought us out of the land of Egypt, we know not what has befallen him.

And Aaron said to them: Take the golden earrings from the ears of your wives, and your sons and daughters, and bring them to me.

And the people did what he had commanded, bringing the earrings to Aaron.

And when he had received them, he fashioned them by founders' work, and made of them a molten calf. And they said: These are thy gods, O Israel, that have brought thee out of the land of Egypt.

And when Aaron saw this, he built an altar before it, and made proclamation by a crier's voice, saying: Tomorrow is the solemnity of the Lord.

And rising in the morning, they offered holocausts, and peace victims, and the people sat down to eat, and drink, and they rose up to play.


This is contradicted by the Quran, for God be glorified said in the Quran 20: 87-88 when Moses rebuked them about their act:

(They said: "We did not fail in our tryst with you of our own accord, but we were loaded with the [guilt] burden of [stealing] the [gold] ornament of the people [of Egypt], and we cast all that [in the fire] as also did the Samaritan cast [his gold in the fire.]

Then he brought forth to them the image of a calf which lowed; so they said: "This is your god and the god of Moses, but [Moses] forgot.)


Therefore, God be glorified said in this aya that the calf was made by the Samaritan who was not one of the Children of Israel, but was one of the wizards who believed in Moses and followed him.


Moreover, God be glorified quitted Aaron of that crime, and said in the Quran 20: 90-91, which means:

(Aaron did tell them before [they worshipped the calf]: "My people, you are only being tried thereby [so dont worship it]; and surely, your Lord is the Most Gracious, so follow me [concerning my words] and obey my order."

"We will not cease", they said, "to cleave to its [worship], until Moses returns to us [from the Mount.]")


So look dear, read, think and decide which is the correct: is it logical that one of the prophets, who was sent by God to invite people to worship God alone and to discard the idols, but he instead made a gold calf, in order that they might worship apart from God, then he would build an altar for it in order that they might sacrifice to it, then he told his people: Tomorrow is a festival for the calf? So is this any logical? How could Aaron do this, while the prophets as a whole invite people to worship God alone, and command them to discard and break up the idols and forsake their worship.


In addition to that the Torah itself contradicts this; for it is mentioned in the same chapter, the aya 7:

Then the Lord said to Moses, "Go down, because your people, whom you brought up out of Egypt, have become corrupt.

They have been quick to turn away from what I commanded them and have made themselves an idol cast in the shape of a calf. They have bowed down to it and sacrificed to it and have said, `These are your gods, O Israel, who brought you up out of Egypt.'


So, look here also: God be glorified did not say: Aaron made a calf for them, but He said: have made themselves an idol cast in the shape of a calf.


C. The third lie, which Ezra forged against the prophets, is in the story of Lot, when he said in the Book of Genesis, chapter 19

30-And Lot went out of Segor, and abode in the mountain, and his two daughters with him (for he was afraid to stay in Segor): and he dwelt in a cave, he and his two daughters with him.

 31-And the elder said to the younger: Our father is old, and there is no man left on the earth, to come in unto us after the manner of the whole earth.                                   

 32-Come, let us make him drunk with wine, and let us lie with him that we may preserve seed of our father.

33-And they made their father drink wine that night: and the elder daughter went in and lay with her father, but he perceived not neither when his daughter lay down, nor when she rose up.

34-And the next day the elder said to the younger: Behold, I lay last night with my father; let us make him drink wine also to-night, and you shall lie with him, that we may save seed of our father.

35-They made their father drink wine that night also, and the younger daughter went in, and lay with him: and neither then did he perceive when she lay down, nor when she rose up.

36-So the two daughters of Lot were with child by their father.

37-And the elder bore a son, and she called his name Moab: he is the father of the Moabites unto this day.

38-The younger also bore a son, and she called his name Ammon, that is, the son of my people, he is the father of the Ammonites unto this day.


See how he accused Lot with the adultery with his two daughters, and that Lot did not perceive about it, because he was in a state of drunkenness.

I say: Will the drunken lose his feeling and perception to the extent that he may not distinguish his two daughters from others? And suppose that his drunkenness was extensive so that he could not feel anything, then he would lose his power, and could not do the act of the sexual intercourse, particularly when his daughters were virgin and were not married before.

Second: The words of his daughters and there is no man left on the earth, to come in unto us, while the earthquake did not involve the entire earth, but it only involved four towns which were in the place of the Dead Sea. While the rest were not afflicted by the earthquake.

And near to them were Abraham and his servants who were in Jordan.


The Torah itself contradicts their words, for it is written in the same chapter:
27 Early the next morning Abraham got up and returned to the place where he had stood before the Lord.

28 He looked down toward Sodom and Gomorrah, toward all the land of the plain, and he saw dense smoke rising from the land, like smoke from a furnace.

So these are some of the alterations which Ezra wrote in his Torah, and that are exposed by the Quran which explained the correct things about them.


D. Moreover, Ezra exaggerated in describing some issues in his Torah, in an illogical way, as did he say about the wives of Solomon, when he said in the Book of 1 Kings, chapter 11:

He had seven hundred wives of royal birth and three hundred concubines.

Look, dear reader, and think: how can any man marry such number of women? And can he make intercourse with them equally within a short period? And is it any human way to come in to each one of them in one single night, every three years? That is because the total number of women and concubines is one thousand, which is in total about [the nights of] three years. So is this any logical? No, not at all; these are only the exaggerations of Ezra which he wrote in his Torah.


[See also:

The Lies Of Ezra About The Prophets

The Mistakes In The Torah Of Ezra ]



78 b Those that altered the Torah, changing its statements and meaning.



79 c And dont pay attention to the words of these associaters who say: he took the Quran from the Torah.



80 d It means: These associaters are like the dead: they cannot hear what you say to them.

80 e God be glorified said as in the interpretation of the aya: (when they turn back [away from you]), because one may hope that the deaf may hear the speaking, but when he goes away, one will lose hope in letting him hear his words.

Therefore, God be glorified likened the one insisting on ignorance like the deaf who has gone away from you and has not heard your words.



81 f So God be glorified likened the one straying away from the religion like the blind who missed the way.

81 g And complying with our religion.



[83] 82. And when the word [of punishment] was pronounced against thema, We brought for them a beast from the earth, which spoke to them that people had not believed [before] in Our signs. b


82 a i.e. the associaters: the companions of King Balak, to leave Balaam be and do not task him to pray against the Children of Israel, but they did not leave him be, but insisted on him to go with them, and so he went with them.

And then We brought for them a beast from the earth, i.e. from the land of Pethor, in order that Balaam ride on it and go to Midian to King Balak. But midway the beast spoke and started to talk to them and prevent Balaam from going with them. But neither did Balaam act according to its words, nor did the companions of Balak refrained from their demand, until they reached Midian and met King Balak, and Balaam complied with the words of King Balak.

The story of Balaam with King Balak has been mentioned in the Quran 7: 175, which means:

(And recite to the [Jews] the story of [Balaam] to whom We gave Our signs, but he was stripped off them.)

82 b Even if they see such signs with their own eyes and hear them with their own ears.



[84] 83. On the day when [the Mahdi will come and be given the ruling and authority], We shall gather together, out of every nation, a group of those who disbelieve in Our revelations [to be judged and punished by the Mahdi], and they will be distributed a to jails [and restrained and prevented from their bad ways.]


[Then God be glorified mentioned about those deniers who died or were killed in the time of Prophet Mohammed, and He said:]

[85] 84. Till, when they b come [to the world of souls following their death, God] say [rebuking them]: "Did you deny My [ambiguous] revelations when you could not comprehend them in knowledge c, or what was it that you did d?"


[86] 85. And the word [of punishment] will be sentenced against them, because of their wrong-doing; and they will not utter [any audible word e.]


83 a The Arabic word in the aya, has been explained in this soora, the revelation or aya no. 17

The indication that this aya points to the time of the Mahdi, is His saying be glorified which means: (of those who disbelieve in Our revelations) in the present tense, and He did not say: of those who disbelieved in Our revelations, in the past.

Second: His saying be glorified which means: (out of every nation, a group), and He did not speak in total, as in the Quran 18: 47

Which means: (And We shall gather them together, and shall not leave anyone of them behind.)

Third: His saying be glorified which means: (And they will be distributed), and He did not say: will be tormented or burnt in the Fire, as did He say in many of the Quran revelations.



84 b i.e. the deniers.

84 c Havent the revelations now become clear and plain, and my truthfulness become evident to you? So today, your belief will not avail you, neither will your repentance be accepted from you.

84 d In your time, concerning the denial, mockery and hurting the believers.



85 e Because they are ethereal souls who cannot utter any audible sound that can be heard by the people of the World, but their talking will be by whispering.



[87] 86. See they a not that We have made the night [dark] for them to rest in [and sleep], and the day full of light [to make things visible for them b]?

Surely, in this c are indicative signs [of Our might] for a people who believe.


[88] 87. And on the day when the horn will be blown, [ the solar system will break up, so that there will be no day or night,] and all [genie-kind] who are in the [gaseous] heavens and all [man-kind] who are in the earth will start in fear, save those [inhabitants of the ethereal heavens d] whom God will; and all [genie-kind and man-kind] will come to Him humbled [to the world of souls.]



86 a These Meccans who deny you.


86 b In order to work during it and seek after their provision.


86 c Changing from night to day, and from light to darkness.







87 d They will not start in fear, because they will be secured of such events and cosmic disturbances.



[89] 88. And you [man] see the mountains a, and suppose them fixed [or stationaryb], while they pass like the passing of clouds the handiwork of God, Who has perfected everything c. He is All-Aware of the things you [people] do.


88 a They are the meteorites move in their orbits and circle around the earth as does the moon circle.
Similarly, the mountains which are on earth: when the astronauts went up with their spacecrafts saw the mountains move like the cloud; because the earth rotates around itself, and the mountains move because they are protruding from the earth.

88 b In their places.

88 c An example of His perfecting His creation is that He made these rocks circle in the space around the earth and do not fall on it.



[Then, God be glorified explained about the reason that He made the inhabitants of the ethereal heavens to dwell there, and He said:]

[90] 89. He who brings the good [deed], shall have better than it [in Paradise]; and from the alarm of that day [when the solar system will tear up] they shall be safe a.


[Then, God be glorified explained about the reason that He made the inhabitants of Hell to dwell there, and He said:]

[91] 90. But those who bring evil [deeds] shall be toppled upside down in the fire, on their faces. Shall you [men, who hear this,] be rewarded save according to what you have done? b




89 a And they will not start in fear, because they will be far away from such incidents.







90 b So that whoso does righteous deeds, and does not associate [anyone or anything with God], We let him dwell together with the righteous; and whoso does the evil deeds and associates with God, We admit him into Hell together with the people the sinners.



[92] 91. [Say to them, O Mohammed:] "For me I have been commanded to serve the Lord of this city [of Mecca] a, Him Who has assigned it inviolable b, and to Whom [belong] all things [in the universe], and I am commanded to be of those who submit themselves [to God, and comply with His religion.]"


[93] 92. "And [I am also commanded] to rehearse the Quran [for you, Meccans]; then whoso [of you] is guided, he is only guided for [the benefit of] his own soul; but as for him who errs from the guidance then say: "I am only [one] of the warners. c "


[94] 93. And say [O Mohammed]: "Praise be to God d; He will show you [the explanation of] His revelations e and you will know them f; [for] your Lord [O Mohammed] is not heedless of what they do."





91 a The meaning: I have been commanded to worship God its Lord, but not to worship its idols which you put over the Kaaba [in the Inviolable Mosque of Mecca.

91 b In which no human blood may be shed, and in which the beast and the bird is safe.



92 c And I have now warned you; therefore, no blame on me after the warning.



93 d Who guided me to the way of the truth, and chose me to the message; while you, associaters, denied the ambiguous ayat of the Quran, and said: This is not the word of God, but is the word of man, and He will show you

93 e Which you denied, and which you did not comprehend in knowledge; and that will be in the time of the Mahdi.

93 f And believe in them, but your belief will not avail you anything at that time.


By God's help, the interpretation of the soora 27of the Quran is completed;

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


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