Soora 3

 

 

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

 

The meaning

 

More explanation

[2] 1. Alif, Lam, Miem. a

 

[3] 2. God b! No god [to be worshipped] c but He [alone], the Alive [Who dies not], the Disposer [in the affairs of the universe and creatures.]

 

[4] 3. He has revealed to you [Mohammed] the Book [: the Quran] including the true [religion], confirming [the mission of Mohammed d] by whose hands [is the Book];

and He had revealed the Torah e [to Moses] and [had revealed] the Gospel [to Jesus] before [has He revealed the Quran],

[He revealed all that] to guide mankind [to the way of the truth] f,

and He revealed [to Mohammed] the 'Furqan' [or the 'miscellaneous ayat'. g]

 

[5] 4. Surely, those who disbelieve in God’s revelations [of the Quranh], for them will be severe chastisement [in the Next Life]; surely, God is Almighty and Vengeful i.

 

[6] 5. Surely, nothing in the earth j or in the heaven k is hidden from God.

 

[7] 6. It is He [: God] Who creates your images in the wombs as He will l. There is no other god m apart from Him: the Almighty n, the Most Wiseo.

 

1 a These abbreviated letters have been explained in [the beginning of] chapter 2.

[That each of these Arabic letter indicates a word, and the letter is the initial letter in the word.

Therefore, the meaning of these abbreviated letters will be:  Recite To them, O Mohammed!]

2 b your Lord.

2 c in the entire universe.

This aya has also been explained in chapter 2: 256.

3 d i.e. Mohammed, son of Abdullah; i.e. the Quran was revealed confirming the apostle on whom it is revealed.

 

3 e i.e. the tablets of stone in which God wrote the Torah to Moses.

 

3 f each Book to the generation of its time.

 

3 g i.e. the rules of the lawful and unlawful things which were revealed in the Quran sporadically at different situations, in addition to the stories of the Children of Israel and their journeys ..etc.

 

4 h and deny it.

4 i So He will take revenge on them.

5 j as a whole, i.e. in all the planets.

5 k i.e. in the space.

6 l i.e. in whatever image He wills, and in whatever feature He likes: male or female, beautiful or ugly and tall or short.

6 m in the entire universe, to be worshipped.

6 n with His sovereignty.

6 o with His acts.

 

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[8] 7. [God] is He Who has revealed to you [Mohammed] the Book [: the Quran] some of which being 'precise' ayat a; they are the essence of the Book, [whereas] others being 'analogous ' b.

So those, in whose hearts is a deviation [from the truth]; these follow the 'analogous' [ayat] therein c: seeking to seduce [people and turn them away d], and seeking to interpret it. e

 

[Therefore, God answered them:]

While none but God [only] knows its interpretation f;

those – having sure knowledge – say: "We have believed in it g: each [of the 'precise' and the 'analogous'] being from our Lord. h "

Surely, none may accept admonition save men having discerning hearts.

 

 

 

 

 

 

 

 

 

[And "those – having sure knowledge – say:]

[9] 8. "Our Lord! Let not our hearts deviate i now after You have guided us i i, but grant us mercy from You j; for it is You Who grants [Your mercy to whom You please."]

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

[10] 9. "Our Lord! You are gathering people [in the Barzakh world k] to a day l about which there is no doubt m; for God never breaks His promise."

 

7 a i.e. perfected in their words, understandable in meaning, and not mysterious to man.

 

7 b  i.e. the ambiguous or allegorical ayat, which are ambiguous to man in meaning and implication.

 

7 c and take it as an argument to their falsehood.

7 d i.e. seeking to confound the weak among people to turn them back from the religion of the Islam: so they say to them: if this had been revealed from God, then it would have been plain and understandable; but these are the words of Mohammed which he said of his own accord.

7 e i.e. seeking after its meaning and interpretation, so they say:

"What is the meaning of His saying [in the Quran 2: 174

(they [will] eat in their bellies nothing but fire.)

So is the eating in the belly or by the mouth?

Moreover they say: what is the meaning of His saying [in the Quran 37: 64]

(It is a tree growing in the bottom of Hell.)

So how can any tree survive in the fire: living without burning!?"

And so on, they object to the allegorical ambiguous ayat: denying them and mocking them, while the Prophet said to them: "As such has it been revealed."

And it is narrated that Abu Bakr asked the Prophet – salam to him – "Have you become grey-haired?" He answered: "This grey hair is because of such sooras (or chapters of the Quran) as chapter 81 (When the sun shall be 'divided into many spheres'.), and chapter 100 ([I swear] by that rushed forth, crying out!), and chapter 86 ([I swear] by the sky and [its] 'night visitant'!); and in another prophetic tradition, he said: "My hair has grown grey because of the chapter 11 and its adjacent chapters."

7 f i.e. none knows the interpretation of the allegorical ambiguous ayat in the Quran and their implication, but only God alone; because the allegorical ambiguous ayat tell about the past, foretell about the future and explain about the ethereal world: the world of souls; for you did not attend the past in order to know it, neither the future to understand it, nor do you understand anything about the ethereal world, because you have not yet gone to it.

For the tree which is in the bottom of Hell is ethereal not material as do you imagine, and the ether does not burn even though it is in the fire; and you have something like it which is the asbestos: it does not burn in the fire whatever time it may be exposed to it.

While about the eating in the belly: you have something like it: the fetus in his mother's womb: he is nourished via the umbilical cord, and does not eat by its mouth; and as such the people of the fire, because they are ethereal spirits, the fire enters their interior from everywhere of their organs.

7 g even though we don't know its interpretation.

7 h Who revealed it to our prophet.

8 i To 'deviate': is to push someone from the way of the truth to the falsehood.

 

8 i i When they heard His saying – be glorified – in the Quran 14: 27, which means:

(God misguides evil-doers, and God does what He pleases), they asked of God that He may not misguide them away from the belief and faith in case they may wrong anyone unintentionally.

8 j i.e. which You cast into our hearts, so that we may show mercy to the poor and needy, and so we keep to the guidance, and You may not deviate our hearts because of our wrong-doing.

9 k or the spirit world, or the afterlife.

9 l Which is the Doomsday.

9 m i.e. there is no doubt about its occurring.

 

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[11] 10. Surely, those who unbelieve [in the revelations and apostles of God]: neither their wealth nor their children will avail them anything against God['s chastisement]; such [unbelievers] will be the fuel of Fire.

 

[12] 11. [Their behavior a is] like the behavior of Pharaoh's folk and those before them b; they denied Our signs c, so God seized them [with destruction] because of their sins; surely, God is terrible in retribution d.

 

 

11 a Of denying the apostles is like the behavior of Pharaoh's folk.

 

 

11 b Like the tribes of Aad and Thamood.

 

 

 

11 c i.e. they denied the proofs and miracles brought by our apostles.

 

 

 

11 d To those who deny His signs.

 

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[13] 12. Say [Mohammed] to those who disbelieve: 'You will [in the future] be defeated [and we shall be victorious over you], then [following your death, you shall be] assembled to Hell –– an evil place that you prepare [for yourselves.a]'

 

 

[This soora was revealed concerning the Battle of Bad'r; the Muslims were three hundred and thirteen men, and the idolaters were about one thousand men, and the Muslims defeated the idolaters.]

 

[14] 13. There has already been an [indicative] signb for you [Meccans] in the two parties c that encountered [to fight at Bad'r]: one party d fought in the way of God, and the other were unbelievers e; the [idolaters] saw the [believers] with their own eyes twice their number f; for God aids with His help whom He pleases; in this g, surely, is a lesson for those having insight. h

 

 

 

 

 

 

 

12 a Because of your disbelief and denial.

 

 

13 b i.e. a clear evidence for the truthfulness of Mohammed.

 

13 c i.e. the Muslims and the idolaters.

 

13 d The Muslims, counted 313 men.

 

13 e The idolaters, counted 1025 men.

 

13 f God – be glorified – increased the number of the Muslims apparently before the eyes of the idolaters, in order that the idolaters will fear of the Muslims.

 

13 g i.e. in the victory of the Muslims with their little number, on the idolaters with their large number.

 

13 h So take the lesson of this event, O Meccans, and convert to the Islam religion.

 

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[15] 14. Beautified to men is the love of lusts –– women a, children b, large amounts of gold and silver c, horses ornamented [with silver badges], cattle d and tillage e.

[All of] that is the [temporary] enjoyment of this life of the World f;

but with God [in the Next Life] is the best resort. g

 

 

[Then God – be glorified – belittled the affair of the life of the World, and appreciated the Next Life:]

 

[16] 15. Say [Mohammed, to your nation]: Shall I inform you of a better than that [temporary enjoyment of the life of the World mentioned in the previous aya];

for those who ward off [the disobedience of God and work the righteous work] will be – with their Lord [in heaven] – [the ethereal] gardens, with rivers flowing below their [trees]; abiding therein [living] forever, and purified wives h, and the good pleasure of God i;

surely God is All-Seeing of [the work and affairs of His] servants.

 

[Then God – be glorified – described the God-fearing: those who ward off God's punishment:]

 

[17] 16. [Those] who say: "Our Lord, we have believed [in Your book and Your apostle or messenger], so forgive us our [past] sins, and protect us from the agony of the Fire."

 

 

[18] 17. Those who are steadfast j; the truthful k; the devout l; who spend [out of their wealth in God's way] and who worship asking [God's] forgiveness before dawn.m

 

 

14 a in order to reproduce.

 

14 b in order to take care about them, so they may survive.

 

14 c In order that they may work and serve each other  to gain the gold and silver; the "Quintar" is 44 kilograms.

 

14 d so they may take care of and  have advantage of them.

 

14 e in order to cultivate and eat.

 

14 f Which they enjoy for their lusts, food, drink, dress and travelling.

 

14 g i.e. the best resorting, for him who believes in God and His apostles and expends out of the World provision to the poor and needy for God's sake, then he will find in the Next Life that which is better than what he expended [in the life of the World.]

 

15 h i.e. purified from the defecation, the blood issue of the cycle and the child-bed, etc; because they are ethereal spiritual souls, and therefore, they will be purified from the filth; and because souls do not become pregnant, do not give birth and do not reproduce.

 

15 i Will be greater for them than the prosperity of Paradise.

 

17 j In the time of war and adversity.

 

17 k With their words and covenants.

 

17 l to God with compliance.

 

17 m i.e. the worshippers at the pre-dawn time; the worship includes the prayers, the supplication, the glorification, the asking of forgiveness and the Quran reciting.

 

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[19] 18. God bears witness a that there is no god save Him b, as do angels c and men of knowledge d [know and testify that];

[God] Being Upright with justice e, there is no god save Him: the Almighty f, the Most Wise g.

 

18 a i.e. He knows like the knowledge of a witness.

18 b i.e. there is no creator of the universe but He alone, and none else than He deserves to be worshipped.

18 c i.e. angels know and give witness to this.

18 d They are the prophets, apostles and who followed them in their program. They too know and testify there is no creator of the universe but only God alone; and this is according to rational evidences and scientific proofs that have been verified by them …

18 e And [all these] testify also that God acts with justice in His decisions and judgment, and He does not wrong anyone.

18 f in His kingdom.

18 g in His creation.

 

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[20] 19. The religion [of true obedience], in the sight of God, is the Submission [to His commands and the compliance to His apostle.]

Nor did the people of the Bible [lit. Book] go into dissension [contradicting the true religion a], but only after they had been acquainted b [that God is One.]

And that c was because of enmity [and envy] among themselves.

And if any disbelieves in the revelations d of God, then God is Swift at punishment e.

 

19 a and they altered their rites.

19 b in the heavenly books.

19 c dissension and contradiction.

19 d i.e. in His books and prophets.

19 e So He will punish them according to their contradiction and dissension.

 

In fact, Jews fell into dissension and contradiction after Moses and became many sects: some of them worshipped the Baal, some worshipped Astaroth, and Jeroboam the son of Nebat made for them two gold calves which they worshipped following the death of Solomon.

 

In the same way, Christians after Jesus fell into contradiction and dissension and became many sects, and they associated others with God; so some of them believed in the Trinity, some believed the Christ is the son of God and others said: Jesus is God Himself; and they worshipped the statue of the Christ and the statue of Mary his mother.

All this was in spite of that the Torah declared the oneness of God and declared that the worship is not allowed to anyone other than God. Moreover, the Christ said: I am the son of man; therefore worship God my Lord and your Lord, and don't worship anyone else.

 

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[21] 20. If they [: the Christians of Nejran] argue a with you [Mohammed,] say [to them]: "I have submitted myself to Godb and [so have] those following me. c "

 

And say to those [Jews and Christians] having the Scripture and those [pagan Arabs] who read not [any scripture]: "Have you [too, like us] submitted [yourselves to God alone]?"

 

If they submit [to God] d, then truly they are rightly guided e; but if they turn away f, then your duty is only to convey the message g [to them,] and God is All-Seeing of His servants. h

 

20 a and dispute.

20 b in compliance to His commands, and I devote myself to His religion and instructions, from which I will not deviate, whether this please you or not.

20 c They too have submitted themselves in compliance to God's commands.

20 d as have you submitted yourselves.

20 e to the way of the truth.

20 f from you, Mohammed, and do not convert and submit themselves to God alone.

20 g Already you have conveyed the message to them, and it is not your duty to guide them.

20 h So He will guide whoever deserves the guidance, and will misguide whoever deserves the misguidance.

 

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[22] 21. Surely, those who deny the revelations of God a, and slay the prophets undeservedly b, and slay such men as enjoin justice c –– then foretell them of a painful doom [in the Next Life.]

 

 

[23] 22. Such d will have their [righteous] work frustrated e in this [life of the] World and in the Next Life f, and they will have no helpers [to avert from them the Doom.] g

 

21 a i.e. they disbelieve and deny the heavenly books.

21 b i.e. without any sin that they did and without any crime that they committed.

They were the Jews: they used to kill the prophets; among such prophets were John Baptist and Zachariah, and they sought to kill the Christ, but he was saved from them.

21 c These were the orator or preachers among the Children of Israel.

22 d i.e. such men who killed the prophets and killed the preachers.

22 e i.e. they will not be rewarded for their righteous deeds.

22 f Because they disbelieved in that revealed to Mohammed just as how had their fathers killed the prophets and killed the men enjoining justice.

22 g i.e. to let them avoid the doom in the Next Life.

 

The following is in the Bible about their killing of the prophets and those who bid justice, as in the Book of 1 Kings , chapter 19:
"10  He said, I have been very jealous for the Lord God of hosts; for the children of Israel have forsaken your covenant, thrown down your altars, and slain your prophets with the sword: and I, even I only, am left; and they seek my life, to take it away."   

 

And this is about the killing of those who bid justice, in the Book of 1 Samuel, chapter 22:

"18 The king said to Doeg, Turn you, and fall on the priests. Doeg the Edomite turned, and he fell on the priests, and he killed on that day eighty-five persons who wore a linen ephod. 

19 Nob, the city of the priests, struck he with the edge of the sword, both men and women, children and nursing babies, and oxen and donkeys and sheep, with the edge of the sword." 

 

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[Some Jews quarreled and disputed concerning the inheritance of their father, so the elder son, or the first born of his father, said: “I deserve two shares of my father’s inheritance.”

His brothers said: “You deserve only one share just like us, because you are the son of a handmaiden (or a bondwoman), and your mother is not free like our mother; (the statement in the Torah of Ezra: the first born son for his father deserves two shares.)

So they went to the priest Huyay son of Akhtab, but they did not accept his judgment.

Then one of the Muslims suggested to them to refer to the judgment of the Quran; so they came to God’s messenger and explained to him their story, and the Prophet – salam to him – said: “God’s statement in the Quran: the sons inherit their father equally, but if there are daughters among them, then the male among them deserves the share of two females; while the difference of mothers has no influence in the inheritance, because the inheritance came from your father.”

So the brothers agreed about the judgment of the Quran, but the elder among them did not accept it, and he said: “According to the statement of the Torah: I deserve two shares, because I am the first born of my father.”

And they returned to where they came from.

Therefore, this aya was revealed concerning them:]

 

[24] 23. Haven't you considered those [Jews] given [: the Torah, which is] one part of the [heavenly] Book a, when they were invited [to refer] to the Book of God [: the Quran] to give judgment decision for them b; then some of them b b turned away, being averse b b b [to follow the Quran b c]?

 

[25] 24. That c is because they say, "The fire [of Hell] shall not touch us [on Judgment Day] save for [seven] counted days. d "

And – as for their religion – they have been deceived by the lies which they invented.e

 

[26] 25. But how [will it be with them] when We will gather them together [in the world of souls f] to the Day [of Judgment] of which there is no doubt g, 

when every soul will be paid in full [the recompense of the workh] that it has earnedi, and they will not be wronged j.

 

 

23 a i.e. which is the Torah [most of which is now included in the Old Testament.]

 

23 b Concerning the inheritance of their father.

 

23 b b They were the first born son and his maternal-relatives.

 

23 b b b i.e. they truned away from the decision, after the judgment, and they did not agree about his judgment.

 

23 b c And its inheritance statement.

 

24 c i.e. their turning away with aversion, from the Quran and its statement about the inheritance.

 

24 d i.e. like the number of the seven days when they worshipped the calf, in the time of Moses.

 

24 e i.e. they were deceived by the lies of their scholars who told them : "you are the chosen people of God; you are the sons of God and His beloved; and all the nations are your servants."
Therefore, such words deceived them, so they blasphemed, were proud over God's prophets and they denied His revelations; therefore they lost, as had Iblies [Satan] become proud over the angels, so he lost his position in heaven, and had been driven out of Paradise and lost his Next Life.

 

25 f i.e. in the afterlife.

 

25 g to anyone who sees the evident proofs.

 

25 h whether it is good or evil.

 

25 i in the life of the World.

 

25 j So that neither any decrease of the good work of anyone, nor any increase in his sins but only as he deserves.

 

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[27] 26. Say [O Mohammed, in your prayer:]

"Our God, the Absolute Owner of the 'kingdom and possession' [of the life of the World and the Next Life];

You offer 'kingdom and possession' to whomever [of your servants] You please, and take away 'kingdom and possession' from whoever [of people] You want; 

You exalt whoever [of people] You like [to dignify among them] and abase whoever You want [to abase];

the good [as a whole] is by Your hand;

You are the All-Able to do anything [of that.]" a

 

[28] 27. "You merge the night into the day, and merge the day into the night [because of the rotation of the earth around its axis b].

You produce the living from the dead c, and produce the dead from the living d, and provide sustenance, to whomever You please, without stint."

 

26 a Anyone who reads this aya in his prayer or in his ritual prayers, should start with His saying – be glorified – "Our God, the Absolute Owner of the 'kingdom and possession' [of the World and the Next Life]", and should leave the word " Say [O Mohammed, in your prayer:]"; because the addressing in the prayer is to God – be glorified – so he should not address Him by saying: (Say).

Similarly, the one who reads chapter 112 (Say [O Mohammed to those Christians who believe in the Trinity]: "He is God, One [but not three whom you claim to be one.]");

Or one who reads in prayer chapter 113 (Say, [Mohammed]: "I seek protection [of God] the Lord of the [nuclear] fission [in the sun]");

And one who recites in prayer chapter 114 (Say, [Mohammed]: "I seek protection [of God] the Lord [and Creator] of men")

The reciter should leave the word (Say) and start with the following word.

[This is in the prayer or on calling on his Lord.

While when one recites the Quran he should say it as it is in the Quran.]

27 b So that in one side of the earth, there will be night, and in the other side there will be day; and as such the day and night succeed each other because of the spinning of the earth around itself, and so they merge into each other.

27 c i.e. You produce the animate from the inanimate:

·         like the plant from the earth: the plant is living, while the earth is inanimate; God – be glorified – said in the Quran 36: 33, which means:

(And an [indicative] sign for them is the dead [: desolate] land: We have quickened it [by the rain] and produced therefrom grain of which they eat [bread.])

·         And like the chicken from the egg: the chicken is living, while the egg shell is not living or inanimate;

·         Adam from dust: Adam is living and the dust has no life or is inanimate; etc.

27 d i.e. You produce the inanimate from an animate or a living being: like the pearl from the seashell, the ivory from the elephant, the honey from the bee, the silk from the silkworm, the musk from the gazelle, the wool from the sheep, the hair from the goat, the wabar (or the camel hair or wool) from the camel, the shell from the seashell, and others which are beneficial to man.  

 

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[In this aya and some other ayat, God forbade the allying with disbelievers and idolaters (or associaters), and forbade loving them and exposing the secrets to them:]

 

[29] 28. The believers should not take disbelievers for [their] allies a instead of believers b, and whoever does that will have nothing of God['s alliance] c; unless you are obliged to do this in order to avoid persecution d.

God bids you beware of Himself e; and f to God will be the final resort. g

 

28 a i.e. Believers should not take disbelievers as their allies to love and help them and expose the secrets of Muslims to them.

28 b i.e. they ally with them instead of allying with believers, but they should ally with the believers not with the disbelievers.

28 c i.e. anyone of you who allies with them, then God – be glorified – will not take care about him, but will quit him.

28 d i.e. if the power and authority is by their hands, and you are afraid lest you should be killed or persecuted; therefore, you pretend that you like them with your tongues not with your hearts; but it is not allowed to help them or expose the secrets of Muslims to them.

28 e Therefore, don't contradict His commands.

28 f following your death.

28 g So He will punish you for your allying with the disbelievers.

 

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[Then God – be glorified – followed the previous aya by threatening the hypocrites who allied with the idolaters (or those associating their idols with God) :]

 

[30] 29. Say a: "If you hide the [evil affair or falsehood act] that is in your hearts or expose it [to people] b, God knows [all of] that c. And He knows all d that is in the [gaseous] heavens and alle that is in the earth; surely, God is All-Able to do anything f."

 

29 a Mohammed to them.

29 b and unveil its secrets.

29 c so He will tell His apostle and punish you according to it.

29 d the cosmological factors and natural hazards, so He will afflict you with some of them, or destroy you with a thunderbolt or by a stormy wind or by severe heat or bitter coldness or by some other means.

29 e i.e. and He knows all that is in the earth of events, sudden incidents so He will afflict you with some of them, and destroy you with an earthquake, volcano, torrent, disease, one of the beasts of the earth or other means by which He will punish you.

29 f i.e. All-Able to do any of such incidents.

A similar aya to this aya in the meaning, is the aya 6: 65, which means:

(Say: He is All-Able to send forth upon you, [associaters,] chastisement from above you or from under your feet, or to confuse you in sects and to make you suffer of the violence of one another.)

 

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[Then God – be glorified – encouraged doing every good work, and warned against the doing of any evil work:]

 

[31] 30. On the day [of death] when every soul will find itself confronted [in the afterlife] with all the [good] it has done a, and all the [evil] it has done b [; every soul] would fain that there be between itself and that [punishment c] vast distances.

God warns you of Himself, and God is Compassionate towards [His] servants. d

 

30 a i.e. it will find the reward of its work present as did God promise them with in the heavenly books, and as did His apostles say. A similar aya of this one, is His saying – be glorified – in the Quran 18: 49, which means:

(And they will find to be present [the recompense of] what they did; for your Lord does not wrong anyone.)

 

30 b i.e. and will find the punishment for every evil work which it did.

30 c of the Next Life.

30 d for He warned them of the consequence of their evil deeds.

 

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[Christians said: We love Jesus, because God loves him; and the idolaters among Arabs said also: We love angels because God loves them; therefore this aya was revealed to reject their claim:]

 

[32] 31. Say [Mohammed, to these disbelievers who claim loving God:] "If you truly love God [as do you claim],

then follow me a,

and so God will then love you and forgive you your sins;

for God is Most Forgiving b [and] Most Merciful c."

 

[33] 32. Say [Mohammed, to these disbelievers d] "Obey God e and the messenger [: the apostle] f, but if they turn away [from you g], surely, God loves not the ungrateful [to His bounties h.]"

 

31 a Concerning what I say to you about abandoning the idols and those you allege as equals [to God], and that you should make your worship exclusively devoted to God alone, and don't associate in your worship any creature.

31 b to those who repent.

31 c to those devoted exclusively to God, and to those who regret.

 

32 d who claim that they love God.

 

32 e Concerning what He revealed in the Quran.

 

32 f Concerning what he says to you, if you truly love God as you claim.

 

32 g and do not listen to your words.

 

32 h therefore, neither does He guide them nor does He love them. 

 

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[The Jews said: We are the Chosen People of God: God chose us to worship Him, so how can we believe in you, Mohammed, and follow a religion other than our religion?

Therefore, this aya was revealed:]

 

[34] 33. God chose Adam, Noah a, Abraham's family b and Amram's family c above all nations d,

 

 

 

[35] 34. [They were] the progeny of one anothere, and God is All-Hearing f, All-Knowing g.

 

33 a before you, and you are not the first people that God chose to worship Him.

33 b i.e. and He chose the progeny of Abraham and their followers; and Mohammed is of the seed of Abraham, therefore you should follow him and believe in him; and God chose Muslims also to worship Him, and they are the Children of Abraham because they believed Mohammed while you denied him, and they believed in him and you disbelieved, and they obeyed him and you disobeyed Moses your prophet and they worshipped God alone while you associated others with Him.

God – be glorified – said in the Quran 22: 78

([It is] the religion of your father Abraham; he –aforetime – named you Muslims [: who comply to God.])

So Muslims are the Children of Abraham.

33 c i.e. and He chose, after you, the family of Amram: they were Meriam daughter of Amram (mother of the Christ), and her son the Christ, and those who followed him in his time and worked according to his program.

33 d It means: God chose all these on all people in their time: so the family of Amram are Christians: God chose them in the time of Jesus; and the family of Abraham are Muslims: God chose them over all people in the time of Mohammed.

While you, Jews, associated with God, disobeyed, contradicted and worshipped the calf in the time of your prophet Moses, worshipped the Baal, Astaroth and the star Sirius after him, and you killed the prophets and the preachers; therefore, God refused you and chose others instead of you.

34 e i.e. sons and descendants some proceed from the others in reproduction.

34 f of your words, O Jews.

34 g about your acts.

 

This is in the Bible, Book of Judges, chapter 2: 11-14 about the dispraise of Jews, their idol worshipping, the wrath of God against them and that He rejected them:

"Then the Israelites did evil in the sight of the Lord and served the Baal.  

They forsook the Lord, the God of their fathers, who had brought them out of Egypt. They followed and worshipped various gods of the peoples around them. 

They aroused the Lord’s anger because they forsook him and served Baal and the Ashtaroth

In his anger against Israel the Lord gave them into the hands of raiders who plundered them. He sold them into the hands of their enemies all around, whom they were no longer able to resist."

 

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[36] 35. [Remember] when the wife a of Amram b said, "My Lord! I vow to You what is within my womb, to be dedicated exclusively to You[r service c], so accept [this vow] from me.

Surely, You are the All-Hearing [of my words], the All-Knowing [about my intention.]"

 

[37] 36. When she was delivered [of her baby, she saw her a female.]

 

[Anne] said: "My Lord! I am delivered of a female" [so how can I let her serve, in the temple, with the men!?]"

–– God knew very well what she was delivered of [because He created and fashioned her] ––;

 "a male is not like a female [in comparison]; I have named her Mary, and I commend her and her progeny to Your protection from Satan, the 'rejected and cursed' [so that he may not deceive her.]"

 

[38] 37. Right graciously did her Lord received the [child] with gracious favor d: He made her grow a goodly growth e: He assigned her to Zachariah to take charge of her f: Every time that Zachariah entered into her prayer chamber, he found her having a provision [of fruits.] He said: "Mary, how [comes] this [fruit] to you?"g She h said: "It is from God i: for God offers provision to whomever He pleases, without stint." j

 

35 a Her name was Hannah (or Anne), daughter of Faqooth (or Faqud), the grandmother of Jesus.

35 b son of Mathan.

35 c so that I should not use that for my personal advantages.

37 d i.e. and He accepted her vow, and prepared for her every required means, even though she was a female.

37 e So that no illness or disease might afflict her.

 

Then when she grew up and was twelve years of age, her mother brought her to the Jewish priests in the temple of Jerusalem, and said: "This girl is dedicated for God's service [so let one of you be her guardian.]"

So they competed among themselves to be her guardians; Zachariah (or Zechariah) said: "I am more worthy of her; because her aunt [: the sister of her mother] is my wife."

They said: "We don’t agree until we make choice by lot."
So they went to the River Jordan; they were twenty nine men, and they cast their pencils in the water, for that anyone whose pencil would fix in its place and do not move with the stream, then he would be the most worthy of her."

Then the pencil of Zachariah (or Zechariah) stopped and did not move with the stream, so he took her with him, built for her a room in the temple with a stair that none else than he would go up to her, and he built for her in the room a prayer chamber in which she might worship God, and he started to bring to her her food and drink and all her requirements.

37 f i.e. Zachariah became responsible about her food and dress and requirements.

37 g Some of the priests and preachers of the temple started to throw the fruit to her, which she took.

37 h i.e. Mary said …

37 i He makes the hearts of the kind-hearted incline to be merciful to me, and they bring this fruit to me.

37 j Know also that Christians do not know about the story of Mary's birth, neither do they know the name of her father, in spite of that she is the mother of their prophet; while it is mentioned in the Quran in details; and this is one of the miracles of the Quran.

 

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[39] 38. Consequent to that" a, Zachariah prayed to his Lord [and said:] "My Lord, offer to me, out of Your [grace], an offspring that is 'good and righteous'; for surely, You are the All-Hearing of the prayer b."

 

[40] 39. Then while he stood praying in the prayer chamber c, the angels called to him d: "God does give you the glad tidings of John – believing and confirming [Jesus who is] a 'Word' [coming] from [the neighborhood of] God' e – and [he will be] noble [among his people], chaste f and one of the righteous g prophets."

 

[41] 40. [Zachariah] said: "My Lord! How can I have any son [born to me], the while I have attained elderly, and my wife is barren!?"

[The angel] said: "[It will be] so h; [for] God does whatever He pleases. i "

 

[42] 41. [Zachariah] said: "My Lord, appoint for me a sign [indicative of that]." He said: "Your sign [indicating that your wife has become pregnant] will be that you cannot speak to people for three days except by signals;

and mention your Lord so much [: praising and thanking Him] and celebrate [His praises] day and night j."

 

38 a i.e. Consequent to what he saw of Mary's [provision from God.]

38 b i.e. You answer the prayer of whom You turn to and hear his prayer.

 

The story [of Zachariah’s prayer and the glad news of having a son: John Baptist]

The wife of Zachariah was a descendant of Aaron, and was an old woman; her name was Elizabeth; she was sterile or barren (having no child), then Zachariah desired to have a son, and he prayed his Lord [for this.]

Then while he was in the temple of Jerusalem, perfuming with incense and praying, Gabriel appeared to him standing by his right side. So when Zachariah saw him, he was afraid; but Gabriel said to him: "Don't be afraid, Zachariah, for your prayer has been heard, and your wife will give birth to a son of you, whom you will name John [Yohanna in Hebrew] which means Yahia in Arabic [the meaning of the word is: "he will live."]

 

39 c in the temple of Jerusalem.

39 d a secret calling, while Gabriel spoke to him openly.

39 e i.e. God gives you the good tidings of a boy that your wife will give birth to, whose name will be John, and who will confirm the Christ who is a word coming from [the neighborhood of] God.

 

The Christ was in heaven, surnamed "God's word"; he was among angels of the same kind as Gabriel, this kind is called the "Rouah" [or the Spirit or Ghost]; so just as is Gabriel called 'the Honest [or Trustworthy] Spirit [or Ghost]', the Christ is also a Spirit.

 

For this reason, God – be glorified – said in the Quran 4: 171

(And [Jesus was] His ‘word’, that He cast to Mary and a ‘spirit’ [coming] from His [neighborhood] )

Which means: this spirit came down to earth from heaven: from His neighborhood, and entered the body of the fetus formed in the womb of Mary, and so the Christ was [created.] Then when he died, that spirit returned to heaven.

Therefore, the Christ said as in the Gospel of John 13

"No one has ever gone into heaven except the one who came from heaven."

39 f i.e. preventing himself from lusts

39 g i.e. who are righteous in their works and words.

40 h as have I told you.

40 i nothing is difficult to Him.

41 j i.e. continuously.

 

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[43] 42. And [remember] when the angels said: "Mary, God has chosen you [to worship Him], purified you [from the acts of association a a] and chosen you [to give birth to Jesus Christ] above women of all nations [of your time.]"

 

[44] 43. "Mary, devote yourself a to your Lord, submit yourself [in compliance to His commands] and bow down [in prayer] with those [God's servants] who bow down.b"

 

[45] 44. This [story of Mary, Zachariah and John] is [some] of tales of 'the Unknown' [to you] which We reveal c to you [Mohammed, eventhough it is not known by Christians, and it is not written in the Gospel];

and, surely, you were not with them when they cast their pencils [in the River Jordan, as a lot to see] which one of them may be assigned to take charge of Mary, and you were not with them when they disputed [concerning that.]

 

[46] 45. And when the angels said: "Mary, God gives you glad tidings of [bearing a child, in spite of being virgin, who is] a Word [coming] from His [neighborhood in heaven] d, whose name [among people] is the Christ: Jesus, son of Mary e, honorable f in the World and in the Next Life, and one of those favorites brought close [before God in the ethereal heavens.]"

 

[47] 46. "And he will speak to people [when he will be a baby] in the cradle g, and when he will be a middle-aged man h, and will be one of the righteous [prophets.i]"

 

[48] 47. [Mary] said: "My Lord, how can I have any male baby the while I have not been [sexually] touched by any human being!?"

[Gabriel, the angel,] said: "[It will be] so j; [for] God creates k whatever He pleases; when He decrees anything, He merely says to it: "Be!", and it is [as He wills. l]"

 

[49] 48. And [God] teaches [Jesus] the inscribed [tablets] m, the wisdom n, the Torah o and the Gospel p.

 

[50] 49. And [will make him] a messenger to the Children of Israel, [saying to them]: "I have brought to you a miracle from your Lord [namely] that I make, for you, out of mud as it were the likeness of a bird, and blew into it and it becomes a bird by the leave of God,

and I cure the congenitally blind and the albino,

and I revive the dead by the leave of God,

and I foretell you about what you eat and what you store up in your houses; surely in [all] that q is a sign for you r if you do [indeed] believe."

 

[51] 50. "And [I have come to you] to attest the Torah [: the Commandments inscribed on the tablets s, which came] before me,

and to make lawful to you some [kinds of meat] that were forbidden to you;

I have come to you with an indicative sign t from your Lord, so ward off God['s punishment; deny me not, but] obey me."

 

[52] 51. "Surely, God is my Lord and your Lord; worship Him [alone u]; this v is a 'standard and straight' way [that leads to Paradise in heaven.]"

 

 

42 a a i.e. from the acts of ‘joining equals, peers, partners and others in association with God’

 

43 a With your obedience and worship.

 

43 b That is because the prayers of Jews include only the 'bowing down', but it has no 'prostration' down in adoration.

 

44 c in the Quran by Gabriel.

 

45 d i.e. one of His angels in heaven; the Christ was surnamed "the Word of God" in heaven, then he came down to the earth and entered in the body of the fetus which was formed in the womb of Mary.

 

45 e i.e. his name is Jesus son of Mary, and his title is the Christ; which means: they  anointed his head with the oil perfume; the one who anointed him was John Baptist. This was a custom of the Children of Israel to whom they want to assign as their king to anoint his head with the aromatic oil.

 

45 f i.e. respected among people; and similarly he is respected and honorable in the Next Life.

 

46 g in order to quit his mother of the adultery accusation.

 

46 h i.e. and he will speak to them too when he is middle aged, concerning the affairs of their religion.

 

46 i who did not sin in the time of their youth.

 

47 j As I have told you.

 

47 k in the womb.

 

47 l Nothing is impossible to Him.

 

48 m i.e. the Ten Commandments written by God on the Tablets.

 

48 n i.e. the admonition.

 

48 o i.e. the Hebrew Bible, most of which is now included in the Old Testament.

 

48 p i.e. and He will give Jesus the Gospel by teaching.

 

49 q i.e. in the curing of the congenitally blind, the albino, the reviving of the dead and foretelling about what you eat and what you store up in your houses.

 

49 r i.e. indicating to you that I am truly the messenger or the apostle of God to you.

 

50 s Which God wrote, with the pen of His might, to Moses.

 

50 t i.e. a miracle.

 

51 u And don't worship anyone else.

 

51 v Which I have brought to you.

 

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[53] 52. But when Jesus 'perceived and knew' the unbelief of the [Children of Israel, and that they denied him,] he said: "Who will be my helpers for [the cause of] God['s religion]?"

The intimate followers [: the disciples a] said: "We are the helpers of God ['s religion]; we believe in God [alone, and that Jesus is His messenger];

so bear witness you [Jesus] that we have submitted [ourselves to God's commands and to that which you have brought to us from God.]"

 

[54] 53. [The disciples said]: "Our Lord, we have believed in [the revelation] that You have revealed [to Jesus] and we have followed the messenger [Jesus, the son of Mary]; so decree to us to be with those who bear witness [that You are One, and that Jesus is Your messenger.]"

 

[55] 54. Then, the [Jews] devised plotting [against Jesus, so as to kill him],

and God devised [against them, so that He made another man similar to Jesus in shape whom they crucified, and Jesus was saved from them];

the Best of devisers b is God.

 

[56] 55. And when God said, "O Jesus, I will [make you die and] take you [to Me] and raise you c up to Me, and purify you from those who unbelieve [who are filth and unclean d]; I will [also] make those [Christians], who follow you, superior e to those [Jews] who unbelieve till the Day of Judgment. Then shall you [all] return to Me f, and I will judge between you concerning the matter [of Jesus] wherein you dispute. g

 

[57] 56. And concerning the unbelievers, I shall chastise them with a severe chastisement in the [life of the] World h and the Next Life i, and they will have no helpers [to save them from God's punishment.]

 

[58] 57. As for those who believe j, and work the righteous work, He will fully pay them their wages [in the Next Life].

God does not love wrong-doers k.

 

52 a [Names of the disciples]

They were twelve men, whose names were according to the Gospel of Matthew, chapter 10:

The first, Simon, who is called Peter; Andrew, his brother;

James the son of Zebedee; John, his brother;

Philip; Bartholomew; Thomas;

Matthew the tax collector;

James the son of Alphaeus;

And Lebbaeus, whose surname was Thaddaeus;

Simon the Zealot or the Cananaean;

And Judas Iscariot, who also betrayed him. 

54 b i.e. the most just and fair among devisers; because the devising is two kinds: good and evil; like His saying – be glorified – in the Quran 35: 43, which means:

(The evil plotting overwhelms only those who do it.)
The evil plotting is the perfidy and hypocrisy; while the good plotting is like that you invite a man to goodness and righteousness, but he refuses that, so you plot for him and he will have benefit and advantage because of your plotting for him, and such plotting is good and plausible.

55 c i.e. raise your spirit or soul to heaven, because the true man is the soul, while the body will tear up and become dust.

55 d i.e. so that they will not outstretch their hands to hurt you. This is indicated by His saying – be glorified – in the Quran 9: 28, which means:

(O believers, the associaters are indeed unclean; so let them not approach the Inviolable Mosque [for pilgrimage] after this year of theirs [in which this soora was revealed.])

 

55 e in authority, victory and dignity.

 

55 f i.e. all of you, following your death, will come to the world of souls, and I will deal with you.

 

55 g For Jesus died and his ethereal soul went up to heaven; the period from the time of the Christ to the prophet-hood of Mohammed was 570 years, and from the time of the exodus of Moses and his people out of Egypt to the time of Jesus was 1515 years.

 

56 h By killing, imprisoning, taking them captives, driving them out of their homeland and taking tribute from them.

 

56 i in the Fire.

 

57 j In Jesus the apostle of God.

 

57 k Who wrong people and violate their rights.

 

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[59] 58. This [relation] We relate to you [Mohammed] including the signs [of revelation a] and the "wise admonition" b [the Quran wisdom.]

 

[60] 59. To God, the likeness of Jesus c is as the likeness of Adam, whom He created from earth, then said to him: "Be! d " and he was [as God willed.]

 

[61] 60. [Such story of Jesus that We have told you, Mohammed,] is the truth from your Lord e; so be not one of those who doubt. f

 

[62] 61. Whoso [of them] disputes [and wrangles] with you [Mohammed] concerning [Jesus], now after you have been [fully] acquainted [concerning that g], say [to them]:

"Come! Let us call our sons and your sons, our women and your women, ourselves and yourselves h: then let us supplicate [God] invoking God's curse on those [among us] that are liars." i

 

[63] 62. Surely, this [story of Jesus j] is the true story, and there is not any god k other than God [alone]; and God is the All-Mighty l, the All-Wisem.

 

[64] 63. But if they turn away [from you, and do not believe you], then, surely, God is Most Aware of the workers of corruption n.

 

58 a Indicating your truthfulness and that you are an apostle of God; because you told them with what had happened to them: that which you did not know before; in spite of that you are illiterate and cannot read books, neither had you heard about their stories, before We have related all that to you.

58 b Which is also an indicative sign to your truthfulness; i.e. the Quran is full of wise admonitions for those who hear them and work according to them.

59 c In being created without father.

59 d i.e. Be a human being, and he was as did God want; and as such if He wants to create anyone else, He merely says to him: "Be!" and He will immediately be as does He want; i.e. His might is perpetual in the past as in the future: it does not change by the changing of time.

60 e While that, which Christians say and with which they wrangle, is only the illusions and is not true; because they based their doctrines according to common ways; and so they denied the ability of God to create man without father.

60 f i.e. don't doubt that man can be created without father; for God is All-Able to do anything. 

61 g i.e. that God created Jesus without father, and that he is only an apostle of God but not his son as do they claim.

61 h i.e. to supplicate God, we: as a whole, and you: as a whole. 

61 i i.e. We pray God to bring down the punishment on those among us that are liars in their words.

Then when God's messenger invited them to the "mutual invoking", and they stated the time and place, the chief of Najran  delegation said to his Christian companions:

"See if Mohammed brings his family and children, then don’t challenge with him in prayer, for in such case the truth is with him; but if he brings those other than his family, then challenge with him in prayer, for in such case he fears about his family and children."

Then when they saw that he brought Ali, Fatima, Hassan and Hussein with him, the Christian deputy refused to challenge with him to invoke God, but they agreed to give the Jiziah tribute.

[Najran is situated near Yemen about 15 km to the north of San’aa]

 

Then after the delegation of Najran returned to their country, two of them came back with a present to the Prophet and converted.


The tribute, which the chief of Najran's delegation imposed on himself, was: 2000 measures: 40 Dirhams each, in addition to the offering of thirty shields, thirty spears and thirty horses.

62 j which We have revealed to you.

62 k In the universe.

62 l In His kingdom, so that He takes revenge on anyone who worships those apart from Him, even though the worshipped one be a prophet or one of the angels brought close to God.

62 m In His creation.

63 n i.e. who corrupt the doctrines of their people for the purpose of their personal advantages, and for their positions.

 

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[65] 64. Say [Mohammed], "People of the Bible [: Jews and Christians], come to a word a of agreement b between us and you:

that we shall worship none but God [alone c],

that we shall not associate anything d with Him e,

and that none of us shall take others for lords other than God f."

But should they turn away [from you and do not submit to God] then say [g to them:] "Bear witness that we have submitted h [ourselves to God alone.]"

 

64 a That I say to you.

64 b To make a mutual covenant.

64 c As had He commanded us by the tongue of His prophets and apostles, and as had been mentioned in the Tablets and the heavenly books.

64 d and anyone of creatures.

64 e In the worship.

64 f So that we should not worship the Christ, neither should we sanctify priests, nor monks, nor clergies; and that we should not glorify the graves of prophets, sheikhs or imams; because all of that is some kind of association with God, which God does not accept.

And When His saying – be glorified – in the Quran 9: 31 was revealed, which means:
(
They have taken their rabbis and their monks as lords apart from God);
Uday son of Hatim said: "God's messenger, we do not worship them!"
So he – salam to him - said: "Don't they make [the unlawful] lawful to you and forbid you [the lawful], and you took their words?"
He said: "Yes."
[God's messenger said]: "Don't you glorify them and kiss their hands?"

He said: "Yes."

The prophet said: "That's it."

64 g i.e. Then, O Muslims, say to them in reply to their turning away:

64 h i.e. complying to that which the Prophet brings from God.

 

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[The Jewish priests and the Christians of Najran came to God’s messenger, and disputed concerning Abraham; the Jews said: he was a Jew, and the Christians said: he was a Christian; therefore, God revealed this aya:] 

 

[66] 65. People of the Bible a, why do you dispute about Abraham [claiming he belonged to your religion], when the Torah and the Gospel were not revealed but only [a long time] after him b? Don't you realizec ?

 

[67] 66. So now, you [Jews] are those who [worshipped idols d in the past] argue about [Moses and Jesus: claiming that you follow their religion] that whereof you have knowledge.

But why do you argue about the matter [of Abraham] that you do not know;

God knows [the truth about the religion of Abraham] but you do not know [that e.]

 

[68] 67. Abraham was neither a Jew nor yet a Christian [as you claim], but was a "Hanief" [: exclusively devoting himself to God alone], a Muslim [: submitting himself to God], and was not one of the associaters f [: who associate idols or others with God in the worship.]

 

[69] 68. The people most worthy [to claim following the religion] of Abraham were his followers [at his time,] as are this prophet [Mohammed] and the believers [with him g]; God is the Protector of the believers h.

 

65 a i.e. Jews and Christians.

 

65 b And after revealing the Torah and the Gospel, the Judaism and Christianity appeared.

 

65 c The falsehood of your words.

 

66 d They worshipped the calf, the Baalim, Astaroth, the star Sirius and others, then you claim that Abraham followed your religion, while Abraham was not an associater or idolater, but he was a monotheist devoting himself to God alone, and he submitted himself to God alone.

 

66 e But only conjecture.

 

67 f while you associated and disobeyed.

 

68 g They are most worthy to say: "We follow the religion of Abraham"; because they worship God alone, and do not associate any creature with Him.

 

68 h He loves them and takes care about their affairs.

 

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[70] 69. A group of the people of the Bible: [: the Jews a] intended to mislead you b, and they mislead none save themselves [because the sin of that misleading will be theirs]; but they perceived [that] not.

 

[71] 70. People of the Bible, why do you disbelieve in God's revelations [included in the Quran], in spite of that you attend [Mohammed's recitation of the Quran to realize that the Quran is in conformity with the Torah.]

 

69 a Who invited Huthaifa, Ammar and Mo'aath to Judaism.

 

69 b from your religion and invite you to their religion.

 

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[Some of Quraish tribesmen asked some Jews: Do you believe that  Mohammed is really a prophet, and is his description written in the Torah?

They said: No.

Therefore, this aya was revealed:]

 

[72] 71. People of the Bible, why do you confound the truth [about Mohammed] with [your] falsehood a, and conceal the truth [about his description written in your Books], the while you well know [that he is truthful?]

 

 

 

71 a So that you deny his apostle-hood.

 

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[Twelve Jewish priests of Khaibar and the villages of Urainah plotted, and said to each other:

"Convert to the religion of Mohammed in the morning with tongue not with true belief, then disbelieve at the end of the day, and say:

'We reviewed our books and consulted our scholars, and found that Mohammed is not any prophet, and we realized he is a liar and his religion is false';

then if you do so, his companions will doubt about his religion and will say: 'They are people having the Torah and they know about him better than we do';

so his companions will apostatize from his religion and turn to your religion."

Therefore, Gabriel came down to the Prophet and told him about that and recited to him this aya:]  

 

[73] 72. A group of the people a of the Bible say: "Believe – early in the day – in [the Quran] that has been sent down to the believers b, then – later in the day – disbelieve; that they may turn back [from the Islam to your religion.]"

 

[74] 73. "And believe not c save in one that follows your religion [: the Judaism d.]"

Say [Mohammed to these Jews:] "The guidance [really] is [that] guidance due to God e;

that anyone f should not be given any [revelation: the Quran] like [the revelation of the Torah] that you were given g. Or they may dispute with you [if you mislead them,] before your Lord [on the Judgment Day. h]

Say [Mohammed to these Jews:]: The favor [of revealing the Quran] is [entirely] by the hand of God [not by your hands]; He gives it to whom [of His servants] He pleases [to send as a messenger or apostle]; God is Most-Bountiful i, All-Knowing. j "

 

[75] 74. He favorably selects, with His grace [for the apostle-hood], whomever [of His servants] He please [to send as an apostle]; for God is of mighty grace. k

 

 

72 a Jews.

 

 

72 b i.e. believe in the Quran that has been revealed to Mohammed and his companions who believed in him.

 

 

73 c any true belief.

 

 

73 d And stand by your religious Law.

 

 

73 e i.e. the Muslims whom you intend to misguide away from their religion; it is God Who has guided them to the Islam, then how can you misguide anyone whom God has guided.

 

 

73 f of mankind.

 

 

73 g The meaning: how can you curtail the revelation and prevent it from the one whom God has made a prophet and has given him the Quran, like the Torah which you had been given.

 

 

 

 

 

73 h So they will say to you: Why did you misguide us from the religion of Mohammed and it is the truth? Therefore, what will your answer be then, and what will your excuse be before your Lord?

 

 

 

73 i To His prophets and apostles.

 

 

 

73 j About the one most suitable for the message and who can carry it out.

 

 

 

74 k to His prophets and those who follow them in their religion.

 

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[One of Quraish tribesmen promised the Prophet that he would collect his money and would come and convert to the Islam, then he came to the Prophet and converted; and he had a deposition in trust with a Jewish man, but when he went to take it back from him, the Jew denied it because that man converted; therefore this aya was revealed concerning the dispraise of Jews:]

 

[76] 75. Among the people of the Bible, there are some that if you entrust [even] with a large sum of money, will [immediately] give it back to you [when you demand it from him],

and some of them [: the Jews] if you entrust [even] with a 'dinar', will not give it back to you [when you demand it from him] unless you insist on him [and unless you have domination and power over him];

that is because they a say: "No way of responsibility will be on us for [taking and plundering the wealth of] unlettered Gentilesb."

 

And they do tell a lie against God [concerning that c], the while they know d

 

[77] 76. Not so, [but those betrayers of the deposition in trust will be punished,

whereas] whoso fulfills his pledge e and wards off [the association and idolatry: such one is a Muslim who does not associate partners with God;

so how can you consider it lawful to plunder his wealth?]

For surely God loves those who ward off [the association and idolatry.f]

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

75 a They are the Jews.

 

 

 

75 b Because the Gentiles are associaters and idolaters, and are not the people of any heavenly book; and if anyone asks them, they will say: God made this lawful to us that we take the wealth of the associaters, and this is written in our Torah; so God denied this and said:

 

 

75 c That God made lawful to them to betray the deposition in trust.

 

75 d That the betrayal of the deposition in trust is a sin as is it written in their Torah.

 

76 e With the Prophet and converts.

 

 

76 f And they do not worship the idols; so why do they betray his deposition in trust, while he is not any idolater or associater?

 

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[Then God – be glorified – explained about some of their evil deeds; therefore, He said: ]

 

[78] 77. Those that exchange God's covenant and their oaths, for a little compensation a:

[they] will have no portion [in Paradise] in the Next Life,

God will not speak to them [so as to congratulate them b, because they will not enter into Paradise,]

neither will He look [with mercy] on them on Doomsday,

nor will He purify them [from sins],

and there will be for them [in Hell] a painful chastisement.

 

[79] 78. And there is a party of them c who distort the Bible d with their tongues e,

that you [Muslims] may think that [what they say] is part of the Bibled, yet it is not [in reality, any] part of the Bible.

And they f say: "It is from God [He revealed it to us included in the Torah] g ", yet it is not from God h;

and they speak i a lie concerning God, while they know [that they are lying.]

 

 

77 a So they break their covenant and swear a false oath for the money.

 

77 b As will He speak to believers, so as to congratulate them for their admission into Paradise.

 

78 c i.e. people of the Bible: the Jews.

 

78 d i.e. the Torah or the Hebrew Bible.

 

 

78 e i.e. they alter its meaning and change its implication by translation from Hebrew to Arabic.

 

 

78 f i.e. those Jews.

 

 

78 g so God denied their words:

 

 

78 h But it is from their own selves: they alter its meaning by translation as they like.

 

 

78 i with their translation.

 

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[The Christians of Najran said that the Christ commanded us to take him as god, so we took him as a god; therefore, this aya was revealed:]

 

[80] 79. It is not for any man that God should give him the Book, the [sound] judging [of people with justice] and the prophet-hood,

and that he should then say to people "Be my servants rather than God's servants"a,

but: rather [the Christ said to his disciples] "Be the inviters to God's worship by virtue of your [constant] teaching [people] the Book [:the Gospel] and of your [constant] studying [the Torah.]" b

 

 

 

 

 

 

 

[81] 80. Nor would [: the Christ] command you to take angels and prophets as gods. Would he command you to disbelieve c after your compliance [to God alone?d]

 

79 a So you are lying against the Christ, and he did not say that.

79 b i.e. Because you study and teach, you have to be the inviters of people to worship God.

80 c As do you claim and as are you now.

80 d i.e. after he invited you to worship God and to comply to His commands; but this is not correct; for the Christ did not command you to worship him; he only commanded you to worship God alone.
Christians divided concerning the Christ: some of them said he is the apostle or messenger of God; this sect is called "Jehovah witnesses"; some of them said he is the son of God, while others said: he is God, and others said three divine persons: father, son and a holy ghost, and the three are one, like that man consists of a trunk, extremities and a head but he is one.
In truth, the Christ called himself "the son of man", and if you read the Gospel you will find "the son of man" repeated in many pages which is the title of the Christ; he entitled himself "the son of man" lest they should say he is the son of God because he knew that. 

Their claim is disproved in the Torah, Book of Numbers, chapter 219, God said:

"God is not a man, that he should lie, Neither the son of man, that he should repent."

 

So while it is firmly understood by Christians that the title of the Christ is the "son of man", then won't they consider this expression and become alert to their mistakes, in spite of that they believe in the Torah [included in the Old Testament] and recognize it; do they want a more clear expression than this sentence, which is the saying of God – be glorified: "God is not a man, that he should lie, Neither the son of man, that he should repent."

Moreover, the Christ said in the Gospel according to John 17: 21
"That the world may believe that You sent me."

And another saying of Jesus Christ in the Gospel according to John 116 indicates that he is only a messenger or an apostle:
"I tell you, a servant is not greater than his lord, neither one who is sent greater than he who sent him."

In addition, the Book of Ecclesiastes 4: 8 includes more clear command of the exclusive devotion to God alone:

"There is one who is alone, and he has neither son nor brother."

 

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[82] 81. [Mention to them, O Mohammed,] when God made [His] covenant with the [past] prophets, [saying]:

"[Children of Israel], behold that which I have given you of the [Heavenly] Book and knowledge [you shall tell your peoples about that], and [that] afterwards [when] there will come to you a messenger [: Mohammed, the son of Abdullah], confirming that [monotheism and commandments] which you have, you [Children of Israel] shall believe in him and you shall help him." a

 

[God] said [to the prophets]: "Have you agreed [about the covenant] and ratified My covenant [with your peoples] about that?"

 

The [prophets] answered: "We agree."

 

[God] said: "Then bear witness [about your peoples], I will be a Witness [about them] with you." b

 

[83] 82. Then whoso turns away [from you, Mohammed, c] even after that [covenant which their prophets ratified with them], then they are the evil-doers d.

 

 

81 a It means: God told the prophets of the Children of Israel to tell their people and take the covenant from their people that when Mohammed comes, who confirms their monotheism and exclusive devotion to God and confirms the commandments inscribed on the Tablets of Moses, then the Chidlren of Israel should believe in him and should support him.

 

 

 

 

81 b This is in the Torah about the coming of a prophet, in the Book of Deuteronomy, chapter 18: 18 Moses told his people that God said:

"I will raise them up a prophet from among their brothers, like you; and I will put my words in his mouth, and he shall speak to them all that I shall command him. 

 It shall happen that whoever will not listen to my words which he shall speak in my name, I will require it of him."

 

82 c And does not believe you.

 

82 d Because they betray the covenant and do not fulfill it, and they do not believe in the messenger of God.

 

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[84] 83. What [religion], other than the religion of God, is that these [Jews and Christians] crave a,

while to Him is resigned whosoever is in "the heavens and the earth" [: the planets including the earth b], willingly or unwillingly c, and to His [judgment] shall they return [after death d]!?

 

 

 

[85] 84. Say [Mohammed] "We believe in God [alone, and we assign no associate with Him],

and in what [revelation] has been revealed to us,

and that revealed to Abraham, Ishmael, Isaac, Jacob, the Tribes [: sons of Prophet Jacob]

and the [books and miracles] which Moses and Jesus and [the revelations and proofs which] the prophets received from their Lord;

we make no discrimination between anyone of them e, and to Him we have submitted [ourselves f.]"

 

[86] 85. Anyone seeks any religion, other than the Islam, [his righteous work] will not be accepted from him [because the past religions were altered g],

and he shall, in the Next Life, be of those who lose [the prosperity of Paradise. h]

 

83 a In spite of all these proofs and evidences indicating the truthfulness of Mohammed? Isn't God's religion "the exclusive devotion to Him alone" - to which He recommended all the prophets and apostles: to worship God alone and not to associate with Him any created thing nor any created being?

Didn't Mohammed bring the religion of "the exclusive devotion to God alone" and to discard the idols and the rivals or peers?

Can they find any religion better than the religion of "the exclusive devotion to God alone"?

83 b i.e. all the inhabitants of the planets including the earth submit themselves to this religion and admit that God is One, to Whom the exclusive devotion is due.

83 c i.e. some of them submit themselves willingly of their own accord, and others submit themselves after their death when the truth becomes evident to them and they see the angels and the punishment, so they submit loathly.

83 d So He will punish them according to their disbelief and association.

84 e As you discriminated, O Jews, when you denied Jesus and Mohammed.

84 f In compliance to His commands.

85 g By the hand of the ‘chiefs of sects’ and by the ‘scholars of error and misguidance’; so that they changed and altered with their desires, and then said: This is what God commanded and instructed in His Torah; but they were liars against God, for the purpose of their personal advantages and for the wealth and position.

 

While the Islam religion is the true religion which God commanded people to follow in the past and at the present time, because it is the standard religion till Doomsday; and its followers do not worship idols as did you, Jews, worship, and as did you, Christians, claim about the Trinity, while Muslims exclusively devote themselves to God alone.

85 h So that anyone who seeks any religion other than the Islam, will lose the prosperity of Paradise.

 

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[A group of men apostatized from the Islam religion; they killed the Muhatthir son of Ziad while he was unaware, and they ran away from Medina to Mecca; then one of them: Harith son of Suwaid regretted and repented; he was one of the people of the Medina, and he sent to his people to ask God's messenger – salam to him: Have I any chance that my repentance be accepted?

Therefore, they asked him, and the following ayat were revealed:]

 

[87] 86. Why should God guide the people who disbelieved after believing a, and [after] testifying that the messenger is truthful b and [after] receiving the evident signs [indicating Mohammed's truthfulness]!?

Surely, God guides not the people of the wrong-doers c.

 

[88] 87. The reward of such [men d] is that the curse of God and of the angels and of all people is on them [and so they shall go into Hell on the Day of Judgment.]

 

[89] 88. They will abide therein [in Hell] forever. Their chastisement will not be commuted nor will they be reprieved.

 

[90] 89. Except those who repent after that e, and reform [their deeds]; surely, God is Most-Forgiving f, Most Mercifulg.

 

 

[91] 90. Surely, those who have disbelieved after they had believed, then they have increased more and more in their disbelief; their repentance [at the time of death] will not be accepted; and these [disbelievers] are the misguided [away from the way of the truth.]

 

 

[And this is about those who died being disbelievers and they did not repent:]

 

[92] 91. Surely, those who disbelieve until they die being disbelievers, there shall not be accepted, from anyone of them [in the Next Life], the earth-full of gold, though he should give it as a ransom h.

Theirs will be a painful doom and they will have no helpers i.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

86 a i.e. why should God guide them once again to the way of the truth, even after they disbelieved and murdered.

 

86 b i.e. after they converted and admitted that the messenger is truthful.

 

86 c To the way of the truth, but He will misguide them; because they wronged the man and killed him without any guilt he had committed.

 

87 d The disbelievers and wrong-doers.

 

 

 

 

 

 

 

89 e Incidence of the murder; the one who repented was the Haritth son of Suwaid.

 

89 f For him who repents.

 

89 g To those who show mercy to people.

 

 

 

 

 

 

 

 

 

 

 

 

 

91 h i.e. even if this quantity of gold is available in the earth, and he ransoms himself with it, it will not avail him anything and it will not be accepted from him.

 

 

91 i to help and save them from God's punishment.

 

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[93] 92. You [Muslims] will not attain [the reward of] piety [and become pious] until you spend [for the sake of God] of that [food and dress] which you love. a

And whatsoever you spend, God is All-Aware thereof [: whether you spend it for His sake or for the sake of others.]

 

92 a And only then you will be pious and get a reward; but if you expend of the bad things which you don't like, then you will not have any reward for it; and similarly if you expend money or another thing like food or dress for those other than God, then you will never have its reward. 

 

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[The Jews objected to the Prophet about making lawful the camel meat, and that it was lawful to Abraham; so the Jews said: "Everything that we forbid, then it had also been  forbidden to Noah, Abraham and other prophets until it has reached us";

therefore, this aya was revealed:]

 

[94] 93. All [kinds of food] were lawful to the Children of Israel except [the meat of camel] that Israel [: Jacob] forbade for himself a [in the days] before the Torah was revealed, [but later on when the Torah was revealed to Moses, God forbade you the meat of camel b.]

Say [Mohammed, to them]: "Produce the Torah and recite it [to us] if you indeed are truthful [in your claim.]"

 

 

[95] 94. And whoever after that [recital of the Torah c] shall invent a lie concerning God; such [liars] will be the wrong-doers d.

 

 

[When the aya 93 was revealed which means: (Say [Mohammed, to them]: "Produce the Torah [or the Canon] and recite it [to us] if you indeed are truthful [in your claim.]"),

some of the Jews went to their scholars and asked them: "Is it written in the Torah that Abraham and his sons did not eat the camel meat because it was forbidden to them?"

They said: "No such thing is in the Torah."

So the Jews said: "You, Mohammed, have told the truth."

Therefore, this aya was revealed:]

 

[96] 95. Say [Mohammed, to these Jews], "It is God Who said the truth [because I don't know the Unknown, and I don't know the statement of your Torah which is written in Hebrew e, but God told me all that by the tongue of Gabriel];

therefore, follow the faith of Abraham f, a 'Hanief ' [: a monotheist,] who was not [one] of the associaters." g

 

 

93 a The meaning: Jacob did not forbid his sons any kind of foods, but only he forbade the camel meat for himself exclusively; and that was because of a disease that he had, so he made some dietary regimen.

 

 

93 b and others; that was because of your transgression.

But God has not forbidden it for us, Muslims.

So you said: the camel meat was forbidden for Jacob and his sons, and that it is written in our Torah [: the Law.]

 

 

94 c And the evidence becomes clear.

 

 

94 d Who deserve the punishment.

 

 

 

95 e And I don't know about the religion of Abraham. Therefore, you should say: "God has said the Truth"; and now when you have become certain that I am truthful, and the proofs or evidences have been manifested to my apostlehood

 

 

 

95 f According to which I work, and acting according to its program; because Abraham was a 'Hanief', i.e. he devoted himself to God alone.

 

 

 

95 g Because he did not worship the calf, Baalim, Astaroth or others; as did you [Jews] worship.

 

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[The Muslims and Jews boasted to each other; the Jews said: The House of God at Jerusalem is more favorable than the Ka'aba at Mecca, and the Muslims said: It is the Ka'aba that is more favorable. Therefore, this aya was revealed:]

 

[97] 96. The first House [of God's worship] appointed for people [for worship and pilgrimage] was that at Becca [: the old name of Mecca a];

it was blessed [by God as an answer to Abraham's prayer b],

and [as] guidance to the worlds c [because Mohammed was sent there and brought the Quran from his Lord, to be a light and guidance to all nations.]

 

[98] 97. It includes [some] manifest signs [indicating its ancient time; among these is the present] Maqam of Abraham d;

whoever enters it e is in security [so that none may slay, wound or hurt him];

pilgrimage to the House [of God at Mecca] is a duty that men owe to God: concerning any [of them] who can afford the journey thereto f;

but whoso denies [his ability to go for pilgrimage g]; surely God does not need [the pilgrimage and the worship in His House of] all the worlds.

 

 

96 a Mecca was called Becca at the beginning, but the Arab later on changed its name into Mecca by time and passing of years and because of the mixing of the Arabic with the foreign languages, so they started to call it Mecca; and God called it by its old name in this aya.

It was Adam who built the House of God there, then it was destroyed after him, then Abraham rebuilt it on its foundations.

 

96 b Abraham blessed it and prayed for prosperity and blessing for its dwellers.

 

96 c i.e. in it there has been guidance: where the worlds and nations are guided to the way of the truth.

 

97 d i.e. "the place where Abraham stood to pray": a place, present nowadays in the Holy Masjid at Mecca.

 

97 e Being fearful, he will be secure, for none will kill him in this place, neither any hurt may befall him.

 

97 f i.e. the pilgrimage is obligatory for anyone who can afford and can go for pilgrimage.

 

97 g Anyone who conceals his wealth and says: I have no capability for the pilgrimage, and so he does not go for the pilgrimage …

 

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[99] 98. Say: "People of the Bible [: Jews], why do you disbelieve in God's revelations a, when God is Witnessing b all that you do?"

 

 

[100] 99. Say: "People of the Bible, why do you turn [the believers] away from God's way c: seeking to make it crooked d, the while you attend [the Muslims' public meetings, and hear the Quran e]? 

Surely God is not unaware of your work. f "

 

98 a i.e. that He revealed to His messenger Mohammed; i.e. He means their disbelief in the Quran.

98 b i.e. He is Present: hears your words and sees your acts.

c i.e. Away from the religion of God, which is "the exclusive devotion to God alone without associate or partner."

So you say to the believers: "Mohammed is only a sorcerer who deceives you with his sorcery"; and you go on telling him your lies and your deception until you bar him from the belief.

99 d i.e. you seek to crook the truth and incline to the falsehood.

99 e And you realize that the Quran invites people to worship God alone and denies the worship of idols, as is it written in your Torah; isn't this enough as a true evidence and that the Quran is from God and is not any sorcery as do people deem, and you in addition bar them from believing in it?

99 f This is a warning and threatening with the punishment because of their acts of falsehood.

 

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[The Jew Shas son of Qais met the tribesmen of Aws and Khazraj: the two tribes of the people of the Medina, and he saw them cooperating and loving each other; so their unity made him sad, and he reminded them with the wars that were between them in the pre-Islam period which lasted one hundred and twenty years, then that fighting stopped by their conversion to the Islam.

So when he reminded them about that, they quarreled and cried: "The sword, the sword!" And they were about to fight each other.

Their case reached Mohammed, the apostle of God, and he went out to them together with his companions of the immigrants and helpers, and said to them: "Will you say the words of the pre-Islam ignorance while I am present among you, even after God has honored you with the Islam!?"

So the people realized it was only an instigation from Satan, so they repented and embraced each other; therefore, this aya was revealed:]

 

[101] 100. Believers, if you obey a party of those [Jews] given the [Heavenly] Book, they will turn you, after you have believed, into unbelievers.

 

[102] 101. But how could you [Muslims] disbelieve, the while God's revelations a are recited to you, and His messenger [Mohammed] is present among you b?

Whoso holds fast with [the religion of] God, he indeed has been guided to a 'standard and straight' way c.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

101 a i.e. the Quran.

 

101 b to guide you.

 

101 c Which will lead him to Paradise.

 

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[103] 102. Believers, ward off [the disobedience of] God with complete warding off a,

and die not unless 'submitting yourselves and complying [to God's commands.']

 

[104] 103. And hold fast [O believers] all together, with the ‘communicating-cause’ b of God, and do not scatter into [several] divisions c.

Remember God's favor on you d; for [before the Islam], you were enemies and He compiled your hearts [by the Islam], so that – with His favor – you have become brothers [in religion];

and you were on the margin of a pit of fire e and He has saved you [by the Islam] from [falling into] it f;

as such g does God explain to you His revelations; in order that you may be guided aright [to the truth.]

 

[105] 104. And let there be – out of you [Muslims] – a group of men h

to invite [people] to goodness i,

enjoin all that is 'right and reasonable' j,

and forbid all that is evilk;

such [men l] will be the prosperous [in Paradise.]

 

[106] 105. And be not like those [Jews and Christians] who scattered into [many religious] divisions,

and went into [many] sects [deviating from the truth],

even after there had come to them m the manifest [revelations],

and [in the Next Life] there awaits them n a mighty chastisement.

 

[107] 106. On the [Judgment] Day when [some] faces will shine [with delight o] and [other] faces will be gloomy [from sadness and suffering];

and as for those whose faces have become gloomy, [it will be said to them]: "Have you disbelieved after you had believed? p Then suffer the chastisement because of your disbelief."

 

[108] 107. But as for those q whose faces will shine [with delight], they will be in [: Paradise which is] God's grace; to be therein forever r.

 

102 a At the time of peace and security; i.e. carry out your duties that are due to God, and accomplish all His rights totally, and don't disobey Him with any major or minor sin.

While His saying – be glorified – in the Quran 64: 16, which means:

(So ward off God's [punishment] as much as you can)
It means: ward off His disobedience as much as you can, in case you are afraid of an enemy; but ward off His disobedience completely, in case you have no fear and you are secure.
It is like His saying – be glorified – in the Quran 4: 101

(There is no fault in you that you shorten the prayer, if you fear the unbelievers may afflict you.)

Therefore, God permitted the shortening of the prayers at the time of fear, while He obliged the completion of the prayers at the time of security.

103 b Which is the Quran: it is the joining between you and God, and work according to its instructions and statements.

103 c Don't divide into sects and parties as did those before you divide, then you will lose, become weak and your enemy will have control over you.

103 d And show gratitude to Him.

103 e Because of your disbelief and your idol worship.

103 f The meaning: You were on the edge of a pit of fire; it was only death that

separated you from it; but He saved you from it, when He sent to you an apostle or messenger, and guided you to believe, and he invited you to God, so you were saved from the fire because you responded to him.

103 g As has He made you brothers in the Islam, so has He saved you from the Fire.

104 h To preach the Islam religion.

104 i Which is the Quran revelations revealed to Mohammed.

104 j i.e. the obedience of God and doing the righteousness.

104 k i.e. the disobedience of God.

104 l i.e. the preachers to the Islam religion and the inviters to the goodness.

105 m By the tongue of the apostles, and in the Torah.

105 n i.e. those deviating from the truth.

106 o After they receive the good news of the admission into Paradise.

106 p These are those who apostatized from the Islam religion following the death of the Prophet; and those who deviated from the religion of 'the exclusive devotion to God alone' so they associated others with their Lord and altered their religion even after the manifest revelations came to them; the aya includes also every hypocrite; as is it indicated by His saying – be glorified – in the Quran 4: 145

(Surely, hypocrites [will] be in the lowermost layer of the [Hell] Fire.)

107 q They will be the believers in God and His apostles, and they did not associate anyone with their Lord.

107 r i.e. they will abide in Paradise and will not go out of it.

 

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[109] 108. These [Quran revelations a] are God's revelations: We rehearse to you [Mohammed so as] to [explain] the truthb;

surely God intends no wrong-doing c to [all] nations.

 

[110] 109. To God belongs whatsoever d is in the [gaseous] heavens and whatsoever e is in the earth [: all the planets]; and to God all the amr's [: all spiritual creatures] will be returned [after departing from their bodies by the process of death.] f

 

108 a That We have mentioned to you.

108 b With no contradiction.

108 c So that He lets them wander about in the disbelief and ignorance then He punishes them; unless He should firstly send them an apostle to teach and guide them to the way of the truth.

 

This is indicated by His saying – be glorified – in the Quran 17: 15, which means:

(Nor do We punish [any people with termination] unless We send [them] a messenger [or apostle.])

 

109 d Birds that fly, in addition to the much provision.

109 e much money out of which He offers to whoever believes in God, invites people to the goodness [of the Quran], enjoins righteousness and forbids the indecency.

109 f The (am'r) is singular, and the plural (am'rs) or (Umoor) in Arabic; in the Quran indicates the spiritual beings; every kind is called (am'r).
It means: the spiritual beings return to God following their departure from their bodies; it means: To God your souls will return and He will deal with you according to your acts.

 

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[Then God – be glorified – addressed the ‘helpers’ among the people of Medina, and He said:]

 

[111] 110. You [: the believers among Mohammed's nation] are the best nation evolved for mankind a: enjoining what is right, forbidding what is wrong, and believing in God [alone.]

 

Had the people of the Bible believed [like your belief, and associated not anything with God], it would have been better for them b;

some of them are believers c, but most of them are the evil-livers d.

 

 

110 a i.e. God says: I mentioned in the past Heavenly Books that your prophet is the best among prophets, and your nation is the best among nations.

 

110 b Than remaining with their religion.

 

110 c Like Abd-Allah son of Salam and his Jewish friends, and like Najashi and his Christian companions, who converted and believed.

 

110 d i.e. the disobedient to God; because they recognized the truth and even so they denied it.

 

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[The Jewish chiefs went to the Jews who converted like Abd Allah son of Salam and his friends and rebuked them; therefore this aya was revealed:]

 

[112] 111. They [: Jews] will never do you any harm [with their acts] but only some annoyance [with their words], and if they fight against you they will turn their backs and flee [away from you], then they will never be helped.a

 

[113] 112. Abasement is stamped on them, wherever they be found,

except they be in a bond [of covenant and protection] of God b and a bond [of covenant and protection] of people c,

and they were visited with wrath from God d,

and wretchedness e was stamped on them.

That [abasement was their reward in the World] because they disbelieved in the signs of God [: the miracles and the revelations], and they slew the prophets without right;

that [wrath which they were worthy of] was because they were rebellious and transgressors [on the prophets of God.]

 

 

111 a God – be glorified – promised the believers with victory over Jews; and that no harm will touch them from Jews but only with annoying words.

 

 

 

112 b God's bond is the Heavenly Book: so whenever they hold fast with the Torah and work according to its instructions ..

 

 

112 c The people bond is their contemporary prophet of the time.
It means: If they hold fast with the Torah strictly and work according to its statements, and also they hold fast with the words of their contemporary prophet: then at that time they will be dignified, not abased or humiliated.

 

 

112 d Which they deserved because of their blasphemy and their association with God; they turned with God's wrath even after their dignity.

 

 

112 e i.e. the submission and resigning to the subjection of others.

 

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[When the previous aya was revealed concerning the rebuke of Jews, they said: "Then according to your words: all Jews are disbelievers and all of them will go into Hell, including even those who converted!"
Therefore this aya was revealed:]

 

[114] 113. Not all of them [: Jews] are alike [in the work and word]: there is an upright group a among the people of the Bible who recite God's revelations [of the Quran] throughout the night, and [in addition] they prostrate themselves in adorationb.

 

[115] 114. They [: those Jews who converted] believe in God [alone, without associating anything with Him] and the Last Day [: the Doomsday c]; they enjoin righteousness, forbid indecency and hasten to [do] charity [to the poor and needy];

such are [included] among the righteous [believers. d]

 

 

 

 

 

113 a Those who converted and believed like Abd Allah son of Salam and his companions.

 

 

 

113 b In gratitude to God for that He guided them, and they prostrate themselves also when an aya, commanding the prostration, is recited.

 

 

 

114 c Which will be in the last day of earth following which the earth will tear up and there will not be day and night afterwards.

 

 

114 d But not included with the disobedient Jews.

 

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[Then the Jews said: Such Jews, as converted and became Muslims, will never be rewarded whatever prayers and fasting they may carry out; because they forsook the religion of Moses and followed the religion of Mohammed; therefore, this aya was revealed:]

 

[116] 115. Whatever righteousness they may do, surely [God] will not deny; for God knows best those who ward off [His disobedience. a]

 

 

 

 

 

 

115 a Therefore, We don't take into consideration the words of the Jews concerning such believers.

 

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[117] 116. Surely, as for those who disbelieve [in the Quran and Mohammed]; neither their wealth nor their children will avert from them anything of God['s punishment];

such [unbelievers] will  be the inmates of the Fire [on Doomsday] to abide therein forever.

 

[118] 117. The likeness of a  that which they expend [in charity] in this life of the World b is:

as the likeness of [the destruction and loss caused by] a blast, with severe coldness,

which inflicted the harvest of a folk who wronged their own souls [because they did not pay the alms to the poor and needy] so the [blast] destroyed their harvest [and they lost];

it was not God That wronged them [when He destroyed their harvest]:

but it was they who wronged their own souls.c

 

 

 

 

 

 

 

 

117 a the destruction and loss of

 

 

117 b For the sake of those other than God.

 

 

 

 

117 c Because they did not give the alms to the poor, so the wind destroyed their harvest, and they lost. And as such, anyone expends his money for the sake of those other than God; he will not be rewarded for it, but will only incur regret and loss.

 

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[This aya was revealed concerning some Muslims who befriended with some Jews, because of their friendship, relation and neighborhood that had been between them before the Islam:]

 

[119] 118. Believers, take not for your intimates those – other than yourselves a [: other than your religious brothers] – b

 

who would spare no effort to ruin you;

they wish much harm for youc. Hatred [for you] is obvious from [the words of] their mouths d, but that [hatred] hidden in their breasts is even greater e.

 

We have explained for you the signs [of revelation, to let you distinguish the friend from the enemy], if you realize [the consequences of allying with them; so abandon such alliance.]

 

[120] 119. So now, you [Muslims, make alliance and friendship] with these [Jews and] love them, whereas they love you not; and you believe in all the [Heavenly] Books [whereas they believe not in your Book.]

And when they meet you, they say: "We believe [in your religion and in your Book!]" But when they are alone [with each other], they bite their finger-tips out of rage towards you f.

Say [Mohammed, to them]: "Perish with your rage; surely, God is All-Aware of [the hypocrisy and rage] that is hidden in the breasts [of such men, so He tells His messenger about that.]"

 

[121] 120. If a good fortune g touches you, it grieves them; and if a misfortune h befalls you, they rejoice at it. But if you forbear [their annoyance] and ward off [their friendship i], their guile will never harm you; God is Fully Aware of everything they do j.

 

 

118 a i.e. don't take those other than your religion members, as friends and intimates, to reveal to them your secrets.

 

 

118 b Then God – be glorified – explained the reason for such forbidding of the friendship with them:

 

 

 

 

 

118 c so that they were glad when you were defeated in the Battle of Uhud.

 

118 d It means: The signs of the hatred for you are evident by their words and their implication, and such words as they say while they are unaware.

 

118 e The hatred for you is in fact greater than the words uttered by their tongues.

 

 

 

 

 

 

 

 

 

119 f i.e. they bite their finger-tips out of rage and rancor, because they see the believers united and cooperating with each other, and in addition they see God's help for Muslims.

 

 

120 g If you have some blessing and prosperity, it makes them sad.

 

120 h i.e. a trouble or difficult situation.

 

120 i And leave them be.

 

120 j i.e. He does not miss any of their acts.

 

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[122] 121. And [remember] when you [Mohammed] went forth early in the morning from your family to lodge the believers in their positions for the battle [of Uhud]; God is All-Hearing [of your words], All-Seeing [of your acts.]

 

[123] 122. And when two troops a among you [Muslims] were about to fail [in overcoming the enemy, because of their contradicted opinions], but God was their Defender; in God let believers put their trustb.

 

[124] 123. God has already given you [believers] victory at Badr [midway between Mecca and Medina], when you were 'helpless and little in number'.

So ward off God['s punishment c], so that you may be thankful [to God, for His favors.]

 

 

 

 

 

 

 

 

 

 

 

 

 

122 a They were the tribe of Selema and the tribe of Haritha.

 

 

 

 

122 b In all their affairs, and He will help them with victory against their enemy.

 

 

 

123 c By supporting His apostle and standing firm together with him, and so God will grant you victory; therefore you should be thankful to God for that He made you victorious.

 

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[In the Battle of Bad’r, some of the Prophet companions said: "God's messenger, would you ask God for us that He may send down angels from heaven to help us!"

He – salam to him – said: "Isn't it enough for you that God may aid you with three thousand angels?"

They said: "Yes."

Therefore, this aya was revealed:] 

[125] 124. [Remember] when you [Mohammed] said to the believers a [at Badr]: "Isn't it enough for you, that your Lord may aid you with three thousand angels, sent down [from heaven]?"

 

[126] 125. Yes indeed b, if you persevere c, and ward off d, and the [idolaters] immediately come upon you; your Lord will aid you with five thousand angels, making brands [on the faces of the disbelieverse.]

 

 

 

 

 

[127] 126. God has made itf only as good news to you, and to assure your hearts with it; for surely, victory comes only from God, the All-Mighty, the All-Wise. g

 

 

 

 

 

 

 

 

 

[128] 127. And that He may annihilate a party of the unbelievers h or frustrate them i, so that they return [to their families] disappointed j.

 

 

 

124 a To assure their hearts.

 

125 b He will give you that which you requested and He will even increase you more.

125 c To the striving in God's way, and to what God has commanded you, He will make them five thousands instead of the three thousands.

125 d The disobedience of God and the contradicting of His messenger.

125 e The angels will make marks on the faces of the disbelievers after their death, so that they will be recognized among spirits that these are disbelievers.

The indication of this is His saying – be glorified – in the Quran 55: 41, which means:

(The guilty shall be recognized by their marks [and they being naked], and shall be taken by [their] forelocks and feet.)

And He said – be glorified – in the Quran 68 : 16, which means:

(We shall brand him upon the muzzle.)

The angels whom God sent to help the Prophet did not fight with any sword or spear, and none of people saw them; but they encouraged the Muslims to fight and strengthened their hearts, and terrified the idolaters and weakened their will; and that was by inspiration; and it was by this way that the Muslims were victorious and the idolaters were defeated.
The indication of this is in the next aya:

 

 

126 f i.e. your aiding with the angels.

126 g In fact, God aided Muslims with angels in every fight and war so as to help them, but Muslims did not know that because they did not see them.
The indication of this is His saying – be glorified – in the Quran 39

(O believers, remember God's favor on you, when there came against you hosts, and We sent against them a wind and hosts [of angels] whom you could not see.)

So the "hosts whom they did not see" were the angels.

 

 

127 h i.e. by killing and taking them captives; which occurred in the Battle of Bad'r, when seventy were killed and seventy were taken captives out of the disbelievers of Quraish.

127 i i.e. or to turn them away with defeating, and to abase them.   

127 j not victorious.

 

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[Mohammed, the messenger of God, so frequently prayed God for the idolaters of Quraish that God might guide them; and he said: "God, guide my people; for they are ignorant!"

Therefore, this aya was revealed:]

[129] 128. You [Mohammed] have nothing to do at all with the matter [of their guidance a]; even [God] may turn toward them or punish them [if they keep up with their disbelief]; for they, indeed, are wrong-doers [who deserve to be punished.] b

 

128 a But in fact their guidance is up to God.

Another aya similar to this aya is in chapter 28: 56, which means: 

(You [Mohammed] cannot guide aright whomsoever you like, but God does guide whomsoever He will [and being worthy of guidance.] )

128 b The meaning: Mohammed, the matter of their guidance is not up to you, so that you pray for your people; but the matter of their guidance as a whole is up to God; so that anyone of them who is worthy of guidance, then God will guide him to the Islam and turn towards him; and whoever does not deserve the guidance because he is a wrong-doer who wrongs people, then God does not guide him, but will punish him in this life of the World by killing or defeating and captivity, and in the Next Life He will punish him in the fire.

 

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[130] 129. Whatsoever [destructive thing a] is in the [gaseous] heavens and [destructive factor b] is in the earth belong to God;

He forgives whomsoever He pleases [who offers to the poor and needy], and chastises whomsoever He wills [who is stingy and who does not expend for His sake on the poor and needy];

God is Most-Forgiving [to those who expend on the poor and the needy for His sake], Most Merciful [to the needy when He recommended the Zakat-alms to be given to them. c]

 

129 a Or destructive factors like the storming wind, meteoritic rocks, the profuse rain, burning thunderbolts, the hailstone which destroys the crops, the severe heat and the deadly coldness.

so that He may set it on whom He wants to take vengeance.

Then God – be glorified – started to explain about the destructive things which are in the earth:

129 b Like the earthquake, the cleavage, the volcano that burns and destroys the area as a whole, the torrent that drifts men and property, the sea that drawns the ship and those on it, insects which destroy the cultivation, microbes which destroy living beings and so on the other hazards to man and the factors destructive of his property and cattle.

All this has been explained in the interpretation of the Quran 2: 285.

129 c And in the Holy Tradition, God – be glorified – said:

"The money is My money, and the poor are 'My family members’, so whoever is stingy with My money for My family members, I will admit him into the fire and I don't care."

 

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[131] 130. Believers, you shall not take the [money of] usury a, compounded b over and over c, and ward off God['s disobedience concerning it]; that you may succeed in the Next Life.]

 

[132] 131. Ward off the [chastisement of the] fire prepared for the ungrateful [of God's grace; who eats out of His provision, but gives not out of it to the poor and needy.]

 

 

130 a Because it is unlawful.

 

130 b For the indebted.

 

130 c By postponing the repayment; i.e. whenever the indebted requests the postponing of the payment because he has some hard financial situation, and has no money to give it to you for his debt, you double the money for him in the bill of the debt, and you demand more money.

 

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[133] 132. And obey God [concerning what He commands you] and the messenger [concerning that to which he invites you]; that you may receive [God's] mercy.

 

[134] 133. [Vie with one another and] hurry to [have] forgiveness from your Lord [by giving alms] and [to enter] a Garden, whose extent is [like the extent] of the heavens and the earth a, prepared for those who ward off [the disobedience of God.]

 

[Then God – be glorified – described 'those who ward off' the disobedience:]

[135] 134. [Those] that expend b in alms, in [both] prosperity and adversity c, and restrain their rage d, and pardon [the offences of] men;

God loves the charity-doers [who are kind to people e.]

 

[136] 135. Who, on committing an indecencyf or wronging themselves g, they remember God h and pray forgiveness for their sins i – and who, other than God, can forgive sins? jand they do not insist on [the indecency and the sin] they have done k, whereas they know l. 

 

[137] 136. For such [expenders m], the reward will be forgiveness from their Lord, and Gardens [in the Next Life] underneath [the trees of] which rivers flow, to abide therein forever; how excellent a reward [will that be] for those that work [earnestly, in the way of God.]

 

 

 

 

 

 

 

 

 

 

133 a i.e. the extent of the Garden or Paradise is like the extent of the planets including the earth, so much as their enormous extension in the space.

This aya has been explained in my book: The Universe and the Quran

 [The interpreter: Mohammed-Ali Hassan Al-Hilly.]

 

 

134 b Out of their money.

134 c i.e. in the state of delight as also in the state of sadness; no condition prevents them from spending.

134 d about those who hurt and transgress on them.

134 e i.e. anyone does such deeds and has such manners, then he is a good-doer and God will admit him into His Gardens.

 

 

135 f Like when the husband sexually contacts his wife in her buttock.

135 g By committing the disobedience.

135 h Immediately they remember God's punishment.

135 i And repent.

135 j i.e. who is a one that is more worthy, than He is, to forgive sins.

135 k It means: on condition, they should not repeat that indecency neither should they intend to repeat it in the future.

135 l That repentance will not be accepted with persisting on the disobedience.

 

 

 

136 m i.e. those who have just been mentioned, who ward off the disobedience and expend out of their money in both prosperity and adversity.

 

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[Then God addressed the idolaters among the Arab who denied the apostlehood of Mohammed:]

[138] 137. There had been the 'innovated programs' [of the nations] that passed away before youa [: those nations that denied their messengers]: so journey throughout the earth b, and see what was the terminal end of those that denied [the messengers.] c

 

[139] 138. This [Quran] is an elucidation to mankind [of the lawful and unlawful, the righteousness and evil], a guidance [to the truth] and an admonition to those that ward off [the punishment of] God d.

 

137 a i.e. falsehood programs and traditions which the past nations innovated according to their wishful desires, which God did not command, neither did He reveal in any heavenly book then they said: God commanded us with such commands; then when We sent them Our apostles they denied and humiliated them; therefore, We destroyed the deniers among them.

And as such do you make some of the cattle lawful and unlawful: making some of them the Sa'eba, Wa’ssiela, Bahiera and others.

Moreover, you assign some of the cattle and crop to be dedicated to God and another part of the cattle and crop you assign to your idols which you join or associate with God; then you say: the part dedicated to God may reach to our associates (the idols) and what is dedicated to our associates should not reach to God; therefore you make lawful and unlawful according to your own desires.

Then when We sent you an apostle (Mohammed) to teach and guide you to the way of the truth, you denied him and said: It is God Who commanded us to do this!

137 b i.e. make tourism.

137 c It means: Look to the ruins of the past nations who denied Our apostles, so We destroyed them because of their blasphemy and their denial of Our apostles; therefore, if you persist on your denial and keep up with your disbelief, then your destiny will be like the destiny of the denying nations that passed way before you.

 

138 d By obeying Him, and they ‘refresh and revive’ their hearts by His admonition.

 

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[This aya was revealed following the Battle of Uhud, and after the slaying and defeating of the Muslims; in order that God may confirm them, strengthen their hearts and affirm their will:]

[140] 139. Do not be thwarted [in pursuing and fighting the associaters], nor grieve [at your loss at Uhud], for you shall [in the future] have the upper hand if you [indeed] are believers.

 

[141] 140. If an injury has afflicted you [at Uhud], be sure a similar injury[at Bad'r] had afflicted the others [: the associaters and idolaters.] a

Such days [of varying fortunes] We turn for the people [: the idolaters and associaters] b: that God may know those [among you] that have believedc, and that [God] may take to Himself out of yourselves [some] martyrs d [to have honor before their Lord;]

God loves not those that wrong e [people.]

 

[142] 141. And that God may [in this Battle of Uhud] 'check and purify' the believers f, and [gradually] annihilate the disbelievers.

 

[143] 142. [Do you, believers, think that you will be rewarded without any work], or do you suppose you will enter Paradise g without God knows which of you fight hard [in His cause] h, and [also] He knows which are steadfast [in fighting? i]

[144] 143. And surely [in the Battle of Badr] you [companions of Mohammed] wished death [for your enemies, so God granted you your desire] j, [and that was] before you encountered it in the Battle of Uhud]k;

however you saw it [in the Battle of Badr, when you obeyed your prophet], the while you looked [on your enemies, slain.]

 

 

 

 

 

 

 

 

 

140 a The reason for this injury was because of you: because you contradicted the command of God's messenger when you left your places and went after the booty, therefore you were afflicted by such injury.

140 b It means: Only a few days, and the fortune will leave them, so don't pay attention to their multitude, neither mind about their wealth and weapon; for their wealth will vanish, their multitude will decrease and their unity will scatter and you will be the victorious.

140 c i.e. those that had firm belief, and their faith had not been shaken.

140 d i.e. those who were killed in the Battle of Uhud.

140 e i.e. those who wronged their people, when they left their places and went after the booty and the plundering, then the killing and the defeat afflicted their people.

 

 

 

141 f i.e. God purifies them from such bad manners so that they will not do it once again: which is the hastening after the booty and leaving their positions so that the enemy comes to them therefrom and attack them.

 

 

142 g Without struggling in God's way, and without any difficulties.

142 h So that He will decree Paradise for them.

142 i Who do not run away, so He will decree for them Paradise to be admitted into it following their death.

 

 

 

143 j And you slew seventy of their men and captured seventy others; because you were steadfast at fighting and did not disobey your prophet.

143 k When you disobeyed your prophet in this battle; so the death was your reward rather than theirs.

 

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[145] 144. Mohammed is only a messenger; messengers were passed away before him; then if he dies or is slain, will you turn back on your heels!? a

[However] anyone who turns back on his heels will do God no harm, and – surely – God will reward the thankful.

 

[146] 145. It is not for any soul to die, but only according to God's leaveb, and at a term appointed c.

Whoso desires the reward of the World d, We shall give to him thereof e;

and whoso desires the reward of the Next Life, We shall give to him thereof f,

and – surely – We shall reward the thankful g.

 

[147] 146. And with how many prophet h [in the past] were there a large number of godly men [and scholars i] who fought beside him!?

They quailed not j for any [harm, injury or being slain] that befell them in the way of God, nor did they weaken k, nor did they demean themselves l; surely God loves the steadfast [in the battle-field, for the cause of God's religion.]

 

[148] 147. Nothing else they said [when faced the enemy in the battle-field] but only:

'Lord, forgive us our sins, and our many mistakes, and make our foothold sure [to be constant as fighting continues], and give us help against the people of the unbelievers.'

 

[149] 148. So God gave them a reward in this World m, and the better reward of the Next Life n; for God loves those that are kind [to the poor and needy.]

 

144 a God – be glorified – explained in this aya about two men: two guides, with a period of time between them; the first one dies and the second will be killed.
Then when either of them is lost, some people will turn back from religion and return to the disbelief and error.

The first guide who dies is Mohammed the ‘Seal of Prophets’, and the second who will be slain will be Mohammed: the Awaited Mahdi.
The implication of the aya is as follows:
 "
Then if Mohammed dies or the Mahdi is slain, will you turn back on your heels!?"

The two were gathered in one sentence because the name of either of them is Mohammed, who has been mentioned in the beginning of the aya; and this is a sort of eloquence and concise expression.

God explained to his apostle Mohammed in another aya that he will die and will not be slain, as in the Quran 39: 30, which means:

(Surely, you [Mohammed] will die, and they will die.)

And God – be glorified – said in the Quran 10: 46, which means:

(Whether We show you [Mohammed, in the life of the World] a part of [the punishment] with which We promise them, or We take you[r soul] unto Us [by] making you die, then to Us they shall return [after their death; they cannot escape from Us whether in the World or in the Afterlife])

And God excluded the killing from him in the Quran 5: 67

(God will protect you from people [so they cannot kill you]).

 

145 b i.e. death does not come to anyone before his ‘appointed hour of death’, but only according to God's leave; so why are you afraid of fighting and why do you flee from the enemy?

145 c i.e. God wrote and decreed for every man an appointed term: a time for his living, and an appointed hour for his death which neither is brought near nor is delayed.

145 d i.e. he fights for the booty.

145 e We shall give to him of the booty, but he will have no reward in the Next Life.

145 f In addition to his portion of the booty in the life of the World.

145 g In the Next Life, according to their work. That is because the gratitude is two kinds: one kind is by the tongue, and another kind is by acts.
There is another aya similar to this in the Quran 42: 20

(Whoso desires the cultivation [in the life of the World, to have the harvest] in the Next Life, We give him increase in his cultivation.

And whoso desires the harvest [of the life] of the World, We offer to him thereof, but he will have no fortune in the Next Life.)

 

146 h Of those before you.

146 i Who invited people to God's religion.

146 j i.e. they cowered not.

146 k About the struggling in God's way.

146 l Before their enemy.

 

148 m As did they desire and request.  

148 n i.e. and the reward of the Next Life is even better than what He gave to them in the life of the World.

 

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[When the Muslims were defeated in the Battle of Uhud, some of the associaters (: the idolaters) said to the Muslims: "Return to your religion: the religion of your fathers, and don't kill yourselves with Mohammed"; therefore, His saying – be glorified – was revealed:]

[150] 149. O believers, if you obey [the words of] the unbelievers, they will turn you upon your heels [and make you unbelievers once again], and then you will turn to be losers [after you have been successful.]

 

[151] 150. But [obey] God: your Patron a, and He is the Best of helpersb.

 

[152] 151. [In the next war] We will cast terror in the hearts of the disbelievers; because of that they have associated with God [the idols] about which He revealed not any command c;

their resort shall be Fire;

evil indeed is such resort of the wrong-doers d.

 

[153] 152. God has [at the beginning of the Battle of Uhud] fulfilled to you His promise [of helping you with victory against your enemy], when – with His leave e – you started to annihilate them;

but later on you failed [in your plan f and the archers left their sites], and you disputed concerning the command [of the prophet g] and disobeyed [his command to stay in place whatever be the outcome of the battle], after [God] had shown to you [the victory against your enemies and how they ran away from you, and you gained the booty] which you had desired h.

Some of you desired for this World [so he fought for the booty], and some of you desired for the Next Life [so he stood firm in his site and didn't pay attention to the booty i.]

Then He turned you [to the Medina city]j away from them that He might try you k.

[Now] He has pardoned you l, and God has granted much favor to the believers. m

 

[Then God – be glorified – mentioned about the companions of the Prophet, those who fled in the Battle of Uhud:]

[154] 153. [God pardoned you] when you were forced [by the enemy] to climb up [the hill n], and you [even] did not turn to anyone [of your party whether wounded or slain], while the messenger [Mohammed] – in your rear – was calling you o [to return back and stand firmly.]

Therefore, He rewarded you with grieving you as did you grieve [your prophet] p;

q that [He might teach] you not to sorrow either for the [victory and booty] which you missed, or for that [killing and defeat] which befell you r;

God is All-Aware of what you do [so He will make you victorious if you obey the words of your prophet, and will let you lose if you disobey him.]

 

[155] 154. Then, after the grief, He brought down [a feeling of] security on you: a slumber overcoming a group among you [: those were the believers] s,

[while] another group [: the hypocrites] were worried only about themselves [in particulart]; thinking of God some thoughts that were not true: [like] what the ignorant [: the pagans] thought u; saying [to each other]: "Have we anything to do concerning the 'authority [and consultation]'!?" v

Say [Mohammed, to them], "The affair w as a whole is up to God."

They concealed within themselves the [doubting