Soora 37

 

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

 

The meaning

 

More explanation

[2] 1. [I swear] by a the [birds] flying in arrays. b

 

[Then God be glorified started to describe some of the acts which those birds had done, and He said:]

[3] 2. And shouting loudlyc on [the disbelievers].

 

[4] 3. And rehearsing the glorification [of God in their languages.] d

 

[5] 4. [That] your God is surely One. e

 

[6] 5. [That is] the Lord of the heavens and the earthf and what g between them are, and the Lord of the sun-rising [zones.] h

 

1 a I have explained previously about the oath or swearing mentioned in the Quran, that it is two kinds: in the past and in the present; most of this oath or swearing is to threaten and warn the associaters and disbelievers of a punishment, the similar of which did occur in the past or will occur in the future.

So every oath starting with the Arabic letter or by is in the past; like His saying be glorified in the Quran 86: 1 which means:

([I swear] by the sky [of Nineveh] and [its] 'night visitant'!),

And His saying be glorified in the Quran 85: 1 which means:

([I swear] by the sky [of Egypt] with its towers!)

And His saying be glorified in the Quran 100: 1 which means:

([I swear] by [the black birds] that rushed forth [on the Host of the Elephant], crying out [their glorification of God]!)

1 b i.e. [I swear] by the [birds] flying in the sky in arrays.

They were the birds of the Ababiel: the raven; some of which had attcked the host of Abraha when he intended to destroy the Kaaba at Mecca.

 

 

2 c It means: They shouted loudly at the Host of the Elephant, and hit them with pebbles.

 

 

3 d i.e. those birds had repeated their sounds with which they hymned God.

 

 

4 e So this is the implication of the oath.

The meaning: If you do not desist from worshipping the idols and do not worship your One God Who has no associate, We will send against you some of those birds which We had sent on the Host of the Elephant and had destroyed them; so as such will We send them against you to destroy you, and you will then lose.

This is confirmed by His saying be glorified in the Quran 67: 19, which means:

(Have they not seen the birds [that smote the Host of the Elephant with stones] [flying] above them [in the sky], spreading their wings [once] and folding them [another time]?

None can withhold them [from smiting them with stones] except the Most Gracious.)

While the oath in the present, i.e. which is the threatening of the associaters with the future; which is every oath in which the Arabic word or i.e. No or But no precedes the oath.

It is like His saying be glorified in the Quran 75: 1-2, which means:

(No, but I [: God] swear by the Doomsday! And no, but I [: God] swear by the 'censuring soul' [: the Comforter!])

And like His saying be glorified in the Quran 69: 38-39, which means:

(No, I swear by [the earth and the planets] that you see, and by [the gaseous layers above the earth] that you do not see! [because all of that will vanish.])

Or the Arabic word i.e. if or when after the oath, like His saying be glorified in the Quran 91: 1-2, which means:

([I swear for the future] by the sun and the severe heat of its noon-time! And by the moon when it [: the moon] will follow the [sun]!)

So this also is an oath in the present, which is a threatening and warning of the associaters of the occurring of the punishment in the future.

The meaning: If you do not believe, We will send against you such and such chastisement: which is mentioned in the oath.

 

 

5 f i.e. the Lord of planets including the earth.

5 g Moons, meteorites and meteors.

5 h i.e. the zones on which the sun rises. Similarly each one of the planets has its own sun-rising and sun-setting zones, because of their spinning around themselves.

 

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[7] 6. We have adorned the nearest heaven [to your earth] with [meteors, like] the adornment of the [other] planets a.

 

[8] 7. And that [meteors] may guard against every rebellious devil. b

 

[9] 8. [The devils now] cannot listen to the high noble [angels], and they are pelted [with meteors] from every side.

 

[10] 9. To repel them violently, and another c chastisement will be for them [on Doomsday.]

 

[11] 10. Except [such devil] as snatched some snatching [from the angels in the past, while now they cannot d] and was then pursued by a flaming meteor.

 

[12] 11. So inquire of them [Mohammed] Are they stronger as a creation, or are those e whom We created [before them]?

f [And even], We created them out of 'dry and hard' mud.

 

[Then God be glorified addressed His noble messenger, and said:]

[13] 12. But you [Mohammed] do marvel [of Our signs h], whereas they i scoff. j

 

[14] 13. And when they are admonished [by you], they receive not admonition.

 

[15] 14. And when they know that a revelation [has been revealed to you], they go on scoffing.k

 

6 a i.e. as have We adorned the sky of the other planets with the meteors.

The indication of this is His saying be glorified in the Quran 67: 5, which means:

(And We adorned the nearest firmament [to your earth] with [meteors which flash at night like] lamps, and made these [meteors] to stone devils)

 

 

7 b It means: Among the objects with which We have adorned the sky are the meteors, for they are an adornment of the sky when they inflame, and they are for pelting the devils at another instance.

For the devils ascend up in the space until they reach to the ethereal heavens inhabited by angels, in order to eavesdrop, so the angels ignite one of the meteors present in the space, as do we ignite a match stick, so that the meteor will fall on the devil which will fall down to the earth; and that is the meaning of His saying be glorified in the next aya.

 

 

9 c This Arabic word in the aya which means another, has been explained in the interpretation of the Quran 16: 52.

 

 

10 d The indication of this is His saying be glorified expressing the words of the genies, in the Quran 72: 9 which means:

(We used [before sending of Prophet Mohammed] to sit in some places [near] to the [spiritual heaven] to listen [to the words of angels.]

But anyone who listens now, will find a meteor [in his way] in wait for him.)

 

 

11 e Past nations whom We destroyed before them on account of their disbelief and denial of the messengers.

Of course, the people of Mecca are neither stronger than they were, nor have they more wealth than the ancient had. Arent they afraid lest We should destroy them according to their disbelief as did We destroy those before them?

11 f Then God be glorified explained that man is so haughty in spite of being created from putrid mud, and so Iblies disdained him and refused to prostrate himself before him, so He said:

 

 

12 h And Our perfection of creating the heavens and the earth and what creatures they include.

12 i i.e. your people.

12 j At reminding them about such signs and the accounting and Judgment.

 

 

14 k It means: They scoff and laugh at it.

 

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[16] 15. And they say [that]: "This [Quran] is not more than an obvious magic."

 

[17] 16. "So if we die and become dust and bones, shall we be then brought forth [alive out of our graves, as does Mohammed claim!?]"

 

[18] 17. "Together with our fathers, the ancient?"

 

[19] 18. Say: "Yes, and you then will be humiliated."

 

[Then God be glorified explained that it is not as do they imagine of resurrecting the dead bodies and bringing them back to life again; but souls are everlasting and do not die, so when the angel of death will shout at them with one shout, they will get out of their bodies and will be by Our capture; therefore, this is the sending forth: it is the getting of souls out of bodies, so they will be sent to the Barzakh world [or the Afterlife]. This is indicated by His saying be glorified in this aya:]

[20] 19. It will only be one compelling cry a [of the angel of death]; and behold, they will be waiting [for the judgment and punishment!] b

 

[21] 20. And they [will] say c: "Woe to us! This is the Day of Judgment. d "

 

[22] 21. [Then the angels will say to them:] "This is the Day of Decision e that you denied [in the life of the World.]

 

[Then God be glorified will say to the angels:]

[23] 22. "Gather those f who wronged [their people g] together with their wives [: the associaters] and [the devils] that they served [in the Barzakh world h],"

[24] 23. "apart from God, and direct them to the path of Hell." i

 

[25] 24. "And stop them; for they are to be questioned [concerning their followers.]"j

 

[26] 25. [It will be said to them in rebuke:] "What ails you that [now] you help not one another k [to avert the chastisement!?]"

 

[Then God be glorified said:]

[27] 26. No, indeed; but today they resign themselves in submission [to the doom l.]

 

 

 

 

 

 

 

19 a The compelling cry is that of the angel of death, as told in His saying be glorified in the Quran 6: 93, which means:

("Get your souls out [of your bodies]; today you shall be recompensed with the chastisement of humiliation; for that you said [lies] against God [and words] other than the truth, and that you were arrogantly proud over [believing in] His signs [of revelation.])

19 b Similar to this aya is His saying be glorified in the Quran 79: 13-14, which means:

(But surely, it will be but a single [compelling] cry; when they will immediately be in the sleepless [world.])

This means: With one compelling cry of the angel of death, they will go from their bodies to a world in which they will keep vigil and will not sleep afterwards; because souls do not sleep.

 

 

20 c When they see the angels of death, and see the souls around them.

20 d i.e. the day of accounting and punishment in which we resign to the Lord of the worlds.

 

 

21 e In which it will be judged between believers and disbelievers.

 

 

22 f They are the chiefs and the leaders of the religions of falsehood.

22 g With deception, and who ordered them to worship the idols and barred them from worshipping the Most Gracious.

22 h i.e. the Afterlife.

 

 

23 i Know then that the punishment in the Fire is two kinds:

The first is in volcanoes, in the world of the Barzakh, i.e. the Afterlife following death.

While the second will be on Doomsday in the fire of Saqar, which is the sun that will attract our present sun after it is cut up into nineteen pieces.

As in His saying be glorified in the Quran 74: 27-30 that means:

(But can you imagine what Saqar is!?

It does not leave [anyone]; it does not spare [anything.]

It is [nowadays] looming to mankind.

Imposed upon it [the attraction of] nineteen [planets.])

As such when the sun tears up, it will be planets which will also have volcanoes, and such volcanoes will be the place of chastising the disbelievers and associaters.

 

 

24 j I say: This is not exclusively special for the past religious leaders, but it includes most of the contemporary religious scholars of our time, to whom God gave knowledge in their religion, authority on their followers and influence of their words.

And they see their followers associate with God, plunge in the darkness of ignorance and proclaim the disbelief, while the ulama or religious scholars are silent about them: do not guide them to the correct way and do not forbid them from their disbelief and association, because they fear that their leadership and wealth may be lost, but they do not consider about their Next Life, neither do they hope for the reward of God.

If you say to one of them: Why dont you proclaim and expose the truth? he will answer you: I dont do anything of that, or else people will hate me; and in fact I am not to be blamed for this, but the sin is of the one who invented such innovation and walked according to this program.

So with such excuse, he thinks that he will be saved of Gods punishment, and he will not be taken to account about that.

I say: No, at all; the ulama or religious scholars are responsible and will be questioned and the leaders will be detained.

For God be glorified said in the Quran 16: 25, which means:

(So let them bear in full the burden [of their sins] on the Judgment Day, in addition to some of the burden of those whom they lead astray [away from the truth] without knowing [about the consequence] how evil a burden will they bear!?)

 


25 k As you used to do in the life of the World.

 

26 l And they cannot defend themselves or others.

 

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[28] 27. And they [will] come together asking each other. a

 

[29] 28. [The followers will] say [to the leaders]: "You came to us [with deception, and promising us] with prosperity." b

 

[30] 29. [The leaders will] say [to their followers]: "But you in fact were not believers [even before we spoke to you.]"

 

[31] 30. We had no authority over you c; no, you were an arrogant people."

 

[32] 31. So the word of our Lord [to punish us] has now been fulfilled against us; and surely we are about to suffer [the torment.]"

 

[33] 32. "Therefore, we perverted you, for we [ourselves] were perverters [for the purpose of leadership and wealth.]"

 

[34] 33. Truly, that day, they will [all: the leaders and their followers] share in the doom.

 

 

27 a It means: The followers will come to their chiefs and leaders asking and blaming them.

 

 

 

28 b And for this reason, we yielded to you and followed your program.

 

 

 

 

 

30 c Or compelling force with which to prevent you from believing in the messengers.

So the leaders will keep up on their denial until they altogether will enter the Fire, and then they will admit their fault, because the denial will then be useless, so they will say: you were an arrogant people"

 

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[35] 34. As such shall We deal [in the future] with the guilty [among your nation, O Mohammed.]

 

[Then God be glorified will do that to them, for:]

[36] 35. [For] they were ever waxing proud, when it was said to them: "No god but God!" a

 

[37] 36. And they said: "Shall we forsake our gods merely for the saying of a poet [that is] possessed?"

 

[38] 37. b No indeed; but he came with the truth, and confirmed those [apostles] sent [before him.]

 

[39] 38. Now surely you [: associaters] are going to suffer the painful chastisementc.

 

[40] 39. And you are not going to be requited but according to what you did.d

 

[Then God be glorified made an exception: those who believe and are exclusively loyal to God, and He said:]

[41] 40. Save the devoted f servants of God g .

 

[42] 41. Such [devoted servants] will have [in Paradise] a stated provision.

 

[Then God be glorified explained the kind of the provision He prepared for them, and He said:]

[43] 42. Fruits, and they shall be honored,

 

[44] 43. In the paradises i of prosperity [in which they will prosper.]

 

[45] 44. [Reclining] on couches; [and] facing one another [for their friendly talk.]

 

[46] 45. The cup, j from a flowing spring, being passed round to them.

 

[47] 46. Whitish and delicious to the drinkers.

 

[48] 47. Wherein no sickness k is, neither will they turn away dispersing therefrom l.

 

[49] 48. And with them will be [chaste women], restraining their looks [from those other than their husbands] m and having large eyes.

 

[50] 49. [And who are transparent souls] as if they are concealed pure eggs. n

 

 

 

 

 

 

35 a And they did not agree about this word.

 

 

 

 

 

37 b So God replied to their words and confirmed His honest messenger:

 

 

 

38 c As had those, who died before you, suffered it.

 

 

 

39 d The meaning: We have not wronged you by that, but you deserve it on account of your disbelief and stubbornness.

 

 

 

40 f i.e. those who exclusively devote themselves to worship God alone.

40 g They will not be recompensed with their evil deeds, but He will forgive them for that. It means: the minor or venial sins. The indication of this is His saying be glorified in the Quran 4: 31 which means:

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

 

 

 

43 i Which are seven layers.

 

45 j With its drink.

 

47 k It does not take away their minds, neither will they suffer headache because of it.

47 l i.e. none may drive them away from it; it means: none turns away from it, neither may their drink finish.

 

48 m It means: They look only to their husbands.

 

49 n It means: their ethereal bodies are transparent like the egg albumin before taking it out of the egg; i.e. before its cooking.

Similar to this aya is another one in the Quran 56: 22-23, which means:

(And girls with wide eyes and white faces [:hooris], like the pearl well-preserved [in the shell.])

That is because the pearl is transparent before taking it out of its shell, then when it comes in contact with the air, it will become whitish in color; just as that the egg albumin will become whitish in color when it is put on the fire.

That is because the hooris are ethereal spiritual souls, and souls have transparent ethereal bodies with a whitish hue, and they have [light] ray, and are like the pearl or diamond.

 

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[51] 50. Then they will turn to one another and question one another. a

 

[52] 51. One of them [will] say: "[In the life of the World], I had a mate."

 

[53] 52. "Who used to say: "Are you really [one] of those who believe!?"

 

[54] 53. "Is [it true] that when we die and become dust and [rotten] bones, shall be requited?"

 

[55] 54. This [believer will] say [to his brethren: the believers in Paradise]: "Would you like to [go up to a high place in Paradise to] look down [at this mate?]"

 

[56] 55. He [will] look down [at his mate] and see him in the midst of Hell.

 

[57] 56. He [will] say: "By God! you were about to make me fall [with you in the Pit.]"

 

[58] 57. "And had it not been for the grace of my Lord, I should have been among the arraigned [together with you in the fire.]" b

 

[Then he will start to address the people of Paradise and say:]

[59] 58. Is it [the case] that we shall not die [in Paradisec]!?"

 

[60] 59. "Other than our first death [in the life of the World], and [that] we shall not be punished d."

 

[Then God be glorified said:]

[61] 60. This f [indeed] is the mighty triumph g.

 

[62] 61. So let workers work for such [prosperity.]

 

 

50 a On account of their extreme delight; so they will congratulate each other for his admission into Paradise, and ask him about his condition, and how he has been admitted into Paradise: by his own deeds or by the intercession of one of the prophets.

 

 

57 b The ether world is different from the matter world; for souls hear each other if he talks to him, eventhoug he is far away from him; just as do we hear the one who speaks by the telephone, the wireless or the radio eventhough they are far away from us.

58 c Because souls will not die even though they live for millions of years.

 

 

59 d Because we have known the truth, and so we shall never disobey God if He commands us with anything.

 

 

60 f Prosperity which they have.

60 g Which they will gain.

 

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[Then God be glorified described what He prepared for the people of the Fire, after He described what He prepared in Paradise for the God-fearing, and He said:]

[63] 62. Is that [prosperity] the better entertainment or the tree of Zaqqum a?

 

[64] 63. We make it a torment for wrong-doersb.

 

[65] 64. It is a tree growing in the bottom of Hell c.

 

[66] 65. Its produce d is as it were the heads of serpents.

 

[67] 66. They will eat from it until their bellies are filled up.

 

[Then God be glorified said:]

[68] 67. Then they will have, in addition to [the Zaqqum tree], an extreme thirst due to a boiling water. f

 

[69] 68. Then their resort [on Doomsday] will be to Hell.

 

[70] 69. g They found their fathers misguided away [from the way of the truth.]

 

[71] 70. And they hasten [to follow] in their foot-steps. h

 

[72] 71. Before [your people, O Mohammed], most of the ancients missed [the right way.]

 

[73] 72. And We did send them [messengers as] warners [but they denied the warners i.]

 

[74] 73. Then see [Mohammed] how was the end-result of those [disbelievers] that were warned j.

 

[75] 74. But not the servants of God: those exclusively devoted [to worship Him alone.] k

 

62 a Which is a kind of Indian fig (or Opuntia) with much thorn.

It is of many kinds: some of them is oblong twisting like the speckled snake, some of them is circular with ridges, greenish in color and has a fruit like the speckled snake, and still some of them is large which is put around the gardens as a fence and a barrier against the intrusion of man or animal to the garden.

 

 

63 b i.e. it is a chastisement and chocking for wrong-doers, so they will suffer of its thorn when they eat.

 

 

64 c i.e. in the bottom of volcanoes.

Such eating and suffering will be after their death, i.e. in the Barzakh world or the Afterlife, while on Doomsday, they will enter into Hell.

So the hell of the Barazakh or the Afterlife is the volcanoes, and the hell of Doomsday is Saqar.

And the broken up ethereal trees are carried by the wind from one place to another.

 

 

 

65 d i.e. its branches are like serpents, and its fruits are like the heads of serpents.

Here is an incident happened to me at my city of Hilla in Iraq, in the house of my son Mustafa, which I mention here as a witness to the heads of serpents:

One day, I was in the garden of the house watering some trees, when I noticed there a flowerpot between the trees, which contained some of such Indian fig (or Opuntia) of the circular kind with many ridges; and there were two speckled snakes in that flowerpot, which lifted their heads up to about a hand span; so I surprised from that scene, approached the flowerpot and examined them carefully to realize that they were only two plant shoots coming out of that Indian fig which were exactly similar to the speckled snake, and they had two heads exactly similar to the head of the snake.

So I surprised from that scene and called those who were in the house to see this Indian fig and the two snakes which issued from them, and they surprised from that scene, and we glorified God about His creatures.

On the second day, I looked at them once again, to see that their heads opened so that each one of them became a white flower, so I glorified God for the marvels of His creatures.

On the third day, I looked at them once again, to see that the two flowers withered and the petals of the corolla closed on each other. So they looked like two snakes closing their eyes and sleeping.

Therefore, I became certain that the tree of the Indian fig is the same Zaqqum tree which God be glorified mentioned in the Quran.

 

 

67 f The meaning: As much as they drink of that water, as much their thirst will increase because of its extreme heat, so they will drink until their bellies will be filled.

Similar to this aya, is His saying be glorified in the Quran 56: 54-55, which means:

("And drink very hot water on top of that [thorn.] And drink like thirsty camels that have roamed [in the desert.")

It means: as do the camel wandering about in the desert and raging with thirst.

 

 

69 g Then God be glorified explained the reason for punishing them, and He said:

 

 

70 h i.e. they hasten to work according to the program of their fathers in the error and association.

 

 

72 i So We destroyed them on account of their disbelief and denying the messengers (or apostles.)

 

 

73 j It means: the associaters who were warned by their messengers; wasnt their end-result the destruction and ruining?

 

 

74 k We saved them altogether from disasters.

 

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[76] 75. Noah did cry to Us [to help him], and how excellent were we to answer [his call.]

 

[77] 76. And We delivered him and his family from the great distress [which afflicted him by his people.]

 

[78] 77. And We made his progeny [who embarked with him on the ship] survive [after the death of their father.]

 

[79] 78. And We retain for him [good praise] among later [generations who believed in the prophets, who started to say:]

 

[80] 79. "Salam be to Noah" a among the worlds.

 

[81] 80. Thus b do We reward those [among you] who are kind.

 

[82] 81. He was [one] of Our believing servants.

 

[83] 82. Then, afterwards, We drowned the rest [of his people c.]

 

 

 

 

 

 

 

 

 

 

 

 

 

79 a This is an instruction to us to say as such about Noah.

 

 

 

80 b i.e. as did We reward him with good reward, as such will We reward those among you, Muslims, that are kind to the poor and weak.

 

 

 

82 c Who stayed behind and did not embark with him on the ship.

 

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[84] 83. And of his party a was Abraham.

 

[85] 84. Who came to his Lord with an intact heartb.

 

[86] 85. When he said to his father and his peoplec: "What are you doing?"

 

[87] 86. "Do you desire with lies to invent [false] gods, apart from God?"

 

[88] 87. "Then what do you think that the Lord of the worlds [will do to you if you worship others]?"

 

[They worshipped the stars of the sky, and used to consult the stars; so one day they went out for their festival, and said to Abraham: Come with us.]

[89] 88. Then he looked a glance at the stars [as they used to do.] d

 

[90] 89. Then said: "I am ill."

 

[91] 90. So, they turned away and left him e.

 

[92] 91. And he turned towards their gods, and said [after giving them food]: "Would you eat [of this food]!?"

 

[93] 92. "Why do you not speak?"

 

[94] 93. Then he turned, hitting them with [an axe by his] right hand.

 

[95] 94. Then [his people] came along towards him [after they returned from their festival], rebuking and censuring f.

 

[96] 95. [Abraham] said g: "Do you worship that which you [yourselves] hew [out of stone, with your own hands!?]"

 

[97] 96. "Whereas God has created you and [created the stone of] which you make [your idols, with carving!]"

 

[98] 97. They said [one to another]: "Build for [burning] him a building h, and throw him into the blazing fire."

 

[99] 98. And they sought to plot against him [so as to kill him i, but We saved him j] and made them the most lowly [ones.]

 

[100] 99. And [Abraham] said: "I am leaving for [the worship of] my Lord; He will lead me [in my emigration, to a place that He will choose for me k.]"

 

[101] 100. l "My Lord, offer to me [a son who will be] righteous."

 

[102] 101. So We gave to him the good tidings of a clement boy [having a wise thinking and behavior m.]

 

[103] 102. And when [his son: Ishmael] was old enough to help him n, [Abraham] said: "My son, I have seen, in a dream, that I must sacrifice you. So consider [the matter]: what do you think? o "

[Ishmael] said: "My father, do that with which you are commanded.

If God will, you shall find me [one] of the steadfast." p

 

[104] 103. And when they [both] had surrendered q [to God's command] and he had flung him down [on the earth] upon his forehead.

 

[105] 104. We called to him: "Abraham!"

 

[106] 105. "You have already fulfilled the vision; thus r do We reward those who do good."

 

[107] 106. That [indeed] was a most severe trial. s "

 

[108] 107. Then t We redeemed him with a tremendous slaughter u.

 

[109] 108. And We left for him [good praise] among the later [generations who believe.]

 

[110] 109. "Salam be for Abraham." v

 

[111] 110. Thus do We reward those [righteous among your nation] who are kind [to the poor and weak.]

 

[112] 111. [Abraham] was one of Our believing servants w.

 

[113] 112. And We gave him the good tidings of Isaac: a prophet: one of the righteous. x

 

[114] 113. And We blessed [Abraham], and Isaac [with abundant wealth and cattle]; and of their seed some are good-doers [by obeying God], and others who clearly wrong themselves [by disobeying God.]

 

83 a i.e. one of the prophets who invite people to God.

 

 

84 b i.e. without asscociation or fraud.

It is actually a heart that is pure from four things, equal to the number of alphabetical letters of the Arabic word in the aya]: the association, hypocrisy, wrong-doing and stinginess.

 

 

85 c Disapproving their acts, when he saw them worshipping the idols.

 

 

88 d To indicate to them that he depended on the stars, so that they may believe him.

 

 

90 e And went to the place of their festival.

 

 

94 f And blame him altogether, because Satan told them with his suggestions about what Abraham did, so they returned angry against him.

 

 

95 g To his people, disapproving their worshipping of the idols.

 

 

97 h And fill it with firewood which you burn with fire, and when it inflames

 

 

98 i After We saved him from the fire.

98 j From their plots, and commanded him to emigrate from their land.

 

 

99 k Which will be suitable for my sojourning.

Therefore, he emigrated from Iraq, the city of Ur of the Chaldeans; which was called Haran; it was about 16 kilometers away from the city of Nassiriyah.

So he went to the land of Canaan (: Jordan), then he travelled to the valley of Sinai near to the Hor Mount (or the El-tour Mountain), where he built a mosque [: a place of Gods worshipping], then he went to Egypt many years later.

Afterwards, he returned to the land of Canaan.

Together with him were Lot, the son of his brother, Sara his wife who was his cousin (the daughter of his uncle: his fathers brother), in addition to his shepherds and his cattle.

In his emigration, God gave him so much wealth and cattle.

100 l Then he prayed God to give him a son, and he said:

101 m Is the thinker who does not hasten in taking decisions.

So His wife Hagar begot for him his son Ishmael: his first born of Hagar; then he begot his son Isaac born of Sarah.

102 n Concerning what he could do about the livelihood and the family affairs.

102 o What do you say about the slaughtering: do you agree about it or not?

102 p God intended with such dream to try Abraham: to see will he offer his son or will he abstain.

 

 

103 q And both of them agreed to it.

 

 

105 r i.e. as did We reward him with pardoning him the slaughtering of his son, as such will we reward those who follow their righteous way of the submission and compliance to Gods command.

 

 

106 s i.e. the manifest trial and the extreme testing.

So God be glorified revealed to Abraham: Sacrifice a ram instead of your son.

So he took a ram out of his sheep, sacrificed it and put it upon the altar.

 

 

107 t Afterwards.

107 u Else than the ram.

It means: with a tremendous sacrifice which occurred to the Children of Israel, in which about one hundred thousand men were killed, in a battle lasted four days.

Refer to the Book of Judges, chapters 19-21.

 

 

109 v i.e. you too say: Salam to Abraham.

 

 

111 w i.e. who believe firmly in God and His might.

 

 

112 x Ezra said in his Torah that the one whom Abraham sacrificed was Isaac. Ezra did mistake about that, or that might have been deliberate: because Ishmael was the father of the Arab, while Jews are against the Arab.

The indication of the Ezras hating of Ishmael is that he described him by the wild: And he will be a wild man; his hand will be against every man, and every man's hand against him.

The same Torah contradicts such words, where God be glorified said in the Book of Genesis, chapter 22: He said to Abraham:

Take now thy son, your only son, whom you love, and get you into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell you of.

He said also when they went up to the mountain and cast him on the ground and intended to sacrifice him:

10 And Abraham stretched forth his hand, and took the knife to slay his son.

11 And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I.

12 And he said, Lay not your hand upon the lad, neither do you anything to him: for now I know that you fear God, seeing you have not withheld your son, your only son from me.

So see that God be glorified said: your only son: for Ishmael was his first born and was his only son until Isaac was born and they became two.

So had it been meant Isaac, He wouldnt have said: your only son.

Moreover, God be glorified mentioned the story of Abraham and his son whom he presented for sacrifice, in this soora of the Quran, before He mentioned Isaac, and He did not mention the pregnancy of Sarah with Isaac and the glad tidings for Abraham about his son but only after the end of the story; as in His saying be glorified in this aya which means: (And We gave him the good tidings of Isaac: a prophet: one of the righteous.)

 

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[Then God be glorified mentioned His bounties to Moses and Aaron, and He said:]

[115] 114. Also We favored Moses and Aaron a.

 

[116] 115. And saved them and their people from the great distress b.

 

[117] 116. And We helped them so that they were the victors [over Pharaoh and his host.]

 

[118] 117. And We gave to [both of] them the conspicuous writ c.

 

[119] 118. And We guided them both to the standard and straight way d.

 

[120] 119. And We let for [both of] them [a good reputation] among the later [generations who came after them.] e

 

[121] 120. "Salam to Moses and Aaron!"

 

[122] 121. Thus do We reward those righteous [among your nation, O Mohammed] who are kind.

 

[123] 122. They were [two] of Our believing servants.f

 

 

 

114 a With the prophecy and other bounties: both in religion and in the life of the World.

 

 

115 b It means: From the enslaving by Pharaoh.

 

 

 

117 c i.e. the plain, clear and obvious to eyes; so as if it invites people to see it. That was the Tablets. God described them as such because God Himself wrote them with the pen of His might [that is, by His will and power]; the letters of the script were protuberant from the stone, giving light in the darkness; so that none might doubt that it was of God.

 

 

 

118 d i.e. to the way of the truth, leading the one who follows it to Paradise.

 

 

 

 

 

 

 

 

 

119 e Say, therefore, when you mention them:

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

122 f i.e. who believe firmly in God and His might.

 

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[124] 123. And surely Elias [: Isaiah] a was one of the messengers [to the Children of Israel.]

 

[125] 124. When he said to his people: "Will you not ward off [the punishment of God and abandon the idolatry!?]"

 

[126] 125. "Will you pray Baal [to help you against your enemies b], and abandon the Best of creators?"

 

[127] 126. "[That is] your Lord and the Lord of your forefathers c."

 

[128] 127. But they denied him [till he was desperate of them], so they would be arraigned [for the punishment.]

 

[129] 128. But not the servants of God: those being devoted [to worship Him alone.]d

 

[130] 129. And We let for him [a good reputation] among the later [generations who came after him.]

 

[131] 130. "Salam to Elias [and his believing companions.]

 

[132] 131. Thus do We reward those [among your nation, O Mohammed] that are kind [to the poor and needy.]

 

[133] 132. He is [one] of Our believing servants. e

 

123 a It was explained about him in the Quran 6: 85.

 

 

 

 

 

125 b The Baal is an idol which they worshipped and asked him to help them and to grant them their needs.

 

 

 

126 c Who took them out of Egypt, from the slavery.

 

 

 

 

128 d Those who did not worship the Baal and did not associate anything with God; such servants would not be punished.

 

 

 

 

 

 

 

 

132 e Who believe in Our might.

 

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

[134] 133. Surely, Lot was one of the messengers [to the people of Sodom.]

 

[135] 134. Behold, We saved him and his family altogether [from the earthquake.]

 

[136] 135. Except an old woman a [whom We did not save], was among those buried [under the wreck.]

 

[137] 136. Then afterwards We destroyed the rest [with the earthquake.]

 

[138] 137. And you b [now] do pass by them c by morning,

 

[139] 138. And by night [another time] d; will you not then understand? e

 

 

 

 

 

 

 

 

135 a She was his wife.

 

 

 

137 b People of Mecca.

137 c i.e. by their ruins and remains.

 

 

138 d It means: In your travels, you pass by their ruined habitations, one time by day time, and another time by night, and you see their remains, but you do not take lesson or receive admonition.

138 e So as to abandon the worship of idols.

 

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[Then God be glorified reminded them with another incident, and He said:]

[140] 139. And Jonah a was surely [one] of the messengers [sent to the people of Nineveh.]

 

[141] 140. When, [having disobeyed God] b, he ran away by the laden ship.

 

[142] 141. And [Jonah] cast lots [with the crew of the ship], and was [one] of the losers [in that lot, so they cast him in the sea.]

 

[143] 142. So the whale engulfed him in its mouth, and he being blameworthy c.

 

[144] 143. But had he not been [in the past] of those that glorify [God d],

 

[145] 144. he would have remained in its belly till the day when they would be sent [from their bodies to the Afterlife. e]

 

[146] 145. And We cast him upon the wilderness f, while being sick g.

 

[147] 146. And We made a tree of gourd to grow [for shade for him, and the tree climbed] over his [booth.]

 

[148] 147. And We sent him to a hundred thousand [persons, without counting the fetuses], or more [than that, if you count the fetuses in the wombs.]

 

[149] 148. And they believed h, so We let them enjoy living [in the World] for a [stated] time. i

 

139 a The son of Amittai. His book in the Torah collection is called the Book of Jonah. His grave is in Mosul city.

 

 

140 b That is because God revealed to him to go to the people of Nineveh [near the present Mosul in Iraq] and warn them of the punishment, in order to abandon the worship of idols and to correct their acts, and to give them a respite of forty days; so if they do not repent, then the punishment will come on and terminate them.

But Jonah feared to go to Nineveh: for that they might kill him, so he fled to Jafa and came to the sea shore where he found a ship intending to go to Tarshish and he embarked on the ship with them. Then when it was in the middle of the sea, a tempest and waves arose, and the ship was about to be drowned, so those who were on the ship said: Let us cast lots, that we may know for whose cause this evil is upon us. So they cast lots, and the lot fell upon Jonah.

Therefore, they cast him in the sea, and a big whale came and swallowed him. Then the winds and storms calmed down; and Jonah started to pray in its belly and call on God to deliver him from that distress, and said: If you, Lord, save me from this, I will go to the people of Nineveh as have you commanded me, and I will not abstain.

So God revealed to the whale to cast him on the shore, and it cast him on the dry land.

So he arose and went to Nineveh and warned them of the punishment as did God command him, but they denied and mocked him, so he left them and went to the east of the city, and sat on a hill waiting the punishment to befall them.

And God sent on the people of Nineveh a comet to burn them, which when came through their sky and they saw it from faraway, they repented and supplicated God, broke up their idols and corrected their acts, so the comet went to another place, got away from them and fell in an uninhabited desert.

While Jonah took for himself, a small hut to shade him from the sun. And when he knew that the punishment did not come on the people of Nineveh, in its stated time, he resented that, because he promised them and broke his promise; so God be glorified planted beside his hut a tree of gourd, which grew quickly and climbed on his hut, so he was exceedingly glad about seeing it and its green color, then next day God sent on it a worm that attacked the lower part of the tree, which consequently withered and dried up, so on seeing that he grieved and was sad about it.

God be glorified said to him: You have grieved for a tree which you did not toil concerning it; so wont I be Kind to one hundred thousands of people!? Go to them; they have believed and they wait for your return to them.

 

 

142 c Because he did not comply with Gods command at the beginning, but he abstained, fearing of the people of Nineveh.

 

 

143 d And had he not prayed God in the belly of the whale,

 

 

144 e The meaning: Had Jonah not been one of those that glorified God, then he would have died in the belly of the whale and remained there forty days until the punishment would have come on the people of Nineveh who would have died also and their souls would have been sent from their bodies to the Barzakh world or the Afterlife. The forty days was the period with which he respited them to repent.

 

 

145 f i.e. We revealed to the whale to cast or vomit him on the shore or the dry land.

145 g i.e. ill, because of what afflicted him in the stomach of the whale.

 

 

148 h In God and His messenger.

148 i When their death appointment was due.

[A story of a similar incident of a fisherman:]

This is an incident, which happened to a fisherman, similar to the incident of Jonah who was engulfed by the whale; I quote it from The World magazine, the issue no. 5 dated October 1962:

This incident occurred to a British sea-man named James Bartley who worked as a seaman on the whaling ship (Star of the East); that was when the Falkland Islands were a big base for hunting whales.

This ship spent most of the time roaming to the south of these islands, searching about sperm whales, whose heads are like barrels and whose stomachs include the substance of the spermaceti, and whose lengths are about 60-70 feet.

When it was the season of hunting, the watching man (or the lookout) sighted a whale about three miles away smiting the water with its tail, so he warned the sailors. Then two boats were lowered into the water, chasing started, and one of the sailors threw his harpoon violently which was inserted in its flesh.

Then events succeeded quickly because the injured whale started to move and rotate causing a great noise and high pillars of water.

In spite of this, the first boat could approach it, while the second boat was unlucky, for the whale put its tail under it and hurled it to a considerable height above, so the hunter Bartley fell from it into the water.

He heard, while sinking, a tremendous noise which he deemed the echo of the movements of the whale tail in the water. Then a deep darkness overwhelmed him, and he deemed himself going into an automoving passage.

So he closed his eyes in terror and expectation of death at any moment. But he felt that he was transmitted into a wide dark room. He outstretched his arms and touched the walls of the room to find it smooth and covered by a sticky layer.

Afterwards, he thought of the whale having swallowed him alive, so he was extremely terrified, and was about to faint out. He then realized that he can breathe, but the heat of the place was unbearable, and worse than that were the liquids which rained down on him out of the stomch of the whale, so he started to hit with his two fists the walls of the whale hoping that it might vomit him, and he shouted until his larynx exhausted and he was like the mad.

Then he kneeled on his knees, supplicating God to save him from his great distress, until he lost his power and consciousness.

After the whale dived in the water, a boat took the task of rescuing the sailors who fell in the sea, while the other boat continued the chasing, and the saving of the sailors was completed for all except two, one of them was James Bartley. Then the boat returned to the ship carrying those whom they saved.

After wards the other boat returned, after its sailors killed the whale and brought it to the ship, and all of them prayed for the behalf of the souls of the two lost sailors, and they went to sleep.

Next day, shortly before sunrise, the sailors carried out the cutting up and flensing of the tremendous whale body; when one of them noticed a mild movement issuing from the whale stomach. The oldest and the most experienced among them said: There is a fish in the belly of the whale. For it was usual that whale hunters might find a seal with a length of ten feet or even sixteen feet sometimes. So they cut open the belly of the whale to find their peer Bartley who was unconscious, while the upper part of his body was covered with a thick layer of the stomach juice, but he was still alive.

Some of them shouted and others kneeled and prayed, then they took him out gently and removed the stomach juice which covered his body. They also noticed his black hair becoming snow white, and he appeared before them like an elderly man.

Some of them bent over to find him still breathing, so they made Bartley drenched with sea water, until he opened his eyes. Many days later, he was cured of his illness and pains, and he told them what happened to him in the belly of the whale.

See, dear reader, about the incident of Bartley when he supplicated God and asked of Him to save him from the belly of the whale, He answered his prayer and saved him, but in a way other than that of Jonah.

God be glorified said in the Quran 27: 62, which means:

([Are your associates better], or is He Who answers the distressed one when he cries to Him, and removes the evil [from him?])

So He removed the evil from Bartley when he prayed him, and He delivered him from the belly of the whale.

 

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[Then God started once again to answer the associaters among the Arab, and He said:]

[150] 149. So question them [Mohammed, for reasoning]: "How can [they attribute] daughters to God, whereas for themselves [they choose] sons?" a

 

[151] 150. Or created We the angels [as] females while these [associaters] were present? b

 

[152] 151. It is out of their fabrication that they say:

 

[153] 152. God has begotten [children?] They are truly liars [by saying such words.]

 

[154] 153. Has He preferred daughters to sons?

 

[155] 154. c What is the matter with you, how do you judge [daughters for God and sons for yourselves?]

 

[156] 155. Therefore, will you not reflect to receive admonition?

 

[157] 156. Or have you d any manifest warrant e [derived from any heavenly book?]

 

[158] 157. Then produce your [heavenly] book f, if you are truthful [in your claim].

 

[159] 158. They also claimed some relation between the [Quran] and the genies g, whereas genies knew well that they will be arraigned [for punishment if they do soh.]

 

[160] 159. Glory to God. (He is free) from [the sons and daughters] that they ascribe (to Him)!

 

[161] 160. But only [the genies that are] devoted servants of God. i

 

 

 

 

149 a It means: How can you ascribe daughters to God when you said: The angels are Gods daughters while you prefer sons for yourselves?

 

 

 

150 b It means: Did they attend the creation of angels, when I created them, so that they saw them as females?

 

 

 

 

 

 

 

 

 

 

 

154 c Then He rebuked them and said:

 

 

 

 

156 d Concerning such claim.

156 e i.e. a clear evidence.

 

 

 

157 f To be an argument for you.

 

 

 

158 g So they claimed that the genies brought the revelation to him, and that it was not by Gabriel.

158 h And if they meddle in Gods affairs.

It means: Genies dare not do this, and cannot meddle between God and His messenger, because they fear Gods punishment in the life of the World before the Next Life.

 

 

 

160 i i.e. excepting only the genies who devote themselves to God in worship and obedience; they will not be arraigned or brought up for punishment.

 

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[Then God be glorified addressed the associaters and said:]

[162] 161. But as for you [associaters] and [the genies] that you serve [in the afterlife] a;

 

[163] 162. You [and your devils] cannot misguide [Mohammed, and turn him to your religion.]

 

[164] 163. But [you can misguide] only those [wrong-doers like yourselves] who will broil in the Fire. b

 

[The Prophet salam to him asked Gabriel: Have you, angels, some jobs and duties?, so he said:]

[165] 164. There is not anyone of us [: angels] but has his known position c.

 

[166] 165. And it was we who set [the birds d of 'Ababil'] in arrays.

 

[167] 166. And it is we who declare God [free of the association.] e

 

161 a It means: you and the genies who deceive you and whom you will serve in the Barzakh world or the Afterlife.

 

 

 

163 b The meaning: Except the wrong-doer: whom God will leave to his vain desires and you may then misguide him.

 

 

 

164 c i.e. a career special and known to him: some of us are messengers to the prophets, some of us are recorders, some are keepers of the prosperity for the people of Paradise and others are tasked with the punishment of the people of Fire; and so each angel carries out his task.

 

 

 

165 d Such birds which we sent against the Host of the Elephant, and it was we who inspired them to rain them with stones.

 

 

 

166 e The meaning: It is we who purify people from the doctrine of the association; and that is according to Gods leave in order to believe in you, Mohammed, and comply with your religion.

So that we come to the associater and talk to him by means of inspiration, so we say to him: The idols are not more than stones that neither do harm nor give profit, so abandon them and worship God alone, and so on until he complies with our order, believes in Our Lord and converts (: becomes a Muslim.)

 

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[168] 167. And there were those [associaters among the Meccans] who said [before your coming, Mohammed]:

 

[169] 168. "If only we had had a [heavenly book of] admonition [like the Torah and the Psalms] of the ancients,"

 

[170] 169. "we would have been the servants of God, exclusively devoting ourselves [to His worship.]"

 

[171] 170. Yet [when the Quran a has now come] they disbelieve in it, but they will come to know b.

 

 

 

 

 

 

 

 

 

 

 

170 a Which is the book that they longed for.

170 b The consequence of their disbelief; which is a threatening of disbelievers.

 

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[172] 171. To Our servants: the messengers, Our word [of promise] was ordained [before, to help them with victory.]

 

[173] 172. That they will [sooner or later] be the victorious.

 

[174] 173. And that Our hosts a shall be triumphant.

 

[175] 174. So now [after having delivered your message] withdraw from them [O Mohammed, and do not fight them] until a later time b.

 

[176] 175. And show them [the logical proofs and scientific indications]; for they will see [the truth in the future c.]

 

[When the associaters said: When will your victory be over us? They said that for mocking and ridiculing the Muslims; therefore, God be glorified said:]

[177] 176. Do they seek [indeed] to hurry on Our punishment?

 

[178] 177. But when [the messenger] will come to their place d, then it will be a hapless morning for those that are warned e.

 

 

 

 

 

 

 

 

 

 

 

 

173 a It means: the angels and the believers who followed the messengers.

 

 

 

 

174 b i.e. When We will permit and command you to fight them.

 

 

 

 

175 c And will submit themselves to the truth and forsake the worship of idols.

 

 

 

 

 

 

 

 

177 d Which occurred on the day of conquering Mecca.

177 e It means: their condition will be so bad on that day and they will be humiliated.

 

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[Then God be glorified commanded him to leave them and emigrate to the city of Medina or Yathrib, and He said:]

[179] 178. So turn away from them [O Mohammed] a until a later time. b

 

[180] 179. And think [about the consequences]; for they will discern [the truth in the future.] c

 

[181] 180. d Exalted be your Lord, the Lord of glory, above what [sons and associates] they ascribe [to Him.]

 

[182] 181. [O Muslims, say:] "Salam be to the messengers. e "

 

[183] 182. "And [say] praise be to God the Lord of the worlds [Who sent the messengers to us f.]"

 

 

178 a And go to the city of Yathrib.

178 b It means: Until We help you against them, and you will then return to Mecca as a conquerer and victorious.

 

 

 

179 c The meaning: Think about the consequences and do not hasten to pray for their destruction; because they will convert one after another so that your companions will increase and your host will be more, and then you will fight them.

 

 

 

180 d Then God be glorified cleared Himself of the sons and daughters that they ascribe to Him, and He said:

 

 

 

 

181 e If they are mentioned before you.

 

 

 

 

182 f And they guided us to the way of the truth.

 

By God's help, the interpretation of the soora 37 of the Quran is completed;

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

 

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