Soora 7


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


The meaning


More explanation

[2] 1.  Γ α γ Υ   : Alif. Lam. Miem. Ssad.

The explanation: (Recite To them, O Mohammed, the Truthful.)

[3] 2. [Mohammed, recite this] Book [: the Quran] revealed to you, and let there be no embarrassment a in your breast as to it[s conveyance],

[but only] to warn [the unbelievers and the associaters] thereby and as an admonition to the believers.


2 a The Prophet – salam to him – said to himself: "I am afraid lest I neglect the conveyance of the message or lest I neglect some obligatory duties in time, or forget some others, and I should then be responsible before God about my negligence. So his chest was tightened with much embarrassment; therefore, God addressed him with this aya:

It means: Let there be no embarrassment in your breast as to the Book, because We do not task you with more than your capability, and We have not revealed it to bother you with it, but in order that you may warn by it the unbelievers and associaters; while as regards the believers, they will receive the admonition of the Quran.



[Then when God – be glorified – completed His addressing of the Prophet, He addressed people:]

[4] 3. [People,] follow [the Quran] that has been revealed to you from your Lord, but follow no a patron beside Him; a little number among you [will] receive advice.


[5] 4. Yet how many a community have We destroyed [before you, when they denied the messengers], that Our might [: punishment] came upon them by night, or while they have rest in the noon-time?


[6] 5. Their words, when Our might came upon them, were only: "We, indeed, have been wrong-doers! b "


[Then God – be glorified – said:]

[7] 6. We shall, surely, question those [nations] to whom [the messengers] were sent c; and We shall surely question the messengers themselves d.


[8] 7. And We shall tell the [messengers the truth about their nations and what they did after them], and We being All-Aware [of that e];

for assuredly We were not absent [from them, and Our angels were with them recording their words and acts. f]


[9] 8. The judgment on that day is [with] justice, and whosoever judgment is a long one, they are the successful [in being admitted to Paradise and being safe of the Fire.]


[10] 9. But whosoever judgment is a short oneg; those who lose [for] themselves [the prosperity of Paradise which they miss], for that they wronged [themselves and the Prophet] by [denying] Our signs [of revelation.]



3 a i.e. follow not, apart from the Quran, any other opinion and doctrine of the falsehood, nor should you take, apart from God, any other patron.





5 b Because we wronged the apostles by denying them, and we wronged ourselves, by exposing them to punishment.



6 c This will be on Doomsday: the disbelievers will be questioned in a way of rebuking and censuring; while the believers will be questioned in a way of Judgment.

6 d Also We shall question the messengers, and say to them: "What is the response of your people to you?"

And they will say: "We don't know about this; You know about them more than we do."

This is confirmed by His saying – be glorified – in the Quran 5: 109, which means:

(The Day [of Judgment] when God shall gather the messengers and say: "How did [your people] react towards you?" They shall say: "We do not know; but it is You Who knows every secret.)


7 e We know, by witnessing, about them and their acts and words. 

7 f Therefore, O apostles, do not intercede for them.





9 g Because disbelievers will not be judged, but they will be questioned for rebuking and censuring.



[11] 10. We have established you [people] in the earth a, and there appointed for you means of livelihood b; little thanks you show [for such profuse bounties.]


[12] 11. We did create you [from minute cells, in the clay], then fashioned you [in the form of man c], then We said to the angels: "Prostrate yourselves before Adam." 

And they prostrated themselves [all] except 'Iblies' who was not one of those who prostrated [themselves.] d


[13] 12. [God] said [to Iblies]: "What was that prevented you from prostrating yourself [before Adam] when I commanded you [to do so] e?"

[Iblies] said: "I am better than he is; [for] You created me from fire, and him You created from clay."


[14] 13. [God] said [to Iblies]: "Then go down out of [Paradise f]; because it is not for you g to wax proud therein; so go out [of Paradise h], and be one of the humbled."


[15] 14. [Iblies] said: "Give me respite, [and don't punish me], till the Day [of Doom when] they will be sent forth [for Judgment.]"


[16] 15. [God – be glorified –] said: "You are one of those I have respited."


[17] 16. [Iblies or Satan] said: "Now, because You have enticed me i, I shall sit in ambush for them [on] Your straight path [to turn them away from it j.]"


[18] 17. "Then I shall come to [deceive] the [Children of Adam] from before them and from behind them, from their right and their left [to seduce them so as to disbelieve]; and You will not find most of them grateful k."


[19] 18. [God – be glorified –] said [to Iblies]: "Get out of it 'despised, dispraised' and banished; [the punishment will be] for those of the [Children of Adam] who follow you; [and] I shall assuredly fill Hell with you [humans and jinn l] altogether."


10 a Like building houses on it, digging wells into it, growing the plant on it, extracting minerals from it and travelling throughout it from one country to another.

10 b Of the plant, animal and bird.


11 c By compiling the cells to each other.

He means by that our father Adam; i.e. We created Adam and you were his seed.

11 d A similar aya 2: 34 has been explained in the interpretation of soora 2.


12 e And who said to you that you should not prostrate yourself?


13 f i.e. out of the ethereal heavens; i.e. out of the paradises inhabited by angels.

13 g i.e. you have no right to be proud over Adam and the angels.

13 h And go down to the earth.

So God said  (it is not for you to wax proud therein) i.e. in Paradise, while the waxing proud is not allowed everywhere, not only in Paradise; but because Paradise is a home of prosperity and lasting, into which none enter but only the one who knows God and obeys him; so the meaning is:

How can you be proud and disobey My command, while you certainly know Me, and you worshipped Me for hundreds of years; moreover, you are in the home of the prosperity and everlasting and you have the position and rank over the angels, so how do you disobey My command and how aren't you afraid lest your position should be lost and you will be driven out of Paradise and then will inhabit Hell the home of humility and abasement?


16 i By bringing me closer to You, and because You appointed me chief of the angels, so I thought that You will not drive me out of my position if I neglect some of my duties, and You will not punish me if I do not obey some of Your commands.

Therefore, this is the meaning of 'enticed me'; for God does not deceive or entice anyone, but Iblies was deceived by his position, and his ignorance about the consequence of affairs deceived him, and his pride let him fall into the disobedience.

16 j It means: I shall turn them away from the 'standard and right' religion which will lead them to You.

Therefore, man should always avoid these two manners of conduct, which are the self-conceit and the arrogance; lest he may fall into the pit of destruction, as did Iblies fall.


17 k It means: but most of them will be disbelievers and ungrateful.


18  l Because Iblies (or Satan) is the father of the jinn (or genies.)



[Then God – be glorified – addressed Adam, and said:]

[20] 19. "O Adam, dwell, together with your wife, in the [material] gardena,and eat therefrom as you please,

but approach not this [blackberry] tree lest you [both] should do wrong [to yourselves.]" b


[21] 20. Then Satan whispered to them to expose to them their shame that was hidden from them c;

he said [to them by suggestion]: "Your Lord has only forbidden you this tree lest you should become two angels or become immortal [and will not die forever.]"


[22] 21. And he went on swearing to them [until he deceived them, saying]: "I am a sincere adviser to you."


[23] 22. So he deceived them with beguile d, and when the two tasted of the [fruit of the blackberry] tree, their shameful parts appeared to them e, and they began to patch on themselves the [fig] leaves of the garden. f

And their Lord called to them: "Didn't I forbid you that tree [and the approaching to it], and say to you that Satan is an evident enemy of you?" g h


[24] 23. They said: "Our Lord, we have wronged ourselves [by approaching the tree and eating of its berry] – and if You forgive us not [our faults] and have not mercy on us [by accepting our apology], we shall surely be [some] of those who lose."


[25] 24. He i said: "Get down [from the mountain to the plain land]; you will be enemy to each other! j

On earth you will have [your] abode k and means [or stuffs] of livelihood l until a time [appointed. m]"


[26] 25. He n said: "In it o you shall live, and therein you shall die and from there you shall be brought forth p. "


19 a It was one of the material gardens of the earth, not the ethereal Garden of the Next Life, and was located on a mountain.

19 b In fact, God – be glorified – prevented them from approaching the blackberry tree because its thorns and spikes would tear their clothes in case they might cull some of its fruit; and such prohibition in fact was because of His kindness to them.


20 c When they ate the blackberry fruit, and culled some of it, the thorn and spikes went through their clothes and tore them, so the shame of each one of them was exposed before the other, and at that time Adam discovered that Eve was a female and was not like him in creation; and as such did Eve know that Adam was a male and was not like her in creation, and in such way would they mate with each other as did the cattle existing on that mountain mate.


22 d i.e. Satan went on deceiving them till they accepted his idea.

22 e i.e. at that time, their shameful parts were exposed to them, because the thorn which was on the tree tore their clothes and so their shameful parts were exposed; therefore, Adam started to look at the shameful parts of Eve, and she looked at the shameful parts of Adam; because before that the shameful parts of each of them had not been exposed to the other, and Adam had not been gone in to her before that incident. 

22 f It means: they started to patch their clothes, while they were wearing them, with the leaves of the garden trees; and because they were under the fig tree, they started to take of its leaves and patch with it their clothes.

Then when the patching with the leaves did not work, they took off those clothes, discard them and made others after that incident.

22 g h Then why did you disobey My command, and approach the tree, then ate of its berries, so its spikes tore your clothes and scratched your hands?


24 i God – be glorified.

24 j As a recompense of their disobedience; so the Children of Adam started to become enemies of each other.

24 k i.e. homes in which you dwell.

24 l With which you enjoy yourselves: clothes, furniture, jewelry and others.

24 m Which is the day of your death, when you will be separated from such means or stuffs of livelihood that you enjoy. Then on Doomsday, you will separate from and depart the earth and go up to the space where the 'gathering-together' will be. That is because the earth will tear up on that day and become small pieces.


25 n i.e. God – be glorified.

25 o i.e. in the earth.

25 p To the space, when – on that day – you will be ethereal souls.



[Then God – be glorified – addressed the Children of Adam:]

[27] 26. Children of Adam, We have sent down on you the garment to cover your shameful parts a,

and the 'furniture and plumage' b,

and the garment of shielding c [at fight] – that is better [than other garments and the plumage d];

that [iron and meteorites] is one of God's [wonderful] signse, haply they will receive admonition f.


[28] 27. Children of Adam, let not Satan seduce youg as he h drove your parents out of the garden i, stripping them of their garments j to show them their shameful parts.

Surely he k sees you, he and his 'tribe who are like him' l, from where you see them not m.

Surely, We have made the devils the masters n of those who do not believe [in the messengers.]


26 a The garment mentioned here are two kinds of garments: one of them is material and the other is ethereal or spiritual.

The material is common for all people, while the ethereal is special for prophets, the men devoted to God and the righteous people, and that will be after death; because when man dies, the soul goes out of the body naked; then if he is one of the righteous, the angels will bring down to him a garment from heaven, which he wears and covers his shameful parts with.

While the material is from the wool of sheep and the wabar or the camel hair, from which are made the garments and dresses after spinning and weaving.

The reason that God told us in the aya that (We have sent down on you) because the cattle were on the mountain on which God – be glorified – created Adam and Eve, then when Adam came down from that mountain to the plain land, those cattle came down with him. That is because the water dried up on the mountain and the plants dried up too, so nothing remained on that mountain for the cattle to eat and drink.

The indication of this is His saying – be glorified – in the Quran 39: 6, which means:

(And He sent down for you eight [heads] of the cattle in [four] couples.)

The meaning: He sent them down from the mountain, then people made, of their wool, garments and furniture.

26 b He means by that the spreads and the furniture made from wool, hair, and the camel-hair; as is it indicated by His saying – be glorified – in the Quran 16: 80, which means:

(And of their wool and their camel-fur and their hair: furnishings and comfort for a while [before the coming of your death.])

Moreover, the birds also came down from that mountain, and people made, from their feathers or the plumage: pillows, cushions, fans and others.

26 c i.e. and He sent down for you the garment with which you ward off the smiting of your enemy, that is the shields, armors and helmets made of iron.

It means: And He sent down to you the iron, from which you made shields with which you ward off and protect yourselves from the smiting of your enemy and which protect you from being killed.

The indication of this is His saying – be glorified – in the Quran 57: 25

(And We sent down the iron [included in the meteorites falling down from the space] in which are both keen violence and [many] benefits to people.)

The explanation of this is that there are in the space the meteorites that circle around the earth just as how does Moon circle; some of them may sometimes fall on the earth, and people may find in such meteorites many pieces of the free iron which they take and make out of it the shields and other tools.

That is because in the past people did not know the extraction of the iron from its ores; moreover, the iron cannot be found free on the earth surface because of its affinity to unite with the oxygen, so they searched about it in the meteorites falling from the space; the iron is found free only in the meteorites because the oxygen is little in the layer where the meteorites are there.

26 d Because it protects you from the smiting, and guards you from the killing.

26 e i.e. one of His wonders and His perfection of His creation, are the meteorites that move above us like the cloud, but they do not fall down, in spite of that they are heavy objects.

However I have fully explained about the Meteorites in my book The Universe and the Quran .

26 f If they recognize and admit these bounties, and they contemplate them as an indication that God is One without associate, and the idols cannot do anything of that.



27 g With the loving of the life of the World, so that you will lose the Next Life; it means: don't follow the devil if he makes the life of the World lovely to you and makes it fair-seeming to your hearts, then you will hold fast with the life of the World and will not work for your Next Life, and so you will lose it.

27 h With his suggestions.

27 i After he made the blackberry tree lovely to them, and he made fair-seeming the eating of its berries, and so they lost the garden.

27 j With his cunning and trickery.

27 k i.e. Satan.

27 l i.e. he and the spiritual (or ethereal) creatures that are like him.

27 m Because they are spiritual, whose bodies are transparent like the air; and on the other hand they can be seen if they embody themselves. While the living jinn (or genies), they can show us their shapes after preparation, and angels too can show us themselves after embodiment.

The jinn (or genies) attended the session of Solomon who saw, spoke to and ordered them; and they worked for him.

The angels came to Prophet Abraham to give him the good-news of having a male boy; he put before them the food but they did not eat; then they went to Lot who too saw them and spoke to them and they spoke to him.

Gabriel also was seen by some of the prophets, and Mary daughter of Amram mother of Jesus Christ saw him when she was bathing, and she spoke to him, as did he speak to her.

While the dead jinn (or genies) cannot be seen because they are souls without bodies, so the devils are some of the dead jinn (or genies), therefore they cannot be seen.

Similarly, the dead humans, i.e. the souls, cannot be seen except during sleep or after man dies and become spiritual like them, and then he will see all the angels, jinn (or genies), the human souls and the spirits of animals and birds.

27 n And what condition is of a one whose enemy becoming his master?



[Then God – be glorified – explained about some of the bad customs of the pagan Arab:]

[29] 28. And whenever they commit an indecency [: to be completely naked in the pilgrimage] a, they say: "We found our fathers practicing it, and it is God Who has commanded us to do it!"

[So God denied their words:]

Say [Mohammed, to them]: "God never commands indecency; will you then say against God such things as you do not know c?"


[30] 29. Say: "My Lord commands justice [when you judge between opponents];

and set your faces steadfastly [to God in the worship] in every place of worship d,

and pray Him [alone e], purely devoting [the word and work], to Him is the compliance f.

As did He create you [naked] in the beginning [on the day your mothers gave birth to you], shall you return [to Him, naked, after your death.]"


[Then He addressed the Prophet – salam to him:]

[31] 30. Some [of them, God] has guided [because of their good conduct and kindness g, so they have converted and become Muslims],

yet others deserve only misguidance [because of their wronging the weak and the needy h];

these, indeed, take the [men that are] devils for [their] friends instead of God i, [yet] they deem themselves rightly guided.


28 a They used to circle round about the Ka'aba or the House of God at Mecca in the pilgrimage; they circled completely naked with their shameful parts exposed; they said: "We circle around the House of God, naked as did our mothers give birth to us, and we do not circle wearing our clothes in which we commit the sins."

They used to make some narrow strips or thongs which they tie to their waists, and which they called (‘hoff) and if this is of wool, they call it (raht); the woman used to put on her shameful part the (Nis'a'a.) Men used to circle about by day, and women by night.
It means: If they commit an indecency or are forbidden of it, they say: "We found our fathers practicing it", and when it is said to them: "How did your fathers adopt it?" They say:"God commanded us to do it!"

28 c i.e. you are not deriving your knowledge from any heavenly book, but you only move according to the tradition and blind adoption of beliefs.

I say: Dear reader, don't surprise from such customs and from those women who circled naked round about the House of God; for nowadays, the women of the world go profligate about the streets, swimming in rivers and seas together with men naked, and putting on their shameful parts a tiny piece of cloth instead of the 'hoffa' or the 'raht'; and they don't mind whether some or all of it is exposed.
So the woman in the ignorance pre-Islam time used to circle around the House by night in isolation from men, while the modern woman started to swim by day in lakes together with men, being naked but only wearing a short swimming suit; and all this in spite of and after the heavenly books were revealed in which God commanded the hijab and the covering of the body, and even in spite of sending the apostles or messengers with wisdom and exhortation, and in spite of all that people claim they are civilized and they study various disciplines of science and knowledge.

If you ask them about such customs which they adopt, their argument is that: We have not found our fathers doing it, but we have invented it; and neither has God commanded us with, but we have made it in contradiction of the hijab with which God commanded us, and we adopt bad customs in contradiction of what our apostles recommended us with, and we do this according to our own desires.

So which party is more alien concerning the customs and is worse in bad manners: the people of the ignorance pre-Islam time, or the people of the modern civilization!?


29 d Where you perform your prayers. But never set your faces to anyone other than God, and don't perform the worship in temples in which there are idols.

29 e To remove the distress from you, and to grant you your needs, but never pray anyone else than God.

29 f On the day when you will come to Him naked.


30 g To the poor and needy, and therefore God guided them.

30 h And plundering their rights, and therefore God misguided them.

30 i It means: They complied the words of the charlatans among people: the chiefs of misguidance and the priests, who invited them to the association and the acts of falsehood; and they loved the charlatans apart from God.



[32] 31. Children of Adama, wear your adornment at every place of worship b, [and clean and purify yourselves and put perfumes because it is lawful to you;]

and eat [of the wholesome and lawful food c] and drink [of the wholesome and lawful drink that does not cause drunkenness d], but be you not prodigal [of eating and drinking because that will lead to illness]; [God] loves not the prodigal.


31 a Here (Children of Adam) but not (Believers) are addressed, because the story of Adam have just been mentioned in the previous ayat; and because the addressing is to all people.

31 b It means: Don't wear the monk garb and coarse frock, and don't dwell in the monk's cell as do Jews and Christians; but wear your adornment, clean yourselves, put perfumes and pray: for you are allowed this.

31 c But don't forbid for yourselves anything, other than that from which God forbids you.

31 d Only the drinks that cause drunkenness are forbidden for you.



[When the associaters and idolaters entered the House of God for the prayers, they used to wear the wool, but not the cotton-made clothes; moreover, their prayers were by standing up, without bowing or prostrating themselves; so when they saw the Muslims wear the cotton clothes and saw them bowing and prostrating themselves, they mocked and ridiculed them and their prayers; therefore, His saying – be glorified – in this aya was revealed:]

[33] 32. Say [Mohammed]: "Which [prophet] was he that forbade the adornment of God [: of dresses and clothes] – which He has brought forth [from the earth as a plant a] for His servants – and wholesome [food items] of provision?" b

Say [Mohammed]: "They are [lawful] for those who believe during the Worldly life [and they will find them] 'purified c and exclusive' [for themd] on the Day of Judgment."

As such do We expound the revelations to people who know e.


[34] 33. Say [Mohammed]: "My Lord has only forbidden the fornication f, such as be public and such be secretg,

and the [consumption of] wine h,

and to trespass [against people] undeservedly i,

and [He has forbidden] that you [people] should associate, with God, that for which He did not reveal any warrant j [in the heavenly books],

and [He has forbidden] that you say against God [words] that you do not know [like the 'Sa’iba', the 'Wassiela' and others of the cattle dedicated to idols.]




32 a Like the cotton, linen, natural silk, and artificial silk.

32 b Which He provides for you? It means: Which prophet forbade that for you, and so you forbade it for yourselves, O associaters?

This is the crop and cattle which they forbade for themselves.

32 c i.e. pure of any dirt, decaying or fermentation; so that such fruits will not be fermented nor will they decay because they are ethereal and spiritual.

32 d Not for disbelievers.

32 e i.e. We explain them in details.



33 f i.e. the adultery.

33 g Some of the ancient Arab used to have a female companion to adulterate with her secretly.

33 h Some of the Arab tribes called the wine the "Ithhm" which lit. is the Arabic word in the aya.

33 i Which is the transgression on people, e.g. a man may beat another who did not beat him, and revile one who did not revile him. So such is the transgression on people undeservedly.

33 j i.e. any proof or evidence.

It means: any thing or work you do, for those other than God, about which God did not reveal any command in the heavenly books, then it is an association with God.



[35] 34. For every nation [denying their messenger] there is an appointed term [for punishment and destruction];

so when their appointed term come they cannot delay it nor bring it earlier even for one hour.a



34 a i.e. none can change the stated time for sending the punishment on them, so that none can bring it earlier or delay it even for one hour.



[36] 35. Children of Adam, either [you should work according to the way of your father Adam with his monotheism and righteousness, or else] when there should come to you messengers out of yourselves relating to you My revelations a [you should follow them, if you don't know the way of the truth.]

Then whoever [of you] wards off b and reforms [his acts] – no fear shall be on them [from devils in the world of souls d], neither shall they grieve [for leaving the present life of the World.]


[37] 36. And those that deny Our signs [of revelation which Our messengers bring], and wax proud against [accepting] them – those shall be the inhabitants of the Fire, therein dwelling forever.




35 a And they explain to you My statements.

35 b The association [or joining others with God in the worship], and wards off that which God forbids.

35 d i.e. the Barzakh world or the afterlife.



[38] 37. And who does greater wrong a than he who forges against God a lie [by ascribing to God daughters or associates] or cries lies to His revelation [brought by Mohammed and the other apostles?]

Such [deniers and associaters] will have their decreed fortune [in the present World, then will die and go to Hell.]

[Then God – be glorified – told about those among them who died:]

Until when Our messengers [: the angels of death] came to them, to take their souls [out of their bodies] c, they d said: "Where are [your associates] that you used to invoke besides God?" e

The [unbelievers] said: "They have deserted us and we have lost them f."

And they bore witness against themselves [and admitted] that they had been disbelievers.


[39] 38. [The angel of punishment] will say [to these associaters]: "Go into the Fire, together with [many] nations of the genie-kind and man-kind that passed away before you" g;

whenever any nation goes in [the Fire], it curses the nation 'preceding it [having the same doctrine of falsehood]' h;

till, when they have all successively gather there, the last of them [in time] shall say about the first i: "Our Lord, these it was who led us astray, so give them a multiple of the Fire chastisement."

[God] will say: "A multiple chastisement will be for all, but you do not know [that.]


[40] 39. And the first [party] of them will say to the last j: "You should not have added any increase [in association and disbelief] more than we did k; then suffer the punishment because of [the sins] that you earned."


37 a i.e. no one is greater in doing wrong than such one is.

37 c Because the true man is the spiritual ethereal soul.

37 d i.e. the angels of death said to those disbelievers.

37 e It means: Where are your associates whom you worshipped besides God? Let them save you from His punishment, if you are truthful in your claim!

37 f So they have not benefited us with anything.

38 g i.e. together with the disbelievers of the past nations.

38 h The last one of them had blindly followed the first one that preceded it; He means by that its “sister” in doctrine not in lineage; so they say to them:

"Had it not been that you left for us these customs and traditions of the falsehood, we would not have become associaters and have not been admitted into the Fire together with you!"

38 i i.e. the last nation in time will say to the first one of them who invented the program of the association: "You are the cause of our disbelief and association, because you invented this religion, and assigned many associates to God and disbelieved in Him. Then when we grew after you, we found our fathers moving according to your program and disbelief, and we followed you about that, so you are the reason for our disbelief and association. And hadn't it been for you we would not have been associaters."
Then they will say:"Our Lord, these it was who led us astray, so give them a multiple of the Fire chastisement."

39 j Those who had invented the program of the association will say to those who followed them in their program and adopted it.

39 k It means: We had invented a little bit of this program, but why did you increase and fortify it so that you made statues and worshipped them? For indeed it is we who made the foundations, but why did you build and construct on it? On the contrary, you should have removed that foundation not to build [more and more] on it.



[41] 40. Those that deny Our signs and are arrogant against [accepting] them – the gates of [the gaseous] a heaven shall not be opened to them b, nor shall they enter Paradise until the camel passes through the eye of the needle c.

As such will We recompense the guilty [among your people, O Mohammed, and among your nation after you.]


[42] 41. For them there [will] be Hell, as a couch d [from below them], and folds of covering [of smoke, flame and boiling liquids e] above them.

f As such will Our requital be of the wrong-doers [who will follow after them.]


40 a The 'heaven' is the gaseous layers and Paradise is above them.

40 b So that they may enter into Paradise.

I have fully explained about  the gaseous heavens and the ethereal heavens in my books: The Universe and the Quran and Man after Death .

40 c This is a parable about the impossibility, which implies: they will never enter into Paradise.

Therefore, souls will go up to heaven: then the gates of heaven will be opened for them and they will be admitted into Paradise; while disbelievers will be admitted into Hell.


41 d i.e. their bed will be of its brands and hot pebbles.

41 e Which will overwhelm them so they will not see anything else.

This is like His saying – be glorified – in the Quran 29: 55, which means:

(On the day when the chastisement will ‘cover and overwhelm’ them from above them and from below their feet.)

It means: the chastisement or punishment will overwhelm and cover them.

41 f i.e. As have We recompensed these with chastisement, as such will We recompense the wrong-doers who will follow after them.



[After God – be glorified – explained in the previous ayat about what He prepared for the associaters, He followed that by explaining what He prepared for believers:]

[43] 42. But those who believe a, and do deeds of righteousness b – We require not of any soul c, save according to its capacity d.

Such[believers] are the fellows of Paradise, to dwell therein forever.


[44] 43. We shall remove all the rancor that is in their breasts – [there] shall flow beneath them rivers, and they shall say: "Praise be to God Who had guided us to [the way of the truth, and so we have attained] this [prosperity which we have now];

for we should not have been guided [to the way of the truth], had not God guided us [to it, with His favor and surplus on us];

the apostles of our Lord did come to us with the [religion of the] truth e."

And it shall be cried out to them [by God]: "This is Paradise [with which We promised you in the life of the World] that you have [now] as an inheritance f because of the [righteous deeds] which you did [in the life of the World.]   



42 a In God and His messenger.

42 b In the life of the World.

42 c Among them.

42 d i.e. only what it can do.



43 e And with the true words; for we have found that with which they promised us of Paradise and its prosperity, so that their word was true that has been fulfilled.

43 f So:'as an inheritance': because the property of disbelievers will be an inheritance for believers: which is its ethereal copy, not the material.

The Prophet – salam to him – said: "Anyone dies then His Doom or Requital is due."



[Then God – be glorified – explained about the questions and answers between believers and disbelievers:]

[45] 44. And the fellows of Paradise will call out to the fellows of the Firea [saying:] "We have found true [the reward] with which our Lord had promised us, then have you [too] found true [the punishment] with which your Lord had promised [you?]"

They will say: "Yes [, we have found it as had His apostles foretold us about.]"

And, then, acrier [: their prophet] in between them b will cry out: "God's curse is on wrong-doers."


[46] 45. Who debar [people] from God's pathc, seeking to make it crooked d, and who unbelieve in the Next Lifee.




44 a Before the latter will enter into it.

44 b i.e. In between the believers and the disbelievers.



45 c i.e. from His religion and His way, and they prevent them from following His messenger or apostle.

45 d i.e. their purpose is to crook the truth and turn believers back to their doctrines of the falsehood.

45 e i.e. they deny the sending of souls (to the Next Life), and the Judgment and Requital.



[47] 46. And there will be a veil a between the [people of Paradise and the people of the Fire],

and on the A'araf b will be men c who will recognize each [of the believers and the unbelievers] by marks [on their faces];

they d will call on the people of Paradise e [and say to them:] "Peace and safety be to you." f

[Then God – be glorified – told that this gratitude to them will be before their admission into Paradise:]

They will not have entered [Paradise yet], but they will be hoping so g.


[48] 47. And when their sights h are turned towards the people of the Fire, they will say: "Our Lord, place us not with the wrong-doing people."


46 a Which is a wall called the Wall of the A'araf. As is it in His saying – be glorified – in the Quran 57: 13, which means:

(And a wall will be set up between the [believers and the hypocrites], with a gate.

In the inward of the [wall] is mercy [of Paradise], and against the outward of the [wall] is chastisement [of Hell.])

However, every high land is called 'aaraf' in Arabic because it leads you to the correct road.

46 b i.e. on that veil or wall which is called the A'araf.

46 c That are the guides: they are the prophets and apostles (or messengers.)

46 d The men on the A'araf.

46 e That are still in the 'gathering together.'

46 f This is glad news to them that they have been safe of the Fire, and will shortly be admitted into Paradise [at some near time.]

46 g Because of the good signs they have perceived, the good news for them by the angels and the gratitude with 'peace' by the prophets.


47 h i.e. the sights of the people of Paradise, and that is before their admission into it.



[49] 48. And those a on the A'araf [Wall] will call to certain men b whom they will recognize [as unbelievers] according to certain marks [on their faces], and will say [to them c]: "Your hoarding [of wealth, and your party] and your arrogant ways [in the life of the World] d have not [this day] availed you [anything against God's punishment]!"


[Then the prophets will point to the believers in the 'gathering together', and will address the disbelievers and say to them about the believers:]

[50] 49. "Behold! Are these not [the believers] of whom you [: unbelievers] swore e that God will never show them mercy!?

But, today, we shall say to them]: "Enter the Garden: No fear f shall be on you nor shall you be grieved g!"


48 a Prophets and guides.

48 b Some associaters and unbelievers in the 'gathering together.'

48 c i.e. The guides will say to the disbelievers.

48 d Towards the prophets and the believers.




49 e When you were in the life of the World, and you said that God will not show them mercy, because they abandoned and rejected the idol worship.

49 f Of the fire.

49 g For leaving Paradise [i.e. you are not going to leave the Garden or Paradise.]



[51] 50. The inhabitants of the Fire shall call to the inhabitants of Paradise a: "Pour down to us some water or some [food and fruit] of that which God has provided you with."

They b will say: "God has forbidden both of the [water and fruit of Paradise] to the unbelievers."


[52] 51. Those who took their religion as amusement and diversion, and the life of the World deceived them.

Therefore, We shall forget about them c as did they forget about the meeting of this their dayd, and as did they deny Our signs e.


50 a After they were admitted into it.

50 b i.e. The inhabitants of Paradise.




51 c i.e. We leave them be in the Fire [like they are forgotten about.]

51 d i.e. they denied the day of punishment and neglected about it until they forgot about it.

51 e i.e. as did they deny Our revelations and the miracles of Our apostles.



[Then the people of Paradise, who will be still in the 'gathering together', will ask the prophets about the people of the Fire, who will be still in the 'gathering together', and say to them:
"Did you instruct, teach and remind them about this day as did you instruct us, in order that they might believe as did we believe?"

They will say: "Yes, we did instruct and remind them."]


[53] 52. We, indeed, did bring them a Book [from God] which We expounded [to them a], with knowledge; [so it was] a guidance and a mercy to a people who would believe. b





52 a i.e. We recited it to them and explained to them its statements in details; so its program was with God’s knowledge, and its program was not fabricated with ignorance.

52 b But they denied it and were arrogant, and they were deceived by their much wealth and their large number. 



[Then God denounced the abstinence of the associaters from believing in the sending to the Next Life and in the world of souls, in spite of the large number of proofs and evidences about the existence of souls, so He said:]

[54] 53. Do they look for nothing other than its verification a [will come to them!?]

The day b its verification comes, those – who forgot it c before d – will say: "Truly, the messengers of our Lord brought the truth e.

[Now] have we any intercessors to intercede for us [before God?]

Or can we be returned [to the life of the World once again], to do [righteous deeds] other than we did?"

[So God – be glorified – said:]

Surely, they will have lost their souls f, and that which they devised g [: their claiming of the intercessors] will have failed them.


53 a i.e. the uncovering of the truth about the sending to the Next Life and about the world of souls, so as to believe then, while their belief will not avail them anything at that time.

53 b i.e. on the day of their death, the truth will be verified before them, so at that time …

53 c i.e. those who were occupied with the life of the World, and so they forgot about the death.

53 d Therefore, they were before their death, they were occupied with the life of the World, but then when they died and saw the angels of death with their sights, they said …

53 e But we denied and mocked them, and now we know they were truthful.

53 f Because they will have brought their souls to the punishment.

53 g i.e. their lies to themselves when they said: These are our intercessors before Him.



[Then God – be glorified – argued against the associaters with His creation, so He said:]

[55] 54. Certainly, your Lord is God Who created the heavens and the earth a in six days b, then sat Himself upon the throne c.

He covers the day with the night d; the [night] pursues the [day] incessantly e – and the sun and the moon and the stars are subjected to His bidding f.

Certainly, the creation is His g, as is [His] the 'authority and command'h. So, blessed be God i, the Lord of the worlds.


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

Then He explained about the period of time in which He created these objects:

54 b Of the Hereafter; each day equals one thousand of our years. The indication of that is His saying – be glorified – in the Quran 22: 47, which means:

(For a day with your Lord is as [long as] one thousand of your years.)

54 c However, in my book The Universe and the Quran I have fully explained about  the Throne and the heavens .

54 d i.e. the night covers and veils the day with its darkness.

54 e i.e. it circles around it quickly and pursues it; that is because darkness is general in the space, and light is only from the sun, without which there cannot be any day; and therefore, God – be glorified – said that the [night] pursues the [day] incessantly; i.e. the night moves after and pursues the day wherever it goes.

54 f i.e. they move along in their orbits, according to His decree and management.

54 g While anyone else hasn't anything of that; it means: He is the Creator of the creation; none of His creatures shares with Him, neither did anyone help Him in forming all that; but He originated them according to His knowledge, created them with His might and formed them with His management.

54 h In preserving, moving or destroying all that; He does whatever He pleases, none may object to Him.

54 i i.e. God increases His creatures in the universe. The ‘blessing’ means the increase. And this in fact is a description of His acts not of His own self.

The indication of this is His saying – be glorified – in the Quran 50: 9, which means:

(And We sent down from the sky [rain] water as a blessing.)

Which means: it increases the plant.



[56] 55. [People,] call upon your Lord [openly] and secretly a; surely He loves not aggressors b.


[57] 56. Work not corruption on the earth c, after it has been prospered d, and call on Him while in fear [of an enemy, a wild beast …etc.] and while hoping [to have any good thinge]; for the mercy of God is near to [touch] those who do charity f.


55 a i.e. supplicating Him: openly, and humbling yourselves to Him in prayer: secretly.

55 b i.e. those who transgress on people by praying for evil to people.


56 c By transgressing on people: by destroying their crops, cutting their trees or harming them by something else.

56 d With the plant, and the large number of trees and rivers.

56 e Like sending down the rain, or bringing the good provision, or asking for having child, wealth …etc. But don't pray against people to destroy or harm them.

56 f Who do charity to people, and in particular to the needy and the weak; but His mercy is far from wrong-doers.



[58] 57. It is He Who looses the winds a bearing good-tidings before [the rain which is] His mercy,

till, when they are charged with the heavy cloud b, We drive it c to a dead land d, and therewith send downe, [from the sky, rain] water, and bring forth therewith f all the fruits.

Even so We shall bring forth the dead [from their gravesg]; that you may receive admonition. h


57 a i.e. the good soft winds.

57 b The winds bear the cloud which is heavy with water.

57 c i.e. We drive the cloud with the wind.

57 d i.e. barren: having not any plant or vegetation.

57 e By means of the wind.

57 f i.e. with the water.

57 g After the earth will split up before them on Doomsday, as does the earth split for the plant to come out of it, following the sending down of the rain.

The indication of this is His saying – be glorified – in the Quran 50: 44, which means:

(On the day when the earth will split up, off them, hastening forth [they will come.]

That is a "gathering-together" quite easy for Us [to make.])

As such is the splitting of the earth in the process of planting the plant, which is written in the Quran 80: 26, that means:

(Then We split the earth [with the plant] with a fissure [to every plant.])

It means: the coming of spirits out of graves, but not the bodies; because in the aya (We shall bring forth the dead) but not "We shall revive the dead."

The other indication is His saying – be glorified – in the Quran 36: 52, which means:

(They will say: "Woe to us! Who has sent us from our lying-place? This is what [God] Most Gracious did promise with, and true was the word of the apostles.")

57 h God gave an example by this aya, for those who deny the 'sending of souls to the Next Life', by sending down of the rain on the dead barren land, and how He revives it with the rain to become green with fruits that delights the beholders and farmers.

So the One Who has such ability to bring forth the fruit from the mud: isn't He All-Able to revive the dead as does He revive [the land with] the plant?



[Then God gave an example of the stingy or the miser, who withholds the due rights of the poor, and does not expend in the way of God; so He – be glorified – said:]

[59] 58. As for the good land a: its vegetation comes forth by the leave of its Lord; and the corrupt b: the [plant of their land] comes forth only scantily c.

Even so We turn about the revelations d for a people that are thankful [to God for His bounties.]e


58 a i.e. the land which good people inhabit, whose rich people expend on the poor and their powerful men show mercy to the weak among them; the plant of its land comes good, ample, growing and fruitful by God's leave; so that He drives the cloud to their region, and the rain comes down on their land, so their plant will grow, their land fertility will increase and their fruits will multiply.

58 b i.e. the land which bad people inhabit: so that their powerful men do not show mercy to the weak among them, neither do their rich men expend on the poor among them.

58 c i.e. but only hard and little without blessings; because they withhold the due rights of the poor, so God withholds from them the blessings of their plant and prosperity.

58 d i.e. We expound and explain the revelations in many ways.

58 e i.e. they expend on the poor and needy, and so they show gratitude to God for His bounties; that is because the gratitude is two kinds: one kind is by words, and the other kind is by work, and the word should be accompanied by work.



[Then God reminded the associaters about the story of Noah with his people, and how God drowned them when they denied; in order that they may take the lesson and convert; so He – be glorified – said:] 

[60] 59. We sent Noah to his people; and he said: "O my people,worship God [alone] a; you have no other god besides Him.

I fear for you the doom of a dreadful day [if you keep to your disbelief and association.]"


[61] 60. Said the Council of his people:"We see you in manifest error [away from our religion.]"


[62] 61. [Noah] said: "O my people, there is no error in me [as you imagine], but I am a messenger from the Lord of the worlds [Who sent me to you.]"


[63] 62. "I convey to you the messages of my Lordb, and I am sincere to you [with words and work], and I know from God [by revelation] that which you yourselves do not know, [so follow my words, and do not contradict my saying.]"


[64] 63. "Do you wonder that an exhortation has come to you from your Lord by [the lips of] a man from among yourselves:

that he may warn you [against worshipping the idols]

and that you may ward off [the punishment if you abandon worshipping the idols]

and that you may be shown mercy [in the life of the World and the Next Life?]"


[65] 64. But they cried him lies, so We delivered him and those [who believed] with him in the Ark c, and We drowned [the others] who cried lies to our signs; assuredly they were a people blind [to the way of the truth d.]




59 a And abandon worshipping the idols.











62 b With which He sent me to you.













64 c i.e. We saved them from drowning, when We said to him: Make the ark, and embark on it together with the believers who are with you.

64 d To whom the exhortation would be useless.



[66] 65. And to [the tribe of] Aad a [We sent] Hood their brother; he said: "My people, worship God [alone] b; you have no god other than He [alone]; will you not ward off [the punishment of God c?]”


[67] 66. The chiefs of his people, who disbelieved, said: “We see that you are in follyd, and we think you are only a liar [about your claim.]”


[68] 67. Said [Hood]: "My people, there is no folly in me [as you imagine], but I am a messenger [sent by] the Lord of the worlds."

[69] 68. "I convey to you the messages of my Lord; and I am sincere to you [with words], and faithful [with work.]"


[70] 69. "Do you wonder that an admonition from your Lord should come to you by [the lips of] a man from among you? That he may warn you [of the idolatry and the due punishment if you stick to it.]

Remember [the favors of God on you] that He has made you successors [to possess the land] after the people of Noah, and increased you in stature, [power and possessions] ; so remember the bounties of God [on youe] that you may be successful."


[71] 70. They said: "Have you come to us that we may worship God alone, and forsake what our fathers used to worship?

Then bring upon us the [punishment] which you threaten us with, if you are truthful [in your claim!]"


[72] 71. [Hood] said [to them]:

"Illhealth and wrath f from your Lord have already fallen upon you!

Do you dispute with me regarding [the idols that you have carved and graved of stones, and which] you have named g, you and your fathers, concerning which [worship] God has not sent down any commandment [in the heavenly scriptures] h ?

Then wait [and see the punishment]; I shall be waiting along with you."


[73] 72. And We deliveredi him and those [who believed] with him by Our mercy, and We cut off the last of the remnants j of those who denied Our signs and had not believed [in them.]


65 a The tribe of Aad, the son of Uz, the son of Aram, the son of Shem, the son of Noah; Aad was their king.

So it means: To the tribe of Aad, We sent their brother: Hood, the son of Eber, the son of Shelah, the son of Arphaxad, the son of Shem, the son of Noah.

The name of Hood became Falij which means in English the 'Divider', because his people were divided into two divisions: some believed and migrated together with him, and the other division stayed in their place and so they were destroyed by the hurricanes.

God – be glorified – called him "their brother" because he belonged to Shem, and the tribe of Aad also belonged to Shem; therefore, he was their brother in lineage.

65 b And never associate anything with Him.

65 c By rejecting the idols?

66 d Because you reject our gods and invite us to forsake them.




69 e Therefore, you should be grateful to Him, and never worship anyone else besides Him.








71 f Which is the punishment or chastisement.

71 g And you have invented names for them.

71 h It means: He did not reveal any statement or commandment or evidence concerning their praise or worship in any heavenly book, so that you may work according to its program or statement; but you have only done this according to your desires and you have worshipped them according to your own opinions.




72 i From the punishment that befell the disbelievers.

72 j So that no seed of them remained.



[74] 73. And to [the tribe of] Thamood a [We sent] their brother Salih; he said: "My people, worship God [alone]; you have no god other than He; there has now come to you a clear sign [: a miracle] from your Lord [indicating my truthfulness] – this female camel b of God is a sign [: a miracle] for you c. Leave her that she may eat in God's earth, and do not afflict her with evil, lest you be seized by a painful chastisement."


[75] 74. And remember [the bounties of God on you] that He appointed you successors after [exterminating the tribe of] Aad,

and established you in the land d, taking to yourselves castles in its plains, and hewing [the stones of] its mountains to [build] houses.

Remember the bounties of God [on you]; and do not make mischief [and then] [your] mischief will spread throughout the earth e."


[76] 75. Said the council who waxed proud among his people, to those [of them] that were abased – to those of them who believed: "Do you know that Salih is a messenger sent by his Lord!?

They said: "We are believers in [the message] that he has been sent with."


[77] 76. Those who waxed proud said: "Indeed, we disbelieve in that in which you are believers."


[78] 77. Then they hamstrung f the female camel, and rebelled against the bidding of their Lord and said, "O Salih, bring us the [doom] which you threaten us with, if [truly] you are a messenger [sent by God.]"


[79] 78. So the [earth-] quake seized them, and in the morning they were fallen prostrate [: dead, under the wreck] in their habitations.


[80] 79. Then he g left them and said: "O my people, I did convey to you the message of my Lord, and advised you sincerely, but you do not love sincere advisers."


73 a Thamood, the son of Eber, the son of Aram, the son of Shem, the son of Noah.

His kingdom was between Syria and Hijaz to the coast of the Red Sea; their ruins are still present till today in the mountains in the valley of Qura; some of their homes are dug out in the rock with small doors.

73 b Which you demanded; it is a miracle indicating my truthfulness.

73 c As did you demand.




74 d i.e. He established you in the land to make homes in it.

74 e by means of your transport in your travelling and sojourning.












77 f i.e. slaughtered.







79 g Prophet Salih.



[81] 80. And Lot a, when he said to his people: "Do you commit such indecency b as never any being in the entire world committed before you?"


[82] 81. "For you practice your lusts on men c instead of women: you are indeed a people exceeding bounds [with your excessive sins.]


[83] 82. And the answer of his people was only that they said [one to another]: "Drive them d out of your city; they are people who keep pure [: They refrain from buttocks of men, considering that impure.]"


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


[85] 84. And We rained down on [the rest of] them f a shower [of stones]; then [O Mohammed] see what end was of the guilty.g


80 a Lot is the son of Haran; Haran is the brother of Abraham.

80 b Their indecency was the sodomy.



81 c By sexual intercourse.



82 d i.e. Lot and his family.

83 e So God quaked the earth with them, and their houses fell on them and they were buried under the wreckage.




84 f who were not included in the earthquake.

84 g Wasn't it the destruction in the life of the World and the Fire in the Next Life?



[86] 85. And to [the tribe of] Midian a [We sent] their brother Shu'aib b; he said: "O my people, serve God [alone c]; you have no god other than He. There has now come to you a clear [miracle d] from your Lord; therefore give full measure and full weighte, and wrong not people in their goods f, and make not corruption in the earth g after it has been set in order [by fertility]; that [full measuring and full weighing] is better for you, if you [truly] are believers [in my words.]


[87] 86. "And do not sit at every road: threatening and barring, from God's way h, those who believe in Him [alone i]: seeking to make it crooked [away from the truth] j.

Then remember [God's bounties on you] for that you were little in number, and He multiplied you, and see what the end was of the mischief-doers [who were before you. k]"


[88] 87. "And if there is a party of you believe in that l with which I have been sent, while another party believe not, then forbear patiently [the hurt of the disbelievers] till God shall decide the matter between us m, and He is the Best to decide the matter."


[89] 88. Said the council of those of his people who waxed proud: "We will surely drive you, Shu'aib, and those who believe with you, out of our city unless you [all] return into our religion."

[Shu'aib answered them and] said: "What, eventhough we detest itn?"


[90] 89. We should have forged against God a lie [concerning our mission] if we had returned to your religion, after God saved us from it,

and we should not return to [your city o] unless our Lord God should pleasep?

Our Lord comprehends everything in His knowledge q.

On God we do rely r.

Our Lord, decide justly the matter s between us and our people t; for You are the Best to decide the matter.


[91] 90. The council of his people who disbelieved said [to those who believed]: "If you follow Shu'aib [in abandoning the idols], certainly you will be losers."


[92] 91. So the earthquake seized them, and by morning they were [dead and] prostrate in their habitation.


[93] 92. Those who cried lies to Shu'aib – as if they had not prospered u therein. Those who cried lies to Shu'aib, they in fact were the losers v.


[94] 93. So [Shu'aib] left them, and said: "O my people, I conveyed to you the messages for which I was sent by my Lord, and advised you sincerely, so how should I grieve for a people who disbelieve!?" w


85 a He is Midian, the son of Prophet Abraham; his mother is Keturah. The tribe was named after his name because before his death he was their chief. He is mentioned in the Bible, Book of Genesis, chapter 25.

The city of Midian is situated in the wilderness of Sinai to the south of Palestine, several parasangs [the parasang equals about 5 km] away from mountain Horeb.

85 b Shu'aib is the son of Tema, the son of Ishmael; so he is their brother in lineage because Midian and Ishmael are the sons of Abraham.

85 c And don't associate anything with Him.

85 d As you demanded; it was a large tree that was dry and dead; so they said: "If you are truthful in your claim that you are sent by God, then revive for us this tree."

So he prayed God – be glorified – to revive it, and he irrigated it with water, so it produced new branches and leaves.
But they said: "This is natural, because you irrigated it with water, so it produced leaves, for it was thirsty, and when you gave it water, it was revived.”

And they did not consider it any miracle.

85 e If you give measure or you weigh for people. And don't steal of the food when you give measure or when you weigh.

85 f i.e. don't decrease the rights of people by means of the weighing or giving the measure.

85 g By stealing out of the food, and so God will remove, from you, the blessing, and make the earth barren.


86 h i.e. from His religion.

86 i i.e. in God's alone and refrain from worshipping the idols.

86 j It means: You want by that to change the truth and return the believers back to your crooked falsehood religious way.

86 k Didn't We destroy them according to their sins?


87 l Monotheism and the discarding of the idols.

87 m i.e. either God will guide them to believe, or will He bring the punishment on them and destroy them with it.


88 n i.e. Even though we dislike your religion and your acts, then how can we return back to it?


89 o i.e. we shall leave your city, as did we leave your religion, and we will never return back to it.

89 p By making you die, and we then will possess your land and your country.

89 q And He told us about your destiny.

89 r For leaving your city.

Then when the associaters among them said: "We are following the way of the truth, and you follow the falsehood, because you disbelieve in our gods", Shu'aib said:

89 s By destroying those among us who follow the falsehood, and saving those who  follow the truth.

89 t That are associaters.



92 u With their wealth and children.

92 v Not the believers among them.

93 w It means: I should not be sad about them.



[95] 94. Whenever We sent any prophet to any city [and his people denied him], We would afflict its people with tribulation and adversitya, that haply they might supplicate [God, and repent from their disbelief and association.]


[96] 95. Then We substituted [for them] prosperity instead of the hardship b, till they were relieved c, and said, "[This is only a natural thing for both hardship and prosperity did visit our fathers too, before.d]"

So suddenly We seized them [with punishment] while they were unaware [of its coming.].


[97] 96. But if the people of the cities [that We destroyed] had believed [in God alone] e and avoided [the association and the disobedience], surely We should have opened for them blessings f from the sky g and [from] the earth h.

But they gave the lie [to the messengers], and so We seized them [with punishment] on account of what i they used to earn.


[98] 97. Do the people of the cities [who give lies to you, Mohammed,] feel secure Our punishment may not come upon them at night while they are sleeping j ?


[99] 98. Do the people of the cities feel secure Our punishment may not come upon them in forenoon k, while they are playing l?


[100] 99. Do they feel secure from God's designing, [which is in return of their designing against the believers]?

None feels secure of God's designing m but only the people of the lost [because they do not believe the punishment may come on them.]


[101] 100. [O Mohammed] hasn't [the Quran] been [enough as] guidance for [your people n:] those who shall inherit the earth [in the future] after [the end of the ruling of] its people; that if We willed [to punish them] We would afflict them because of their sins; We seal upon their hearts so they cannot hear!? o


94 a i.e. We afflicted them with drought and disease.


95 b i.e. then in case they did not repent and supplicate God during their drought and disease condition, We treated them with health and prosperity, so that they might refrain from their habits.

95 c i.e. until they were relieved of the effect of the disease and starvation, and they forgot about that affliction.

95 d Before us, and the disease and drought which afflicts us is not because of our apostle's prayer against us, but it is only a natural thing.



96 e and believed Our messengers.

96 f i.e. bounties which multiply.

96 g By sending down the rain, the bird and the 'manna'.

96 h By the much plant, trees, fruits, cattle and others.

96 i disobedience, contradiction and denial of the apostles.



97 j In their beds and homes.



98 k i.e. the pre-noon time, when the sun is high in the sky.

98 l i.e. when they are plunging in the matter of the religion and affairs of the life of the World?



99 m Which He threatens with.




100 n It means: Haven't We explained so many proofs and evidences, which are sufficient to guide your people, O Mohammed; then why don't they believe, while We have expounded it to them?

100 o But We don't want to afflict them with the punishment; We in fact want to guide them in order that they will inherit the earth: succeeding after its people.



[102] 101. Those cities [which We destroyed], We relate some of their tidings to you [Mohammed.] a

Their messengers came to them with the clear [signs: miracles] b, but they were not the ones to believe in that [their ancestors] had before denied.

As such does God seal [with the 'rayn' c] on the hearts of those ungrateful [to Him.]


[103] 102. We found that most of them disregard their covenant d; we found most of them disobedient.


101 a They are those who have been mentioned before.

101 b They were the people of Shu'aib, Lot, Salih, Hood and Noah.

101 c Which is the rust.
It means: God will seal with the ‘rayn’ on their hearts lest they should understand it.


102 d It means: Most of them betrayed the covenant with which they covenanted God: that if He gives to them out of His bounty, they will give alms to the poor and needy. But when He gave to them out of His bounty, they were niggardly with it, and did not fulfill that with which they covenanted Him.

As it is in His saying – be glorified – in the Quran 9: 75-76, which means:

(And some of them covenanted God [saying]: "If He gives to us out of His surplus, we will give alms [to the poor and needy] and become righteous."

Yet when He gave to them out of His surplus, they were niggardly of it, and turned away [from the poor], while being averse [from the religion and from giving the Zakat alms.])



[104] 103. Then, after them, We sent Moses with Our [nine] miracles to Pharaoh and his council a, but they wronged [themselves] by [denying] them b, so behold [O Mohammed] what end was of the evil-doers.


[105] 104. Moses said: "Pharaoh, I am a messenger [sent to you] by the Lord of 'nations and worlds'."


[106] 105. "I apply the words into practical work c, so that I should say concerning God nothing but the truth; I have brought clear evidence d to you from your Lord, so let the Children of Israel go with me e."


[107] 106. [Pharaoh] said: "If indeed you have brought any miracle, show it forth – if you are truthful [in your words.]"

[108] 107. So he cast his staff [on the ground]; and behold, it was a serpent manifest [to the eyes.]


[109] 108. And he drew forth his hand [from his bosom: or the opening of his shirt], and lo! It was white to the beholders.


[110] 109. Said the councilf of the people of Pharaoh: "Surely, this [man] is an expert magician."



[111] 110. "Who desires to exile you from your landg; then what do you command [us, to do to him]?"


[112] 111. They said [to Pharaoh]: "Put him off [for a while] together with his brotherh, and send [O Pharaoh] gatherers i into the cities [of the country.]"


[113] 112. "Who should bring to you every expert magician."



103 a i.e. the chiefs and the princes.

103 b So We destroyed them by the drowning.





105 c And I am not one of those who say words and do not do work.

105 d Proving my words.

105 e And don't torment them with hard labor.










109 f i.e. the princes and chiefs.




110 g i.e. he wants to seize the kingdom by means of his magic, then to expel you from your land and exile you from your country.


111 h i.e. keep him and his brother, and give him respite until we collect the magicians to bring about to him a magic greater than his magic.

111 i To collect the wizards and magicians.



[114] 113. And the wizards came to Pharaoh, saying: "We shall surely have a wage [for our work], if we are the victors?"


[115] 114. [Pharaoh] said: "Yes, indeed, and you shall then find favor [with us, if you overcome Moses and his brother.]"


[116] 115. [The wizards] said: "Moses, will you [be the first to] cast [your staff], or shall we be the casters [at first, of our ropes and rods?]"


[117] 116. Said [Moses]: "You cast [first your ropes and rods.]"

And when they cast [their ropes and rods] they deluded the people's eyes, and frightened them, and brought about a mighty magic.


[118] 117. And We revealed to Moses: "Cast your staff." [So he cast it on the ground], and lo, it started to bite a [with its mouth, the ropes] to which they drew attention [to be snakes before the eyes of the people.]


[119] 118. Thus the truth was vindicated [for the wizards, and so they believed], and all [the magic] that they did was made of no effect.


[120] 119. So, at that time and place, they [: the wizards] were defeated, and turned submissive [to Moses b.]


[121] 120. And the wizards submitted themselves [complying to Moses.]


[122] 121. Said they: "We believe in the Lord of the worlds."


[123] 122. "Lord of Moses and Aaron."


[124] 123. Pharaoh said [to the wizards]: "Do you believe in him before I permit you [to believe]? This [: your act] is a trick you have planned in the city [according to an arrangement between you and your chief: Moses] to [rule the kingdom and] drive [us: that are] its people out of it, but soon you shall come to know. c "


[125] 124. "I will cut off the hands of some of you and the legs of others, then I will crucify you all together [on the trunks of the palm-trees.]" d


[126] 125. They said: "Surely, to our Lord we are returning [after death.]" e


[127] 126. "But you are wrathful with us, only for that f we have believed in the signs of our Lord when they came to us [by the hand of Moses. g]

[Then they asked God to confirm them and make them steadfast in their belief, so they said:]

Our Lord, pour out upon us patience, and take our souls [when You make us die] submitting to You. h "

















117 a It means: it started to bite the ropes to which they drew the attention; i.e. it bit the ropes about which they deluded people that they were snakes, and drew their attention to them.






119 b Because they were certain that what Moses worked was not any magic, but was a divine miracle.












123 c This is a threatening of Pharaoh to the wizards.





124 d But God guarded them from Pharaoh, so he did not carry out his threat to kill and torment them.


125 e It means: If you do that to us, we don't mind; because the soul is perpetual, and it is the true man. And our souls will return to God Who will reward us with good rewarding, while you will be punished according to such acts of yours.



126 f It means: The reason of your vengeance against us is only that we have believed …

126 g So instead of that you should yourself believe, and command us to believe, you now want to crucify us and cut off our hands.

126 h i.e. submissive to Your command and complying to Your religion.



[128] 127. Then said the council of the people of Pharaoh:

"[O king] will you leave Moses and his people that they will work corruption in the land a, and that he will desert you and your gods [: the idols] b?"

Said [Pharaoh]: "We shall slay their [little] sons c and spare their women d; surely we are mighty over them e."


[129] 128. Said Moses to his people: "Seek God’s help [against them] and be patient f; for the earth belongs to God, and He offers it to whom of His servants He will; the [good] issue ultimate is to those who ward off [God's punishment.] g


[130] 129. They said: "[O Moses] we were persecuted before you had come to us, and [even so] after you have come to us."

[Moses] replied: "It may be that your Lord will destroy your enemy and make you successors in the earth [after them], that He may see how you will act [: whether you will be grateful or ungrateful.]"


[131] 130. We then afflicted Pharaoh's people with the years [of drought], and scarcity of fruits, that they might receive admonition [and submit themselves to Us.]


[132] 131. So whatever good befell them, they said: "This is because of our [work and strategy]"h; but in case any misfortune i afflicted them, they would be pessimistic with Moses and those with him j.

[So God replied to their words:]

Why, surely their pessimism was with Godk, but the most of them knew not [their end l.]


[133] 132. The [people of Pharaoh] said [to Moses]:

"Whatever miracles you bring about, to bewitch us therewith, we will never believe in you." m


[134] 133. So We let loose on them: the epidemic n, the locust o, the vermin p, the frog q and the bloodr: these miracles being detailed [in the Torah], but they reacted arrogantly s, and were a guilty people.


127 a By inviting people to contradict you and change your religion, so that they will corrupt your kingdom

127 b i.e. and he will forsake your ruling and your worshipping of your gods: the idols.

127 c So that their number will not increase, as were we doing that to them in the past.

127 d i.e. and spare their daughters to serve us.

127 e i.e. We have the power and might over them.


128 f Until God will help us against them and save us from their hands.

128 g But the good end will not be for those who disbelieve.


131 h It means: In case they had fertility of land, their crops multiplied and their fruits increased, they would say: "This is because of our efforts, and care about the crops with water and fertilizers, and so our product increased."

131 i Like the drought, illness or starvation.

131 j And they would threaten them with slaying and persecution, in case the hardship would not be removed from them; and they would say to them: "The hardship afflicts us because of you and your disbelief in our gods."
131 k It means: Their pessimism and threatening you with slaying and persecution is in fact prepared ready for them with God; and they will shortly be drowned in the sea, to find the punishment before them in the afterlife.

131 l So the expression "the most of them" is because some of them believed like the "Believer of Pharaoh's family", Pharaoh's wife, the wizards and others.


132 m Because you are a skillful wizard, and such acts are the acts of wizards; moreover, we insist on our religion so we will not follow you to that which you invite us.

133 n That is the diseases which roam on their land, homes and fields to kill every beast of them including the sheep, the cow, the ass and others; while nothing of such diseases afflicted the Children of Israel.

Then the dust overwhelmed them for three days. Then darkness for three days.

Then the disease afflicted their children so that every first born of their sons died.


133 o It means: then when they did not submit to Moses because of the death of their cattle, the dust which afflicted them, the darkness and the snow – We sent on them the locust which ate their crops.

133 p Which here means all insects.
The meaning: When they did not submit to Moses because of the locust which ate their crops, We sent on them the insects: the mosquito and the fly which entered their houses in large numbers until they were embarrassed of their large number; while not even one insect of that entered the homes of the Children of Israel.

133 q It means: then when they did not submit to Moses according to the large number of the mosquito and fly, We sent on them the frog which came out of the Nile in large numbers to fill their homes, market-places and shops, and which climbed to their beds and mattresses, and went into their luggage until they were much embarrassed by them.

133 r It means: when they did not submit to Moses according to the large number of frogs, We made the river water, of which they drank, blood.

So Moses came to Pharaoh and said to him: "As such does the Lord our God say: If you don't release the Children of Israel, the water of the river will become blood and will be rotten."

But Pharaoh did not listen to the words of Moses, who struck the river with his staff and said: "Be blood by God's leave." Therefore, the water became blood and the fish present there died, and the river became rotten, so none of them could drink of it, and they dug wells near the river and drank of their water, but they did not submit to Moses.
Pharaoh promised Moses to release for him the Children of Israel, if the affliction is removed from them: like the locust, the vermin and the frog. But when they were relieved of that affliction they would be arrogant and break their promise to Moses; each plague lasted seven days then was removed by the prayer of Moses.

133 s And did not admit they were the miracles of God, but they said: These are out of the magic of Moses with which he bewitched us.

Those miracles are detailed in the Bible, the Book of Exodus, chapter 7-11.



[135] 134. And when the punishment a fell on them they said: "O Moses, pray your Lord for us, according to what He has covenanted with you b. If you remove the plagues c from us, we will surely admit you [are the apostle of God] and release the Children of Israel to go with you [wherever you like.]"


[136] 135. But when We removed from them the punishment to a term d that they were going to attain, behold, they broke [their promise. e]


[137] 136. So We took vengeance on them, and drowned them in the seaf, because they denied Our signs and were heedless of them g.


[138] 137. And We let the people h that were abased [by Pharaoh i] inherit all the east and the west of the land j which We blessed [with much trees and fruits]; and perfectly was fulfilled the most fair promise k of your Lord [O Mohammed] upon the Children of Israel, for that they endured patiently; and We destroyed utterly the [idols, statues and high buildings] that Pharaoh and his people had made and what ceilings they had been building [above those idols.]


134 a Just mentioned.

134 b To remove the plagues.

134 c i.e. the locust, the vermin, the frog and the rest of the plagues.



135 d i.e. to the time which We stated for them, which were seven days.

135 e With which they covenanted Moses to release the Children of Israel to go with him.


136 f i.e. in the Red Sea.

136 g i.e. heedless of the befalling of the punishment.

h i.e. the Children of Israel.


137 i In Egypt.

137 j of Levant or the Greater Syria; because it belonged to the Amalekites, and it then became an inheritance of the Children of Israel.

137 k With which He promised Moses, concerning the victory and conquering, which was fulfilled as had God promised.



[139] 138. And We took the Children of Israel across the sea a, and they came to a people who were devoted to some idols which they had.

The [Children of Israel] said: "O Moses, make for us a god b, even as they have gods c." [Moses] said: "You are surely a people ignorant [about God and His might.]"


[140] 139. "Certainly, the work d of these [idolaters] will lead to destruction e, and all that they are doing is in vainf."


[141] 140. [Moses] said: "Shall I seek for you a god other than God when He has favored you [with excess bounties and surplus] above all peoples of the world?"


[142] 141. And [remember] when We did save you from Pharaoh's folk, who treated you with the worst persecution g, killing your sons and letting your women live; in that was a great trial for you from your Lord.



138 a i.e. We made for them a road in it, and they crossed.

138 b Which we should worship.

138 c Which they worship.



139 d i.e. the idol worship.

139 e It means: they are going to be destroyed because of such act of theirs.

139 f They will not be rewarded for it, but will be punished and will lose.




141 g They dealt with you like their dealing with those whom they punished.



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

And Moses said to Aaron his brother b: "Be my successor in my people c, and make reconciliation [among them], but follow not the way of [those among them that are] corruptors." d


[144] 143. And when Moses came to Our appointed tryst and his Lord spoke to him, [Moses] said: "My Lord, show me [Yourself], in order that I may look at You."

[God – be glorified] said: "You will not see Me, but look at the mountain! If it stood still in its place, then you would see Me [so wait and see!] e "

And when his Lord revealed His glory to the mountain He crushed it up completely f, and Moses fell down swooning, seized by the thunderbolt g [ and the seventy men, of the Children of Israel who were with him on the mountain, died by the thunderbolt.]

Then when he awoke [from his fainting] he said: "Glory be to You! I have repented to You [from saying such words] and I am the first to believe [that You cannot be seen by the eye.]" h


[145] 144. Said [God – be glorified]: "Moses, I have preferably chosen you i above all men with My messages and My speaking [with you]; take then [the commandments inscribed on the tablets] that I have given you, and be grateful. j


[146] 145. And We wrote for [Moses]on the tablets, of every [principal commandment] an admonition, and [in the Torah] the detailing of every [lawful and unlawful] thing;

so hold fast firmly with it [O Moses], and command your people to take the good admonition thereof k;

I will show you [in the future] the habitation of those ungodly [among you l.]


142 a To stay on the Hor (or Horeb) Mountain, in order to give him the Torah which We would write on the Tablets.

142 b When he intended to go to the mountain.

142 c As long as I am absent.

142 d Then when he intended to go to the mountain to bring the Tablets, some of his people said: "We should go with you, to see God and how He speaks to you!"

Moses said to them: "You cannot see Him, neither can you hear His voice, because you will die from terror."
But they insisted on that, so Moses chose out of them seventy men, who went with him to the Horeb Mountain which they climbed up.



143 e This sentence is a threatening and warning to Moses by the coming down of a thunderbolt; which means: you will see what will happen to you and to your seventy companions, when the mountain will shake and be crushed.

The mountain in fact did not stand still, but it started to shake then it was demolished.

143 f So the mountain shook with a vigorous shake and was crushed, and a thunderbolt came down on them, so that Moses fainted out, and those – who were with him out of the Children of Israel – died.

143 g i.e. he fell down on the ground and lost consciousness because of the thunderbolt which afflicted them.

143 h Then when he saw his companions dead, he supplicated God to revive them, so God revived them, and they came down from the mountain and went to their people.


144 i To prevail and rule.

144 j But don't ask about things which do not concern you.



145 k i.e. to pardon those who transgress on them, instead of retaliating.

145 l They will be abased, and will wander in the wilderness because of their rebellion and disobedience

This is a threatening to them of humiliation and bewildering because of their disobeying God and disobeying his messenger, and because of their worshipping the calf.



[When some of the chiefs of Moses people, like Koran and others, started to hurt him with words and disobedience and rebellion, His saying – be glorified – was revealed:]

[147] 146. I shall avert from My miracles a [the harm of] those who wax proud in the earth without any rights b;

even if they see the way of the truth they shall not adopt it for a way c; but if they see the way of error, that is the way they will adopt;

that d is because they denied Our signs [of revelation e] and were heedless of themf.


[148] 147. Those who cry lies to Our signs g and the encounter of the Next Life h – their deeds will be useless i; shall they be recompensed [in the Next Life], except according to [the evil deeds] that they did j?


146 a Which are: the staff, the Tablets and the Torah.

146 b i.e. they wax proud on Moses without having any rights against him.

146 c Because of their extreme arrogance and pride.

146 d i.e. their conduct.

146 e Which Moses brought.

146 f i.e. they were unaware about their implication: neither did they think about them, nor did they receive admonition.


147 g Whether they were of the Children of Israel or others.

147 h i.e. and they do not admit the existence of the world of souls and the Judgment.

147 i i.e. their righteous deeds which they did in the life of the Wolrd will be useless; i.e. they will not be rewarded for them, because they denied the sending to the Next Life and the Judgment.

147 j Because their righteous deeds will be wiped out, so nothing will be left for them but only their evil deeds.



[149] 148. The people of Moses took [for worship] in his absence a, out of their ornaments, the statue of a calf, having a mooing sound.

Didn't they b see it could neither speak to them, nor show them any way?c

They took it [as a god for worship], and so they wronged [themselves and their people.]


[150] 149. Then when [Moses returned and rebuked them for their work, the calf] became valueless to them, and they saw themselves gone astray [away from the truth]; they [then] said:

"If our Lord have not mercy on us and forgive us not [our sins], we will surely be some of the losers."


[151] 150. And when Moses returned to his people [coming from the mountain], being angry d and sorrowful e, he said f:

"Evil is that which you have done in my absence g. Would you hasten on the commandment of your Lord?" h

And he cast down the Tablets i, and held the head of his brother [Aaron] dragging him towards him. j

[Aaron] said k: "Son of my mother l, the folk considered me weak and were about to kill me. Make not, then, my enemies to gloat over me, nor do you count me as one of the people of the wrong-doers. m "


[152] 151. [Moses] said: "My Lord, forgive me and my brother, and admit us [following our death] into Your grace [: Your paradise]; You are Most Merciful than all the merciful."


148 a i.e. after Moses went to Horeb Mountain to bring the Tablets, they took out of the gold ornaments which they borrowed from the women of Pharaoh's people, the night of their Exodus out of Egypt; they took, as a god, a statue made of gold which had a mooing sound like the mooing of the cow; that statue was made for them by the Samaritan.

148 b i.e. the Children of Israel.

148 c Therefore, had it been any god, as did they claim, he would have spoken to them and guided them to something absent from their minds.



150 d Against those who worshipped the calf, because God told him about that.

150 e Concerning his people, that they committed such association, in spite of that they had seen all the miracles which Moses had brought, and after God had saved them from the slavery, and even after all this, they took a calf of gold to worship it!

150 f i.e. Moses said to his people:

150 g i.e. what evil people you were in my absence, after I left you and went to the mountain to bring the Tablets!

150 h i.e. Would you hasten on my coming back and the Tablets with which God commanded?

150 i From his hand on the ground violently, and the Tablets, being made of limestone, broke up.

150 j And , out of his rage, he blamed Aaron about the acts of the people.

150 k To Moses.

150 l Don't blame me, and don't hold my head.

150 m Because I forbade and admonished them, but they did not listen to my words.



[153] 152. Those who took to themselves the calf [for worship]; there will befall them wrath from their Lord and abasement in the life of the World; thus do We recompense those who forge [falsehood against God.]


[154] 153. But those [among the Children of Israel] who committed sins then repented afterwards and believed [in the signs brought by Moses], surely your Lord after that a is Oft-Forgiving b, Most Mercifulc. 





153 a i.e. after their believing in the signs of God brought by Moses.

153 b To those who repent.

153 c To those among them who regret.



[155] 154. When Moses [stopped rebuking them and his] anger subsided, he took up the [broken stone] Tablets: in the copy of [the writing thereon] was guidance and mercy for such as 'submit themselves with reverence' [so much] to their Lord.




[Then God – be glorified – told about the story of the seventy men, of Moses people, who said: "Show to us God manifestly or conspicuously":]

[156] 155. Moses chose [of] his people, seventy [men] to Our appointed time a and, when the [mountain]-quake seized them, [Moses] said:

"My Lord, had You willed, You would have made them and me [with them] die before [our coming here b].

Will You make us [all] die because of that which the foolish among us did?

It is only a trial c from You, whereby You misguide whomever You will, and guide aright whomever You please d.

You are our Patron e, so forgive us [our sins] and be Merciful to us; You are the Best of all forgivers."


[157] 156. "And ordain for us, in this [life of the] World, good [favor], and in the Next Life [a good life]; for we have repented to You."

Said [God – be glorified]: "My chastisement I afflict with it whomever I will, and My mercy [: My Paradise] contains all things [in the planets including the earth] f; therefore, I shall ordain it g for those who ward off [the association and the disobedience], and pay the Zakat [alms], and those who do believe in Our revelations."


[158] 157. Such as follow the messenger, [Mohammed] the illiterate h prophet, whom they find described in the Torah and the Gospel [which are] with them:

enjoining on them that which is right and forbidding them that which is wrong, making lawful for them all the good wholesome [meat] and prohibiting for them only the foul [of it], and relieving them of the burden [of their covenants i] and the bounds that were on them j.

k Then those who believe in him l, and assist himm, and help him [against his enemies], and follow the light [: the Quran] which is sent down to be with him n: they o are the successful p.


155 a It means: to the time which We prescribed to Moses, so he took them and climbed up the mountain together with them, and he said: "My Lord, show me [Yourself], in order that I may look at You." So a thunderbolt came down on them from heaven, and the mountain was shaken and crushed up.

155 b and before we could utter such words to enkindle Your wrath.

155 c i.e. Your examining and checking.

Moses said this in fact, because God told him that He tried his people in his absence, as in the Quran 20: 85, which means:

("We have tried your people in your absence. The Samaritan has misguided them.")

155 d It means: You misguide anyone deserving the misguidance, and guide anyone worthy of and is prepared for guidance.

155 e i.e. our Guardian and Master.


156 f It means: His mercy which is Paradise includes the planets with the earth.

Similar to this aya is the aya of the ‘Chair’: 2: 255, which means:
[The extent of] His "chair" equals [the vast extent of] the heavens and the earth [: the planets including the earth])

For the "Chair" is the seven Paradises or Gardens; and the Throne is over them.

156 g i.e. Paradise.


157 h i.e. who does neither write nor does he read the book.

157 i Which were ratified with them by their past prophets: to believe in Prophet Mohammed when he will come and to help and support him. 

Such covenants, ratified with them by their prophets, are mentioned in the Quran 3: 81, which means:

([Mention to them, O Mohammed,] when God made [His] covenant with the [past] prophets, “Have you agreed [about the covenant] and ratified My covenant [with your peoples] about that?")

So the Arabic word in the aya indicates the affirmation of the covenant without exception. Which means: Have you ratified the covenant with your peoples to believe in Mohammed and help him?

Therefore, those of the people of the Bible, who believe in Mohammed and help him, they in fact have fulfilled the covenant, so its statement does not involve them, and they will not be punished according to it.

Therefore, it means: the statement of the covenant is removed from them, because they fulfilled it.

157 j It means: he relieves them of the heavy laws imposed on them in the past like:

Their fasting for 23 hours per day.

The prohibition of some kinds of meat and fat.

The isolation from women during their monthly cycle for 14 days, to the extent that if he touches her clothes, he will be defiled.

The cutting off the clothes patched with blood.

And so on the rest of the bounds and restrictions in statements.

Therefore, those who follow this prophet [Mohammed], will be relieved of such restrictions, because his religious law is easy, and does not task man more than his capability.

And also he will relieve them of the false traditions and the bad customs which they found their fathers following.

157 k So by now, the description of Mohammed the messenger of God in the Torah and the Gospel is completed; and then God said:

157 l i.e. this prophet Mohammed.

157 m i.e. support him with words and work.

157 n It means: the Quran is sent down on him and now it is with him.

i.e. moreover, they should follow the Quran in addition to their following Mohammed; and it is not allowed that they follow the Quran and don't follow Mohammed, but both Mohammed and the Quran should be followed.

157 o who follow both Mohammed and the Quran.

157 p In having Paradise and its prosperity.

The following is some of the description of Prophet Mohammed in the Bible (the Torah and the Gospel)

·        It is written in the Bible, the Book of Deuteronomy, chapter 18: 18-19, God said to Moses:

"I will raise up for them a prophet like you from among their brothers; I will put my words in his mouth, and he will tell them everything I command  him.

If anyone does not listen to my words that the prophet speaks in my name, I myself will call him to account."

So, His saying – be glorified – "I will raise up for them a prophet like you from among their brothers" means: he resides among Jews; because Prophet Mohammed resided in the city of Yathrib [Medina], when a large number of Jews resided in it and round about it.

I say: The name of the prophet, whom the Lord will raise, is not written in this chapter, and in spite of that many prophets came after Moses, but His saying "like you" means: like Moses in rank, which indicates that God – be glorified – means either Jesus the son of Mary, or Mohammed the son of Abdullah.

But His saying – be glorified – "from among their brothers" indicates that he is Mohammed; for had He – be glorified – said "from their brothers" it would have indicated that he is one of the Children of Israel, but He said: "from among their brothers."

Moreover, the description of Mohammed was lost with the Torah which was torn up by the king of Babylon.

·        And it is mentioned in the Bible, the Book of Genesis, chapter 17 He said:

"And as for Ishmael, I have heard you: I will surely bless him; I will make him fruitful and will greatly increase his numbers. He will be the father of twelve rulers, and I will make him into a great nation. "

So the twelfth one of these rulers was Mohammed, and the "great nation" is the Muslims.

·        About what is written in the Gospel: it is in "the angels' canticle" in the Gospel of Luke, chapter 2: 14

"Glory to God in the highest, and on earth peace, and to men will be Ahmed"

But they altered its meaning by translation from Syrian or Aramaic language to Greek then to English and Arabic and other languages, so they wrote:

"Glory to God in the highest, and on earth peace to men on whom his favor rests."

Refer to the book (The Gospel and the Cross) page 38 by the clergyman or bishop Abdul Ahad Dawood [Previously Benjamin David.]

I say which peace was on earth? And which happiness had they in that? Was it in the First World War, and was the peace in the Second World War? Or was it by the atomic and hydrogen bombs? And what happiness was for people with wars or earthquakes or hurricanes which destroyed towns and villages and their inhabitants?



[Then God – be glorified – addressed His messenger Mohammed:]

[159] 158. Say [O Mohammed]: "O mankind, I am sent to all a of you, by God Who owns the heavens and the earth b; there is no god but He [alone]; He gives life and causes death.

Believe, then, [O people] in God, and in His messenger: the illiterate prophet [: Mohammed], who believes in God [and does not associate anything with Him], and [believes in] His words [: the Ten Commandments inscribed on the Tablets]; and follow him: that you may be guided [to the way of the truth.]"


[160] 159. There was a party c among the people of Moses, who guided [their people] with the truth, and with it they judged [opponents] with justice.




158 a All of Jews, Christians, Sabaeans, idolaters and associaters among the Arab and the non-Arab, and others.

158 b i.e. He owns the planets including the earth.




159 c They were the prophets succeeded after Moses. They too believed in God and in His Ten Words, as does Mohammed believe in that.



[161] 160. We divided them a into twelve families b, [and they became] tribes c; and We revealed to Moses, when his people asked him for water [to drink]: "Smite with your staff the rockd!" And there came forth e from the [rock] twelve [water] springsf, so that each tribe knew their drinking-place.

And We caused the cloud to overshadow them, and sent down for them the 'manna' and the quails, [and We said to them]: "Eat of the 'good and wholesome' [kinds of food] wherewith We have provided you.

And they wronged Us not, but they in fact wronged their own soulsg.


[162] 161. And when it was said to them: "Dwell in this city, and eat [of the plenty food] therein as you wish, and say: "Forgive [us]", and enter by the gate [of the city] submissive [to Us]; We shall [then] forgive you your faults and increase [the portion of] the good-doers." h


[163] 162. But those among them who wronged [themselves and their people] changed the words which had been told them for other words, so We sent down upon the wrong-doers wrath from heaven for their wrong-doing. i


160 a i.e. the Children of Israel.

160 b Each is the seed of one of the twelve patriarchs or sons of Jacob.

160 c Each tribe descends from and is the seed of one of the twelve sons of Jacob [who was surnamed Israel].

160 d Protuberant from the mountain, so Moses smote it.

160 e Water at the start came out of the stone in little amount then it increased and became profuse; for this reason God mentioned in this aya its coming forth in little amount, while in chapter 2, He mentioned its gushing forth. The aya has been interpreted within the interpretation of chapter 2.

160 f These water springs are situated in the land near the Suez Canal close to Suez, and known as Moses Springs. Nowadays the water of these springs has decreased, and some of them have been obliterated.

160 g With their evil acts and disobeying their Lord's command.


161 h A similar aya 2: 58 has been explained in the interpretation of chapter 2.


162 i A similar aya 2: 59 has been explained in the interpretation of chapter 2.



[164] 163. [Mohammed], question the [people of Moses in a way of rebuking] about the city [of Elath] which was situated by the sea,

when they trespassed on the Saturday [the Sabbath] a, when their fish came to them on their Sabbath day [: Saturday], visibly swimming shoreward b,

but on days other than their Sabbath came they not to them c; thus did We try them [with this trial] for their trespass.


[Then when they went fishing, they divided into three groups: a group fished, another group forbade that, while still another group did not fish but were silent:]

[165] 164. And when a group d of them said [to another group e]: "Why should you admonish a people whom God is about to destroy [by the plague] or chastise with a terrible chastisement [in the Next Life f]?

They g said: "As an excuse to your Lord h, and that haply they may ward off [the disobedience of God.]" i


[166] 165. But when they neglected [the prohibition of the fishing on the Sabbath] that they had been admonished with j, We saved those who forbade evil k, but We overtook those who wronged [themselves] with disgracing punishment [by their enemies], because of their trespassing [among their people.]


[167] 166. And when they turned in arrogance against that forbidding l, We said to them: "Be [like] apes: 'despised and rejected' m."


163 a i.e. they transgressed on the prohibition of the fishing on the Sabbath.

163 b i.e. the fish came towards them so that they may throw food to the fish.

163 c To try them: will they go fishing or will they comply to the command of their Lord?


164 d i.e. those who were silent but they did not go fishing.

164 e i.e. those who forbade the fishing.

164 f In case He does not destroy them with the plague.

164 g i.e. the forbidding group.

164 h i.e. We forbade them so that our forbidding will be an excuse for us before your Lord, should He ask us about that on Judgment Day, so we will say: "We forbade them from the fishing, but they did not refrain from it."

164 i i.e. and it may be that the fishermen may ward off God's punishment and may then desist from fishing on the Sabbath.


165 j i.e. when they went on doing that, they forgot about the forbidding from the fishing on the Sabbath ( : Saturday), We then set on them their enemies who conquered and arrested them, and We saved …

165 k i.e. We saved them from their enemies and from being killed.

165 l That they should not fish or work on the Sabbath, but moreover, they increased in their disobedience.

165 m This implies their abasement and humiliation.

Therefore, every sentence in the Quran, with such context, indicates their abasement; which is (We said to them:"Be".)
Similar to this is His saying in the Quran 2: 243, which means:

(God said to them: "Die [in this wilderness of Sinai]", then revived them [giving them dignity and power, through their sons.])

So the word: "Die" implies their humiliation, then He revived them; i.e. then He dignified them following their humiliation.

A similar aya in the chapter 2: 65 has been interpreted, which means:

(And well you knew those among you who transgressed in the [fishing and trading on the] Sabbath: We said to them: "Be [like] apes, despised and rejected.")

The story of Nehemiah, the son of Hacaliah has also been mentioned, together with the explanation of that aya.



[168] 167. [Remember, O Mohammed] that your Lord did [many times] give permission a [requested by the enemies of Jews] that a a He would send against [Jews] till the Doomsday, those who should visit them with evil chastisement;

[O Mohammed] your Lord surely is Swift at punishment [for wrong-doers], Most Forgiving [to those who repent], and Most Merciful [to those who regret.]


[169] 168. And We dispersed them throughout the earth [to abase and disgrace them] as nations [with different languages b]; some of them righteous [with their acts] and some of them otherwise [: not righteous]; and We tried them [sometimes] with prosperity and [other times] with adversity, that haply they might desist [from their infidelity and trespass.]


 [170] 169. And there succeeded, after them, [their] progeny who inherited [from their fathers] the Book [: the Torah c];they accepted [as a bribe d] the [temporary] property of this low [life of the World and] say [to themselves as an excuse]: "[This time, everything] will be forgiven us [and we shall not repeat it again.]" e

But if [temporary] property, the like of that, comes to them [next day] they will again accept it [as a bribe, and will not fear God's punishment.]

Was not the compact of the Book [: the Torah] ratified on them [by their prophets] f that they should not say of God [any judgment] but only the truth!? g

Yet they have studied [the statements and religious laws included] in the [Book: the Torah.]h

And the Next Life abode is better for those who ward off [sins, and do not accept the bribe.]

Don't you then understand [O Jewish priests, and then refuse the bribe, and judge between people with justice?]"


[171] 170. As to those who hold fast with the Book [: the Torah], perform the prayer [pay the Zakat-alms and make peace between opponents] – never shall We suffer the reward of peace-makers to be wasted i.


167 a i.e. the enemies of Jews asked God for permission to fight Jews, and He permitted them that.

Ancient people had a custom that they consulted God by lots of arrows: so they wrote "Do" on a piece of parchment or a board, and on another one they wrote "Don't do", then they threw it with an arrow, so if the arrow hits the first, they say: "Our Lord permits us to do that!" But if it hits the second, they say: "He does not permit us that!"

So Nabuchodonosor took an arrow and asked God's permission to fight the Children of Israel, and he threw the arrow which fell on the first one on which was written "Do"; therefore, he marched with his army, fought and overcame them.
And this in fact is the meaning of ([Remember, O Mohammed] that your Lord did [many times] give permission); i.e. they asked Him to permit them to fight Jews and He permitted them to do so.
167 a a Then God – be glorified – swore:



168 b Some of them are the Persian, Arab, Turk, Kurd and others.



169 c This is related to Jewish scholars in particular.

169 d They take the bribe to judge people with falsehood, to gain money which is only a temporary thing in the life of the World.

169 e It means: they take the bribe to judge with falsehood, then say: God will forgive us this time, and we will not afterwards take any bribe from anyone. But they in fact lie to their own souls.

169 f Didn't their prophets make covenants and ratified the pact with them that they should ward off God's punishment regarding all His commands, and to judge people with justice; such pacts and covenants are written in their Torah which they read; didn't We ratify their covenant that they should not say of God [any judgment] but the truth!?

169 g So why do they judge with falsehood, in spite of that they read the Book?

169 h but only a little number of them who fear God and so they don't accept the bribe.




170 i But in fact We shall reward them with a best reward for their peace making.



[172] 171. And [remember] We caused the Mount [Sinai] to tower above them, as if it were a canopy, and they deemed it was going to fall upon them;

[We said to them:] "Hold fast that which We have given you, and be admonished with that which is therein that you may ward off [God's punishment.]" a



171 a This aya has been explained in the interpretation of the Quran 2: 63 and 93.



[173] 172. When your Lord [O Mohammed] made [covenant] with the Children of Adam a; from their fore-fathers b [: the contemporary Jews], and made them testify concerning themselves;

[He said]: "Am I not your Lord!?" The [Jews] said: "Yes, indeed c, We testify." [This testimony was] lest you should not say on Doomsday: "Surely, we were unaware about this. d "


[174] 173. Or lest [on Doomsday] you should say: "[It is] only [that] our fathers did associate before [us], and we were [but their] seed after them e. Will You, then, destroy us on account of that which [our fathers:] the followers of falsehood did?" f


[175] 174. As [had We expounded the revelations to the Jews contemporary to Moses and Joshua], We do [now] expound the [Quran] revelations [to the Jews contemporary to you, Mohammed g], and that they may refrain [from their trespass and stubbornness, and may then convert.]


172 a God – be glorified – said (the Children of Adam) but did not say: "the Children of Israel", because some people [other than the Children of Israel] converted and followed the religion of Moses, and those were not of the Children of Israel. Some of them were the wizards who were Copts.

Then the Israelites married the foreign women following the death of Moses; those women invited their husbands to worship the idols; so God revealed to Joshua son of Nun to gather the people and rebuke them according to such of their acts, and to ratify with them the covenants to abandon the worshipping of idols.

It means: He took the covenant with the Children of Adam who passed away.

172 b i.e. from the ancestors of Jews; and the contemporary Jews are the seed of the past ancestors.

172 c You are our Lord.

172 d i.e. we were unaware about the monotheism, so we did not know that there is no associate with You, neither did anyone alert us about that; because by now We have acquainted and taught you and testified you against yourselves.


173 e "So we learnt the 'association' from them"; for We recommended your fathers to teach and guide you to the 'exclusive devotion to God alone' and to discard and break up the idols wherever they may be; therefore, don't say:"Will You, then, destroy us on account of that which [our fathers:] the followers of falsehood did?"

173 f The covenants, ratified with them by their prophets according to God's command, are: to worship God alone, and not to associate with Him anyone of creatures or created things; and that fathers should recommend their sons with this a generation after another, lest they should not forget about the covenant and pact so they may then worship those other than God.

These are some of the covenants ratified with them by their prophets, and God made them witness against themselves:

It is written in the Bible, Book of Joshua, chapter 24: 20-28, Joshua said addressing his people:

"20 If you forsake the Lord and serve foreign gods, he will turn and bring disaster on you and make an end of you, after he has been good to you."

21 But the people said to Joshua, "No! We will serve the Lord."

22 Then Joshua said, "You are witnesses against yourselves that you have chosen to serve the Lord." "Yes, we are witnesses," they replied.

23 "Now then," said Joshua, "throw away the foreign gods that are among you and yield your hearts to the Lord, the God of Israel."

24 And the people said to Joshua, "We will serve the Lord our God and obey him."

25 On that day Joshua made a covenant for the people, and there at Shechem he drew up for them decrees and laws.

26 And Joshua recorded these things in the Book of the Law of God. Then he took a large stone and set it up there under the oak near the holy place of the Lord.

27 "See!" he said to all the people. "This stone will be a witness against us. It has heard all the words the Lord has said to us. It will be a witness against you if you are untrue to your God."

28 Then Joshua sent the people away, each to his own inheritance."


174 g So that they may contemplate about the Quran revelations.



[176] 175. And recite to the [Jews] a the story of [Balaam] to whom We gave Our signs, but he was stripped off them b, and Satan pursued him c, so he became one of those who beguile. d


[177] 176. Had We pleased We would have raised him up [to Paradise] e because of that [: his piety and worship]; but he inclined to [stay on] the earth f, and followed his [own vain] desires g.

Therefore, his likeness h was as the likeness of a dog, which if you attack i , it barks, and it barks [too] if you leave it be.

Such is the likeness of those who disbelieve in Our signs [of revelation.j]

So relate [these] stories that they may reflect k.


[178] 177. Evil as an example [are Jews and their following the example of Balaam, and evil as an example also were] the people [before them] who denied Our revelations, and in fact they used to wrong their own souls. l


[179] 178. Whomsoever God guides [to the way of the truth], he is rightly guided; and whom He leads astray -- they are the losers.


175 a i.e. O Mohammed, recite to the Jews the story of the past men written in their Torah, in order that they may reason and take the lesson and be not like them so they will lose; one of such stories is the story of Balaam, son of Beor.

He was a scholar, and worshipper whose prayer was answered whenever he prayed; he was in the time of Joshua.

175 b i.e. those signs were grabbed from him because of his disobedience instead of obedience to God.

175 c Till he deceived Balaam.

175 d After he was a pious worshipper.

Therefore, O Jews, don't be like him so you deceive people and bar them from believing in a prophet who invites them to worship God alone and forbids them from worshipping the idols.


176 e i.e. We would have raised Balaam to heaven following his death.

176 f i.e. he preferred staying on earth to going up to heaven, and preferred the temporary money to the lasting prosperity because of his disobedience.

176 g Because his soul deceived him to invoke destruction for the Children of Israel, in spite of that they did not hurt him neither did they speak against him any bad words.

So likewise, you Jews, started to hurt and oppose Mohammed, in spite of that he did not hurt you with anything, but he in fact believed your Book and confirmed your religion.

176 h i.e. the likeness of Balaam in that

176 i To beat it.

176 j For they hurt, revile and mock you, in spite of that you do not hurt them with anything, and so they will be destroyed as was Balaam destroyed.

176 k About Balaam, and they should not be like him.

Now, this is the story of Balaam as written in the Torah, the Book of Numbers, chapter 22 ; I mention it in summary:

"When the Israelites set forth aiming at Jordan, Balak son of Zippor king of Moab gathered the chiefs of Midian and said to them: "The Israelites have come to our home, and will not leave for us any food or drink because of their large number so we will die from starvation. Therefore, go to Balaam, speak to him and bring him to invoke evil and curse the Israelites, in order that we may defeat them and they may return back and leave our country."

He also sent with them gifts and presents to him.

So they went to Balaam and spoke to him about that and presented to him the gifts.

Balaam said: "Pass this night here, till I should see what I shall do."

So God revealed to him in the dream during sleep: Don't do that and never invoke evil on the Israelites.

Therefore, next morning he said to them: "I will not go with you, because God forbade me from that."

So they started to beg him and said to him: "Go with us to Midian to the king, and there if you like to pray or not; it will be up to you."

And he went with them on his female mule which stopped moving in the middle of their journey, so he beat it but it did not move, and he shouted to it but it stood still there, therefore, he dismounted it and started to beat it severely, and it spoke by God's might and said: "There is an angel before me who forbids me from moving, while you order me to move!"

Therefore, he left it and moved along with them until they reached to King Balak who welcomed and honored him and asked him to invoke destruction for the Israelites.

Balaam said: "I shall not do this, because God forbade me in the dream."

The king said: "It may be a false dream."

And he started to beg him and give him the presents and the money until he seduced him.

So they climbed a mountain, gave sacrifices to God, and Balaam  prayed, but his tongue started to pray evil and curse on the people of the king, because he could not control his tongue. The king cried and clapped his hands and said: "What are you doing? And what are you saying? You have prayed evil on us and have cursed us."

Balaam said: "Didn't I tell you that I cannot do anything according to my will?  Because God – be glorified – took away my control on my tongue which uttered words out of my will."
The king said: "What shall we do now?"

Balaam said: "Let us go to another mountain and sacrifice to God, and I will pray God once again." So he did as such, and also he did not succeed in that, but his tongue started also to invoke evil on the people of the king and curse them, and to praise the Israelites and bless them.
The king cried, smote his face, tore his garments and said: "What have you done? You have destroyed and cursed us!"
Balaam said: "Let us go to a third mountain." So they went, and he also invoked evil on the people of the king.

Then when Balaam saw that his plan did not succeed, he thought of another plan, and he said to King Balak: "Bring your beautiful women and let them carry dishes of fruits and go to the Israelites to sell them fruits; and if anyone of the Israelites wants to contact any woman sexually, then let her not refuse, so if one of them commits adultery, then God – be glorified – will send down on them the plague and they will perish."

Therefore, they did that, and their design succeeded.

So this is the meaning of (so he became one of those who beguile); it means: after he had been pious forbidding the indecency, he became disobedient and a deceiver and he started to enjoin indecency.

177 l They did not wrong us, but in fact they wronged their own souls.



[180] 179. We have spread out, for Hell a, a large number [of the souls] of the genie-kind [: the jinn] and of the man-kind; b they have hearts but understand not with them; they have eyes but see not with them; they have ears but hear not with them; they are like the cattle; indeed, they rather go more astray! Such are the heedless [of Our revelations.]


179 a The Hell in the life of the World is the core of the earth with its heat; and its gates are the volcanoes.

[While the Hell of Doomsday is Saqar: a big sun.]

179 b Then God – be glorified – explained that those whom He assigned for Hell were stubborn disbelievers in the life of the World:



[181] 180. The most excellent names are of God; so pray Him by such names a, and leave be those who turn aside from His names b; they will be requited what they did. c


180 a But don't pray by the names of those else than Him, so that you make those as a mediation for you, and as the intercessors according to your claim.

180 b i.e. abandon the habits of those deviating from His names inclining to the names of any creatures apart from Him.

180 c This is a threatening



[182] 181. Of those a whom We created there is a party b [of monotheists] who guide [people] by the [religion of the] truth, and by it they judge [opponents] with justice.


[183] 182. Those who deny Our signs, We will gradually cause their destruction c, from whence they are not aware. d


[184] 183. But relate to them e [O Mohammed] that My plan is so mighty. f


[185] 184. Haven't they pondered: no insanity is of [Mohammed:] their comrade? He is only an obvious warner.


[186] 185. Have they not considered the kingdom of the heavens and the earth g, and what [material] things God has created h, and i it may be their term is already drawing nigh [by death] j; in what relation, after this [Quran], then will they believek?



[187] 186. Whomsoever God misguides, will not have any guide [out of people, to guide him];

[God] leaves them be, with their contumacy, to wander on blindly l.


181 a i.e. out of the associaters.

181 b They are the Muslims; it means: their fathers had been associaters and disbelievers, then their sons have become believing Muslims.


182 c By death and killig.

182 d i.e. We will annihilate them gradually until none of them remains.


183 e i.e. recite to them and make them understand.

183 f Which none can escape. This in fact is a threatening for them.



185 g i.e. the planets including the earth.

185 h i.e. in the planets including the earth, to know that the One Who created them is One, and they then realize, (from their creation and what they include), about His might and wisdom.

185 i And that no associate assisted Him in creating all that.

185 j So what will their fate be following death?

185 k If they don't believe in the Quran.



186 l And they cannot see the truth.



[Some of Quraish tribesmen said to the Prophet – salam to him: "If you are a prophet, tell us when we will die!"

Therefore, this aya was revealed:]


[188] 187. They question you [Mohammed] of the Hour [of their death], when its settlement be a?

Say: "The knowledge about the [hour of your death] is [exclusively] with my Lord [alone b]; none but He will manifest it with its [due] time c;

it has been so tremendous d in the heavens and the earth e;

only, all of a sudden it will come to you f."

They ask you as if you are unaware about it.

Say: "The knowledge about it is [exclusively] with God [alone] g, but most of people know not [about the truth h.]"


[When they asked the Prophet about the 'unknown fore-future', His saying – be glorified – in the Quran was revealed:]

[189] 188. Say [Mohammed, to them]: "For myself, I cannot bring any profit, nor avert any hurt, but only that which God wills. i

Had I had the knowledge of the fore-future, I should have had abundance of wealth, and adversity would not have touched me.

I am only a warner [against idolatry], and a bearer of good tidings [of Paradise and prosperity] to a people believing [in God and His messenger j.]


187 a It means: when will our bodies settle on earth motionless and stand not up again?

187 b And I know nothing about that.

187 c i.e. none knows the time of your death and exposes that to people, but only God; for He is the All-Knowing about the time of your death and the death of every man and animal, and in which land he will die.

As in His saying – be glorified – in the Quran 31: 34, which means:

(Surely, God: with Him is:

the knowledge of the hour [of man's death];

and He sends down the rain [to whomever He likes];

and He knows what is in wombs;

and no soul knows what [good or evil] it shall earn to-morrow;

and no soul knows in what land it shall die;

surely, God is All-Knowing, All-Aware.)

187 d To people, it and the subject of death is so serious and tremendous.

187 e i.e. in the planets including the earth.

187 f While Doomsday will not come suddenly, but it will have some heralding signs, indications and cosmic incidents

There is another aya, similar to this aya, in the Quran 79: 42-43, which means:

(They question you [Mohammed] about the Hour [of death]: when its time will come! But have you any knowledge concerning it, so that you may tell them about it? [No, you haven't.])

187 g And I don't know anything about it.

187 h Therefore, they ask trivial questions.


188 i It means: But only that which God wills to bring an advantage or to avert harm.

188 j and they do not associate anyone with Him.



[190] 189. He it is Who created [everyone of] you from one soul, and made of its [likeness] his mate; that he might take rest in dwelling with her. a

And when he [sexually] contacted her b, she conceived a light conception c, and she went on therewith d.

But when it became heavy e, they prayed God, the Lord of them both [and said]: "If You give us an intact [son] f, we shall certainly be of those who thank [You.]"


[191] 190.