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This Surah consists of 206 verses, 3,325 sentences, 14.010 letters and 24 Ruku’s.

Name

It takes its name from vv. 136, 138 and 139 in which some superstitious beliefs of the idolatrous Arabs concerning the lawfulness of some cattle (anam) and the unlawfulness of some others have been refuted.

Period of Revelation

According to a tradition of Ibn Abbas, the whole of the Surah was revealed at one sitting at Makkah. Asma, a daughter of Yazid and a first cousin of Hadrat Mu'az-bin Jahl, says, "During the revelation of this Surah, the Holy Prophet was riding on a she-camel and I was holding her nose-string. The she-camel began to feel the weight so heavily that it seemed as if her bones would break under it." We also learn from other traditions that the Holy Prophet dictated the whole of the Surah the same night that it was revealed.

Its subject-matter clearly shows that it must have been revealed during the last year of the Holy Prophet's life at Makkah. The tradition of Asma, daughter of Yazid, also confirms this. As she belonged to the Ansar and embraced Islam after the migration of the Holy Prophet to Yathrab, her visit to the Holy Prophet at Makkah must have taken place during the last year of his life there. For before this, his relations with those people were not so intimate that a woman from there might have come to visit him at Makkah.

Occasion of Revelation

After determining the period of its revelation, it is easier to visualise the background of the Surah. Twelve years had passed since the Holy Prophet had been inviting the people to Islam. The antagonism and persecution by the Quraish had become most savage and brutal, and the majority of the Muslims had to leave their homes and migrate to Habash (Abyssinia). Above all, the two great supporters of the Holy Prophet, Abu Talib and Hadrat Khadijah, were no more to help and give strength to him. Thus he was deprived of all the worldly support. But in spite of this, he carried on his mission in the teeth of opposition. As a result of this, on the one hand, all the good people of Makkah and the surrounding clans gradually began to accept Islam; on the other hand, the community as a whole, was bent upon obduracy and rejection. Therefore, if anyone showed any inclination towards Islam, he was subjected to taunts and derision, physical violence and social boycott. It was in these dark circumstances that a ray of hope gleamed from Yathrab, where Islam began to spread freely by the efforts of some influential people of Aus and Khazraj, who had embraced Islam at Makkah. This was a humble beginning in the march of Islam towards success and none could foresee at that time the great potentialities that lay hidden in it. For, to a casual observer, it appeared at that time as if Islam was merely a weak movement; it had no material backing except the meagre support of the Prophet's own family and of the few poor adherents of the Movement. Obviously the latter could not give much help because they themselves had been cast out by their own people who became their enemies and were persecuting them.

Topics

These were the conditions, when this discourse was revealed. The main topics dealt with in this discourse may be divided under seven headings:

2. Enunciation of the doctrine of the "Life-after-death" and refutation of the wrong notion that there was nothing beyond this worldly life.

4. Enunciation of the fundamental moral principles for the building up of the Islamic Society.

5. Answers to the objections raised against the person of the Holy Prophet and his mission.

6. Comfort and encouragement to the Holy Prophet and his followers who were at that time in a state of anxiety and despondency because of the apparent failure of the mission.

7. Admonition, warning and threats to the disbelievers and opponents to give up their apathy and haughtiness. It must, however, be noted that the above topics have not been dealt with one by one under separate headings, but the discourse goes on as a continuous whole and these topics come under discussion over and over again in new and different ways.

The Background of Makki Suras

As this is the first long Makki Surah in the order of the compilation of the Quran, it will be useful to explain the historical background of Makki Surahs in general, so that the reader may easily understand the Makki Surahs and our references to its different stages in connection with our commentary on them. First of all, it should be noted that comparatively very little material is available in regard to the background of the revelation of Makki Surahs whereas the period of the revelation of all the Madani Surahs is known or can be determined with a little effort. There are authentic traditions even in regard to the occasions of the revelation of the majority of the verses. On the other hand, we do not have such detailed information regarding the Makki Surahs. There are only a few Surahs and verses which have authentic traditions concerning the time and occasion of their revelation. This is because the history of the Makki period had not been compiled in such detail as that of the Madani period. Therefore we have to depend on the internal evidence of these Surahs for determining the period of their revelation: for example, the topics they discuss, their subject. matter, their style and the direct or indirect references to the events and the occasions of their revelation. Thus it is obvious that with the help of such evidence as this, we cannot say with precision that such and such Surah or verse was revealed on such and such an occasion. The most we can do is to compare the internal evidence of a Surah with the events of the life of the Holy Prophet at Makkah, and then come to a more or less correct conclusion as to what particular stage a certain Surah belongs. If we keep the above things in view, the history of the mission of the Holy Prophet at Makkah can be divided into four stages.

1. The first stage began with his appointment as a Messenger and ended with the proclamation of Prophethood three years later. During this period the Message was given secretly to some selected persons only, but the common people of Makkah were not aware of it.

2. The second stage lasted for two years after the proclamation of his Prophethood. It began with opposition by individuals: then by and by, it took the shape of antagonism, ridicule, derision,, accusation, abuse, and false propaganda then gangs were formed to persecute those Muslims who were comparatively poor, weak and helpless.

3. The third stage lasted for about six years from the beginning of the persecution to the death of Abu Talib and Hadrat Khadijah in the tenth year of Prophethood. During this period, the persecution of the Muslims became so savage and brutal that many of them were forced to migrate to Habash. Social and economic boycott was applied against the Holy Prophet and the members of his family, and those Muslims who continued to stay in Makkah were forced to take refuge in Shi'b-i-A'bi Talib which was besieged.

4. The fourth stage lasted for about three years from the tenth to the thirteenth year of Prophethood. This was a period of hard trials and grievous sufferings for the Holy Prophet and his followers. Life had become unendurable at Makkah and there appeared to be no place of refuge even outside it. So much so that when the Holy Prophet went to Ta'if, it offered no shelter or protection. Besides this, on the occasion of Hajj, he would appeal to each and every Arab clan to accept his invitation to Islam but met with blank refusal from every quarter. At the same time, the people of Makkah were holding counsels to get rid of him by killing or imprisoning or banishing him from their city. It was at that most critical time that Allah opened for Islam the hearts of the Ansar of Yathrab where he migrated at their invitation. Now that we have divided the life of the Holy Prophet at Makkah into four stages, it has become easier for us to tell, as far as possible, the particular stage in which a certain Makki Surah was revealed. This is because the Surahs belonging to a particular stage can be distinguished from those of the other stages with the help of their subject matter and style. Besides this, they also contain such references as throw light on the circumstances and events that form the background of their revelation. In the succeeding Makki Surahs, we will determine on the basis of the distinctive features of each stage, and point out in the Preface, the particular stage in which a certain Makki Surah was revealed.

Subject : Islamic Creed.

This Surah mainly discusses the different aspects of the major articles of the Islamic Creed: Tawhid, Life-after-death, Prophethood and their practical application to human life. Side by side with this, it refutes the erroneous beliefs of the opponents and answers their objections, warns and admonishes them and comforts the Holy Prophet and his followers, who were then suffering from persecution. Of course, these themes have not been dealt with under separate heads but have been blended in an excellent manner.

IMPORTANT: Please note that the Digest is based upon these outstanding translations and they have been reproduced here for the benefit of serious readers of the Qur’aan; the copyrights of these works are held by their respective authors/publishers from whom they can be purchased by anyone interested in acquiring them and we ardently hope that no offence will be taken by their inclusion.

THE HOLY QUR'AAN

SURAH 7

AL-A'RAAF (THE HEIGHTS)

In the name of Allah, the Beneficent, the Merciful

2. Kitabun onzila ilayka fala yakun fee sadrika harajun minhu litunthira bihi wathikra lilmu/mineena

This is a Scripture that has been revealed to you (O Mohammed) so let there be no weight on your heart on account of it because you are required to deliver a warning to mankind and a Reminder to the believers through it -

3. IttabiAAoo ma onzila ilaykum min rabbikum wala tattabiAAoo min doonihi awliyaa qaleelan ma tathakkaroona

And to say to them : 'Follow that which has been revealed to you by your Lord and follow not any other guardian besides Him! Little do you understand!

(It is an integral part of human nature to resent criticism and to detest warnings. But since the mission handed down to the Prophet by Allah included both criticism and warnings, it was not going to be an easy task for him because the men he was asked to warn were formidable and the concepts he was charged to challenge were long-standing, which included the erroneous ways of the Jews and the misguided notions of the Christians, not to mention the solecism of the disbelievers and idolaters. In the opening verse of this Surah it is emphasized that his mission was a combination of both - warnings to those who were born in age-old cults and blindly followed what their forefathers professed, and reminders to those who did belong to religions based upon Divine Revelations but had deflected from the path of guidance and were in dire need of being reminded of what they had forgotten.

In the next verse his message is simplified by asking him to do no more than declare it to them that they should follow the revelations of Allah to the exclusion of everything else).

How many townships did We annihilate, Our bane landing on them during the night, or while they slept at noon!

Nothing else came out of their mouths when their doom cracked upon them except the words : 'Verily we did wrong!'

(In the above two verses, these warnings and reminders are further elaborated by warning the disbelievers as a whole that those who vituperated the revelations of Allah before them were invariably struck down and decimated by Divine castigation, and reminding the disbelievers from amongst the Peoples of the Scriptures that whenever a pestilence or a bane landed on them, it had always came when they least expected it, - during the nights whilst they slept, or in the afternoons whilst they relaxed, and with such suddenness and preponderance that they could say no more than confess to being wrong-doers).

Then verily We intend to question those to whom Our messengers were sent and assuredly We intend to question their messengers;

(Allah will question those to whom His messengers were sent about how they responded to their invitation and in what way did they comply with messages delivered to them; and He will question the messengers about whether or not they delivered His messages to mankind in full, and how His messages were received by them).

Then We shall recount to them their deeds from Our own knowledge, for it is not as if We were absent from there when these were perpetrated!

(On the Day of Judgement, the process of Divine justice will be based upon three categories of evidence : whatever His messengers will report to Him when asked about how best they discharged their duties with regard to delivering His message; what mankind has to say to Him when asked about how they received and responded to His message; but above all, His own knowledge of the deeds which men and women perpetrated on earth, good and bad, because He was always present in their midst when they were perpetrated; all of which would be added together as evidence and weighed in their favour or against them).

8. Waalwaznu yawma-ithini alhaqqu faman thaqulat mawazeenuhu faola-ika humu almuflihoona

The weighing on that Day will be a true weighing, and only those whose scales tilt in their favour will be the ones to attain redemption!

9. Waman khaffat mawazeenuhu faola-ika allatheena khasiroo anfusahum bima kanoo bi-ayatina yathlimoona

And as for those whose scales tilt against them, they are the people who encumbered their souls by being contemptuous towards Our revelations

10. Walaqad makkannakum fee al-ardi wajaAAalna lakum feeha maAAayisha qaleelan ma tashkuroona

And We firmly established you (mankind) upon the earth and flourished it with provisions for you, though not many of you give thanks! (R)

(What is there on the earth that Allah did not make available to mankind! He gave us limbs unlike any other creature with which we perform our own miracles next only to His in significance and complexity; He gave us a brain to which nothing is insurmountable or inaccessible except the sacrosanct realm which belongs to Him alone; He gave us the land and made it capable of providing us with our sustenance and sustenance for those whom we do not sustain; He gave us forests which help maintain the climatic balance necessary for its survival and filled them with such a variety of wild life that it beggars belief; He gave us the mighty mountains, the turbulent oceans, the tranquil rivers; the azure sky, the twinkling stars, the serene moon, the fiery sun, each and every one of which is of use to us in the making of a peaceful and contented life for ourselves! In spite of all these, seldom do people give Him thanks!)

1. AlifLâmMîmSâd. [These letters are one of the miracles of the Qur'ân and none but Allâh (Alone) knows their meanings].

2. (This is the) Book (the Qur'ân) sent down unto you (O Muhammad SAW), so let not your breast be narrow therefrom, that you warn thereby, and a reminder unto the believers.

3. [Say (O Muhammad SAW) to these idolaters (pagan Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qur'ân and Prophet Muhammad's Sunnah), and follow not any Auliyâ' (protectors and helpers, etc. who order you to associate partners in worship with Allâh), besides Him (Allâh). Little do you remember!

4. And a great number of towns (their population) We destroyed (for their crimes). Our torment came upon them (suddenly) by night or while they were sleeping for their afternoon rest.

5. No cry did they utter when Our Torment came upon them but this: "Verily, we were Zâlimûn (polytheists and wrongdoers, etc.)".

6. Then surely, We shall question those (people) to whom it (the Book) was sent and verily, We shall question the Messengers.

7. Then surely, We shall narrate unto them (their whole story) with knowledge, and indeed We were not absent.

8. And the weighing on that day (Day of Resurrection) will be the true (weighing)^[]. So as for those whose scale (of good deeds) will be heavy, they will be the successful (by entering Paradise).

9. And as for those whose scale will be light, they are those who will lose their ownselves (by entering Hell) because they denied and rejected Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.).

10. And surely, We gave you authority on the earth and appointed for you therein provisions (for your life). Little thanks do you give.

007.001
YUSUFALI: Alif, Lam, Mim, Sad.
PICKTHAL: Alif. Lam. Mim. Sad.
SHAKIR: Alif Lam Mim Suad.
007.002
YUSUFALI: A Book revealed unto thee,- So let thy heart be oppressed no more by any difficulty on that account,- that with it thou mightest warn (the erring) and teach the Believers).
PICKTHAL: (It is) a Scripture that is revealed unto thee (Muhammad) - so let there be no heaviness in thy heart therefrom - that thou mayst warn thereby, and (it is) a Reminder unto believers.
SHAKIR: A Book revealed to you-- so let there be no straitness in your breast on account of it-- that you may warn thereby, and a reminder close to the believers.
007.003
YUSUFALI: Follow (O men!) the revelation given unto you from your Lord, and follow not, as friends or protectors, other than Him. Little it is ye remember of admonition.
PICKTHAL: (Saying): Follow that which is sent down unto you from your Lord, and follow no protecting friends beside Him. Little do ye recollect!
SHAKIR: Follow what has been revealed to you from your Lord and do not follow guardians besides Him, how little do you mind.
007.004
YUSUFALI: How many towns have We destroyed (for their sins)? Our punishment took them on a sudden by night or while they slept for their afternoon rest.
PICKTHAL: How many a township have We destroyed! As a raid by night, or while they slept at noon, Our terror came unto them.
SHAKIR: And how many a town that We destroyed, so Our punishment came to it by night or while they slept at midday.
007.005
YUSUFALI: When (thus) Our punishment took them, no cry did they utter but this: "Indeed we did wrong."
PICKTHAL: No plea had they, when Our terror came unto them, save that they said: Lo! We were wrong-doers.
SHAKIR: Yet their cry, when Our punishment came to them, was nothing but that they said: Surely we were unjust.
007.006
YUSUFALI: Then shall we question those to whom Our message was sent and those by whom We sent it.
PICKTHAL: Then verily We shall question those unto whom (Our message) hath been sent, and verily We shall question the messengers.
SHAKIR: Most certainly then We will question those to whom (the messengers) were sent, and most certainly We will also question the messengers;
007.007
YUSUFALI: And verily, We shall recount their whole story with knowledge, for We were never absent (at any time or place).
PICKTHAL: Then verily We shall narrate unto them (the event) with knowledge, for We were not absent (when it came to pass).
SHAKIR: Then most certainly We will relate to them with knowledge, and We were not absent.
007.008
YUSUFALI: The balance that day will be true (to nicety): those whose scale (of good) will be heavy, will prosper:
PICKTHAL: The weighing on that day is the true (weighing). As for those whose scale is heavy, they are the successful.
SHAKIR: And the measuring out on that day will be just; then as for him whose measure (of good deeds) is heavy, those are they who shall be successful;
007.009
YUSUFALI: Those whose scale will be light, will be their souls in perdition, for that they wrongfully treated Our signs.
PICKTHAL: And as for those whose scale is light: those are they who lose their souls because they used to wrong Our revelations.
SHAKIR: And as for him whose measure (of good deeds) is light those are they who have made their souls suffer loss because they disbelieved in Our communications.
007.010
YUSUFALI: It is We Who have placed you with authority on earth, and provided you therein with means for the fulfilment of your life: small are the thanks that ye give!
PICKTHAL: And We have given you (mankind) power in the earth, and appointed for you therein livelihoods. Little give ye thanks!
SHAKIR: And certainly We have established you in the earth and made in it means of livelihood for you; little it is that you give thanks.

11. Walaqad khalaqnakum thumma sawwarnakum thumma qulna lilmala-ikati osjudoo li-adama fasajadoo illa ibleesa lam yakun mina alssajideena

And We created you, then We developed your features, then We said to the angels : 'Fall prostrate before Adam!' And they all prostrated except Iblis, for he was not of those that prostrate!

12. Qala ma manaAAaka alla tasjuda ith amartuka qala ana khayrun minhu khalaqtanee min narin wakhalaqtahu min teenin

He said to him : 'What prevented you that you did not prostrate when I commanded you to prostrate?' Iblis said : 'I am superior to him! You created me from flame and You created him from clay!'

(The grounds upon which Iblis declined to prostrate before Adam were inherently flawed because, first and foremost, superiority does not stem from the substance with which one is made but from the status which is conferred upon the creation by the Creator; besides, it is also wrong to claim that flame is superior to loam because while fire contains velocity, ferocity and aggression, which are symbols of belligerence, loam contains sustainability, absorption and submission which are symbols of reconciliation; while fire obliterates habitations, loam enables them to flourish and proliferate; while fire is hostile and merciless, loam is friendly and placid; while fire is unreliable insofar as it burns and reduces to ashes whatever gets in its way, loam is trustworthy insofar as it protects whatever is committed to it and returns much more than what is sowed in it; and above all, whereas fire cannot destroy loam, loam can put out the fire)

13. Qala faihbit minha fama yakoonu laka an tatakabbara feeha faokhruj innaka mina alssaghireena

He said : 'Then go down from here! It is not for you to dwell here and yet be so arrogant! Be banished, for verily you are of those disgraced!

He said : 'Then reprieve me until the Day when they are all raised from their graves!'

He said : 'Since You have deprived me of Your guidance, I shall lie in ambush for them on Your Path of Guidance -

17. Thumma laatiyannahum min bayni aydeehim wamin khalfihim waAAan aymanihim waAAan shama-ilihim wala tajidu aktharahum shakireena

'And then I shall pounce upon them from their front and from their back and from their left and from their right, and You will find that not many among them are sincere to You!'

18. Qala okhruj minha mathooman madhooran laman tabiAAaka minhum laamlaanna jahannama minkum ajmaAAeena

He said : 'Go away from here, reviled and ostracized! As for those who succumb to your temptations, verily I shall stow hell with all of you!

(When Iblis defied Allah and refused to prostrate to Adam, he triggered off a chain of events which had long-standing consequences; it saw the emergence of the modern man upon the earth capable of procreating his own species and proliferating into countless millions; it saw the beginnings of a combat between man and his foe Satan, between good and evil, between right and wrong, between darkness and light - Satan determined to avenge man for getting him expelled from Paradise by filling the hearts of Adam's children with temptations, luring them into committing all sorts of abominations and deflecting them from the path of guidance, and Allah determined to help those who successfully warded off his ruse.

In the same way as Allah's presence can be felt whenever a good deed is done by man, Satan's presence can be felt whenever an evil deed is perpetrated; when a husband abuses his wife, when a wife cheats on her husband, when a daughter elopes with her lover, when a son lets down his parents, when a friend betrays his friend, when a judge accepts bribes and taints his judgement, when a ruler oppresses the ruled, when an infant is buried alive, when a goat with horns assaults a goat without horns, when a parrot is locked up in a cage and starved to death, - whenever and wherever these awful, insidious and revolting things happen, - and they happen every day, - Satan's hand is behind every one of them)

19. Waya adamu oskun anta wazawjuka aljannata fakula min haythu shi/tuma wala taqraba hathihi alshshajarata fatakoona mina alththalimeena

And as for you O Adam! Dwell in the Garden along with your spouse and eat of whatever you like. But go not near that tree lest you too become one of the disobedient.

(As has been explained in Surah II, since Allah decided to create man out of dust and make him His regent upon earth, it was necessary that He tested Adam's mettle to see how strong was his will-power and how firm was his resolve by leaving only one thing to his discretion, - he was given free access to everything in Paradise except one tree, the fruit of which was forbidden to him and his spouse because it could lead to far-reaching consequences, - show them the things which they were not supposed to see, introduce the element of passion in their hearts which they were not meant to experience, arouse a ripple of desire in it with which there were not equipped to cope; but above all, expose to them their weaknesses).

20. Fawaswasa lahuma alshshaytanu liyubdiya lahuma ma wooriya AAanhuma min saw-atihima waqala ma nahakuma rabbukuma AAan hathihi alshshajarati illa an takoona malakayni aw takoona mina alkhalideena

Then Satan whispered to them that he will show them their organs of modesty which were concealed from them and said : 'Your Lord forbade this tree to you lest you turn into angels or become immortal!

(A blatant lie which launched the infamous career of Satan upon earth as a sworn enemy of man, a role which he has been playing with considerable success, lurking in the darkest recesses of the human mind and heart; pouncing on the vulnerable; entrapping the weak with temptations; leading the lost into mazes of sin and turpitude; pushing the wicked up the ladder of success so that their wickedness strengthened; putting the staff of power in the hands of those who wielded it without mercy; shredding away the garb of innocence, bringing out the beast in men; encouraging lust; promoting solecism; harnessing sin, recruiting a strong army of his sycophants to help him stow hell with iniquitous men and women who had no qualms about renouncing Allah in preference to the devil; or moving away from the path which led to Him and joining the path which took them away from Him; or renouncing the everlasting bliss of the Hereafter in exchange for the momentary pleasures with which he lured them).

22. Fadallahuma bighuroorin falamma thaqa alshshajarata badat lahuma saw-atuhuma watafiqa yakhsifani AAalayhima min waraqi aljannati wanadahuma rabbuhuma alam anhakuma AAan tilkuma alshshajarati waaqul lakuma inna alshshaytana lakuma AAaduwwun mubeenun

Thus did he mislead them with his treachery; and when they tasted of the forbidden tree, their organs of modesty became apparent to them and they began to cover them with leaves of Paradise. And their Lord said to them : 'Did I not forbid you from eating of that tree and caution you that Satan is a blatant foe of yours?'

23. Qala rabbana thalamna anfusana wa-in lam taghfir lana watarhamna lanakoonanna mina alkhasireena

They said : 'Our Lord! We have indeed wronged ourselves! And if You do not forgive us and show mercy towards us, then verily we would be of the forfeited!'

24. Qala ihbitoo baAAdukum libaAAdin AAaduwwun walakum fee al-ardi mustaqarrun wamataAAun ila heenin

He said : 'Go down from here to live as enemies of one another! There shall, however, be a habitation for you upon earth and a provision for a short while.

He said : 'There shall you live and there shall you die and from there shall you be brought back here in the end! (R)

11. And surely, We created you (your father Adam) and then gave you shape (the noble shape of a human being), then We told the angels, "Prostrate to Adam", and they prostrated, except Iblîs (Satan), he refused to be of those who prostrate.

12. (Allâh) said: "What prevented you (O Iblîs) that you did not prostrate, when I commanded you?" Iblîs said: "I am better than him (Adam), You created me from fire, and him You created from clay."

13. (Allâh) said: "(O Iblîs) get down from this (Paradise), it is not for you to be arrogant here. Get out, for you are of those humiliated and disgraced."

14. (Iblîs) said: "Allow me respite till the Day they are raised up (i.e. the Day of Resurrection)."

16. (Iblîs) said: "Because You have sent me astray, surely I will sit in wait against them (human beings) on Your Straight Path.

17. Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones (i.e. they will not be dutiful to You)."

18. (Allâh) said (to Iblîs) "Get out from this (Paradise) disgraced and expelled. Whoever of them (mankind) will follow you, then surely I will fill Hell with you all."

19. "And O Adam! Dwell you and your wife in Paradise, and eat thereof as you both wish, but approach not this tree otherwise you both will be of the Zâlimûn (unjust and wrongdoers)."

20. Then Shaitân (Satan) whispered suggestions to them both in order to uncover that which was hidden from them of their private parts (before); he said: "Your Lord did not forbid you this tree save you should become angels or become of the immortals."

21. And he [Shaitân (Satan)] swore by Allâh to them both (saying): "Verily, I am one of the sincere wellwishers for you both."

22. So he misled them with deception. Then when they tasted of the tree, that which was hidden from them of their shame (private parts) became manifest to them and they began to stick together the leaves of Paradise over themselves (in order to cover their shame). And their Lord called out to them (saying): "Did I not forbid you that tree and tell you: Verily, Shaitân (Satan) is an open enemy unto you?"

23. They said: "Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers."

24. (Allâh) said: "Get down, one of you an enemy to the other [i.e. Adam, Hawwa (Eve), and Shaitân (Satan), etc.]. On earth will be a dwellingplace for you and an enjoyment, - for a time."

25. He said: "Therein you shall live, and therein you shall die, and from it you shall be brought out (i.e.resurrected)."

007.011
YUSUFALI: It is We Who created you and gave you shape; then We bade the angels prostrate to Adam, and they prostrate; not so Iblis; He refused to be of those who prostrate.
PICKTHAL: And We created you, then fashioned you, then told the angels: Fall ye prostrate before Adam! And they fell prostrate, all save Iblis, who was not of those who make prostration.
SHAKIR: And certainly We created you, then We fashioned you, then We said to the angels: Prostrate to Adam. So they did prostrate except Iblis; he was not of those who prostrated.
007.012
YUSUFALI: (Allah) said: "What prevented thee from prostrating when I commanded thee?" He said: "I am better than he: Thou didst create me from fire, and him from clay."
PICKTHAL: He said: What hindered thee that thou didst not fall prostrate when I bade thee? (Iblis) said: I am better than him. Thou createdst me of fire while him Thou didst create of mud.
SHAKIR: He said: What hindered you so that you did not prostrate when I commanded you? He said: I am better than he: Thou hast created me of fire, while him Thou didst create of dust.
007.013
YUSUFALI: (Allah) said: "Get thee down from this: it is not for thee to be arrogant here: get out, for thou art of the meanest (of creatures)."
PICKTHAL: He said: Then go down hence! It is not for thee to show pride here, so go forth! Lo! thou art of those degraded.
SHAKIR: He said: Then get forth from this (state), for it does not befit you to behave proudly therein. Go forth, therefore, surely you are of the abject ones.
007.014
YUSUFALI: He said: "Give me respite till the day they are raised up."
PICKTHAL: He said: Reprieve me till the day when they are raised (from the dead).
SHAKIR: He said: Respite me until the day when they are raised up.
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YUSUFALI: (Allah) said: "Be thou among those who have respite."
PICKTHAL: He said: Lo! thou art of those reprieved.
SHAKIR: He said: Surely you are of the respited ones.
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YUSUFALI: He said: "Because thou hast thrown me out of the way, lo! I will lie in wait for them on thy straight way:
PICKTHAL: He said: Now, because Thou hast sent me astray, verily I shall lurk in ambush for them on Thy Right Path.
SHAKIR: He said: As Thou hast caused me to remain disappointed I will certainly lie in wait for them in Thy straight path.
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YUSUFALI: "Then will I assault them from before them and behind them, from their right and their left: Nor wilt thou find, in most of them, gratitude (for thy mercies)."
PICKTHAL: Then I shall come upon them from before them and from behind them and from their right hands and from their left hands, and Thou wilt not find most of them beholden (unto Thee).
SHAKIR: Then I will certainly come to them from before them and from behind them, and from their right-hand side and from their left-hand side; and Thou shalt not find most of them thankful.
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YUSUFALI: (Allah) said: "Get out from this, disgraced and expelled. If any of them follow thee,- Hell will I fill with you all.
PICKTHAL: He said: Go forth from hence, degraded, banished. As for such of them as follow thee, surely I will fill hell with all of you.
SHAKIR: He said: Get out of this (state), despised, driven away; whoever of them will follow you, I will certainly fill hell with you all.
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YUSUFALI: "O Adam! dwell thou and thy wife in the Garden, and enjoy (its good things) as ye wish: but approach not this tree, or ye run into harm and transgression."
PICKTHAL: And (unto man): O Adam! Dwell thou and thy wife in the Garden and eat from whence ye will, but come not nigh this tree lest ye become wrong-doers.
SHAKIR: And (We said): O Adam! Dwell you and your wife in the garden; so eat from where you desire, but do not go near this tree, for then you will be of the unjust.
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YUSUFALI: Then began Satan to whisper suggestions to them, bringing openly before their minds all their shame that was hidden from them (before): he said: "Your Lord only forbade you this tree, lest ye should become angels or such beings as live for ever."
PICKTHAL: Then Satan whispered to them that he might manifest unto them that which was hidden from them of their shame, and he said: Your Lord forbade you from this tree only lest ye should become angels or become of the immortals.
SHAKIR: But the Shaitan made an evil suggestion to them that he might make manifest to them what had been hidden from them of their evil inclinations, and he said: Your Lord has not forbidden you this tree except that you may not both become two angels or that you may (not) become of the immortals.
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YUSUFALI: And he swore to them both, that he was their sincere adviser.
PICKTHAL: And he swore unto them (saying): Lo! I am a sincere adviser unto you.
SHAKIR: And he swore to them both: Most surely I am a sincere adviser to you.
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YUSUFALI: So by deceit he brought about their fall: when they tasted of the tree, their shame became manifest to them, and they began to sew together the leaves of the garden over their bodies. And their Lord called unto them: "Did I not forbid you that tree, and tell you that Satan was an avowed enemy unto you?"
PICKTHAL: Thus did he lead them on with guile. And when they tasted of the tree their shame was manifest to them and they began to hide (by heaping) on themselves some of the leaves of the Garden. And their Lord called them, (saying): Did I not forbid you from that tree and tell you: Lo! Satan is an open enemy to you?
SHAKIR: Then he caused them to fall by deceit; so when they tasted of the tree, their evil inclinations became manifest to them, and they both began to cover themselves with the leaves of the garden; and their Lord called out to them: Did I not forbid you both from that tree and say to you that the Shaitan is your open enemy?
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YUSUFALI: They said: "Our Lord! We have wronged our own souls: If thou forgive us not and bestow not upon us Thy Mercy, we shall certainly be lost."
PICKTHAL: They said: Our Lord! We have wronged ourselves. If thou forgive us not and have not mercy on us, surely we are of the lost!
SHAKIR: They said: Our Lord! We have been unjust to ourselves, and if Thou forgive us not, and have (not) mercy on us, we shall certainly be of the losers.
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YUSUFALI: (Allah) said: "Get ye down. With enmity between yourselves. On earth will be your dwelling-place and your means of livelihood,- for a time."
PICKTHAL: He said: Go down (from hence), one of you a foe unto the other. There will be for you on earth a habitation and provision for a while.
SHAKIR: He said: Get forth, some of you, the enemies of others, and there is for you in the earth an abode and a provision for a time.
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YUSUFALI: He said: "Therein shall ye live, and therein shall ye die; but from it shall ye be taken out (at last)."
PICKTHAL: He said: There shall ye live, and there shall ye die, and thence shall ye be brought forth.
SHAKIR: He (also) said: Therein shall you live, and therein shall you die, and from it shall you be raised.

26. Ya banee adama qad anzalna AAalaykum libasan yuwaree saw-atikum wareeshan walibasu alttaqwa thalika khayrun thalika min ayati Allahi laAAallahum yaththakkaroona

O Children of Adam! We have given you a raiment to conceal your modesty and another to enhance your decor, but the raiment of self-restraint is the best raiment of all! These are the revelations of Allah so that they pay heed!

(Allah bestowed upon the children of Adam two types of raiment's : one made up of fabrics which cover their naked bodies and conceal their organs of modesty, the other made up of an aura of probity which surrounds the body and enhances its decor without being visible to the eye or accessible to touch; and then He admonished them that the best raiment of all is the raiment of piety which gathers inside its folds their inner selves and protects them from being invaded or defiled!)

27. Ya banee adama la yaftinannakumu alshshaytanu kama akhraja abawaykum mina aljannati yanziAAu AAanhuma libasahuma liyuriyahuma saw-atihima innahu yarakum huwa waqabeeluhu min haythu la tarawnahum inna jaAAalna alshshayateena awliyaa lillatheena la yu/minoona

O Children of Adam! Let not Satan beguile you as he beguiled your first parents and got them expelled from the Garden, their garb of modesty shredded and their shame exposed! Beware that he and all his sycophants are watching you from whence you can see them not, and that We have made the devils the closest allies of those who do not believe.

(The devil can watch human beings without himself being seen, which does give him an edge over his adversaries. It is, therefore, absolutely necessary to be aware of his sinister presence in our midst at all times, patiently waiting for the vulnerable among us to make a wrong move and topple into his lap so that he can bundle us up in his arms and carry us away into a turbulent vortex of sin and iniquity from which it would be impossible to extricate ourselves.

We are, therefore, admonished by our peers that, if we are being stalked by the devil whom we cannot see, then we should seek help from Him Who can stalk the devil but Whom the devil cannot see!).

28. Wa-itha faAAaloo fahishatan qaloo wajadna AAalayha abaana waAllahu amarana biha qul inna Allaha la ya/muru bialfahsha-i ataqooloona AAala Allahi ma la taAAlamoona

When they indulge in acts of profanity, they say : 'We found our fathers to be doing it and Allah Himself has enjoined it on us!' Say to them : 'Allah does not enjoin profanities! Dare you ascribe to Him that about which you have no knowledge?'

(During the days of paganism and ignorance when the Ka'ba was a spiritual centre for idolaters of Mecca and housed their gods, men and women used to observe the crude ritual of circling it in the nude, without any shame. Their excuse for indulging in such profanities in the name of religion was either that they were following the rituals set up by their ancestors in the past, or that Allah Himself commanded them to do so.

Even though the verse was revealed to distance Allah from such ignoble customs and stop the desecration of a sanctuary constructed by Abraham and Ishmael for all mankind at His behest, a mass congregation of men and women in the nude is an act of defilation by anyone's standards; it is an affront to our sense of decency; it is revolting and it is indefensible. The nude figures carved by the Greek sculptors depicting mythical gods and goddesses, and subsequently incorporated into Christian Classical art by the Romans as Biblical characters to adorn their chapels and cathedrals generate equal revulsion, as do the carvings of bulging breasts and grotesque genitals on Hindu temples, which are better off concealed than revealed in such a crude manner.

Apparel is said to be the most eloquent index to the mettle of every society. One of the main contributory factors to the depravity and promiscuity which is prevalent in Western countries is the provocative way in which their young women dress these days, concealing from the eye of the beholder as little of their bodies as possible, understandably, - perhaps even deliberately, - aimed at arousing desire and lust in the minds of their opposite sexes, a practice which has led to dangerous consequences, such as easy virtue, teenage pregnancies, loss of virginity without entailing responsibility and the spread of deadly diseases like AIDS.

Although the East is theoretically believed to be less prone to this kind of incontinence and such excesses, this sickness of mind is beginning to take root in the otherwise moderate societies of India and Pakistan too, what with the corrupt influence exerted by the so-called Bollywood syndrome and what with the deteriorating standards of decency and modesty observed by families as a whole.

Islam proscribes nudity to such an extent that stringent rules are laid down in the Qur'aan on how to dress and how best to protect our modesty, especially in the case of women, although men are also not exempt from conforming to the prescribed standards. External outlook is as important to spiritual cleanliness as physical cleanliness is and hence exposure of body parts is required to be kept to a minimum except where it is lawful and permissible to do so, such as between husbands and wives in the privacy of their bedrooms. Allah created the human body with thoughtfulness and has rendered it sacrosanct so that it can discharge its functions with efficacy and decorum rather than with lewdness or immodesty. It is, therefore, of utmost significance that we treated it with respect and tenderness instead of deriving innocuous pleasure out of watching the belly dancers as they do in the East, or the sensuous cabaret performances so popular in the West)

29. Qul amara rabbee bialqisti waaqeemoo wujoohakum AAinda kulli masjidin waodAAoohu mukhliseena lahu alddeena kama badaakum taAAoodoona

Say : 'My Lord enjoins only rectitude. So turn your faces to Him with solemnity at the time of worship and pray to Him, making religion pure for Him only. As He brought you into being, so shall He take you back to Him in the end!

30. Fareeqan hada wafareeqan haqqa AAalayhimu alddalalatu innahumu ittakhathoo alshshayateena awliyaa min dooni Allahi wayahsaboona annahum muhtadoona

A group among them has He guided, while error has taken over the other! Forsaking Allah, they choose the devil as their protecting friend and yet consider that they are on the guided path!

Context of Revelation :The following verse was revealed, encouraging the believers to lay equal emphasis on outward decor as they do on inner cleanliness at the time of worship, in contrast to the pagan ritual of offering worship to their idols in the nude, - men during the day and women during the night.

31. Ya banee adama khuthoo zeenatakum AAinda kulli masjidin wakuloo waishraboo wala tusrifoo innahu la yuhibbu almusrifeena

O Children of Adam! Pay attention to your decor when you go to your place of worship and eat and drink, but do not squander. Verily Allah does not cherish the prodigals. (R)

(Having reviled and remonstrated the concept of nudity, in any form, to any extent and for any purpose, Muslims are encouraged through this verse to be clad in their best clothes at the time of worship so that when we are presenting ourselves to our Lord, not only are we in an immaculate state of physical and spiritual cleanliness, but also wearing the best we can afford in apparel, well groomed and rubbed in perfumes, which supervenes a congenial atmosphere and a healthy sense of mutual well being, besides having an impact upon those who are watching how the believers conduct themselves before Him in whom they believe.

Apart from wearing good clothes, Muslims are also exhorted to eat the best they can afford without being profligate, and give thanks to Him who provides for them, because whatever Allah has made lawful for us is there to be eaten and enjoyed, and not to be stored for the morrow, as the Jews did during the lifetime of Moses because of which the Manna and the Quail sent by Allah as food for them were stopped.

Profligacy in food means needlessly carrying on eating even after hunger is satiated and the stomach is full, or eating food which has been forbidden even if there are no extenuating grounds to justify it).

26. O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the raiment of righteousness, that is better. Such are among the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allâh, that they may remember (i.e. leave falsehood and follow truth^[]).

27. O Children of Adam! Let not Shaitân (Satan) deceive you, as he got your parents [Adam and Hawwa (Eve)] out of Paradise, stripping them of their raiments, to show them their private parts. Verily, he and Qabîluhu (his soldiers from the jinns or his tribe) see you from where you cannot see them. Verily, We made the Shayâtin (devils) Auliyâ' (protectors and helpers) for those who believe not.

28. And when they commit a Fâhisha (evil deed, going round the Ka'bah in naked state, every kind of unlawful sexual intercourse, etc.), they say: "We found our fathers doing it, and Allâh has commanded us of it." Say: "Nay, Allâh never commands of Fâhisha. Do you say of Allâh what you know not?

29. Say (O Muhammad SAW): My Lord has commanded justice and (said) that you should face Him only (i.e. worship none but Allâh and face the Qiblah, i.e. the Ka'bah at Makkah during prayers) in each and every place of worship, in prayers (and not to face other false deities and idols), and invoke Him only making your religion sincere to Him by not joining in worship any partner to Him and with the intention that you are doing your deeds for Allâh's sake only. As He brought you (into being) in the beginning, so shall you be brought into being (on the Day of Resurrection) [in two groups, one as a blessed one (believers), and the other as a wretched one (disbelievers)].

30. A group He has guided, and a group deserved to be in error; (because) surely they took the Shayâtin (devils) as Auliyâ' (protectors and helpers) instead of Allâh, and consider that they are guided.

31. O Children of Adam! Take your adornment (by wearing your clean clothes), while praying^[] and going round (the Tawâf of ) the Ka'bah, and eat and drink but waste not by extravagance, certainly He (Allâh) likes not Al-Musrifûn (those who waste by extravagance).

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YUSUFALI: O ye Children of Adam! We have bestowed raiment upon you to cover your shame, as well as to be an adornment to you. But the raiment of righteousness,- that is the best. Such are among the Signs of Allah, that they may receive admonition!
PICKTHAL: O Children of Adam! We have revealed unto you raiment to conceal your shame, and splendid vesture, but the raiment of restraint from evil, that is best. This is of the revelations of Allah, that they may remember.
SHAKIR: O children of Adam! We have indeed sent down to you clothing to cover your shame, and (clothing) for beauty and clothing that guards (against evil), that is the best. This is of the communications of Allah that they may be mindful.
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YUSUFALI: O ye Children of Adam! Let not Satan seduce you, in the same manner as He got your parents out of the Garden, stripping them of their raiment, to expose their shame: for he and his tribe watch you from a position where ye cannot see them: We made the evil ones friends (only) to those without faith.
PICKTHAL: O Children of Adam! Let not Satan seduce you as he caused your (first) parents to go forth from the Garden and tore off from them their robe (of innocence) that he might manifest their shame to them. Lo! he seeth you, he and his tribe, from whence ye see him not. Lo! We have made the devils protecting friends for those who believe not.
SHAKIR: O children of Adam! let not the Shaitan cause you to fall into affliction as he expelled your parents from the garden, pulling off from them both their clothing that he might show them their evil inclinations, he surely sees you, he as well as his host, from whence you cannot see them; surely We have made the Shaitans to be the guardians of those who do not believe.
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YUSUFALI: When they do aught that is shameful, they say: "We found our fathers doing so"; and "Allah commanded us thus": Say: "Nay, Allah never commands what is shameful: do ye say of Allah what ye know not?"
PICKTHAL: And when they do some lewdness they say: We found our fathers doing it and Allah hath enjoined it on us. Say: Allah, verily, enjoineth not lewdness. Tell ye concerning Allah that which ye know not?
SHAKIR: And when they commit an indecency they say: We found our fathers doing this, and Allah has enjoined it on us. Say: Surely Allah does not enjoin indecency; do you say against Allah what you do not know?
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YUSUFALI: Say: "My Lord hath commanded justice; and that ye set your whole selves (to Him) at every time and place of prayer, and call upon Him, making your devotion sincere as in His sight: such as He created you in the beginning, so shall ye return."
PICKTHAL: Say: My Lord enjoineth justice. And set your faces upright (toward Him) at every place of worship and call upon Him, making religion pure for Him (only). As He brought you into being, so return ye (unto Him).
SHAKIR: Say: My Lord has enjoined justice, and set upright your faces at every time of prayer and call on Him, being sincere to Him in obedience; as He brought you forth in the beginning, so shall you also return.
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YUSUFALI: Some He hath guided: Others have (by their choice) deserved the loss of their way; in that they took the evil ones, in preference to Allah, for their friends and protectors, and think that they receive guidance.
PICKTHAL: A party hath He led aright, while error hath just hold over (another) party, for lo! they choose the devils for protecting supporters instead of Allah and deem that they are rightly guided.
SHAKIR: A part has He guided aright and (as for another) part, error is justly their due, surely they took the Shaitans for guardians beside Allah, and they think that they are followers of the right
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YUSUFALI: O Children of Adam! wear your beautiful apparel at every time and place of prayer: eat and drink: But waste not by excess, for Allah loveth not the wasters.
PICKTHAL: O Children of Adam! Look to your adornment at every place of worship, and eat and drink, but be not prodigal. Lo! He loveth not the prodigals.
SHAKIR: O children of Adam! attend to your embellishments at every time of prayer, and eat and drink and be not extravagant; surely He does not love the extravagant.

32. Qul man harrama zeenata Allahi allatee akhraja liAAibadihi waalttayyibati mina alrrizqi qul hiya lillatheena amanoo fee alhayati alddunya khalisatan yawma alqiyamati kathalika nufassilu al-ayati liqawmin yaAAlamoona

Say : 'Who has forbidden the embellishments which Allah made lawful for His slaves and the clean food which He provided?' Say : 'Embellishment is a prerogative of the believers in this life, and it is especially theirs on the Day of Resurrection!' Thus do We explain Our revelations with clarity for those who have the knowledge.

33. Qul innama harrama rabbiya alfawahisha ma thahara minha wama batana waal-ithma waalbaghya bighayri alhaqqi waan tushrikoo biAllahi ma lam yunazzil bihi sultanan waan taqooloo AAala Allahi ma la taAAlamoona

Say : 'My Lord forbids only profanities, those that are apparent and those that are inherent, and solecism and unjust persecution and assigning partners to Allah for which He has given no warrant and levelling imputations against Allah of which you have no knowledge.'

34. Walikulli ommatin ajalun fa-itha jaa ajaluhum la yasta/khiroona saAAatan wala yastaqdimoona

And every nation has a set term, and when the term runs out, none can either put it off nor bring it forward by a single moment.

(The set term applies to everything on the earth, as it does to earth itself. We spend a set term in the wombs of our mothers, and when that term runs out, nothing can delay us nor stop us from emerging into this world; then we spend a set term upon the earth, and when that term runs out, nothing can delay nor prevent us from making our exit by a single moment. The same is true with nations and governments; monarchs occupy their thrones for a set term and fade into obscurity; presidents come and go; dictators rise to power and fall victim to their adversaries; politicians rule over their constituents for a certain term and then seek office again; the moon glows in the sky for a fixed term; the sun dazzles over the earth for a fixed term; the night lasts for a fixed term and gives way to the day; summers give way to winters, autumn gives way to spring, spring takes us back to fall and the cycle of time goes on revolving forever and forever!)

35. Ya banee adama imma ya/tiyannakum rusulun minkum yaqussoona AAalaykum ayatee famani ittaqa waaslaha fala khawfun AAalayhim wala hum yahzanoona

O Children of Adam! If messengers chosen from your fraternities come to you reciting My revelations, those who ward off turpitude and ameliorate themselves will have no cause for concern nor for distress!

36. Waallatheena kaththaboo bi-ayatina waistakbaroo AAanha ola-ika as-habu alnnari hum feeha khalidoona

But those who repudiate Our revelations and snub them, they are hell bound and will abide in it forever.

37. Faman athlamu mimmani iftara AAala Allahi kathiban aw kaththaba bi-ayatihi ola-ika yanaluhum naseebuhum mina alkitabi hatta itha jaat-hum rusuluna yatawaffawnahum qaloo ayna ma kuntum tadAAoona min dooni Allahi qaloo dalloo AAanna washahidoo AAala anfusihim annahum kanoo kafireena

For, who can be a worse offender than him that levels false imputations against Allah and denies Our revelations! They will be delivered the dictates of their destiny in the fullest, and when Our envoys sent down to gather their souls say to them : 'Where are those whom you used to worship in the place of Allah?' They will reply : 'They have forsaken us!' They shall then testify against their own souls that they were disbelievers.

38. Qala odkhuloo fee omamin qad khalat min qablikum mina aljinni waal-insi fee alnnari kullama dakhalat ommatun laAAanat okhtaha hatta itha iddarakoo feeha jameeAAan qalat okhrahum li-oolahum rabbana haola-i adalloona faatihim AAathaban diAAfan mina alnnari qala likullin diAAfun walakin la taAAlamoona

He will say : 'Join the nations of Jinn and humankind who entered the fire before you!' As each nation enters the fire, they curse the other nation until all have wound up in the same destination; then the last of them will say about the first of them : 'Our Lord! These are the ones who misled us, so give them twice our share of punishment in the fire!' He will say : 'There already is twice the punishment for all of you, but this you know not!'

(The verse makes it clear that those who stray away from the right course and cause others to stray away along with them would receive twice the punishment of those who strayed away by knowingly following those who strayed away, ruling out the excuse often given by the idolaters, the Jews and the Christians that they did whatever their forefathers had asked them to do).

39. Waqalat oolahum li-okhrahum fama kana lakum AAalayna min fadlin fathooqoo alAAathaba bima kuntum taksiboona

And the first of them will say to the last of them : 'You have fared no better than we have, so taste now the flavour of punishment for what you used to do!' (R)

32. Say (O Muhammad SAW): "Who has forbidden the adoration with clothes given by Allâh, which He has produced for his slaves, and At-Taiyibât [all kinds of Halâl (lawful) things] of food?" Say: "They are, in the life of this world, for those who believe, (and) exclusively for them (believers) on the Day of Resurrection (the disbelievers will not share them)." Thus We explain the Ayât (Islâmic laws) in detail for people who have knowledge.

33. Say (O Muhammad SAW): "(But) the things that my Lord has indeed forbidden are AlFawâhish (great evil sins, every kind of unlawful sexual intercourse, etc.) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allâh for which He has given no authority, and saying things about Allâh of which you have no knowledge."

34. And every nation has its appointed term; when their term is reached, neither can they delay it nor can they advance it an hour (or a moment).

35. O Children of Adam! If there come to you Messengers from amongst you, reciting to you, My Verses, then whosoever becomes pious and righteous, on them shall be no fear, nor shall they grieve.

36. But those who reject Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) and treat them with arrogance, they are the dwellers of the (Hell) Fire, they will abide therein forever.

37. Who is more unjust than one who invents a lie against Allâh or rejects His Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.)? For such their appointed portion (good things of this worldly life and their period of stay therein) will reach them from the Book (of Decrees) until, when Our Messengers (the angel of death and his assistants) come to them to take their souls, they (the angels) will say: "Where are those whom you used to invoke and worship besides Allâh," they will reply, "They have vanished and deserted us." And they will bear witness against themselves, that they were disbelievers.

38. (Allâh) will say: "Enter you in the company of nations who passed away before you, of men and jinns, into the Fire." Every time a new nation enters, it curses its sister nation (that went before), until they will be gathered all together in the Fire. The last of them will say to the first of them: "Our Lord! These misled us, so give them a double torment of the Fire." He will say: "For each one there is double (torment), but you know not."

39. The first of them will say to the last of them: "You were not better than us, so taste the torment for what you used to earn."

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YUSUFALI: Say: Who hath forbidden the beautiful (gifts) of Allah, which He hath produced for His servants, and the things, clean and pure, (which He hath provided) for sustenance? Say: They are, in the life of this world, for those who believe, (and) purely for them on the Day of Judgment. Thus do We explain the signs in detail for those who understand.
PICKTHAL: Say: Who hath forbidden the adornment of Allah which He hath brought forth for His bondmen, and the good things of His providing? Say: Such, on the Day of Resurrection, will be only for those who believed during the life of the world. Thus do we detail Our revelations for people who have knowledge.
SHAKIR: Say: Who has prohibited the embellishment of Allah which He has brought forth for His servants and the good provisions? Say: These are for the believers in the life of this world, purely (theirs) on the resurrection day; thus do We make the communications clear for a people who know.
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YUSUFALI: Say: the things that my Lord hath indeed forbidden are: shameful deeds, whether open or secret; sins and trespasses against truth or reason; assigning of partners to Allah, for which He hath given no authority; and saying things about Allah of which ye have no knowledge.
PICKTHAL: Say: My Lord forbiddeth only indecencies, such of them as are apparent and such as are within, and sin and wrongful oppression, and that ye associate with Allah that for which no warrant hath been revealed, and that ye tell concerning Allah that which ye know not.
SHAKIR: Say: My Lord has only prohibited indecencies, those of them that are apparent as well as those that are concealed, and sin and rebellion without justice, and that you associate with Allah that for which He has not sent down any authority, and that you say against Allah what you do not know.
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YUSUFALI: To every people is a term appointed: when their term is reached, not an hour can they cause delay, nor (an hour) can they advance (it in anticipation).
PICKTHAL: And every nation hath its term, and when its term cometh, they cannot put it off an hour nor yet advance (it).
SHAKIR: And for every nation there is a doom, so when their doom is come they shall not remain behind the least while, nor shall they go before.
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YUSUFALI: O ye Children of Adam! whenever there come to you messengers from amongst you, rehearsing My signs unto you,- those who are righteous and mend (their lives),- on them shall be no fear nor shall they grieve.
PICKTHAL: O Children of Adam! When messengers of your own come unto you who narrate unto you My revelations, then whosoever refraineth from evil and amendeth - there shall no fear come upon them neither shall they grieve.
SHAKIR: O children of Adam! if there come to you messengers from among you relating to you My communications, then whoever shall guard (against evil) and act aright-- they shall have no fear nor shall they grieve.
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YUSUFALI: But those who reject Our signs and treat them with arrogance,- they are companions of the Fire, to dwell therein (for ever).
PICKTHAL: But they who deny Our revelations and scorn them - each are rightful owners of the Fire; they will abide therein.
SHAKIR: And (as for) those who reject Our communications and turn away from them haughtily-- these are the inmates of the fire they shall abide in it.
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YUSUFALI: Who is more unjust than one who invents a lie against Allah or rejects His Signs? For such, their portion appointed must reach them from the Book (of decrees): until, when our messengers (of death) arrive and take their souls, they say: "Where are the things that ye used to invoke besides Allah?" They will reply, "They have left us in the lurch," And they will bear witness against themselves, that they had rejected Allah.
PICKTHAL: Who doeth greater wrong than he who inventeth a lie concerning Allah or denieth Our tokens. (For such) their appointed portion of the Book (of destiny) reacheth them till, when Our messengers come to gather them, they say: Where (now) is that to which ye cried beside Allah? They say: They have departed from us. And they testify against themselves that they were disbelievers.
SHAKIR: Who is then more unjust than he who forges a lie against Allah or rejects His communications? (As for) those, their portion of the Book shall reach them, until when Our messengers come to them causing them to die, they shall say: Where is that which you used to call upon besides Allah? They would say: They are gone away from us; and they shall bear witness against themselves that they were unbelievers
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YUSUFALI: He will say: "Enter ye in the company of the peoples who passed away before you - men and jinns, - into the Fire." Every time a new people enters, it curses its sister-people (that went before), until they follow each other, all into the Fire. Saith the last about the first: "Our Lord! it is these that misled us: so give them a double penalty in the Fire." He will say: "Doubled for all" : but this ye do not understand.
PICKTHAL: He saith: Enter into the Fire among nations of the jinn and humankind who passed away before you. Every time a nation entereth, it curseth its sister (nation) till, when they have all been made to follow one another thither, the last of them saith unto the first of them: Our Lord! These led us astray, so give them double torment of the Fire. He saith: For each one there is double (torment), but ye know not.
SHAKIR: He will say: Enter into fire among the nations that have passed away before you from among jinn and men; whenever a nation shall enter, it shall curse its sister, until when they have all come up with one another into it; the last of them shall say with regard to the foremost of them: Our Lord! these led us astray therefore give them a double chastisement of the fire. He will say: Every one shall have double but you do not know.
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YUSUFALI: Then the first will say to the last: "See then! No advantage have ye over us; so taste ye of the penalty for all that ye did !"
PICKTHAL: And the first of them saith unto the last of them: Ye were no whit better than us, so taste the doom for what ye used to earn.
SHAKIR: And the foremost of them will say to the last of them: So you have no preference over us; therefore taste this chastisement for what you earned.

40. Inna allatheena kaththaboo bi-ayatina waistakbaroo AAanha la tufattahu lahum abwabu alssama-i wala yadkhuloona aljannata hatta yalija aljamalu fee sammi alkhiyati wakathalika najzee almujrimeena

Those who repudiate Our revelations and scorn them, the doors of paradise will never be opened for them nor will they enter the Garden until the camel passes through the eye of the needle! Such is the retribution that We mete out to the sinful!

(The words doors of paradise will not be opened are taken by some interpreters to mean that the souls and the deeds of the disbelievers are too foul to be let through these sacred doors, and by others that disbelievers will forever remain deprived of Allah's bounties because the doors of paradise would not open to let them through.

There is also a slight difference of opinion between the interpretation of the proverb the camel passing through the eye of the needle, some commentators saying that the word jamal used in the verse is not to be taken literally to mean the camel but to mean a thick rope, although the traditional interpretation that it is as impossible for the doors of paradise to open in order to let the disbelievers pass through as it is for a camel to pass through the needle's eye' has equal validity).

41. Lahum min jahannama mihadun wamin fawqihim ghawashin wakathalika najzee alththalimeena

For them is a bed of cinders to lie in and a blanket of flames to wrap around! Such is the retribution which We mete out to the wicked!

42. Waallatheena amanoo waAAamiloo alssalihati la nukallifu nafsan illa wusAAaha ola-ika as-habu aljannati hum feeha khalidoona

But those who believe and perform righteous deeds to the best of their ability, - and We do not emburden any soul beyond the scope of its ability, - these are denizens of paradise and they shall abide in it forever.

43. WanazaAAna ma fee sudoorihim min ghillin tajree min tahtihimu al-anharu waqaloo alhamdu lillahi allathee hadana lihatha wama kunna linahtadiya lawla an hadana Allahu laqad jaat rusulu rabbina bialhaqqi wanoodoo an tilkumu aljannatu oorithtumooha bima kuntum taAAmaloona

And We purge their bosoms of all malevolence! And rivers flow underneath them and they say : 'Praise be to Allah who has shown us the way to this! We would never have found the way if Allah had not given us His guidance! The messengers of our Lord did bring us the real truth!' And it is said to them : 'This is your Garden! You inherit it because of your own righteous deeds!'

44. Wanada as-habu aljannati as-haba alnnari an qad wajadna ma waAAadana rabbuna haqqan fahal wajadtum ma waAAada rabbukum haqqan qaloo naAAam faaththana mu-aththinun baynahum an laAAnatu Allahi AAala alththalimeena

And the denizens of the Garden say to the denizens of the Fire : 'We have been given that which our Lord promised us in truth! Have you been given that which your Lord promised you in truth?' They say : 'Yes, indeed!' But a Crier intervenes between them saying : 'Only the curse of Allah is in the share of the wicked -

45. Allatheena yasuddoona AAan sabeeli Allahi wayabghoonaha AAiwajan wahum bial-akhirati kafiroona

Who obstruct men from the path of Allah, and make it tortuous, and believe not in the Last Day!

46. Wabaynahuma hijabun waAAala al-aAArafi rijalun yaAArifoona kullan biseemahum wanadaw as-haba aljannati an salamun AAalaykum lam yadkhulooha wahum yatmaAAoona

And between them is a screen. And on the Heights are men who recognize both the groups by their marks; and they say to the denizens of the Garden : 'Peace be upon you!' - these have not yet entered the Garden though they are hopeful of entering it, -

(The A' raaf, or the heights refers to an obscure area which lies in between Heaven and Hell where those whose good deeds equal their evil deeds are held in a limbo pending a decision by Allah on where they would go, - to Heaven or to Hell - hoping it to be the former rather than the latter).

47. Wa-itha surifat absaruhum tilqaa as-habi alnnari qaloo rabbana la tajAAalna maAAa alqawmi alththalimeena

When their attention turns on the denizens of hell, they say : 'Our Lord! Place us not midst the iniquitous!' (R)

40. Verily, those who belie Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) and treat them with arrogance, for them the gates of heaven will not be opened, and they will not enter Paradise until the camel goes through the eye of the needle (which is impossible). Thus do We recompense the Mujrimûn (criminals, polytheists, sinners, etc.).

41. Theirs will be a bed of Hell (Fire), and over them coverings (of Hell-fire). Thus do We recompense the Zâlimûn (polytheists and wrongdoers, etc.).

42. But those who believed (in the Oneness of Allâh - Islâmic Monotheism), and worked righteousness - We tax not any person beyond his scope, such are the dwellers of Paradise. They will abide therein.

43. And We shall remove from their breasts any (mutual) hatred or sense of injury (which they had, if at all, in the life of this world); rivers flowing under them, and they will say: "All the praises and thanks be to Allâh, Who has guided us to this, never could we have found guidance, were it not that Allâh had guided us! Indeed, the Messengers of our Lord did come with the truth." And it will be cried out to them: "This is the Paradise which you have inherited for what you used to do."

44. And the dwellers of Paradise will call out to the dwellers of the Fire (saying): "We have indeed found true what our Lord had promised us; have you also found true, what your Lord promised (warnings, etc.)?" They shall say: "Yes." Then a crier will proclaim between them: "The Curse of Allâh is on the Zâlimûn (polytheists and wrongdoers, etc.),"

45. Those who hindered (men) from the Path of Allâh, and would seek to make it crooked, and they were disbelievers in the Hereafter.

46. And between them will be a barrier screen and on AlA'râf (a wall with elevated places) will be men (whose good and evil deeds would be equal in scale), who would recognise all (of the Paradise and Hell people), by their marks (the dwellers of Paradise by their white faces and the dwellers of Hell by their black faces), they will call out to the dwellers of Paradise, "Salâmun 'Alaikûm" (peace be on you), and at that time they (men on Al-A'râf) will not yet have entered it (Paradise), but they will hope to enter (it) with certainty.

47. And when their eyes will be turned towards the dwellers of the Fire, they will say: "Our Lord! Place us not with the people who are Zâlimûn (polytheists and wrongdoers)."

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YUSUFALI: To those who reject Our signs and treat them with arrogance, no opening will there be of the gates of heaven, nor will they enter the garden, until the camel can pass through the eye of the needle: Such is Our reward for those in sin.
PICKTHAL: Lo! they who deny Our revelations and scorn them, for them the gates of heaven will nor be opened not will they enter the Garden until the camel goeth through the needle's eye. Thus do We requite the guilty.
SHAKIR: Surely (as for) those who reject Our communications and turn away from them haughtily, the doors of heaven shall not be opened for them, nor shall they enter the garden until the camel pass through the eye of the needle; and thus do We reward the guilty.
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YUSUFALI: For them there is Hell, as a couch (below) and folds and folds of covering above: such is Our requital of those who do wrong.
PICKTHAL: Theirs will be a bed of hell, and over them coverings (of hell). Thus do We requite wrong-doers.
SHAKIR: They shall have a bed of hell-fire and from above them coverings (of it); and thus do We reward the unjust.
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YUSUFALI: But those who believe and work righteousness,- no burden do We place on any soul, but that which it can bear,- they will be Companions of the Garden, therein to dwell (for ever).
PICKTHAL: But (as for) those who believe and do good works - We tax not any soul beyond its scope - Such are rightful owners of the Garden. They abide therein.
SHAKIR: And (as for) those who believe and do good We do not impose on any soul a duty except to the extent of its ability-- they are the dwellers of the garden; in it they shall abide.
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YUSUFALI: And We shall remove from their hearts any lurking sense of injury;- beneath them will be rivers flowing;- and they shall say: "Praise be to Allah, who hath guided us to this (felicity): never could we have found guidance, had it not been for the guidance of Allah: indeed it was the truth, that the messengers of our Lord brought unto us." And they shall hear the cry: "Behold! the garden before you! Ye have been made its inheritors, for your deeds (of righteousness)."
PICKTHAL: And We remove whatever rancour may be in their hearts. Rivers flow beneath them. And they say: The praise to Allah, Who hath guided us to this. We could not truly have been led aright if Allah had not guided us. Verily the messengers of our Lord did bring the Truth. And it is cried unto them: This is the Garden. Ye inherit it for what ye used to do.
SHAKIR: And We will remove whatever of ill-feeling is in their breasts; the rivers shall flow beneath them and they shall say: All praise is due to Allah Who guided us to this, and we would not have found the way had it not been that Allah had guided us; certainly the messengers of our Lord brought the truth; and it shall be cried out to them that this is the garden of which you are made heirs for what you did.
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YUSUFALI: The Companions of the Garden will call out to the Companions of the Fire: "We have indeed found the promises of our Lord to us true: Have you also found Your Lord's promises true?" They shall say, "Yes"; but a crier shall proclaim between them: "The curse of Allah is on the wrong-doers;-
PICKTHAL: And the dwellers of the Garden cry unto the dwellers of the Fire: We have found that which our Lord promised us (to be) the Truth. Have ye (too) found that which your Lord promised the Truth? They say: Yea, verily. And a crier in between them crieth: The curse of Allah is on evil-doers,
SHAKIR: And the dwellers of the garden will call out to the inmates of the fire: Surely we have found what our Lord promised us to be true; have you too found what your Lord promised to be true? They will say: Yes. Then a crier will cry out among them that the curse of Allah is on the unjust.
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YUSUFALI: "Those who would hinder (men) from the path of Allah and would seek in it something crooked: they were those who denied the Hereafter."
PICKTHAL: Who debar (men) from the path of Allah and would have it crooked, and who are disbelievers in the Last Day.
SHAKIR: Who hinder (people) from Allah's way and seek to make it crooked, and they are disbelievers in the hereafter.
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YUSUFALI: Between them shall be a veil, and on the heights will be men who would know every one by his marks: they will call out to the Companions of the Garden, "peace on you": they will not have entered, but they will have an assurance (thereof).
PICKTHAL: Between them is a veil. And on the Heights are men who know them all by their marks. And they call unto the dwellers of the Garden: Peace be unto you! They enter it not although they hope (to enter).
SHAKIR: And between the two there shall be a veil, and on the most elevated places there shall be men who know all by their marks, and they shall call out to the dwellers of the garden: Peace be on you; they shall not have yet entered it, though they hope.
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YUSUFALI: When their eyes shall be turned towards the Companions of the Fire, they will say: "Our Lord! send us not to the company of the wrong-doers."
PICKTHAL: And when their eyes are turned toward the dwellers of the Fire, they say: Our Lord! Place us not with the wrong-doing folk.
SHAKIR: And when their eyes shall be turned towards the inmates of the fire, they shall say: Our Lord! place us not with the unjust

48. Wanada as-habu al-aAArafi rijalan yaAArifoonahum biseemahum qaloo ma aghna AAankum jamAAukum wama kuntum tastakbiroona

And the men on the Heights address those whom they recognize from the marks on their forehead saying : 'What good did your hosts and those of whom you were so boastful do to you?

(The reference is to the disbelievers who are cast in the Fire because of their evil deeds. The dwellers of the Heights recognize them from the marks on their foreheads and ask them this question in order to make them confess that those whom they revered on earth and on whom they relied for help on the Day of Judgement forsook them in the moment of their dire need).

49. Ahaola-i allatheena aqsamtum la yanaluhumu Allahu birahmatin odkhuloo aljannata la khawfun AAalaykum wala antum tahzanoona

'Are these the people about whom you swore that Allah would not show them any mercy, (but to whom it is being said) : 'Enter the Garden! You have no cause for concern nor for despair?'

(And here the reference is to the believers about whom the disbelievers used to swear that Allah would not shower His mercy on them, but are now being escorted to the Garden by Angels, assuring them that they no longer have anything to worry about nor anything to fear).

50. Wanada as-habu alnari as-haba aljannati an afeedoo AAalayna mina alma-i aw mimma razaqakumu Allahu qaloo inna Allaha harramahuma AAala alkafireena

And the denizens of the fire cry out to the denizens of the Garden : 'Give us a portion from your water or from the food which Allah has provided for you!' But they will say: 'Verily Allah has forbidden both of these to the disbelievers, -

51. Allatheena ittakhathoo deenahum lahwan walaAAiban wagharrat-humu alhayatu alddunya faalyawma nansahum kama nasoo liqaa yawmihim hatha wama kanoo bi-ayatina yajhadoona

Who treated their religion as if it were a game or a pastime and whom the life of this world deluded!' So, on this day We have ignored them in the same way as they used to ignore the inevitability of this meeting with Us and had carried on refuting Our revelations!

(According to some commentators, when the disbelievers see the dwellers of the Heights enter the Garden, their expectations would rise and they would beseech Allah to let them in and meet their kinsmen who are in the Garden. They would be allowed to go in for a brief while, where they would see and recognize their kith and kin enjoying the comforts of Paradise, but they would not be recognized by them because of their soiled faces and distorted features, - a hall-mark of the dwellers of the Fire. Parents would not recognize their children, husbands would not recognize their wives, friends would not recognize friends, no matter how much they beg for attention and help).

52. Walaqad ji/nahum bikitabin fassalnahu AAala AAilmin hudan warahmatan liqawmin yu/minoona

We have brought them a Scripture that We elucidate with utmost erudition, a Guidance and a Mercy for those who believe.

53. Hal yanthuroona illa ta/weelahu yawma ya/tee ta/weeluhu yaqoolu allatheena nasoohu min qablu qad jaat rusulu rabbina bialhaqqi fahal lana min shufaAAaa fayashfaAAoo lana aw nuraddu fanaAAmala ghayra allathee kunna naAAmalu qad khasiroo anfusahum wadalla AAanhum ma kanoo yaftaroona

Wait they for what except the fulfilment of a presage contained therein? On the day when it comes to pass, those who ignored it from the start will say : 'Verily the messengers of our Lord did bring us the truth! Is there an intercessor to intercede for us? Or could we be sent back to earth so that we may undo that which we have done?' They encumbered their souls, and the excuses they invented have let them down! (R)

48. And the men on AlA'râf^[] (the wall) will call unto the men whom they would recognise by their marks, saying: "Of what benefit to you were your great numbers (and hoards of wealth), and your arrogance against Faith?"

49. Are they those, of whom you swore that Allâh would never show them mercy. (Behold! It has been said to them): "Enter Paradise, no fear shall be on you, nor shall you grieve."

50. And the dwellers of the Fire will call to the dwellers of Paradise: "Pour on us some water or anything that Allâh has provided you with." They will say: "Both (water and provision) Allâh has forbidden to the disbelievers."

51. "Who took their religion as an amusement and play, and the life of the world deceived them." So this Day We shall forget them as they forgot their meeting of this Day, and as they used to reject Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.).

52. Certainly, We have brought to them a Book (the Qur'ân) which We have explained in detail with knowledge, - a guidance and a mercy to a people who believe.

53. Await they just for the final fulfillment of the event? On the Day the event is finally fulfilled (i.e. the Day of Resurrection), those who neglected it before will say: "Verily, the Messengers of our Lord did come with the truth, now are there any intercessors for us that they might intercede on our behalf? Or could we be sent back (to the first life of the world) so that we might do (good) deeds other than those (evil) deeds which we used to do?" Verily, they have lost their ownselves (i.e. destroyed themselves) and that which they used to fabricate (invoking and worshipping others besides Allâh) has gone away from them.

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YUSUFALI: The men on the heights will call to certain men whom they will know from their marks, saying: "Of what profit to you were your hoards and your arrogant ways?
PICKTHAL: And the dwellers on the Heights call unto men whom they know by their marks, (saying): What did your multitude and that in which ye took your pride avail you?
SHAKIR: And the dwellers of the most elevated places shall ca!l out to men whom they will recognize by their marks saying: Of no avail were to you your amassings and your behaving haughtily:
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YUSUFALI: "Behold! are these not the men whom you swore that Allah with His Mercy would never bless? Enter ye the Garden: no fear shall be on you, nor shall ye grieve."
PICKTHAL: Are these they of whom ye swore that Allah would not show them mercy? (Unto them it hath been said): Enter the Garden. No fear shall come upon you nor is it ye who will grieve.
SHAKIR: Are these they about whom you swore that Allah will not bestow mercy on them? Enter the garden; you shall have no fear, nor shall you grieve.
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YUSUFALI: The Companions of the Fire will call to the Companions of the Garden: "Pour down to us water or anything that Allah doth provide for your sustenance." They will say: "Both these things hath Allah forbidden to those who rejected Him."
PICKTHAL: And the dwellers of the Fire cry out unto the dwellers of the Garden: Pour on us some water or some wherewith Allah hath provided you. They say: Lo! Allah hath forbidden both to disbelievers (in His guidance),
SHAKIR: And the inmates of the fire shall call out to the dwellers of the garden, saying: Pour on us some water or of that which Allah has given you. They shall say: Surely Allah has prohibited them both to the unbelievers.
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YUSUFALI: "Such as took their religion to be mere amusement and play, and were deceived by the life of the world." That day shall We forget them as they forgot the meeting of this day of theirs, and as they were wont to reject Our signs.
PICKTHAL: Who took their religion for a sport and pastime, and whom the life of the world beguiled. So this day We have forgotten them even as they forgot the meeting of this their Day and as they used to deny Our tokens.
SHAKIR: Who take their religion for an idle sport and a play and this life's world deceives them; so today We forsake them, as they neglected the meeting of this day of theirs and as they denied Our communications.
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YUSUFALI: For We had certainly sent unto them a Book, based on knowledge, which We explained in detail,- a guide and a mercy to all who believe.
PICKTHAL: Verily We have brought them a Scripture which We expounded with knowledge, a guidance and a mercy for a people who believe.
SHAKIR: And certainly We have brought them a Book which We have made clear with knowledge, a guidance and a mercy for a people who believe.
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YUSUFALI: Do they just wait for the final fulfilment of the event? On the day the event is finally fulfilled, those who disregarded it before will say: "The messengers of our Lord did indeed bring true (tidings). Have we no intercessors now to intercede on our behalf? Or could we be sent back? then should we behave differently from our behaviour in the past." In fact they will have lost their souls, and the things they invented will leave them in the lurch.
PICKTHAL: Await they aught save the fulfilment thereof? On the day when the fulfilment thereof cometh, those who were before forgetful thereof will say: The messengers of our Lord did bring the Truth! Have we any intercessors, that they may intercede for us? Or can we be returned (to life on earth), that we may act otherwise than we used to act? They have lost their souls, and that which they devised hath failed them.
SHAKIR: Do they wait for aught but its final sequel? On the day when its final sequel comes about, those who neglected it before will say: Indeed the messengers of our Lord brought the truth; are there for us then any intercessors so that they should intercede on our behalf? Or could we be sent back so that we should do (deeds) other than those which we did? Indeed they have lost their souls and that which they forged has gone away from them.

54. Inna rabbakumu Allahu allathee khalaqa alssamawati waal-arda fee sittati ayyamin thumma istawa AAala alAAarshi yughshee allayla alnnahara yatlubuhu hatheethan waalshshamsa waalqamara waalnnujooma musakhkharatin bi-amrihi ala lahu alkhalqu waal-amru tabaraka Allahu rabbu alAAalameena

Verily Allah is your Lord who created the heavens and the earth in six days, then ascended He the Throne! He overlaps days and nights that follow one another in quick succession and He has brought the sun and the moon and the stars under His control. Verily His is the Creation and His the Command and blessed is He, the Lord of the Worlds!

(Since there was no such thing as time and no such numeration as days before the creation of Universe by Allah, some commentators have taken the six days mentioned in this verse to denote how easy it was for Allah to create it, which He did in a matter of days, and then assumed His authority over it, implied in the words ascending the Throne. This concept is further confirmed by references made in the future Surahs to measuring terrestrial time, a day in the sight of Allah being equal to one thousand earthly years, and later on its being equal to fifty thousand years, which clearly means that measuring of time in the Qur'aan is to be treated in its figurative sense rather than in its numerative sense).

(O mankind!) Pray to your Lord with humility and in silence! He cherishes not those who are vociferous.

(Although opinions of Islamic clerics are divided concerning the desirability of worship and supplications in silence, some taking the view that mandatory Salaat, and supplications which follow it should be loud in order to make an impact on the disbelievers and incline them towards doing the same, while others claiming that, supplication being a confidential dialogue which ensues between Man and his Maker, it is best conducted in silence and in confidence. Being a solicitation for well-being and based upon the conviction that Allah hears and bestows, it amounts to worship. For, he who supplicates considers himself to be helpless and needy and believes Allah has the power and willingness to satisfy his need. According to a Hadith, solicitation with humility and supplication in silence is seventy thousand times more effective than its being aloud).

56. Wala tufsidoo fee al-ardi baAAda islahiha waodAAoohu khawfan watamaAAan inna rahmata Allahi qareebun mina almuhsineena

Cause not chaos upon the earth after it has been arrayed with cosmos and pray to Him with deference and expectancy! Verily Allah's mercy is closest to the righteous.

57. Wahuwa allathee yursilu alrriyaha bushran bayna yaday rahmatihi hatta itha aqallat sahaban thiqalan suqnahu libaladin mayyitin faanzalna bihi almaa faakhrajna bihi min kulli alththamarati kathalika nukhriju almawta laAAallakum tathakkaroona

He it is who sends down winds as harbingers of His mercy; and as and when they gather rain bearing clouds, We direct them to a dead land upon which they pour water and from it We bring forth a myriad kinds of fruits! Thus do We bring forth the dead! Perhaps you will heed admonition.

(The verse contains a reminder to the disbelievers that, in the same way as Allah is able to direct rainfall towards a land which had parched and died from lack of it and bring it back to life, He is able to resurrect human remains out of dust and ashes so that they stand trial in the Hereafter for the deeds which they had perpetrated in life. The theme of emaciation and revival is a concurrent theme which runs throughout the Qur'aan, sometimes reflected in the various aspects of nature such as Autumn destroying the blooms and Spring restoring them again; nightfall bringing darkness in the world and daybreak replacing it with light; sometimes reflected in various aspects of our changing fortunes such as asperity giving way to prosperity; or shame leading to fame; communities thriving with success falling into ruins and recovering all over again. The lesson to learn from these fluctuations is that, He who creates can destroy; He who destroys can re-create; He who designs can deform and He who deforms can re-design.

There is also an allegorical dimension to the verse which implies that, if it is Allah's will, He can direct the gentle gusts of faith towards the human soul which has succumbed to moral depredation by reason of solecism and cause it to rejuvenate all over again so that it can withstand the whirl blasts of temptation with a greater rigor than before; it can pick up the gauntlet of sin thrown at it by the devil and defy his challenge;, it can exonerate itself and put the second chance given by Allah to proper use).

58. Waalbaladu alttayyibu yakhruju nabatuhu bi-ithni rabbihi waallathee khabutha la yakhruju illa nakidan kathalika nusarrifu al-ayati liqawmin yashkuroona

As for land that is fertile, she yields her green harvests by the consent of her Lord. But land that is barren, she yields nothing save the superfluous! Thus do We elucidate Our edicts in many different ways for those who acknowledge gratitude! (R)

(This verse lays down the bottom line that, though the propitious outcome of rainfall is rejuvenation and regeneration, no amount of rainfall can grow green shoots of recovery out of barren land, drawing a semblance between it and the hearts of the disbelievers who are incapable of producing a yield because they are barren; they are incarcerated; they are dead;, they are devoid of response and of resurgence)

54. Indeed your Lord is Allâh, Who created the heavens and the earth in Six Days, and then He Istawâ (rose over) the Throne (really in a manner that suits His Majesty). He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars subjected to His Command. Surely, His is the Creation and Commandment. Blessed be Allâh, the Lord of the 'Alamîn (mankind, jinns and all that exists)!

55. Invoke your Lord with humility and in secret. He likes not the aggressors.

56. And do not do mischief on the earth, after it has been set in order, and invoke Him with fear and hope; Surely, Allâh's Mercy is (ever) near unto the gooddoers.

57. And it is He Who sends the winds as heralds of glad tidings, going before His Mercy (rain). Till when they have carried a heavyladen cloud, We drive it to a land that is dead, then We cause water (rain) to descend thereon. Then We produce every kind of fruit therewith. Similarly, We shall raise up the dead, so that you may remember or take heed.

58. The vegetation of a good land comes forth (easily) by the Permission of its Lord, and that which is bad, brings forth nothing but a little with difficulty. Thus do We explain variously the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) for a people who give thanks.

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YUSUFALI: Your Guardian-Lord is Allah, Who created the heavens and the earth in six days, and is firmly established on the throne (of authority): He draweth the night as a veil o'er the day, each seeking the other in rapid succession: He created the sun, the moon, and the stars, (all) governed by laws under His command. Is it not His to create and to govern? Blessed be Allah, the Cherisher and Sustainer of the worlds!
PICKTHAL: Lo! your Lord is Allah Who created the heavens and the earth in six Days, then mounted He the Throne. He covereth the night with the day, which is in haste to follow it, and hath made the sun and the moon and the stars subservient by His command. His verily is all creation and commandment. Blessed be Allah, the Lord of the Worlds!
SHAKIR: Surely your Lord is Allah, Who created the heavens and the earth in six periods of time, and He is firm in power; He throws the veil of night over the day, which it pursues incessantly; and (He created) the sun and the moon and the stars, made subservient by His command; surely His is the creation and the command; blessed is Allah, the Lord of the worlds.
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YUSUFALI: Call on your Lord with humility and in private: for Allah loveth not those who trespass beyond bounds.
PICKTHAL: (O mankind!) Call upon your Lord humbly and in secret. Lo! He loveth not aggressors.
SHAKIR: Call on your Lord humbly and secretly; surely He does not love those who exceed the limits.
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YUSUFALI: Do no mischief on the earth, after it hath been set in order, but call on Him with fear and longing (in your hearts): for the Mercy of Allah is (always) near to those who do good.
PICKTHAL: Work not confusion in the earth after the fair ordering (thereof). and call on Him in fear and hope. Lo! the mercy of Allah is nigh unto the good.
SHAKIR: And do not make mischief in the earth after its reformation, and call on Him fearing and hoping; surely the mercy of Allah is nigh to those who do good (to others).
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YUSUFALI: It is He Who sendeth the winds like heralds of glad tidings, going before His mercy: when they have carried the heavy-laden clouds, We drive them to a land that is dead, make rain to descend thereon, and produce every kind of harvest therewith: thus shall We raise up the dead: perchance ye may remember.
PICKTHAL: And He it is Who sendeth the winds as tidings heralding His mercy, till, when they bear a cloud heavy (with rain), We lead it to a dead land, and then cause water to descend thereon and thereby bring forth fruits of every kind. Thus bring We forth the dead. Haply ye may remember.
SHAKIR: And He it is Who sends forth the winds bearing good news before His mercy, until, when they bring up a laden cloud, We drive it to a dead land, then We send down water on it, then bring forth with it of fruits of all kinds; thus shall We bring forth the dead that you may be mindful.
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YUSUFALI: From the land that is clean and good, by the will of its Cherisher, springs up produce, (rich) after its kind: but from the land that is bad, springs up nothing but that which is niggardly: thus do we explain the signs by various (symbols) to those who are grateful.
PICKTHAL: As for the good land, its vegetation cometh forth by permission of its Lord; while as for that which is bad, only the useless cometh forth (from it). Thus do We recount the tokens for people who give thanks.
SHAKIR: And as for the good land, its vegetation springs forth (abundantly) by the permission of its Lord, and (as for) that which is inferior (its herbage) comes forth but scantily; thus do We repeat the communications for a people who give thanks.

59. Laqad arsalna noohan ila qawmihi faqala ya qawmi oAAbudoo Allaha ma lakum min ilahin ghayruhu innee akhafu AAalaykum AAathaba yawmin AAatheemin

We sent Noah to his people and he said to them : 'O my people! Obey Allah, for there is no God for you other than Him! Verily I fear for you the retribution of an awesome Day!

(It should be noted here that, after having dwelt on the issues of His own awe-inspiring prowess which proves beyond a shadow of doubt that He and He alone is the Sovereign of the Universe; that the sun goes down in the evening and the moon appears in the night by His command; that the changing of seasons, the gusting of breeze, the downpour of rains, the flashing of lightning, the roar of thunder, the fragrance of blossoms, the sprouting of seeds, the birth of babies, the death of seniles are all symbols of His hegemony and manifestations of His Omnipotence, it is only apt that the focus should shift to His messenger in order to establish his credentials in the same effective manner.

The introduction of events surrounding Noah at this juncture has two purposes to serve: one is to reassure him that he was not alone in being scorned by his own people; that the same thing happened to other Prophets before him; that they endured their humiliation with patience and carried on accomplishing the missions entrusted to them; and the other, - far more important than the first, - is to make revelations concerning Prophets in the past about whom an unlettered man could not have known except if there was someone in the background revealing these facts, thrown open for criticism or challenge by men of letters of whom there was no shortage in Arabia, thereby forcing them to wonder at the cornucopia of knowledge pouring out of the mouth of a man who had achieved little else until then besides being an honest accounts clerk employed by a wealthy business-woman).

The leaders of his people said : 'Verily we can plainly see that you have become crazy!'

61. Qala ya qawmi laysa bee dalalatun walakinnee rasoolun min rabbi alAAalameena

He said : 'O my people! There is no craziness in me! I am a messenger from the Lord of the World!

62. Oballighukum risalati rabbee waansahu lakum waaAAlamu mina Allahi ma la taAAlamoona

'I deliver to you messages from my Lord and I wish you well and I possess the knowledge given to me by Allah which you do not possess.

63. Awa AAajibtum an jaakum thikrun min rabbikum AAala rajulin minkum liyunthirakum walitattaqoo walaAAallakum turhamoona

'Are you astounded that this Reminder has come to you from your Lord through a mortal from your own midst so that he may warn you and that he may protect you from evil and that you may earn His mercy?

(It should be noted that messengers of Allah were invariably chosen from the brotherhood of the people to whom they were sent, who spoke their language, dressed like them, ate like them, married like them and had children like them, so that their folk did not experience difficulty in getting to grips with the messages they were bidden to deliver, or ask them questions about issues which they did not understand, or debate the issues which they did understand but with which they did not agree.

It should also be noted that they were men and not women for the simple reason that Islam coins women as the gentler sex, and treats them with tenderness and would not cast them in the roles of pathfinders in inherently male dominated societies).

64. Fakaththaboohu faanjaynahu waallatheena maAAahu fee alfulki waaghraqna allatheena kaththaboo bi-ayatina innahum kanoo qawman AAameena

But they refuted him so We saved him along with those who were with him in the Ark and drowned those who repudiated Our revelations. Verily they were a blind people. (R)

59. Indeed, We sent Nûh (Noah) to his people and he said: "O my people! Worship Allâh! You have no other Ilâh (God) but Him. (Lâ ilâha ill-Allâh: none has the right to be worshipped but Allâh). Certainly, I fear for you the torment of a Great Day!"

61. [Nûh (Noah)] said: "O my people! There is no error in me, but I am a Messenger from the Lord of the 'Alamîn (mankind, jinns and all that exists)!

62. "I convey unto you the Messages of my Lord and give sincere advice to you. And I know from Allâh what you know not.

63. "Do you wonder that there has come to you a Reminder from your Lord through a man from amongst you, that he may warn you, so that you may fear Allâh and that you may receive (His) Mercy?"

64. But they belied him, so We saved him and those along with him in the ship, and We drowned those who belied Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.). They were indeed a blind people.

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YUSUFALI: We sent Noah to his people. He said: "O my people! worship Allah! ye have no other god but Him. I fear for you the punishment of a dreadful day!
PICKTHAL: We sent Noah (of old) unto his people, and he said: O my people! Serve Allah. Ye have no other Allah save Him. Lo! I fear for you the retribution of an Awful Day.
SHAKIR: Certainly We sent Nuh to his people, so he said: O my people! serve Allah, you have no god other than Him; surely I fear for you the chastisement of a grievous day.
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YUSUFALI: The leaders of his people said: "Ah! we see thee evidently wandering (in mind)."
PICKTHAL: The chieftains of his people said: Lo! we see thee surely in plain error.
SHAKIR: The chiefs of his people said: Most surely we see you in clear error.
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YUSUFALI: He said: "O my people! No wandering is there in my (mind): on the contrary I am a messenger from the Lord and Cherisher of the worlds!
PICKTHAL: He said: O my people! There is no error in me, but I am a messenger from the Lord of the Worlds.
SHAKIR: He said: O my people! there is no error in me, but I am an messenger from the Lord of the worlds.
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YUSUFALI: "I but fulfil towards you the duties of my Lord's mission: Sincere is my advice to you, and I know from Allah something that ye know not.
PICKTHAL: I convey unto you the messages of my Lord and give good counsel unto you, and know from Allah that which ye know not.
SHAKIR: I deliver to you the messages of my Lord, and I offer you good advice and I know from Allah what you do not know.
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YUSUFALI: "Do ye wonder that there hath come to you a message from your Lord, through a man of your own people, to warn you,- so that ye may fear Allah and haply receive His Mercy?"
PICKTHAL: Marvel ye that there should come unto you a Reminder from your Lord by means of a man among you, that he may warn you, and that ye may keep from evil, and that haply ye may find mercy.
SHAKIR: What! do you wonder that a reminder has come to you from your Lord through a man from among you, that he might warn you and that you might guard (against evil) and so that mercy may be shown to you?
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YUSUFALI: But they rejected him, and We delivered him, and those with him, in the Ark: but We overwhelmed in the flood those who rejected Our signs. They were indeed a blind people!
PICKTHAL: But they denied him, so We saved him and those with him in the ship, and We drowned those who denied Our tokens. Lo! they were blind folk.
SHAKIR: But they called him a liar, so We delivered him and those with him in the ark, and We drowned those who rejected Our communications; surely they were a blind people.

65. Wa-ila AAadin akhahum hoodan qala ya qawmi oAAbudoo Allaha ma lakum min ilahin ghayruhu afala tattaqoona

And to the people of 'Ad We sent their brother Hûd from their own midst. He said : 'O my people! Obey Allah, for there is no God for you other than Him. Will you not fear Him?'

66. Qala almalao allatheena kafaroo min qawmihi inna lanaraka fee safahatin wa-inna lanathunnuka mina alkathibeena

The leaders of his people who were a disbelieving folk said : 'Verily we consider you to be a fool and we suspect you of mendacity!'

67. Qala ya qawmi laysa bee safahatun walakinnee rasoolun min rabbi alAAalameena

He said : 'O my people! There is no foolishness in me! I am a messenger from the Lord of the Worlds!

'I deliver to you messages from my Lord. I am loyal to you and a well wisher of yours!

69. Awa AAajibtum an jaakum thikrun min rabbikum AAala rajulin minkum liyunthirakum waothkuroo ith jaAAalakum khulafaa min baAAdi qawmi noohin wazadakum fee alkhalqi bastatan faothkuroo alaa Allahi laAAallakum tuflihoona

'Are you astounded that this Reminder has come to you from your Lord through a mortal from your own midst so that He may warn you? Remember how He made you scions after Noah's folk were extinct and how He enhanced your physical stature? So reflect on the benefactions of Allah in order that you may attain redemption!

(The tribe of ‘Ad were descendants of the House of Noah. Allah made them a sturdy nation by giving them exceptionally large physical proportions because of which they were feared by their contemporaries. Proud of their strength, given to solecism and pomposity, they repressed all the other nations and persecuted them without mercy. Despite the presence of a Prophet in their midst, chosen by Allah to restrain their transgression and their evil deeds, they carried on with their brutal acts).

70. Qaloo aji/tana linaAAbuda Allaha wahdahu wanathara ma kana yaAAbudu abaona fa/tina bima taAAiduna in kunta mina alssadiqeena

They said : 'Have you come here to make us worship Allah and renounce the gods of our forefathers? Then bring upon us the punishment with which you threaten us, if you are truthful!'

71. Qala qad waqaAAa AAalaykum min rabbikum rijsun waghadabun atujadiloonanee fee asma-in sammaytumooha antum waabaokum ma nazzala Allahu biha min sultanin faintathiroo innee maAAakum mina almuntathireena

He said : 'Punishment and wrath of your Lord has already landed upon you! Are you going to challenge me to uphold the names which you and your forefathers invented and assigned to your idols for which no warrant was revealed to you by Allah? Await then the outcome of your folly and I too will wait along with you!

72. Faanjaynahu waallatheena maAAahu birahmatin minna waqataAAna dabira allatheena kaththaboo bi-ayatina wama kanoo mu/mineena

And We saved him and his adherents by means of a Mercy from Us and severed the roots of those who repudiated Our ordinances and who were not believers. (R)

65. And to 'Ad (people, We sent) their brother Hûd. He said: "O my people! Worship Allâh! You have no other Ilâh (God) but Him. (Lâ ilâha ill-Allâh: none has the right to be worshipped but Allâh). Will you not fear (Allâh)?"

66. The leaders of those who disbelieved among his people said: "Verily, we see you in foolishness, and verily, we think you are one of the liars."

67. (Hûd) said: "O my people! There is no foolishness in me, but (I am) a Messenger from the Lord of the 'Alamîn (mankind, jinns and all that exists)!

68. "I convey unto you the Messages of my Lord, and I am a trustworthy adviser (or wellwisher) for you.

69. "Do you wonder that there has come to you a Reminder (and an advice) from your Lord through a man from amongst you that he may warn you? And remember that He made you successors after the people of Nûh (Noah), and increased you amply in stature. So remember the graces (bestowed upon you) from Allâh, so that you may be successful."

70. They said: "You have come to us that we should worship Allâh Alone and forsake that which our fathers used to worship. So bring us that wherewith you have threatened us if you are of the truthful."

71. (Hûd) said: "Torment and wrath have already fallen on you from your Lord. Dispute you with me over names which you have named - you and your fathers, with no authority from Allâh? Then wait, I am with you among those who wait."

72. So We saved him and those who were with him by a Mercy from Us, and We cut the roots of those who belied Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.), and they were not believers.

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YUSUFALI: To the 'Ad people, (We sent) Hud, one of their (own) brethren: He said: O my people! worship Allah! ye have no other god but Him will ye not fear (Allah)?"
PICKTHAL: And unto (the tribe of) A'ad (We sent) their brother, Hud. He said: O my people! Serve Allah. Ye have no other Allah save Him. Will ye not ward off (evil)?
SHAKIR: And to Ad (We sent) their brother Hud. He said: O my people! serve Allah, you have no god other than Him; will you not then guard (against evil)?
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YUSUFALI: The leaders of the Unbelievers among his people said: "Ah! we see thou art an imbecile!" and "We think thou art a liar!"
PICKTHAL: The chieftains of his people, who were disbelieving, said: Lo! we surely see thee in foolishness, and lo! we deem thee of the liars.
SHAKIR: The chiefs of those who disbelieved from among his people said: Most surely we see you in folly, and most surely we think you to be of the liars.
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YUSUFALI: He said: "O my people! I am no imbecile, but (I am) a messenger from the Lord and Cherisher of the worlds!
PICKTHAL: He said: O my people! There is no foolishness in me, but I am a messenger from the Lord of the Worlds.
SHAKIR: He said: O my people! there is no folly in me, but I am an messenger of the Lord of the worlds.
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YUSUFALI: "I but fulfil towards you the duties of my Lord's mission: I am to you a sincere and trustworthy adviser.
PICKTHAL: I convey unto you the messages of my Lord and am for you a true adviser.
SHAKIR: I deliver to you the messages of my Lord and I am a faithful adviser to you:
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YUSUFALI: "Do ye wonder that there hath come to you a message from your Lord through a man of your own people, to warn you? call in remembrance that He made you inheritors after the people of Noah, and gave you a stature tall among the nations. Call in remembrance the benefits (ye have received) from Allah: that so ye may prosper."
PICKTHAL: Marvel ye that there should come unto you a Reminder from your Lord by means of a man among you, that he may warn you? Remember how He made you viceroys after Noah's folk, and gave you growth of stature. Remember (all) the bounties of your Lord, that haply ye may be successful.
SHAKIR: What! do you wonder that a reminder has come to you from your Lord through a man from among you that he might warn you? And remember when He made you successors after Nuh's people and increased you in excellence in respect of make; therefore remember the benefits of Allah, that you may be successful.
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YUSUFALI: They said: "Comest thou to us, that we may worship Allah alone, and give up the cult of our fathers? bring us what thou threatenest us with, if so be that thou tellest the truth!"
PICKTHAL: They said: Hast come unto us that we should serve Allah alone, and forsake what our fathers worshipped? Then bring upon us that wherewith thou threatenest us if thou art of the truthful!
SHAKIR: They said: Have you come to us that we may serve Allah alone and give up what our fathers used to serve? Then bring to us what you threaten us with, if you are of the truthful ones.
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YUSUFALI: He said: "Punishment and wrath have already come upon you from your Lord: dispute ye with me over names which ye have devised - ye and your fathers,- without authority from Allah? then wait: I am amongst you, also waiting."
PICKTHAL: He said: Terror and wrath from your Lord have already fallen on you. Would ye wrangle with me over names which ye have named, ye and your fathers, for which no warrant from Allah hath been revealed? Then await (the consequence), lo! I (also) am of those awaiting (it).
SHAKIR: He said: Indeed uncleanness and wrath from your Lord have lighted upon you; what! do you dispute with me about names which you and your fathers have given? Allah has not sent any authority for them; wait then, I too with you will be of those who wait.
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YUSUFALI: We saved him and those who adhered to him. By Our mercy, and We cut off the roots of those who rejected Our signs and did not believe.
PICKTHAL: And We saved him and those with him by a mercy from Us, and We cut the root of those who denied Our revelations and were not believers.
SHAKIR: So We delivered him and those with him by mercy from Us, and We cut off the last of those who rejected Our communications and were not believers.

Section 10.

73. Wa-ila thamooda akhahum salihan qala ya qawmi oAAbudoo Allaha ma lakum min ilahin ghayruhu qad jaatkum bayyinatun min rabbikum hathihi naqatu Allahi lakum ayatan fatharooha ta/kul fee ardi Allahi wala tamassooha bisoo-in faya/khuthakum AAathabun aleemun

to the tribe of Thamud We sent Saleh from their own brotherhood. He said to them : 'O my people! Obey Allah, for there is no God for you other than Him! There has come to you a marvel from your Lord in the form of this she camel. This is a camel of Allah and a portent for you, so let her graze freely on Allah's earth and do not harm her lest a painful torment landed on you!

(According to Islamic traditions on which most commentators rely, the she camel referred in this verse was a miracle of Allah performed to establish the credentials of Saleh as a Prophet of Allah.

When he delivered Allah's message to his folks, he was challenged by them to make his Lord cause a camel to emerge from a boulder lying at the bottom of a nearby mountain before they agreed to believe him.

In answer to his prayer, the miracle came to pass and a camel did emerge from the rock and bewildered them.

Neither born from the sperm of a male nor borne inside the womb of a female, she was an astonishing animal capable of amazing the tribe with her incredible feats. On the day of the week when it was her turn to drink from the pool as apportioned to her by them, she drank by herself the same amount of water which the rest of them drank during the entire week; whenever she was milked, she gave so much milk that it more than made up for the water she drank and kept them fed on it; and whichever pasture she went to graze, no other cattle grazed in the same pasture alongside her as a mark of deference).

74. Waothkuroo ith jaAAalakum khulafaa min baAAdi AAadin wabawwaakum fee al-ardi tattakhithoona min suhooliha qusooran watanhitoona aljibala buyootan faothkuroo alaa Allahi wala taAAthaw fee al-ardi mufsideena

'And remember how He made you scions of the tribe of ‘Ad and helped you to settle in their fertile land where you built your garrisons on the plateaus and rived your dwellings in the hills! So reflect upon the benefactions of Allah and refrain from perpetuating strife in the earth!'

(The Tribe of Thamud were descendants of the Tribe of ‘Ad who took over their land after they became extinct and settled in a place called al-Hijr, located somewhere between Damascus and Mecca. Despite their barbaric way of life, they are reputed to have flourished a unique civilization of their own and are known to be the first to construct superb mansions, powerful garrisons and retreats carved in rock in order to spend their hot summers and cold winters in comfort).

75. Qala almalao allatheena istakbaroo min qawmihi lillatheena istudAAifoo liman amana minhum ataAAlamoona anna salihan mursalun min rabbihi qaloo inna bima orsila bihi mu/minoona

The haughty leaders of his people said to the meek believers whom they detested : 'Are you aware that Saleh claims to have been sent from his Lord?' They said : 'Whatever he is sent with, we solemnly believe in it!'

Their arrogant leaders said : 'Whatever you believe in, we do not believe in it!

77. FaAAaqaroo alnnaqata waAAataw AAan amri rabbihim waqaloo ya salihu i/tina bima taAAiduna in kunta mina almursaleena

So they crippled the she camel, rebelled against the command of their Lord and said : 'O Saleh! Bring on us that with which you threaten us, if you are truly the one who has been sent by your Lord!'

So they were seized overnight by a devastating cataclysm and the dawn saw them prostrate on their faces inside their dwellings!

79. Fatawalla AAanhum waqala ya qawmi laqad ablaghtukum risalata rabbee wanasahtu lakum walakin la tuhibboona alnnasiheena

And Saleh turned away from them and said : 'O my people! Verily I did convey to you my Lord's message and wished you well, but you avail not your well wishers!'

(According to the same traditions, when the hapless people hamstrung the she camel, Saleh warned them that they would be smitten by Allah in a matter of three days; and that, on the first day their faces would become pale; on the second day they would become red and on the third day become black after which the bane would land upon them and wipe them out.

On the ominous day, shortly before the catastrophic cataclysm raged havoc upon them, a deafening scream rose from the sky and tore through their dwellings, leaving them stunned from sheer terror).

80. Walootan ith qala liqawmihi ata/toona alfahishata ma sabaqakum biha min ahadin mina alAAalameena

And Lot! Remember when he said to his people : 'Commit you such abominations as no one has committed before in the whole world?'

(Genealogically speaking, Lot was Abraham's nephew (though according to some other translators his grandson), and was chosen by Allah to provide guidance to the people of Sodom and Gomorra who had transgressed their bounds by stooping to the despicable practice of homo-sexuality.

Sex and sexuality being at the root of procreation and proliferation of mankind on Allah's earth, its purpose being thus defeated by the practice of abnormalities and deviations is not acceptable to Islam. Allah blessed women with a body which is physiologically tailor-made for providing pleasure to her mate through the use of her specially devised organs, leading to the climax of creation : the conception of a thriving foetus which wood soon evolve into a new human being and augment the world which He created and has intended to last for as long as He wished. Sex between men, or between women for that matter, has no such goal in sight other than stimulating lechery and prurience, - a far cry from the bonds of love and loyalty that are the hall-marks of a healthy and productive relationship between members of opposite sexes

Apart from this, the association of dangerous and incurable diseases such as AIDS with the practice of homo-sexuality, especially between men, now actively reviled by medical profession as well as clerics, is a stunning eye-opener.

Although their perspectives are different, one condemning it on medical grounds whilst the other on moral grounds, both are heading towards the same goal, which is to apprise society that this sickening deviation is an affliction that mankind could do without; that relationships between members of same gender were never intended to be like that by mother nature; that there is no such thing as homo-sexuality among beasts and the birds; that no two lions ever mate with one another leaving aside the lioness, not because the law of the jungle ordains them to refrain from so doing, but because it is not in their nature to do so.

As far as the region of Sodom and Gomorra are concerned, tradition has it that the land was so rich and fertile that it attracted men from far and wide who wanted a share in its prosperity and came to it in large numbers, bidding for a stake in its growth. At one time, the influx of population reached such a peak that Satan appeared in the disguise of an old mendicant and whispered to the host community that the quickest way of curbing the population explosion was to invite the new arrivals to their homes under the pretext of to hospitality and then sexually assault them. It was tried and it also succeeded, but at the expense of moral depredation of the people).

81. Innakum lata/toona alrrijala shahwatan min dooni alnnisa-i bal antum qawmun musrifoona

'You approach men with lust instead of going to your women! Nay, but you are the worst of transgressors!'

82. Wama kana jawaba qawmihi illa an qaloo akhrijoohum min qaryatikum innahum onasun yatatahharoona

His people had nothing to say to him other than conspiring with each other saying : 'Throw them out of our township, for these folks are obsessed with righteousness!'

(Sinfulness, prurience, sexual abominations and deviations had become ingrained in them to such an extent that, righteous behaviour and moral standards were the exceptions rather than norms in their case)

Hence We saved him and his entire household except his wife who was destined to be with those that were left behind -

We inundated them in a catastrophic downpour of rain. So, behold the plight of those that were wicked! (R)

(According to certain commentators, the steady downpour that destroyed these prosperous townships came in the form of an interminable torrent of pebbles which exploded wherever they fell, reducing their strong dwellings and grand mansions into rubble.

Other commentators opine that Angel Gabriel arrived at the behest of Allah, plucked up the twin towns from their bases, lifted them on the palm of his hand as far as the sky and then slammed them upside down on the ground after which the torrent of the fiery missiles fell and destroyed what was left of them)

73. And to Thamûd (people, We sent) their brother Sâlih (Saleh). He said: "O my people! Worship Allâh! You have no other Ilâh (God) but Him. (Lâ ilâha ill-Allâh: none has the right to be worshipped but Allâh). Indeed there has come to you a clear sign (the miracle of the coming out of a huge shecamel from the midst of a rock) from your Lord. This shecamel of Allâh is a sign unto you; so you leave her to graze in Allâh's earth, and touch her not with harm, lest a painful torment should seize you.

74. "And remember when He made you successors after 'Ad (people) and gave you habitations in the land, you build for yourselves palaces in plains, and carve out homes in the mountains. So remember the graces (bestowed upon you) from Allâh, and do not go about making mischief on the earth."

75. The leaders of those who were arrogant among his people said to those who were counted weak - to such of them as believed: "Know you that Sâlih (Saleh) is one sent from his Lord." They said: "We indeed believe in that with which he has been sent."

76. Those who were arrogant said: "Verily, we disbelieve in that which you believe in."

77. So they killed the shecamel and insolently defied the Commandment of their Lord, and said: "O Sâlih (Saleh)! Bring about your threats if you are indeed one of the Messengers (of Allâh)."

78. So the earthquake seized them, and they lay (dead), prostrate in their homes.

79. Then he [Sâlih (Saleh)] turned from them, and said: "O my people! I have indeed conveyed to you the Message of my Lord, and have given you good advice but you like not good advisers."

80. And (remember) Lout (Lot), when he said to his people: "Do you commit the worst sin such as none preceding you has committed in the 'Alamîn (mankind and jinns)?

81. "Verily, you practise your lusts on men instead of women. Nay, but you are a people transgressing beyond bounds (by committing great sins)."

82. And the answer of his people was only that they said: "Drive them out of your town, these are indeed men who want to be pure (from sins)!"

83. Then We saved him and his family, except his wife; she was of those who remained behind (in the torment).

84. And We rained down on them a rain (of stones). Then see what was the end of the Mujrimûn (criminals, polytheists, sinners, etc.).

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YUSUFALI: To the Thamud people (We sent) Salih, one of their own brethren: He said: "O my people! worship Allah: ye have no other god but Him. Now hath come unto you a clear (Sign) from your Lord! This she-camel of Allah is a Sign unto you: So leave her to graze in Allah's earth, and let her come to no harm, or ye shall be seized with a grievous punishment.
PICKTHAL: And to (the tribe of) Thamud (We sent) their brother Salih. He said: O my people! Serve Allah. Ye have no other Allah save Him. A wonder from your Lord hath come unto you. Lo! this is the camel of Allah, a token unto you; so let her feed in Allah's earth, and touch her not with hurt lest painful torment seize you.
SHAKIR: And to Samood (We sent) their brother Salih. He said: O my people! serve Allah, you have no god other than Him; clear proof indeed has come to you from your Lord; this is (as) Allah's she-camel for you-- a sign, therefore leave her alone to pasture on Allah's earth, and do not touch her with any harm, otherwise painful chastisement will overtake you.
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YUSUFALI: "And remember how He made you inheritors after the 'Ad people and gave you habitations in the land: ye build for yourselves palaces and castles in (open) plains, and care out homes in the mountains; so bring to remembrance the benefits (ye have received) from Allah, and refrain from evil and mischief on the earth."
PICKTHAL: And remember how He made you viceroys after A'ad and gave you station in the earth. Ye choose castles in the plains and hew the mountains into dwellings. So remember (all) the bounties of Allah and do not evil, making mischief in the earth.
SHAKIR: And remember when He made you successors after Ad and settled you in the land-- you make mansions on its plains and hew out houses in the mountains-- remember therefore Allah's benefits and do not act corruptly in the land, making mischief.
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YUSUFALI: The leaders of the arrogant party among his people said to those who were reckoned powerless - those among them who believed: "know ye indeed that Salih is a messenger from his Lord?" They said: "We do indeed believe in the revelation which hath been sent through him."
PICKTHAL: The chieftains of his people, who were scornful, said unto those whom they despised, unto such of them as believed: Know ye that Salih is one sent from his Lord? They said: Lo! In that wherewith he hath been sent we are believers.
SHAKIR: The chief of those who behaved proudly among his people said to those who were considered weak, to those who believed from among them: Do you know that Salih is sent by his Lord? They said: Surely we are believers in what he has been sent with
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YUSUFALI: The Arrogant party said: "For our part, we reject what ye believe in."
PICKTHAL: Those who were scornful said: Lo! in that which ye believe we are disbelievers.
SHAKIR: Those who were haughty said: Surely we are deniers of what you believe in.
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YUSUFALI: Then they ham-strung the she-camel, and insolently defied the order of their Lord, saying: "O Salih! bring about thy threats, if thou art a messenger (of Allah)!"
PICKTHAL: So they hamstrung the she-camel, and they flouted the commandment of their Lord, and they said: O Salih! Bring upon us that thou threatenest if thou art indeed of those sent (from Allah).
SHAKIR: So they slew the she-camel and revolted against their Lord's commandment, and they said: O Salih! bring us what you threatened us with, if you are one of the messengers.
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YUSUFALI: So the earthquake took them unawares, and they lay prostrate in their homes in the morning!
PICKTHAL: So the earthquake seized them, and morning found them prostrate in their dwelling-place.
SHAKIR: Then the earthquake overtook them, so they became motionless bodies in their abode.
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YUSUFALI: So Salih left them, saying: "O my people! I did indeed convey to you the message for which I was sent by my Lord: I gave you good counsel, but ye love not good counsellors!"
PICKTHAL: And (Salih) turned from them and said: O my people! I delivered my Lord's message unto you and gave you good advice, but ye love not good advisers.
SHAKIR: Then he turned away from them and said: O my people I did certainly deliver to you the message of my Lord, and I gave you good advice, but you do not love those who give good advice.
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YUSUFALI: We also (sent) Lut: He said to his people: "Do ye commit lewdness such as no people in creation (ever) committed before you?
PICKTHAL: And Lot! (Remember) when he said unto his folk: Will ye commit abomination such as no creature ever did before you?
SHAKIR: And (We sent) Lut when he said to his people: What! do you commit an indecency which any one in the world has not done before you?
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YUSUFALI: "For ye practise your lusts on men in preference to women : ye are indeed a people transgressing beyond bounds."
PICKTHAL: Lo! ye come with lust unto men instead of women. Nay, but ye are wanton folk.
SHAKIR: Most surely you come to males in lust besides females; nay you are an extravagant people.
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YUSUFALI: And his people gave no answer but this: they said, "Drive them out of your city: these are indeed men who want to be clean and pure!"
PICKTHAL: And the answer of his people was only that they said (one to another): Turn them out of your township. They are folk, forsooth, who keep pure.
SHAKIR: And the answer of his people was no other than that they said: Turn them out of your town, surely they are a people who seek to purify (themselves).
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YUSUFALI: But we saved him and his family, except his wife: she was of those who legged behind.
PICKTHAL: And We rescued him and his household, save his wife, who was of those who stayed behind.
SHAKIR: So We delivered him and his followers, except his wife; she was of those who remained behind.
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YUSUFALI: And we rained down on them a shower (of brimstone): Then see what was the end of those who indulged in sin and crime!
PICKTHAL: And We rained a rain upon them. See now the nature of the consequence of evil-doers!
SHAKIR: And We rained upon them a rain; consider then what was the end of the guilty.

85. Wa-ila madyana akhahum shuAAayban qala ya qawmi oAAbudoo Allaha ma lakum min ilahin ghayruhu qad jaatkum bayyinatun min rabbikum faawfoo alkayla waalmeezana wala tabkhasoo alnnasa ashyaahum wala tufsidoo fee al-ardi baAAda islahiha thalikum khayrun lakum in kuntum mu/mineena

And to Midian We sent Sho'abe from their own brotherhood. He said to them : 'O my people! Obey Allah, for there is no God for you except Him. Verily a clear portent has come to you from your Lord, so be honest in your weights and measures and cheat not mankind in your dealings nor bring chaos into the earth after it has been arranged with cosmos! It will be even a better thing for you if you become believers.

(Midian were the descendants of one of Prophet Abraham's sons who occupied the region along the shores of the Red sea between Palestine and Mecca, although there are some other historians who locate them in Southern Yemen).

86. Wala taqAAudoo bikulli siratin tooAAidoona watasuddoona AAan sabeeli Allahi man amana bihi watabghoonaha AAiwajan waothkuroo ith kuntum qaleelan fakaththarakum waonthuroo kayfa kana AAaqibatu almufsideena

'And slink not on roads in such a way as to scare the wayfarers, and do not obstruct from the path of Allah he that believes in Him, nor endeavour to make it tortuous. And remember how, when you were barely a handful, He caused you to grow. And behold what became of those who perpetrated strife!

87. Wa-in kana ta-ifatun minkum amanoo biallathee orsiltu bihi wata-ifatun lam yu/minoo faisbiroo hatta

'And if a group of you believe in what I am sent with and a group of you do not, then wait until Allah has judged between us. He is the best of all in judging!'

88. Qala almalao allatheena istakbaroo min qawmihi lanukhrijannaka ya shuAAaybu waallatheena amanoo maAAaka min qaryatina aw lataAAoodunna fee millatina qala awa law kunna kariheena

But the arrogant leaders of his tribe said : 'O Sho'abe! We swear we will throw you out of our town along with those who believe in you unless you revert back to our religion!' He said : 'Even if we are averse to it?

89. Qadi iftarayna AAala Allahi kathiban in AAudna fee millatikum baAAda ith najjana Allahu minha wama yakoonu lana an naAAooda feeha illa an yashaa Allahu rabbuna wasiAAa rabbuna kulla shay-in AAilman AAala Allahi tawakkalna rabbana iftah baynana wabayna qawmina bialhaqqi waanta khayru alfatiheena

'It would tantamount to forging a lie against Allah if we reverted back to your religion, now that Allah has rescued us from it! It is no longer up to us to return to it save if Allah thus willed. Our Lord encompasses all things in knowledge. In Allah do we put our trust! O our Lord! Judge between us and our people with verity, for Yours is the best judgement of all!'

90. Waqala almalao allatheena kafaroo min qawmihi la-ini ittabaAAtum shuAAayban innakum ithan lakhasiroona

But the leaders of his people who were disbelievers said to them : 'If you follow Sho'abe, verily you will be the losers!'

So the Cataclysm descended on them and by that dawn they were all seen lying prostrate in their homes.

92. Allatheena kaththaboo shuAAayban kaan lam yaghnaw feeha allatheena kaththaboo shuAAayban kanoo humu alkhasireena

Those who refuted Sho'abe became as though they had never even lived in those ruins; and it turned out that those who refuted Sho'abe were the real losers!

(According to Islamic chronicles, their punishment is stated to have arrived in the form of an intense heat wave which enveloped them from all sides, as though the gates of hell were opened on them and refused to go away no matter where they went or where they sheltered; inside their houses, in the cellars or outside in the fields; it crept into their lungs through the hot air they breathed and then scorched them from within. Unable to withstand its ferocity, when they emerged from their houses and headed towards the forest, it followed them there and intensified, without giving them any respite. Then a thick wool pack of black clouds gathered in the sky above them, holding the promise of a momentary relief, but as soon as they huddled together in its shade, the clouds turned into flames and began to roast them until they and their houses were wiped out of existence, as though they were never there before).

93. Fatawalla AAanhum waqala ya qawmi laqad ablaghtukum risalati rabbee wanasahtu lakum fakayfa asa AAala qawmin kafireena

So he turned his face away from them despairingly and said : 'O my people! I conveyed to you my Lord's message and admonished you to do what is best for yourselves. How can you expect me to sympathize with those who renounce the truth? (R)

85. And to (the people of) Madyan (Midian), (We sent) their brother Shu'aib. He said: "O my people! Worship Allâh! You have no other Ilâh (God) but Him. [Lâ ilâha ill-Allâh (none has the right to be worshipped but Allâh)]." Verily, a clear proof (sign) from your Lord has come unto you; so give full measure and full weight and wrong not men in their things, and do not mischief on the earth after it has been set in order, that will be better for you, if you are believers.

86. "And sit not on every road, threatening, and hindering from the Path of Allâh those who believe in Him. and seeking to make it crooked. And remember when you were but few, and He multiplied you. And see what was the end of the Mufsidûn (mischief-makers, corrupts, liars).

87. "And if there is a party of you who believes in that with which I have been sent and a party who do not believe, so be patient until Allâh judges between us, and He is the Best of judges."^[]

88. The chiefs of those who were arrogant among his people said: "We shall certainly drive you out, O Shu'aib, and those who have believed with you from our town, or else you (all) shall return to our religion." He said: "Even though we hate it!

89. "We should have invented a lie against Allâh if we returned to your religion, after Allâh has rescued us from it. And it is not for us to return to it unless Allâh, our Lord, should will. Our Lord comprehends all things in His Knowledge. In Allâh (Alone) we put our trust. Our Lord! Judge between us and our people in truth, for You are the Best of those who give judgment."

90. The chiefs of those who disbelieved among his people said (to their people): "If you follow Shu'aib, be sure then you will be the losers!"

91. So the earthquake seized them and they lay (dead), prostrate in their homes.

92. Those who belied Shu'aib, became as if they had never dwelt there (in their homes). Those who belied Shu'aib, they were the losers.

93. Then he (Shu'aib) turned from them and said: "O my people! I have indeed conveyed my Lord's Messages unto you and I have given you good advice. Then how can I sorrow for the disbelieving people's (destruction)."

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YUSUFALI: To the Madyan people We sent Shu'aib, one of their own brethren: he said: "O my people! worship Allah; Ye have no other god but Him. Now hath come unto you a clear (Sign) from your Lord! Give just measure and weight, nor withhold from the people the things that are their due; and do no mischief on the earth after it has been set in order: that will be best for you, if ye have Faith.
PICKTHAL: And unto Midian (We sent) their brother, Shu'eyb. He said: O my people! Serve Allah. Ye have no other Allah save Him. Lo! a clear proof hath come unto you from your Lord; so give full measure and full weight and wrong not mankind in their goods, and work not confusion in the earth after the fair ordering thereof. That will be better for you, if ye are believers.
SHAKIR: And to Madyan (We sent) their brother Shu'aib. He said: O my people! serve Allah, you have no god other than Him; clear proof indeed has come to you from your Lord, therefore give full measure and weight and do not diminish to men their things, and do not make mischief in the land after its reform; this is better for you if you are believers:
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YUSUFALI: "And squat not on every road, breathing threats, hindering from the path of Allah those who believe in Him, and seeking in it something crooked; But remember how ye were little, and He gave you increase. And hold in your mind's eye what was the end of those who did mischief.
PICKTHAL: Lurk not on every road to threaten (wayfarers), and to turn away from Allah's path him who believeth in Him, and to seek to make it crooked. And remember, when ye were but few, how He did multiply you. And see the nature of the consequence for the corrupters!
SHAKIR: And do not lie in wait in every path, threatening and turning away from Allah's way him who believes in Him and seeking to make it crooked; and remember when you were few then He multiplied you, and consider what was the end of the mischief-makers.
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YUSUFALI: "And if there is a party among you who believes in the message with which I have been sent, and a party which does not believe, hold yourselves in patience until Allah doth decide between us: for He is the best to decide.
PICKTHAL: And if there is a party of you which believeth in that wherewith I have been sent, and there is a party which believeth not, then have patience until Allah judge between us. He is the Best of all who deal in judgment.
SHAKIR: And if there is a party of you who believe in that with which am sent, and another party who do not believe, then wait patiently until Allah judges between us; and He is the best of the Judges.
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YUSUFALI: The leaders, the arrogant party among his people, said: "O Shu'aib! we shall certainly drive thee out of our city - (thee) and those who believe with thee; or else ye (thou and they) shall have to return to our ways and religion." He said: "What! even though we do detest (them)?
PICKTHAL: The chieftains of his people, who were scornful, said: Surely we will drive thee out, O Shu'eyb, and those who believe with thee, from our township, unless ye return to our religion. He said: Even though we hate it?
SHAKIR: The chiefs, those who were proud from among his people said: We will most certainly turn you out, O Shu'aib, and (also; those who believe with you, from our town, or you shall come back to our faith. He said: What! though we dislike (it)?
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YUSUFALI: "We should indeed invent a lie against Allah, if we returned to your ways after Allah hath rescued us therefrom; nor could we by any manner of means return thereto unless it be as in the will and plan of Allah, Our Lord. Our Lord can reach out to the utmost recesses of things by His knowledge. In the Allah is our trust. our Lord! decide Thou between us and our people in truth, for Thou art the best to decide."
PICKTHAL: We should have invented a lie against Allah if we returned to your religion after Allah hath rescued us from it. It is not for us to return to it unless Allah our Lord should (so) will. Our Lord comprehendeth all things in knowledge. In Allah do we put our trust. Our Lord! Decide with truth between us and our folk, for Thou art the best of those who make decision.
SHAKIR: Indeed we shall have forged a lie against Allah If we go back to your religion after Allah has delivered us from It, and it befits us not that we should go back to it, except if Allah our Lord please: Our Lord comprehends all things :n His knowledge; in Allah do we trust: Our Lord! decide between us and our people with truth; and Thou art the best of deciders.
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YUSUFALI: The leaders, the unbelievers among his people, said: "If ye follow Shu'aib, be sure then ye are ruined!"
PICKTHAL: But the chieftains of his people, who were disbelieving, said: If ye follow Shu'eyb, then truly ye shall be the losers.
SHAKIR: And the chiefs of those who disbelieved from among his people said: If you follow Shu'aib, you shall then most surely be losers
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YUSUFALI: But the earthquake took them unawares, and they lay prostrate in their homes before the morning!
PICKTHAL: So the earthquake seized them and morning found them prostrate in their dwelling-place.
SHAKIR: Then the earthquake overtook them, so they became motionless bodies in their abode.
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YUSUFALI: The men who reject Shu'aib became as if they had never been in the homes where they had flourished: the men who rejected Shu'aib - it was they who were ruined!
PICKTHAL: Those who denied Shu'eyb became as though they had not dwelt there. Those who denied Shu'eyb, they were the losers.
SHAKIR: Those who called Shu'aib a liar were as though they had never dwelt therein; those who called Shu'aib a liar, they were the losers.
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YUSUFALI: So Shu'aib left them, saying: "O my people! I did indeed convey to you the messages for which I was sent by my Lord: I gave you good counsel, but how shall I lament over a people who refuse to believe!"
PICKTHAL: So he turned from them and said: O my people! I delivered my Lord's messages unto you and gave you good advice; then how can I sorrow for a people that rejected (truth)?
SHAKIR: So he turned away from them and said: O my people! certainly I delivered to you the messages of my Lord and I gave you good advice; how shall I then be sorry for an unbelieving people?

94. Wama arsalna fee qaryatin min nabiyyin illa akhathna ahlaha bialba/sa-i waalddarra-i laAAallahum yaddarraAAoona

And never did We send any prophet to a people without first putting them through a period of asperity and upheaval so that they learn the meaning of humility!

95. Thumma baddalna makana alssayyi-ati alhasanata hatta AAafaw waqaloo qad massa abaana alddarrao waalssarrao faakhathnahum baghtatan wahum la yashAAuroona

Then We replaced their hardships with good fortune, but when they became affluent, they said : 'Suffering and evil fate touched only our forefathers!' So We seized them unawares whilst they least expected it.

96. Walaw anna ahla alqura amanoo waittaqaw lafatahna AAalayhim barakatin mina alssama-i waal-ardi walakin kaththaboo faakhathnahum bima kanoo yaksiboona

And if the dwellers of the townships had become believers and warded off evil, We would have thrown open the doors of Our bounties for them from the sky as well as from the earth. But they repudiated each and every one of their messengers and hence We seized them in retaliation for their misdeeds.

(Instead of resorting to complacence by saying that the suffering and comforts which their forefathers experienced was not a punitive toll from Allah but merely fluctuations in fortunes brought about by passage of time, if they had drawn lessons from their suffering, learnt to express gratitude, adhered to their faith with resolve, given up solecism to earn the accord of their Lord, abided by the commandments of Allah and His messengers and kept away from turpitude, the doors of His benefactions would have been thrown open for them, - rainfall in abundance from above and produce in plenitude from below without any shortfalls! Peace and security would have been theirs for the asking, not to forget protection against adversity. But they repudiated His messengers and fell foul of Divine retribution).

Are the dwellers of the townships then secure from the arrival of Our wrath to smite them in course of the night whilst they slumbered?

Or, are the dwellers of the townships secure from the arrival of Our wrath to smite them in course of the day whilst they are at play?

99. Afaaminoo makra Allahi fala ya/manu makra Allahi illa alqawmu alkhasiroona

Are they then secure from Allah's scheme, except for the people who perish? (R)

(All the questions asked above are indirectly aimed at those who ignored warnings given to them by their messengers about Allah's retribution and carried on with their preoccupations, playing around during the day and falling asleep at night without a care in the world, as if it did not matter; as if catastrophes struck only the others and not them; as if they have secured for themselves a haven of peace in which they could hide in order to ward off the banes heading in their direction!)

94. And We sent no Prophet unto any town (and they denied him), but We seized its people with suffering from extreme poverty (or loss in wealth) and loss of health and calamities, so that they might humiliate themselves (and repent to Allâh).

95. Then We changed the evil for the good, until they increased in number and in wealth, and said: "Our fathers were touched with evil (loss of health and calamities) and with good (prosperity, etc.)." So We seized them of a sudden while they were unaware.

96. And if the people of the towns had believed and had the Taqwâ (piety), certainly, We should have opened for them blessings from the heaven and the earth, but they belied (the Messengers). So We took them (with punishment) for what they used to earn (polytheism and crimes, etc.).

97. Did the people of the towns then feel secure against the coming of Our Punishment by night while they are asleep?

98. Or, did the people of the towns then feel secure against the coming of Our Punishment in the forenoon while they play?

99. Did they then feel secure against the Plan of Allâh. None feels secure from the Plan of Allâh except the people who are the losers.

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YUSUFALI: Whenever We sent a prophet to a town, We took up its people in suffering and adversity, in order that they might learn humility.
PICKTHAL: And We sent no prophet unto any township but We did afflict its folk with tribulation and adversity that haply they might grow humble.
SHAKIR: And We did not send a prophet in a town but We overtook its people with distress and affliction in order that they might humble themselves.
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YUSUFALI: Then We changed their suffering into prosperity, until they grew and multiplied, and began to say: "Our fathers (too) were touched by suffering and affluence" ... Behold! We called them to account of a sudden, while they realised not (their peril).
PICKTHAL: Then changed We the evil plight for good till they grew affluent and said: Tribulation and distress did touch our fathers. Then We seized them unawares, when they perceived not.
SHAKIR: Then We gave them good in the place of evil until they became many and said: Distress and happiness did indeed befall our fathers. Then We took them by surprise while they did not perceive.
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YUSUFALI: If the people of the towns had but believed and feared Allah, We should indeed have opened out to them (All kinds of) blessings from heaven and earth; but they rejected (the truth), and We brought them to book for their misdeeds.
PICKTHAL: And if the people of the townships had believed and kept from evil, surely We should have opened for them blessings from the sky and from the earth. But (unto every messenger) they gave the lie, and so We seized them on account of what they used to earn.
SHAKIR: And if the people of the towns had believed and guarded (against evil) We would certainly have opened up for them blessings from the heaven and the earth, but they rejected, so We overtook them for what they had earned.
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YUSUFALI: Did the people of the towns feel secure against the coming of Our wrath by night while they were asleep?
PICKTHAL: Are the people of the townships then secure from the coming of Our wrath upon them as a night-raid while they sleep?
SHAKIR: What! do the people of the towns then feel secure from Our punishment coming to them by night while they sleep?
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YUSUFALI: Or else did they feel secure against its coming in broad daylight while they played about (care-free)?
PICKTHAL: Or are the people of the townships then secure from the coming of Our wrath upon them in the daytime while they play?
SHAKIR: What! do the people of the towns feel secure from Our punishment coming to them in the morning while they play?
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YUSUFALI: Did they then feel secure against the plan of Allah?- but no one can feel secure from the Plan of Allah, except those (doomed) to ruin!
PICKTHAL: Are they then secure from Allah's scheme? None deemeth himself secure from Allah's scheme save folk that perish.
SHAKIR: What! do they then feel secure from Allah's plan? But none feels secure from Allah's plan except the people who shall perish.

100. Awa lam yahdi lillatheena yarithoona al-arda min baAAdi ahliha an law nashao asabnahum bithunoobihim wanatbaAAu AAala quloobihim fahum la yasmaAAoona

Have not those who inherited the land from those who were annihilated learnt the cardinal lesson that, if We willed, We could annihilate them too because of their misdeeds and seal off their hearts so that they are not receptive anymore?

101. Tilka alqura naqussu AAalayka min anba-iha walaqad jaat-hum rusuluhum bialbayyinati fama kanoo liyu/minoo bima kaththaboo min qablu kathalika yatbaAAu Allahu AAala quloobi alkafireena

Such were the townships. And We narrate to you (O Mohammed) the events that transpired in them. Their messengers did come to them with clear portents, but having abjured them first, they rendered themselves unworthy of accepting what they already rejected once! Thus does Allah seal the hearts of the disbelievers!

102. Wama wajadna li-aktharihim min AAahdin wa-in wajadna aktharahum lafasiqeena

No zest did We find in them towards honouring their Covenants! Nay, but We found most of them to be downright dishonest!

103. Thumma baAAathna min baAAdihim moosa bi-ayatina ila firAAawna wamala-ihi fathalamoo biha faonuthur kayfa kana AAaqibatu almufsideena

And then, after them, We sent Moses to Pharaoh and his warlords with clear portents but they discredited him, so behold how those dissidents were avenged!

(The events that transpired between Moses and Pharaoh have been covered in Surah 2 and more will be revealed in the Surahs yet to come).

105. Haqeequn AAala an la aqoola AAala Allahi illa alhaqqa qad ji/tukum bibayyinatin min rabbikum faarsil maAAiya banee isra-eela

'I am obliged to say nothing about Allah except the truth and I have come to you with a clear warrant from your Lord, so let the Children of Israel go with me.'

(The Children of Israel were the Children of Jacob who emigrated to Egypt at the invitation of their brother Joseph when he became a treasurer to the then reigning Pharaoh. After the demise of Jacob and Joseph, they were enslaved by the rulers of Egypt who followed him and were forced into manual labour for the construction of their pompous projects such as the colossal idols of gods whom they worshipped, the historic Pyramids and spectacular Palaces, the ruins of which bear witness to the glory that was once theirs, and to the hardships suffered by the slaves who were forced to contribute towards it. When atrocities committed on them reached a peak which was unacceptable to Allah, Moses and his brother Aaron were appointed as Divine Messengers and commanded to defy Pharaoh and deliver them from his clutches).

He said : 'If you have come to me with a warrant from your Lord, then produce it, - if you are truthful!'

So Moses threw his staff on the floor and it turned into a serpent visible to the naked eye!

And when he thrust his hand inside his robe and brought it out, it looked resplendent to the spectators! (R)

(As has been mentioned before, the times during which Moses was appointed as messenger of Allah to deliver the Children of Israel from Egypt being dominated by magicians and wizards, he was endowed with the ability to perform awe-inspiring miracles visible to the naked eye in order to overcome and defeat them. The rod which became a snake when thrown on the floor, convincing enough and strong enough to devour the reptiles conjured up by them was one such miracle; and his hand becoming translucent when drawn from his robe another, besides many more, all designed to have an impact upon the Egyptian populace who had accepted Pharaoh as their only God to the exclusion of all else because of his unchallenged power. If Moses and Aaron were going to get anywhere with their mission, they had to break his hold upon them and win them over.

Tradition has it that, when Moses cast his staff on the floor, it assumed the appearance of a fierce python, the tip of his tail touching the floor and his head reaching the ceiling of the Royal Court, then lowered his head, stared straight into the eyes of Pharaoh, let out a loud hiss and then opened his fangs wide enough to swallow him along with the throne upon which he sat, his breath held and his heart beating away. The fearsome manifestation threw such a scare in the audiences that the mob broke into a stampede in horror, whilst the courtiers shrank away and Pharaoh jumped out of the throne, imploring Moses to restrain the deadly reptile and conceding everything without waiting to be asked for a second time

As for the other miracle, when Moses slipped his hand inside his robe and drew it out, it emitted a glow which caused the rays of the sun to retract, its glare gradually dimmed, its corona faded and the resulting twilight was lit up by the resplendence emanating from his hand, making the populace gasp and then plunge into a hushed silence of utter bewilderment).

100. Is it not clear to those who inherit the earth in succession from its (previous) possessors, that had We willed, We would have punished them for their sins. And We seal up their hearts so that they hear not?

101. Those were the towns whose story We relate unto you (O Muhammad SAW). And there came indeed to them their Messengers with clear proofs, but they were not such as to believe in that which they had rejected before. Thus Allâh does seal up the hearts of the disbelievers (from each and every kind of religious guidance).

102. And most of them We found not (true) to their covenant, but most of them We found indeed Fâsiqûn (rebellious, disobedient to Allâh).

103. Then after them We sent Mûsa (Moses) with Our Signs to Fir'aun (Pharaoh) and his chiefs, but they wrongfully rejected them. So see how was the end of the Mufsidûn (mischief-makers, corrupts, etc.).

104. And Mûsa (Moses) said: "O Fir'aun (Pharaoh)! I am a Messenger from the Lord of the 'Alamîn (mankind, jinns and all that exists).

105. "Proper it is for me that I say nothing concerning Allâh but the truth. Indeed I have come unto you from your Lord with a clear proof. So let the Children of Israel depart along with me."

106. [Fir'aun (Pharaoh)] said: "If you have come with a sign, show it forth, - if you are one of those who tell the truth."

107. Then [Mûsa (Moses)] threw his stick and behold! it was a serpent, manifest!

108. And he drew out his hand, and behold! it was white (with radiance) for the beholders.

007.100
YUSUFALI: To those who inherit the earth in succession to its (previous) possessors, is it not a guiding, (lesson) that, if We so willed, We could punish them (too) for their sins, and seal up their hearts so that they could not hear?
PICKTHAL: Is it not an indication to those who inherit the land after its people (who thus reaped the consequence of evil-doing) that, if We will, We can smite them for their sins and print upon their hearts so that they hear not?
SHAKIR: Is it not clear to those who inherit the earth after its (former) residents that if We please We would afflict them on account of their faults and set a seal on their hearts so they would not hear.
007.101
YUSUFALI: Such were the towns whose story We (thus) relate unto thee: There came indeed to them their messengers with clear (signs): But they would not believe what they had rejected before. Thus doth Allah seal up the hearts of those who reject faith.
PICKTHAL: Such were the townships. We relate some tidings of them unto thee (Muhammad). Their messengers verily came unto them with clear proofs (of Allah's Sovereignty), but they could not believe because they had before denied. Thus doth Allah print upon the hearts of disbelievers (that they hear not).
SHAKIR: These towns-- We relate to you some of their stories, and certainly their messengers came to them with clear arguments, but they would not believe in what they rejected at first; thus does Allah set a seal over the hearts of the unbelievers
007.102
YUSUFALI: Most of them We found not men (true) to their covenant: but most of them We found rebellious and disobedient.
PICKTHAL: We found no (loyalty to any) covenant in most of them. Nay, most of them We found wrong-doers.
SHAKIR: And We did not find in most of them any (faithfulness to) covenant, and We found most of them to be certainly transgressors.
007.103
YUSUFALI: Then after them We sent Moses with Our signs to Pharaoh and his chiefs, but they wrongfully rejected them: So see what was the end of those who made mischief.
PICKTHAL: Then, after them, We sent Moses with our tokens unto Pharaoh and his chiefs, but they repelled them. Now, see the nature of the consequence for the corrupters!
SHAKIR: Then we raised after them Musa with Our communications to Firon and his chiefs, but they disbelieved in them; consider then what was the end of the mischief makers.
007.104
YUSUFALI: Moses said: "O Pharaoh! I am a messenger from the Lord of the worlds,-
PICKTHAL: Moses said: O Pharaoh! Lo! I am a messenger from the Lord of the Worlds,
SHAKIR: And Musa said: O Firon! surely I am a messenger from the Lord of the worlds:
007.105
YUSUFALI: One for whom it is right to say nothing but truth about Allah. Now have I come unto you (people), from your Lord, with a clear (Sign): So let the Children of Israel depart along with me."
PICKTHAL: Approved upon condition that I speak concerning Allah nothing but the truth. I come unto you (lords of Egypt) with a clear proof from your Lord. So let the Children of Israel go with me.
SHAKIR: (I am) worthy of not saying anything about Allah except the truth: I have come to you indeed with clear proof from your Lord, therefore send with me the children of Israel
007.106
YUSUFALI: (Pharaoh) said: "If indeed thou hast come with a Sign, show it forth,- if thou tellest the truth."
PICKTHAL: (Pharaoh) said: If thou comest with a token, then produce it, if thou art of those who speak the truth.
SHAKIR: He said: If you have come with a sign, then bring it, if you are of the truthful ones.
007.107
YUSUFALI: Then (Moses) threw his rod, and behold! it was a serpent, plain (for all to see)!
PICKTHAL: Then he flung down his staff and lo! it was a serpent manifest;
SHAKIR: So he threw his rod, then lo! it was a clear serpent.
007.108
YUSUFALI: And he drew out his hand, and behold! it was white to all beholders!
PICKTHAL: And he drew forth his hand (from his bosom), and lo! it was white for the beholders.
SHAKIR: And he drew forth his hand, and lo! it was white to the beholders.

The warlords of Pharaoh exclaimed (to each other) : 'Verily he does appear to be a skilled conjurer -

'Who seems determined to drive you out of your realm! So what do you propose to do?'

They said (to Pharaoh) : 'Detain him and his brother in the Court for the time being and let your summoners go into the other townships -

113. Wajaa alssaharatu firAAawna qaloo inna lana laajran in kunna nahnu alghalibeena

And presently the sorcerers came to Pharaoh saying : 'There surely would be a reward in this for us, if we prevailed over them?'

They said : 'O Moses! Cast your spells first, or let us be the first to cast ours.'

116. Qala alqoo falamma alqaw saharoo aAAyuna alnnasi waistarhaboohum wajaoo bisihrin AAatheemin

He said: 'Cast yours first!' When they cast their spells, they mesmerized the spectators and over-awed them with their incredible feats!

Then We inspired Moses (saying) : 'Cast your staff!' It sprang to life at once and swallowed up all of their hobgoblins one by one!

123. Qala firAAawnu amantum bihi qabla an athana lakum inna hatha lamakrun makartumoohu fee almadeenati litukhrijoo minha ahlaha fasawfa taAAlamoona

Pharaoh said : 'Believe you in Him before I give you leave? This is merely a conspiracy you hatched together in the realm to drive its people away from it. But soon you will discover its consequences:

124. LaoqatiAAanna aydiyakum waarjulakum min khilafin thumma laosallibannakum ajmaAAeena

'I shall chop off your legs from one side and your hands from the other side and crucify all of you!'

126. Wama tanqimu minna illa an amanna bi-ayati rabbina lamma jaatna rabbana afrigh AAalayna sabran watawaffana muslimeena

'You wish to avenge us for no reason but that we believed in the portents of our Lord when they came to us? Our Lord! Pour upon us endurance and raise us as those who surrendered to you!' (R)

(The dramatic events that transpired on that day in the arena of contest between Moses and the wizards, or between Allah and His enemies, or between good and evil, meant that Moses triumphed and the magicians succumbed and that the mission entrusted to Moses and Aaron by Allah was accomplished. The wizards recognized the signs displayed by Moses as nothing short of Divine, accepted defeat without any sense of shame, abandoned Pharaoh's side and crossed over to Moses, discarding their rods of magic and prostrating to the Lord, who was now their Lord, besides being the Lord of Moses and Aaron. Renouncing all the material gains and the status of distinction offered by Pharaoh in the event of their prevailing over Moses and his God, they became believers, no longer afraid of the terrestrial castigation threatened by their erstwhile Lord in preference to the rewards in the Hereafter promised by the true Lord and Master who now mattered to them the most, they did not flinch from being mutilated or crucified. And since all these events took place in the presence of the entire populace while they sat and watched with their breath held, the miracles of Moses granted to him by Allah had their desired effect.

What happened later on, how the seemingly defeated and disgraced Pharaoh decided to retaliate on the magicians, on Moses, on the Children of Israel and on the rest of the Egyptians who were impressed enough to believe in Moses and his God, is a different matter altogether. His pride thus hurt and his glory eclipsed, he reacted with indefatigable wrath and came down on his people like a tornado of phenomenal proportions, the details of which are covered later on.)

109. The chiefs of the people of Fir'aun (Pharaoh) said: "This is indeed a well-versed sorcerer;

111. They said: "Put him and his brother off (for a time), and send callers (men) to the cities to collect (and) -

113. And so the sorcerers came to Fir'aun (Pharaoh). They said: "Indeed there will be a (good) reward for us if we are the victors."

114. He said: "Yes, and moreover you will (in that case) be of the nearest (to me)."

115. They said: "O Mûsa (Moses)! Either you throw (first), or shall we have the (first) throw?"

116. He [Mûsa (Moses)] said: "Throw you (first)." So when they threw, they bewitched the eyes of the people, and struck terror into them, and they displayed a great magic.

117. And We inspired Mûsa (Moses) (saying): "Throw your stick," and behold! It swallowed up straight away all the falsehoods which they showed.

121. They said: "We believe in the Lord of the 'Alamîn (mankind, jinns and all that exists).

123. Fir'aun (Pharaoh) said: "You have believed in him [Mûsa (Moses)] before I give you permission. Surely, this is a plot which you have plotted in the city to drive out its people, but you shall come to know.

124. "Surely, I will cut off your hands and your feet on opposite sides, then I will crucify you all."

126. "And you take vengeance on us only because we believed in the Ayât (proofs, evidences, lessons, signs, etc.) of our Lord when they reached us! Our Lord! pour out on us patience, and cause us to die as Muslims."

007.109
YUSUFALI: Said the Chiefs of the people of Pharaoh: "This is indeed a sorcerer well-versed.
PICKTHAL: The chiefs of Pharaoh's people said: Lo! this is some knowing wizard,
SHAKIR: The chiefs of Firon's people said: most surely this is an enchanter possessed of knowledge:
007.110
YUSUFALI: "His plan is to get you out of your land: then what is it ye counsel?"
PICKTHAL: Who would expel you from your land. Now what do ye advise?
SHAKIR: He intends to turn you out of your land. What counsel do you then give?
007.111
YUSUFALI: They said: "Keep him and his brother in suspense (for a while); and send to the cities men to collect-
PICKTHAL: They said (unto Pharaoh): Put him off (a while) - him and his brother - and send into the cities summoners,
SHAKIR: They said: Put him off and his brother, and send collectors into the cities:
007.112
YUSUFALI: And bring up to thee all (our) sorcerers well-versed."
PICKTHAL: To bring each knowing wizard unto thee.
SHAKIR: That they may bring to you every enchanter possessed of knowledge.
007.113
YUSUFALI: So there came the sorcerers to Pharaoh: They said, "of course we shall have a (suitable) reward if we win!"
PICKTHAL: And the wizards came to Pharaoh, saying: Surely there will be a reward for us if we are victors.
SHAKIR: And the enchanters came to Firon (and) said: We must surely have a reward if we are the prevailing ones.
007.114
YUSUFALI: He said: "Yea, (and more),- for ye shall in that case be (raised to posts) nearest (to my person)."
PICKTHAL: He answered: Yes, and surely ye shall be of those brought near (to me).
SHAKIR: He said: Yes, and you shall certainly be of those who are near (to me).
007.115
YUSUFALI: They said: "O Moses! wilt thou throw (first), or shall we have the (first) throw?"
PICKTHAL: They said: O Moses! Either throw (first) or let us be the first throwers?
SHAKIR: They said: O Musa! will you cast, or shall we be the first to cast?
007.116
YUSUFALI: Said Moses: "Throw ye (first)." So when they threw, they bewitched the eyes of the people, and struck terror into them: for they showed a great (feat of) magic.
PICKTHAL: He said: Throw! And when they threw they cast a spell upon the people's eyes, and overawed them, and produced a mighty spell.
SHAKIR: He said: Cast. So when they cast, they deceived the people's eyes and frightened them, and they produced a mighty enchantment.
007.117
YUSUFALI: We put it into Moses's mind by inspiration: "Throw (now) thy rod":and behold! it swallows up straight away all the falsehoods which they fake!
PICKTHAL: And We inspired Moses (saying): Throw thy staff! And lo! it swallowed up their lying show.
SHAKIR: And We revealed to Musa, saying: Cast your rod; then lo! it devoured the lies they told.
007.118
YUSUFALI: Thus truth was confirmed, and all that they did was made of no effect.
PICKTHAL: Thus was the Truth vindicated and that which they were doing was made vain.
SHAKIR: So the truth was established, and what they did became null.
007.119
YUSUFALI: So the (great ones) were vanquished there and then, and were made to look small.
PICKTHAL: Thus were they there defeated and brought low.
SHAKIR: Thus they were vanquished there, and they went back abased.
007.120
YUSUFALI: But the sorcerers fell down prostrate in adoration.
PICKTHAL: And the wizards fell down prostrate,
SHAKIR: And the enchanters were thrown down, prostrating (themselves).
007.121
YUSUFALI: Saying: "We believe in the Lord of the Worlds,-
PICKTHAL: Crying: We believe in the Lord of the Worlds,
SHAKIR: They said: We believe in the Lord of the worlds,
007.122
YUSUFALI: "The Lord of Moses and Aaron."
PICKTHAL: The Lord of Moses and Aaron.
SHAKIR: The Lord of Musa and Haroun.
007.123
YUSUFALI: Said Pharaoh: "Believe ye in Him before I give you permission? Surely this is a trick which ye have planned in the city to drive out its people: but soon shall ye know (the consequences).
PICKTHAL: Pharaoh said: Ye believe in Him before I give you leave! Lo! this is the plot that ye have plotted in the city that ye may drive its people hence. But ye shall come to know!
SHAKIR: Firon said: Do you believe in Him before I have given you permission? Surely this is a plot which you have secretly devised in this city, that you may turn out of it its people, but you shall know:
007.124
YUSUFALI: "Be sure I will cut off your hands and your feet on apposite sides, and I will cause you all to die on the cross."
PICKTHAL: Surely I shall have your hands and feet cut off upon alternate sides. Then I shall crucify you every one.
SHAKIR: I will certainly cut off your hands and your feet on opposite sides, then will I crucify you all together.
007.125
YUSUFALI: They said: "For us, We are but sent back unto our Lord:
PICKTHAL: They said: Lo! We are about to return unto our Lord!
SHAKIR: They said: Surely to our Lord shall we go back:
007.126
YUSUFALI: "But thou dost wreak thy vengeance on us simply because we believed in the Signs of our Lord when they reached us! Our Lord! pour out on us patience and constancy, and take our souls unto thee as Muslims (who bow to thy will)!
PICKTHAL: Thou takest vengeance on us only forasmuch as we believed the tokens of our Lord when they came unto us. Our Lord! Vouchsafe unto us steadfastness and make us die as men who have surrendered (unto Thee).
SHAKIR: And you do not take revenge on us except because we have believed in the communications of our Lord when they came to us! Our Lord: Pour out upon us patience and cause us to die in submission.

Section 15

127. Waqala almalao min qawmi firAAawna atatharu moosa waqawmahu liyufsidoo fee al-ardi wayatharaka waalihataka qala sanuqattilu abnaahum wanastahyee nisaahum wa-inna fawqahum qahiroona

And the leaders of Pharaoh's folks said : 'Would you allow Moses and his people to cause strife in the land and banter you and your gods? He said : 'We will slay their sons and spare their daughters, for we wield authority over them!'

128. Qala moosa liqawmihi istaAAeenoo biAllahi waisbiroo inna al-arda lillahi yoorithuha man yashao min AAibadihi waalAAaqibatu lilmuttaqeena

And Moses said to his people : 'Take resort in Allah's help and be patient! Verily to Allah belongs the earth and He devolves it upon whom He will, but the Everlasting Abode belongs only to those who lead a life of righteousness!'

129. Qaloo ootheena min qabli an ta/tiyana wamin baAAdi ma ji/tana qala AAasa rabbukum an yuhlika AAaduwwakum wayastakhlifakum fee al-ardi fayanthura kayfa taAAmaloona

They said : 'We were persecuted before you came to us and ever since you have come to us!' He said : 'Perhaps the day is not too far when your Lord will destroy your enemy and make you the regents of the land in their place so that He may observe how you fare!' (R)

(When Pharaoh's war-lords provoked him not to ease up on Moses and his people so that they caused rifts between the citizens of Egypt and the Children of Israel whom they had enslaved, he assured them that he would continue slaying their sons and allowing their daughters to live as before in order to make sure that they did not grow in numbers and then tilt the balance of power in their own favour.

Understandably, the news of his vicious intentions worried the Children of Israel, but Moses admonished them to have faith in Allah to whom belongs the land, including Egypt; and if He decided to root out the Egyptian gentry and pass it on to their slaves, there was no one strong enough to stop Him from doing so. The verse contains a presage of events to come that Allah would wipe out the mighty Pharaoh and his arrogant warlords and consign them to history, while making their slaves inherit the wealth they enjoyed, which was precisely what transpired later on).

127. The chiefs of Fir'aun's (Pharaoh) people said: "Will you leave Mûsa (Moses) and his people to spread mischief in the land, and to abandon you and your gods?" He said: "We will kill their sons, and let live their women, and we have indeed irresistible power over them."

128. Mûsa (Moses) said to his people: "Seek help in Allâh and be patient. Verily, the earth is Allâh's. He gives it as a heritage to whom He will of His slaves, and the (blessed) end is for the Muttaqûn (pious - see V.2:2)."

129. They said: "We (Children of Israel) had suffered troubles before you came to us, and since you have come to us." He said: "It may be that your Lord will destroy your enemy and make you successors on the earth, so that He may see how you act?"

007.127
YUSUFALI: Said the chiefs of Pharaoh's people: "Wilt thou leave Moses and his people, to spread mischief in the land, and to abandon thee and thy gods?" He said: "Their male children will we slay; (only) their females will we save alive; and we have over them (power) irresistible."
PICKTHAL: The chiefs of Pharaoh's people said: (O King), wilt thou suffer Moses and his people to make mischief in the land, and flout thee and thy gods? He said: We will slay their sons and spare their women, for lo! we are in power over them.
SHAKIR: And the chiefs of Firon's people said: Do you leave Musa and his people to make mischief in the land and to forsake you and your gods? He said: We will slay their sons and spare their women, and surely we are masters over them.
007.128
YUSUFALI: Said Moses to his people: "Pray for help from Allah, and (wait) in patience and constancy: for the earth is Allah's, to give as a heritage to such of His servants as He pleaseth; and the end is (best) for the righteous.
PICKTHAL: And Moses said unto his people: Seek help in Allah and endure. Lo! the earth is Allah's. He giveth it for an inheritance to whom He will. And lo! the sequel is for those who keep their duty (unto Him).
SHAKIR: Musa said to his people: Ask help from Allah and be patient; surely the land is Allah's; He causes such of His servants to inherit it as He pleases, and the end is for those who guard (against evil).
007.129
YUSUFALI: They said: "We have had (nothing but) trouble, both before and after thou camest to us." He said: "It may be that your Lord will destroy your enemy and make you inheritors in the earth; that so He may try you by your deeds."
PICKTHAL: They said: We suffered hurt before thou camest unto us, and since thou hast come unto us. He said: It may be that your Lord is going to destroy your adversary and make you viceroys in the earth, that He may see how ye behave.
SHAKIR: They said: We have been persecuted before you came to us and since you have come to us. He said: It may be that your Lord will destroy your enemy and make you rulers in the land, then He will see how you act.

130. Walaqad akhathna ala firAAawna bialssineena wanaqsin mina alththamarati laAAallahum yaththakkaroona

And We plunged Pharaoh's people in the grip of a protracted famine and dearth of fruit so that they might learn their lesson.

131. Fa-itha jaat-humu alhasanatu qaloo lana hathihi wa-in tusibhum sayyi-atun yattayyaroo bimoosa waman maAAahu ala innama ta-iruhum AAinda Allahi walakinna aktharahum la yaAAlamoona

And whenever some good came their way, they boasted : 'This is because of our deserts!' But whenever they were smitten by adversity, they blamed it on Moses and his ill-omened adherents, though it was the ill-omened outcome of their own wicked deeds which landed upon them from Allah! But most of them realized it not!

132. Waqaloo mahma ta/tina bihi min ayatin litasharana biha fama nahnu laka bimu/mineena

And they said : 'No matter how many miracles you bring with you in order to enrapture us, we will never believe in you!'

133. Faarsalna AAalayhimu alttoofana waaljarada waalqummala waalddafadiAAa waalddama ayatin mufassalatin faistakbaroo wakanoo qawman mujrimeena

So We sent upon them the bane of floods and the locusts and the vermin and the frogs and the blood, - a series of clear signs, - yet they remained adamant, for they were an evil folk!

134. Walamma waqaAAa AAalayhimu alrrijzu qaloo ya moosa odAAu lana rabbaka bima AAahida AAindaka la-in kashafta AAanna alrrijza lanu/minanna laka walanursilanna maAAaka banee isra-eela

And whenever an affliction landed upon them, they said : 'O Moses! Pray to your Lord for us in the name of the covenant He has made with you! Verily if you deliver us from this pestilence, we will trust you and let the Children of Israel go with you!

135. Falamma kashafna AAanhumu alrrijza ila ajalin hum balighoohu itha hum yankuthoon

But when we suspended the bane for a term within which they were required to keep their word, they invariably violated their covenant!

(The graphic, nerve shattering and spine chilling details of pestilences which plagued the Egyptian gentry as contained in ancient chronicles and manuscripts preserved by historians, researchers and many Jewish pedagogues make grim reading.

The first in a series of Divine pestilences visited upon Pharaoh and his people was a severe drought that used up all their stocks of grains and drove them to starvation, sent merely as a test to see whether or not it would subdue them.

But it did not and they carried on with their persecution of those who depended on them. Whenever there was a pause in the drought on account of a random rainfall, they claimed that fortune smiled on them because of their good deeds; but when misfortune returned, they invariably blamed it on the inauspicious presence of Moses and his followers in their midst, hardly ever conceding that the tests they were being forced to face were the outcome of their own malfeasance.

As time passed and atrocities committed by the Egyptian gentry on their less fortunate brethren showed no signs of abating, Moses prayed to Allah to inflict upon them even harsher punishments in keeping with the intensity of their arrogance, in response to which a series of banes were unleashed upon them without any mercy, the first of these being an incessant downpour of rain which swelled up all their rivers and brought unprecedented floods streaming into their townships; their streets and markets submerged; their dwellings drowned; their properties crumbled, their food stocks dwindled; their cattle perished; diseases broke out and their chattels were ruined; and after seven days of relentless disaster, they went down on their knees before Moses and begged him to make his god recede the floods and let the sun shine on them once again as it used to, promising him that they would never again raise their hands against the weak and the infirm.

When Moses prayed to Allah for them, the rains did stop, the rivers receded, clouds gave way to sunshine and things returned to normal. In fact, on account of the constant soaking, even their barren land became fertile, their farms yielded bumper crops, their trees bore fruits in abundance, their gardens flourished, their trade picked up again and their fortunes transformed from abject misery to renewed affluence, so that they realized the propitious outcome of making an honest pact with Allah, refraining from cruelty, sharing their wealth with the needy and offering thanks to Him who made it possible for them to lead a happy and contented life.

Yet, peace did not last for long and history repeated itself again. Forgetting the misery from which they had barely emerged, they returned to their evil ways and provoked Divine wrath as a result of which they were struck down by locusts who arrived in incredible swarms, destroyed their crops, damaged their fruits, chewed up the leaves of trees, penetrated their houses, gnawed away at anything upon which they landed, - the ornate doors of their fashionable dwellings, their expensive furnishings, their clothes and their jewellery - attacked helpless babies lying in their cradles and raged such havoc that the Egyptians went down on their knees before Moses again and begged for deliverance, seeking forgiveness for their past errors and making new promises for the future in return for his intercession.

It carried on without any end in sight. After the locusts went away, their transgressions and arrogance returned, as did yet another pestilence, this time in the form ticks which stuck to their scalps during the night and fed upon their blood, crawled all over their bodies, got into their clothes, into their food, inside their ears, their nostrils, their eyes and their mouths, clung to their eye-brows and eye-lashes and turned their lives into a living hell. No matter how hard they tried, how many poisons they resorted to, how many priests they brought to conquer the pests, nothing worked. Their farms no longer yielded crops, their fruits caught fungus and rotted, their gardens became desolate, water stopped gushing from the fountains, their flowers withered and blew around in the random gusts of breeze.

They still did not learn their lesson. Every promise made broken, every undertaking they gave unfulfilled, every pact they entered into breached, every offence re-offended, every step taken in the right direction wilfully retracted, they lost no time in bringing upon themselves new afflictions.

After the ticks, they faced the horror of frogs leaping at them from every direction in such phenomenal numbers that there was no place safe from them, their houses, their assemblies, their temples, their gymnasiums, their markets, their schools and their playgrounds. If they moved, the frogs moved along with them; if they opened their mouths to scream for help, the frogs leapt inside their throats; if they made their beds, the frogs occupied every inch of its space; if they lifted their quilts, the frogs came jumping out from underneath them!

When the horror of frogs was brought under control in answer to penitence, supplications, covenants and oaths, they went back on everything they said, sinned, fornicated, cheated, harassed, persecuted and transgressed as if nothing happened in the past, nothing would happen in the present, nothing awesome and horrendous was going to happen to them ever again in the future. But they were wrong! It being the strategy of Allah to give them as long a rope as they could tug and then suddenly whisking it away, they were subjected to one more ordeal before the curtain was to drop on them for good. It began when their rivers, streams, ponds and wells, including the Nile ran red with blood, with no water to spare even for quenching their thirst, let alone for anything else. When this was brought to the attention of Pharaoh, he dismissed it saying it was nothing but an evil spell cast by Moses which was making the water seem like blood to their eyes and asked them to obtain their water from the wells belonging to the Children of Israel who were not affected by any of the banes listed above.

But that too did not work. Water was water whilst they drew it with their pails, but turned into blood as soon as it was poured in the vessels brought by Egyptians. On the verge of death from thirst, some of the women from the mansions who mobbed the huts of their slaves begged them to pour water in their parched throats from mouth to mouth, but that too failed to work. Water turned into blood as soon as it entered their mouths and choked their breath. Himself driven to desperation, Pharaoh tried to wet his own throat by sucking the juice of succulent cacti carted in by his soldiers especially for him and for the Royal family, but blood came dribbling out from the gashes instead of water.

Details of how Moses was commanded by Allah at that stage to lead his people out of the hostile land of Egypt and head for the Promised Land, how Pharaoh made a resolute but futile bid to prevent the Exodus from taking place and what happened to him and his proud armies are covered at length in future Surahs.

It should be noted that, according to the same sources from which these details are taken, each pestilence lasted for a period of seven successive days, and each period of peace for thirty successive days).

136. Faintaqamna minhum faaghraqnahum fee alyammi bi-annahum kaththaboo bi-ayatina wakanoo AAanha ghafileena

Hence We retaliated and drowned them in the sea because they repudiated Our ordinances and remained oblivious to them.

137. Waawrathna alqawma allatheena kanoo yustadAAafoona mashariqa al-ardi wamagharibaha allatee barakna feeha watammat kalimatu rabbika alhusna AAala banee isra-eela bima sabaroo wadammarna ma kana yasnaAAu firAAawnu waqawmuhu wama kanoo yaAArishoona

And made a repressed folk inherit the land of their masters from its eastern frontiers to its western frontiers which We blessed and thus brought to fruition a fair promise made by their Lord to the Children of Israel as a reward for the suffering they endured; and We brought the toils of Pharaoh and his folks to a naught, wiping out their accomplishments as well as the plots they hatched, -

(Many commentators interpret the eastern and the western frontiers as a reference to Egypt and Syria, although there are others who claim they refer to Palestine and Damascus in the Sinai Peninsula, clearly implying that the Children of Israel had never wielded authority in Egypt)

138. Wajawazna bibanee isra-eela albahra faataw AAala qawmin yaAAkufoona AAala asnamin lahum qaloo ya moosa ijAAal lana ilahan kama lahum alihatun qala innakum qawmun tajhaloona

And We brought the Children of Israel across the sea where they ran into a people who were engrossed in idol worship. They said : 'O Moses! Make for us the likeness of a God similar to the many gods whom they worship!!' He said : 'Verily you are an ignorant lot! -

(The idolaters mentioned here were the Amalekites of the Sinai Peninsula who worshipped the image of a cow)

'These are a folk sunk in a plight which would lead them only to depredation and whatever they are doing is destined to fail!'

140. Qala aghayra Allahi abgheekum ilahan wahuwa faddalakum AAala alAAalameena

He said : 'Are you asking me to seek for you a God other than Allah though He has preferred you over the rest of His creatures?'

141. Wa-ith anjaynakum min ali firAAawna yasoomoonakum soo-a alAAathabi yuqattiloona abnaakum wayastahyoona nisaakum wafee thalikum balaon min rabbikum AAatheemun

And (remember) when We delivered you from the clutches of Pharaoh's folks who were persecuting you by slaying your sons and sparing your daughters! And that in itself was a great mercy towards you from your Lord! (R)

130. And indeed We punished the people of Fir'aun (Pharaoh) with years of drought and shortness of fruits (crops, etc.), that they might remember (take heed).

131. But whenever good came to them, they said: "Ours is this." And if evil afflicted them, they ascribed it to evil omens connected with Mûsa (Moses) and those with him. Be informed! Verily, their evil omens are with Allâh but most of them know not.

132. They said [to Mûsa (Moses)]: "Whatever Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) you may bring to us, to work therewith your sorcery on us, we shall never believe in you."

133. So We sent on them: the flood, the locusts, the lice, the frogs, and the blood: (as a succession of) manifest signs, yet they remained arrogant, and they were of those people who were Mujrimûn (criminals, polytheists, sinners, etc.).

134. And when the punishment fell on them they said: "O Mûsa (Moses)! Invoke your Lord for us because of His Promise to you. If you will remove the punishment from us, we indeed shall believe in you, and we shall let the Children of Israel go with you."

135. But when We removed the punishment from them to a fixed term, which they had to reach, behold! They broke their word!

136. So We took retribution from them. We drowned them in the sea, because they belied Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) and were heedless about them.

137. And We made the people who were considered weak to inherit the eastern parts of the land and the western parts thereof which We have blessed. And the fair Word of your Lord was fulfilled for the Children of Israel, because of their endurance. And We destroyed completely all the great works and buildings which Fir'aun (Pharaoh) and his people erected.

138. And We brought the Children of Israel (with safety) across the sea, and they came upon a people devoted to some of their idols (in worship). They said: "O Mûsa (Moses)! Make for us an ilâhan (a god) as they have âliha (gods)." He said: "Verily, you are a people who know not (the Majesty and Greatness of Allâh and what is obligatory upon you, i.e. to worship none but Allâh Alone, the One and the Only God of all that exists)."

139. [Mûsa (Moses) added:] "Verily, these people will be destroyed for that which they are engaged in (idols-worship). And all that they are doing is in vain."

140. He said: "Shall I seek for you an Ilâhan (a God) other than Allâh, while He has given you superiority over the 'Alamîn (mankind and jinns of your time)."

141. And (remember) when We rescued you from Fir'aun's (Pharaoh) people, who were afflicting you with the worst torment, killing your sons and letting your women live. And in that was a great trial from your Lord.

007.130
YUSUFALI: We punished the people of Pharaoh with years (of droughts) and shortness of crops; that they might receive admonition.
PICKTHAL: And we straitened Pharaoh's folk with famine and dearth of fruits, that peradventure they might heed.
SHAKIR: And certainly We overtook Firon's people with droughts and diminution of fruits that they may be mindful.
007.131
YUSUFALI: But when good (times) came, they said, "This is due to us;" When gripped by calamity, they ascribed it to evil omens connected with Moses and those with him! Behold! in truth the omens of evil are theirs in Allah's sight, but most of them do not understand!
PICKTHAL: But whenever good befell them, they said: This is ours; and whenever evil smote them they ascribed it to the evil auspices of Moses and those with him. Surely their evil auspice was only with Allah. But most of them knew not.
SHAKIR: But when good befell them they said: This is due to us; and when evil afflicted them, they attributed it to the ill-luck of Musa and those with him; surely their evil fortune is only from Allah but most of them do not know.
007.132
YUSUFALI: They said (to Moses): "Whatever be the Signs thou bringest, to work therewith thy sorcery on us, we shall never believe in thee.
PICKTHAL: And they said: Whatever portent thou bringest wherewith to bewitch us, we shall not put faith in thee.
SHAKIR: And they said: Whatever sign you may bring to us to charm us with it-- we will not believe in you.
007.133
YUSUFALI: So We sent (plagues) on them: Wholesale death, Locusts, Lice, Frogs, And Blood: Signs openly self-explained: but they were steeped in arrogance,- a people given to sin.
PICKTHAL: So We sent against them the flood and the locusts and the vermin and the frogs and the blood - a succession of clear signs. But they were arrogant and became a guilty folk.
SHAKIR: Therefore We sent upon them widespread death, and the locusts and the lice and the frog and the blood, clear signs; but they behaved haughtily and they were a guilty people.
007.134
YUSUFALI: Every time the penalty fell on them, they said: "O Moses! on your behalf call on thy Lord in virtue of his promise to thee: If thou wilt remove the penalty from us, we shall truly believe in thee, and we shall send away the Children of Israel with thee."
PICKTHAL: And when the terror fell on them they cried: O Moses! Pray for us unto thy Lord, because He hath a covenant with thee. If thou removest the terror from us we verily will trust thee and will let the Children of Israel go with thee.
SHAKIR: And when the plague fell upon them, they said: O Musa! pray for us to your Lord as He has promised with you, if you remove the plague from us, we will certainly believe in you and we will certainly send away with you the children of Israel.
007.135
YUSUFALI: But every time We removed the penalty from them according to a fixed term which they had to fulfil,- Behold! they broke their word!
PICKTHAL: But when We did remove from them the terror for a term which they must reach, behold! they broke their covenant.
SHAKIR: But when We removed the plague from them till a term which they should attain lo! they broke (the promise).
007.136
YUSUFALI: So We exacted retribution from them: We drowned them in the sea, because they rejected Our Signs and failed to take warning from them.
PICKTHAL: Therefore We took retribution from them; therefore We drowned them in the sea: because they denied Our revelations and were heedless of them.
SHAKIR: Therefore We inflicted retribution on them and drowned them in the sea because they rejected Our signs and were heedless of them.
007.137
YUSUFALI: And We made a people, considered weak (and of no account), inheritors of lands in both east and west, - lands whereon We sent down Our blessings. The fair promise of thy Lord was fulfilled for the Children of Israel, because they had patience and constancy, and We levelled to the ground the great works and fine buildings which Pharaoh and his people erected (with such pride).
PICKTHAL: And We caused the folk who were despised to inherit the eastern parts of the land and the western parts thereof which We had blessed. And the fair word of thy Lord was fulfilled for the Children of Israel because of their endurance; and We annihilated (all) that Pharaoh and his folk had done and that they had contrived.
SHAKIR: And We made the people who were deemed weak to mhent the eastern lands and the western ones which We had blessed; and the good word of your Lord was fulfilled in the children of Israel because they bore up (sufferings) patiently; and We utterly destroyed what Firon and his people had wrought and what they built.
007.138
YUSUFALI: We took the Children of Israel (with safety) across the sea. They came upon a people devoted entirely to some idols they had. They said: "O Moses! fashion for us a god like unto the gods they have." He said: "Surely ye are a people without knowledge.
PICKTHAL: And We brought the Children of Israel across the sea, and they came unto a people who were given up to idols which they had. They said: O Moses! Make for us a god even as they have gods. He said: Lo! ye are a folk who know not.
SHAKIR: And We made the children of Israel to pass the sea; then they came upon a people who kept to the worship of their idols They said: O Musa! make for us a god as they have (their) gods He said: Surely you are a people acting ignorantly:
007.139
YUSUFALI: "As to these folk,- the cult they are in is (but) a fragment of a ruin, and vain is the (worship) which they practise."
PICKTHAL: Lo! as for these, their way will be destroyed and all that they are doing is in vain.
SHAKIR: (As to) these, surely that about which they are shall be brought to naught and that which they do is vain.
007.140
YUSUFALI: He said: "Shall I seek for you a god other than the (true) Allah, when it is Allah Who hath endowed you with gifts above the nations?"
PICKTHAL: He said: Shall I seek for you a god other than Allah when He hath favoured you above (all) creatures?
SHAKIR: He said: What! shall I seek for you a god other than Allah while He has made you excel (all) created things?
007.141
YUSUFALI: And remember We rescued you from Pharaoh's people, who afflicted you with the worst of penalties, who slew your male children and saved alive your females: in that was a momentous trial from your Lord.
PICKTHAL: And (remember) when We did deliver you from Pharaoh's folk who were afflicting you with dreadful torment, slaughtering your sons and sparing your women. That was a tremendous trial from your Lord.
SHAKIR: And when We delivered you from Firon's people who subjected you to severe torment, killing your sons and sparing your women, and in this there was a great trial from your Lord.

Section 17.

7 : 142

142. WawaAAadna moosa thalatheena laylatan waatmamnaha biAAashrin fatamma meeqatu rabbihi arbaAAeena laylatan waqala moosa li-akheehi haroona okhlufnee fee qawmee waaslih wala tattabiAA sabeela almufsideena

When We set aside for Moses thirty nights of solitude, then added to them ten more, and he completed the term of forty nights set aside by his Lord; Moses said to his brother : 'Take my place with my people and guide them and follow not the ways of the wicked!

(Moses promised the Children of Israel that, after the enemies of Allah were overwhelmed and Pharaoh and his army vanquished, he would bring them a Scripture of Allah containing guidance on what is lawful and what is unlawful for them so that they could find the righteous path.

Accordingly, when the forces of evil were destroyed and the truth vindicated, he prayed to Allah to bless him with the Scripture. In response to his solicitation, he was commanded by Allah to observe thirty fasts, later on increased by ten more to make them a total of forty, before keeping His tryst on the Mount).

143. Walamma jaa moosa limeeqatina wakallamahu rabbuhu qala rabbi arinee anthur ilayka qala lan taranee walakini onthur ila aljabali fa-ini istaqarra makanahu fasawfa taranee falamma tajalla rabbuhu liljabali jaAAalahu dakkan wakharra moosa saAAiqan falamma afaqa qala subhanaka tubtu ilayka waana awwalu almu/mineena

When Moses came to Our appointed tryst and his Lord spoke to him, he said : 'O Lord! Make yourself manifest to me so that I may gaze on you!' He said : 'You will not be able to withstand My manifestation, so gaze on that mountain! If it remains still in one place, you will then be able to see Me!' And when his Lord cast His splendour on the mountain, it crumbled into dust and plunged Moses into a stupor. Upon picking himself up together, he said : 'Glory be to You! I turn to You repent and be the first of those who surrender to You!!

(The tryst between Allah and Moses which took place on Mount Sinai on that epoch making day adds a new dimension to faith. We, as Muslims, are required to wholeheartedly believe in it, without which our faith would remain incomplete. Since this is not an inference drawn by mortals, such as interpretations of clerics, translators or commentators, - but constitutes an integral part of the Qur'aan itself, doubting it or questioning its veracity amounts to questioning the entire text of the Qur'aan, which we dare not do.

However, the elaborate picture drawn by intellectuals who had the expertise as well as the status to go deeper into this magnificent Event knocks away our breath. According to these details, Moses got rid of his physical impurities with a thorough wash and clad himself in a clean robe he had brought along with him. As he approached the top of the Mount, a layer of dense cloud covered it on all sides to screen it from the presence of devils, beasts of the wild and his own guardian angels; the sky split and yielded him an unhampered glimpse of Angels standing aloft with reverence, and of the Divine Throne itself. And as he stood gazing at the magnificent surroundings of the Celestial plane, he could distinctly hear the sound of scratching on stone, and then the voice of the Lord address him. Although the Archangel was also present at the time, he was not made a part of the conversation that ensued between Moses and his Lord. Overcome by a sense of elation that took hold of him when the strangely permeating voice entered his ears, he could not help himself seek a glimpse of His Divine Countenance.

Like all other Prophets and messengers, Moses was also human. Would his mortal eyes be able to rest upon the Divine Countenance? Could he behold the dazzling Aura of the Lord of the Worlds, His Splendour, His Magnificence, His Ambience, His Manifestation? Did he have the strength in his heart to go through with such an encounter; did his eyes have the perspicacity to capture the image and transmit it to his min; did his mind have the capacity to absorb the image his eyes would transmit?

It remained to be seen. In reply to his humble entreaty, Allah did not brush him aside saying that it was impossible for man to behold his Maker, but saying only that the human vision was too inadequate, too weak and too constrained to cope with its enormity. It goes to prove that his Maker would surely be visible to man, perhaps not here and on this terrestrial plane, but certainly in the Hereafter because it is a promise from Him to those who believe Him and lead a pious life that when they enter the Garden, they shall behold their Lord! - and Allah never makes any promises which He does not intend to keep. Besides, if it was the order of things that the Immortal is to remain forever invisible to the mortals, Moses would not have sought a wish that was impossible to be granted.

His wish was granted. He was asked to rest his eyes upon the Mountain. If it stands still in its place, then you shall see Me!' said the Lord. But as soon as He cast His Glory upon the Mountain, it crumbled away and turned into a heap of dust! Such was the fervour of that amazing encounter that his soul momentarily departed from his body; his senses totally abandoned his mind; his vision blurred; everything turned into an oblivion and disappeared from sight, except an overwhelming awareness that he was in the presence of the Absolute Owner of Praise, the zenith of Magnitude and the Apex of Glory! In the profuse silence which ensued, all he could hear was a permeating voice addressing him with a tenderness and a compassion so unique that it moved him to tears of humility!

It was only after the dazzling Splendour which had blinded his vision departed and the universe once again returned to normalcy that he found his voice and said : 'Glory be to you! I turn to You repentant and be the first to surrender to You!')

144. Qala ya moosa innee istafaytuka AAala alnnasi birisalatee wabikalamee fakhuth ma ataytuka wakun mina alshshakireena

He said : 'O Moses! I have made you unique among mankind by My messages and by My speaking with you! So hold on to what I have bestowed upon you and be of those that are beholden!'

145. Wakatabna lahu fee al-alwahi min kulli shay-in mawAAithatan watafseelan likulli shay-in fakhuthha biquwwatin wa/mur qawmaka ya/khuthoo bi-ahsaniha saoreekum dara alfasiqeena

And We inscribed upon the Tablets for him the governance of all things and the exposition of matters and then bade him : 'O Moses! Hold these with a firm grasp and command your people to pursue good things which are prescribed in them! I shall show you the abode of those who pursue them!

(The Tablets given to Moses are known to have contained Ten Commandments of Allah on what is lawful and what is unlawful for the believers to pursue in their quest for the ultimate redemption of their souls, the first written word which constitutes the basis for the rest of the religions based on Divine Revelations, including the Gospel as well as the Qur'aan, - a document of phenomenal significance for mankind, and yet trifled with by those to whom it was handed, by implementing in it additions, deletions, falsifications and prevarications, ultimately resulting in their loss and a revamping of their glorious contents by hands that would burn in hell!)

146. Saasrifu AAan ayatiya allatheena yatakabbaroona fee al-ardi bighayri alhaqqi wa-in yaraw kulla ayatin la yu/minoo biha wa-in yaraw sabeela alrrushdi la yattakhithoohu sabeelan wa-in yaraw sabeela alghayyi yattakhithoohu sabeelan thalika bi-annahum kaththaboo bi-ayatina wakanoo AAanha ghafileena

'I shall disincline from My revelations those who claim for themselves an unfair leverage in the land; and those who, if they are shown Our tokens, believe not in them; and if they are shown the path of guidance, prefer not to tread upon it; and if they are shown the path of delusion, readily accept it as their chosen path! This is because they refute Our revelations and are wont to disregard them!'

(It is a promise of Allah that the people who unwarrantedly sneak into a position of power with the sole intention of taking undue advantage of their status by exploiting and persecuting others; and those who wantonly turn a blind eye to the truth even if it stands dancing naked in front of them just because they are averse to it; and those who wilfully distance themselves from the path of guidance by tugging away their hands from the hand that guides them to it because they have sold their souls in return for the pickings of sin and seduction scattered around on the primrose path; they would be deliberately disinclined towards the revelations of Allah so that they never absolve themselves, never find the correct path, never reach the goal set out for them, never share the Abode of the Hereafter with those whom they ditched and never face their maker with their heads held high! )

147. Waallatheena kaththaboo bi-ayatina waliqa-i al-akhirati habitat aAAmaluhum hal yujzawna illa ma kanoo yaAAmaloona

Those who refute Our revelations and Our meeting in the Hereafter, all their toils shall come to a naught! What else could possibly be their reward other than that which they used to earn? (R)

142. And We appointed for Mûsa (Moses) thirty nights and added (to the period) ten (more), and he completed the term, appointed by his Lord, of forty nights. And Mûsa (Moses) said to his brother Hârûn (Aaron): "Replace me among my people, act in the Right Way (by ordering the people to obey Allâh and to worship Him Alone) and follow not the way of the Mufsidûn (mischief-makers)."

143. And when Mûsa (Moses) came at the time and place appointed by Us, and his Lord spoke to him, he said: "O my Lord! Show me (Yourself), that I may look upon You." Allâh said: "You cannot see Me, but look upon the mountain if it stands still in its place then you shall see Me." So when his Lord appeared to the mountain^[], He made it collapse to dust, and Mûsa (Moses) fell down unconscious. Then when he recovered his senses he said: "Glory be to You, I turn to You in repentance and I am the first of the believers."

144. (Allâh) said: "O Mûsa (Moses) I have chosen you above men by My Messages, and by My speaking (to you). So hold that which I have given you and be of the grateful."

145. And We wrote for him on the Tablets the lesson to be drawn from all things and the explanation of all things (and said): Hold unto these with firmness, and enjoin your people to take the better therein. I shall show you the home of Al-Fâsiqûn (the rebellious, disobedient to Allâh).

146. I shall turn away from My Ayât (verses of the Qur'ân) those who behave arrogantly on the earth, without a right, and (even) if they see all the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.), they will not believe in them. And if they see the way of righteousness (monotheism, piety, and good deeds), they will not adopt it as the Way, but if they see the way of error (polytheism, crimes and evil deeds), they will adopt that way, that is because they have rejected Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) and were heedless (to learn a lesson) from them.

147. Those who deny Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) and the Meeting in the Hereafter (Day of Resurrection,), vain are their deeds. Do they expect to be rewarded with anything except what they used to do?

007.142
YUSUFALI: We appointed for Moses thirty nights, and completed (the period) with ten (more): thus was completed the term (of communion) with his Lord, forty nights. And Moses had charged his brother Aaron (before he went up): "Act for me amongst my people: Do right, and follow not the way of those who do mischief."
PICKTHAL: And when We did appoint for Moses thirty nights (of solitude), and added to them ten, and he completed the whole time appointed by his Lord of forty nights; and Moses said unto his brother, Aaron: Take my place among the people. Do right, and follow not the way of mischief-makers.
SHAKIR: And We appointed with Musa a time of thirty nights and completed them with ten (more), so the appointed time of his Lord was complete forty nights, and Musa said to his brother Haroun: Take my place among my people, and act well and do not follow the way of the mischief-makers.
007.143
YUSUFALI: When Moses came to the place appointed by Us, and his Lord addressed him, He said: "O my Lord! show (Thyself) to me, that I may look upon thee." Allah said: "By no means canst thou see Me (direct); But look upon the mount; if it abide in its place, then shalt thou see Me." When his Lord manifested His glory on the Mount, He made it as dust. And Moses fell down in a swoon. When he recovered his senses he said: "Glory be to Thee! to Thee I turn in repentance, and I am the first to believe."
PICKTHAL: And when Moses came to Our appointed tryst and his Lord had spoken unto him, he said: My Lord! Show me (Thy Self), that I may gaze upon Thee. He said: Thou wilt not see Me, but gaze upon the mountain! If it stand still in its place, then thou wilt see Me. And when his Lord revealed (His) glory to the mountain He sent it crashing down. And Moses fell down senseless. And when he woke he said: Glory unto Thee! I turn unto Thee repentant, and I am the first of (true) believers.
SHAKIR: And when Musa came at Our appointed time and his Lord spoke to him, he said: My Lord! show me (Thyself), so that I may look upon Thee. He said: You cannot (bear to) see Me but look at the mountain, if it remains firm in its place, then will you see Me; but when his Lord manifested His glory to the mountain He made it crumble and Musa fell down in a swoon; then when he recovered, he said: Glory be to Thee, I turn to Thee, and I am the first of the believers.
007.144
YUSUFALI: (Allah) said: "O Moses! I have chosen thee above (other) men, by the mission I (have given thee) and the words I (have spoken to thee): take then the (revelation) which I give thee, and be of those who give thanks."
PICKTHAL: He said: O Moses! I have preferred thee above mankind by My messages and by My speaking (unto thee). So hold that which I have given thee, and be among the thankful.
SHAKIR: He said: O Musa! surely I have chosen you above the people with My messages and with My words, therefore take hold of what I give to you and be of the grateful ones.
007.145
YUSUFALI: And We ordained laws for him in the tablets in all matters, both commanding and explaining all things, (and said): "Take and hold these with firmness, and enjoin thy people to hold fast by the best in the precepts: soon shall I show you the homes of the wicked,- (How they lie desolate)."
PICKTHAL: And We wrote for him, upon the tablets, the lesson to be drawn from all things and the explanation of all things, then (bade him): Hold it fast; and command thy people (saying): Take the better (course made clear) therein. I shall show thee the abode of evil-livers.
SHAKIR: And We ordained for him in the tablets admonition of every kind and clear explanation of all things; so take hold of them with firmness and enjoin your people to take hold of what is best thereof; I will show you the abode of the transgressors.
007.146
YUSUFALI: Those who behave arrogantly on the earth in defiance of right - them will I turn away from My signs: Even if they see all the signs, they will not believe in them; and if they see the way of right conduct, they will not adopt it as the way; but if they see the way of error, that is the way they will adopt. For they have rejected our signs, and failed to take warning from them.
PICKTHAL: I shall turn away from My revelations those who magnify themselves wrongfully in the earth, and if they see each token believe it not, and if they see the way of righteousness choose it nor for (their) way, and if they see the way of error choose if for (their) way. That is because they deny Our revelations and are used to disregard them.
SHAKIR: I will turn away from My communications those who are unjustly proud in the earth; and if they see every sign they will not believe in It; and if they see the way of rectitude they do not take It for a way, and if they see the way of error. they take it for a way; this is because they rejected Our communications and were heedless of them.
007.147
YUSUFALI: Those who reject Our signs and the meeting in the Hereafter,- vain are their deeds: Can they expect to be rewarded except as they have wrought?
PICKTHAL: Those who deny Our revelations and the meeting of the Hereafter, their works are fruitless. Are they requited aught save what they used to do?
SHAKIR: And (as to) those who reject Our communications and the meeting of the hereafter, their deeds are null. Shall they be rewarded except for what they have done?

Section 18.

148. Waittakhatha qawmu moosa min baAAdihi min huliyyihim AAijlan jasadan lahu khuwarun alam yaraw annahu la yukallimuhum wala yahdeehim sabeelan ittakhathoohu wakanoo thalimeena

And soon after Moses left, his people began to worship a calf they made with gold by melting down their ornaments, - a body without soul that mowed like a cow! Saw they not that it neither had the power to speak to them nor the ability to give them guidance? Yet they worshipped it without compunctions, for they were a sinful folks!

(After Moses left his people and headed towards Mount Sinai to keep the tryst with the Lord, deputizing his brother to take charge of them in his absence and to give them guidance so that they did not stray away from their course, the Children of Israel did precisely what he had admonished them not to do. Falling a prey to the temptations offered by a wicked Egyptian called Samiri, they let him melt the ornaments of gold which they had plundered from the Egyptians after they were vanquished and cast with it the image of a calf resembling the bull of Osiris in the city of Memphis which mowed like a cow and resorted to worshipping it, in spite of the ineffective protestations of Aaron who could not exert the same authority over them as Moses did.

There are conflicting opinions of interpreters about the sound the image made, some claiming that Samiri added to the melting gold a fistful of dust obtained from the footprints left by the Archangel whilst he was travelling in the guise of a man to visit an offending folk at the behest of Allah which had the miraculous effect on the image he had cast and caused it to make such a sound. This seems somewhat dubious because assigning anything to the Archangel which drives people away from Allah and into the protection of false gods cannot be right.

The other interpretation offered is that Samiri being a goldsmith by profession, and a very skilled one at that, he made the golden calf in such a way that whenever a gust of breeze blew upon its complicated mouldings, there was a sound which confounded its worshippers and exacerbated their faith in it. This seems nearer to the truth because such a thing could have been engineered, and probably it was).

149. Walamma suqita fee aydeehim waraaw annahum qad dalloo qaloo la-in lam yarhamna rabbuna wayaghfir lana lanakoonanna mina alkhasireena

And when they realized their mistake and saw that they had gone astray, they said : 'If our Lord does not show mercy towards us, and does not forgive us, we would assuredly be of the forfeited!

150. Walamma rajaAAa moosa ila qawmihi ghadbana asifan qala bi/sama khalaftumoonee min baAAdee aAAajiltum amra rabbikum waalqa al-alwaha waakhatha bira/si akheehi yajurruhu ilayhi qala ibna omma inna alqawma istadAAafoonee wakadoo yaqtuloonanee fala tushmit biya al-aAAdaa wala tajAAalnee maAAa alqawmi alththalimeena

When Moses returned to his people, infuriated and distressed, he said : 'How abjectly have you governed yourselves after I was gone! Wish you to hasten the judgement of your Lord upon you?' And he threw away the Tablets, grabbed hold of his brother by the scruff and dragged him towards himself! (Aaron) said : 'O son of my mother! These people took me for a weakling and nearly killed me! Humiliate me not in front of my enemies and place me not among the miscreants!

151. Qala rabbi ighfir lee wali-akhee waadkhilna fee rahmatika waanta arhamu alrrahimeena

He said : 'My Lord! Forgive me and my brother and take us into Your mercy, for You are the most merciful of all!' (R)

148. And the people of Mûsa (Moses) made in his absence, out of their ornaments, the image of a calf (for worship). It had a sound (as if it was mooing). Did they not see that it could neither speak to them nor guide them to the way? They took it for worship and they were Zâlimûn (wrong-doers).

149. And when they regretted and saw that they had gone astray, they (repented and) said: "If our Lord have not mercy upon us and forgive us, we shall certainly be of the losers."

150. And when Mûsa (Moses) returned to his people, angry and grieved, he said: "What an evil thing is that which you have done (i.e. worshipping the calf) during my absence. Did you hasten and go ahead as regards the matter of your Lord (you left His worship)?" And he threw down the Tablets and seized his brother by (the hair of) his head and dragged him towards him. Hârûn (Aaron) said: "O son of my mother! Indeed the people judged me weak and were about to kill me, so make not the enemies rejoice over me, nor put me amongst the people who are Zâlimûn (wrong-doers)."

151. Mûsa (Moses) said: "O my Lord! Forgive me and my brother, and make us enter into Your Mercy, for you are the Most Merciful of those who show mercy."

007.148
YUSUFALI: The people of Moses made, in his absence, out of their ornaments, the image of calf, (for worship): it seemed to low: did they not see that it could neither speak to them, nor show them the way? They took it for worship and they did wrong.
PICKTHAL: And the folk of Moses, after (he left them), chose a calf (for worship), (made) out of their ornaments, of saffron hue, which gave a lowing sound. Saw they not that it spake not unto them nor guided them to any way? They chose it, and became wrong-doers.
SHAKIR: And Musa's people made of their ornaments a calf after him, a (mere) body, which gave a mooing sound. What! could they not see that it did not speak to them nor guide them m the way? They took it (for worship) and they were unjust.
007.149
YUSUFALI: When they repented, and saw that they had erred, they said: "If our Lord have not mercy upon us and forgive us, we shall indeed be of those who perish."
PICKTHAL: And when they feared the consequences thereof and saw that they had gone astray, they said: Unless our Lord have mercy on us and forgive us, we verily are of the lost.
SHAKIR: And when they repented and saw that they had gone astray, they said: If our Lord show not mercy to us and forgive us we shall certainly be of the losers.
007.150
YUSUFALI: When Moses came back to his people, angry and grieved, he said: "Evil it is that ye have done in my place in my absence: did ye make haste to bring on the judgment of your Lord?" He put down the tablets, seized his brother by (the hair of) his head, and dragged him to him. Aaron said: "Son of my mother! the people did indeed reckon me as naught, and went near to slaying me! Make not the enemies rejoice over my misfortune, nor count thou me amongst the people of sin."
PICKTHAL: And when Moses returned unto his people, angry and grieved, he said: Evil is that (course) which ye took after I had left you. Would ye hasten on the judgment of your Lord? And he cast down the tablets, and he seized his brother by the head, dragging him toward him. He said: Son of my mother! Lo! the folk did judge me weak and almost killed me. Oh, make not mine enemies to triumph over me and place me not among the evil-doers.
SHAKIR: And when Musa returned to his people, wrathful (and) in violent grief, he said: Evil is it that you have done after me; did you turn away from the bidding of your Lord? And he threw down the tablets and seized his brother by the head, dragging him towards him. He said: Son of my mother! surely the people reckoned me weak and had well-nigh slain me, therefore make not the enemies to rejoice over me and count me not among the unjust people.
007.151
YUSUFALI: Moses prayed: "O my Lord! forgive me and my brother! admit us to Thy mercy! for Thou art the Most Merciful of those who show mercy!"
PICKTHAL: He said: My Lord! Have mercy on me and on my brother; bring us into Thy mercy, Thou the Most Merciful of all who show mercy.
SHAKIR: He said: My Lord! forgive me and my brother and cause us to enter into Thy mercy, and Thou art the most Merciful of the merciful ones.

152. Inna allatheena ittakhathoo alAAijla sayanaluhum ghadabun min rabbihim wathillatun fee alhayati alddunya wakathalika najzee almuftareena

Verily those who surrendered to the calf will face their Lord's wrath, and humiliation will visit them in the life of this world, for thus do We requite the mendacious!

153. Waallatheena AAamiloo alssayyi-ati thumma taboo min baAAdiha waamanoo inna rabbaka min baAAdiha laghafoorun raheemun

But those who err in ignorance and repent over their errors and believe, towards them your Lord will be Magnanimous and Merciful thereafter!

(The verse affirms the saying that 'to err is human and to forgive Divine!' Whether the sin we commit is a cardinal sin, such as assigning partners to Allah or slaying an innocent man, or a minor offence, such as speaking a lie in order to save our face or being disrespectful towards our peers, if our remorse is genuine and our will to reform ourselves firm, Allah is always ready and willing to forgive us).

154. Walamma sakata AAan moosa alghadabu akhatha al-alwaha wafee nuskhatiha hudan warahmatun lillatheena hum lirabbihim yarhaboona

And when Moses got over his anger, he picked up the Tablets, for he knew they contained guidance and mercy for all those who fear their Lord.

155. Waikhtara moosa qawmahu sabAAeena rajulan limeeqatina falamma akhathat-humu alrrajfatu qala rabbi law shi/ta ahlaktahum min qablu wa-iyyaya atuhlikuna bima faAAala alssufahao minna in hiya illa fitnatuka tudillu biha man tashao watahdee man tashao anta waliyyuna faighfir lana wairhamna waanta khayru alghafireena

And Moses chose seventy men from amongst his people to come with him before Us, and when they were seized by the tremors, he said : 'O my Lord! Had You wished, You could have already struck them down, and me along with them! But will You strike us down for something which the foolish amongst us have done? It was but a trial from You with which You send astray whom You will and guide whom You will? You are our astute Guardian, so forgive us and show mercy towards us, for You are the most profound in Mercy!

156. Waoktub lana fee hathihi alddunya hasanatan wafee al-akhirati inna hudna ilayka qala AAathabee oseebu bihi man ashao warahmatee wasiAAat kulla shay-in fasaaktubuha lillatheena yattaqoona wayu/toona alzzakata waallatheena hum bi-ayatina yu/minoona

'And ordain for us that which is good in this world as well as in the Hereafter, for verily we turn only to You for mercy!' He said : 'I levy the toll of punishment on whom I will and My generosity encompasses all things! Hence, I shall ordain that which is good only for those who ward off evil and give to the poor their due and solemnly believe in Our revelations -

157. Allatheena yattabiAAoona alrrasoola alnnabiyya al-ommiyya allathee yajidoonahu maktooban AAindahum fee alttawrati waal-injeeli ya/muruhum bialmaAAroofi wayanhahum AAani almunkari wayuhillu lahumu alttayyibati wayuharrimu AAalayhimu alkhaba-itha wayadaAAu AAanhum israhum waal-aghlala allatee kanat AAalayhim faallatheena amanoo bihi waAAazzaroohu wanasaroohu waittabaAAoo alnnoora allathee onzila maAAahu ola-ika humu almuflihoona

'And for those who obey this messenger, - the unlettered Prophet - who is described in the Torah and in the Gospel they already possess. He will enjoin on them that which is good and warn them against that which is bad; he will make lawful for them that which is clean and make unlawful for them that which is unclean; he will levitate the burden that lies on their souls and undo the shackles that are wound around their necks! And hence, those who believe in him and venerate him and avail the effulgence which is sent down with him, they alone shall attain redemption! (R)

(It should be emphasized here that Allah has referred to Mohammed, may His peace be upon him, with three different attributes that have been expounded by many commentators at great length because of its significance. The first of these is the messenger, which implies one who bears and delivers a message; the second is Prophet, which means one who is able to prophesy without seeing and includes the past and the future; and the third is unlettered which means one who does not know how to read or write. This, in his case, was a great compliment because it incontrovertibly confirms that, for a person who had received no formal instruction in literacy, coming up with an unparalleled Scripture that has revolutionized mankind, established a new order in the world, earned the esteem of even the most begrudging of its critics, compelled men of letters to admire its literary excellence and men of wisdom to reflect upon its philosophy and has never been either substituted nor excelled, was nothing short of a miracle of Allah.

Our beloved Prophet has had the honour of conquering the most powerful of his enemies and adversaries without the use of swords, by counselling and not compelling, by forgiving and not avenging, by expounding and not enshrouding, by sharing and not incarcerating, by persuading and not persecuting, by the use of his sweet tongue, his gentle mannerism, his courteous attitude, his compassionate response, his ability to absorb the shocks, his fortitude in the face of danger, his courage in the wake of challenges, his affable smile never fading, his cool temper seldom flaring, always willing to give more than what he had received, always respecting the feelings of others in preference to his own, always ready to sprinkle showers of peace on cinders of hostility!

Such was our Prophet; such is he who shall bear testimony for all the other Prophets in the presence of Allah on the Day of Resurrection; such is he by whose grace we are assured by Him of a lasting place in the Grand Abode!)

152. Certainly, those who took the calf (for worship), wrath from their Lord and humiliation will come upon them in the life of this world. Thus do We recompense those who invent lies.

153. But those who committed evil deeds and then repented afterwards and believed, verily, your Lord after (all) that is indeed Oft-Forgiving, Most Merciful.

154. And when the anger of Mûsa (Moses) was appeased, he took up the Tablets, and in their inscription was guidance and mercy for those who fear their Lord.

155. And Mûsa (Moses) chose out of his people seventy (of the best) men for Our appointed time and place of meeting, and when they were seized with a violent earthquake, he said: "O my Lord, if it had been Your Will, You could have destroyed them and me before; would You destroy us for the deeds of the foolish ones among us? It is only Your Trial by which You lead astray whom You will, and keep guided whom You will. You are our Walî (Protector), so forgive us and have Mercy on us, for You are the Best of those who forgive.

156. And ordain for us good in this world, and in the Hereafter. Certainly we have turned unto You." He said: (As to) My Punishment I afflict therewith whom I will and My Mercy embraces all things. That (Mercy) I shall ordain for those who are the Muttaqûn (pious - see V.2:2), and give Zakât; and those who believe in Our Ayât (proofs, evidences, verses, lessons, signs and revelations, etc.);

157. Those who follow the Messenger, the Prophet who can neither read nor write (i.e.Muhammad SAW) whom they find written with them in the Taurât (Torah) (Deut, xviii, 15) and the Injeel (Gospel) (John xiv, 16)^[], - he commands them for Al-Ma'rûf (i.e. Islâmic Monotheism and all that Islâm has ordained); and forbids them from Al-Munkar (i.e. disbelief, polytheism of all kinds, and all that Islâm has forbidden); he allows them as lawful At-Taiyibât [(i.e. all good and lawful) as regards things, deeds, beliefs, persons, foods, etc.], and prohibits them as unlawful Al-Khabâ'ith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons, foods, etc.), he releases them from their heavy burdens (of Allâh's Covenant), and from the fetters (bindings) that were upon them. So those who believe in him (Muhammad SAW), honour him, help him, and follow the light (the Qur'ân) which has been sent down with him, it is they who will be successful^[].

007.152
YUSUFALI: Those who took the calf (for worship) will indeed be overwhelmed with wrath from their Lord, and with shame in this life: thus do We recompense those who invent (falsehoods).
PICKTHAL: Lo! Those who chose the calf (for worship), terror from their Lord and humiliation will come upon them in the life of the world. Thus do We requite those who invent a lie.
SHAKIR: (As for) those who took the calf (for a god), surely wrath from their Lord and disgrace in this world's life shall overtake them, and thus do We recompense the devisers of lies.
007.153
YUSUFALI: But those who do wrong but repent thereafter and (truly) believe,- verily thy Lord is thereafter Oft-Forgiving, Most Merciful.
PICKTHAL: But those who do ill-deeds and afterward repent and believe - lo! for them, afterward, Allah is Forgiving, Merciful.
SHAKIR: And (as to) those who do evil deeds, then repent after that and believe, your Lord after that is most surely Forgiving, Merciful.
007.154
YUSUFALI: When the anger of Moses was appeased, he took up the tablets: in the writing thereon was guidance and Mercy for such as fear their Lord.
PICKTHAL: Then, when the anger of Moses abated, he took up the tablets, and in their inscription there was guidance and mercy for all those who fear their Lord.
SHAKIR: And when Musa's anger calmed down he took up the tablets, and in the writing thereof was guidance and mercy for those who fear for the sake of their Lord.
007.155
YUSUFALI: And Moses chose seventy of his people for Our place of meeting: when they were seized with violent quaking, he prayed: "O my Lord! if it had been Thy will Thou couldst have destroyed, long before, both them and me: wouldst Thou destroy us for the deeds of the foolish ones among us? this is no more than Thy trial: by it Thou causest whom Thou wilt to stray, and Thou leadest whom Thou wilt into the right path. Thou art our Protector: so forgive us and give us Thy mercy; for Thou art the best of those who forgive.
PICKTHAL: And Moses chose of his people seventy men for Our appointed tryst and, when the trembling came on them, he said: My Lord! If Thou hadst willed Thou hadst destroyed them long before, and me with them. Wilt thou destroy us for that which the ignorant among us did? It is but Thy trial (of us). Thou sendest whom Thou wilt astray and guidest whom Thou wilt: Thou art our Protecting Friend, therefore forgive us and have mercy on us, Thou, the Best of all who show forgiveness.
SHAKIR: And Musa chose out of his people seventy men for Our appointment; so when the earthquake overtook them, he said: My Lord! if Thou hadst pleased, Thou hadst destroyed them before and myself (too); wilt Thou destroy us for what the fools among us have done? It is naught but Thy trial, Thou makest err with it whom Thou pleasest and guidest whom Thou pleasest: Thou art our Guardian, therefore forgive us and have mercy on us, and Thou art the best of the forgivers.
007.156
YUSUFALI: "And ordain for us that which is good, in this life and in the Hereafter: for we have turned unto Thee." He said: "With My punishment I visit whom I will; but My mercy extendeth to all things. That (mercy) I shall ordain for those who do right, and practise regular charity, and those who believe in Our signs;-
PICKTHAL: And ordain for us in this world that which is good, and in the Hereafter (that which is good), Lo! We have turned unto Thee. He said: I smite with My punishment whom I will, and My mercy embraceth all things, therefore I shall ordain it for those who ward off (evil) and pay the poor-due, and those who believe Our revelations;
SHAKIR: And ordain for us good in this world's life and m the hereafter, for surely we turn to Thee. He said: (As for) My chastisement, I will afflict with it whom I please, and My mercy encompasses all things; so I will ordain it (specially) for those who guard (against evil) and pay the poor-rate, and those who believe in Our communications.
007.157
YUSUFALI: "Those who follow the messenger, the unlettered Prophet, whom they find mentioned in their own (scriptures),- in the law and the Gospel;- for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); He releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the light which is sent down with him,- it is they who will prosper."
PICKTHAL: Those who follow the messenger, the Prophet who can neither read nor write, whom they will find described in the Torah and the Gospel (which are) with them. He will enjoin on them that which is right and forbid them that which is wrong. He will make lawful for them all good things and prohibit for them only the foul; and he will relieve them of their burden and the fetters that they used to wear. Then those who believe in him, and honour him, and help him, and follow the light which is sent down with him: they are the successful.
SHAKIR: Those who follow the Messenger-Prophet, the Ummi, whom they find written down with them in the Taurat and the Injeel (who) enjoins them good and forbids them evil, and makes lawful to them the good things and makes unlawful to them impure things, and removes from them their burden and the shackles which were upon them; so (as for) those who believe in him and honor him and help him, and follow the light which has been sent down with him, these it is that are the successful.

Section 20

158. Qul ya ayyuha alnnasu innee rasoolu Allahi ilaykum jameeAAan allathee lahu mulku alssamawati waal-ardi la ilaha illa huwa yuhyee wayumeetu faaminoo biAllahi warasoolihi alnnabiyyi al-ommiyyi allathee yu/minu biAllahi wakalimatihi waittabiAAoohu laAAallakum tahtadoona

Say to them (O Mohammed) : 'O mankind! I am a messenger of Allah to all of you! Of Him to Whom belongs the kingdom of the heavens and the earth! There is no God save Him. He bestows life and He inflicts death, so believe in Allah and in His messenger - the unlettered prophet - who believes in Allah and His message and follow him so that you are guided in the right direction.

(In this verse Allah is making an eclectic proclamation that Prophet Mohammed is not just a Prophet for the Muslims but for the whole of mankind put together.

There is a Hadith in which the Prophet is quoted to have said that Allah granted him five very special favours, never granted to any other Prophet prior to him : (i) while other messengers were appointed to provide guidance to people who belonged to them, he was appointed to provide guidance to all mankind; (ii) Spoils of War were made lawful for him unlike other messengers in the past; (iii) dust was sanctified so that his people could cleanse themselves with it in the absence of water and prostrate on it wherever they may be when the time for worship arrives; (iv) he was always given a head start of thirty days over his enemies in times of war; (v) he was granted the prerogative to intercede on behalf of his adherents which no other messenger was.

In addition to these, there is also the unique honour that he was the Last of the Prophets of Allah which means that the revelations he received from Him can never be either superseded, or revoked or altered, - and they have never been, - thanks to the tireless efforts of Islamic clerics who made sure that every word revealed to him and recorded by his closest associates has withstood the test of time to this day and has remained intact).

And amongst the followers of Moses there indeed is a group who provide guidance to their brethren with truth and strive to establish justice through it.

(The followers of Moses to whom reference is made in this verse are either the Jews who relied on the unadulterated version of the Torah and followed the tenets contained in it, which require them to uphold the prediction about the Last Prophet, or those who refused to worship the golden Calf even though it was apotheosised by their brethren).

160. WaqattaAAnahumu ithnatay AAashrata asbatan omaman waawhayna ila moosa ithi istasqahu qawmuhu ani idrib biAAasaka alhajara fainbajasat minhu ithnata AAashrata AAaynan qad AAalima kullu onasin mashrabahum wathallalna AAalayhimu alghamama waanzalna AAalayhimu almanna waalssalwa kuloo min tayyibati ma razaqnakum wama thalamoona walakin kanoo anfusahum yathlimoona

And We divided them into twelve groups, tribe by tribe; and when they sought Moses for drinking water, We inspired him saying : 'Strike the rock with your staff!' And there gushed forth from it twelve springs so that each group knew their embankment. And We caused a curl of white cloud to provide them shelter and We sent down for them the Manna and the Quail saying : 'Eat of the clean things which We have provided for you!' They wronged Us not with their insubordination but wronged their own souls!

(The division of the Children of Israel into twelve tribes is based on the fact that they were descendants of Jacob from his twelve sons, who were amalgamated into one tribe by Egyptians after they were enslaved by them).

161. Wa-ith qeela lahumu oskunoo hathihi alqaryata wakuloo minha haythu shi/tum waqooloo hittatun waodkhuloo albaba sujjadan naghfir lakum khatee-atikum sanazeedu almuhsineena

And when it was said to them : 'Settle down in this township and eat whatever you choose therein and say 'Repentance' and enter the gate prostrate! We shall forgive you your sins and even increase the reward for the righteous!'

Some of the sinful among them changed the words they were asked to utter with other (disparaging) words. Hence We landed upon them a great pestilence from the sky in retaliation for their solecism! (R)

158. Say (O Muhammad SAW): "O mankind! Verily, I am sent to you all as the Messenger of Allâh - to Whom belongs the dominion of the heavens and the earth. Lâ ilâha illa Huwa (none has the right to be worshipped but He); It is He Who gives life and causes death. So believe in Allâh and His Messenger (Muhammad SAW), the Prophet who can neither read nor write (i.e. Muhammad SAW) who believes in Allâh and His Words [(this Qur'ân), the Taurât (Torah) and the Injeel (Gospel) and also Allâh's Word: "Be!" - and he was, i.e. 'Iesa (Jesus) son of Maryam (Mary), <>Ç <>], and follow him so that you may be guided.^[]"

159. And of the people of Mûsa (Moses) there is a community who lead (the men) with truth and establish justice therewith (i.e. judge men with truth and justice).

160. And We divided them into twelve tribes (as distinct) nations. We directed Mûsa (Moses) by inspiration, when his people asked him for water, (saying): "Strike the stone with your stick", and there gushed forth out of it twelve springs: each group knew its own place for water. We shaded them with the clouds and sent down upon them Al-Manna^[] and the quails (saying): "Eat of the good things with which We have provided you." They harmed Us not but they used to harm themselves.

161. And (remember) when it was said to them: "Dwell in this town (Jerusalem) and eat therefrom wherever you wish, and say, '(O Allâh) forgive our sins'; and enter the gate prostrate (bowing with humility). We shall forgive you your wrong-doings. We shall increase (the reward) for the good-doers."

162. But those among them who did wrong changed the word that had been told to them. So We sent on them a torment from heaven in return for their wrong-doings.^[]

007.158
YUSUFALI: Say: "O men! I am sent unto you all, as the Messenger of Allah, to Whom belongeth the dominion of the heavens and the earth: there is no god but He: it is He That giveth both life and death. So believe in Allah and His Messenger, the Unlettered Prophet, who believeth in Allah and His words: follow him that (so) ye may be guided."
PICKTHAL: Say (O Muhammad): O mankind! Lo! I am the messenger of Allah to you all - (the messenger of) Him unto Whom belongeth the Sovereignty of the heavens and the earth. There is no Allah save Him. He quickeneth and He giveth death. So believe in Allah and His messenger, the Prophet who can neither read nor write, who believeth in Allah and in His Words, and follow him that haply ye may be led aright.
SHAKIR: Say: O people! surely I am the Messenger of Allah to you all, of Him Whose is the kingdom of the heavens and the earth there is no god but He; He brings to life and causes to die therefore believe in Allah and His messenger, the Ummi Prophet who believes in Allah and His words, and follow him so that you may walk in the right way.

007.159
YUSUFALI: Of the people of Moses there is a section who guide and do justice in the light of truth.
PICKTHAL: And of Moses' folk there is a community who lead with truth and establish justice therewith.
SHAKIR: And of Musa's people was a party who guided (people) with the truth, and thereby did they do justice.

007.160
YUSUFALI: We divided them into twelve tribes or nations. We directed Moses by inspiration, when his (thirsty) people asked him for water: "Strike the rock with thy staff": out of it there gushed forth twelve springs: Each group knew its own place for water. We gave them the shade of clouds, and sent down to them manna and quails, (saying): "Eat of the good things We have provided for you": (but they rebelled); to Us they did no harm, but they harmed their own souls.
PICKTHAL: We divided them into twelve tribes, nations; and We inspired Moses, when his people asked him for water, saying: Smite with thy staff the rock! And there gushed forth therefrom twelve springs, so that each tribe knew their drinking-place. And we caused the white cloud to overshadow them and sent down for them the manna and the quails (saying): Eat of the good things wherewith we have provided you. They wronged Us not, but they were wont to wrong themselves.
SHAKIR: And We divided them into twelve tribes, as nations; and We revealed to Musa when his people asked him for water: Strike the rock with your staff, so outnowed from it twelve springs; each tribe knew its drinking place; and We made the clouds to give shade over them and We sent to them manna and quails: Eat of the good things We have given you. And they did not do Us any harm, but they did injustice to their own souls.

007.161
YUSUFALI: And remember it was said to them: "Dwell in this town and eat therein as ye wish, but say the word of humility and enter the gate in a posture of humility: We shall forgive you your faults; We shall increase (the portion of) those who do good."
PICKTHAL: And when it was said unto them: Dwell in this township and eat therefrom whence ye will, and say "Repentance," and enter the gate prostrate; We shall forgive you your sins; We shall increase (reward) for the right-doers.
SHAKIR: And when it was said to them: Reside in this town and eat from it wherever you wish, and say, Put down from us our heavy burdens: and enter the gate making obeisance, We will forgive you your wrongs: We will give more to those who do good (to others).

007.162
YUSUFALI: But the transgressors among them changed the word from that which had been given them so we sent on them a plague from heaven. For that they repeatedly transgressed.
PICKTHAL: But those of them who did wrong changed the word which had been told them for another saying, and We sent down upon them wrath from heaven for their wrongdoing.
SHAKIR: But those who were unjust among them changed it for a saying other than that which had been spoken to them; so We sent upon them a pestilence from heaven because they were unjust.

163. Wais-alhum AAani alqaryati allatee kanat hadirata albahri ith yaAAdoona fee alssabti ith ta/teehim heetanuhum yawma sabtihim shurraAAan wayawma la yasbitoona la ta/teehim kathalika nabloohum bima kanoo yafsuqoona

And ask them (O Mohammed) about the township which stood on the banks of the river, and how they had breached the terms of their Sabbath, and how their share of fish swam to them through clear water on their Sabbath day and how on the day they did not observe the Sabbath, the fish did not come to them! Thus We put them to test in retaliation for their solecism!

(The Prophet was asked to address this question to the Jews in Madina who used to lie to the disbelievers and to the hypocrites about their sincere dedication to their religion in order to impress them, exposing the real truth about their insubordination to Allah and discrediting their bogus claims.

There is a difference of opinion amongst commentators regarding the township mentioned in the verse. According to some, it was situated between Egypt and Mecca and according to others between Midian and Mount Sinai).

164. Wa-ith qalat ommatun minhum lima taAAithoona qawman Allahu muhlikuhum aw muAAaththibuhum AAathaban shadeedan qaloo maAAthiratan ila rabbikum walaAAallahum yattaqoona

When a community amongst them said : 'Why preach to those whom Allah is about to destroy or to punish with an awful doom?' They said : 'To absolve ourselves of guilt and in the hope that perchance they might fear Him!'

165. Falamma nasoo ma thukkiroo bihi anjayna allatheena yanhawna AAani alssoo-i waakhathna allatheena thalamoo biAAathabin ba-eesin bima kanoo yafsuqoona

And when they forgot that of which they were reminded, We did protect those who warned them against evil deeds and visited upon the wrong doers a severe punishment in retaliation for their solecism.

166. Falamma AAataw AAan ma nuhoo AAanhu qulna lahum koonoo qiradatan khasi-eena

But when they took pride in doing that which they were forbidden, We said to them : 'Be you apes, derided and ostracized!'

(The reference in the above four verses is to the Jews who lived in that township and were divided into three groups : one group was those who refrained from angling on the Sabbath day and tried to admonish those who were breaking the Sabbath not to transgress; the second group took a neutral stand and did not condemn the Sabbath breakers but only asked those who stopped them from transgressing why they were preaching to a people whom Allah has already condemned and would chastise; and the third group were the Sabbath breakers themselves who carried on doing what they were asked not to do, - angling, eating, and selling. Hence, the group trying to prevent them from transgression decided to segregate themselves from the transgressors by erecting a wall in between them with a door for random visits; and then, when David cursed the Sabbath breakers, Allah turned them into apes, who retained recollections in their minds of friends and relatives on the other side of the wall, but no longer had the ability to communicate with them.

Whether the Sabbath breakers were physically transmuted into apes is controversial, some commentators electing to contend that their transformation was in demeanour only and not in appearance. Whatever the case be, Allah did chastise them by taking away from them the qualities of human beings and replacing them with the dumbness of animals).

167. Wa-ith taaththana rabbuka layabAAathanna AAalayhim ila yawmi alqiyamati man yasoomuhum soo-a alAAathabi inna rabbaka lasareeAAu alAAiqabi wa-innahu laghafoorun raheemun

And (remember) when your Lord proclaimed that He would keep raising against them nations who would inflict on them a severe torment until the very Day of Resurrection! Verily your Lord is swift at punishing and verily He is also Magnanimous and Merciful.

168. WaqattaAAnahum fee al-ardi omaman minhumu alssalihoona waminhum doona thalika wabalawnahum bialhasanati waalssayyi-ati laAAallahum yarjiAAoona

And We broke them up in small groups in the earth, some of whom are righteous while some otherwise; and We tested them with good turns as well as with bad turns so that perchance they might introspect!

169. Fakhalafa min baAAdihim khalfun warithoo alkitaba ya/khuthoona AAarada hatha al-adna wayaqooloona sayughfaru lana wa-in ya/tihim AAaradun mithluhu ya/khuthoohu alam yu/khath AAalayhim meethaqu alkitabi an la yaqooloo AAala Allahi illa alhaqqa wadarasoo ma feehi waalddaru al-akhiratu khayrun lillatheena yattaqoona afala taAAqiloona

An unworthy generation has replaced them and inherited the Scriptures. They cherish the worthless assets of this world and say : 'We shall be forgiven!' And if they get more of the same, they will accept those too with no compunctions! Has not a covenant been taken from them in the Scripture that they should never assign anything to Allah except the truth? And they have read about it that the Abode of the Hereafter is better for those who ward off evil! Have you then no sense of perception?

170. Waallatheena yumassikoona bialkitabi waaqamoo alssalata inna la nudeeAAu ajra almusliheena

And as for those who resolutely adhere to their Scriptures and establish regular worship, let them know that We never render futile the good deeds performed by the righteous!

(The reference here is to all Peoples of the Scriptures who resolutely adhered to their own Scriptures and refrained from making changes in them because of which they were able to avail the benefactions brought to them by the Qur'aan; and to those who were consistent in offering worship, reassuring them that their righteousness would never go un-rewarded for any reason).

171. Wa-ith nataqna aljabala fawqahum kaannahu thullatun wathannoo annahu waqiAAun bihim khuthoo ma ataynakum biquwwatin waothkuroo ma feehi laAAallakum tattaqoona

And when We raised the Mount above them as though it were a canopy, and they thought it was going to crash upon them, We said : 'Hold on resolutely to that which We have given you and never forget anything it contains so that you fear Allah!' (R)

163. And ask them (O Muhammad SAW) about the town that was by the sea, when they transgressed in the matter of the Sabbath (i.e. Saturday): when their fish came to them openly on the Sabbath day, and did not come to them on the day they had no Sabbath. Thus We made a trial of them for they used to rebel (see the Qur'ân: V.4:154).

164. And when a community among them said: "Why do you preach to a people whom Allâh is about to destroy or to punish with a severe torment?" (The preachers) said: "In order to be free from guilt before your Lord (Allâh), and perhaps they may fear Allâh."

165. So when they forgot the remindings that had been given to them, We rescued those who forbade evil, but We seized those who did wrong with a severe torment because they used to rebel (disobey Allâh).

166. So when they exceeded the limits of what they were prohibited, We said to them: "Be you monkeys, despised and rejected." (It is a severe warning to the mankind that they should not disobey what Allâh commands them to do, and be far away from what He prohibits them).^[]

167. And (remember) when your Lord declared that He would certainly keep on sending against them (i.e. the Jews), till the Day of Resurrection, those who would afflict them with a humiliating torment. Verily, your Lord is Quick in Retribution (for the disobedient, wicked) and certainly He is OftForgiving, Most Merciful (for the obedient and those who beg Allâh's Forgiveness).

168. And We have broken them (i.e. the Jews) up into various separate groups on the earth, some of them are righteous and some are away from that. And We tried them with good (blessings) and evil (calamities) in order that they might turn (to Allâh's Obedience).

169. Then after them succeeded an (evil) generation, which inherited the Book, but they chose (for themselves) the goods of this low life (evil pleasures of this world) saying (as an excuse): "(Everything) will be forgiven to us." And if (again) the offer of the like (evil pleasures of this world) came their way, they would (again) seize them (would commit those sins). Was not the covenant of the Book taken from them that they would not say about Allâh anything but the truth? And they have studied what is in it (the Book). And the home of the Hereafter is better for those who are Al-Muttaqûn (the pious - see V.2:2). Do not you then understand?

170. And as to those who hold fast to the Book (i.e. act on its teachings) and perform As-Salât (Iqâmat-as-Salât), certainly, We shall never waste the reward of those who do righteous deeds.

171. And (remember) when We raised the mountain over them as if it had been a canopy, and they thought that it was going to fall on them. (We said): "Hold firmly to what We have given you [i.e. the Taurât (Torah)], and remember that which is therein (act on its commandments), so that you may fear Allâh and obey Him."

007.163
YUSUFALI: Ask them concerning the town standing close by the sea. Behold! they transgressed in the matter of the Sabbath. For on the day of their Sabbath their fish did come to them, openly holding up their heads, but on the day they had no Sabbath, they came not: thus did We make a trial of them, for they were given to transgression.
PICKTHAL: Ask them (O Muhammad) of the township that was by the sea, how they did break the Sabbath, how their big fish came unto them visibly upon their Sabbath day and on a day when they did not keep Sabbath came they not unto them. Thus did We try them for that they were evil-livers.
SHAKIR: And ask them about the town which stood by the sea; when they exceeded the limits of the Sabbath, when their fish came to them on the day of their Sabbath, appearing on the surface of the water, and on the day on which they did not keep the Sabbath they did not come to them; thus did We try them because they transgressed.
007.164
YUSUFALI: When some of them said: "Why do ye preach to a people whom Allah will destroy or visit with a terrible punishment?"- said the preachers:" To discharge our duty to your Lord, and perchance they may fear Him."
PICKTHAL: And when a community among them said: Why preach ye to a folk whom Allah is about to destroy or punish with an awful doom, they said: In order to be free from guilt before your Lord, and that haply they may ward off (evil).
SHAKIR: And when a party of them said: Why do you admonish a with a severe chastisement? They said: To be free from blame before your Lord, and that haply they may guard (against evil).
007.165
YUSUFALI: When they disregarded the warnings that had been given them, We rescued those who forbade Evil; but We visited the wrong-doers with a grievous punishment because they were given to transgression.
PICKTHAL: And when they forgot that whereof they had been reminded, We rescued those who forbade wrong, and visited those who did wrong with dreadful punishment because they were evil-livers.
SHAKIR: So when they neglected what they had been reminded of, We delivered those who forbade evil and We overtook those who were unjust with an evil chastisement because they transgressed.
007.166
YUSUFALI: When in their insolence they transgressed (all) prohibitions, We said to them: "Be ye apes, despised and rejected."
PICKTHAL: So when they took pride in that which they had been forbidden, We said unto them: Be ye apes despised and loathed!
SHAKIR: Therefore when they revoltingly persisted in what they had been forbidden, We said to them: Be (as) apes, despised and hated.
007.167
YUSUFALI: Behold! thy Lord did declare that He would send against them, to the Day of Judgment, those who would afflict them with grievous penalty. Thy Lord is quick in retribution, but He is also Oft-forgiving, Most Merciful.
PICKTHAL: And (remember) when thy Lord proclaimed that He would raise against them till the Day of Resurrection those who would lay on them a cruel torment. Lo! verily thy Lord is swift in prosecution and lo! verily He is Forgiving, Merciful.
SHAKIR: And when your Lord announced that He would certainly send against them to the day of resurrection those who would subject them to severe torment; most surely your Lord is quick to requite (evil) and most surely He is Forgiving, Merciful.
007.168
YUSUFALI: We broke them up into sections on this earth. There are among them some that are the righteous, and some that are the opposite. We have tried them with both prosperity and adversity: In order that they might turn (to us).
PICKTHAL: And We have sundered them in the earth as (separate) nations. Some of them are righteous, and some far from that. And We have tried them with good things and evil things that haply they might return.
SHAKIR: And We cut them up on the earth into parties, (some) of them being righteous and (others) of them falling short of that, and We tried them with blessings and misfortunes that they might turn.
007.169
YUSUFALI: After them succeeded an (evil) generation: They inherited the Book, but they chose (for themselves) the vanities of this world, saying (for excuse): "(Everything) will be forgiven us." (Even so), if similar vanities came their way, they would (again) seize them. Was not the covenant of the Book taken from them, that they would not ascribe to Allah anything but the truth? and they study what is in the Book. But best for the righteous is the home in the Hereafter. Will ye not understand?
PICKTHAL: And a generation hath succeeded them who inherited the scriptures. They grasp the goods of this low life (as the price of evil-doing) and say: It will be forgiven us. And if there came to them (again) the offer of the like, they would accept it (and would sin again). Hath not the covenant of the Scripture been taken on their behalf that they should not speak aught concerning Allah save the truth? And they have studied that which is therein. And the abode of the Hereafter is better, for those who ward off (evil). Have ye then no sense?
SHAKIR: Then there came after them an evil posterity who inherited the Book, taking only the frail good of this low life and saying: It will be forgiven us. And if the like good came to them, they would take it (too). Was not a promise taken from them in the Book that they would not speak anything about Allah but the truth, and they have read what is in it; and the abode of the hereafter is better for those who guard (against evil). Do you not then understand?
007.170
YUSUFALI: As to those who hold fast by the Book and establish regular prayer,- never shall We suffer the reward of the righteous to perish.
PICKTHAL: And as for those who make (men) keep the Scripture, and establish worship - lo! We squander not the wages of reformers.
SHAKIR: And (as for) those who hold fast by the Book and keep up prayer, surely We do not waste the reward of the right doers.
007.171
YUSUFALI: When We shook the Mount over them, as if it had been a canopy, and they thought it was going to fall on them (We said): "Hold firmly to what We have given you, and bring (ever) to remembrance what is therein; perchance ye may fear Allah."
PICKTHAL: And when We shook the Mount above them as it were a covering, and they supposed that it was going to fall upon them (and We said): Hold fast that which We have given you, and remember that which is therein, that ye may ward off (evil).
SHAKIR: And when We shook the mountain over them as if it were a covering overhead, and they thought that it was going to fall down upon them: Take hold of what We have given you with firmness, and be mindful of what is in it, so that you may guard (against evil).

172. Wa-ith akhatha rabbuka min banee adama min thuhoorihim thurriyyatahum waashhadahum AAala anfusihim alastu birabbikum qaloo bala shahidna an taqooloo yawma alqiyamati inna kunna AAan hatha ghafileena

And (remember) when your Lord brought forth the human race from the reins of the seed of Adam and made them testify about themselves (saying) : 'Am I not your Lord?' They said : 'Verily we testify!' And that was lest you should say on the Day of Resurrection : 'Of this, we were unaware!'

173. Aw taqooloo innama ashraka abaona min qablu wakunna thurriyyatan min baAAdihim afatuhlikuna bima faAAala almubtiloona

Or lest you should say : 'It was our forefathers who assigned partners to Allah in the past, whereas we are their seed who emerged long after they had gone! Would you destroy us on account of that which those apostates had done?

Thus do We elucidate Our revelations in full detail so that perchance they might return into Our fold!

(The reference in verses 172 and 173 is to the concept of the Primordial Covenant according to which Allah took a Covenant from the entire human race that they would not deny His existence nor prevaricate His Unity or Oneness. As for its timing, opinions of scholars and commentators differ, some contending that it was taken before the Advent of mankind, others claiming that it is taken from all human beings while they are still gestating in the wombs of their mothers.

In the light of this sacred Covenant, no one should be able to say on the Day of Judgement that they were not aware of it, - because they were repeatedly made aware of it by their messengers, - or that they merely followed whatever their forefathers bade them to do, - because they were also warned against blindly following whatever their forefathers used to do).

175. Waotlu AAalayhim nabaa allathee ataynahu ayatina fainsalakha minha faatbaAAahu alshshaytanu fakana mina alghaweena

Recite to them the parable of him to whom We entrusted Our revelations but he discarded, so Satan chased him and he became of those who had gone adrift!

176. Walaw shi/na larafaAAnahu biha walakinnahu akhlada ila al-ardi waittabaAAa hawahu famathaluhu kamathali alkalbi in tahmil AAalayhi yalhath aw tatruk-hu yalhath thalika mathalu alqawmi allatheena kaththaboo bi-ayatina faoqsusi alqasasa laAAallahum yatafakkaroona

Had We willed, We would have exalted him by means of Our revelations but he clung to the temporal and became a slave of his cravings. His semblance is like the semblance of a dog; if you threaten him, he gasps with his tongue lashing out; if you ignore him, he gasps with his tongue lashing out! Such is the nature of those who refute Our revelations so recite to them some parables from the past that perchance they might introspect!

(According to some commentators, the reference here is to a Jewish scholar called Bal'aam who used to seek Allah's will before he prayed for anything, which was made manifest to him in a dream on the preceding night. If His will favoured him, he prayed for it; and if it did not favour him, he refrained from seeking that which would not be granted to him.

When Moses landed on the shores of his township to conquer his people, they rushed to him, begging him to pray for the defeat of Moses and the Children of Israel. Knowing well that Moses was a Prophet of Allah and praying for his defeat was of no avail, he refused to pray and instructed them not to wage war against him. However, when his people brought to him a precious hoard of treasure, he could not resist the temptation, agreed to pray for the defeat of Moses, accepted the bribe, climbed the hill and began to pray. But his prayer was countermanded by Divine intervention in such a way that when he prayed for the defeat of Moses, it sounded to his people as though he was praying for their defeat; and when he prayed for the victory of his people, it sounded to them as if he was praying for victory to Moses.

When they asked him why he was praying for the enemy and not for his own people who had given him an handsome reward, he lashed out his tongue and said he no longer had any control over it.

However, many commentators state that Bal'aam was the third angle of a triangle of those who had defied Moses, - Pharaoh who used his might against him; Kora who used his wealth against him; and Bal'aam who used his knowledge against him.

The similitude of the dog is to underpin the fact that those who are prisoners of greed will resort to greed whether they are threatened or admonished, in the same way as a dog pants with his tongue lashing out whether it is threatened or ignored, because it is in his nature to pant with his tongue lashing out).

177. Saa mathalan alqawmu allatheena kaththaboo bi-ayatina waanfusahum kanoo yathlimoona

How abysmal are the examples set by those who flouted Our revelations and encumbered their own souls!

178. Man yahdi Allahu fahuwa almuhtadee waman yudlil faola-ika humu alkhasiroona

He whom Allah guides, he finds the righteous path; but he whom He sends astray, he ends up as the worst of loser!

179. Walaqad thara/na lijahannama katheeran mina aljinni waal-insi lahum quloobun la yafqahoona biha walahum aAAyunun la yubsiroona biha walahum athanun la yasmaAAoona biha ola-ika kaal-anAAami bal hum adallu ola-ika humu alghafiloona

And We have already consigned to hell many a Jinn and humankind whom We created, for they have hearts that are incapable of absorbing; they have eyes that are incapable of seeing; and they have ears that are incapable of hearing! They are as dumb as cattle; in fact even worse than cattle; they are stuck in (the quagmire of) ignorance!

180. Walillahi al-asmao alhusna faodAAoohu biha watharoo allatheena yulhidoona fee asma-ihi sayujzawna ma kanoo yaAAmaloona

To Allah belongs the most auspicious names, so address Him with them, and abjure those who desecrate these names, for they will soon reap the harvest of their sins!

(There is a Hadith according to which Allah has ninetynine titles and those who memorize them and repeat them as often as they can earn for themselves a place in Paradise.

Although many Islamic clerics unhesitatingly agree with this, they disagree that the titles of Allah should be limited by numbers because His attributes are beyond limitations.

According to some commentators, this verse was revealed by way of a snub to Abu Jehl when he heard the Prophet call upon Allah as Rahman and made fun of him saying : although the God of Mohammed is One, he calls upon Him with two names!)

Of those whom We created, there always will be a group who would pursue the Truth and promulgate Justice! (R)

172. And (remember) when your Lord brought forth from the Children of Adam, from their loins, their seed (or from Adam's loin his offspring) and made them testify as to themselves (saying): "Am I not your Lord?" They said: "Yes! We testify," lest you should say on the Day of Resurrection: "Verily, we have been unaware of this."

173. Or lest you should say: "It was only our fathers afortime who took others as partners in worship along with Allâh, and we were (merely their) descendants after them; will You then destroy us because of the deeds of men who practised Al-Bâtil (i.e. polytheism and committing crimes and sins, invoking and worshipping others besides Allâh)?" (Tafsir At-Tabarî).

174. Thus do We explain the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) in detail, so that they may turn (unto the truth).

175. And recite (O Muhammad SAW) to them the story of him to whom We gave Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.), but he threw them away, so Shaitân (Satan) followed him up, and he became of those who went astray.

176. And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desire. So his description is the description of a dog: if you drive him away, he lolls his tongue out, or if you leave him alone, he (still) lolls his tongue out. Such is the description of the people who reject Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.). So relate the stories, perhaps they may reflect.

177. Evil is the likeness of the people who reject Our Ayât (proofs, evidences, verses and signs, etc.), and used to wrong their ownselves.

178. Whomsoever Allâh guides, he is the guided one, and whomsoever He sends astray, those! They are the losers.

179. And surely, We have created many of the jinns and mankind for Hell. They have hearts wherewith they understand not, they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.

180. And (all) the Most Beautiful Names belong to Allâh^[], so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do.

181. And of those whom We have created, there is a community who guides (others) with the truth, and establishes justice therewith.

007.172
YUSUFALI: When thy Lord drew forth from the Children of Adam - from their loins - their descendants, and made them testify concerning themselves, (saying): "Am I not your Lord (who cherishes and sustains you)?"- They said: "Yea! We do testify!" (This), lest ye should say on the Day of Judgment: "Of this we were never mindful":
PICKTHAL: And (remember) when thy Lord brought forth from the Children of Adam, from their reins, their seed, and made them testify of themselves, (saying): Am I not your Lord? They said: Yea, verily. We testify. (That was) lest ye should say at the Day of Resurrection: Lo! of this we were unaware;
SHAKIR: And when your Lord brought forth from the children of Adam, from their backs, their descendants, and made them bear witness against their own souls: Am I not your Lord? They said: Yes! we bear witness. Lest you should say on the day of resurrection: Surely we were heedless of this.
007.173
YUSUFALI: Or lest ye should say: "Our fathers before us may have taken false gods, but we are (their) descendants after them: wilt Thou then destroy us because of the deeds of men who were futile?"
PICKTHAL: Or lest ye should say: (It is) only (that) our fathers ascribed partners to Allah of old and we were (their) seed after them. Wilt Thou destroy us on account of that which those who follow falsehood did?
SHAKIR: Or you should say: Only our fathers associated others (with Allah) before, and we were an offspring after them: Wilt Thou then destroy us for what the vain doers did?
007.174
YUSUFALI: Thus do We explain the signs in detail; and perchance they may turn (unto Us).
PICKTHAL: Thus we detail the revelations, that haply they may return.
SHAKIR: And thus do We make clear the communications, and that haply they might return.
007.175
YUSUFALI: Relate to them the story of the man to whom We sent Our signs, but he passed them by: so Satan followed him up, and he went astray.
PICKTHAL: Recite unto them the tale of him to whom We gave Our revelations, but he sloughed them off, so Satan overtook him and he became of those who lead astray.
SHAKIR: And recite to them the narrative of him to whom We give Our communications, but he withdraws himself from them, so the Shaitan overtakes him, so he is of those who go astray.
007.176
YUSUFALI: If it had been Our will, We should have elevated him with Our signs; but he inclined to the earth, and followed his own vain desires. His similitude is that of a dog: if you attack him, he lolls out his tongue, or if you leave him alone, he (still) lolls out his tongue. That is the similitude of those who reject Our signs; So relate the story; perchance they may reflect.
PICKTHAL: And had We willed We could have raised him by their means, but he clung to the earth and followed his own lust. Therefor his likeness is as the likeness of a dog: if thou attackest him he panteth with his tongue out, and if thou leavest him he panteth with his tongue out. Such is the likeness of the people who deny Our revelations. Narrate unto them the history (of the men of old), that haply they may take thought.
SHAKIR: And if We had pleased, We would certainly have exalted him thereby; but he clung to the earth and followed his low desire, so his parable is as the parable of the dog; if you attack him he lolls out his tongue; and if you leave him alone he lolls out his tongue; this is the parable of the people who reject Our communications; therefore relate the narrative that they may reflect.
007.177
YUSUFALI: Evil as an example are people who reject Our signs and wrong their own souls.
PICKTHAL: Evil as an example are the folk who denied Our revelations, and were wont to wrong themselves.
SHAKIR: Evil is the likeness of the people who reject Our communications and are unjust to their own souls.
007.178
YUSUFALI: Whom Allah doth guide,- he is on the right path: whom He rejects from His guidance,- such are the persons who perish.
PICKTHAL: He whom Allah leadeth, he indeed is led aright, while he whom Allah sendeth astray - they indeed are losers.
SHAKIR: Whomsoever Allah guides, he is the one who follows the right way; and whomsoever He causes to err, these are the losers.
007.179
YUSUFALI: Many are the Jinns and men we have made for Hell: They have hearts wherewith they understand not, eyes wherewith they see not, and ears wherewith they hear not. They are like cattle,- nay more misguided: for they are heedless (of warning).
PICKTHAL: Already have We urged unto hell many of the jinn and humankind, having hearts wherewith they understand not, and having eyes wherewith they see not, and having ears wherewith they hear not. These are as the cattle - nay, but they are worse! These are the neglectful.
SHAKIR: And certainly We have created for hell many of the jinn and the men; they have hearts with which they do not understand, and they have eyes with which they do not see, and they have ears with which they do not hear; they are as cattle, nay, they are in worse errors; these are the heedless ones.
007.180
YUSUFALI: The most beautiful names belong to Allah: so call on him by them; but shun such men as use profanity in his names: for what they do, they will soon be requited.
PICKTHAL: Allah's are the fairest names. Invoke Him by them. And leave the company of those who blaspheme His names. They will be requited what they do.
SHAKIR: And Allah's are the best names, therefore call on Him thereby, and leave alone those who violate the sanctity of His names; they shall be recompensed for what they did.
007.181
YUSUFALI: Of those We have created are people who direct (others) with truth. And dispense justice therewith.
PICKTHAL: And of those whom We created there is a nation who guide with the Truth and establish justice therewith.
SHAKIR: And of those whom We have created are a people who guide with the truth and thereby they do justice.

182. Waallatheena kaththaboo bi-ayatina sanastadrijuhum min haythu la yaAAlamoona

And those who repudiate Our revelations, We shall draw them closer and closer towards their doom, by and large, whilst they are still unawares.

(It may not always be the case that those who transgress, slight the revelations of Allah, repudiate His messengers, break every rule in the book, lie, cheat, fornicate, sell their souls to the devil, accept bribes, flout justice, be insolent towards their parents and peers, exploit the weak and deprive the orphans of what is rightfully theirs are punished by Allah immediately. As characterized in the above two verses, the unassailable strategy of Allah is to give the recusants a loose rope for a while, let them go as far as their defiance would take them, let them pat themselves on their backs that they did the unthinkable and yet got away with it, let them meander around in the voids of their quandary and abruptly tighten the noose when they are least expecting to be hit. It happened to Pharaoh, it happened to Nimrod, it happened to Nero, it happened to Hitler and to Milosovic; it happened to those who never thought the sun of success would set on them; it happened to those who never knew that the tide of fame on which they rode also has an ebb of ignominy following close behind them; it happened to those who never suspected that the aura of pride surrounding their éclat owes its effulgence to the oblivion of nullity trailing it!

Let those who commit blasphemy against Allah in order to make a financial gain do well to remember that, if Allah is determined to punish them, He has no need of Fatwas passed by intermediaries, or Fatwas implemented by reactionaries; He punishes them by inflicting on them a life which is worse than death; a life of ignominy filled with lonesome days and long and sleepless nights so that they may reflect upon what they have done and turn repentant to Him!)

Context of Revelation : The following verse was revealed when the Prophet climbed the mountain of As-Safa and called upon the people, tribe by tribe, to heed his warnings and accept the path of righteousness. But some of those who came to hear him branded him a 'mad man'.

184. Awa lam yatafakkaroo ma bisahibihim min jinnatin in huwa illa natheerun mubeenun

Has it not occurred to them that there is no madness in their mentor and that he is only a plain Warner?

(The disbelievers of Mecca, as is characteristic of all disbelievers, past and present, branded the Prophet a mad man because he opposed their principles and reviled their deeds; he had renounced the comforts of this world in preference to the Abode of the Hereafter and was exhorting them to do the same; he was inviting them towards a god whom they could not see and was warning them of a consequence which they did not anticipate).

185. Awalam yanthuroo fee malakooti alssamawati waal-ardi wama khalaqa Allahu min shay-in waan AAasa an yakoona qadi iqtaraba ajaluhum fabi-ayyi hadeethin baAAdahu yu/minoona

Have they not cast their eyes upon the kingdom of the heavens and the earth and the things which Allah has created in them and then wondered that perhaps their own term to dwell in their midst has drawn to a close? What else is there for them to believe in after this?

(Have they not surveyed their surroundings and realized that everything in their purview bears witness only to one fact and vouchsafes only one outcome : the hegemony of Allah and the prevailing of His will over all things? Have they ever wondered what would happen to them if their term ran out before they joined the rest of creation in surrendering to His will and before they could break the cocoon of apostasy and set themselves free? Do they not feel the slightest sense of urgency about it because there is nothing else outstanding; there are no more messengers to come and no more Scriptures to be revealed?)

186. Man yudlili Allahu fala hadiya lahu wayatharuhum fee tughyanihim yaAAmahoona

Those whom Allah sends astray will have no one to guide them back on course. He leaves them to blindly wander around in the maze of their arrogance!

Context of Revelation : The following verse was revealed when the Jews pointedly asked the Prophet to tell them when the Day of Resurrection would culminate, claiming that they already knew of its exact date.

187. Yas-aloonaka AAani alssaAAati ayyana mursaha qul innama AAilmuha AAinda rabbee la yujalleeha liwaqtiha illa huwa thaqulat fee alssamawati waal-ardi la ta/teekum illa baghtatan yas-aloonaka kaannaka hafiyyun AAanha qul innama AAilmuha AAinda Allahi walakinna akthara alnnasi la yaAAlamoona

They ask you about the Hour and when it is destined to occur. Say : 'Knowledge about it is with my Lord and He alone will make it manifest at the right time. It looms heavily in the heavens and on the earth and will not land upon you except unawares!' They ask you as if you have been kept informed of it, so say to them : 'Knowledge about it vests with Allah only, though most of mankind know it not!'

Context of Revelation : The following verse was revealed when, returning from a battle-field, the Prophet and his companions were caught up in a desert storm during which his camel strayed away from the party. Announcing the death of an associate in Madina, still miles away from there, he said : 'Where on earth has my camel gone off to!' It gave the hypocrites a chance to ridicule him and they whispered to each other : 'How strange that he knows about the death of a friend in Madina even before reaching there and yet does not know where his camel has gone off to!' The Prophet then told them precisely where his camel was as well as what they had been whispering to each other and followed it up with this revelation :

188. Qul la amliku linafsee nafAAan wala darran illa ma shaa Allahu walaw kuntu aAAlamu alghayba laistakthartu mina alkhayri wama massaniya alssoo-o in ana illa natheerun wabasheerun liqawmin yu/minoona

Say to them : 'I have no choice about what is good for my soul or what is bad, except what Allah wills! If I had knowledge of the Unseen, I would have amassed wealth for myself in abundance and ensured that dolour never plagued me. I am only a Warner and a bearer of good news for those who believe!' (R)

182. Those who reject Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.), We shall gradually seize them with punishment in ways they perceive not.

184. Do they not reflect? There is no madness in their companion (Muhammad SAW). He is but a plain warner.

185. Do they not look in the dominion of the heavens and the earth and all things that Allâh has created, and that it may be that the end of their lives is near. In what message after this will they then believe?

186. Whomsoever Allâh sends astray, none can guide him; and He lets them wander blindly in their transgressions.

187. They ask you about the Hour (Day of Resurrection): "When will be its appointed time?" Say: "The knowledge thereof is with my Lord (Alone). None can reveal its time but He. Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden." They ask you as if you have a good knowledge of it. Say: "The knowledge thereof is with Allâh (Alone) but most of mankind know not."^[]

188. Say (O Muhammad SAW): "I possess no power of benefit or hurt to myself except as Allâh wills. If I had the knowledge of the Ghaib (unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe."

007.182
YUSUFALI: Those who reject Our signs, We shall gradually visit with punishment, in ways they perceive not;
PICKTHAL: And those who deny Our revelations - step by step We lead them on from whence they know not.
SHAKIR: And (as to) those who reject Our communications, We draw them near (to destruction) by degrees from whence they know not.
007.183
YUSUFALI: Respite will I grant unto them: for My scheme is strong (and unfailing).
PICKTHAL: I give them rein (for) lo! My scheme is strong.
SHAKIR: And I grant them respite; surely My scheme is effective.
007.184
YUSUFALI: Do they not reflect? Their companion is not seized with madness: he is but a perspicuous warner.
PICKTHAL: Have they not bethought them (that) there is no madness in their comrade? He is but a plain warner.
SHAKIR: Do they not reflect that their companion has not unsoundness in mind; he is only a plain warner.
007.185
YUSUFALI: Do they see nothing in the government of the heavens and the earth and all that Allah hath created? (Do they not see) that it may well be that their terms is nigh drawing to an end? In what message after this will they then believe?
PICKTHAL: Have they not considered the dominion of the heavens and the earth, and what things Allah hath created, and that it may be that their own term draweth nigh? In what fact after this will they believe?
SHAKIR: Do they not consider the kingdom of the heavens and the earth and whatever things Allah has created, and that may be their doom shall have drawn nigh; what announcement would they then believe in after this?
007.186
YUSUFALI: To such as Allah rejects from His guidance, there can be no guide: He will leave them in their trespasses, wandering in distraction.
PICKTHAL: Those whom Allah sendeth astray, there is no guide for them. He leaveth them to wander blindly on in their contumacy.
SHAKIR: Whomsoever Allah causes to err, there is no guide for him; and He leaves them alone in their inordinacy, blindly wandering on.
007.187
YUSUFALI: They ask thee about the (final) Hour - when will be its appointed time? Say: "The knowledge thereof is with my Lord (alone): None but He can reveal as to when it will occur. Heavy were its burden through the heavens and the earth. Only, all of a sudden will it come to you." They ask thee as if thou Wert eager in search thereof: Say: "The knowledge thereof is with Allah (alone), but most men know not."
PICKTHAL: They ask thee of the (destined) Hour, when will it come to port. Say: Knowledge thereof is with my Lord only. He alone will manifest it at its proper time. It is heavy in the heavens and the earth. It cometh not to you save unawares. They question thee as if thou couldst be well informed thereof. Say: Knowledge thereof is with Allah only, but most of mankind know not.
SHAKIR: They ask you about the hour, when will be its taking place? Say: The knowledge of it is only with my Lord; none but He shall manifest it at its time; it will be momentous in the heavens and the earth; it will not come on you but of a sudden. They ask you as if you were solicitous about it. Say: Its knowledge is only with Allah, but most people do not know.
007.188
YUSUFALI: Say: "I have no power over any good or harm to myself except as Allah willeth. If I had knowledge of the unseen, I should have multiplied all good, and no evil should have touched me: I am but a warner, and a bringer of glad tidings to those who have faith."
PICKTHAL: Say: For myself I have no power to benefit, nor power to hurt, save that which Allah willeth. Had I knowledge of the Unseen, I should have abundance of wealth, and adversity would not touch me. I am but a warner, and a bearer of good tidings unto folk who believe.
SHAKIR: Say: I do not control any benefit or harm for my own soul except as Allah please; and had I known the unseen I would have had much of good and no evil would have touched me; I am nothing but a warner and the giver of good news to a people who believe.

Section 24.

189. Huwa allathee khalaqakum min nafsin wahidatin wajaAAala minha zawjaha liyaskuna ilayha falamma taghashshaha hamalat hamlan khafeefan famarrat bihi falamma athqalat daAAawa Allaha rabbahuma la-in ataytana salihan lanakoonanna mina alshshakireena

He it is who brought you forth from a single soul and then He created from the same font a mate for him so that he may repose in her. And when he covered her, she bore a light burden, which she discreetly carried around until it became heavy. Then they prayed to Allah, their Lord, saying : 'If you bless us with seemly offspring, verily we shall be grateful to You!'

190. Falamma atahuma salihan jaAAala lahu shurakaa feema atahuma fataAAala Allahu AAamma yushrikoona

But when He blessed them with offspring as they cherished, they ascribed partners to Him with respect to what He blessed them with. May Allah transcend above that which they associate with Him!

(In the above two verses is summed up the process of procreation. Allah created Adam out of dust, then He created his mate and made them capable of reproducing their own species so that the cycle of life goes on revolving for as long as He wished it to last. Men and women unite in holy matrimony and cohabit with each other; but is that enough? Does every physical union between members of opposite sexes inevitably lead to conception and to the miracle of birth? Could the sowing of the seed by itself become a guarantee of its sprouting? Could striking the match suffice for igniting the flame, if there is no spark in it? It can never be! Sowing the seed is an act of man, but its germination is the will of Allah; striking the match is an act of man, but igniting the flame is the will of Allah; mating is an act of man but conception is the will of Allah. It is by the will of Allah that a drop of seed lodged inside the safe repository either evolves into a foetus or is aborted and discharged in the form of menstrual bleeding; it is by the will of Allah that a shapeless lump acquires a heart and slowly begins to pulsate; it is by the will of Allah that it acquires its features, its gender, its skeletal structure and its physiognomy; it is by the will of Allah that its parents would celebrate the arrival of new life in their midst, rest their foreheads on the floor, give Him thanks, make plans for the future and seek His guidance in discharging the obligations of parenting! There is no room in any of this for Stars and Planets, for rocks and idols, for the Aurora of the Sun or the Corona of the Moon, for the devils and for their sycophants!

Let not the doctors who replace the womb of the mother with their laboratories to carry out a function which Allah has intended to be carried out inside her womb squeeze the marvel of birth in the narrow confines of their test tubes; extend the short-lived tenure of the human seed by preserving it in freezers; subject the proliferation of mankind to the outcome of their fertility drugs boast that they can substitute for Divinity; they can re-write the Book of Decrees by writing their dissertations; they can rob Allah of His Glory; they can usurp His Sceptre; they can enthrone themselves on the Pedestal which belongs to Him alone, but do well to remember that, after loosing a million chances of creating a new life, the one life they succeed in creating arrives in the world by the same Will which they tried to substitute; it is always by His Will and at His command that every fertilized egg incubates; it is by His dispensation that the theatre of life and death stages all its shows!)

Ascribe they as partners to Him those who can create nothing but are themselves created by others -

193. Wa-in tadAAoohum ila alhuda la yattabiAAookum sawaon AAalaykum adaAAawtumoohum am antum samitoona

And if you invite them to follow you on the path of guidance, they follow you not! It is one and the same thing to them whether you invite them or you invite them not!

194. Inna allatheena tadAAoona min dooni Allahi AAibadun amthalukum faodAAoohum falyastajeeboo lakum in kuntum sadiqeena

Verily those whom you invoke in the place of Allah are also His creatures as you yourself are! So invoke them and see whether they respond to you or not, if you are truthful!

(The above verses highlight the utter futility of worshipping helpless and lifeless idols made by the human hand and placed upon the pedestal of Divinity by the human hand. How can those who are created create others; how can those who are protected protect others; how can those who depend defend others; how can the insensate respond, how can the blind see, the deaf hear, the dumb speak, the sedentary walk; how can a piece of rock ever acquire the Glory of the Lord of the Worlds, how can the trivial transcend into the Sublime; how can the Apex be brought down to the level of the basest!)

Context of Revelation : The following verse was revealed when the Prophet delivered a sermon condemning the apotheosis of idols and warning the idolaters of its grim outcome in the Hereafter, but the idolaters turned round and threatened him of retribution by their idols if he persisted with their vilification.

195. Alahum arjulun yamshoona biha am lahum aydin yabtishoona biha am lahum aAAyunun yubsiroona biha am lahum athanun yasmaAAoona biha quli odAAoo shurakaakum thumma keedooni fala tunthirooni

Have they feet on which they walk; or have they hands with which they hold; or have they eyes with which they see; or have they ears with which they can hear? Say to them : 'Go on and invoke the partners of Allah whom you invent! Throw your challenges at me and spare me no scruples!'

196. Inna waliyyiya Allahu allathee nazzala alkitaba wahuwa yatawalla alssaliheena

'Verily my Guardian is Allah who has revealed the Scripture and cherishes those that are righteous!'

197. Waallatheena tadAAoona min doonihi la yastateeAAoona nasrakum wala anfusahum yansuroona

And those whom you invoke in His place have no ability to help you nor can they help themselves!

198. Wa-in tadAAoohum ila alhuda la yasmaAAoo watarahum yanthuroona ilayka wahum la yubsiroona

If you (O believers) invite them towards the path of guidance, they respond not! And you (O Mohammed) may feel that they are looking at you but they see you not!

Resort to forgiveness (O Mohammed) and enjoin righteousness and turn your face away from the ignoramus!

200. Wa-imma yanzaghannaka mina alshshaytani nazghun faistaAAith biAllahi innahu sameeAAun AAaleemun

If you are vilified by the Devil, then seek sanctuary in Allah's protection, for He hears and He responds!

201. Inna allatheena ittaqaw itha massahum ta-ifun mina alshshaytani tathakkaroo fa-itha hum mubsiroona

Verily those who ward off evil, if a temptation from the devil threatens them, they come to their senses at once and their eyes shoot open -

Even if their (lost) brethren tug them towards error and leave no stone unturned!

203. Wa-itha lam ta/tihim bi-ayatin qaloo lawla ijtabaytaha qul innama attabiAAu ma yooha ilayya min rabbee hatha basa-iru min rabbikum wahudan warahmatun liqawmin yu/minoona

When you do not produce a revelation for them, they say : 'Why have you not made up one by yourself?' Say to them : 'I recite only that which is inspired in me by your Lord! This Qur'aan is a re-awakening for you from your Lord and a guidance and a mercy for all those who believe!'

204. Wa-itha quri-a alqur-anu faistamiAAoo lahu waansitoo laAAallakum turhamoona

And when you hear the Qur'aan being recited, concentrate on it and then reflect in silence so that you are blessed with Divine mercy.

(This is a significant admonition of Allah addressed to the believers that whenever we hear the Qur'aan being recited, whether we are pre-occupied or free, we are transacting a deal or cooking a meal, we are talking to our friends or preaching to our children, we are in the company of women or in a congregation inside the mosque, it is imperative that we concentrate on the recital and listen to every word with respect even if we do not understand Arabic. The admonition is not only to concentrate but also reflect in silence; think of it as the word of Allah brought to us through two of the most incontrovertible and irreproachable sources, - the Archangel and our beloved Prophet, - bearing in mind the Hadith that nothing gives Allah greater pleasure than hearing His word on the lips of His bondsmen, and that, although worship is a great virtue, cogitating in silence on the word of Allah is the greatest virtue of all, with a special emphasis upon silence).

205. Waothkur rabbaka fee nafsika tadarruAAan wakheefatan wadoona aljahri mina alqawli bialghuduwwi waal-asali wala takun mina alghafileena

And you (O Mohammed) remember your Lord within the inner seclusion of your heart with humility and with fear, and with your lips sealed, at dawn and at dusk, and be not of those that are negligent!

(The timings of dawn and dusk recommended for silent recitation of the Qur'aan is equally significant because formal Salaat is forbidden after morning prayers until sun-rise, and then between evening prayers and sunset; so what better way is there to spend these two parts of the day than in silent cogitation over Allah and reflecting upon His August Glory?).

206. Inna allatheena AAinda rabbika la yastakbiroona AAan AAibadatihi wayusabbihoonahu walahu yasjudoona

Those who are near your Lord are never too proud to offer Him worship and they praise His Glory and they prostrate before Him! (R)

(Note : There are several verses in the Qur'aan which make it compulsory on those who are reciting, and those who are listening, to prostrate before Allah after reading them. This is the first of such verses.

According to a well known Hadith, whenever man prostates to Allah in response to this command, Satan sheds tears saying : 'How sad that when the children of Adam are asked to prostrate, they prostrate and enter Paradise, whereas when I was asked to prostrate, I declined and was thrown out of Paradise!)

189. It is He Who has created you from a single person (Adam), and (then) He has created from him his wife [Hawwa (Eve)], in order that he might enjoy the pleasure of living with her. When he had sexual relation with her, she became pregnant and she carried it about lightly. Then when it became heavy, they both invoked Allâh, their Lord (saying): "If You give us a Sâlih (good in every aspect) child, we shall indeed be among the grateful."

190. But when He gave them a Sâlih (good in every aspect) child, they ascribed partners to Him (Allâh) in that which He has given to them. High be Allâh, Exalted above all that they ascribe as partners to Him. (Tafsir At-Tabarî, Vol.9, Page 148).

191. Do they attribute as partners to Allâh those who created nothing but they themselves are created?

193. And if you call them to guidance, they follow you not. It is the same for you whether you call them or you keep silent.

194. Verily, those whom you call upon besides Allâh are slaves like you. So call upon them and let them answer you if you are truthful.

195. Have they feet wherewith they walk? Or have they hands wherewith they hold? Or have they eyes wherewith they see? Or have they ears wherewith they hear? Say (O Muhammad SAW): "Call your (so-called) partners (of Allâh) and then plot against me, and give me no respite!

196. "Verily, my Walî (Protector, Supporter, and Helper, etc.) is Allâh Who has revealed the Book (the Qur'ân), and He protects (supports and helps) the righteous.

197. "And those whom you call upon besides Him (Allâh) cannot help you nor can they help themselves."

198. And if you call them to guidance, they hear not and you will see them looking at you, yet they see not.

199. Show forgiveness, enjoin what is good, and turn away from the foolish (i.e. don't punish them).

200. And if an evil whisper comes to you from Shaitân (Satan) then seek refuge with Allâh. Verily, He is All-Hearer, All-Knower.

201. Verily, those who are Al-Muttaqûn (the pious - see V.2:2), when an evil thought comes to them from Shaitân (Satan), they remember (Allâh), and (indeed) they then see (aright).

202. But (as for) their brothers (the devils) they (i.e. the devils) plunge them deeper into error, and they never stop short.

203. And if you do not bring them a miracle [according to their (i.e. Quraish-pagans') proposal], they say: "Why have you not brought it?"^[] Say: "I but follow what is revealed to me from my Lord. This (the Qur'ân) is nothing but evidences from your Lord, and a guidance and a mercy for a people who believe."

204. So, when the Qur'ân is recited, listen to it, and be silent that you may receive mercy. [i.e. during the compulsory congregational prayers when the Imâm (of a mosque) is leading the prayer (except Sûrat Al-Fâtiha), and also when he is delivering the Friday-prayer Khutbah]. [Tafsir At-Tabari, Vol.9, Pages 162-4]

205. And remember your Lord by your tongue and within yourself, humbly and with fear without loudness in words in the mornings, and in the afternoons and be not of those who are neglectful.^[]

206. Surely, those who are with your Lord (angels) are never too proud to perform acts of worship to Him, but they glorify His Praise and prostrate before Him.

007.189
YUSUFALI: It is He Who created you from a single person, and made his mate of like nature, in order that he might dwell with her (in love). When they are united, she bears a light burden and carries it about (unnoticed). When she grows heavy, they both pray to Allah their Lord, (saying): "If Thou givest us a goodly child, we vow we shall (ever) be grateful."
PICKTHAL: He it is Who did create you from a single soul, and therefrom did make his mate that he might take rest in her. And when he covered her she bore a light burden, and she passed (unnoticed) with it, but when it became heavy they cried unto Allah, their Lord, saying: If thou givest unto us aright we shall be of the thankful.
SHAKIR: He it is Who created you from a single being, and of the same (kind) did He make his mate, that he might incline to her; so when he covers her she bears a light burden, then moves about with it; but when it grows heavy, they both call upon Allah, their Lord: If Thou givest us a good one, we shall certainly be of the grateful ones.
007.190
YUSUFALI: But when He giveth them a goodly child, they ascribe to others a share in the gift they have received: but Allah is exalted high above the partners they ascribe to Him.
PICKTHAL: But when He gave unto them aright, they ascribed unto Him partners in respect of that which He had given them. High is He Exalted above all that they associate (with Him).
SHAKIR: But when He gives them a good one, thcy set up with Him associates in what He has given them; but high is Allah above what they associate (with Him).
007.191
YUSUFALI: Do they indeed ascribe to Him as partners things that can create nothing, but are themselves created?
PICKTHAL: Attribute they as partners to Allah those who created naught, but are themselves created,
SHAKIR: What! they associate (with Him) that which does not create any thing, while they are themselves created!
007.192
YUSUFALI: No aid can they give them, nor can they aid themselves!
PICKTHAL: And cannot give them help, nor can they help themselves?
SHAKIR: And they have no power to give them help, nor can they help themselves.
007.193
YUSUFALI: If ye call them to guidance, they will not obey: For you it is the same whether ye call them or ye hold your peace!
PICKTHAL: And if ye call them to the Guidance, they follow you not. Whether ye call them or are silent is all one for you.
SHAKIR: And if you invite them to guidance, they will not follow you; it is the same to you whether you invite them or you are silent.
007.194
YUSUFALI: Verily those whom ye call upon besides Allah are servants like unto you: Call upon them, and let them listen to your prayer, if ye are (indeed) truthful!
PICKTHAL: Lo! those on whom ye call beside Allah are slaves like unto you. Call on them now, and let them answer you, if ye are truthful!
SHAKIR: Surely those whom you call on besides Allah are in a state of subjugation like yourselves; therefore call on them, then let them answer you if you are truthful.
007.195
YUSUFALI: Have they feet to walk with? Or hands to lay hold with? Or eyes to see with? Or ears to hear with? Say: "Call your 'god-partners', scheme (your worst) against me, and give me no respite!
PICKTHAL: Have they feet wherewith they walk, or have they hands wherewith they hold, or have they eyes wherewith they see, or have they ears wherewith they hear? Say: Call upon your (so-called) partners (of Allah), and then contrive against me, spare me not!
SHAKIR: Have they feet with which they walk, or have they hands with which they hold, or have they eyes with which they see, or have they ears with which they hear? Say: Call your associates, then make a struggle (to prevail) against me and give me no respite.
007.196
YUSUFALI: "For my Protector is Allah, Who revealed the Book (from time to time), and He will choose and befriend the righteous.
PICKTHAL: Lo! my Protecting Friend is Allah Who revealeth the Scripture. He befriendeth the righteous.
SHAKIR: Surely my guardian is Allah, Who revealed the Book, and He befriends the good.
007.197
YUSUFALI: "But those ye call upon besides Him, are unable to help you, and indeed to help themselves."
PICKTHAL: They on whom ye call beside Him have no power to help you, nor can they help you, nor can they help themselves.
SHAKIR: And those whom you call upon besides Him are not able to help you, nor can they help themselves.
007.198
YUSUFALI: If thou callest them to guidance, they hear not. Thou wilt see them looking at thee, but they see not.
PICKTHAL: And if ye (Muslims) call them to the guidance they hear not; and thou (Muhammad) seest them looking toward thee, but they see not.
SHAKIR: And if you invite them to guidance, they do not hear; and you see them looking towards you, yet they do not see.
007.199
YUSUFALI: Hold to forgiveness; command what is right; But turn away from the ignorant.
PICKTHAL: Keep to forgiveness (O Muhammad), and enjoin kindness, and turn away from the ignorant.
SHAKIR: Take to forgiveness and enjoin good and turn aside from the ignorant.
007.200
YUSUFALI: If a suggestion from Satan assail thy (mind), seek refuge with Allah; for He heareth and knoweth (all things).
PICKTHAL: And if a slander from the devil wound thee, then seek refuge in Allah. Lo! He is Hearer, Knower.
SHAKIR: And if a false imputation from the Shaitan afflict you, seek refuge in Allah; surely He is Hearing, Knowing.
007.201
YUSUFALI: Those who fear Allah, when a thought of evil from Satan assaults them, bring Allah to remembrance, when lo! they see (aright)!
PICKTHAL: Lo! those who ward off (evil), when a glamour from the devil troubleth them, they do but remember (Allah's Guidance) and behold them seers!
SHAKIR: Surely those who guard (against evil), when a visitation from the Shaitan afflicts them they become mindful, then lo! they see.
007.202
YUSUFALI: But their brethren (the evil ones) plunge them deeper into error, and never relax (their efforts).
PICKTHAL: Their brethren plunge them further into error and cease not.
SHAKIR: And their brethren increase them in error, then they cease not.
007.203
YUSUFALI: If thou bring them not a revelation, they say: "Why hast thou not got it together?" Say: "I but follow what is revealed to me from my Lord: this is (nothing but) lights from your Lord, and Guidance, and mercy, for any who have faith."
PICKTHAL: And when thou bringest not a verse for them they say: Why hast thou not chosen it? Say: I follow only that which is inspired in me from my Lord. This (Qur'an) is insight from your Lord, and a guidance and a mercy for a people that believe.
SHAKIR: And when you bring them not a revelation they say: Why do you not forge it? Say: I only follow what is revealed to me from my Lord; these are clear proofs from your Lord and a guidance and a mercy for a people who believe.
007.204
YUSUFALI: When the Qur'an is read, listen to it with attention, and hold your peace: that ye may receive Mercy.
PICKTHAL: And when the Qur'an is recited, give ear to it and pay heed, that ye may obtain mercy.
SHAKIR: And when the Quran is recited, then listen to it and remain silent, that mercy may be shown to you.
007.205
YUSUFALI: And do thou (O reader!) Bring thy Lord to remembrance in thy (very) soul, with humility and in reverence, without loudness in words, in the mornings and evenings; and be not thou of those who are unheedful.
PICKTHAL: And do thou (O Muhammad) remember thy Lord within thyself humbly and with awe, below thy breath, at morn and evening. And be not thou of the neglectful.
SHAKIR: And remember your Lord within yourself humbly and fearing and in a voice not loud in the morning and the evening and be not of the heedless ones.
007.206
YUSUFALI: Those who are near to thy Lord, disdain not to do Him worship: They celebrate His praises, and prostrate before Him.
PICKTHAL: Lo! those who are with thy Lord are not too proud to do Him service, but they praise Him and prostrate before Him.
SHAKIR: Surely those who are with your Lord are not too proud to serve Him, and they declare His glory and prostrate in humility before Him.

THE HOLY QUR'AAN

SURAH 7

Al-A'raaf (The Heights)

Name

Period of Revelation

Topics

The Background of Makki Suras

Subject : Islamic Creed.

THE HOLY QUR'AAN

SURAH 7

AL-A'RAAF (THE HEIGHTS)

In the name of Allah, the Beneficent, the Merciful

Section 10.

Section 15

Section 17.

7 : 142

Section 18.

Section 20

Section 24.