Surah Al-A'raf (Chapter 7) is a Makkan surah that covers the story of Adam and Iblis, the Children of Adam, and long histories of previous nations who denied their messengers – such as Nuh, Hud, Salih, Lut, Shu'aib, and the people of Pharaoh.
This page follows the same method as your Surah 2 and Surah 6 files:
- English translation of the verses in small chunks.
- Then a clear explanation for that chunk – only from Qur'an meanings and sound reasoning.
- No hadith, no fabricated duas, no “scholar stories” – only what can be proven from the Book of Allah.
1. Alif. Lam. Mim. Sad.
2. (This is a) Book (the Quran) sent down unto you (O Muhammad). So let there be no impediment in your breast there from, that you may warn thereby, and (it may be) a reminder for the believers.
3. Follow (O mankind) that which has been sent down to you from your Lord, and do not follow besides Him any protecting friends. Little it is you remember.
4. And how many a township have We destroyed. So Our torment came on them by night, or while they slept at noon.
5. So no cry did they utter, when Our torment came upon them, but that they said: “Indeed, we were wrong doers.”
6. Then surely, We shall question those to whom (Our message) had been sent, and surely, We shall question the messengers.
7. Then surely, We shall narrate unto them (the whole account) with knowledge, and indeed We were not absent.
8. And the weighing on that Day will be the true (weighing). Then those whose scale will be heavy, so they are those who will be the successful.
9. And those whose scale will be light, so they are those who lose their own selves, for what injustice they used to do with Our revelations.
10. And surely, We gave you authority on the earth, and We appointed for you therein livelihoods. Little are the thanks you give.
11. And surely, We created you, then We fashioned you, then We said to the angels: “Fall prostrate before Adam.” So they fell prostrate except Iblis. He was not of those who prostrated.
12. He (Allah) said: “What prevented you that you did not prostrate when I commanded you.” He (Iblis) said: “I am better than him. You created me from fire and him You created from clay.”
13. He (Allah) said: “Then get you down from here. It is not for you to be arrogant herein, so get out. Indeed, you are of those humiliated.”
14. He (Iblis) said: “Reprieve me till the day when they are raised (from the dead).”
15. He (Allah) said: “You are indeed of those reprieved.”
16. He (Iblis) said: “Because you have sent me astray, I shall surely sit in ambush for them on Your straight path.”
17. “Then I shall come upon them, from before them, and from behind them, and from their right, and from their left. And You will not find most of them thankful (unto You).”
18. He (Allah) said: “Get out from here, disgraced, rejected. As for whoever of them will follow you, surely I will fill hell with you, all together.”
19. “And O Adam, dwell you and your wife in the Garden and eat thereof as you both wish, and approach not this tree, or you both will become of the wrong doers.”
20. Then Satan whispered to them both that he might uncover unto them that which was hidden from them of their shame (private parts), and he said: “Your Lord did not forbid you this tree, except that you should become angels or become of the immortals.”
21. And he swore to them both (saying): “Indeed, I am, to you both, among the sincere well wishers.”
22. So he misled them with deception. Then when they tasted of the tree, their shame (private parts) became manifest to them, and they both began to cover themselves with leaves from the Garden. And their Lord called out to them both: “Did I not forbid you from that tree, and tell you both that Satan is an open enemy to you.”
23. They both said: “Our Lord, we have wronged ourselves. And if You forgive us not, and bestow (not) upon us Your mercy, we shall certainly be of the losers.”
24. He (Allah) said: “Go down (from here), one of you an enemy to the other. And for you, on earth there will be a dwelling and provision, for a while.”
25. He (Allah) said: “Therein shall you live, and therein shall you die, and from it you shall be brought out (resurrected).”
26. O Children of Adam, indeed We have sent down to you garment to cover your shame (yourselves and private parts), and as an adornment. And the garment of righteousness, that is better. Such are among the signs of Allah, that they may remember.
27. O Children of Adam, let not Satan deceive you, as he caused your parents to get out from the Garden, stripping them of their garments, to show them their shame (private parts). Surely, he sees you, he and his tribe, from where you see them not. Indeed, We have made the devils protecting friends for those who believe not.
28. And when they commit an indecent act, they say: “We found our fathers upon it, and Allah has commanded us of it.” Say: “Indeed, Allah does not command any indecency. Do you say about Allah that which you know not.”
29. Say (O Muhammad): “My Lord has commanded justice. And that you set upright your faces (towards Him) at every place of worship, and call upon Him, making religion sincere for Him. Such as He brought you into being, so shall you return (unto Him).”
30. A group He has guided, and (another) group deserved straying upon them. Surely, they are those who took the devils for protecting supporters, instead of Allah, and they think that they are guided.
Explanation (7:1–30)
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7:1–2 – The Book revealed for warning and reminder:
- The sūrah opens with the disjointed letters: Alif. Lām. Mīm. Ṣād. Allah knows best their full meaning.
- The Qur’an is a Book sent to the Prophet so that:
- he does not feel any discomfort or doubt about conveying it,
- he may warn people with it,
- and it may be a reminder for the believers.
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7:3–5 – Follow revelation, not allies besides Allah, and learn from destroyed nations:
- All mankind is commanded to follow what Allah sent down, and not to take protectors and allies besides Him.
- Most people remember and reflect very little.
- Many towns were destroyed: punishment came suddenly by night or while they rested at noon.
- When punishment came, their only cry was an admission: “We were wrongdoers.”
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7:6–9 – Accountability, true weighing of deeds, and success vs loss:
- Allah will question:
- those to whom the message was sent, and
- the messengers themselves, to establish complete truth and justice.
- Allah will narrate everything with full knowledge; He was never absent from their deeds.
- The weighing on the Day of Judgment is real:
- Heavy scales = true success.
- Light scales = people who ruined their own souls by wronging Allah’s revelations.
- Allah will question:
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7:10 – Blessings of the earth and human ingratitude:
- Allah gave humans power on earth and provided livelihoods.
- Despite this, most people give very little thanks.
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7:11–13 – Creation of Adam, command to prostrate, and the arrogance of Iblīs:
- Allah created humans, then fashioned them, and commanded the angels to prostrate to Adam.
- All obeyed except Iblīs; he refused and was not among those who prostrated.
- When Allah asked him why, he replied arrogantly, claiming superiority because he was created from fire and Adam from clay.
- Because of this pride, he is expelled and humiliated; arrogance has no place near Allah.
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7:14–18 – Iblīs given respite and his vow to mislead mankind:
- Iblīs asks for delay until the Day people are raised; Allah grants him respite.
- Iblīs blames Allah (“because You have sent me astray”) and vows to:
- ambush humans on Allah’s straight path,
- come at them from in front, behind, right and left,
- and cause most of them to be ungrateful.
- Allah expels him as disgraced and rejected, and promises that Hell will be filled with him and those who follow him.
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7:19–22 – The test of Adam and his wife, whispering of Shayṭān, and exposure of shame:
- Adam and his wife are told to live in the Garden, eat freely, but avoid a particular tree or they will be wrongdoers.
- Satan whispers to them to expose their private parts, and lies:
- claiming the tree leads to becoming angels or immortals,
- pretending to be a sincere well-wisher, and swearing to them.
- They are deceived, eat from the tree, and their shame becomes apparent.
- They begin to cover themselves with leaves, and Allah reminds them He had forbidden the tree and warned them about Satan being a clear enemy.
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7:23–25 – The repentance of Adam and the descent to earth:
- Adam and his wife immediately turn back and say: “Our Lord, we have wronged ourselves. If You do not forgive and show mercy, we will surely be losers.”
- They are sent down to earth:
- humans will be enemies to one another,
- earth will be their dwelling place and provision for a time,
- there they will live, die, and from it they will be resurrected.
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7:26–27 – Clothing of the body and clothing of taqwā (righteousness):
- Allah gave humans garments:
- to cover their private parts and shame,
- and also as adornment.
- But the garment of righteousness is better than outer appearance.
- Children of Adam are warned not to let Satan deceive them as he did their parents:
- He stripped them of their garments and exposed their shame.
- Shayṭān and his tribe see us from where we cannot see them.
- Devils are made allies of those who do not believe.
- Allah gave humans garments:
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7:28–30 – False excuses for indecency, command of justice, and two paths:
- When people commit indecent acts, they excuse themselves:
- “We found our fathers upon it,” and
- “Allah commanded us this.”
- They are refuted:
- Allah does not command indecency.
- They are speaking about Allah without knowledge.
- The Prophet is told to declare:
- Allah has commanded justice.
- We must face Him properly at every place of worship,
- and call upon Him with sincere religion, as we were created and to Him we will return.
- Humanity divides into two groups:
- those whom Allah guides, and
- those who deserve misguidance because they took devils as protectors instead of Allah, thinking they were rightly guided.
- When people commit indecent acts, they excuse themselves:
31. O Children of Adam, take your adornment at every place of worship, and eat, and drink, and waste not by extravagance. Certainly, He (Allah) loves not the extravagant.
32. Say: (O Muhammad): “Who has forbidden the adornment of Allah which He has brought forth for His slaves and the good things of provision.” Say: “They are for those who believe, in the life of this world, (and) exclusively on the Day of Resurrection.” Thus, do We explain in detail Our revelations for a people who have knowledge.
33. Say (O Muhammad): “My Lord has only forbidden indecencies, what is apparent of them, and what is secret, and sin, and wrongful oppression, and that you associate with Allah that for which no authority has been revealed, and that you say about Allah that which you have no knowledge.”
34. And to every nation is a term appointed, then when their term is reached, neither can they delay (it) an hour, nor can they advance (it).
35. O Children of Adam, whenever there come to you messengers from amongst you, narrating to you My revelations, then whosoever fears (Allah), and becomes righteous, so there shall be no fear upon them, nor shall they grieve.
36. And those who deny Our revelations and turn away in arrogance from them, those are the dwellers of the Fire. They shall abide therein.
37. So who does greater wrong than he who invents against Allah a lie, or denies His revelations. For such, their appointed portion from the Book (of Decrees) will reach them. Until, when Our messengers (the angels of death) come to them to take their souls, they (the angels) will say: “Where (now) are those whom you used to call besides Allah.” They will say: “They have departed from us.” And they will testify against themselves that they were disbelievers.
38. He (Allah) will say: “Enter you in the (company of) nations who had passed away before you, of the jinn and mankind, into the Fire.” Every time a nation enters, it curses its sister (nation), until when they have all been made to follow one another therein, the last of them will say to the first of them: “Our Lord, these led us astray, so give them double torment of the Fire.” He will say: “For each one there is double (torment), but you know not.”
39. And the first of them will say to the last of them: “Then you had no favor over us, so taste the torment for what you used to earn.”
40. Surely, those who deny Our revelations and turn away in arrogance from them, the gates of heaven will not be opened for them, and they will not enter the Garden until the camel goes through the eye of the needle. And thus do We recompense the criminals.
41. Theirs will be the bed of Hell, and over them coverings (of Hell). And thus do We recompense the wrong doers.
42. And those who believe and do righteous deeds, no burden do We place on any soul beyond his capacity. Such are companions of the Garden. They will abide therein.
43. And We shall remove whatever rancor may be in their breasts. Rivers will flow beneath them. And they will say: “All praise be to Allah, Who has guided us to this. And we could not truly have been led aright, were it not that Allah had guided us. Indeed, the messengers of our Lord did come with the truth.” And it will be called out to them: “This is the Garden. You are made to inherit it for what you used to do.”
44. And the dwellers of the Garden will call out to the dwellers of the Fire (saying): “We have indeed found that which our Lord promised us (to be) the truth. So have you (too) found that which your Lord promised the truth.” They shall say: “Yes.” Then an announcer among them will call out: “The curse of Allah is on evil doers.”
45. Those who hinder (men) from the path of Allah and would seek to make it crooked, and they are disbelievers in the Hereafter.
46. And between them will be a barrier. And on AlAaraf (the Heights) will be men who would recognize all by their marks. And they will call out to the dwellers of the Garden: “Peace be on you.” (And at that time) they (men on AlAaraf) will not yet have entered it, although they will hope (to enter it).
47. And when their (men on Al Aaraf) eyes are turned towards the dwellers of the Fire, they will say: “Our Lord, place us not with the wrongdoing people.”
48. And the men on AlAaraf will call unto men whom they would recognize by their marks, saying: “Of what benefit to you were your gathering (of wealth), and that in which you were arrogant.”
49. Are they those, of whom you swore that Allah would not show them mercy. (Unto them it has been said): “Enter you the Garden. No fear shall be upon you nor shall you grieve.”
50. And the dwellers of the Fire will call to the dwellers of the Garden: “Pour on us some water or something of what Allah has provided you.” They (the dwellers of the Garden) will say: “Indeed, Allah has forbidden both (water and provision) to the disbelievers.”
51. Those who took their religion as an amusement and play, and the life of the world deceived them. So this day, We shall forget them, just as they forgot meeting of this Day of theirs. And as they used to repudiate Our signs.
52. And certainly, We have brought to them a Book (the Quran) which We have explained in detail with knowledge, a guidance and a mercy for a people who believe.
53. Are they waiting except for its fulfillment. On the day when comes the fulfillment thereof, those who were forgetful thereof before will say: “Indeed, the messengers of our Lord did come with the truth. So are there any intercessors for us, so they might intercede for us. Or could we be sent back, so that we might do (good) deeds other than those (evil) deeds which we used to do.” Indeed, they have lost their own selves, and has gone away from them that which they used to fabricate.
54. Indeed, your Lord is Allah, He Who created the heavens and the earth in six days, then He firmly established on the Throne. He covers the night with the day, which is in haste to follow it. And the sun, and the moon, and the stars, He has made subservient by His command. Surely, His is the creation and the command. Blessed be Allah, the Lord of the worlds.
55. Call upon your Lord humbly and in secret. Surely, He loves not those who trespass beyond bounds.
56. And cause not corruption in the earth after its reformation. And call on Him with fear and hope. Surely, Allah's mercy is near to those who do good.
57. And it is He who sends forth winds as glad tidings in advance of His mercy. Till, when they carried a cloud heavy (with rain), We drive it to a land that is dead. Then We cause water to descend thereon. Then We bring forth therewith fruits of every kind. Thus shall We bring forth the dead, that you may take heed.
58. And as for the good land, comes forth its vegetation by the permission of its Lord. And that which is sterile, come forth nothing except sparsely. Thus do We explain the signs for a people who give thanks.
59. Indeed, We sent Noah to his people, so he said: “O my people, worship Allah. You have no god other than Him. Certainly, I fear for you the punishment of a great day.”
60. The chieftains of his people said: “Indeed, we see you in plain error.”
Explanation (7:31–60)
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7:31–32 – Adornment, eating, drinking, and no false prohibitions:
- Children of Adam are told:
- Take your adornment at every masjid – meaning dress properly and respectfully in worship.
- Eat and drink, but do not be excessive; Allah does not love those who waste.
- No one has the right to declare as forbidden:
- the adornment Allah created for His servants, or
- the good lawful provisions, when Allah Himself did not forbid them.
- These good things are for the believers in this life, and on the Day of Resurrection they will belong exclusively to them.
- Children of Adam are told:
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7:33 – What Allah actually forbids:
- Indecencies, open and secret.
- Sin in general.
- Unjust oppression.
- Shirk: associating with Allah that for which He sent no authority.
- Speaking about Allah without knowledge.
- This verse destroys invented “haram/halal” that has no Qur’anic proof and also condemns false fatwas and claims “Allah said” without evidence.
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7:34 – Fixed term for every nation:
- Each community has an appointed term.
- When their time comes, they cannot delay it or bring it forward even an hour.
- This applies to individuals and nations: nothing escapes Allah’s timing.
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7:35–36 – Response to messengers decides fate:
- Children of Adam are reminded that messengers come reciting Allah’s revelations.
- Those who:
- fear Allah and
- are righteous, will have no fear and no grief.
- Those who:
- deny the signs and
- turn away arrogantly, are people of the Fire, abiding therein.
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7:37–39 – The greatest wrong, death, and arguments in Hell:
- The greatest wrong is:
- inventing lies about Allah, or
- denying His revelations.
- They receive their share of what is decreed until the angels of death come and expose their false gods:
- “Where are those you used to call besides Allah?”
- They admit: “They have left us,” and confess they were disbelievers.
- In Hell, nations enter one after another, cursing each other.
- The last ones blame the first: “They misled us, give them double punishment.”
- Allah answers: “For each one there is double,” but they do not know.
- The first group replies to the last: you had no advantage over us – all of you earned the punishment.
- The greatest wrong is:
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7:40–41 – Total blockage from Paradise for arrogant rejectors:
- For those who:
- deny the signs and
- turn away arrogantly, the gates of heaven will not open.
- They will never enter the Garden – it is as impossible as a camel passing through the eye of a needle.
- Their bed and covers are fire: punishment from below and above.
- For those who:
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7:42–43 – People of the Garden and purified hearts:
- Those who believe and do righteous deeds will be in the Garden forever.
- Allah does not burden any soul beyond its capacity – His law is just.
- Allah removes any hatred or rancor from their hearts.
- They praise Allah for guiding them and recognize they could not be guided without Him.
- A call is made: this is the Garden you inherit because of what you used to do.
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7:44–45 – Dialogue between people of Paradise and people of Hell:
- People of Paradise ask the people of Hell whether they found Allah’s promise true, as they themselves did.
- Both sides confirm the promise was true.
- Then a caller proclaims: the curse of Allah is on the wrongdoers –
those who:
- turned people away from Allah’s path,
- sought to make it crooked,
- and disbelieved in the Hereafter.
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7:46–49 – The people on Al-A‘rāf (the Heights):
- Between Paradise and Hell is a barrier.
- On the Heights there are people who recognize others by their marks.
- They greet the people of Paradise with “Peace be upon you,” while not yet entering but hoping to.
- When they look toward the people of Hell, they make du‘a not to be placed with the wrongdoers.
- They call out to arrogant people whose wealth and pride did not benefit them.
- Those whom others thought would never receive Allah’s mercy are told: “Enter the Garden, no fear upon you nor shall you grieve.”
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7:50–51 – People of Hell begging and being forgotten:
- The people of Hell beg the people of Paradise for water or any provision from Allah.
- They are told that both water and provision are forbidden for the disbelievers.
- These are people who:
- treated their religion as play and amusement, and
- were deceived by worldly life.
- Today, Allah “forgets” them (abandons them to punishment) as they forgot the meeting of this Day and denied His signs.
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7:52–53 – The Qur’an as detailed knowledge, and regret when the truth comes:
- Allah has brought them a Book:
- explained in detail with knowledge,
- a guidance and mercy for those who believe.
- When its fulfillment comes (the promised outcome, the Hereafter), those who neglected it will admit the messengers were truthful.
- They will desperately seek:
- intercessors to help them, or
- a chance to go back and do different deeds.
- But they have lost themselves and everything they used to invent (false gods, false hopes) disappears.
- Allah has brought them a Book:
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7:54–56 – Lordship of Allah, sincere du‘a, and avoiding corruption:
- Allah created the heavens and the earth in six days, then established Himself above the Throne.
- He alternates night and day, and controls sun, moon, and stars by His command.
- Creation and command belong to Him alone – He is blessed, Lord of the worlds.
- Believers are told:
- Call upon your Lord humbly and privately.
- Allah does not love trespassers who exceed limits.
- Do not cause corruption on earth after it has been set right.
- Call on Him with fear and hope; His mercy is near to those who do good.
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7:57–58 – Rain as a sign of resurrection, good land vs barren land:
- Allah sends winds as good news before His mercy (rain).
- Heavy clouds are driven to dead land, then rain is sent, and life and fruits appear.
- Allah says this is how He will bring forth the dead – so people should take heed.
- A good land responds with abundant vegetation by its Lord’s permission, and barren land gives almost nothing.
- This is a parable:
- hearts that accept revelation are like good soil,
- hard hearts are like sterile land.
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7:59–60 – Start of Nūḥ’s story:
- Allah sent Nūḥ to his people with the call: “Worship Allah, you have no god other than Him. I fear for you the punishment of a great day.”
- The chieftains respond arrogantly, claiming he is in clear error.
- This repeats the pattern seen through the sūrah: sincere warner vs arrogant leaders, and people choosing either guidance or destruction.
61. He said: “O my people, there is no error in me, but I am a messenger from the Lord of the worlds.”
62. “I convey unto you the messages of my Lord and give sincere advice to you. And I know from Allah that which you know not.”
63. “Or 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, and that you may fear (Allah), and that you may receive mercy.”
64. Then they denied him, so We saved him and those with him in the ship, and We drowned those who denied Our revelations. Indeed, they were a blind people.
65. And unto (the tribe of) Aad (We sent) their brother, Houd. He said: “O my people, worship Allah. You have no god other than Him. Will you then not fear (Allah).”
66. The chieftains of those who disbelieved among his people said: “Indeed, we see you in foolishness, and indeed, we think you of the liars.”
67. He said: “O my people, there is no foolishness in me, and I am a messenger from the Lord of the worlds.”
68. “I convey unto you the messages of my Lord, and I am for you a trustworthy adviser.”
69. “Or 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. And remember when He made you successors after the people of Noah, and increased you in stature among the nations. So remember the bounties of Allah, that you may be successful.”
70. They said: “Have you come to us that we should worship Allah alone and forsake that which our fathers used to worship. Then bring upon us that wherewith you have threatened us if you are of the truthful.”
Explanation
This passage closes the story of Noah and begins the story of Aad and their prophet Houd. It shows the same pattern: a clear human messenger, a simple message of pure worship, and arrogant rejection based on traditions.
- 61–62 – Noah’s position is clear and honest: Noah answers his people’s accusation that he is misguided. He denies any error and states his real identity: a messenger from the Lord of all worlds. His role is to convey Allah’s messages faithfully and give sincere advice. His knowledge comes from Allah, not from himself. This reminds us that real guidance is not about personal status but about carrying Allah’s words truthfully.
- 63 – A human reminder is a mercy, not something strange: The people act surprised that a human from among them brings a reminder. Allah corrects this attitude: the reminder is from their own Lord, sent through someone like them so that they can understand, fear Allah, and receive mercy. Rejecting a human messenger is actually rejecting Allah’s kindness.
- 64 – Final outcome of denial: When they persisted in denial, Allah saved Noah and the believers in the ship and drowned those who rejected the signs. They are called “a blind people” – not physically blind, but blind to the clear proofs they had been given.
- 65 – A new nation, the same message: After Noah, Allah sends Houd to the people of Aad, again described as “their brother” – a man from among them, not an angel or foreign being. His message is identical: worship Allah alone; you have no other god. The call to tawheed is the same across all messengers.
- 66–68 – Arrogant leaders vs. a truthful adviser: The leaders of Aad insult Houd, calling him foolish and a liar. He responds calmly: he is not foolish, but a messenger from the Lord of the worlds, passing on Allah’s messages and acting as a trustworthy adviser. Truth does not need insults; it stands by clarity and sincerity.
- 69 – Reminder of favours and responsibility: Houd repeats the same point as with Noah: the reminder coming through a human is not strange. He tells them to remember how Allah made them successors after Noah’s people and increased their strength and status. These favours should lead to gratitude and obedience, not pride. True success is remembering Allah’s blessings and using them in the right way.
- 70 – Attachment to ancestors and challenge to punishment: The real obstacle appears: they refuse to leave what their fathers used to worship. They make their ancestors’ religion more important than truth from Allah. They even challenge Houd to bring the punishment he warns about, showing their arrogance and lack of fear. This behaviour is repeated by many nations in the Qur’an.
71. He said: “Surely torment and wrath from your Lord have befallen on you. Do you dispute with me about names which you have named, you and your fathers, for which Allah has sent down no authority. Then await, I am indeed with you among those who wait.”
72. So We saved him and those with him by a mercy from Us, and We cut the roots of those who denied Our revelations, and they were not believers.
73. And to (the tribe of) Thamud (We sent) their brother Salih. He said: “O my people, worship Allah. You have no god other than Him. Indeed there has come to you a clear sign from your Lord. This is the she-camel of Allah, a sign unto you. So leave her to graze in Allah's earth, and touch her not with harm lest a painful punishment should seize you.”
74. “And remember when He made you successors after Aad and gave you habitations in the earth. You take for yourselves palaces from its plains, and carve out homes in the mountains. So remember the bounties of Allah, and do not go about making mischief in the land.”
75. The chieftains of those who were arrogant among his people said to those who had been oppressed, those among them who believed: “Do you know that Salih is one sent forth from his Lord.” They said: “Surely, we believe in that with which he has been sent.”
76. Those who were arrogant said: “Indeed we, in that which you have believed, are disbelievers.”
77. So they hamstrung the she-camel, and they disobeyed the commandment of their Lord. And they said: “O Salih, bring upon us that which you threaten us, if you are of those sent (from Allah).”
78. Then the earthquake seized them, so they lay prostrate (dead) in their dwelling-places.
79. Then he (Salih) turned from them and said: “O my people, I have indeed conveyed to you the message of my Lord, and I have given you good advice, but you love not good advisers.”
80. And Lot, when he said to his people: “Do you commit an indecency, such as no one ever did before you in the world.”
Explanation
These verses complete the story of Aad with their final threat and destruction, then move to a new nation, Thamud, and briefly introduce the mission of Prophet Lot. The same pattern repeats: made-up religion without authority, warning, arrogance, a clear sign, and then destruction for those who refuse.
- 71 – “Names” without authority from Allah: Houd tells his people that punishment and anger from Allah have already come upon them. He exposes their so-called gods as nothing but “names” they and their fathers invented, with no proof or revelation from Allah. Their religion is based on tradition and labels, not on divine authority. Since they insist, he tells them to wait for Allah’s judgment, and he will also wait, trusting in Allah.
- 72 – Mercy for the believers, destruction for deniers: Allah saves Houd and the believers by His mercy, and completely cuts off the roots of those who denied the signs. “Cutting the roots” shows that their power, legacy, and future were all ended. Denial of revelation destroys the whole foundation of a people.
- 73 – Salih and the she-camel as a clear sign: A new prophet, Salih, is sent to Thamud, again called “their brother” – one of them. His call is the same: worship Allah alone, you have no other god. Allah supports him with a clear miracle: the she-camel of Allah. They are ordered to leave her to graze freely and not harm her. Their obedience or disobedience to this one clear sign becomes the test of their faith.
- 74 – Power, luxury, and corruption: Thamud are reminded that Allah made them successors after Aad and gave them strong homes and palaces on the plains and carved into mountains. Their advanced civilisation and engineering are blessings, not proofs of their gods. These gifts should lead to remembrance and gratitude, not mischief and corruption. Strength and comfort are tests.
- 75–76 – The split between arrogant leaders and oppressed believers: The arrogant leaders question the oppressed believers: “Do you really think Salih is sent from his Lord?” The weak, who recognise the truth, say they believe in what he brought. The arrogant simply declare disbelief. This shows how the powerful often resist change, while those oppressed are more open to pure guidance.
- 77 – Open defiance and killing the sign: They deliberately hamstring (kill) the she-camel, directly attacking the sign Allah gave. They not only disobey the order but challenge Salih to bring the punishment if he is truthful. Asking for punishment instead of repentance is the peak of arrogance.
- 78 – Sudden destruction: The earthquake seizes them, and they are left lifeless in their homes. The same homes and structures that they were proud of cannot protect them from Allah’s command.
- 79 – A prophet’s last words: Salih turns away and reminds them that he delivered his Lord’s message and gave sincere advice, but they simply did not like advisers. This is a warning for anyone who dislikes correction, even when it comes with evidence and sincerity.
- 80 – Lot and a unique indecency: The story now moves to Lot. He asks his people if they commit such an indecency (homosexual acts between men) that no one in the world had ever done before them. This sets the stage for explaining how a society can go so far in rejecting the natural limits Allah set.
81. “Indeed, you come unto men with lust instead of women. Nay but, you are a people who exceed all bounds.”
82. And his people had no answer but that they said: “Drive them out of your town. They are indeed a people who pretend to be pure.”
83. Then We saved him and his household, except his wife, she was of those who remained behind.
84. And We rained down on them a rain (of stones). Then see how was the consequence of the criminals.
85. And to Midian (We sent) their brother Shuaib. He said: “O my people, worship Allah. You have no god other than Him. Indeed there has come to you a clear sign from your Lord. So give full measure and weight, and wrong not mankind in their goods. And cause not corruption in the earth after its reformation. That will be better for you, if you are believers.”
86. “And sit not on every road, threatening, and hindering from the path of Allah those who believe in Him, and seeking to make it crooked. And remember when you were few, then He multiplied you. And see how was the consequence of those who did mischief.”
87. “And if there is a party of you who believes in that with which I have been sent, and a party who believes not, so be patient until Allah judges between us. And He is the best of judges.”
88. The chieftains of those who were arrogant among his people said: “We shall certainly drive you out, O Shuaib, and those who believe with you from our township, or else you shall return to our religion.” He said: “Even though we do hate it.”
89. “We should indeed have invented a lie against Allah if we returned to your religion after when Allah has rescued us from it. And it is not for us that we return to it, unless Allah our Lord should so will. Our Lord comprehends all things in knowledge. In Allah do we put our trust. Our Lord, judge between us and our people in truth. And You are the best of those who give judgment.”
90. And the chieftains of those who disbelieved among his people said: “If you follow Shuaib, then truly you shall be the losers.”
Explanation
This passage completes the story of Lot’s people and then introduces the mission of Prophet Shuaib to Midian. Both stories show how moral corruption, economic injustice, and arrogant leaders combine to destroy a community that refuses Allah’s guidance.
- 81 – A unique indecency: Lot describes their action clearly: they seek sexual desire with men instead of women. This is not just a private sin, but a public, normalised lifestyle that crosses all limits set by Allah. The phrase “no one ever did before you in the world” (from the earlier verse 80) and “a people who exceed all bounds” show that this behaviour is extreme rebellion, not just a small mistake.
- 82 – Expelling those who want purity: Their only response is to call for Lot and the believers to be expelled. They label the people of purity as the problem. This is a sign of a sick society: instead of being ashamed of sin, they are annoyed by those who want to obey Allah, and they accuse them of “pretending” to be pure.
- 83 – Salvation for the obedient, exception for the betrayer: Allah saves Lot and his family, except his wife, who remained with the people in disobedience. Blood and marriage ties do not benefit someone who stands with falsehood against Allah’s guidance. Safety is based on faith and obedience, not merely on family connection.
- 84 – The “rain” of stones: The people are destroyed by a special punishment described as a “rain” – stones sent on them from above. The Qur’an keeps telling the listener to “see how was the consequence of the criminals,” meaning: learn the lesson, don’t repeat their path.
- 85 – Shuaib and the link between tawhid and economic justice: Shuaib’s message to Midian again starts with “worship Allah, you have no god other than Him.” Immediately after, he commands honesty in business: give full measure and weight, do not cheat people in their goods, and do not spread corruption after the land has been set right. The Qur’an connects real belief in Allah with fair dealing, trade honesty, and not damaging society.
- 86 – Blocking the path of Allah: They are warned not to sit on every road threatening people and turning believers away from Allah’s path, trying to make it appear crooked or wrong. This can be through intimidation, mockery, or making the religion look extreme or unnecessary. Shuaib reminds them that they were once few and weak, and Allah increased them. Gratitude should lead to obedience, not bullying believers.
- 87 – Two groups and patience until Allah’s judgment: Shuaib recognises that among his people, some believe and some reject. He does not try to force belief. Instead, he calls for patience until Allah judges between them. True reformers accept that final judgment belongs to Allah and do not abandon the truth just to please the majority.
- 88 – Threats of expulsion and forced religion: The arrogant leaders threaten to expel Shuaib and the believers, or force them back into the old religion. Shuaib’s reply “Even though we hate it?” exposes how unjust it is to demand that someone return to a belief they know is false. Real religion cannot be based on pressure.
- 89 – Never returning to false religion: Shuaib explains that returning to their religion would mean inventing a lie against Allah, because Allah already saved them from it. Returning would be betrayal. The only way they would ever return is if Allah willed something, and Allah’s knowledge surrounds everything. They declare their trust in Allah alone and ask Him to judge between them and their people in truth. This is the correct stance when a society is pressuring believers to abandon tawhid: trust Allah, stay firm, and wait for His judgment.
- 90 – Social pressure and fear tactics: The disbelieving leaders warn the people: “If you follow Shuaib, you will be losers.” They try to scare people that obedience to Allah and honesty in business will destroy their worldly success. This is a repeated pattern: those who profit from corruption always claim that morality and tawhid are bad for “progress” and “profit.”
91. And they did not appraise Allah with a true estimation due to Him, when they said: “Allah has not sent down to a human being anything.” Say: “Who sent down the Book which Moses came with, a light and guidance for mankind, which you have put on parchments, disclosing some of it and concealing much. And by which you were taught that which you did not know, neither you nor your fathers.” Say: “Allah (sent it down).” Then leave them to play in their vain discussions.
92. And this is a Book (the Qur’an) which We have sent down, blessed, confirming that which was revealed before it, so that you may warn the mother of towns (Makkah) and all those around it. And those who believe in the Hereafter believe in it, and they are constant in guarding their prayers.
93. And who can be more unjust than he who invents against Allah a lie, or says: “It has been inspired to me,” while not a thing has been inspired to him, and who says: “I will reveal the like of that which Allah has revealed.” And if you could see, when the wrongdoers are in the agonies of death and the angels extend their hands (saying): “Discharge your souls. This day you shall be recompensed with the punishment of humiliation because of what you used to say against Allah other than the truth, and you were, towards His verses, being arrogant.”
94. And certainly you have come to Us alone as We created you the first time, and you have left behind you all that We had bestowed on you. And We do not see with you your intercessors whom you claimed were among you partners (with Allah). Indeed, it has all been cut off between you, and lost from you is all that you used to claim.
95. Truly, it is Allah Who splits the seed grain and the fruit kernel (for sprouting). He brings forth the living from the dead, and it is He Who brings forth the dead from the living. Such is Allah, then how are you deluded away.
96. He is the Cleaver of the daybreak, and He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the All-Mighty, the All-Knowing.
97. And it is He Who has placed for you the stars that you may be guided by them through the darkness of the land and the sea. Indeed, We have explained in detail the signs for a people who have knowledge.
98. And it is He Who has created you from a single soul, and has given you a place of residing and a repository. Indeed, We have explained in detail the signs for a people who have understanding.
99. And it is He Who sends down water from the sky, then We produce with it vegetation of all kinds, then We bring forth from it the green crops, out of which We bring forth the thick clustered grain. And out of the palm tree from its sheath We bring out thick clustered dates hanging low, and We produce gardens of grapevines, and the olive and the pomegranate, resembling and yet different (in variety and taste). Look at their fruit when they begin to bear fruit, and at its ripening. Indeed, in that are signs for a people who believe.
100. And yet they associate jinn as partners with Allah, though He has created them, and they impute to Him sons and daughters without knowledge. Glorified be He and Highly Exalted above what they attribute to Him.
Explanation
These verses expose three things: (1) people who deny or distort revelation, (2) the reality of facing Allah alone without any false intercessors, and (3) powerful signs in creation that prove Allah’s oneness, which people ignore when they invent partners for Him.
- Verse 91 – Not valuing Allah properly: When people say “Allah has not sent down anything to a human,” they are denying wahy (revelation). Allah answers with a clear challenge: who sent down the Book of Moses, a light and guidance for people? They used that scripture, wrote it on parchments, showed some of it and hid much, and learned many things they did not know. So revelation is real, and it came from Allah, but people manipulated it. After presenting the argument, Allah tells the Prophet to leave them to their empty debates – the truth has been made clear.
- Verse 92 – The Qur’an’s role: The Qur’an is described as a blessed Book, confirming the earlier revelation that was originally from Allah, and sent to warn the “mother of towns” (Makkah) and everyone around it. True belief in the Hereafter leads naturally to believing in the Qur’an and guarding the prayers. So acceptance of the Qur’an is tied to two things: belief in the next life and consistent salah.
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Verse 93 – Fake revelation and arrogance:
The worst wrongdoing is:
- to invent lies about Allah,
- to claim “It has been inspired to me” while nothing came from Allah,
- or to challenge the Qur’an by saying “I will reveal something like it.”
- Verse 94 – Alone before Allah, no intercessors: Everyone comes back to Allah alone, the same way they were first created: with nothing. All wealth and status are left behind. The “intercessors” they believed in besides Allah are nowhere to be seen. Those false gods, saints, or jinn that they claimed as partners are cut off completely. This verse destroys the idea that someone else can “rescue” you from Allah’s judgment without His permission.
- Verse 95 – Seeds, life, and death: Allah is the One who splits the seed and the kernel so that a plant can emerge. From something that looks lifeless (a dry seed), life appears; and from the living, the dead also comes. This image shows that Allah controls both life and death in the most detailed, physical way. “Such is Allah” means: this is the real God, so how can anyone be fooled away from Him?
- Verse 96 – Daybreak, night, sun, and moon: Allah splits the darkness with daybreak, gives night for rest, and sets the sun and moon for measuring time. All of this is precise planning – “the measuring of the All-Mighty, the All-Knowing.” Time itself, our schedule of worship, business, and life, is built on systems He created.
- Verse 97 – Stars as navigation signs: Allah placed the stars so that people can navigate through darkness on land and sea. This is not random decoration; it is guidance built into the sky. The Qur’an calls this a “detailed explanation of signs” for people who have knowledge – meaning anyone who seriously reflects on nature should see guidance pointing to Allah.
- Verse 98 – Origin and places of residence: Allah created all humans from a single soul, then gave each person a place to reside (in this life) and a repository (eventual return and resting place, including the unseen reality of the Hereafter). Again, Allah says these are detailed signs for “people who understand” – those who think about their origin, journey, and destination.
- Verse 99 – Rain, crops, and the diversity of fruits: Rain falls, different plants grow, thick grain, dates hanging low, gardens of grapes, olives, and pomegranates – some fruits look similar yet taste and behave differently. Allah tells us to look at their fruit, when it first appears and when it ripens. The physical process of growth and the variety in taste, shape, and benefit are all clear signs for people who truly believe.
- Verse 100 – Shirk with jinn and invented “children” of Allah: Despite all these signs, people still associate the jinn as partners with Allah, although He created them, and they even claim for Him sons and daughters. All of this is “without knowledge” – pure imagination. Allah declares Himself far above what they attribute to Him. This verse makes clear that giving Allah “partners,” whether angels, jinn, prophets, or any other beings, is a complete insult to His true position as the sole Creator.
101. Such were the townships, We relate unto you (O Muhammad) some stories of them. And indeed, there came to them their messengers with clear proofs, but they were not such as to believe in that which they had rejected before. Thus Allah does seal up the hearts of the disbelievers.
102. And We did not find most of them true to their covenant. And indeed, We found most of them transgressors.
103. Then, after them, We sent Moses with Our signs to Pharaoh and his chiefs, but they dealt unjustly with them (Our signs). So see how was the consequence of those who did mischief.
104. And Moses said: “O Pharaoh, indeed I am a messenger from the Lord of the worlds.”
105. “It is (only) right for me that I do not speak about Allah except the truth. I have indeed come to you with a clear proof from your Lord. So let the Children of Israel go with me.”
106. He (Pharaoh) said: “If you have come with a sign, bring it forth, if you are of those who speak the truth.”
107. Then he (Moses) flung down his staff, and behold, it was a serpent manifest.
108. And he drew forth his hand (from his bosom), and behold, it was white for the beholders.
109. The chiefs of Pharaoh's people said: “Indeed, this is a sorcerer well versed.”
110. “He wants to expel you from your land. So what do you advice.”
Explanation
This section closes the discussion about earlier destroyed nations and then opens the long, detailed story of Moses and Pharaoh. Allah shows that Pharaoh and his chiefs are not a special case – they are just another example of the same pattern: clear signs, arrogant denial, then destruction.
- Verse 101 – Stories with a purpose: Allah says these are the stories of past towns whose people rejected their messengers even though the signs were clear. Because they first chose stubborn denial, their hearts later became sealed – not by injustice from Allah, but as a consequence of their own repeated rejection.
- Verse 102 – Failure of the covenant: Most of the previous nations did not honor their covenant with Allah (to worship Him alone, obey His guidance, and be just). Instead, “most of them” were transgressors – crossing the limits set by Allah in belief and behavior. This prepares us to understand Pharaoh’s people as another link in this same chain of failure.
- Verse 103 – Moses sent after previous nations: After these destroyed communities, Allah sent Moses with powerful signs to Pharaoh and his elite. But they responded with injustice – not with honest investigation. Allah tells the listener: look at the end of those who cause corruption and mischief; Pharaoh’s end will match the pattern of those already mentioned.
- Verse 104 – Clear identity of the messenger: Moses announces his position plainly: he is a messenger from “the Lord of the worlds” – not a magician, not a politician, not someone seeking personal gain. This is an important Qur’anic theme: a true messenger is transparent about his source and mission.
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Verse 105 – Two key principles of prophethood:
Moses states:
1) It is not allowed for him to speak about Allah except the truth.
2) He has come with a clear proof from Allah and demands the release of the Children of Israel.
This means: any claim about Allah must be backed by revelation and truth, not by desire, culture, or tradition. Also, divine proof must lead to real change in society – like freeing an oppressed people. - Verse 106 – Pharaoh asks for a sign, but not sincerely: Pharaoh demands a sign, but not because he is open to guidance. He is challenging Moses, expecting to expose him as a fraud. The Qur’an often shows that some people ask for signs not to believe, but to debate and resist.
- Verses 107–108 – The staff and the glowing hand: Moses shows two visible miracles: his staff becomes a real, obvious serpent, and his hand, when drawn out, shines white and radiant for all to see. These are physical signs that cannot be dismissed as imagination. In Qur’anic logic, the purpose of such signs is to make truth and falsehood clear, so no excuse remains.
- Verses 109–110 – Elite spin and fear of losing power: Instead of surrendering to the truth of the signs, the chiefs around Pharaoh reframe Moses as “a skilled magician” and turn the issue into politics: “He wants to expel you from your land.” They stir Pharaoh’s fear of losing control and use this to justify resistance. This shows how powerful people often reject truth not because it is unclear, but because they fear losing status and authority.
111. They said (to Pharaoh): “Put him off (a while), and his brother, and send into the cities summoners.”
112. “To bring to you all well-versed sorcerers.”
113. And the sorcerers came to Pharaoh. They said: “Indeed for us is a reward if we are the victors.”
114. He (Pharaoh) said: “Yes, and surely you shall be among those nearest (to me).”
115. They said: “O Moses, either you throw (first) or shall we be the (first) throwers.”
116. He (Moses) said: “Throw.” So when they threw, they bewitched the eyes of the people, and struck terror into them, and they produced a great magic.
117. And We inspired to Moses (saying): “Throw your staff.” So behold, it swallowed up what they were falsifying.
118. Thus the truth was established, and was made vain that which they were doing.
119. So they were defeated there and then, and they were returned disgraced.
120. And the sorcerers fell down prostrate.
Explanation
This passage shows how Pharaoh’s regime tries to turn the confrontation with Moses into a public show, using sorcerers to defend their power. Allah then makes the difference between illusion and truth completely clear in front of everyone.
- Verses 111–112 – Organising a public challenge: Pharaoh’s chiefs advise him not to act rashly. They tell him to delay Moses and Aaron, and to send callers across the cities to gather the best sorcerers. Their aim is to transform a moral and spiritual message into a spectacle of “magic versus magic”, so the public will treat Moses as just another magician and not a true messenger of Allah.
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Verses 113–114 – Sorcerers’ motivation: reward and status:
When the sorcerers arrive, they immediately ask Pharaoh about payment: “Is there a reward for us if we win?” Pharaoh promises them not only a reward, but also status: they will become “among those nearest” to him. This shows:
• They are driven by worldly benefit and closeness to power.
• Pharaoh uses money and rank to buy people’s talents in defence of his falsehood. - Verse 115 – The formal challenge begins: The sorcerers speak politely but confidently to Moses, offering him the choice to throw first or let them start. This sets up a fair-looking contest in front of the people. The Qur’an shows that the truth does not fear open confrontation when Allah supports it.
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Verse 116 – Powerful illusion, not real power:
Moses lets them go first: “Throw.” They cast their ropes and staffs, and Allah describes three things:
• They bewitched the people’s eyes – the trick affected perception, not reality.
• They filled the people with fear – emotional manipulation.
• They produced “great magic” – it was impressive, but it remained magic, not a true sign from Allah.
The lesson: falsehood can look strong, organised, and spectacular, especially when presented by experts, but it remains based on deception. -
Verse 117 – Allah’s command and the staff of Moses:
At this critical moment, Allah inspires Moses: “Throw your staff.” When he obeys, his staff becomes a reality that swallows what they fabricated. This swallowing shows:
• The truth is not just another illusion; it completely overpowers falsehood.
• Allah is the One guiding the messenger at each step; Moses is not acting from himself. - Verse 118 – Truth stands, falsehood collapses: The result is summarised in one line: the truth is established, and their work is exposed as worthless. This is a Qur’anic pattern: once Allah’s proof becomes clear, falsehood is shown to be empty, no matter how impressive it looked before.
- Verse 119 – Defeat and humiliation of the regime’s tools: The ones Pharaoh hired to defend his authority are defeated immediately. They are not only beaten, but also “returned disgraced”. Their public humiliation weakens Pharaoh’s propaganda – the very people he presented as experts have lost in front of everyone.
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Verse 120 – The sorcerers recognise the truth:
As soon as they see the real sign, the sorcerers fall in prostration. They were experts in illusion, so they understand more than anyone that this is not magic. Their surrender is instant and physical – they do not wait for Pharaoh’s permission. This shows:
• People of skill and knowledge can recognise genuine truth when they are honest with themselves.
• Guidance is possible even for those who were originally working for falsehood, if they submit when the evidence becomes clear.
121. They said: “We believe in the Lord of the worlds.”
122. “The Lord of Moses and Aaron.”
123. Pharaoh said: “You have believed in Him before that I give you permission. Surely, this is the plot that you have contrived in the city, that you may drive out therefrom its people. But soon you shall know.”
124. “Surely, I shall have your hands and your feet cut off on opposite sides. Then I shall crucify you all.”
125. They said: “We shall surely return to our Lord.”
126. “And you do not take vengeance on us except that we have believed in the signs of our Lord when they came to us. Our Lord, shower us with perseverance and cause us to die as those who have submitted (to You).”
127. And the chiefs of Pharaoh's people said: “Will you leave Moses and his people to make mischief in the land, and to abandon you and your gods?” He said: “We will kill their sons, and let live their women. And indeed we are in power over them.”
128. Moses said to his people: “Seek help in Allah and be patient. Indeed, the earth is Allah's, He gives it as a heritage to whom He wills of His slaves. And the (blessed) end is for those who fear (Allah).”
129. They (Children of Israel) said: “We suffered harm before you came to us, and after 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 He may see how you act.”
130. And indeed, We seized Pharaoh's people with years (of droughts) and shortness of fruits, that they might receive admonition.
Explanation
These verses show a complete turnaround: the sorcerers that Pharaoh trusted become believers, Pharaoh responds with threats, and Moses strengthens his people with trust in Allah. Allah then begins to punish Pharaoh’s people with famine so they may reflect.
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Verses 121–122 – Clear, open faith:
After seeing the true sign of Allah when Moses’ staff swallowed their illusions, the sorcerers declare:
“We believe in the Lord of the worlds, the Lord of Moses and Aaron.”
• They do not hide their belief; they say it publicly in front of Pharaoh.
• They use the phrase “Lord of the worlds”, making it clear that Pharaoh is not lord, and all power belongs to Allah alone.
• They tie this belief directly to the message of Moses and Aaron, so there is no confusion that they are following the same revelation. -
Verses 123–124 – Pharaoh’s insecurity and brutality:
Pharaoh’s reaction is not to think, but to accuse:
• He claims they believed “before he gave permission”, as if faith needs his approval. This shows his arrogance and desire to control people’s hearts.
• He accuses them of plotting with Moses to drive people out of the city – turning a spiritual victory into a “political conspiracy”.
• His answer is pure tyranny: cutting their hands and feet on opposite sides, and crucifying them. This is psychological terror to scare others away from belief. It is the behavior of a ruler who has lost the argument but still clings to power. -
Verses 125–126 – True believers are not shaken by threats:
The sorcerers, now believers, are not intimidated:
• They say calmly: “We shall surely return to our Lord.” They shift the focus from Pharaoh’s torture to the real meeting with Allah.
• They understand that Pharaoh’s anger is only because they believed in Allah’s signs when they came – they did nothing wrong.
• Their dua is beautiful and simple: “Our Lord, shower us with perseverance and cause us to die as those who have submitted.” They ask for:
– Steadfastness under torture.
– A good ending: to die as Muslims (those who submit to Allah alone).
This shows that once the heart sees the truth clearly, even severe worldly punishment cannot turn it back. -
Verse 127 – The elites push for more oppression:
Pharaoh’s chiefs fear losing control over society:
• They complain that Moses and his people are “making mischief in the land” and abandoning Pharaoh and “his gods”.
• They label pure monotheism and justice as “mischief” because it threatens their power structure.
• Pharaoh answers by planning harsher persecution: killing the sons of the Children of Israel and letting their women live – a way to weaken the community and keep them under control. He boasts, “We are in power over them.” -
Verse 128 – Moses redirects his people to Allah, not politics:
Moses comforts his people with three key reminders:
• “Seek help in Allah and be patient” – real support and victory come from Allah, not from fear or rebellion without guidance.
• “Indeed, the earth is Allah’s” – Pharaoh only appears to own land and power; in reality, everything belongs to Allah.
• “The end is for those who fear Allah” – the final, real success belongs to the people of taqwa, even if in the short term they are oppressed. -
Verse 129 – Complaint and hope:
The Children of Israel say: “We suffered harm before you, and after you.”
• They are frustrated: their situation seems unchanged despite having a prophet now.
• Moses answers with hope: Allah may soon destroy their enemy and make them successors on the earth – but then He will “see how they act”.
This shows that:
– Relief and power are tests too.
– Being oppressed is not the only test; being in charge is a bigger test of justice and obedience. -
Verse 130 – Drought and shortage as warnings:
Allah begins punishing Pharaoh’s people with:
• Years of drought.
• Shortage of crops and fruits.
This is not random; it is:
– A measured, controlled punishment from Allah.
– A chance for them to wake up and take admonition before a greater punishment comes.
131. So whenever prosperity came to them, they said: “This is ours.” And if a calamity afflicted them, they attributed it to evil omens of Moses and those with him. Behold, in truth, their evil omens are with Allah, but most of them know not.
132. And they said: “Whatever sign you may bring to us, to work your sorcery on us therewith, we shall never believe in you.”
133. So We sent on them the flood, and the locusts, and the lice, and the frogs, and the blood, as manifest signs. Yet they remained arrogant, and they were a criminal people.
134. And when the punishment fell on them, they said: “O Moses, pray for us unto your Lord, because He has a covenant with you. If you will remove from us the punishment, we shall indeed believe in you, and we will let the Children of Israel go with you.”
135. But when We did remove from them the punishment for a fixed term which they had to reach, behold, they broke their covenant.
136. Then We took retribution from them. So We drowned them in the sea, because they denied Our revelations and were heedless of them.
137. And We made to inherit the people who were oppressed, the eastern parts of the land and the western parts thereof which We had blessed. And the good word of your Lord was fulfilled for the Children of Israel, for they had endured with patience. And We destroyed all that Pharaoh and his people had built, and that which they had erected.
138. And We brought the Children of Israel across the sea, so they came upon a people devoted to their idols (in worship). They said: “O Moses, make for us a god same as they have gods.” He said: “You are indeed an ignorant people.”
139. “Indeed, these people will be destroyed for that which they are engaged in. And vain is that which (idols worship) they are doing.”
140. He said: “Shall I seek for you a god other than Allah. And He has favored you above the nations.”
Explanation
This passage shows how Pharaoh’s people twisted events to avoid repentance, how they made false promises in crisis, and how Allah finally destroyed them and honored the oppressed. It also shows how quickly humans can fall back into imitation and shirk, even after a huge rescue.
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Verse 131 – Twisting good and bad events:
When things went well, Pharaoh’s people claimed:
“This is ours” – as if their success was from their own
power and status, not from Allah’s mercy.
When a calamity hit, they blamed “evil omens” on Moses and the believers, accusing them of bringing bad luck.
Allah corrects this: their “bad omen” is actually with Allah – meaning their destiny and punishment are from Allah because of their own deeds, not random “luck” or Moses’ presence. -
Verse 132 – Closed hearts, no matter the sign:
They openly declare:
“Whatever sign you bring, we will never believe.”
They label clear signs from Allah as “sorcery” and decide to reject before even seeing the proofs. This shows:
• Their problem is not lack of evidence, but arrogance.
• When someone decides “I will not believe,” no sign will convince them. -
Verse 133 – Multiple, clear punishments:
Allah sends a series of signs:
• Flood (destroying their comfort and security).
• Locusts (eating their crops and wealth).
• Lice (or small insects) – physical irritation and humiliation.
• Frogs (disrupting daily life).
• Blood (water turning into something unusable).
These were not random natural events; the Qur’an calls them “manifest signs” – clear, targeted warnings. Yet they stayed arrogant and persisted in crime. -
Verses 134–135 – The pattern of crisis faith and broken
promises:
When punishment falls, they beg:
• “O Moses, pray for us to your Lord.”
• They acknowledge that Allah has a covenant with Moses.
• They promise: “If this is removed, we will believe and let the Children of Israel go.”
But once Allah lifts the punishment for a fixed time, they immediately break their word.
This pattern is repeated in many people and nations:
– In hardship: dua, humility, promises.
– Once relieved: forgetfulness and return to sin. -
Verse 136 – Final destruction when warnings are ignored:
After repeated signs and repeated betrayal, Allah finally:
• Takes retribution.
• Drowns them in the sea.
The reason is clear: they denied Allah’s revelations and were heedless – they chose not to reflect on what was happening. This shows that destruction comes only after truth is made clear and arrogance continues. -
Verse 137 – The oppressed become inheritors:
Allah then:
• Gives the blessed eastern and western parts of the land to those who had been oppressed.
• Fulfills His “good word” to the Children of Israel because they were patient.
• Destroys everything Pharaoh and his people built and raised.
The lesson:
– Oppression and empire without justice do not last.
– Patience with faith eventually leads to Allah’s promise, even if it is delayed. -
Verse 138 – Old habits of imitation return:
After crossing the sea and seeing Allah’s rescue with their own
eyes, the Children of Israel pass by a people worshipping idols.
They ask Moses to make them a god like those idols.
Moses responds immediately: “You are indeed an ignorant people.”
Why ignorant?
• They just saw idols are powerless.
• They are copying other nations blindly.
• They are asking for shirk right after a huge clear miracle. -
Verse 139 – False religion has no future:
Moses explains:
• These idol worshippers will be destroyed for what they are doing.
• Their worship is completely vain and useless.
This makes it clear that copying other religions or customs blindly, just because they “look impressive”, leads to ruin if they involve shirk. -
Verse 140 – Remember Allah’s special favor:
Moses asks:
“Shall I seek for you a god other than Allah,
while He has favored you above the nations?”
Meaning:
• Allah rescued you from slavery.
• He showed you miracles and gave you guidance.
• After all that, how can you ask for another “god”?
The real cure for shirk and blind imitation is to remember Allah’s favors and connect them only to Him, not to idols, saints, or man-made systems.
141. And (remember) when We saved you from Pharaoh's people, who were afflicting you with dreadful torment, slaughtering your sons, and letting your women live. And in that was a tremendous trial from your Lord.
142. And We appointed for Moses thirty nights, and added to them ten. So he completed the term appointed by his Lord of forty nights. And Moses said unto his brother Aaron: “Take my place among my people, and act righteously, and follow not the path of those who create mischief.”
143. And when Moses came to the place appointed by Us, and his Lord spoke to him, he said: “My Lord, show me (Yourself), that I may look at You.” He said: “Never can you see Me, but look at the mountain; so if it remains firm in its place, then you shall see Me.” Then when his Lord manifested His glory to the mountain, He sent it crashing down, and 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 among those who believe.”
144. He said: “O Moses, I have indeed chosen you above mankind by My messages and by My speaking (to you). So hold that which I have given you, and be among those who give thanks.”
145. And We wrote for him, on the tablets, the lesson to be drawn from all things, and the explanation of all things. (And We said): “Hold unto these with firmness, and command your people to hold on to the best in it. I shall show you the home of the disobedient.”
146. I shall turn away from My signs those who behave arrogantly in the earth, without any right. And if they see each and every sign, they shall not believe therein. And if they see the way of righteousness, they will not adopt that way. And if they see the way of error, they will adopt that way. That is because they have denied Our revelations and were heedless of them.
147. And those who deny Our revelations and the meeting of the Hereafter, vain are their deeds. Shall they be recompensed except for what they used to do.
148. And the people of Moses made, after him (his absence), from their ornaments, an image of a calf (for worship), which gave a lowing sound. 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 wrong doers.
149. And when they regretted the consequences thereof, and saw that they had gone astray, they said: “If our Lord does not have mercy on us, and does not pardon us, we shall indeed be among the losers.”
150. And when Moses returned to his people, angry and grieved, he said: “Evil is that which you have done in my place after me (in my absence). Did you make haste to bring on the judgment of your Lord.” And he put down the tablets, and he seized his brother by the head, dragging him towards him. He (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 wrong doers.”
Explanation
These verses connect the story of Pharaoh and the Children of Israel with the events at Mount Sinai: Allah’s saving favor, Moses’ special appointment, the impossibility of seeing Allah in this life, the giving of the tablets, and the terrible test of the golden calf.
-
Verse 141 – Remember the “big picture” favor:
Allah reminds the Children of Israel how He rescued them from
systematic torture: sons slaughtered, women kept alive for
servitude and humiliation. This was:
• A huge injustice from Pharaoh’s side.
• A “tremendous trial” from Allah’s side – a test of patience and trust.
The point: when Allah later commands them through the Book, they cannot act as if they owe Him nothing. Their history itself is an argument to obey Him alone. -
Verse 142 – Forty nights and leadership responsibility:
Allah appoints thirty nights plus ten, making forty. During
this period:
• Moses is away in a special meeting with his Lord.
• He hands leadership temporarily to Aaron with two clear instructions:
– “Act righteously.”
– “Do not follow the path of those who create mischief.”
Lesson: any leader in the community must be defined by righteousness and refusal to compromise with corruption. -
Verse 143 – Can Allah be seen?
Moses, in deep closeness, asks:
“My Lord, show me (Yourself), that I may look at You.”
Allah answers clearly:
• “Never can you see Me” – i.e. in this worldly life, human beings cannot bear seeing Allah.
• Allah directs Moses to look at the mountain as a demonstration. When Allah manifests a glimpse of His glory to the mountain, it collapses and Moses falls unconscious.
When Moses wakes up, he glorifies Allah and repents, confessing his belief. The Qur’an here teaches:
– Allah is far beyond physical form and human sight in this life.
– Even mountains cannot endure His direct manifestation, so how could a human being? -
Verse 144 – Moses is chosen, so be grateful:
Allah tells Moses:
• He is chosen above mankind by Allah’s messages and by being spoken to directly.
• He must “hold” what Allah gave – meaning to cling to revelation firmly.
• He must be among the thankful.
This shows that even the greatest prophets are reminded to show shukr and to hold tightly to revelation as their main honor. -
Verse 145 – The tablets: comprehensive and practical:
Allah writes for Moses on tablets:
• Lessons to be drawn from “all things”.
• Detailed explanation of what is needed.
He commands:
– Moses must hold them with firmness.
– His people must hold to “the best in it” (i.e. the highest standard of what is commanded).
Allah will show them the “home of the disobedient” – either by examples of destroyed nations, or by their own outcome if they disobey. -
Verse 146 – Arrogance blocks the signs:
Allah says He turns away from His signs those who:
• Behave arrogantly without any right.
• Treat guidance as something beneath them.
Result:
– Even if they see every sign, they do not believe.
– They refuse the path of right when shown, but they are attracted to the path of error.
Why? Because they first chose to deny the verses and be heedless. So their punishment is that their hearts now lean towards misguidance. -
Verse 147 – Denial cancels deeds:
Those who deny:
• Allah’s revelations.
• And the meeting with Him in the Hereafter.
Their deeds become vain. That is, whatever they built in this world is ultimately empty, because they refused the One who will judge. They will only be repaid for what they actually did – and since they rejected truth, their record is against them. -
Verses 148–149 – The calf: how quickly people fall:
While Moses is away:
• His people make a calf out of their jewelry.
• It gives a lowing sound (whether fake or mechanical does not matter – Qur’an just states the fact).
Yet the calf:
– Cannot speak to them.
– Cannot guide them.
Still, they worship it. This is pure irrational shirk.
When they finally realize their misguidance and see the consequences, they say: “If our Lord does not have mercy on us and pardon us, we shall indeed be among the losers.”
So they admit three things:
• They went astray.
• They depend entirely on Allah’s mercy and forgiveness.
• Without that mercy, they are ruined. -
Verse 150 – Moses returns to a disaster:
Moses comes back:
• Angry and grieved by what he sees.
• He rebukes the people for what they did in his absence and for rushing towards bringing Allah’s judgment upon themselves.
In his intense reaction, he throws down the tablets and grabs Aaron by the head. Aaron clarifies:
– The people overpowered him.
– They nearly killed him.
– He asks Moses not to give the enemies a reason to rejoice, and not to count him among the wrongdoers.
This shows:
• Prophets are human in their emotions, but they correct themselves when they see the full picture.
• Sometimes the righteous are weak and surrounded; their weakness is not the same as joining misguidance.
151. He (Moses) said: “O my Lord, forgive me and my brother, and make us enter into Your mercy. And You are the Most Merciful of those who show mercy.”
152. Certainly, those who took the calf (for worship), wrath will come upon them from their Lord, and humiliation in the life of the world. And thus do We recompense those who fabricate lies.
153. And those who committed evil deeds, then repented afterwards and believed, verily, your Lord, after that, is indeed Oft Forgiving, Most Merciful.
154. And when the anger of Moses subsided, he took up the tablets, and in their inscription was guidance and mercy for those who are fearful of their Lord.
155. And Moses chose from his people seventy men for an appointment with Us. So when they were seized with a violent earthquake, he said: “O my Lord, if it had been Your will, You could have destroyed them long before, and me. Would You destroy us for the deeds of the foolish ones among us. It is nothing but Your trial. You lead astray by it whom You will, and guide whom You will. You are our Protector, so forgive us and have mercy on us. And 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: “My punishment, I afflict therewith whom I will, and My mercy embraces all things. So I shall ordain it for those who fear (Allah), and give the poor due, and those, they who believe in Our revelations.”
157. Those who follow the Messenger, the unlettered Prophet (Muhammad), whom they find written with them in the Torah and the Gospel. He commands them that which is right, and forbids them from what is wrong. And he makes lawful for them the good things, and he prohibits for them the evil things, and he relieves from them their burden, and the shackles that are upon them. So those who believe in him, and honor him, and help him, and follow the light which is sent down with him, it is they who are the successful.
158. Say (O Muhammad): “O mankind, indeed I am the Messenger of Allah to you all, of Him to Whom belongs the dominion of the heavens and the earth. There is no god but Him. He gives life and causes death. So believe in Allah, and His Messenger, the unlettered Prophet, who believes in Allah and in His words, and follow him so that you may be guided.”
159. And among the people of Moses is a community who guide with truth and by it they establish justice.
160. And We divided them into twelve tribes (as distinct) nations. And We inspired to Moses, when his people asked him for water, (saying): “Strike with your stick the stone.” So there gushed forth out of it twelve springs. Each group of people knew their drinking-place. And We shaded them with the clouds, and We sent down for them the manna and the quails (saying): “Eat of the good things with which We have provided you.” And they wronged Us not, but they used to wrong themselves.
The Story (Very Simple)
What happened before these verses?
- Musa (Moses) went away for a short time to meet Allah.
- But while he was gone, some of his people did something very bad:
- ✅ They started worshipping a golden calf statue like a god.
- When Musa came back, he was very angry and sad because:
- they left Allah’s worship
- they followed lies
- they became ungrateful
- These verses are what happens right after that big mistake.
Verse-by-verse Simple Explanation
- ✅ Verse 151 — Musa asks Allah for mercy
Musa says:
“O Allah, forgive me and my brother and put us in Your mercy.”
Child meaning:
- Musa is saying:
- “Allah… please forgive us and protect us.”
- Even though Musa was a prophet, he still shows humility and asks Allah for mercy.
- ✅ Lesson: Good people still ask Allah to forgive them.
- ✅ Verse 152 — The calf worshippers will face punishment
Allah says:
“Those who worshipped the calf will get Allah’s anger and they will be humiliated in this world.”
Child meaning:
- Allah is saying:
- “If you worship something fake instead of Me…
- you will get punished and you will be embarrassed.”
- ✅ Lesson: Idol worship is not a small mistake. It is a serious crime against Allah.
- ✅ Verse 153 — Repentance is accepted
Allah says:
“But if they did evil, then later repented and believed… Allah is Forgiving and Merciful.”
Child meaning:
- Allah is saying:
- “If you did wrong… but you feel sorry…
- and you come back to Allah sincerely,
- Allah can forgive you.”
- ✅ Lesson: Allah’s mercy is always open if the person truly changes.
- ✅ Verse 154 — Musa calms down and takes the Tablets
Allah says:
- When Musa’s anger calmed down, he picked up the Tablets, and they had:
- ✅ guidance
- ✅ mercy
- for people who fear Allah.
Child meaning:
- Musa had holy rules written on tablets (like a rulebook from Allah).
- And those rules are:
- Guidance (showing the right way)
- Mercy (helping people live properly)
- ✅ Lesson: Allah’s rules are not to punish you — they guide you.
- ✅ Verse 155 — THE BIG ONE: Musa takes 70 men, earthquake happens
What the verse says:
“Musa chose 70 men from his people for an appointment with Us… then a violent earthquake seized them…”
- ✅ 1) Why did Musa choose 70 men?
- Because the people had messed up badly (calf worship).
- So Musa chose 70 good men as representatives.
Child meaning:
- It’s like this:
- A school class did something really bad.
- So the teacher chooses 70 students to come with him to the principal’s office.
- Not because they are guilty…
- But because they are part of the group and need to renew the promise.
- ✅ They went as a delegation for repentance, seriousness, and taking Allah’s message properly.
- ✅ 2) Where did Musa take them?
- The verse says: “for an appointment with Us.”
- That means Musa took them to the special meeting place Allah chose
- (the mountain area where Musa met Allah’s command before).
Child meaning:
- Musa took them to a holy place where Allah’s order would be given and confirmed.
- ✅ 3) Why did the earthquake happen?
This is the most important part:
- The verse says the earthquake was a TEST:
- “It is nothing but Your trial.”
- So Allah shook them to show something.
Child meaning (very clear):
- It’s like Allah was saying:
- “Now I will test you.
- Are you serious?
- Or are you still rebellious and disrespectful?”
- This shaking was NOT random.
- It was a warning.
- ✅ 4) Did they die?
- This verse doesn’t clearly say “they died.”
- It only says: “they were seized by a violent earthquake.”
- So we keep it simple:
- ✅ They were struck badly and terrified.
- ✅ 5) What did Musa say during the earthquake?
Musa panicked and begged Allah:
“O Allah… You could have destroyed them earlier if You wanted… Will You destroy us because of the foolish people among us?”
Child meaning:
- Musa is saying:
- “Allah please… don’t punish everyone because some people acted stupid.”
- ✅ Lesson: Sometimes, a whole group suffers when a few foolish people cause trouble.
- ✅ 6) What does “You lead astray and guide whom You will” mean here?
- It means Allah uses tests like this to show who has a good heart and who has a bad heart.
Child meaning:
- Two kids see the same warning:
- One kid says: “I’m sorry, I will listen now.”
- Another kid says: “I don’t care.”
- The warning is the same… but people react differently.
- ✅ The humble become better.
- ✅ The arrogant become worse.
- ✅ Verse 156 — Musa asks for goodness, Allah answers about mercy
Musa says:
“Allah, give us good in this life and the next. We turned back to You.”
Allah responds:
“My punishment reaches who I will… but My mercy covers everything.”
Then Allah explains:
- His mercy is written for people who:
- ✅ fear Allah
- ✅ give charity
- ✅ believe in Allah’s revelations
Child meaning:
- Allah is saying:
- “Yes, I punish the guilty…
- but My mercy is much bigger.”
- Allah’s special mercy goes to people who:
- respect Him
- do good
- believe and obey
- ✅ Lesson: Allah wants mercy for people who truly submit.
- ✅ Verse 157 — Allah speaks about Prophet Muhammad (the final Messenger)
Allah says:
- People who follow the Messenger (Muhammad):
- he commands good
- forbids evil
- makes good things halal
- makes harmful things haram
- removes burdens and chains
Child meaning:
- Allah is saying:
- “The final Prophet will come to help people and guide them.”
- He will not make religion heavy.
- He will free people from fake rules and oppression.
- ✅ Lesson: Islam is guidance and mercy, not punishment.
- ✅ Verse 158 — Prophet Muhammad must call all mankind
Allah says:
- Tell people:
- “I am Allah’s messenger to ALL people.”
- Allah owns everything.
- There is no god but Him.
Child meaning:
- This message is not only for one tribe.
- It is for:
- ✅ everyone
- ✅ every country
- ✅ every generation
- ✅ Lesson: Allah sent Islam to the whole world.
- ✅ Verse 159 — Some of Musa’s people stayed righteous
Allah says:
Among Musa’s people, there is a group that guides with truth and justice.
Child meaning:
- Not everyone was bad.
- Some people stayed good and honest.
- ✅ Lesson: Always be part of the truthful group.
- ✅ Verse 160 — 12 tribes, water, food, shade (Allah cared for them)
Allah says:
- they became 12 tribes
- they asked for water → Allah gave 12 springs
- Allah shaded them with clouds
- Allah sent food (manna and quails)
- Allah says: “They did not wrong Us… they wronged themselves.”
Child meaning:
- Allah gave them:
- ✅ water
- ✅ food
- ✅ protection
- But if they disobeyed, they were only harming themselves.
- ✅ Lesson: Allah is generous, but people hurt themselves by rejecting Him.
The Whole Lesson in One Simple Summary
- ✅ People committed a big sin (calf worship)
- ✅ Musa asked Allah to forgive
- ✅ Allah warned of punishment, but promised forgiveness to those who repent
- ✅ Musa took 70 men to a holy appointment to renew faith and seriousness
- ✅ An earthquake hit them as a test and warning
- ✅ Musa begged Allah not to punish everyone for foolish people
- ✅ Allah reminded: mercy is huge, but it is for those who fear Him and obey
- ✅ Later Allah connects this to the final Prophet Muhammad’s guidance
- ✅ Allah reminds how He cared for them with water, food, and shade
161. And when it was said to them: “Dwell in this township and eat therefrom wherever you wish, and say ‘repentance’, and enter the gate prostrate. We shall forgive you your sins. We shall increase (reward) for those who do good.”
162. Then those who did wrong among them changed the word to other (word) than that which had been said to them. So We sent down upon them wrath from heaven for the wrong that they were doing.
163. And ask them (O Muhammad) about the township that was by the sea, when they transgressed in (the matter of) the sabbath. When their fish came to them on their sabbath day openly, and the day they had no sabbath they did not come to them. Thus did We try them because they were disobedient.
164. And when a community among them said: “Why do you preach to a people whom Allah is about to destroy or punish them with a severe torment.” They said: “To offer an excuse before your Lord, and perhaps they may fear (Allah).”
165. Then, when they forgot what they had been reminded with, We rescued those who forbade evil, and We seized those who did wrong with a severe punishment because they were disobedient.
166. So when they exceeded the limits of that which they had been forbidden from, We said to them: “Be you apes, despised.”
167. And when your Lord proclaimed that He would certainly raise against them, till the Day of Resurrection, those who would afflict them with a humiliating punishment. Surely, your Lord is indeed swift in retribution, and indeed He is Oft Forgiving, Most Merciful.
168. And We have divided them in the earth as nations. Some among them are righteous, and some among them are other than that. And We have tested them with good things and evil things that perhaps they might return (to Our obedience).
169. Then succeeded after them a generation, which inherited the Book. They took the vanities of this lower life, saying: “It will be forgiven for us.” And if there came to them an offer like it, they would (again) take it. Has not the covenant of the Book been taken from them, that they would not speak about Allah but the truth. And they have studied that which is therein. And the abode of the Hereafter is better for those who fear (Allah). Do not you then understand.
170. And those who hold fast to the Book, and establish worship, certainly We shall not waste the reward of those who do righteous deeds.
Explanation
This passage continues the story of the Children of Israel: how a specific seaside town was tested with the sabbath, how different groups reacted, and how Allah separated the sincere from the disobedient. It then moves to the later generation who inherited the Book but chased worldly gain, and ends by praising those who truly hold fast to the Book and establish prayer.
-
Verse 161 – Simple command, huge reward:
Allah gave them a very easy path:
• Live in the town and enjoy its lawful provision.
• Say a word of humility / repentance.
• Enter the gate in a state of submission (prostration).
In return, He promised:
– Forgiveness of sins.
– Extra reward for those who do good.
Lesson: obedience and humility are not complicated; the test is whether people will accept a simple command with a sincere heart, or try to twist it. -
Verse 162 – Changing Allah’s words:
A group among them:
• Deliberately changed the word they were asked to say into another word.
• This shows mockery and lack of seriousness towards revelation.
As a result, Allah sent down a punishment from the sky. The real crime was not ignorance, but knowingly playing with His command. -
Verse 163 – The town by the sea and the sabbath test:
Allah tells the Prophet to ask them about:
• A seaside town whose people were commanded not to fish on the sabbath.
• As a test, fish appeared in abundance on the sabbath, and disappeared on other days.
This exposed their obedience: would they respect Allah’s limit, or find tricks to bypass it? The test came exactly where their desire was strongest. -
Verse 164 – Why warn if they are doomed?
There are two groups:
• One group questions the warners: “Why keep advising people who are going to be destroyed anyway?”
• The warners reply:
– It is an excuse / proof before Allah that they did their duty.
– And perhaps the sinners may still develop taqwa and turn back.
This verse shows the correct attitude: we warn for Allah’s sake, not only when we are sure others will change. -
Verses 165–166 – Clear separation and severe consequence:
When they ignored the reminders:
• Allah saved those who forbade evil – the people of nahi ‘an al-munkar.
• He seized the wrongdoers with a harsh punishment for their disobedience.
• When they fully crossed the line, Allah said: “Be apes, despised.”
The Qur’an does not go into extra details; the key message is:
– Continual disobedience, after clear knowledge and warnings, leads to a humiliating downfall.
– Openly forbidding evil is a means of salvation for the sincere. -
Verse 167 – Long-term humiliation, but also mercy:
Allah announces:
• He will raise against them, until the Day of Resurrection, people who inflict them with a humiliating punishment.
This is a worldly consequence for persistent rebellion. Yet in the same verse:
• He describes Himself as swift in retribution, and Often Forgiving, Most Merciful.
Meaning: punishment is real, but the door of mercy remains open for those who truly return. -
Verse 168 – Nations, mixed qualities, continuous tests:
Allah:
• Scattered them through the earth as separate nations.
• States clearly: among them are righteous people, and among them are others who are not.
• Tests them with good situations and bad situations so that they may return to His obedience.
This is a general sunnah: wealth and hardship are both tests; what matters is whether they bring us closer to Allah or further away. -
Verse 169 – The later generation who inherited the Book:
A new generation comes:
• They inherit the Book (they have knowledge and scripture).
• Yet they chase worldly gains and say: “It will be forgiven for us.”
• When similar worldly opportunities come again, they repeat the same behaviour.
They have:
– A covenant from the Book not to speak about Allah except the truth.
– Knowledge, because they “studied what is in it.”
But they use “Allah will forgive us” as a slogan to cover continuous disobedience. At the end of the verse, Allah reminds them:
• The Hereafter is better for those who have taqwa.
• “Do you not understand?” – meaning, if you truly understood, you would not trade the Hereafter for cheap worldly gains. -
Verse 170 – The opposite: people of the Book in the right way:
In contrast, Allah praises:
• Those who “hold fast” to the Book – i.e., they cling to it firmly, not selectively.
• Those who establish the prayer regularly.
For such people:
• Allah promises that He will never waste the reward of the doers of good.
This is a rule: no sincere effort on His path is lost, even if others ignore or oppose it.
171. And when We raised the mountain above them, as if it had been a canopy, and they thought that it was about to fall on them (and We said): “Hold that which We have given you firmly, and remember that which is therein, so that you may fear (Allah).”
172. And when your Lord brought forth from the Children of Adam, from their loins, their descendants, and made them testify as to themselves (saying): “Am I not your Lord.” They said: “Yes, we do testify,” lest you should say on the Day of Resurrection: “Indeed, we were unaware of this.”
173. Or lest you should say: “It was only our fathers who ascribed partners (to Allah) before, and we were descendants after them. Would You then destroy us because of that which the unrighteous did.”
174. And thus do We explain in detail the revelations, so that perhaps they may return.
175. And recite (O Muhammad) to them the story of him to whom We gave Our signs, but he detached himself from them; so Satan pursued him, and he became of those who went astray.
176. And if We had so willed, We would surely have raised him through them, but he clung to the earth and followed his own desire. So his likeness is as the likeness of a dog: if you attack him, he hangs out his tongue, or if you leave him, he hangs out his tongue. Such is the likeness of the people who deny Our revelations. So narrate the stories, that they may reflect.
177. Evil as an example are the people who denied Our revelations, and used to wrong their own selves.
178. He whom Allah guides, then he is the rightly guided; and he whom He sends astray, so such are they who are the losers.
179. And certainly, We have created for Hell many of the jinn and mankind. 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 like cattle; nay, they are even more astray. Such are they who are the heedless.
180. And to Allah belong the most beautiful names, so call on Him by them, and leave those who deviate concerning His names. They will soon be requited for what they used to do.
Explanation
These verses move from the powerful scene of the mountain being raised over the Children of Israel, to the universal covenant between Allah and all human beings, then to the parable of a man who abandoned Allah’s signs, and finally to the principle that guidance and misguidance are in Allah’s Hand. It ends by teaching us to call upon Allah using His most beautiful Names.
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Verse 171 – The mountain held above them:
Allah reminds us of when:
• He raised the mountain over the Children of Israel like a canopy, making them feel it might fall on them at any moment.
• They were commanded: “Hold firmly what We have given you, and remember what is in it, so that you may have taqwa.”
The message is that revelation must be held with seriousness and firmness, not with laziness and selective obedience. Fear of Allah and consciousness of Him are tied to actually remembering and acting upon His Book. -
Verses 172–173 – The universal covenant (“Am I not your Lord”):
Allah tells us:
• All human beings, the descendants of Adam, were made to testify: “Am I not your Lord?” and they replied: “Yes, we testify.”
• This removes two excuses:
1) “We were unaware that Allah is our Lord.”
2) “We only followed our fathers who did shirk; we just inherited it.”
So every soul is responsible. The fitrah (natural disposition), together with Allah’s signs, are enough that no one can claim complete ignorance or blindly blame ancestors on the Day of Judgment. -
Verse 174 – Purpose of detailed signs:
Allah says He explains His ayat in detail:
• So that people may return – meaning, come back to tawheed, sincerity, and obedience.
The point of these stories and covenants is not to entertain, but to push people to repentance and correction while there is time. -
Verse 175 – A man who abandoned Allah’s signs:
Allah commands the Prophet to recite:
• The story of someone to whom Allah gave His signs, but he pulled away from them.
• When he detached himself from the guidance, Satan pursued him and he became astray.
This is a warning to anyone who receives knowledge from the Qur’an yet later walks away from it in favour of desires and dunya. -
Verse 176 – The parable of the dog:
Allah says:
• If He had willed, He could have raised that man through the signs.
• But the man “clung to the earth” and followed his hawa (vain desire).
• His example is like a dog: whether you chase it or leave it, it is always panting with its tongue out.
This image shows:
– A restless, low state, tied to base instincts.
– Someone who is stuck in desire whether you warn him or not, because he has chosen to ignore Allah’s guidance.
Allah says this is the likeness of people who deny His ayat. The stories should be recited so that people reflect and avoid this fate. -
Verse 177 – The worst example:
Allah declares:
• Bad indeed is the example of the people who deny Allah’s revelations.
• They wrong themselves, because the harm of rejecting the truth returns to their own souls.
No matter how powerful they look in dunya, in Allah’s scale they are the worst example because they refused the purpose of their creation. -
Verse 178 – Guidance and misguidance:
Here Allah summarises:
• Whoever Allah guides is the truly guided one.
• Whoever Allah lets go astray are the real losers.
Guidance is not about intellect, status, or majority opinion. It depends on Allah opening the chest to the truth, in response to a person’s sincerity and choice. No one can guide themselves if they insist on rejecting His signs. -
Verse 179 – Hearts, eyes, ears that do not benefit:
Allah says He has created many jinn and humans for Hell:
• They have hearts but do not use them to understand guidance.
• They have eyes but do not use them to see Allah’s signs with insight.
• They have ears but do not really listen to the truth.
They are like cattle – even worse:
• Animals follow their instinct without being responsible for belief or disbelief.
• These people ignore the higher purpose they were created for, so they are more astray than cattle.
The root problem is heedlessness (ghaflah) – living without concern for meeting Allah, even though the signs surround them. -
Verse 180 – The Beautiful Names (al-Asma’ al-Husna):
Allah concludes this section by saying:
• To Allah belong the most beautiful Names.
• We must call upon Him by them – meaning we make du‘a using His Names and recognise His attributes properly.
• We must leave those who deviate concerning His Names (by denying them, twisting them, or using them for shirk).
Such people will be repaid for what they used to do.
For a Qur’an-only approach, this means:
– We take what Allah says about Himself in the Qur’an as the standard for understanding His Names and attributes.
– We do not invent beliefs about Allah that He did not reveal.
181. And among those whom We created, is a nation who guides with the truth, and thereby they establish justice.
182. And those who deny Our revelations, We shall gradually seize them with punishment from where they do not know.
183. And I respite them; certainly, My scheme is strong.
184. Do they not reflect that there is no madness in their companion (Muhammad). He is but a plain warner.
185. Do they not look in the dominion of the heavens and the earth, and all things that Allah has created, and that it may be that their own term draws near. Then in what message after this will they believe.
186. Those whom Allah sends astray, then there is no guide for them. And He leaves them in their transgression to wander blindly.
187. They ask you about the Hour (Day of Resurrection): “When will be its appointed time.” Say: “The knowledge thereof is with my Lord only. None will manifest it at its proper time but He. Heavy it will be in the heavens and the earth. It shall not come upon you except all of a sudden.” They ask you as if you could be well informed thereof. Say: “The knowledge thereof is with Allah only, but most of mankind know not.”
188. Say (O Muhammad): “I possess no power for myself to benefit, nor to hurt, except that which Allah wills. And if I had knowledge of the unseen, I should have secured abundance of wealth, and adversity would not have touched me. I am but a warner, and a bringer of good tidings unto a people who believe.”
189. He it is who has created you from a single soul, and He has created from him his mate, that he might take rest in her. Then when he covered her, she carried a light burden, so she went about with it. Then when it became heavy, they both prayed unto Allah, their Lord: “If You give us a goodly child, we shall indeed be among the grateful.”
190. Then when He gave them a goodly child, they ascribed partners to Him in that which He had given to them. Exalted is Allah above all that they associate (with Him).
Explanation
These verses contrast two groups: a community that lives by truth and justice, and those who deny Allah’s signs and are taken gradually by punishment. They also clarify Muhammad’s true role, reject the idea that he has knowledge of the unseen, and remind us of human dependence on Allah from the moment of creation and pregnancy — showing how people can still fall into shirk even after being blessed.
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Verse 181 – A just community from Allah’s creation:
Among all people, Allah highlights a group:
• They guide with the truth (using revelation, not opinion).
• They establish justice by that truth, not by desire or tribe.
This shows that the existence of sincere, just believers on earth is part of Allah’s plan. Even when corruption spreads, there is always a group holding firmly to the Qur’an and fairness. -
Verses 182–183 – Gradual punishment and divine plan:
For those who deny Allah’s signs:
• Allah seizes them “gradually”, from directions they do not expect.
• He gives them respite – extra time – which they may misread as “success”.
• But His plan is strong; they cannot escape it.
This is the sunnah of istidraj: people are given more blessings while they disobey, until the door suddenly closes and they face the consequences. The Qur’an-only lesson is to never think worldly comfort equals Allah’s approval. -
Verse 184 – Muhammad is not mad, but a clear warner:
Allah asks the disbelievers:
• Do they not think? There is no madness in their companion.
• He is only a plain warner, not a magician, not possessed, not insane.
The Qur’an defends the Prophet’s sanity and honesty. The entire message is based on clear warning and reasoning, not emotional tricks. -
Verse 185 – The signs in creation and the closeness of the term:
Allah urges them to look:
• At the dominion of the heavens and the earth.
• At everything Allah has created.
• And to realise their appointed term may be near.
Then Allah asks: After this Qur’an, what message will they believe in? The idea is: if someone rejects both revelation and all the signs in creation, nothing else will convince them. -
Verse 186 – The reality of misguidance:
Allah explains:
• If He sends someone astray (because they persist in turning away), there is no guide for them.
• They are left wandering blindly in their transgression.
This warns us that guidance is a gift. If a person keeps rejecting the truth arrogantly, Allah may seal their heart, and after that no argument will benefit them. -
Verse 187 – Knowledge of the Hour belongs only to Allah:
People ask the Prophet: “When is the Hour?”
Allah commands him to say:
• The knowledge of it is only with his Lord.
• No one can reveal it at the right moment except Allah.
• It is heavy and serious in the heavens and earth.
• It will come suddenly.
They press him as if he can give exact details, but Allah repeats: its knowledge is with Allah alone.
So any claim that someone knows the exact time of the Day of Judgment, or has secret timetables of the end, directly contradicts this verse. -
Verse 188 – Muhammad has no control over unseen or benefit:
The Prophet is commanded to declare clearly:
• He does not control benefit or harm for himself, except what Allah wills.
• If he had knowledge of the unseen, he would stack his life with benefit and protect himself from harm.
• His role is defined: a warner and bearer of glad tidings for those who believe.
This destroys any idea that the Prophet has divine powers, controls rizq, or knows the unseen. From a Qur’an-only lens, it is shirk to treat him (or any human) as one who can independently protect, forgive, or answer prayers. -
Verses 189–190 – Human creation, dua for a child, and falling into shirk:
Allah reminds:
• He created all humans from a single soul (Adam), and from him his spouse, so that he could find tranquility with her.
• When she became pregnant lightly, they carried on as normal.
• When the pregnancy became heavy, they both made a dua to Allah alone: “If You give us a righteous / goodly child, we will be among the grateful.”
• But when Allah gave them what they asked for, some people then attributed partners to Him regarding that very child.
• Allah is exalted above the partners that are ascribed.
The point is: in hardship and desperation, people often turn sincerely to Allah alone. When the blessing comes, some shift into superstition and shirk — dedicating the child to saints, using amulets, or believing someone else is protecting the child besides Allah.
191. Do they associate as partners (to Allah) those who create nothing, and they are (themselves) created.
192. And they are not able to help them, nor can they help themselves.
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. Indeed, those you call upon besides Allah are slaves like you. So call upon them, then let them answer you, if you are truthful.
195. Do they have feet by which they walk, or do they have hands by which they hold, or do they have eyes by which they see, or do they have ears by which they hear. Say: “Call upon your (so-called) partners (of Allah), then plot against me, and give me no respite.”
196. “Indeed, my protecting friend is Allah, He Who has revealed the Book. And He protects the righteous.”
197. “And those whom you call upon besides Him, they are unable to help you, nor can they help themselves.”
198. And if you call them to guidance, they hear not. And you will see them looking towards you, yet they see not.
199. Show forgiveness, and enjoin kindness, and turn away from the ignorant.
200. And if an evil whisper comes to you from the Satan, then seek refuge with Allah. Indeed, He is All Hearer, All Knower.
Explanation
This passage tears down the logic of worshipping anything besides Allah by showing how powerless those “partners” are. At the same time, it teaches the Prophet and the believers how to behave: rely only on Allah for protection, treat people with forgiveness and kindness, ignore ignorance, and immediately seek refuge with Allah when Satan whispers evil.
- Verses 191–192 – False gods are created and powerless: These verses ask a simple, logical question: how can you take as partners to Allah beings who create nothing at all and are themselves created? They cannot even help themselves, let alone help those who call on them. The Qur’an is exposing the contradiction of shirk: people leave the Creator who owns everything and turn to things that own nothing, create nothing, and cannot defend themselves.
- Verse 193 – Calling on them changes nothing: Even if you “call” these false gods towards guidance, they cannot respond or follow. Whether you speak or stay silent, it makes no difference. This shows that these “gods” are completely lifeless in reality – they have no will or ability. It also hints that calling upon them in dua is useless; only Allah responds.
- Verse 194 – They are just slaves like you: Whatever is called upon besides Allah – idols, saints, jinn, angels, prophets – are all slaves of Allah, not partners with Him. Allah challenges the mushrikeen: if they are really gods, call them and see if they answer you. This is a Qur’anic method: expose false beliefs with a test. If they cannot respond to your dua, how can they be lords?
- Verse 195 – No legs, no hands, no eyes, no ears: Allah dismantles idol-worship with vivid imagery: the so-called partners do not walk, hold, see, or hear. They are dead objects or powerless beings. The Prophet is told to challenge them: call your partners, plot against me, and don’t delay. The message is: if your partners truly had power, they would be able to do something now. Since nothing happens, it proves they are false.
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Verses 196–197 – Who really protects:
The Prophet declares:
• His true ally is Allah, the One who revealed the Book.
• Allah protects the righteous.
• Those called upon besides Him cannot help anyone, not even themselves.
The Qur’an-only lesson: protection (wilayah), safety, barakah and victory all come from Allah alone. Even the Prophet does not claim personal power; he is protected because he follows the Book and keeps taqwa. - Verse 198 – They do not hear or see the call: When you call these false gods, they do not hear. They appear to “look” – their images face you – but in reality they do not see. This verse captures the emptiness of idol worship: there is a shell (a shape or name) but no real hearing, seeing, or response behind it.
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Verse 199 – Three core manners for a believer:
Allah commands three powerful behaviours:
• “Show forgiveness” – be willing to pardon people, let go, and not hold on to every mistake.
• “Enjoin kindness” – encourage what is good, balanced, and beautiful in character and actions.
• “Turn away from the ignorant” – do not get dragged into pointless arguments, insults, and foolishness.
This is the Qur’anic etiquette: be gentle and good, but do not waste your energy fighting with people who only want to argue. - Verse 200 – How to handle Satan’s whispers: When a bad thought, anger, or temptation comes from Satan, Allah tells the Prophet (and us) to immediately seek refuge in Allah. Allah is All-Hearing and All-Knowing, so He hears the seeking of refuge and knows what is happening inside the heart. From a Qur’an-only perspective, the main protection from waswasa is: turning to Allah, remembering Him, and asking Him directly for protection – not charms, not rituals invented by people.
201. Indeed, those who fear Allah, when an evil thought touches them from Satan, they remember (Allah), then they become seers.
202. And their brothers, they (the devils) plunge them further into error, then they do not stop short.
203. And when you do not bring them a sign, they say: “Why have you not brought it.” Say: “I follow only that which is revealed to me from my Lord. This Qur’an is insight from your Lord, and a guidance, and a mercy for a people who believe.”
204. And when the Qur’an is recited, so listen to it and be silent, that you may receive mercy.
205. And remember your Lord within yourself, with humility and fear, without loudness in words, in the mornings and the evenings. And be not of those who are neglectful.
206. Indeed, those (angels) who are with your Lord do not turn away out of arrogance from His worship, and they glorify His praise, and to Him they prostrate themselves.
Explanation
This closing passage of Surah Al-A‘raf shows two paths: how the people of taqwa react when Satan whispers, and how those attached to devils are dragged further into misguidance. It also defines our relationship with the Qur’an: listen with respect and silence, and keep a private, sincere remembrance of Allah, just as the angels constantly glorify Him.
- Verse 201 – Reaction of people of taqwa: Those who truly fear Allah are not people who never get bad thoughts. They are people who, when a whisper from Satan touches them, immediately remember Allah. That remembrance clears their vision and they “become seers” – they see clearly that the thought was from Satan and they step away from it. This shows: true piety is not perfection, but a quick return to Allah when tempted.
- Verse 202 – The opposite: those dragged by devils: In contrast, the “brothers” of the devils – those who have attached themselves to misguidance – are dragged deeper and deeper into error, and the devils do not stop. There is no pause, no reflection, no repentance. From a Qur’an-only view: if a person does not react to sin with remembrance and correction, over time he becomes a companion of devils, moving further away from guidance.
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Verse 203 – The Prophet follows only revelation:
People demanded extra miracles or signs whenever they wanted. Allah tells the Prophet to answer:
• He does not invent signs on demand.
• He only follows what is revealed from his Lord.
• The Qur’an itself is enough: it is “insight”, “guidance”, and “mercy” for those who believe.
This confirms that the main miracle and authority of the Prophet is the Qur’an, not endless external signs. Whoever wants real clarity must take this Book seriously. -
Verse 204 – Manners when Qur’an is recited:
Allah gives a very clear rule:
when the Qur’an is being recited, the proper attitude is to listen and be silent, so that we may receive mercy. This means:
• No talking over it, no joking, no disrespect.
• The heart should be attentive, not distracted.
This is about giving the Qur’an the position of highest respect in gatherings. It is not background noise; it is the speech of Allah. - Verse 205 – Private, humble dhikr: We are told to remember Allah “within yourself” – quietly, sincerely, with humility and fear, without shouting or showing off. The times mentioned – morning and evening – are anchors for daily remembrance. The warning “be not of those who are neglectful” shows that: the danger is not only open sin, but also a dead heart that forgets Allah for long periods while being busy with dunya.
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Verse 206 – The angels’ model of worship:
The angels close the surah as an example:
• They are never arrogant about worshipping Allah.
• They constantly glorify His praise.
• They make sujood to Him.
If the pure angels, who have no sins, never feel “too good” to worship, then how can humans be proud, lazy or bored with salah and dhikr? The Qur’an is teaching us: true servants of Allah are humble, constantly praising, and never tired of prostrating.