24:35This verse has enjoyed a rich history of interpretation over the centuries. The “Light” has been variously interpreted as signifying divine guidance, knowledge, or power. Significantly, the verse stresses twice that God speaks in parables.
24:35The word “soil” is introduced here for poetic effect. It does not alter the meaning.
24:37See 14:42–43 for an expansion of this image: “till a day when their eyes will stare [in horror], racing forward, their heads craned back, their gaze fixed rigid, and their hearts void.”
24:60Arabic la yarjuna nikah: literally, “who have no desire for marriage.”
24:61Arabic ma malaktum mafatihahu: literally, “for which you own the keys.”
Sura 25
The Criterion (Al-Furqan)
25:1Furqan (criterion) is another name for revelation in general and the Quran in particular. See Glossary, page 530.
25:8Janna (garden) is the same word as “paradise,” hence this is a sarcastic comment.
25:15Arabic masir: literally, “destiny.”
25:20That is, can you be patient when facing adversity or ridicule or rejection from unbelievers?
25:22Another reading would be: “The angels will declare, ‘None shall pass beyond this forbidden barrier.’ ”
25:28A more literal translation would be “Woe unto me,” but that seems too archaic.
25:30Arabic ittakhadhu hadha al-Quran mahjur: literally, “have taken this Quran as a forsaken thing.”
25:32Both here and in 17:106, the process of revelation is depicted as piecemeal yet continuous. In 73:4, the same deliberative and measured process of recitation is enjoined on the Prophet.
25:38These are pre-Islamic Arabian tribes who denied previous prophets, mentioned elsewhere in the Quran.
25:39There is a clear contrast between God’s lessons, here offered, and those offered above by the disbelievers (vv. 9 and 33).
25:40Arabic matar al-saw’i: literally, “evil rain,” referring to Sodom.
25:53The word rendered as “barrier” is a Persian word, barzakh, in the original. See also 23:100 and Glossary, page 530.
25:56Arabic wa-nadhir: literally, “and as a warner,” but that expression is unidiomatic in English.
Sura 26
The Poets (Al-Shuʿara)
26:1On these disconnected letters, see muqattaʿat in Glossary, page 531.
26:9This doublet of the Divine Names appears no less than eight more times in this sura—vv. 68, 104, 122, 140, 159, 175, 191, and 217—in similar sequence, an echo of the same protocol in Sura 55.
26:14Moses had inadvertently killed an Egyptian. See below.
26:20Moses is referring to an incident of false accusation, then further connivance to impugn him among the Egyptians. It is elaborated elsewhere, in 28:15–21.
26:30Arabic bishaiʾ mubin: literally, “something clear.”
26:51Arabic awwal al-muʾminin: literally, “the first believers.”
26:58The reference here seems to be the prosperity the Egyptians had enjoyed under Pharaoh, with the promise in the next verse (v. 59) that Israelites would be their eventual successors in kind once they completed their escape to a new home.
26:74Arabic wajadna abaʾana kadhalika yafʿalun: literally, “we found our forefathers doing this.”
26:88Arabic banun: literally, “sons.”
26:128The word aya literally means “sign.” Here it refers to a place of worship, so it’s translated as “altar.” See Glossary, page 530.
26:138Arabic wa-ma nahnu bimuʿadhdhabin: literally, “we are not the ones to be punished.”
26:152The reference here is to a bedrock element of Islamic ethics, maslaha, or the common, collective good.
26:158The punishment predicted by Salih.
26:173Arabic fa-saʾa matar: literally, “evil was the rain.”
26:193The Archangel Gabriel.
26:215For a similar image, see 17:24: “lower over them both the wing of humility, with mercy.”
26:224This is the first, and sole, reference to poets in the sura named “The Poets.” For deeper exegesis on the ambiguity of poetry in relation to Quranic discourse, see “About This Translation,” pages xxxiii–xxxvii.
26:225A metaphor to contrast the precision of Quranic rhetoric with the meanderings of poets.
Sura 27
The Ants (Al-Naml)
27:1On these disconnected letters, see muqattaʿat in Glossary, page 531.
27:5Arabic suʾ al-ʿadhab: literally, “an evil torment.”
27:8The fire is here understood to be the Light of God.
27:10The Arabic word for snake, jann, is a play on the word jinn. See 28:31 for the identical expression.
27:12Arabic fi jaybika: literally, “in your pocket,” referring to the opening in the cloak by his breast.
27:16The phrase mantiq at-tayr has become a popular trope in Muslim spirituality, due to a Sufi poem of that title penned by the twelfth-century master Farid ud-din Attar, and known in English as “The Conference of the Birds.”
27:18The subtlety of this reference to ants must be underscored. Like bees and spiders, ants also are honored with a sura named after them because in their minute labor they mirror the marvel of divine creation. Solomon’s appreciation for ants, and then birds, is deemed to be a measure of his own wisdom.
27:20The hoopoe is the central figure, equivalent to a messenger from the unseen (Jabril/Gabriel), in Attar’s “The Conference of the Birds.”
27:22Arabic ahattu bima lam tuhit bihi: literally, “I have encompassed what you have not encompassed.”
27:22Sabaʾ is Sheba in English, and what follows is the encounter of Solomon with the Queen of Sheba. Solomon is clearly confronting her on account of the solar worship of her followers, the Sabians.
27:30This is the sole passage in the Quran where the basmala is included in a verse not at the beginning of a sura.
27:31Arabic muslimin: literally, “ones who have submitted”—i.e., “muslims,” but here in a more general sense. See note to 27:91 and muslim in Glossary, page 531.
27:39An ʿifrit belongs to a class of jinn who are winged creatures, noted for their ruthlessness, power, and cunning, as well as their large size.
27:39Before Solomon would rise at midday from his duties adjudicating.
27:40Arabic qabla an yartadd ilaika tarfuka: literally, “before your own gaze returns to you.”
27:45See parallel reference in 11:61: “And to the people of Thamud We sent their brother Salih.” The Thamud were said to be descendants of Noah. While not mentioned in the Bible, they appear repeatedly in the Quran: see also 7:73–79 and 26:141–58.
27:55For the story of Lot and his recalcitrant people, see also 7:80–84, 11:77–83, and 15:61–79.
27:58Arabic saʾa matar: literally, “evil was the rain.”
27:61Arabic hajiz, parallel to the Persian barzakh (“buffer” or “limit”) as in 55:20. See barzakh in Glossary, page 530.
27:82Arabic dabba: literally, “crawling or walking creature,” often speculated to be a wild animal portending the end of the world and the day of judgment.
27:89This phrase echoes the refrain of 55:60: “What is the reward for goodness beyond goodness?”
27:91Arabic min al-muslimin: literally, “among the submitters.” This group includes all those linked to the example of Abraham; see 4:125: “Who is better in religion than one who submits his entire self to God, does what is good, and follows the creed of Abraham, the pure in faith?” Here, as in vv. 31 and 38, Islam is implied but not stated since it did not exist as a formal religion at the time of Moses, Solomon, or Sheba—who are, along with Salih and Lot, the principal subjects of this sura. See islam in Glossary, page 531.
Sura 28
The Story (Al-Qasas)
28:1On these disconnected letters, see muqattaʿat in Glossary, page 531.
28:3Arabic bi al-haqq: literally, “with the truth.” This phrase is used both to refer to God and the Book below in three verses (vv. 48, 53, and 75). See Glossary, page 530.
28:4Arabic innahu kana min al-mufsidin: literally, “he was among those who spread corruption.”
28:6Arabic nuriya: literally, “We might show.”
28:6Haman was the chief minister of Pharaoh.
28:11Arabic qussihi: literally, “follow him.”
28:13The story of Moses the castaway child, recovered by an Egyptian, then returned to his mother and nurtured by her, is also recounted in 20:37–40, with parallels to Exodus 2:1–10.
28:15This story is also noted in 20:40, with parallels to Exodus 2:11–15.
28:19Arabic min al-muslihin: literally, “among those who promote the collective good.”
28:20Arabic inni laka min al-nasihin: literally, “I am among those who give you good advice.”
28:22The Arabs of Midian (also known as Madyan) were closely related to the Hebrews.
28:27Arabic fa-min ʿindika: literally, “that is from (within) you.”
28:29Arabic inni anastu nar laʿalli atikum minha bikhabar: literally, “I saw a (distant) fire; perhaps I might bring you from it some news”—i.e., about which direction they might take on their journey.
28:32Those who have fear raise their hand for protection.
28:35This account of Moses’ call, and God’s direct speech to him, also occurs in 20:9–23, 26:10–68, and 27:7–14, with differing details and emphases in each narrative.
28:44That is, Mount Sinai.
28:46The repetition of the call to Moses on Mount Sinai underscores the intent of mercy which follows, and the recurrent emphasis on truth, harking back to v. 3.
28:47The sentence seems to be deliberately incomplete: before they finish one line of argument, the disbelievers shift to another in the following verse (v. 48).
28:49This is a challenge to the Quraysh similar to what is found elsewhere, e.g., 2:23 and 17:88.
28:53The Word, the Book, the truth—all confirmed the right response for those listeners already inclined to submit (to God’s will). Here again muslimun is better not translated as “Muslims.” See note to 27:9 and islam in Glossary, page 531.
28:57That is, a safe sanctuary in Mecca.
28:58This is an invocation of the Beautiful Name Warith (Heir) in the plural. See also 15:23.
28:59Umm here refers to Mecca, which is considered to be the “mother”—i.e., the center or capital—of towns around it.
28:70Arabic fi al-ula wa al-akhira: literally, “in the first [world] and the last.”
28:76Korah (Qarun) is elsewhere linked to both Pharaoh and Haman; see 29:39 and 40:23–25.
28:77Arabic la tansa nasibaka min al-dunya: literally, “do not forget your portion in this world,” but also to share with others through charity and good works.
28:80Arabic illa al-sabirin: literally “except those who are patient.”
28:81Arabic fiʾa: literally, “party” or “group.”
28:85Arabic maʿad: literally, “a place of return,” which may refer to Mecca, since this verse, like most of the sura, was revealed on the hijra, or exodus, from Mecca to Medina. But it could also allude to the ultimate place of return, the next world.
Sura 29
The Spider (Al-ʿAnkabut)
29:1On these disconnected letters, see muqattaʿat in Glossary, page 531.
29:5Ajal is the term used to refer to the time when each person is destined to die; no one can add to, or subtract from, the days
