from a position claiming authority and influence.
37:49Arabic bayd maknun: literally, “hidden eggs.” Some translations render this as “hidden eggs [of ostriches],” often associated with beautiful women in Arabic poetry. See 56:23 for a parallel image in a similar eschatological setting.
37:62A tree distinctive to hell, whose fronds cause great pain and disgust. See also 44.43 and 56.52.
37:75Arabic fa-laniʿma al-mujibun: literally, “how excellent are the responders.”
37:79Arabic fi al-ʿalamin: literally, “in all the worlds” or “in all the universe.”
37:83Arabic min shiʿatihi: literally, “of his party.”
37:97Arabic bunyan: literally, “a structure.”
37:102Sources disagree about whether it was Isaac or Ishmael who was to be sacrificed, but the main point here is the son’s willingness to be sacrificed. See also the notes to 14:39 and 37:101–2.
37:107The sacrifice was the ram, said to be brought from God, the Unseen.
37:141According to tradition, the ship’s crew believed that the tempest that capsized the ship was due to divine wrath on account of misbehavior by one of its passengers. Jonah, who had disobeyed God when he fled Nineveh, was singled out; see also 21:87–88.
Sura 38
Sad (Sad)
38:1On this and other disconnected letters, see muqattaʿ at in Glossary, page 531.
38:3Arabic wa-lata hin manas: literally, “but there was no time to escape.”
38:6Arabic inna hadha lashaiʾ yurad: literally, “this was certainly something to be desired.”
38:7Arabic fi al-milla al-akhira: literally, “in the last religion.” Possibly, a reference to Christianity or a later form of pre-Islamic Arab paganism.
38:10Arabic asbab: literally, “ropes’ ” or “bonds,” as in 2:166, but also “paths” as in 40:36–37.
38:12Sometimes translated as “tent posts,” this is likely a reference to the remains of Pharaoh’s monumental buildings, or to his practice of impaling his victims; see 7:137 and 89:10.
38:13Probably a reference to the people of Midian who rejected the prophet Shuʿayb (26:176–89 as well as 15:78–79 and 50:14).
38:21The “two litigants” are most likely angels sent to David after his contrivance to have Uriah, one of his soldiers, killed in battle so that he could marry Uriah’s wife, Bathsheba. The full story, as related in 2 Samuel 11, does not appear in the Quran, but its sequel is clearly the topic here.
38:23Arabic wa-ʿazzani fi al-khitab: literally, “and he dominated me in speech.”
38:24According to some commentators David realizes the similarity between this scenario and his own action in desiring another man’s wife to add to the many wives he already had. Other commentators dispute this occurrence and state that David’s “lapse” was his failing to account for both sides in the dispute before arbitrating.
38:25Arabic maʾab: literally, “place of return.”
38:32Arabic hatta tawarat bil-hijab: literally, “until they were hidden behind the veil” or “behind the barrier.”
38:33The sparse Quranic text suggests that both David and Solomon were tested in their obedience to God over their love of His creation.
38:38See 21:82–83 for a similar depiction of devils obeying Solomon, while in 34:12–13 it is they who obey him.
38:44According to commentators, this is a clear reference to God’s willingness to forgive those who make oaths in haste (5:88); in this case, Job’s pledge to beat his wife after she blasphemed is “fulfilled,” without causing harm to her.
38:48Arabic Dhu al-Kifl, also used in 21:85, and thought to be either Ezekiel or Elijah.
38:81Arabic ila yawm al-waqt al-maʿlum: literally, “until the day of the known time.”
Sura 39
The Crowds (Al-Zumar)
39:2Arabic mukhlis lahu al-din: literally, “sincere to Him in religion.”
39:6Arabic thamaniya: literally, “eight.”
39:6On the three stages of darkness, see 22:5.
39:23Arabic mathaniya: literally, “doubled.” See 15:87.
39:36Arabic bi alladhina min dunihi: literally, “with others besides Him.”
39:39Arabic iʿmalu ʿala makanatikum: literally, “act according to your standpoint.”
39:42The sense of this verse, that each night we die, and each morning are either restored or kept by God, is paralleled in 6:60: “It is He Who calls back your souls by night, knowing all you have done by day; then, He raises you up, to fulfill the appointed term. To Him you shall return—then He will inform you of all you have done.”
39:45Arabic Allah wahdahu: literally, “God alone.”
39:74Arabic al-ard: literally, “the land” or “the earth.” But “realm” seems preferable here since it needs to be stressed that the location is paradise, not the earth or any earthly terrain.
Sura 40
The Forgiving (Al-Ghafir)
40:1On these disconnected letters, see muqattaʿat in Glossary, page 531.
40:3Arabic, dhi al-tawl: literally, “Owner of Abundance.” This unique occurrence of a Beautiful Name culminates a list of six from the long list of Divine Names, here accenting God’s disposition to forgive again and again.
40:11Arabic amattana: literally, “you caused us to die,” but the term, according to most commentators, seems to refer to the state of non-being before and after life on earth.
40:24Haman is said to have been Pharaoh’s chief minister, while Korah (Qarun) was Moses’ cousin.
40:36Arabic asbab: literally, “ropes.”
40:55The “sin” here refers to the Prophet’s impatience for God’s help—through some miracle—when his followers were being persecuted.
40:69Arabic yusrafun: literally, “they are turned away.”
40:75Some translators render this as “exulted in untruth.”
Sura 41
Explained in Full (Fussilat)
41:1On these disconnected letters, see muqattaʿat in Glossary, page 531.
41:5Arabic fi akinna: literally, “in coverings.”
41:9“Two days” is clearly an allegorical expression, as is “four days” in the next verse.
41:13God’s reprimand to the people of ʿAd and Thamud is detailed in 7:65–79.
41:14Arabic min bayni aydihim wa min khalfihim: literally, “from between their hands and from behind them.” The implication is that messengers tried to persuade them from various perspectives.
41:15Arabic bighayri al-haqqi: literally, “without truth” or “without right.”
41:25Arabic ma bayna aydihim wa ma khalfahum: literally, “from in front and from behind them.” Another rendering could be “this world and the hereafter.”
41:25Arabic al-qawl: literally, “the saying.”
41:26Arabic taghlibun: literally, “you will triumph.”
41:33Arabic muslimun, here rendered as “those who bow to God’s will,” is sometimes translated as “Muslims.” However, the Muslims were not yet a self-conscious community, and not yet formed and named as Muslims. See Glossary, page 531.
41:34Arabic alladhi bainaka wa-bainahu ʿadawa: literally, “he between whom and you there was enmity.”
41:35Arabic dhu hazz ʿazim: literally, “possessing a great portion.” But clearly, what is indicated here is not material wealth but moral or spiritual substance. A parallel phrase occurs in 103:3: those who succeed are “those who believe, and do good deeds, urging one another toward truth, and urging one another toward patience.”
41:42Arabic min bain yadaihi wa-la min khalfihi: literally, “neither in front nor behind them.” This is the third and final usage of a similar phrase in this sura.
41:44The opponents are those with a veil between them and the Book (see v. 5). The reference to a non-Arab (ʿajam) messenger echoes 26:198–99.
41:45Arabic law la kalima sabaqat min rabbika: literally, “Had a word not gone forth from your Lord.” That is to say, it was God who ordained dissension among humankind, as noted in 2:253 and expressed again, in similar words, in 10:19.
Sura 42
Consultation (Al-Shura)
42:2On these disconnected letters, see muqattaʿat in Glossary, page 531.
42:6Arabic awliyaʾ: “protectors” (sing. wali, “protector”). Others may be “protectors” but “Protector,” one of God’s Beautiful Names, alludes to the day of gathering when no one else can protect or intercede for the believer (see vv. 8, 31, 44, and 46). It is only God Who convenes, prevails, and protects on that day. He alone is “Ruler of the day of reckoning” (1:4), at once Protector and Restorer (v. 9).
42:7A reference to Mecca.
42:15“The Book” here clearly encompasses all scripture prior to the Quran, as is evident in 2:136: “Say, ‘We believe in God, in what has been revealed to us, and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the tribes, and in the Books given to Moses, Jesus, and the prophets, from their Lord; we make no distinction between any among them, and to God we submit our will.’ ”
42:16Arabic min baʿd ma ustujiba lahu: literally, “after what had been responded to Him.”
42:23The promise of good in this life multiplying good in the next life recurs in 55:60: “What is the reward for goodness, beyond goodness?”
42:27Rizq or “provision” (see also v. 12 above) echoes another of God’s Beautiful Names, al-Razzaq, the Sustainer (51:58).
42:27That is, man, by nature greedy and ungrateful (see v. 48), would have wanted even more than what God had provided.
42:43These three verses (vv. 41–43) provide a case study in the importance of context for all declarations condoning violence in the Quran. Taken by themselves, vv. 41–42 seem to justify self-defense, but the clearly preferred response is given in v. 43: “whoever forbears and forgives, displays in this an ideal resolve.” There is also the insistence on proportionality in response to wrong: the retribution cannot be greater than the initial offense.
Sura 43
Gold Adornments (Al-Zukhruf)
43:1On these disconnected letters, see muqattaʿat in Glossary, page 531.
43:4Arabic fi umm al-kitab: literally, “in the Mother of the Book,” a reference to the original tablet that is in God’s keeping. The adjectives that follow refer both to the Book and to its keeper. See Glossary, page 532.
43:15The pagan Arabs attributed daughters to God, as noted in 16:57.
43:17This verse alludes to the fact that the pagan Arabs were often so dejected over the birth of a daughter—which they regarded as a liability—that they would bury her alive in the sand. A similar internal debate occurs in 16:56–59, where the practice of burying infant daughters is condemned. It concludes with this ominous query: “Should he keep her, to his ignominy, or bury her alive in the sand?” (16:59) The evil of this practice is underscored in 81:8–9.
43:18This is how the pagan Arabs regarded girls.
43:28Arabic kalima baqiya: literally, “an enduring word.”
43:31That is, Mecca and Taʾif.
43:35The word order of the Arabic original of vv. 33–35 needs to be altered to make clear the divine motive for not making all humankind into one nation. This theme is raised elsewhere (16:93 and 42:8), yet without the disparities of wealth foregrounded here.
43:48Arabic min ukhtiha: literally, “than its sister.”
43:61Arabic wa-innahu laʿilm li al-saʿa: