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67-597: Regarding the timing and contextual background of the revelation ( asbāb al-nuzūl ), it is traditionally believed to be a Meccan surah , from the second Meccan period (615-619), which means it is believed to have been revealed in Mecca, rather than later in Medina. Among the subjects treated in this chapter are God's call of Moses ( Quran   20:10 ), the Exodus of the Israelites and

134-458: A qibla ". Most sabab -material, however, locate Q.2:115 in the context of prayers not delivered in the direction of the qibla under various extenuating circumstances, thus dividing it from Q.2:114 . The function of asbāb is most straightforward at the narratological level, where the context given identifies the characters of a story, their motivations, and ambient circumstances which influence their behavior. An extensive example of this

201-673: A golden calf instead of God. Upon his return, Moses is furious. He exiles al-Samiri, and chastises his brother Aaron for allowing the people to worship anything other than the one true God. Samiri's provokation of Moses's disciples to worship a lowly calf beside the Almighty, clearly refuted God's grace as well as Moses and Aaron's preaching. Hence, Samiri's defiance that is quite similar to Iblis' or Satan's had earned him severe punishment from God. Verse 56: "We showed Pharaoh all Our signs, but he denied them and refused [to change]." Verse 85: "…but God said, 'We have tested your people in your absence:

268-635: A historiographical genre, and as such usually associates the verses it explicates with general situations rather than specific events. The study of asbāb al-nuzūl is part of the study of Tafsir (interpretation of the Qur'an). Asbāb أَسْبَابْ is the plural of the Arabic word sabab سَبَبْ, which means "cause", "reason", or "occasion", and nuzūl نُزُولْ is the verbal noun of the verb root nzl ن ز ل, literally meaning "to descend" or "to send down", and thus (metaphorically) "to reveal", referring God ( Allah ) sending down

335-462: A Qur'an from Us." Verses 111–112: "Those burdened with evil deeds will despair, but whoever has done righteous deeds and believed need have no fear of injustice or deprivation." Verse 113: "We have sent the Qur'an down in the Arabic tongue and given all kinds of warnings in it, so that they may beware or it may make them take heed." This section begins with a proclamation of God's greatness, and then another address from God to Muhammad. Then, God relates

402-437: A chronology of revelation for the purposes of such mechanisms as naskh . Rippin in turn rejected this, arguing that the sabab' s primary function is in haggadic / qissaic exegesis, and that this in turn hints at its origin: The primary (i.e., predominant) function of the sabab in the exegetical texts is not halakhic [juridical] ... the essential role of the material is in haggadic exegesis... I would tentatively trace

469-538: A common Qur'ānic polemical motif). The sabab thus fixes the meaning of the pronoun "ye", and also provides a gloss for the word "right conduct" ( birr ) as the Sunnah of Muhammed. The Sunnahs that are prescribed to be done or said when you read certain verses found in many Surahs of the Holy Quran, such as '' Sujud Tilawa '' Defining the prostration of recitation ( tilawa ) as a movement of prostration resulting from

536-477: A discussion of judgment day and the punishment of the disbelievers. To conclude the sura, there is another section restating and reinforcing the main theme, followed by a brief instruction to Muhammad. This repetitive pattern is what Carl W. Ernst terms the ring structure in his book "How to Read the Qur'an". The first part of the sura, up until the story of Adam, and the second part are, thematically and structurally, copies of each other. The story about Moses gives

603-493: A general desire to historicize the text of the Qur'ān in order to be able to prove constantly that God really did reveal his book to humanity on earth; the material thereby acts as a witness to God's concern for His creation [ ar-Rahman ]. Indeed al-Suyūtī cites this as one of his understandings of the function of the sabab . The occasion of revelation's primary function, though, is exegetical, and by enumerating its various uses within Qur'anic interpretation we visit nearly all

670-636: A major, independent approach to Qur'anic interpretation. Samiri (Islamic figure) Samiri or the Samiri ( Arabic : الْسَّامِريّ ) is a phrase used by the Quran to refer to a rebellious follower of Moses who created the golden calf and attempted to lead the Hebrews into idolatry . According to the twentieth chapter of the Quran , Samiri created the calf while Moses was away for 40 days on Mount Sinai , receiving

737-502: A matter of curiosity as well as to contrast the Islamic dispensation with what came before, obviously to the benefit of the former. This imperative, plus the fact that much of the material is contradictory make such asbāb useful only for reconstructing the development of Islamic ideology and identity, rather than the pre-Islamic Arabian past. Legal exegesis is the most hermeneutically complex level of interpretation for several reasons. One

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804-481: A much longer, more detailed description to introduce the theme, and the shorter story of Adam serves to summarize and repeat the theme already discussed. The introduction and conclusion paragraphs, including the verses where God addresses Muhammad, are the bookends to the sura, and bind the stories together. This section is an introduction to the sura. It begins with God addressing Muhammad, then lists several of God's characteristics and praises Him. In this section, there

871-485: A revelation to his prophets . The reasons for revelation found in the hadiths are divided into types: 1: The answer that the Prophet Muhammad should give to a question that was asked to him 2: Comment on events that occurred. 3: The first type is the category of people, as there are verses that only speak to non-mulims and some verses only speak to mulims. Modern scholarship has long posited an origin for

938-418: A seemingly non-proscriptive verse may have actual legal import. Lastly there is the issue of juridical inflation/deflation (the latter termed takhsīs ) where the scope/applicability of the ruling may be radically increased or decreased by exegesis. The asbāb surrounding Q.2:115 have already shown how legal consequences may be injected into a seemingly non- hukmic verse. The asbāb for Q.2:79 demonstrate

1005-631: Is Q.2:104: 2:104 O ye of Faith! Say not (to the Messenger) words of ambiguous import [ rā'inā ], but words of respect; and hearken (to him): To those without Faith is a grievous punishment. The asbāb put forward by the exegetes cannot establish the meaning of the probably-transliterated word rā'inā , but they generally identify it as some sort of curse or mock which the Jews tricked the Muslims into incorporating into their own greetings. In any case: :Al-Jassās sees

1072-478: Is also a mention of the Quran as a reminder of God's existence, a theme that is seen throughout the Quran. One of the two verses in this sura mentioned in al-Wahidi 's " Asbab al-Nuzul " is verse 2. According to al-Wahidi, God sent this verse to Muhammad because the Quraysh were saying that Muhammad was distressed because he left their religion, and that God only sent down the Quran to distress Muhammad. Verses 2–3: "It

1139-506: Is in the Hereafter." This section contains another of the patterns discussed by Neuwirth, the signs of God's existence. It references the ruins of old cities as signs that God exists and can easily destroy people. Also, this section instructs believers to pray, and not to long for others' possessions. Verse 131 is the second verse of the sura that is mentioned in Asbab al-Nuzul. Wahidi says that this

1206-501: Is that every ruling must be considered with respect to the corpus of Islamic holy law . If the ruling contradicts some other one, does it abrogate /mitigate its foil, or is it itself abrogated/mitigated? The foil may not always be a particular verse or pericope, but a principle synthesized from multiple rulings. The second, even more basic, complexity resides in determining which verses have legal content. A seemingly proscriptive verse may be made merely polemical by interpretation, while

1273-415: Is the sabab attributed to Ibn Ishāq (al-Wāhidī, Kitāb 22) for verses Q.2:258 and Q.2:260, detailing Ibrahim 's encounter with Nimrod . Because the sabab does not explain why the verses were revealed , only the story within it , though, this report would qualify as an instance of akhbār according to the sabab identification criteria later established by al-Suyūtī . For Muslims the definition of

1340-583: The jāhiliyyah scene (i.e. Arabia's pre-Islamic age of "ignorance") was an important concern, but complicated by their religion's competing claims to be both a stark break with this past as well as a continuation of practices begun by "Islam" in its pre-Qur'anic, ur-religion manifestations, as in worship at the Kaaba . Many "ethnological" asbāb exist for this purpose, with those put forward for Q.2:158 particularly illustrative of their function at this level of interpretation: 2:158 Behold! Safa and Marwa are among

1407-485: The jāhilī scene. The first sabab states that the pagan Arabs practiced this (ur-Islamically sanctioned) ritual, but that they so adulterated it with idolatry that the first Muslims pressed to abandon it until Q.2:158 was revealed. The second sabab provides conflicting ethnological data, stating that the practice was instituted by Muhammed in opposition to the pagans' sacrifices to their idols. These asbāb have no legal incidence; they function merely to settle

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1474-594: The Bible . As-Samiri is typically translated as "the Samaritan ", with the episode being seen as an explanation for the separation between Samaritans and non-Samaritans. The story parallels the Biblical narrative of the golden calves built by Jeroboam of Samaria. Samiri has been linked to the rebel Hebrew leader Zimri on the basis of their similar names and a shared theme of rebellion against Moses’ authority. Others link him to

1541-557: The Birmingham Quran manuscript , dated 0-25 AH. The first two words of Chapter 20 are Ṭā Hā . Sura 20 focuses upon one theme, and is structured in such a way as to reinforce this theme repeatedly. Sura 20 begins with an introduction which proclaims the greatness of God. In the body of the sura, there are two distinct stories, one about Moses and one about Adam, each of which is broken into smaller sections. Both stories are prefaced by instructions from God to Muhammad , and followed by

1608-689: The Ten Commandments . In contrast to the account given in the Hebrew Bible , the Quran does not blame Aaron for the calf’s creation. In Ta-Ha , the Quran’s twentieth surah , Moses is informed that Samiri has led his people astray in Moses’ absence. He returns to his people to berate them, and is informed of what Samiri has done. The Quran’s statement that Samiri’s calf made a "lowing" sound has resulted in much speculation. A number of Islamic traditions say that

1675-407: The asbāb al-nuzūl genre. The chief innovation of the genre was organizational (i.e. the collection of asbāb -material within one text) and to a lesser degree methodological, and so while no work prior to al-Wāhidī's Kitāb may be properly called an instance of asbāb al-nuzūl , material of equivalent function exists in the earliest hadith and tafsir . This distinction will be maintained here by

1742-452: The sabab al-nuzūl based largely on its function within exegesis. William Montgomery Watt , for example, stressed the narratological significance of these types of reports: "The Quranic allusions had to be elaborated into complete stories and the background filled in if the main ideas were to be impressed on the minds of simple men." John Wansbrough , on the other hand, noted their juridical function, particularly with regard to establishing

1809-466: The Prophet (ﷺ) one night, and he started reciting (Surat) Al-Baqarah. I thought that he would bow at the end of one hundred Verses, but he continued reciting; I, then, thought that he would perhaps recite the whole (Surah) in a Rak'ah, but he proceeded on, and I thought he would perhaps bow on completing (this Surah); he then started (reciting Surat) An-Nisa'; he then started (Surat) Al-'Imran and his recitation

1876-402: The Qur'ān lacks an overall cohesive structure... and does not provide within itself many keys for interpretation. One of the very basic problem is that it is often impossible to tell where one pericope ends and the next one begins. The various levels of interpretation along with their typical problems are listed below in order of increasing hermeneutical complexity: A detailed examination of

1943-481: The Quran exegetes gleaned them from the sīra and recorded them in the tafsīr of the Quran. Within the realm of the sīra , these traditions are still without an exegetic function, because none of them is built around the Quranic verses which occur in it... The basic narrative framework is always independent of Quranic verses and ideas; the Quranic data seem to have been incorporated into the sīra story secondarily, for

2010-508: The Quran of his time. His main teacher was the famous Quranic commentator al-Thalabi (d. 1036 CE) and Wahidi seems to have enjoyed the support of the Seljuq vizier Nizam al-Mulk . Another important work is by al-Suyuti (d. 1505 CE) which is a slight improvement of al-Wahidi's book. Suyuti wrote his book about four centuries after al-Wahidi. It contains more occasions of revelation compared to Wahidi's work. His work covers 102 chapters ( sura ) of

2077-510: The Quran which were not direct responses to any historical or social development in the life of the Muslim community. A thorough understanding of the first type of passages, therefore, depend on knowing the circumstances of the events which occasioned them. Such knowledge is an important tool for explaining the meanings of this type of Quranic verses. One function of the sabab report is theological. As Rippin notes: Such reports are cited... out of

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2144-551: The Quran while Wahidi's work covers 83 suras. The name of his book is Lubab al-Nuqul fi Asbab al-Nuzul (meaning "The best of narrations concerning the circumstances of revelation"). No asbāb works from earlier than the 11th century are known, and it is unlikely that this genre of exegetical literature existed before then. Though there is a section titled Nuzūl al-Qur'ān in Ibn al-Nadīm 's 10th-century bibliographical catalog Kitāb al-Fihrist (including one Nuzūl al-Qur'ān attributed to

2211-411: The Quran. Wahidi's work is not only the first attempt to collect all the material regarding the occasions of revelation in one single volume, but it is also the standard upon which all subsequent works were based. al-Wahidi was born in the city of Nishapur and he died there at an advanced age. He was a poet, philologist, grammarian and Quranic commentator. In fact, He was considered a great commentator of

2278-412: The Samiri has led them astray.'" Verse 97: "(Moses) said: "Get thee gone! but thy (punishment) in this life will be that thou wilt say, 'touch me not'; and moreover (for a future penalty) thou hast a promise that will not fail: Now look at thy god, of whom thou hast become a devoted worshipper: We will certainly (melt) it in a blazing fire and scatter it broadcast in the sea!" This section again refers to

2345-527: The Supreme is far removed from every imperfection (Subhana Rabbiyal-A'la)," and his prostration lasted nearly the same length of time as his standing. One theory of Qur'anic verse arrangement proposes a thematic/topical ordering of the verses ( ayat ). This, combined with the Qur'an's allusive literary style (e.g. "the Qur'ānic 'they' which is frequently left ambiguous in the text" ) makes establishing pericopal boundaries difficult, however. Does one verse continue

2412-420: The Supreme is far removed from every imperfection (Subhana Rabbiyal-Azim);" his bowing lasted about the same length of time as his standing (and then on returning to the standing posture after Ruku') he said: "Allah listened to him who praised Him (Sami' Allahu liman hamidah, Rabbana wa lakal hamd)." Then he stood about the same length of time as he had spent in bowing. He then prostrated himself and said: "My Rubb,

2479-627: The Symbols of Allah. So if those who visit the House in the Season or at other times, should compass them round , it is no sin in them. And if any one obeyeth his own impulse to good,- be sure that Allah is He Who recogniseth and knoweth. The verse concerns the ritual practice of circumambulating between the hills of Safa and Marwa; the two asbāb cited by al-Wāhidī both describe the controversy regarding this ritual (Q.2:158's occasion of revelation) by reference to

2546-479: The calf was made with dust trodden upon by the horse of the angel Gabriel , which had mystical properties. Some traditions say that the calf could also move, a property granted to it by the dust of the “horse of life”. Other traditions suggest that Samiri made the sound himself, or that it was only the wind. Still others say that the calf was formed by God himself, as a test for the Hebrew people. Stories indicate that he

2613-619: The crossing of the Red Sea ( 20:77 ), the worship of the Golden Calf ( 20:88 ) and the Fall of Man ( 20:120 ). The main theme of the chapter is about the existence of God. It addresses this theme through stories about Moses and Adam . Sura 20 displays several thematic and stylistic patterns described by Angelika Neuwirth in Jane McAuliffe 's book "The Cambridge Companion to the Qur'an". These include

2680-440: The divine authority of the Quran. This was achieved by dragging various passages from the scriptures into the narrative. The same Quranic extract could actually be installed in different scenes of Muhammad's life... Some of the asbāb , but not necessarily all of them, were later gleaned from the sīra and later incorporated into the specialized tafsīr and asbāb al-nuzūl compilations. Rubin bases that conclusion partly upon

2747-460: The eschatological prophecies of the Quran, signs of God's existence, and debate. Additionally, sura 20 employs what has been termed the "ring structure" to reinforce its central theme. This is the chapter that convinced Umar to convert to Islam. The oldest surviving manuscript containing chapter Ṭā Hā is a Quranic manuscript in the Mingana Collection identified as having been written on

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2814-448: The even path, and been rightly guided.'" Asb%C4%81b al-nuz%C5%ABl Occasions or circumstances of revelation , in Arabic( أسباب النزول - asbāb al-nuzūl ,) names the historical context in which Quranic verses were revealed from the perspective of traditional Islam . Though of some use in reconstructing the Qur'an's historicity, asbāb is by nature an exegetical rather than

2881-486: The evidence does not preclude the creation of parallel sīra narratives even after the circulation of a supposedly "authoritative" Qur'anic one. The Quran was revealed over a period of nearly twenty three years. Muslim scholars agree that the revelations of the Quran can be divided into two broad types: One type includes passages of the Quran which were revealed in response to specific events, incidents or questions put forward to Muhammad. The second type includes passages of

2948-473: The function of asbāb at several of these levels follows. Unless otherwise noted examples all come from Rippin's The function of asbāb al-nuzūl in Qur'ānic exegesis ( BSOAS 51 ). Quotations from the Qur'an are taken from the Abdullah Yusuf `Ali translation . A demonstration of the two lowest-level functions of the sabab may be seen in the exegesis of verse 2:44 : 2:44 Do ye enjoin right conduct on

3015-468: The key to all exegesis), al-Suyūtī made significant contributions to it as well, introducing such refinements as limiting reports to only those contemporaneous with the revelation itself (reports related to events described by the verse were reclassified as akhbār ) and developing a sabab selection criterion different from al-Wāhidī's rather mechanistic one of scanning for a select few "marker" introductory phrases. Sabab -material did not originate with

3082-489: The legal significance of the verse as going beyond merely not saying rā'inā ; the Jews (or the Arabs) said the word to mock others, according to the sabab - therefore mockery is not permitted; nor are double entendres permitted. As these examples amply demonstrate, supporting exegetical literature (e.g. hadith, sabab -material) are often decisive in fixing the legal meaning of a particular Qur'anic verse/pericope. Appealing to

3149-563: The opposite: 2:79 Then woe to those who write the Book with their own hands, and then say: "This is from Allah," to traffic with it for miserable price!- Woe to them for what their hands do write, and for the gain they make thereby. Here the reports agree the verse is directed against the Jews, and so a proscription with seemingly broad applicability is almost completely deflated into a polemical filip about Jewish alteration of holy scripture ( tahrīf ). Lastly, as an example of juridical inflation,

3216-502: The origins of this material to the context of the qussās , the wandering story-tellers, and pious preachers and to a basically popular religious worship situation where such stories would prove both enjoyable and edifying. One thing common to all these theories is the assumption that the sabab is built around the Qur'ānic verse(s) embedded in it. In his extensive survey of early Muslim traditions regarding Muhammad, Rubin upends this consensus (while preserving Rippin's speculation about

3283-453: The people, and forget (To practise it) yourselves, and yet ye study the Scripture? Will ye not understand? A sabab put forward by both al-Wāhidī ( Kitāb 22) and al-Suyūtī ( Lubāb 19) claim this verse was revealed about those Jews of Medina who urged their converted relations to obey Muhammed's example even while they hypocritically refused to do so themselves (such Jewish hypocrisy being

3350-483: The problems of concern for classical Muslim exegetes. These problems span the hermeneutical spectrum, from the most basic units of linguistic meaning to such technical intellectual disciplines as law and philosophy and all points in between. A major underlying difficulty encountered at all levels is the Qur'an's lack of structure. This extends beyond the question of temporal ordering to one of basic unity of thought and expression: It has often been remarked that

3417-525: The provision of your Lord is better and more lasting." Verse 132: "Order your people to pray, and pray steadfastly yourself." The conclusion includes another of the elements Neuwirth discusses: debate. In the conclusion, there is a debate between the disbelievers and Muhammad. The disbelievers wonder why God does not bring them a sign, and in the final verse God instructs Muhammad what to reply to them. Verse 135: "[Prophet], say, 'We are all waiting, so you carry on waiting: you will come to learn who has followed

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3484-402: The raw, unmediated text of the Qur'an as proof of consensus within traditional Islamic law for or against some practice is thus almost always a futile exercise. The earliest and the most important work in this genre is undoubtedly Kitab asbab al-Nuzul ("Book of occasions of revelation") of Ali ibn Ahmad al-Wahidi (d. 1075 CE). al-Wahidi mentions occasions of about 570 verses out of 6236 verses of

3551-583: The reason that it is a mustahabb when the recitation reaches one of the verses of prostration. this Sujud occurs during the Tilawa recitation of the Quran , including Salah prayers in Salah al jama'ah . There are fifteen places where Muslims believe that when Muhammad recited a certain verse ( ayah ) he prostrated to God . There are also words or supplications that you say after reading certain verses I offered Salat (Tahajjud - optional night prayer) with

3618-544: The revealed nature of the Quran, and discusses the Day of Judgment. It gives a brief description of the events that will take place on judgment day. Disbelievers will be punished, but believers need not fear. This account of judgment day is an example of the eschatological nature of the Quran, as described by Angelika Neuwirth. Also in this section, in verse 113, is a specific reference to the Quran in Arabic . Verse 99: "…We have given you

3685-563: The revelation is fully complete…" Verse 116: "When We said to the angels, 'Bow down before Adam,' they did. But Iblis refused." Verse 121–122: "…Adam disobeyed his Lord and was led astray—later his lord brought him close, accepted his repentance, and guided him." This section restates what was said before: Those who follow God will be rewarded, and those who do not will be punished on the Day of Judgment. Verse 126: "…You ignored Our revelations when they came to you, so today you will be ignored." Verse 127: "…The greatest and most enduring punishment

3752-472: The right path. Verses 25-28: "He said, my Lord, open up my heart, and make my task easy for me. Loosen the knot in my tongue, so that they may understand my speech." Moses is triumphant over the Pharaoh because he is helped by God, but is then chased from the land by Pharaoh. After escaping, Moses leaves his people to confer with God. During his absence, his people are led awry by al-Samiri , and begin to worship

3819-464: The sake of embellishment and authorization. In other words, no process of spinning a narrative around a Quranic verse seems to have taken place... Quranic materials only began to be applied to the non-Quranic basic narrative framework when the sacred scripture became a standard source of guidance. At this stage, the quṣṣāṣ (story-tellers) could promote the Islamic status of their traditions (originally suspect of biblical influence) by extending to them

3886-475: The semi-legendary Ibn 'Abbās as transmitted through 'Ikrima ), there is no evidence to believe that most of these works ever existed, or that their ambiguous titles signify texts within the asbāb al-nuzūl genre. In Rippin's detailed examination of pre-18th-century exegetical literature, other works include as follows: Though al-Wāhidī may thus be considered the father of this genre (a view consistent with his rather self-serving depiction of asbāb al-nuzūl as

3953-438: The story of Adam. When God created Adam and asked the angels to bow before him, all but Iblis did bow. Iblis (Satan) was punished and made the enemy of man. Satan tempted Adam, and Adam gave in, straying from God. But, Adam repented for his mistake and asked for God's forgiveness quite devotedly, for which God finally forgave him. Verse 114: "Exalted be God, the one who is truly in control. [Prophet], do not rush to recite before

4020-485: The ultimately qassaic /story-teller origins of these reports) by arguing that most asbāb originally started as prophetic biographical material into which Qur'anic verses were only later inserted: To begin with, one should bear in mind that although the traditions known as asbāb al-nuzūl occur in the collections of tafsīr - for example, al-Tabarī's - their birthplace is in the sīra , where they do not yet function as asbāb . These traditions only became asbāb when

4087-439: The unit of meaning begun by preceding verses, or does it initiate a new one? Sabab -material was used to both erect and pull down such boundaries, as their use with respect to verses 2:114-2:115 illustrate: One report "suggests this verse [Q.2:115] is a continuation of Q.2:114 which concerns the destruction of mosques and thus that this verse, 115, intends that the destruction of mosques does not mean that one can no longer face

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4154-447: The use of the term sabab -material for an occasion of revelation which does not necessarily come from a work of asbāb al-nuzūl , and sabab only for one that does. The reasons for asbāb ' s status as a secondary genre are implicit in this bibliographical overview. Its late emergence (well into the classical period) plus its reliance on earlier tafsir works even for its raw material prevented asbāb al-nuzūl ' s emergence as

4221-470: The very stereotyped way in which "linking words" are used to introduce Qur'anic verse into a report. Mostly, though, he relies upon the existence of multiple parallel non-Qur'anic forms of the narrative for most asbāb . By assuming that a report's link to scripture would not be removed once established, the non-Qur'anic (and thus non-exegetic) version of the report is in fact the original one. Rippin takes issue with this last assumption, though, by arguing that

4288-457: Was a magician Later traditions expand upon the fate of those who worshiped the calf. Works by al-Tabari include a story in which Moses orders his people to drink from the water into which the calf had been flung; those guilty of worshiping it were revealed when they turned a golden hue. Samiri's punishment has been interpreted as total social isolation by most scholars. Scholars of Islam have linked Samiri to various individuals mentioned in

4355-401: Was not to distress you [Prophet] that We sent down the Qur'an to you, but as a reminder for those who hold God in awe…" Verse 8: "God—There is no god but Him—the most excellent names belong to Him." This section recounts the story of Moses's encounter with Pharaoh , and how Moses's people were tested by God. Moses is originally tasked by God to go to Pharaoh, who has erred, and try to show him

4422-401: Was sent down because Muhammad once desired food to entertain a guest, but could not afford it. The Jewish man selling the food refused to sell it without a security, and Muhammad was furious with this. To appease his prophet, God sent down this verse. Verse 131: "And do not gaze longingly at what We have given some of them to enjoy, the finery of this present life: We test them through this, but

4489-595: Was unhurried. And when he recited the Verses which referred to the Glory of Allah, he glorified Him (by saying Subhan Allah - My Rubb, the Supreme is far removed from every imperfection), the Great, and when he recited the Verses that mention supplication, he supplicated, and when he recited the Verses that mention seeking Refuge of the Rubb, he sought (His) Refuge. Then he bowed and said: "My Rubb,

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