5:93 There is no sin upon those who acknowledge and do good works for what they eat when they are aware, acknowledge, and do good work; then they are aware and acknowledge, then they are aware and do good; God loves the good doers.
Edip-Layth (Quran: A Reformist Translation)
 
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Edip-Layth Paradise and hell Descriptions are Allegorical 2:24 If you cannot do this -- and you will not be able to do this -- then beware of the fire whose fuel is people and stones; it has been prepared for the ingrates.
The Monotheist Group 2:24 And if you cannot do this; and you will not be able to do this; then beware the Fire whose fuel is people and stones, it has been prepared for the rejecters.
Muhammad Asad 2:24 And if you cannot do it-and most certainly you cannot do it-then be conscious of the fire whose fuel is human beings and stones16 which awaits all who deny the truth!
Rashad Khalifa Allegorical Description of Hell 2:24 If you cannot do this - and you can never do this - then beware of the Hellfire, whose fuel is people and rocks; it awaits the disbelievers.
Shabbir Ahmed 2:24 And if you fail to do it - and fail you will - yet remain haughty and scornful, then guard yourselves against the fire that has been readied for those who oppose the truth, and its fuel is the masses and their stonehearted leaders alike. 19
Transliteration 2:24 Fa-in lam tafAAaloo walan tafAAaloo faittaqooalnnara allatee waqooduha alnnasuwaalhijaratu oAAiddat lilkafireena
A 2:24 فان لم تفعلوا ولن تفعلوا فاتقوا النار التى وقودها الناس والحجارة اعدت للكفرين
Edip-Layth 2:25 Give good news to those who acknowledge and do the reforms, that they will have gardens with rivers flowing beneath. Every time they receive of its fruit, they say, "This is what we have been provisioned before," and they are given its likeness/allegories. Moreover, there they will have pure spouses, and there they will abide.7
The Monotheist Group 2:25 And give good news to those who believe and do good works that they will have estates with rivers flowing beneath. Every time they receive of its fruit, they say: "This is what we have been provisioned before," and they are given its likeness. And there they will have pure spouses, and in it they will abide.
Muhammad Asad 2:25 But unto those who have attained to faith and do good works give the glad tiding that theirs shall be gardens through which running waters flow. Whenever they are granted fruits there from as their appointed sustenance, they will say, "It is this that in days of yore was granted to us as our sustenance!"-for they shall be given something that will recall that [past].17 And there shall they have spouses pure, and there shall they abide.
Rashad Khalifa Allegorical Description of Paradise 2:25 Give good news to those who believe and lead a righteous life that they will have gardens with flowing streams. When provided with a provision of fruits therein, they will say, "This is what was provided for us previously." Thus, they are given allegorical descriptions. They will have pure spouses therein, and they abide therein forever.
Shabbir Ahmed 2:25 Convey the happy news to those who have chosen to be graced with belief, and have done acts of service to humanity. For them will be a most pleasant reward, Paradise in both lives. (Try to understand it in the current human vocabulary.) - Plush Gardens with streams flowing underneath! When they are provided with the delicious fruit of their deeds, they will say, "This is what we were provided before." They had tasted some of the reward in this world. They will be given sustenance that will recall their past. These men and women will have pure companions therein, an everlasting happy family life. 20
Transliteration 2:25 Wabashshiri allatheena amanoowaAAamiloo alssalihati anna lahum jannatintajree min tahtiha al-anharu kullamaruziqoo minha min thamaratin rizqan qaloo hathaallathee ruziqna min qablu waotoo bihi mutashabihanwalahum feeha azwajun mutahharatun wahumfeeha khalidoona
A 2:25 وبشر الذين ءامنوا وعملوا الصلحت ان لهم جنت تجرى من تحتها الانهر كلما رزقوا منها من ثمرة رزقا قالوا هذا الذى رزقنا من قبل واتوا به متشبها ولهم فيها ازوج مطهرة وهم فيها خلدون
Edip-Layth 2:26 God does not shy away from citing the example of a mosquito, or anything above it. As for those who acknowledge, they know that it is the truth from their Lord. As for the unappreciative, they say, "What does God want with this example?" He lets many stray by it, and He guides many, but He only lets stray the evildoers.
The Monotheist Group 2:26 God does not shy away from citing the example of a mosquito, or anything above it. As for those who believe, they know that it is the truth from their Lord. As for the rejecters, they say: "What does God want with this example?" He lets many stray by it, and He guides many, but He only lets stray the evildoers.
Muhammad Asad 2:26 Behold, God does not disdain to propound a parable of a gnat, or of something [even] less than that.18 Now, as for those who have attained to faith, they know that it is the truth from their Sustainer - whereas those who are bent on denying the truth say, "What could God mean by this parable?" In this way does He cause many a one to go astray, just as He guides many a one aright: but none does He cause thereby to go astray save the iniquitous,
Rashad Khalifa 2:26 GOD does not shy away from citing any kind of allegory7, from the tiny mosquito and greater. As for those who believe, they know that it is the truth from their Lord. As for those who disbelieve, they say, "What did GOD mean by such an allegory?" He misleads many thereby, and guides many thereby. But He never misleads thereby except the wicked,
Shabbir Ahmed 2:26 God does not shy away from citing any kind of allegory, even of a mosquito or beyond. Those who attain belief by way of reason appreciate the allegories and know that therein is contained some teaching of the truth from their Lord. On the other hand, those who have chosen to disbelieve, try to ridicule, saying, "What could God mean to teach by this similitude?" Thus He (His law of guidance) lets go astray many and shows the lighted road to many. But He never lets go astray any but those who drift away from reason. 21
Transliteration 2:26 Inna Allaha la yastahyeean yadriba mathalan ma baAAoodatan famafawqaha faamma allatheena amanoofayaAAlamoona annahu alhaqqu min rabbihim waammaallatheena kafaroo fayaqooloona matha aradaAllahu bihatha mathalan yudillu bihikatheeran wayahdee bihi katheeran wama yudillu bihiilla alfasiqeena
A 2:26 ان الله لا يستحى ان يضرب مثلا ما بعوضة فما فوقها فاما الذين ءامنوا فيعلمون انه الحق من ربهم واما الذين كفروا فيقولون ماذا اراد الله بهذا مثلا يضل به كثيرا ويهدى به كثيرا وما يضل به الا الفسقين
Edip-Layth 2:27 The ones who break their pledge to God after making the covenant, and they sever what God had ordered to be joined. Moreover, they make corruption on earth; these are the losers.
The Monotheist Group 2:27 The ones who break their pledge to God after making its covenant, and they sever what God had ordered to be delivered. And they make corruption on Earth; these are the losers.
Muhammad Asad 2:27 who break their bond with God after it has been established [in their nature],19 and cut asunder what God has bidden to be joined, and spread corruption on earth: these it is that shall be the losers.
Rashad Khalifa 2:27 who violate GOD's covenant after pledging to uphold it, sever what GOD has commanded to be joined, and commit evil. These are the losers. Two Deaths and Two Lives for the Disbelievers
Shabbir Ahmed 2:27 (Just as there is One Creator, likewise mankind is but one Community.) Those who break this ratified Bond of God and cut asunder the unity of mankind that God has commanded them to uphold, and thus lay the foundation of chaos on earth, those will be the losers in the long run. 22
Transliteration 2:27 Allatheena yanqudoona AAahdaAllahi min baAAdi meethaqihi wayaqtaAAoona maamara Allahu bihi an yoosala wayufsidoona fee al-ardiola-ika humu alkhasiroona
A 2:27 الذين ينقضون عهد الله من بعد ميثقه ويقطعون ما امر الله به ان يوصل ويفسدون فى الارض اولئك هم الخسرون
Edip-Layth 2:28 How can you not appreciate God when you were dead and He brought you to life? Then He makes you die, then He brings you to life, then to Him you return.8
The Monotheist Group 2:28 How can you reject God when you were dead and He brought you to life? Then He makes you die, then He brings you to life, then to Him you return.
Muhammad Asad 2:28 How can you refuse to acknowledge God, seeing that you were lifeless and He gave you life, and that He will cause you to die and then will bring you again to life, whereupon unto Him you will be brought back?
Rashad Khalifa 2:28 How can you disbelieve in GOD when you were dead and He gave you life, then He puts you to death, then He brings you back to life, then to Him you ultimately return?
Shabbir Ahmed 2:28 Think! How can you disbelieve in God knowing that He is the One Who gave you life when you were lifeless? Then He will cause you to die and bring you back to life again. And then, all of you will return to Him. 23
Transliteration 2:28 Kayfa takfuroona biAllahiwakuntum amwatan faahyakum thumma yumeetukumthumma yuhyeekum thumma ilayhi turjaAAoona
A 2:28 كيف تكفرون بالله وكنتم اموتا فاحيكم ثم يميتكم ثم يحييكم ثم اليه ترجعون
Edip-Layth 2:29 He is the One who created for you all that is in the earth. Moroever, He attended to the universe and made it seven heavens, and He is aware of all things.
The Monotheist Group 2:29 He is the One who created for you all that is on Earth, then He attend to the universe and made it seven universes, and He is aware of all things.
Muhammad Asad 2:29 He it is who has created for you all that is on earth, and has applied His design to the heavens and fashioned them into seven heavens;20 and He alone has full knowledge of everything.
Rashad Khalifa 2:29 He is the One who created for you everything on earth, then turned to the sky and perfected seven universes therein,9 and He is fully aware of all things.
Shabbir Ahmed 2:29 He is the One Who has created for you whatever is on earth - all of it. And He has applied His Design to the Cosmos and fashioned it in several ascending heights. He is the Supreme Knower of what all things are destined to be. 24
Transliteration 2:29 Huwa allathee khalaqa lakum mafee al-ardi jameeAAan thumma istawa ila alssama-ifasawwahunna sabAAa samawatin wahuwa bikullishay-in AAaleemun
A 2:29 هو الذى خلق لكم ما فى الارض جميعا ثم استوى الى السماء فسوىهن سبع سموت وهو بكل شىء عليم
Edip-Layth Creation 2:30 Your Lord said to the angels, "I am placing a successor on earth." They said, "Would You place in it he who would corrupt it, and shed blood, while we sing Your glory, and praise You?" He said, "I know what you do not know."
The Monotheist Group 2:30 And your Lord said to the angels: "I am placing a successor on Earth." They said: "Would You place in it he who would corrupt in it, and spill blood, while we sing Your glory, and praise You?" He said: "I know what you do not know."
Muhammad Asad 2:30 AND LO!21 Thy Sustainer said unto the angels: "Behold, I am about to establish upon earth one who shall inherit it."22 They said: "Wilt Thou place on it such as will spread corruption thereon and shed blood -whereas it is we who extol Thy limitless glory, and praise Thee, and hallow Thy name?" [God] answered: "Verily, I know that which you do not know."
Rashad Khalifa Satan: A Temporary "god" 2:30 Recall that your Lord said to the angels, "I am placing a representative (a temporary god) on Earth." They said, "Will You place therein one who will spread evil therein and shed blood, while we sing Your praises, glorify You, and uphold Your absolute authority?" He said, "I know what you do not know."10
Shabbir Ahmed 2:30 (Now is related to you the creation of Adam or mankind, in allegorical terms; when God decided to create humans who would be given free will, and supremacy on earth.) Your Lord announced His Plan to the angels, "I am about to place on earth a new creation that will have supremacy over it." They exclaimed, "Will you place on it such creation as will cause disorder therein and shed blood! - Whereas we strive to manifest Your glory (in the Universe)!" He answered, "Surely, I know what you do not know." 25
Transliteration 2:30 Wa-ith qala rabbuka lilmala-ikatiinnee jaAAilun fee al-ardi khaleefatan qalooatajAAalu feeha man yufsidu feeha wayasfiku alddimaawanahnu nusabbihu bihamdika wanuqaddisu lakaqala innee aAAlamu ma la taAAlamoona
A 2:30 واذ قال ربك للملئكة انى جاعل فى الارض خليفة قالوا اتجعل فيها من يفسد فيها ويسفك الدماء ونحن نسبح بحمدك ونقدس لك قال انى اعلم ما لا تعلمون
Edip-Layth Innate Ability to Relate and Discriminate 2:31 He taught Adam the description of all things, and then He displayed them to the angels and said, "Inform Me the descriptions of these things if you are truthful."9
The Monotheist Group 2:31 And He taught Adam the names of all things, then He displayed them to the angels and said: "Inform Me the names of these if you are truthful."
Muhammad Asad 2:31 And He imparted unto Adam the names of all things;23 then He brought them within the ken of the angels and said: "Declare unto Me the names of these [things], if what you say is true."24
Rashad Khalifa The Test Begins 2:31 He taught Adam all the names then presented them to the angels, saying, "Give me the names of these, if you are right."
Shabbir Ahmed 2:31 And God endowed humanity with the capacity to attain knowledge. Then He showed the angels certain things and said to them, "Tell me if you have the capacity of learning about these, if you are truthful (and better qualified to have supremacy on the planet earth)." 26
Transliteration 2:31 WaAAallama adama al-asmaakullaha thumma AAaradahum AAala almala-ikatifaqala anbi-oonee bi-asma-i haola-iin kuntum sadiqeena
A 2:31 وعلم ءادم الاسماء كلها ثم عرضهم على الملئكة فقال انبونى باسماء هولاء ان كنتم صدقين
Edip-Layth 2:32 They said, "Glory be to You, we have no knowledge except what You have taught us, You are the Knowledgeable, the Wise."
The Monotheist Group 2:32 They said: "Glory be to You, we have no knowledge except that which You have taught us, You are the Knowledgeable, the Wise."
Muhammad Asad 2:32 They replied: "Limitless art Thou in Thy glory! No knowledge have we save that which Thou hast imparted unto us. Verily, Thou alone art all-knowing, truly wise."
Rashad Khalifa 2:32 They said, "Be You glorified, we have no knowledge, except that which You have taught us. You are the Omniscient, Most Wise."
Shabbir Ahmed 2:32 They humbly said, "Glorified are You, High above all! We only know what you have taught us (the tasks assigned to us). Most certainly, You, only You, are the Knower, the Wise."
Transliteration 2:32 Qaloo subhanaka laAAilma lana illa ma AAallamtanainnaka anta alAAaleemu alhakeemu
A 2:32 قالوا سبحنك لا علم لنا الا ما علمتنا انك انت العليم الحكيم
Edip-Layth 2:33 He said, "O Adam, inform them of the descriptions of these." When he informed them of their descriptions, He said, "Did I not tell you that I know the unseen of the heavens and the earth, and that I know what you reveal and what you were hiding?"
The Monotheist Group 2:33 He said: "O Adam, inform them of their names," so when he informed them of their names, He said: "Did I not tell you that I know the unseen of heavens and Earth, and that I know what you reveal and what you were hiding?"
Muhammad Asad 2:33 Said He: "O Adam, convey unto them the names of these [things]." And as soon as [Adam] had conveyed unto them their names, [God] said: "Did I not say unto you, `Verily, I alone know the hidden reality of the heavens and the earth, and know all that you bring into the open and all. that you would conceal'?"
Rashad Khalifa 2:33 He said, "O Adam, tell them their names." When he told them their names, He said, "Did I not tell you that I know the secrets of the heavens and the earth? I know what you declare, and what you conceal."
Shabbir Ahmed 2:33 Then He said, "O Adam! Show them some of your capacity to attain knowledge." And when Adam informed them of his ability to learn, He said to the angels, "Did I not tell you that I know the secrets of the highs and the lows? And I know what is manifested by your efforts and the potentials that lie dormant within you."
Transliteration 2:33 Qala ya adamu anbi/humbi-asma-ihim falamma anbaahum bi-asma-ihim qalaalam aqul lakum innee aAAlamu ghayba alssamawatiwaal-ardi waaAAlamu ma tubdoona wamakuntum taktumoona
A 2:33 قال يادم انبئهم باسمائهم فلما انباهم باسمائهم قال الم اقل لكم انى اعلم غيب السموت والارض واعلم ما تبدون وما كنتم تكتمون
End Notes
Muhammad Asad - The Message Of Quran
Muhammad Asad - End Note 16 (2:24)
This evidently denotes all objects of worship to which men turn instead of God-their powerlessness and inefficacy being symbolized by the lifelessness of stones-while the expression "human beings" stands here for human actions deviating from the way of truth (cf. Manar 1, 197): the remembrance of all of which is bound to increase the sinner's suffering in the hereafter, referred to in the Qur'an as "hell".

Muhammad Asad - End Note 17 (2:25)
Lit., "something resembling it". Various interpretations, some of them of an esoteric and highly speculative nature, have been given to this passage. For the manner in which I have translated it I am indebted to Muhammad `Abduh (in Manar I, 232 f.), who interprets the phrase, "It is this that in days of yore was granted to us as our sustenance" as meaning: "It is this that we have been promised during our life on earth as a requital for faith and righteous deeds." In other words, man's actions and attitudes in this world will be mirrored in their "fruits", or consequences, in the life to come - as has been expressed elsewhere in the Qur'an in the verses, "And he who shall have done an atom's weight of good, shall behold it; and he who shall have done an atom's weight of evil, shall behold it" (99:7-8). As regards the reference to "spouses" in the next sentence, it is to be noted that the term zawj (of which azwaj is the plural) signifies either of the two components of a couple-that is, the male as well as the female.

Muhammad Asad - End Note 18 (2:26)
Lit., "something above it", i.e., relating to the quality of smallness stressed here-as one would say, "such-and-such a person is the lowest of people, and even more than that" (Zamakhshari). The reference to "God's parables", following as it does immediately upon a mention of the gardens of paradise and the suffering through hell-fire in the life to come, is meant to bring out the allegorical nature of this imagery.

Muhammad Asad - End Note 19 (2:27)
The "bond with God" (conventionally translated as "God's covenant") apparently refers here to man's moral obligation to use his inborn gifts-intellectual as well. as physical-in the way intended for them by God. The "establishment" of this bond arises from the faculty of reason which, if properly used, must lead man to a realization of his own weakness and dependence on a causative power and, thus, to a gradual cognition of God's will with reference to his own behaviour. This interpretation of the "bond with God" seems to be indicated by the fact that there is no mention of any specific "covenant" in either the preceding or the subsequent verses of the passage under consideration. The deliberate omission of any explanatory reference in this connection suggests that the expression "bond with God" stands for something that is rooted in the human situation as such, and can, therefore, be perceived instinctively as well as through conscious experience: namely, that innate relationship with God which makes Him "closer to man than his neck-vein" (50:16). For an explanation of the subsequent reference to "what God has bidden to be joined", see surah 13, note 43.

Muhammad Asad - End Note 20 (2:29)
The term sama' ("heaven" or "sky") is applied to anything that is spread like a canopy above any other thing. Thus, the visible skies which stretch like a vault above the earth and form, as it were, its canopy, are called sama': and this is the primary meaning of this term in the Qur'an; in a wider sense, it has the connotation of "cosmic system". As regards the "seven heavens", it is to be borne in mind that in Arabic usage - and apparently in other Semitic languages as well - the number "seven" is often synonymous with "several" (see Lisan al-Arab), just as "seventy" or "seven hundred" often means "many" or "very many" (Taj al-'Arus). This, taken together with the accepted linguistic definition that "every samu' is a sama' with regard to what is below it" (Raghib), may explain the "seven heavens" as denoting the multiplicity of cosmic systems. - For my rendering of thumma, at the beginning of this sentence, as "and", see surah 7, first part of note 43.

Muhammad Asad - End Note 21 (2:30)
The interjection "lo" seems to be the only adequate rendering, in this context, of the particle idh, which is usually -and without sufficient attention to its varying uses in Arabic construction - translated as "when". Although the latter rendering is often justified, idh is also used to indicate "the sudden, or unexpected, occurrence of a thing" (cf. Lane 1, 39), or a sudden turn in the discourse. The subsequent allegory, relating as it does to the faculty of reason implanted in man, is logically connected with the preceding passages.

Muhammad Asad - End Note 22 (2:30)
Lit., "establish on earth a successor" or a "vice-gerent". The term khalifah -derived from the verb khalafa, "he succeeded [another] " - is used in this allegory to denote man's rightful supremacy on earth, which is most suitably rendered by the expression "he shall inherit the earth" (in the sense of being given possession of it). See also 6:165, 27:62 and 35:39, where all human beings are - spoken of as khala'if al-ard.

Muhammad Asad - End Note 23 (2:31)
Lit., "all the names". The term ism ("name") implies, according to all philologists, an expression "conveying the knowledge [of a thing] ... applied to denote a substance or an accident or an attribute, for the purpose of distinction" (Lane IV, 1435): in philosophical terminology, a "concept". From this it may legitimately be inferred that the "knowledge of all the names" denotes here man's faculty of logical definition and, thus, of conceptual thinking. That by "Adam" the whole human race is meant here becomes obvious from the preceding reference, by the angels, to "such as will spread corruption on earth and will shed blood", as well as from 7:11 .

Muhammad Asad - End Note 24 (2:31)
Namely, that it was they who, by virtue of their purity, were better qualified to "inherit the earth".

Shabbir Ahmed -
Shabbir Ahmed - End Note 19 (2:24)
This fire is generated in and engulfs the hearts 2:74, 9:110, 66:6, 104:67. Hajar = Stone = Rock = A stone-hearted person = Elite leadership = An apparently tough, prominent man = The hard or high segment of a hill

Shabbir Ahmed - End Note 20 (2:25)
This Paradise is not given away as charity. It has to be built in this life and then inherited. It has been described in the Qur'an allegorically and it is not confined to one particular place. It encompasses the entire Universe and is a logical consequence of living upright and contributing to the well-being of humanity. 3:133, 13:35, 14:24, 24:55, 32:17, 39:74, 47:15, 57:21, 76:5-6, 76:17

Shabbir Ahmed - End Note 21 (2:26)
Men and women of reason know that abstract phenomena are frequently best understood in the form of examples, metaphors and allegories. Faasiqoon (singular, Faasiq) = Those who drift away = Who slip out of discipline = Those who cross the bounds of what is right = Fruit whose seed slips out = Egg yolk that drops out of its sHell = One who transgresses Divine laws and thus becomes vulnerable to desires and extrinsic challenge. 3:81-82, 5:3, 5:47, 5:108, 6:121, 7:102, 9:24, 9:80, 24:4, 24:55, 59:19

Shabbir Ahmed - End Note 22 (2:27)

Shabbir Ahmed - End Note 23 (2:28)

Shabbir Ahmed - End Note 24 (2:29)
11:7, 53:31, 57:1-2. Saba' indicates seven or several

Shabbir Ahmed - End Note 25 (2:30)
God had programmed the angels (God's forces in nature) with specific tasks that express the Divine will. He created humans through the process of evolution and granted them the ability to make free choices. They may choose to follow Divine guidance or deviate from it (33:72). The "angels" were not even remotely aware of any will other than God's. The Qur'an metaphorically portrays the immense responsibility given to humans in the story of Adam. Free will may be likened to the breathing into humans from the Divine Energy. The angels wondered if a clash of wills would not result in chaos and bloody disorder on earth, while the angelic role had always been that of striving to manifest the Impeccable glory of their Lord and absolute submission to His commands. (15:2829, 16:49-50). Tasbeeh from Sabah = Swim with long strides = Strive hard = Apply oneself to a mission. Moses and Aaron did Tasbeeh -strove hard against Pharaoh 20:33. Human Evolution 6:2, 7:189, 15:26-27, 22:5, 23:12-13, 25:54, 32:7-9, 35:11, 37:11, 71:17

Shabbir Ahmed - End Note 26 (2:31)
'Allam-alAadam-al-Asma = He endowed humankind with the capacity to attain knowledge

Edip-Layth - Quran: A Reformist Translation
Edip-Layth - End Note 7 (2:25)
The descriptions of Hell and Paradise are allegorical. See 13:35; 17:60; 47:15; 76:16. The language of 2:25 is similar to 74:31 and may consequently imply a miraculous prophecy that might cause a great controversy in the future. The fact that the verse follows 2:23, which challenges unappreciative people regarding the miraculous nature of the Quran, supports our expectation. The Bible contains numerous verses referring to Hell. For instance: "Again, the Kingdom of Heaven is like a dragnet, that was cast into the sea, and gathered some fish of every kind, which, when it was filled, they drew up on the beach. They sat down, and gathered the good into containers, but the bad they threw away. So will it be in the end of the world. The angels will come forth, and separate the wicked from among the righteous, and will cast them into the furnace of fire. There will be the weeping and the gnashing of teeth." (Matthew 13:47-50)

Edip-Layth - End Note 8 (2:28)
After creation, we were put to death. Through birth we were given life on this planet; we will die again and we will be resurrected for the Day of Judgment. Death is simply the stage of unconsciousness that is required by God's system where our mind is forced to travel between universes.

Edip-Layth - End Note 9 (2:31)
The verse reminds us of one of the most important divine gifts: the capacity of creating abstract ideas, categorization, and discrimination. Through Adam, our common ancestor, our genetic program is made able to recognize and distinguish numerous animals, plants, devices, chemical compounds, emotions, ideas, etc. The Old Testament has a parallel account: "And out of the ground the Lord God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found any help meet for him" (Genesis 2:19-20).

Rashad Khalifa - The Final Testament
Rashad Khalifa - End Note 7 (2:26)
See Appendix 5 for further discussion of Heaven and Hell.

Rashad Khalifa - End Note (2:27)

Rashad Khalifa - End Note 9 (2:29)
Our universe with its billion galaxies, spanning distances of billions of light years, is the smallest and innermost of seven universes (Appendix 6). Please look up 41:10-11.

Rashad Khalifa - End Note 10 (2:30)
These verses answer such crucial questions as: "Why are we here?" (See Appendix 7)

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