And when We appointed forty nights for Moses, then you worshipped the calf in his absence, acting wrongfully. 51

Mosa • Moses

The name Mosa or mose was used in ancient Egypt. And it was found in the names of Egyptian pharaohs like tuth mose , or Ra mose. According to historians, in the Egyptian language 'mose' meant "child" or "son". (Most likely because he was adopted as son and named after it Q28:9). Torah gives an explanation of this name in Hebrew as the one "drawn out" because Pharaoh's daughter drew him out of water, and the Hebrew language also gives possible meanings of "being drawn out".

However Moses grew up in both these languages and It's debated weather he was first named in Egyptian or in Hebrew, And Allah knows Best.

Takhaztum ijal • You took the calf

Quran says that " you took the calf" and then stops without completing the sentence that "you took the calf as God". Quran avoids completing the completion of sentence because their action was so shameful that Quran avoids detailing it and gives a hint instead, because they knew what shameful thing they did. This is how an eloquent speaker speaks.

Even then We ˹still˺ forgave you so perhaps you would be grateful. 52

Afwana • We forgave

The next verse immediately mentions the forgiveness of Allah, and skips the topics that are in between (like what Moses said to them and punishment etc) which are detailed in next verses. The immediate follow-up of forgiveness after sin is to highlight the mercy of God. This is a very eloquent way of speaking. This method was also used in Surah Baqarah verses 36 to 37, in which Adam's mistake was immediately followed by the mercy of Allah.

There is amazing detail in the Quran that's not found in Torah or elsewhere, that when Pharaoh was drowning he repented to God and confessed to believe in the God of Israelites. So where does this detail come from , according to skeptics this detail was invented by Quran. But when we read the context carefully in Torah it is proven that Quran is speaking accurately from God's knowledge and it's not inventing new things but telling the story honestly. In context of Torah God sent multiple plagues to pharaoh and his people before setting Israelites free from slavery. So when the plagues got stricter the pharoah confessed clearly his mistake and asked for forgiveness out of fear of punishment. But then again his heart became hard when plagues stopped for a while.

For example at the plague of hail he said to Moses {This time I have sinned, he said to them. The Lord is in the right, and my people and I are in the wrong.} Exodus 9:27

Similarly in plague of locusts the pharoah said : {Now forgive my sin once more and pray to the Lord your God to take this deadly plague away from me} Exodus 10:17

This clearly shows that pharoah's heart had fear during punishment, and his heart had arrogance more than fear. At last, when he chased the Israelites instead of letting them go, the biggest punishment came on him from God. The drowning was biggest punishment so it's obvious from previous events and state of his heart during punishment, that he would've repented from fear, as he did before. All praise be to God who sent down the Quran that confirms the previous scriptures.

{But as Pharaoh was drowning, he cried out, “I believe that there is no god except that in whom the Children of Israel believe, and I am ˹now˺ one of those who submit.”} Quran 10:90

Note: Some Jewish commentaries that are compiled after Quran also borrowed this concept from Quran about pharaoh repentance during his death. But there's no mention of repentance during death of pharaoh in pre Islamic literature before quran. According to early Jewish commentaries in fact he didn't even die by drowning.

And when We parted the sea for you and saved you and drowned the people of Pharaoh while you were looking on.

Faraqna • We parted

This is the most interesting miracle mentioned in the Quran. Torah further describes that this miracle happened through the wind. It says that a strong wind blew all night by the miracle of God and it parted the sea. The force of wind can indeed expose the dry ground beneath naturally as well , and it's an observable process. For example on a small level, if you take water in a plate and blow your breath into it , the dry part of the plate will appear beneath. Or when wind is pushing water from one side of the sea exposes the seabed. In the case of sea splitting, God drove strong winds with his power to split the sea.

Aghrakna Aale firawn • Destroyed the people of pharaoh

There is amazing detail in the Quran that's not found in Torah or elsewhere, that when Pharaoh was drowning he repented to God and confessed to believe in the God of Israelites. So where does this detail come from , according to skeptics this detail was invented by Quran. But when we read the context carefully in Torah it is proven that Quran is speaking accurately from God's knowledge and it's not inventing new things but telling the story honestly. In context of Torah God sent multiple plagues to pharaoh and his people before setting Israelites free from slavery. So when the plagues got stricter the pharoah confessed clearly his mistake and asked for forgiveness out of fear of punishment. But then again his heart became hard when plagues stopped for a while.

For example at the plague of hail he said to Moses {This time I have sinned, he said to them. The Lord is in the right, and my people and I are in the wrong.} Exodus 9:27

Similarly in plague of locusts the pharoah said : {Now forgive my sin once more and pray to the Lord your God to take this deadly plague away from me} Exodus 10:17

This clearly shows that pharoah's heart had fear during punishment, and his heart had arrogance more than fear. At last, when he chased the Israelites instead of letting them go, the biggest punishment came on him from God. The drowning was biggest punishment so it's obvious from previous events and state of his heart during punishment, that he would've repented from fear, as he did before. All praise be to God who sent down the Quran that confirms the previous scriptures.

{But as Pharaoh was drowning, he cried out, “I believe that there is no god except that in whom the Children of Israel believe, and I am ˹now˺ one of those who submit.”} Quran 10:90

Wa Antum tanzuroon • And you were looking

This is last concluding statement,which comes at the end of verses in surah Baqarah to match the rhythm and at the same time it adds profound meaning of completion without losing rhythm. The phrase " you were looking" is concluding statement which marks the completion of the verse eloquently. They witnessed all these three events. The partition , the salvation and the destruction of enemies.

Guard yourselves against the Day on which no soul will be of help to another. No intercession will be accepted, no ransom taken, and no help will be given.

Wataqoo Yaum • Fear A Day

The word "yaum" or "day" is mentioned only once in the entire verse at the beginning. The next 4 phrases are built on this noun which is mentioned here, that what will happen on that day. This is to avoid the Repetition of word "Day", because repetition doesn't look eloquent, and it gives the verse maximum meaning in few words.

The word " fear " is also mentioned in Torah many times about fearing God and his punishments. So it's relevant to them.

Shafa'a • intercession

Quran says, no intercession will be accepted on the Day of Judgement. In Torah whenever Jews did wrong to themselves the prophet Moses interceded on their behalf, now Quran tells about a day when no intercession will be accepted for disbelieving.

Adlun • compensation

Quran says, that no compensation will be accepted on the Day of Judgement. In Torah whenever Israelites sinned there was a law to offer sacrifice for the atonement of sins. Now Quran tells them about that day when no compensation will be accepted.

Wala hum yunsaroon • nor will they be helped

This last quote is used for completion of the verse and to match the rhythm with previous verses. Quran at the same did the both tasks without losing the meaning. This last quote shuts the door of any hope that can be given on the Day of Resurrection for disbelievers.

O Children of Israel, remember My favor that I have bestowed upon you and that I preferred you over the worlds [i.e., peoples]

Ya Bani Israel • O Children of Israel

Throughout the Torah God refers to the Israelites as "Bnei Yisroel". In Quran too, He uses the same language when referring to the Israelites instead of calling them Jews or Israelites. The language, commands, beliefs, and laws in quran are very similar to what was revealed in the Torah and it can be easily recognized that the author is same from the style of speaking and comparative analysis even though both texts have different languages.

Torah says: {And the foremen of the Bnei Yisroel did see that they were in trouble.} (Exodus 5:19)

Uzkur • remember

The word " remember " or Hebrew word "ezkor" is used in the Torah by God, to remind the Jews of God's favours or punishment. Quran uses this exact term in the same style and anyone can recognize that the author is same from the style of speaking.

God says in the Torah: {Remember (tezkor) well what the Lord your God did to Pharaoh and to all Egypt.} Deut 7:18

{And Remember (wazkor) that these forty years the LORD your God led you all the way in the wilderness} Deut 8:2

Nimati • My Favours

The phrase " o children of Israel remember my favours" is repeated in this verse after being mentioned in verse 40. Using such phrase is very eloquent way of starting the conversation to humble the person by reminding about Good. In verse 40 God reminded them the favours to soften their hearts because next verses were about inviting them to Islam and truth. In this verse the favours are being reminded as opening phrase to mention the favours in detail and next verses mention all the favours. These favours are mentioned in detail in the following verses and in the Torah as well.

Anni fadaltukum alal alameen • I honoured you over the worlds

This honour of God on children of Israel is also recorded in the Torah when God honoured them over all other nations. Quran speaks with absolute knowledge as an authority who witnessed all when it was happening.

Torah says : {Now therefore, if you will indeed obey My voice and keep My covenant, you shall be My treasured possession among all peoples, for all the earth is Mine; and you shall be to Me a kingdom of priests and a holy nation.} Exodus 19:5–6

And seek help through patience and prayer; and indeed, it is difficult except for the humbly submissive. 45

Wa • and

The word "and" connects it with previous series of verses in which the children of Israel were being addressed.

Bi Sabri wa Salah • with patience and prayer

This phrase creates an emotional shield for the believers, by showing them the way in emotional discomfort or in need of help. Both of these actions prayer and patience make person closer to God and such actions even in hardship perform only those who are man of strength (humble) and trust God, so therefore God says that be patient and pray instead of complaining, if you keep these two actions even in the hardship then it means you are trusting God even in hardship and trouble, and such trust is rewarding for receiving help of God and rewarding for akhirah as well.

There's an example we can learn from children of Israel too, whenever hardship came on them they complained to Prophet Moses that they were good in Egypt and Moses brought them into the desert just to make them feel hunger and thirst. They complained instead of being patient and praying humbly to God, that one who brought them out of Egypt with miracles would also give them the provision. At that time God still helped them in miraculous ways even when they were impatient, for some reasons, but God was angry at their actions and he gave punishment at the end when they started complaining too much.

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Those who are certain that they will meet their Lord and to Him they will return. 46

Rabbihim • their lord

The word lord means the one who nurtures, sustains or master. The word "their" lord creates the personal connection of God with believers.

And establish prayer and give zakāh and bow with those who bow.

Wa • and

The word "and" connects the verse with previous verses , which is series of commands given to children of Israel. This time command of action is given after commands of belief because belief is seen by action. This is very accurate way of textual precision for eloquence.

Aqimu salat • establish prayer

The verse says "establish prayer" instead of giving command "pray" (Sallu) . The phrase "establish prayer" covers all conditions and pillars of prayer like performing wudu before prayer, praying on time and performing all acts of prayer like prostration or bowing. The word Al before salat makes it mean that it's known prescribed prayer as opposed to view that it's just supplication.

Atu zakah • give obligatory charity

The zakah and Salah are mostly paired in Quran because they are the main actions in Islam, likewise belief in Allah and hereafter is paired because they are main beliefs. This also serves as rhythm and repetition enforces them in the mind of the reader.

Warkaoo ma rakieen • and bow with those who bow

The last statement adds profound meaning to the verse, that praying doesn't mean they have to pray in their own way to God, they have to accept the authority of the Prophet Muhammad and pray with those new believers who are praying in congregation with the Prophet.

Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason?

Atamaroon • do you order

The verse doesn't start with "wa" because it comes between the series of commands given to the children of Israel and it doesn't start with "wa" because it's not direct command rather it's a question of astonishment at their actions. This is the accuracy of the Quran that it speaks with precise conjunctions.

Secondly the alif at the start shows that it's a question, but it's not a question to get answer from them , it's a question of astonishment which is an eloquent way of exposing the strange behavior.

Afala taqiloon • Then will you not reason

The verse ends with a small quote which adds profound meaning and connects the verse to rhythm. These small quotes are used all over Surah Baqarah at the end but they are never used only for rhythm , they will always have a profound meaning, which is accuracy of Quran that it produced meaningful verses full of eloquence and rhythm. The phrase "will you not reason" is very meaningful and the conclusion of the verse is that they should use reason to see their own wrongdoings too.

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O Children of Israel, remember My favor which I have bestowed upon you and fulfill My covenant [upon you] that I will fulfill your covenant [from Me], and be afraid of [only] Me.

Historical Miracles Of The Verse:

Ya Bani Israel • O children of Israel

Israel was another name of the Prophet Yaqub, the descendants of prophet Yaqub were called the children of Israel. Quran calls them with accurate historical term Israel instead of calling them Jews (yahud) , it's because the verse is pointing to their historical lineage and favours. So calling them children of Israel instead of Jews is more Eloquent in this context.

Uzkuru namati • Remember my favour

In this phrase God reminds favours to the children of Israel, the whole book of Exodus in Torah is all about favours done on the children of Israel that how God rescued them from Pharaoh in Egypt and gave them heavenly food, water and land to live despite of their complaints and sent plagues on the pharaoh who tried to stop them. The god sent prophet Moses for their guidance and to rescue them from Pharaoh's slavery. This is how god speaks in their language and what's relevant to them with accurate terms that it starts the conversation with what they know and understand deeply.

Aufu biahadi • fulfill my covenant

The covenants were also made with the children of Israel along with the favours after their rescue from Egypt. The ark of covenant and the other covenants were made through Moses , to worship Allah alone, to be good, to obey God fully and to believe in all true prophets and all of this is written in Torah that we have today. Many prophets came after Moses confirming the Torah and reminding them of their covenant. The Israelites were obliged to believe and listen to all of prophets. One passage in the book of Deuteronomy says: {"I myself will call to account anyone who does not listen to my words that the prophet speaks in my name"}. 18:19-22

And at last prophet Muhammad came with revelation of Quran who also confirmed their scriptures, and it's said in the Quran that a group of Jews knew the truth about a prophet who would come in a specific area or lineage, and they were waiting for the arrival of the Prophet Muhammad, but when he came, they concealed the truth. (Quran 2:146)

iyyaaya farhaboon • fear me alone

This command also appears in the Torah Deuteronomy 6:13. Fear the Lord your God, serve him only.

Quran used the pronoun me in iyyaya , it means “me fear” which creates an automatic restriction by placing me at first, That to alone Allah you have to fear. This rhetorical tool was also applied in Fatiha which said Iyyaka (you we worship) meaning alone you. The word farhaboon is also eloquent and unique as it means fear mixed with awe and reverence , it's fear one feels in the presence of Majesty and power.

Linguistic Miracle Of The Verse:

These verses in which children of Israel are addressed, Quran starts by mentioning the creation of heavens and the earth (similar verses mention 6 days creation) , and after that it mentioned the story of Adam and after Adam the children of Israel are mentioned. This is very accurate and from the eloquent nature of Quran that it speaks in a style that's relevant to the Jews. The book of Genesis (Torah ) starts the creation story in this style, in which God mentions beginning with the creation of heavens and the earth in 6 days and after that the story of Adam is mentioned. Quran chooses this style because God is addressing to Israelites and it speaks in a style that's convincing to them suggesting that it's from same God who revealed the Torah. Additionally this is also a miracle of Quran because the Prophet Muhammad never knew their scriptures yet it mentions details of sequence and events like a story from original author with additional details and eloquent style and most importantly this was hidden in the Quranic text and Jews may have recognized this pattern as the experts of their scriptures.

Whereas Previous verses prior to the verses of Israel were about calling people to God , in which God mentioned the signs in his creation, like earth as floor, heaven as canopy , sending down rain, provision etc and the challenged mankind to produce something like it. This is from the eloquent nature of Quran that it speaks in the language which is relevant to the addressed person.

Then Adam was inspired with words ˹of prayer˺ by his Lord, so He accepted his repentance. Surely He is the Accepter of Repentance, Most Merciful.

Talaqa • received

Quran uses a word that's more eloquent for receiving words of Allah because the root form of talaqa is used in Quran for receiving with joy and honor. For example, in Anbiya 103, it's used for angels greeting or receiving.

Rabihi • his Lord

This verse has soft words because it's a verse of mercy. The phrase his Lord refers to the personal connection of Allah with Adam.

Tawwab Ar Rahim • Accepter of Repentance, Most Merciful

The verse ends with a beautiful quote for the praise of Allah that adds emotional elements in a conclusive statement. These last statements are from the miraculous nature of the Quran that are used throughout the Quran, connecting the verse with rhythm, emotion, and giving more meaning.

But Satan caused them to slip out of it and removed them from that [condition] in which they had been. And We said, "Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time."

Azalla • to slip

Quran uses more eloquent word for their mistake. Instead of normally saying that Satan caused them to fall in error, it says that Satan caused them to slip because it is more eloquent and at the same time gives meaning of falling into error. Additionally Causing to slip gives meaning of falling into error unintentionally because slipping is an act of falling without control.

Mima kana feeh • from they were in

Instead of normally saying that Satan expelled them from garden, it says that Satan caused them to expell from what they were in. The phrase "from what they were in " is linguistically more vast because it not only includes the garden but also includes the state of ease, honor and closeness to Allah. Satan caused them to be removed from every blessing which they were getting in the garden.

Mustaqar wa mata • place and provision

The last quote of verse is from the miraculous nature of Quran which is used for various functions like connecting to emotion, giving sign of completion and connecting to rhythm.

Uhbitu • descend

This verse appears to say that the command of expulsion was given before the repentance of Adam. But in other verses like in surah A'raf and Taha, these same words are repeated after the repentance of Adam. This verse is not telling the order of the story but it's describing it as summary focusing on the legal consequences of sin and the mercy from God after a serious sin. The command of expulsion is written first to focus that even after serious sin that made God angry he still accepts repentance. Therefore the order moves from sin to repentance which works as a lesson for humanity. This is from the eloquent nature of Quran and this is not a contradiction, for example if someone is telling you the story and he says that I said this and I also said this even if the order was later but it's correct to say because he is focusing on what he said not the order in which he said.

They replied, “Glory be to You! We have no knowledge except what You have taught us. You are truly the All-Knowing, All-Wise.”

Qaalu • they said

This verse doesn't start with "and (wa)" because it's the continuation of dialogue in one timeline. Quran uses the word "and" deliberately when it starts a new timeline or stage. For example from previous verses first mention of Adam was before creation and then after creation and Quran used the word "and" between them. This verse doesn't mention "and" because it's inside the dialogue continuing from previous verse. That's the precision of Quran that it mentions conjunctions in such detail. (The science dealing with joining and separating the sentences is miraculous rhetorical device in the Quran which comes under category of wasl and fasl.)

Subhanaka • Glory be to you

The angels before acknowledging their mistake praised Allah that he's pure from all imperfections which is one of the meanings of S-B-H. This is intense form of adab and reverence before God.

Inakka anta • indeed you you are

The pronoun anta(you) creates a restriction that only (Allah) is all-knowing and wise. This restriction was also used in surah fatiha that "only you we worship", and it's rhetorical device in the Quran.

Alim Al Hakim • All knowing and wise

The last quote "innaka antta alim Al Hakim" is from the miraculous feature of Quran called fawasil. End of verses are used with small quote or word that connects it to the rhythm of previous verses, and it connects the verse with emotion or praise of God, giving a sign of completion. In surah Baqarah, such long quotes are used but in shorter surahs, words are used as fawasil.

What are rhetorical devices in Quran ?

Rhetorical devices are category of literary features or miraculous features of Quran, which are used all over the Quran and make Quran more eloquent and far higher than arab poetries. This is one of the challenges in Quran to produce something like it.

Allah said, “O Adam! Inform them of their names.” Then when Adam did, Allah said, “Did I not tell you that I know the secrets of the heavens and the earth, and I know what you reveal and what you conceal?”

Qaala • He said

This verse again doesn't start with "and (wa)" because it's the continuation of dialogue in one timeline. Quran uses the word "and" deliberately when it starts a new timeline or stage. For example from previous verses, the first mention of Adam was before creation and then after creation and Quran used the word "and" between them. This verse doesn't mention "and" because it's inside the single dialogue continuing from the previous verse. That's the precision of the Quran that it mentions conjunctions in such detail.

Ya Adam • O Adam

Allah called the Adam by using his name instead of using insan or a pronoun. Being called by God by name gives Adam a special status.

Ambi'hum • inform them

The Quran here didn't use the word akhbiruhum which also has meanings of telling or conveying news. The word anba gives indication that the thing that's being communicated has great importance. Quran uses this more eloquent word repeatedly in the entire context of the story.

Inni aalamu.. • Indeed I know

In the verse 30 when angels asked that why you are making a creature that will shed blood, and at that time God said "I know what you do not know" which is summary and God didn't give detail that what's wisdom behind this, and after long Patience of angels now God is showing directly evidence that why God knew more than them and now it's proved why this creature is more than that what they assumed therefore Allah said " “Did I not tell you that I know the secrets of the heavens and the earth, and I know what you reveal and what you conceal?”. Quran moves from summary to detail after testing their patience, which is very eloquent and respectful and Adab before God. This verse further proves the human was created with new capabilities that Angels don't have, such as having specific intelligence, deriving new knowledge from existing knowledge and with capabilities like to name , choosing, or learning, which angels don't have they only know what God has taught them .

Samawati Wal Ard • Heavens and earth

It's from eloquent nature of Quran to pair opposite words. The word heaven is mostly paired with the earth and it's God's style of speaking to refer what's above and what's below and this style was also used in previous scriptures like Torah.

And He taught Adam the names - all of them. Then He showed them to the angels and said, "Inform Me of the names of these, if you are truthful."

Wa • and

The sequence of this story moves very beautifully & eloquently. In this verse, Quran mentions the new event of the story and connects it to the previous event of same story using the word "and". Previous event was before creation of Adam and this event is after the creation of Adam. In the last phrase of previous verse Allah said to the angels that "he knows what they do not know" , now after creation it gives further explanation, that how God was true that this creature is unlike animals, jins or angel but it's more creative and intelligent creature.

Allama • taught

Human being is made with the capacity to learn the language and after learning he has capacity to innovate, create and discover that makes human a intelligent creature with self reflection. For example if you keep child in an environment where someone speaks language he will automatically learn it and he will be able to create infinity sentences after learning it but if you keep animal in such environment he will never learn because his brain doesn't have such strong capacity to learn and innovate. The first names of objects and language was taught directly by God to Adam and Adam had capacity to learn it. So God gave these two gifts uniquely to humans , first is the faculty in the brain to learn the language and second the language itself. { He has created man ˹and˺ taught him speech. 55:3-4 }

In kuntum sadiqeen • if you are truthful

The ending quote is from the eloquent nature of Quran, in mostly previous verses Quran ends the verse with a small quote, which enhances the ending of the verse and connects the verse to the rythm with previous verses. Without this ending the verse still gives its core meaning, But using this ending quote makes it sound more eloquent, gives further meaning, gives the sign of completion and sometime also connects with the emotion.

And when your Lord said to the angels, "Indeed, I will make upon the earth a successive authority." They said, "Will You place upon it one who causes corruption therein and sheds blood, while we exalt You with praise and declare Your perfection?" He [Allāh] said, "Indeed, I know that which you do not know."

Wa • and

The sequence in these verses moves beautifully, these verses are about showing signs to disbelievers. In the previous verse Allah mentioned the story of the creation of the heavens and the earth and now it mentions the story of humans creation . The word "wa" connects it with the previous story of creation with new independent block of the story which is about humans.

Idh • when

This is an eloquent way of starting a discussion, The word "when" is used for past event and it brings the reader into the scene as if the reader is being made to witness the event.

Rabbuka • Your lord

The term "your lord" establishes a connection with reader, it doesn't matter who's reading because Allah is the Lord of all from disbelievers to believers.

Yasfiku Al dima • sheds blood

The angels are not making a prophecy that humans will shed blood rather it's a question based on their knowledge of previous creation, those who were given free will like jins or any previous creation.

Historical Miracle:

Nusabihu wa nuqadisu • we glorify and purify

These terms are of monotheistic origin that were also used in previous scriptures which suggest common Divine origin, for example, the word Qa-Da-S was used in Hebrew and in Torah for God almighty, and the word S-B-H was used in Aramaic which is language of prophet isa, there's also evidence about the usage of the word S-B-H by pre-Islamic monotheist Ishmaelite of Mecca (Umayya ibn Abī al-Ṣalt) in his poetry for glorification of Allah.

And when your Lord said to the angels, "Indeed, I will make upon the earth a successive authority." They said, "Will You place upon it one who causes corruption therein and sheds blood, while we exalt You with praise and declare Your perfection?" He [Allāh] said, "Indeed, I know that which you do not know."

Wa • and

The sequence in these verses moves beautifully, these verses are about showing signs to disbelievers. In the previous verse Allah mentioned the story of the creation of the heavens and the earth and now it mentions the story of humans creation . The word "wa" connects it with the previous story of creation with new independent block of the story which is about humans.

Idh • when

This is an eloquent way of starting a discussion, The word "when" is used for past event and it brings the reader into the scene as if the reader is being made to witness the event.

Rabbuka • Your lord

The term "your lord" establishes a connection with reader, it doesn't matter who's reading because Allah is the Lord of all from disbelievers to believers.

Yasfiku Al dima • sheds blood

The angels are not making a prophecy that humans will shed blood rather it's a question based on their knowledge of previous creation, those who were given free will like jins or any previous creation.

Historical Miracle:

Nusabihu wa nuqadisu • we glorify and purify

These terms are of monotheistic origin that were also used in previous scriptures which suggest common Divine origin, for example, the word Qa-Da-S was used in Hebrew and in Torah for God almighty, and the word S-B-H was used in Aramaic which is language of prophet isa, there's also evidence about the usage of the word S-B-H by pre-Islamic monotheist Ishmaelite of Mecca (Umayya ibn Abī al-Ṣalt) in his poetry for glorification of Allah.

It is He who created for you all of that which is on the earth. Then He directed Himself to the heavens, and made them seven heavens, and He is Knowing of all things.

This verse has been subject to debate among classical scholars, that it may suggest that earth was created before heavens and many have concluded that earth came into existence before the heavens existed. So how is it possible scientifically and what Quran actually suggests we will uncover in this article. The order of creation of earth and our heaven is not straightforward as many interpret rather it's complicated process as the Quran describes early stage in the text as well.

The start of creation begins with the separation of matters of the heaven and earth

{ Do the disbelievers not realize that the heavens and earth were ˹once˺ one mass then We split them apart? 21:30}.

It's also worth mentioning to understand order of creation is to understand methodology used in Quran which is mentioned as:

{And the heaven We constructed with strength, and indeed, We are expander. 51:47}

There are plenty of verses that explicitly mention that earth was created after our worldly heaven existed at its early stage of smoke which is sound from our observations as well. Let's take a look at these verses:

{Is your creation more difficult or that of the sky? He has built it, He raised its ceiling and proportioned it. He dimmed its night, and brought forth its daylight. And after that He spread the earth. 79:27-30}

And another verse which suggests the order of creation:

{Have they not looked at the heaven above them - how We structured it and adorned it and [how] it has no rifts? And the earth - We spread it out and cast therein firmly set mountains and made grow therein [something] of every beautiful kind, 50:6-7}

Quran here strictly refers that heaven was created and then earth was spread out. There's also a point to be noted that Quran uses singular heaven when it suggests that heaven was created before earth which means it's referring to our worldly heaven where stars and celestial bodies exist.

There is no doubt in this saying that our worldly heaven existed in early stage and after that earth was formed, and Quran mentions it many times , so what's worldly heaven , Quran defines the worldly heaven as the heaven having masabih (stars, planets, shooting stars or any calestial objects that glow at night) suggested in 41:12. Despite of our advancements in science we only know the heaven that contains stars and glowing objects. So let's analyze this verse that seems to suggest that our earth was created first which seems a contradiction to science and the Quran itself:

{It is He who created for you all of that which is on the earth. Then He directed Himself to the heaven, and made them seven heavens, and He is Knowing of all things. 2:29}

This verse says that what was in the earth was created by God , and after that God directed Himself to heaven and made them into seven heavens. If we unfold this verse in detail we can find in Surah Fusilat verses 9-14.

{Say, "Do you indeed disbelieve in He who created the earth in two days and attribute to Him equals? That is the Lord of the worlds." And He placed on it [i.e., the earth] firmly set mountains over its surface, and He blessed it and determined therein its sustenance in four days without distinction - for [the information of] those who ask. Then He directed Himself to the heaven while it was smoke and said to it and to the earth, "Come [into being], willingly or by compulsion." They said, "We have come willingly. And He completed them as seven heavens within two days and inspired [i.e., made known] in each heaven its command. And We adorned the nearest heaven with lamps [i.e., stars, for beauty] and as protection.That is the determination of the Exalted in Might, the Knowing." }

This verse is clear that when God directed to heaven it was smoke which clearly suggests our heaven indeed existed but it was in an early stage of smoke. Quran mentions the creation of seven heavens as secondary process not our heaven which existed at its early stage. We currently know only the observable universe which contains stars and celestial objects, the seven heavens Quran is describing is something we haven't discovered. We do not know nature of other heavens: whether they were created after the expansion of our worldly heaven or a secondary process, but it's clear from Quran that they were created after our heaven existed as smoke. The Quran uses singular heaven when it suggests that heaven was created before earth, and it uses the plural when it suggests that heavens were created after the earth. So the distinction is clear, and there is no contradiction: seven heavens were created after the formation of our earth and heaven, and our heaven was created before the creation of earth.

Scientific correlation:

I would like to mention a few scientific facts that I find fascinating in these verses. In this century we have discovered that our heaven is expanding when it was seen that stars are moving far from each other and they their colors change as they move farther and farther and many other discoveries after that also confirmed that our universe is expanding. From this solid fact that we saw in the universe , the scientists developed the theory of BigBang that if universe is stretching and expanding then if we reverse it what would happen, it's like going back in time what happens if expansion is happening then it should've started at some point which they called BigBang and later many other discoveries also supported this idea which made this theory foundation of astronomy. Now this thing Quran mentions in very beautiful way that God is expanding the universe and the matters of earth and heaven were joined before separation. The usage of phrase heavens and earth is more Eloquent in this description because the phrase heavens and earth refers to every matter of heaven and earth that what's below (earth) and what's above (heaven). The third thing is that Quran mentions that our worldly heaven was smoke in its early stage, and Allah said to the earth and heaven to submit and follow the process of creation. Today we observed that new stars and planets form from the gas and dust of a died star that explodes as supernova, so question arises what created that previous star that was exploded in supernova, so it's answered that at very beginning of BigBang the universe had only lighter elements in form hot gaseous matter, and from that hot gaseous matter the first stars formed and these stars made the heavy and heavy elements by combining these lighter elements, and when they exploded they made more new stars and planets. So without going deeper into theories , this is a fact that planets and stars do form from smoke-like dust and gas which is observable and Quran mentions the same that our heaven was smoke at early stage. The Quran's reason of mentioning this detail is possibly refers that what you see in sky like stars, planets , our earth and celestial bodies, which were once smoke and God created them. And Allah knows best; glorified is he.

How can you disbelieve in Allāh when you were lifeless and He brought you to life; then He will cause you to die, then He will bring you [back] to life, and then to Him you will be returned.

Kayfa • How

Quran uses a question word Of "How" but this question is not to expect a answer from the asked but it's question of astonishment that "how they can disbelieve" when truth is such clear in front of them. Quran could've simply asked that "why you Disbelieve when truth is clear" but Quran used more eloquent language in short words that convey more meaning and eloquence.

Miracles Of Verse :

The verse moves very beautifully, it first gives the argument that Allah gave you life first when you were dead, and then after you are dead again and he will give you life again. At the last is the conclusion and last quote as used in previous verses too that "to Him you will be returned". The last quote matches with the continuous rythm mentioned at the end of verses as small quote. Like previous verse said: olaaika humul khasiroon " they are the losers" . This verse says thumma ilayhi turjaoon "then to him you will return".

Who break the covenant of Allāh after contracting it and sever that which Allāh has ordered to be joined and cause corruption on earth. It is those who are the losers.

Yanquduna • break

The word Yanquduna Means to unravel or take something apart that was tightly constricted. There's an interesting linguistic miracle of Quran in this word. Next word mentions the word of "covenant" the covenant was considered like a tighten rope among Arabs, and the use of this word refers to unravelling of rope thread by thead without even mentioning the word rope. Companion Abu al-Haytham ibn al-Tayhan, who said to the Prophet: "O Messenger of God, between us and the people are ropes (hibal), and we are cutting them." The companion used the metaphor of covenant with the rope. The Quran's genius is that it can achieve the same effect with a single, perfectly chosen verb without even mentioning about rope.

Ahda • covenant

The word ahda used here can refer to the covenant God made with all souls before the birth when all souls testified to God's lordship or it can also refer to the covenant made with Israelites to support new messengers and not shed blood. The Quran carries the universality in its message that without even mentioning it refers to both of them. In Torah God made clear covenant with the children of Israel that they broke and even in Torah God made it clear that covenant will be valid as long as you obey me, and if they obey God and what he commands then they will be blessed. Exodus 19:5: Now therefore, if you will faithfully obey My voice and keep My covenant, then you shall be My special possession out of all the nations, for all the earth is Mine.

Mithaq • ratification

Mithaq means firmly established or covenant that's tied tightly, which again uses the analogy of rope without mentioning it.

Yusala • to join

Here Allah says that they cut the covenant that Allah commanded to be joined. The word covenant itself has the meaning of "to join or connect together" but they do the opposite that they cut the rope of covenant instead of joining.

Olaika • those

Why Quran choosed the pronoun "those" instead of pronoun they ( hum). Using the pronoun olaika is best rhetorical choice here, because saying (those) Brings the described person to mind with all their flaws.