Surah Araf ayat 176 Tafsir Quran 7:176

﴿وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَٰكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَاتَّبَعَ هَوَاهُ ۚ فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَث ۚ ذَّٰلِكَ مَثَلُ الْقَوْمِ الَّذِينَ كَذَّبُوا بِآيَاتِنَا ۚ فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ﴾
[ الأعراف: 176]

7:176 And if We had willed, we could have elevated him thereby, but he adhered [instead] to the earth and followed his own desire. So his example is like that of the dog: if you chase him, he pants, or if you leave him, he [still] pants. That is the example of the people who denied Our signs. So relate the stories that perhaps they will give thought.

And had We willed We would have raised him up to the ranks of the scholars thereby by facilitating his way to good deeds; but he was disposed to at peace in the earth — that is this world — and inclined to it and followed his whims by calling others to them and so We abased him. Therefore his likeness his description is as the likeness of a dog if you attack it by driving it away or curbing it it lolls its tongue out and if you leave it it lolls its tongue out and no other animal is like it in this way both conditional sentences constitute a circumstantial qualifier that is to say it has its tongue lolling out despicably in all circumstances. The purpose here is to point out the similarity between the one who follows his whims and a dog in terms of condition and vileness judging by the contextualising fā’ of fa-mathaluhu ‘therefore his likeness’ which relates what comes after it to what came before it in the way of ‘inclining towards this world and following whims’ and judging by God’s saying That likeness is the likeness of those people who deny Our signs. So recount the tale to the Jews that they might reflect upon it and so believe.

Had We willed We Would have opened his hearts ears and influenced him with the divine course of action, and thereby exalted his best faculties to the highest spiritual honours. But he chose to direct his intellect earthward, indulge in vanities and remain low. And there, he stood similitude exact of the dog which lolls his tongue whether you drive him away or you let him alone. This is exactly the similitude of those who deny Our revelations and signs betokening Omnipotence and Authority. Therefore, recourse O Muhammad to the narratives of such persons so that they may hopefully pause to think

Story Bal`am bin Ba`ura `Abdur-Razzaq recorded that `Abdullah bin Mas`ud said that Allah's statement, وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِى ءاتَيْنَـهُ ءَايَـتِنَا فَانْسَلَخَ مِنْهَا ( And recite to them the story of him to whom We gave Our Ayat, but he threw them away ) "Is about Bal`am bin Ba`ura' a man from the Children of Israel." Shu`bah and several other narrators narrated this statement from Mansur who got it from Ibn Mas`ud.
Sa`id bin Abi `Arubah narrated that Qatadah said that Ibn `Abbas said, "He is Sayfi, son of Ar-Rahib." Qatadah commented that Ka`b said, "He was a man from Al-Balqla' ( a province of Jordan ) who knew Allah's Greatest Name.
He used to live in Bayt Al-Maqdis with the tyrants." Al-`Awfi reported that Ibn `Abbas said, "He is Bal`am bin Ba`ura', a man from Yemen whom Allah had given the knowledge of His Ayat, but he abandoned them." Malik bin Dinar said, "He was one of the scholars of the Children of Israel whose supplication was acceptable.
They used to seek his lead in suplication in times of difficulty.
Allah's Prophet Musa sent him to the King of Madyan to call him to Allah.
That king appeased him and gave him land and gifts, and he reverted from the religion of Musa and followed the king's religion." `Imran bin `Uyaynah narrated that `Husayn said that `Imran bin Al-Harith said that Ibn `Abbas said, "He is Bal`am son of Ba`ura'." Similar was said by Mujahid and `Ikrimah.
Therefore, it is well-known that this honorable Ayah was revealed about a man from the Children of Israel in ancient times, according to Ibn Mas`ud and several others among the Salaf.
`Ali bin Abi Talhah reported that Ibn `Abbas said, "He is a man from the city of the tyrants ( Jerusalem ) whose name was Bal`am and who knew Allah's Greatest Name." `Ali bin Abi Talhah also reported that Ibn `Abbas that he said, "When Musa and those with him went to the city of the tyrants ( Jerusalem ), the cousins of Bal`am and his people came to him and said, `Musa is a strong man, and he has many soldiers.
If he gains the upper hand over us, we will be destroyed.
Therefore, supplicate to Allah that He prevents Musa and those with him from prevailing over us.' Bal`am said, `If I supplicate to Allah that He turns back Musa and those with him, I will lose in this life and the Hereafter.' They kept luring him until he supplicated against Musa and his people, and Allah took away what he bestowed on him ( of knowledge ).
Hence Allah's statement, فَانْسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَـنُ ( but he threw them away; so Shaytan followed him up )."' Allah said next, وَلَوْ شِئْنَا لَرَفَعْنَـهُ بِهَا وَلَـكِنَّهُ أَخْلَدَ إِلَى الاٌّرْضِ وَاتَّبَعَ هَوَاهُ ( And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desires. ) Allah said, وَلَوْ شِئْنَا لَرَفَعْنَـهُ بِهَا ( And had We willed, We would surely have elevated him therewith ) from the filth of this earthly life through the Ayat that We gave him knowledge of, وَلَـكِنَّهُ أَخْلَدَ إِلَى الاٌّرْضِ ( but he clung to the earth ), he became interested in the adornment of this life and its delights.
He indulged in the lusts of life and its joys and was deceived by it, just as life deceived others like him, without sound comprehension or a good mind.
Muhammad bin Ishaq bin Yasar narrated from Salim, from Abu An-Nadr that when Musa entered the land of Bani Canaan in the area of Ash-Sham ( Greater Syria ), the people of Bal`am came to him, saying, "This is Musa, son of `Imran with the Children of Israel.
He wants to drive us out from our land, kill us and replace us with the Children of Israel.
We are your people and have no other dwelling area.
You are a person whose supplication is acceptable ( to Allah ), so go out and supplicate to Allah against them." He said, "Woe to you! Here is Allah's Prophet ( Musa ) with whom the angels and believers are! How can I supplicate against them when I know from Allah what I know" They said, "We have no other dwelling area." So they kept luring and begging him until he was tempted by the trial and went on his donkey towards Mount Husban, which was behind the Israelite military barracks.
When he proceeded on the Mount for a while, the donkey sat down and refused to proceed.
He got off the donkey and struck it until it stood up again and he rode it.
The donkey did the same after a little while, and he struck it again until it stood up...
So he proceeded and tried to supplicate against Musa and his people.
However, Allah made his tongue mention his people with evil and the Children of Israel with good instead of his people, who protested, "O Bal`am! What are you doing You are supplicating for them and against us!" He said, "It is against my will.
This is a matter that Allah has decided." He then said to them, as his tongue was made to loll out of his mouth, "Now I have lost this life and the Hereafter." This Ayah was revealed about the story of Bal`am son of Ba`ura' وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِى ءاتَيْنَـهُ ءَايَـتِنَا فَانْسَلَخَ مِنْهَا ( And recite to them the story of him to whom We gave Our Ayat, but he threw them away. ), until, لَعَلَّهُمْ يَتَفَكَّرُونَ ( perhaps they may reflect. ) Allah said next, فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَث ( So his parable is the parable of a dog: if you drive him away, he pants, or if you leave him alone, he (still ) pants.) Scholars of Tafsir have conflicting opinions regarding the meaning of this Ayah.
Some scholars said that it refers to the end of Bal`am's tongue which flickered out of his mouth, as in the story narrated from Ibn Ishaq, from Salim, from Abu An-Nadr.
Therefore, his example is the example of the dog, its tongue pants regardless of whether it is driven away or not.
It was also said that the meaning here is a parable of this man -- and his like -- concerning their misguidance, persisting the wrong path and not being able to benefit from faith or comprehend what they are being called to.
So his example is that of a dog which pants whether it was driven away or left alone.
The person described here does not benefit from the advice or the call to faith, just as if the advice and call never occurred.
Allah said in another Ayah, k سَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤْمِنُونَ ( It is the same to them (disbelievers ) whether you warn them or do not warn them, they will not believe.)2:6 and, اسْتَغْفِرْ لَهُمْ أَوْ لاَ تَسْتَغْفِرْ لَهُمْ إِن تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَن يَغْفِرَ اللَّهُ لَهُمْ ( Whether you ask forgiveness for them (hypocrites ) or ask not forgiveness for them -- ( and even ) if you ask seventy times for their forgiveness -- Allah will not forgive them.) 9:80 and similar Ayat.
It was also said that the meaning here, is that the heart of the disbeliever, the hypocrite and the wicked is weak and devoid of guidance.
Therefore, it keeps faltering.
Similar was narrated from Al-Hasan Al-Basri. فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ ( So relate the stories, perhaps they may reflect ) Allah said next to His Prophet Muhammad , فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ ( So relate the stories, perhaps they may ) the Children of Israel, who have knowledge ot the story of Bal`am and what happened to him when Allah allowed him to stray and expelled him from His mercy.
Allah favored him by teaching him His Greatest Name, by which, if He is asked, He will grant, and if He is called upon, He answers.
But Bal`am used it in disobedience to Allah and invoked Him against His own party of the people of faith, followers of His servant and Messenger during that time, Musa, the son of `Imran, peace be upon him, whom Allah spoke to directly, لَعَلَّهُمْ يَتَفَكَّرُونَ ( perhaps they may reflect. ) and avoid Bal`am's behavior, for Allah has given the Jews knowledge and made them superior to the bedouins surrounding them.
He gave them the description of Muhammad ﷺ which would allow them to recognize him, as they recognize their own children.
They, among people, have the most right to follow, aid and support Muhammad ﷺ, in obedience to their Prophets who informed them of him and commanded them to follow him.
Therefore, whoever among them defies the knowledge in their Books or hides it from the servants, Allah will place disgrace on him in this life, followed by humiliation in the Hereafter.
Allah said, سَآءَ مَثَلاً الْقَوْمُ الَّذِينَ كَذَّبُواْ بِـَايَـتِنَا ( Evil is the parable of the people who rejected Our Ayat. ) Allah says, evil is the example of the people who deny Our Ayat in that they are equated with dogs that have no interest but to collect food and satisfy lusts.' Therefore, whoever goes out of the area of knowledge and guidance, and seeks satisfaction for his lusts and vain desires, is just like a dog; what an evil example.
The Sahih recorded that the Messenger of Allah ﷺ said,
«لَيْسَ لَنَا مَثَلُ السَّوْءِ، الْعَائِدُ فِي هِبَتِهِ كَالْكَلْبِ يَعُودُ فِي قَيْئِه»
( The evil example is not suitable for us: he who goes back on his gift is just like the dog that eats its vomit. ) Allah's statement, وَأَنفُسَهُمْ كَانُواْ يَظْلِمُونَ ( and they used to wrong themselves. ) means, Allah did not wrong them, but they wronged themselves by rejecting guidance, not obeying the Lord, being content with this life that will soon end, all the while seeking to fulfill desires and obey lusts.

(7:176) Now had We so willed We could indeed have exalted him through those signs, but he clung to earthly life and followed his carnal desires. Thus his parable is that of the dog who lolls out his tongue whether you attack him or leave him alone. *139 Such is the parable of those who reject Our signs as false. Narrate to them these parables that they may reflect.

And if We had willed, we could meaning

*139).
Since the statement here embodies a very significant point, it needs to be carefully examined.
The person mentioned in the verse as the representative of the evil type possessed knowledge of God's signs, and hence of the truth.
This should have helped him to give up an attitude which he knew to be wrong, and to act in a manner which he knew to be right.
Had he followed the truth and acted righteously God would have enabled him to rise to higher levels of humanity.
He, however, overly occupied himself with the advantages, pleasures, and embellishments of the worldly life.
Instead of resisting worldly temptations, he totally, succumbed to them so much so that he abandoned altogether his lofty spiritual ambitions and became indifferent to the possibilities of intellectual and moral growth.
He even brazenly, violated all those limits which, according to his knowledge.
should have been observed.
Hence when he deliberately turned away from the truth merely because of his moral weakness, he was misled by Satan who is ever ready to beguile and mislead man.
Satan continually led him from one act of depravity to another until he landed him in the company of those who are totally under Satan's control and who have lost all capacity for rational judgement.

This is followed by a statement in which God likens the person in question to a dog.
A dog's protruding tongue and the unceasing flow of saliva from his mouth symbolize unquenchable greed and avarice.
The reason for likening the human character described above to a dog is because of his excessive worldliness.
It is known that in several languages of the world it is common to call people overly devoted to worldliness as 'dogs of the world'.
For what, after all, is the characteristic of a dog? It is nothing else but greed and avarice.
Just look at the dog! As he moves around, he continuously sniffs the earth.
Even if a rock is hurled at him he runs at it in the hope that it might be a piece of bone or bread.
Before he discovers it to be a rock, he hastens to seize it in his mouth.
Even a person's indifference does not deter a dog from waiting expectantly for food - panting for breath, his tongue spread out and drooping, and a whole world from one perspective alone - that of his belly! Even if he discovers a large carcass, he would not be content with his portion of it, but would try to make it exclusively his and would not let any other dog even come close.
It seems that if any urge other than appetite tickles him, it is the sexual urge.
This metaphor of the dog, highlights the fate of the worldly man who breaks loose from his faith and knowledge, who entrusts his reins to blind lust and who ends up as one wholly devoted to gratifying his own appetite.

 

Story Bal`am bin Ba`ura `Abdur-Razzaq recorded that `Abdullah bin Mas`ud said that Allah's statement, وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِى ءاتَيْنَـهُ ءَايَـتِنَا فَانْسَلَخَ مِنْهَا ( And recite to them the story of him to whom We gave Our Ayat, but he threw them away ) "Is about Bal`am bin Ba`ura' a man from the Children of Israel." Shu`bah and several other narrators narrated this statement from Mansur who got it from Ibn Mas`ud.
Sa`id bin Abi `Arubah narrated that Qatadah said that Ibn `Abbas said, "He is Sayfi, son of Ar-Rahib." Qatadah commented that Ka`b said, "He was a man from Al-Balqla' ( a province of Jordan ) who knew Allah's Greatest Name.
He used to live in Bayt Al-Maqdis with the tyrants." Al-`Awfi reported that Ibn `Abbas said, "He is Bal`am bin Ba`ura', a man from Yemen whom Allah had given the knowledge of His Ayat, but he abandoned them." Malik bin Dinar said, "He was one of the scholars of the Children of Israel whose supplication was acceptable.
They used to seek his lead in suplication in times of difficulty.
Allah's Prophet Musa sent him to the King of Madyan to call him to Allah.
That king appeased him and gave him land and gifts, and he reverted from the religion of Musa and followed the king's religion." `Imran bin `Uyaynah narrated that `Husayn said that `Imran bin Al-Harith said that Ibn `Abbas said, "He is Bal`am son of Ba`ura'." Similar was said by Mujahid and `Ikrimah.
Therefore, it is well-known that this honorable Ayah was revealed about a man from the Children of Israel in ancient times, according to Ibn Mas`ud and several others among the Salaf.
`Ali bin Abi Talhah reported that Ibn `Abbas said, "He is a man from the city of the tyrants ( Jerusalem ) whose name was Bal`am and who knew Allah's Greatest Name." `Ali bin Abi Talhah also reported that Ibn `Abbas that he said, "When Musa and those with him went to the city of the tyrants ( Jerusalem ), the cousins of Bal`am and his people came to him and said, `Musa is a strong man, and he has many soldiers.
If he gains the upper hand over us, we will be destroyed.
Therefore, supplicate to Allah that He prevents Musa and those with him from prevailing over us.' Bal`am said, `If I supplicate to Allah that He turns back Musa and those with him, I will lose in this life and the Hereafter.' They kept luring him until he supplicated against Musa and his people, and Allah took away what he bestowed on him ( of knowledge ).
Hence Allah's statement, فَانْسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَـنُ ( but he threw them away; so Shaytan followed him up )."' Allah said next, وَلَوْ شِئْنَا لَرَفَعْنَـهُ بِهَا وَلَـكِنَّهُ أَخْلَدَ إِلَى الاٌّرْضِ وَاتَّبَعَ هَوَاهُ ( And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desires. ) Allah said, وَلَوْ شِئْنَا لَرَفَعْنَـهُ بِهَا ( And had We willed, We would surely have elevated him therewith ) from the filth of this earthly life through the Ayat that We gave him knowledge of, وَلَـكِنَّهُ أَخْلَدَ إِلَى الاٌّرْضِ ( but he clung to the earth ), he became interested in the adornment of this life and its delights.
He indulged in the lusts of life and its joys and was deceived by it, just as life deceived others like him, without sound comprehension or a good mind.
Muhammad bin Ishaq bin Yasar narrated from Salim, from Abu An-Nadr that when Musa entered the land of Bani Canaan in the area of Ash-Sham ( Greater Syria ), the people of Bal`am came to him, saying, "This is Musa, son of `Imran with the Children of Israel.
He wants to drive us out from our land, kill us and replace us with the Children of Israel.
We are your people and have no other dwelling area.
You are a person whose supplication is acceptable ( to Allah ), so go out and supplicate to Allah against them." He said, "Woe to you! Here is Allah's Prophet ( Musa ) with whom the angels and believers are! How can I supplicate against them when I know from Allah what I know" They said, "We have no other dwelling area." So they kept luring and begging him until he was tempted by the trial and went on his donkey towards Mount Husban, which was behind the Israelite military barracks.
When he proceeded on the Mount for a while, the donkey sat down and refused to proceed.
He got off the donkey and struck it until it stood up again and he rode it.
The donkey did the same after a little while, and he struck it again until it stood up...
So he proceeded and tried to supplicate against Musa and his people.
However, Allah made his tongue mention his people with evil and the Children of Israel with good instead of his people, who protested, "O Bal`am! What are you doing You are supplicating for them and against us!" He said, "It is against my will.
This is a matter that Allah has decided." He then said to them, as his tongue was made to loll out of his mouth, "Now I have lost this life and the Hereafter." This Ayah was revealed about the story of Bal`am son of Ba`ura' وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِى ءاتَيْنَـهُ ءَايَـتِنَا فَانْسَلَخَ مِنْهَا ( And recite to them the story of him to whom We gave Our Ayat, but he threw them away. ), until, لَعَلَّهُمْ يَتَفَكَّرُونَ ( perhaps they may reflect. ) Allah said next, فَمَثَلُهُ كَمَثَلِ الْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَث ( So his parable is the parable of a dog: if you drive him away, he pants, or if you leave him alone, he (still ) pants.) Scholars of Tafsir have conflicting opinions regarding the meaning of this Ayah.
Some scholars said that it refers to the end of Bal`am's tongue which flickered out of his mouth, as in the story narrated from Ibn Ishaq, from Salim, from Abu An-Nadr.
Therefore, his example is the example of the dog, its tongue pants regardless of whether it is driven away or not.
It was also said that the meaning here is a parable of this man -- and his like -- concerning their misguidance, persisting the wrong path and not being able to benefit from faith or comprehend what they are being called to.
So his example is that of a dog which pants whether it was driven away or left alone.
The person described here does not benefit from the advice or the call to faith, just as if the advice and call never occurred.
Allah said in another Ayah, k سَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤْمِنُونَ ( It is the same to them (disbelievers ) whether you warn them or do not warn them, they will not believe.)2:6 and, اسْتَغْفِرْ لَهُمْ أَوْ لاَ تَسْتَغْفِرْ لَهُمْ إِن تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَن يَغْفِرَ اللَّهُ لَهُمْ ( Whether you ask forgiveness for them (hypocrites ) or ask not forgiveness for them -- ( and even ) if you ask seventy times for their forgiveness -- Allah will not forgive them.) 9:80 and similar Ayat.
It was also said that the meaning here, is that the heart of the disbeliever, the hypocrite and the wicked is weak and devoid of guidance.
Therefore, it keeps faltering.
Similar was narrated from Al-Hasan Al-Basri. فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ ( So relate the stories, perhaps they may reflect ) Allah said next to His Prophet Muhammad , فَاقْصُصِ الْقَصَصَ لَعَلَّهُمْ ( So relate the stories, perhaps they may ) the Children of Israel, who have knowledge ot the story of Bal`am and what happened to him when Allah allowed him to stray and expelled him from His mercy.
Allah favored him by teaching him His Greatest Name, by which, if He is asked, He will grant, and if He is called upon, He answers.
But Bal`am used it in disobedience to Allah and invoked Him against His own party of the people of faith, followers of His servant and Messenger during that time, Musa, the son of `Imran, peace be upon him, whom Allah spoke to directly, لَعَلَّهُمْ يَتَفَكَّرُونَ ( perhaps they may reflect. ) and avoid Bal`am's behavior, for Allah has given the Jews knowledge and made them superior to the bedouins surrounding them.
He gave them the description of Muhammad ﷺ which would allow them to recognize him, as they recognize their own children.
They, among people, have the most right to follow, aid and support Muhammad ﷺ, in obedience to their Prophets who informed them of him and commanded them to follow him.
Therefore, whoever among them defies the knowledge in their Books or hides it from the servants, Allah will place disgrace on him in this life, followed by humiliation in the Hereafter.
Allah said, سَآءَ مَثَلاً الْقَوْمُ الَّذِينَ كَذَّبُواْ بِـَايَـتِنَا ( Evil is the parable of the people who rejected Our Ayat. ) Allah says, evil is the example of the people who deny Our Ayat in that they are equated with dogs that have no interest but to collect food and satisfy lusts.' Therefore, whoever goes out of the area of knowledge and guidance, and seeks satisfaction for his lusts and vain desires, is just like a dog; what an evil example.
The Sahih recorded that the Messenger of Allah ﷺ said, «لَيْسَ لَنَا مَثَلُ السَّوْءِ، الْعَائِدُ فِي هِبَتِهِ كَالْكَلْبِ يَعُودُ فِي قَيْئِه» ( The evil example is not suitable for us: he who goes back on his gift is just like the dog that eats its vomit. ) Allah's statement, وَأَنفُسَهُمْ كَانُواْ يَظْلِمُونَ ( and they used to wrong themselves. ) means, Allah did not wrong them, but they wronged themselves by rejecting guidance, not obeying the Lord, being content with this life that will soon end, all the while seeking to fulfill desires and obey lusts.

( And had We willed We could have raised him by their means ) We could have raised him by means of the greatest name to heaven and made him sovereign over the people of this world, ( but he clung to the earth ) he inclined to the wealth of this world ( and followed his own lust ) the lust of leadership; it is also said that this means: the lust of his ego by engaging in evil things. ( Therefore his likeness ) the likeness of Bal’am; and it is said: the likeness of Umayyah Ibn al-Salt ( is as the likeness of a dog; if thou attackest him ) and drive him away from you ( he panteth with his tongue out, and if thou leavest him ) and do not drive him away ( he panteth with his tongue out ) such is the case with Bal’am and Umayyah, when they were admonished they did not take any heed and when they were left alone, they did not understand anything. ( Such is the likeness of the people who deny Our revelations ) Muhammad ( pbuh ) and the Qur’an. These people are the Jews. ( Narrate unto them the history (of the men of old )) recite to them the Qur’an, ( that haply they may take thought ) that haply they may reflect on the similes of the Qur’an.

And had We willed, We would surely have elevated him therewith but he clung to the earth and followed his own vain desire. So his description is the description of a dog: if you drive him away, he lolls his tongue out, or if you leave him alone, he (still) lolls his tongue out. Such is the description of the people who reject Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.). So relate the stories, perhaps they may reflect.

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