INTRODUCTION:
This Surah consists of 135 verses, 1,641 sentences, 5,242 words and 8 Ruku's
It takes its name from its first word: "Ta Ha". This name, like the names of many other Surahs, is merely symbolic.
The period of its revelation is the same as of Surah Maryam. It is just possible that it was sent down during the Migration to Habash or just after it. Anyhow, it is certain that this Surah was revealed before Hadrat Umar embraced Islam.
According to a well known and authentic tradition when Hadrat Umar set out to kill the Holy Prophet, he met a certain person, who said, "Before you do anything else, you should know that your own sister and brother-in-law have embraced Islam." Hearing this, he directly went to the house of his sister. There he found his sister, Fatimah, and his brother-in-law, Said bin Zaid, learning the contents of a scroll from Khabbab bin Art. When Fatimah saw him coming she hid the scroll at once, but Hadrat Umar had heard the recital, so he began to interrogate them about it. Then he began to thrash his brother-in-law, and wounded his sister, who tried to protect him. At last both of them confessed, "We have become Muslims; you may do whatever you like." As Hadrat Umar was moved to see blood running down from her head, he said, "Show me the thing you were reading." The sister asked him to promise on oath that he would not tear it, and added, "You cannot touch it unless you have a bath." Accordingly, Hadrat Umar took his bath and when he began to read the scroll, which contained this Surah, he spontaneously spoke out, "What an excellent thing!" At this Hadrat Khabbab, who had hidden himself at the sound of his footsteps, came out of his hiding and said, "By God, I have high expectations that Allah will get great service from you to propagate the Message of His Prophet, for just yesterday I heard the Holy Prophet praying to Allah, 'My Lord, make Abul Hakam bin Hisham (Abu Jahl) or Umar bin Khattab a supporter of Islam'. So O Umar, turn to Allah, turn to Allah." These words proved to be so persuasive that he at once accompanied Hadrat Khabbab and went to the Holy Prophet to embrace Islam. This happened a short time after the Migration to Habash.
This Surah begins with the enunciation of the object of the Revelation of the Qur'an to this effect:"O Muhammad, this Quran has not been sent down to you to put you unnecessarily to some great affliction. It does not demand from you to perform the impossible task of imbuing the hearts of the obdurate disbelievers with Faith. It is merely an admonition meant to guide on to the Right Path those who fear God and want to save themselves from His punishment. This Quran is the Word of the Master of the earth and the heavens and God-head belongs to Him alone: These two facts are eternal whether one believes them or not."
After this introduction, the Surah abruptly moves on to relate the story of Prophet Moses without any apparent relevancy and without even hinting at its applicability to the events of the period. However, if we read between the lines, we realize that the discourse is addressed very relevantly to the people of Makkah. But before we explain the hidden meaning of the discourse, we must keep in view the fact that the Arabs in general acknowledged Moses as a Prophet of God. This was so because they had "been influenced by the large number of the Jews around them and by" the neighbouring Christian kingdoms. Now let us state those things which are hidden between the lines of the story:
1. Allah does not appoint a Prophet by the beat of drums or by celebrating the occasion in a regular and formal ceremony, as if to say, "We are appointing such and such a person as Our Prophet from today." On the contrary, He bestows Prophethood in a confidential manner just as He did in the case of Prophet Moses. Therefore you should not consider it strange if Hadrat Muhammad has been appointed as a Prophet all of a sudden and without any public pro- clamation.
2. The fundamental principles presented by Prophet Muhammad Tauhid and the Hereafter are just the same as were taught to Prophet Moses at the time of his appointment.
3. Prophet Muhammad has been made the standard bearer of the Message of the Truth among the people of the Quraish all by himself without material provisions, just as Prophet Moses was entrusted with the Mission to go to a tyrant king like Pharaoh and ask him to give up his attitude of rebellion. These are the mysterious ways of Allah. He catches hold of a wayfarer of Midian on his way to Egypt and says, "Go and fight with the greatest tyrant of the time." He did not provide him with armies and provisions for this Mission. The only thing He did was to appoint his brother as his assistant at his request.
4. You, O People of Makkah, should note it well that Pharaoh employed the same devices against Prophet Moses as you are employing against Prophet Muhammad; frivolous objections, accusations, and cruel persecutions. You should know that Allah's Prophet came out victorious over Pharaoh, who possessed large armies and war equipments. Incidentally, the Muslims have been consoled and comforted, though not in so many words, that they should not be afraid of fighting with the Quraish against fearful odds, for the mission which is supported by Allah comes out victorious in the end. At the same time, the Muslims have been exhorted to follow the excellent example of the magicians of Egypt, who remained steadfast in their Faith, though Pharaoh threatened them with horrible vengeance.
5. An incident from the story of the Israelites has been cited to show in what ridiculous manner the idolisation of false gods and goddesses starts and that the Prophets of God do not tolerate even the slightest tinge of this preposterous practice. Likewise, Prophet Muhammad is following the former Prophets in opposing shirk and idol worship today.
Thus, the story of Moses has been used to throw light on all those matters which were connected with the conflict between the Holy Prophet and the Quraish. Then at the end of the story, the Quraish have been briefly admonished, as if to say, "The Quran has been sent down in your tongue for your own good. If you listen to it and follow its admonition, you will be doing so for your own good but if you reject it, you will yourselves meet with an evil end."
After this the story of Prophet Adam has been related, as if to tell the Quraish, "The way you are following is the way of Satan, whereas the right way for a man is to follow his father Adam. He was beguiled by Satan, but when he realized his error, he plainly confessed it and repented and again turned back to the service of Allah and won His favour. On the other hand, if a person follows Satan and sticks to his error obdurately in spite of admonition, he does harm to himself alone like Satan."
In the end, the Holy Prophet and the Muslims have been advised not to be impatient in regard to the punishment to the disbelievers, as if to say, "Allah has His Own scheme concerning them. He does not seize them at once but gives them sufficient respite. Therefore you should not grow impatient but bear the persecutions with fortitude and go on conveying the Message."
In this connection, great emphasis has been laid on salat so that it may create in the believers the virtues of patience, forbearance, contentment, resignation to the will of God and self analysis for these are greatly needed in the service of the Message of the Truth.
Maududi
IMPORTANT: Please note that the Digest is based upon these outstanding translations and they have been reproduced here for the benefit of serious readers of the Qur’aan; the copyrights of these works are held by their respective authors/publishers from whom they can be purchased by anyone interested in acquiring them and we ardently hope that no offence will be taken by their inclusion.
Bismi Allahi alrrahmani alrraheemi
Section 1.
Context of Revelation : The following verses were revealed to console the Prophet for his concern towards those who stray away from the righteous path despite his repeated warnings.
20 : 1
1. Ta-ha
TâHâ.
20 : 2
2. Ma anzalna AAalayka alqur-ana litashqa
We have not revealed this Qur'aan to you (O Mohammed) in order to plunge you in despair.
20 : 3
3. Illa tathkiratan liman yakhsha
But only to admonish those who are fearful of Allah.
20 : 4
4. Tanzeelan mimman khalaqa al-arda waalssamawati alAAula
A revelation from Him who created the vast earth and the copious heavens!
20 : 5
5. Alrrahmanu AAala alAAarshi istawa
From the Beneficent Lord Who occupies the highest Throne!
(Our beloved Prophet had such compassion towards his people that their not caring for the message of Allah which he brought to them; not turning towards the right goal; not taking their steps in the right direction; not giving the right priority to their spiritual well being and not coming face to face with their inner selves and thereby with their Maker, he used to spend entire nights praying to Allah to give them the inclination to ameliorate themselves, because of which his feet used to swell up from lack of movement.
At the behest of Allah, the Archangel urged him not to be distressed to such an extent on account of those who had no concern for their own souls because the purpose of the Qur'aan was only to provide guidance to those who sought guidance and not those who chose to be heedless, and then revealed these verses)
* * *
20 : 6
6. Lahu ma fee alssamawati wama fee al-ardi wama baynahuma wama tahta alththara
To Him belongs whatever is in the heavens and upon the earth and all between them and whatever is there underneath the morass!
20 : 7
7. Wa-in tajhar bialqawli fa-innahu yaAAlamu alssirra waakhfa
And (whether or not) you speak aloud, verily He knows that which you hide and that which you hide even deeper!
20 : 8
8. Allahu la ilaha illa huwa lahu al-asmao alhusna
Allah! There is no God except Him and His are the most propitious names!
20 : 9
9. Wahal ataka hadeethu moosa
And has there come to you (O Mohammed) the story of Moses?
20 : 10
10. Ith raa naran faqala li-ahlihi omkuthoo innee anastu naran laAAallee ateekum minha biqabasin aw ajidu AAala alnnari hudan
When he saw something alight and said to his household : 'Wait here! I can see a glow in the distance. I might be able to fetch a torch for you or find directions in its glare!'
(As has been explained before, most verses of the Qur'aan were revealed in response to specific events taking place around the Prophet and those who were drawn to him by the message he brought.
Mention is made of Moses here to highlight how other Prophets who rose to high levels of esteem in the eyes of Allah handled their duties; the overwhelming odds they faced and the trials they endured in course of their mission.
We know from previous Surahs that Moses, after slaying an Egyptian soldier in order to defend an Israeli friend, fled from from Egypt to escape the Law, got married along the way and took shelter in Midian for the time being until he could decide what was to be his future course of action, not yet aware that Allah has already chosen him to be His messenger and has cut out a role for him in the liberation of the Children of Israel from Egypt.
This incident occurred when he set out with his wife Safoora who was heavily pregnant at the time and other members of his household to visit his mother in Egypt. To all intents and purposes, the route he picked for the journey was the one that passed through thick woodlands only as a precaution against the hostile rulers of Syria, but that was not how the Lord had planned it to be! He was deliberately made to pick a route that brought him into the neighbourhood of Mount Sinai, where a momentous drama was to unfold.
It was a dark, a bitterly cold and snow-bound night, plunged in profuse silence except for the muffled tumult of nocturnal life rampant all around them. At a time like that and in the middle of nowhere his wife went into labour because of which they had to make camp. The need for heat was imminent so Moses scanned the darkness for some clue as to where they were until his eyes came into contact with a dim glow in the distance. Thinking that it was most probably a campfire lit by other travellers, he asked his household to wait for him there while he went and explored what it was.
Holding his breath, as he approached the glow, he realized it was not a camp-fire but was a bush that seemed to be strangely iridescent, receding into the distance whenever he got close to it, but coming to a halt if he slowed down and stopped).
20 : 11
11. Falamma ataha noodiya ya moosa
And then as he approached the glow, he was called by his name : 'O Moses!
(When he heard that strangely permeating and overwhelmingly reverberating voice, he felt as though his entire body had turned into a million ears and it was pouring into him from all directions!)
20 : 12
12. Innee ana rabbuka faikhlaAA naAAlayka innaka bialwadi almuqaddasi tuwan
'I am your Lord! So take off your shoes, for you are indeed in the hallowed valley of Tuwa!
(The hallowed valley of Tuwa was the name of the place where the Lord had chosen to communicate with the only messenger with whom He ever spoke, and entrust him with the onerous responsibility of confronting Pharaoh and liberating the Children of Israel from his clutches).
20 : 13
13. Waana ikhtartuka faistamiAA lima yooha
'And I have chosen you, so listen intently to what is being inspired in you!
20 : 14
14. Innanee ana Allahu la ilaha illa ana faoAAbudnee waaqimi alssalata lithikree
'Verily I am Allah! There is no God save Me, so obey Me and establish worship in order to remember Me!
20 : 15
15. Inna alssaAAata atiyatun akadu okhfeeha litujza kullu nafsin bima tasAAa
'The Hour is imminent, but I intend to keep it a secret so that every soul is requited in full for what it has striven to accomplish!
20 : 16
16. Fala yasuddannaka AAanha man la yu/minu biha waittabaAAa hawahu fatarda
'So let him not stop you from believing in it who himself does not believe in it but follows his own desires, lest you too are assailed!
(In this brief prelude to the instructions that follow, several admonitions are made, to Moses at the outset, but to his followers in the end, that Moses was chosen by Allah to be His messenger; that there is no other God but Him; that the next important priority for those who believe in Him is to establish worship for His remembrance; that there is no doubt about the coming of the Hour; that it is Allah's choice not to reveal its timing so that, in anticipation of its coming, people perform as many seemly deeds as they can and stay as far away from evil as possible so that they are rewarded for whatever they earned for themselves; and that let no one who does not believe in these but follows his own caprices deflect them from their course lest they die as disbelievers).
20 : 17
17. Wama tilka biyameenika ya moosa
'And what is that which you are holding in your right hand, O Moses?'
20 : 18
18. Qala hiya AAasaya atawakkao AAalayha waahushshu biha AAala ghanamee waliya feeha maaribu okhra
He said : 'This is my stave on which I lean for support and gather broken boughs for my herd and many other tasks, besides.'
20 : 19
19. Qala alqiha ya moosa
He said : 'Cast it on the ground, O Moses!'
20 : 20
20. Faalqaha fa-itha hiya hayyatun tasAAa
So Moses cast it on the ground and it transformed into a serpent and began to crawl!
20 : 21
21. Qala khuthha wala takhaf sanuAAeeduha seerataha al-oola
He said : 'Grab it and fear not, for We shall change it back to its previous form!
20 : 22
22. Waodmum yadaka ila janahika takhruj baydaa min ghayri soo-in ayatan okhra
'Now put your hand underneath your armpit and then bring it out. You will see that it has turned aglow - though not from disease! That will be another miracle for you -
20 : 23
23. Linuriyaka min ayatina alkubra
So that We may grant you even greater miracles!
20 : 24
24. Ithhab ila firAAawna innahu tagha
Go now to Pharaoh, for verily he has transgressed the bounds!' (R)
OTHER
TRANSLATIONS BY MUHSIN, YUSUFALI, PICKTHAL AND SHAKIR:
MUHSIN:
1. TâHâ.
[These letters are one of the miracles of the Qur'ân, and none but Allâh (Alone) knows their meanings.]
2. We have not sent down the Qur'ân unto you (O Muhammad SAW) to cause you distress,
3. But only as a Reminder to those who fear (Allâh).
4. A revelation from Him (Allâh) Who has created the earth and high heavens.
5. The Most Beneficent (Allâh) Istawâ (rose over) the (Mighty) Throne (in a manner that suits His Majesty).
6. To Him belongs all that is in the heavens and all that is on the earth, and all that is between them, and all that is under the soil.
7. And if you (O Muhammad SAW) speak (the invocation) aloud, then verily, He knows the secret and that which is yet more hidden.
8. Allâh! Lâ ilâhla illa Huwa (none has the right to be worshipped but He)! To Him belong the Best Names[].
9. And has there come to you the story of Mûsa (Moses)?
10. When he saw a fire, he said to his family: "Wait! Verily, I have seen a fire, perhaps I can bring you some burning brand therefrom, or find some guidance at the fire."
11. And when he came to it (the fire), he was called by name: "O Mûsa (Moses)!
12. "Verily! I am your Lord! So take off your shoes, you are in the sacred valley, Tuwa.
13. "And I have chosen you. So listen to that which is inspired to you.
14. "Verily! I am Allâh! Lâ ilâha illa Ana (none has the right to be worshipped but I), so worship Me, and perform AsSalât (Iqâmat-as-Salât) for My Remembrance.
15. "Verily, the Hour is coming and My Will is to keep it hidden that every person may be rewarded for that which he strives.
16. "Therefore, let not the one who believes not therein (i.e. in the Day of Resurrection, Reckoning, Paradise and Hell, etc.), but follows his own lusts,[] divert you therefrom, lest you perish.
17. "And what is that in your right hand, O Mûsa (Moses)?"
18. He said: "This is my stick, whereon I lean, and wherewith I beat down branches for my sheep, and wherein I find other uses."
19. (Allâh) said: "Cast it down, O Mûsa (Moses)!"
20. He cast it down, and behold! It was a snake, moving quickly.
21. Allâh said:"Grasp it, and fear not, We shall return it to its former state,
22. "And press your (right) hand to your (left) side, it will come forth white (and shining), without any disease as another sign,
23. "That We may show you (some) of Our Greater Signs.
24. "Go to Fir'aun (Pharaoh)! Verily, he has transgressed (all bounds in disbelief and disobedience, and has behaved as an arrogant, and as a tyrant)."
020.001
YUSUFALI: Ta-Ha.
PICKTHAL: Ta. Ha.
SHAKIR: Ta Ha.
020.002
YUSUFALI: We have not
sent down the Qur'an to thee to be (an occasion) for thy distress,
PICKTHAL: We have not
revealed unto thee (Muhammad) this Qur'an that thou shouldst be distressed,
SHAKIR: We have not
revealed the Quran to you that you may be unsuccessful.
020.003
YUSUFALI: But only as
an admonition to those who fear (Allah),-
PICKTHAL: But as a
reminder unto him who feareth,
SHAKIR: Nay, it is a
reminder to him who fears:
020.004
YUSUFALI: A revelation
from Him Who created the earth and the heavens on high.
PICKTHAL: A revelation
from Him Who created the earth and the high heavens,
SHAKIR: A revelation
from Him Who created the earth and the high heavens.
020.005
YUSUFALI: (Allah) Most
Gracious is firmly established on the throne (of authority).
PICKTHAL: The
Beneficent One, Who is established on the Throne.
SHAKIR: The Beneficent
Allah is firm in power.
020.006
YUSUFALI: To Him
belongs what is in the heavens and on earth, and all between them, and all
beneath the soil.
PICKTHAL: Unto Him
belongeth whatsoever is in the heavens and whatsoever is in the earth, and
whatsoever is between them, and whatsoever is beneath the sod.
SHAKIR: His is what is
in the heavens and what is in the earth and what is between them two and what is
beneath the ground.
020.007
YUSUFALI: If thou
pronounce the word aloud, (it is no matter): for verily He knoweth what is
secret and what is yet more hidden.
PICKTHAL: And if thou
speakest aloud, then lo! He knoweth the secret (thought) and (that which is yet)
more hidden.
SHAKIR: And if you
utter the saying aloud, then surely He knows the secret, and what is yet more
hidden.
020.008
YUSUFALI: Allah! there
is no god but He! To Him belong the most Beautiful Names.
PICKTHAL: Allah! There
is no Allah save Him. His are the most beautiful names.
SHAKIR: Allah-- there
is no god but He; His are the very best names.
020.009
YUSUFALI: Has the
story of Moses reached thee?
PICKTHAL: Hath there
come unto thee the story of Moses?
SHAKIR: And has the
story of Musa come to you?
020.010
YUSUFALI: Behold, he
saw a fire: So he said to his family, "Tarry ye; I perceive a fire; perhaps I
can bring you some burning brand therefrom, or find some guidance at the fire."
PICKTHAL: When he saw
a fire and said unto his folk: Lo! Wait! I see a fire afar off. Peradventure I
may bring you a brand therefrom or may find guidance at the fire.
SHAKIR: When he saw
fire, he said to his family: Stop, for surely I see a fire, haply I may bring to
you therefrom a live coal or find a guidance at the fire.
020.011
YUSUFALI: But when he
came to the fire, a voice was heard: "O Moses!
PICKTHAL: And when he
reached it, he was called by name: O Moses!
SHAKIR: So when he
came to it, a voice was uttered: O Musa:
020.012
YUSUFALI: "Verily I am
thy Lord! therefore (in My presence) put off thy shoes: thou art in the sacred
valley Tuwa.
PICKTHAL: Lo! I, even
I, am thy Lord, So take off thy shoes, for lo! thou art in the holy valley of
Tuwa.
SHAKIR: Surely I am
your Lord, therefore put off your shoes; surely you are in the sacred valley,
Tuwa,
020.013
YUSUFALI: "I have
chosen thee: listen, then, to the inspiration (sent to thee).
PICKTHAL: And I have
chosen thee, so hearken unto that which is inspired.
SHAKIR: And I have
chosen you, so listen to what is revealed:
020.014
YUSUFALI: "Verily, I
am Allah: There is no god but I: So serve thou Me (only), and establish regular
prayer for celebrating My praise.
PICKTHAL: Lo! I, even
I, am Allah, There is no Allah save Me. So serve Me and establish worship for My
remembrance.
SHAKIR: Surely I am
Allah, there is no god but I, therefore serve Me and keep up prayer for My
remembrance:
020.015
YUSUFALI: "Verily the
Hour is coming - My design is to keep it hidden - for every soul to receive its
reward by the measure of its Endeavour.
PICKTHAL: Lo! the Hour
is surely coming. But I will to keep it hidden, that every soul may be rewarded
for that which it striveth (to achieve).
SHAKIR: Surely the
hour is coming-- I am about to make it manifest-- so that every soul may be
rewarded as it strives:
020.016
YUSUFALI: "Therefore
let not such as believe not therein but follow their own lusts, divert thee
therefrom, lest thou perish!"..
PICKTHAL: Therefor,
let not him turn thee aside from (the thought of) it who believeth not therein
but followeth his own desire, lest thou perish.
SHAKIR: Therefore let
not him who believes not in it and follows his low desires turn you away from it
so that you should perish;
020.017
YUSUFALI: "And what is
that in the right hand, O Moses?"
PICKTHAL: And what is
that in thy right hand, O Moses?
SHAKIR: And what is
this in your right hand, O Musa!
020.018
YUSUFALI: He said, "It
is my rod: on it I lean; with it I beat down fodder for my flocks; and in it I
find other uses."
PICKTHAL: He said:
This is my staff whereon I lean, and wherewith I bear down branches for my
sheep, and wherein I find other uses.
SHAKIR: He said: This
is my staff: I recline on it and I beat the leaves with it to make them fall
upon my sheep, and I have other uses for it.
020.019
YUSUFALI: (Allah)
said, "Throw it, O Moses!"
PICKTHAL: He said:
Cast it down, O Moses!
SHAKIR: He said: Cast
it down, O Musa!
020.020
YUSUFALI: He threw it,
and behold! It was a snake, active in motion.
PICKTHAL: So he cast
it down, and lo! it was a serpent, gliding.
SHAKIR: So he cast it
down; and lo! it was a serpent running.
020.021
YUSUFALI: (Allah)
said, "Seize it, and fear not: We shall return it at once to its former
condition"..
PICKTHAL: He said:
Grasp it and fear not. We shall return it to its former state.
SHAKIR: He said: Take
hold of it and fear not; We will restore it to its former state:
020.022
YUSUFALI: "Now draw
thy hand close to thy side: It shall come forth white (and shining), without
harm (or stain),- as another Sign,-
PICKTHAL: And thrust
thy hand within thine armpit, it will come forth white without hurt. (That will
be) another token.
SHAKIR: And press your
hand to your side, it shall come out white without evil: another sign:
020.023
YUSUFALI: "In order
that We may show thee (two) of our Greater Signs.
PICKTHAL: That We may
show thee (some) of Our greater portents,
SHAKIR: That We may
show you of Our greater signs:
020.024
YUSUFALI:
"Go thou to Pharaoh, for he has indeed transgressed all bounds."
PICKTHAL: Go thou unto
Pharaoh! Lo! he hath transgressed (the bounds).
SHAKIR: Go to Firon,
surely he has exceeded all limits.
20 : 25
25. Qala rabbi ishrah lee sadree
Moses said : 'My Lord! Then make my bosom capacious -
20 : 26
26. Wayassir lee amree
'And ease my task for me, -
20 : 27
27. Waohlul AAuqdatan min lisanee
'And rid my tongue of its lisp -
20 : 28
28. Yafqahoo qawlee
'So that they may understand what I say!
20 : 29
29. WaijAAal lee wazeeran min ahlee
'And deputize a member of my household to assist me, -
20 : 30
30. Haroona akhee
'None better than Aaron, my brother!
20 : 31
31. Oshdud bihi azree
'Augment my strength with his support -
20 : 32
32. Waashrik-hu fee amree
'And let him share my mission, -
20 : 33
33. Kay nusabbihaka katheeran
'So that we may forever glorify you -
20 : 34
34. Wanathkuraka katheeran
'And forever remember you in our worship!
20 : 35
35. Innaka kunta bina baseeran
'Verily You are forever watching over us!'
20 : 36
36. Qala qad ooteeta su/laka ya moosa
He said : 'All your wishes are granted, O Moses!
20 : 37
37. Walaqad mananna AAalayka marratan okhra
'And We have, indeed, already done you a favour once before -
20 : 38
38. Ith awhayna ila ommika ma yooha
'When We inspired in your mother Our will, -
20 : 39
39. Ani iqthifeehi fee alttabooti faiqthifeehi fee alyammi falyulqihi alyammu bialssahili ya/khuthhu AAaduwwun lee waAAaduwwun lahu waalqaytu AAalayka mahabbatan minnee walitusnaAAa AAala AAaynee
Saying : 'Put your child in a chest and then set it adrift on the river so that the river may wash it ashore and it gets picked up by the one who is an enemy of mine and an enemy of thine!' And I infused in you My divine love so that you prepare for the task ahead of you according to My will.
(When a soothsayer once predicted that a son would be born in the house of an Israeli slave who would bring about the downfall of Pharaoh's dynasty and be the cause of his own untimely death in the end, he became so troubled that he ordered his men to raid the houses of Israeli families and slay their sons, which was carried out by them meticulously and unsparingly.
It was at such a time of unprecedented persecution and blood baths being perpetrated by the ruthless Egyptians when Moses was born in a poverty-stricken household and stood the imminent risk of being slain before he became even a toddler. But since Allah had made other plans for him, He inspired in his mother to put the child inside a wooden chest and set it afloat on the river Nile. Anything being better than watching her baby slain in front of her very eyes, she got hold of a chest, padded it with cotton wool, placed the child on it, locked up the lid and with a grief-stricken heart and trembling hands set it adrift on the river, full of hope that the Lord would stand by His word and take care of her precious 'Jewel!').
20 : 40
40. Ith tamshee okhtuka fataqoolu hal adullukum AAala man yakfuluhu farajaAAnaka ila ommika kay taqarra AAaynuha wala tahzana waqatalta nafsan fanajjaynaka mina alghammi wafatannaka futoonan falabithta sineena fee ahli madyana thumma ji/ta AAala qadarin ya moosa
When your sister went and said : 'Shall I show you the one who will nurse him?' it was to return you to your mother's arms so that her eye is reassured and her torment is assuaged! And you did kill a man but We delivered you from its repercussions and tested you with a harsh ordeal! And you did spend many years among the people of Midian before coming here as arranged by Me, O Moses!'
(Under the watchful eye of his sister Miriam whom his mother had instructed to follow the chest and bring her news of what became of her infant, it tossed on the gentle waves of the river and drifted in whichever direction the Will of Allah and his destiny propelled it.
And the Will of Allah was such that, as a side stream that branched off from the main stream and joined a secluded lagoon which the Royal household of Pharaoh used for bathing and swimming approached, the wind pushed the chest into it and let it carry on tossing towards where the queen and her maids were having fun.
When the Queen caught sight of the chest, she asked one of her maids to bring it to her, opened the lid and found lying inside it a baby more cherubic and beautiful than any baby she had ever seen. She became so overwhelmed with joy that she showed the baby to her husband and begged him to let her adopt him.
Pharaoh, himself charmed by the beauty of the baby, did not object to it, either. Thus it transpired that Moses, destined to turn into a mortal enemy of the occupants of the Throne of Egypt, was taken into the Royal household to be brought up as their own son!
That being so, the good Lord did not forget the torment of the mother from whose arms her baby had to be taken. When Moses began to cry for milk but would not touch the breasts of any of the royal nurses, the watchful Miriam who had tracked the chest and was watching the drama with baffled eyes, stepped in and told them without giving too much away that she knew a woman whose milk the baby would drink. And thus Allah, in His infinite compassion and mercy, saw to it that the mother and child were united and her heart was consoled, - a favour from Allah of which Moses is reminded.
There is another favour of Allah to him of which he is also reminded in the same breath. Whilst growing up in the Royal household as an Egyptian, he once slew a soldier of Pharaoh's guards to defend an Israeli slave who had fallen foul of him. If he was held up and charged for murder, it could have easily cost him his freedom, if not his life. But Allah protected him against the dreadful consequences of his indiscretion and brought him safely to Midian where he met Safari, the daughter of Sho'abe, whom he later on married and spent several years in her father's house before setting out on that momentous journey which resulted in his being elevated to the ranks of Prophethood).
20: 41
41. WaistanaAAtuka linafsee
'And I have chosen you for Myself!
(To deliver His message; to fulfil His mission; to keep the torch of His remembrance alight; to uphold His portents and to become a link between Him and His bondsmen).
20 : 42
42. Ithhab anta waakhooka bi-ayatee wala taniya fee thikree
'So go now, you and your brother, with My tokens, and do not ever be complacent in your remembrance of Me!
20 : 43
43. Ithhaba ila firAAawna innahu tagha
'Go, both of you, to Pharaoh, for verily he has transgressed his bounds!
20 : 44
44. Faqoola lahu qawlan layyinan laAAallahu yatathakkaru aw yakhsha
'But let your address to him begin gently, in case he responds to you favourably and heeds what you say!'
20 : 45
45. Qala rabbana innana nakhafu an yafruta AAalayna aw an yatgha
They said : 'Our Lord! We fear that he may be heavy-handed and cunning towards us!'
20 : 46
46. Qala la takhafa innanee maAAakuma asmaAAu waara
He said : 'Fear not, for verily I am with you, listening to you and watching over you!
20 : 47
47. Fa/tiyahu faqoola inna rasoola rabbika faarsil maAAana banee isra-eela wala tuAAaththibhum qad ji/naka bi-ayatin min rabbika waalssalamu AAala mani ittabaAAa alhuda
'Go to him and say : 'W are messengers of your Lord, so let the Children of Israel go with us and do not torment them! We have come to you with a token from your Lord so peace would be on him who follows the guidance!
20 : 48
48. Inna qad oohiya ilayna anna alAAathaba AAala man kaththaba watawalla
'But it has also been revealed to us that doom would be on him who shuns and turns away!'
20 : 49
49. Qala faman rabbukuma ya moosa
Pharaoh said : 'Who then is this Lord of the two of you, O Moses?'
20 : 50
50. Qala rabbuna allathee aAAta kulla shay-in khalqahu thumma hada
He said : 'Our Lord is He who has assigned to everything an appropriate function and given it the right guidance!
(He assigned to the hand the function of grasping and holding, which it does; to the leg the function of standing up and walking around, which it does; to the nose the function of smelling, which it does; to the mouth the function of speaking and eating, which it does; to the eye the function of seeing, which it does and to the mind the function of being in firm control of these faculties, which it does
Not only did He assign these functions but also gave them the right guidance so that they are used for doing the right things : the hands to perform seemly deeds; the legs to walk on the right path; the mouth to speak the truth; the eyes to behold the marvels of Allah and transmit them to the mind so that they are appropriately evaluated).
20 : 51
51. Qala fama balu alqurooni al-oola
He said : 'What has happened to the generations which preceded us?'
(The reason why Pharaoh brought up the topic of past generations in the context of that conversation was to tempt Moses into denigrating his ancestors, which could turn his courtiers and comrades against him and poison their minds against His Lord)
20 : 52
52. Qala AAilmuha AAinda rabbee fee kitabin la yadillu rabbee wala yansa
He (Moses) said : 'The knowledge about them is with my Lord and is recorded in the Book of Decrees. My Lord never makes any mistakes nor does He ever forget!
(At this point in their conversation, as the Royal Court plunges into a silence and concentrate on what is being said, the voice of Moses is overlapped by the voice of the Lord Himself Who addresses Pharaoh in the first person, causing him to break into a cold sweat).
20 : 53
53. Allathee jaAAala lakumu al-arda mahdan wasalaka lakum feeha subulan waanzala mina alssama-i maan faakhrajna bihi azwajan min nabatin shatta
'He Who has made this earth a place of repose for you and has placed upon it roads for you to travel and has sent water from the sky!' And from it have We produced a diversity of vegetation in pairs -
20 : 54
54. Kuloo wairAAaw anAAamakum inna fee thalika laayatin li-olee alnnuha
So that you eat of it yourselves and feed your cattle. Verily in all these there are portents for those who introspect! (R)
OTHER
TRANSLATIONS BY MUHSIN, YUSUFALI, PICKTHAL AND SHAKIR:
MUHSIN:
25. [Mûsa (Moses)] said: "O my Lord! Open for me my chest (grant me self-confidence, contentment, and boldness).
26. "And ease my task for me;
27. "And make loose the knot (the defect) from my tongue, (i.e. remove the incorrectness from my speech) [That occurred as a result of a brand of fire which Mûsa (Moses) put in his mouth when he was an infant]. [Tafsir At-Tabarî, Vol. 16, Page 159].
28. "That they understand my speech,
29. "And appoint for me a helper from my family,
30. "Hârûn (Aaron), my brother;
31. "Increase my strength with him,
32. "And let him share my task (of conveying Allâh's Message and Prophethood),
33. "That we may glorify You much,
34. "And remember You much,
35. "Verily! You are of us Ever a Well-Seer."
36. Allâh said: "You are granted your request, O Mûsa (Moses)!
37. "And indeed We conferred a favour on you another time (before).
38. "When We inspired your mother with that which We inspired.
39. "Saying: 'Put him (the child) into the Tabût (a box or a case or a chest) and put it into the river (Nile), then the river shall cast it up on the bank, and there, an enemy of Mine and an enemy of his shall take him.' And I endued you with love from Me, in order that you may be brought up under My Eye,
40. "When your sister went and said: 'Shall I show you one who will nurse him?' So We restored you to your mother, that she might cool her eyes and she should not grieve. Then you did kill a man, but We saved you from great distress and tried you with a heavy trial. Then you stayed a number of years with the people of Madyan (Midian). Then you came here according to the fixed term which I ordained (for you), O Mûsa (Moses)!
41. "And I have Istana'tuka,[] for Myself.
42. "Go you and your brother with My Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.), and do not, you both, slacken and become weak in My Remembrance.
43. "Go, both of you, to Fir'aun (Pharaoh), verily, he has transgressed (all bounds in disbelief and disobedience and behaved as an arrogant and as a tyrant).
44. "And speak to him mildly, perhaps he may accept admonition or fear Allâh."
45. They said: "Our Lord! Verily! We fear lest he should hasten to punish us or lest he should transgress (all bounds against us)."
46. He (Allâh) said: "Fear not, verily! I am with you both, hearing and seeing.
47. "So go you both to him, and say: 'Verily, we are Messengers of your Lord, so let the Children of Israel go with us, and torment them not; indeed, we have come with a sign from your Lord! And peace will be upon him who follows the guidance!
48. 'Truly, it has been revealed to us that the torment will be for him who denies [believes not in the Oneness of Allâh, and in His Messengers, etc.], and turns away.'(from the truth and obedience of Allâh)"
49. Fir'aun (Pharaoh) said: "Who then, O Mûsa (Moses), is the Lord of you two?"
50. [Mûsa (Moses)] said: "Our Lord is He Who gave to each thing its form and nature, then guided it aright."
51. [Fir'aun (Pharaoh)] said: "What about the generations of old?"
52. [Mûsa (Moses)] said: "The knowledge thereof is with my Lord, in a Record. My Lord is neither unaware nor He forgets, "
53. Who has made earth for you like a bed (spread out); and has opened roads (ways and paths etc.) for you therein; and has sent down water (rain) from the sky. And We have brought forth with it various kinds of vegetation.
54. Eat and pasture your cattle, (therein); verily, in this are proofs and signs for men of understanding.
020.025
YUSUFALI: (Moses)
said: "O my Lord! expand me my breast;
PICKTHAL: (Moses)
said: My Lord! relieve my mind
SHAKIR: He said: O my
Lord! Expand my breast for me,
020.026
YUSUFALI: "Ease my
task for me;
PICKTHAL: And ease my
task for me;
SHAKIR: And make my
affair easy to me,
020.027
YUSUFALI: "And remove
the impediment from my speech,
PICKTHAL: And loose a
knot from my tongue,
SHAKIR: And loose the
knot from my tongue,
020.028
YUSUFALI: "So they may
understand what I say:
PICKTHAL: That they
may understand my saying.
SHAKIR: (That) they
may understand my word;
020.029
YUSUFALI: "And give me
a Minister from my family,
PICKTHAL: Appoint for
me a henchman from my folk,
SHAKIR: And give to me
an aider from my family:
020.030
YUSUFALI: "Aaron, my
brother;
PICKTHAL: Aaron, my
brother.
SHAKIR: Haroun, my
brother,
020.031
YUSUFALI: "Add to my
strength through him,
PICKTHAL: Confirm my
strength with him
SHAKIR: Strengthen my
back by him,
020.032
YUSUFALI: "And make
him share my task:
PICKTHAL: And let him
share my task,
SHAKIR: And associate
him (with me) in my affair,
020.033
YUSUFALI: "That we may
celebrate Thy praise without stint,
PICKTHAL: That we may
glorify Thee much
SHAKIR: So that we
should glorify Thee much,
020.034
YUSUFALI: "And
remember Thee without stint:
PICKTHAL: And much
remember Thee.
SHAKIR: And remember
Thee oft.
020.035
YUSUFALI: "For Thou
art He that (ever) regardeth us."
PICKTHAL: Lo! Thou art
ever Seeing us.
SHAKIR: Surely, Thou
art seeing us.
020.036
YUSUFALI: (Allah)
said: "Granted is thy prayer, O Moses!"
PICKTHAL: He said:
Thou art granted thy request, O Moses.
SHAKIR: He said: You
are indeed granted your petition, O Musa
020.037
YUSUFALI: "And indeed
We conferred a favour on thee another time (before).
PICKTHAL: And indeed,
another time, already We have shown thee favour,
SHAKIR: And certainly
We bestowed on you a favor at another time;
020.038
YUSUFALI: "Behold! We
sent to thy mother, by inspiration, the message:
PICKTHAL: When we
inspired in thy mother that which is inspired,
SHAKIR: When We
revealed to your mother what was revealed;
020.039
YUSUFALI: "'Throw (the
child) into the chest, and throw (the chest) into the river: the river will cast
him up on the bank, and he will be taken up by one who is an enemy to Me and an
enemy to him': But I cast (the garment of) love over thee from Me: and (this) in
order that thou mayest be reared under Mine eye.
PICKTHAL: Saying:
Throw him into the ark, and throw it into the river, then the river shall throw
it on to the bank, and there an enemy to Me and an enemy to him shall take him.
And I endued thee with love from Me that thou mightest be trained according to
My will,
SHAKIR: Saying: Put
him into a chest, then cast it down into the river, then the river shall throw
him on the shore; there shall take him up one who is an enemy to Me and enemy to
him, and I cast down upon you love from Me, and that you might be brought up
before My eyes;
020.040
YUSUFALI: "Behold! thy
sister goeth forth and saith, 'shall I show you one who will nurse and rear the
(child)?' So We brought thee back to thy mother, that her eye might be cooled
and she should not grieve. Then thou didst slay a man, but We saved thee from
trouble, and We tried thee in various ways. Then didst thou tarry a number of
years with the people of Midian. Then didst thou come hither as ordained, O
Moses!
PICKTHAL: When thy
sister went and said: Shall I show you one who will nurse him? and we restored
thee to thy mother that her eyes might be refreshed and might not sorrow. And
thou didst kill a man and We delivered thee from great distress, and tried thee
with a heavy trial. And thou didst tarry years among the folk of Midian. Then
camest thou (hither) by (My) providence, O Moses,
SHAKIR: When your
sister went and said: Shall I direct you to one who will take charge of him? So
We brought you back to your mother, that her eye might be cooled and she should
not grieve and you killed a man, then We delivered you from the grief, and We
tried you with (a severe) trying. Then you stayed for years among the people of
Madyan; then you came hither as ordained, O Musa.
020.041
YUSUFALI: "And I have
prepared thee for Myself (for service)"..
PICKTHAL: And I have
attached thee to Myself.
SHAKIR: And I have
chosen you for Myself:
020.042
YUSUFALI: "Go, thou
and thy brother, with My Signs, and slacken not, either of you, in keeping Me in
remembrance.
PICKTHAL: Go, thou and
thy brother, with My tokens, and be not faint in remembrance of Me.
SHAKIR: Go you and
your brother with My communications and be not remiss in remembering Me;
020.043
YUSUFALI: "Go, both of
you, to Pharaoh, for he has indeed transgressed all bounds;
PICKTHAL: Go, both of
you, unto Pharaoh. Lo! he hath transgressed (the bounds).
SHAKIR: Go both to
Firon, surely he has become inordinate;
020.044
YUSUFALI: "But speak
to him mildly; perchance he may take warning or fear (Allah)."
PICKTHAL: And speak
unto him a gentle word, that peradventure he may heed or fear.
SHAKIR: Then speak to
him a gentle word haply he may mind or fear.
020.045
YUSUFALI: They (Moses
and Aaron) said: "Our Lord! We fear lest he hasten with insolence against us, or
lest he transgress all bounds."
PICKTHAL: They said:
Our Lord! Lo! we fear that he may be beforehand with us or that he may play the
tyrant.
SHAKIR: Both said: O
our Lord! Surely we fear that he may hasten to do evil to us or that he may
become inordinate.
020.046
YUSUFALI: He said:
"Fear not: for I am with you: I hear and see (everything).
PICKTHAL: He said:
Fear not. Lo! I am with you twain, Hearing and Seeing.
SHAKIR: He said: Fear
not, surely I am with you both: I do hear and see.
020.047
YUSUFALI: "So go ye
both to him, and say, 'Verily we are messengers sent by thy Lord: Send forth,
therefore, the Children of Israel with us, and afflict them not: with a Sign,
indeed, have we come from thy Lord! and peace to all who follow guidance!
PICKTHAL: So go ye
unto him and say: Lo! we are two messengers of thy Lord. So let the children of
Israel go with us, and torment them not. We bring thee a token from thy Lord.
And peace will be for him who followeth right guidance.
SHAKIR: So go you both
to him and say: Surely we are two messengers of your Lord; therefore send the
children of Israel with us and do not torment them! Indeed we have brought to
you a communication from your Lord, and peace is on him who follows the
guidance;
020.048
YUSUFALI: "'Verily it
has been revealed to us that the Penalty (awaits) those who reject and turn
away.'"
PICKTHAL: Lo! it hath
been revealed unto us that the doom will be for him who denieth and turneth
away.
SHAKIR: Surely it has
been revealed to us that the chastisement will surely come upon him who rejects
and turns back.
020.049
YUSUFALI: (When this
message was delivered), (Pharaoh) said: "Who, then, O Moses, is the Lord of you
two?"
PICKTHAL: (Pharaoh)
said: Who then is the Lord of you twain, O Moses?
SHAKIR: (Firon) said:
And who is your Lord, O Musa?
020.050
YUSUFALI: He said:
"Our Lord is He Who gave to each (created) thing its form and nature, and
further, gave (it) guidance."
PICKTHAL: He said: Our
Lord is He Who gave unto everything its nature, then guided it aright.
SHAKIR: He said: Our
Lord is He Who gave to everything its creation, then guided it (to its goal).
020.051
YUSUFALI: (Pharaoh)
said: "What then is the condition of previous generations?"
PICKTHAL: He said:
What then is the state of the generations of old?
SHAKIR: He said: Then
what is the state of the former generations?
020.052
YUSUFALI: He replied:
"The knowledge of that is with my Lord, duly recorded: my Lord never errs, nor
forgets,-
PICKTHAL: He said: The
knowledge thereof is with my Lord in a Record. My Lord neither erreth nor
forgetteth,
SHAKIR: He said: The
knowledge thereof is with my Lord in a book, my Lord errs not, nor does He
forget;
020.053
YUSUFALI: "He Who has,
made for you the earth like a carpet spread out; has enabled you to go about
therein by roads (and channels); and has sent down water from the sky." With it
have We produced diverse pairs of plants each separate from the others.
PICKTHAL: Who hath
appointed the earth as a bed and hath threaded roads for you therein and hath
sent down water from the sky and thereby We have brought forth divers kinds of
vegetation,
SHAKIR: Who made the
earth for you an expanse and made for you therein paths and sent down water from
the cloud; then thereby We have brought forth many species of various herbs.
020.054
YUSUFALI: Eat (for
yourselves) and pasture your cattle: verily, in this are Signs for men endued
with understanding.
PICKTHAL: (Saying):
Eat ye and feed your cattle. Lo! herein verily are portents for men of thought.
SHAKIR: Eat and
pasture your cattle; most surely there are signs in this for those endowed with
understanding.
20 : 55
55. Minha khalaqnakum wafeeha nuAAeedukum waminha nukhrijukum taratan okhra
From dust have We created you and into dust shall We mingle you and out of dust shall We raise you again!
(The address to the occupant of a mighty throne from the Occupant of one Mightier comes to a pause here and the narrative resumes).
20 : 56
56. Walaqad araynahu ayatina kullaha fakaththaba waaba
And verily We showed him many of Our portents, but he repudiated them all and refused to accept any, -
20 : 57
57. Qala aji/tana litukhrijana min ardina bisihrika ya moosa
And said : 'Have you come to drive us out of our own land with your sorcery, O Moses?
20 : 58
58. Falana/tiyannaka bisihrin mithlihi faijAAal baynana wabaynaka mawAAidan la nukhlifuhu nahnu wala anta makanan suwan
'Verily we too can come up with feats of sorcery to match yours! So let us arrange a competition between us and you in a convenient arena which neither you can evade nor we can!'
20 : 59
59. Qala mawAAidukum yawmu alzzeenati waan yuhshara alnnasu duhan
Moses said : 'Then arrange this competition on the day of the feast and make sure that the entire populace assembles there when the sun has risen high.'
(The day and time chosen by Moses were deliberate; it was the day of a Festival for the Egyptians when the streets of the city were decorated and people gathered from far and near and thronged the Temple, - Egyptians as well as Israelites - so that the miracles given to him by Allah and their triumph over the ineffective illusions created by the vainglorious magicians brought by their king were witnessed by one and all in broad daylight).
20 : 60
60. Fatawalla firAAawnu fajamaAAa kaydahu thumma ata
And so Pharaoh withdrew, put together his resources and then returned to the arena of contest (along with his sorcerers).
20 : 61
61. Qala lahum moosa waylakum la taftaroo AAala Allahi kathiban fayushitakum biAAathabin waqad khaba mani iftara
Moses said to them : 'Damnation on you! Do not vituperate Allah lest He decimates you with His castigation! And verily he who lies succumbs beyond retrieval!'
20 : 62
62. FatanazaAAoo amrahum baynahum waasarroo alnnajwa
So they broke into arguments over the contest and held secret counsel.
(This they did because when they heard Moses say those words, not many of them were convinced that they were words of a sorcerer who had come to challenge their craft but something more than words : it was an invitation to humble themselves before a Lord who was the mightiest of wizards! Yet having been brought there by their lesser Lord, the rest of them prevailed by convincing others that Moses and Aaron were a couple of cheap magicians who were bent on driving them out of their land and denigrating the pure religion of their forefathers).
20 : 63
63. Qaloo in hathani lasahirani yureedani an yukhrijakum min ardikum bisihrihima wayathhaba bitareeqatikumu almuthla
They said (to one another) : 'Verily these two are magicians who are bent on driving you out of your land by the power of their magic and destroy your noble religion!
20 : 64
64. FaajmiAAoo kaydakum thumma i/too saffan waqad aflaha alyawma mani istaAAla
'So finalize your strategies and line up for the contest! Whoever prevails today will reach his cherished goal!'
20 : 65
65. Qaloo ya moosa imma an tulqiya wa-imma an nakoona awwala man alqa
They said (to Moses) : 'Either you cast your spells first or let us be the first to cast ours.'
(The choice to make a start was left to Moses by the magicians out of deference to him, because of which they were subsequently rewarded by Allah by blessing them with the opportunity of abandoning their fake deities and surrendering themselves to the real God on whose behalf that contest was taking place).
20 : 66
66. Qala bal alqoo fa-itha hibaluhum waAAisiyyuhum yukhayyalu ilayhi min sihrihim annaha tasAAa
Moses said : 'Nay, but you be the first to cast!' Then verily the ropes and the staves they cast created the illusion of crawling around under the effect of their spells!
20 : 67
67. Faawjasa fee nafsihi kheefatan moosa
And Moses experienced a sense of unease in his mind.
(When the magicians cast their ropes and rods, they turned into snakes and began to crawl all over the ground, which threw their enthralled audience into bewilderment.
The impact which their illusions had upon the people was so profound that it made Moses uneasy, until he was reassured by Allah that victory would surely belong to him in the end).
20 : 68
68. Qulna la takhaf innaka anta al-aAAla
We said to him : 'Fear not, for verily you it is who shall prevail!
20 : 69
69. Waalqi ma fee yameenika talqaf ma sanaAAoo innama sanaAAoo kaydu sahirin wala yuflihu alssahiru haythu ata
'Cast that which is in your right hand and it will swallow up the (goblins) they have created! Theirs are but illusions conjured up by magic, and whatever the magicians accomplish with their skill is doomed to failure!'
(Responding to the Divine exhortation, Moses too cast his stave on the ground. Within the blinking of an eyelid, it turned into a fierce python and began to swallow up the snakes they had conjured up even as the onlookers watched with startled eyes. Equally stunned and speechless, the magicians realized that what Moses had produced was not an illusion like theirs but a miracle, and that magic can never equal miracles, much less excel them).
20 : 70
70. Faolqiya alssaharatu sujjadan qaloo amanna birabbi haroona wamoosa
And the defeated sorcerers fell prostrate saying : 'We surrender to Him who is the Lord of Aaron and Moses!'
20 : 71
71. Qala amantum lahu qabla an athana lakum innahu lakabeerukumu allathee AAallamakumu alssihra falaoqattiAAanna aydiyakum waarjulakum min khilafin walaosallibannakum fee juthooAAi alnnakhli walataAAlamunna ayyuna ashaddu AAathaban waabqa
Pharaoh said : 'Surrender you to Him before I have given you leave? Verily he may well be the one who taught you magic, but I swear I shall chop off your hands and legs on each side and crucify you on the trunks of date palms! Only then will you know whose castigation is harsher and longer lasting between the two of us!
20 : 72
72. Qaloo lan nu/thiraka AAala ma jaana mina albayyinati waallathee fatarana faiqdi ma anta qadin innama taqdee hathihi alhayata alddunya
They said : 'We will no longer give you precedence over the portents which we have seen nor over Him Who created us! Do what you will, for you can hurt us only in the life of this world!
20 : 73
73. Inna amanna birabbina liyaghfira lana khatayana wama akrahtana AAalayhi mina alssihri waAllahu khayrun waabqa
'Verily we believe in our Lord that He may forgive us our sins and the sorcery into which you forced us! Allah is better at forgiving and He is eternal!
20 : 74
74. Innahu man ya/ti rabbahu mujriman fa-inna lahu jahannama la yamootu feeha wala yahya
Whoever comes before his Lord as a transgressor, for him indeed is hell in which he neither dies nor lives!
20 : 75
75. Waman ya/tihi mu/minan qad AAamila alssalihati faola-ika lahumu alddarajatu alAAula
But whoever comes before Him as a believer and has performed righteous deeds, for him is a much higher plane :
20 : 76
76. Jannatu AAadnin tajree min tahtiha al-anharu khalideena feeha wathalika jazao man tazakka
Gardens of Paradise underneath which rivers flow wherein they shall abide forever! Such is the reward for those who are purged of sin! (R)
OTHER
TRANSLATIONS BY MUHSIN, YUSUFALI, PICKTHAL AND SHAKIR:
MUHSIN:
55. Thereof (the earth) We created you, and into it We shall return you, and from it We shall bring you out once again.
56. And indeed We showed him [Fir'aun (Pharaoh)] all Our Signs and Evidences, but he denied and refused.
57. He [Fir'aun (Pharaoh)] said: "Have you come to drive us out of our land with your magic, O Mûsa (Moses)?
58. "Then verily, we can produce magic the like thereof; so appoint a meeting between us and you, which neither we, nor you shall fail to keep, in an open wide place where both shall have a just and equal chance (and beholders could witness the competition)."
59. [Mûsa (Moses)] said: "Your appointed meeting is the day of the festival, and let the people assemble when the sun has risen (forenoon)."
60. So Fir'aun (Pharaoh) withdrew, devised his plot and then came back.
61. Mûsa (Moses) said to them: "Woe unto you! Invent not a lie against Allâh, lest He should destroy you completely by a torment. And surely, he who invents a lie (against Allâh) will fail miserably."
62. Then they debated with one another what they must do, and they kept their talk secret.
63. They said: "Verily! These are two magicians. Their object is to drive you out from your land with magic, and overcome your chiefs and nobles.
64. "So devise your plot, and then assemble in line. And whoever overcomes this day will be indeed successful."
65. They said:"O Mûsa (Moses)! Either you throw first or we be the first to throw?"
66. [Mûsa (Moses)] said: "Nay, throw you (first)!" Then behold, their ropes and their sticks, by their magic, appeared to him as though they moved fast.
67. So Mûsa (Moses) conceived a fear in himself.
68. We (Allâh) said: "Fear not! Surely, you will have the upper hand.
69. "And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician's trick, and the magician will never be successful, no matter whatever amount (of skill) he may attain."
70. So the magicians fell down prostrate. They said: "We believe in the Lord of Hârûn (Aaron) and Mûsa (Moses)."
71. [Fir'aun (Pharaoh)] said: "Believe you in him [Mûsa (Moses)] before I give you permission? Verily! He is your chief who taught you magic. So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of date-palms, and you shall surely know which of us [I (Fir'aun Pharaoh) or the Lord of Mûsa (Moses) (Allâh)] can give the severe and more lasting torment."
72. They said: "We prefer you not over the clear signs that have come to us, and to Him (Allâh) Who created us. So decree whatever you desire to decree, for you can only decree (regarding) this life of the world.
73. "Verily! We have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us. And Allâh is better as regards reward in comparison to your [Fir'aun's (Pharaoh)] reward, and more lasting (as regards punishment in comparison to your punishment)."
74. Verily! Whoever comes to his Lord as a Mujrim (criminal, polytheist, disbeliever in the Oneness of Allâh and His Messengers, sinner, etc.), then surely, for him is Hell, therein he will neither die nor live.
75. But whoever comes to Him (Allâh) as a believer (in the Oneness of Allâh, etc.), and has done righteous good deeds, for such are the high ranks (in the Hereafter),
76. 'Adn (Edn) Paradise (everlasting Gardens), under which rivers flow, wherein they will abide forever: such is the reward of those who purify themselves [(by abstaining from all kinds of sins and evil deeds) which Allâh has forbidden and by doing all that which Allâh has ordained)].
020.055
YUSUFALI: From the
(earth) did We create you, and into it shall We return you, and from it shall We
bring you out once again.
PICKTHAL: Thereof We
created you, and thereunto We return you, and thence We bring you forth a second
time.
SHAKIR: From it We
created you and into it We shall send you back and from it will We raise you a
second time.
020.056
YUSUFALI: And We
showed Pharaoh all Our Signs, but he did reject and refuse.
PICKTHAL: And We
verily did show him all Our tokens, but he denied them and refused.
SHAKIR: And truly We
showed him Our signs, all of them, but he rejected and refused.
020.057
YUSUFALI: He said:
"Hast thou come to drive us out of our land with thy magic, O Moses?
PICKTHAL: He said:
Hast come to drive us out from our land by thy magic, O Moses?
SHAKIR: Said he: Have
you come to us that you should turn us out of our land by your magic, O Musa?
020.058
YUSUFALI: "But we can
surely produce magic to match thine! So make a tryst between us and thee, which
we shall not fail to keep - neither we nor thou - in a place where both shall
have even chances."
PICKTHAL: But we
surely can produce for thee magic the like thereof; so appoint a tryst between
us and you, which neither we nor thou shall fail to keep, at a place convenient
(to us both).
SHAKIR: So we too will
produce before you magic like it, therefore make between us and you an
appointment, which we should not break, (neither) we nor you, (in) a central
place.
020.059
YUSUFALI: Moses said:
"Your tryst is the Day of the Festival, and let the people be assembled when the
sun is well up."
PICKTHAL: (Moses)
said: Your tryst shall be the day of the feast, and let the people assemble when
the sun hath risen high.
SHAKIR: (Musa) said:
Your appointment is the day of the Festival and let the people be gathered
together in the early forenoon.
020.060
YUSUFALI: So Pharaoh
withdrew: He concerted his plan, and then came (back).
PICKTHAL: Then Pharaoh
went and gathered his strength, then came (to the appointed tryst).
SHAKIR: So Firon
turned his back and settled his plan, then came.
020.061
YUSUFALI: Moses said
to him: Woe to you! Forge not ye a lie against Allah, lest He destroy you (at
once) utterly by chastisement: the forger must suffer frustration!"
PICKTHAL: Moses said
unto them: Woe unto you! Invent not a lie against Allah, lest He extirpate you
by some punishment. He who lieth faileth miserably.
SHAKIR: Musa said to
them: Woe to you! do not forge a lie against Allah, lest He destroy you by a
punishment, and he who forges (a lie) indeed fails to attain (his desire).
020.062
YUSUFALI: So they
disputed, one with another, over their affair, but they kept their talk secret.
PICKTHAL: Then they
debated one with another what they must do, and they kept their counsel secret.
SHAKIR: So they
disputed with one another about their affair and kept the discourse secret.
020.063
YUSUFALI: They said:
"These two are certainly (expert) magicians: their object is to drive you out
from your land with their magic, and to do away with your most cherished
institutions.
PICKTHAL: They said:
Lo! these are two wizards who would drive you out from your country by their
magic, and destroy your best traditions;
SHAKIR: They said:
These are most surely two magicians who wish to turn you out from your land by
their magic and to take away your best traditions.
020.064
YUSUFALI: "Therefore
concert your plan, and then assemble in (serried) ranks: He wins (all along)
today who gains the upper hand."
PICKTHAL: So arrange
your plan, and come in battle line. Whoso is uppermost this day will be indeed
successful.
SHAKIR: Therefore
settle your plan, then come standing in ranks and he will prosper indeed this
day who overcomes.
020.065
YUSUFALI: They said:
"O Moses! whether wilt thou that thou throw (first) or that we be the first to
throw?"
PICKTHAL: They said: O
Moses! Either throw first, or let us be the first to throw?
SHAKIR: They said: O
Musa! will you cast, or shall we be the first who cast down?
020.066
YUSUFALI: He said,
"Nay, throw ye first!" Then behold their ropes and their rods-so it seemed to
him on account of their magic - began to be in lively motion!
PICKTHAL: He said:
Nay, do ye throw! Then lo! their cords and their staves, by their magic,
appeared to him as though they ran.
SHAKIR: He said: Nay!
cast down. then lo! their cords and their rods-- it was imaged to him on account
of their magic as if they were running.
020.067
YUSUFALI: So Moses
conceived in his mind a (sort of) fear.
PICKTHAL: And Moses
conceived a fear in his mind.
SHAKIR: So Musa
conceived in his mind a fear.
020.068
YUSUFALI: We said:
"Fear not! for thou hast indeed the upper hand:
PICKTHAL: We said:
Fear not! Lo! thou art the higher.
SHAKIR: We said: Fear
not, surely you shall be the uppermost,
020.069
YUSUFALI: "Throw that
which is in thy right hand: Quickly will it swallow up that which they have
faked what they have faked is but a magician's trick: and the magician thrives
not, (no matter) where he goes."
PICKTHAL: Throw that
which is in thy right hand! It will eat up that which they have made. Lo! that
which they have made is but a wizard's artifice, and a wizard shall not be
successful to whatever point (of skill) he may attain.
SHAKIR: And cast down
what is in your right hand; it shall devour what they have wrought; they have
wrought only the plan of a magician, and the magician shall not be successful
wheresoever he may come from.
020.070
YUSUFALI: So the
magicians were thrown down to prostration: they said, "We believe in the Lord of
Aaron and Moses".
PICKTHAL: Then the
wizards were (all) flung down prostrate, crying: We believe in the Lord of Aaron
and Moses.
SHAKIR: And the
magicians were cast down making obeisance; they said: We believe in the Lord of
Haroun and Musa.
020.071
YUSUFALI: (Pharaoh)
said: "Believe ye in Him before I give you permission? Surely this must be your
leader, who has taught you magic! be sure I will cut off your hands and feet on
opposite sides, and I will have you crucified on trunks of palm-trees: so shall
ye know for certain, which of us can give the more severe and the more lasting
punishment!"
PICKTHAL: (Pharaoh)
said: Ye put faith in him before I give you leave. Lo! he is your chief who
taught you magic. Now surely I shall cut off your hands and your feet
alternately, and I shall crucify you on the trunks of palm trees, and ye shall
know for certain which of us hath sterner and more lasting punishment.
SHAKIR: (Firon) said:
You believe in him before I give you leave; most surely he is the chief of you
who taught you enchantment, therefore I will certainly cut off your hands and
your feet on opposite sides, and I will certainly crucify you on the trunks of
the palm trees, and certainly you will come to know which of us is the more
severe and the more abiding in chastising.
020.072
YUSUFALI: They said:
"Never shall we regard thee as more than the Clear Signs that have come to us,
or than Him Who created us! so decree whatever thou desirest to decree: for thou
canst only decree (touching) the life of this world.
PICKTHAL: They said:
We choose thee not above the clear proofs that have come unto us, and above Him
Who created us. So decree what thou wilt decree. Thou wilt end for us only this
life of the world.
SHAKIR: They said: We
do not prefer you to what has come to us of clear arguments and to He Who made
us, therefore decide what you are going to decide; you can only decide about
this world's life.
020.073
YUSUFALI: "For us, we
have believed in our Lord: may He forgive us our faults, and the magic to which
thou didst compel us: for Allah is Best and Most Abiding."
PICKTHAL: Lo! we
believe in our Lord, that He may forgive us our sins and the magic unto which
thou didst force us. Allah is better and more lasting.
SHAKIR: Surely we
believe in our Lord that He may forgive us our sins and the magic to which you
compelled us; and Allah is better and more abiding.
020.074
YUSUFALI: Verily he
who comes to his Lord as a sinner (at Judgment),- for him is Hell: therein shall
he neither die nor live.
PICKTHAL: Lo! whoso
cometh guilty unto his Lord, verily for him is hell. There he will neither die
nor live.
SHAKIR: Whoever comes
to his Lord (being) guilty, for him is surely hell; he shall not die therein,
nor shall he live.
020.075
YUSUFALI: But such as
come to Him as Believers who have worked righteous deeds,- for them are ranks
exalted,-
PICKTHAL: But whoso
cometh unto Him a believer, having done good works, for such are the high
stations;
SHAKIR: And whoever
comes to Him a believer (and) he has done good deeds indeed, these it is who
shall have the high ranks,
020.076
YUSUFALI: Gardens of
Eternity, beneath which flow rivers: they will dwell therein for aye: such is
the reward of those who purify themselves (from evil).
PICKTHAL: Gardens of
Eden underneath which rivers flow, wherein they will abide for ever. That is the
reward of him who groweth.
SHAKIR: The gardens of
perpetuity, beneath which rivers flow, to abide therein; and this is the reward
of him who has purified himself.
20 : 77
77. Walaqad awhayna ila moosa an asri biAAibadee faidrib lahum tareeqan fee albahri yabasan la takhafu darakan wala takhsha
And verily We inspired Moses saying : 'Set out overnight along with My bondsmen, striking for them a dry path across the sea, neither beset by the fear of pursuit nor by the perils of the sea!'
20 : 78
78. FaatbaAAahum firAAawnu bijunoodihi faghashiyahum mina alyammi ma ghashiyahum
Then Pharaoh did pursue them with his armies but the ocean engulfed them from all sides and covered them up!
(At the behest of his Lord, Moses set out that night under cover of darkness, leading his people in their thousands, men and women, young and old, strong and weak, firm and infirm, walking and riding, some carrying their possessions and others empty handed, but all full of hope that the God of Moses would deliver them from the clutches of Pharaoh and his war-lords who had inflicted on them a life that was worse than death, - which later came to be known as the 'Exodus.'
However, upon coming to know that Moses was getting away from his land along with the slaves whose labour was indispensable to him in his ambitious plans for the future of Egypt, Pharaoh became furious and pursued them with his massive army, according to some estimates 600,000 horsemen, but he and his armies were drowned in the Nile by the command of Allah).
20 : 79
79. Waadalla firAAawnu qawmahu wama hada
Pharaoh sent his folks astray without giving them any guidance!
20 : 80
80. Ya banee isra-eela qad anjaynakum min AAaduwwikum wawaAAadnakum janiba alttoori al-aymana wanazzalna AAalaykumu almanna waalssalwa
O Children of Israel! We delivered you from your enemy and We made a covenant with you on the right side of Mount Sinai and sent down on you the Manna and the Quails, saying :
20 : 81
81. Kuloo min tayyibati ma razaqnakum wala tatghaw feehi fayahilla AAalaykum ghadabee waman yahlil AAalayhi ghadabee faqad hawa
'Eat of the salubrious things with which We have provided you and tamper not with them lest My retribution landed on you! And he on whom My retribution lands, he is, indeed, doomed!
20 : 82
82. Wa-innee laghaffarun liman taba waamana waAAamila salihan thumma ihtada
Yet I am relenting towards him who repents and believes and acts righteously and thereafter adheres to the guidance that has come to him!
20 : 83
83. Wama aAAjalaka AAan qawmika ya moosa
(When Moses reached the top of the Mountain, it was said to him) : 'What has caused you to part from your folks in such haste, O Moses?'
(After entering the Sinai peninsula, Moses left the Children of Israel behind, in charge of his brother Aaron and hurried to the Mountain to receive the Tablets containing the Ten Commandments, - a Prelude to the Torah - as promised to him by Allah, and as promised by him to his people).
20 : 84
84. Qala hum ola-i AAala atharee waAAajiltu ilayka rabbi litarda
He said : 'They are not too far behind! I hastened to you so that my Lord is pleased with me!
20 : 85
85. Qala fa-inna qad fatanna qawmaka min baAAdika waadallahumu alssamiriyyu
He said : 'We have tried your folks with an ordeal after you left them but they have been misled by Samiri!
(While Moses was away to keep his tryst with the Lord, the Children of Israel had no effective leadership, Aaron being too weak to control them, and fell foul of the entrapment of a wily Egyptian called Samiri, who inveigled them with his sinister charm into making the image of a golden calf by melting the ornaments some of them were carrying and offer worship to it. Despite the protestations of Aaron, they fell for it and resorted once again to idol worship in the absence of Moses.
The verse validates the concept of apportionment of blame. In the same way as Samiri must take the blame for sending the Children of Israel astray by luring them into idol worship, every parent must take the blame for not providing their children with proper upbringing; teachers for not providing adequate guidance to their pupils; Imams for not laying down the right directions for those who look to them for directions and our peers for failing to enlighten our youngsters during the formative years of their lives).
20 : 86
86. FarajaAAa moosa ila qawmihi ghadbana asifan qala ya qawmi alam yaAAidkum rabbukum waAAdan hasanan afatala AAalaykumu alAAahdu am aradtum an yahilla AAalaykum ghadabun min rabbikum faakhlaftum mawAAidee
Moses came back to his people, angered and saddened, and said : 'O my people! Has not your Lord made you a reasonable promise? Did the time appointed seem too long for you or did you wish that the wrath of your Lord should land upon you because of which you broke your word to me?'
(Moses returned to his people after completing the forty nights of meditation which the Lord had set aside for him, along with the Tablets, saw what had became of his folks in such q short time; how they had abandoned Allah and apotheosised the golden calf; how quickly they forgot the hard work he had put in for liberating them from their pitiful life of forced labour and unrewarded toils! They forsook their faith in Allah; they had no patience to wait for His favours; they had no regard for the promise they made to their leader.)
20 : 87
87. Qaloo ma akhlafna mawAAidaka bimalkina walakinna hummilna awzaran min zeenati alqawmi faqathafnaha fakathalika alqa alssamiriyyu
They said : 'We did not break our word wilfully but only because we were forced to carry the ornaments belonging to other people, which were cast in the furnace at the behest of Samiri.
20 : 88
88. Faakhraja lahum AAijlan jasadan lahu khuwarun faqaloo hatha ilahukum wa-ilahu moosa fanasiya
Then, out of the molten gold, he produced the lifeless body of a calf for them that made a hollow sound. And they said : 'This is your god and the god of Moses whom he has forsaken!'
(According to some commentators, Samiri designed the Calf in such a way that when the wind blew in its direction, it passed through a series of waves carved inside the idol and made a hollow noise).
20 : 89
89. Afala yarawna alla yarjiAAu ilayhim qawlan wala yamliku lahum darran wala nafAAan
Do they not behold that it offers no response to anything which they say nor does it have any control over what is good or what is bad for them? (R)
OTHER
TRANSLATIONS BY MUHSIN, YUSUFALI, PICKTHAL AND SHAKIR:
MUHSIN:
77. And indeed We inspired Mûsa (Moses) (saying): "Travel by night with Ibâdi (My slaves) and strike a dry path for them in the sea, fearing neither to be overtaken [by Fir'aun (Pharaoh)] nor being afraid (of drowning in the sea)."
78. Then Fir'aun (Pharaoh) pursued them with his hosts, but the sea-water completely overwhelmed them and covered them up.
79. And Fir'aun (Pharaoh) led his people astray, and he did not guide them.
80. O Children of Israel! We delivered you from your enemy, and We made a covenant with you on the right side of the Mount, and We sent down to you Al-Manna[] and quails,
81. (Saying) eat of the Taiyibât (good lawful things) wherewith We have provided you, and commit no oppression therein, lest My Anger should justly descend on you. And he on whom My Anger descends, he is indeed perished.
82. And verily, I am indeed Forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them, (till his death).
83. "And what made you hasten from your people, O Mûsa (Moses)?"
84. He said: "They are close on my footsteps, and I hastened to You, O my Lord, that You might be pleased."
85. (Allâh) said: "Verily! We have tried your people in your absence, and As-Samiri has led them astray."
86. Then Mûsa (Moses) returned to his people in a state of anger and sorrow. He said: "O my people! Did not your Lord promise you a fair promise? Did then the promise seem to you long in coming? Or did you desire that wrath should descend from your Lord on you, so you broke your promise to me (i.e disbelieving in Allâh and worshipping the calf)?"
87. They said: "We broke not the promise to you, of our own will, but we were made to carry the weight of the ornaments of the [Fir'aun's (Pharaoh)] people, then we cast them (into the fire), and that was what As-Samiri suggested."
88. Then he took out (of the fire) for them a statue of a calf which seemed to low. They said: "This is your ilâh (god), and the ilâh (god) of Mûsa (Moses), but [Mûsa (Moses)] has forgotten (his god).'"
89. Did they not see that it could not return them a word (for answer), and that it had no power either to harm them or to do them good?
020.077
YUSUFALI: We sent an
inspiration to Moses: "Travel by night with My servants, and strike a dry path
for them through the sea, without fear of being overtaken (by Pharaoh) and
without (any other) fear."
PICKTHAL: And verily
We inspired Moses, saying: Take away My slaves by night and strike for them a
dry path in the sea, fearing not to be overtaken, neither being afraid (of the
sea).
SHAKIR: And certainly
We revealed to Musa, saying: Travel by night with My servants, then make for
them a dry path in the sea, not fearing to be overtaken, nor being afraid.
020.078
YUSUFALI: Then Pharaoh
pursued them with his forces, but the waters completely overwhelmed them and
covered them up.
PICKTHAL: Then Pharaoh
followed them with his hosts and there covered them that which did cover them of
the sea.
SHAKIR: And Firon
followed them with his armies, so there came upon them of the sea that which
came upon them.
020.079
YUSUFALI: Pharaoh led
his people astray instead of leading them aright.
PICKTHAL: And Pharaoh
led his folk astray, he did not guide them.
SHAKIR: And Firon led
astray his people and he did not guide (them) aright.
020.080
YUSUFALI: O ye
Children of Israel! We delivered you from your enemy, and We made a Covenant
with you on the right side of Mount (Sinai), and We sent down to you Manna and
quails:
PICKTHAL: O Children
of Israel! We delivered you from your enemy, and we made a covenant with you on
the holy mountain's side, and sent down on you the manna and the quails,
SHAKIR: O children of
Israel! indeed We delivered you from your enemy, and We made a covenant with you
on the blessed side of the mountain, and We sent to you the manna and the
quails.
020.081
YUSUFALI: (Saying):
"Eat of the good things We have provided for your sustenance, but commit no
excess therein, lest My Wrath should justly descend on you: and those on whom
descends My Wrath do perish indeed!
PICKTHAL: (Saying):
Eat of the good things wherewith We have provided you, and transgress not in
respect thereof lest My wrath come upon you: and he on whom My wrath cometh, he
is lost indeed.
SHAKIR: Eat of the
good things We have given you for sustenance, and be not inordinate with respect
to them, lest My wrath should be due to you, and to whomsoever My wrath is due
be shall perish indeed.
020.082
YUSUFALI: "But,
without doubt, I am (also) He that forgives again and again, to those who
repent, believe, and do right, who,- in fine, are ready to receive true
guidance."
PICKTHAL: And lo!
verily I am Forgiving toward him who repenteth and believeth and doeth good, and
afterward walketh aright.
SHAKIR: And most
surely I am most Forgiving to him who repents and believes and does good, then
continues to follow the right direction.
020.083
YUSUFALI: (When Moses
was up on the Mount, Allah said:) "What made thee hasten in advance of thy
people, O Moses?"
PICKTHAL: And (it was
said): What hath made thee hasten from thy folk, O Moses?
SHAKIR: And what
caused you to hasten from your people, O Musa?
020.084
YUSUFALI: He replied:
"Behold, they are close on my footsteps: I hastened to thee, O my Lord, to
please thee."
PICKTHAL: He said:
They are close upon my track. I hastened unto Thee, my Lord, that Thou mightest
be well pleased.
SHAKIR: He said: They
are here on my track and I hastened on to Thee, my Lord, that Thou mightest be
pleased.
020.085
YUSUFALI: (Allah)
said: "We have tested thy people in thy absence: the Samiri has led them
astray."
PICKTHAL: He said: Lo!
We have tried thy folk in thine absence, and As-Samiri hath misled them.
SHAKIR: He said: So
surely We have tried your people after you, and the Samiri has led them astray.
020.086
YUSUFALI: So Moses
returned to his people in a state of indignation and sorrow. He said: "O my
people! did not your Lord make a handsome promise to you? Did then the promise
seem to you long (in coming)? Or did ye desire that Wrath should descend from
your Lord on you, and so ye broke your promise to me?"
PICKTHAL: Then Moses
went back unto his folk, angry and sad. He said: O my people! Hath not your Lord
promised you a fair promise? Did the time appointed then appear too long for
you, or did ye wish that wrath from your Lord should come upon you, that ye
broke tryst with me?
SHAKIR: So Musa
returned to his people wrathful, sorrowing. Said he: O my people! did not your
Lord promise you a goodly promise: did then the time seem long to you, or did
you wish that displeasure from your Lord should be due to you, so that you broke
(your) promise to me?
020.087
YUSUFALI: They said:
"We broke not the promise to thee, as far as lay in our power: but we were made
to carry the weight of the ornaments of the (whole) people, and we threw them
(into the fire), and that was what the Samiri suggested.
PICKTHAL: They said:
We broke not tryst with thee of our own will, but we were laden with burdens of
ornaments of the folk, then cast them (in the fire), for thus As-Samiri
proposed.
SHAKIR: They said: We
did not break (our) promise to you of our own accord, but we were made to bear
the burdens of the ornaments of the people, then we made a casting of them, and
thus did the Samiri suggest.
020.088
YUSUFALI: "Then he
brought out (of the fire) before the (people) the image of a calf: It seemed to
low: so they said: This is your god, and the god of Moses, but (Moses) has
forgotten!"
PICKTHAL: Then he
produced for them a calf, of saffron hue, which gave forth a lowing sound. And
they cried: This is your god and the god of Moses, but he hath forgotten.
SHAKIR: So he brought
forth for them a calf, a (mere) body, which had a mooing sound, so they said:
This is your god and the god of Musa, but he forgot.
020.089
YUSUFALI: Could they
not see that it could not return them a word (for answer), and that it had no
power either to harm them or to do them good?
PICKTHAL: See they
not, then, that it returneth no saying unto them and possesseth for them neither
hurt nor use?
SHAKIR: What! could
they not see that it did not return to them a reply, and (that) it did not
control any harm or benefit for them?
20 : 90
90. Walaqad qala lahum haroonu min qablu ya qawmi innama futintum bihi wa-inna rabbakumu alrrahmanu faittabiAAoonee waateeAAoo amree
Aaron did warn them beforehand saying : 'O my people! He has inveigled you. Yet verily your Lord is the Beneficent, so follow me and heed my command!
20 : 91
91. Qaloo lan nabraha AAalayhi AAakifeena hatta yarjiAAa ilayna moosa
But they said : 'We intend to remain devotees of the Calf until Moses returns to us.'
20 : 92
92. Qala ya haroonu ma manaAAaka ith raaytahum dalloo
Moses said : 'O Aaron! When you saw with your own eyes they were straying away, what prevented you -
20 : 93
93. Alla tattabiAAani afaAAasayta amree
'From coming to me? Are you not in breach of my command?
20 : 94
94. Qala yabnaomma la ta/khuth bilihyatee wala bira/see innee khasheetu an taqoola farraqta bayna banee isra-eela walam tarqub qawlee
Aaron said : 'O son of my mother! Do not clutch my beard or my hair! I was afraid you might say : 'You caused a rift between the Children of Israel by not waiting for my word to reach you!'
20 : 95
95. Qala fama khatbuka ya samiriyyu
Moses said : 'And how say you, O Samiri?'
20 : 96
96. Qala basurtu bima lam yabsuroo bihi faqabadtu qabdatan min athari alrrasooli fanabathtuha wakathalika sawwalat lee nafsee
He said : I saw what the others did not see, so I pinched a fistful of dust from the messenger's footprint and threw it in! That was what my soul persuaded me to do!'
(When thus confronted by Moses, Samiri tried to get himself out of trouble by resorting to lies and said that he saw the Archangel whom no one else saw, picked the dust from his footprints and added it to the melting gold as a result of which the calf sprang to life and began to make those noises, thereby implying that it too was the same as any of the other Divine miracles).
20 : 97
97. Qala faithhab fa-inna laka fee alhayati an taqoola la misasa wa-inna laka mawAAidan lan tukhlafahu waonthur ila ilahika allathee thalta AAalayhi AAakifan lanuharriqannahu thumma lanansifannahu fee alyammi nasfan
Moses said : 'Go away from here and spend the rest of your life saying to people : 'Do not touch me!' And thereafter there is an appointed term for you, which you will not be able to evade! Now look upon the God to whom you pledged your loyalty, for verily we will burn it and then disperse its ashes across the sea!
(Samiri
was ostracized by Moses and condemned to lead the rest of his life on his own
without ever being touched by another human hand. As for the Calf whom he and
the others apotheosized, it was burnt down into ashes and scattered in the wind
so that its evil was eradicated for good).
20 : 98
98. Innama ilahukumu Allahu allathee la ilaha illa huwa wasiAAa kulla shay-in AAilman
Your God is Allah alone, apart from Whom there is no one else for you to worship, and His knowledge encompasses everything!
20 : 99
99. Kathalika naqussu AAalayka min anba-i ma qad sabaqa waqad ataynaka min ladunna thikran
And thus We narrate to you (O Mohammed) some events that transpired in the past, and We have given you from Our presence a Reminder!
(The 'Reminder' is a reference to the Qur’aan, which contains events from the past, but are relevant to the present and crucial to the future so that they are reflected upon by every new generation and lessons drawn from them).
20 : 100
100. Man aAArada AAanhu fa-innahu yahmilu yawma alqiyamati wizran
Whoever turns away from it, he shall bear a burden on the Day of Resurrection -
20 : 101
101. Khalideena feehi wasaa lahum yawma alqiyamati himlan
Staggering forever underneath it, - an onerous burden on the Day of Resurrection -
20 : 102
102. Yawma yunfakhu fee alssoori wanahshuru almujrimeena yawma-ithin zurqan
The Day when the Trumpet is blown! On that Day We shall assemble the pernicious, their eyes glazed from sheer awe -
20 : 103
103. Yatakhafatoona baynahum in labithtum illa AAashran
Whispering to one another : 'Your sojourn on earth lasted for only ten days!'
20 : 104
104. Nahnu aAAlamu bima yaqooloona ith yaqoolu amthaluhum tareeqatan in labithtum illa yawman
We are well aware of what they mean when the most sensible amongst them say : 'You were there only for one day!' (R)
OTHER
TRANSLATIONS BY MUHSIN, YUSUFALI, PICKTHAL AND SHAKIR:
MUHSIN:
90. And Hârûn (Aaron) indeed had said to them beforehand: "O my people! You are being tried in this, and verily, your Lord is (Allâh) the Most Beneficent, so follow me and obey my order."
91. They said: "We will not stop worshipping it (i.e. the calf), until Mûsa (Moses) returns to us."
92. [Mûsa (Moses)] said: "O Hârûn (Aaron)! What stopped you when you saw them going astray;
93. "That you followed me not (according to my advice to you)? Have you then disobeyed my order?"
94. He [Hârûn (Aaron)] said: "O son of my mother! Seize (me) not by my beard, nor by my head! Verily, I feared lest you should say: 'You have caused a division among the Children of Israel, and you have not respected my word!' "
95. [Mûsa (Moses)] said: "And what is the matter with you. O Samiri? (i.e. why did you do so?)"
96. (Samiri) said: "I saw what they saw not, so I took a handful (of dust) from the hoof print of the messenger [Jibrael's (Gabriel) horse] and threw it [into the fire in which were put the ornaments of the Fir'aun's (Pharaoh) people, or into the calf]. Thus my inner-self suggested to me."
97. Mûsa (Moses) said: "Then go away! And verily, your (punishment) in this life will be that you will say: "Touch me not (i.e.you will live alone exiled away from mankind); and verily (for a future torment), you have a promise that will not fail. And look at your ilâh (god), to which you have been devoted. We will certainly burn it, and scatter its particles in the sea."
98. Your Ilâh (God) is only Allâh, the One (Lâ ilâha illa Huwa) (none has the right to be worshipped but He). He has full knowledge of all things.
99. Thus We relate to you (O Muhammad SAW) some information of what happened before. And indeed We have given you from Us a Reminder (this Qur'ân).
100. Whoever turns away from it (this Qur'ân i.e. does not believe in it, nor acts on its orders), verily, they will bear a heavy burden (of sins) on the Day of Resurrection,[]
101. They will abide in that (state in the Fire of Hell), and evil indeed will it be that load for them on the Day of Resurrection;
102. The Day when the Trumpet will be blown (the second blowing): that Day, We shall gather the Mujrimûn (criminals, polytheists, sinners, disbelievers in the Oneness of Allâh, etc.) Zurqa: (blue or blind eyed with black faces).[]
103. In whispers will they speak to each other (saying): "You stayed not longer than ten (days)."
104. We know very well what they will say, when the best among them in knowledge and wisdom will say: "You stayed no longer than a day!"
020.090
YUSUFALI: Aaron had
already, before this said to them: "O my people! ye are being tested in this:
for verily your Lord is (Allah) Most Gracious; so follow me and obey my
command."
PICKTHAL: And Aaron
indeed had told them beforehand: O my people! Ye are but being seduced
therewith, for lo! your Lord is the Beneficent, so follow me and obey my order.
SHAKIR: And certainly
Haroun had said to them before: O my people! you are only tried by it, and
surely your Lord is the Beneficent Allah, therefore follow me and obey my order.
020.091
YUSUFALI: They had
said: "We will not abandon this cult, but we will devote ourselves to it until
Moses returns to us."
PICKTHAL: They said:
We shall by no means cease to be its votaries till Moses return unto us.
SHAKIR: They said: We
will by no means cease to keep to its worship until Musa returns to us.
020.092
YUSUFALI: (Moses)
said: "O Aaron! what kept thee back, when thou sawest them going wrong,
PICKTHAL: He (Moses)
said: O Aaron! What held thee back when thou didst see them gone astray,
SHAKIR: (Musa) said: O
Haroun! what prevented you, when you saw them going astray,
020.093
YUSUFALI: "From
following me? Didst thou then disobey my order?"
PICKTHAL: That thou
followedst me not? Hast thou then disobeyed my order?
SHAKIR: So that you
did not follow me? Did you then disobey my order?
020.094
YUSUFALI: (Aaron)
replied: "O son of my mother! Seize (me) not by my beard nor by (the hair of) my
head! Truly I feared lest thou shouldst say, 'Thou has caused a division among
the children of Israel, and thou didst not respect my word!'"
PICKTHAL: He said: O
son of my mother! Clutch not my beard nor my head! I feared lest thou shouldst
say: Thou hast caused division among the Children of Israel, and hast not waited
for my word.
SHAKIR: He said: O son
of my mother! seize me not by my beard nor by my head; surely I was afraid lest
you should say: You have caused a division among the children of Israel and not
waited for my word.
020.095
YUSUFALI: (Moses)
said: "What then is thy case, O Samiri?"
PICKTHAL: (Moses)
said: And what hast thou to say, O Samiri?
SHAKIR: He said: What
was then your object, O Samiri?
020.096
YUSUFALI: He replied:
"I saw what they saw not: so I took a handful (of dust) from the footprint of
the Messenger, and threw it (into the calf): thus did my soul suggest to me."
PICKTHAL: He said: I
perceived what they perceive not, so I seized a handful from the footsteps of
the messenger, and then threw it in. Thus my soul commended to me.
SHAKIR: He said: I saw
(Jibreel) what they did not see, so I took a handful (of the dust) from the
footsteps of the messenger, then I threw it in the casting; thus did my soul
commend to me
020.097
YUSUFALI: (Moses)
said: "Get thee gone! but thy (punishment) in this life will be that thou wilt
say, 'touch me not'; and moreover (for a future penalty) thou hast a promise
that will not fail: Now look at thy god, of whom thou hast become a devoted
worshipper: We will certainly (melt) it in a blazing fire and scatter it
broadcast in the sea!"
PICKTHAL: (Moses)
said: Then go! and lo! in this life it is for thee to say: Touch me not! and lo!
there is for thee a tryst thou canst not break. Now look upon thy god of which
thou hast remained a votary. Verily we will burn it and will scatter its dust
over the sea.
SHAKIR: He said:
Begone then, surely for you it will be in this life to say, Touch (me) not; and
surely there is a threat for you, which shall not be made to fail to you, and
look at your god to whose worship you kept (so long); we will certainly burn it,
then we will certainly scatter it a (wide) scattering in the sea.
020.098
YUSUFALI: But the god
of you all is the One Allah: there is no god but He: all things He comprehends
in His knowledge.
PICKTHAL: Your Allah
is only Allah, than Whom there is no other Allah. He embraceth all things in His
knowledge.
SHAKIR: Your Allah is
only Allah, there is no god but He; He comprehends all things in (His)
knowledge.
020.099
YUSUFALI: Thus do We
relate to thee some stories of what happened before: for We have sent thee a
Message from Our own Presence.
PICKTHAL: Thus relate
We unto thee (Muhammad) some tidings of that which happened of old, and We have
given thee from Our presence a reminder.
SHAKIR: Thus do We
relate to you (some) of the news of what has gone before; and indeed We have
given to you a Reminder from Ourselves.
020.100
YUSUFALI: If any do
turn away therefrom, verily they will bear a burden on the Day of judgment;
PICKTHAL: Whoso
turneth away from it, he verily will bear a burden on the Day of Resurrection,
SHAKIR: Whoever turns
aside from it, he shall surely bear a burden on the day of resurrection
020.101
YUSUFALI: They will
abide in this (state): and grievous will the burden be to them on that Day,-
PICKTHAL: Abiding
under it - an evil burden for them on the Day of Resurrection,
SHAKIR: Abiding in
this (state), and evil will it be for them to bear on the day of resurrection;
020.102
YUSUFALI: The Day when
the Trumpet will be sounded: that Day, We shall gather the sinful, blear-eyed
(with terror).
PICKTHAL: The day when
the Trumpet is blown. On that day we assemble the guilty white-eyed (with
terror),
SHAKIR: On the day
when the trumpet shall be blown, and We will gather the guilty, blue-eyed, on
that day
020.103
YUSUFALI: In whispers
will they consult each other: "Yet tarried not longer than ten (Days);
PICKTHAL: Murmuring
among themselves: Ye have tarried but ten (days).
SHAKIR: They shall
consult together secretly: You did tarry but ten (centuries).
020.104
YUSUFALI: We know best
what they will say, when their leader most eminent in conduct will say: "Ye
tarried not longer than a day!"
PICKTHAL: We are Best
Aware of what they utter when their best in conduct say: Ye have tarried but a
day.
SHAKIR: We know best
what they say, when the fairest of them in course would say: You tarried but a
day.
Context of Revelation : 'The following verses were revealed when a disbeliever asked the Prophet what would be the state of the mountains on the Day of Resurrection.
20 : 105
105. Wayas-aloonaka AAani aljibali faqul yansifuha rabbee nasfan
And they ask you about the state of the mountains on that Day. Say : 'My Lord will crumble them into dust and blow them away -
20 : 106
106. Fayatharuha qaAAan safsafan
'Leaving behind nothing but flattened ground -
20 : 107
107. La tara feeha AAiwajan wala amtan
'On which you will no longer see any cambers or slopes!'
* * *
20 : 108
108. Yawma-ithin yattabiAAoona alddaAAiya la AAiwaja lahu wakhashaAAati al-aswatu lilrrahmani fala tasmaAAu illa hamsan
On that Day they will hasten towards the summoner (Israfil) who would spare none, and all voices will muffle in the presence of the Beneficent and you will hear nothing but a hushed murmur!
20 : 109
109. Yawma-ithin la tanfaAAu alshshafaAAatu illa man athina lahu alrrahmanu waradiya lahu qawlan
On that Day no intercession shall avail anyone except him whom the Beneficent has given leave and with whose address He is well pleased!
20 : 110
110. YaAAlamu ma bayna aydeehim wama khalfahum wala yuheetoona bihi AAilman
His knowledge encompasses all that is in front of them and all that is behind them, while their knowledge does not encompass Him!
20 : 111
111. WaAAanati alwujoohu lilhayyi alqayyoomi waqad khaba man hamala thulman
All heads will bend in the presence of the Living, the Everlasting! And he that bears the burden of guilt (on his back) would encounter mortification.
20 : 112
112. Waman yaAAmal mina alssalihati wahuwa mu/minun fala yakhafu thulman wala hadman
But he who performs righteous deeds and is a believer, for him there is neither injustice nor any shortfalls!
(Verses 100 to 112 contain another description of the state of affairs on the Day of Resurrection, one of many given in previous Surahs and repeated in future Surahs. When the Trumpet is blown for the second time, those who turned their faces away from the Qur'aan would emerge from their graves staggering underneath a heavy burden of guilt, their faces dark, their eyes glazed, their heads bent, realizing at long last how short-lived their term was on earth and how transient the comforts their life had offered them, some guessing it to be as short as ten days and others claiming it to be even lesser! As mountains crumble, planets collide, heavens collapse and earth gets caught up in cataclysmic tremors, they would follow their summoner in hushed silence and stand before the Lord without uttering a word. The only people allowed to intercede on that Day would be the messengers who had done their duty with truth and honesty by delivering His message to them and seek His lenity on their behalf).
20 : 113
113. Wakathalika anzalnahu qur-anan AAarabiyyan wasarrafna feehi mina alwaAAeedi laAAallahum yattaqoona aw yuhdithu lahum thikran
Thus have We revealed this (O Mohammed) as an Arabic Tractate and included in it threats of punishment so that it might instil fear in them or introduce in their hearts an urge to reflect!
* * *
Context of Revelation : The following verse was revealed when the Prophet became too enthusiastic about receiving the Divine revelation and hastened the revealing Angel to be faster.
20 : 114
114. FataAAala Allahu almaliku alhaqqu wala taAAjal bialqur-ani min qabli an yuqda ilayka wahyuhu waqul rabbi zidnee AAilman
The most exalted of all is Allah, the only true Sovereign! And do not be in a haste to recite the Qur'aan until its revelation has been perfected for you, but rather say: 'O my Lord! Increase me in knowledge!'
* * *
20 : 115
115. Walaqad AAahidna ila adama min qablu fanasiya walam najid lahu AAazman
And verily We made a covenant with Adam in the past, but he breached it, and We found no firmness in his resolves! (R)
(After the narrative about Pharaoh and Samiri, one blessed with power and the other with knowledge; one wasted because of arrogance and the other because of wile; attention shifts on Adam and Eve, who were also blessed by Allah with indescribable benefactions but lost them to their weakness by falling to the guile of Satan, despite being cautioned by Allah about their foe as well as about what they stood to loose if they capitulated to him. But they succumbed to his ruse and paid a high price for it by being expelled from the abode of tranquillity, given to them by their Lord! Hence the comment : 'We found no firmness in his resolve!
The Covenant which Allah made with Adam was a prescriptive covenant in the sense that Allah blessed Adam with every possible comfort that man could hope for, without any limits on their quantity or their duration, stipulating but one condition in return, which was to keep away from the forbidden fruit. But they fell foul of Satan's trickery and were punished for it).
OTHER TRANSLATIONS BY MUHSIN, YUSUFALI, PICKTHAL AND SHAKIR:
MUHSIN:
105. And they ask you concerning the mountains, say; "My Lord will blast them and scatter them as particles of dust.
106. "Then He shall leave it as a level smooth plain.
107. "You will see therein nothing crooked or curved."
108. On that Day mankind will follow strictly (the voice of) Allâh's caller, no crookedness (that is without going to the right or left of that voice) will they show him (Allâh's caller). And all voices will be humbled for the Most Beneficent (Allâh), and nothing shall you hear but the low voice of their footsteps.
109. On that day no intercession shall avail, except the one for whom the Most Beneficent (Allâh) has given permission and whose word is acceptable to Him.
110. He (Allâh) knows what happens to them (His creatures) in this world, and what will happen to them (in the Hereafter), and they will never compass anything of His Knowledge.
111. And (all) faces shall be humbled before (Allâh), the Ever Living, the One Who sustains and protects all that exists. And he who carried (a burden of) wrongdoing (i.e. he who disbelieved in Allâh, ascribed partners to Him, and did deeds of His disobedience), became indeed a complete failure (on that Day).
112. And he who works deeds of righteousness, while he is a believer (in Islâmic Monotheism) then he will have no fear of injustice, nor of any curtailment (of his reward).
113. And thus We have sent it down as a Qur'ân in Arabic, and have explained therein in detail the warnings, in order that they may fear Allâh, or that it may cause them to have a lesson from it (or to have the honour for believing and acting on its teachings).
114. Then High above all be Allâh, the True King. And be not in haste (O Muhammad SAW) with the Qur'ân before its revelation is completed to you, and say: "My Lord! Increase me in knowledge."
115. And indeed We made a covenant with Adam before, but he forgot, and We found on his part no firm will-power.
020.105
YUSUFALI: They ask
thee concerning the Mountains: say, "My Lord will uproot them and scatter them
as dust;
PICKTHAL: They will
ask thee of the mountains (on that day). Say: My Lord will break them into
scattered dust.
SHAKIR: And they ask
you about the mountains. Say: My Lord will carry them away from the roots.
020.106
YUSUFALI: "He will
leave them as plains smooth and level;
PICKTHAL: And leave it
as an empty plain,
SHAKIR: Then leave it
a plain, smooth level
020.107
YUSUFALI: "Nothing
crooked or curved wilt thou see in their place."
PICKTHAL: Wherein thou
seest neither curve nor ruggedness.
SHAKIR: You shall not
see therein any crookedness or unevenness.
020.108
YUSUFALI: On that Day
will they follow the Caller (straight): no crookedness (can they show) him: all
sounds shall humble themselves in the Presence of (Allah) Most Gracious: nothing
shalt thou hear but the tramp of their feet (as they march).
PICKTHAL: On that day
they follow the summoner who deceiveth not, and voices are hushed for the
Beneficent, and thou hearest but a faint murmur.
SHAKIR: On that day
they shall follow the inviter, there is no crookedness in him, and the voices
shall be low before the Beneficent Allah so that you shall not hear aught but a
soft sound.
020.109
YUSUFALI: On that Day
shall no intercession avail except for those for whom permission has been
granted by (Allah) Most Gracious and whose word is acceptable to Him.
PICKTHAL: On that day
no intercession availeth save (that of) him unto whom the Beneficent hath given
leave and whose word He accepteth.
SHAKIR: On that day
shall no intercession avail except of him whom the Beneficent Allah allows and
whose word He is pleased with.
020.110
YUSUFALI: He knows
what (appears to His creatures as) before or after or behind them: but they
shall not compass it with their knowledge.
PICKTHAL: He knoweth
(all) that is before them and (all) that is behind them, while they cannot
compass it in knowledge.
SHAKIR: He knows what
is before them and what is behind them, while they do not comprehend it in
knowledge.
020.111
YUSUFALI: (All) faces
shall be humbled before (Him) - the Living, the Self-Subsisting, Eternal:
hopeless indeed will be the man that carries iniquity (on his back).
PICKTHAL: And faces
humble themselves before the Living, the Eternal. And he who beareth (a burden
of) wrongdoing is indeed a failure (on that day).
SHAKIR: And the faces
shall be humbled before the Living, the Self-subsistent Allah, and he who bears
iniquity is indeed a failure.
020.112
YUSUFALI: But he who
works deeds of righteousness, and has faith, will have no fear of harm nor of
any curtailment (of what is his due).
PICKTHAL: And he who
hath done some good works, being a believer, he feareth not injustice nor
begrudging (of his wage).
SHAKIR: And whoever
does good works and he is a believer, he shall have no fear of injustice nor of
the withholding of his due.
020.113
YUSUFALI: Thus have We
sent this down - an arabic Qur'an - and explained therein in detail some of the
warnings, in order that they may fear Allah, or that it may cause their
remembrance (of Him).
PICKTHAL: Thus we have
revealed it as a Lecture in Arabic, and have displayed therein certain threats,
that peradventure they may keep from evil or that it may cause them to take
heed.
SHAKIR: And thus have
We sent it down an Arabic Quran, and have distinctly set forth therein of
threats that they may guard (against evil) or that it may produce a reminder for
them.
020.114
YUSUFALI: High above
all is Allah, the King, the Truth! Be not in haste with the Qur'an before its
revelation to thee is completed, but say, "O my Lord! advance me in knowledge."
PICKTHAL: Then exalted
be Allah, the True King! And hasten not (O Muhammad) with the Qur'an ere its
revelation hath been perfected unto thee, and say: My Lord! Increase me in
knowledge.
SHAKIR: Supremely
exalted is therefore Allah, the King, the Truth, and do not make haste with the
Quran before its revelation is made complete to you and say: O my Lord !
increase me in knowledge.
020.115
YUSUFALI: We had
already, beforehand, taken the covenant of Adam, but he forgot: and We found on
his part no firm resolve.
PICKTHAL: And verily
We made a covenant of old with Adam, but he forgot, and We found no constancy in
him.
SHAKIR: And certainly
We gave a commandment to Adam before, but he forgot; and We did not find in him
any determination.
20 : 116
116. Wa-ith qulna lilmala-ikati osjudoo li-adama fasajadoo illa ibleesa aba
And when We said to the angels : 'Fall prostrate before Adam,' they all prostrated save Iblis; he, however, declined.
20 : 117
117. Faqulna ya adamu inna hatha AAaduwwun laka walizawjika fala yukhrijannakuma mina aljannati fatashqa
Then We said : 'O Adam! He is an enemy of you and of your spouse. So let him not drive you both out of the Garden lest you are cast into a life of toil.
20 : 118
118. Inna laka alla tajooAAa feeha wala taAAra
Here (in the Garden) you will neither be hungry nor be naked -
20 : 119
119. Waannaka la tathmao feeha wala tadha
And you will neither be thirsty nor feel exposed to the heat of the sun!
20 : 120
120. Fawaswasa ilayhi alshshaytanu qala ya adamu hal adulluka AAala shajarati alkhuldi wamulkin la yabla
But Satan ensnared him saying : 'O Adam! Shall I show you the tree of eternal life and of power that never wanes?'
(Allah warned Adam, - as He warns us from time to time through His messengers and revelations - that they had a sworn enemy, determined to seek vengeance against them in order to level his scores, spelling out in clear terms what was at risk and what would be the consequences if they took that risk and lost : in the Garden where they dwelt by Allah's leave, they did not have to worry about hunger, about cold, about heat, about clothing, about food or about shelter; but if they jeopardized their station out of weakness, not only would they have to tend for themselves but also for those who depend upon them).
20 : 121
121. Faakala minha fabadat lahuma saw-atuhuma watafiqa yakhsifani AAalayhima min waraqi aljannati waAAasa adamu rabbahu faghawa
They both ate of the forbidden tree and their organs of modesty became visible
to them, which they tried to hide by covering themselves with leaves of the
Garden! And thus did Adam err in his duty towards his Lord and went astray!
(Not only did they loose their eternal place in the eternal garden by being thrown out, they also failed to obtain that which caused their fall and distanced them from the love of their Lord : they neither got 'eternal youth' nor did they find the secret of the 'power that never wanes' as promised by Iblis).
20 : 122
122. Thumma ijtabahu rabbuhu fataba AAalayhi wahada
Then his Lord chose him and relented towards him and gave him guidance.
20 : 123
123. Qala ihbita minha jameeAAan baAAdukum libaAAdin AAaduwwun fa-imma ya/tiyannakum minnee hudan famani ittabaAAa hudaya fala yadillu wala yashqa
He said : 'Go down from here, both of you, each to live as an enemy unto the other! But if there came to you a guidance from Me, he who follows My guidance would neither go astray nor face suffering -
20 : 124
124. Waman aAArada AAan thikree fa-inna lahu maAAeeshatan dankan wanahshuruhu yawma alqiyamati aAAman
But he who turns away from My remembrance, verily his would be a life straitened, and I shall bring him blind to the assembly on the Day of Resurrection!
(It becomes now more than clear that man is not born a sinner, but becomes one either by doing or not doing certain things : if he believes in Allah; follows the guidance sent by Him through His messengers; performs righteous deeds; observes consistent 'Salaat', shares his wealth with those who deserve a share in it; strives for His cause if asked to do so; wards off evil and lives within the bounds imposed upon him by Allah, he is guaranteed to get back the place in Paradise which his first parent had lost by one simple error of judgement.
On the other hand, if he rejects guidance, turns away from the right path, assigns partners to his Lord, repudiates His message and His messengers, impedes justice, prevents men from gaining access to His path, rejects the concept of accountability, denies the coming of the Hour and keeps succumbing to the lures of the devil despite warnings, he will face the wrath of his Lord in the fullest measure.
A life straitened has many connotations. Our life becomes straitened when we allow ourselves to be imprisoned by greed because we loose the freedom of contentment and are never satisfied with anything, always craving for what we do not possess; our death is straitened when we die as sinners because the dimensions of our graves begin to shrink and squeeze us from all sides; and our after-life is straitened when we enter hell where there is nothing else in it except raging fires, choking thirst, blistering heat, boiling water to drink and the Tree of Zaqqum to eat of).
20 : 125
125. Qala rabbi lima hashartanee aAAma waqad kuntu baseeran
He will say : 'My Lord! Why have you brought me here as blind when I was able to see?'
20 : 126
126. Qala kathalika atatka ayatuna fanaseetaha wakathalika alyawma tunsa
He will say : 'Thus shall it be! As you once ignored Our revelations when they came to you, so shall you be ignored this day by one and all!'
20 : 127
127. Wakathalika najzee man asrafa walam yu/min bi-ayati rabbihi walaAAathabu al-akhirati ashaddu waabqa
Thus do We requite those that transgress and refute the revelations of their Lord! And verily the doom of the Hereafter is the harshest and lasts the longest!
(In the same way as they disregarded the call of the Prophet to join him on the righteous path, so would they be disregarded by Allah on the Day of Resurrection).
20 : 128
128. Afalam yahdi lahum kam ahlakna qablahum mina alqurooni yamshoona fee masakinihim inna fee thalika laayatin li-olee alnnuha
Have they then drawn no lessons from the many communities whom We destroyed in the past, in the ruins of whose erstwhile dwellings they roam? There are portents in all this for those who reason! (R)
(The warning in verse 127 and the question in verse 128 are both aimed at the Tribe of Quraish in Mecca who used to go past the ruins left behind by previous generations in course of their travels for commerce, asking them point blank whether they had looked at the portents of Allah manifest in the desolate ruins left behind by extinct generations of the past and learnt any lessons from them at all!)
OTHER
TRANSLATIONS BY MUHSIN, YUSUFALI, PICKTHAL AND SHAKIR:
MUHSIN:
116. And (remember) when We said to the angels: "Prostrate yourselves to Adam." They prostrated (all) except Iblîs (Satan), who refused.
117. Then We said: "O Adam! Verily, this is an enemy to you and to your wife. So let him not get you both out of Paradise, so that you be distressed in misery.
118. Verily, you have (a promise from Us) that you will never be hungry therein nor naked.
119. And you (will) suffer not from thirst therein nor from the sun's heat.
120. Then Shaitân (Satan) whispered to him, saying : "O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away?"
121. Then they both ate of the tree, and so their private parts appeared to them, and they began to stick on themselves the leaves from Paradise for their covering. Thus did Adam disobey his Lord, so he went astray.
122. Then his Lord chose him, and turned to him with forgiveness, and gave him guidance.
123. (Allâh) said:"Get you down (from the Paradise to the earth), both of you, together, some of you are an enemy to some others. Then if there comes to you guidance from Me, then whoever follows My Guidance shall neither go astray, nor fall into distress and misery.
124. "But whosoever turns away from My Reminder (i.e. neither believes in this Qur'ân nor acts on its orders, etc.) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection."
125. He will say:"O my Lord! Why have you raised me up blind, while I had sight (before)."
126. (Allâh) will say: "Like this, Our Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) came unto you, but you disregarded them (i.e. you left them, did not think deeply in them, and you turned away from them), and so this Day, you will be neglected (in the Hell-fire, away from Allâh's Mercy)."
127. And thus do We requite him who transgresses beyond bounds [i.e. commits the great sins and disobeys his Lord (Allâh) and believes not in His Messengers, and His revealed Books, like this Qur'ân, etc.], and believes not in the Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord, and the torment of the Hereafter is far more severe and more lasting.
128. Is it not a guidance for them (to know) how many generations We have destroyed before them, in whose dwellings they walk? Verily, in this are signs indeed for men of understanding.
020.116
YUSUFALI: When We said
to the angels, "Prostrate yourselves to Adam", they prostrated themselves, but
not Iblis: he refused.
PICKTHAL: And when We
said unto the angels: Fall prostrate before Adam, they fell prostrate (all) save
Iblis; he refused.
SHAKIR: And when We
said to the angels: Make obeisance to Adam, they made obeisance, but Iblis (did
it not); he refused.
020.117
YUSUFALI: Then We
said: "O Adam! verily, this is an enemy to thee and thy wife: so let him not get
you both out of the Garden, so that thou art landed in misery.
PICKTHAL: Therefor we
said: O Adam! This is an enemy unto thee and unto thy wife, so let him not drive
you both out of the Garden so that thou come to toil.
SHAKIR: So We said: O
Adam! This is an enemy to you and to your wife; therefore let him not drive you
both forth from the garden so that you should be unhappy;
020.118
YUSUFALI: "There is
therein (enough provision) for thee not to go hungry nor to go naked,
PICKTHAL: It is
(vouchsafed) unto thee that thou hungerest not therein nor art naked,
SHAKIR: Surely it is
(ordained) for you that you shall not be hungry therein nor bare of clothing;
020.119
YUSUFALI: "Nor to
suffer from thirst, nor from the sun's heat."
PICKTHAL: And that
thou thirstest not therein nor art exposed to the sun's heat.
SHAKIR: And that you
shall not be thirsty therein nor shall you feel the heat of the sun.
020.120
YUSUFALI: But Satan
whispered evil to him: he said, "O Adam! shall I lead thee to the Tree of
Eternity and to a kingdom that never decays?"
PICKTHAL: But the
devil whispered to him, saying: O Adam! Shall I show thee the tree of
immortality and power that wasteth not away?
SHAKIR: But the
Shaitan made an evil suggestion to him; he said: O Adam! Shall I guide you to
the tree of immortality and a kingdom which decays not?
020.121
YUSUFALI: In the
result, they both ate of the tree, and so their nakedness appeared to them: they
began to sew together, for their covering, leaves from the Garden: thus did Adam
disobey his Lord, and allow himself to be seduced.
PICKTHAL: Then they
twain ate thereof, so that their shame became apparent unto them, and they began
to hide by heaping on themselves some of the leaves of the Garden. And Adam
disobeyed his Lord, so went astray.
SHAKIR: Then they both
ate of it, so their evil inclinations became manifest to them, and they both
began to cover themselves with leaves of the garden, and Adam disobeyed his
Lord, so his life became evil (to him).
020.122
YUSUFALI: But his Lord
chose him (for His Grace): He turned to him, and gave him Guidance.
PICKTHAL: Then his
Lord chose him, and relented toward him, and guided him.
SHAKIR: Then his Lord
chose him, so He turned to him and guided (him).
020.123
YUSUFALI: He said:
"Get ye down, both of you,- all together, from the Garden, with enmity one to
another: but if, as is sure, there comes to you Guidance from Me, whosoever
follows My Guidance, will not lose his way, nor fall into misery.
PICKTHAL: He said: Go
down hence, both of you, one of you a foe unto the other. But when there come
unto you from Me a guidance, then whoso followeth My guidance, he will not go
astray nor come to grief.
SHAKIR: He said: Get
forth you two therefrom, all (of you), one of you (is) enemy to another. So
there will surely come to you guidance from Me, then whoever follows My
guidance, he shall not go astray nor be unhappy;
020.124
YUSUFALI: "But
whosoever turns away from My Message, verily for him is a life narrowed down,
and We shall raise him up blind on the Day of Judgment."
PICKTHAL: But he who
turneth away from remembrance of Me, his will be a narrow life, and I shall
bring him blind to the assembly on the Day of Resurrection.
SHAKIR: And whoever
turns away from My reminder, his shall be a straitened life, and We will raise
him on the day of resurrection, blind.
020.125
YUSUFALI: He will say:
"O my Lord! why hast Thou raised me up blind, while I had sight (before)?"
PICKTHAL: He will say:
My Lord! Wherefor hast Thou gathered me (hither) blind, when I was wont to see?
SHAKIR: He shall say:
My Lord! why hast Thou raised me blind and I was a seeing one indeed?
020.126
YUSUFALI: (Allah) will
say: "Thus didst Thou, when Our Signs came unto thee, disregard them: so wilt
thou, this day, be disregarded."
PICKTHAL: He will say:
So (it must be). Our revelations came unto thee but thou didst forget them. In
like manner thou art forgotten this Day.
SHAKIR: He will say:
Even so, Our communications came to you but you neglected them; even thus shall
you be forsaken this day.
020.127
YUSUFALI: And thus do
We recompense him who transgresses beyond bounds and believes not in the Signs
of his Lord: and the Penalty of the Hereafter is far more grievous and more
enduring.
PICKTHAL: Thus do We
reward him who is prodigal and believeth not the revelations of his Lord; and
verily the doom of the Hereafter will be sterner and more lasting.
SHAKIR: And thus do We
recompense him who is extravagant and does not believe in the communications of
his Lord, and certainly the chastisement of the hereafter is severer and more
020.128
YUSUFALI: Is it not a
warning to such men (to call to mind) how many generations before them We
destroyed, in whose haunts they (now) move? Verily, in this are Signs for men
endued with understanding.
PICKTHAL: Is it not a
guidance for them (to know) how many a generation We destroyed before them, amid
whose dwellings they walk? Lo! therein verily are signs for men of thought.
SHAKIR: Does it not
then direct them aright how many of the generations In whose dwelling-places
they go about We destroyed before them? Most surely there are signs in this for
those endowed with understanding.
20 : 129
129. Walawla kalimatun sabaqat min rabbika lakana lizaman waajalun musamman
Had it not been for a decision which has already gone forth from your Lord and a term been assigned, doom would surely have cracked upon them here and now!
(The decision is the promise made by Allah to the Prophet that punishment to the wrongdoers amongst his people would be deferred until the Day of Resurrection instead of being meted out to them in the life of this world itself, and a term already assigned refers to our span of life on earth until the Day of Judgement).
20 : 130
130. Faisbir AAala ma yaqooloona wasabbih bihamdi rabbika qabla tulooAAi alshshamsi waqabla ghuroobiha wamin ana-i allayli fasabbih waatrafa alnnahari laAAallaka tarda
Hence (O Mohammed), bear with what they say and glorify your Lord before the rising of the sun and before its setting! And glorify Him during certain hours of the night and the two borders of the day so that you may earn His accord!
(Commentators treat this verse as an indication of the five canonical prayers offered by Muslims all over the world : at dawn, then at high noon, then in the afternoon, then at dusk and finally after nightfall, though the Qur'aan does not specify precise timings; but they can be found in the Ahadith of the Blessed Prophet)
20 : 131
131. Wala tamuddanna AAaynayka ila ma mattaAAna bihi azwajan minhum zahrata alhayati alddunya linaftinahum feehi warizqu rabbika khayrun waabqa
And do not cast your eye upon what We have given to some of their wedded pairs that is of comfort in the life of this world so that We may test them with it! The provision of your Lord, however, is the best of all and lasts the longest!
20 : 132
132. Wa/mur ahlaka bialssalati waistabir AAalayha la nas-aluka rizqan nahnu narzuquka waalAAaqibatu lilttaqwa
Enjoin on your people worship and be constant in it. We ask you for no provision for Us - We provide for you - and to the abstemious appertains the best outcome!
20 : 133
133. Waqaloo lawla ya/teena bi-ayatin min rabbihi awa lam ta/tihim bayyinatu ma fee alssuhufi al-oola
They say : 'If only he would bring for us a portent from his Lord!' Have they not recognized the fulfilment of the portents contained in the previous Scriptures?
(Dissatisfaction on part of the Peoples of the Scriptures with which they used to nag the Prophet, asking him why was it that he was not blessed with some sort of a portent from Allah, a sign or a miracle comparable to those performed by Moses and Jesus, in support of his own credentials as a Prophet of Allah.
The question asked of them by Allah in this verse is, did they not recognize the Prophet as a messenger of Allah from his description contained in all three Scriptures? Do they not realize he was the fulfilment of a prophesy made in their own Books?)
20 : 134
134. Walaw anna ahlaknahum biAAathabin min qablihi laqaloo rabbana lawla arsalta ilayna rasoolan fanattabiAAa ayatika min qabli an nathilla wanakhza
Had We caused them to be destroyed by punishment before a messenger came to them, they would have said : 'Our Lord! If only you had sent us a messenger so that we could abide by your ordinances before being thus humbled and humiliated!
(If a messenger is sent to them, they demand that he brought with him some portents of punishment in support of his warnings; but if the portents are shown to them by means of punishment, they grumble that if only a messenger was sent to warn them in time, so that they could ameliorate themselves before the onset of castigation!).
* * *
Context of Revelation : The following verse was revealed when the idolaters said that they were eagerly waiting to watch the believers succumb to the adversities brought on them by changing times and strokes of misfortune.
20 : 135
135. Qul kullun mutarabbisun fatarabbasoo fasataAAlamoona man as-habu alssirati alssawiyyi wamani ihtada
Say to them : 'So are we! If you carry on waiting, you will find out soon who among us is on the right course and who has followed guidance (R)
OTHER
TRANSLATIONS BY MUHSIN, YUSUFALI, PICKTHAL AND SHAKIR:
MUHSIN:
129. And had it not been for a Word that went forth before from your Lord, and a term determined, (their punishment) must necessarily have come (in this world).
130. So bear patiently (O Muhammad SAW) what they say, and glorify the praises of your Lord before the rising of the sun, and before its setting, and during some of the hours of the night, and at the sides of the day (an indication for the five compulsory congregational prayers), that you may become pleased with the reward which Allâh shall give you.
131. And strain not your eyes in longing for the things We have given for enjoyment to various groups of them (polytheists and disbelievers in the Oneness of Allâh), the splendour of the life of this world that We may test them thereby. But the provision (good reward in the Hereafter) of your Lord is better and more lasting.
132. And enjoin As-Salât (the prayer) on your family, and be patient in offering them [i.e. the Salât (prayers)]. We ask not of you a provision (i.e. to give Us something: money, etc.); We provide for you. And the good end (i.e. Paradise) is for the Muttaqûn (pious - see V.2:2).
133. They say: "Why does he not bring us a sign (proof) from his Lord?" Has there not come to them the proof of that which is (written) in the former papers [Scriptures, i.e. the Taurât (Torah), and the Injeel (Gospel), etc. about the coming of the Prophet Muhammad SAW ].
134. And if We had destroyed them with a torment before this (i.e. Messenger Muhammad SAW and the Qur'ân), they would surely have said: "Our Lord! If only You had sent us a Messenger, we should certainly have followed Your Ayât (proofs, evidences, verses, lessons, signs, revelations, etc.), before we were humiliated and disgraced."[]
135. Say (O Muhammad SAW): "Each one (believer and disbeliever, etc.) is waiting, so wait you too, and you shall know who are they that are on the Straight and Even Path (i.e. Allâh's Religion of Islâmic Monotheism), and who are they that have let themselves be guided (on the Right Path).
020.129
YUSUFALI: Had it not
been for a Word that went forth before from thy Lord, (their punishment) must
necessarily have come; but there is a Term appointed (for respite).
PICKTHAL: And but for
a decree that had already gone forth from thy Lord, and a term already fixed,
the judgment would have been inevitable (in this world).
SHAKIR: And had there
not been a word (that had) already gone forth from your Lord and an appointed
term, it would surely have been made to cleave (to them).
020.130
YUSUFALI: Therefore be
patient with what they say, and celebrate (constantly) the praises of thy Lord,
before the rising of the sun, and before its setting; yea, celebrate them for
part of the hours of the night, and at the sides of the day: that thou mayest
have (spiritual) joy.
PICKTHAL: Therefor (O
Muhammad), bear with what they say, and celebrate the praise of thy Lord ere the
rising of the sun and ere the going down thereof. And glorify Him some hours of
the night and at the two ends of the day, that thou mayst find acceptance.
SHAKIR: Bear then
patiently what they say, and glorify your Lord by the praising of Him before the
rising of the sun and before its setting, and during hours of the night do also
glorify (Him) and during parts of the day, that you may be well pleased
020.131
YUSUFALI: Nor strain
thine eyes in longing for the things We have given for enjoyment to parties of
them, the splendour of the life of this world, through which We test them: but
the provision of thy Lord is better and more enduring.
PICKTHAL: And strain
not thine eyes toward that which We cause some wedded pairs among them to enjoy,
the flower of the life of the world, that We may try them thereby. The provision
of thy Lord is better and more lasting.
SHAKIR: And do not
stretch your eyes after that with which We have provided different classes of
them, (of) the splendor of this world's life, that We may thereby try them; and
the sustenance (given) by your Lord is better and more abiding.
020.132
YUSUFALI: Enjoin
prayer on thy people, and be constant therein. We ask thee not to provide
sustenance: We provide it for thee. But the (fruit of) the Hereafter is for
righteousness.
PICKTHAL: And enjoin
upon thy people worship, and be constant therein. We ask not of thee a
provision: We provided for thee. And the sequel is for righteousness.
SHAKIR: And enjoin
prayer on your followers, and steadily adhere to it; We do not ask you for
subsistence; We do give you subsistence, and the (good) end is for guarding
(against evil).
020.133
YUSUFALI: They say:
"Why does he not bring us a sign from his Lord?" Has not a Clear Sign come to
them of all that was in the former Books of revelation?
PICKTHAL: And they
say: If only he would bring us a miracle from his Lord! Hath there not come unto
them the proof of what is in the former scriptures?
SHAKIR: And they say:
Why does he not bring to us a sign from his Lord? Has not there come to them a
clear evidence of what is m the previous books?
020.134
YUSUFALI: And if We
had inflicted on them a penalty before this, they would have said: "Our Lord! If
only Thou hadst sent us a messenger, we should certainly have followed Thy Signs
before we were humbled and put to shame."
PICKTHAL: And if we
had destroyed them with some punishment before it, they would assuredly have
said: Our Lord! If only Thou hadst sent unto us a messenger, so that we might
have followed Thy revelations before we were (thus) humbled and disgraced!
SHAKIR: And had We
destroyed them with chastisement before this, they would certainly have said: O
our Lord! why didst Thou not send to us a messenger, for then we should have
followed Thy communications before that we met disgrace and shame.
020.135
YUSUFALI: Say: "Each
one (of us) is waiting: wait ye, therefore, and soon shall ye know who it is
that is on the straight and even way, and who it is that has received Guidance."
PICKTHAL: Say: Each is
awaiting; so await ye! Ye will come to know who are the owners of the path of
equity, and who is right.
SHAKIR: Say: Every one
(of us) is awaiting, therefore do await: So you will come to know who is the
follower of the even path and who goes aright.