🕋 تفسير سورة طه
(Taha) • المصدر: EN-AL-JALALAYN
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ طه
📘 Tā hā God knows best what He means by these letters.
إِذْ رَأَىٰ نَارًا فَقَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَعَلِّي آتِيكُمْ مِنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى
📘 When he caught sight of a fire and said to his family namely to his wife ‘Wait here! — this was when he was leaving Midian heading for Egypt — Indeed I see a fire in the distance. Perhaps I can bring you a brand from it bring you a burning wick or a torch or find at the fire some guidance’ that is someone to guide me by showing me the proper route — for he had lost it in the darkness of the night. He Moses said ‘perhaps’ la‘alla because he could not be certain of fulfilling his promise.
مَنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَامَةِ وِزْرًا
📘 Whoever turns away from it and does not believe in it he shall indeed on the Day of Resurrection bear a burden a heavy load of sin;
خَالِدِينَ فِيهِ ۖ وَسَاءَ لَهُمْ يَوْمَ الْقِيَامَةِ حِمْلًا
📘 therein that is in the chastisement for such sin abiding. And evil for them on the Day of Resurrection is that burden! himlan a specification qualifying the person of the verb sā’a ‘evil’; the subject of derision the implied wizruhum ‘their sin’ has been omitted; the lām of lahum is explicative and substitutes for yawma’l-qiyāma ‘the Day of Resurrection.
يَوْمَ يُنْفَخُ فِي الصُّورِ ۚ وَنَحْشُرُ الْمُجْرِمِينَ يَوْمَئِذٍ زُرْقًا
📘 The day the Trumpet is blown the Horn the Second Blast and We shall assemble the criminals the disbelievers on that day bruised in the eye along with their faces blackened.
يَتَخَافَتُونَ بَيْنَهُمْ إِنْ لَبِثْتُمْ إِلَّا عَشْرًا
📘 They will whisper to one another speaking secretly amongst themselves ‘You have tarried in this world only ten nights’ with the full ten days.
نَحْنُ أَعْلَمُ بِمَا يَقُولُونَ إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً إِنْ لَبِثْتُمْ إِلَّا يَوْمًا
📘 We know very well what they will say regarding this matter — that is it is not as they say — when the justest the most upright of them in the way in this will say ‘You have tarried only a day’ they will deem their stay in this world as having been very brief on account of the terrors they will witness in the Hereafter.
وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا
📘 They will question you concerning the mountains how will they be on the Day of Resurrection? Say to them ‘My Lord will scatter them as ashes by pulverising them into moving sand and dispersing them with the wind;
فَيَذَرُهَا قَاعًا صَفْصَفًا
📘 then He will leave them a level hollow a flattened level surface
لَا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا
📘 wherein you will see neither crookedness neither slope nor any curving’ nor any rise.
يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِيَ لَا عِوَجَ لَهُ ۖ وَخَشَعَتِ الْأَصْوَاتُ لِلرَّحْمَٰنِ فَلَا تَسْمَعُ إِلَّا هَمْسًا
📘 On that day that is on the day the mountains are scattered as ashes they will follow that is mankind will follow after rising from their graves the Summoner to the Gathering by the call of his voice — this Summoner will be the archangel Isrāfīl and he will say ‘Forward to the parade before God!’ — there will be no deviation therein that is in the manner in which they follow him in other words they cannot but follow him. Voices will be hushed will become silent before the Compassionate One so that you hear nothing but a faint shuffle the light tread of feet walking towards the Gathering similar to the sound of the hoofs of camels as they pass.
يَوْمَئِذٍ لَا تَنْفَعُ الشَّفَاعَةُ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَرَضِيَ لَهُ قَوْلًا
📘 On that day intercession will not profit anyone except intercession from him whom the Compassionate One permits that he intercede for such a person and whose word He approves that is to say because such an intercessor will say ‘there is no god but God’ lā ilāha illā’Llāh.
فَلَمَّا أَتَاهَا نُودِيَ يَا مُوسَىٰ
📘 And when he reached it — it was a boxthorn — he was called by name ‘O Moses!
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِهِ عِلْمًا
📘 He knows what is before them of the affairs of the Hereafter and behind them of the affairs of this world and they do not comprehend such things in knowledge they have no knowledge of such things.
۞ وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ۖ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا
📘 And faces shall be humbled they shall be submissive before the Living the Eternal Sustainer namely God; and he will certainly have failed he will have lost he who carries the burden of evildoing that is of idolatry.
وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا يَخَافُ ظُلْمًا وَلَا هَضْمًا
📘 But whoever does righteous deeds acts of obedience being a believer shall fear neither wrong by having his evil deeds increased nor injustice by having his good deeds diminished.
وَكَذَٰلِكَ أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ ذِكْرًا
📘 Thus kadhālika a supplement to the previous kadhālika naqussu ‘thus We relate’ Q. 2099 just as We have revealed what has been mentioned We have revealed it that is the Qur’ān as an Arabic Qur’ān and We have distributed We have repeated in it statements of threats so that they may fear associating others with God or it the Qur’ān may arouse in them a remembrance of the destruction of those communities before and may thus be admonished.
فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ ۗ وَلَا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَىٰ إِلَيْكَ وَحْيُهُ ۖ وَقُلْ رَبِّ زِدْنِي عِلْمًا
📘 So exalted be God the King the Truth above what the idolaters say. And do not hasten with the Qur’ān that is to recite it before its revelation is completed for you before Gabriel is through delivering it and say ‘My Lord increase me in knowledge’ that is knowledge of the Qur’ān thus every time something of it was revealed to him his knowledge increased because of it.
وَلَقَدْ عَهِدْنَا إِلَىٰ آدَمَ مِنْ قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا
📘 And We made a covenant with Adam We enjoined him not to eat of the tree before that is before he ate of it but he forgot he disregarded Our covenant and We did not find in him any constancy any resoluteness or patience in abiding by what We forbade him from.
وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ
📘 And mention when We said to the angels ‘Prostrate before Adam’; so they prostrated except Iblīs who was the father of the jinn — he used to keep company with the angels and worship God alongside them he refused to prostrate before Adam he said ‘I am better than him’ Q. 712.
فَقُلْنَا يَا آدَمُ إِنَّ هَٰذَا عَدُوٌّ لَكَ وَلِزَوْجِكَ فَلَا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَىٰ
📘 Then We said ‘Adam indeed this is an enemy of yours and of your wife Eve read Hawwā’. So do not let him cause you both to be expelled from the Garden so that you then toil so that you then become fatigued by the toil of tillage sowing harvesting milling baking and otherwise — the statement is restricted to the mention of his Adam’s ‘toil’ because it is the man who has to strive to provide for his wife.
إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَىٰ
📘 It is indeed assured for you that you will neither be hungry therein nor go naked
وَأَنَّكَ لَا تَظْمَأُ فِيهَا وَلَا تَضْحَىٰ
📘 And it is indeed assured for you read wa-annaka or wa-innaka as a supplement to the subject of inna sc. laka that is ‘you’ and its clause neither to be thirsty therein nor to suffer the sun’ you will not be exposed to any heat of a midday sun for there is no sun in Paradise.
إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ ۖ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى
📘 Indeed read as innī if one understands nūdiya ‘he was called’ as meaning qīla ‘it was said’; or read it as annī because of an implied prefixed bā’ I am anā reiterates the first person indicator yā’ of innī used by the direct speaker your Lord. So take off your sandals for lo! you are in the holy meaning either the pure or the blessed valley of Tuwā this is either a substitution or an explicative supplement; read Tuwan with nunation or Tuwā without it is considered declinable on account of it being a location; but alternatively considered indeclinable if taken as considered a feminine proper noun denoting a place name.
فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ قَالَ يَا آدَمُ هَلْ أَدُلُّكَ عَلَىٰ شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَا يَبْلَىٰ
📘 Then Satan whispered to him saying ‘O Adam shall I guide you to the Tree of Immortality which gives everlasting life to the one who eats thereof and a kingdom that does not waste away?’ that does not perish while he remains immortal.
فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ ۚ وَعَصَىٰ آدَمُ رَبَّهُ فَغَوَىٰ
📘 So both of them Adam and Eve ate of it and their shameful parts were exposed to them that is the front private part of each became visible to the other as well as the other’s behind — both of these parts are called saw’a ‘shame’ because its exposure ‘shames’ yasū’u that person; and they began to piece together they took to sticking onto themselves leaves of the Garden to cover themselves up therewith. And Adam disobeyed his Lord and so he erred by his eating from the tree.
ثُمَّ اجْتَبَاهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَىٰ
📘 Thereafter his Lord chose him He brought him close to Him and relented to him He accepted his repentance and guided him that is He guided him to seek repentance regularly.
قَالَ اهْبِطَا مِنْهَا جَمِيعًا ۖ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنِ اتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا يَشْقَىٰ
📘 He said ‘Go down both of you that is Adam and Eve including all of your progeny from it from the Garden all together some of you some of the progeny being enemies of others because of some wronging others. Yet if the nūn of the conditional particle in has been assimilated with the mā which is extra there should come to you guidance from Me then whoever follows My guidance the Qur’ān shall not go astray in this world neither shall he be miserable in the Hereafter.
وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَىٰ
📘 But whoever disregards My remembrance disregards the Qur’ān and does not believe in it his shall be a straitened life read dankan with nunation a verbal noun meaning ‘straitened circumstances’. This statement has been interpreted in one hadīth to mean the punishment of the grave for the disbeliever. And on the Day of Resurrection We shall bring him to the assembly namely the one who disregards the Qur’ān blind’ blind in eyesight.
قَالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمَىٰ وَقَدْ كُنْتُ بَصِيرًا
📘 He shall say ‘My Lord why have you brought be to the assembly blind though I used to see?’ in the world and at the raising from the grave?
قَالَ كَذَٰلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا ۖ وَكَذَٰلِكَ الْيَوْمَ تُنْسَىٰ
📘 He will say ‘So it the affair is. Our signs came to you but you forgot them you neglected them and did not believe in them; and so just as you forgot Our signs today you will be forgotten’ abandoned in the Fire.
وَكَذَٰلِكَ نَجْزِي مَنْ أَسْرَفَ وَلَمْ يُؤْمِنْ بِآيَاتِ رَبِّهِ ۚ وَلَعَذَابُ الْآخِرَةِ أَشَدُّ وَأَبْقَىٰ
📘 And so just as We requite him who disregards the Qur’ān We requite him who is prodigal him who associates others with God and believes not in the signs of his Lord. And the chastisement of the Hereafter is more terrible than the chastisement of the life of this world and the punishment of the grave and more enduring longer lasting.
أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُمْ مِنَ الْقُرُونِ يَمْشُونَ فِي مَسَاكِنِهِمْ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِأُولِي النُّهَىٰ
📘 Is it not a guidance has it not become clear to them to the disbelievers of Mecca how many kam is predicative and the object of the following ahlaknā We destroyed in other words Our frequent destruction before them of generations that is of past communities for denying messengers amid the ruins of whose dwelling-places they walk? yamshūna is a circumstantial qualifier referring to the person of the pronoun lahum ‘to them’ during their journeys to Syria and other places that they might thus be admonished? what has been mentioned by grammarians regarding the derivation of the verb ihlāk to be that verb that does not contain a particle referring to the object of the action of the verb as a way of preserving the original sense of the statement is acceptable. Surely in that there are signs lessons for people of sense for possessors of intellect.
وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَكَانَ لِزَامًا وَأَجَلٌ مُسَمًّى
📘 And but for a decree that had already preceded from your Lord that their chastisement be deferred to the Hereafter it destruction would have been an inevitability their destruction would have been necessary in this world and a specified term fixed for them ajalun musamman a supplement to the pronoun concealed in kāna ‘it would have been’ the separation of both subjects by the predicate of both serves as an emphasis.
وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَىٰ
📘 And I Myself have chosen you from among all of your people so listen to what is being revealed to you from Me.
فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا ۖ وَمِنْ آنَاءِ اللَّيْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّكَ تَرْضَىٰ
📘 So be patient with what they say — this is abrogated by the ‘fighting’ verse cf. Q. 2190ff — and make glorifications pray by praising your Lord bi-hamdi rabbika is a circumstantial qualifier in other words ‘ensconced in such praise’ before the rising of the sun the morning prayer and before its setting — the afternoon prayer — and in the watches of the night during the hours thereof and make glorifications perform the sunset and the evening prayer and at either side of the day wa-atrāfa’l-nahāri a supplement to the syntactical locus of the accusative clause wa-min ānā’i ‘and in the watches’ in other words perform the noon prayer because the time for it begins at the point where the sun starts to go down which is the end side of the first half of the day and the start side of the second half of the day; that perhaps you may be pleased with the reward that you will be given.
وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ ۚ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَىٰ
📘 And do not extend your glance toward what We have given to some pairs certain categories among them to enjoy as the flower of the life of this world its adornment and delight that We may try them thereby to see if they transgress the bounds. And your Lord’s provision in Paradise is better than what they have been given in this world and more enduring longer lasting.
وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا ۖ لَا نَسْأَلُكَ رِزْقًا ۖ نَحْنُ نَرْزُقُكَ ۗ وَالْعَاقِبَةُ لِلتَّقْوَىٰ
📘 And bid your family to prayer and be steadfast in the maintenance of it. We do not ask of you We do not charge you with the procurement of any provision either for yourself or for anyone else. We it is Who provide you and the best sequel Paradise will be in favour of God-fearing for such people.
وَقَالُوا لَوْلَا يَأْتِينَا بِآيَةٍ مِنْ رَبِّهِ ۚ أَوَلَمْ تَأْتِهِمْ بَيِّنَةُ مَا فِي الصُّحُفِ الْأُولَىٰ
📘 And they the idolaters say ‘Why does he Muhammad (s) not bring us a sign from his Lord?’ of the sort which they request. Has there not come to them read ta’tihim or ya’tihim the clear proof the statements of what is in the former scriptures? the tales contained in the Qur’ān relating to past communities and the details of their destruction for denying the messengers?
وَلَوْ أَنَّا أَهْلَكْنَاهُمْ بِعَذَابٍ مِنْ قَبْلِهِ لَقَالُوا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ آيَاتِكَ مِنْ قَبْلِ أَنْ نَذِلَّ وَنَخْزَىٰ
📘 Had We destroyed them with a chastisement before him before the coming of Muhammad (s) the Messenger they would have said on the Day of Resurrection ‘Our Lord if only You had sent us a messenger so that we might have followed those signs of Yours given to the messengers to convey before we were thus abased at the Resurrection and disgraced?’ in Hell.
قُلْ كُلٌّ مُتَرَبِّصٌ فَتَرَبَّصُوا ۖ فَسَتَعْلَمُونَ مَنْ أَصْحَابُ الصِّرَاطِ السَّوِيِّ وَمَنِ اهْتَدَىٰ
📘 Say to them ‘Each one of us and you is waiting to see what this affair will lead to. So wait! For you shall indeed know at the Resurrection who are the followers of the even path the straight way and who is rightly guided’ away from error us or you.
إِنَّنِي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي
📘 Verily I am God — there is no god except Me. So worship Me and establish prayer for to make remembrance of Me in it.
إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا لِتُجْزَىٰ كُلُّ نَفْسٍ بِمَا تَسْعَىٰ
📘 The Hour is assuredly coming. But I will to keep it hidden from mankind — and its nearness in time will manifest itself to them through its signs — so that every soul may be requited thereupon for what it strives for of good or evil.
فَلَا يَصُدَّنَّكَ عَنْهَا مَنْ لَا يُؤْمِنُ بِهَا وَاتَّبَعَ هَوَاهُ فَتَرْدَىٰ
📘 So do not let him bar you distract you from it that is from believing in it who believes not in it but follows his own whim in denying the truth of it lest you perish that is lest you be ruined if you are barred from remembering it.
وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَىٰ
📘 And what is that that happens to be in your right hand O Moses?’ the interrogative is meant as an affirmative but it is expressed as an interrogative in order that the miracle to be manifested in it be shown as consequent upon it.
قَالَ هِيَ عَصَايَ أَتَوَكَّأُ عَلَيْهَا وَأَهُشُّ بِهَا عَلَىٰ غَنَمِي وَلِيَ فِيهَا مَآرِبُ أُخْرَىٰ
📘 He said ‘It is my staff. I lean I support myself upon it when I leap across something or walk and I beat down leaves I strike the leaves on trees with it so that they fall for my sheep which then consume them; and I have uses for it ma’ārib ‘uses’ is the plural of ma’ruba with the rā’ taking any one of the three vowels sc. ma’ruba ma’raba or ma’riba meaning ‘needs’ in other ways such as using it to carry food supplies and waterskins as well as to drive away undesirable animals. He Moses gives an extensive response to indicate his many needs for it.
قَالَ أَلْقِهَا يَا مُوسَىٰ
📘 He said ‘Cast it down O Moses!’
مَا أَنْزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَىٰ
📘 We have not revealed the Qur’ān to you O Muhammad (s) that you should be miserable that you should toil because of what you used to do after it was revealed to you in the way of long vigils performing night prayers; in other words so unburden your soul;
فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَىٰ
📘 And he cast it down and lo! it was a serpent a giant snake moving swiftly moving about on its belly swiftly with the speed of a small snake — which is called al-jānn and which is also used to refer to this serpent in another verse Q. 2710; Q. 2831.
قَالَ خُذْهَا وَلَا تَخَفْ ۖ سَنُعِيدُهَا سِيرَتَهَا الْأُولَىٰ
📘 He said ‘Take hold of it and do not fear it. We will restore it to its former state sīratahā in the accusative because the genitive-operating preposition has been removed. And so he placed his hand in its mouth and it became a staff once again; and it became clear that the place into which he put his hand was the place where it the staff is held between its two prongs. Moses was shown this miracle lest he be terrified when it turns into a snake in the presence of Pharaoh.
وَاضْمُمْ يَدَكَ إِلَىٰ جَنَاحِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ آيَةً أُخْرَىٰ
📘 And thrust your hand the right one meaning the palm into your flank — that is your left side below the arm into the armpit and then take it out — it will emerge white in contrast to the skin-colour that it was without any fault that is without any sign of leprosy radiating like the rays of the sun blinding to the eyes of onlookers. That is yet another sign āyatan ukhrā this together with baydā’a ‘white’ constitute two circumstantial qualifiers referring to the subject of the verb takhruj ‘it will emerge’.
لِنُرِيَكَ مِنْ آيَاتِنَا الْكُبْرَى
📘 That We may show you thereby when you do this as described above in order to manifest it of Our greatest signs the sign that is the greatest proof of the truth of your Mission from God and should he want it to be restored to its former state he would thrust it into his armpit as has been mentioned and then bring it out.
اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ
📘 Go as a messenger from God to Pharaoh and to those with him. He has indeed transgressed’ he has exceeded the usual limits in his disbelief by claiming to be a god.
قَالَ رَبِّ اشْرَحْ لِي صَدْرِي
📘 He said ‘My Lord expand my breast for me expand it so that it may accommodate the weight of the Divine Message.
وَيَسِّرْ لِي أَمْرِي
📘 And make easy facilitate for me my affair that I may deliver it.
وَاحْلُلْ عُقْدَةً مِنْ لِسَانِي
📘 And undo the knot upon my tongue — the result of his having been burnt by a live coal which he had placed accidentally in his mouth as a child;
يَفْقَهُوا قَوْلِي
📘 so that they may understand what I shall say when I am delivering the Message.
وَاجْعَلْ لِي وَزِيرًا مِنْ أَهْلِي
📘 And appoint for me a minister an assistant for that task from my family
إِلَّا تَذْكِرَةً لِمَنْ يَخْشَىٰ
📘 but We have revealed it only to remind therewith him who fears God;
هَارُونَ أَخِي
📘 Aaron Hārūna constitutes the second object my brother akhī an explicative supplement.
اشْدُدْ بِهِ أَزْرِي
📘 Confirm through him my strength my courage;
وَأَشْرِكْهُ فِي أَمْرِي
📘 and let him share in my affair namely in the delivery of the Message both verbs ushdud ‘confirm’ and ashrikhu ‘let him share’ are in the imperative and in the apocopated imperfect tense constituting the response to the request of Moses.
كَيْ نُسَبِّحَكَ كَثِيرًا
📘 So that we may glorify You by making glorifications over and over again
وَنَذْكُرَكَ كَثِيرًا
📘 and remember You by making remembrance over and over again.
إِنَّكَ كُنْتَ بِنَا بَصِيرًا
📘 Indeed You are ever Seeing of us’ ever Knowing having been gracious to us by way of appointing us to deliver the Message.
قَالَ قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَىٰ
📘 He said ‘You have been granted your request O Moses! as a favour from Us to you.
وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَىٰ
📘 And certainly We have done you a favour already another time
إِذْ أَوْحَيْنَا إِلَىٰ أُمِّكَ مَا يُوحَىٰ
📘 when idh for explanation of that favour We revealed to your mother either in her sleep or by way of inspiration — when she gave birth to you and feared that Pharaoh would have you slain for being one of the newborn of the Children of Israel — that which was revealed regarding your affair this mā yūhā ‘that which was revealed’ is substituted by what follows an iqdhifīhi …
أَنِ اقْذِفِيهِ فِي التَّابُوتِ فَاقْذِفِيهِ فِي الْيَمِّ فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ يَأْخُذْهُ عَدُوٌّ لِي وَعَدُوٌّ لَهُ ۚ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي وَلِتُصْنَعَ عَلَىٰ عَيْنِي
📘 “Cast him place him in the ark then cast him while in the ark into the river into the flow of the Nile and then the river shall throw him up onto the shore that is its bank the imperative here fa’l-yulqihi ‘let it throw him’ functions as a predicate; there an enemy of Mine and an enemy of his namely Pharaoh shall take him”. And after he took you I cast upon you love from Me that you may be loved by people; and indeed Pharaoh and all who saw you loved you; and that you might be reared under My eyes be nurtured under My guardianship and My protection of you.
تَنْزِيلًا مِمَّنْ خَلَقَ الْأَرْضَ وَالسَّمَاوَاتِ الْعُلَى
📘 a revelation tanzīlan a substitution standing in place of the conjugated verb derived therefrom which renders it tanzīlan accusative from Him Who created the earth and the high heavens ‘ulā the plural of ‘ulyā similar in pattern to kubrā kubar ‘large’;
إِذْ تَمْشِي أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَىٰ مَنْ يَكْفُلُهُ ۖ فَرَجَعْنَاكَ إِلَىٰ أُمِّكَ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ ۚ وَقَتَلْتَ نَفْسًا فَنَجَّيْنَاكَ مِنَ الْغَمِّ وَفَتَنَّاكَ فُتُونًا ۚ فَلَبِثْتَ سِنِينَ فِي أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَىٰ قَدَرٍ يَا مُوسَىٰ
📘 When idh for explanation your sister Maryam walked up to obtain news of you for they had brought wet nurses for you but you would not take to the breast of any of them and she then said “Shall I show you someone who will take care of him?”. Her offer was accepted and so she brought them his mother and he took to her breasts. Thus We restored you to your mother that her eyes might rejoice in seeing you again and not grieve at that point anymore. Then you slew a soul namely the Copt in Egypt — and you became distressed for having slain him because of how Pharaoh would react; whereupon We delivered you from great distress and We tried you with various ordeals We tested you by landing you in some other ordeal and again delivered you from it. Then you stayed for several years ten years among the people of Midian after you had reached it having left Egypt staying with the prophet Shu‘ayb and marrying his daughter. Then you came hither as ordained in My knowledge with the Message that you will deliver — and this was when you were forty years old O Moses!
وَاصْطَنَعْتُكَ لِنَفْسِي
📘 And I chose you for Myself to deliver the Message.
اذْهَبْ أَنْتَ وَأَخُوكَ بِآيَاتِي وَلَا تَنِيَا فِي ذِكْرِي
📘 Go you and your brother to the people with My nine signs and do not flag be remiss in remembrance of Me by uttering glorifications and otherwise.
اذْهَبَا إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ
📘 Go the two of you to Pharaoh. Truly he has transgressed the bounds in claiming to be the Lord.
فَقُولَا لَهُ قَوْلًا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَىٰ
📘 And speak to him gentle words for him to renounce such claims that perhaps he may be mindful be admonished or fear’ God and so repent — the ‘hope’ for Pharaoh’s repentance is expressed from their perspective for God knows that he was not going to repent.
قَالَا رَبَّنَا إِنَّنَا نَخَافُ أَنْ يَفْرُطَ عَلَيْنَا أَوْ أَنْ يَطْغَىٰ
📘 The two of them said ‘Our Lord We truly fear that he may forestall us that is by hastening to punish us or become tyrannical’ against us that is be high-handed with us.
قَالَ لَا تَخَافَا ۖ إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَىٰ
📘 He said ‘Do not fear for I shall be with the two of you by providing you with My assistance hearing what he says and seeing what he does.
فَأْتِيَاهُ فَقُولَا إِنَّا رَسُولَا رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِي إِسْرَائِيلَ وَلَا تُعَذِّبْهُمْ ۖ قَدْ جِئْنَاكَ بِآيَةٍ مِنْ رَبِّكَ ۖ وَالسَّلَامُ عَلَىٰ مَنِ اتَّبَعَ الْهُدَىٰ
📘 So go to him and say “Truly we are two messengers of your Lord so let the Children of Israel go with us to Syria and do not continue to chastise them in other words release them from your exploitation of them in those oppressive works of yours such as digging construction and the lifting of heavy objects. We have verily brought you a sign a definitive argument from your Lord as proof of our truthfulness in delivering the Message; and may peace be upon him who follows right guidance that is to say may he be secure from God’s chastisement.
إِنَّا قَدْ أُوحِيَ إِلَيْنَا أَنَّ الْعَذَابَ عَلَىٰ مَنْ كَذَّبَ وَتَوَلَّىٰ
📘 Indeed it has been revealed to us that the chastisement shall befall him who denies the truth of what we have brought and turns away” ’ and who rejects it. And so they came to him and said to him all of what has been mentioned.
قَالَ فَمَنْ رَبُّكُمَا يَا مُوسَىٰ
📘 He said ‘So who is your Lord O Moses?’ — he Pharaoh restricted this question to him Moses because between him and Aaron he is the principal bearer of God’s Message and also because of his Pharaoh’s having pampered him while he was being reared as a child.
الرَّحْمَٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ
📘 He is the Compassionate One presided upon the Throne al-‘arsh in the classical Arabic language denotes a king’s seat a presiding befitting of Him;
قَالَ رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ
📘 He said ‘Our Lord is He Who gave to everything in creation its peculiar nature through which it is distinguished from another thing and then guided it’ the animal among them to its source of food drink and procreation and in other ways.
قَالَ فَمَا بَالُ الْقُرُونِ الْأُولَىٰ
📘 He Pharaoh said ‘So what of the status of the generations the communities of old?’ such as the people of Noah Hūd Lot and Sālih with regard to their having worshipped graven images.
قَالَ عِلْمُهَا عِنْدَ رَبِّي فِي كِتَابٍ ۖ لَا يَضِلُّ رَبِّي وَلَا يَنْسَى
📘 Said he Moses ‘The knowledge thereof that is the knowledge of their otherworldly status is preserved with my Lord in a Book namely the Preserved Tablet al-lawh al-mahfūz and He shall requite them in accordance with it on the Day of Resurrection. My Lord does not err He is never absent from anything nor does He my Lord forget anything.
الَّذِي جَعَلَ لَكُمُ الْأَرْضَ مَهْدًا وَسَلَكَ لَكُمْ فِيهَا سُبُلًا وَأَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ أَزْوَاجًا مِنْ نَبَاتٍ شَتَّىٰ
📘 He is the One Who made for you as well as for all creatures the earth a cradle a bed and threaded facilitated for you therein ways roads and sent down from the heaven water rain. God exalted be He says as a complement to Moses’s description of Him and as an address to the people of Mecca and therewith We brought forth various kinds species of plants shattā ‘various’ adjectivally qualifies azwājan ‘kinds’ in other words plants of different colours flavours and different in other ways shattā is the plural of shatīt similar in pattern to marīd plural mardā as may be used in a phrase like shatta al-amr ‘the affair has become divided’.
كُلُوا وَارْعَوْا أَنْعَامَكُمْ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِأُولِي النُّهَىٰ
📘 Eat thereof and pasture your cattle therein an‘ām ‘cattle’ is the plural of na‘am which are camels cows and sheep; one says ra‘atu’l-an‘āmu ‘the cattle grazed’ or ra‘aytuhā ‘I grazed them’; the imperative here is meant as a permissive and a reminder of God’s grace the sentence being a circumstantial qualifier referring to the subject of the verb akhrajnā ‘We brought forth’ in other words what is meant is ‘We brought forth the plants permitting you to eat thereof and to graze your cattle thereon’. In that which is mentioned here there are indeed signs indeed lessons for people of sense possessors of intellect al-nuhā the plural of nuhya similar in pattern to ghurfa plural ghuraf. The intellect is called by this term nuhya because it shows a person the sense to refrain from committing vile deeds.
۞ مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ
📘 From it that is from the earth We created you by creating your father Adam from it and into it We shall restore you when you are interred after death and from it We shall bring you forth at the Resurrection a second time’ in the same way that We brought you forth from it when We initiated your creation.
وَلَقَدْ أَرَيْنَاهُ آيَاتِنَا كُلَّهَا فَكَذَّبَ وَأَبَىٰ
📘 And verily We showed him that is We made Pharaoh see all Our signs all nine but he denied them and claimed that they were the result of sorcery and refused to affirm the Oneness of God exalted be He.
قَالَ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ يَا مُوسَىٰ
📘 He said ‘Have you come to us so that you may expel us from our land Egypt and so that kingship over it may be yours by your sorcery O Moses?
فَلَنَأْتِيَنَّكَ بِسِحْرٍ مِثْلِهِ فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِدًا لَا نُخْلِفُهُ نَحْنُ وَلَا أَنْتَ مَكَانًا سُوًى
📘 Yet We too shall produce for you a sorcery like it one which will counter it. So fix a tryst between us and you for that purpose a tryst which neither we nor you shall fail to keep at a place makānan is in the accusative because the genitive-operator preposition fī ‘at’ has been removed of equal distance read siwān or suwān in other words in the middle equidistant for a person coming from either side.
قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَنْ يُحْشَرَ النَّاسُ ضُحًى
📘 Said he Moses ‘Your tryst shall be the Day of Adornment — a festive day of theirs on which they adorn themselves and the public assemble — and let the people assemble let the inhabitants of Egypt gather at forenoon’ the time for this tryst to observe what will transpire.
لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَىٰ
📘 to Him belongs whatever is in the heavens and whatever is in the earth and whatever is between them of creatures and whatever is beneath the soil al-tharā is moist earth meaning whatever is beneath the seven earths since these lie beneath it.
فَتَوَلَّىٰ فِرْعَوْنُ فَجَمَعَ كَيْدَهُ ثُمَّ أَتَىٰ
📘 Then Pharaoh withdrew retreated and summoned up his guile that is to say those human elements of his guile from among the sorcerers and then came with them to the tryst.
قَالَ لَهُمْ مُوسَىٰ وَيْلَكُمْ لَا تَفْتَرُوا عَلَى اللَّهِ كَذِبًا فَيُسْحِتَكُمْ بِعَذَابٍ ۖ وَقَدْ خَابَ مَنِ افْتَرَىٰ
📘 Moses said to them — and there were 72 of them each with a rope and a staff in his hand — ‘Woe to you! meaning may God make you liable to woe. Do not invent a lie against God by ascribing partners to Him lest He annihilate you read fa-yushitakum or fa-yashatakum by some chastisement from Him. For verily he who invents lies against God fails’ he is the loser.
فَتَنَازَعُوا أَمْرَهُمْ بَيْنَهُمْ وَأَسَرُّوا النَّجْوَىٰ
📘 So they disputed their matter among themselves regarding Moses and his brother and kept secret their private counsel that is their conversation regarding the two
قَالُوا إِنْ هَٰذَانِ لَسَاحِرَانِ يُرِيدَانِ أَنْ يُخْرِجَاكُمْ مِنْ أَرْضِكُمْ بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَىٰ
📘 They said to each other ‘These two men hādhān this form concords with the forms used by those grammarians who use the alif ending for all three cases of the dual person; Abū ‘Amr has the variant reading hādhayn are indeed sorcerers who intend to expel you from your land by their sorcery and do away with your excellent traditions muthlā the feminine form of amthal meaning ‘the noblest’ in other words they will do away with the loyalty of the noblemen among you because these latter will prefer the two of them Moses and Aaron on account of their triumph.
فَأَجْمِعُوا كَيْدَكُمْ ثُمَّ ائْتُوا صَفًّا ۚ وَقَدْ أَفْلَحَ الْيَوْمَ مَنِ اسْتَعْلَىٰ
📘 So summon up your guile in the way of sorcery read fa’jma‘ū from the first form jama‘a meaning ‘he gathered’ or read fa-ajmi‘ū from the fourth form ajma‘a meaning ‘he resolved to do something’ and come in battle-line saffan a circumstantial qualifier meaning ‘standing in rows’. For truly he who is uppermost he who triumphs this day shall be the victor!’
قَالُوا يَا مُوسَىٰ إِمَّا أَنْ تُلْقِيَ وَإِمَّا أَنْ نَكُونَ أَوَّلَ مَنْ أَلْقَىٰ
📘 They said ‘O Moses you choose either cast your staff first or we shall be the first to cast’ their staff.
قَالَ بَلْ أَلْقُوا ۖ فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّهَا تَسْعَىٰ
📘 He said ‘Nay you cast!’ and so they cast and lo! their ropes and their staffs ‘isiyyihim derives from ‘isūwwun but the two wāw letters have been changed into two yā’ letters with the kasra vowelling applied to both the ‘ayn and the sād appeared to him by the effect of their sorcery as though they were snakes gliding swiftly on their bellies.
فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُوسَىٰ
📘 And Moses sensed fear within himself that is to say he feared that if the effect of their sorcery was of the same kind as his miracle he would become suspect in people’s minds and they would not believe in him.
قُلْنَا لَا تَخَفْ إِنَّكَ أَنْتَ الْأَعْلَىٰ
📘 We said to him ‘Do not be afraid! Indeed you shall have the upper hand over them by triumphing.
وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا ۖ إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ ۖ وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَىٰ
📘 And cast that which is in your right hand — and this was his staff. It shall swallow up that which they have produced. For what they have produced is only a sorcerer’s trick that is to say a kind thereof and the sorcerer does not succeed wherever he may go’ in his sorcery. So Moses cast his staff and it swallowed up all of that which they had produced.
وَإِنْ تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى
📘 And should you be loud in your speech in remembrance of God or supplication then God has no need for this to be spoken loud then indeed He knows the secret and that which is yet more hidden than that secret namely that which the soul whispers to itself and that which occurs to the mind but which you do not speak of to anyone so do not strain yourself to be loud in your speech.
فَأُلْقِيَ السَّحَرَةُ سُجَّدًا قَالُوا آمَنَّا بِرَبِّ هَارُونَ وَمُوسَىٰ
📘 Thereat the sorcerers cast their heads down prostrating they fell down prostrating to God exalted be He They said ‘We now believe in the Lord of Aaron and Moses’.
قَالَ آمَنْتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ ۖ إِنَّهُ لَكَبِيرُكُمُ الَّذِي عَلَّمَكُمُ السِّحْرَ ۖ فَلَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلَافٍ وَلَأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ وَلَتَعْلَمُنَّ أَيُّنَا أَشَدُّ عَذَابًا وَأَبْقَىٰ
📘 Said he Pharaoh ‘Do you profess belief read a-āmantum pronouncing both hamzas or with the second changed to an alif in him before I myself give you permission? He is indeed your chief your teacher who taught you sorcery. I shall assuredly cut off your hands and feet on opposite sides min khilāfin a circumstantial qualifier meaning ‘alternate hands and feet’ in other words the right hands and the left feet and I shall assuredly crucify you on the trunks of palm trees. And you shall then know which of us — meaning himself and the Lord of Moses — is harsher in inflicting chastisement and which of us is more lasting’ more enduring in sustaining opposition to him Moses.
قَالُوا لَنْ نُؤْثِرَكَ عَلَىٰ مَا جَاءَنَا مِنَ الْبَيِّنَاتِ وَالَّذِي فَطَرَنَا ۖ فَاقْضِ مَا أَنْتَ قَاضٍ ۖ إِنَّمَا تَقْضِي هَٰذِهِ الْحَيَاةَ الدُّنْيَا
📘 They said ‘We will not choose you over what has come to us of clear signs proving the truthfulness of Moses and over Him Who originated us created us wa’lladhī fatarana either an oath or a supplement to the preceding mā ‘what’. Decree what you will decree that is do what you say. What you decree is only relevant in the life of this world al-hayāta’l-dunyā is in the accusative because the scope of his decree is being indicated in other words ‘you can only decree in it’; yet you will be requited for it in the Hereafter.
إِنَّا آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَايَانَا وَمَا أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ ۗ وَاللَّهُ خَيْرٌ وَأَبْقَىٰ
📘 Indeed We profess belief in our Lord that He may forgive us our sins in the way of ascribing partners to God and otherwise and the sorcery to which you forced us to learn and to perform in order to oppose Moses. And God is better than you in rewarding if he is obeyed and more enduring’ than you in chastisement if he is disobeyed.
إِنَّهُ مَنْ يَأْتِ رَبَّهُ مُجْرِمًا فَإِنَّ لَهُ جَهَنَّمَ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ
📘 God exalted be He says Truly whoever comes to his Lord a criminal a disbeliever like Pharaoh for him there shall be Hell wherein he shall neither die and thus find rest nor live a life of any benefit to him.
وَمَنْ يَأْتِهِ مُؤْمِنًا قَدْ عَمِلَ الصَّالِحَاتِ فَأُولَٰئِكَ لَهُمُ الدَّرَجَاتُ الْعُلَىٰ
📘 And whoever comes to Him a believer having performed righteous deeds — the obligatory and supererogatory deeds for such shall be the highest degrees al-‘ulā the plural of ‘ulyā the feminine form of a‘lā —
جَنَّاتُ عَدْنٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ وَذَٰلِكَ جَزَاءُ مَنْ تَزَكَّىٰ
📘 the Gardens of Eden that is to say as a place of residence this jannātu ‘Adnin ‘Gardens of Eden’ is an explication thereof of al-darajātu’l-‘ulā ‘the highest degrees’ underneath which rivers flow abiding therein and that is the reward of him who keeps pure of sins.
وَلَقَدْ أَوْحَيْنَا إِلَىٰ مُوسَىٰ أَنْ أَسْرِ بِعِبَادِي فَاضْرِبْ لَهُمْ طَرِيقًا فِي الْبَحْرِ يَبَسًا لَا تَخَافُ دَرَكًا وَلَا تَخْشَىٰ
📘 And verily We revealed to Moses saying ‘Lead My servants on a journey by night read as an asri ‘that lead on a journey by night’ from fourth form asrā ‘he travelled by night’; or read as an’isri from first form sarā ‘he travelled by night’ both being alternative forms in other words travel with them by night from the land of Egypt and strike for them make for them by striking your staff a dry path in the sea. So he fulfilled what he had been commanded and God made the ground dry so that they were able to pass through it. Do not fear to be overtaken that is fearing that Pharaoh might catch you and do not be afraid’ of drowning.
فَأَتْبَعَهُمْ فِرْعَوْنُ بِجُنُودِهِ فَغَشِيَهُمْ مِنَ الْيَمِّ مَا غَشِيَهُمْ
📘 Then Pharaoh pursued them with his hosts with him Pharaoh alongside them and there engulfed them what did engulf them of the sea and it drowned them.
وَأَضَلَّ فِرْعَوْنُ قَوْمَهُ وَمَا هَدَىٰ
📘 And Pharaoh led his people astray by calling them to worship him and he did not guide them nay he led them to destruction in contrast to what he said to them and I guide you only to the path of rectitude Q. 4029.
اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ
📘 God — there is no god save Him. To Him belong the Most Beautiful Names the ninety nine Names cited in the hadīth al-husnā is the feminine form of al-ahsan ‘the best’.
يَا بَنِي إِسْرَائِيلَ قَدْ أَنْجَيْنَاكُمْ مِنْ عَدُوِّكُمْ وَوَاعَدْنَاكُمْ جَانِبَ الطُّورِ الْأَيْمَنَ وَنَزَّلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَىٰ
📘 O Children of Israel truly We delivered you from your enemy Pharaoh by drowning him and We made a tryst with you on the right side of the Tūr Mount in order to give Moses the Torah that it may be implemented it by you and We sent down to you manna and quails namely turunjabīn citrus fruit and the quail. The ones being addressed in the vocative by ‘O Children of Israel’ are those Jews living at the time of the Prophet s and they are addressed with reference to the graces which God bestowed on their forefathers at the time of the prophet Moses as a preface to what God now says to them
كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَلَا تَطْغَوْا فِيهِ فَيَحِلَّ عَلَيْكُمْ غَضَبِي ۖ وَمَنْ يَحْلِلْ عَلَيْهِ غَضَبِي فَقَدْ هَوَىٰ
📘 ‘Eat of the good things We have provided you that is to say of that which has been bestowed on you as a grace from God but do not transgress regarding it by being ungrateful for the grace thereof lest My wrath descend on you if read fa-yahilla it means ‘lest it My wrath become incumbent upon you’; or if read fa-yuhilla it means ‘lest it descend on you’. And he on whom My wrath descends read yahlil ‘becomes incumbent’ or yahlul ‘descends’ certainly perishes falls into the Fire.
وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَىٰ
📘 And indeed I am Forgiving toward him who repents from ascribing partners to God and believes affirms God’s Oneness and acts righteously is sincere in performing the obligatory and the supererogatory deeds and then follows guidance’ by adhering to what has been mentioned up to his death.
۞ وَمَا أَعْجَلَكَ عَنْ قَوْمِكَ يَا مُوسَىٰ
📘 ‘And what has hurried you to depart from your people in order to come to the appointed time to receive the Torah O Moses?’
قَالَ هُمْ أُولَاءِ عَلَىٰ أَثَرِي وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَىٰ
📘 He said ‘They are close behind me coming upon my track and I hastened to You my Lord that You may be pleased’ with me in other words to please you even more — before giving the response he gives an excuse according to what he supposed was the situation with his people
قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِنْ بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِيُّ
📘 But those he supposed to be following him had remained behind for He exalted be He said ‘Indeed We tried your people after you that is after your departure from them and the Samaritan led them astray’ so they took to worshipping the golden calf.
فَرَجَعَ مُوسَىٰ إِلَىٰ قَوْمِهِ غَضْبَانَ أَسِفًا ۚ قَالَ يَا قَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْدًا حَسَنًا ۚ أَفَطَالَ عَلَيْكُمُ الْعَهْدُ أَمْ أَرَدْتُمْ أَنْ يَحِلَّ عَلَيْكُمْ غَضَبٌ مِنْ رَبِّكُمْ فَأَخْلَفْتُمْ مَوْعِدِي
📘 Thereupon Moses returned to his people angry with them and sad extremely grieved. He said ‘O my people did not your Lord promise you a fair promise? that is a true promise that He will give you the Torah? Did the period the length of my absence from you seem too long for you or did you desire that wrath should become incumbent against you from your Lord by your worship of the golden calf and so you broke your tryst with me?’ and failed to follow after me?
قَالُوا مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا وَلَٰكِنَّا حُمِّلْنَا أَوْزَارًا مِنْ زِينَةِ الْقَوْمِ فَقَذَفْنَاهَا فَكَذَٰلِكَ أَلْقَى السَّامِرِيُّ
📘 They said ‘We did not break our tryst with you of our own accord read the mīm with any of the three vowellings meaning ‘by our own power’ or ‘of our own will’ but we were laden with read hamalnā ‘we carried’ or hummilnā ‘we were made to carry’ the burdens the weight of the people’s ornaments of the trinkets of Pharaoh’s folk — which the Children of Israel had borrowed from them on the pretext of using them for a wedding but which had remained with them — and we cast them we threw them into the fire at the command of the Samaritan and so just as We cast did the Samaritan cast what he had on him of their trinkets together with the dust that he took from the track left by the hoof of Gabriel’s steed as follows
فَأَخْرَجَ لَهُمْ عِجْلًا جَسَدًا لَهُ خُوَارٌ فَقَالُوا هَٰذَا إِلَٰهُكُمْ وَإِلَٰهُ مُوسَىٰ فَنَسِيَ
📘 Then he produced for them a calf which he fashioned from the melted trinkets — a mere body of flesh and blood with a low in other words it made a sound that was audible; it was transformed into such a state because of the dust from Gabriel’s steed the effect of which is to create life in whatever thing it is placed. After he had fashioned it he placed it the dust in its mouth. And they namely the Samaritan and his followers said ‘This is your God and the God of Moses so he Moses forgot’ his Lord here and set off in search of him. God exalted be He says
أَفَلَا يَرَوْنَ أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا وَلَا يَمْلِكُ لَهُمْ ضَرًّا وَلَا نَفْعًا
📘 Did they not see that in allā an has been softened in place of the hardened form with its subject omitted in other words it should be annahu it the Calf did not reciprocate their words that is that it did not give them any response in return nor did it have any power over hurt for them that is any power to prevent it or any benefit? that is any power to procure it for them in other words how can such a thing be taken as a god?
وَهَلْ أَتَاكَ حَدِيثُ مُوسَىٰ
📘 Has the story of Moses — indeed it has — come to you?
وَلَقَدْ قَالَ لَهُمْ هَارُونُ مِنْ قَبْلُ يَا قَوْمِ إِنَّمَا فُتِنْتُمْ بِهِ ۖ وَإِنَّ رَبَّكُمُ الرَّحْمَٰنُ فَاتَّبِعُونِي وَأَطِيعُوا أَمْرِي
📘 And Aaron had certainly said to them beforehand that is before the return of Moses ‘O my people you are only being tested thereby! But truly your Lord is the Compassionate One so follow me in worship of Him and obey my command’ therein.
قَالُوا لَنْ نَبْرَحَ عَلَيْهِ عَاكِفِينَ حَتَّىٰ يَرْجِعَ إِلَيْنَا مُوسَىٰ
📘 They said ‘We will not cease to cling to it persisting in worship of it until Moses returns to us’.
قَالَ يَا هَارُونُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا
📘 He Moses said upon his return ‘O Aaron what held you back when you saw them going astray by worshipping it
أَلَّا تَتَّبِعَنِ ۖ أَفَعَصَيْتَ أَمْرِي
📘 that allā read an instead the lā being extra you did not follow me? Did you then disobey my command?’ by remaining among those who worship something other than God exalted be He?
قَالَ يَا ابْنَ أُمَّ لَا تَأْخُذْ بِلِحْيَتِي وَلَا بِرَأْسِي ۖ إِنِّي خَشِيتُ أَنْ تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ وَلَمْ تَرْقُبْ قَوْلِي
📘 He Aaron said ‘O son of my mother read ya’bna’ummi or ya’bna’umma meaning ummī ‘my mother’ the mention of her is more effective in provoking the affection of his heart — do not clutch my beard which he had seized with his left hand or my head! for he had seized his hair with his right hand in anger. Indeed I feared that if I followed you for inevitably a group of those who did not worship the calf would have followed me you would have said “You have caused division among the Children of Israel — and have been furious with me — and you did not wait for my word”’ concerning what my opinion would have been in this matter.
قَالَ فَمَا خَطْبُكَ يَا سَامِرِيُّ
📘 He said ‘And what have you to say what was the motive for doing what you did O Samaritan?’
قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ فَقَبَضْتُ قَبْضَةً مِنْ أَثَرِ الرَّسُولِ فَنَبَذْتُهَا وَكَذَٰلِكَ سَوَّلَتْ لِي نَفْسِي
📘 He said ‘I perceived what they did not perceive read either as third person plural yabsurū or as second person plural tabsurū ‘what you did not perceive’ in other words I realised what they did not realise so I seized a handful of dust from the track of from the hoof of the steed of the messenger Gabriel and threw it in I cast it onto the figure of the calf that had been fashioned. Thus my soul prompted thus it adorned for me’ and it was cast into me the idea that I seize a handful of the dust from that mentioned hoof and cast it onto what possessed no spirit so that it might thus acquire a spirit. I had seen that your people had asked that you make for them a god and so my soul suggested to me the idea that this calf should be their god.
قَالَ فَاذْهَبْ فَإِنَّ لَكَ فِي الْحَيَاةِ أَنْ تَقُولَ لَا مِسَاسَ ۖ وَإِنَّ لَكَ مَوْعِدًا لَنْ تُخْلَفَهُ ۖ وَانْظُرْ إِلَىٰ إِلَٰهِكَ الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا ۖ لَنُحَرِّقَنَّهُ ثُمَّ لَنَنْسِفَنَّهُ فِي الْيَمِّ نَسْفًا
📘 Said he Moses to him ‘Begone! It shall be yours as your lot throughout life that is for the duration of your life to say to whomever you may see “Do not touch me!” that is do not come near me — he used to wander about aimlessly throughout the land and whenever he touched a person or a person touched him both would succumb to a fever. And indeed there will be a tryst for you for you to be chastised which you will not fail to keep read lan tukhlifahu meaning ‘a tryst which you shall not miss’; or lan tukhlafahu ‘for which you will not be forgotten’ meaning ‘nay you will be sent forth to keep it’. Now look at your god to whom you remained clinging! zalta is actually zalilta but the first lām has been omitted in order to soften it that is to say you remained by his your god’s side worshipping him. We will surely burn it in fire and then scatter the ashes of it into the waters we will disperse it into the winds of the sea; and after having slaughtered it Moses did exactly that which he has mentioned.
إِنَّمَا إِلَٰهُكُمُ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ ۚ وَسِعَ كُلَّ شَيْءٍ عِلْمًا
📘 Indeed your God is the One God than whom there is no other god. He embraces all things in His knowledge’ ‘ilman a specification derived from the subject of the verb in other words it means ‘His knowledge embraces all things’.
كَذَٰلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنْبَاءِ مَا قَدْ سَبَقَ ۚ وَقَدْ آتَيْنَاكَ مِنْ لَدُنَّا ذِكْرًا
📘 Thus just as We have related to you O Muhammad (s) this story We relate to you some stories some accounts of what is past of communities and We have given you from Ourselves a Reminder a Qur’ān.
Book A Free Trial