Ta-Ha

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

1. This sūrah begins with the disconnected letters, the explanation for which has already preceeded in Sūrah Baqarah.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

od, the Compassionate, the Merciful: [20:1] Ta ha: God knows beSt what He means by these [letters]. [20:2] We have not revealed the Qur’an 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; [20:3] but.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

2. I have not revealed the Qur’ān to you, O Messenger, to become distressed by your people’s turning away from having faith in it.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

3. We only revealed it to be a reminder for those whom Allah has blessed so that they fear Him.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

4. It was sent down by Allah, Who created the earth and the high heavens. It is thus a grand Qur’ān, as it was sent down by a Grand Being.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

5. The Merciful who established Himself on the Throne, in a meaning that is befitting for His Majesty, may He be glorified.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

th and the high heavens (‘ula, the plural of ‘ulyd, similar [in pattern] to kubrd, kubar, ‘large’); [20:5] He is, the Compassionate One presided upon the Throne (al-‘arsh, in the [classical Arabic] lan¬ guage denotes a king’s seat) a presiding befitting of Him; [20:6] 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-thard, is moiSt earth) meaning [whatever is be¬ neath] the seven earths, since these lie beneath it.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

6. Everything in the heavens and on earth, and all that is beneath the soil, belong to Him alone, may He be glorified. He created, owns and controls all of it.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

7. If you, O Messenger, proclaim the word or conceal it, He, may He be glorified, knows all of that. He knows the secrets and what is even more hidden, such as thoughts in the mind. Nothing is hidden from Him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

hard, is moiSt earth) meaning [whatever is be¬ neath] the seven earths, since these lie beneath it. [20:7] 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 hid¬ den, than that [secret], namely, that which the soul whiSJiers [to itself] and that which occurs to the mind but which you do not SJieak of [to anyone], so do not Strain yourself to be loud [in your Speech]. [20:8] God — there is no god save Him.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

8. Allah, there is no being deserving of worship besides Him. To Him alone belong the perfect Names that have reached the most complete level of perfection and excellence.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

9. The story of Moses, son of Imran, (peace be upon him), has come to you - O Messenger.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

minine form of al-ahsan, ‘the beSt’). [20:9] Has the fiory of Moses — indeed, it has — come to you? [20:10] When he caught sight of afire and said to his family, namely, to his wife, ‘Wait, here! — this was when he was leaving Midian, heading for Egypt — Indeed I see afire [in the di fiance]. 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.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

10. When he saw a fire whilst travelling and he said to his family: Stay here––I can see a fire. Maybe I can bring you a flaming brand from it or find somebody to guide me to the path.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

11. When he came to the fire, Allah, may He be glorified, called out to him saying: O Moses.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

is promise. [20:11] And when he reached it — it was a boxthorn — he was called [by name], ‘O Moses! [20:12] Indeed (read as inni, if one understands nudiya, ‘he was called’, as meaning qila, ‘it was said’; or read it as anni, because of an implied [prefixed] bd 7 ) 2 1 am (and, reiterates the [firSt person indicator] yd’ [of inni ] used by the [direcft] Speaker) your Lord.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

12. I am your Lord. Take off your shoes in preparation for your conversation with me. You are in the purified valley (of Tuwa.)

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

reached it — it was a boxthorn — he was called [by name], ‘O Moses! [20:12] Indeed (read as inni, if one understands nudiya, ‘he was called’, as meaning qila, ‘it was said’; or read it as anni, because of an implied [prefixed] bd 7 ) 2 1 am (and, reiterates the [firSt person indicator] yd’ [of inni ] used by the [direcft] Speaker) your Lord.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

13. I have chosen you - O Moses - to convey My message, so listen to what I reveal to you.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ely considered] indeclinable, if taken as considered a feminine proper noun denoting a place name). [20:13] And I [Myself] have chosen you, from among [all of] your people, so lifien to what is being revealed, to you from Me. 1 In other words, instead of saying, for example, unzila tanzilan, it is left as tanzilan. 2 That is to say, as if it read nudiya bi-anni and rabbuka. [ 20:14] Verily I am God — there is no god except Me. So worship Me and establish prayer for to make remembrance of Me, in it. [20:15] The Hour is assuredly coming.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

14. I am Allah; there is no being deserving of worship but Me. So worship Me alone and perform the prayer in the perfect manner so that you may remember Me in it.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

15. The Hour is most definitely coming and it will certainly occur. I almost keep it hidden so that no creation knows its time, but they are aware of its signs by the information given to them by the Prophet sent to them, so that each soul is rewarded for what it did, whether good or evil.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

16. Do not let those disbelievers who do not believe in it and who follow their unlawful desires distract you from believing in it and preparing for it by doing righteous action and so bring you to ruin on account of it.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ts signs — so that every soul may be requited, thereupon, for what it Strives for, of good or evil. [20:16] So do not let him bar you, diftradt 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, left you perish, that is, lehf you be ruined if you are barred from [remembering] it. [20:17] 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…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

17. What is that in your right hand, O Moses?

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

18. Moses (peace be upon him) said: It is my stick: I lean on it when walking, I beat down tree leaves with it for my sheep, and it has many other uses besides those I mentioned.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

nterrogative] in order that the miracle [to be manifested] in it be [shown as] consequent upon it). [20:18] Hesaid, ‘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’drib, ‘uses’, is the plural of ma’ruba, with the ra taking any [one] of the three vowels [sc.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

19. Allah said: Throw it down, O Moses.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

20. Moses threw it down and it turned into a snake moving swiftly.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

[undesirable] animals. He [Moses] gives an extensive response to indicate his [many] needs for it. [20:20] And he caSt it down, and lo! it was a serpent, a giant snake, moving swiftly, moving about on its belly swiftly with the ^eed of a small snake — which is called al-jann and which is [also] used to refer to this [serpent] in another verse [Q. 27:10; Q. 28:31].

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

21. Allah said to Moses (peace be upon him): Take hold of the stick and do not fear its having turned into a snake. When you take hold of it I will return it to its former state.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

al-jann and which is [also] used to refer to this [serpent] in another verse [Q. 27:10; Q. 28:31]. [20:21] Hesaid, ‘Take [hold of] it and do not fear, it. We will restore it to its former Slate ( sirataha, in the accusative because the genitive-operating preposition has been removed). 3 And so he placed his hand in its mouth and it became a ftaff once again; and it became clear that the place into which he put his hand was the place where it [the ftaff] is held, between its two prongs.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

22. Now press your hand to your side and it will come out white, without any leprosy; that is another sign for you.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

as shown this [miracle] left he be terrified when it turns into a snake in the presence of Pharaoh. [20:22] 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 contraft 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].…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

23. I have shown you these two signs - O Moses - to show you some of My greatest signs that indicate My Power and that you are a messenger sent by Allah.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

te two circumftantial qualifiers referring to the subject of [the verb] takhruj, ‘it will emerge’). [20:23] That We may show you, thereby, when you do this [as described above] in order to manifeft it, of Our greatest signs, the sign that is the greateft proof of [the truth of] your Mission [from God]: and should he want it to be reftored to its former ftate, he would thruft it into his armpit, as has been men¬ tioned, and [then] bring it out. [20:24] Go, as a messenger [from God], to Pharaoh, and [to] those with him.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

24. Go - O Moses - to Pharaoh, for he has overstepped the bounds in disbelief and rebellion against Allah.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

25. Moses (peace be upon him) said: Lord, expand my breast for me so that I can bear the difficulty.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

26. Make my task easy.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

d, expand my breaStfor me, expand it so that it may accommodate the [weight of the Divine] Message. [20:26] And make easy, facilitate, for me my affair, that I may deliver it. [20:27] 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; [20:28] so that they may understand what I [shall] say, when I am delivering the Message. [20:29] And appoint for me a minister, an assistant for that [task], from my family, [20:30] Aaron (Haruna, constitutes the second object), my brother ( akhi, an explicative…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

27. Give me the ability to speak eloquently.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

28. So that they understand my speech when I convey Your message to them.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

29. Give me a helper from my family who will assist me in my affairs.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

30. Aaron, the son of Imran, my brother.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

31. Strengthen my determination through him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

brother ( akhi, an explicative supplement). [20:31] Confirm through him my Strength, my courage; 4 [20:32] 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, con¬ stituting the response to the request [of Moses]). [20:33] So that we may glorify You, [by making] glorifications, over and over again, [20:34] and remember You, [by making] remembrance, over and over again. [20:35] Indeed You are ever Seeing of us’, ever Knowing, having been gracious…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

32. And make him my partner in the mission.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

33. So that we can glorify You much.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

34. And remember You much.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

35. You are always watching over us. Nothing of ours is hidden from You.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

36. Allah said: I have granted your request, O Moses.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

sage. [20:36] He said, ‘You have been granted your request, 0 Moses!, as a favour [from Us] to you. [20:37] And certainly, We have done you a favour [already] another time, [20:38] 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 [ma yuha, ‘that which was revealed’] is substituted by [what follows, an iqdhifihi ...]),

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

37. I had favoured you another time.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

‘You have been granted your request, 0 Moses!, as a favour [from Us] to you. [20:37] And certainly, We have done you a favour [already] another time, [20:38] 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 [ma yuha, ‘that which was revealed’] is substituted by [what follows, an iqdhifihi ...]),

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

38. When We inspired your mother by that which was a means by which Allah protected you from Pharaoh’s plot.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

39. I had instructed her when I inspired her: Throw your child after he is born into the chest and then place the chest into the river. The river will cast him on to the bank by My command, and he will be taken in by an enemy of Mine and his, who is Pharaoh. I placed on you love from Me, so that people love you, and so that you are reared under My watchful eye, protection and care.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

air (this [ma yuha, ‘that which was revealed’] is substituted by [what follows, an iqdhifihi ...]), [20:39] “CaSt him, place him, in the ark, then caSthim, [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”.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

40. When your sister went out following the chest wherever it went, and she said to those who took it: Shall I show you someone who will take care of him, nurse him and rear him. I then favoured you by returning you to your mother so that she could rejoice by your return to her and not grieve over you. Then You killed the copt whom you punched, but We favoured you by saving you from difficulty. And we helped you time after time from every test that you faced.…

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

that you might be reared under My eyes, be nurtured under My guardianship and My protection of you. [20:40] When (idh, for explanation) your siSler, Maryam, 5 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].…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

41. I have selected you as My messenger to convey to people the revelation I sent to you.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ge, with the Message [that you will deliver] — and this was when you were forty years old, O Moses! [20:41] And I chose you for Myself, to deliver the Message. 5 Moses’ sifter is not named in Exodus 2:4. 6 The literal rendition of aUqibti as ‘Copt’ is actually precise, as it derives from Greek Aiguptios; and it should be taken as an indica¬ tor of ethnicity for the ancient inhabitants of Egypt, whom the Medieval Muslims diftinguished from Egyptians of Arab descent (poft-conqueft).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

42. Go, you - O Moses - and your brother Aaron, with My signs indicating Allah’s Power and Oneness, and do not slacken in calling towards Me and in remembering Me.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

43. Go to Pharaoh, for he has overstepped the bounds in disbelief and rebellion against Allah.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

signs, and do not flag, be remiss, in remembrance of Me, by uttering glorifications and otherwise. [20:43] Go the two of you to Pharaoh. Truly he has transgressed [the bounds], in claiming to be the Lord. [20:44] 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 [ex¬ pressed] from their perspective, for God knows that he was not going to repent. [20:45] The two [of them] said, ‘Our Lord, We truly fear that he may forestall us, that is, by hastening to pun…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

44. Speak to him gently without harshness, in the hope that he may take heed, fear Allah and repent.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

45. Moses and Aaron peace be upon them) said: We fear that he will quickly punish us before we can deliver Your message to him, or that he will exceed the limit in oppressing us by killing us or otherwise.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

46. Allah said to them: Do not be afraid, I am with you both with My help and support. I hear and see everything that occurs between you and him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

s, by hastening to punish us, or become tyrannical’, against us, that is, be high-handed [with us]. [20:46] 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.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

47. So go to him and tell him: We are the messengers of your Lord - O Pharaoh - so send the Israelites with us and do not punish them by killing their sons and letting their women live. We have brought to you a sign from your Lord proving our truthfulness. Safety from Allah’s punishment is for those who have faith and follow Allah’s guidance.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

two of you, by [providing you with] My assistance, hearing, what he says, and seeing, what he does. [20:47] 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.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

48. Allah has revealed to us that punishment in this world and the afterlife falls on whoever rejects the signs of Allah and turns his back on what the messengers brought.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

upon him who follows [right] guidance, that is to say, may he be secure from [God’s] chastisement. [20:48] 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. [20:49] He said, ‘So who is your Lord, O Moses?’ — he [Pharaoh] restricted this [question] to him [Mo¬ ses], 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 h…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

49. Pharaoh said, in denial of what they brought: Who then is your Lord, whom you claim has sent you to me, O Moses?

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

50. Moses said: Our Lord is the One Who gave everything the shape and form suitable for it, and then He guided all created things to what they were created for.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ge] and also because of his [Pharaoh’s] having pampered him while he was being reared [as a child]. [20:50] 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. [20:51] He, Pharaoh, said, ‘So what of, the Status [of], the generations, the communities, of old?’, such as the people of Noah, Hud, Lot and Salih, with regard to their having worshipped graven images.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

51. Pharaoh said: What about the previous communities who had disbelieved?

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

52. Moses (peace be upon him) said to Pharaoh: The knowledge of what those communities did is with my Lord, recorded in the Preserved Tablet. My Lord does not err in His Knowledge of things nor does He forget anything.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ch as the people of Noah, Hud, Lot and Salih, with regard to their having worshipped graven images. [20:52] 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-mahfuz), and He shall re¬ quite 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.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

53. My Lord is the One who made the earth spread out for you to live on and made for you on it pathways to travel on. He sent down rain water from the sky and with that water He brings forth every kind of plant.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

. My Lord does not err. He is [never] absent from anything, nor does He, my Lord, forget, anything. [20:53] 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.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

54. Eat - O people - of the pure things that I have brought forth for you, and graze your cattle. In the favours that are mentioned there are signs of Allah’s Power and Oneness for people of understanding.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

plural] marda, as [may be used] in [a phrase like] shatta al-amr, ‘the affair has become divided’). [20:54] Eat, thereof, and pasture your cattle, therein {an dm, cattle’, is the plural of naam, which are camels, cows and sheep; one says matu’l-andmu, ‘the cattle grazed’ or ra’aytuha, ‘I grazed them’; the imperative here is meant as a permissive and a reminder of [God’s] grace, the sentence being a circum¬ stantial qualifier referring to the subject of [the verb] akhrajna, ‘We brought forth’, in other words [what is meant is], ‘[We brought forth the plants] permitting you to eat thereof a…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

55. From the soil of the earth I created your father, Adam (peace be upon him), into it I shall return you by your being buried therein when you pass away, and from it I shall take you out you a second time when you will be resurrected on the Day of Judgment.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

56. I showed Pharaoh all of My nine signs. He saw them all but denied them and refused to respond by having faith in Allah.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

second time’, in the same way that We brought you forth [from it] when We initiated your creation. [20:56] 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. [20:57] He said, ‘Have you come to us so that you may expel us from our land, Egypt, and so that king- ship over it may be yours, by your sorcery, O Moses?

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

57. Pharaoh said: Have you come to remove us from Egypt with the magic that you brought, O Moses, so that you can gain control over it?

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

58. We will certainly bring to, O Moses, magic similar to yours, so make an appointment between you and us at a specified time and place, which neither of us will fail to keep, and let the place be a central and even place to both groups.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

pel us from our land, Egypt, and so that king- ship over it may be yours, by your sorcery, O Moses? [20:58] Yet We [too] shall produce for you a sorcery like it, [one] which will counter it. So fix a try ft between us and you, for that [purpose], [a try ft] which neither we nor you shall fail to keep, [at] a place (makanan is in the accusative because the genitive-operator preposition [ft, ‘at’] has been removed) 8 of equal diftance (read siwdn or suwdn), in other words, in the middle, equidistant for a person coming from either side.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

59. Moses (peace be upon him) said to Pharaoh: The appointment between you and us will be on the day of the festival when people will gather to celebrate the festival in the morning.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

d siwdn or suwdn), in other words, in the middle, equidistant for a person coming from either side. [20:59] Said he, Moses, ‘Your try ft 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 tranSJfire. [20:60] 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.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

60. Pharaoh went back and gathered his plots and tricks. Then he came at the specified time and place for the contest.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

61. Moses said advising Pharaoh’s magicians: Beware, do not invent lies against Allah through the magic by means of which you deceive people, or He will eliminate you with a punishment from Him. Whoever invents lies against Allah is a loser.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

hose [human] elements of his guile from among the sorcerers, and then came, with them to the tryst. [20:61] 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 againft God, by ascribing partners to Him, left He annihilate you (read fa-yushitakum or fa-yashatakum) by some chaftisement, from Him.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

62. The magicians argued among themselves when they heard what Moses (peace be upon him) had to say and they conferred secretly.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

63. The magicians said to one another secretly: Moses and Aaron are both magicians. Their intention is to drive you out of Egypt with the magic that they brought and put an end to your superior way of life and sublime religion.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

his brother, and kept secret their private counsel, that is, their conversation regarding the two, [20:63] I 7 i ey said, to each other, ‘These two men ( hadhan, this [form] concords with the forms used by those [grammarians] who use the alif [ending] for all three cases of the dual person; Abu ‘Amr has [the variant reading] hadhayn ) are indeed sorcerers who intend to expel you from your land by their sorcery, and do away with your excellent traditions (muthla, the feminine form of amthal, meaning ‘the nobleSt’) in other words, [they will do away with the loyalty of] the noblemen among y…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

64. So make a firm decision and do not differ therein. Then go forward in rows and throw down what you have all at once. Whoever defeats his opponent today has attained his objective.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

, because these [latter] will prefer the two of them [Moses and Aaron] on account of their triumph. [20:64] So summon up your guile, in the way of sorcery (read fa’jmau, from [the firSt form] jama‘a, meaning ‘he gathered’, or read fa-ajmiu, 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’).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

65. The magicians said to Moses (peace be upon him): O Moses, you have one of two options: Either you will be the first to throw down the magic you have, or we will be the first to do so.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

66. Moses (peace be upon him) said: Rather, you throw what you have first. So they threw what they had and suddenly their ropes and sticks that they had thrown seemed to Moses, because of their magic, to be snakes moving quickly.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

, ‘O Moses, you choose: either caft, your Staff firSt, or we shall be thefirft to caff, their Staff. [20:66] He said, ‘Nay, you caft!’, and so they caSt, and lo! their ropes and their ftajfs (‘ isiyyihim: derives from ‘isuwwun, but the two waw [letters] have been changed into two ya [letters], with the kasra vowel- ling applied to both the ‘ayn and the sad ) appeared to him by [the effed of] their sorcery as though they 7 The reader will note that the two terms nuhya and yanha belong to the same root; but the effed is lost in translation. 8 In other words, the accusative makanan suwan repl…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

67. Moses was inwardly alarmed thinking that they would come for him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

; makanin sawiyyin, ‘at a place of equal didance’. were, snakes, gliding swiftly, on their bellies. [20:67] And Moses sensed fear within himself, that is to say, he feared that if [the effecft of] their sorcery was of the same kind as his miracle, he would become suS^edt in peoples minds and they would not believe in him. [20:68] We said, to him, ‘Do not be afraid! Indeed you shall have the upper hand, over them by tri¬ umphing.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

68. Allah said to Moses (peace be upon him) reassuring him: Do not be afraid of what they seem to you. You - O Moses - have the upper hand over them and you will be victorious.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

69. Throw down the stick that is in your right hand: it will turn into a snake and swallow up the magic they have produced. They have only produced a magic trick, and a magician will not achieve his objective, wherever he may be.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

e said, to him, ‘Do not be afraid! Indeed you shall have the upper hand, over them by tri¬ umphing. [20:69] 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.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

70. So Moses threw down his stick and it turned into a snake and swallowed up what the magicians had produced. The magicians then all prostrated to Allah once they came to know that what Moses had was not magic, but it was from Allah and they said: We have faith in the Lord of Moses and Aaron, the Lord of all created things.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

71. Pharaoh said in rejection of the faith of the magicians and as threat to them: Have you believed in Moses before I have given you permission to do so? Moses must be your master - O magicians - who taught you magic. I shall certainly cut off from each one of you one hand and foot from opposite sides, then I will crucify your bodies on the trunks of palm trees until you die. You will become a lesson for others and you will know then which of us has the fiercer and more lasting punishment: I or the Lord of Moses?

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

wn prostrating to God, exalted be He: They said, ‘We [now] believe in the Lord of Aaron and Moses’. [20:71] Said he. Pharaoh, ‘Do you profess belief (read a-amantum pronouncing both hamzas, or with the second changed to an alif) in him before 1, myself, give you permission? He is indeed your chief, your teacher, who taught you sorcery.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

72. The magicians said to Pharaoh: We shall never prefer following you - O Pharaoh - to following the clear signs that have come to us. We will never prefer you to Allah Who created us. So do whatever you want to us: you only have power over us in this present transient life, and your power will soon vanish.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ement, and [which of us is] more lasting’, more enduring in [sustaining] opposition to him [Moses]. [20:72] They said, ‘We will not choose you over what has come to us of clear signs, proving the truthful¬ ness of Moses, and [over] Him Who originated us, created us (wa’lladhi fatarana, either an oath, 9 or a supplement to [the preceding] md, ‘what’). Decree what you will decree, that is, do what you say.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

73. We believe in our Lord, with the hope that He will erase from us our past sins of disbelief and other sins, and that He will erase from us the sin of magic that you forced us to learn, practice and challenge Moses with. Allah has a better reward than what you promise us and His punishment is more lasting than the punishment you threaten us with.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ed, in other words ‘[you can only decree] in if); yet you will be requited for it in the Hereafter. [20:73] 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.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

74. The matter and gist is that those who come to their Lord on the Day of Judgment as disbelievers will enter the fire to remain there forever. Therein they will not die and be relieved of its torment, nor will they live a pleasant life.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

75. Those who come to their Sustainer on the Day of Judgement as believers who had done righteous actions, then such people will be rewarded with lofty abodes and high ranks in Paradise.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

l be Hell wherein he shall neither die, and thus find reSt, nor live, a life of any benefit to him. [20:75] And whoever comes to Him a believer, having performed righteous deeds — the obligatory and supererogatory deeds, for such shall be the highest degrees (al-‘ula, the plural of ‘ulyd, the feminine form of aid) — [20:76] the Gardens of Eden, that is to say, as a [place of] residence (this [janndtu Adnin, ‘Gardens of Eden] is an explication thereof [of al-darajatu’l-ula, ‘the highest degrees’]) underneath which rivers flow, abiding therein, and that is the reward of him who keeps pure,…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

76. Those ranks are Gardens of Eternity with streams flowing under their palaces, and there they will stay there forever. That is the reward of those who purify themselves from disbelief and sins.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

77. And I revealed to Moses to take My servants by night from Egypt so that nobody notices them, and make for them a dry path in the sea after striking the sea with the staff, safely without fearing Pharaoh and his people catching up with you nor being scared of drowning in the sea.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

derneath which rivers flow, abiding therein, and that is the reward of him who keeps pure, of sins. [20:77] 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] asra, ‘he travelled by night’; or read as an’isri, from [firSt form] sard, ‘he travelled by night’, both being alternative forms), 10 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 9 In other words, read as an oath: ‘We will not choose you over w…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

78. Then Pharoah, accompanied by his armies, followed them. Then he and his armies were engulfed by part of the sea, the reality of which only Allah knows. They all drowned and perished, whilst Moses and those with him were saved.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

79. And Pharaoh misguided his people by making disbelief appear good to them and by deceiving them through falsehood, and he did not direct them towards the path of guidance.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

oh] alongside them, and there en¬ gulfed them what did engulf them of the sea, and it drowned them. [20:79] And Pharaoh led his people adray, 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 reditude [Q. 40:29].

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

80. And I said to the Children of Israel after saving them from Pharoah and his armies: “O Children of Israel, I saved you from your enemy, and I promised you that I will speak to Moses to the right of the valley by Mount Tur, and I sent down to you whilst you were wandering food you can eat which is sweet and resembles gum, and birds which resemble quails.”

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

on, in contrast to what he said [to them], and I guide you only to the path of reditude [Q. 40:29]. [20:80] O Children of Israel, truly We delivered you from your enemy. Pharaoh, by drowning him, and We made a tryd with you on the right side of the [Tur] 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, turunjabin [citrus fruit] and the quail.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

81. Eat the wholesome lawful foods I have provided you and do not go beyond what I have made lawful to you, so you consume what I have made forbidden for you, otherwise My anger will fall on you. Whoever My anger falls upon will be destroyed and fall into Hell.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

on their forefathers at the time of the prophet Moses as a preface to what God [now] says to them: [20:81] ‘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, led 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]’).…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

82. And I am extremely forgiving and pardoning to one who repents to Me, does good deeds and is then firm on the truth.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

s (read yahlil, ‘becomes incumbent’, or yahlul, ‘descends’) certainly perishes, falls into the Fire. [20:82] And indeed I am Forgiving toward him who repents, from ascribing partners [to God], and believes, affirms God’s Oneness, and ads 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. [20:83] ‘And what has hurried you [to depart] from your people, in order to come to the appointed time to receive the Torah, O Moses?’

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

83. And what has made you rush from your people, O Moses, leaving them behind?”

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

84. Moses (peace be upon him) said: “Here they are behind me. They shall catch up with me. I preceded my people in coming to You, so that you become pleased with me for coming towards You quickly”.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

to depart] from your people, in order to come to the appointed time to receive the Torah, O Moses?’ [20:84] He said, ‘They are close, behind me, coming, upon my track, and I hadened to You, my Lord, that You may be pleased’, with me, in other words, to please you [even] more — before [giving] the re¬ sponse, he gives an excuse, according to what he supposed [was the situation with his people], [20:85] 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 Samarit…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

85. Allah said: “I have tested your people whom you left behind through worship of the calf. Samiri called them to worshipping it and he has misguided them through this”.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

86. Moses returned to his people, angered by their worship of the calf and grieving over them. Moses (peace be upon him) said: “My people, did Allah not make you a good promise that He will send the Torah to you and enter you into paradise? Had a long time passed upon you that you forgot? Or did you intend through this action of yours that your Lord’s anger should descend upon you and His punishment befall you, and this is why you broke your promise to me to stay firm on obedience until I return to you?”

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

arture from them, and the Samaritan led them adray’, so they took to worshipping the [golden] calf. [20:86] 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 de¬ sire that wrath should become incumbent againd you from your Lord, by your worship of the [golden] calf, and so you broke your tryd with me?’, and failed to follow after me?

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

87. Moses’ people said: “We did not break your promise, O Moses, by our own choice, but rather by compulsion. We carried large weights of the jewellery of Pharaoh’s people and we threw them into a ditch to get rid of them. But as we threw them into the ditch, Samiri threw into it some dust he had from the hoof of the horse of Gabriel (peace be upon him)”.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

worship of the [golden] calf, and so you broke your tryd with me?’, and failed to follow after me? [20:87] They said, ‘We did not break our tryd with you of our own accord (read the mlm with any of the three vowellings, 11 meaning ‘by our own power’ or ‘of our own will’), but we were laden with (read hamalnd, ‘we carried’, or hummilnd, ‘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 cad…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

88. So Samiri took out from this jewellery of the Israelites a lifeless body of a calf, which made a noise like that of a cow. Those amongst them who had been tempted by Samiri’s action said: “This is your god and the god of Moses which he forgot and left here”.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

1 In other words, it may be read in one of the following ways: bi-mulkina, bi-malkina or bi-milkina. [20:88] 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 trans¬ formed into such [a £tate] because of the du£t [from Gabriel’s £teed] the effecft of which is [to create] life in whatever thing it is placed. After he had fashioned it, he placed it [the du;Sl:J in its mouth.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

89. Do these people who were tempted by the calf and then worshipped it not see that the calf does not speak or respond to them, nor does it have the ability to remove harm from them or others or bring benefit for itself or others?

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

Moses: so he, Moses, forgot’, his Lord here and set off in search of him. God, exalted be He, says: [20:89] Did they not see that ([in alia ] an has been softened in place of the hardened form, with its sub¬ ject 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?

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

90. Aaron had said to them before Moses returned to them: “The making of the calf from gold and its mooing are only to test you, to distinguish the believer from the disbeliever. And your Lord, O people, is Allah, so follow me by worshipping Him alone and obey my command to leave worshipping others besides Him”.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

is, [any power] to procure it [for them], in other words, how can such [a thing] be taken as a god? [20:90] 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. [20:91] They said, ‘We will not cease to cling to it, persisting in worship of it, until Moses returns to us’. [20:92] He, Moses, said, upon his return, ‘O Aaron, what held you back when you saw them going astray, by worshipping it, [20:93]…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

91. Those who had been tempted through worship of the calf said: “We will continue worshipping it until Moses returns to us”.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

the Compassionate One, so follow me, in worship of Him, and obey my command’, therein. [20:91] They said, ‘We will not cease to cling to it, persisting in worship of it, until Moses returns to us’. [20:92] He, Moses, said, upon his return, ‘O Aaron, what held you back when you saw them going astray, by worshipping it, [20:93] that ([alia] read an [instead], the Id 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?

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

92. Moses said to his brother Aaron: “What was it that stopped you, when you saw them go astray by worshipping the calf besides Allah,

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

93. from leaving them and joining me? Did you disobey my order to you when I made you my deputy over them?”

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

94. When Moses took his brother by his beard and head, dragging him and scolding him for what he did, Aaron said to him, seeking his compassion: “Do not hold my beard and the hair on my head, for I have a reason for staying with them. I feared if I leave them alone they will disperse, then you will say I split them apart and that I did not maintain your bequest regarding them”.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

sobey my command?’, by remaining among those who worship [something] other than God, exalted be He? [20:94] He, Aaron, said, ‘O son of my mother (read ya’bna’ummi or ya’bna’umma, meaning ummi, ‘my mother’) the mention of her is more effective in provoking the affecftion 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.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

95. Moses (peace be upon him) said to Samiri: “What is your matter, O Samiri? What made you do what you did?”

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

me — and you did not wait for my word’”, concerning what my opinion would have been in this matter. [20:95] Hesaid, ‘And what have you to say, what was the motive for [doing] what you did, OSamaritan?’

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

96. Samiri said to Moses (peace be upon him): “I saw what they did not see: I saw Gabriel on a horse, so I took a handful of soil from the footsteps of his horse and threw it on melted jewellery which was moulded into the form of a calf. From this, the body of a calf with a mooing sound was formed. And this is how my soul made what I did appealing to me”.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

20:95] Hesaid, ‘And what have you to say, what was the motive for [doing] what you did, OSamaritan?’ [20:96] He said, ‘Iperceived what they did not perceive (read [either as third person plural] yabsuru or [as second person plural] tabsuru ‘[what] you [did not] perceive’), in other words, I realised what they did not realise, so I seized a handful, of dust,/rom the track of, [from] the hoof of the steed of, the mes¬ senger, Gabriel, and threw it [in], I ca,d it onto the figure of the calf that had been fashioned.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

97. Moses (peace be upon him) said to Samiri: “Go, for it is written for you that you will say as long as you live: ‘I am not to touch or be touched’. You will live as an outcast, and you have a promised time on the Day of Judgment in which you will be reckoned and punished. Allah will never break this promise with you. And look towards your calf which you had made your god and which you continued to worship besides Allah. We shall burn it in a fire until it melts, then we shall scatter it into the sea until no trace of it remains.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

make for them a god, and so my soul suggested to me [the idea] that this calf should be their god. [20:97] 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.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

98. Your true god, O people, is Allah only, besides whom there is no true god. He has encompassed everything in His knowledge; only He knows everything and nothing escapes His awareness”.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

nds of the sea; and, after having slaughtered it, Moses did [exacftly] that which he has mentioned. [20:98] 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’). [20:99] Thus, jusft as We have related to you O Muhammad (s) this sdory, We relate to you some Stories, [some] accounts, of what is paCt, of communities, and We have given you from Ourselves a Reminder, a Qur’an. [20:100] Whoever turns away from it,…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

99. Just as I related to you, O Messenger, the story of Moses, Pharaoh and their people, I relate to you the incidents of the prophets and nations before you, so that they are a solace for you. And I have given you from Myself a Qur’ān through which those who seek reminders are reminded.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

100. Whoever turns away from this Qur’ān which has been revealed to you and does not believe in it and act accordingly will come on the Day of Judgment carrying great sin and deserving a painful punishment.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

101. Staying in this punishment forever. How awful a burden they will be carrying on the day of judgment.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

t believe in it, he shall indeed, on the Day of Resur¬ rection, bear a burden, a heavy load of sin; [20:101] 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] saa, ‘evil’; the subject of derision, the implied wizruhum, ‘their sin, has been omitted; the lam [of lahum ] is explicative and substitutes for yawma’l-qiyama, ‘the Day of Resurrection). [20:102] The day the Trumpet is blown, the Horn, the Second BlaSt, and We shall assemble the crimi¬ nals, the di…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

102. The day when the angel will blow in the trumpet a second time for the resurrection, and I shall gather the disbelievers on this day, blue-eyed, due to their complexion and eyes changing out of the severe horrors of the afterlife they will face.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

103. They will talk to one another quietly saying: “You did not stay in the Transitory Stage after death except ten nights”.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

he crimi¬ nals, the disbelievers, on that day bruised, in the eye along with their faces blackened. [20:103] They will whisper to one another. Speaking secretly amongSt themselves: ‘You have tarried, in this world, only ten nights’, with the [full ten] days. [20:104] 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 wit¬ ness in the Herea…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

104. I know best what they secretly say amongst themselves, with none of it escaping Me, when the most intelligent of them says: “You did not stay in the Transitory Stage except for one day, no more”.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

105. They ask you, O Messenger, regarding the condition of the mountains on the Day of Judgment. Say to them: My Lord will pull out the mountains from their roots and scatter them, then they will become dust.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

is world as having been very brief, on account of the terrors they will wit¬ ness in the Hereafter. [20:105] They will question you concerning the mountains, how will they be on the Day of Resurrec¬ tion? Say, to them: ‘My Lord will scatter them as ashes, by pulverising them into moving sand and dispersing them with the wind; [20:106] then He will leave them a level hollow, a flattened [level] surface, [20:107] wherein you will see neither crookedness, [neither] slope, nor any curving’, [nor] any rise.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

106. He will then leave the earth which used to carry them as flat, with no buildings or vegetation on it.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

107. O onlooker, you will not see on the earth, due to it being totally flat, any curve, elevation or dip.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

[20:107] wherein you will see neither crookedness, [neither] slope, nor any curving’, [nor] any rise. [20:108] 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] Israfil, 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].…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

108. On that day, people will follow the sound of the caller towards the gathering place. There will be nothing to divert them from following it. The voices will silence for the Merciful, out of fear, so you will not hear on this day except whispering.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

20:107] wherein you will see neither crookedness, [neither] slope, nor any curving’, [nor] any rise. [20:108] 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] Israfil, 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].…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

109. On this great day, no intercession from any intercessor will benefit, except one whom Allah allows to intercede and Allah is pleased with what he says in intercession.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

of feet walking towards the Gather¬ ing, similar to the sound of the hoofs of camels as they pass. [20:109] 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’ (la ilaha illd’Lldh). [20:110] 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…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

110. Allah knows what people will face in the final hour and He knows what they will have left behind in their worldly life. All the servants together cannot encompass the knowledge of Allah’s being and His qualities.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

111. The faces of the servants will humble and surrender before the Eternal One who does not die and who takes care of the affairs of His servants by managing and administering them. And the one Who carried sin has lost, due to his taking himself to places of destruction.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

rld, and they do not comprehend such [things] in knowledge: they have no knowledge of such [things]. [20:111] And faces shall be humbled, they shall be submissive, before the Living, the Eternal SuCtainer, namely, God; and he will certainly have failed, he will have loft, [he] who carries [the burden of] evil- doing, that is, [of] idolatry. [20:112] But whoever does righteous deeds, acfts of obedience, being a believer, shall fear neither wrong, by having his evil deeds increased, nor injustice, by having his good deeds diminished.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

112. Whoever does good deeds whilst believing in Allah and His messengers will attain his full reward, and will neither fear injustice by being punished for a sin he did not commit nor a decrease in the reward of his good deeds.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

113. I have revealed the Qur’ān in clear Arabic just as I revealed the stories of the previous prophets, and I have explained in it different warnings of threat and fear, in the hope they will fear Allah or that the admonition of the Qur’ān will cause them to reflect.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ther wrong, by having his evil deeds increased, nor injustice, by having his good deeds diminished. [20:113] Thus (kadhalika, a supplement to [the previous] kadhalika naqussu, ‘thus We relate’ [Q. 20:99]), just as We have revealed what has been mentioned, We have revealed it, that is, the Qur’an, as an Arabic Qur’an, 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’an, may arouse in them a remembrance, of the destruction of those communities before, and may thus be admonished.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

114. Allah is High above and Exalted from what the idolaters describe Him with of deficiencies and from what they attribute as partners to Him. He is the Majestic King, to whom belongs the kingdom of everything, and who is the Truth and speaks the truth. Do not hasten, O Messenger, in reciting the Qur’ān with Gabriel before it is completely conveyed to you, and say: O Lord, increase me in knowledge, on top of what You have already taught me.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

115. And I enjoined on Adam beforehand not to eat of the tree, and I forbade him from this and explained to him its consequences. But he forgot the instruction, ate of the tree and was unable to resist it. And I did not see in him resolve to observe what I enjoined.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

116. And remember, O Messenger, when I said to the angels: “Prostrate to Adam as a greeting”. All of them prostrated besides Iblis, who was with them but not from them. He refused to prostrate out of arrogance.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

t find in him any constancy, any resoluteness or patience in [abiding by] what We forbade him from. [20:116] And, mention, when We said to the angels, ‘Prostrate before Adam’; so they prostrated, except Iblis, who was the father of the jinn — he used to keep company with the angels and worship God along¬ side them: he refused, to prostrate before Adam, he said: ‘I am better than him [Q. 7:12].

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

117. So I said: “O Adam, Iblis is your enemy and your wife’s enemy, so let him not take you and your wife out of paradise, by obeying him in what he whispers, in which case you will bear difficulties and hardship.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

d along¬ side them: he refused, to prostrate before Adam, he said: ‘I am better than him [Q. 7:12]. [20:117] Then We said, ‘Adam, indeed this is an enemy of yours and of your wife. Eve (read Hawwa). 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. [20:118] It is indeed [assured] for you that you will neith…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

118. It is Allah’s responsibility towards you that He will feed you, so you will not get hungry, and to clothe you, so you will not be naked.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

wife. [20:118] It is indeed [assured] for you that you will neither be hungry therein nor go naked, [20:119] And it is indeed [assured] for you (read wa-annaka or wa-innaka, as a supplement to the sub¬ ject of inna [sc. I aka, 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. [20:120] 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 awa…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

119. And to give you water so that you do not get thirsty, and to shade you so that the heat of the sun does not affect you”.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

is indeed [assured] for you that you will neither be hungry therein nor go naked, [20:119] And it is indeed [assured] for you (read wa-annaka or wa-innaka, as a supplement to the sub¬ ject of inna [sc. I aka, 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. [20:120] 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…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

120. But the satan whispered to Adam saying: “Shall I show you a tree that whoever eats from it will never die, but in fact remain forever, and possess an everlasting kingdom that will never break or end?”

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

121. Then Adam and Eve ate of the tree they were forbidden to eat from, then their private areas became exposed to them after they were hidden, and they began to pluck the leaves of the trees of paradise and cover their private areas with them. Adam opposed the command of his Lord, as he did not comply with His order of refraining from eating of the tree, and so he trespassed the bounds towards that which was not allowed for him.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

thereof, and a kingdom that does not waSte away?’, that does not perish while he remains immortal. [20:121] So both of them, Adam and Eve, ate of it, and their shamef ul 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’ ( yasii’u) that person); and they began to piece together, they took to Sticking, onto themselves leaves of the Garden, to cover themselves up therewith.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

122. Then Allah chose him, accepted his repentance and enabled him to be guided.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

hemselves up therewith. And Adam disobeyed his Lord and so he erred, by [his] eating from the tree. [20:122] Thereafter his Lord chose him. He brought him close [to Him], and relented to him. He ac¬ cepted his repentance, and guided him, that is, He guided him to seek repentance regularly. [20:123] 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.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

123. Allah said to Adam and Eve: “Both of you and Iblis, descend from paradise, because he is your enemy and you are his enemies. If there comes to you from Me an explanation of My path, then whoever amongst you follows the explanation of my path, acts accordingly and does not divert from it, he will not go astray from the truth nor will he be misfortunate in the afterlife through punishment, but rather Allah will enter him into paradise.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

cepted his repentance, and guided him, that is, He guided him to seek repentance regularly. [20:123] 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 nun of the conditional particle in has been assimilated with the ma, which is extra) there should come to you guidance from Me, then whoever follows My guidance, the Qur’an, shall not go aStray, in this world, neither shall he be miserable, in the Hereafter.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

124. And whoever turns away from My reminder and does not accept it or respond to it shall have a constricted and miserable life in this world and in the Transitory Stage, and I shall lead him towards the gathering place on the Day of Judgment without eyesight and proof.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

e, the Qur’an, shall not go aStray, in this world, neither shall he be miserable, in the Hereafter. [20:124] But whoever disregards My remembrance, [disregards] the Qur’an and does not believe in it, his shall be a Straitened life (read dankan with nunation, a verbal noun meaning ‘Straitened [circum¬ stances]’). This [Statement] has been interpreted in one hadith to mean the punishment of the grave for the disbeliever.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

125. This person will say: “O Lord, why did you raise me blind today when I could see in the world?”

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

126. Allah said in refutation of him: “This is like what you did in the world, because My signs came to you but you turned away from them and left them. Likewise, you will be left today in punishment”.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

t be to the assembly blind, though I used to see?’. in the world and at the raising from the grave? [20:126] Hewillsay, ‘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. [20:127] And so, just as We requite him who disregards the Qur’an, We requite him who is prodigal, [him who] associates others with God, and believes not in the signs of his Lord.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

127. And this is the kind of reward I give to the one engrossed in unlawful desires and who turns away from believing in the clear proofs from his Lord. And the punishment of Allah in the Hearafter is even more horrible, severe, and lasting, than the life they will have in the world and in the transition.

Tafsir al-Jalalayn

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Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

128. Is it not clear to the idolaters how many nations I destroyed before them? They walk in the homes of these destroyed nations and see the effects of what befell them. In the destruction and ruination which befell these many nations are lessons for people of intelligence.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ement of the life of this world and the punishment of the grave, and more enduring, longer lasting. [20:128] Is it not a guidance, has it not become clear, to them, to the disbelievers of Mecca, how many (kam, is predicative and the objecft of [the following] ahlakna) We destroyed, in other words, Our fre¬ quent destruction, before them of generations, that is, of paSt communities, for denying messengers, amid [the ruins of] whose dwelling-places they walk? ( yamshuna is a circumstantial qualifier referring to the person of the pronoun lahum, ‘to them’) during their journeys to Syria and…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

129. O Messenger, had a word not preceded from your Lord that He will not punish anyone before establishing the proof against him, and had there not been a time which is fixed with Him, the punishment would have come to them quickly, due to their deserving it.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

table). Surely in that there are signs, lessons, for people of sense, for possessors of intellecft. [20:129] And but for a decree that had already preceded from your Lord, that their chastisement be de¬ ferred 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 kana, ‘it would have been, the separation [of both subjects] by the predicate of both serves as an emphasis). 12

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

130. So be patient, O Messenger, on the false things those who disbelieve in you say about you. Glorify and praise your Lord in the Fajr prayer before sunrise; in the Asr prayer before sunset; in the hours of night in the Maghrib and Isha prayers; and in the Zuhr prayer just after the zenith, which is the end of the first part of the day and the beginning of the second part; in the hope of attaining reward with Allah which you will be pleased with.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

ld have been, the separation [of both subjects] by the predicate of both serves as an emphasis). 12 [20:130] So be patient with what they say — this is abrogated by the ‘fighting’ verse [cf. Q. 2:190ft] — 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 s…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

131. And do not desire the types of enjoyment I have given to different groups of the disbelievers, the glitter of the worldly life which they enjoy so that I may test them. What I have given them of this will disappear, and the reward of your Lord which He has promised you and which will make you pleased is better and more lasting.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

second half [of the day]; that perhaps you may be pleased, with the reward that you will be given. [20:131] 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.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

132. And order your family, O Messenger, to perform prayer, and you also remain constant in its performance. I do not ask you for your own sustenance or that of others; I will take care of your sustenance. The praiseworthy outcome in this world and the afterlife is for the pious who fear Allah, carrying out His commands and refraining from His prohibitions.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

radise, is better, than what they have been given in this world, and more enduring, longer lasting. [20:132] 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 any¬ one else. We [it is Who] provide you, and the [beSt] sequel, Paradise, will be in favour of God-fearing, for such people.

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

133. These disbelievers who reject the Prophet (peace be upon him) said: “Why does Muhammad not bring us a sign from his Lord which proves his truthfulness and that he is a Messenger?” Has the Qur’ān which confirms the previous divine books not come to these rejecters?

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

o] provide you, and the [beSt] sequel, Paradise, will be in favour of God-fearing, for such people. [20:133] 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’an relating to paSt communities and [the details of] their destruction for denying the messengers?

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

134. And if I were to destroy these deniers of the Prophet (peace be upon him) by sending punishment on them due to their disbelief and obstinacy, before sending a messenger to them and revealing a book to them, they would say on the Day of Judgment, as an excuse for their disbelief: “O Lord, if only You had sent a messenger to us in the world, so that we could have believed in him and followed the verses that he brought, before disgrace and shame befell us through Your punishment”.

Tafsir al-Jalalayn

al-Maḥallī & al-Suyūṭī · 864–911 AH / 1459–1505 CE

been an inevitability and a Verified term’; cf. Baydawl, Anwar al-Tanzll, commentary to Q. 20:129. [20:134] 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. [20:135] Say, to them: ‘Each, [one] of us and you, is waiting, to [see] what this affair will lead to.…

Al-Mukhtasar

Tafsīr Center for Qur'anic Studies · Contemporary

135. O Messenger, say to these deniers: “Each one of us and you awaits what Allah will carry out, so wait. You will most certainly come to know who are the people of the straight path and who are the guided: us or you?”

Tafsir al-Jalalayn

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