sftwr2020

Surah Ta Ha (Section 5)

20-90 And Aaron indeed had said to them before: O my people, you are only tried by it, and surely your Lord is the Beneficent God, so follow me and obey my order.^a

وَلَقَدْ قَالَ لَهُمْ هَـٰرُونُ مِن قَبْلُ يَـٰقَوْمِ إِنَّمَا فُتِنتُم بِهِۦ ۖ وَإِنَّ رَبَّكُمُ ٱلرَّحْمَـٰنُ فَٱتَّبِعُونِى وَأَطِيعُوٓا۟ أَمْرِى (۹۰)

20-90a: Prophet Aaron’s innocence and a rebuttal of the Biblical account: The Quran has here very clearly contradicted the Biblical account that Prophet Aaron was involved in the making and worship of the golden calf. The Quran not only refutes the involvement of Prophet Aaron but also states that he tried to stop the Israelites from worshiping the calf. It becomes manifest from such clarifications that the Quran has not copied the stories of the Bible, rather the Quranic narratives originate from a pure Divine source. The Quranic narratives correct the Biblical mistakes and here Prophet Aaron’s innocence is proven.

20-91 They said: We shall not cease to keep to its worship until Moses returns to us.

قَالُوا۟ لَن نَّبْرَحَ عَلَيْهِ عَـٰكِفِينَ حَتَّىٰ يَرْجِعَ إِلَيْنَا مُوسَىٰ (۹۱)

20-92 (Moses) said: O Aaron, what prevented thee, when thou sawest them going astray,

قَالَ يَـٰهَـٰرُونُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوٓا۟ (۹۲)

20-93 That thou didst not follow me? Hast thou, then, disobeyed my order?^a

أَلَّا تَتَّبِعَنِ ۖ أَفَعَصَيْتَ أَمْرِى (۹۳)

20-93a: What is meant by thou didst not follow me is: why did you not do what I would have done under these conditions? According to some the implication is: why did you not take with you those who had not participated in calf worship, and come to me. However, the first meaning is clearer, and the purport is that you should have severed relations with the calf worshippers, or given such trouble makers a befitting punishment, or stopped them sternly.

20-94 He said: O son of my mother, seize me not by my beard, nor by my head. Surely I was afraid lest thou shouldst say: Thou hast caused division among the Children of Israel and not waited for my word.^a

قَالَ يَبْنَؤُمَّ لَا تَأْخُذْ بِلِحْيَتِى وَلَا بِرَأْسِىٓ ۖ إِنِّى خَشِيتُ أَن تَقُولَ فَرَّقْتَ بَيْنَ بَنِىٓ إِسْرَٰٓءِيلَ وَلَمْ تَرْقُبْ قَوْلِى (۹۴)

20-94a: Refer to 7-150c. Prophet Aaron thought that if he was strict, there would be discord among the nation because the opposing group and their leaders were a strong body who were ready to eliminate anybody who stood in their way, as stated in Surah A‘raf : وَكَادُوا۟ يَقْتُلُونَنِى :…had well nigh slain me (7:150.)

20-95 (Moses) said: What was thy object, O Samiri?

قَالَ فَمَا خَطْبُكَ يَـٰسَـٰمِرِىُّ (۹۵)

20-96 He said: I perceived what they perceived not, so I took a handful from the footprints of the messenger then I cast it away. Thus did my soul embellish (it) to me.^a

قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا۟ بِهِۦ فَقَبَضْتُ قَبْضَةًۭ مِّنْ أَثَرِ ٱلرَّسُولِ فَنَبَذْتُهَا وَكَذَٰلِكَ سَوَّلَتْ لِى نَفْسِى (۹۶)

20-96a: بَصُرْتُ – For بَصَر refer to 2-96a. When seeing with the physical eyes is meant, the word used is اَبۡصَرۡتُ but when the heart’s perceptive powers are mentioned, the word used is اَبۡصَرۡتُه‘ and بَصُرْتُ . It is very rare to use بَصُرْتُ for simply seeing with the physical eye without it being accompanied by spiritual perception by the heart, as in: لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَلَا يُبْصِرُ : why worshippest thou that which hears not, nor sees (19:42); أَبْصَرْنَا وَسَمِعْنَا : we have seen and heard (32:12) (R). Zajjaj too has a similar explanation that بَصُر بالشئ means علمهٗ got to know this and اَبۡصَر means saw.

قبضت – For قَبۡض refer to 2-245a but it is also used simply for obtaining something even if it does not entail handling the object (R) and قَبْضَة means obtaining it once.

Samiri’s making a calf and the baseless story of Angel Gabriel’s horse: One of the interpretations of this passage, albeit with many unwarranted extra words and meanings thrown in is: I took the dust from the bottom of the hoof of the horse of the messenger Gabriel and I put it in the fire and it formed a calf. The source of this strange account is unknown. First of all, there is no mention of Angel Gabriel or dust in the verse, and the horse of Gabriel is forcibly inducted into the fable. The meaning of اثر is not dust but footprints, whether actual or metaphorical. In the verse there is no mention of putting anything in the fire or of a calf being formed. It is strange that Samiri is called a hypocrite but he is considered to have so much power that he is able to see the horse of Angel Gabriel which even pious believers cannot see. How could anyone know that from the dust under the hooves of Angel Gabriel’s horse, jewelry can turn into a calf and strange sounds will start emanating from it. Can this be called the miracle of Samiri? Basically, this story is completely unacceptable.

The messenger mentioned in the verse is Prophet Moses, so taking a handful from the footprints of the messenger shows that Samiri did not fully accept his teachings, and in fact accepted very little of it, as indicated by taking a handful. The meaning of بَصُر is perceived by the heart. So Samiri shows off by saying that he is not like the other people who have accepted the teachings of Prophet Moses and follow him blindly. Samiri implies he is a person of intellect and so he takes from the teaching of Prophet Moses what suits him and then even throws this behind his back: فنبذوہ وراء ظھور ھم : So cast it behind his back. This is what pleased him, and his heart made it fair-seeming to him and that is why he did it. This is also the interpretation of Abu Muslim.

Another interpretation is that taking the jewelry from the Israelites was partially in accordance with the teaching of the messenger, but then Samiri cast this teaching away and used the jewelry to turn the nation towards polytheism.

20-97 He said: Begone then! It is for thee in this life to say, Touch (me) not.^a And for thee is a promise which shall not fail. And look at thy god to whose worship thou hast kept. We will certainly burn it, then we will scatter it in the sea.^b

قَالَ فَٱذْهَبْ فَإِنَّ لَكَ فِى ٱلْحَيَوٰةِ أَن تَقُولَ لَا مِسَاسَ ۖ وَإِنَّ لَكَ مَوْعِدًۭا لَّن تُخْلَفَهُۥ ۖ وَٱنظُرْ إِلَىٰٓ إِلَـٰهِكَ ٱلَّذِى ظَلْتَ عَلَيْهِ عَاكِفًۭا ۖ لَّنُحَرِّقَنَّهُۥ ثُمَّ لَنَنسِفَنَّهُۥ فِى ٱلْيَمِّ نَسْفًا (۹۷)

20-97a: Samiri banned from socializing with people: لَا مِسَاسَ – For مَسّ refer to 2-236a and مِسَاسَ is to touch one another and the meaning of لَا مِسَاسَ is to not have social interaction with anybody. The social interaction of Samiri with others was prohibited as a punishment (LA). The use of the term لَا مِسَاسَ ostensibly indicates that he should not meet anyone. The preceding verb قول to say either must be interpreted in the sense of ending social interaction, for which refer to 2-30a or if it is interpreted literally as speaking words, the purpose remains the same; even if someone wanted to talk to Samiri, he should inform them that he was forbidden.

20-97b: ظَلْتَ – It is actually ظَلَلۡت . One ل has been omitted. Refer to 16-58a.

نُحَرِّقَن – حَرَقis fire or a flame, and the meaning of اَحۡرَقَهٗ means burnt and حَرَّقَهٗ means excessively burnt. اِحتَرَقَتۡ occurs in a hadith where its meaning is ھلَکَتۡ destroyed or killed and another hadith states: اُوحِیَ اِلیَّ ان اُحۡرِق قریشا where the meaning of اُحۡرِق is اُھۡلِكَ will destroy them. The meaning of حَرَق نابَهٗ (یَحۡرقُ) is to grind teeth to the extent that the sound is heard. The meaning of حَرَقَ الحَدِیۡدَ بالۡمِبۡردِیَحۡرُقه and حَرَّقَهٗ is pounded the iron by striking it repeatedly with a hammer and rubbed one part of it with another. In this verse, لَّنُحَرِّقَنَّهُۥ has also been recited as لَنَحُرقَنَّهٗ and both have the same meaning (L).

نَنسِفَنَّ – نَسۡفَ is something that is uprooted by the wind and blown away, as in:يَنسِفُهَا رَبِّى نَسْفًۭا : scatter them as scattered dust (20:105). The meaning of لننسفنه فی الیم نسفا is we will cast him in the river like a cloud of dust.

Difference with the Bible regarding disposal of the calf’s ashes: Because نَحُرقَنَّهٗ can be interpreted in two ways, both to burn and to grind, it is possible that the initial burning may have reduced the golden calf to a cinder and by virtue of the fact that it was made of gold and silver, it may then have been ground to a powder. In both cases, it was ultimately disposed off in the river so that no one should benefit even from its ashes. The Quran refutes the Biblical version that the ashes were strewn in the water and the Israelites were made to drink it (Exodus 32:20). Some commentators have added a story about the calf having grown muscles and blood, so it had become a live calf and hence the need to burn it. This is a groundless addition.

20-98 Your Lord is only Allah, there is no God but He. He comprehends all things in (His) knowledge.

إِنَّمَآ إِلَـٰهُكُمُ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ ۚ وَسِعَ كُلَّ شَىْءٍ عِلْمًۭا (۹۸)

20-99 Thus relate We to thee of the news of what has gone before. And indeed We have given thee a Reminder from Ourselves.

كَذَٰلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنۢبَآءِ مَا قَدْ سَبَقَ ۚ وَقَدْ ءَاتَيْنَـٰكَ مِن لَّدُنَّا ذِكْرًۭا (۹۹)

20-100 Whoever turns away from it, he will surely bear a burden on the day of Resurrection,

مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُۥ يَحْمِلُ يَوْمَ ٱلْقِيَـٰمَةِ وِزْرًا (۱۰۰)

20-101 Abiding therein. And evil will be their burden on the day of Resurrection —

خَـٰلِدِينَ فِيهِ ۖ وَسَآءَ لَهُمْ يَوْمَ ٱلْقِيَـٰمَةِ حِمْلًۭا (۱۰۱)

20-102 The day when the trumpet is blown; and We shall gather the guilty, blue-eyed, on that day,^a

يَوْمَ يُنفَخُ فِى ٱلصُّورِ ۚ وَنَحْشُرُ ٱلْمُجْرِمِينَ يَوْمَئِذٍۢ زُرْقًۭا (۱۰۲)

20-102a: زرق – زُرۡقة is a color between black and white, which is blue, and an Arabic phrase is زرقت عینُه his eyes are blue. In this verse, the meaning is عمیا they have been rendered blind (R) but the apparent meaning is more fitting. Ibn Abbas inquired of the Holy Prophet Muhammad (peace be upon him) that in one verse عمی blindness on the Day of Judgment is mentioned, while here زُرْقًۭا being blue eyed is used. The Holy Prophet replied that there are different situations on the Day of Resurrection (RM). It is possible that this زرق may be a reference to nations whose eyes are usually blue, and the Day of Judgment may refer to their judgment in this world.

20-103 Consulting together secretly: You tarried but ten (days).

يَتَخَـٰفَتُونَ بَيْنَهُمْ إِن لَّبِثْتُمْ إِلَّا عَشْرًۭا (۱۰۳)

20-104 We know best what they say when the fairest of them in course would say: You tarried but a day.

نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً إِن لَّبِثْتُمْ إِلَّا يَوْمًۭا (۱۰۴)

20-104a: What is meant by staying for ten days or one day: Verse 20:103 states that people will say to one another that they stayed for ten days and in this verse, the best man among them will say that they stayed only one day. If these statements pertain to the afterlife, then the mention of ten days and one day separately does not have any significance because both evidence a short period. However, if these statements are taken to indicate the worldly life of a nation, ten days would mean ten centuries, and the statement by the best of them that this is not ten centuries but one day would indicate, that in the grand scheme of Allah’s time, one day is like a thousand years: وَإِنَّ يَوْمًا عِندَ رَبِّكَ كَأَلْفِ سَنَةٍۢ مِّمَّا تَعُدُّونَ : And surely a day with thy Lord is as a thousand years of what you reckon (22:47). In another place, a set-back of thousand years to the affairs of Islam is mentioned: ثُمَّ يَعْرُجُ إِلَيْهِ فِى يَوْمٍۢ كَانَ مِقْدَارُهُۥٓ أَلْفَ سَنَةٍۢ مِّمَّا تَعُدُّونَ : …then it will ascend to Him in a day the measure of which is a thousand years as you count (32:5). If this is taken as a reference to a nation that has been detrimental to the progress of Islam and that has used its power to oppose the faith, then these words ring true for the European powers, in that their eyes are blue, and they have been instrumental in hindering the forward progress of Islam for a thousand years.

Surah Ta Ha (Section 4)

20-77 And certainly We revealed to Moses: Travel by night with My servants, then strike for them a dry path in the sea, not fearing to be overtaken, nor being afraid.^a

وَلَقَدْ أَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنْ أَسْرِ بِعِبَادِى فَٱضْرِبْ لَهُمْ طَرِيقًۭا فِى ٱلْبَحْرِ يَبَسًۭا لَّا تَخَـٰفُ دَرَكًۭا وَلَا تَخْشَىٰ (۷۷)

20-77a: ٱضْرِبْ لَهُمْ طَرِيقًۭا – Some commentators have taken ضرب in the sense of to strike and accordingly interpret its meaning as اضرب البحر بعصاك لیصیرلہم طریقاً : Strike the sea with your staff so that it may make way for them. However, that is straying too far from the actual words. Some have taken the meaning of ضرب to be اتخاذ to take and لہم and طریق as two objects (RM). The meaning of ضرب as اسراع فی السیر to walk hastily is found in the thesaurus (LA), and this is the meaning taken in ضرب یَعۡسوبُ الدّین بذنبه ran away from trials and left very quickly (LA). So, the meaning of ضرب hints towards a hasty march.

يَبَسًۭا – Refer to 12-43a for یَبۡس , یَبَسٌ is used for a place where there was water and then it became dry (R).

Prophet Moses walks through the sea on a dry path: This verse shows that the path on which Prophet Moses was commanded to take the Israelites was a single path, removing a common misconception that twelve paths opened up in the sea. Second it is called طریق or way which shows that it was a path that other people also walked on because طریق is used only for a path on which people walk. Refer to 20-63a. This is the reason why Pharaoh also started off on that path. If it was miraculously created dry land between walls of water on either side, then it would not have been called طریق and Pharaoh would never have dared to go on that route. Third, it was revealed to Prophet Moses before he set out from Egypt that he would find a dry path through the sea, and the meaning of یَبَسٌ that is given by Imam Raghib also indicates that the water had receded from the path, whether because of a low tide or an extraordinary occurrence.

20-78 So Pharaoh followed them with his armies, then there covered them of the sea that which covered them.

فَأَتْبَعَهُمْ فِرْعَوْنُ بِجُنُودِهِۦ فَغَشِيَهُم مِّنَ ٱلْيَمِّ مَا غَشِيَهُمْ (۷۸)

20-79 And Pharaoh led his people astray and he guided not aright.

وَأَضَلَّ فِرْعَوْنُ قَوْمَهُۥ وَمَا هَدَىٰ (۷۹)

20-80 O Children of Israel, We truly delivered you from your enemy, and made a covenant with you on the blessed side of the mountain, and sent to you the manna and the quails.

يَـٰبَنِىٓ إِسْرَٰٓءِيلَ قَدْ أَنجَيْنَـٰكُم مِّنْ عَدُوِّكُمْ وَوَٰعَدْنَـٰكُمْ جَانِبَ ٱلطُّورِ ٱلْأَيْمَنَ وَنَزَّلْنَا عَلَيْكُمُ ٱلْمَنَّ وَٱلسَّلْوَىٰ (۸۰)

20-80a: أَيْمَنَ – Refer to 19-52a. Here it indicates a feature, or side, of the mountain, and وَٰعَدْنَـٰك refers to granting the Torah to Prophet Moses, as in وَإِذْ وَٰعَدْنَا مُوسَىٰٓ أَرْبَعِينَ لَيْلَةًۭ : And when We appointed a time of forty nights with Moses (2:51). The word used here is وَٰعَدْنَـٰكُمْ covenant with you, because the Torah was given to Prophet Moses for the Israelites who are being addressed here. Whatever is given to the prophet is meant for his nation to receive through him.

20-81 Eat of the good things We have provided for you, and be not inordinate in respect thereof, lest My wrath come upon you; and he on whom My wrath comes, he perishes indeed.^a

كُلُوا۟ مِن طَيِّبَـٰتِ مَا رَزَقْنَـٰكُمْ وَلَا تَطْغَوْا۟ فِيهِ فَيَحِلَّ عَلَيْكُمْ غَضَبِى ۖ وَمَن يَحْلِلْ عَلَيْهِ غَضَبِى فَقَدْ هَوَىٰ (۸۱)

20-81a: تَطْغَوْا۟ فِيهِ – The pronoun in فِيهِ stands for مَا رَزَقْنَـٰكُمْ We have provided for you, and ھویٰ means falling from a lofty place. See 2-120a. It signifies falling from the elevated status of achieving Allah’s pleasure, for which Allah has created humans, to an abject state. This also reveals that achieving the pleasure of Allah is the highest level that a person can achieve, while behaving in a way that earns Allah’s wrath is to fall to the lowest of levels. The meaning of ھویٰ has also been taken as death because falling from a high place to a low one causes death.

20-82 And surely I am Forgiving toward him who repents and believes and does good, then walks aright.^a

وَإِنِّى لَغَفَّارٌۭ لِّمَن تَابَ وَءَامَنَ وَعَمِلَ صَـٰلِحًۭا ثُمَّ ٱهْتَدَىٰ (۸۲)

20-82a: ٱهْتَدَىٰ – اِھۡتداء (which is derived from ھدی) is specific to actions one deliberately undertakes whether for worldly affairs or for the Hereafter, as in: جَعَلَ لَكُمُ ٱلنُّجُومَ لِتَهْتَدُوا۟ بِهَا : made the stars for you that you might follow the right way thereby (6:97); لَا يَسْتَطِيعُونَ حِيلَةًۭ وَلَا يَهْتَدُونَ سَبِيلًۭا : who have not the means, nor can they find a way (4:98). Sometimes the word is used for the desired guidance, as in: وَإِذْ ءَاتَيْنَا مُوسَى ٱلْكِتَـٰبَ وَٱلْفُرْقَانَ لَعَلَّكُمْ تَهْتَدُونَ : And when We gave Moses the Book and the Discrimination that you might walk aright (2:53); وَلِأُتِمَّ نِعْمَتِى عَلَيْكُمْ وَلَعَلَّكُمْ تَهْتَدُونَ : and that I may complete My favor to you that you may go aright. اِھۡتداء is to follow someone who has been guided, as in: أَوَلَوْ كَانَ ءَابَآؤُهُمْ لَا يَعْقِلُونَ شَيْـًۭٔا وَلَا يَهْتَدُونَ : Even though their fathers had no sense at all, nor did they follow the right course (2:170), indicating they did not follow a scholar (or guidance). In فَمَنِ ٱهْتَدَىٰ فَإِنَّمَا يَهْتَدِى لِنَفْسِهِۦ : so whoever goes aright, goes aright only for the good of his own soul (10:108), there are many aspects included in اِھۡتداء desire for guidance, and following guidance, and ٱهْتَدَى here means to continuously seek guidance, to keep at it and to not show any laziness nor revert to disobedience (R).

20-83 And what made thee hasten from thy people, O Moses?

وَمَآ أَعْجَلَكَ عَن قَوْمِكَ يَـٰمُوسَىٰ (۸۳)

20-84 He said: They are here on my track, and I hastened on to Thee, my Lord, that Thou mightest be pleased.^a

قَالَ هُمْ أُو۟لَآءِ عَلَىٰٓ أَثَرِى وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَىٰ (۸۴)

20-84a: This seems to reference when Prophet Moses left the men from his nation whom he had brought with him, at the bottom of the mountain and went up himself, as stated elsewhere: وَٱخْتَارَ مُوسَىٰ قَوْمَهُۥ سَبْعِينَ رَجُلًۭا لِّمِيقَـٰتِنَا : And Moses chose of his people seventy men for Our appointment (7:155). Prophet Moses is not reprimanded in this verse, rather the intent is to manifest that all the actions of prophets are to gain the pleasure of Allah. According to some commentators the purport of هُمْ أُو۟لَآءِ عَلَىٰٓ أَثَرِى is my nation is close to me, referring to the whole nation not being far. According to some other commentators by عَلَىٰٓ أَثَرِى is meant علی دینی they follow the religion I follow (RM).

20-85 He said: Surely We have tried thy people in thy absence, and the Samiri has led them astray.^a

قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِنۢ بَعْدِكَ وَأَضَلَّهُمُ ٱلسَّامِرِىُّ (۸۵)

20-85a: ٱلسَّامِرِىُّ – سُمۡرَۃ is a color that is between black and white (brown or tan) and سَمَر is the darkness of the night and telling stories at night. The storyteller is called سامر . سامری is attributed to a person (R). سامرۃ is the name of one of the tribes of Bani Israel who had a disagreement in some matters of religion with the Jews and سامری is related to them (LA). Some commentators have written that سامری was a Copt who had migrated with Prophet Moses from Egypt and he was a hypocrite (RM). This is attributed to the opinion of Ibn Abbas.

20-86 So Moses returned to his people angry, sorrowing. He said: O my people, did not your Lord promise you a goodly promise? Did the promised time, then, seem long to you, or did you wish that displeasure from your Lord should come upon you, so that you broke (your) promise to me?^a

فَرَجَعَ مُوسَىٰٓ إِلَىٰ قَوْمِهِۦ غَضْبَـٰنَ أَسِفًۭا ۚ قَالَ يَـٰقَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْدًا حَسَنًا ۚ أَفَطَالَ عَلَيْكُمُ ٱلْعَهْدُ أَمْ أَرَدتُّمْ أَن يَحِلَّ عَلَيْكُمْ غَضَبٌۭ مِّن رَّبِّكُمْ فَأَخْلَفْتُم مَّوْعِدِى (۸۶)

20-86a: وَعْدًا حَسَنًا – By goodly promise some have understood the giving of the Torah and others, the promises that are given to those who obey Allah. The latter seems to be correct. فَطَالَ عَلَيْكُمُ ٱلْعَهْدُ the promised time seemed long to you refers to the time when Prophet Moses was given certain promises, and then he left them. It means that the promises were given not that long ago that they could have forgotten them. Hence, their disobedience was intentional.

20-87 They said: We broke not the promise to thee of our own accord, but we were made to bear the burdens of the ornaments of the people, then we cast them away, and thus did the Samiri suggest.^a

قَالُوا۟ مَآ أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا وَلَـٰكِنَّا حُمِّلْنَآ أَوْزَارًۭا مِّن زِينَةِ ٱلْقَوْمِ فَقَذَفْنَـٰهَا فَكَذَٰلِكَ أَلْقَى ٱلسَّامِرِىُّ (۸۷)

20-87a: مَلك and مِلۡك have the same meaning, (R) authority. This means they did not act through their own choice, rather someone instigated them.

أَلْقَى – اِلۡقاء is to throw something at a place in front of the thrower (because its root is لقی) and subsequently it has been generalized to mean any type of throwing, such as: إِمَّآ أَن تُلْقِىَ وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَىٰ : wilt thou cast, or shall we be the first to cast down (20:65). The meaning extends to include presentation of a statement, saying, greeting, and friendship, such as: فَأَلْقَوْا۟ إِلَيْهِمُ ٱلْقَوْلَ : But they will throw back at them the word (16:86); وَأَلْقَوْا۟ إِلَى ٱللَّهِ يَوْمَئِذٍ ٱلسَّلَمَ : And they will tender submission to Allah (16:87); أَوْ أَلْقَى ٱلسَّمْعَ : or he gives ear (50:37) (R). Because the object is not mentioned, and قَذَفْ (See 20:39a) is used for the ornaments in 20:39 while the word used here is أَلْقَى hence the meaning seems to be that Samiri presented this proposal to them. There is a supportive statement in a commentary: فمثل ذلك الذی ذکرناہ لك لقی السامری الینا وقررہ علینا An example of what we mentioned to you was that the Samiri came to us and confirmed it to us (RM).

أَوْزَارًۭا مِّن زِينَةِ ٱلْقَوْم ornaments of the people is what is elsewhere called مِنْ حُلِيِّهِمْ from their ornaments (7:148). By ornaments and زِينَةِ ٱلْقَوْم commentators have generally understood the ornaments that the Israelites had borrowed from the Egyptians, as mentioned in Exodus 12:35. However, the words of the Quran in 7:48 where the ornaments are called حُلِيِّهِمْ their ornaments, meaning the ornaments of the Bani Israel, do not support this view. Some have tried to justify that the borrowed ornaments from the Egyptians were spoils of war, but then contradict themselves by noting that keeping the ornaments as spoils of war was not legal for them because there was no war. They explain their rationale for considering the ornaments as spoils of war by stating that when Pharaoh and his companions were drowned in the sea, the sea cast their ornaments on the shore and the Bani Israel collected them. However, these are baseless conjectures, and the reality appears to be that the Bani Israel, under the Egyptian influence took to the embellishing their bodies with ornaments, etc. Hence the proposal to take off their ornaments was pleasing and readily accepted. So, by زِينَةِ ٱلْقَوْم is meant the Egyptian style fashion and luxuries and حُمِّلْنَآ made to bear the burden indicates that by copying the Egyptians, the Bani Israel fell prey to the same disease of worldliness, and their desire for jewelry grew greatly. For this reason, the ornaments are called حُلِيِّهِمْ in another place. Then, either a calf was made from these ornaments, or the idol of a calf was made to wear this jewelry. This is a common practice among the idolatrous nations that they beautify their idols by putting jewelry on them.

20-88 Then he brought forth for them a calf, a body, which had a hollow sound, so they said: This is your god and the god of Moses; but he forgot.^a

فَأَخْرَجَ لَهُمْ عِجْلًۭا جَسَدًۭا لَّهُۥ خُوَارٌۭ فَقَالُوا۟ هَـٰذَآ إِلَـٰهُكُمْ وَإِلَـٰهُ مُوسَىٰ فَنَسِىَ (۸۸)

20-88a: Muslims and the European calf: What is the lesson in the worship of the calf made of gold or decorated with gold? The narration of the events of Bani Israel are for the guidance of the Muslims. This has been elucidated by the Quran in this chapter by the following: وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِۦٓ أَزْوَٰجًۭا مِّنْهُمْ زَهْرَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا : And strain not thine eyes toward that with which We have provided different classes of them, (of) the splendor of this world’s life (20:131). The Muslims are warned here that they should not fall for worldly embellishment like the Israelites did under the influence of the Egyptians. Unfortunately, this is the condition of Muslims today because they are practically worshipping the golden calf of Europe and emulating them in every matter. In reality, the glitz and glamor of Europe is a golden calf and it is being worshipped when Muslims regard the accumulation of wealth and luxuries as the purpose of their life.

20-89 Could they not see that it returned no reply to them, nor controlled any harm or benefit for them?

أَفَلَا يَرَوْنَ أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًۭا وَلَا يَمْلِكُ لَهُمْ ضَرًّۭا وَلَا نَفْعًۭا (۸۹)

Surah Ta Ha (Section 3)

20-55 From it We created you, and into it We shall return you, and from it raise you a second time.^a

مِنْهَا خَلَقْنَـٰكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ (۵۵)

20-55a: تَارَةً – It is derived from تور (which is a utensil) and its meaning is مَرّۃ times. The meaning of تَارَةً أُخْرَىٰ is مَرّۃً بعد مَرّۃٍ once and again or two times (LA).

The first and second birth of humans from this earth: All humans are born from the earth and return back into it. This is obvious and observable. The second birth is stated to occur from this earth because the second birth is arising from a person’s actions that take place on this earth and not outside of it. Even the first birth from the earth takes place through several stages and it is not as simple as making an earthen statue and standing it up. First, herbs and grains grow from the earth that are consumed by animals and by humans. The extract from these nutrients creates the life germ from which the process of human birth begins. The stages through which the second birth will take place and the manner and form of the second life is something that no one can say for sure, because it pertains to the next world.

20-56 And truly We showed him all Our signs but he rejected and refused.^a

وَلَقَدْ أَرَيْنَـٰهُ ءَايَـٰتِنَا كُلَّهَا فَكَذَّبَ وَأَبَىٰ (۵۶)

20-56a: At this point, there are just two signs: the staff and the white hand because the rest of the signs were shown much later on after this event. So, by showed him all Our signs is meant the clear arguments and facts that Moses presented before Pharaoh such as the evidence of the Unity of the Creator in 20:50. It is worth noting that only the conversation between Prophet Moses and Pharaoh is mentioned here in which Prophet Moses presented evidence for the existence of God and the need for Divine revelation. There is absolutely no mention of showing the sign of the staff and white hand. It is the logical arguments which are called a sign here and which Pharaoh calls enchantment. As stated in the next verse: لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ : to turn us out of our land by thy enchantment (20:57), these arguments were like magic. Clear arguments and eloquence are signs as evidenced from the saying ان من البیان لسحرا : there is magic in his eloquence. Refer to 2-102d.

20-57 Said he: Hast thou come to us to turn us out of our land by thy enchantment, O Moses?

قَالَ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ يَـٰمُوسَىٰ (۵۷)

20-58 We too can bring to thee enchantment like it, so make an appointment between us and thee, which we break not, (neither) we nor thou, (in) a central place.^a

فَلَنَأْتِيَنَّكَ بِسِحْرٍۢ مِّثْلِهِۦ فَٱجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِدًۭا لَّا نُخْلِفُهُۥ نَحْنُ وَلَآ أَنتَ مَكَانًۭا سُوًۭى (۵۸)

20-58a: Pharaoh investigates religious truth on an equal basis: One interpretation of مَكَانًۭا سُوًۭى central place has been that there should be equal distance between us, and a second, that the meeting place should be level. The first interpretation is asking for something insignificant and the second is not relevant. A third meaning is that the place should be such where the two parties are equal in status, so there should be no difference between the ruler and the ruled (RM) because the purpose of this gathering is to investigate the truth. This meaning is appropriate here. It was the result of the gentle approach of Prophet Moses that Pharaoh agreed to investigate the truth in this manner. Even though he remained deprived of it, but several people from his nation accepted the truth.

20-59 (Moses) said: Your appointment is the day of the Festival, and let the people be gathered in the early forenoon.^a

قَالَ مَوْعِدُكُمْ يَوْمُ ٱلزِّينَةِ وَأَن يُحْشَرَ ٱلنَّاسُ ضُحًۭى (۵۹)

20-59a: يَوْمُ ٱلزِّينَةِ – means a day that people dress up and this could be the new year, or a festival or some other day of celebration.

ضُحًۭى – ضُحٰى means the sunshine has spread and the day is well advanced and the time when the sunshine spreads is called ضحى , or early forenoon. ضَحَی یَضۡحٰی means to be facing the sunshine, as in: وَأَنَّكَ لَا تَظْمَؤُا۟ فِيهَا وَلَا تَضْحَىٰ : And that thou art not thirsty therein, nor exposed to the sun’s heat (20:119). Starting the appointment in the early afternoon indicates that it was expected to last a long time, hence people were asked to come early.

20-60 So Pharaoh went back and settled his plan, then came.^a

فَتَوَلَّىٰ فِرْعَوْنُ فَجَمَعَ كَيْدَهُۥ ثُمَّ أَتَىٰ (۶۰)

20-60a: Pharaoh’s comprehensive plans: جَمَعَ كَيْدَهُ – جَمۡع is to bring things together and to join them and for جَمَع امرہ and اَجۡمع refer to 10-71a. The words used here are جَمَعَ كَيْدَهُ but further on the words used are فاجمعو اکید کم which are translated as showing resolution and firming the affair with necessary commandments, in short, to make the matter firm and strong. The meaning of جَمَعَ كَيْدَهُ will be done likewise: he made every possible preparation for his plan. Some have highlighted the difference between جمع and اجماع and said جمع is to make two things meet and اجماع is putting the scattered components of an item together (LA). From this perspective, the meaning of جَمَعَ كَيْدَهُ will be he made every possible arrangement and اجمعو اکید کم will mean the affair was made firm and strong. This indicates that there may have been more than one competition in the contest, and in addition to a show of manual dexterity, there may have been speeches, etc.

20-61 Moses said to them: Woe to you! Forge not a lie against Allah, lest He destroy you by punishment, and he fails indeed who forges (a lie).

قَالَ لَهُم مُّوسَىٰ وَيْلَكُمْ لَا تَفْتَرُوا۟ عَلَى ٱللَّهِ كَذِبًۭا فَيُسْحِتَكُم بِعَذَابٍۢ ۖ وَقَدْ خَابَ مَنِ ٱفْتَرَىٰ (۶۱)

20-62 So they disputed one with another about their affair and kept the discourse secret.

فَتَنَـٰزَعُوٓا۟ أَمْرَهُم بَيْنَهُمْ وَأَسَرُّوا۟ ٱلنَّجْوَىٰ (۶۲)

20-62a: The effect of Prophet Moses’ speech: In the previous verse, Prophet Moses urged the enchanters not to forge a lie. As a result, there appears to be some disagreement among them. This provides strong evidence that Prophet Moses made a speech at the contest, which softened the hearts of some of the leaders and the enchanters. This was sure to happen because the prayer رَبِّ ٱشْرَحْ لِى صَدْرِى : My Lord expand my breast for me (20:25) and وَٱحْلُلْ عُقْدَةًۭ مِّن لِّسَانِى : And loose the knot from my tongue (20:27) would not be relevant if the real contest was not in the form of arguments. Prior to the enchanters showing their skills, their hearts had been softened by the arguments of Prophet Moses about the truth. Accordingly, at the end of the contest they say: وَمَآ أَكْرَهْتَنَا عَلَيْهِ مِنَ ٱلسِّحْرِ : and the magic to which thou didst compel us (20:73) which shows that Pharaoh forced them to put up their deceitful show even though they were not willing.

20-63 They said: These are surely two enchanters who would drive you out from your land by their enchantment, and destroy your excellent institutions.^a

قَالُوٓا۟ إِنْ هَـٰذَٰنِ لَسَـٰحِرَٰنِ يُرِيدَانِ أَن يُخْرِجَاكُم مِّنْ أَرْضِكُم بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ ٱلْمُثْلَىٰ (۶۳)

20-63a: يَذْهَبَا – ذَھَبٌ is gold, and ذَھَبَ means to go, leave, depart. ذھَبَ بالشئ and اَذۡھَب mean to take, remove, eliminate, and it is used both for things and feelings, as in: إِنِّى ذَاهِبٌ إِلَىٰ رَبِّى : Surely I flee to my Lord (37:99); فَلَمَّا ذَهَبَ عَنْ إِبْرَٰهِيمَ ٱلرَّوْعُ : So when fear departed from Abraham (11:73); أَذْهَبَ عَنَّا ٱلْحَزَنَ : removed grief from us (35:34); لِيُذْهِبَ عَنكُمُ ٱلرِّجْسَ : take away uncleanness from you (33:33); ذَهَبَ ٱللَّهُ بِنُورِهِمْ : Allah takes away their light (2:17) (R).

طَرِيقَة – طَرۡق is like ضرب but is only used for hitting one thing on another. Derived from it is طریق way because it is stepped on or struck by the feet. It also means a doctrine or rule of conduct that one adopts, whether good or bad. In this verse طَرِيقَة means a doctrine or religion.

مُثْلَىٰ – For مثل refer to 2-17a and 2-214a. The meaning of اَمۡثل is something preferable because it is similar to things closest to goodness. اَماثِلُ القوم means best of people; إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً : when the fairest of them in course would say (20:104). مُثْلَىٰ is the feminine form from it. Byطریقیہ مثلے is meant they considered their religion, traditions and customs better than the religion of Prophet Moses.

20-64 So settle your plan, then come in ranks, and he will succeed indeed this day who is uppermost.^a

فَأَجْمِعُوا۟ كَيْدَكُمْ ثُمَّ ٱئْتُوا۟ صَفًّۭا ۚ وَقَدْ أَفْلَحَ ٱلْيَوْمَ مَنِ ٱسْتَعْلَىٰ (۶۴)

20-64a: ٱسْتَعْلَىٰ – The meaning of اِسۡتَعۡلاء is seeking superiority over others, the desire to remain higher and better than others. This desire may be condemnable or may just mean seeking a higher social status. Both meanings may apply here (R). Some have taken the meaning to be علا victorious.

20-65 They said: O Moses, wilt thou cast, or shall we be the first to cast down?

قَالُوا۟ يَـٰمُوسَىٰٓ إِمَّآ أَن تُلْقِىَ وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَىٰ (۶۵)

20-66 He said: Nay! Cast you down. Then lo! their cords and their rods — it appeared to him by their enchantment as if they ran.^a

قَالَ بَلْ أَلْقُوا۟ ۖ فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَىٰ (۶۶)

20-66a: يُخَيَّلُ – خَیال is an intangible image (it is singular) such as the image that one sees in a dream or in a mirror or the thought of a person that comes to mind. Metaphorically it is used for every imaginary situation and تخیل is to imagine something in your heart (R).

The enchanters’ cords did not become snakes, rather it was a skillful deception: In the Chapter Al A‘raf it is only mentioned that the people were overawed, and their eyes were deceived (7:116). In this verse, the perspective of Prophet Moses is shown and to him it appeared that the cords were running. It is not stated that the enchanters had metamorphosed the cords and they actually started running. It was only the enchanters’ trickery and deception that made Prophet Moses imagine this, similar to the tricks magicians perform nowadays. There is no mention in the Quran of the enchanters’ rods and cords actually becoming snakes. Commentators have written some details of this illusion. Some have said that the cords were filled with mercury and others have said that a fire had been lit below them. This is useless conjecture because the details that Allah has left out are not needed by us. Such deceitful tricks are so common that it is not necessary to explain what they are. Conjurers routinely perform such tricks and Prophet Moses’ reaction is similar to anyone who would see a similar performance. It is not that Prophet Moses actually believed the trick.

20-67 So Moses conceived fear in his mind.^a

فَأَوْجَسَ فِى نَفْسِهِۦ خِيفَةًۭ مُّوسَىٰ (۶۷)

20-67a: Prophet Moses’ fear: What Prophet Moses feared was that people may get deceived by this enchantment. Allah consoled him by stating أَنتَ ٱلْأَعْلَىٰ : thou art the uppermost (20:68), your victory will be manifest and no deceit will remain.

20-68 We said: Fear not, surely thou art the uppermost.

قُلْنَا لَا تَخَفْ إِنَّكَ أَنتَ ٱلْأَعْلَىٰ (۶۸)

20-69 And cast down what is in thy right hand — it will eat up what they have wrought. What they have wrought is only the trick of an enchanter, and the enchanter succeeds not wheresoever he comes from.

وَأَلْقِ مَا فِى يَمِينِكَ تَلْقَفْ مَا صَنَعُوٓا۟ ۖ إِنَّمَا صَنَعُوا۟ كَيْدُ سَـٰحِرٍۢ ۖ وَلَا يُفْلِحُ ٱلسَّاحِرُ حَيْثُ أَتَىٰ (۶۹)

20-70 So the enchanters fell down prostrate, saying: We believe in the Lord of Aaron and Moses.

فَأُلْقِىَ ٱلسَّحَرَةُ سُجَّدًۭا قَالُوٓا۟ ءَامَنَّا بِرَبِّ هَـٰرُونَ وَمُوسَىٰ (۷۰)

20-71 (Pharaoh) said: You believe in him before I give you leave! Surely he is your chief who taught you enchantment. So I shall cut off your hands and your feet on opposite sides and I shall crucify you on the trunks of palm-trees, and you shall certainly know which of us can give the severer and the more abiding chastisement.

قَالَ ءَامَنتُمْ لَهُۥ قَبْلَ أَنْ ءَاذَنَ لَكُمْ ۖ إِنَّهُۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحْرَ ۖ فَلَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَـٰفٍۢ وَلَأُصَلِّبَنَّكُمْ فِى جُذُوعِ ٱلنَّخْلِ وَلَتَعْلَمُنَّ أَيُّنَآ أَشَدُّ عَذَابًۭا وَأَبْقَىٰ (۷۱)

20-72 They said: We cannot prefer thee to what has come to us of clear arguments and to Him Who made us, so decide as thou wilt decide. Thou canst only decide about this world’s life.

قَالُوا۟ لَن نُّؤْثِرَكَ عَلَىٰ مَا جَآءَنَا مِنَ ٱلْبَيِّنَـٰتِ وَٱلَّذِى فَطَرَنَا ۖ فَٱقْضِ مَآ أَنتَ قَاضٍ ۖ إِنَّمَا تَقْضِى هَـٰذِهِ ٱلْحَيَوٰةَ ٱلدُّنْيَآ (۷۲)

20-73 Surely we believe in our Lord that He may forgive us our faults and the magic to which thou didst compel us. And Allah is Best and ever Abiding.

إِنَّآ ءَامَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَـٰيَـٰنَا وَمَآ أَكْرَهْتَنَا عَلَيْهِ مِنَ ٱلسِّحْرِ ۗ وَٱللَّهُ خَيْرٌۭ وَأَبْقَىٰٓ (۷۳)

20-74 Whoso comes guilty to his Lord, for him is surely hell. He will neither die therein, nor live.^a

إِنَّهُۥ مَن يَأْتِ رَبَّهُۥ مُجْرِمًۭا فَإِنَّ لَهُۥ جَهَنَّمَ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ (۷۴)

20-74a: There is neither life nor death in hell: There is no death in hell because death brings to an end a person’s pain and grief, and there is no life because real life is: إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ when he calls you to that which gives you life (8:24) and this is not available to the inmates of the fire. Another reason they will not have life is that they will be deprived of the blessings of Allah and life is benefiting from those blessings, as in بَلْ أَحْيَآءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ : Nay, they are alive being provided sustenance from their Lord (3:169) where life is the enjoyment what Allah gives. The life of the inmates of the fire is only perceived by their senses through which they will experience the chastisement.

20-75 And whoso comes to Him a believer, having done good deeds, for them are high ranks —

وَمَن يَأْتِهِۦ مُؤْمِنًۭا قَدْ عَمِلَ ٱلصَّـٰلِحَـٰتِ فَأُو۟لَـٰٓئِكَ لَهُمُ ٱلدَّرَجَـٰتُ ٱلْعُلَىٰ (۷۵)

20-76 Gardens of perpetuity, wherein flow rivers, to abide therein. And such is the reward of him who purifies himself.

جَنَّـٰتُ عَدْنٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا ۚ وَذَٰلِكَ جَزَآءُ مَن تَزَكَّىٰ(۷۶)

Surah Ta Ha (Section 2)

20-25 He said: My Lord, expand my breast for me:

قَالَ رَبِّ ٱشْرَحْ لِى صَدْرِى (۲۵)

20-26 And ease my affair for me:

وَيَسِّرْ لِىٓ أَمْرِى (۲۶)

20-27 And loose the knot from my tongue,

وَٱحْلُلْ عُقْدَةًۭ مِّن لِّسَانِى (۲۷)

20-28 (That) they may understand my word.

يَفْقَهُوا۟ قَوْلِى (۲۸)

20-28a: For شرح صدر expand breast refer to 6:125a. It means to find effective arguments and يَسِّرْ is a prayer for the removal of difficulties. The opening of لِّسَانِ عُقْدَةًۭ as Imam Raghib has written is the removal of any defect in the ability to communicate effectively (refer to 19:50a). This interpretation is supported by the Quran itself in a statement where Pharoah raises an objection وَلَا يَكَادُ يُبِينُ : and can hardly express himself clearly (43:52). Prophet Moses says about his brother Prophet Aaron: هُوَ أَفْصَحُ مِنِّى لِسَانًۭا: he is more eloquent in speech than I (28:34) and says about himself: وَيَضِيقُ صَدْرِى وَلَا يَنطَلِقُ لِسَانِى : And my breast straitens, and my tongue is not eloquent (26:13). Conjecturing that there was an actual knot in the tongue (جارحه) of Prophet Moses is incorrect. After receiving the signs of the staff and the white hand, Prophet Moses prayed for three things. The first is شرح صدر the ability to garner effective arguments, the second is for the difficulties and barriers in presenting these arguments to be removed, and the third is fluency in communicating these arguments. He asked for these skills for his opponents to fully understand the message he is conveying. This demonstrates the three essentials that Prophet Moses needed for the propagation of the truth and are what missionaries still need.

20-29 And give to me an aider from my family:

وَٱجْعَل لِّى وَزِيرًۭا مِّنْ أَهْلِى (۲۹)

20-30 Aaron, my brother;^a

هَـٰرُونَ أَخِى (۳۰)

20-30a: وَزِير – is in the sense of مُوازر assistant, back-up. A king’s minister is called وَزِير because the minister assists the king in bearing the burden of managing the country (LA) and مُوازرۃ is in the sense of assistance (R).

Prophet Moses asks for Prophet Aaron to aide him, not to be made a prophet: This is the second request that Prophet Moses makes to Allah, which shows that he did not consider himself sufficiently capable to get the Israelites released from the captivity of Pharoah and to perform all the other aspects of reforming them. He therefore desires an aider, using the specific words وَزِير . This does not mean that Prophet Moses prayed that Aaron be made a prophet. There is no mention anywhere in the Quran of such a prayer, and even فَأَرْسِلْ إِلَىٰ هَـٰرُونَ : so send for Aaron (too) (26:13) and فَأَرْسِلْهُ مَعِىَ : so send him with me (28:34) do not imply that he is requesting prophethood for him, but is a request to send him as his assistant. It appears from this prayer of Prophet Moses that he knew that his brother Aaron had already been granted prophethood (and Prophet Aaron was older than Prophet Moses). Thus, his request is that the responsibility for the work be delegated to both of them so that they could be a source of strength for each other, as is apparent from ٱشْدُدْ بِهِۦٓ أَزْرِى وَأَشْرِكْهُ فِىٓ أَمْرِى : Add to my strength by him and make him share my task (20:31-32). Because the beginning and the apex of an institution are most important, hence in the Israelite dispensation there are two prophets in its beginning, Moses and Aaron (upon them be peace), and also two prophets at its peak, John and Jesus (upon them be peace).

20-31 Add to my strength by him,^a

ٱشْدُدْ بِهِۦٓ أَزْرِى (۳۱)

20-31a: ازرا – It is derived from اِزار which means garment and اَزر means strength, might, power. اٰزرہ is to give assistance and strengthen, as in أَخْرَجَ شَطْـَٔهُۥ فَـَٔازَرَهُۥ : like seed produce that puts forth its sprout, then strengthens it (48:29) (R).

20-32 And make him share my task^a —

وَأَشْرِكْهُ فِىٓ أَمْرِى (۳۲)

20-32a: By أَمْر here is meant propagation and calling to the truth, not prophethood.

20-33 So that we may glorify Thee much,

كَىْ نُسَبِّحَكَ كَثِيرًۭا (۳۳)

20-34 And much remember Thee.

وَنَذْكُرَكَ كَثِيرًا (۳۴)

20-35 Surely, Thou art ever Seeing us.

إِنَّكَ كُنتَ بِنَا بَصِيرًۭا (۳۵)

20-36 He said: Thou art indeed granted thy petition, O Moses.^a

قَالَ قَدْ أُوتِيتَ سُؤْلَكَ يَـٰمُوسَىٰ (۳۶)

20-36a: سُؤْل – The word used here, سُؤْل, means petition. Thus: سُؤْلَكَ means your petition. سُؤْل comes from words like سائل, a questioner or petitioner, but it is in the passive form. سائل is the one who asks and مسؤل would be its passive, i.e., what he is asking. Here the word for what he is asking is سُؤْل. So سُؤْل is of the form of فُعل , in the sense of the passive مفعول, i.e., مسؤل . Thus, by سُؤْل is meant مسؤل .

سُؤْل is a need that the soul desires. The desire in this case is the one expressed in the above verses. The meaning of السُؤْل and الۡاُمۡنِیّة are about the same but امنیة is used for a desire which is only in one’s heart and has not been expressed yet. سُؤْل is a request that has been made. (R). For further detail about سوال refer to 2-177a.

20-37 And indeed We bestowed on thee a favour at another time,

وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَىٰٓ (۳۷)

20-38 When We revealed to thy mother that which was revealed:

إِذْ أَوْحَيْنَآ إِلَىٰٓ أُمِّكَ مَا يُوحَىٰٓ (۳۸)

20-39 Put him into a chest, then cast it into the river, the river will cast it upon the shore — there an enemy to Me and an enemy to him shall take him up. And I shed on thee love from Me; and that thou mayest be brought up before My eyes.^a

أَنِ ٱقْذِفِيهِ فِى ٱلتَّابُوتِ فَٱقْذِفِيهِ فِى ٱلْيَمِّ فَلْيُلْقِهِ ٱلْيَمُّ بِٱلسَّاحِلِ يَأْخُذْهُ عَدُوٌّۭ لِّى وَعَدُوٌّۭ لَّهُۥ ۚ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةًۭ مِّنِّى وَلِتُصْنَعَ عَلَىٰ عَيْنِىٓ (۳۹)

20-39a: ٱقْذِفِي – قذف means to fling, hurl, throw, cast, but here the meaning is طرۡح to cast, as in: وَقَذَفَ فِى قُلُوبِهِمُ ٱلرُّعْبَ : and He cast awe into their hearts (33:26); بَلْ نَقْذِفُ بِٱلْحَقِّ عَلَى ٱلْبَـٰطِلِ : Nay, We hurl the Truth against falsehood (21:18); وَيُقْذَفُونَ مِن كُلِّ جَانِبٍۢ : and they are reproached from every side (37:8) and metaphorically it also means upbraiding and vilifying (R).

يَمِّ – means river or sea, and is also used in the sense of to endeavor from which the word تیمم the dry ablution is derived (R).

تُصْنَعَ – صُنۡع means اجادۃ الفِعل to skillfully make something good and اصطناع means to reform skillfully. وَٱصْطَنَعْتُكَ لِنَفْسِى : And I have chosen thee for myself (20:41) and وَلِتُصْنَعَ عَلَىٰ عَيْنِىٓ : and that thou mayest be brought up before my eyes (20:39) indicates means or resources. Some scholars have said that when Allah loves a person, He makes a mutual bond like a friend does with another friend (R). The meaning of صَنَع الفرس is looked after the horse with great skill, and صنع جاریة means fostered the slave girl. لِتُصْنَعَ عَلَىٰ عَيْنِىٓ means the bringing up to take place before My eyes (LA). The meaning of صَنَعَ has also been taken to mean a favor indicating that the upbringing takes place with kindness and affection (RM). The words عَلَىٰ عَيْنِىٓ refer to being before My eyes such that nothing will happen to you against My desire.

Here Allah mentions His revelation to the mother of Prophet Moses to put her child in a chest and float it in the river. Allah will create the circumstances and put in place measures for his safety. This is what she did. This goes to show that Divine revelation to a non-prophet (because the mother of Prophet Moses was not a prophetess) can create the same kind of certainty as revelation to a prophet but the matters that are revealed are of a different nature. If the mother of Prophet Moses did not have perfect confidence that this revelation was from Allah, she would not have cast her baby into the river. Pharaoh is called the enemy of Allah here because he was an enemy of the truth. He is also called the enemy of Prophet Moses either on the grounds that later he will prove to be his enemy, or because Pharaoh was an enemy of all the children of Bani Israel.

What is meant by I shed on thee love from Me? There is an innate love for prophets in the hearts of people. This is not something particular to Prophet Moses. These kinds of words are true for all prophets. A similar love was shed on our Holy Prophet Muhammad (peace be upon him) and there is no heart that is empty of love for him. Allah’s statement that his fostering will be good shows that Allah creates situations for prophets to be nourished and raised well. The addition of before My eyes is to show that Allah does not allow anything to take root in them that will be contrary to the dignity of their position in the future. It is as if they are nourished in the presence of Allah regardless of what the physical conditions are in which they are brought up, even to the extent that Allah makes their enemies raise them to the same high standard. This is also an argument supporting the sinlessness of prophets.

20-40 When thy sister went and said: Shall I direct you to one who will take charge of him? So We brought thee back to thy mother that her eye might be cooled and she should not grieve. And thou didst kill a man, then We delivered thee from grief, and tried thee with (many) trials. Then thou didst stay for years among the people of Midian. Then thou camest hither as ordained, O Moses.^a

إِذْ تَمْشِىٓ أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَىٰ مَن يَكْفُلُهُۥ ۖ فَرَجَعْنَـٰكَ إِلَىٰٓ أُمِّكَ كَىْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ ۚ وَقَتَلْتَ نَفْسًۭا فَنَجَّيْنَـٰكَ مِنَ ٱلْغَمِّ وَفَتَنَّـٰكَ فُتُونًۭا ۚ فَلَبِثْتَ سِنِينَ فِىٓ أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَىٰ قَدَرٍۢ يَـٰمُوسَىٰ (۴۰)

20-40a: فُتُونًۭا – It is either a verbal noun (of the measure of فعول ) or it is the plural of فتن to be put through various trials. Raghib states that putting through different kinds of فتن or trials is in accordance with the wisdom of Allah, just as gold is put in the fire to purify it of impurities. This is what is meant here that Allah put Prophet Moses through different kinds of trials so that he may become ready for the status of a prophet that was decreed for him. There is no prophet who is not put through afflictions.

عَلَىٰ قَدَرٍ –قَدَر is an aptly chosen decree in which one thing is very well suited to another (LA). Hence عَلَىٰ قَدَرٍ means that the journey of Prophet Moses to Egypt was perfectly timed so that he would reach Mount Sinai at the precise time that Allah had decreed for the revelation to start coming to Him. Some commentators have taken قَدَر to mean قَدۡر meaning he reached the age at which Divine revelation begins to prophets.

Returning Prophet Moses to his mother is mentioned to show that Divine revelation never directs one to a path that leads to destruction. Even when the outward conditions appear to foretell a disaster, the outcome is good.

20-41 And I have chosen thee for Myself.^a

وَٱصْطَنَعْتُكَ لِنَفْسِى (۴۱)

20-41a: ٱصْطَنَعْ – Refer to 20-39a.

لِنَفْسِى – for Myself.

Allah chooses the prophets for Himself because they spread the name of Allah in the world and teach goodness and piety. Accordingly, Ibn Abbas takes the meaning to be chosen to receive Divine revelation and messengerhood (RM). This shows that the life of prophets is purely devoted to God and they are free of any selfish desires.

20-42 Go thou and thy brother with My messages and be not remiss in remembering Me.^a

ٱذْهَبْ أَنتَ وَأَخُوكَ بِـَٔايَـٰتِى وَلَا تَنِيَا فِى ذِكْرِى (۴۲)

20-42a: تَنِيَا – It is derived from دَنی which means weakness, languor, being overwhelmed and tired (LA).

Although only Prophet Moses was being mentioned, here both brothers are addressed which shows that the intervening events are left out, or that Allah informed Prophet Aaron directly through Divine revelation.

20-43 Go both of you to Pharaoh, surely he is inordinate;

ٱذْهَبَآ إِلَىٰ فِرْعَوْنَ إِنَّهُۥ طَغَىٰ (۴۳)

20-44 Then speak to him a gentle word, haply he may mind or fear.^a

فَقُولَا لَهُۥ قَوْلًۭا لَّيِّنًۭا لَّعَلَّهُۥ يَتَذَكَّرُ أَوْ يَخْشَىٰ (۴۴)

20-44a: Invite people to the truth with gentleness: لیّن – It is from لیۡن . Refer to 3:159a. Allah Almighty Himself says Pharaoh had exceeded the limits. He killed the newborn male children of the Israelites, and made them perform difficult tasks. Despite all this Allah directs His messengers to take the truth to him in a gentle manner, and Allah gives His messengers hope by saying that he may heed the advice. This is the method of propagating the truth which the Muslims need to follow, even if they are in a condition like the Israelites were under Pharaoh. Even if the ruling nation over them has exceeded all limits, even if their sons are being slaughtered, even if they are considered despicable and kept in an abject state, Muslims should not consider anyone a hopeless case. When it is said about an extremely hardened person لَّعَلَّهُۥ يَتَذَكَّرُ أَوْ يَخْشَىٰ : haply he may mind or fear, then why should all people not be invited to the truth with قول لین gentle words with the hope they will accept Islam? The narration about Pharaoh is for the benefit of Muslims but they disregard it.

20-45 They said: Our Lord, we fear lest he hasten to do evil to us or be inordinate.^a

قَالَا رَبَّنَآ إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَآ أَوْ أَن يَطْغَىٰ (۴۵)

20-45a: يَفْرُطَ – The meaning of فَرَط is تَقَدّمَ preemptive action. The meaning of فرط علیہ is اَسۡرف و تقدَم tyrannically and preemptively (LA).

The verse means that Pharaoh may issue an order preemptively against them even before listening to their message and by يَطْغَىٰ is meant that he may be disrespectful to the glory of Allah by his inordinacy.

20-46 He said: Fear not, surely I am with you — I do hear and see.

قَالَ لَا تَخَافَآ ۖ إِنَّنِى مَعَكُمَآ أَسْمَعُ وَأَرَىٰ (۴۶)

20-47 So go you to him and say: Surely we are two messengers of thy Lord; so send forth the Children of Israel with us; and torment them not. Indeed we have brought to thee a message from thy Lord, and peace to him who follows the guidance.^a

فَأْتِيَاهُ فَقُولَآ إِنَّا رَسُولَا رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِىٓ إِسْرَٰٓءِيلَ وَلَا تُعَذِّبْهُمْ ۖ قَدْ جِئْنَـٰكَ بِـَٔايَةٍۢ مِّن رَّبِّكَ ۖ وَٱلسَّلَـٰمُ عَلَىٰ مَنِ ٱتَّبَعَ ٱلْهُدَىٰٓ (۴۷)

20-47a: The statement that we have brought to thee an ايَةٍۢ sign refers here to Allah’s message because if it referred to the miracles, those were two, not singular. This is why mention of the sign is immediately followed by ٱتَّبَعَ ٱلْهُدَىٰٓ follows the guidance, indicating that the sign is Divine guidance or the Divine message and nothing else. For the full meaning of ايَةٍۢ refer to 2-39a.

20-48 It has indeed been revealed to us that punishment will overtake him who rejects and turns away.

إِنَّا قَدْ أُوحِىَ إِلَيْنَآ أَنَّ ٱلْعَذَابَ عَلَىٰ مَن كَذَّبَ وَتَوَلَّىٰ (۴۸)

20-49 (Pharaoh) said: Who is your Lord, O Moses?^a

قَالَ فَمَن رَّبُّكُمَا يَـٰمُوسَىٰ (۴۹)

20-49a: As previously mentioned, many intermediate events have been left out and the narration jumps to where Prophet Moses and Prophet Aaron both reach Pharaoh and present their message.

20-50 He said: Our Lord is He Who gives to everything its creation, then guides (it).^a

قَالَ رَبُّنَا ٱلَّذِىٓ أَعْطَىٰ كُلَّ شَىْءٍ خَلْقَهُۥ ثُمَّ هَدَىٰ (۵۰)

20-50a: Pharaoh questions Prophet Moses about the nature of the رب Lord? His reply is that He is not only the Creator, rather He is a Nourisher to Perfection, who does not leave His creation struggling on their own to find the meaning of life. The رب guides them so that they can reach the desired objective of their life through guidance aligned with their nature which leads them to achieve excellence in their circumstances. This proves the need for Divine revelation, since in order to attain spiritual perfection, humans require additional guidance through revelation, for which spiritual sustenance is essential.

20-51 He said: What then is the state of the former generations?

قَالَ فَمَا بَالُ ٱلْقُرُونِ ٱلْأُولَىٰ (۵۱)

20-52 He said: The knowledge thereof is with my Lord in a book; my Lord neither errs nor forgets —^a

قَالَ عِلْمُهَا عِندَ رَبِّى فِى كِتَـٰبٍۢ ۖ لَّا يَضِلُّ رَبِّى وَلَا يَنسَى (۵۲)

20-52a: The underlying query in this question is the condition of the previous nations who did not get this guidance. Prophet Moses’ reply is, this is not his concern, and Allah will deal with them in a manner that is appropriate for their condition. Allah knows everything and He neither makes a mistake in any matter nor does He forget anybody. لَا يَنسَى nor forgets can also indicate that Allah is not dependent on any book unlike humans who need to refer to written material, due to forgetfulness. Thus, Allah’s Book is His knowledge and there is nothing outside of it.

20-53 Who made the earth for you an expanse and made for you therein paths and sent down water from the clouds. Then thereby We bring forth pairs of various herbs.^a

ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ مَهْدًۭا وَسَلَكَ لَكُمْ فِيهَا سُبُلًۭا وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءًۭ فَأَخْرَجْنَا بِهِۦٓ أَزْوَٰجًۭا مِّن نَّبَاتٍۢ شَتَّىٰ (۵۳)

20-53a: The arguments given above are further explained in this verse. It is conveyed that just as the rain falls and gives life to a dead earth and stimulates growth, Divine revelation gives life to a spiritually dead heart and nourishes the development of a variety of faculties. The word ازواج refers to the fact that everything has a pair from which it receives and accepts influences which assist it and help it survive and thrive. The spiritual self of a person cannot develop without Divine guidance through revelation.

20-54 Eat and pasture your cattle. Surely there are signs in this for men of understanding.^a

كُلُوا۟ وَٱرْعَوْا۟ أَنْعَـٰمَكُمْ ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّأُو۟لِى ٱلنُّهَىٰ (۵۴)

20-54a: نُھیٰ – It is the plural of نُہۡیة which means intelligence because it stops a person from bad things. For نَھۡی refer to 6-56a.

Surah Ta Ha (Section 1)

In the name of Allah, the Beneficent, the Merciful

بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ

20-1 O man,

طٰه

20-1a: طه – In some dialects طه is used instead of یا رجل O man (IJ). Using a common noun indicates greatness and perfection. According to the chapter باب الاشارہ of Ruh al-Maani, the digits of طه add up to fourteen and this indicates attaining a status like the full moon (IJ) or that the light of Prophet Muhammad (peace be upon him), which was initially denied, will nevertheless reach its perfection like the full moon does on the fourteenth night. It is an interesting fact that the truth, which initially was like the sliver of a new moon, reached its perfection in the fourteenth year of the Call when it became firmly established and the strength and grandeur of its opponents was broken. How wonderful that, in the fourteenth century Hijra, the light of Prophet Muhammad which opponents have tried to extinguish, shines once again, resplendent like the full moon: وَٱلْقَمَرَ قَدَّرْنَـٰهُ مَنَازِلَ حَتَّىٰ عَادَ كَٱلْعُرْجُونِ ٱلْقَدِيمِ : And the moon, We have ordained for it stages till it becomes again as an old dry palm-branch (36:39).

20-2 We have not revealed the Qur’an to thee that thou mayest be unsuccessful;^a

مَآ أَنزَلْنَا عَلَيْكَ ٱلْقُرْءَانَ لِتَشْقَىٰٓ (۲)

20-2a: شقاوۃ – It is the opposite of سعادت felicity, prosperity, auspicious and its meaning is inability to achieve goodness or to be deprived of Divine succor or assistance. Refer to 11-105a. Hence the verse means, when Allah has revealed such a grand, magnificent, and perfect Book to His messenger, it cannot be that he remains unsuccessful in fulfilling the purpose for which the Book is revealed. In other words, the Book has been revealed so that the Messenger can guide Allah’s creation to the right path and hence it is imperative that the Messenger succeeds. Since towards the end of the last chapter a very contentious nation is mentioned, hence Allah gives reassurance that the world will find guidance through the Quran.

20-3 But it is a reminder to him who fears:

إِلَّا تَذْكِرَةًۭ لِّمَن يَخْشَىٰ (۳)

20-4 A revelation from Him Who created the earth and the high heavens.^a

تَنزِيلًۭا مِّمَّنْ خَلَقَ ٱلْأَرْضَ وَٱلسَّمَـٰوَٰتِ ٱلْعُلَى (۴)

20-4a: عُلےٰ – It is the plural of عُلۡیا and عُلۡیا is the feminine of عُلےٰ which is used to show that compared to this world, the heavens are more eminent and superior (R).

20-5 The Beneficent is established on the Throne of Power.

ٱلرَّحْمَـٰنُ عَلَى ٱلْعَرْشِ ٱسْتَوَىٰ (۵)

20-6 To Him belongs whatever is in the heavens and whatever is in the earth and whatever is between them and whatever is beneath the soil.^a

لَهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ ٱلثَّرَىٰ (۶)

20-6a: ثری – is wet, soft mud. A hadith has the following: فاذا کلب یا کل الثری من العطش A dog was licking the wet mud because of thirst (LA). The word ثروت is from the same root and means abundance and also ثُریّا which is a star (LA). So, تَحْتَ ٱلثَّرَىٰ means what is in the earth. Some commentators have understood it as the seventh earth and as صخرۃ rocks.

20-7 And if thou utter the saying aloud, surely He knows the secret, and what is yet more hidden.^a

وَإِن تَجْهَرْ بِٱلْقَوْلِ فَإِنَّهُۥ يَعْلَمُ ٱلسِّرَّ وَأَخْفَى (۷)

20-7a: أَخْفَى – what is even more hidden than a secret. For example, a thought that crosses the mind, or even more hidden than that, a thought that has not yet come into awareness.

20-8 Allah — there is no God but He. His are the most beautiful names.

ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ۖ لَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ (۸)

20-9 And has the story of Moses come to thee?^a

وَهَلْ أَتَىٰكَ حَدِيثُ مُوسَىٰٓ (۹)

20-9a: When Prophet Moses was not unsuccessful with his smaller-scale message, how could the Holy Prophet Muhammad (peace be upon him) remain unsuccessful. This comparison seems to be the real purpose for Prophet Moses’ mention. His account in this chapter starts with the first revelation and extends through the revelation of the entire sharia right up to its end. This is covered in great detail in five sections. Probably this is the first chapter in the order of revelation, in which the narration of Prophet Moses is covered in such detail.

20-10 When he saw a fire, he said to his people: Stay, I see a fire; haply I may bring to you therefrom a live coal or find guidance at the fire.^a

إِذْ رَءَا نَارًۭا فَقَالَ لِأَهْلِهِ ٱمْكُثُوٓا۟ إِنِّىٓ ءَانَسْتُ نَارًۭا لَّعَلِّىٓ ءَاتِيكُم مِّنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى ٱلنَّارِ هُدًۭى (۱۰)

20-10a: قبس – is a firebrand, taken from a burning fire. قَبَس and اِقۡتباس mean to seek a firebrand and metaphorically are used to seek knowledge and guidance, as in: ٱنظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ : Turn back and seek a light (57:13).

This is the beginning of the revelation to Prophet Moses. What is stated here shows that he was on a journey and his family was with him. This journey was from Midian to Egypt as is stated in another place فَلَبِثْتَ سِنِينَ فِىٓ أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَىٰ قَدَرٍۢ يَـٰمُوسَىٰ : Then thou didst stay for years among the people of Midian. Then thou camest hither as ordained, O Moses (20:40). This incident took place on the side of Mount Sinai: فَلَمَّا قَضَىٰ مُوسَى ٱلْأَجَلَ وَسَارَ بِأَهْلِهِۦٓ ءَانَسَ مِن جَانِبِ ٱلطُّورِ نَارًۭا :Then when Moses had completed the term, and was travelling with his family, he perceived a fire on the side of the mountain (28:29).

What was the nature of the fire Prophet Moses saw? It is established from the next verse that this was not a fire that is used for burning. According to Ruh al-Maani, fire can be categorized into four types: A fire that gives off light and it burns, like the fires of this world; one that gives off neither light nor does it burn, like the fire of the trees; one that has no light but it burns, like the hell fire; one in which there is light but it does not burn, like the fire that Prophet Moses saw.

Prophet Moses’ vision: Gharaib al-Quran states that there is disagreement about whether what Prophet Moses saw was a fire or not. After giving the opinion, that it was indeed fire otherwise Prophet Moses would not be truthful in his reporting, it says that, if it was something like fire, the implication of being untruthful will not apply. In my opinion, the meaning of را saw is not what is assumed. For example, when Prophet Joseph says: إِنِّى رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًۭا وَٱلشَّمْسَ وَٱلْقَمَرَ رَأَيْتُهُمْ لِى سَـٰجِدِينَ : I saw eleven stars and the sun and moon – I saw them making obeisance to me (12:4), the stars, sun and moon stayed where they were in their orbits. Prophets may see things in different ways: in a dream while asleep, in a vision while awake, in the state of receiving revelation, and they also see things in an ordinary manner like others. What Prophet Moses saw was not like the general seeing of objects because the fire did not turn out to be one from which he could light a branch. This was not a dream, and Prophet Moses had not yet started receiving revelation. We can conclude that it was a vision, and in a vision, one sees an event in a state of wakefulness, but that event is of another realm. It was in this visionary state that Prophet Moses saw a fire. It is incorrect to say that if there was no actual fire his account was not truthful, because what is stated is that Prophet Moses saw a fire, which is true because that was what he saw.

The meaning of أَجِدُ عَلَى ٱلنَّارِ هُدًۭى find guidance at the fire can be both that Prophet Moses may find someone who can give him directions, and it can also be that he may find spiritual guidance. The explanations of Mujahid and Qatada are close to the second meaning (RM) which suits the context. Thus, Prophet Moses realized that what he was seeing was probably a vision and that he was being beckoned to receive some religious guidance from Allah. In my opinion, the meaning of the word خبر in 28:29 is to get spiritual guidance.

20-11 So when he came to it, a voice came: O Moses,

فَلَمَّآ أَتَىٰهَا نُودِىَ يَـٰمُوسَىٰٓ (۱۱)

20-12 Surely I am thy Lord, so take off thy shoes; surely thou art in the sacred valley Tuwa.^a

إِنِّىٓ أَنَا۠ رَبُّكَ فَٱخْلَعْ نَعْلَيْكَ ۖ إِنَّكَ بِٱلْوَادِ ٱلْمُقَدَّسِ طُوًۭى (۱۲)

20-12a: ٱخْلَعْ نَعْلَيْكَ – خَلۡع means to take off and نعل means shoes. رجُلٌ ناعِلٌ a man with shoes and مُنۡعَل means a wealthy person, just as حافر bare footed means a beggar (R). ٱخْلَعْ نَعْلَيْكَ has been interpreted in two ways. One is literally, because the shoes were made of the skin of a dead donkey. The second is a Sufi interpretation according to which this is an idiom and is actually a command to stand up and be strong, since asking someone to remove their garments and shoes is a way to say be strong (R). نعل also connotes an item used for comfort, and hence, emptying the heart of attachment to wealth and family may be implied (RM).

طُوًۭى – طَوَی (verbal noun طَیّ) means to fold, roll up, tuck, as in يَوْمَ نَطْوِى ٱلسَّمَآءَ كَطَىِّ ٱلسِّجِلِّ لِلْكُتُبِ ۚ The day when We roll up heaven like the rolling up of a scroll of writing (21:104). In the interpretation of طُوًۭى some have said that it is the name of the valley that Prophet Moses was in, and it refers to the status bestowed on Prophet Moses by being chosen, since his journey was shortened and this spiritual eminence could not have been achieved through his own effort and endeavor (R). According to some others طُویً and طوِیً have the same meaning: something repeated twice. The meaning of طُویً is taken to be طُوِیَ مرتین , purified twice. Hassan says that it was blessed and sanctified twice (LA). Some have understood طُوًۭى as his Lord called him twice, while Mujahid says it means twice sanctified and blessed (IJ). Being twice blessed means that it was already a holy land or blessed land and the fact that Prophet Moses received his revelation there made it doubly blessed.

It is obvious that what is mentioned in the previous verse and this verse is Divine revelation, as also stated in إِذْ نَادَىٰهُ رَبُّهُۥ بِٱلْوَادِ ٱلْمُقَدَّسِ طُوًى : When his Lord called him in the holy valley Tuwa (79:16). It is not the voice of a tree, rather the caller is Almighty Allah Himself, which is also manifest from إِنِّىٓ أَنَا۠ رَبُّكَ : I am thy Lord. The revelation to Prophet Moses came in the same way as revelation to other prophets. Some people have argued that there were no words. This is incorrect because وحی متلو revelation that is recited always has words. This is the highest form of revelation. However, in وحی خفی hidden revelation an idea is put into the heart and there are no words.

What is the purpose of taking off the shoes? Is it because of respect for the sanctity of the place? Most commentators think so, but it must be remembered that there can be communion with Allah even when one is wearing shoes, as happened with Prophet Moses himself. If the shoes are clean, there is nothing wrong with wearing them while going into a purified space which even includes the mosque. Since one can have communion with Allah while wearing shoes, then going with clean shoes into a purified space cannot be prohibited. From this perspective, the metaphorical meanings discussed above are more appropriate; this is a command to Prophet Moses to be firm of heart when embarking upon his task, or that he should set aside the concerns of the world and devote himself to the propagation of faith. In the absence of these explanations, there seems to be no apparent reason to, in the middle of a revelation, give a command to remove shoes. In the same manner when the Holy Prophet Muhammad (peace be upon him) was commanded وَثِيَابَكَ فَطَهِّرْ : And thy garments do purify (74:4), it really means to act righteously or to purify the soul.

20-13 And I have chosen thee so listen to what is revealed:^a

وَأَنَا ٱخْتَرْتُكَ فَٱسْتَمِعْ لِمَا يُوحَىٰٓ (۱۳)

20-13a: ٱخْتَرْتُكَ – It is derived from اختیار (feminine خیر ) it means to seek what is beneficial, doing what is good, and sometimes it is used for what one considers as good even though it may not be good. It is true that Allah’s using اختیار for His servants as here and in: ٱخْتَرْنَـٰهُمْ عَلَىٰ عِلْمٍ عَلَى ٱلْعَـٰلَمِينَ : And certainly We chose them above the nations, having knowledge (44:32) refers to being born virtuous. It can also indicate that they are preferred above others (R). In common usage, مختار is an action not done under compulsion, hence it may be said a person is مختار in resources, meaning that the person is wealthy and under no compulsion to act in a certain way.

20-14 Surely I am Allah, there is no God but I, so serve Me, and keep up prayer for My remembrance,

إِنَّنِىٓ أَنَا ٱللَّهُ لَآ إِلَـٰهَ إِلَّآ أَنَا۠ فَٱعْبُدْنِى وَأَقِمِ ٱلصَّلَوٰةَ لِذِكْرِىٓ (۱۴)

20-15 Surely the Hour is coming — I am about to make it manifest — so that every soul may be rewarded as it strives.^a

إِنَّ ٱلسَّاعَةَ ءَاتِيَةٌ أَكَادُ أُخْفِيهَا لِتُجْزَىٰ كُلُّ نَفْسٍۭ بِمَا تَسْعَىٰ (۱۵)

20-15a: Keeping the Day of Judgment concealed: اخفی – خَفَی (یَخۡفِیۡ) can be interpreted in two ways which are opposites; concealed or manifested, but اَخۡفَی (یُخۡفِیۡ) infinitive mood اِخۡفاء only means concealed (LA). أَكَادُ in this verse occurs in the sense of ارید I am about to make it. Some have recited it as اَخفیہا which has the meaning اظھرھا to manifest, to show, to display. Abu Ali has taken the meaning of اَخفیہا also as اظھرھا (RM). أَكَادُ أُخْفِيهَا I am about to make it manifest is a parenthetical sentence and refers to that greater Resurrection which will bring reward or punish based on a person’s actions. Allah keeps this concealed from a person’s eyes because the reward or punishment for actions is a concealed matter which will only fully manifest with the Resurrection.

20-16 So let not him, who believes not in it and follows his low desire, turn thee away from it, lest thou perish.^a

فَلَا يَصُدَّنَّكَ عَنْهَا مَن لَّا يُؤْمِنُ بِهَا وَٱتَّبَعَ هَوَىٰهُ فَتَرْدَىٰ (۱۶)

20-16a: The pronouns in عَنْهَا in it and بِهَا from it can either both stand for ساعة Hour or for صلوٰۃ prayer, or the first can stand for prayer and the second for the Hour (RM). Thus, it can be read as: So let not him, who believes not in the Hour (or prayer) and follows his low desires turn thee away from the Hour (or prayer). It is possible that the pronoun in عَنْهَا stands for the understood action, which is propagation of truth, so it would mean, turn you away from propagation of the truth. The evidence in support of the last interpretation is that the verses that follow address those who hinder the propagation of truth.

20-17 And what is this in thy right hand, O Moses?

وَمَا تِلْكَ بِيَمِينِكَ يَـٰمُوسَىٰ (۱۷)

20-18 He said: This is my staff — I lean on it, and I beat the leaves with it for my sheep, and I have other uses for it.

قَالَ هِىَ عَصَاىَ أَتَوَكَّؤُا۟ عَلَيْهَا وَأَهُشُّ بِهَا عَلَىٰ غَنَمِى وَلِىَ فِيهَا مَـَٔارِبُ أُخْرَىٰ (۱۸)

20-18a: أَهُشُّ – ھَشّ is quite close in meaning to ھزّ. Both mean to create motion but the difference is that ھَشّ is to create motion in something soft such as to scatter leaves by beating them (R).

مَـَٔارِب – It is the plural of مَاُرَبة and it is a verbal noun from اَرِبَ and اَرۡب means dire necessity for which trickery is required (R). In أُو۟لِى ٱلْإِرْبَةِ مِنَ ٱلرِّجَالِ : …who know not women’s nakedness… (24:31), إِرْبَةِ means the need for marriage.

During a Divine revelation, a person can ask a question and get the answer through the revelation. The reply of Prophet Moses during the revelation is similar to the way the Holy Prophet Muhammad (peace be upon him) replied thrice : ما انا بقارئ I am not one who can read when asked to read by Angel Gabriel at the start of the first revelation.

20-19 He said: Cast it down, O Moses.

قَالَ أَلْقِهَا يَـٰمُوسَىٰ (۱۹)

20-20 So he cast it down, and lo! it was a serpent, gliding.^a

فَأَلْقَىٰهَا فَإِذَا هِىَ حَيَّةٌۭ تَسْعَىٰ (۲۰)

20-20a: The staff turning into a snake in the initial revelation, and into a serpent before Pharoah, and the interpretation: حَيَّة is a snake and it is derived from حیاۃ meaning life, because of the long lifespan of snakes (LA). The word is used for both small and large snakes. There are three places in the Quran where it is mentioned that when Allah started revealing to Prophet Moses and asked him to cast his staff, it turned into a snake. The first is in the above verse and the snake is called حَيَّة , the second time is in chapter Al-Naml (27:10) and the third time is in chapter Al-Qasas (28:31). In the two latter cases, the snake is called جانّ which means a slim snake. There are two places in the Quran, Al A‘raf (7:107) and Al-Shu‘ara (26:32) where there is mention of Moses casting his staff before Pharoah and the staff turns into a ثعبان which is a serpent. In Al A‘raf (7:117), Ta Ha (20:69) and Al Shuara (26:45) during the contest with the magicians, where there is a command to cast the staff, the transformed staff is not given any name and it is simply said that the staff swallowed whatever the magicians had made. The change in the words used cannot be without a reason.

It is obvious that when Prophet Moses is shown the staff converting into a snake, it is not a miracle because a miracle is needed for someone who rejects the truth and Prophet Moses was not a rejecter. The staff did not possess the special property of turning into a snake, because apart from the demonstration before Pharoah there is no mention of this happening any other time in the life of Prophet Moses. In fact, even in the competition with the magicians, Prophet Moses did not cast the staff until he received a revelation from Allah to do so. So, on each occasion, the casting of the staff and its transformation serves a separate purpose. Privately demonstrating the staff turning into a snake for Prophet Moses seems to show that Allah will bring his nation to life. The purpose of the transformation of the staff into a serpent in the court of Pharaoh is to show how Prophet Moses’ nation will devour him and his army. This is not to say that the staff did not transform into a snake or serpent, but simply that the transformations had different significances.

20-21 He said: Seize it and fear not. We shall return it to its former state.^a

قَالَ خُذْهَا وَلَا تَخَفْ ۖ سَنُعِيدُهَا سِيرَتَهَا ٱلْأُولَىٰ (۲۱)

20-21a: سِيرَت – سیر means to walk and سِيرَت is the manners or nature of a person, whether natural or attained. For example, it is said that a person’s سِيرَت manners are good or bad. What سِيرَت means here is its prior condition of being a wooden staff (R).

This shows that turning into a snake was only a temporary condition.

20-22 And press thy hand to thy side, it will come out white without evil — another sign:

وَٱضْمُمْ يَدَكَ إِلَىٰ جَنَاحِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوٓءٍ ءَايَةً أُخْرَىٰ (۲۲)

20-23 That We may show thee of Our greater signs.^a

لِنُرِيَكَ مِنْ ءَايَـٰتِنَا ٱلْكُبْرَى (۲۳)

20-23a: One way in which the meaning of لِنُرِيَكَ مِنْ ءَايَـٰتِنَا ٱلْكُبْرَى : That We may show thee of Our greater signs is interpreted is: these are the great signs Allah wanted to show Prophet Moses. However, in my opinion, the verse means, these signs are shown so that Allah may manifest even greater signs. The greater signs imply giving the Israelites supremacy which is indicated in the signs shown.

20-24 Go to Pharaoh, surely he has exceeded the limits.

ٱذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُۥ طَغَىٰ (۲۴)

Surah Ta Ha (Introduction)

Name: The name of this chapter is Ta Ha and it has eight sections and one hundred and thirty-five verses. The chapter is named after the letters with which it begins. These letters address the Holy Prophet Muhammad (peace be upon him) as the perfect man, which shows that his light will reach its full resplendence even though it may appear initially like the sliver of a new moon. This resplendence is narrated in this chapter. Thus, its name represents the subject of this chapter.

Summary: The chapter begins by giving the glad tidings of success and this is done not only by the word Ta Ha, which indicates the perfection of the Holy Prophet Muhammad (peace be upon him), but also by stating in clear words that it is impossible, after the revelation of a Book like the Quran, for the one who receives it to remain unsuccessful in the world. He will definitely succeed. Then, Prophet Moses is mentioned in order to show that just as his light reached perfection despite all the difficulties, so will the light of Prophet Muhammad necessarily reach its perfection. The narrative of Prophet Moses continues into the next few sections. The second section is about Prophet Moses and Prophet Aaron going to Pharoah, the third is about their competition with the magicians, and the fourth section is about the destruction of Pharoah and how Bani Israel fell from their elevated status after this success and resorted to calf worship. The fifth section mentions the result of calf worship and thus conveys a lesson to the Muslims that if they fall for the worldly goods of this life, it will impede the achievement of their objective. The sixth section talks about the Resurrection to show that the large obstacles will eventually be removed and the people and nations that appear like mountains will ultimately turn to the truth. The seventh section states that the struggle between good and evil has persisted from time immemorial, and it is the truth that prevails in the end. This is illustrated with the story of Adam and Satan. The eighth section makes it known that the success of the truth and the punishment of the wicked is certain and it will come to pass. It also reveals the nature of the chastisement that will come to the opponents of the Holy Prophet.

Relationship with the previous chapter: The last chapter refuted the erroneous doctrines of Christianity and it was revealed that the doctrine of the sonship of God which Islam will confront, cannot survive the test of time. In the last section, it is hinted that the love of Holy Prophet will ultimately spread throughout the world. This subject has been further expanded in this chapter, and it is emphatically declared that the one to whom the Quran is revealed cannot remain unsuccessful and neither can its opponents escape the chastisement, just as the previous detractors of the truth were unable to avoid punishment. The nature of the punishment is also disclosed.

Period of revelation: This is a Makkan chapter and was revealed relatively early during the Holy Prophet’s mission. Refer to the note on the revelation of the chapter Bani Israel. In the story of the conversion of Hazrat Umar, it was the recitation of this chapter that made him abandon his murderous intention and to present himself as a devotee before the Holy Prophet Muhammad (peace and blessings be upon him). The incident also proves that this chapter was in a written form at that time. Its revelation can be dated back to around the fifth year of the Call.

Surah Maryam (Section 6)

19-83 Seest thou not that We send the devils against the disbelievers, inciting them incitingly?^a

أَلَمْ تَرَ أَنَّآ أَرْسَلْنَا ٱلشَّيَـٰطِينَ عَلَى ٱلْكَـٰفِرِينَ تَؤُزُّهُمْ أَزًّۭا (۸۳)

19-83a: أَرْسَلْنَا – اِرۡسال to send is used for humans as well as for desirable and undesirable things, and sometimes for showing control, as in: and We sent the clouds pouring abundant rain on them (6:6). Sometimes it is used for sending a person over whom the sender has control, as in: وَيُرْسِلُ عَلَيْكُمْ حَفَظَةً :And He sends keepers over you (6:61); فَأَرْسَلَ فِرْعَوْنُ فِى ٱلْمَدَآئِنِ حَـٰشِرِينَ : And Pharaoh sent heralds into the cities (26:53), and sometimes it is used for تخلیة leaving alone; abandonment; refraining or to leave something in the state in which it is and staying aloof from it and not intervening, as is the case in أَرْسَلْنَا ٱلشَّيَـٰطِينَ :We did not stop the devils and they did their work. ارسال اِمساك is the opposite and means to stop or prevent, as in: مَّا يَفْتَحِ ٱللَّهُ لِلنَّاسِ مِن رَّحْمَةٍۢ فَلَا مُمْسِكَ لَهَا ۖ وَمَا يُمْسِكْ فَلَا مُرْسِلَ لَهُۥ مِنۢ بَعْدِهِۦ ۚ Whatever Allah grants to men of (His) mercy, there is none to withhold it, and what He withholds, none can grant thereafter (35:2).

تَؤُزّ – اَزّ is used for a pot boiling vigorously and this is greater than ھَزّ which is to shake or agitate (R). اَزّ also has the meaning of اختلاط mixture or mixing and تَھۡیِیۡج excite, stir up, arouse and اِغۡراء incite. Violent agitation is another meaning (LA).

By شَّيَـٰطِينَ devils is meant the leaders and chiefs who have been mentioned recently in: أَيُّهُمْ أَشَدُّ عَلَى ٱلرَّحْمَـٰنِ عِتِيًّۭا : …those most rebellious against the Beneficent (19:69). The leaders keep on instigating and inciting the disbelievers so that they may continue their opposition to the truth. That is why it is stated in the next verse not to make haste for their chastisement because their numbered days must pass. Thus, their crime is lessened somewhat and that is why it is stated earlier فَلْيَمْدُدْ لَهُ ٱلرَّحْمَـٰنُ مَدًّا ۚ : …the Beneficent will prolong his length of days…(19:75). In this general narration, a particular nation is referred to who is mentioned soon after in the words وَقَالُوا۟ ٱتَّخَذَ ٱلرَّحْمَـٰنُ وَلَدًۭا : And they say: The Beneficent has taken to Himself a son (19:88). This nation has been specifically addressed in this chapter. If the devils are taken to be those inciting humans directly, the verse means inciting people to sin but even in this possibility, the devil’s work is stated to be simply to incite. However, it is called a forceful incitement and the explanation of أَرْسَلْنَا has been given above. The devil’s role is to incite people to commit sin, hence Allah does not prevent him from doing so, but he has no control over humans.

19-84 So make no haste against them. We only number out to them a number (of days).

فَلَا تَعْجَلْ عَلَيْهِمْ ۖ إِنَّمَا نَعُدُّ لَهُمْ عَدًّۭا (۸۴)

19-85 The day when We gather the dutiful to the Beneficent to receive honors,^a

يَوْمَ نَحْشُرُ ٱلْمُتَّقِينَ إِلَى ٱلرَّحْمَـٰنِ وَفْدًۭا (۸۵)

19-85a: وَفْد – وَفْد in a literal sense are people who are ushered before a king to present their needs (R) or honored horsemen (LA).

19-86 And drive the guilty to hell, as thirsty beasts.^a

وَنَسُوقُ ٱلْمُجْرِمِينَ إِلَىٰ جَهَنَّمَ وِرْدًۭا (۸۶)

19-86a: ورد – وِرْد – It is used in the sense of وُرود people who go to the water, and it is also used to denote the water to which the people go, and also for the camels that go, and also for thirst (LA), as in: بِئْسَ ٱلْوِرْدُ ٱلْمَوْرُودُ : evil the place to which they are brought (11:98). The word وِرْدًۭ is a subtle reference to how a thirsty person goes to the water to quench his thirst, but the sinners will have only fire to quench their thirst. In other words, the spiritual thirst that they have created cannot be quenched with water, rather it must be treated with fire.

19-87 They have no power of intercession, save him who has made a covenant with the Beneficent.^a

لَّا يَمْلِكُونَ ٱلشَّفَـٰعَةَ إِلَّا مَنِ ٱتَّخَذَ عِندَ ٱلرَّحْمَـٰنِ عَهْدًۭا (۸۷)

19-87a: Intercession by believers: مَنِ ٱتَّخَذَ عِندَ ٱلرَّحْمَـٰنِ عَهْدًۭا : save him who has made a covenant with the Beneficent can mean the intercessor or the person on whose behalf the intercession is made. In the case of the intercessor, it means people who have perfected their belief and have held firmly to their covenant with Allah. They have acted on all the commandments of Allah and achieved the highest spiritual level. Hence, these perfected believers will become intercessors for other believers. In the case of the person receiving intercession, the words would mean that these people made a covenant with the Beneficent by not associating any partners with Allah, or that they accepted Allah’s commands but for various reasons, their deeds did not meet the standards. It is essential that the person should have established a connection with his intercessor. This is the intercession of prophets and saints. Even after all the intercessions, Allah will take people out of hell. Some commentators have taken عہد covenant to mean command and permission.

19-88 And they say: The Beneficent has taken to Himself a son.

وَقَالُوا۟ ٱتَّخَذَ ٱلرَّحْمَـٰنُ وَلَدًۭا (۸۸)

19-89 Certainly you make an abominable assertion!^a

لَّقَدْ جِئْتُمْ شَيْـًٔا إِدًّۭا (۸۹)

19-89a: إِدّ – It is a matter whose evil exceeds all limits, and it is a very serious affair, or which is calamitous in nature (LA).

These verses clearly reveal that the nation whose reference underpins this entire chapter and whose power, embellishments, and beauty are the subject of previous verses, is the nation that spread the doctrine of the sonship of God throughout the world. Some commentators have included those who say Ezra is the son of God (refer to 9:30) and those who profess angels are the daughters of Allah along with the Christians. However, both these groups have ceased to exist in the world and there is only one nation left who says that the Beneficent has taken to Himself a son and who has spread the doctrine of the sonship of God in the world and have thus made themselves the subject of these verses. It is abundantly clear from this verse and the next verse that this doctrine will gain widespread adherence in the world, which is why the Quran had to use such ominous words in its denunciation. Such words are not used for denouncing idol worship, materialism, and other types of associations with Allah. The word جِئْتُمْ connotes intending to do something and then doing it (refer to 2-159a) and this points to spreading the doctrine of sonship in the world.

19-90 The heavens may almost be rent thereat, and the earth cleave asunder, and the mountains fall down in pieces,^a

تَكَادُ ٱلسَّمَـٰوَٰتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ ٱلْأَرْضُ وَتَخِرُّ ٱلْجِبَالُ هَدًّا (۹۰)

19-90a: يَتَفَطَّرْنَ – The literal meaning of فَطۡر is to cause a longitudinal cleaving to burst something. تَفَطَّر means تَشَقَّق it burst.

ھد – means to have a hard fall and to break, such that the single fall completely shatters and destroys the thing (LA).

The doctrine of sonship contradicts the world’s systems: With these awe inspiring words, it is not only the depravity of this doctrine which is highlighted but also the fact that no law can survive, and neither can the physical or the spiritual world exist, if a son of God is admitted. A son can only be accepted on the basis that Allah’s attributes do not include mercy without retribution. If Allah can have mercy without retribution, then there is no need for a son who will atone for the sins of humanity. Christianity has kept the doctrine of sonship and atonement as the foundation of their religion because they believe that unless Allah seeks some retribution, He cannot forgive sins and humans cannot attain salvation. In this verse, Allah is conveying that if mercy without retribution is left out even for a second from His attributes, then neither the heavens nor the earth, nor the mountains, nor the creatures on the earth, nor the entire system of the world will survive, since the foundation of all these is Allah’s mercy without retribution. This goes to show that this ideology cannot survive in the world. In مَا يَنۢبَغِى لِلرَّحْمَـٰنِ أَن يَتَّخِذَ وَلَدًا : It is not worthy of the Beneficent that He should take to Himself a son (19:92), it is clearly stated that if Beneficence is accepted, then the doctrine of sonship cannot survive.

19-91 That they ascribe a son to the Beneficent!

أَن دَعَوْا۟ لِلرَّحْمَـٰنِ وَلَدًۭا (۹۱)

19-92 And it is not worthy of the Beneficent that He should take to Himself a son.

وَمَا يَنۢبَغِى لِلرَّحْمَـٰنِ أَن يَتَّخِذَ وَلَدًا (۹۲)

19-93 There is none in the heavens and the earth but comes to the Beneficent as a servant.^a

إِن كُلُّ مَن فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ إِلَّآ ءَاتِى ٱلرَّحْمَـٰنِ عَبْدًۭا (۹۳)

19-93a: The excellence of the creation lies in being a servant or عبد of the creator and that is why in محمداً عبدہٗ و رسولهٗ Muhammad is the servant and Messenger of Allah, being Allah’s servant is the central idea.

19-94 Certainly He comprehends them, and has numbered them all.

لَّقَدْ أَحْصَىٰهُمْ وَعَدَّهُمْ عَدًّۭا (۹۴)

19-95 And everyone of them will come to Him on the day of Resurrection, alone.^a

وَكُلُّهُمْ ءَاتِيهِ يَوْمَ ٱلْقِيَـٰمَةِ فَرْدًا (۹۵)

19-95a: The worshipper, and the worshipped will come before God with their respective responsibilities.

19-96 Those who believe and do good deeds, for them the Beneficent will surely bring about love.^a

إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ سَيَجْعَلُ لَهُمُ ٱلرَّحْمَـٰنُ وُدًّۭا (۹۶)

19-96a: Love for pious people spontaneously arises and keep growing in the world. A hadith in Bukhari and Muslim states that when Allah loves a person, love for that person is created in the angels and then that love spreads in the earth. This law is proven correct. All the pious people of Allah initially face stiff opposition but slowly love for them keeps increasing in the world. Perhaps this hints at the acceptance of the Holy Prophet Muhammad (peace be upon him) and that the love for him will keep on progressing day by day. Accordingly, we see that the Christians who in the past had talked ill of the Holy Prophet and spread misinformation about him, are in increasing numbers finding their heart softening and finding the love of Holy Prophet arising in their hearts. This is a good sign of their finally accepting him.

By placing this verse in a chapter whose essential theme is to provide definitive arguments against Christianity shows that this is a reference to the final acceptance of the Holy Prophet Muhammad (peace be upon him) by the Christian nation.

19-97 So We have made it easy in thy tongue only that thou shouldst give good news thereby to those who guard against evil, and shouldst warn thereby a contentious people.^a

فَإِنَّمَا يَسَّرْنَـٰهُ بِلِسَانِكَ لِتُبَشِّرَ بِهِ ٱلْمُتَّقِينَ وَتُنذِرَ بِهِۦ قَوْمًۭا لُّدًّۭا (۹۷)

19-97a: Surah Maryam is ended with the same words with which Surah Kahf is started, namely glad tidings to believers and a warning to those who say that God has taken a son. The one difference is that instead of ٱتَّخَذَ ٱللَّهُ وَلَدًۭا : …Allah has taken to Himself a son (18:4), they are called قَوْمًۭا لُّدًّۭا …a contentious people (19:97) because no other nation has challenged the truth as much as this nation.

19-98 And how many a generation before them have We destroyed! Canst thou see anyone of them or hear a sound of them?^a

وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هَلْ تُحِسُّ مِنْهُم مِّنْ أَحَدٍ أَوْ تَسْمَعُ لَهُمْ رِكْزًۢا (۹۸)

19-98a: رِكْزًۢ – means a soft, low voice (R).

The unalterable law of the destruction of nations: Allah has drawn attention to His unalterable law of how nations grow and prosper in this world. Then a time comes when their downfall is inevitable, till all traces of their existence are erased. The truth is what is everlasting in the world and no one can erase it.

Surah Maryam (Section 5)

19-66 And says man: When I am dead, shall I truly be brought forth alive?^a

وَيَقُولُ ٱلْإِنسَـٰنُ أَءِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ حَيًّا (۶۶)

19-66a: This is a general statement that applies to all people who deny the resurrection. No specific person is implied.

19-67 Does not man remember that We created him before, when he was nothing?

أَوَلَا يَذْكُرُ ٱلْإِنسَـٰنُ أَنَّا خَلَقْنَـٰهُ مِن قَبْلُ وَلَمْ يَكُ شَيْـًۭٔا (۶۷)

19-68 So by thy Lord! We shall certainly gather them together and the devils, then shall We bring them around hell on their knees.

فَوَرَبِّكَ لَنَحْشُرَنَّهُمْ وَٱلشَّيَـٰطِينَ ثُمَّ لَنُحْضِرَنَّهُمْ حَوْلَ جَهَنَّمَ جِثِيًّۭا (۶۸)

19-68a: جِثِيّ – جَثَی means to kneel and جاث means one who is kneeling, as in: وَتَرَىٰ كُلَّ أُمَّةٍۢ جَاثِيَةًۭ : And thou wilt see every nation kneeling down (45:28). It has two plurals جُثی and جِثِيّ (LA).

The devils can mean the devil assigned to every person, however humans behaving like devils is more plausible.

19-69 Then We shall draw forth from every sect those most rebellious against the Beneficent.

ثُمَّ لَنَنزِعَنَّ مِن كُلِّ شِيعَةٍ أَيُّهُمْ أَشَدُّ عَلَى ٱلرَّحْمَـٰنِ عِتِيًّۭا (۶۹)

19-70 Again, We certainly know best those who deserve most to be burned therein.^a

ثُمَّ لَنَحْنُ أَعْلَمُ بِٱلَّذِينَ هُمْ أَوْلَىٰ بِهَا صِلِيًّۭا (۷۰)

19-70a: صِلِي – It is the plural of صالٍ which means the one entering the fire (R). See 2-3c. إِلَّا مَنْ هُوَ صَالِ ٱلْجَحِيمِ : Save him who will burn in the flaming fire (37:163).

Hell is necessary for the evil doers: The use of أَوْلَىٰ worthier does not mean that some are more deserving and others less deserving of being burnt in hell, even though some have interpreted it as such, and it can be so. In that case, those who were more hardened in their disbelief, as in the previous verse, will be the first to enter the fire and their chastisement will be more severe. However, the verse means that Allah knows best for whom entering the fire is more beneficial as compared to being out of it. Hence, they deserve to enter the fire as compared to not entering it. What is conveyed is that entering the fire is the way to cure them.

19-71 And there is not one of you but shall come to it. This is an unavoidable decree of thy Lord.^a

وَإِن مِّنكُمْ إِلَّا وَارِدُهَا ۚ كَانَ عَلَىٰ رَبِّكَ حَتْمًۭا مَّقْضِيًّۭا (۷۱)

19-71a: وَارِد – For وُرود refer to 11-98a. Its real meaning is to reach water or fire without entering it, although some have extended its meaning and included entering it.

حَتْم – حَتۡم is to decree an affair or make it certain or to make something unavoidable or to destine (LA).

Believers will not enter hell: Bearing the meaning of وُرود in mind, there is no difficulty in interpreting this verse. Even if إِن مِّنكُمْ is taken to include all humans, both believers and non-believers, the word وُرود means reaching hell and not entering it. There are two other hadith that shed further light on this. According to one of them, which has been classed as weak, the Holy Prophet Muhammad (peace be upon him) said that the pious and the evil will both enter hell but for the pious, the fire will be coolness and peace. In Athar (words and deeds of the Sahabah), it is narrated that when the people destined for paradise enter it, they will ask that Allah had said إِن مِّنكُمْ إِلَّا وَارِدُهَا : there is not one of you but shall come to it and the reply will be given: You have just passed over it but its fire was extinguished. These three sources point to the same conclusion that in reality the pious will not enter hell and this is the teaching of the Quran as is obvious from the following passages: لَا يَسْمَعُونَ حَسِيسَهَا : They will not hear the faintest sound of it (21:102); أُو۟لَـٰٓئِكَ عَنْهَا مُبْعَدُونَ : they will be kept far off from it (21:101). Even if both pious and evil persons are considered included, then the word وُرود means, as stated above, reaching something without entering it. However, if one considers the text attentively, it will be found that the address in منکم is only to the disbelievers, and right from the start of the section, the narration is about the disbelievers. For example, in verse 19:66, the word used إِنسَـٰنُ man is a generic word but only such people are included in it that deny the Hereafter. Then in verse 19:68, it is only the deniers and devils who will be gathered and brought to hell on their knees. So, it is only these disbelievers that are included in منکم . This is the interpretation of Ibn Abbas (IJ). Some have said that although the believer’s وُرود is included, it means the affliction of trials and tribulations on believers in this world. This explanation is by Mujahid (IJ).

In the statement of the next verse ثُمَّ نُنَجِّى ٱلَّذِينَ ٱتَّقَوا۟ : And We shall deliver those who guard against evil (19:72) ثُمَّ is not for ordering the events, for which refer to 2-29a, rather it refers to the narration of a separate event; that those who guard against evil will find salvation, since they will be saved from chastisement while the unjust will remain in hell. The mention in Athar of statements by Companions that they were wary of the impact of this verse, can possibly be explained by the fact that in some ways every person has to face difficulties and tribulations and the highest spiritual levels cannot be achieved without passing through serious difficulties. These tribulations in some ways seem like hell, but for believers they herald peace.

19-72 And We shall deliver those who guard against evil, and leave the wrongdoers therein on their knees.

ثُمَّ نُنَجِّى ٱلَّذِينَ ٱتَّقَوا۟ وَّنَذَرُ ٱلظَّـٰلِمِينَ فِيهَا جِثِيًّۭا (۷۲)

19-73 And when Our clear messages are recited to them, those who disbelieve say to those who believe: Which of the two parties is better in position and better in assembly?^a

وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَـٰتُنَا بَيِّنَـٰتٍۢ قَالَ ٱلَّذِينَ كَفَرُوا۟ لِلَّذِينَ ءَامَنُوٓا۟ أَىُّ ٱلْفَرِيقَيْنِ خَيْرٌۭ مَّقَامًۭا وَأَحْسَنُ نَدِيًّۭا (۷۳)

19-73a: ندیّ – نداء means to call, and derived from it is نَدِیّ and نادی meaning an assembly. نادی also means a companion. Examples: فَلْيَدْعُ نَادِيَهُۥ : Then let him summon his council; وَتَأْتُونَ فِى نَادِيكُمُ ٱلْمُنكَرَ : and commit evil deeds in your assemblies? Also derived from it is دارالندوۃ the meeting place in Makkah where citizens gathered to consult on important matters.

No other nation has been as proud of their beautiful gathering as the Christian nations because their women embellish themselves with fine clothes and ornaments to grace their gatherings.

19-74 And how many a generation have We destroyed before them, who had better possessions and appearance!^a

وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هُمْ أَحْسَنُ أَثَـٰثًۭا وَرِءْيًۭا (۷۴)

19-74a: رِءْيًۭا – الذی یُرۡمق من الحُسن به : something so attractive that it gets attention (R).

This verse mentions again the wealth and physical beauty of the enemies of truth. For اثاث refer to 16-80a. It can be household goods which include furniture and clothing, and also wealth. Which nations evidence this? It is so obvious there is no need to explain. Luxuries that were previously not available to kings and nobles are present in the households of common people in these countries.

19-75 Say: As for him who is in error, the Beneficent will prolong his length of days; until they see what they were threatened with, either the punishment or the Hour. Then they will know who is worse in position and weaker in forces.^a

قُلْ مَن كَانَ فِى ٱلضَّلَـٰلَةِ فَلْيَمْدُدْ لَهُ ٱلرَّحْمَـٰنُ مَدًّا ۚ حَتَّىٰٓ إِذَا رَأَوْا۟ مَا يُوعَدُونَ إِمَّا ٱلْعَذَابَ وَإِمَّا ٱلسَّاعَةَ فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّۭ مَّكَانًۭا وَأَضْعَفُ جُندًۭا (۷۵)

19-75a: فَلْيَمْدُدْ لَهُ ٱلرَّحْمَـٰنُ The Beneficent will prolong his length of days –refers to the practice of Allah that He gives a longer respite to erring nations, and إِمَّا ٱلْعَذَابَ وَإِمَّا ٱلسَّاعَةَ either the punishment or the Hour means minor chastisements and the Hour of their final doom, and the destruction of the nation, because further on the weaker in forces are mentioned. By destruction is meant the loss of their wealth and resources. Refer to 19-80a.

The word Beneficent has been repeated many times in this chapter. The reason is that this chapter is a definitive argument against Christianity which has completely denied the attribute of Beneficence in Allah. Christianity has decided that mercy without retribution is against the attributes of Allah the Exalted, since it has made the sacrifice of the son as the atonement for the sins of sinners. Therefore, Allah cannot forgive any sin unless He takes retribution for it and this is contrary to His attribute of Beneficence. Refer to Chapter 1 for the rebuttal of these false beliefs.

19-76 And Allah increases in guidance those who go aright. And deeds that endure, the good deeds, are, with thy Lord, better in recompense and yield better return.^a

وَيَزِيدُ ٱللَّهُ ٱلَّذِينَ ٱهْتَدَوْا۟ هُدًۭى ۗ وَٱلْبَـٰقِيَـٰتُ ٱلصَّـٰلِحَـٰتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًۭا وَخَيْرٌۭ مَّرَدًّا (۷۶)

19-76a: مَرَدًّ – is a verbal noun, and its literal meaning is صرف or to turn away, as in فَلَا مَرَدَّ لَهُۥ there is no averting it (13:11). In this verse it means مَرۡجَعۡ and the Hereafter (RM).

Allah has so created humans that if one takes a step towards evil, one will continue taking steps on that path and if one takes a step towards goodness and guidance, one will continue on that path. This is why it is stated that Allah increases in guidance those who go aright.

19-77 Hast thou seen him who disbelieves in Our messages and says: I shall certainly be given wealth and children?^a

أَفَرَءَيْتَ ٱلَّذِى كَفَرَ بِـَٔايَـٰتِنَا وَقَالَ لَأُوتَيَنَّ مَالًۭا وَوَلَدًا (۷۷)

19-77a: The person saying لَأُوتَيَنَّ مَالًۭا وَوَلَدًا I shall certainly be given wealth and children already has wealth and children, so it means that he thinks these things will always continue to be given to him. Hence it is not the saying of one person but the collective attitude of a nation that is proud of its wealth and children and thinks that it will forever be the possessor of the wealth of the world and have large numbers.

19-78 Has he gained knowledge of the unseen, or made a covenant with the Beneficent?

أَطَّلَعَ ٱلْغَيْبَ أَمِ ٱتَّخَذَ عِندَ ٱلرَّحْمَـٰنِ عَهْدًۭا (۷۸)

19-79 By no means! We write down what he says, and We shall lengthen to him the length of the chastisement,^a

كَلَّا ۚ سَنَكْتُبُ مَا يَقُولُ وَنَمُدُّ لَهُۥ مِنَ ٱلْعَذَابِ مَدًّۭا (۷۹)

19-79a: سَنَكْتُبُ – Allah will keep on writing whatever he keeps on saying, and that is why there is a prefix of س before نَكْتُبُ . Like the previous verse there is an element of continuity in the chastisement.

19-80 And We shall inherit from him what he says, and he will come to Us alone.^a

وَنَرِثُهُۥ مَا يَقُولُ وَيَأْتِينَا فَرْدًۭا (۸۰)

19-80a: مَا يَقُولُ –مَا يَقُولُ what he says refers to the wealth and children the person is so proud of. By Allah inheriting it is meant that it will be taken away from him, which happens at the time of death. Since nations are being discussed, worldly wealth and power shifts from one nation to another. When wealth and power are snatched away from a country that is proud of it, that is the severest chastisement and leads to its destruction.

19-81 And they have taken gods besides Allah, that they should be to them a source of strength —

وَٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ ءَالِهَةًۭ لِّيَكُونُوا۟ لَهُمْ عِزًّۭا (۸۱)

19-82 By no means! They will soon deny their worshipping them, and be their adversaries.^a

ا كَلَّا ۚ سَيَكْفُرُونَ بِعِبَادَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدًّا (۸۲)

19-82a: ضِدّ – ضِدّ is the mutual exclusivity of two things such that if one comes, the other goes away, as for example day and night. Something opposed to another is called its ضِدّ. According to Ikrimah the meaning of ضِدّ in this verse is enemies (LA).

The previous verse stated that other deities are taken so that they may be a source of strength for powerful nations and in this verse, we are first told the plan will fail, and the deities will deny their worship as stated in إِيَّانَا يَعْبُدُونَ : Us they never worshipped (28:63) and not only that, but they will become adversaries, giving evidence against them. This applies to all false deities but in particular Prophet Jesus is referenced whose nation is the subject of this chapter. The worshippers are not renouncing their worship, but the ones worshipped are denying it.

Surah Maryam (Section 4)

19-51 And mention Moses in the Book. Surely he was one purified, and was a messenger, a prophet.^a

وَٱذْكُرْ فِى ٱلْكِتَـٰبِ مُوسَىٰٓ ۚ إِنَّهُۥ كَانَ مُخْلَصًۭا وَكَانَ رَسُولًۭا نَّبِيًّۭا (۵۱)

19-51a: مُخْلَص – اَخۡلَصَه‘ اَمۡحَضَه‘ (LA). اُخۡلَصَ means is to remove all adulteration from something, or to keep it very pure. Hence مُخْلِص is one that Allah keeps free from all kinds of impurity and defect. مُخْلَص is one who keeps the Unity of Allah pure and free from all kinds of corruption. This is why the chapter قُلْ هُوَ ٱللَّهُ أَحَدٌ : Say: He Allah is One is called سورۃ الاخلاص because in it the Unity of Allah is purified from every association (LA).

Because the real purpose of this chapter is to furnish proofs against the Christian doctrines, hence after Prophet Abraham, that great prophet is mentioned who is the founder of the Israelite dispensation while leaving out the other intermediate prophets. However, Prophet Aaron does find mention in order to draw attention to the matter that is mentioned in 19-16a. Because the Christians lay great stress on the sinlessness of Prophet Jesus, this verse calls Prophet Moses as مُخْلَص , one who was free from all kinds of impurities and defects. No greater purity can be imagined. In this verse, Prophet Moses is called a messenger and a prophet. In the terminology of the sharia, all messengers are prophets and all prophets are messengers. Hence someone may be called a messenger in one place and a prophet at another place. For example, Prophet Jesus is mentioned in 19:30 as وَجَعَلَنِى نَبِيًّۭا :and made me a prophet and in 3:49 he is called وَرَسُولًا إِلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ :And (made him) a messenger to the Children of Israel. Using both names means that the words are being used in their literal sense. For رَسُول messenger refer to 2-87a. رَسُول is one who is sent with a message and for نَبِي prophet refer to 2-61c. نَبِي is one to whom Allah gives the news of His Oneness and informs him about things that are hidden. Because the word messenger can be used generally to apply to anyone carrying a message, and is not specific to bringing Divine communication, the word prophet has been added after it.

19-52 And We called to him from the blessed side of the mountain, and We made him draw nigh in communion.^a

وَنَـٰدَيْنَـٰهُ مِن جَانِبِ ٱلطُّورِ ٱلْأَيْمَنِ وَقَرَّبْنَـٰهُ نَجِيًّۭا (۵۲)

19-52a: أَيْمَن – The meaning of یُمۡن is blessing and that of أَيْمَنِ one who is blessed (LA). It also means the right side but in the context of a mountain, that would not apply. The mountain is called blessed because of the blessings bestowed on Prophet Moses there. Here أَيْمَنِ blessed can refer to one side of the mountain or to mount Sinai itself.

نَجِيّ – For نجاۃ refer to 2-49a and the meaning of ناجَیۡتُه‘ is سارَرۡتُ, made him a confidant. It is derived from نجاۃ to help someone in a way that leads to his salvation (R) and نَجِيّ is a confidant (R) to whom one reveals one’s secrets.

19-53 And We gave him out of Our mercy his brother Aaron, a prophet.

وَوَهَبْنَا لَهُۥ مِن رَّحْمَتِنَآ أَخَاهُ هَـٰرُونَ نَبِيًّۭا (۵۳)

19-54 And mention Ishmael in the Book. Surely he was truthful in promise, and he was a messenger, a prophet.^a

وَٱذْكُرْ فِى ٱلْكِتَـٰبِ إِسْمَـٰعِيلَ ۚ إِنَّهُۥ كَانَ صَادِقَ ٱلْوَعْدِ وَكَانَ رَسُولًۭا نَّبِيًّۭا (۵۴)

19-54a: Prophet Ishmael’s mission as a prophet : Prophet Ishmael is mentioned after Prophet Moses because the end of the Israelite prophetic lineage marked the beginning of the Ishmaelite lineage and prophethood was transferred from the Israelites to the Holy Prophet Muhammad. The description of Prophet Ishmael as صَادِقَ ٱلْوَعْدِ truthful in promise is to refute the Biblical version that he was a wild man (Genesis 16:12). This trait of صَادِقَ ٱلْوَعْدِ truthful in promise was also perfected in our Holy Prophet and being truthful in promise has also been a prominent feature of his followers as compared to other nations, who have no qualms in breaking their promises. Prophet Ishmael was sent as a prophet to the tribe of Jurham (RM) because Makkah was not populated at that time. The Bible has no mention of his mission.

19-55 And he enjoined on his people prayer and almsgiving, and was one in whom his Lord was well pleased.

وَكَانَ يَأْمُرُ أَهْلَهُۥ بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ وَكَانَ عِندَ رَبِّهِۦ مَرْضِيًّۭا (۵۵)

19-55a: Prophet Ishmael’s integrity: Enjoining prayer and charity is common to the teachings of all the prophets and these two foundational principles have always been at the core of religion since the beginning. Prophet Jesus was enjoined to preach the same and Prophet Ishmael also urged his followers to walk on this path. In describing Prophet Ishmael as مَرْضِي or as one with whom Allah was well pleased, it is conveyed that he never committed any act that was against the wishes of Allah and this is the station of chastity and integrity.

19-56 And mention Idris in the Book. Surely he was a truthful man, a prophet,

وَٱذْكُرْ فِى ٱلْكِتَـٰبِ إِدْرِيسَ ۚ إِنَّهُۥ كَانَ صِدِّيقًۭا نَّبِيًّۭا (۵۶)

19-57 And We raised him to an elevated state.^a

وَرَفَعْنَـٰهُ مَكَانًا عَلِيًّا (۵۷)

19-57a: Raising of Prophet Idris: The Biblical name of Prophet Idris is Enoch and he preceded Prophet Noah. According to some there is a period of one thousand years between him and Prophet Noah, just as there is a period of one thousand years between Prophet Noah and Prophet Abraham. It is also said that he was the first Messenger after Prophet Adam. The Biblical reference to him states: And Enoch walked with God; and he was not; for God took him (Genesis 5:24). Paul says: By faith Enoch was translated that he should not see death (Hebrews 11:5). That is why some Muslim commentators have also written that Prophet Idris was raised alive to heaven, and he is in the fourth or sixth level of heaven. Some have said that his soul was taken in the fourth heaven. There stories have no credible source in either the Quran or the authentic hadith. There is a story narrated by Ka‘b al Ahbar, a seventh century Jewish convert to Islam, that an angel who was a friend of Enoch took him to the fourth heaven where the angel of death caused him to die by taking his soul. Ibn Kathir says this story is a reflection of Kaab’s Jewish heritage and contains some things that cannot be accepted. Hassan’s commentary on رَفَعْنَـٰهُ مَكَانًا عَلِيًّا : We raised him to an elevated state is: ھو شرف النبوۃ و الزلفیٰ عند اللّٰہ تعالیٰ It means the honor of prophethood and nearness to Allah (RM), and then he quotes several narrations to show that if by an elevated state is meant high in dignity and rank then it is a compliment, but simply taking someone physically to a high place is not meritorious (RM). By mentioning the raising of Prophet Enoch, it is conveyed that being elevated is not specific to Prophet Jesus, rather all prophets were elevated.

Wisdom in the non-chronological mention of prophets: In this chapter, prophets are not mentioned in chronological order, but there are special reasons for the arrangement. First Prophet John is mentioned as a preamble to the discussion of Prophet Jesus, who is mentioned next since he is the central theme. He is followed by Prophet Abraham who is the progenitor of a grand series of prophets. Then, one branch of the series of prophets originating from him is mentioned and the narration begins with Prophet Isaac and Prophet Jacob who are at the beginning of the branch, and ends with the mention of Prophet Moses and Prophet Aaron who are the founders of the Israelite branch. Only Prophet Ishmael is mentioned from the second branch because he is the first in this branch and the Holy Prophet Muhammad (peace be upon him) is the last. Finally, Prophet Enoch is mentioned to bring home the point that the system of prophets did not begin with Prophet Abraham but rather, it dates back to the origin of humans. This sequence of prophets is specific to this chapter because it gives conclusive proofs against the Christian doctrines.

19-58 These are they on whom Allah bestowed favors, from among the prophets, of the seed of Adam, and of those whom We carried with Noah, and of the seed of Abraham and Israel, and of those whom We guided and chose. When the messages of the Beneficent were recited to them, they fell down in submission, weeping.^a

أُو۟لَـٰٓئِكَ ٱلَّذِينَ أَنْعَمَ ٱللَّهُ عَلَيْهِم مِّنَ ٱلنَّبِيِّـۧنَ مِن ذُرِّيَّةِ ءَادَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍۢ وَمِن ذُرِّيَّةِ إِبْرَٰهِيمَ وَإِسْرَٰٓءِيلَ وَمِمَّنْ هَدَيْنَا وَٱجْتَبَيْنَآ ۚ إِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَـٰتُ ٱلرَّحْمَـٰنِ خَرُّوا۟ سُجَّدًۭا وَبُكِيًّۭا ۩ (۵۸)

(PROSTRATION)

19-58a: While all humans are the descendants of Prophet Adam, in this verse the closest ancestor is mentioned: Prophet Enoch is a descendant of Prophet Adam, Prophet Abraham is a descendant of Prophet Noah, Prophet Isaac and Prophet Ishmael are descendants of Prophet Abraham, and Prophet Moses, Prophet Aaron, Prophet Jesus and Prophet John are descendants of Prophet Jacob. By including Prophet Jesus as a descendant of Prophet Jacob, the commentators have been forced to concede that lineage is also from the mother’s side. By mentioning the guidance and selection of all these prophets, the alleged uniqueness of Prophet Jesus is refuted

19-59 But there came after them an evil generation, who wasted prayers and followed lusts, so they will meet perdition,^a

فَخَلَفَ مِنۢ بَعْدِهِمْ خَلْفٌ أَضَاعُوا۟ ٱلصَّلَوٰةَ وَٱتَّبَعُوا۟ ٱلشَّهَوَٰتِ ۖ فَسَوْفَ يَلْقَوْنَ غَيًّا (ؕ۵۹)

19-59a: غَيّ – Raghib has taken غَيّ to chastisement in this verse, however also refer to 7:16a اغویتنی اھلکتنی (IJ) shows the meaning of غَيّ to include destruction.

أَضَاعُوا۟ ٱلصَّلَوٰةَ – What are wasted prayers? It can mean to stop praying, or to maintain the outward form but to be unaware of its real purpose, or to not pray at the proper times. While the words are generally applicable, the Christians in particular have abandoned praying, considering prayer to be against their doctrine of atonement and they lead the way in following their desires exceeding all other nations. Currently, Muslims are also wasting prayers.

19-60 Except those who repent and believe and do good — such will enter the Garden, and they will not be wronged in aught:

إِلَّا مَن تَابَ وَءَامَنَ وَعَمِلَ صَـٰلِحًۭا فَأُو۟لَـٰٓئِكَ يَدْخُلُونَ ٱلْجَنَّةَ وَلَا يُظْلَمُونَ شَيْـًۭٔا (۶۰)

19-61 Gardens of perpetuity which the Beneficent has promised to His servants in the Unseen. Surely His promise ever comes to pass.^a

جَنَّـٰتِ عَدْنٍ ٱلَّتِى وَعَدَ ٱلرَّحْمَـٰنُ عِبَادَهُۥ بِٱلْغَيْبِ ۚ إِنَّهُۥ كَانَ وَعْدُهُۥ مَأْتِيًّۭا (۶۱)

19-61a: بِٱلْغَيْبِ – The با in بِٱلْغَيْبِ indicates a mixing together, since Allah has promised them Gardens of perpetuity, but the decree is about something that is unseen (RM) because it is not visible to the physical eyes, and is known through other senses.

مَأْتِيًّۭا – اتیان (اَتَی) It means to come easily, and here ماتی is used in the sense of اٰتی since the object is the same as the subject and مَأْتِيًّۭا means it will definitely come.

19-62 They will hear therein no vain discourse, but only, Peace! And they have their sustenance therein, morning and evening.^a

لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَـٰمًۭا ۖ وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةًۭ وَعَشِيًّۭا (۶۲)

19-62a: There is no nightfall in heaven so there are no mornings and evenings. When the Holy Prophet Muhammad (peace and blessings be upon him) was asked about this, he replied: These are the hours in which prayer used to be offered (RM). Thus, their sustenance in heaven is the fruit of their prayer and by morning and evening can also mean continually and perpetually, in all conditions and at all times. Peace in paradise means to be safe from all problems and difficulties. Hearing peace in paradise means mutual peace, as in تَحِيَّتُهُمْ فِيهَا سَلَـٰمٌ : Their greeting therein is peace (14:23) and secondly, the angels sending peace to them سَلَـٰمٌ عَلَيْكُمْ طِبْتُمْ : Peace be to you! You led pure lives; so enter to abide (34:75).

19-63 This is the Garden which We cause those of Our servants to inherit who keep their duty.

تِلْكَ ٱلْجَنَّةُ ٱلَّتِى نُورِثُ مِنْ عِبَادِنَا مَن كَانَ تَقِيًّۭا (۶۳)

19-64 And we descend not but by the command of thy Lord. To Him belongs what is before us and what is behind us and what is between these, and thy Lord is never forgetful.^a

وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ ۖ لَهُۥ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذَٰلِكَ ۚ وَمَا كَانَ رَبُّكَ نَسِيًّۭا (۶۴)

19-64a: On the basis of a single hadith which is about the اصحاب کہف Dwellers of the Cave it is thought this is the speech of Angel Gabriel in which he explains why revelation had stopped. A Bukhari hadith by Ibn Abbas only states that the Holy Prophet Muhammad (peace and blessings be upon him) asked Angel Gabriel why he does not descend more often, and his reply forms the text of this verse. However, based on the wording of the verse the explanation that seems rational and appealing is that the coming of blessed prophets is meant. Even if the reference is to the coming of angels, what is really meant is the revelation of the Quran because the angels descend in the Night of Majestyلیلة القدر in which the Quran was revealed. So, either the reference is generally to the coming of the prophets, who only come in accordance with the command of Allah, or more specifically it is a reference to the revelation of the Quran indicating that the revelation that has come now is by the command of Allah. مَا بَيْنَ أَيْدِينَا what is before us means the future, مَا خَلْفَنَا what is behind is the past and مَا بَيْنَ ذَٰلِكَ what is between these means the present. The meaning of مَا كَانَ رَبُّكَ نَسِيًّۭا thy Lord is never forgetful, is either that Allah could not forget the covenants that He has made with all His prophets about sending His final messenger, or that Allah could not leave people in their state of ignorance. Some have understood the words to mean Allah could not leave His prophets, so He will help them.

19-65 Lord of the heavens and the earth and what is between them, so serve Him and be patient in His service. Knowest thou any one equal to Him?^a

رَّبُّ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا فَٱعْبُدْهُ وَٱصْطَبِرْ لِعِبَـٰدَتِهِۦ ۚ هَلْ تَعْلَمُ لَهُۥ سَمِيًّۭا (۶۵)

19-65a: ٱصْطَبِرْ – اِصطبار – It is from صبر conjugated according to the principle of باب افتعال. The meaning of ٱصْطَبِرْ is تَحَمَّلِ الصبَر بِجَھۡدِك to maintain patience through one’s striving (R).

سَمِيّ – For سَمِيّ refer to 13-33a. It means There is none like Him. It refutes sonship.

Surah Maryam (Section 3)

19-41 And mention Abraham in the Book. Surely he was a truthful man, a prophet.^a

وَٱذْكُرْ فِى ٱلْكِتَـٰبِ إِبْرَٰهِيمَ ۚ إِنَّهُۥ كَانَ صِدِّيقًۭا نَّبِيًّا (۴۱)

19-41a: The real theme of this chapter is to furnish proofs against the Christian doctrine. Prophet Abraham is now mentioned because he is the ancestor of the Israelite line of prophets which includes Prophet Jesus. In terms of acceptance, Prophet Abraham’s status is unmatched because the Jews, Christians, the disbelievers of Arabia, and the Muslims all admit his righteousness. Attention is drawn to this great line of prophets that begins with Prophet Abraham and ends with Prophet Jesus.

صِدِّيق – For صِدِّيقrefer to 4-69a. The obedient followers of a prophet also achieve the status of truthfulness while the prophet himself symbolizes being truthful, reaching the highest level of belief. The lowest level of صِدِّيق is that a person always speaks the truth and never utters a falsehood. Prophet Abraham’s status as صِدِّيق proves that he never spoke a falsehood: لم یکذب قط He never lied (RM). A hadith that narrates three lies uttered by Prophet Abraham is false and must be rejected. By calling Prophet Abraham a truthful man, the only thing that is ever levied against his honor and integrity is refuted and his honor is restored.

19-42 When he said to his sire: O my sire, why worshippest thou that which hears not, nor sees, nor can it avail thee aught?

إِذْ قَالَ لِأَبِيهِ يَـٰٓأَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يُغْنِى عَنكَ شَيْـًۭٔا (۴۲)

19-43 O my sire, to me indeed has come the knowledge which has not come to thee; so follow me, I will guide thee on a right path.

يَـٰٓأَبَتِ إِنِّى قَدْ جَآءَنِى مِنَ ٱلْعِلْمِ مَا لَمْ يَأْتِكَ فَٱتَّبِعْنِىٓ أَهْدِكَ صِرَٰطًۭا سَوِيًّۭا (۴۳)

19-44 O my sire, serve not the devil. Surely the devil is disobedient to the Beneficent.^a

يَـٰٓأَبَتِ لَا تَعْبُدِ ٱلشَّيْطَـٰنَ ۖ إِنَّ ٱلشَّيْطَـٰنَ كَانَ لِلرَّحْمَـٰنِ عَصِيًّۭا (۴۴)

19-44a: What is meant by worshipping the devil: Nobody considers the devil as god, but since worship means taking a stance of extreme humility and obedience, people who completely surrender before the devil by accepting all his insinuations do, in a manner of speaking, worship him. Some have taken the worship of the devil to be the worship of idols because it is the devil who suggests this to them (RM). For the اب sire of Prophet Abraham refer to 6-74a.

19-45 O my sire, surely I fear lest a punishment from the Beneficent should afflict thee, so that thou become a friend of the devil.^a

يَـٰٓأَبَتِ إِنِّىٓ أَخَافُ أَن يَمَسَّكَ عَذَابٌۭ مِّنَ ٱلرَّحْمَـٰنِ فَتَكُونَ لِلشَّيْطَـٰنِ وَلِيًّۭا (۴۵)

19-45a: What is meant by becoming a friend of the devil: The punishment given is attributed to the Beneficent because Allah’s Mercy is so great that He shows Mercy without requiring anything in return. He does not punish except in the dire circumstance of a person exceeding all limits. Also, maybe the idol worshipper is, in a way, denying Allah’s Beneficence. As a result of this punishment, such a person will become a friend of the devil, helping him by leading others astray. Therefore, the punishment is Allah’s displeasure, and though there may be no apparent loss, by following the devil one becomes so distant from Allah that one starts leading people to take the same deviant path. Becoming distant is referred to as a punishment because separation from Allah is the worst experience.

19-46 He said: Dislikest thou my gods, O Abraham? If thou desist not, I will certainly drive thee away. And leave me for a time.^a

قَالَ أَرَاغِبٌ أَنتَ عَنْ ءَالِهَتِى يَـٰٓإِبْرَٰهِيمُ ۖ لَئِن لَّمْ تَنتَهِ لَأَرْجُمَنَّكَ ۖ وَٱهْجُرْنِى مَلِيًّۭا (۴۶)

19-46a: رجم – To revile and shun are some of the meaning of رجم . Refer to 3-36b. This is the meaning meant here (IJ).

ملیّ – Refer to 3-178a.

19-47 He said: Peace be to thee! I shall pray my Lord to forgive thee. Surely He is ever Kind to me.^a

قَالَ سَلَـٰمٌ عَلَيْكَ ۖ سَأَسْتَغْفِرُ لَكَ رَبِّىٓ ۖ إِنَّهُۥ كَانَ بِى حَفِيًّۭا (۴۷)

19-47a: حَفِيّ – حَفی – For احفاء refer to 7-187a. حفا is stepping gingerly, going barefoot and حَفَی بالرجل means extreme bounty. Hence حَفِيّ means the one showing favor with extreme generosity (LA) It is also used for a person who has knowledge of something (R).

The lesson taught is to return good for evil. The father responds badly but Prophet Abraham greets him with peace and promises to ask Allah to forgive him. This is a practical example of loving the enemy. While the Christians proudly claim that this teaching was given by Prophet Jesus, every prophet preached about returning evil with good. For Prophet Abraham’s asking forgiveness, refer to 9-114a.

19-48 And I withdraw from you and that which you call on besides Allah, and I call upon my Lord. Maybe I shall not remain unblessed in calling upon my Lord.

وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِن دُونِ ٱللَّهِ وَأَدْعُوا۟ رَبِّى عَسَىٰٓ أَلَّآ أَكُونَ بِدُعَآءِ رَبِّى شَقِيًّۭا (۴۸)

19-49 So, when he withdrew from them and that which they worshipped besides Allah, We gave him Isaac and Jacob. And each (of them) We made a prophet.^a

فَلَمَّا ٱعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِن دُونِ ٱللَّهِ وَهَبْنَا لَهُۥٓ إِسْحَـٰقَ وَيَعْقُوبَ ۖ وَكُلًّۭا جَعَلْنَا نَبِيًّۭا (۴۹)

19-49a: This verse mentioned giving Prophet Isaac and Prophet Jacob to Prophet Abraham to show that when he exiled himself from his sire and his nation to honor Allah, He gave him a lineage in which there was a series of prophets extending over a long period. That is why along with Prophet Isaac, his son Prophet Jacob is also mentioned. Prophet Ishmael is not mentioned here because he is talked about individually later on, and also because a different lineage branched out through him in which the Holy Prophet Muhammad (peace and blessings be upon him) was born.

19-50 And We gave them of Our mercy, and We granted them a truthful mention of eminence.^a

وَوَهَبْنَا لَهُم مِّن رَّحْمَتِنَا وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيًّۭا (۵۰)

19-50a: لِسَانَ – It means the tongue but is also used for the power of the tongue (R). For لِسَانَ صِدْقٍ truthful mention see 10-2a. وَٱحْلُلْ عُقْدَةًۭ مِّن لِّسَانِى And loose the knot from my tongue (20:27) is about giving power to his tongue to make his speech effective, and it does not refer to the tongue itself, because the knot was in the power of articulation rather than the tongue (R).