In the name of God, the Gracious, the Merciful.

1. Ta, Ha.

2. We did not reveal the Quran to you to make you suffer.

3. But only as a reminder for him who fears.

4. A revelation from He who created the earth and the high heavens.

5. The Most Merciful; on the Throne He settled.

6. To Him belongs everything in the heavens and the earth, and everything between them, and everything beneath the soil.

7. If you speak aloud—He knows the secret, and the most hidden.

8. God, there is no god but He, His are the Most Beautiful Names.

9. Has the story of Moses reached you?

10. When he saw a fire, he said to his family, “Stay; I have noticed a fire; Perhaps I can bring you a torch therefrom, or find some guidance by the fire.”

11. Then, when he reached it, he was called, “O Moses.

12. I—I am your Lord. Take off your shoes. You are in the sacred valley of Tuwa.

13. I have chosen you, so listen to what is revealed.

14. I—I am God. There is no God but I. So serve Me, and practice the prayer for My remembrance.

15. The Hour is coming—but I keep it almost hidden—so that each soul will be paid for what it endeavors.

16. And do not let him who denies it and follows his desire turn you away from it, lest you fall.

17. And what is that in your right-hand, O Moses?”

18. He said, “This is my staff. I lean on it, and herd my sheep with it, and I have other uses for it.”

19. He said, “Throw it, O Moses.”

20. So he threw it—thereupon it became a moving serpent.

21. He said, “Take hold of it, and do not fear. We will restore it to its original condition.

22. And press your hand to your side; it will come out white, without a blemish—another sign.

23. That We may show you some of Our greatest signs.

24. Go to Pharaoh; He has transgressed.”

25. He said, “My Lord, put my heart at peace for me.

26. And ease my task for me.

27. And untie the knot from my tongue.

28. So they can understand my speech.

29. And appoint an assistant for me, from my family.

30. Aaron, my brother.

31. Strengthen me with him.

32. And have him share in my mission.

33. That we may glorify You much.

34. And remember You much.

35. You are always watching over us.”

36. He said, “You are granted your request, O Moses.

37. We had favored you another time.

38. When We inspired your mother with the inspiration.

39. `Put him in the chest; then cast him into the river. The river will wash him to shore, where an enemy of Mine and an enemy of his will pick him up. And I have bestowed upon you love from Me, so that you may be reared before My eye.

40. When your sister walked along, and said, ‘Shall I tell you about someone who will take care of him?' So We returned you to your mother, that she may be comforted, and not sorrow. And you killed a person, but We saved you from stress; and We tested you thoroughly. And you stayed years among the people of Median. Then you came back, as ordained, O Moses.

41. And I made you for Myself.

42. Go, you and your brother, with My signs, and do not neglect My remembrance.

43. Go to Pharaoh. He has tyrannized.

44. But speak to him nicely. Perhaps he will remember, or have some fear.”

45. They said, “Lord, we fear he may persecute us, or become violent.”

46. He said, “Do not fear, I am with you, I hear and I see.

47. Approach him and say, `We are the messengers of your Lord; so let the Children of Israel go with us, and do not torment them. We bring you a sign from your Lord, and peace be upon him who follows guidance.

48. It was revealed to us that the punishment falls upon him who disbelieves and turns away.'“

49. He said, “Who is your Lord, O Moses.”

50. He said, “Our Lord is He who gave everything its existence, then guided it.”

51. He said, “What about the first generations?”

52. He said, “Knowledge thereof is with my Lord, in a Book. My Lord never errs, nor does He forget.”

53. He who made the earth a habitat for you; and traced in it routes for you; and sent down water from the sky, with which We produce pairs of diverse plants.

54. Eat and pasture your livestock. In that are signs for those with understanding.

55. From it We created you, and into it We will return you, and from it We will bring you out another time.

56. We showed him Our signs, all of them, but he denied and refused.

57. He said, “Did you come to us to drive us out of our land with your magic, O Moses?

58. We will produce for you magic like it; so make an appointment between us and you, which we will not miss—neither us, nor you—in a central place.”

59. He said, “Your appointment is the day of the festival, so let the people be gathered together at mid-morning.”

60. Pharaoh turned away, put together his plan, and then came back.

61. Moses said to them, “Woe to you. Do not fabricate lies against God, or He will destroy you with a punishment. He who invents lies will fail.”

62. They disagreed among themselves over their affair, and conferred secretly.

63. They said, “These two are magicians who want to drive you out of your land with their magic, and to abolish your exemplary way of life.

64. So settle your plan, and come as one front. Today, whoever gains the upper hand will succeed.”

65. They said, “O Moses, either you throw, or we will be the first to throw.”

66. He said, “You throw.” And suddenly, their ropes and sticks appeared to him, because of their magic, to be crawling swiftly.

67. So Moses felt apprehensive within himself.

68. We said, “Do not be afraid, you are the uppermost.

69. Now throw down what is in your right hand—it will swallow what they have crafted. What they have crafted is only a magician’s trickery. But the magician will not succeed, no matter what he does.”

70. And the magicians fell down prostrate. They said, “We have believed in the Lord of Aaron and Moses.”

71. He said, “Did you believe in him before I have given you permission? He must be your chief, who has taught you magic. I will cut off your hands and your feet on alternate sides, and I will crucify you on the trunks of the palm-trees. Then you will know which of us is more severe in punishment, and more lasting.”

72. They said, “We will not prefer you to the proofs that have come to us, and Him who created us. So issue whatever judgment you wish to issue. You can only rule in this lowly life.

73. We have believed in our Lord, so that He may forgive us our sins, and the magic you have compelled us to practice. God is Better, and more Lasting.”

74. Whoever comes to his Lord guilty, for him is Hell, where he neither dies nor lives.

75. But whoever comes to Him a believer, having worked righteousness—these will have the highest ranks.

76. The Gardens of Perpetuity, beneath which rivers flow, dwelling therein forever. That is the reward for him who purifies himself.

77. And We inspired Moses: “Travel by night with My servants, and strike for them a dry path across the sea, not fearing being overtaken, nor worrying.”

78. Pharaoh pursued them with his troops, but the sea overwhelmed them, and completely engulfed them.

79. Pharaoh misled his people, and did not guide them.

80. O Children of Israel! We have delivered you from your enemy, and promised you by the right side of the Mount, and sent down to you manna and quails.

81. Eat of the good things We have provided for you, but do not be excessive therein, lest My wrath descends upon you. He upon whom My wrath descends has fallen.

82. And I am Forgiving towards him who repents, believes, acts righteously, and then remains guided.

83. “And what made you rush ahead of your people, O Moses?”

84. He said, “They are following in my footsteps; and I hurried on to You, my Lord, that you may be pleased.”

85. He said, “We have tested your people in your absence, and the Samarian misled them.”

86. So Moses returned to his people, angry and disappointed. He said, “O my people, did your Lord not promise you a good promise? Was the time too long for you? Or did you want wrath from your Lord to descend upon you, so you broke your promise to me?”

87. They said, “We did not break our promise to you by our choice, but we were made to carry loads of the people’s ornaments, and we cast them in. That was what the Samarian suggested.”

88. So he produced for them a calf—a mere body which lowed. And they said, “This is your god, and the god of Moses, but he has forgotten.”

89. Did they not see that it cannot return a word to them, and has no power to harm them or benefit them?

90. Aaron had said to them before, “O my people, you are being tested by this. And your Lord is the Merciful, so follow me, and obey my command.”

91. They said, “We will not give up our devotion to it, until Moses returns to us.”

92. He said, “O Aaron, what prevented you, when you saw them going astray.

93. From following me? Did you disobey my command?”

94. He said, “Son of my mother, do not seize me by my beard or my head. I feared you would say, `You have caused division among the Children of Israel, and did not regard my word.'“

95. He said, “What do you have to say, O Samarian?”

96. He said, “I saw what they did not see, so I grasped a handful from the Messenger’s traces, and I flung it away. Thus my soul prompted me.”

97. He said, “Begone! Your lot in this life is to say, ‘No contact.’ And you have an appointment that you will not miss. Now look at your god that you remained devoted to—we will burn it up, and then blow it away into the sea, as powder.”

98. Surely your god is God, the One besides whom there is no other god. He comprehends everything in knowledge.

99. Thus We narrate to you reports of times gone by; and We have given you a message from Our Presence.

100. Whoever turns away from it will carry on the Day of Resurrection a burden.

101. Abiding therein forever. And wretched is their burden on the Day of Resurrection.

102. On the Day when the Trumpet is blown—We will gather the sinners on that Day, blue.

103. Murmuring among themselves: “You have lingered only for ten.”

104. We are fully aware of what they say, when the most exemplary of them in conduct will say, “You have lingered only a day.”

105. And they ask you about the mountains. Say, “My Lord will crumble them utterly.”

106. And leave them desolate waste.

107. You will see in them neither crookedness, nor deviation.”

108. On that Day, they will follow the caller, without any deviation. Voices will be hushed before the Merciful, and you will hear nothing but murmur.  

109. On that Day, intercession will not avail, except for him permitted by the Merciful, and whose words He has approved.

110. He knows what is before them and what is behind them, and they cannot comprehend Him in their knowledge.

111. Faces will be humbled before the Living, the Eternal. Whoever carries injustice will despair.

112. But whoever has done righteous deeds, while being a believer—will fear neither injustice, nor grievance.

113. Thus We have revealed it an Arabic Quran, and We have diversified the warnings in it, that perhaps they would become righteous, or it may produce a lesson for them.

114. Exalted is God, the True King. Do not be hasty with the Quran before its inspiration to you is concluded, and say, “My Lord, increase me in knowledge.”

115. And We covenanted with Adam before, but he forgot, and We found in him no resolve.

116. And when We said to the angels, “Bow down to Adam.” They bowed down, except for Satan; he refused.

117. We said, “O Adam, this is an enemy to you and to your wife. So do not let him make you leave the Garden, for then you will suffer.

118. In it you will never go hungry, nor be naked.

119. Nor will you be thirsty in it, nor will you swelter.”

120. But Satan whispered to him. He said, “O Adam, shall I show you the Tree of Immortality, and a kingdom that never decays?”

121. And so they ate from it; whereupon their bodies became visible to them, and they started covering themselves with the leaves of the Garden. Thus Adam disobeyed his Lord, and fell.

122. But then his Lord recalled him, and pardoned him, and guided him.

123. He said, “Go down from it, altogether; some of you enemies of some others. But whenever guidance comes to you from Me, whoever follows My guidance, will not go astray, nor suffer.

124. But whoever turns away from My Reminder, for him is a confined life. And We will raise him on the Day of Resurrection blind.”

125. He will say, “My Lord, why did You raise me blind, though I was seeing?”

126. He will say, “Just as Our revelations came to you, and you forgot them, today you will be forgotten.”

127. Thus We recompense him who transgresses and does not believe in the revelations of his Lord. The punishment of the Hereafter is more severe, and more lasting.

128. Is it not instructive to them, how many generations before them We destroyed, in whose settlements they walk? Surely in that are signs for people of understanding.

129. Were it not for a word that issued from your Lord, the inevitable would have happened, but there is an appointed term.

130. So bear patiently what they say, and celebrate the praises of your Lord before the rising of the sun, and before its setting. And during the hours of the night glorify Him, and at the borders of the day, that you may be satisfied.

131. And do not extend your glance towards what We have given some classes of them to enjoy—the splendor of the life of this world—that We may test them thereby. Your Lord’s provision is better, and more lasting.

132. And exhort your people to pray, and patiently adhere to it. We ask of you no sustenance, but it is We who sustain you. The good ending is that for righteousness.

133. And they say, “Why does he not bring us a miracle from his Lord?” Were they not given enough miracles in the former scriptures?

134. Had We destroyed them with a punishment before him, they would have said, “Our Lord, if only You had sent us a messenger, we would have followed Your revelations before we were humiliated and disgraced.”

135. Say, “Everybody is waiting, so wait. You will know who the people of the straight path are, and who is rightly-guided.

    • طه
    • Ta Ha.
    2
    • مَآ
    • Not
    • أَنزَلْنَا
    • We (have) sent down
    • عَلَيْكَ
    • to you
    • ٱلْقُرْءَانَ
    • the Quran
    • لِتَشْقَىٰٓ
    • that you be distressed
    3
    • إِلَّا
    • (But)
    • تَذْكِرَةً
    • (as) a reminder
    • لِّمَن
    • for (those) who
    • يَخْشَىٰ
    • fear
    4
    • تَنزِيلًا
    • A revelation
    • مِّمَّنْ
    • from (He) Who
    • خَلَقَ
    • created
    • ٱلْأَرْضَ
    • the earth
    • وَٱلسَّمَٰوَٰتِ
    • and the heavens
    • ٱلْعُلَى
    • [the] high,
    5
    • ٱلرَّحْمَٰنُ
    • The Most Gracious
    • عَلَى
    • over
    • ٱلْعَرْشِ
    • the Throne
    • ٱسْتَوَىٰ
    • is established.
    6
    • لَهُۥ
    • To Him (belongs)
    • مَا
    • whatever
    • فِى
    • (is) in
    • ٱلسَّمَٰوَٰتِ
    • the heavens
    • وَمَا
    • and whatever
    • ٱلْأَرْضِ
    • the earth,
    • بَيْنَهُمَا
    • (is) between them
    • تَحْتَ
    • (is) under
    • ٱلثَّرَىٰ
    • the soil.
    7
    • وَإِن
    • And if
    • تَجْهَرْ
    • you speak aloud
    • بِٱلْقَوْلِ
    • the word,
    • فَإِنَّهُۥ
    • then indeed, He
    • يَعْلَمُ
    • knows
    • ٱلسِّرَّ
    • the secret
    • وَأَخْفَى
    • and the more hidden.
    8
    • ٱللَّهُ
    • Allah -
    • لَآ
    • (there is) no
    • إِلَٰهَ
    • god
    • إِلَّا
    • except
    • هُوَ
    • Him.
    • لَهُ
    • To Him (belong)
    • ٱلْأَسْمَآءُ
    • the Names,
    • ٱلْحُسْنَىٰ
    • the Most Beautiful.
    9
    • وَهَلْ
    • And has
    • أَتَىٰكَ
    • come to you
    • حَدِيثُ
    • the narration
    • مُوسَىٰٓ
    • (of) Musa?
    10
    • إِذْ
    • When
    • رَءَا
    • he saw
    • نَارًا
    • a fire,
    • فَقَالَ
    • then he said
    • لِأَهْلِهِ
    • to his family,
    • ٱمْكُثُوٓا۟
    • "Stay here;
    • إِنِّىٓ
    • indeed, I
    • ءَانَسْتُ
    • [I] perceived
    • نَارًا
    • a fire;
    • لَّعَلِّىٓ
    • perhaps I (can)
    • ءَاتِيكُم
    • bring you
    • مِّنْهَا
    • therefrom
    • بِقَبَسٍ
    • a burning brand,
    • أَوْ
    • or
    • أَجِدُ
    • I find
    • عَلَى
    • at
    • ٱلنَّارِ
    • the fire
    • هُدًى
    • guidance."
    11
    • فَلَمَّآ
    • Then when
    • أَتَىٰهَا
    • he came to it,
    • نُودِىَ
    • he was called,
    • يَٰمُوسَىٰٓ
    • "O Musa,
    12
    • إِنِّىٓ
    • Indeed, [I]
    • أَنَا۠
    • I Am
    • رَبُّكَ
    • your Lord,
    • فَٱخْلَعْ
    • so remove
    • نَعْلَيْكَ
    • your shoes.
    • إِنَّكَ
    • Indeed, you
    • بِٱلْوَادِ
    • (are) in the valley
    • ٱلْمُقَدَّسِ
    • the sacred
    • طُوًى
    • (of) Tuwa.
    13
    • وَأَنَا
    • And I
    • ٱخْتَرْتُكَ
    • (have) chosen you,
    • فَٱسْتَمِعْ
    • so listen
    • لِمَا
    • to what
    • يُوحَىٰٓ
    • is revealed.
    14
    • إِنَّنِىٓ
    • Indeed, [I]
    • أَنَا
    • I Am
    • ٱللَّهُ
    • Allah.
    • لَآ
    • (There is) no
    • إِلَٰهَ
    • god
    • إِلَّآ
    • but
    • أَنَا۠
    • I,
    • فَٱعْبُدْنِى
    • so worship Me
    • وَأَقِمِ
    • and establish
    • ٱلصَّلَوٰةَ
    • the prayer
    • لِذِكْرِىٓ
    • for My remembrance.
    15
    • إِنَّ
    • Indeed,
    • ٱلسَّاعَةَ
    • the Hour
    • ءَاتِيَةٌ
    • (will be) coming.
    • أَكَادُ
    • I almost
    • أُخْفِيهَا
    • [I] hide it
    • لِتُجْزَىٰ
    • that may be recompensed
    • كُلُّ
    • every
    • نَفْسٍۭ
    • soul
    • بِمَا
    • for what
    • تَسْعَىٰ
    • it strives.
    16
    • فَلَا
    • So (do) not
    • يَصُدَّنَّكَ
    • (let) avert you
    • عَنْهَا
    • from it
    • مَن
    • (one) who
    • لَّا
    • (does) not
    • يُؤْمِنُ
    • believe
    • بِهَا
    • in it
    • وَٱتَّبَعَ
    • and follows
    • هَوَىٰهُ
    • his desires,
    • فَتَرْدَىٰ
    • lest you perish.
    17
    • وَمَا
    • And what
    • تِلْكَ
    • (is) that
    • بِيَمِينِكَ
    • in your right hand,
    • يَٰمُوسَىٰ
    • O Musa?"
    18
    • قَالَ
    • He said,
    • هِىَ
    • "It
    • عَصَاىَ
    • (is) my staff;
    • أَتَوَكَّؤُا۟
    • I lean
    • عَلَيْهَا
    • upon it,
    • وَأَهُشُّ
    • and I bring down leaves
    • بِهَا
    • with it
    • عَلَىٰ
    • for
    • غَنَمِى
    • my sheep,
    • وَلِىَ
    • and for me
    • فِيهَا
    • in it
    • مَـَٔارِبُ
    • (are) uses
    • أُخْرَىٰ
    • other."
    19
    • قَالَ
    • He said,
    • أَلْقِهَا
    • "Throw it down,
    • يَٰمُوسَىٰ
    • O Musa!"
    20
    • فَأَلْقَىٰهَا
    • So he threw it down,
    • فَإِذَا
    • and behold!
    • هِىَ
    • It
    • حَيَّةٌ
    • (was) a snake,
    • تَسْعَىٰ
    • moving swiftly.
    21
    • قَالَ
    • He said,
    • خُذْهَا
    • "Seize it
    • وَلَا
    • and (do) not
    • تَخَفْ
    • fear.
    • سَنُعِيدُهَا
    • We will return it
    • سِيرَتَهَا
    • (to) its state
    • ٱلْأُولَىٰ
    • the former.
    22
    • وَٱضْمُمْ
    • And draw near
    • يَدَكَ
    • your hand
    • إِلَىٰ
    • to
    • جَنَاحِكَ
    • your side;
    • تَخْرُجْ
    • it will come out
    • بَيْضَآءَ
    • white,
    • مِنْ
    • without any *[meaning includes next or prev. word]
    • غَيْرِ
    • without any *[meaning includes next or prev. word]
    • سُوٓءٍ
    • disease
    • ءَايَةً
    • (as) a sign
    • أُخْرَىٰ
    • another.
    23
    • لِنُرِيَكَ
    • That We may show you
    • مِنْ
    • of
    • ءَايَٰتِنَا
    • Our Signs
    • ٱلْكُبْرَى
    • the Greatest.
    24
    • ٱذْهَبْ
    • Go
    • إِلَىٰ
    • to
    • فِرْعَوْنَ
    • Firaun.
    • إِنَّهُۥ
    • Indeed, he
    • طَغَىٰ
    • (has) transgressed."
    25
    • قَالَ
    • He said,
    • رَبِّ
    • "My Lord!
    • ٱشْرَحْ
    • Expand
    • لِى
    • for me
    • صَدْرِى
    • my breast
    26
    • وَيَسِّرْ
    • And ease
    • لِىٓ
    • for me
    • أَمْرِى
    • my task
    27
    • وَٱحْلُلْ
    • And untie
    • عُقْدَةً
    • (the) knot
    • مِّن
    • from
    • لِّسَانِى
    • my tongue
    28
    • يَفْقَهُوا۟
    • That they may understand
    • قَوْلِى
    • my speech.
    29
    • وَٱجْعَل
    • And appoint
    • لِّى
    • for me
    • وَزِيرًا
    • a minister
    • مِّنْ
    • from
    • أَهْلِى
    • my family.
    30
    • هَٰرُونَ
    • Harun,
    • أَخِى
    • my brother.
    31
    • ٱشْدُدْ
    • Reinforce
    • بِهِۦٓ
    • through him
    • أَزْرِى
    • my strength.
    32
    • وَأَشْرِكْهُ
    • And make him share
    • فِىٓ
    • [in]
    • أَمْرِى
    • my task
    33
    • كَىْ
    • That
    • نُسَبِّحَكَ
    • we may glorify You
    • كَثِيرًا
    • much
    34
    • وَنَذْكُرَكَ
    • And [we] remember You
    • كَثِيرًا
    • much.
    35
    • إِنَّكَ
    • Indeed, [You]
    • كُنتَ
    • You are
    • بِنَا
    • of us
    • بَصِيرًا
    • All-Seer."
    36
    • قَالَ
    • He said,
    • قَدْ
    • "Verily,
    • أُوتِيتَ
    • you are granted
    • سُؤْلَكَ
    • your request,
    • يَٰمُوسَىٰ
    • O Musa!
    37
    • وَلَقَدْ
    • And indeed,
    • مَنَنَّا
    • We conferred a favor
    • عَلَيْكَ
    • on you
    • مَرَّةً
    • another time, *[meaning includes next or prev. word]
    • أُخْرَىٰٓ
    • another time, *[meaning includes next or prev. word]
    38
    • إِذْ
    • When
    • أَوْحَيْنَآ
    • We inspired
    • إِلَىٰٓ
    • to
    • أُمِّكَ
    • your mother
    • مَا
    • what
    • يُوحَىٰٓ
    • is inspired,
    39
    • أَنِ
    • "That
    • ٱقْذِفِيهِ
    • cast him
    • فِى
    • in
    • ٱلتَّابُوتِ
    • the chest
    • فَٱقْذِفِيهِ
    • then cast it
    • ٱلْيَمِّ
    • the river,
    • فَلْيُلْقِهِ
    • then let cast it
    • ٱلْيَمُّ
    • the river
    • بِٱلسَّاحِلِ
    • on the bank;
    • يَأْخُذْهُ
    • will take him
    • عَدُوٌّ
    • an enemy
    • لِّى
    • to Me,
    • وَعَدُوٌّ
    • and an enemy
    • لَّهُۥ
    • to him."
    • وَأَلْقَيْتُ
    • And I cast
    • عَلَيْكَ
    • over you
    • مَحَبَّةً
    • love
    • مِّنِّى
    • from Me,
    • وَلِتُصْنَعَ
    • and that you may be brought up
    • عَلَىٰ
    • under
    • عَيْنِىٓ
    • My eye.
    40
    • إِذْ
    • When
    • تَمْشِىٓ
    • was going
    • أُخْتُكَ
    • your sister
    • فَتَقُولُ
    • and she said,
    • هَلْ
    • "Shall,
    • أَدُلُّكُمْ
    • I show you
    • عَلَىٰ
    • [to]
    • مَن
    • (one) who
    • يَكْفُلُهُۥ
    • will nurse and rear him?"
    • فَرَجَعْنَٰكَ
    • So We returned you
    • إِلَىٰٓ
    • to
    • أُمِّكَ
    • your mother
    • كَىْ
    • that
    • تَقَرَّ
    • may be cooled
    • عَيْنُهَا
    • her eyes
    • وَلَا
    • and not
    • تَحْزَنَ
    • she grieves.
    • وَقَتَلْتَ
    • And you killed
    • نَفْسًا
    • a man,
    • فَنَجَّيْنَٰكَ
    • but We saved you
    • مِنَ
    • from
    • ٱلْغَمِّ
    • the distress,
    • وَفَتَنَّٰكَ
    • and We tried you
    • فُتُونًا
    • (with) a trial.
    • فَلَبِثْتَ
    • Then you remained
    • سِنِينَ
    • (some) years
    • فِىٓ
    • with
    • أَهْلِ
    • (the) people
    • مَدْيَنَ
    • (of) Madyan.
    • ثُمَّ
    • Then
    • جِئْتَ
    • you came
    • عَلَىٰ
    • at
    • قَدَرٍ
    • the decreed (time)
    • يَٰمُوسَىٰ
    • O Musa!
    41
    • وَٱصْطَنَعْتُكَ
    • And I (have) chosen you
    • لِنَفْسِى
    • for Myself.
    42
    • ٱذْهَبْ
    • Go,
    • أَنتَ
    • you
    • وَأَخُوكَ
    • and your brother
    • بِـَٔايَٰتِى
    • with My Signs,
    • وَلَا
    • and (do) not
    • تَنِيَا
    • slacken
    • فِى
    • in
    • ذِكْرِى
    • My remembrance.
    43
    • ٱذْهَبَآ
    • Go, both of you,
    • إِلَىٰ
    • to
    • فِرْعَوْنَ
    • Firaun.
    • إِنَّهُۥ
    • Indeed, he
    • طَغَىٰ
    • (has) transgressed.
    44
    • فَقُولَا
    • And speak
    • لَهُۥ
    • to him
    • قَوْلًا
    • a word
    • لَّيِّنًا
    • gentle,
    • لَّعَلَّهُۥ
    • perhaps he
    • يَتَذَكَّرُ
    • may take heed
    • أَوْ
    • or
    • يَخْشَىٰ
    • fear."
    45
    • قَالَا
    • They said,
    • رَبَّنَآ
    • "Our Lord!
    • إِنَّنَا
    • Indeed, we
    • نَخَافُ
    • fear
    • أَن
    • that
    • يَفْرُطَ
    • he will hasten
    • عَلَيْنَآ
    • against us
    • أَوْ
    • or
    • يَطْغَىٰ
    • he will transgress."
    46
    • قَالَ
    • He said,
    • لَا
    • "(Do) not
    • تَخَافَآ
    • fear.
    • إِنَّنِى
    • Indeed, I Am
    • مَعَكُمَآ
    • with you both;
    • أَسْمَعُ
    • I hear
    • وَأَرَىٰ
    • and I see.
    47
    • فَأْتِيَاهُ
    • So go to him
    • فَقُولَآ
    • and say,
    • إِنَّا
    • "Indeed, we
    • رَسُولَا
    • both (are) Messengers
    • رَبِّكَ
    • (of) your Lord,
    • فَأَرْسِلْ
    • so send
    • مَعَنَا
    • with us
    • بَنِىٓ
    • (the) Children of Israel, *[meaning includes next or prev. word]
    • إِسْرَٰٓءِيلَ
    • (the) Children of Israel, *[meaning includes next or prev. word]
    • وَلَا
    • and (do) not
    • تُعَذِّبْهُمْ
    • torment them.
    • قَدْ
    • Verily,
    • جِئْنَٰكَ
    • we came to you
    • بِـَٔايَةٍ
    • with a Sign
    • مِّن
    • from
    • رَّبِّكَ
    • your Lord.
    • وَٱلسَّلَٰمُ
    • And peace
    • عَلَىٰ
    • on
    • مَنِ
    • (one) who
    • ٱتَّبَعَ
    • follows
    • ٱلْهُدَىٰٓ
    • the Guidance.
    48
    • إِنَّا
    • Indeed, we
    • قَدْ
    • verily,
    • أُوحِىَ
    • it has been revealed
    • إِلَيْنَآ
    • to us
    • أَنَّ
    • that
    • ٱلْعَذَابَ
    • the punishment
    • عَلَىٰ
    • (will be) on
    • مَن
    • (one) who
    • كَذَّبَ
    • denies
    • وَتَوَلَّىٰ
    • and turns away."
    49
    • قَالَ
    • He said,
    • فَمَن
    • "Then who
    • رَّبُّكُمَا
    • (is) your Lord,
    • يَٰمُوسَىٰ
    • O Musa?"
    50
    • قَالَ
    • He said,
    • رَبُّنَا
    • "Our Lord
    • ٱلَّذِىٓ
    • (is) the One Who
    • أَعْطَىٰ
    • gave
    • كُلَّ
    • (to) every
    • شَىْءٍ
    • thing
    • خَلْقَهُۥ
    • its form,
    • ثُمَّ
    • then
    • هَدَىٰ
    • He guided (it)."
    51
    • قَالَ
    • He said,
    • فَمَا
    • "Then what
    • بَالُ
    • (is the) case
    • ٱلْقُرُونِ
    • (of) the generations
    • ٱلْأُولَىٰ
    • (of) the former."
    52
    • قَالَ
    • He said,
    • عِلْمُهَا
    • "Its knowledge
    • عِندَ
    • (is) with
    • رَبِّى
    • my Lord,
    • فِى
    • in
    • كِتَٰبٍ
    • a Record.
    • لَّا
    • Not
    • يَضِلُّ
    • errs
    • رَبِّى
    • my Lord
    • وَلَا
    • and not
    • يَنسَى
    • forgets."
    53
    • ٱلَّذِى
    • The One Who
    • جَعَلَ
    • made
    • لَكُمُ
    • for you
    • ٱلْأَرْضَ
    • the earth
    • مَهْدًا
    • (as) a bed
    • وَسَلَكَ
    • and inserted
    • لَكُمْ
    • for you
    • فِيهَا
    • therein
    • سُبُلًا
    • ways,
    • وَأَنزَلَ
    • and sent down
    • مِنَ
    • from
    • ٱلسَّمَآءِ
    • the sky
    • مَآءً
    • water,
    • فَأَخْرَجْنَا
    • then We (have) brought forth
    • بِهِۦٓ
    • with it,
    • أَزْوَٰجًا
    • pairs
    • مِّن
    • of
    • نَّبَاتٍ
    • plants
    • شَتَّىٰ
    • diverse.
    54
    • كُلُوا۟
    • Eat
    • وَٱرْعَوْا۟
    • and pasture
    • أَنْعَٰمَكُمْ
    • your cattle.
    • إِنَّ
    • Indeed,
    • فِى
    • in
    • ذَٰلِكَ
    • that,
    • لَءَايَٰتٍ
    • surely (are) Signs
    • لِّأُو۟لِى
    • for possessors
    • ٱلنُّهَىٰ
    • (of) intelligence.
    55
    • مِنْهَا
    • From it
    • خَلَقْنَٰكُمْ
    • We created you,
    • وَفِيهَا
    • and in it
    • نُعِيدُكُمْ
    • We will return you,
    • وَمِنْهَا
    • and from it
    • نُخْرِجُكُمْ
    • We will bring you out,
    • تَارَةً
    • time
    • أُخْرَىٰ
    • another.
    56
    • وَلَقَدْ
    • And verily,
    • أَرَيْنَٰهُ
    • We showed him
    • ءَايَٰتِنَا
    • Our Signs,
    • كُلَّهَا
    • all of them,
    • فَكَذَّبَ
    • but he denied
    • وَأَبَىٰ
    • and refused.
    57
    • قَالَ
    • He said,
    • أَجِئْتَنَا
    • "Have you come to us
    • لِتُخْرِجَنَا
    • to drive us out
    • مِنْ
    • of
    • أَرْضِنَا
    • our land
    • بِسِحْرِكَ
    • with your magic,
    • يَٰمُوسَىٰ
    • O Musa?
    58
    • فَلَنَأْتِيَنَّكَ
    • Then we will surely produce for you
    • بِسِحْرٍ
    • magic
    • مِّثْلِهِۦ
    • like it.
    • فَٱجْعَلْ
    • So make
    • بَيْنَنَا
    • between us
    • وَبَيْنَكَ
    • and between you
    • مَوْعِدًا
    • an appointment,
    • لَّا
    • not
    • نُخْلِفُهُۥ
    • we will fail it
    • نَحْنُ
    • [we]
    • وَلَآ
    • and not
    • أَنتَ
    • you,
    • مَكَانًا
    • (in) a place
    • سُوًى
    • even."
    59
    • قَالَ
    • He said,
    • مَوْعِدُكُمْ
    • "Your appointment
    • يَوْمُ
    • (is on the) day
    • ٱلزِّينَةِ
    • (of) the festival,
    • وَأَن
    • and that
    • يُحْشَرَ
    • will be assembled
    • ٱلنَّاسُ
    • the people
    • ضُحًى
    • (at) forenoon."
    60
    • فَتَوَلَّىٰ
    • Then went away
    • فِرْعَوْنُ
    • Firaun
    • فَجَمَعَ
    • and put together
    • كَيْدَهُۥ
    • his plan,
    • ثُمَّ
    • then
    • أَتَىٰ
    • came.
    61
    • قَالَ
    • Said
    • لَهُم
    • to them
    • مُّوسَىٰ
    • Musa,
    • وَيْلَكُمْ
    • "Woe to you!
    • لَا
    • (Do) not
    • تَفْتَرُوا۟
    • invent
    • عَلَى
    • against
    • ٱللَّهِ
    • Allah
    • كَذِبًا
    • a lie,
    • فَيُسْحِتَكُم
    • lest He will destroy you
    • بِعَذَابٍ
    • with a punishment.
    • وَقَدْ
    • And verily,
    • خَابَ
    • he failed
    • مَنِ
    • who
    • ٱفْتَرَىٰ
    • invented."
    62
    • فَتَنَٰزَعُوٓا۟
    • Then they disputed
    • أَمْرَهُم
    • (in) their affair
    • بَيْنَهُمْ
    • among them,
    • وَأَسَرُّوا۟
    • and they kept secret
    • ٱلنَّجْوَىٰ
    • the private conversation.
    63
    • قَالُوٓا۟
    • They said,
    • إِنْ
    • "Indeed,
    • هَٰذَٰنِ
    • these two
    • لَسَٰحِرَٰنِ
    • [two] magicians
    • يُرِيدَانِ
    • they intend
    • أَن
    • that
    • يُخْرِجَاكُم
    • they drive you out
    • مِّنْ
    • of
    • أَرْضِكُم
    • your land
    • بِسِحْرِهِمَا
    • with their magic
    • وَيَذْهَبَا
    • and do away
    • بِطَرِيقَتِكُمُ
    • with your way
    • ٱلْمُثْلَىٰ
    • the exemplary.
    64
    • فَأَجْمِعُوا۟
    • So put together
    • كَيْدَكُمْ
    • your plan
    • ثُمَّ
    • then
    • ٱئْتُوا۟
    • come
    • صَفًّا
    • (in) a line.
    • وَقَدْ
    • And verily,
    • أَفْلَحَ
    • (will be) successful
    • ٱلْيَوْمَ
    • today
    • مَنِ
    • who
    • ٱسْتَعْلَىٰ
    • overcomes."
    65
    • قَالُوا۟
    • They said,
    • يَٰمُوسَىٰٓ
    • "O Musa!
    • إِمَّآ
    • Either
    • أَن
    • [that]
    • تُلْقِىَ
    • you throw
    • وَإِمَّآ
    • or
    • نَّكُونَ
    • we will be
    • أَوَّلَ
    • the first
    • مَنْ
    • who
    • أَلْقَىٰ
    • throws?"
    66
    • قَالَ
    • He said,
    • بَلْ
    • "Nay,
    • أَلْقُوا۟
    • you throw."
    • فَإِذَا
    • Then behold!
    • حِبَالُهُمْ
    • Their ropes
    • وَعِصِيُّهُمْ
    • and their staffs
    • يُخَيَّلُ
    • seemed
    • إِلَيْهِ
    • to him
    • مِن
    • by
    • سِحْرِهِمْ
    • their magic
    • أَنَّهَا
    • that they
    • تَسْعَىٰ
    • (were) moving.
    67
    • فَأَوْجَسَ
    • So sensed
    • فِى
    • in
    • نَفْسِهِۦ
    • himself
    • خِيفَةً
    • a fear,
    • مُّوسَىٰ
    • Musa.
    68
    • قُلْنَا
    • We said,
    • لَا
    • "(Do) not
    • تَخَفْ
    • fear.
    • إِنَّكَ
    • Indeed, you
    • أَنتَ
    • you
    • ٱلْأَعْلَىٰ
    • (will be) superior.
    69
    • وَأَلْقِ
    • And throw
    • مَا
    • what
    • فِى
    • (is) in
    • يَمِينِكَ
    • your right hand;
    • تَلْقَفْ
    • it will swallow up
    • صَنَعُوٓا۟
    • they have made.
    • إِنَّمَا
    • Only
    • صَنَعُوا۟
    • they (have) made
    • كَيْدُ
    • a trick
    • سَٰحِرٍ
    • (of) a magician
    • وَلَا
    • and not
    • يُفْلِحُ
    • will be successful
    • ٱلسَّاحِرُ
    • the magician
    • حَيْثُ
    • wherever
    • أَتَىٰ
    • he comes."
    70
    • فَأُلْقِىَ
    • So were thrown down
    • ٱلسَّحَرَةُ
    • the magicians
    • سُجَّدًا
    • prostrating.
    • قَالُوٓا۟
    • They said,
    • ءَامَنَّا
    • "We believe
    • بِرَبِّ
    • in (the) Lord
    • هَٰرُونَ
    • (of) Harun
    • وَمُوسَىٰ
    • and Musa."
    71
    • قَالَ
    • He said,
    • ءَامَنتُمْ
    • "You believe
    • لَهُۥ
    • [to] him
    • قَبْلَ
    • before
    • أَنْ
    • [that]
    • ءَاذَنَ
    • I gave permission
    • لَكُمْ
    • to you.
    • إِنَّهُۥ
    • Indeed, he
    • لَكَبِيرُكُمُ
    • (is) your chief,
    • ٱلَّذِى
    • the one who
    • عَلَّمَكُمُ
    • taught you
    • ٱلسِّحْرَ
    • the magic.
    • فَلَأُقَطِّعَنَّ
    • So surely I will cut off
    • أَيْدِيَكُمْ
    • your hands
    • وَأَرْجُلَكُم
    • and your feet
    • مِّنْ
    • of
    • خِلَٰفٍ
    • opposite sides,
    • وَلَأُصَلِّبَنَّكُمْ
    • and surely I will crucify you
    • فِى
    • on
    • جُذُوعِ
    • (the) trunks
    • ٱلنَّخْلِ
    • (of) date-palms
    • وَلَتَعْلَمُنَّ
    • and surely you will know
    • أَيُّنَآ
    • which of us
    • أَشَدُّ
    • (is) more severe
    • عَذَابًا
    • (in) punishment
    • وَأَبْقَىٰ
    • and more lasting."
    72
    • قَالُوا۟
    • They said,
    • لَن
    • "Never
    • نُّؤْثِرَكَ
    • we will prefer you
    • عَلَىٰ
    • over
    • مَا
    • what
    • جَآءَنَا
    • has come to us
    • مِنَ
    • of
    • ٱلْبَيِّنَٰتِ
    • the clear proofs,
    • وَٱلَّذِى
    • and the One Who
    • فَطَرَنَا
    • created us.
    • فَٱقْضِ
    • So decree
    • مَآ
    • whatever
    • أَنتَ
    • you
    • قَاضٍ
    • (are) decreeing.
    • إِنَّمَا
    • Only
    • تَقْضِى
    • you can decree
    • هَٰذِهِ
    • (for) this
    • ٱلْحَيَوٰةَ
    • life
    • ٱلدُّنْيَآ
    • (of) the world.
    73
    • إِنَّآ
    • Indeed, [we]
    • ءَامَنَّا
    • we believe
    • بِرَبِّنَا
    • in our Lord
    • لِيَغْفِرَ
    • that He may forgive
    • لَنَا
    • for us
    • خَطَٰيَٰنَا
    • our sins
    • وَمَآ
    • and what
    • أَكْرَهْتَنَا
    • you compelled us
    • عَلَيْهِ
    • on it
    • مِنَ
    • of
    • ٱلسِّحْرِ
    • the magic.
    • وَٱللَّهُ
    • And Allah
    • خَيْرٌ
    • (is) Best
    • وَأَبْقَىٰٓ
    • and Ever Lasting."
    74
    • إِنَّهُۥ
    • Indeed, he
    • مَن
    • who
    • يَأْتِ
    • comes
    • رَبَّهُۥ
    • (to) his Lord
    • مُجْرِمًا
    • (as) a criminal
    • فَإِنَّ
    • then indeed,
    • لَهُۥ
    • for him
    • جَهَنَّمَ
    • (is) Hell.
    • لَا
    • Not
    • يَمُوتُ
    • he will die
    • فِيهَا
    • in it
    • وَلَا
    • and not
    • يَحْيَىٰ
    • live.
    75
    • وَمَن
    • But whoever
    • يَأْتِهِۦ
    • comes to Him
    • مُؤْمِنًا
    • (as) a believer
    • قَدْ
    • verily,
    • عَمِلَ
    • he has done
    • ٱلصَّٰلِحَٰتِ
    • the righteous deeds,
    • فَأُو۟لَٰٓئِكَ
    • then those
    • لَهُمُ
    • for them
    • ٱلدَّرَجَٰتُ
    • (will be) the ranks,
    • ٱلْعُلَىٰ
    • [the] high.
    76
    • جَنَّٰتُ
    • Gardens
    • عَدْنٍ
    • (of) Eden
    • تَجْرِى
    • flows
    • مِن
    • from
    • تَحْتِهَا
    • underneath them
    • ٱلْأَنْهَٰرُ
    • the rivers,
    • خَٰلِدِينَ
    • abiding forever
    • فِيهَا
    • in it.
    • وَذَٰلِكَ
    • And that
    • جَزَآءُ
    • (is) the reward
    • مَن
    • (for him) who
    • تَزَكَّىٰ
    • purifies himself.
    77
    • وَلَقَدْ
    • And verily,
    • أَوْحَيْنَآ
    • We inspired
    • إِلَىٰ
    • to
    • مُوسَىٰٓ
    • Musa
    • أَنْ
    • that,
    • أَسْرِ
    • "Travel by night
    • بِعِبَادِى
    • with My slaves
    • فَٱضْرِبْ
    • and strike
    • لَهُمْ
    • for them
    • طَرِيقًا
    • a path
    • فِى
    • in
    • ٱلْبَحْرِ
    • the sea
    • يَبَسًا
    • dry;
    • لَّا
    • not
    • تَخَٰفُ
    • fearing
    • دَرَكًا
    • to be overtaken
    • وَلَا
    • and not
    • تَخْشَىٰ
    • being afraid."
    78
    • فَأَتْبَعَهُمْ
    • Then followed them
    • فِرْعَوْنُ
    • Firaun
    • بِجُنُودِهِۦ
    • with his forces,
    • فَغَشِيَهُم
    • but covered them
    • مِّنَ
    • from
    • ٱلْيَمِّ
    • the sea
    • مَا
    • what
    • غَشِيَهُمْ
    • covered them
    79
    • وَأَضَلَّ
    • And led astray
    • فِرْعَوْنُ
    • Firaun
    • قَوْمَهُۥ
    • his people
    • وَمَا
    • and (did) not
    • هَدَىٰ
    • guide them.
    80
    • يَٰبَنِىٓ
    • O Children of Israel! *[meaning includes next or prev. word]
    • إِسْرَٰٓءِيلَ
    • O Children of Israel! *[meaning includes next or prev. word]
    • قَدْ
    • Verily,
    • أَنجَيْنَٰكُم
    • We delivered you
    • مِّنْ
    • from
    • عَدُوِّكُمْ
    • your enemy,
    • وَوَٰعَدْنَٰكُمْ
    • and We made a covenant with you
    • جَانِبَ
    • on (the) side
    • ٱلطُّورِ
    • (of) the Mount
    • ٱلْأَيْمَنَ
    • the right,
    • وَنَزَّلْنَا
    • and We sent down
    • عَلَيْكُمُ
    • to you
    • ٱلْمَنَّ
    • the Manna
    • وَٱلسَّلْوَىٰ
    • and the quails.
    81
    • كُلُوا۟
    • Eat
    • مِن
    • of
    • طَيِّبَٰتِ
    • (the) good things
    • مَا
    • which
    • رَزَقْنَٰكُمْ
    • We have provided you
    • وَلَا
    • and (do) not
    • تَطْغَوْا۟
    • transgress
    • فِيهِ
    • therein,
    • فَيَحِلَّ
    • lest should descend
    • عَلَيْكُمْ
    • upon you
    • غَضَبِى
    • My Anger.
    • وَمَن
    • And whoever
    • يَحْلِلْ
    • on whom descends *[meaning includes next or prev. word]
    • عَلَيْهِ
    • on whom descends *[meaning includes next or prev. word]
    • غَضَبِى
    • My Anger,
    • فَقَدْ
    • indeed,
    • هَوَىٰ
    • he (has) perished.
    82
    • وَإِنِّى
    • But indeed, I Am
    • لَغَفَّارٌ
    • the Perpetual Forgiver
    • لِّمَن
    • of whoever
    • تَابَ
    • repents
    • وَءَامَنَ
    • and believes
    • وَعَمِلَ
    • and does
    • صَٰلِحًا
    • righteous (deeds)
    • ثُمَّ
    • then
    • ٱهْتَدَىٰ
    • remains guided.
    83
    • وَمَآ
    • "And what
    • أَعْجَلَكَ
    • made you hasten
    • عَن
    • from
    • قَوْمِكَ
    • your people,
    • يَٰمُوسَىٰ
    • O Musa?"
    84
    • قَالَ
    • He said,
    • هُمْ
    • "They
    • أُو۟لَآءِ
    • (are) close
    • عَلَىٰٓ
    • upon
    • أَثَرِى
    • my tracks,
    • وَعَجِلْتُ
    • and I hastened
    • إِلَيْكَ
    • to you
    • رَبِّ
    • my Lord,
    • لِتَرْضَىٰ
    • that You be pleased."
    85
    • قَالَ
    • He said,
    • فَإِنَّا
    • "But indeed, We
    • قَدْ
    • [verily]
    • فَتَنَّا
    • We (have) tried
    • قَوْمَكَ
    • your people
    • مِنۢ
    • after you *[meaning includes next or prev. word]
    • بَعْدِكَ
    • after you *[meaning includes next or prev. word]
    • وَأَضَلَّهُمُ
    • and has led them astray
    • ٱلسَّامِرِىُّ
    • the Samiri."
    86
    • فَرَجَعَ
    • Then Musa returned *[meaning includes next or prev. word]
    • مُوسَىٰٓ
    • Then Musa returned *[meaning includes next or prev. word]
    • إِلَىٰ
    • to
    • قَوْمِهِۦ
    • his people
    • غَضْبَٰنَ
    • angry
    • أَسِفًا
    • (and) sorrowful.
    • قَالَ
    • He said,
    • يَٰقَوْمِ
    • "O my people!
    • أَلَمْ
    • Did not
    • يَعِدْكُمْ
    • promise you
    • رَبُّكُمْ
    • your Lord
    • وَعْدًا
    • a promise
    • حَسَنًا
    • good?
    • أَفَطَالَ
    • Then, did seem long
    • عَلَيْكُمُ
    • to you
    • ٱلْعَهْدُ
    • the promise,
    • أَمْ
    • or
    • أَرَدتُّمْ
    • did you desire
    • أَن
    • that
    • يَحِلَّ
    • descend
    • عَلَيْكُمْ
    • upon you
    • غَضَبٌ
    • (the) Anger
    • مِّن
    • of
    • رَّبِّكُمْ
    • your Lord,
    • فَأَخْلَفْتُم
    • so you broke
    • مَّوْعِدِى
    • (the) promise to me?"
    87
    • قَالُوا۟
    • They said,
    • مَآ
    • "Not
    • أَخْلَفْنَا
    • we broke
    • مَوْعِدَكَ
    • promise to you
    • بِمَلْكِنَا
    • by our will,
    • وَلَٰكِنَّا
    • but we
    • حُمِّلْنَآ
    • [we] were made to carry
    • أَوْزَارًا
    • burdens
    • مِّن
    • from
    • زِينَةِ
    • ornaments
    • ٱلْقَوْمِ
    • (of) the people,
    • فَقَذَفْنَٰهَا
    • so we threw them
    • فَكَذَٰلِكَ
    • and thus
    • أَلْقَى
    • threw
    • ٱلسَّامِرِىُّ
    • the Samiri."
    88
    • فَأَخْرَجَ
    • Then he brought forth
    • لَهُمْ
    • for them
    • عِجْلًا
    • a calf`s
    • جَسَدًا
    • body
    • لَّهُۥ
    • it had
    • خُوَارٌ
    • a lowing sound,
    • فَقَالُوا۟
    • and they said,
    • هَٰذَآ
    • "This
    • إِلَٰهُكُمْ
    • (is) your god
    • وَإِلَٰهُ
    • and the god
    • مُوسَىٰ
    • (of) Musa,
    • فَنَسِىَ
    • but he forgot."
    89
    • أَفَلَا
    • Then, did not
    • يَرَوْنَ
    • they see
    • أَلَّا
    • that not
    • يَرْجِعُ
    • it (could) return
    • إِلَيْهِمْ
    • to them
    • قَوْلًا
    • a word
    • وَلَا
    • and not
    • يَمْلِكُ
    • possess
    • لَهُمْ
    • for them
    • ضَرًّا
    • any harm
    • نَفْعًا
    • any benefit?
    90
    • وَلَقَدْ
    • And verily
    • قَالَ
    • (had) said
    • لَهُمْ
    • to them
    • هَٰرُونُ
    • Harun
    • مِن
    • before, *[meaning includes next or prev. word]
    • قَبْلُ
    • before, *[meaning includes next or prev. word]
    • يَٰقَوْمِ
    • "O my people!
    • إِنَّمَا
    • Only
    • فُتِنتُم
    • you are being tested
    • بِهِۦ
    • by it,
    • وَإِنَّ
    • and indeed,
    • رَبَّكُمُ
    • your Lord
    • ٱلرَّحْمَٰنُ
    • (is) the Most Gracious,
    • فَٱتَّبِعُونِى
    • so follow me
    • وَأَطِيعُوٓا۟
    • and obey
    • أَمْرِى
    • my order."
    91
    • قَالُوا۟
    • They said,
    • لَن
    • "Never
    • نَّبْرَحَ
    • we will cease
    • عَلَيْهِ
    • being devoted to it *[meaning includes next or prev. word]
    • عَٰكِفِينَ
    • being devoted to it *[meaning includes next or prev. word]
    • حَتَّىٰ
    • until
    • يَرْجِعَ
    • returns
    • إِلَيْنَا
    • to us
    • مُوسَىٰ
    • Musa."
    92
    • قَالَ
    • He said,
    • يَٰهَٰرُونُ
    • "O Harun!
    • مَا
    • What
    • مَنَعَكَ
    • prevented you,
    • إِذْ
    • when
    • رَأَيْتَهُمْ
    • you saw them
    • ضَلُّوٓا۟
    • going astray,
    93
    • أَلَّا
    • That not
    • تَتَّبِعَنِ
    • you follow me?
    • أَفَعَصَيْتَ
    • Then, have you disobeyed
    • أَمْرِى
    • my order?"
    94
    • قَالَ
    • He said,
    • يَبْنَؤُمَّ
    • "O son of my mother!
    • لَا
    • (Do) not
    • تَأْخُذْ
    • seize (me)
    • بِلِحْيَتِى
    • by my beard
    • وَلَا
    • and not
    • بِرَأْسِىٓ
    • by my head.
    • إِنِّى
    • Indeed, I
    • خَشِيتُ
    • [I] feared
    • أَن
    • that
    • تَقُولَ
    • you would say,
    • فَرَّقْتَ
    • "You caused division
    • بَيْنَ
    • between
    • بَنِىٓ
    • (the) Children of Israel *[meaning includes next or prev. word]
    • إِسْرَٰٓءِيلَ
    • (the) Children of Israel *[meaning includes next or prev. word]
    • وَلَمْ
    • and not
    • تَرْقُبْ
    • you respect
    • قَوْلِى
    • my word."
    95
    • قَالَ
    • He said,
    • فَمَا
    • "Then what
    • خَطْبُكَ
    • (is) your case,
    • يَٰسَٰمِرِىُّ
    • O Samiri?"
    96
    • قَالَ
    • He said,
    • بَصُرْتُ
    • "I perceived
    • بِمَا
    • what
    • لَمْ
    • not
    • يَبْصُرُوا۟
    • they perceive,
    • بِهِۦ
    • in it,
    • فَقَبَضْتُ
    • so I took
    • قَبْضَةً
    • a handful
    • مِّنْ
    • from
    • أَثَرِ
    • (the) track
    • ٱلرَّسُولِ
    • (of) the Messenger
    • فَنَبَذْتُهَا
    • then threw it,
    • وَكَذَٰلِكَ
    • and thus
    • سَوَّلَتْ
    • suggested
    • لِى
    • to me
    • نَفْسِى
    • my soul."
    97
    • قَالَ
    • He said,
    • فَٱذْهَبْ
    • "Then go.
    • فَإِنَّ
    • And indeed,
    • لَكَ
    • for you
    • فِى
    • in
    • ٱلْحَيَوٰةِ
    • the life
    • أَن
    • that
    • تَقُولَ
    • you will say,
    • لَا
    • "(Do) not
    • مِسَاسَ
    • touch."
    • وَإِنَّ
    • And indeed,
    • مَوْعِدًا
    • (is) an appointment
    • لَّن
    • never
    • تُخْلَفَهُۥ
    • you will fail to (keep) it.
    • وَٱنظُرْ
    • And look
    • إِلَىٰٓ
    • at
    • إِلَٰهِكَ
    • your god
    • ٱلَّذِى
    • that which
    • ظَلْتَ
    • you have remained
    • عَلَيْهِ
    • to it
    • عَاكِفًا
    • devoted.
    • لَّنُحَرِّقَنَّهُۥ
    • Surely we will burn it
    • ثُمَّ
    • then
    • لَنَنسِفَنَّهُۥ
    • certainly we will scatter it
    • ٱلْيَمِّ
    • the sea
    • نَسْفًا
    • (in) particles."
    98
    • إِنَّمَآ
    • Only
    • إِلَٰهُكُمُ
    • your God
    • ٱللَّهُ
    • (is) Allah
    • ٱلَّذِى
    • the One,
    • لَآ
    • (there is) no
    • إِلَٰهَ
    • god
    • إِلَّا
    • but
    • هُوَ
    • He.
    • وَسِعَ
    • He has encompassed
    • كُلَّ
    • all
    • شَىْءٍ
    • things
    • عِلْمًا
    • (in) knowledge.
    99
    • كَذَٰلِكَ
    • Thus
    • نَقُصُّ
    • We relate
    • عَلَيْكَ
    • to you
    • مِنْ
    • from
    • أَنۢبَآءِ
    • (the) news
    • مَا
    • (of) what
    • قَدْ
    • has preceded. *[meaning includes next or prev. word]
    • سَبَقَ
    • has preceded. *[meaning includes next or prev. word]
    • وَقَدْ
    • And certainly
    • ءَاتَيْنَٰكَ
    • We have given you
    • مِن
    • from
    • لَّدُنَّا
    • Us
    • ذِكْرًا
    • a Reminder.
    100
    • مَّنْ
    • Whoever
    • أَعْرَضَ
    • turns away
    • عَنْهُ
    • from it,
    • فَإِنَّهُۥ
    • then indeed, he
    • يَحْمِلُ
    • will bear
    • يَوْمَ
    • (on the) Day
    • ٱلْقِيَٰمَةِ
    • (of) Resurrection
    • وِزْرًا
    • a burden.
    101
    • خَٰلِدِينَ
    • Abiding forever
    • فِيهِ
    • in it,
    • وَسَآءَ
    • and evil
    • لَهُمْ
    • for them
    • يَوْمَ
    • (on the) Day
    • ٱلْقِيَٰمَةِ
    • (of) the Resurrection
    • حِمْلًا
    • (as) a load
    102
    • يَوْمَ
    • (The) Day
    • يُنفَخُ
    • will be blown
    • فِى
    • in
    • ٱلصُّورِ
    • the Trumpet,
    • وَنَحْشُرُ
    • and We will gather
    • ٱلْمُجْرِمِينَ
    • the criminals,
    • يَوْمَئِذٍ
    • that Day,
    • زُرْقًا
    • blue-eyed.
    103
    • يَتَخَٰفَتُونَ
    • They are murmuring
    • بَيْنَهُمْ
    • among themselves,
    • إِن
    • "Not
    • لَّبِثْتُمْ
    • you remained
    • إِلَّا
    • except (for)
    • عَشْرًا
    • ten."
    104
    • نَّحْنُ
    • We
    • أَعْلَمُ
    • know best
    • بِمَا
    • what
    • يَقُولُونَ
    • they will say
    • إِذْ
    • when
    • يَقُولُ
    • will say,
    • أَمْثَلُهُمْ
    • (the) best of them
    • طَرِيقَةً
    • (in) conduct,
    • إِن
    • "Not
    • لَّبِثْتُمْ
    • you remained
    • إِلَّا
    • except (for)
    • يَوْمًا
    • a day."
    105
    • وَيَسْـَٔلُونَكَ
    • And they ask you
    • عَنِ
    • about
    • ٱلْجِبَالِ
    • the mountains,
    • فَقُلْ
    • so say,
    • يَنسِفُهَا
    • "Will blast them
    • رَبِّى
    • my Lord
    • نَسْفًا
    • (into) particles.
    106
    • فَيَذَرُهَا
    • Then He will leave it,
    • قَاعًا
    • a level
    • صَفْصَفًا
    • plain.
    107
    • لَّا
    • Not
    • تَرَىٰ
    • you will see
    • فِيهَا
    • in it
    • عِوَجًا
    • any crookedness
    • وَلَآ
    • and not
    • أَمْتًا
    • any curve."
    108
    • يَوْمَئِذٍ
    • On that Day
    • يَتَّبِعُونَ
    • they will follow
    • ٱلدَّاعِىَ
    • the caller,
    • لَا
    • no
    • عِوَجَ
    • deviation
    • لَهُۥ
    • from it.
    • وَخَشَعَتِ
    • And (will be) humbled
    • ٱلْأَصْوَاتُ
    • the voices
    • لِلرَّحْمَٰنِ
    • for the Most Gracious,
    • فَلَا
    • so not
    • تَسْمَعُ
    • you will hear
    • إِلَّا
    • except
    • هَمْسًا
    • a faint sound.
    109
    • يَوْمَئِذٍ
    • (On) that Day
    • لَّا
    • not
    • تَنفَعُ
    • will benefit
    • ٱلشَّفَٰعَةُ
    • the intercession
    • إِلَّا
    • except
    • مَنْ
    • (to) whom
    • أَذِنَ
    • has given permission
    • لَهُ
    • [to him]
    • ٱلرَّحْمَٰنُ
    • the Most Gracious,
    • وَرَضِىَ
    • and He has accepted
    • لَهُۥ
    • for him
    • قَوْلًا
    • a word.
    110
    • يَعْلَمُ
    • He knows
    • مَا
    • what
    • بَيْنَ
    • (is) before them *[meaning includes next or prev. word]
    • أَيْدِيهِمْ
    • (is) before them *[meaning includes next or prev. word]
    • وَمَا
    • and what
    • خَلْفَهُمْ
    • (is) behind them,
    • وَلَا
    • while not
    • يُحِيطُونَ
    • they encompass
    • بِهِۦ
    • it
    • عِلْمًا
    • (in) knowledge.
    111
    • وَعَنَتِ
    • And (will be) humbled
    • ٱلْوُجُوهُ
    • the faces
    • لِلْحَىِّ
    • before the Ever-Living,
    • ٱلْقَيُّومِ
    • the Self-Subsisting.
    • وَقَدْ
    • And verily
    • خَابَ
    • will have failed
    • مَنْ
    • (he) who
    • حَمَلَ
    • carried
    • ظُلْمًا
    • wrongdoing.
    112
    • وَمَن
    • But (he) who
    • يَعْمَلْ
    • does
    • مِنَ
    • of
    • ٱلصَّٰلِحَٰتِ
    • the righteous deeds
    • وَهُوَ
    • while he
    • مُؤْمِنٌ
    • (is) a believer,
    • فَلَا
    • then not
    • يَخَافُ
    • he will fear
    • ظُلْمًا
    • injustice
    • وَلَا
    • and not
    • هَضْمًا
    • deprivation.
    113
    • وَكَذَٰلِكَ
    • And thus
    • أَنزَلْنَٰهُ
    • We have sent it down,
    • قُرْءَانًا
    • (the) Quran
    • عَرَبِيًّا
    • (in) Arabic
    • وَصَرَّفْنَا
    • and We have explained
    • فِيهِ
    • in it
    • مِنَ
    • of
    • ٱلْوَعِيدِ
    • the warnings
    • لَعَلَّهُمْ
    • that they may
    • يَتَّقُونَ
    • fear
    • أَوْ
    • or
    • يُحْدِثُ
    • it may cause
    • لَهُمْ
    • [for] them
    • ذِكْرًا
    • remembrance.
    114
    • فَتَعَٰلَى
    • So high (above all)
    • ٱللَّهُ
    • (is) Allah
    • ٱلْمَلِكُ
    • the King,
    • ٱلْحَقُّ
    • the True.
    • وَلَا
    • And (do) not
    • تَعْجَلْ
    • hasten
    • بِٱلْقُرْءَانِ
    • with the Quran
    • مِن
    • before *[meaning includes next or prev. word]
    • قَبْلِ
    • before *[meaning includes next or prev. word]
    • أَن
    • [that]
    • يُقْضَىٰٓ
    • is completed
    • إِلَيْكَ
    • to you
    • وَحْيُهُۥ
    • its revelation,
    • وَقُل
    • and say,
    • رَّبِّ
    • "My Lord!
    • زِدْنِى
    • Increase me
    • عِلْمًا
    • (in) knowledge."
    115
    • وَلَقَدْ
    • And verily
    • عَهِدْنَآ
    • We made a covenant
    • إِلَىٰٓ
    • with
    • ءَادَمَ
    • Adam
    • مِن
    • before, *[meaning includes next or prev. word]
    • قَبْلُ
    • before, *[meaning includes next or prev. word]
    • فَنَسِىَ
    • but he forgot;
    • وَلَمْ
    • and not
    • نَجِدْ
    • We found
    • لَهُۥ
    • in him
    • عَزْمًا
    • determination.
    116
    • وَإِذْ
    • And when
    • قُلْنَا
    • We said
    • لِلْمَلَٰٓئِكَةِ
    • to the Angels,
    • ٱسْجُدُوا۟
    • "Prostrate
    • لِءَادَمَ
    • to Adam,"
    • فَسَجَدُوٓا۟
    • then they prostrated,
    • إِلَّآ
    • except
    • إِبْلِيسَ
    • Iblis;
    • أَبَىٰ
    • he refused.
    117
    • فَقُلْنَا
    • Then We said,
    • يَٰٓـَٔادَمُ
    • "O Adam!
    • إِنَّ
    • Indeed,
    • هَٰذَا
    • this
    • عَدُوٌّ
    • (is) an enemy
    • لَّكَ
    • to you
    • وَلِزَوْجِكَ
    • and to your wife.
    • فَلَا
    • So not
    • يُخْرِجَنَّكُمَا
    • (let) him drive you both
    • مِنَ
    • from
    • ٱلْجَنَّةِ
    • Paradise
    • فَتَشْقَىٰٓ
    • so (that) you would suffer.
    118
    • إِنَّ
    • Indeed,
    • لَكَ
    • for you
    • أَلَّا
    • that not
    • تَجُوعَ
    • you will be hungry
    • فِيهَا
    • therein
    • وَلَا
    • and not
    • تَعْرَىٰ
    • you will be unclothed.
    119
    • وَأَنَّكَ
    • And that you
    • لَا
    • not
    • تَظْمَؤُا۟
    • will suffer from thirst
    • فِيهَا
    • therein
    • وَلَا
    • and not
    • تَضْحَىٰ
    • exposed to the sun`s heat."
    120
    • فَوَسْوَسَ
    • Then whispered
    • إِلَيْهِ
    • to him
    • ٱلشَّيْطَٰنُ
    • Shaitaan,
    • قَالَ
    • he said,
    • يَٰٓـَٔادَمُ
    • "O Adam!
    • هَلْ
    • Shall
    • أَدُلُّكَ
    • I direct you
    • عَلَىٰ
    • to
    • شَجَرَةِ
    • (the) tree
    • ٱلْخُلْدِ
    • (of) the Eternity
    • وَمُلْكٍ
    • and a kingdom
    • لَّا
    • not
    • يَبْلَىٰ
    • (that will) deteriorate?"
    121
    • فَأَكَلَا
    • Then they both ate
    • مِنْهَا
    • from it,
    • فَبَدَتْ
    • so became apparent
    • لَهُمَا
    • to them
    • سَوْءَٰتُهُمَا
    • their shame
    • وَطَفِقَا
    • and they began,
    • يَخْصِفَانِ
    • (to) fasten
    • عَلَيْهِمَا
    • on themselves
    • مِن
    • from
    • وَرَقِ
    • (the) leaves
    • ٱلْجَنَّةِ
    • (of) Paradise.
    • وَعَصَىٰٓ
    • And Adam disobeyed *[meaning includes next or prev. word]
    • ءَادَمُ
    • And Adam disobeyed *[meaning includes next or prev. word]
    • رَبَّهُۥ
    • his Lord,
    • فَغَوَىٰ
    • and erred.
    122
    • ثُمَّ
    • Then
    • ٱجْتَبَٰهُ
    • chose him
    • رَبُّهُۥ
    • his Lord,
    • فَتَابَ
    • and turned
    • عَلَيْهِ
    • to him
    • وَهَدَىٰ
    • and guided (him).
    123
    • قَالَ
    • He said,
    • ٱهْبِطَا
    • "Go down
    • مِنْهَا
    • from it
    • جَمِيعًۢا
    • all,
    • بَعْضُكُمْ
    • some of you
    • لِبَعْضٍ
    • to others
    • عَدُوٌّ
    • (as) enemy.
    • فَإِمَّا
    • Then if
    • يَأْتِيَنَّكُم
    • comes to you
    • مِّنِّى
    • from Me
    • هُدًى
    • guidance
    • فَمَنِ
    • then whoever,
    • ٱتَّبَعَ
    • follows
    • هُدَاىَ
    • My guidance,
    • فَلَا
    • then not
    • يَضِلُّ
    • he will go astray
    • وَلَا
    • and not
    • يَشْقَىٰ
    • suffer.
    124
    • وَمَنْ
    • And whoever
    • أَعْرَضَ
    • turns away
    • عَن
    • from
    • ذِكْرِى
    • My remembrance,
    • فَإِنَّ
    • then indeed,
    • لَهُۥ
    • for him
    • مَعِيشَةً
    • (is) a life
    • ضَنكًا
    • straitened
    • وَنَحْشُرُهُۥ
    • and We will gather him
    • يَوْمَ
    • (on the) Day
    • ٱلْقِيَٰمَةِ
    • (of) the Resurrection
    • أَعْمَىٰ
    • blind."
    125
    • قَالَ
    • He will say,
    • رَبِّ
    • "My Lord!
    • لِمَ
    • Why
    • حَشَرْتَنِىٓ
    • You raised me
    • أَعْمَىٰ
    • blind
    • وَقَدْ
    • while [verily]
    • كُنتُ
    • I had
    • بَصِيرًا
    • sight."
    126
    • قَالَ
    • He will say,
    • كَذَٰلِكَ
    • "Thus
    • أَتَتْكَ
    • came to you
    • ءَايَٰتُنَا
    • Our Signs,
    • فَنَسِيتَهَا
    • but you forgot them,
    • وَكَذَٰلِكَ
    • and thus
    • ٱلْيَوْمَ
    • today
    • تُنسَىٰ
    • you will be forgotten."
    127
    • وَكَذَٰلِكَ
    • And thus
    • نَجْزِى
    • We recompense
    • مَنْ
    • (he) who
    • أَسْرَفَ
    • transgresses,
    • وَلَمْ
    • and not
    • يُؤْمِنۢ
    • believes
    • بِـَٔايَٰتِ
    • in (the) Signs
    • رَبِّهِۦ
    • (of) his Lord.
    • وَلَعَذَابُ
    • And surely (the) punishment
    • ٱلْءَاخِرَةِ
    • (of) the Hereafter
    • أَشَدُّ
    • (is) more severe
    • وَأَبْقَىٰٓ
    • and more lasting.
    128
    • أَفَلَمْ
    • Then has not
    • يَهْدِ
    • it guided
    • لَهُمْ
    • [for] them
    • كَمْ
    • how many
    • أَهْلَكْنَا
    • We (have) destroyed
    • قَبْلَهُم
    • before them,
    • مِّنَ
    • of
    • ٱلْقُرُونِ
    • the generations,
    • يَمْشُونَ
    • (as) they walk
    • فِى
    • in
    • مَسَٰكِنِهِمْ
    • their dwellings?
    • إِنَّ
    • Indeed,
    • ذَٰلِكَ
    • that
    • لَءَايَٰتٍ
    • surely (are) Signs
    • لِّأُو۟لِى
    • for possessors
    • ٱلنُّهَىٰ
    • (of) intelligence.
    129
    • وَلَوْلَا
    • And if not
    • كَلِمَةٌ
    • (for) a Word
    • سَبَقَتْ
    • (that) preceded
    • مِن
    • from
    • رَّبِّكَ
    • your Lord,
    • لَكَانَ
    • surely (would) have been
    • لِزَامًا
    • an obligation
    • وَأَجَلٌ
    • and a term
    • مُّسَمًّى
    • determined.
    130
    • فَٱصْبِرْ
    • So be patient
    • عَلَىٰ
    • over
    • مَا
    • what
    • يَقُولُونَ
    • they say
    • وَسَبِّحْ
    • and glorify
    • بِحَمْدِ
    • with praise
    • رَبِّكَ
    • (of) your Lord
    • قَبْلَ
    • before
    • طُلُوعِ
    • (the) rising
    • ٱلشَّمْسِ
    • (of) the sun
    • وَقَبْلَ
    • and before
    • غُرُوبِهَا
    • its setting;
    • وَمِنْ
    • and from
    • ءَانَآئِ
    • (the) hours
    • ٱلَّيْلِ
    • (of) the night,
    • فَسَبِّحْ
    • and glorify
    • وَأَطْرَافَ
    • (at the) ends
    • ٱلنَّهَارِ
    • (of) the day
    • لَعَلَّكَ
    • so that you may
    • تَرْضَىٰ
    • be satisfied.
    131
    • وَلَا
    • And (do) not
    • تَمُدَّنَّ
    • extend
    • عَيْنَيْكَ
    • your eyes
    • إِلَىٰ
    • towards
    • مَا
    • what
    • مَتَّعْنَا
    • We have given for enjoyment
    • بِهِۦٓ
    • [with it],
    • أَزْوَٰجًا
    • pairs
    • مِّنْهُمْ
    • of them
    • زَهْرَةَ
    • (the) splendor
    • ٱلْحَيَوٰةِ
    • (of) the life
    • ٱلدُّنْيَا
    • (of) the world,
    • لِنَفْتِنَهُمْ
    • that We may test them
    • فِيهِ
    • in it.
    • وَرِزْقُ
    • And (the) provision
    • رَبِّكَ
    • (of) your Lord
    • خَيْرٌ
    • (is) better
    • وَأَبْقَىٰ
    • and more lasting.
    132
    • وَأْمُرْ
    • And enjoin
    • أَهْلَكَ
    • (on) your family
    • بِٱلصَّلَوٰةِ
    • the prayer
    • وَٱصْطَبِرْ
    • and be steadfast
    • عَلَيْهَا
    • therein.
    • لَا
    • Not
    • نَسْـَٔلُكَ
    • We ask you
    • رِزْقًا
    • (for) provision;
    • نَّحْنُ
    • We
    • نَرْزُقُكَ
    • provide (for) you,
    • وَٱلْعَٰقِبَةُ
    • and the outcome
    • لِلتَّقْوَىٰ
    • (is) for the righteous[ness].
    133
    • وَقَالُوا۟
    • And they say,
    • لَوْلَا
    • "Why not
    • يَأْتِينَا
    • he brings us
    • بِـَٔايَةٍ
    • a sign
    • مِّن
    • from
    • رَّبِّهِۦٓ
    • his Lord?"
    • أَوَلَمْ
    • Has not
    • تَأْتِهِم
    • come to them
    • بَيِّنَةُ
    • evidence
    • مَا
    • (of) what
    • فِى
    • (was) in
    • ٱلصُّحُفِ
    • the Scriptures
    • ٱلْأُولَىٰ
    • the former?
    134
    • وَلَوْ
    • And if
    • أَنَّآ
    • We
    • أَهْلَكْنَٰهُم
    • (had) destroyed them
    • بِعَذَابٍ
    • with a punishment
    • مِّن
    • before him, *[meaning includes next or prev. word]
    • قَبْلِهِۦ
    • before him, *[meaning includes next or prev. word]
    • لَقَالُوا۟
    • surely they (would) have said,
    • رَبَّنَا
    • "Our Lord,
    • لَوْلَآ
    • why not
    • أَرْسَلْتَ
    • You sent
    • إِلَيْنَا
    • to us
    • رَسُولًا
    • a Messenger,
    • فَنَتَّبِعَ
    • so we (could) have followed
    • ءَايَٰتِكَ
    • Your signs
    • مِن
    • before *[meaning includes next or prev. word]
    • قَبْلِ
    • before *[meaning includes next or prev. word]
    • أَن
    • [that]
    • نَّذِلَّ
    • we were humiliated
    • وَنَخْزَىٰ
    • and disgraced."
    135
    • قُلْ
    • Say,
    • كُلٌّ
    • "Each
    • مُّتَرَبِّصٌ
    • (is) waiting;
    • فَتَرَبَّصُوا۟
    • so await.
    • فَسَتَعْلَمُونَ
    • Then you will know
    • مَنْ
    • who
    • أَصْحَٰبُ
    • (are the) companions
    • ٱلصِّرَٰطِ
    • (of) the way
    • ٱلسَّوِىِّ
    • [the] even,
    • وَمَنِ
    • and who
    • ٱهْتَدَىٰ
    • is guided."

Makkah Period This sūrah of 135 verses was revealed in Makkah. It begins by consoling God’s Messenger, upon him be peace and blessings. As in nearly all of the Makkan sūrahs, it dwells on the essentials of God’s Religion which was preached by all the Prophets. It allots most space to the mission and experiences of the Prophet Moses, upon him be peace, because they are extremely significant for the preaching and future of Islam. It consoles the Muslims, who were suffering great persecutions at the hands of the Makkan polytheists, by mentioning Moses’ victory over the magicians and the Pharaoh; and it also warns them against straying in belief in any way, presenting as an example the time when the Children of Israel began to worship a golden calf made by one among them, shortly after Moses went to Mount Sinai to receive the Torah. Some commentators maintain that even though Tā-Hā is made up of two separate letters, they signify the Perfect Human Being, while Yā-Sīn (the title of sūrah 36) signifies human. 1. Ta. Ha. 2. We do not send down the Qur’an on you so that you suffer distress (in your duty of conveying it to people); 3. But only as a reminder for him who holds some awe of God in his heart (and so has the potential to achieve faith). 4. A gradual sending down from Him Who has created the earth and the high heavens, 5. The All-Merciful, Who has established Himself on the Throne.1 1. For the Throne and God’s establishing Himself on it, see sūrah 7: 54, note 13; and sūrah 11: 7, note 2. This verse, along with the three following it, emphasizes God’s absolute dominion and Oneness as the Lord of creation. 6. To Him belongs whatever is in the heavens and whatever is on the earth, and whatever is between them, and whatever is under the soil. 7. If you say something aloud (or keep it to yourself ), He surely knows the secret as well as (whatever you may be keeping as) the more hidden. 604 8. God – there is no deity save Him; His are the All-Beautiful Names.2 2. For God’s All-Beautiful Names, see sūrah 7: 180, note 44, and sūrah 17: 110, note 41. 9. Has the report of Moses come to you?3 3. Apart from references to the Prophet Moses, upon him be peace, in the sūrahs revealed earlier, the narrative in this sūrah from this verse to verse 98 is the earliest Qur’ānic explanation of the story of Moses, upon him be peace, as such. 10. (He was traveling with his family in the desert) when he saw a fire, and so said to his family: “Wait here! Indeed I perceive a fire far off. Perhaps I can bring you a burning brand from it, or find guidance by the fire.”4 4. This happened in the Sinai desert while Moses, upon him be peace, was returning with his family from Midian, where he had spent eight to ten years, to Egypt, or while he was in search of a suitable place to dwell. It was a cold night and they needed a fire to warm themselves, and a light to be able to continue their way. They must have been lost in the desert in the darkness of the night. 11. Then when he came near to it, he was called by name: “O Moses! 12. “Indeed it is I, I am your Lord. So take off your sandals, for you are in the sacred valley of Tuwā.5 5. Taking off one’s sandals or shoes is done in the Presence of God; the sacredness of the valley arises from the fact that it was where God’s Presence was manifested to Moses, upon him be peace. However, it should also be noted that, just as some parts of time have sacredness of their own – if this sacredness is not because of their being the time of certain types of worship – some places on earth may have some sacredness for some reasons beyond our comprehension – if this sacredness does not arise from their being the places of certain Divine manifestations. As stated in Sūrat al-Qasas (28), the Almighty called out to the Prophet Moses, upon him be peace, from behind a tree (28: 30). This type of Divine calling is one of the three types of Divine Revelation. The Qur’ān clarifies that God speaks to a human being either from behind a veil, or by putting the meaning in the heart of the human being (as a special kind of Revelation), or by sending an angel (42: 51). A Prophet is sure that the one who speaks to him from behind a veil or puts a meaning in his heart is God. So the Qur’ān does not mention any reaction of Moses, upon him be peace, when God called out to him. A Prophet who will receive Revelation has already been prepared for it. The Qur’ān mentions that God granted Moses, upon him be peace, knowledge, insight, and good judgment years before he received this first Revelation, and that he was one devoted to doing good as if seeing God (28: 14). 13. “I have chosen you (to be My Messenger), so listen to what is revealed (to you). 605 14. “Assuredly, it is I. I am God; there is no deity save Me. So worship Me, and establish the Prayer in conformity with its conditions for remembrance of Me.6 6. Mentioning the Prayer in addition to worship – although the Prayer is a kind of worship – is because of its importance as the chief way of worship. 15. “Surely the Last Hour is bound to come (unexpectedly. It is so great a truth that) I all but keep it hidden so that every soul may strive for what it strives for (and achieve the just recompense for it). 16. “So do not let anyone who does not believe in it and (instead) follows his own desire and caprice, turn you from (believing in, and preaching the truth about) it, lest you then perish!7 7. Islam is the Divine Religion preached by all the Prophets, with slight differences in matters of law, according to time and conditions, a religion which was universally perfected through the Prophet Muhammad, upon him be peace and blessings. It is based on four fundamentals, and it is upon these that the Qur’ān dwells. The first and most important ofthese is the belief in God’s Existence and Oneness. It is this very fundamental which was first conveyed to the Prophet Moses, upon him be peace. Although belief in the Resurrection and the Hereafter is the fundamental of second-degree importance, the relationship of God as the Deity and Lord, and His servants as the created and sustained, requires worship on the part of the servants; therefore, worship, another of the fundamentals discussed, is mentioned after belief in God’s Existence and Oneness in the verses above. Justice in human individual and collective life is a dimension of worship, and verse 16 alludes to it. In other words, belief in the Resurrection and the Hereafter, which is the final or ultimate purpose of the existence of the world and humankind, and human worldly life, is the second fundamental of Islam. The fourth fundamental is Prophethood, which is required by God’s being the Lord of the whole creation and the fact that He created it. If God had not made Himself known to His conscious servants, informed them of His purpose for creating the universe and humankind, and what He expects them to do, and if He had not appointed a leader to humanity to communicate all this, His creating them would have been unintelligible. So, God’s purpose for creating the whole universe and humankind requires Prophethood, or the sending of Prophets. In conclusion, God mentions these four fundamentals in the first Revelation He sent to the Prophet Moses, upon him be peace. 17. “What is that in your right hand, Moses?” 18. He said: “It is my staff. I lean on it, and with it I beat down leaves for my flock, and I have some other uses for it.” 19. (God) said: “Throw it down, O Moses!” 20. So he threw it down, and there and then it was a snake, slithering. 21. (God) said: “Take hold of it and do not fear! We will return it to its former state. 606 22. “Now, put your (right) hand under your armpit: it will come forth shining white, flawless, as another (miraculous) sign, 23. “So that We may show you some of Our greatest miraculous signs, 24. “Go to the Pharaoh, for he has indeed rebelled.” 25. (Moses) said: “My Lord! Expand for me my breast. 26. “Make my task easy for me. 27. “Loose a knot from my tongue (to make my speaking more fluent), 28. “So that they may understand my speech clearly. 29. “And appoint a minister (helper) for me from my family: 30. “Aaron, my brother. 31. “Confirm my strength with him, 32. “And let him share my task; 33. “So that we may glorify You much, 34. “And mention and remember You abundantly. 35. “Surely You are ever seeing and watching us.”8 8. The Prophet Moses, upon him be peace, grew up in the Pharaoh’s palace. The term “Pharaoh” was a title by which the kings of the native Copts in ancient Egypt were called. The Pharaoh to whom Moses, upon him be peace, was sent was the son of the Pharaoh in whose palace he grew up. As mentioned in several verses of the Qur’ān, this Pharaoh persecuted the Children of Israel. While trying to protect one of his people against an Egyptian, Moses, upon him be peace, accidentally caused the death of the man and, on hearing that he was being sought by officials, Moses, upon him be peace, left for Midian. After having stayed there for eight to ten years, he most probably was returning to Egypt when he received the Divine Revelation. Now he was to go to the Pharaoh’s palace with an extremely important and difficult task. So he asked his Lord to expand his breast, so that he wouldbe able to show greater patience with whatever difficulty he would encounter from the Pharaoh and his clan, and to fully understand God’s Religion and all that He would be pleased with. He also asked Him to increase his own power of speech and to allow his brother, Aaron, a fluent speaker, to share his task as a Messenger. His purpose was to worship, exalt, glorify, and mention God as much as possible. By saying, You are ever seeing and watching us, the Prophet Moses, upon him be peace, presented, despite being a great Prophet, his weakness as a mortal being before the Almighty, and his need of help as a servant, to the Divine Court as a means of intercession. 36. (God) said: “Your request has already been granted, O Moses. 607 37. “And assuredly We did bestow Our favor upon you at another time before. 38. “We inspired in your mother that which she was to be inspired with, saying: 39. ‘Place the child in a chest and cast it into the river, then the river will throw it up on the bank: one who is both My enemy and his enemy (the Pharaoh, who has decided to kill all the new-born sons of the Children of Israel) will take him up.’ I cast over you (Moses) love from Me (protecting you, so love for you was aroused in the hearts of people who saw you), and so that you were brought up under My eyes. 40. “When your sister (on your mother’s instruction, knowing the Pharaoh’s household had taken you in) went and said: ‘Shall I guide you to one who will nurse him?’ Thus ( – and it is We Who made none other capable of nursing you – ) We returned you to your mother, so that she might rejoice and forget her grief. And (much later on) you killed a man (not intending it), so We saved you from the (ensuing) trouble, and We tested you with trial (of different kinds and degrees only to perfect you). You stayed for years among the people of Midian, and then you attained to the (quality of mind and spirit) expected of and decreed for you, O Moses. 41. “And I have attached you to Myself (and so trained you to My service). 42. “Go, you and your brother, with My miraculous signs (with which I have provided you), and never slacken in remembrance of Me and reminding (others) of Me. 43. “Go, both of you, to the Pharaoh for he has exceedingly rebelled. 44. “But speak to him with gentle words, so that he might reflect and be mindful or feel some awe (of me, and behave with humility).”9 9. The tentative form of the phrase so that he might ponder, as well as similar phrases that frequently exist in the Qur’ān, never implies any doubt on God’s part. Rather, it relates to the intention or hope with which the Messengers (and other addressees) should approach their task. 45. They said: “Our Lord, we fear lest he act hastily in regard to us (not allowing us to complete our preaching), or become (more) tyrannical.” 46. He said: “Do not fear! Surely I am with you, hearing and seeing. 47. “Go to him and say: ‘We are indeed Messengers of your Lord (Who has created and sustains you), so let the Children of Israel go with us, and do not cause 608 them to suffer (longer). Assuredly we have come to you with a manifest proof from your Lord. And peace (success and safety and triumph) is upon him who follows His guidance. 48. ‘It has surely been revealed to us that (only) punishment is upon him who denies and turns away (from God’s call).’ “ 49. (When they had spoken to the Pharaoh as God had commanded them,) the Pharaoh said: “Who is this Lord of you two, O Moses?” 50. (Moses) said: “Our Lord is He Who creates everything and endows each thing with its particular character, and then guides (it to the fulfillment of the aim and purpose of its existence).” 51. (The Pharaoh) said: “Then, what is the case with the earlier generations (all of whom have passed away, how are they recompensed for their beliefs and deeds)?” 52. (Moses) answered: “My Lord holds the knowledge of them in a Record. My Lord never errs, nor forgets.” 53. He Who has made the earth a cradle for you and traced out roads on it for you, and sends down water from the sky, and produces with it pairs of various plants. 54. Eat thereof, and feed your cattle. Surely, in all this are signs (manifesting the truth) for people of sound, unbiased thinking. 55. From it (earth) We create you, and into it are We returning you, and out of it will We bring you forth a second time. 56. We certainly showed the Pharaoh Our signs, all of them (including those We granted particularly to Moses), but he contradicted them and refused (to believe). 57. He said: “Moses, have you come to drive us from our land with your sorcery? 58. “Then, We will most certainly produce before you sorcery like it. So appoint a meeting between us and you, which neither we nor you will fail to keep, in an open, level place convenient (to both of us).” 59. (Moses) said: “The meeting will be on the Day of the Festival, and let the people assemble in the forenoon.”10 10. The Prophet Moses’ decision is very significant. By appointing a time when almost all 609 of the people would assemble on a special day, a day when they would be in different mood, he manifested his utmost confidence in his message and mission. In addition, he would deal a great blow to the Pharaoh and to his prestige and belief, and have the possibility to announce his message before all people with undeniable, visible proofs. 60. The Pharaoh then left, and he (set out to) mobilize all his devices, then presented himself (at the appointed meeting). 61. Moses said to them (warning them before it was too late for them to be warned): “Woe to you! Do not fabricate lies against God (such as falsely describing His clear proofs as sorcery, falsely pretending that His Message to you aims at driving you out of your land, and by adopting other deities than Him), lest He ruin you with a severe scourge. Whoever fabricates a lie is doomed.” 62. (Moses’ warning having influenced some among the sorcerers and the Pharaoh’s men,) they began to debate their affair among themselves, holding a secret counsel. 63. (The Pharaoh’s men spoke to the sorcerers, and) they said: “These two men are surely sorcerers intent on driving you out of your land with their sorcery, and doing away with your exemplary way of life. 64. “So gather your devices, and then come in ordered ranks (as an organized, unified force), for the one who gains the upper hand today has surely triumphed.”11 11. History is a telling of the recurring patterns and meanings in events at different times. The encounter told here is of the recurring battle between truth and falsehood, justice and tyranny. The Qur’an presents events in such a way that we not only follow clearly the line of events unfolding, but also understand the weight of meaning carried in them, their causes and outcomes, and the manners and motives of the people involved in them Islam never aims to debase or destroy people; instead it comes to exalt them. For this reason, the Prophet Moses, upon him be peace, made an influential address to his opponents, warning them. Through the earlier efforts of the Prophet Joseph, upon him be peace, God’s true Religion – Islam – had begun to prevail in Egypt. Therefore, at the time Moses, upon him be peace, began his mission, it could still be traced among the people there. As can be understood from the miracles granted to Moses, upon him be peace – for the miracles given to every Prophet were in relation to the branch of science or craft most developed at that time – chemistry and alchemy were of great import. Sorcerers were the leading scientists and intellectuals of the time. By addressing them (and other people) in verse 61) Moses, upon him be peace, who knew Egypt very well, did his principal task of conveying the Divine Message while also warning them against a possible calamity. His address had the expected influence on the sorcerers and caused a difference of opinion to arise among them. But, as always happens in history, the Pharaoh and his men intervened and attempted to eliminate this difference. They tried to encourage the sorcerers by saying that Moses and Aaron, upon them be peace, were sorcerers, like them, and alarmed and provoked them by 610 saying that Moses, upon him be peace, intended to drive the people out of their own land and abolish their way of life then the Pharaoh went on to make alluring promises to them. We read this promise in 7: 113–114 and 26: 41–42: Pharaoh promised: “(If you are the winners), you will indeed be among those nearest (to my favor).” 65. They (the sorcerers) said: “Moses, either you throw or we will be the first to throw!” 66. He said: “No, you throw first!” And there and then, by their sorcery, their ropes and their staffs seemed to him to be slithering. 67. Then Moses felt in his soul a bit apprehensive (that people may have been influenced by their sorcery).12 12. When the sorcerers threw their ropes and staffs, it seemed to Moses, upon him be peace, as if hundreds of snakes were gliding on the ground. Elsewhere, the Qur’an describes it: When they threw (whatever they held in their hands to make spells) they cast a spell upon the people’s eyes (i.e. overawed and deluded them), and produced a mighty sorcery (7: 116).This caused some apprehension to arise in his heart that people might have been influenced by their sorcery. However, the miracle with which God equipped him would show that sorcery had nothing with the truth and was doomed to be defeated in the face of it. 68. We said: “Do not fear! You surely, you are the uppermost. 69. “Throw that which is in your right hand: it will swallow up all that they have contrived. What they have contrived is only a sorcerer’s artifice. And a sorcerer can never prosper whatever he may aim at.” 70. And so (it happened, and) the sorcerers were thrown down, prostrate. They proclaimed: “We have come to believe in the Lord of Aaron and Moses!” 71. (The Pharaoh) said: “Do you believe in Him before I give you permission? I see that he (Moses) is your master who taught you sorcery! I will surely have your hands and feet cut off alternately, and have you crucified on the trunks of palm-trees, and you will certainly come to know which of us (– the Lord of Aaron and Moses or I –) is more severe in punishment and (whose punishment is) more lasting!”13 13. The Pharaoh’s reaction is the reaction of all dictators throughout history. Nimrod and his men showed the same reaction before the Prophet Abraham, upon him be peace; when they were defeated in an intellectual argument, they threw him into fire. The sorcerers who began to show their skills by declaring that they would triumph by the Pharaoh’s honor and might (26: 44) were able to distinguish between sorcery and the truth. They saw that what the Prophet Moses, upon him be peace, did was not sorcery, and that the Pharaoh’s honor and might were of no avail, so they came to believe. Yet the Pharaoh refused to believe, even in the face of the truth which showed itself in utter clarity. The event had taken place before a crowd, so it was quite probable that some among those, too, would believe, and 611 some others would feel a light in the name of belief appearing in their heart. This was what the Pharaoh feared. He could not bear defeat, and he felt that his sovereignty was at stake if people were to believe. So he resorted to threats and massacres. This verse discloses another aspect of dictatorship. Dictators want people to do whatever they order them to do. They see themselves as the one and only authority to decide for people what to believe and what not to believe in, as well as what to think and what not to think. That is, they try to command even their minds and hearts. The miracles granted to each Prophet were of the same kind as the science and crafts which had developed in his time; each Prophet surpassed the level of that science and those crafts through the miracles he worked. Moses’ experience with the Pharaoh also revealed that in addition to having outstanding virtues, the representatives and preachers of Islam also should excel others in knowledge. 72. They said: “We will never prefer you above the clear evidence (manifesting the truth) that has come before us, and above Him Who originated us. So decree whatever you decree: you can decree only for the life of this world. 73. “We have surely come to believe in our Lord and (we hope) that He may forgive us our faults and that sorcery to which you compelled us. God is the best (in giving reward), and the most permanent.” 74. Whoever comes before his Lord as a disbelieving criminal, for him surely there will be Hell: he will neither die therein nor live. 75. Whereas he who comes before Him as a believer who did good, righteous deeds, for such are high ranks and lofty stations – 76. Gardens of perpetual bliss through which rivers flow, therein to abide. Such is the recompense of whoever attains to purity. 77. We revealed to Moses: “Set forth with My servants by night, and (when you reach the sea’s edge with the Pharaoh and his army in pursuit) strike for them a dry path with your staff through the sea, and you need have no fear of being overtaken (by Pharaoh) or of drowning in the sea.” 78. Then the Pharaoh pursued them with his armed hosts, and they were overwhelmed by the sea to their complete destruction. 79. The Pharaoh had led his people astray (and finally he led them to destruction); he did not guide them (either to the truth or to prosperity).14 14. For the events which took place in the encounter of Moses and the sorcerers and the Exodus, see 7: 127–35; 10: 75–90. 612 80. O Children of Israel! We saved you from your enemy; and We made a covenant with you through Moses on the right side of Mount Sinai (and granted you the Torah); and We sent down on you manna and quails (to sustain you in the desert). 81. (We said:) Eat of the pure, wholesome things that We have provided for you, but do not exceed the bounds therein (by wastefulness, ingratitude, unlawful earnings, and the like). Otherwise, My condemnation will justly fall upon you, and upon whoever My wrath falls, he has indeed thrown himself into ruin.15 15. For details of the events and warnings and the subsequent events mentioned in verses 80 and 81, see sūrah 2: 51, 57, and 61, and the notes 67 and 73; sūrah 7: 142, note 30. 82. Yet I am surely All-Forgiving to whoever repents and believes and does good, righteous deeds, and thereafter keeps himself on the right path. 83. (When Moses came to Our appointment with him in Mount Sinai to receive the Torah, We asked him:) “Moses, what has caused you to leave your people behind in such haste?” 84. He replied: “They are following in my footsteps; and I have shown haste to come to You so that You may be well-pleased with Me.” 85. (God) said: “Then (know that) We have put your people to a test in your absence, and the Sāmirī has led them astray.”16 16. The Old Testament records that it was the Prophet Aaron, upon him be peace, who made the effigy of a calf for the Children of Israel to worship (Exodus, 32: 4, 24), whereas the Prophet Aaron, upon him be peace, was the Prophet Moses’ elder brother who shared his mission. He, in fact, tried his best to prevent the calf-worship. The Qur’ān openly states that the one who made the calf is a man referred to as as-Sāmirī. The article (al-) before Sāmirī and the suffix (ī) of the case ending suggest that the man was someone belonging to a place or tribe called Sāmir. Although some Orientalists and Christian writers, starting from the fact that Samaria was the capital of the Kingdom of Israel established in 925 bc, tried to accuse our Prophet, upon him be peace and blessings, of ignorance, as if he were the author of the Qur’ān, the Bible itself refutes this ungrounded accusation. We read in I Kings, 16: 24 that King Omri bought the hill, Samaria, from a man named Shemer and built the city of Samaria on this hill, naming it after Shemer. So Samaria already existed before Moses, upon him be peace, as the name of a hill. The Sāmirī may well have been from that territory, or he may have descended from the ancestry of Shemer. Another point to be considered is that the Sumerians lived in Iraq before the time of the Prophet Abraham, upon him be peace. There were emigrations from this region to Egypt. For example, the Hyksos, who ruled Egypt during the time of the Prophet Joseph, upon him be peace, had emigrated from Syria. So it is possible that the Sāmirī had descended from a Sumerian tribe that had immigrated to Egypt. 613 It is also possible that the personal name of the Sāmirī was “Aaron,” and the later scribes of the Torah confused him with the Prophet Aaron. The Bible sadly contradicts itself in attributing the making of the calf to the Prophet Aaron, upon him be peace. For we read in Exodus, 32: 27–28 that God ordered “every man to kill his brother (who had worshipped the calf ); and every man, his companion; and every man, his neighbor; and the sons of Levi did, and there fell of the people that day about three thousand men.” The Prophet Aaron, upon him be peace, was not among those who were killed. Again, according to Exodus, 32: 32–33, the Prophet Moses, upon him be peace, prayed to God to forgive his people or blot his name out of His book, and God answered that He would blot whoever had sinned against Him out of His book. It is clear in Numbers, 18: 5–7 that God did not blot Aaron’s name out of His book; instead, He favored him and his sons with the duty of being in charge of the sanctuary and the altar, that there might be no further wrath on the Children of Israel (al-Mawdūdī, 5: 217–218, note 69). 86. So Moses returned to his people in anger and sorrow. He said: “My people! Did your Lord not make you a fair promise (that He would grant you the Torah for your happiness in both worlds and settle you in the land the environs of which He has blessed)? Did, then, the time appointed (for my absence) seem too long to you or did you desire that a condemnation from your Lord should fall upon you, that you broke your promise to me?” 87. They said: “We did not break our promise to you of our own accord (with intent), but we were loaded with (sinful) loads of ornaments of the people (of Egypt), and we threw them (to get rid of them), in the same way as the Samiri threw (them, into a fire).” 88. And then he brought out for them a calf shaping to it (from the molten ornaments) a body (which made a sound like) mooing. Then they said (some of them to others): “This is your deity and the deity of Moses, but he has forgotten.” 89. Did they not see at all that (even) it could not return to them a word (for answer), and had no power to harm or benefit them? 90. And Aaron had certainly said to them, before Moses’ return, (warning them:) “O my people! You are only being tested through this (idol to prove the quality of your understanding and faith). Truly Your Lord is the All-Merciful (Who is most forgiving), so follow me and obey my order!” 91. But they said: “We will by no means cease to worship it until Moses comes back to us.” 92. (Having returned, and unaware of Aaron’s warning, Moses) said: “O Aaron! What prevented you, when you saw them gone astray, 614 93. “From following me? Have you, then, disobeyed my order?”17 17. Before leaving for Mount Sinai, the Prophet Moses, upon him be peace, appointed Aaron as his deputy among his people, saying: Take my place among my people (act to reform them and set things right), and do not follow the way of those who provoke disorder and corruption (7: 142). 94. Aaron said: “O son of my mother! Do not seize me by my beard, nor by my head! I was afraid lest you should say: ‘You have caused division among the Children of Israel, and paid no heed to my orders!’ “18 18. As we have stated elsewhere before (i.e., sūrah 7, note 35; sūrah 15, note 11; sūrah 19, note 1), while narrating an event in different places, the Qur’ān deals with the aspects of the event that concern the topic discussed. So it reports here only part of Aaron’s answer to Moses, upon them be peace, I was afraid lest you should say: “You have caused division among the Children of Israel, and paid no heed to my orders!” This does not mean that Aaron, upon him be peace, did nothing else. As reported in sūrah 7: 150, he did his best to prevent the fundamental error into which his people had lapsed, but they nearly killed him. So Aaron, upon him be peace, aware of the delicacy of the situation, did not proceed, in order to avoid causing a division among them which would most probably have amounted to bloodshed. He waited for Moses’ return, as he knew he had gone for a short, definite period. 95. (Moses turned to the Samiri and) said: “What is the matter with you, O Samiri, (that you did such a monstrous thing)?” 96. He answered: “I have seen something which they were unable to see, and so I took a handful (of dust) from the trail of the messenger (the archangel Gabriel) and cast it into the molten ornaments: thus did my soul prompt me to act.” 19 19. How should we understand these words of the Sāmirī? The people of ancient Egypt were farmers who worshipped cattle in addition to other major deities. The Children of Israel had been influenced by this. This influence manifested itself as devotion to this statue of the calf, to the extent that the Qur’ān describes it as follows: Because of their unbelief, they were made to drink into their hearts (love of ) the calf (with then no place left therein for faith) (2: 93). They were also inclined toward idolworship or adopting figures as deities, as manifested by their asking the Prophet Moses, upon them be peace, to make them an idol when they found a people worshipping idols along their way in the desert, after departing from Egypt: And We led the Children of Israel across the sea, and then they came upon a people who were devoted to the worship of some idols that they had (particular to themselves). They said: “O Moses! Make for us a deity even as they have deities!” (7: 138). Some people have exceptional abilities or characteristics, such as telepathy, necromancy, the ability to make contact with the jinn, or the ability to act as a medium. They can bring about some accomplishments which may seem extraordinary to others, and they themselves like to add some mystery to their accomplishments. But because of the haughtiness 615 and self-admiration that arise from these accomplishments, and because of their misuse of the abilities God has given them, God Almighty makes their abilities a means of gradual perdition for them. The Sāmirī had the ability of smelting ore and making statues. He intentionally made an effigy of a calf to lead the Children of Israel astray, and caused it to produce a sound by means of some holes located in the effigy. The Qur’ān introduces the matter of the calf as a trial and temptation for the Children of Israel. By saying, I have seen something which they were unable to see, and so I took a handful (of dust) from the trail of the messenger and cast it into the molten ornaments, is merely a lie the Sāmirī made up to add a spiritual and mysterious dimension to some abilities he had, or that he thought he had, and, in fact, what he had done. He must also have attempted to excuse himself for what he did. . 97. (Moses) said: “Be gone, then! (The sentence) upon you is that in this present life you say ‘Touch me not!’ (to warn people against proximity to you), and surely there is for you a promise (of punishment) that you cannot evade. Now look to this deity of yours to whose worship you have become devoted: we will most certainly burn it, and scatter whatever remains of it over the sea! 98. (O my people!) Your only deity is God, other than Whom there is no deity. He encompasses all things in His Knowledge.” 99. Thus do We relate to you (O Messenger) some of the exemplary events which happened in the past. Indeed We have granted you a Reminder (a Book of knowledge and instructions) from Our Presence. 100. Whoever turns away from it, certainly bears a burden on the Day of Resurrection, 101. Forever carrying it. How evil a burden is theirs on the Day of Resurrection! 102. That Day the Trumpet will be blown, and We will raise to life and gather the disbelieving criminals white-eyed (with terror and fatigue); 103. They whisper among themselves: “You stayed in the world only ten (days).” 104. It is We Who have full knowledge of what they talk about, when the most perceptive among them say, “You stayed only one day.” 105. They ask you (O Messenger) about (what will happen to) the mountains (on Doomsday). Say: “My Lord will blast them into scattered dust. 616 106. “And He will leave it (the earth) as a desolate waste. 107. “You will see in it neither curve nor ruggedness.” 108. On that Day, all will follow the summoning Voice straightforwardly without any deviation, and all voices will be humbled for the All-Merciful, and you will hear nothing but a hushed murmur. 109. On that Day, intercession is not of any avail except his, to whom the AllMerciful gives permission and with whose words He is well-pleased. 110. He knows what lies before His servants (especially on Judgment Day) and whatever (of intentions, or speech, or actions) they have left behind, whereas they cannot comprehend Him with their knowledge. 111. And (on that Day) all faces are humbled before the All-Living, the SelfSubsisting One (by Whom all else subsist). And assuredly he has failed whose load is wrongdoing. 112. Whereas whoever does good, righteous deeds, being a believer, need have no fear of being wronged or deprived (of his just recompense). 113. And thus have We sent it down as a qur’an (a discourse) in Arabic and set out in it warnings in diverse contexts and from diverse perspectives, so that they may keep from disobedience to Us in reverence for Us and piety, or that it may prompt them to remembrance and heedfulness. 114. Absolutely exalted is God, the Supreme Sovereign, the Absolute Truth and Ever-Constant. Do not show haste (O Messenger) with (the receiving and memorizing of any Revelation included in) the Qur’an before it has been revealed to you in full, but say: “My Lord, increase me in knowledge.” 115. Assuredly We had made a covenant with Adam (and forbidden him to approach a tree in the Garden), but he acted forgetfully. We did not find resolve in him (at that moment). 116. And when We said to the angels, “Prostrate yourselves before Adam,” they all prostrated themselves. But Iblis did not; he refused. 117. So We said: “O Adam, surely this is an enemy to you and your wife; so let him not drive the two of you out of the Garden, lest you become distressed. 118. “Surely it is provided for you that you shall not go hungry therein nor become naked, 119. “And that you shall not go thirsty therein nor suffer the sun’s heat.” 617 120. But Satan made an evil suggestion, saying: “O Adam, shall I lead you to the tree of everlasting life and a kingdom that will never decay?” 121. They both ate of it, so their shameful parts (and all the seemingly evil impulses in their creation) were apparent to them, and both began to cover themselves with leaves from the Garden. Adam disobeyed his Lord and fell into error. 122. Thereafter his Lord chose him (for His favor), accepted His repentance, and bestowed His guidance upon him. 123. We said: “Go down from here, the two of you, all together (with Satan, and henceforth you will live a life,) some of you being the enemies of others. If there comes to you from Me a guidance (like a Book through a Messenger), then whoever follows My guidance (and turns to Me with faith and worship), will not go astray, nor will he be unhappy. 124. “But as for him who turns away from My remembrance (and from the Book), his will be a suffocated life, and We will raise him up blind on the Day of Resurrection.”20 20. For the incidents and truths described from verse 115 on, see 2: 30–39, notes 30–44; 7: 11–27, notes 3–4. Here we can add the following points: • The prohibition of approaching a tree in the Garden was not a prohibition included in the Sharī‘ah or the Religious Law. It was a prohibition and instruction concerning the life of Adam, upon him be peace, and his spouse. It is clear that the purpose of such a prohibition was, for their part, to avoid suffering from hunger, nakedness, thirst, and the heat of the sun. So the consequence of, or recompense for, not heeding this prohibition would be exposure to these kinds of suffering. • The verses reveal that the desire for eternity, the passionate desire for the opposite sex (especially for women on the part of men), and the worldly kingdom are, at least, among the most alluring lusts or appetites for human beings, so much so that they cause human beings many sufferings. • The Qur’ān mentions Adam, upon him be peace, as being chosen and forgiven just after their lapse in order to prevent us from harboring any negative feelings towards Adam, upon him be peace. It also teaches us that we should immediately repent and pray for forgiveness as soon as we have sinned or lapsed. • The Bible unfortunately blames Eve more than Adam for their lapse (Genesis, 3: 1–6). According to the Bible, Eve incited Adam to eat from the forbidden tree. This caused the Jews and Christians to see women as being accursed creatures for many centuries. By contrast, the Qur’ān tells us that Satan approached Adam and deceived him. This reveals an important truth that it is generally men who have been responsible for the deviation of women from the right path, and not the other way round. 125. He says: “My Lord, why have You raised me up blind, while I used to be 618 seeing (in my life of the world)?” 126. (God) says: “Just so. Our Revelations came to you but you disregarded them, so today you will be disregarded.” 127. Thus do We recompense him who is wasteful (of his God-given faculties) and commits excesses, and does not believe in his Lord’s Revelations. And indeed, the punishment in the Hereafter is more severe and most enduring. 128. Is it not a guidance for them how many a generation We have destroyed before them, in whose ruined dwelling-places they walk about (in the present)? Surely in that there are signs (manifesting the truth) for people of discernment. 129. Had it not been for a decree already issued by your Lord,21 and for a term already appointed (by Him), the judgment (against them) would certainly have been given and executed. 21. The decree is that which was proclaimed during Adam’s descent from the Garden: There shall be for you on the earth (where you have already been appointed as vicegerent) a habitation, and provision until an appointed time (2: 36; 7: 24). 130. Therefore, be patient (O Messenger) with whatever they say and glorify your Lord with praise before sunrise and before sunset, and glorify Him during some hours of the night – as well as glorifying (Him) at the ends of the day – so that you may obtain God’s good pleasure and be contented (with what God has decreed for you). 131. Do not strain your eyes toward what We have given some groups among them to enjoy (in this worldly life), the splendor of the present, worldly life, so that We may test them thereby. The provision of Your Lord (the favors He has bestowed upon you here and hereafter) is better and more lasting. 132. Order your family and community to establish the Prayer, and be diligent in its observance. We do not ask you to provide for Us; rather it is We Who provide for you. (So all your worship is for your own benefit.) And the (desired) outcome is in favor of piety and righteousness. 133. And they say: “If only he brought us a miracle from his Lord!” Has there not come to them (as a sufficient miracle) a Clear Evidence of (the truth) in what is (to be found) in the former Scriptures?22 22. Is it not a sufficient miracle for them that there has come to them a Messenger who was predicted by the former Divine Scriptures and whose features are found in them? That Messenger, though an illiterate one, has come to them with a Book which contains all the 619 truths concerning correct belief and worship, and eternal principles for a good life, which are all to be found in the former Divine Scriptures. This Book also explains what happened to the peoples who asked their Messengers for similar miracles. 134. Had We destroyed them with a punishment before it (before the Evidence came to them), they would surely have said: “Our Lord! If only You had sent us a Messenger, we would have followed Your Revelations before we were humiliated and disgraced.” 135. Say: “Everyone (we and you) is in an expectation (of what the future will bring), so continue to expect! You will soon come to know who have been the followers of the even path and who have been rightly guided (and therefore whose expectations have proved true).