20: Ta Ha (Ta Ha)
Revealed at Makkah
The initial letters of this chapter serve as its title. Beginning by declaring that the Quran was revealed to be triumphant in the world, it deals at length with the story of Moses, showing how he was ultimately successful. It follows this by a description of the opposition to the Prophet Muhammad and the consequences of that opposition. This chapter was revealed in the early period at Makkah, about or before the fifth year of the Holy Prophet’s mission.
Section 1 (Verses 20:1–20:24): Moses is Called
Ṭā hā, a combination of the two letters ṭā and hā, is, according to various early commentators, a word meaning O man. It is also considered to be a name of the Holy Prophet.
20:2
مَاۤ اَنۡزَلۡنَا عَلَیۡکَ الۡقُرۡاٰنَ لِتَشۡقٰۤی ۙ﴿۲﴾
We have not revealed the Quran to you that you may be unsuccessful;
That is, it could not be that the Prophet, to whom the Quran was revealed, should remain unsuccessful in bringing about the transformation for which it was revealed. It is a consolation, and a clear prophecy, that a mighty transformation will be brought about, not only in Arabia but in the whole world, for that was the object which the Quran had set out to accomplish from the first.
20:4
تَنۡزِیۡلًا مِّمَّنۡ خَلَقَ الۡاَرۡضَ وَ السَّمٰوٰتِ الۡعُلٰی ؕ﴿۴﴾
a revelation from Him Who created the earth and the high heavens.
The Quran cannot be a failure, because it is a manifestation of the will of Him Who holds sway over all.
20:5
اَلرَّحۡمٰنُ عَلَی الۡعَرۡشِ اسۡتَوٰی ﴿۵﴾
The Beneficent is established on the Throne of Power.
20:6
لَہٗ مَا فِی السَّمٰوٰتِ وَ مَا فِی الۡاَرۡضِ وَ مَا بَیۡنَہُمَا وَ مَا تَحۡتَ الثَّرٰی ﴿۶﴾
To Him belongs whatever is in the heavens and whatever is in the earth and whatever is between them and whatever is beneath the soil.
20:7
وَ اِنۡ تَجۡہَرۡ بِالۡقَوۡلِ فَاِنَّہٗ یَعۡلَمُ السِّرَّ وَ اَخۡفٰی ﴿۷﴾
And if you utter the saying aloud, surely He knows the secret (that you hide), and what is yet more hidden.
The secret is what a man hides in his heart, and what is yet more hidden is what is in the subconscious mind. Both are known alike to Allah.
20:8
اَللّٰہُ لَاۤ اِلٰہَ اِلَّا ہُوَ ؕ لَہُ الۡاَسۡمَآءُ الۡحُسۡنٰی ﴿۸﴾
Allah — there is no God but He. His are the most beautiful names.
20:10
اِذۡ رَاٰ نَارًا فَقَالَ لِاَہۡلِہِ امۡکُثُوۡۤا اِنِّیۡۤ اٰنَسۡتُ نَارًا لَّعَلِّیۡۤ اٰتِیۡکُمۡ مِّنۡہَا بِقَبَسٍ اَوۡ اَجِدُ عَلَی النَّارِ ہُدًی ﴿۱۰﴾
When he saw a fire, he said to his family: Wait, I see a fire; maybe I will bring to you a live coal from it or find guidance at the fire.
As the verses that follow show, Moses received a Divine revelation on this occasion, and his seeing the fire was also a part of the revelation; it was with the spiritual eye that he saw it. The Quran has stated elsewhere that revelation is received only in three ways (42:51), and in each of these the recipient is really given particular senses with which to feel and see things.
20:12
اِنِّیۡۤ اَنَا رَبُّکَ فَاخۡلَعۡ نَعۡلَیۡکَ ۚ اِنَّکَ بِالۡوَادِ الۡمُقَدَّسِ طُوًی ﴿ؕ۱۲﴾
surely I am your Lord, so take off your shoes; surely you are in the sacred valley Tuwā.
The command to take off the shoes is a metaphorical expression for making the heart vacant from care for family and property. According to some, it is a command to stay (as if to say, make yourself at home).
20:13
وَ اَنَا اخۡتَرۡتُکَ فَاسۡتَمِعۡ لِمَا یُوۡحٰی ﴿۱۳﴾
And I have chosen you so listen to what is revealed:
20:14
اِنَّنِیۡۤ اَنَا اللّٰہُ لَاۤ اِلٰہَ اِلَّاۤ اَنَا فَاعۡبُدۡنِیۡ ۙ وَ اَقِمِ الصَّلٰوۃَ لِذِکۡرِیۡ ﴿۱۴﴾
Surely I am Allah, there is no God but I, so serve Me, and keep up prayer for My remembrance.
20:15
اِنَّ السَّاعَۃَ اٰتِیَۃٌ اَکَادُ اُخۡفِیۡہَا لِتُجۡزٰی کُلُّ نَفۡسٍۭ بِمَا تَسۡعٰی ﴿۱۵﴾
Surely the Hour is coming — I am about to make it manifest — so that every soul may be rewarded as it strives.
Ikhfā’ is one of the words which convey contrary significances, concealing or removing that which conceals a thing. But that here it does not mean concealing is made clear by the context. It is the coming of the Hour and the meting out of rewards and punishments that the verse deals with, which is clearly removing the veil or making the hour manifest. Note that the Hour does not necessarily signify the Resurrection; on the other hand, it very often indicates the doom of a people, the hour of the departure of their glory and power.
20:16
فَلَا یَصُدَّنَّکَ عَنۡہَا مَنۡ لَّا یُؤۡمِنُ بِہَا وَ اتَّبَعَ ہَوٰىہُ فَتَرۡدٰی ﴿۱۶﴾
So do not let him who does not believe in it, and follows his low desire, turn you away from it, so that you perish.
20:18
قَالَ ہِیَ عَصَایَ ۚ اَتَوَکَّؤُا عَلَیۡہَا وَ اَہُشُّ بِہَا عَلٰی غَنَمِیۡ وَ لِیَ فِیۡہَا مَاٰرِبُ اُخۡرٰی ﴿۱۸﴾
He said: This is my staff — I lean on it, and I beat leaves with it for my sheep, and I have other uses for it.
20:20
فَاَلۡقٰہَا فَاِذَا ہِیَ حَیَّۃٌ تَسۡعٰی ﴿۲۰﴾
So he threw it down, and lo! it was a snake, gliding.
All this was experienced by Moses in that particular state in which the recipient of a revelation finds himself at the time of the revelation; see 7:108 footnote. What was shown to Moses on this occasion had a deeper significance; see v. 23, where the object of showing these signs is stated to be that We may show you of Our greater signs. Thus the two signs mentioned here were really indications of something greater. The word ‘aṣā (staff) stands metaphorically for a community. Hence the sight of his staff becoming a gliding serpent was shown to him as an indication that his community, i.e., the Israelites, who had been reduced to a state of slavery under Pharaoh, would soon become a living nation.
20:21
قَالَ خُذۡہَا وَ لَا تَخَفۡ ٝ سَنُعِیۡدُہَا سِیۡرَتَہَا الۡاُوۡلٰی ﴿۲۱﴾
He said: Take hold of it and do not fear. We shall return it to its former state.
20:22
وَ اضۡمُمۡ یَدَکَ اِلٰی جَنَاحِکَ تَخۡرُجۡ بَیۡضَآءَ مِنۡ غَیۡرِ سُوۡٓءٍ اٰیَۃً اُخۡرٰی ﴿ۙ۲۲﴾
And press your hand to your side, it will come out white without harm — another sign:
Bearing in mind what has been said above, this has also a deeper meaning. A white hand signifies an argument made very clear. The deeper significance in this case was that his arguments would prevail.
20:24
اِذۡہَبۡ اِلٰی فِرۡعَوۡنَ اِنَّہٗ طَغٰی ﴿٪۲۴﴾
Go to Pharaoh, surely he has exceeded the limits.
Section 2 (Verses 20:25–20:54): Moses and Aaron go to Pharaoh
20:25
قَالَ رَبِّ اشۡرَحۡ لِیۡ صَدۡرِیۡ ﴿ۙ۲۵﴾
He said: My Lord, expand my breast for me (with knowledge),
By a man who has a knot in his tongue is meant a man unable to speak freely.
20:36
قَالَ قَدۡ اُوۡتِیۡتَ سُؤۡلَکَ یٰمُوۡسٰی ﴿۳۶﴾
He said: You are indeed granted your petition, O Moses.
20:37
وَ لَقَدۡ مَنَنَّا عَلَیۡکَ مَرَّۃً اُخۡرٰۤی ﴿ۙ۳۷﴾
And indeed We bestowed on you a favour at another time,
20:38
اِذۡ اَوۡحَیۡنَاۤ اِلٰۤی اُمِّکَ مَا یُوۡحٰۤی ﴿ۙ۳۸﴾
when We revealed to your mother what was revealed:
20:39
اَنِ اقۡذِفِیۡہِ فِی التَّابُوۡتِ فَاقۡذِفِیۡہِ فِی الۡیَمِّ فَلۡیُلۡقِہِ الۡیَمُّ بِالسَّاحِلِ یَاۡخُذۡہُ عَدُوٌّ لِّیۡ وَ عَدُوٌّ لَّہٗ ؕ وَ اَلۡقَیۡتُ عَلَیۡکَ مَحَبَّۃً مِّنِّیۡ ۬ۚ وَ لِتُصۡنَعَ عَلٰی عَیۡنِیۡ ﴿ۘ۳۹﴾
Put him into a chest, then put it into the river, the river will cast it upon the shore — there an enemy to Me and an enemy to him shall take him up. And I shed on you love from Me; and that you may be brought up before My eyes.
Moses was born at a time when Pharaoh had commanded all male children born to the Israelites to be thrown into the Nile. Moses’ mother kept him concealed for three months, and at last, unable to hide him any longer, cast him upon the river in an ark of bulrushes, whence he was picked up by Pharaoh’s daughter (Exodus, 2:1–10).
20:40
اِذۡ تَمۡشِیۡۤ اُخۡتُکَ فَتَقُوۡلُ ہَلۡ اَدُلُّکُمۡ عَلٰی مَنۡ یَّکۡفُلُہٗ ؕ فَرَجَعۡنٰکَ اِلٰۤی اُمِّکَ کَیۡ تَقَرَّ عَیۡنُہَا وَ لَا تَحۡزَنَ ۬ؕ وَ قَتَلۡتَ نَفۡسًا فَنَجَّیۡنٰکَ مِنَ الۡغَمِّ وَ فَتَنّٰکَ فُتُوۡنًا ۬۟ فَلَبِثۡتَ سِنِیۡنَ فِیۡۤ اَہۡلِ مَدۡیَنَ ۬ۙ ثُمَّ جِئۡتَ عَلٰی قَدَرٍ یّٰمُوۡسٰی ﴿۴۰﴾
When your sister went and said: Shall I direct you to one who will take charge of him? So We brought you back to your mother that she might be comforted and she should not grieve. And you killed a man, then We delivered you from grief, and tried you with (many) trials. Then you stayed for years among the people of Midian. Then you came here as ordained, O Moses.
20:42
اِذۡہَبۡ اَنۡتَ وَ اَخُوۡکَ بِاٰیٰتِیۡ وَ لَا تَنِیَا فِیۡ ذِکۡرِیۡ ﴿ۚ۴۲﴾
Go you and your brother with My messages and do not be remiss in remembering Me.
20:43
اِذۡہَبَاۤ اِلٰی فِرۡعَوۡنَ اِنَّہٗ طَغٰی ﴿ۚۖ۴۳﴾
Go both of you to Pharaoh, surely he is inordinate;
20:44
فَقُوۡلَا لَہٗ قَوۡلًا لَّیِّنًا لَّعَلَّہٗ یَتَذَکَّرُ اَوۡ یَخۡشٰی ﴿۴۴﴾
then speak to him a gentle word, perhaps he may be mindful or fear.
20:45
قَالَا رَبَّنَاۤ اِنَّنَا نَخَافُ اَنۡ یَّفۡرُطَ عَلَیۡنَاۤ اَوۡ اَنۡ یَّطۡغٰی ﴿۴۵﴾
They said: Our Lord, we fear that he may hasten to do us harm or be inordinate.
20:46
قَالَ لَا تَخَافَاۤ اِنَّنِیۡ مَعَکُمَاۤ اَسۡمَعُ وَ اَرٰی ﴿۴۶﴾
He said: Do not fear, surely I am with you — I do hear and see.
20:47
فَاۡتِیٰہُ فَقُوۡلَاۤ اِنَّا رَسُوۡلَا رَبِّکَ فَاَرۡسِلۡ مَعَنَا بَنِیۡۤ اِسۡرَآءِیۡلَ ۬ۙ وَ لَا تُعَذِّبۡہُمۡ ؕ قَدۡ جِئۡنٰکَ بِاٰیَۃٍ مِّنۡ رَّبِّکَ ؕ وَ السَّلٰمُ عَلٰی مَنِ اتَّبَعَ الۡہُدٰی ﴿۴۷﴾
So go to him and say: Surely we are two messengers of your Lord, so send forth the Children of Israel with us, and do not torment them. Indeed we have brought you a message from your Lord, and peace be on him who follows the guidance.
Both Moses and Aaron were messengers (sing. rasūl) of God.
20:48
اِنَّا قَدۡ اُوۡحِیَ اِلَیۡنَاۤ اَنَّ الۡعَذَابَ عَلٰی مَنۡ کَذَّبَ وَ تَوَلّٰی ﴿۴۸﴾
It has indeed been revealed to us that punishment will overtake him who rejects and turns away.
This contains a clear warning to Pharaoh of his end in case of rejection. Moses and Aaron were directed to convey this message. The whole account of their actual going to Pharaoh and the delivery of this message is omitted here, and the next verse gives us Pharaoh’s reply to their demand.
20:50
قَالَ رَبُّنَا الَّذِیۡۤ اَعۡطٰی کُلَّ شَیۡءٍ خَلۡقَہٗ ثُمَّ ہَدٰی ﴿۵۰﴾
He said: Our Lord is He Who gives to everything its creation, then guides (it).
This verse contains an argument for the necessity of Divine revelation. It says that, as Allah has created everything, and then given it the qualities and means by which it can attain to perfection — for this is the true significance of hadā, i.e., guides it (to its goal) — so man also stands in need of spiritual and moral directions for his attainment to perfection.
20:51
قَالَ فَمَا بَالُ الۡقُرُوۡنِ الۡاُوۡلٰی ﴿۵۱﴾
He said: What then is the state of the former generations?
20:52
قَالَ عِلۡمُہَا عِنۡدَ رَبِّیۡ فِیۡ کِتٰبٍ ۚ لَا یَضِلُّ رَبِّیۡ وَ لَا یَنۡسَی ﴿۫۵۲﴾
He said: The knowledge of that is with my Lord in a book; my Lord neither makes error nor forgets —
20:53
الَّذِیۡ جَعَلَ لَکُمُ الۡاَرۡضَ مَہۡدًا وَّ سَلَکَ لَکُمۡ فِیۡہَا سُبُلًا وَّ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً ؕ فَاَخۡرَجۡنَا بِہٖۤ اَزۡوَاجًا مِّنۡ نَّبَاتٍ شَتّٰی ﴿۵۳﴾
Who made the earth for you an expanse and made for you paths in it and sent down water from the clouds. Then with that We bring forth pairs of various herbs.
20:54
کُلُوۡا وَ ارۡعَوۡا اَنۡعَامَکُمۡ ؕ اِنَّ فِیۡ ذٰلِکَ لَاٰیٰتٍ لِّاُولِی النُّہٰی ﴿٪۵۴﴾
Eat and pasture your cattle. Surely there are signs in this for those who have understanding.
Section 3 (Verses 20:55–20:76): Moses and the Enchanters
20:55
مِنۡہَا خَلَقۡنٰکُمۡ وَ فِیۡہَا نُعِیۡدُکُمۡ وَ مِنۡہَا نُخۡرِجُکُمۡ تَارَۃً اُخۡرٰی ﴿۵۵﴾
From it We created you, and into it We shall return you, and from it raise you a second time.
20:56
وَ لَقَدۡ اَرَیۡنٰہُ اٰیٰتِنَا کُلَّہَا فَکَذَّبَ وَ اَبٰی ﴿۵۶﴾
And truly We showed him all Our signs but he rejected and refused.
20:57
قَالَ اَجِئۡتَنَا لِتُخۡرِجَنَا مِنۡ اَرۡضِنَا بِسِحۡرِکَ یٰمُوۡسٰی ﴿۵۷﴾
Said he: Have you come to us to turn us out of our land by your enchantment, Moses?
20:58
فَلَنَاۡتِیَنَّکَ بِسِحۡرٍ مِّثۡلِہٖ فَاجۡعَلۡ بَیۡنَنَا وَ بَیۡنَکَ مَوۡعِدًا لَّا نُخۡلِفُہٗ نَحۡنُ وَ لَاۤ اَنۡتَ مَکَانًا سُوًی ﴿۵۸﴾
We too can bring to you enchantment like it, so make an appointment between us and you, which we do not break, neither we nor you, in a central place.
20:59
قَالَ مَوۡعِدُکُمۡ یَوۡمُ الزِّیۡنَۃِ وَ اَنۡ یُّحۡشَرَ النَّاسُ ضُحًی ﴿۵۹﴾
(Moses) said: Your appointment is the day of the Festival, and let the people be gathered in the early forenoon.
20:60
فَتَوَلّٰی فِرۡعَوۡنُ فَجَمَعَ کَیۡدَہٗ ثُمَّ اَتٰی ﴿۶۰﴾
So Pharaoh went back and settled his plan, then came.
20:61
قَالَ لَہُمۡ مُّوۡسٰی وَیۡلَکُمۡ لَا تَفۡتَرُوۡا عَلَی اللّٰہِ کَذِبًا فَیُسۡحِتَکُمۡ بِعَذَابٍ ۚ وَ قَدۡ خَابَ مَنِ افۡتَرٰی ﴿۶۱﴾
Moses said to them: Woe to you! Do not fabricate a lie against Allah or He will destroy you by punishment, and he fails indeed who fabricates (a lie).
20:62
فَتَنَازَعُوۡۤا اَمۡرَہُمۡ بَیۡنَہُمۡ وَ اَسَرُّوا النَّجۡوٰی ﴿۶۲﴾
So they disputed among themselves about their affair and kept the talk secret.
20:63
قَالُوۡۤا اِنۡ ہٰذٰىنِ لَسٰحِرٰنِ یُرِیۡدٰنِ اَنۡ یُّخۡرِجٰکُمۡ مِّنۡ اَرۡضِکُمۡ بِسِحۡرِہِمَا وَ یَذۡہَبَا بِطَرِیۡقَتِکُمُ الۡمُثۡلٰی ﴿۶۳﴾
They said: These are surely two enchanters who would drive you out from your land by their enchantment, and destroy your excellent institutions.
20:64
فَاَجۡمِعُوۡا کَیۡدَکُمۡ ثُمَّ ائۡتُوۡا صَفًّا ۚ وَ قَدۡ اَفۡلَحَ الۡیَوۡمَ مَنِ اسۡتَعۡلٰی ﴿۶۴﴾
So settle your plan, then come (ranged) in ranks, and he will succeed indeed this day who is uppermost.
20:65
قَالُوۡا یٰمُوۡسٰۤی اِمَّاۤ اَنۡ تُلۡقِیَ وَ اِمَّاۤ اَنۡ نَّکُوۡنَ اَوَّلَ مَنۡ اَلۡقٰی ﴿۶۵﴾
They said: Moses, will you throw, or shall we be the first to throw?
20:66
قَالَ بَلۡ اَلۡقُوۡا ۚ فَاِذَا حِبَالُہُمۡ وَ عِصِیُّہُمۡ یُخَیَّلُ اِلَیۡہِ مِنۡ سِحۡرِہِمۡ اَنَّہَا تَسۡعٰی ﴿۶۶﴾
He said: No, you throw down. Then lo! their cords and their rods — it appeared to him by their enchantment as if they ran.
The forces of untruth appear to carry the day for a while, but are soon vanquished; see v. 69. Also compare 7:117, where these cords and rods are described as their lies.
Moses feared that people might be misled.
20:68
قُلۡنَا لَا تَخَفۡ اِنَّکَ اَنۡتَ الۡاَعۡلٰی ﴿۶۸﴾
We said: Do not fear, surely you are the uppermost.
20:69
وَ اَلۡقِ مَا فِیۡ یَمِیۡنِکَ تَلۡقَفۡ مَا صَنَعُوۡا ؕ اِنَّمَا صَنَعُوۡا کَیۡدُ سٰحِرٍ ؕ وَ لَا یُفۡلِحُ السَّاحِرُ حَیۡثُ اَتٰی ﴿۶۹﴾
And throw down what is in your right hand — it will eat up what they have produced. What they have produced is only the trick of an enchanter, and the enchanter does not succeed wherever he comes from.
20:70
فَاُلۡقِیَ السَّحَرَۃُ سُجَّدًا قَالُوۡۤا اٰمَنَّا بِرَبِّ ہٰرُوۡنَ وَ مُوۡسٰی ﴿۷۰﴾
So the enchanters fell down prostrate, saying: We believe in the Lord of Aaron and Moses.
20:71
قَالَ اٰمَنۡتُمۡ لَہٗ قَبۡلَ اَنۡ اٰذَنَ لَکُمۡ ؕ اِنَّہٗ لَکَبِیۡرُکُمُ الَّذِیۡ عَلَّمَکُمُ السِّحۡرَ ۚ فَلَاُقَطِّعَنَّ اَیۡدِیَکُمۡ وَ اَرۡجُلَکُمۡ مِّنۡ خِلَافٍ وَّ لَاُصَلِّبَنَّکُمۡ فِیۡ جُذُوۡعِ النَّخۡلِ ۫ وَ لَتَعۡلَمُنَّ اَیُّنَاۤ اَشَدُّ عَذَابًا وَّ اَبۡقٰی ﴿۷۱﴾
(Pharaoh) said: You believe in him before I give you permission! Surely he is your chief who taught you enchantment. So I shall cut off your hands and your feet on opposite sides and I shall crucify you on the trunks of palm-trees, and you shall certainly know which of us can give the severer and the more lasting punishment.
20:72
قَالُوۡا لَنۡ نُّؤۡثِرَکَ عَلٰی مَا جَآءَنَا مِنَ الۡبَیِّنٰتِ وَ الَّذِیۡ فَطَرَنَا فَاقۡضِ مَاۤ اَنۡتَ قَاضٍ ؕ اِنَّمَا تَقۡضِیۡ ہٰذِہِ الۡحَیٰوۃَ الدُّنۡیَا ﴿ؕ۷۲﴾
They said: We cannot prefer you to the clear arguments that have come to us and to Him Who made us, so decide whatever you will decide. You can only decide about this world’s life.
20:73
اِنَّـاۤ اٰمَنَّا بِرَبِّنَا لِیَغۡفِرَ لَنَا خَطٰیٰنَا وَ مَاۤ اَکۡرَہۡتَنَا عَلَیۡہِ مِنَ السِّحۡرِ ؕ وَ اللّٰہُ خَیۡرٌ وَّ اَبۡقٰی ﴿۷۳﴾
Surely we believe in our Lord that He may forgive us our faults and the magic to which you compelled us. And Allah is Best and Ever-abiding.
20:74
اِنَّہٗ مَنۡ یَّاۡتِ رَبَّہٗ مُجۡرِمًا فَاِنَّ لَہٗ جَہَنَّمَ ؕ لَا یَمُوۡتُ فِیۡہَا وَ لَا یَحۡیٰی ﴿۷۴﴾
Whoever comes guilty to his Lord, for him is surely hell. He will neither die in it, nor live.
Those in hell are not alive, because spiritually they are dead, and they are not dead because death would mean the cessation of their torments.
20:75
وَ مَنۡ یَّاۡتِہٖ مُؤۡمِنًا قَدۡ عَمِلَ الصّٰلِحٰتِ فَاُولٰٓئِکَ لَہُمُ الدَّرَجٰتُ الۡعُلٰی ﴿ۙ۷۵﴾
And whoever comes to Him a believer, having done good deeds, for them are high ranks —
20:76
جَنّٰتُ عَدۡنٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ خٰلِدِیۡنَ فِیۡہَا ؕ وَ ذٰلِکَ جَزٰٓؤُا مَنۡ تَزَکّٰی ﴿٪۷۶﴾
Gardens of perpetuity, in which rivers flow, to abide in them. And such is the reward of him who purifies himself.
Section 4 (Verses 20:77–20:89): The Israelites Worship the Calf
20:77
وَ لَقَدۡ اَوۡحَیۡنَاۤ اِلٰی مُوۡسٰۤی ۬ۙ اَنۡ اَسۡرِ بِعِبَادِیۡ فَاضۡرِبۡ لَہُمۡ طَرِیۡقًا فِی الۡبَحۡرِ یَبَسًا ۙ لَّا تَخٰفُ دَرَکًا وَّ لَا تَخۡشٰی ﴿۷۷﴾
And certainly We revealed to Moses: Travel by night with My servants, then strike for them a dry path in the sea, not fearing to be caught, nor being afraid.
This shows that there was at that time a dry path in the sea; see 2:50.
20:78
فَاَتۡبَعَہُمۡ فِرۡعَوۡنُ بِجُنُوۡدِہٖ فَغَشِیَہُمۡ مِّنَ الۡیَمِّ مَا غَشِیَہُمۡ ﴿ؕ۷۸﴾
So Pharaoh followed them with his armies, then the sea covered them that would cover them.
20:79
وَ اَضَلَّ فِرۡعَوۡنُ قَوۡمَہٗ وَ مَا ہَدٰی ﴿۷۹﴾
And Pharaoh led his people astray and he did not guide aright.
20:80
یٰبَنِیۡۤ اِسۡرَآءِیۡلَ قَدۡ اَنۡجَیۡنٰکُمۡ مِّنۡ عَدُوِّکُمۡ وَ وٰعَدۡنٰکُمۡ جَانِبَ الطُّوۡرِ الۡاَیۡمَنَ وَ نَزَّلۡنَا عَلَیۡکُمُ الۡمَنَّ وَ السَّلۡوٰی ﴿۸۰﴾
O Children of Israel, We truly delivered you from your enemy, and made a covenant with you on the blessed side of the mountain, and sent to you the manna and the quails.
20:81
کُلُوۡا مِنۡ طَیِّبٰتِ مَا رَزَقۡنٰکُمۡ وَ لَا تَطۡغَوۡا فِیۡہِ فَیَحِلَّ عَلَیۡکُمۡ غَضَبِیۡ ۚ وَ مَنۡ یَّحۡلِلۡ عَلَیۡہِ غَضَبِیۡ فَقَدۡ ہَوٰی ﴿۸۱﴾
Eat of the good things We have provided for you, and do not exceed the limits in that respect, so that My wrath comes upon you; and he on whom My wrath comes, he perishes indeed.
20:82
وَ اِنِّیۡ لَغَفَّارٌ لِّمَنۡ تَابَ وَ اٰمَنَ وَ عَمِلَ صَالِحًا ثُمَّ اہۡتَدٰی ﴿۸۲﴾
And surely I am Forgiving toward him who repents and believes and does good, then walks aright.
20:83
وَ مَاۤ اَعۡجَلَکَ عَنۡ قَوۡمِکَ یٰمُوۡسٰی ﴿۸۳﴾
And what made you hasten from your people, O Moses?
20:84
قَالَ ہُمۡ اُولَآءِ عَلٰۤی اَثَرِیۡ وَ عَجِلۡتُ اِلَیۡکَ رَبِّ لِتَرۡضٰی ﴿۸۴﴾
He said: They are here on my track, and I hastened on to You, my Lord, that You might be pleased.
20:85
قَالَ فَاِنَّا قَدۡ فَتَنَّا قَوۡمَکَ مِنۡۢ بَعۡدِکَ وَ اَضَلَّہُمُ السَّامِرِیُّ ﴿۸۵﴾
He said: Surely We have tried your people in your absence, and the Sāmirī has led them astray.
The verse shows that some person other than Aaron was responsible for making the calf. From Rabbinical literature it appears that the Egyptians who had come with the Israelites were foremost in demanding the making of the calf.
20:86
فَرَجَعَ مُوۡسٰۤی اِلٰی قَوۡمِہٖ غَضۡبَانَ اَسِفًا ۬ۚ قَالَ یٰقَوۡمِ اَلَمۡ یَعِدۡکُمۡ رَبُّکُمۡ وَعۡدًا حَسَنًا ۬ؕ اَفَطَالَ عَلَیۡکُمُ الۡعَہۡدُ اَمۡ اَرَدۡتُّمۡ اَنۡ یَّحِلَّ عَلَیۡکُمۡ غَضَبٌ مِّنۡ رَّبِّکُمۡ فَاَخۡلَفۡتُمۡ مَّوۡعِدِیۡ ﴿۸۶﴾
So Moses returned to his people angry, sorrowing. He said: My people, did not your Lord promise you a goodly promise? Did the promised time, then, seem long to you, or did you wish that displeasure from your Lord should come upon you, so that you broke (your) promise to me?
20:87
قَالُوۡا مَاۤ اَخۡلَفۡنَا مَوۡعِدَکَ بِمَلۡکِنَا وَ لٰکِنَّا حُمِّلۡنَاۤ اَوۡزَارًا مِّنۡ زِیۡنَۃِ الۡقَوۡمِ فَقَذَفۡنٰہَا فَکَذٰلِکَ اَلۡقَی السَّامِرِیُّ ﴿ۙ۸۷﴾
They said: We did not break the promise to you of our own accord, but we were made to bear the burdens of the ornaments of the people, then we cast them away, and thus did the Sāmirī suggest.
The Israelites may have borrowed ornaments from the Egyptians as stated in Exodus 12:35, and the reference may here be to those ornaments, or the significance may simply be that the nomadic tribes of Israel, who were unaccustomed to these things, had imbibed these habits from the Egyptians, and now gave up those ornaments at the suggestion of the Sāmirī. The reply of the people states clearly they had not done the thing of their own accord, and hence the reference in the concluding words is to the suggestions cast into the minds of the people by the Sāmirī.
20:88
فَاَخۡرَجَ لَہُمۡ عِجۡلًا جَسَدًا لَّہٗ خُوَارٌ فَقَالُوۡا ہٰذَاۤ اِلٰـہُکُمۡ وَ اِلٰہُ مُوۡسٰی ۬ فَنَسِیَ ﴿ؕ۸۸﴾
Then he brought forth for them a calf, a (lifeless) body, having a lowing sound, so they said: This is your god and the god of Moses; but he forgot.
It had neither a voice nor a soul, but it was only a sound produced by the air passing through the hollow metal of which it was made.
20:89
اَفَلَا یَرَوۡنَ اَلَّا یَرۡجِعُ اِلَیۡہِمۡ قَوۡلًا ۬ۙ وَّ لَا یَمۡلِکُ لَہُمۡ ضَرًّا وَّ لَا نَفۡعًا ﴿٪۸۹﴾
Could they not see that it returned no reply to them, nor controlled any harm or benefit for them?
The argument in this verse shows that God not only listens to prayers but also gives a reply to His true worshippers when they pray to Him.
Section 5 (Verses 20:90–20:104): The End of Calf-worship
20:90
وَ لَقَدۡ قَالَ لَہُمۡ ہٰرُوۡنُ مِنۡ قَبۡلُ یٰقَوۡمِ اِنَّمَا فُتِنۡتُمۡ بِہٖ ۚ وَ اِنَّ رَبَّکُمُ الرَّحۡمٰنُ فَاتَّبِعُوۡنِیۡ وَ اَطِیۡعُوۡۤا اَمۡرِیۡ ﴿۹۰﴾
And Aaron indeed had said to them before: My people, you are only tried by it, and surely your Lord is the Beneficent God, so follow me and obey my order.
From this it is clear that not only had Aaron no part in making the calf, but he even enjoined his people to give up its worship. The Quran here contradicts the Bible.
20:91
قَالُوۡا لَنۡ نَّبۡرَحَ عَلَیۡہِ عٰکِفِیۡنَ حَتّٰی یَرۡجِعَ اِلَیۡنَا مُوۡسٰی ﴿۹۱﴾
They said: We shall not cease to keep to its worship until Moses returns to us.
20:92
قَالَ یٰہٰرُوۡنُ مَا مَنَعَکَ اِذۡ رَاَیۡتَہُمۡ ضَلُّوۡۤا ﴿ۙ۹۲﴾
(Moses) said: Aaron, what prevented you, when you saw them going astray,
20:93
اَلَّا تَتَّبِعَنِ ؕ اَفَعَصَیۡتَ اَمۡرِیۡ ﴿۹۳﴾
that you did not follow me? Have you, then, disobeyed my order?
20:94
قَالَ یَبۡنَؤُمَّ لَا تَاۡخُذۡ بِلِحۡیَتِیۡ وَ لَا بِرَاۡسِیۡ ۚ اِنِّیۡ خَشِیۡتُ اَنۡ تَقُوۡلَ فَرَّقۡتَ بَیۡنَ بَنِیۡۤ اِسۡرَآءِیۡلَ وَ لَمۡ تَرۡقُبۡ قَوۡلِیۡ ﴿۹۴﴾
He said: Son of my mother, do not seize me by my beard, nor by my head. Surely I was afraid you would say: You have caused division among the Children of Israel and not waited for my word.
20:96
قَالَ بَصُرۡتُ بِمَا لَمۡ یَبۡصُرُوۡا بِہٖ فَقَبَضۡتُ قَبۡضَۃً مِّنۡ اَثَرِ الرَّسُوۡلِ فَنَبَذۡتُہَا وَ کَذٰلِکَ سَوَّلَتۡ لِیۡ نَفۡسِیۡ ﴿۹۶﴾
He said: I perceived what they did not perceive, so I took a handful from the footprints of the messenger then I threw it away. Thus did my soul entice me.
The stories which many commentators have related under this verse are all baseless. The messenger is evidently Moses himself, and his footprints (athar) signify his sunnah, i.e., his practices and sayings, a significance to which all authorities agree, the word being well known in Muslim religious literature. The taking a handful means a small part of it. The man who made the calf thus asserts that he had a clearer perception of things than the Israelites, that he accepted the teachings of Moses only partially, and confesses that he now threw off even that part and made a calf for worship.
20:97
قَالَ فَاذۡہَبۡ فَاِنَّ لَکَ فِی الۡحَیٰوۃِ اَنۡ تَقُوۡلَ لَا مِسَاسَ ۪ وَ اِنَّ لَکَ مَوۡعِدًا لَّنۡ تُخۡلَفَہٗ ۚ وَ انۡظُرۡ اِلٰۤی اِلٰـہِکَ الَّذِیۡ ظَلۡتَ عَلَیۡہِ عَاکِفًا ؕ لَنُحَرِّقَنَّہٗ ثُمَّ لَنَنۡسِفَنَّہٗ فِی الۡیَمِّ نَسۡفًا ﴿۹۷﴾
He said: Go away then! It is (the punishment) for you in this life to say, Do not touch (me). And surely for you is a promise which shall not fail. And look at your god to whose worship you have kept. We will certainly burn it, then we will scatter it in the sea.
This shows that the ashes of the calf were thrown into the sea, and the story of the Israelites being made to drink of water mixed with the ashes of the calf is not, therefore, credited by the Quran, which here again contradicts the Bible. The punishment given to the Sāmirī is that of an outcast in society, who is prohibited from having any relations with the Israelite people.
20:98
اِنَّمَاۤ اِلٰـہُکُمُ اللّٰہُ الَّذِیۡ لَاۤ اِلٰہَ اِلَّا ہُوَ ؕ وَسِعَ کُلَّ شَیۡءٍ عِلۡمًا ﴿۹۸﴾
Your Lord is only Allah, there is no God but He. He comprehends all things in (His) knowledge.
20:99
کَذٰلِکَ نَقُصُّ عَلَیۡکَ مِنۡ اَنۡۢبَآءِ مَا قَدۡ سَبَقَ ۚ وَ قَدۡ اٰتَیۡنٰکَ مِنۡ لَّدُنَّا ذِکۡرًا ﴿ۖۚ۹۹﴾
Thus We relate to you some news of what has happened before. And indeed We have given you a Reminder from Ourselves.
20:100
مَنۡ اَعۡرَضَ عَنۡہُ فَاِنَّہٗ یَحۡمِلُ یَوۡمَ الۡقِیٰمَۃِ وِزۡرًا ﴿۱۰۰﴾ۙ
Whoever turns away from it, he will surely bear a burden on the day of Resurrection,
20:101
خٰلِدِیۡنَ فِیۡہِ ؕ وَ سَآءَ لَہُمۡ یَوۡمَ الۡقِیٰمَۃِ حِمۡلًا ﴿۱۰۱﴾ۙ
abiding in this (state). And evil will be their burden on the day of Resurrection —
20:102
یَّوۡمَ یُنۡفَخُ فِی الصُّوۡرِ وَ نَحۡشُرُ الۡمُجۡرِمِیۡنَ یَوۡمَئِذٍ زُرۡقًا ﴿۱۰۲﴾ۚۖ
the day when the trumpet is blown; and We shall gather the guilty, blind, on that day,
The word zurq means blue-eyed, but may signify blind, in reference to the guilty being raised up blind in the Resurrection, as in v. 124.
20:103
یَّتَخَافَتُوۡنَ بَیۡنَہُمۡ اِنۡ لَّبِثۡتُمۡ اِلَّا عَشۡرًا ﴿۱۰۳﴾
consulting together secretly: You stayed only ten (days).
The object of “ten” is omitted, and what may be indicated here is that they will have enjoyed ten centuries of great prosperity.
20:104
نَحۡنُ اَعۡلَمُ بِمَا یَقُوۡلُوۡنَ اِذۡ یَقُوۡلُ اَمۡثَلُہُمۡ طَرِیۡقَۃً اِنۡ لَّبِثۡتُمۡ اِلَّا یَوۡمًا ﴿۱۰۴﴾٪
We know best what they say when the fairest of them in course would say: You stayed only a day.
Because a day is equal to a thousand years; see 22:47. It is the man who reminds them of this Divine promise who is called the fairest of them in course.
Section 6 (Verses 20:105–20:115): The Prophet’s Opponents
20:105
وَ یَسۡـَٔلُوۡنَکَ عَنِ الۡجِبَالِ فَقُلۡ یَنۡسِفُہَا رَبِّیۡ نَسۡفًا ﴿۱۰۵﴾ۙ
And they ask you about the mountains. Say: My Lord will scatter them, as scattered dust,
The word jabal means a mountain, as well as the lord or chief of a people. That the latter significance is intended here is shown by the context; see in particular v. 108: “On that day they will follow the Inviter”. Verses 106–107 are to be taken in the same sense: they point to the removal of all obstacles that hindered the advance of Truth.
20:107
لَّا تَرٰی فِیۡہَا عِوَجًا وَّ لَاۤ اَمۡتًا ﴿۱۰۷﴾ؕ
on which you see no crookedness nor unevenness.
20:108
یَوۡمَئِذٍ یَّتَّبِعُوۡنَ الدَّاعِیَ لَا عِوَجَ لَہٗ ۚ وَ خَشَعَتِ الۡاَصۡوَاتُ لِلرَّحۡمٰنِ فَلَا تَسۡمَعُ اِلَّا ہَمۡسًا ﴿۱۰۸﴾
On that day they will follow the Inviter, in whom is no crookedness; and the voices are low before the Beneficent God, so that you hear nothing but a soft sound.
The Inviter in whom there is no crookedness is no other than the Holy Prophet, as is clearly stated elsewhere: “Praise be to Allah, Who revealed the Book to His servant, and did not allow in it any crookedness” (18:1). The whole verse clearly points to a time when Islam would be completely established, and instead of opposition the voices would be low before the Beneficent. The lowness of the voice indicates submission.
20:109
یَوۡمَئِذٍ لَّا تَنۡفَعُ الشَّفَاعَۃُ اِلَّا مَنۡ اَذِنَ لَہُ الرَّحۡمٰنُ وَ رَضِیَ لَہٗ قَوۡلًا ﴿۱۰۹﴾
On that day no intercession avails except of him whom the Beneficent allows, and whose word He is pleased with.
20:110
یَعۡلَمُ مَا بَیۡنَ اَیۡدِیۡہِمۡ وَ مَا خَلۡفَہُمۡ وَ لَا یُحِیۡطُوۡنَ بِہٖ عِلۡمًا ﴿۱۱۰﴾
He knows what is before them and what is behind them, while they cannot encompass it in knowledge.
20:111
وَ عَنَتِ الۡوُجُوۡہُ لِلۡحَیِّ الۡقَیُّوۡمِ ؕ وَ قَدۡ خَابَ مَنۡ حَمَلَ ظُلۡمًا ﴿۱۱۱﴾
And faces shall be humbled before the Living, the Self-subsistent. And he who bears wrongdoing is indeed undone.
20:112
وَ مَنۡ یَّعۡمَلۡ مِنَ الصّٰلِحٰتِ وَ ہُوَ مُؤۡمِنٌ فَلَا یَخٰفُ ظُلۡمًا وَّ لَا ہَضۡمًا ﴿۱۱۲﴾
And whoever does good works, and is a believer, has no fear of injustice nor of the withholding of what is (his) due.
20:113
وَ کَذٰلِکَ اَنۡزَلۡنٰہُ قُرۡاٰنًا عَرَبِیًّا وَّ صَرَّفۡنَا فِیۡہِ مِنَ الۡوَعِیۡدِ لَعَلَّہُمۡ یَتَّقُوۡنَ اَوۡ یُحۡدِثُ لَہُمۡ ذِکۡرًا ﴿۱۱۳﴾
And thus have We sent it down an Arabic Quran, and have distinctly set forth in it some threats that they may guard against evil, or that it may be a reminder for them.
20:114
فَتَعٰلَی اللّٰہُ الۡمَلِکُ الۡحَقُّ ۚ وَ لَا تَعۡجَلۡ بِالۡقُرۡاٰنِ مِنۡ قَبۡلِ اَنۡ یُّقۡضٰۤی اِلَیۡکَ وَحۡیُہٗ ۫ وَ قُلۡ رَّبِّ زِدۡنِیۡ عِلۡمًا ﴿۱۱۴﴾
Supremely exalted then is Allah, the King, the Truth. And do not make haste with the Quran before its revelation is made complete to you, and say: My Lord, increase me in knowledge.
The Holy Prophet no doubt desired that it should be made clear to him how the great transformation would be brought about and when the severe opposition which he was facing would come to an end. He is here told that he should not make haste with regard to what was promised in the Quran. The process will be gradual and meanwhile he should pray for more and more knowledge, for it was through knowledge that this great transformation was to be brought about. Even today a spiritual transformation can be brought about by spreading knowledge of the Quran, which is the greatest spiritual force that the world has ever seen, and it is only on account of being ignorant of this great spiritual force that the world remains in darkness.
20:115
وَ لَقَدۡ عَہِدۡنَاۤ اِلٰۤی اٰدَمَ مِنۡ قَبۡلُ فَنَسِیَ وَ لَمۡ نَجِدۡ لَہٗ عَزۡمًا ﴿۱۱۵﴾٪
And certainly We gave a commandment to Adam before, but he forgot; and We found in him no resolve (to disobey).
This makes it clear that there was no intention on Adam’s part to disobey God’s command, or no resolve to disobey.
Section 7 (Verses 20:116–20:128): The Devil’s Misleading
20:116
وَ اِذۡ قُلۡنَا لِلۡمَلٰٓئِکَۃِ اسۡجُدُوۡا لِاٰدَمَ فَسَجَدُوۡۤا اِلَّاۤ اِبۡلِیۡسَ ؕ اَبٰی ﴿۱۱۶﴾
And when We said to the angels: Be submissive to Adam, they submitted, but not Iblīs; he refused.
20:117
فَقُلۡنَا یٰۤـاٰدَمُ اِنَّ ہٰذَا عَدُوٌّ لَّکَ وَ لِزَوۡجِکَ فَلَا یُخۡرِجَنَّکُمَا مِنَ الۡجَنَّۃِ فَتَشۡقٰی ﴿۱۱۷﴾
We said: O Adam, this is an enemy to you and to your wife; so do not let him drive you both out of the garden so that you are unhappy.
20:118
اِنَّ لَکَ اَلَّا تَجُوۡعَ فِیۡہَا وَ لَا تَعۡرٰی ﴿۱۱۸﴾ۙ
Surely it is granted to you that you are not hungry therein, nor naked,
20:119
وَ اَنَّکَ لَا تَظۡمَؤُا فِیۡہَا وَ لَا تَضۡحٰی ﴿۱۱۹﴾
and that you are not thirsty therein, nor exposed to the sun’s heat.
The garden of which a picture is given here is an earthly garden in which all the comforts necessary for man are made available. Allegorically it signifies a state of contentment or rest in which there is no yearning either to good or to evil, being as it were a state of inertia, devoid of exertion or ambition.
20:120
فَوَسۡوَسَ اِلَیۡہِ الشَّیۡطٰنُ قَالَ یٰۤـاٰدَمُ ہَلۡ اَدُلُّکَ عَلٰی شَجَرَۃِ الۡخُلۡدِ وَ مُلۡکٍ لَّا یَبۡلٰی ﴿۱۲۰﴾
But the devil made an evil suggestion to him; he said: O Adam, shall I lead you to the tree of immortality and a kingdom which does not decay?
20:121
فَاَکَلَا مِنۡہَا فَبَدَتۡ لَہُمَا سَوۡاٰتُہُمَا وَ طَفِقَا یَخۡصِفٰنِ عَلَیۡہِمَا مِنۡ وَّرَقِ الۡجَنَّۃِ ۫ وَ عَصٰۤی اٰدَمُ رَبَّہٗ فَغَوٰی ﴿۱۲۱﴾۪ۖ
So they both ate of it, then their evil inclinations became manifest to them, and they began to cover themselves with the leaves of the garden. And Adam disobeyed his Lord, and was disappointed.
While in the picture of the garden drawn above in v. 118–119 mention is made of four things, the consequence of getting out of that state is only one: their evil inclinations or their shame becoming manifest to them. An explanation of this is found in 7:26, where it is said: “O children of Adam, We have indeed sent down to you clothing to cover your shame and (clothing) for beauty; and clothing that guards against evil — that is the best”. Thus it is the clothing that guards against evil that is really spoken of here, and by the manifestation of the shame is meant the consciousness of having done something evil. The allegorical nature of what is so often related as the story of Adam is thus evident. It will be further seen that the remedy pointed out is of a spiritual nature, as here in v. 123–124 and in 2:38. This shows that the spiritual aspect of man’s life and not the physical one is the real theme of Adam’s story.
20:122
ثُمَّ اجۡتَبٰہُ رَبُّہٗ فَتَابَ عَلَیۡہِ وَ ہَدٰی ﴿۱۲۲﴾
Then his Lord chose him, so He turned to him and guided (him).
20:123
قَالَ اہۡبِطَا مِنۡہَا جَمِیۡعًۢا بَعۡضُکُمۡ لِبَعۡضٍ عَدُوٌّ ۚ فَاِمَّا یَاۡتِیَنَّکُمۡ مِّنِّیۡ ہُدًی ۬ۙ فَمَنِ اتَّبَعَ ہُدَایَ فَلَا یَضِلُّ وَ لَا یَشۡقٰی ﴿۱۲۳﴾
He said: Go forth from this (state) both — all (of you) — some of you are enemies of others. Surely a guidance from Me will come to you; then whoever follows My guidance, he will not go astray nor be unhappy.
20:124
وَ مَنۡ اَعۡرَضَ عَنۡ ذِکۡرِیۡ فَاِنَّ لَہٗ مَعِیۡشَۃً ضَنۡکًا وَّ نَحۡشُرُہٗ یَوۡمَ الۡقِیٰمَۃِ اَعۡمٰی ﴿۱۲۴﴾
And whoever turns away from My Reminder, for him is surely a (spiritually) deprived life, and We shall raise him up blind on the day of Resurrection.
The person who shuts his eyes to the Reminder leads a spiritually deprived life because he does not receive spiritual blessings. It is only a contented mind that brings ease and comfort to man, and contentment comes only through faith in God.
20:125
قَالَ رَبِّ لِمَ حَشَرۡتَنِیۡۤ اَعۡمٰی وَ قَدۡ کُنۡتُ بَصِیۡرًا ﴿۱۲۵﴾
He will say: My Lord, why have You raised me up blind, while I used to see?
20:126
قَالَ کَذٰلِکَ اَتَتۡکَ اٰیٰتُنَا فَنَسِیۡتَہَا ۚ وَکَذٰلِکَ الۡیَوۡمَ تُنۡسٰی ﴿۱۲۶﴾
He will say: Thus did Our messages come to you, but you neglected them. And thus are you forsaken this day.
20:127
وَ کَذٰلِکَ نَجۡزِیۡ مَنۡ اَسۡرَفَ وَ لَمۡ یُؤۡمِنۡۢ بِاٰیٰتِ رَبِّہٖ ؕ وَ لَعَذَابُ الۡاٰخِرَۃِ اَشَدُّ وَ اَبۡقٰی ﴿۱۲۷﴾
And thus do We recompense him who is extravagant and does not believe in the messages of his Lord. And certainly the punishment of the Hereafter is severer and more lasting.
20:128
اَفَلَمۡ یَہۡدِ لَہُمۡ کَمۡ اَہۡلَکۡنَا قَبۡلَہُمۡ مِّنَ الۡقُرُوۡنِ یَمۡشُوۡنَ فِیۡ مَسٰکِنِہِمۡ ؕ اِنَّ فِیۡ ذٰلِکَ لَاٰیٰتٍ لِّاُولِی النُّہٰی ﴿۱۲۸﴾٪
Is it not clear to them how many of the generations, in whose dwellings they go about, We destroyed before them? Surely there are signs in this for those who have understanding.
Section 8 (Verses 20:129–20:135): Punishment is Certain
20:129
وَ لَوۡ لَا کَلِمَۃٌ سَبَقَتۡ مِنۡ رَّبِّکَ لَکَانَ لِزَامًا وَّ اَجَلٌ مُّسَمًّی ﴿۱۲۹﴾ؕ
And if a word had not gone forth from your Lord, and a term been fixed, it would surely have come upon them.
20:130
فَاصۡبِرۡ عَلٰی مَا یَقُوۡلُوۡنَ وَ سَبِّحۡ بِحَمۡدِ رَبِّکَ قَبۡلَ طُلُوۡعِ الشَّمۡسِ وَ قَبۡلَ غُرُوۡبِہَا ۚ وَ مِنۡ اٰنَآیِٔ الَّیۡلِ فَسَبِّحۡ وَ اَطۡرَافَ النَّہَارِ لَعَلَّکَ تَرۡضٰی ﴿۱۳۰﴾
So bear patiently what they say, and celebrate the praise of your Lord before the rising of the sun and before its setting, and glorify (Him) during the hours of the night and parts of the day, that you may be well pleased.
The Holy Prophet, while told to bear persecutions patiently for a time, is also told to seek comfort in prayer. And he did find comfort in prayer under the severest persecutions. “The coolness of my eyes is in prayer,” he is reported to have said (Mishkāt, 25). This verse speaks of the five obligatory prayers and the two optional ones. Before the rising of the sun is the dawn prayer (fajr), before its setting the ‘aṣr prayer. Three prayers, the maghrib, the ‘ishā’ and the tahajjud (the last named being optional), occur during the hours of the night, while during parts of the day are the ẓuhr and the ḍuḥā, the latter again being optional, being a short prayer in the early forenoon.
20:131
وَ لَا تَمُدَّنَّ عَیۡنَیۡکَ اِلٰی مَا مَتَّعۡنَا بِہٖۤ اَزۡوَاجًا مِّنۡہُمۡ زَہۡرَۃَ الۡحَیٰوۃِ الدُّنۡیَا ۬ۙ لِنَفۡتِنَہُمۡ فِیۡہِ ؕ وَ رِزۡقُ رَبِّکَ خَیۡرٌ وَّ اَبۡقٰی ﴿۱۳۱﴾
And do not strain your eyes (with desire) at what We have provided different classes of them with — the splendour of this world’s life — that We may try them by means of it. And the sustenance of your Lord is better and more lasting.
20:132
وَ اۡمُرۡ اَہۡلَکَ بِالصَّلٰوۃِ وَ اصۡطَبِرۡ عَلَیۡہَا ؕ لَا نَسۡـَٔلُکَ رِزۡقًا ؕ نَحۡنُ نَرۡزُقُکَ ؕ وَ الۡعَاقِبَۃُ لِلتَّقۡوٰی ﴿۱۳۲﴾
And enjoin prayer on your people, and steadily adhere to it. We do not ask from you a sustenance. We provide for you. And the (good) end is for guarding against evil.
20:133
وَ قَالُوۡا لَوۡ لَا یَاۡتِیۡنَا بِاٰیَۃٍ مِّنۡ رَّبِّہٖ ؕ اَوَ لَمۡ تَاۡتِہِمۡ بَیِّنَۃُ مَا فِی الصُّحُفِ الۡاُوۡلٰی ﴿۱۳۳﴾
And they say: Why does he not bring us a sign from his Lord? Has not a clear evidence come to them of what is in the previous Books?
The Quran is here called a clear evidence of what is contained in the previous Books, because it fulfils their prophecies and corroborates their truth.
20:134
وَ لَوۡ اَنَّـاۤ اَہۡلَکۡنٰہُمۡ بِعَذَابٍ مِّنۡ قَبۡلِہٖ لَقَالُوۡا رَبَّنَا لَوۡ لَاۤ اَرۡسَلۡتَ اِلَیۡنَا رَسُوۡلًا فَنَتَّبِعَ اٰیٰتِکَ مِنۡ قَبۡلِ اَنۡ نَّذِلَّ وَ نَخۡزٰی ﴿۱۳۴﴾
And if We had destroyed them with punishment before it, they would have said: Our Lord, why did You not send to us a messenger, so that we might have followed Your messages before we met disgrace and shame?
20:135
قُلۡ کُلٌّ مُّتَرَبِّصٌ فَتَرَبَّصُوۡا ۚ فَسَتَعۡلَمُوۡنَ مَنۡ اَصۡحٰبُ الصِّرَاطِ السَّوِیِّ وَ مَنِ اہۡتَدٰی ﴿۱۳۵﴾٪
Say: Everyone (of us) is waiting, so wait. Soon you will come to know who is the follower of the even path and who goes aright.