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Surah 20. Ta-Ha

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Bismi All a hi a l rra h m a ni a l rra h eem i
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
  - Mohammad Asad

According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.

In the name of Allah, the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
  - Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
  - Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
  - Abdullah Yusuf Ali

The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.

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20:1
طه Ta h a
O MAN!1
  - Mohammad Asad

According to some commentators, the letters t and h (pronounced ta ha) which introduce this surah belong to the group of al-muqatta'at - the "single [or "disjointed"] letters" - which are prefixed to a number of the Qur’anic surahs (see Appendix II). However, in the opinion of some of the Prophet’s Companions (e.g., Abd Allah ibn Abbas) and a number of outstanding personalities of the next generation (like Said ibn Jubayr, Mujahid, Qatadah, Al-Hasan al-Basri, Ikrimah, Ad-Dahhak, Al-Kalbi, etc.), ta ha is not just a combination of two single letters but a meaningful expression of its own, signifying "0 man" (synonymous with ya rajul) in both the Nabataean and Syriac branches of the Arabic language (Tabari, Razi, Ibn Kathir), as well as in the - purely Arabian - dialect of the Yemenite tribe of 'Akk, as is evident from certain fragments of their pre-Islamic poetry (quoted by Tabari and Zamakhshari). Tabari, in particular, gives his unqualified support to the rendering of ta ha as "0 man".

Tua Ha.
  - Muhammad Farooq-i-Azam Malik
Ta-Ha.
  - Mustafa Khattab
Ta. Ha.
  - Marmaduke Pickthall
Ta Ha. 2534
  - Abdullah Yusuf Ali

For an explanation see the Introduction to this Sura.

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20:2
مَآ أَنزَلْنَا عَلَيْكَ ٱلْقُرْءَانَ لِتَشْقَىٰٓ M a anzaln a AAalayka alqur a na litashq a
We did not bestow the Qur'an on thee from on high to make thee unhappy,2
  - Mohammad Asad

I.e., the ethical discipline imposed upon man by the teachings of the Qur’an is not meant to narrow down his feel of life, but, on the contrary, to enhance it by deepening his consciousness of right and wrong.

We have not sent down this Qur'an to put you in trouble,
  - Muhammad Farooq-i-Azam Malik
We have not revealed the Quran to you 'O Prophet' to cause you distress,
  - Mustafa Khattab
We have not revealed unto thee (Muhammad) this Qur'an that thou shouldst be distressed,
  - Marmaduke Pickthall
We have not sent down the Qur'an to thee to be (an occasion) for thy distress 2535
  - Abdullah Yusuf Ali

Allah's revelation may cause some human trouble for two reasons: (1) it checks man's selfishness and narrowness of view, and (2) it annoys the wicked and causes them to jeer and persecute. These are mere incidental things, due to man's own shortcomings. As far as the trouble is concerned, the revelation is meant to give a warning, so that persecutors may be reclaimed, (and of course for men of faith it is comfort and consolation, though that point does not arise in this context).

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20:3
إِلَّا تَذْكِرَةً لِّمَن يَخْشَىٰ Ill a ta th kiratan liman yakhsh a
but only as an exhortation to all who stand in awe [of God]:
  - Mohammad Asad
but as a reminder to those who fear Allah.
  - Muhammad Farooq-i-Azam Malik
but as a reminder to those in awe 'of Allah'.
  - Mustafa Khattab
But as a reminder unto him who feareth,
  - Marmaduke Pickthall
But only as an admonition to those who fear (Allah)
  - Abdullah Yusuf Ali

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20:4
تَنزِيلًا مِّمَّنْ خَلَقَ ٱلْأَرْضَ وَٱلسَّمَـٰوَٰتِ ٱلْعُلَى Tanzeelan mimman khalaqa alar d a wa al ssam a w a ti alAAul a
a revelation from Him who has created the earth and the high heavens -
  - Mohammad Asad
This is a revelation from Him Who has created the earth and the lofty Heavens,
  - Muhammad Farooq-i-Azam Malik
'It is' a revelation from the One Who created the earth and the high heavens-
  - Mustafa Khattab
A revelation from Him Who created the earth and the high heavens,
  - Marmaduke Pickthall
A revelation from Him Who created the earth and the heavens on high.
  - Abdullah Yusuf Ali

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20:5
ٱلرَّحْمَـٰنُ عَلَى ٱلْعَرْشِ ٱسْتَوَىٰ A l rra h m a nu AAal a alAAarshi istaw a
the Most Gracious, established on the throne of His almightiness.3
  - Mohammad Asad

For my rendering of the metaphorical term al-arsh as "the throne of His almightiness", see note [43] on 7:54 .

the Beneficent (Allah) Who is firmly established on the throne of authority,
  - Muhammad Farooq-i-Azam Malik
the Most Compassionate, 'Who is' established on the Throne.
  - Mustafa Khattab
The Beneficent One, Who is established on the Throne
  - Marmaduke Pickthall
(Allah) Most Gracious is firmly established on the throne (of authority). 2536
  - Abdullah Yusuf Ali

Cf. x. 3. n. 1386. If things seem to be wrong in our imperfect vision on this earth, we must remember Allah, Who encompasses all Creation and sits on the throne of Grace and Mercy, is in command, and our Faith tells us that all must be right. Allah's authority is not like an authority on earth, which may be questioned, or which may not last. His authority is "firmly established".

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