Surah 20. Ta-Ha

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.

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).

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

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

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".

Unto Him belongs all that is in the heavens and all that is on earth, as well as all that is between them and all that is beneath the sod.

  - Mohammad Asad

to Him belongs whatever is in the Heavens and in the earth, and all that lies between them, and all that is beneath the soil.

  - Muhammad Farooq-i-Azam Malik

To Him belongs whatever is in the heavens and whatever is on the earth and whatever is in between and whatever is underground.

  - Mustafa Khattab

Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth, and whatsoever is between them, and whatsoever is beneath the sod.

  - Marmaduke Pickthall

To Him belongs what is in the heavens and on earth and all between them and all beneath the soil. ²⁵³⁷

  - Abdullah Yusuf Ali

An exhaustive definition of everything we can conceive of-what is in the heavens, on the earth, or between, or within the bowels of the earth.

And if thou say anything aloud, [He hears it - ] since, behold, He knows [even] the secret [thoughts of man] as well as all that is yet more hidden [within him].⁴

  - Mohammad Asad

I.e., He knows not only man’s unspoken, conscious thoughts but also all that goes on within his subconscious self.

The One to Whom you need not speak aloud; for He knows what is said in secret and what is yet more hidden.

  - Muhammad Farooq-i-Azam Malik

Whether you speak openly 'or not', He certainly knows what is secret and what is even more hidden.

  - Mustafa Khattab

And if thou speakest aloud, then Lo! He knoweth the secret (thought) and (that which is yet) more hidden.

  - Marmaduke Pickthall

If thou pronounce the word aloud (it is no matter): for verily He knoweth what is secret and what is yet more hidden. ²⁵³⁸

  - Abdullah Yusuf Ali

There are two or three implications. (1) Whatever you profess, or say aloud, gives no information to Allah: He knows not only what is secret and perhaps unknown to others, but what people take special care to conceal. (2) It does you no good to make insincere professions: your hidden motives are known to Him, Who alone matters. (3) If you read the Word of Allah, or if you pray to Allah, it is not necessary to raise your voice: in either case, Allah will judge you by your inner thoughts which are like an open book to Him.

God - there is no deity save Him; His [alone] are the attributes of perfection!⁵

  - Mohammad Asad

For an explanation of this rendering of al-asma' al-husna, see surah {7}, note [145].

He is Allah! There is no deity worthy of worship except Him! To Him belong the most beautiful Names.

  - Muhammad Farooq-i-Azam Malik

Allah- there is no god 'worthy of worship' except Him. He has the Most Beautiful Names.

  - Mustafa Khattab

Allah! There is no God save Him. His are the most beautiful names.

  - Marmaduke Pickthall

Allah! there is no god but He! To Him belong the Most Beautiful Names. ²⁵³⁹

  - Abdullah Yusuf Ali

Cf. xvii. 110 and n. 2322. Allah is The One and the most beautiful things we can think of are referable to Him. His names refer to His attributes which are like titles of Honour and Glory.

AND HAS the story of Moses ever come within thy ken?⁶

  - Mohammad Asad

Apart from two short references to Moses in earlier surahs ({53 :36} and {87: 19}), the narrative appearing in verses {9-98} is undoubtedly the earliest Qur'anic exposition of the story of Moses as such. Its mention at this stage is connected with the reference to revelation at the beginning of this surah (verses {2-4}) and, generally, with the Qur'anic doctrine of the basic ideological unity of all revealed religions.

Have you heard the story of Musa?

  - Muhammad Farooq-i-Azam Malik

Has the story of Moses reached you 'O Prophet'?

  - Mustafa Khattab

Hath there come unto thee the story of Moses?

  - Marmaduke Pickthall

Has the story of Moses reached thee? ²⁵⁴⁰

  - Abdullah Yusuf Ali

The story of Moses in its different incidents is told in many places in the Qur-an, and in each case the phase most appropriate in the context is referred to or emphasised. In ii. 49-61, it was a phase from the religious history of mankind; in vii. 103-162, it was a phase from the story of the Ummat (or nation) of Israel, and the story was continued to the times after Moses, in xvii. 101-103, we have a picture of the decline of a soul in the arrogance of Pharaoh; here, in xx. 9-24, we have a picture of the rise of a soul in the commission given to Moses from Allah; in xx. 25-36, we have his spiritual relationship with his brother Aaron; in xx. 37-40, we have his spiritual relation with his mother and sister, and his upbringing; in xx. 41-76, we have his spiritual combat with Pharaoh; and in xx. 77-98, we have his spiritual combat with his own people, the Israelites. For other incidents, consult the Index.

Lo! he saw a fire [in the desert];⁷ and so he said to his family: "Wait here! Behold, I perceive a fire [far away]: perhaps I can bring you a brand therefrom, or find at the fire some guidance."

  - Mohammad Asad

From the sequence (here as well as in 27:7 and 28:29 ) it appears that Moses had lost his way in the desert: probably a symbolic allusion to his dawning awareness that he was in need of spiritual guidance. This part of the story relates to the period of his wanderings subsequent to his flight from Egypt (see 28:14 ff.). Regarding the allegory of the "fire" - the "burning bush" of the Bible - see note [7] on {27:7-8}.

When he saw a fire, he said to his family: "Stop: I saw a fire. I may be able to bring some fire or find someone beside the fire to guide us towards the right direction."

  - Muhammad Farooq-i-Azam Malik

When he saw a fire, he said to his family, 'Wait here, 'for' I have spotted a fire. Perhaps I can bring you a torch from it, or find some guidance at the fire.'¹

  - Mustafa Khattab

 Moses and his family lost their way in the dark while they were travelling from Midian to Egypt.

When he saw a fire and said unto his folk: Wait! I see a fire afar off. Peradventure I may bring you a brand therefrom or may find guidance at the fire.

  - Marmaduke Pickthall

Behold he saw a fire: so he said to his family "Tarry ye; I perceive a fire; perhaps I can bring you some burning brand therefrom or find some guidance at the fire." ^{2541 2542}

  - Abdullah Yusuf Ali

A fire: It appeared like an ordinary fire, which always betokens the presence of men in a desert or a lonely place. Moses made for it alone, to fetch the wherewithal for making a fire for his family, and perhaps to find some direction as to the way, from the people he should meet there. But it was not an ordinary fire. It was a Burning Bush: a Sign of the Glory of Allah.

The spiritual history of Moses begins here. It was the beginning of his mission. His physical life, infancy, and upbringing are referred to later on, to illustrate another point. Moses, when he grew up, left the palace of Pharaoh and went to the Midianite people, in the Sinai peninsula. He married among them, and was now travelling with his family, when he was called to his mission by Allah. He went to look for a fire for comfort and guidance. He found a higher and holier comfort and guidance. The whole passage is full of portent meaning, which is reflected in the short rhymed verses in the original.

But when he came close to it, a voice called out:⁸ "O Moses!

  - Mohammad Asad

Lit., "he was called".

When he reached there, he was called: "O Musa!

  - Muhammad Farooq-i-Azam Malik

But when he approached it, he was called, 'O Moses!

  - Mustafa Khattab

And when he reached it, he was called by name: O Moses!

  - Marmaduke Pickthall

But when he came to the fire a voice was heard: "O Moses!

  - Abdullah Yusuf Ali

Verily, I am thy Sustainer! Take off, then, thy sandals! Behold, thou art in the twice-hallowed valley,⁹

  - Mohammad Asad

Whereas some commentators assume that the word tuwan (or tawa) is the name of the "hallowed valley", Zamakhshari explains it, more convincingly, as meaning "twice" (from tawan or tiwan, "twice done")-i.e., "twice-hallowed" - apparently because God's voice was heard in it and because Moses was raised there to prophethood.

In fact, I am your Rabb! Take off your shoes, you are in the sacred valley of Tuwa.

  - Muhammad Farooq-i-Azam Malik

It is truly I. I am your Lord! So take off your sandals, for you are in the sacred valley of Ṭuwa.

  - Mustafa Khattab

Lo! I, even I, am thy Lord. So take off thy shoes, for Lo! thou art in the holy valley of Tuwa.

  - Marmaduke Pickthall

"Verily I am thy Lord! Therefore (in My presence) put off thy shoes: thou art in the sacred valley Tuwa. ^{2543 2544}

  - Abdullah Yusuf Ali

The shoes are to be put off as a mark of respect. Moses was now to put away his mere worldly interests, he having been chosen by Allah, the Most High.

This was the valley just below Mount Sinai, where subsequently he was to receive the Torah.

and I have chosen thee [to be My apostle]: listen, then, to what is being revealed [unto thee].

  - Mohammad Asad

I have chosen you, so listen to what I am about to reveal.

  - Muhammad Farooq-i-Azam Malik

I have chosen you, so listen to what is revealed:

  - Mustafa Khattab

And I have chosen thee, so hearken unto that which is inspired.

  - Marmaduke Pickthall

"I have chosen thee: listen then to the inspiration (sent to thee).

  - Abdullah Yusuf Ali

"Verily, I - I alone - am God; there is no deity save Me. Hence, worship Me alone, and be constant in prayer, so as to remember Me!¹⁰

  - Mohammad Asad

Thus, conscious remembrance of God and of His oneness and uniqueness is declared to be the innermost purpose, as well as the intellectual justification of all true prayer.

It is Me, Allah; there is none worthy of worship except Me, so worship Me and establish Salah for My remembrance.

  - Muhammad Farooq-i-Azam Malik

'It is truly I. I am Allah! There is no god 'worthy of worship' except Me. So worship Me 'alone', and establish prayer for My remembrance.

  - Mustafa Khattab

Lo! I, even I, am Allah. There is no God save Me. So serve Me and establish worship for My remembrance.

  - Marmaduke Pickthall

"Verily I am Allah: there is no god but I: so serve thou me (only) and establish regular prayer for celebrating My praise.

  - Abdullah Yusuf Ali

"Behold, [although] I have willed to keep it¹¹ hidden, the Last Hour is bound to come, so that every human being may be recompensed in accordance with what he strove for [in life].¹²

  - Mohammad Asad

I.e., the time of its coming.

The expression "what he strove for" implies consciousness of endeavour, and thus excludes involuntary actions (in the widest sense of the latter term, comprising everything that is manifested in word or actual deed), as well as involuntary omissions, irrespective of whether the relevant action or omission is morally good or bad. By enunciating the above principle within the context of the story of Moses, the Qur'an stresses the essential identity of the ethical concepts underlying all true religions. (See also {53: 39} and the corresponding note [32].)

The final Hour is sure to come, I choose to keep it hidden, so that every soul may be rewarded according to its efforts.

  - Muhammad Farooq-i-Azam Malik

The Hour is sure to come. My Will is to keep it hidden, so that every soul may be rewarded according to their efforts.

  - Mustafa Khattab

Lo! the Hour is surely coming. But I will to keep it hidden, that every soul may be rewarded for that which it striveth (to achieve).

  - Marmaduke Pickthall

"Verily the Hour is coming My design is to keep it hidden for every soul to receive its reward by the measure of its endeavor. ^{2545 2546}

  - Abdullah Yusuf Ali

The first need is to mend our lives and worship and serve Allah, as in the last verse. The next is to realise the meaning of the Hereafter, when every soul will get the meed of its conduct in this life.

Ukhfi may mean either "keep it hidden", or "make it manifest", and the Commentators have taken, some one meaning and some the other. If the first is taken, it means that the exact hour or day when the Judgment comes is hidden from man; if the second, it means that the fact of the Judgment to come is made known, that man may remember and take warning. I think that both meanings are implied.