Surah 20. Ta-Ha

And so the two ate [of the fruit] thereof: and thereupon they became conscious of their nakedness and began to cover themselves with pieced-together leaves from the garden. And [thus] did Adam disobey his Sustainer, and thus did he fall into grievous error.¹⁰⁷

  - Mohammad Asad

Regarding the symbolism of Adam and Eve's becoming "conscious of their nakedness", see note [105] above as well as the reference, in {7:2-27}, to "the garment of God-consciousness", the loss of which made man's ancestors "aware of their nakedness", i.e., of their utter helplessness and, hence, their dependence on God.

They both end up eating the fruit of the forbidden tree. As a result their private parts became apparent to them and they both began to cover themselves with the leaves from the Garden. Thus did Adam disobey His Rabb and go astray.

  - Muhammad Farooq-i-Azam Malik

So they both ate from the tree and then their nakedness was exposed to them, prompting them to cover themselves with leaves from Paradise. So Adam disobeyed his Lord, and 'so' lost his way.¹

  - Mustafa Khattab

 Unlike the Bible (Genesis 3), the Quran does not blame Eve for Adam’s fall from the Garden.

Then they twain ate thereof, so that their shame became apparent unto them, and they began to hide by heaping on themselves some of the leaves of the Garden. And Adam disobeyed his Lord, so went astray.

  - Marmaduke Pickthall

In the result they both ate of the tree and so their nakedness appeared to them: they began to sew together for their covering leaves from the Garden: thus did Adam disobey His Lord and allow himself to be seduced. ^{2644 2645}

  - Abdullah Yusuf Ali

Hitherto they knew no evil. Now, when disobedience to Allah had sullied their soul and torn off the garment, their sullied Self appeared to themselves in all its nakedness and ugliness, and they had to resort to external things (leaves of the Garden) to cover the shame.

Adam had been given the will to choose, and he chose wrong, and was about to be lost when Allah's Grace came to his aid. His repentance was accepted, and Allah chose him for His Mercy, as stated in the next verse.

Thereafter, [however,] his Sustainer elected him [for His grace], and accepted his repentance, and bestowed His guidance upon him,

  - Mohammad Asad

Later on Adam repented and his Rabb chose him, accepted his repentance and gave him guidance,

  - Muhammad Farooq-i-Azam Malik

Then his Lord chose him 'for His grace', accepted his repentance, and guided him 'rightly'.

  - Mustafa Khattab

Then his Lord chose him, and relented toward him, and guided him.

  - Marmaduke Pickthall

But his Lord chose him (for His Grace): He turned to him and gave him guidance.

  - Abdullah Yusuf Ali

saying: "Down with you all¹⁰⁸ from this [state of innocence, and be henceforth] enemies unto one another! None the less, there shall most certainly come unto you guidance from Me: and he who follows My guidance will not go astray, and neither will he be unhappy.

  - Mohammad Asad

See surah {7}, note [16].

saying: "Get down from here all of you (Adam, Eve and Iblees); you will remain enemies to one another, whenever there comes to you guidance from Me and whosoever will follow My guidance will neither go astray nor get into trouble;

  - Muhammad Farooq-i-Azam Malik

Allah said, 'Descend, both of you, from here together 'with Satan' as enemies to each other. Then when guidance comes to you from Me, whoever follows My guidance will neither go astray 'in this life' nor suffer 'in the next'.

  - Mustafa Khattab

He said: Go down hence, both of you, one of you a foe unto the other. But if there come unto you from Me a guidance, then whoso followeth My guidance, he will not go astray nor come to grief.

  - Marmaduke Pickthall

He said: "Get ye down both of you all together from the Garden with enmity one to another; but if as is sure there comes to you guidance from Me whosoever follows My guidance will not lose his way nor fall into misery. ^{2646 2647}

  - Abdullah Yusuf Ali

The little variations between this passage and ii. 38 are instructive, as showing how clearly the particular argument is followed in each case. Here ihbita ('get ye down') is in the dual number, and refers to the two individual souls, our common ancestors.

For the same reason as in the last note, we have here the consequences of Guidance to the individual, viz.: being saved from going astray or from falling into misery and despair. In ii. 38, the consequences expressed, though they apply to the individual, are also appropriate taken collectively: "on them shall be no fear, nor shall they grieve."

But as for him who shall turn away from remembering Me - his shall be a life of narrow scope;¹⁰⁹ and on the Day of Resurrection We shall raise him up blind."

  - Mohammad Asad

I.e., sterile and spiritually narrow, without any real meaning or purpose: and this. as is indicated in the subsequent clause, will be a source of their suffering in the hereafter.

but the one who will turn away from My reminder shall live a meager life and We shall raise him back to life as a blind person on the Day of Resurrection."

  - Muhammad Farooq-i-Azam Malik

But whoever turns away from My Reminder will certainly have a miserable life,¹ then We will raise them up blind on the Day of Judgment.'

  - Mustafa Khattab

 The Reminder is another name for the Quran.

But he who turneth away from remembrance of Me, his will be a narrow life, and I shall bring him blind to the assembly on the Day of Resurrection.

  - Marmaduke Pickthall

"But whosoever turns away from My Message verily for him is a life narrowed down and We shall raise him up blind on the Day of Judgment." ²⁶⁴⁸

  - Abdullah Yusuf Ali

Again, as in the last two verses, there is a variation from the previous passage (ii. 39). The consequences of the rejection of Allah's guidance are here expressed more individually: a life narrowed down, and a blindness that will persist beyond this life. "A life narrowed down" has many implications: (1) it is a life from which all the beneficent influences of Allah's wide world are excluded; (2) in looking exclusively to the "good things" of this life, it misses the true Reality.

[And so, on Resurrection Day, the sinner] will ask: "O my Sustainer! Why hast Thou raised me up blind, whereas [on earth] I was endowed with sight?"

  - Mohammad Asad

He will say: "O Rabb! Why have you raised me up blind here, while I was clear-sighted before?"

  - Muhammad Farooq-i-Azam Malik

They will cry, 'My Lord! Why have you raised me up blind, although I used to see?'

  - Mustafa Khattab

He will say: My Lord! Wherefore hast Thou gathered me (hither) blind, when I was wont to see?

  - Marmaduke Pickthall

He will say: "O my Lord! why hast thou raised me up blind while I had sight (before)?" ²⁶⁴⁹

  - Abdullah Yusuf Ali

Because Allah gave him physical sight in this life for trial, he thinks he should be favoured in the real world, the world that matters! He misused his physical sight and made himself blind for the other world.

[God] will reply: "Thus it is: there came unto thee Our messages, but thou wert oblivious of them; and thus shalt thou be today consigned to oblivion!"

  - Mohammad Asad

Allah will say: "Just as Our revelation came to you and you played blind; so are you blind today."

  - Muhammad Farooq-i-Azam Malik

Allah will respond, 'It is so, just as Our revelations came to you and you neglected them, so Today you are neglected.'

  - Mustafa Khattab

He will say: So (it must be). Our revelations came unto thee but thou didst forget them. In like manner thou art forgotten this Day.

  - Marmaduke Pickthall

(Allah) will say: "Thus didst thou when Our Signs came unto thee disregard them: so wilt thou this day be disregarded." ²⁶⁵⁰

  - Abdullah Yusuf Ali

'You were deliberately blind to Allah's Signs: now you will not see Allah's favours, and will be excluded from His Grace.'

For, thus shall We recompense him who wastes his own self¹¹⁰ and does not believe in his Sustainer's messages: and, indeed, the suffering [of such sinners] in the life to come shall be most severe and most enduring!

  - Mohammad Asad

Regarding this rendering of the phrase man asrafa, see surah {10}, note [21], in which I have discussed the meaning of the participial noun musrif, derived from the same verbal root.

Thus do We reward the one who is a transgressor and does not believe in the revelations of his Rabb. The punishment of the Hereafter is more terrible and more lasting.

  - Muhammad Farooq-i-Azam Malik

This is how We reward whoever transgresses and does not believe in the revelations of their Lord. And the punishment of the Hereafter is far more severe and more lasting.

  - Mustafa Khattab

Thus do We reward him who is prodigal and believeth not the revelations of his Lord; and verily the doom of the Hereafter will be sterner and more lasting.

  - Marmaduke Pickthall

And thus do We recompense him who transgresses beyond bounds and believes not in the Signs of his Lord: and the Penalty of the Hereafter is far more grievous and more enduring. ²⁶⁵¹

  - Abdullah Yusuf Ali

Blindness in the world of enduring Reality is far worse than physical blindness in the world of probation.

CAN, THEN, they [who reject the truth] learn no lesson by recalling how many a generation We have destroyed before their time¹¹¹ - [people] in whose dwelling-places they [themselves now] walk about? In this, behold, there are messages indeed for those who are endowed with reason!

  - Mohammad Asad

Lit., "Is it, then, no guidance for them how many a generation.. .", etc. It is to be borne in mind that, in Qur'anic usage, the noun -tarn signifies not only "a generation", but also - and rather more often-"people belonging to one particular epoch", i.e.. "a civilization" in the historical sense of this term.

Have these people not learned a lesson that; We have destroyed before them many generations in whose ruins they walk through? Certainly in these ruins there are Signs for people of understanding.

  - Muhammad Farooq-i-Azam Malik

Is it not yet clear to them how many peoples We destroyed before them, whose ruins they still pass by? Surely in this are signs for people of sound judgment.

  - Mustafa Khattab

Is it not a guidance for them (to know) how many a generation We destroyed before them, amid whose dwellings they walk? Lo! therein verily are signs for men of thought.

  - Marmaduke Pickthall

It is not a warning to such men (to call to mind) how many generations before them We destroyed in whose haunts they (now) move? Verily in this are Signs for men endued with understanding. ²⁶⁵²

  - Abdullah Yusuf Ali

Cf. xx. 54. This phrase concluded the argument of Moses with Pharaoh about Pharaoh's blindness to Allah and the Signs of Allah. Now it concludes the more general argument about men, concerning whom the saying arose: 'none are so blind as those who will not sec.'

Now were it not for a decree that has already gone forth from thy Sustainer, setting a term¹¹² [for each sinner's repentance], it would inescapably follow [that all who sin must be doomed at once].¹¹³

  - Mohammad Asad

Lit., "and a term set [by Him]". This phrase, placed in the original at the end of the sentence, connects - as most of the classical commentators point out - with the opening clause of this verse, and has been rendered accordingly.

Cf. 10:11 and 16:61 .

Had it not been already decreed by your Rabb and a term for respite been appointed, they would have been punished.

  - Muhammad Farooq-i-Azam Malik

Had it not been for a prior decree from your Lord¹ 'O Prophet' and a term already set, their 'instant' doom would have been inevitable.

  - Mustafa Khattab

 That He will delay their judgment until the Hereafter.

And but for a decree that had already gone forth from thy Lord, and a term already fixed, the judgment would (have) been inevitable (in this world).

  - Marmaduke Pickthall

Had it not been for a Word that went forth before from thy Lord (their punishment) must necessarily have come; but there is a term appointed (for respite). ²⁶⁵³

  - Abdullah Yusuf Ali

Cf. x. 19 and n. 1407; also xi. 110. In Allah's holy plan and Purpose, there is a wise adjustment of all interests, and a merciful chance and respite given to all, the unjust as well as the just, and His decree or word abides. The most wicked have a term appointed for them for respite. Had it not been so, the punishment must necessarily have descended on them immediately for their evil deeds.

Hence, bear with patience whatever they [who deny the truth] may say, and extol thy Sustainer's limitless glory and praise Him before the rising of the sun and before its setting; and extol His glory, too, during some of the hours of the night as well as during the hours of the day,¹¹⁴ so that thou might attain to happiness.

  - Mohammad Asad

Lit., "at the sides [or "extremities"] of the day". See in this connection also 11:114 and the corresponding note [145].

Therefore be patient with what they say. Glorify your Rabb with His praise before sunrise and before sunset, glorify Him during the hours of the night as well as at the ends of the day, so that you may find satisfaction.

  - Muhammad Farooq-i-Azam Malik

So be patient 'O Prophet' with what they say. And glorify the praises of your Lord before sunrise and before sunset, and glorify Him in the hours of the night and at both ends of the day,¹ so that you may be pleased 'with the reward'.

  - Mustafa Khattab

 This verse refers to the times of the five daily prayers.

Therefor (O Muhammad), bear with what they say, and celebrate the praises of thy Lord ere the rising of the sun and ere the going down thereof. And glorify Him some hours of the night and at the two ends of the day, that thou mayst find acceptance.

  - Marmaduke Pickthall

Therefore be patient with what they say and celebrate (constantly) the praises of thy Lord before the rising of the sun and before its setting; yea celebrate them for part of the hours of the night and at the sides of the day: that thou mayest have (spiritual) joy. ^{2654 2655}

  - Abdullah Yusuf Ali

All good men must be patient with what seems to them evil around them. That does not mean that they should sit still and do nothing to destroy evil; for the fight against evil is one of the cardinal points in Islam. What they are told is that they must not be impatient: they must pray to Allah and commune with Him, so that their patience and faith may be strengthened, and they may be able the better to grapple with evil. For they thus not only get strength in this world but pleasure of Allah in the Hereafter as well.

Taraf, plural atraf, may mean sides, ends, extremities. If the day be compared to a tubular figure standing erect, the top and bottom are clearly marked, but the sides are not so clearly marked: they would be atraf (plural), not tarafain (dual). Now the prayer before sunrise is clearly Fajr; that before sunset is Asr: "part of the hours of the night" would indicate Magrib (early night, just after sunset), and Isha, before going to bed. There is left Zuhr, which is in the indefinite side or middle of the day : it may be soon after the sun's decline from noon, but there is considerable latitude about the precise hour. The majority of Commentators interpret in favour of the five Canonical prayers, and some include optional prayers. But I think the words are even more comprehensive. A good man's life is all one sweet Song of Praise to Allah.

And never turn shine eyes [with longing] towards whatever splendour of this world's life We may have allowed so many others¹¹⁵ to enjoy in order that We might test them thereby: for the sustenance which by sustainer provides [for thee] is better more enduring.¹¹⁶

  - Mohammad Asad

Lit., "groups [or "kinds"] of them" (azwajan minhum). According to most of the commentators, this relates to the deniers of the truth spoken of in the preceding passages; but since the above injunction has obviously a wider purport, condemning envy in general, I have rendered this expression as "so many others".

Implying that whatever God grants a person is an outcome of divine wisdom and, therefore, truly appropriate to the destiny which God has decreed for that person. Alternatively, the phrase may be understood as referring to the life to come and the spiritual sustenance which God bestows upon the righteous.

Do not strain your eyes with envy regarding the worldly benefits We have bestowed on some among them, for with these We seek to test them, the lawful provision of your Rabb is better and more lasting.

  - Muhammad Farooq-i-Azam Malik

Do not let your eyes crave what We have allowed some of the disbelievers to enjoy; the 'fleeting' splendour of this worldly life, which We test them with. But your Lord's provision 'in the Hereafter' is far better and more lasting.

  - Mustafa Khattab

And strain not thine eyes toward that which We cause some wedded pairs among them to enjoy, the flower of the life of the world, that We may try them thereby. The provision of thy Lord is better and more lasting.

  - Marmaduke Pickthall

Nor strain thine eyes in longing for the things We have given for enjoyment to parties of them the splendor of the life of this world through which We test them: but the provision of thy Lord is better and more enduring. ²⁶⁵⁶

  - Abdullah Yusuf Ali

The good things of this life make a brave show, but they are as nothing compared with the good of the Hereafter. Both are provided by Allah. But the former are given to the just and the unjust as a test and trial, and in any case will pass away; while the latter come specially from Allah for His devoted servants, and are incomparably of more value and will last through eternity.

And bid thy people to pray, and persevere therein. [But remember:] We do not ask thee to provide sustenance [for Us]:¹¹⁷ it is We who provide sustenance for thee. And the future belongs to the God-conscious.¹¹⁸

  - Mohammad Asad

My interpolation of the words "for Us" is based on Razi’s interpretation of the above sentence: "God makes it clear that He has enjoined this [i.e., prayer] upon men for their own benefit alone, inasmuch as He Himself is sublimely exalted above any [need of] benefits." In other words, prayer must not be conceived as a kind of tribute to a "jealous God" - as the Old Testament, in its present corrupted form, frequently describes Him - but solely as a spiritual benefit for the person who prays.

Lit., "to God-consciousness".

Enjoin Salah on your people and be diligent in its observance. We demand nothing of you; instead We provide you sustenance. Blessed shall be the end of the Righteous.

  - Muhammad Farooq-i-Azam Malik

Bid your people to pray, and be diligent in 'observing' it. We do not ask you to provide. It is We Who provide for you. And the ultimate outcome is 'only' for 'the people of' righteousness.

  - Mustafa Khattab

And enjoin upon thy people worship, and be constant therein. We ask not of thee a provision: We provide for thee. And the sequel is for righteousness.

  - Marmaduke Pickthall

Enjoin prayer on thy people and be constant therein. We ask thee not to provide sustenance: We provide it for thee. But the (fruit of) the Hereafter is for Righteousness. ²⁶⁵⁷

  - Abdullah Yusuf Ali

Sustenance, in the sense of the ordinary needs of life, the man of Allah does not worry about. That is provided by Allah for all, the just and the unjust. But the special provision, the Real Sustenance, the spiritual fruit, is for a righteous life in the service of Allah.

NOW THEY [who are blind to the truth] are wont to say, "If [Muhammad] would but produce for us a miracle from his Sustainer!"¹¹⁹ [But] has there not come unto them a clear evidence [of the truth of this divine writ] in what is [to be found] in the earlier scriptures?¹²⁰

  - Mohammad Asad

I.e., in proof of his prophetic mission: cf. 6:109 and many other instances in which the deniers of the truth are spoken of as making their belief in the Qur'anic message dependent on tangible "miracles".

I.e., "Does not the Qur'an express the same fundamental truths as were expressed in the revelations granted to the earlier prophets?" Beyond this, the above rhetorical question contains an allusion to the predictions of the advent of Muhammad to be found in the earlier scriptures, e.g., in Deuteronomy xviii, 15 and 18 (discussed in my note [33] on 2:42 ) or in John xiv, 16, xv, 26 and xvi, 7, where Jesus speaks of the "Comforter" who is to come after him. (Regarding this latter prediction, see my note on 61:6 .)

They say: "Why does he (Muhammad) not bring us a Sign from His Rabb?" Has not a clear Sign (The Qur'an) come to them containing all the teachings of the former Scriptures?

  - Muhammad Farooq-i-Azam Malik

They demand, 'If only he could bring us a sign from his Lord!'¹ Have they not 'already' received a confirmation of what is in earlier Scriptures?²

  - Mustafa Khattab

 The pagans of Mecca were not satisfied with a literary miracle in the form of the Quran, so they asked for a tangible miracle (see 17:90-91) similar to the staff of Moses.

 This either refers to the Biblical stories confirmed by the Quran or the prophecies of Muḥammad (ﷺ) in the Bible. Some Muslim scholars cite Deuteronomy 18:15-18 and 33:2, Isaiah 42, and John 14:16 as examples of the description of Prophet Muḥammad (ﷺ) in the Bible. However, Bible scholars interpret these verses differently.

And they say: If only he would bring us a miracle from his Lord! Hath there not come unto them the proof of what is in the former Scriptures?

  - Marmaduke Pickthall

They say: "Why does he not bring us a Sign from His Lord?" Has not a clear Sign come to them of all that was in the former Books of revelation? ²⁶⁵⁸

  - Abdullah Yusuf Ali

The question or plea of the Unbelievers is disingenuous. Many Signs have come with this Revelation. But the one that should have appealed to those who believed in former revelations and should have convinced them was what was in their own books.

For [thus it is:] had We destroyed them by means of a chastisement ere this [divine writ was revealed], they would indeed [be justified to] say [on Judgment Day]: "O our Sustainer! If only Thou hadst sent an apostle unto us, we would have followed Thy messages rather than be humiliated and disgraced [in the hereafter]!"¹²¹

  - Mohammad Asad

Cf. 6:131 , 15:4 or {26:208-209}, where it is stressed that God never punishes man for any wrong committed in ignorance of what constitutes right and wrong in the moral sense - i.e., before making it possible for him to avail himself of divine guidance.

Had We destroyed them as punishment before its revelation, they would have said: "Our Rabb! If only You had sent us a Rasool, we would certainly have followed Your revelations before being humiliated and disgraced."

  - Muhammad Farooq-i-Azam Malik

Had We destroyed them with a torment before this 'Prophet came', they would have surely argued, 'Our Lord! If only You had sent us a messenger, we would have followed Your revelations before being humiliated and put to shame.'

  - Mustafa Khattab

And if We had destroyed them with some punishment before it, they would assuredly have said: Our Lord! If only Thou hadst sent unto us a messenger, so that we might have followed Thy revelations before we were (thus) humbled and disgraced!

  - Marmaduke Pickthall

And if We had inflicted on them a Penalty before this they would have said: "Our Lord! if only Thou hadst sent us an apostle we should certainly have followed Thy Signs before we were humbled and put to shame." ²⁶⁵⁹

  - Abdullah Yusuf Ali

If the Sign mentioned in the last note did not convince them, it would mean that they were not true to their own faith. They were not straight with themselves. In justice they should have been punished for their falsehood. But they were given further respite. Or they would again have argued in a circle, and said: "If only Allah had sent us a living messenger we should have believed!" The living messenger they flout because they want a Sign. The Sign they wish to ignore, because they want a living messenger!

Say: "Everyone is hopefully waiting [for what the future may bring]:¹²² wait, then, [for the Day of Judgment - ] for then you will come to know as to who has followed the even path, and who has found guidance!"

  - Mohammad Asad

I.e., human nature is such that no man, whatever his persuasion or condition, can ever cease to hope that the way of life chosen by him will prove to have been the right way.

Say: "All are waiting: so wait if you will. Very soon you shall find out, who is following the Right Way and who has been rightly guided."

  - Muhammad Farooq-i-Azam Malik

Say 'to them, O Prophet', 'Each 'of us' is waiting, so keep waiting! You will soon know who is on the Straight Path and is 'rightly' guided.'

  - Mustafa Khattab

Say: Each is awaiting; so await ye! Ye will come to know who are the owners of the path of equity, and who is right.

  - Marmaduke Pickthall

Say: "Each one (of us) is waiting: wait ye therefore and soon shall ye know who it is that is on the straight and even way and who it is that has received guidance." ^{2660 2661}

  - Abdullah Yusuf Ali

If people will not be true to their own lights, what further argument is left? The Prophet of Allah can only say: "Let us wait the issue: my faith tells me that Allah's Truth must prevail." Cf. ix. 52.

Cf. xix. 43. The straight and even Way must endure, and show that the man who follows it has received true guidance. All falsehood and crookedness must ultimately disappear.