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Surah 20. Ta-Ha

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20:111
وَعَنَتِ ٱلْوُجُوهُ لِلْحَىِّ ٱلْقَيُّومِ ۖ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا WaAAanati alwujoohu lil h ayyi alqayyoomi waqad kh a ba man h amala th ulm a n
And [on that Day] all faces will be humbled before the Ever-Living, the Self-Subsistent Fount of All Being; and undone shall be he who bears [a burden of] evildoing94 -
  - Mohammad Asad

I.e., evildoing which has not been atoned for by repentance before death (Razi). In this particular context, it may be an allusion to the rejection of God's guidance - His "reminder" - spoken of in verses {99-101}.

Their faces shall be humbled before the Ever-Living, the Ever-existent (Allah). The one who is carrying the burden of iniquity will be doomed:
  - Muhammad Farooq-i-Azam Malik
And all faces will be humbled before the Ever-Living, All-Sustaining. And those burdened with wrongdoing will be in loss.
  - Mustafa Khattab
And faces humble themselves before the Living, the Eternal. And he who beareth (a burden of) wrongdoing is indeed a failure (on that Day).
  - Marmaduke Pickthall
(All) faces shall be humbled before (Him) the Living the Self-Subsisting Eternal: hopeless indeed will be the man that carries iniquity (on his back). 2636
  - Abdullah Yusuf Ali

The metaphor of the burden of sin which the unjust carry on their backs is referred to in xx. 100-101 (see n. 2626), in vi. 31, and in other passages. Note that all faces, those of the just as well as of the unjust, will be humble before Allah: the best of us can claim no merit equal to Allah's Grace. But the just will have Hope: while the unjust, now that the curtain of Reality has risen, will be in absolute Despair!

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20:112
وَمَن يَعْمَلْ مِنَ ٱلصَّـٰلِحَـٰتِ وَهُوَ مُؤْمِنٌ فَلَا يَخَافُ ظُلْمًا وَلَا هَضْمًا Waman yaAAmal mina a l ssa li ha ti wahuwa muminun fal a yakh a fu th ulman wal a ha d m a n
whereas anyone who will have done [whatever he could] of righteous deeds, and was a believer withal, need have no fear of being wronged or deprived [of aught of his me it].95
  - Mohammad Asad

Lit., "no fear of [any] wrong" - i.e., punishment for any sin which he may have contemplated but not committed-"and neither of a diminution", i.e., of his merit: cf. the twice-repeated statement in {16:96-97} that the righteous shall be recompensed in the hereafter "in accordance with the best that they ever did".

but the one who is a believer and does good deeds shall fear no tyranny or injustice.
  - Muhammad Farooq-i-Azam Malik
But whoever does good and is a believer will have no fear of being wronged or denied 'their reward'.
  - Mustafa Khattab
And he who hath done some good works, being a believer, he feareth not injustice nor begrudging (of his wage).
  - Marmaduke Pickthall
But he who works deeds of righteousness and has faith will have no fear of harm nor of any curtailment (of what is his due). 2637
  - Abdullah Yusuf Ali

See the last note. Unlike the unjust, the righteous, who have come with Faith, will now find their Faith justified: not only will they be free from any fear of harm, but they will be rewarded to the full, or, as has been said in other passages, where His bounty rather than His justice is emphasised, they will get more than their due reward (iii. 27; xxxix. 10).

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20:113
وَكَذَٰلِكَ أَنزَلْنَـٰهُ قُرْءَانًا عَرَبِيًّا وَصَرَّفْنَا فِيهِ مِنَ ٱلْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ ذِكْرًا Waka tha lika anzaln a hu qur a nan AAarabiyyan wa s arrafn a feehi mina alwaAAeedi laAAallahum yattaqoona aw yu h dithu lahum th ikr a n
AND THUS96 have We bestowed from on high this [divine writ] as a discourse in the Arabic tongue,97 and have given therein many facets to all manner of warnings, so that men might remain conscious of Us, or that it give rise to new awareness in them.98
  - Mohammad Asad

As in verse {99} above - with which this passage connects - the adverb kadhalika ("thus") refers to the method and purpose of the Qur'an.

Lit., "as an Arabic discourse (qur’an)". See, in particular, 12:2 , 13:37 , 14:4 and 19:97 , as well as the corresponding notes.

Lit., "so that they might be [or "remain"] God-conscious, or that it create for them a remembrance", i.e., of God. The verb ahdatha signifies "he brought [something] into existence", i.e., newly or for the first time, while the noun dhikr denotes "remembrance" as well as the "presence [of something] in the mind" (Raghib), i.e., awareness.

Thus have we sent down this Qur'an in Arabic and clearly proclaimed in it some of the warnings so that they may take heed or that it may serve as a reminder to them.
  - Muhammad Farooq-i-Azam Malik
And so We have sent it down as an Arabic Quran and varied the warnings in it, so perhaps they will shun evil or it may cause them to be mindful.
  - Mustafa Khattab
Thus We have revealed it as a Lecture in Arabic, and have displayed therein certain threats, that peradventure they may keep from evil or that it may cause them to take heed.
  - Marmaduke Pickthall
Thus have we sent this down an Arabic Qur'an and explained therein in detail some of the warnings in order that they may fear Allah or that it may cause their remembrance (of Him). 2638
  - Abdullah Yusuf Ali

The Qur-an is in clear Arabic, so that even an unlearned people like the Arabs might understand and profit by its warnings, and the rest of the world may learn through them, as they did in the first few centuries of Islam and may do again when we Muslims show ourselves worthy to explain and exemplify its meaning. The evil are warned that they may repent; the good are confirmed in their Faith and strengthened by their remembrance of Him.

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20:114
فَتَعَـٰلَى ٱللَّهُ ٱلْمَلِكُ ٱلْحَقُّ ۗ وَلَا تَعْجَلْ بِٱلْقُرْءَانِ مِن قَبْلِ أَن يُقْضَىٰٓ إِلَيْكَ وَحْيُهُۥ ۖ وَقُل رَّبِّ زِدْنِى عِلْمًا FataAA a l a All a hu almaliku al h aqqu wal a taAAjal bi a lqur a ni min qabli an yuq da ilayka wa h yuhu waqul rabbi zidnee AAilm a n
[Know,] then, [that] God is sublimely exalted, the Ultimate Sovereign, the Ultimate Truth:99 and [knowing this,] do not approach the Qur'an in haste,100 ere it has been revealed unto thee in full, but [always] say: "O my Sustainer, cause me to grow in knowledge!101
  - Mohammad Asad

Whenever the noun al-haqq is used as a designation of God, it signifies "the Truth" in the absolute, intrinsic sense, eternally and immutably existing beyond the ephemeral, changing phenomena of His creation: hence, "the Ultimate Truth". God’s attribute of al-malik, on the other hand, denotes His absolute sway over all that exists and can, therefore, be suitably rendered as "the Ultimate Sovereign".

Lit., "be not hasty with the Qur'an" (see next note).

Although it is very probable that - as most of the classical commentators point out - this exhortation was in the first instance addressed to the Prophet Muhammad, there is no doubt that it applies to every person, at all times, who reads the Qur’an. The idea underlying the above verse may be summed up thus: Since the Qur’an is the Word of God, all its component parts - phrases, sentences, verses and surahs - form one integral, coordinated whole (cf. the last sentence of 25:32 and the corresponding note [27]). Hence, if one is really intent on understanding the Qur’anic message, one must beware of a "hasty approach" - that is to say, of drawing hasty conclusions from isolated verses or sentences taken out of their context - but should, rather, allow the whole of the Qur'an to be revealed to one’s mind before attempting to interpret singe aspects of its message. (See also {75:16-19} and the corresponding notes.)

High and exalted be Allah, the True King! Do not hasten to recite the Qur'an before its revelation is completely conveyed to you, and then say: "O Rabb! Increase my knowledge."
  - Muhammad Farooq-i-Azam Malik
Exalted is Allah, the True King! Do not rush to recite 'a revelation of' the Quran 'O Prophet' before it is 'properly' conveyed to you,1 and pray, 'My Lord! Increase me in knowledge.'
  - Mustafa Khattab

 The Prophet (ﷺ) was eager to recite the Quran while it was being revealed to him through the angel Gabriel. So he (ﷺ) was told to take his time to learn it by heart once the verses are properly delivered to him.

Then exalted be Allah, the True King! And hasten not (O Muhammad) with the Quran ere its revelation hath been perfected unto thee, and say: My Lord! Increase me in knowledge.
  - Marmaduke Pickthall
High above all is Allah the King the Truth! Be not in haste with the Qur'an before its revelation to thee is completed but say "O my Lord! advance me in knowledge." 2639
  - Abdullah Yusuf Ali

Allah is above every human event or desire. His purpose is universal. But He is the Truth, the absolute Truth; and His kingdom is the true kingdom, that can carry out its will. That Truth unfolds itself gradually, as it did in the gradual revelation of the Qur-an to the holy Prophet. But even after it was completed in a volume, its true meaning and purpose only gradually unfold themselves to any given individual or nation. No one should be impatient about it. On the contrary, we should always pray for increase in our own knowledge, which can never at any given moment be complete.

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20:115
وَلَقَدْ عَهِدْنَآ إِلَىٰٓ ءَادَمَ مِن قَبْلُ فَنَسِىَ وَلَمْ نَجِدْ لَهُۥ عَزْمًا Walaqad AAahidn a il a a dama min qablu fanasiya walam najid lahu AAazm a n
AND, INDEED, long ago did We impose Our commandment on Adam;102 but he forgot it, and We found no firmness of purpose in him.
  - Mohammad Asad

The relevant divine commandment - or, rather, warning - is spelled out in verse {117}. The present passage connects with the statement in verse {99}, "Thus do We relate unto thee some of the stories of what happened in the past", and is meant to show that negligence of spiritual truths is one of the recurrent characteristics of the human race (Razi), which is symbolized here - as in many other places in the Qur'an - by Adam.

We had taken a covenant from Adam before, but he forgot. We did not find in him firm determination.
  - Muhammad Farooq-i-Azam Malik
And indeed, We once made a covenant with Adam, but he forgot, and 'so' We did not find determination in him.
  - Mustafa Khattab
And verily We made a covenant of old with Adam, but he forgot, and We found no constancy in him.
  - Marmaduke Pickthall
We had already beforehand taken the covenant of Adam but he forgot: and We found on his part no firm resolve. 2640
  - Abdullah Yusuf Ali

The spiritual fall of two individual souls, Pharaoh and the Samiri, having been referred to, the one through overweening arrogance, and the other through a spirit of mischief and false harking back to the past, our attention is now called to the prototype of Evil (satan) who tempted Adam, the original Man, and to the fact that though man was clearly warned that satan is his enemy and will only effect his ruin, he showed so little firmness that he succumbed to it at once at the first opportunity.

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20:116
وَإِذْ قُلْنَا لِلْمَلَـٰٓئِكَةِ ٱسْجُدُوا۟ لِـَٔادَمَ فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ أَبَىٰ Wai th quln a lilmal a ikati osjudoo li a dama fasajadoo ill a ibleesa ab a
For [thus it was:] when We told the angels, "Prostrate yourselves before Adam!" - they all prostrated themselves, save Iblis, who refused [to do it],103
  - Mohammad Asad

See {2:30-34} and the corresponding notes, especially [23], [25] and [26], as well as note [31] on 15:41 . Since - as I have shown in those notes - the faculty of conceptual thinking is man’s outstanding endowment, his "forgetting" God’s commandment - resulting from a lack of all "firmness of purpose" in the domain of ethics - is an evidence of the moral weakness characteristic of the human race (cf. 4:28 - "man has been created weak"): and this, in its turn, explains man s dependence on unceasing divine guidance, as pointed out in verse {113} above.

When We said to the angels "Prostrate yourselves before Adam", they all prostrated themselves except Iblees (Shaitan),: who refused.
  - Muhammad Farooq-i-Azam Malik
And 'remember' when We said to the angels, 'Prostrate before Adam,' so they all did- but not Iblîs,1 who refused 'arrogantly'.
  - Mustafa Khattab

 See footnote for 2:34.

And when We said unto the angels: Fall prostrate before Adam, they fell prostrate (all) save Iblis; he refused.
  - Marmaduke Pickthall
When We said to the angels "Prostrate yourselves to Adam" they prostrated themselves but not Iblis: he refused.
  - Abdullah Yusuf Ali

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20:117
فَقُلْنَا يَـٰٓـَٔادَمُ إِنَّ هَـٰذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ فَلَا يُخْرِجَنَّكُمَا مِنَ ٱلْجَنَّةِ فَتَشْقَىٰٓ Faquln a y a a damu inna h atha AAaduwwun laka walizawjika fal a yukhrijannakum a mina aljannati fatashq a
and thereupon We said: "O Adam! Verily, this is a foe unto thee and thy wife: so let him not drive the two of you out of this garden and renderthee unhappy.104
  - Mohammad Asad

Lit., "so that thou wilt become unhappy". Regarding the significance of "the garden spoken of here, see surah {2}, note [27].

Then We said: "O Adam! This Shaitan is a real enemy to you and to your wife. Do not let him get you both out of Paradise and get you in trouble.
  - Muhammad Farooq-i-Azam Malik
So We cautioned, 'O Adam! This is surely an enemy to you and to your wife. So do not let him drive you both out of Paradise, for you 'O Adam' would then suffer 'hardship'.
  - Mustafa Khattab
Therefor We said: O Adam! This is an enemy unto thee and unto thy wife, so let him not drive you both out of the Garden so that thou come to toil.
  - Marmaduke Pickthall
Then We said: "O Adam! verily this is an enemy to thee and thy wife: so let him not get you both out of the Garden so that thou art landed in misery. 2641
  - Abdullah Yusuf Ali

See last note. The story is referred to in order to draw attention to man's folly in rushing into the arms of satan though he had been clearly forewarned.

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20:118
إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَىٰ Inna laka all a tajooAAa feeh a wal a taAAr a
Behold, it is provided for thee that thou shalt not hunger here or feel naked,105
  - Mohammad Asad

Lit., "be naked": but in view of the statement in verse {121} (as well as in {7: 22}) to the effect that only after their fall from grace did Adam and Eve become "conscious of their nakedness", it is but logical to assume that the words "that thou shalt not... be naked" have a spiritual significance, implying that man, in his original state of innocence, would not feel naked despite all absence of clothing. (For the deeper implications of this allegory, see note [14] on 7:20 .)

Here in Paradise you shall go neither hungry nor naked;
  - Muhammad Farooq-i-Azam Malik
Here it is guaranteed that you will never go hungry or unclothed,
  - Mustafa Khattab
It is (vouchsafed) unto thee that thou hungerest not therein nor art naked,
  - Marmaduke Pickthall
"There is therein (enough provision) for thee not to go hungry nor to go naked" 2642
  - Abdullah Yusuf Ali

Not only had the warning been given that satan is an enemy to man and will effect his destruction, but it was clearly pointed out that all his needs were being met in the Garden of Happiness. Food and clothing, drink and shelter, were amply provided for.

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20:119
وَأَنَّكَ لَا تَظْمَؤُا۟ فِيهَا وَلَا تَضْحَىٰ Waannaka l a ta th mao feeh a wal a ta dha
and that thou shalt not thirst here or suffer from the heat of the sun."
  - Mohammad Asad
you shall neither suffer from thirst nor from the scorching heat."
  - Muhammad Farooq-i-Azam Malik
nor will you 'ever' suffer from thirst or 'the sun's' heat.'1
  - Mustafa Khattab

 There is no sun or cold weather in Paradise, only light. See 76:13.

And thou thirstest not therein nor art exposed to the sun's heat.
  - Marmaduke Pickthall
"Nor to suffer from thirst nor from the sun's heat."
  - Abdullah Yusuf Ali

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20:120
فَوَسْوَسَ إِلَيْهِ ٱلشَّيْطَـٰنُ قَالَ يَـٰٓـَٔادَمُ هَلْ أَدُلُّكَ عَلَىٰ شَجَرَةِ ٱلْخُلْدِ وَمُلْكٍ لَّا يَبْلَىٰ Fawaswasa ilayhi a l shshay ta nu q a la y a a damu hal adulluka AAal a shajarati alkhuldi wamulkin l a yabl a
But Satan whispered unto him, saying: "O Adam! Shall I lead thee to the tree of life eternal, and [thus] to a kingdom that will never decay?"106
  - Mohammad Asad

This symbolic tree is designated in the Bible as "the tree of life" and "the tree of knowledge of good and evil" (Genesis ii, 9), while in the above Qur'anic account Satan speaks of it as "the tree of life eternal (al-khuld)". Seeing that Adam and Eve did not achieve immortality despite their tasting the forbidden fruit, it is obvious that Satan's suggestion was, as it always is, deceptive. On the other hand, the Qur'an tells us nothing about the real nature of that "tree" beyond pointing out that it was Satan who described it - falsely - as "the tree of immortality": and so we may assume that the forbidden tree is simply an allegory of the limits which the Creator has set to man's desires and actions: limits beyond which he may not go without offending against his own, God-willed nature. Man's desire for immortality on earth implies a wishful denial of death and resurrection, and thus of the ultimate reality of what the Qur'an describes as "the hereafter" or "the life to come" (al-akhirah). This desire is intimately connected with Satan's insinuation that it is within man's reach to become the master of "a kingdom that will never decay": in other words to become "free" of all limitations and thus, in the last resort, of the very concept of God - the only concept which endows human life with real meaning and purpose.

- But Shaitan seduced him saying: "O Adam! Should I show you the Tree of Immortality and an everlasting kingdom?"
  - Muhammad Farooq-i-Azam Malik
But Satan whispered to him, saying, 'O Adam! Shall I show you the Tree of Immortality and a kingdom that does not fade away?'
  - Mustafa Khattab
But the Devil whispered to him, saying: O Adam! Shall I show thee the tree of immortality and power that wasteth not away?
  - Marmaduke Pickthall
But Satan whispered evil to him: he said "O Adam! shall I lead thee to Tree of Eternity and to a kingdom that never decays?" 2643
  - Abdullah Yusuf Ali

The suggestion of satan is clever, as it always is: it is false, and at the same time plausible. It is false, because (1) that felicity was not temporary, like the life of this world, and (2) they were supreme in the Garden, and a "kingdom" such as was dangled before them would only add to their sorrows. It was plausible, because (1) nothing had been said to them about Eternity, as the opposite of Eternity was not yet known, and (2) the sweets of Power arise from the savour of Self, and Self is an alluring (if false) attraction that misleads the Will.

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20:121
فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْءَٰتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ ٱلْجَنَّةِ ۚ وَعَصَىٰٓ ءَادَمُ رَبَّهُۥ فَغَوَىٰ Faakal a minh a fabadat lahum a saw a tuhum a wa t afiq a yakh s if a ni AAalayhim a min waraqi aljannati waAAa sa a damu rabbahu faghaw a
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.

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20:122
ثُمَّ ٱجْتَبَـٰهُ رَبُّهُۥ فَتَابَ عَلَيْهِ وَهَدَىٰ Thumma ijtab a hu rabbuhu fat a ba AAalayhi wahad a
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

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20:123
قَالَ ٱهْبِطَا مِنْهَا جَمِيعًۢا ۖ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًى فَمَنِ ٱتَّبَعَ هُدَاىَ فَلَا يَضِلُّ وَلَا يَشْقَىٰ Q a la ihbi ta minh a jameeAAan baAA d ukum libaAA d in AAaduwwun faimm a yatiyannakum minnee hudan famani ittabaAAa hud a ya fal a ya d illu wal a yashq a
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."

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20:124
وَمَنْ أَعْرَضَ عَن ذِكْرِى فَإِنَّ لَهُۥ مَعِيشَةً ضَنكًا وَنَحْشُرُهُۥ يَوْمَ ٱلْقِيَـٰمَةِ أَعْمَىٰ Waman aAAra d a AAan th ikree fainna lahu maAAeeshatan d ank a n wana h shuruhu yawma alqiy a mati aAAm a n
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.

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20:125
قَالَ رَبِّ لِمَ حَشَرْتَنِىٓ أَعْمَىٰ وَقَدْ كُنتُ بَصِيرًا Q a la rabbi lima h ashartanee aAAm a waqad kuntu ba s eer a n
[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.

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