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Surah 20. Ta-Ha

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20:51
قَالَ فَمَا بَالُ ٱلْقُرُونِ ٱلْأُولَىٰ Q a la fam a b a lu alqurooni alool a
Said [Pharaoh]: "And what of all the past generations?"32
  - Mohammad Asad

Sc., "who used to worship a plurality of deities: are they, in thy view, irretrievably doomed?"

Fir'on asked: "What do you say about the condition of previous generations?"
  - Muhammad Farooq-i-Azam Malik
Pharaoh asked, 'And what about previous peoples?'
  - Mustafa Khattab
He said : What then is the state of the generations of old?
  - Marmaduke Pickthall
(Pharaoh) said: "What then is the condition of previous generations?" 2574
  - Abdullah Yusuf Ali

But Pharaoh was not the man to accept teaching from the despised Israelite-one, too, who in his eyes was a renegade from the higher Egyptian civilisation. "If," he says in effect, "there is only one God, to Whom all things are referred, this is a new religion. What of the religion of our ancestors? Were they wrong in worshipping the Egyptian gods? And if they were wrong, are they in misery now? He wanted to trap Moses into a scathing denunciation of his ancestors, which would at once have deprived him of the sympathy or the hearing of the Egyptian crowd.

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20:52
قَالَ عِلْمُهَا عِندَ رَبِّى فِى كِتَـٰبٍ ۖ لَّا يَضِلُّ رَبِّى وَلَا يَنسَى Q a la AAilmuh a AAinda rabbee fee kit a bin l a ya d illu rabbee wal a yans a
[Moses] answered: "Knowledge thereof rests with my Sustainer [alone, and is laid down] in His decree;33 my Sustainer does not err, and neither does He forget."34
  - Mohammad Asad

I.e., He alone decrees their destiny in the life to come, for He alone knows their motives and understands the cause of their errors, and He alone can appreciate their spiritual merits and demerits.

According to Razi, the dialogue between Moses and Pharaoh ends here for the time being, with verses {53-55} representing a direct Qur'anic discourse addressed to man in general.

Musa replied: "That knowledge is with my Rabb, duly recorded in a Book. He neither makes a mistake nor does He forget."
  - Muhammad Farooq-i-Azam Malik
He replied, 'That knowledge is with my Lord in a Record. My Lord neither falters nor forgets 'anything'.'
  - Mustafa Khattab
He said: The knowledge thereof is with my Lord in a Record. My Lord neither erreth nor forgetteth,
  - Marmaduke Pickthall
He replied: "The knowledge of that is with my Lord duly recorded: my Lord never errs nor forgets 2575
  - Abdullah Yusuf Ali

Moses did not fall into the trap. He remembered the injunction given to him to speak mildly (xx. 44). He speaks mildly, but does not in any way whittle down the truth. He said in effect: 'Allah's knowledge is perfect, as if, with men, it were a record. For men may make mistakes or may not remember, but Allah never mistakes and never forgets. But Allah is not only All-Knowing: He is also All-Good. Look around you: the whole earth is spread out like a carpet. Men go to and fro in it freely. He sends abundance of water from the skies, which comes down in Nile floods and fertilises the whole soil of Egypt, and feeds men and animals.'

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20:53
ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ مَهْدًا وَسَلَكَ لَكُمْ فِيهَا سُبُلًا وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِۦٓ أَزْوَٰجًا مِّن نَّبَاتٍ شَتَّىٰ Alla th ee jaAAala lakumu alar d a mahdan wasalaka lakum feeh a subulan waanzala mina a l ssam a i m a an faakhrajn a bihi azw a jan min nab a tin shatt a
HE IT IS who has made the earth a cradle for you, and has traced out for you ways [of livelihood] thereon,35 and [who] sends down waters from the sky: and by this means We bring forth various kinds36 of plants.
  - Mohammad Asad

I.e., "has provided you with ways and means - both material and intellectual - to gain your livelihood on earth and from it".

Lit., "pairs" (azwaj), a term which in this context apparently denotes "kinds"; but see also 13:3 and the corresponding note [7].

He is the One Who has made the earth a cradle for you, traced the roads on it for you to walk on; and sends down water from the sky with which We produce pairs of various kinds of vegetation
  - Muhammad Farooq-i-Azam Malik
'He is the One' Who has laid out the earth for 'all of' you, and set in it pathways for you, and sends down rain from the sky, causing various types of plants to grow,
  - Mustafa Khattab
Who hath appointed the earth as a bed and hath threaded roads for you therein and hath sent down water from the sky and thereby We have brought forth divers kinds of vegetation,
  - Marmaduke Pickthall
"He Who has made for you the earth like a carpet spread out; has enabled you to go about therein by roads (and channels); and has sent down water from the sky." With it have We produced divers pairs of plants each separate from the others. 2576 2577 2578
  - Abdullah Yusuf Ali

Sabil means not only a road, but would include water-roads or channels, and in modern conditions, airways-in fact all means of communication.

This seems to be outside the speech of Moses, and connects itself with the following verses 54-56, as part of the Word of Allah, expanding the speech of Moses and explaining the working of Allah's Providence in nature.

Azwaj: we might translate here (as in xv. 88) by "classes" instead of "pairs"; but as sex in plants seems to be referred to elsewhere (see xiii. 3, and n. 1804), I translate "pairs".

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20:54
كُلُوا۟ وَٱرْعَوْا۟ أَنْعَـٰمَكُمْ ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍ لِّأُو۟لِى ٱلنُّهَىٰ Kuloo wa i rAAaw anAA a makum inna fee tha lika la a y a tin liolee a l nnuh a
Eat, [then, of this produce of the soil,] and pasture your cattle [thereon]. In all this, behold, there are messages indeed for those who are endowed with reason:
  - Mohammad Asad
- eat from these yourselves and pasture your cattle. Surely there are Signs in it for those who use their brains.
  - Muhammad Farooq-i-Azam Malik
'so' eat and graze your cattle. Surely in this are signs for people of sound judgment.
  - Mustafa Khattab
(Saying): Eat ye and feed your cattle. Lo! herein verily are portents for men of thought.
  - Marmaduke Pickthall
Eat (for yourselves) and pasture your cattle: verily in this are Signs for men endued with understanding.
  - Abdullah Yusuf Ali

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20:55
مِنْهَا خَلَقْنَـٰكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ Minh a khalaqn a kum wafeeh a nuAAeedukum waminh a nukhrijukum t a ratan okhr a
out of this [earth] have We created you, and into it shall We return you, and out of it shall We bring you forth once again.37
  - Mohammad Asad

Regarding the creation of man's body "out of the earth", see the second half of note [47] on {3: 59}, as well as note [24] on 15:26 ; its "return into it" signifies the dissolution of this body, after death, into the elementary organic and inorganic substances of which it was composed; and all these facts- creation, subsistence and dissolution -contain the message of God's almightiness, of the ephemeral nature of man's life on earth, and of his future resurrection.

We have created you from the earth, into it We shall return you and from it We shall bring you back to life once again.
  - Muhammad Farooq-i-Azam Malik
From the earth We created you, and into it We will return you, and from it We will bring you back again.
  - Mustafa Khattab
Thereof We created you, and thereunto we return you and thence We bring you forth a second time.
  - Marmaduke Pickthall
From the (earth) did We create you and into it shall We return you and from it shall We bring you out once again. 2579
  - Abdullah Yusuf Ali

The verse ought really to go into the last Section.

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20:56
وَلَقَدْ أَرَيْنَـٰهُ ءَايَـٰتِنَا كُلَّهَا فَكَذَّبَ وَأَبَىٰ Walaqad arayn a hu a y a tin a kullah a faka thth aba waab a
AND, INDEED, We made Pharaoh aware of38 all Our messages - but he gave them the lie and refused [to heed them].39
  - Mohammad Asad

Lit., We showed him" (araynahu), i.e., Pharaoh. According to Zamakhshari, Razi and Baydawi, this verb has here the meaning of "We made him acquainted with" or "aware of".

The messages alluded to here are both those entrusted directly to Moses and the intangible "messages" forthcoming from God's creation and referred to in the preceding passage.

We showed Fir'on all kinds of Our Signs, but he denied them and gave no heed.
  - Muhammad Farooq-i-Azam Malik
And We certainly showed Pharaoh all of Our signs,1 but he denied them and refused 'to believe'.
  - Mustafa Khattab

 See footnote for 17:101.

And We verily did show him all Our tokens, but he denied them and refused.
  - Marmaduke Pickthall
And We showed Pharaoh all Our Signs but he did reject and refuse. 2580
  - Abdullah Yusuf Ali

This is a sort of general introduction to the confrontation between Moses and Pharaoh. The Signs are not only the countering of the fraudulent magic of Egypt with real miracles, but the subsequent Plagues (not mentioned here) and the Crossing of the Red Sea by Israel.

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20:57
قَالَ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ يَـٰمُوسَىٰ Q a la ajitan a litukhrijan a min ar d in a bisi h rika y a moos a
He said: "Hast thou come to drive us out of our land40 by thy sorcery, O Moses?
  - Mohammad Asad

I.e., "deprive us of our rule" (cf. 7:110 ).

He said: "Have you come to drive us out of our land with your magic O Musa?
  - Muhammad Farooq-i-Azam Malik
He said, 'Have you come to drive us out of our land with your magic, O Moses?
  - Mustafa Khattab
He said: Hast come to drive us out from our land by thy magic, O Moses?
  - Marmaduke Pickthall
He said: "Hast thou come to drive us out of our land with thy magic O Moses? 2581
  - Abdullah Yusuf Ali

The Egyptians accused Moses of a design to deprive them of their land, and of exercising black magic. Both charges were palpably false. What Moses wanted to do was to free his people from bondage. The Egyptians had all the power in their possession. As to magic, the Egyptians judged Moses by themselves. They accused the Prophet of Allah of doing the same, though both his outlook and the source of his strength were altogether different.

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20:58
فَلَنَأْتِيَنَّكَ بِسِحْرٍ مِّثْلِهِۦ فَٱجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِدًا لَّا نُخْلِفُهُۥ نَحْنُ وَلَآ أَنتَ مَكَانًا سُوًى Falanatiyannaka bisi h rin mithlihi fa i jAAal baynan a wabaynaka mawAAidan l a nukhlifuhu na h nu wal a anta mak a nan suw a n
In that case, we shall most certainly produce before thee the like thereof! Appoint, then, a tryst between us and thee - which we shall not fail to keep, nor [mayest] thou - at a suitable place!"
  - Mohammad Asad
Well, we will confront you with magic to match yours! Let us fix a day when both of us should meet, neither we nor you shall fail to keep it, in a place where both shall have even chances."
  - Muhammad Farooq-i-Azam Malik
We can surely meet you with similar magic. So set for us an appointment that neither of us will fail to keep, in a central place.'
  - Mustafa Khattab
But we surely can produce magic the like thereof; so appoint a tryst between us and you, which neither we nor thou shall fail to keep, at a place convenient (to us both).
  - Marmaduke Pickthall
"But we can surely produce magic to match thine! So make a tryst between us and thee which we shall not fail to keep neither we nor thou in a place where both shall have even chances." 2582
  - Abdullah Yusuf Ali

Suwan: literally, 'equal, even'. It has been construed to mean: (1) a place equally distant for both sides, a central place, or (2) equally convenient to both sides, or (3) an open level plain, where the people can collect with ease. All these are possible meanings, but the one I have adopted is more comprehensive, and includes the others, viz.: (4) a place where both sides shall have even chances. "a fair place," as Palmer loconically translates it.

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20:59
قَالَ مَوْعِدُكُمْ يَوْمُ ٱلزِّينَةِ وَأَن يُحْشَرَ ٱلنَّاسُ ضُحًى Q a la mawAAidukum yawmu a l zzeenati waan yu h shara a l nn a su d u ha n
Answered [Moses]: "Your tryst shall be the day of the Festival;41 and let the people assemble when the sun is risen high."
  - Mohammad Asad

Lit., "the day of adornment" - possibly the Egyptian New Year's Day. The expression "your tryst" has the connotation of "the tryst proposed by you".

Musa replied: "Let it be the Day of Festival and let the people be assembled before noon".
  - Muhammad Farooq-i-Azam Malik
Moses said, 'Your appointment is on the Day of the Festival, and let the people be gathered mid-morning.'
  - Mustafa Khattab
(Moses) said: Your tryst shall be the day of the feast, and let the people assemble when the sun hath risen high.
  - Marmaduke Pickthall
Moses said: "Your tryst is the Day of the Festival and let the people be assembled when the sun is well up." 2583
  - Abdullah Yusuf Ali

A great day of a Temple Festival, when the temples and streets were decorated, and people were on holiday, free from work. Moses makes this appointment in order to collect as large a number as possible, for his first duty is to preach the Truth. And he apparently did it with some effect with some Egyptians (xx. 70, 72-76), though the Pharaoh and his high and mighty officers rejected the Truth and afterwards paid the Penality.

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20:60
فَتَوَلَّىٰ فِرْعَوْنُ فَجَمَعَ كَيْدَهُۥ ثُمَّ أَتَىٰ Fatawall a firAAawnu fajamaAAa kaydahu thumma at a
Thereupon Pharaoh withdrew [with his counsellors] and decided upon the scheme which he would pursue;42 and then he came [to the tryst].
  - Mohammad Asad

Lit., "he decided upon his artful scheme" (Jama'a kaydahu): evidently an allusion to his summoning all the greatest sorcerers of Egypt (cf. {7:111-114}).

Fir'on then withdrew, concerted his plan and came back.
  - Muhammad Farooq-i-Azam Malik
Pharaoh then withdrew, orchestrated his scheme, then returned.
  - Mustafa Khattab
Then Pharaoh went and gathered his strength, then came (to the appointed tryst).
  - Marmaduke Pickthall
So Pharaoh withdrew: he concerted his plan and then came (back). 2584
  - Abdullah Yusuf Ali

Pharaoh was apparently taken aback at Moses appointing a solemn day of public Festival, when there would be a large concourse and there would be sure to be some people not in the Court clique, who might be critical of Pharaoh's own sorcerers. But probably there was something more in their dark counsels, something unfair and wicked, to which Moses refers in his speech in the next verse.

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20:61
قَالَ لَهُم مُّوسَىٰ وَيْلَكُمْ لَا تَفْتَرُوا۟ عَلَى ٱللَّهِ كَذِبًا فَيُسْحِتَكُم بِعَذَابٍ ۖ وَقَدْ خَابَ مَنِ ٱفْتَرَىٰ Q a la lahum moos a waylakum l a taftaroo AAal a All a hi ka th iban fayus h itakum biAAa tha bin waqad kh a ba mani iftar a
Said Moses to them: "Woe unto you! Do not invent lies against God,43 lest He afflict you with most grievous suffering: for He who contrives [such] a lie is already undone!"
  - Mohammad Asad

I.e., by deliberately denying the truth of His messages.

Musa addressed them saying: "Woe to you for this challenge! Do not forge a lie against Allah by calling it a magic, lest He destroy you by a scourge; for whosoever forge a lie will indeed be disappointed."
  - Muhammad Farooq-i-Azam Malik
Moses warned the magicians, 'Woe to you! Do not fabricate a lie against Allah,1 or He will wipe you out with a torment. Whoever fabricates 'lies' is bound to fail.'
  - Mustafa Khattab

 By saying that Moses’ miracle is pure magic.

Moses said unto them: Woe unto you! Invent not a lie against Allah, lest He extirpate you by some punishment. He who lieth faileth miserably.
  - Marmaduke Pickthall
Moses said to him: "Woe to you! forge not ye a lie against Allah lest He destroy you (at once) utterly by chastisement: the forger must suffer frustration!" 2585
  - Abdullah Yusuf Ali

Moses had some idea of their trickery and deceit. They would palm off their fraudulent magic as coming from Allah or from their gods! He warns them that their tricks will stand exposed, and their hopes will be defeated.

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20:62
فَتَنَـٰزَعُوٓا۟ أَمْرَهُم بَيْنَهُمْ وَأَسَرُّوا۟ ٱلنَّجْوَىٰ Fatan a zaAAoo amrahum baynahum waasarroo a l nnajw a
So they debated among themselves as to what to do; but they kept their counsel secret,
  - Mohammad Asad
Hearing this, they debated their case among themselves, whispering to one another.
  - Muhammad Farooq-i-Azam Malik
So the magicians disputed the matter among themselves, conversing privately.
  - Mustafa Khattab
Then they debated one with another what they must do, and they kept their counsel secret.
  - Marmaduke Pickthall
So they disputed one with another over their affair but they kept their talk secret. 2586
  - Abdullah Yusuf Ali

They knew that they had here to deal with no ordinary man, but a man with powers above what they could conceive of. But evil always thinks evil. Judging Moses and Aaron by their own standards, they thought that these two were also tricksters, with some tricks superior to their own. All they had to do was to stand together, and they must win. I construe xx. 63-64 to be private talk among themselves, followed by their open challenge to Moses in xx. 65.

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20:63
قَالُوٓا۟ إِنْ هَـٰذَٰنِ لَسَـٰحِرَٰنِ يُرِيدَانِ أَن يُخْرِجَاكُم مِّنْ أَرْضِكُم بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ ٱلْمُثْلَىٰ Q a loo in h atha ni las ah ir a ni yureed a ni an yukhrij a kum min ar d ikum bisi h rihim a waya th hab a bi t areeqatikumu almuthl a
saying [to one another]: "These two are surely sorcerers intent on driving you from your land44 by their sorcery, and on doing away with your time-honoured way of life.45
  - Mohammad Asad

See note [40] above. The dual form refers to Moses and Aaron.

Lit., "your exemplary [or "ideal"] way of life (tariqah)".

Finally they said: "These two (Musa and Haroon) are certainly expert magicians who intend to drive you out from your land with their magic and to do away with your best traditions.
  - Muhammad Farooq-i-Azam Malik
They concluded, 'These two are only magicians who want to drive you out of your land with their magic, and do away with your most cherished traditions.
  - Mustafa Khattab
They said: Lo! these are two wizards who would drive you out from your country by their magic, and destroy your best traditions;
  - Marmaduke Pickthall
They said: "These two are certainly (expert) magicians: their object is to drive you out from your land with their magic and to do away with your Most cherished institutions. 2587
  - Abdullah Yusuf Ali

Cf. xx. 104. 'Your most cherished institutions,' i.e.,'your ancestral and time-honoured religion and magic'. Muthla, feminine of Amthal, most distinguished, honoured, cherished. Tariqat=way of life, institutions, conduct.

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20:64
فَأَجْمِعُوا۟ كَيْدَكُمْ ثُمَّ ٱئْتُوا۟ صَفًّا ۚ وَقَدْ أَفْلَحَ ٱلْيَوْمَ مَنِ ٱسْتَعْلَىٰ FaajmiAAoo kaydakum thumma itoo s affan waqad afla h a alyawma mani istaAAl a
Hence, [O sorcerers of Egypt,] decide upon the scheme which you will pursue, and then come forward in one single body:46 for, indeed, he who prevails today shall prosper indeed!"47
  - Mohammad Asad

Lit., "in one [single] line", i.e., in unison.

Cf. {7: 113-114}.

Therefore, muster up all devices and face them with a united front." Finally when the day of confrontation came, Fir'on said: " Whoever comes out victorious this day shall prevail."
  - Muhammad Farooq-i-Azam Malik
So orchestrate your plan, then come forward in 'perfect' ranks. And whoever prevails today will certainly be successful.'
  - Mustafa Khattab
So arrange your plan, and come in battle line. Whoso is uppermost this day will be indeed successful.
  - Marmaduke Pickthall
"Therefore concert your plan. And then assemble in (serried) ranks: he wins (all along) today who gains the upper hand." 2588
  - Abdullah Yusuf Ali

Presumably Pharaoh was in this secret conference, and he promises the most lavish rewards to the magicians if they overcome Moses. See vii. 114. That-but I think more than that-is implied. That day was to be the crisis: if they won then, they would win all along, and Moses and his people would be crushed.

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20:65
قَالُوا۟ يَـٰمُوسَىٰٓ إِمَّآ أَن تُلْقِىَ وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَىٰ Q a loo y a moos a imm a an tulqiya waimm a an nakoona awwala man alq a
Said [the sorcerers]: "O Moses! Either thou throw [thy staff first], or we shall be the first to throw."
  - Mohammad Asad
The magicians said: "O Musa! Will you throw down first or shall we?"
  - Muhammad Farooq-i-Azam Malik
They said, 'O Moses! Either you cast, or let us be the first to cast.'
  - Mustafa Khattab
They said: O Moses! Either throw first, or let us be the first to throw?
  - Marmaduke Pickthall
They said: "O Moses! whether wilt thou that thou throw (first) or that we be the first to throw?"
  - Abdullah Yusuf Ali

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