Surah 20. Ta-Ha

Thereupon Moses returned to his people full of wrath and sorrow, [and] exclaimed: "O my people! Did not your Sustainer hold out [many] a goodly promise to you? Did, then, [the fulfilment of] this promise seem to you too long in coming?⁷¹ Or are you, perchance, determined to see your Sustainer's condemnation fall upon you,⁷² and so you broke your promise to me?"

  - Mohammad Asad

Or, according to Zamakhsharl: "Did, then, the time [of my absence] seem too long to you?" (It is to be noted that the term 'ahd signifies a "time" or "period" as well as a "covenant" or promise".)

Lit., "Or have you decided that condemnation by your Sustainer should fall due upon you?"-i.e., "are you determined to disregard the consequences of your doings?"

So Musa returned to his people in a state of anger and sorrow. He said: "O my people! Did your Rabb not make a gracious promise to you? Did my absence seem too long to you? Or was it to incur the wrath of your Rabb that you broke your promise with me?"

  - Muhammad Farooq-i-Azam Malik

So Moses returned to his people, furious and sorrowful. He said, 'O my people! Had your Lord not made you a good promise?¹ Has my absence been too long for you? Or have you wished for wrath from your Lord to befall you, so you broke your promise to me?'²

  - Mustafa Khattab

 To reveal the Torah for their guidance.

 To worship Allah alone until Moses returned with the Tablets.

Then Moses went back unto his folk, angry and sad. He said: O my people! Hath not your Lord promised you a fair promise? Did the time appointed then appear too long for you, or did ye wish that wrath from your Lord should come upon you, that ye broke tryst with me?

  - Marmaduke Pickthall

So Moses returned to his people in state of indignation and sorrow. He said: "O my people! did not your Lord make a handsome promise to you? Did then the promise seem to you long (in coming)? Or did ye desire that Wrath should descend from your Lord on you and so ye broke your promise to me?" ²⁶⁰⁶

  - Abdullah Yusuf Ali

There are two promises referred to in this verse, the promise of Allah and the promise of the people of Israel. They form one Convenant, which was entered into through their leader Moses. See xx. 80, and ii. 63, n. 78. Allah's promise was to protect them and lead them to the Promised Land, and their promise was to obey Allah's Law and His commandments.

They answered: "We did not break our promise to thee of our own free will, but [this is what happened:] we were loaded with the [sinful] burdens of the [Egyptian] people's ornaments, and so we threw them [into the firel,⁷³ and likewise did this Samaritan cast [his into it]."

  - Mohammad Asad

It is mentioned in Exodus xii, 35 that, immediately before their departure from Egypt, the Israelites "borrowed of the Egyptians jewels of silver and jewels of gold". This "borrowing" was obviously done under false pretences, without any intention on the part of the Israelites to return the jewellery to its rightful owners: for, according to the Biblical statement (ibid., verse {36}), "they spoiled [i.e., robbed] the Egyptians" by doing so. While it is noteworthy that the Old Testament, in its present, corrupted form, does not condemn this behaviour, its iniquity seems to have gradually dawned upon the Israelites, and so they decided to get rid of those sinfully acquired ornaments (Baghawi, Zamakshari and - in one of his alternative interpretations - Razi).

They replied: "We broke the promise through no fault of ours. We were made to carry the burden of the peoples ornaments and throw them into the fire, thus Samiri suggested, who threw in something

  - Muhammad Farooq-i-Azam Malik

They argued, 'We did not break our promise to you of our own free will, but we were made to carry the burden of the people's 'golden' jewellery,¹ then we threw it 'into the fire', and so did the Samiri.'

  - Mustafa Khattab

 The jewellery they borrowed from their Egyptian neighbours before they fled Egypt.

They said: We broke not tryst with thee of our own will, but we were laden with burdens of ornaments of the folk, then cast them (in the fire), for thus As-Samiri proposed;

  - Marmaduke Pickthall

They said: "We broke not the promise to thee as far as lay in our power: but we were made to carry the weight of the ornaments of the (whole) people and we threw them (into the fire) and that was what the Samiri suggested. ^{2607 2608}

  - Abdullah Yusuf Ali

Cf. Exod. xii. 35-36: the Israelites, before they left Egypt, borrowed from the Egyptians "jewels of silver and jewels of gold, and raiment"; and "they spoiled the Egyptians" i.e., stripped them of all their valuable jewellery. Note that the answer of the backsliders is disingenuous in various ways. (1) The Samiri was no doubt responsible for suggesting the making of the golden calf, but they could not on that account disclaim responsibility for themselves: the burden of the sin is on him who commits it, and he cannot pretend that he was powerless to avoid it. (2) At most the weight of the gold they carried could not have been heavy even if one or two men carried it, but would have been negligible if distributed. (3) Gold is valuable, and it is not likely that if they wanted to disburden themselves of it, they had any need to light a furnace, melt it, and cast it into the shape of a calf.

See n. 2605 about the Samiri. If the Egyptian origin of the root is not accepted we have a Hebrew origin in "Shomer" a guard, watchman, sentinel. The Samiri may have been a watchman, in fact or by nickname.

But then, [so they told Moses,⁷⁴ the Samaritan] had produced for them [out of the molten gold] the effigy of a calf, which made a lowing sound;⁷⁵ and thereupon they said [to one another], "This is your deity, and the deity of Moses-but he has forgotten [his past]!"⁷⁶

  - Mohammad Asad

This interpolation is necessary in view of the change from the direct speech in the preceding verse to the indirect in this one and in the sequence.

See surah {7}, note [113].

An allusion to the fact that Moses had been brought up - obviously as an Egyptian - at Pharaoh's court.

and forged a calf in the shape of a body which produced the mooing sound. Then they cried out: `This is your god and the god of Musa, but Musa forgot to mention it to you."

  - Muhammad Farooq-i-Azam Malik

Then he moulded for them an idol of a calf that made a lowing sound. They said, 'This is your god and the god of Moses, but Moses forgot 'where it was'!'

  - Mustafa Khattab

Then he produced for them a calf, of saffron hue, which gave forth a lowing sound. And they cried: This is your God and the God of Moses, but he hath forgotten.

  - Marmaduke Pickthall

"Then he brought out (of the fire) before the (people) the image of a calf: it seemed to low: so they said: `This is your god and the god of Moses but (Moses) has forgotten!' " ^{2609 2610 2611}

  - Abdullah Yusuf Ali

See. n. 1113 to vii. 148, where the same words are used and explained.

See n. 1114 to vii. 148.

Moses has forgotten: i.e., 'forgotten both us and his god. He has been gone for so many days. He is searching for a god on the Mount when his god is really here!' This is spoken by the Samiri and his partisans, but the people as a whole accepted it, and it therefore, becomes their speech.

Why - did they not see that [the thing] could not give them any response, and had no power to harm or to benefit them?

  - Mohammad Asad

What! Could they not see that it did not respond to them and that it could neither harm them nor help them?

  - Muhammad Farooq-i-Azam Malik

Did they not see that it did not respond to them, nor could it protect or benefit them?

  - Mustafa Khattab

See they not, then, that it returneth no saying unto them and possesseth for them neither hurt nor use?

  - Marmaduke Pickthall

Could they not see that it could not return them a word (for answer) and that it had no power either to harm them or to do them good? ²⁶¹²

  - Abdullah Yusuf Ali

This is a parenthetical comment. How blind the people were! They had seen Signs of the true living God, and yet they were willing to worship this dead image! The true living God had spoken in definite words of command, while this calf could only emit some sounds of lowing, which were themselves contrived by the fraud of the priests. This image could do neither good nor harm, while Allah was the Cherisher and Sustainer of the Universe, Whose Mercy was unbounded and Whose Wrath was terrible.

And, indeed, even before [the return of Moses] had Aaron said unto them: "O my people! You are but being tempted to evil by this [idol] - for, behold, your [only] Sustainer is the Most Gracious! Follow me, then, and obey my bidding!"⁷⁷

  - Mohammad Asad

Sc., "and do not follow the Samaritan". This is in sharp contrast to the Bible (Exodus xxxii, 1-5), which declares Aaron guilty of making and worshipping the golden calf.

Haroon had already told them: "O my people! This is but a test for you; for verily your Rabb is the Rahman (Allah): so follow me and do as I command you."

  - Muhammad Farooq-i-Azam Malik

Aaron had already warned them beforehand, 'O my people! You are only being tested by this, for indeed your 'one true' Lord is the Most Compassionate. So follow me and obey my orders.'

  - Mustafa Khattab

And Aaron indeed had told them beforehand: O my people! Ye are but being seduced therewith, for lo! your Lord is the Beneficent, so follow me and obey my order.

  - Marmaduke Pickthall

Aaron had already before this said to them: "O my people! ye are being tested in this: for verily your Lord is (Allah) Most Gracious: so follow me and obey my command." ^{2613 2614}

  - Abdullah Yusuf Ali

"Resist this temptation: you are being tested in this. Do not follow after the semi-Egyptian Samiri, but obey me."

The Bible story makes Aaron the culprit, which is inconsistent with his office as the high priest of Allah and the right hand of Moses. See n. 1116 to vii. 150. Our version is more consistent, and explains in the Samiri the lingering influences of the Egyptian cult of Osiris the bull-god.

[But] they answered: "By no means shall we cease to worship it until Moses comes back to us!"

  - Mohammad Asad

They had replied: "We will not abandon its worship until Musa's return."

  - Muhammad Farooq-i-Azam Malik

They replied, 'We will not cease to worship it until Moses returns to us.'

  - Mustafa Khattab

They said: We shall by no means cease to be its votaries till Moses return unto us.

  - Marmaduke Pickthall

They had said: "We will not abandon this cult but we will devote ourselves to it until Moses returns to us. ^{2615 2616}

  - Abdullah Yusuf Ali

Obviously Aaron's speech in the last verse, and the rebels' defiance in this verse, were spoken before the return of Moses from the Mount.

The rebels had so little faith that they had given Moses up for lost, and never expected to see him again.

[And now that he had come back, Moses] said: "O Aaron! What has prevented thee, when thou didst see that they had gone astray,

  - Mohammad Asad

Then Musa addressed Haroon: " O Haroon! What prevented you from following me, when you saw them going astray?

  - Muhammad Farooq-i-Azam Malik

Moses scolded 'his brother', 'O Aaron! What prevented you, when you saw them going astray,

  - Mustafa Khattab

He (Moses) said: O Aaron! What held thee back when thou didst see them gone astray,

  - Marmaduke Pickthall

(Moses) said: " O Aaron! what kept thee back when thou sawest them going wrong

  - Abdullah Yusuf Ali

from [abandoning them and] following me? Hast thou, then, [deliberately] disobeyed my commandment?"⁷⁸

  - Mohammad Asad

Cf. the last sentence of 7:142 , where Moses, before leaving for Mount Sinai, exhorts Aaron to "act righteously" (islih). In this connection see also Aaron's reply to Moses in 7:150 , as well as the corresponding note [117].

Why did you disobey me?"

  - Muhammad Farooq-i-Azam Malik

from following after me? How could you disobey my orders?'¹

  - Mustafa Khattab

 Moses’ orders are mentioned in 7:142.

That thou followedst me not? Hast thou then disobeyed my order?

  - Marmaduke Pickthall

"From following me? Didst thou then disobey my order?" ²⁶¹⁷

  - Abdullah Yusuf Ali

Moses, when he came back, was full of anger and grief. His speech to Aaron is one of rebuke, and he was also inclined to handle him roughly: see next verse. The order he refers to is that stated in vii. 142, "Act for me amongst my people: do right, and follow not the way of those who do mischief."

Answered [Aaron]: "O my mother's son! Seize me not by my beard, nor by my head!⁷⁹ Behold, I was afraid lest [on thy return] thou say, 'Thou hast caused a split among the children of Israel, and hast paid no heed to my bidding!'"⁸⁰

  - Mohammad Asad

See 7:150 .

Lit., "to my word" or "to what I had said" - evidently, about the importance of keeping the people united (Zamakhshari).

Haroon replied: "O son of my mother! Do not seize me by my beard nor pull the hair of my head, in fact I was afraid lest you might say: `You have caused a division, through civil war, among the Children of Israel and did not respect to what I said, 'to keep peace'."

  - Muhammad Farooq-i-Azam Malik

Aaron pleaded, 'O son of my mother! Do not seize me by my beard or 'the hair of' my head. I really feared that you would say, 'You have caused division among the Children of Israel, and did not observe my word.''

  - Mustafa Khattab

He said: O son of my mother! Clutch not my beard nor my head! I feared lest thou shouldst say: Thou hast caused division among the Children of Israel, and hast not waited for my word.

  - Marmaduke Pickthall

(Aaron) replied: "O son of my mother! seize (me not) by my beard nor by (the hair of) my head! Truly I feared lest thou shouldst say `Thou hast caused a division among the Children of Israel and thou didst not respect my word!'" ^{2618 2619}

  - Abdullah Yusuf Ali

Cf. vii. 150.

This reply of Aaron's is in no way inconsistent with the reply as noted in vii. 150. On the contrary there is a dramatic aptness in the different points emphasised on each occasion. In S. vii. we were discussing the Ummat of Israel, and Aaron rightly says, "The people did indeed reckon me as naught, and went near to slay me!" In addition, "Let not the enemies rejoice over my misfortune" he is referring by implication to his brother's wish to maintain unity among the peopic. Here the unity is the chief point to emphasise: we are dealing with the Samiri as mischief-monger, and he could best be dealt with by Moses, who proceeds to do so.

Said [Moses]: "What, then, didst thou have in view, O Samaritan?"

  - Mohammad Asad

Then Musa addressed Samiri: "Now what you have to say about this, O Samiri?"

  - Muhammad Farooq-i-Azam Malik

Moses then asked, 'What did you think you were doing, O Samiri?'

  - Mustafa Khattab

(Moses) said: And what has thou to say, O Samiri?

  - Marmaduke Pickthall

(Moses) said: "What then is thy case O Samiri?" ²⁶²⁰

  - Abdullah Yusuf Ali

Moses now turns to the Samiri, and the Samiri's reply in the next verse sums up his character in a few wonderful strokes of character-painting. The lesson of the whole of this episode is the fall of a human soul that nominally comes to Allah's Truth in a humble position but makes mischief when and as it finds occasion. It is no less dangerous and culpable than the arrogant soul, typified by Pharaoh, which gets into high places and makes its leadership the cause of ruin of a whole nation.

He answered: "I have gained insight into something which they were unable to see:⁸¹ and so I took hold of a handful of the Apostle's teachings and cast it away: for thus has my mind prompted me [to act]⁸² .

  - Mohammad Asad

It is to be noted that the verb basura (lit., "he became seeing") has the tropical significance of "he perceived [something] mentally", or "he gained insight" or "he understood". Hence, Abu Muslim al-Isfahani (whose interpretation of the whole of this verse Razi analyzes and finds most convincing) explains the above phrase as meaning, "I realized what they [i.e., the rest of the people] did not realize - namely, that some of thy beliefs, O Moses, were wrong". It would seem that the Samaritan objected to the idea of a transcendental, imperceivable God, and thought that the people ought to have something more "tangible" to believe in. (See also next note.)

Contrary to the fanciful interpretations advanced by some of the other commentators, Abu Muslim (as quoted by Razi) explains the term athar (lit., "vestige" or "trace") in its tropical sense of the "practices and sayings" or - collectively - the "teachings" of any person, and particularly of a prophet; thus, he makes it clear that the phrase qabadtu qabdatan min athari 'r-rasul fa-nabadhtuha signifies "I took hold of a handful [i.e., "something"] of the teachings of the Apostle, and discarded it": it being understood that "the Apostle" referred to by the Samaritan in the third person is Moses himself. (As already mentioned in the preceding note, Razi unreservedly subsrcibes to Abu Muslim's intepretation of this passage.) In my opinion, the Samaritan's rejection of a part of Moses' teachings is meant to explain the subconscious tendency underlying all forms of idolatry and of the attribution of divine qualities to things or beings other than God: a futile, self-deceiving hope of bringing the Unpercievable closer to one's limited perception by creating a tangible "image" of the Divine Being or, at least, of something that could be conceived as His "emanation". Inasmuch as all such endeavours obscure rather than illuminate man's understanding of God, they defeat their own purpose and destroy the misguided devotee's spiritual potential: and this is undoubtedly the purport of the story of the golden calf as given in the Qur'an.

He replied: "I saw what they did not see, so I took a handful of dust from the footprint of the Rasool (Angel Gabriel) and threw it into the casting of the calf: thus did my soul prompt me."

  - Muhammad Farooq-i-Azam Malik

He said, 'I saw what they did not see, so I took a handful 'of dust' from the hoof-prints of 'the horse of' the messenger-angel 'Gabriel' then cast it 'on the moulded calf'. This is what my lower-self tempted me into.'¹

  - Mustafa Khattab

 This verse could also be translated as follows: “I had an insight which they did not have, then grasped some knowledge from the messenger ˹Moses˺, but ˹later˺ threw it away. This is what my lower-self tempted me to do.” According to many Quran commentators, while Moses and the Children of Israel were crossing the sea to escape abuse by Pharaoh and his people, the Sâmiri saw Gabriel on a horse leading the way, and every time the horse touched the ground, it turned green. So the Sâmiri took a handful of dust from the hoof-prints of the horse, and later tossed it at the calf so it started to make a lowing sound.

He said: I perceived what they perceive not, so I seized a handful from the footsteps of the messenger, and then threw it in. Thus my soul commended to me.

  - Marmaduke Pickthall

He replied: "I saw what they saw not: so I took a handful (of dust) from the footprint of the Apostle and threw it (into the calf): thus did my soul suggest to me." ²⁶²¹

  - Abdullah Yusuf Ali

This answer of the Samiri is a fine example of unblushing effrontery, careful evasion of issues, and invented falsehoods. He takes upon himself to pretend that he had far more insight than anybody else: he saw what the crowd did not see. He saw something supernatural. "The Messenger" is construed by many Commentators to mean the angel Gabriel. Rasul (plural, rusul) is used in several places for "angels" e.g., in xi. 69, 77; xix. 19; and xxxv. 1. But if we take it to mean the Messenger Moses, it means that the Samiri saw something sacred or supernatural in his footprints: perhaps he thinks a little flattery would make Moses forgive him. The dust became sacred, and his throwing it into the calf made the calf utter a lowing sound! As if that was the point at issue! He does not answer the charge of making an image for worship. But finally, with arrogant effrontery, he says, "Well, that is what my soul suggested to me, and that should be enough!"

Said [Moses]; "Begone, then! And, behold, it shall be thy lot to say throughout [thy] life, 'Touch me not!'⁸³ But, verily, [in the life to come] thou shalt be faced with a destiny from which there will be no escape!⁸⁴ And [now] look at this deity of shine to whose worship thou hast become so devoted: we shall most certainly burn it, and then scatter [whatever remains of] it far and wide over the sea!

  - Mohammad Asad

Lit., "no touching" - a metaphorical description of the loneliness and the social ostracism in which he would henceforth find himself.

Lit., "there is for thee an appointment which thou canst not fail to keep".

Musa cursed him: "Get out of here! Now through out your life, you will say to other people: `Touch me not'; and you will not escape your appointed doom. Behold this god to whom you had become a devoted worshipper: we will burn it and scatter its ashes into the sea."

  - Muhammad Farooq-i-Azam Malik

Moses said, 'Go away then! And for 'the rest of your' life you will surely be crying, 'Do not touch 'me'!'¹ Then you will certainly have a fate² that you cannot escape. Now look at your god to which you have been devoted: we will burn it up, then scatter it in the sea completely.'

  - Mustafa Khattab

 Meaning, alienated in the dessert, away from the people.

 lit., destined time.

(Moses) said: Then go! And lo! in this life it is for thee to say: Touch me not! and lo! there is for thee a tryst thou canst not break. Now look upon thy god of which thou hast remained a votary. Verily we will burn it and will scatter its dust over the sea.

  - Marmaduke Pickthall

(Moses) said: "Get thee gone! but thy (punishment) in this life will be that thou wilt say `Touch me not'; and moreover (for a future penalty) thou hast a promise that will not fail: now look at thy god of whom thou hast become a devoted worshipper: we will certainly (melt) it in a blazing fire and scatter it broadcast in the sea!" ^{2622 2623 2624}

  - Abdullah Yusuf Ali

He and his kind were to become social lepers, untouchables; perhaps also sufficiently arrogant to hold others at arm's length, and say "Noli me tangere" (touch me not) .

Namely, the promised Wrath of Allah: see xx. 81. lxxxix. 25.

The cast effigy was destroyed. Thus ends the Samiri's story, of which the lessons are indicated in n. 2620 above. It may be interesting to pursue the transformations of the word Samiri in later times. For its origin see notes 2605 and 2608 above. Whether the root of Samiri was originally Egyptian or Hebrew does not affect the later history. Four facts may be noted. (1) There was a man bearing a name of that kind at the time of Moses, and he led a revolt against Moses and was cursed by Moses. (2) In the time of King Omri (903-896 B.C.) of the northern kingdom of Israel, there was a man called Shemer, from whom, according to the Bible, was bought a hill on which was built the new capital of the kingdom, the town of Samaria. (3) The name of the hill was Shomer (= watchman, vigilant guardian), and that form of the name also appears as the name of a man (see II Kings xii. 21); some authorities think the town was called after the hill and not after the man (Hastings's Encyclopaedia of Religion and Ethics), but this is for our present purposes immaterial. (4) There was and is a dissenting community of Israelites called Samaritans, who have their own separate Pentateuch and Targum, who claim to be the true Children of Israel, and who hold the Orthodox Jews in contempt as the latter hold them in contempt; they claim to be the true guardians (Shomerim) of the Law, and that is probably the true origin of the name Samaritan, which may go further back in time than the foundation of the town of Samaria. I think it probable that the schism originated from the time of Moses, and that the curse of Moses on the Samiri explains the position.

Your only deity is God - He save whom there is no deity, [and who] embraces all things within His knowledge!"

  - Mohammad Asad

Then he addressed his people: "O my people! Your only God is Allah, other than Whom there is no god. His knowledge encompasses every thing."

  - Muhammad Farooq-i-Azam Malik

'Then Moses addressed his people,' 'Your only god is Allah, there is no god 'worthy of worship' except Him. He encompasses everything in 'His' knowledge.'

  - Mustafa Khattab

Your God is only Allah, than Whom there is no other God He embraceth all things in His knowledge.

  - Marmaduke Pickthall

But the god of you all is the One Allah: there is no god but He: all things He comprehends in His knowledge.

  - Abdullah Yusuf Ali

THUS DO WE relate unto thee some of the stories of what happened in the past; and [thus] have We vouchsafed unto thee, out of Our grace, a reminder.⁸⁵

  - Mohammad Asad

The adverb kadhalika ("thus") which introduces this verse is meant to stress the purpose of all Qur'anic references to past events - be they historical or legendary - as well as the manner in which the relevant stories are treated. Since the purpose underlying every Qur’anic narrative is, invariably, the illustration of certain fundamental truths, the narrative as such is often condensed and elliptic, omitting all that has no direct bearing on the point or points which the Qur’an means to bring out. The term "reminder" alludes to the unceasing guidance which God offers to man through His revelations.

Thus do We relate to you, O Muhammad, some information of the past events; and indeed We have sent you this Reminder (The Qur'an) from Our Own Self.

  - Muhammad Farooq-i-Azam Malik

This is how We relate to you 'O Prophet' some of the stories of the past. And We have certainly granted you a Reminder¹ from Us.

  - Mustafa Khattab

 The Quran.

Thus relate Who unto thee (Muhammad) some tidings of that which happened of old, and We have given thee from Our presence a Reminder.

  - Marmaduke Pickthall

Thus do We relate to thee some stories of what happened before: for We have sent thee a Message from Our own Presence. ²⁶²⁵

  - Abdullah Yusuf Ali

Thus superseding previous revelations; for this (the Qur-an) is direct from Allah, and is not a second-hand exposition on other men's authority.

All who shall turn away from it will, verily, bear a [heavy] burden on the Day of Resurrection:

  - Mohammad Asad

Those who reject it, shall bear a heavy burden on the Day of Resurrection.

  - Muhammad Farooq-i-Azam Malik

Whoever turns away from it will surely bear the burden 'of sin' on the Day of Judgment,

  - Mustafa Khattab

Whoso turneth away from it, he verily will bear a burden on the Day of Resurrection,

  - Marmaduke Pickthall

If any do turn away therefrom verily they will bear a burden on the Day of Judgement;

  - Abdullah Yusuf Ali

they will abide in this [state], and grievous for them will be the weight [of that burden] on the Day of Resurrection -

  - Mohammad Asad

For ever shall they bear it, and it will be indeed a very evil burden to bear on the Day of Resurrection.

  - Muhammad Farooq-i-Azam Malik

suffering its consequences forever. What an evil burden they will carry on Judgment Day!

  - Mustafa Khattab

Abiding under it an evil burden for them on the Day of Resurrection,

  - Marmaduke Pickthall

They will abide in this (state): and grievous will the burden be to them on that Day ²⁶²⁶

  - Abdullah Yusuf Ali

Cf. vi. 31. If people are so immersed in the evanescent falsehoods of this life as to turn away from the True and the Eternal, they will have a rude awakening when the Judgment comes. These very things that they thought so enjoyable here-taking advantage of others, material self-indulgence, nursing grievances instead of doing good, etc., etc.,-will be a grievous burden to them that day, which they will not be able to escape or lighten.

on the Day when the trumpet is blown: for on that Day We will assemble all such as had been lost in sin, their eyes dimmed⁸⁶ [by terror],

  - Mohammad Asad

Lit., "blue [of eye]" - i.e., as if their eyes were covered with a bluish, opaque film.

The Day, when the Trumpet will be blown and We shall assemble all the sinners, their eyes will turn blue with terror.

  - Muhammad Farooq-i-Azam Malik

'Beware of' the Day the Trumpet will be blown,¹ and We will gather the wicked on that Day blue-faced 'from horror and thirst'.²

  - Mustafa Khattab

 See footnote for 18:99.

 This can also mean “blind.”

The day when the Trumpet is blown. On that day we assemble the guilty white eyed (with terror),

  - Marmaduke Pickthall

The Day when the Trumpet will be sounded: that Day We shall gather the sinful blear-eyed (with terror) ²⁶²⁷

  - Abdullah Yusuf Ali

Zurq=having eyes different from the normal colour, which in the East is black and white; having blue eyes, or eyes afflicted with dimness or blindness, or squint; hence mataphorically, blear-eyed (with terror).

whispering unto one another, "You have spent but ten [days on earth]...."⁸⁷

  - Mohammad Asad

As in several other places in the Qur’an (e.g., in 2:259, 17:52, 18:19, 23:112-113, 30:55, 79:46, etc.), this and the next verse touch upon the illusory character of man’s consciousness of "time" and, thus, upon the relativity of the concept of "time" as such. The number "ten" is often used in Arabic to denote "a few" (Razi).

They shall murmur among themselves: "You hardly lived ten days on earth".

  - Muhammad Farooq-i-Azam Malik

They will whisper among themselves, 'You stayed no more than ten days 'on the earth'.'

  - Mustafa Khattab

Murmuring among themselves: Ye have tarried but ten (days).

  - Marmaduke Pickthall

In whispers will they consult each other: "Ye tarried not longer than ten (Days)"; ²⁶²⁸

  - Abdullah Yusuf Ali

Faced with eternity they will realise that their life on this earth, or the interval between their sin and their punishment, had a duration which practically amounted to nothing. They express this by the phrase "ten days", but their wiser heads think that even this is an over-estimate. It was but a brief day!

[But] We know best⁸⁸ what they will be saying when the most perceptive of them shall say, "You have spent [there] but one day!"

  - Mohammad Asad

Signifying, in this context, "We alone understand fully".

We know fully well what they will say; the most careful estimator among them will say: "No, you stayed no longer than a day."

  - Muhammad Farooq-i-Azam Malik

We know best what they will say- the most reasonable of them will say, 'You stayed no more than a day.'

  - Mustafa Khattab

We are best aware of what they utter when their best in conduct say: Ye have tarried but a day.

  - Marmaduke Pickthall

We know best what they will say when their leader most eminent in Conduct will say: "Ye tarried not longer than a day!" ²⁶²⁹

  - Abdullah Yusuf Ali

Cf. xx. 63 and n. 2587. Note that it is the shrewdest and most versed in Life who will say this, because they will be the first to see the true situation.

AND THEY WILL ask thee about [what will happen to] the mountains [when this world comes to an end]. Say, then: "My Sustainer will scatter them far and wide,

  - Mohammad Asad

They ask you as to what will happen to the mountains. Tell them: "My Rabb will crush and scatter them like a fine dust.

  - Muhammad Farooq-i-Azam Malik

And 'if' they ask you 'O Prophet' about the mountains, 'then' say, 'My Lord will wipe them out completely,

  - Mustafa Khattab

They will ask thee of the mountains (on that day). Say: My Lord will break them into scattered dust.

  - Marmaduke Pickthall

They ask thee concerning the mountains: say "My Lord will uproot them and scatter them as dust;" ^{2630 2631}

  - Abdullah Yusuf Ali

In the last verse, it was the deceptiveness and relativity of Time that was dealt with. Here we come to the question of space, solidity, bulk. The question was actually put to the holy Prophet: what will become of the solid Mountains, or in the English phrase, "the eternal hills"? They are no more substantial than anything else in this temporal world. When the "new world", (xiii. 5) of which Unbelievers doubted, is actually in being, the mountains will cease to exist. We can imagine the scene of judgment as a level plain, in which there are no ups and downs and no places of concealment. All is straight and level, without corners, mysteries, or lurking doubts.

The one word nasafa carries the ideas of (1) tearing up by the roots, (2) scattering like chaff or dust, and (3) winnowing. Its twofold repetition here intensifies its meaning.