بسم الله الرحمن الرحيم

Transcription
Bismi Allahi alrrahmani alrraheemi
Edip-Layth
In the name of God, the Gracious, the Compassionate.
The Monotheist Group
In the name of God, the Almighty, the Merciful.
Muhammad Asad
In the name of God, The Most Gracious, The Dispenser of Grace:
Rashad Khalifa
In the name of GOD, Most Gracious, Most Merciful. ,
Shabbir Ahmed
All praise is due to God, the Lord/Cherisher/Sustainer of the Universe and everything therein.
Çeviriyazı
Bismillâhir rahmânir rahîm.
Edip Yüksel
Rahman, Rahim Allah'ın ismiyle
Yaşar Nuri Öztürk
Rahman ve Rahim Allah'ın adıyla...
Muhammed Esed
RAHMÂN, RAHÎM ALLAH ADINA
Ali Bulaç
Rahman ve Rahim olan Allah'ın adıyla

20:1 طه

20:1 Th
Transcription (English)
20:1 Ta-ha
Edip-Layth (Quran: A Reformist Translation)
20:1 T9H51

Note 1

T9H5. This combination of two letters/numbers plays an important role in the mathematical system of the Quran based on code 19. See 74:1; 1:1; 2:1; 13:38; 27:82; 38:1; 40:28; 46:10; 72:28.

The Monotheist Group (The Quran: A Monotheist Translation)
20:1 T'H'
Muhammad Asad (The Message Of Quran)
20:1 O MAN!1

Note 1
According to some commentators, the letters t and h (pronounced ta ha) which introduce this surah belong to the group of al-mugatta'at-the "single [or "disjointed"] letters"-which are prefixed to a number of the Qur'anic surahs (see Appendix II). However, in the opinion of some of the Prophet's Companions (e.g. `Abd Allah ibn 'Abbas) and a number of outstanding personalities of the next generation (like Sa'id ibn Jubayr, Mujahid, Qatadah, Al-Hasan al-Basri, `Ikrimah, Ad-Dahhak, Al-Kalbi, etc.), ta ha is not just a combination of two single letters but a meaningful expression of its own, signifying "O man" (synonymous with ya rajul) in both the Nabataean and Syriac branches of the Arabic language (Tabari, Razi, Ibn Kathir), as well as in the-purely Arabian-dialect of the Yemenite tribe of `Akk, as is evident from certain fragments of their pre-Islamic poetry (quoted by Tabari and Zamakhshari). Tabari, in particular, gives his unqualified support to the rendering of ta ha as "O man".
Rashad Khalifa (The Final Testament)
20:1 T. H.1 ,

Note 1
The role of these Quranic initials as components of the Quran's awesome mathematical miracle is given in detail inAppendix 1
Shabbir Ahmed (Quran As It Explains Itself)
20:1 T.H. Ta-Ha! (O Ideal Prophet!)1

Note 1


This is the 20th Surah of the Qur’an. It has 135 verses many of which are very brief. Ta Ha is the metaphor for perfection illustrated by the full moon. All Prophets were one in purpose but their timings and jurisdictions have been different. God’s perfected, eternally preserved message was revealed to the Final Prophet Muhammad. The Title Ta Ha represents, and linguistically implies ‘The Ideal Prophet’. According to the Qur’anic style, the title of a Surah is not at all restrictive. This Surah makes a most beautiful use of allegories. The forthcoming verses give us a beautiful walk-through of the flowery concepts in this Divine forest. Let us move along in the fragrant mist of Ta Ha.



With the Glorious Name of God, the Instant and Sustaining Source of all Mercy and Kindness



20:2 ما انزلنا عليك القرءان لتشقى

Transcription (English)
20:2 Ma anzalna AAalayka alqur-analitashqa
Edip-Layth (Quran: A Reformist Translation)
20:2 We did not send down to you the Quran so you may suffer.
The Monotheist Group (The Quran: A Monotheist Translation)
20:2 We did not send down to you the Qur'an so you may suffer.
Muhammad Asad (The Message Of Quran)
20:2 We did not bestow the Qur'an on thee from on high to make thee unhappy,2

Note 2
Le., the ethical discipline imposed upon man by the teachings of the Qur'an is not meant to narrow down his feel of life, but, on the contrary, to enhance it by deepening his consciousness of right and wrong.
Rashad Khalifa (The Final Testament)
20:2 We did not reveal the Quran to you, to cause you any hardship.,
Shabbir Ahmed (Quran As It Explains Itself)
20:2 We have not bestowed upon you this Qur’an to cause you any hardship.

20:3 الا تذكرة لمن يخشى

Transcription (English)
20:3 Illa tathkiratan liman yakhsha
Edip-Layth (Quran: A Reformist Translation)
20:3 It is but a reminder for the one who takes heed.
The Monotheist Group (The Quran: A Monotheist Translation)
20:3 It is but a reminder for he who is concerned.
Muhammad Asad (The Message Of Quran)
20:3 but only as an exhortation to all who stand in awe [of God]:
Rashad Khalifa (The Final Testament)
20:3 Only to remind the reverent.,
Shabbir Ahmed (Quran As It Explains Itself)
20:3 But, only as a Reminder to those who fear (faltering in their journey of life).2

Note 2
Khashiyyah = Fearing = Being in awe = Being awestruck. Compare with Taqwa meaning journeying through life in security. This verse is commonly translated ending with ‘those who fear God’. See Preface for Taqwa

20:4 تنزيلا ممن خلق الارض والسموت العلى

Transcription (English)
20:4 Tanzeelan mimman khalaqa al-arda waalssamawatialAAula
Edip-Layth (Quran: A Reformist Translation)
20:4 Sent down from the One who created the earth and the heavens above.
The Monotheist Group (The Quran: A Monotheist Translation)
20:4 Sent down from the One who has created the earth and the heavens above.
Muhammad Asad (The Message Of Quran)
20:4 a revelation from Him who has created the earth and the high heavens
Rashad Khalifa (The Final Testament)
20:4 A revelation from the Creator of the earth and the high heavens.,
Shabbir Ahmed (Quran As It Explains Itself)
20:4 A revelation from Him Who has created the earth and the glorious heavens.

20:5 الرحمن على العرش استوى

Transcription (English)
20:5 Alrrahmanu AAalaalAAarshi istawa
Edip-Layth (Quran: A Reformist Translation)
20:5 The Gracious, on the throne He settled.
The Monotheist Group (The Quran: A Monotheist Translation)
20:5 The Almighty, upon the Throne He settled.
Muhammad Asad (The Message Of Quran)
20:5 the Most Gracious, established on the throne of His almightiness?3

Note 3
For my rendering of the metaphorical term al-arsh as "the throne of His almightiness", see note 43 on 7:54.
Rashad Khalifa (The Final Testament)
20:5 The Most Gracious; He has assumed all authority.,
Shabbir Ahmed (Quran As It Explains Itself)
20:5 The Beneficent, established on the Throne of Almightiness.3

Note 3
He maintains Supreme Control over all that He has created

20:6 له ما فى السموت وما فى الارض وما بينهما وما تحت الثرى

Transcription (English)
20:6 Lahu ma fee alssamawatiwama fee al-ardi wama baynahuma wamatahta alththara
Edip-Layth (Quran: A Reformist Translation)
20:6 To Him is what is in the heavens and what is in the earth, and what is in between, and what is underneath the soil.
The Monotheist Group (The Quran: A Monotheist Translation)
20:6 To Him is what is in the heavens and what is on the earth, and what is between them, and what is beneath the ground.
Muhammad Asad (The Message Of Quran)
20:6 Unto Him belongs all that is in the heavens and all that is on earth, as well as all that is between them and all that is beneath the sod.
Rashad Khalifa (The Final Testament)
20:6 To Him belongs everything in the heavens, and the earth, and everything between them, and everything beneath the ground.,
Shabbir Ahmed (Quran As It Explains Itself)
20:6 Unto Him belongs all that is in the heavens, all that is on the earth, all that is between them and all that is beneath the soil.4

Note 4
All things in the Universe follow His laws

20:7 وان تجهر بالقول فانه يعلم السر واخفى

Transcription (English)
20:7 Wa-in tajhar bialqawli fa-innahuyaAAlamu alssirra waakhfa
Edip-Layth (Quran: A Reformist Translation)
20:7 If you declare openly what you say, He knows the secret and what is hidden.
The Monotheist Group (The Quran: A Monotheist Translation)
20:7 And if you will declare openly what you say, then surely He knows the secret and what is hidden.
Muhammad Asad (The Message Of Quran)
20:7 And if thou say anything aloud, [He hears it] since, behold, He knows [even] the secret [thoughts of man] as well as all that is yet more hidden [within him].4

Note 4
I.e., He knows not only man's unspoken, conscious thoughts but also all that goes on within his subconscious self.
Rashad Khalifa (The Final Testament)
20:7 Whether you declare your convictions (or not) He knows the secret, and what is even more hidden.,
Shabbir Ahmed (Quran As It Explains Itself)
20:7 And if you speak aloud, then He knows the secret thoughts, as well as what is yet more hidden.

20:8 الله لا اله الا هو له الاسماء الحسنى

Transcription (English)
20:8 Allahu la ilaha illahuwa lahu al-asmao alhusna
Edip-Layth (Quran: A Reformist Translation)
20:8 God, there is no god but He, to Him are the beautiful names.2

Note 2

See 7:180.

The Monotheist Group (The Quran: A Monotheist Translation)
20:8 God, there is no god except He, to Him are the beautiful names.
Muhammad Asad (The Message Of Quran)
20:8 God-there is no deity save Him; His [alone] are the attributes of perfection!5

Note 5
For an explanation of this rendering of al-asma' al-husna, see surah 7, note 145.
Rashad Khalifa (The Final Testament)
20:8 GOD: there is no other god besides Him. To Him belong the most beautiful names.,
Shabbir Ahmed (Quran As It Explains Itself)
20:8 God! There is no god but He. To Him belongs the Most Beautiful Names.5

Note 5
His alone are the attributes of perfection

20:9 وهل اتىك حديث موسى

Transcription (English)
20:9 Wahal ataka hadeethu moosa
Edip-Layth (Quran: A Reformist Translation)
Moses is Commissioned20:9 Did the news of Moses come to you?
The Monotheist Group (The Quran: A Monotheist Translation)
20:9 And did the narrative of Moses come to you?
Muhammad Asad (The Message Of Quran)
20:9 AND HAS the story of Moses ever come within thy ken?6

Note 6
Apart from two short references to Moses in earlier surahs (53:36 and 87:19), the narrative appearing in verses 9-98 is undoubtedly the earliest Qur'anic exposition of the story of Moses as such. Its mention at this stage is connected with the reference to revelation at the beginning of this surah (verses 2-4) and, generally, with the Qur'anic doctrine of the basic ideological unity of all revealed religions.
Rashad Khalifa (The Final Testament)
20:9 Have you noted the history of Moses?,
Shabbir Ahmed (Quran As It Explains Itself)
20:9 Has there come to you the history of Moses?

20:10 اذ رءا نارا فقال لاهله امكثوا انى ءانست نارا لعلى ءاتيكم منها بقبس او اجد على النار هدى

Transcription (English)
20:10 Ith raa naran faqalali-ahlihi omkuthoo innee anastu naran laAAallee ateekumminha biqabasin aw ajidu AAala alnnarihudan
Edip-Layth (Quran: A Reformist Translation)
20:10 When he saw a fire, so he said to his family: "Stay here, I have seen a fire, perhaps I can bring from it something, or find at the fire some guidance."
The Monotheist Group (The Quran: A Monotheist Translation)
20:10 When he saw a fire, he said to his family: "Stay here, I have seen a fire, perhaps I can bring a piece from it, or find at the fire some guidance."
Muhammad Asad (The Message Of Quran)
20:10 Lo! he saw a fire [in the desert];7 and so he said to his family: "Wait here! Behold, I perceive a fire [far away]: perhaps I can bring you a brand there from, or find at the fire some guidance."

Note 7
From the sequence (here as well as in 27:7 and 28:29) it appears that Moses had lost his way in the desert: probably a symbolic allusion to his dawning awareness that he was in need of spiritual guidance. This part of the story relates to the period of his wanderings subsequent to his flight from Egypt (see 28:14 ff.). Regarding the allegory of the "fire" -the "burning bush" of the Bible - see note 7 on 27:7.
Rashad Khalifa (The Final Testament)
20:10 When he saw a fire, he said to his family, "Stay here. I have seen a fire. Maybe I can bring you some of it, or find some guidance at the fire.",
Shabbir Ahmed (Quran As It Explains Itself)
20:10 When he saw a fire (in the desert), he said to his family, "Wait! I perceive a fire. Perhaps I can bring you a burning torch from there or find some direction at the fire.” [27:7, 28:29]

20:11 فلما اتىها نودى يموسى

Transcription (English)
20:11 Falamma ataha noodiya yamoosa
Edip-Layth (Quran: A Reformist Translation)
20:11 So when he came to it he was called: "O Moses."
The Monotheist Group (The Quran: A Monotheist Translation)
20:11 So when he came to it he was called: "O Moses."
Muhammad Asad (The Message Of Quran)
20:11 But when he came close to it, a voice called out:8 "O Moses!

Note 8
Lit., "he was called".
Rashad Khalifa (The Final Testament)
20:11 When he came to it, he was called, "O, Moses.,
Shabbir Ahmed (Quran As It Explains Itself)
20:11 When Moses reached the fire, a voice called out, “O Moses!6

Note 6
This is the story of the days when Moses had reached the converging point of the stream of the conceptual knowledge of intellect, and the stream of the extrinsic knowledge of the Divine revelation. 18:65

20:12 انى انا ربك فاخلع نعليك انك بالواد المقدس طوى

Transcription (English)
20:12 Innee ana rabbuka faikhlaAAnaAAlayka innaka bialwadi almuqaddasi tuwan
Edip-Layth (Quran: A Reformist Translation)
20:12 "I am your Lord, so take off your slippers, you are in the holy valley Tawa."
The Monotheist Group (The Quran: A Monotheist Translation)
20:12 "I am your Lord, so take off your slippers; you are in the holy valley Tuwa."
Muhammad Asad (The Message Of Quran)
20:12 Verily, I am thy Sustainer! Take off, then, thy sandals! Behold, thou art in the twice hallowed valley,9

Note 9
Whereas some commentators assume that the word tuwan (or tuwa is the name of the "hallowed valley", Zamakhshari explains it, more convincingly, as meaning "twice" (from tuwan or Owan, "twice done") -i.e., "twice-hallowed"-apparently• because God's voice was heard in it and because Moses was raised there to prophethood.
Rashad Khalifa (The Final Testament)
20:12 "I am your Lord; remove your sandals. You are in the sacred valley, Tuwaa.,
Shabbir Ahmed (Quran As It Explains Itself)
20:12 I am your Lord! Take off your sandals. Surely, you are in the sacred valley of Tuwa.”7

Note 7
Your quest for the truth is over. So lighten the burdens of your search. Now you are in the ‘Sacred Valley of revelation’

20:13 وانا اخترتك فاستمع لما يوحى

Transcription (English)
20:13 Waana ikhtartuka faistamiAAlima yooha
Edip-Layth (Quran: A Reformist Translation)
20:13 "I have chosen you, so listen to what is being inspired."
The Monotheist Group (The Quran: A Monotheist Translation)
20:13 "And I have chosen you, so listen to what is being inspired."
Muhammad Asad (The Message Of Quran)
20:13 and I have chosen thee [to be My apostle]: listen, then, to what is being revealed [unto thee].
Rashad Khalifa (The Final Testament)
20:13 "I have chosen you, so listen to what is being revealed.,
Shabbir Ahmed (Quran As It Explains Itself)
20:13 I have chosen you, so listen to what is being revealed.

20:14 اننى انا الله لا اله الا انا فاعبدنى واقم الصلوة لذكرى

Transcription (English)
20:14 Innanee ana Allahu lailaha illa ana faoAAbudnee waaqimi alssalatalithikree
Edip-Layth (Quran: A Reformist Translation)
20:14 "I am God, there is no god but Me, so serve Me and hold the contact prayer for My remembrance."3

Note 3

This short verse not only informs us that sala prayer did not start with Muhammed, but also provides important guidelines for correcting the many errors committed in traditional prayers. For instance, in our sala prayer we should not mention Muhammed or other names.

The Monotheist Group (The Quran: A Monotheist Translation)
20:14 "I am God, there is no god except Me, so serve Me and hold the contact prayer for My remembrance."
Muhammad Asad (The Message Of Quran)
20:14 "Verily, I - I alone - am God; there is no deity save Me. Hence, worship Me alone, and be constant in prayer, so as to remember Me!10

Note 10
Thus, conscious remembrance of God and of His oneness and uniqueness is declared to be the innermost purpose, as well as the intellectual justification. of all true prayer.
Rashad Khalifa (The Final Testament)
20:14 "I am GOD; there is no other god beside Me. You shall worship Me alone, and observe the Contact Prayers (Salat) to remember Me.,
Shabbir Ahmed (Quran As It Explains Itself)
20:14 Surely, I, I alone am God, there is no god but Me. Therefore, serve Me alone, and establish the Divine Order in the land for My remembrance.

20:15 ان الساعة ءاتية اكاد اخفيها لتجزى كل نفس بما تسعى

Transcription (English)
20:15 Inna alssaAAata atiyatunakadu okhfeeha litujza kullu nafsin bimatasAAa
Edip-Layth (Quran: A Reformist Translation)
The Time of the End is Hinted20:15 "The moment is coming, I am almost keeping it hidden, so that every person will be recompensed with what it strived."4

Note 4

The information regarding end of the world is given by God (15:87).

The Monotheist Group (The Quran: A Monotheist Translation)
20:15 "The Hour is coming, I am nearly keeping it hidden, so that every soul will be recompensed with what it strived."
Muhammad Asad (The Message Of Quran)
20:15 "Behold, [although] I have willed to keep it11 hidden, the Last Hour is bound to come, so that every human being may be recompensed in accordance with what he strove for [in life].12

Note 11
I.e., the time of its coming.

Note 12
The expression "what he strove for" implies consciousness of endeavour. and thus excludes involuntary actions (in the widest sense of the latter term, comprising everything that is manifested in word or actual deed), as well as involuntary omissions, irrespective of whether the relevant action or omission is morally good or bad. By enunciating the above principle within the context of the story of Moses, the Qur'an stresses the essential identity of the ethical concepts underlying all true religions. (See also 53:39 and the corresponding note 32.)
Rashad Khalifa (The Final Testament)
End of the World is Not Hidden20:15 "The Hour (end of the world) is surely coming; I will keep it almost hidden, for each soul must be paid for its works.2 ,

Note 2
The end of the world is given in the Quran, God's final message (15:87).
Shabbir Ahmed (Quran As It Explains Itself)
20:15 Most certainly, the revolution is coming. I have almost kept it hidden. (Through this revolution) every person will get fair compensation of his endeavor.8

Note 8
This will end the hegemony of Pharaoh and his people. As-Saa’ah frequently denotes the Hour or the Day of Resurrection. But it also means a great revolution. The context of the verses here can only mean revolution

20:16 فلا يصدنك عنها من لا يؤمن بها واتبع هوىه فتردى

Transcription (English)
20:16 Fala yasuddannaka AAanhaman la yu/minu biha waittabaAAa hawahufatarda
Edip-Layth (Quran: A Reformist Translation)
20:16 "So do not be deterred from it by he who does not acknowledge it and followed his desire and perished."
The Monotheist Group (The Quran: A Monotheist Translation)
20:16 "So do not be deterred from it by he who does not believe in it and followed his desire and perished."
Muhammad Asad (The Message Of Quran)
20:16 Hence, let not anyone who does not believe in its coming13 and follows [but] his own desires divert thee from [belief in] it, lest thou perish!

Note 13
Lit., "in it".
Rashad Khalifa (The Final Testament)
20:16 "Do not be diverted therefrom by those who do not believe in it - those who pursue their own opinions - lest you fall.,
Shabbir Ahmed (Quran As It Explains Itself)
20:16 Let not such people who lack conviction and follow their own desires divert you from your mission and hurt you.”

20:17 وما تلك بيمينك يموسى

Transcription (English)
20:17 Wama tilka biyameenika ya moosa
Edip-Layth (Quran: A Reformist Translation)
20:17 "What is in your right hand O Moses?"5

Note 5

Surely, God knew what was in Moses' hand. The following verses show that the question was a rhetorical one. See the Old Testament, Exodus 4:1-9 .

The Monotheist Group (The Quran: A Monotheist Translation)
20:17 "And what is in your right hand O Moses?"
Muhammad Asad (The Message Of Quran)
20:17 "Now, what is this in thy right hand, O Moses?"
Rashad Khalifa (The Final Testament)
20:17 "What is this in your right hand, Moses?",
Shabbir Ahmed (Quran As It Explains Itself)
20:17 “What is your strength O Moses?”9

Note 9
Moses was then given complete guidance and strong Logic

20:18 قال هى عصاى اتوكؤا عليها واهش بها على غنمى ولى فيها مارب اخرى

Transcription (English)
20:18 Qala hiya AAasaya atawakkaoAAalayha waahushshu biha AAala ghanameewaliya feeha maaribu okhra
Edip-Layth (Quran: A Reformist Translation)
20:18 He said, "It is my staff, I lean on it, and I guide my sheep with it, and I have other uses in it."
The Monotheist Group (The Quran: A Monotheist Translation)
20:18 He said: "It is my staff, I lean on it, and I guide my sheep with it, and I have other uses in it."
Muhammad Asad (The Message Of Quran)
20:18 He answered: "It is my staff; I lean on it; and with it I beat down leaves for my sheep; and [many] other uses have I for it."
Rashad Khalifa (The Final Testament)
20:18 He said, "This is my staff. I lean on it, herd my sheep with it, and I use it for other purposes.",
Shabbir Ahmed (Quran As It Explains Itself)
20:18 He said, "Your guidance is my strength. It will help me in all walks of life. I will try to be a competent shepherd for the Israelites, and will use it as the challenges come forth."

20:19 قال القها يموسى

Transcription (English)
20:19 Qala alqiha ya moosa
Edip-Layth (Quran: A Reformist Translation)
20:19 He said, "Cast it down O Moses."
The Monotheist Group (The Quran: A Monotheist Translation)
20:19 He said: "Cast it down O Moses."
Muhammad Asad (The Message Of Quran)
20:19 Said He: "Throw it down, O Moses!"
Rashad Khalifa (The Final Testament)
20:19 He said, "Throw it down, Moses.",
Shabbir Ahmed (Quran As It Explains Itself)
20:19 God said, “You are now ready to embark upon your mission.”

20:20 فالقىها فاذا هى حية تسعى

Transcription (English)
20:20 Faalqaha fa-itha hiya hayyatuntasAAa
Edip-Layth (Quran: A Reformist Translation)
20:20 So he cast it down, and it became a moving serpent!6

Note 6

Where is the Moses who we met at 18:60, who was so inquisitive? Here, when he hears God commanding him to throw away his valuable possession, his staff, he does not even utter one word demanding an explanation. What could be the reason for this change?

The Monotheist Group (The Quran: A Monotheist Translation)
20:20 So he cast it down, and it became a moving serpent!
Muhammad Asad (The Message Of Quran)
20:20 So he threw it - and lo! it was a snake, moving rapidly.
Rashad Khalifa (The Final Testament)
20:20 He threw it down, whereupon it turned into a moving serpent.,
Shabbir Ahmed (Quran As It Explains Itself)
20:20 He felt that the message given to him was vibrant with life.

20:21 قال خذها ولا تخف سنعيدها سيرتها الاولى

Transcription (English)
20:21 Qala khuthha walatakhaf sanuAAeeduha seerataha al-oola
Edip-Layth (Quran: A Reformist Translation)
20:21 He said, "Take it and do not be fearful, We will turn it back to its previous form."
The Monotheist Group (The Quran: A Monotheist Translation)
20:21 He said: "Take it and do not be fearful, We will turn it back to its previous form."
Muhammad Asad (The Message Of Quran)
20:21 Said He: "Take hold of it, and fear not: We shall restore it to its former state.14

Note 14
The miraculous transformation of the staff into a serpent has, I believe, a mystic significance: it seems to be an allusion to the intrinsic difference between appearance and reality, and, consequently, to the spiritual insight into this difference bestowed by God on His chosen servants (cf. the experience of Moses with the unnamed sage described in 18:66). This interpretation finds strong support in 27:10 and 28:31, in both of which places it is said that Moses saw the staff "move rapidly, as if it were a serpent (ka'annaha jann)"
Rashad Khalifa (The Final Testament)
20:21 He said, "Pick it up; do not be afraid. We will return it to its original state.,
Shabbir Ahmed (Quran As It Explains Itself)
20:21 He said, “Grasp it and fear not. We will keep it evergreen.” Moses was told to hold fast to what he was taught to the extent that it became his first nature; even in frightening situations. And that he would come out unscathed from trying circumstances.

20:22 واضمم يدك الى جناحك تخرج بيضاء من غير سوء ءاية اخرى

Transcription (English)
20:22 Waodmum yadaka ila janahikatakhruj baydaa min ghayri soo-in ayatan okhra
Edip-Layth (Quran: A Reformist Translation)
20:22 "Place your hand under your arm, it will come out white without blemish, as another sign."
The Monotheist Group (The Quran: A Monotheist Translation)
20:22 "And place your hand under your arm, it will come out white without blemish, as another sign."
Muhammad Asad (The Message Of Quran)
20:22 "Now place thy hand within thy armpit: it will come forth [shining] white, without blemish,15 as another sign [of Our grace],

Note 15
I.e., strangely luminescent by virtue of the prophethood to which he had been raised. (See also note 85 on 7:108.)
Rashad Khalifa (The Final Testament)
20:22 "And hold your hand under your wing; it will come out white without a blemish; another proof.,
Shabbir Ahmed (Quran As It Explains Itself)
20:22 The light in your heart will shine forth in the power of your presentation of the truth. That will be another sign.

20:23 لنريك من ءايتنا الكبرى

Transcription (English)
20:23 Linuriyaka min ayatinaalkubra
Edip-Layth (Quran: A Reformist Translation)
20:23 "This is to show you Our great signs."
The Monotheist Group (The Quran: A Monotheist Translation)
20:23 "This is to show you Our great signs."
Muhammad Asad (The Message Of Quran)
20:23 so that We might make thee aware of some of Our greatest wonders.
Rashad Khalifa (The Final Testament)
20:23 "We thus show you some of our great portents.,
Shabbir Ahmed (Quran As It Explains Itself)
20:23 We will show you some of Our great signs (witness how the strength of the truth can bring about great Revolutions 17:1, 79:20).

20:24 اذهب الى فرعون انه طغى

Transcription (English)
20:24 Ithhab ila firAAawna innahu tagha
Edip-Layth (Quran: A Reformist Translation)
20:24 "Go to Pharaoh, for he has transgressed."
The Monotheist Group (The Quran: A Monotheist Translation)
20:24 "Go to Pharaoh, for he has transgressed."
Muhammad Asad (The Message Of Quran)
20:24 "[And now] go thou unto Pharaoh: for, verily, he has transgressed all bounds of equity.16

Note 16
This seems to be a reference to Pharaoh's greatest sin, namely, his claim to divine status (cf. 28:38 and 79:24).
Rashad Khalifa (The Final Testament)
20:24 "Go to Pharaoh, for he has transgressed.",
Shabbir Ahmed (Quran As It Explains Itself)
20:24 Go to Pharaoh who is transgressing the limits."

20:25 قال رب اشرح لى صدرى

Transcription (English)
20:25 Qala rabbi ishrah lee sadree
Edip-Layth (Quran: A Reformist Translation)
Moses Prays for Eloquence and Addresses Pharaoh20:25 He said, "My Lord, relieve for me my chest."
The Monotheist Group (The Quran: A Monotheist Translation)
20:25 He said: "My Lord, comfort for me my chest."
Muhammad Asad (The Message Of Quran)
20:25 Said [Moses]: "O my Sustainer! Open up my heart [to Thy light],
Rashad Khalifa (The Final Testament)
20:25 He said, "My Lord, cool my temper.,
Shabbir Ahmed (Quran As It Explains Itself)
20:25 (Moses) said, “My Lord! Grant me a noble heart, tolerance, and courage.10

Note 10
Literal: Expand my chest for me. 94:1

20:26 ويسر لى امرى

Transcription (English)
20:26 Wayassir lee amree
Edip-Layth (Quran: A Reformist Translation)
20:26 "Make my mission easy."
The Monotheist Group (The Quran: A Monotheist Translation)
20:26 "And make my mission easy."
Muhammad Asad (The Message Of Quran)
20:26 and make my task easy for me,
Rashad Khalifa (The Final Testament)
20:26 "And make this matter easy for me.,
Shabbir Ahmed (Quran As It Explains Itself)
20:26 And ease my task for me. [94:2-5]

20:27 واحلل عقدة من لسانى

Transcription (English)
20:27 Waohlul AAuqdatan min lisanee
Edip-Layth (Quran: A Reformist Translation)
20:27 "Remove the knot in my tongue."
The Monotheist Group (The Quran: A Monotheist Translation)
20:27 "And remove the knot in my tongue."
Muhammad Asad (The Message Of Quran)
20:27 and loosen the knot from my tongue
Rashad Khalifa (The Final Testament)
20:27 "And untie a knot from my tongue.,
Shabbir Ahmed (Quran As It Explains Itself)
20:27 Make me eloquent of speech.

20:28 يفقهوا قولى

Transcription (English)
20:28 Yafqahoo qawlee
Edip-Layth (Quran: A Reformist Translation)
20:28 "So they can understand what I say."
The Monotheist Group (The Quran: A Monotheist Translation)
20:28 "So they can understand what I say."
Muhammad Asad (The Message Of Quran)
20:28 so that they might fully understand my speech,17

Note 17
Le., "remove all impediment from my speech" (cf. Exodus iv, 10, "I am slow of speech, and of a slow tongue"), which would imply that he was not gifted with natural eloquence.
Rashad Khalifa (The Final Testament)
20:28 "So they can understand my speech.,
Shabbir Ahmed (Quran As It Explains Itself)
20:28 That they may take my word to their hearts.

20:29 واجعل لى وزيرا من اهلى

Transcription (English)
20:29 WaijAAal lee wazeeran min ahlee
Edip-Layth (Quran: A Reformist Translation)
20:29 "Allow for me an advisor from my family."
The Monotheist Group (The Quran: A Monotheist Translation)
20:29 "And allow for me an advisor from my family."
Muhammad Asad (The Message Of Quran)
20:29 and appoint for me, out of my kinsfolk, one who will help me to bear my burden:18

Note 18
This is the primary meaning of the term wazir (lit., "burden-carrier", derived from wizr, "a burden"); hence its later-post-classical-application to government ministers.
Rashad Khalifa (The Final Testament)
20:29 "And appoint an assistant for me from my family.,
Shabbir Ahmed (Quran As It Explains Itself)
20:29 And appoint for me a deputy from my people.

20:30 هرون اخى

20:30 hârûna akhî
Transcription (English)
20:30 Haroona akhee
Edip-Layth (Quran: A Reformist Translation)
20:30 "Aaron, my brother."
The Monotheist Group (The Quran: A Monotheist Translation)
20:30 "Aaron, my brother."
Muhammad Asad (The Message Of Quran)
20:30 Aaron, my brother.
Rashad Khalifa (The Final Testament)
20:30 "My brother Aaron.,
Shabbir Ahmed (Quran As It Explains Itself)
20:30 My brother Aaron.

20:31 اشدد به ازرى

20:31 ashdud bihi azrî
Transcription (English)
20:31 Oshdud bihi azree
Edip-Layth (Quran: A Reformist Translation)
20:31 "So that I may strengthen my resolve through him."
The Monotheist Group (The Quran: A Monotheist Translation)
20:31 "So that I may strengthen my resolve through him."
Muhammad Asad (The Message Of Quran)
20:31 Add Thou through him to my strength,
Rashad Khalifa (The Final Testament)
20:31 "Strengthen me with him.,
Shabbir Ahmed (Quran As It Explains Itself)
20:31 Strengthen me with him.

20:32 واشركه فى امرى

Transcription (English)
20:32 Waashrik-hu fee amree
Edip-Layth (Quran: A Reformist Translation)
20:32 "Share with him my mission."
The Monotheist Group (The Quran: A Monotheist Translation)
20:32 "And share with him my mission."
Muhammad Asad (The Message Of Quran)
20:32 and let him share my task,
Rashad Khalifa (The Final Testament)
20:32 "Let him be my partner in this matter.,
Shabbir Ahmed (Quran As It Explains Itself)
20:32 Make him my partner in my Mission.

20:33 كى نسبحك كثيرا

Transcription (English)
20:33 Kay nusabbihaka katheeran
Edip-Layth (Quran: A Reformist Translation)
20:33 "So that we may glorify You plenty."
The Monotheist Group (The Quran: A Monotheist Translation)
20:33 "So that we may glorify You plenty."
Muhammad Asad (The Message Of Quran)
20:33 so that [together] we might abundantly extol Thy limitless glory
Rashad Khalifa (The Final Testament)
20:33 "That we may glorify You frequently.,
Shabbir Ahmed (Quran As It Explains Itself)
20:33 That both of us strive hard together to manifest Your glory.

20:34 ونذكرك كثيرا

Transcription (English)
20:34 Wanathkuraka katheeran
Edip-Layth (Quran: A Reformist Translation)
20:34 "Remember You plenty."
The Monotheist Group (The Quran: A Monotheist Translation)
20:34 "And remember You plenty."
Muhammad Asad (The Message Of Quran)
20:34 and remember Thee without cease!19

Note 19
Lit., "much" or "abundantly".
Rashad Khalifa (The Final Testament)
20:34 "And commemorate You frequently.,
Shabbir Ahmed (Quran As It Explains Itself)
20:34 And we take every step remembering Your commands.

20:35 انك كنت بنا بصيرا

Transcription (English)
20:35 Innaka kunta bina baseeran
Edip-Layth (Quran: A Reformist Translation)
20:35 "You Have been watcher over us."
The Monotheist Group (The Quran: A Monotheist Translation)
20:35 "You Have been seer over us."
Muhammad Asad (The Message Of Quran)
20:35 Verily, Thou seest all that is within us!"
Rashad Khalifa (The Final Testament)
20:35 "You are Seer of us.",
Shabbir Ahmed (Quran As It Explains Itself)
20:35 (It is a great feeling that) You are watching us every moment."

20:36 قال قد اوتيت سؤلك يموسى

Transcription (English)
20:36 Qala qad ooteeta su/laka yamoosa
Edip-Layth (Quran: A Reformist Translation)
20:36 He said, "You have been given what you asked O Moses."
The Monotheist Group (The Quran: A Monotheist Translation)
20:36 He said: "You have been given what you asked O Moses."
Muhammad Asad (The Message Of Quran)
20:36 Said He: "Thou art granted all that thou hast asked for, O Moses!
Rashad Khalifa (The Final Testament)
20:36 He said, "Your request is granted, O Moses.,
Shabbir Ahmed (Quran As It Explains Itself)
20:36 God said, “O Moses! All your requests are granted. [10:89]

20:37 ولقد مننا عليك مرة اخرى

Transcription (English)
20:37 Walaqad mananna AAalayka marratanokhra
Edip-Layth (Quran: A Reformist Translation)
20:37 "We Have graced you another time."
The Monotheist Group (The Quran: A Monotheist Translation)
20:37 "And We have graced you another time."
Muhammad Asad (The Message Of Quran)
20:37 "And, indeed, We bestowed Our favour upon thee at a time long since past,20

Note 20
Lit., "at another time", i.e., the time of Moses' childhood and youth, which is recalled in verses 38-40. For a fuller explanation of the subsequent references to that period - the Pharaonic persecution of the children of Israel and the killing of their new-born males, the rescue of the infant Moses and his adoption by Pharaoh's family, his killing of the Egyptian, and his subsequent flight from Egypt see 28:3, where the story is narrated in greater detail.
Rashad Khalifa (The Final Testament)
20:37 "We have blessed you another time.,
Shabbir Ahmed (Quran As It Explains Itself)
20:37 We have blessed you before and prepared you for this day (since you were born).11

Note 11
All Prophets were born Prophets but they were assigned their Mission later

20:38 اذ اوحينا الى امك ما يوحى

Transcription (English)
20:38 Ith awhayna ilaommika ma yooha
Edip-Layth (Quran: A Reformist Translation)
20:38 "When We inspired to your mother what was inspired."
The Monotheist Group (The Quran: A Monotheist Translation)
20:38 "When We inspired to your mother what was inspired."
Muhammad Asad (The Message Of Quran)
20:38 when We inspired thy mother with this inspiration:
Rashad Khalifa (The Final Testament)
20:38 "When we revealed to your mother what we revealed.,
Shabbir Ahmed (Quran As It Explains Itself)
20:38 When We inspired your mother with this inspiration:

20:39 ان اقذفيه فى التابوت فاقذفيه فى اليم فليلقه اليم بالساحل ياخذه عدو لى وعدو له والقيت عليك محبة منى ولتصنع على عينى

Transcription (English)
20:39 Ani iqthifeehi fee alttabootifaiqthifeehi fee alyammi falyulqihi alyammu bialssahiliya/khuthhu AAaduwwun lee waAAaduwwun lahu waalqaytuAAalayka mahabbatan minnee walitusnaAAa AAalaAAaynee
Edip-Layth (Quran: A Reformist Translation)
20:39 "That she should cast him in the basket, and cast the basket in the sea, so the sea will place him on the shore, where an enemy of Mine and his will take him. I placed upon you a love from Me and that you shall be raised under My eye."
The Monotheist Group (The Quran: A Monotheist Translation)
20:39 "That she should cast him in the basket, and cast the basket in the sea, so the sea will place him on the shore, where an enemy of Mine and his will take him. And I placed upon you a love from Me. And that you shall be raised under My eye."
Muhammad Asad (The Message Of Quran)
20:39 Place him in a chest and throw it into the river, and thereupon the river will cast him ashore, [and] one who is an enemy unto Me and an enemy unto him will adopt him.21 "And [thus early] I spread Mine Own love over thee -and [this] in order that thou might be formed under Mine eye.22

Note 21
Lit., "take him" (cf. 28:9). Pharaoh is described as an enemy of God because of his overweening arrogance and cruelty as well as his claim to the status of divinity (see 79:24); and he was, unknowingly, an enemy of the infant Moses inasmuch as he hated and feared the people to whom the latter belonged.

Note 22
I.e., "under My protection and in accordance with the destiny which I have decreed for thee": possibly a reference to Moses' upbringing within the cultural environment of the royal palace and his subsequent acquisition of the ancient wisdom of Egypt-circumstances which were to qualify him for his future leadership and the special mission that God had in view for him.
Rashad Khalifa (The Final Testament)
20:39 "Saying: `Throw him into the box, then throw him into the river. The river will throw him onto the shore, to be picked up by an enemy of Mine and an enemy of his.' I showered you with love from Me, and I had you made before My watchful eye.,
Shabbir Ahmed (Quran As It Explains Itself)
20:39 “Place him (the baby Moses) in a box, and cast the box into the river. The river will cast it on to the bank, and it will be picked up by the one who considers Me and him (Moses) as his enemy. O Moses! I prepared you for this day with love, and reared you before My Sight.

20:40 اذ تمشى اختك فتقول هل ادلكم على من يكفله فرجعنك الى امك كى تقر عينها ولا تحزن وقتلت نفسا فنجينك من الغم وفتنك فتونا فلبثت سنين فى اهل مدين ثم جئت على قدر يموسى

Transcription (English)
20:40 Ith tamshee okhtuka fataqoolu haladullukum AAala man yakfuluhu farajaAAnaka ilaommika kay taqarra AAaynuha wala tahzanawaqatalta nafsan fanajjaynaka mina alghammi wafatannakafutoonan falabithta sineena fee ahli madyana thumma ji/ta AAalaqadarin ya moosa
Edip-Layth (Quran: A Reformist Translation)
20:40 "That your sister should follow, and say, "Shall I guide you to a person who will nurse him?" Thus We returned you to your mother, so that she may be pleased and not be sad. You killed a person, but We saved you from harm and We tested you greatly. So it was that you stayed with the people of Midian for many years, then you came here by fate O Moses."
The Monotheist Group (The Quran: A Monotheist Translation)
20:40 "That your sister should follow, and say: 'Shall I guide you to a person who will nurse him.' Thus We returned you to your mother, so that she may be pleased and not be sad. And you killed a person, but We saved you from harm and We tested you greatly. So it was that you stayed with the people of Midyan for many years, then you came here by fate O Moses."
Muhammad Asad (The Message Of Quran)
20:40 "[And thou wert under Mine eye] when thy sister went forth and said [to Pharaoh's people], 'Shall I guide you unto [a woman] who might take charge of him?''23 And so We returned thee unto thy mother, so that her eye be gladdened, and that she might not sorrow [any longer].24 "And [when thou camest of age,25 thou didst slay a man: but We did save thee from all grief, although We tried thee with various trials.26 "And then thou didst sojourn for years among the people of Madyan;27 and now thou hast come [here] as ordained [by Me], O Moses:

Note 23
For a fuller account, see 28:12.

Note 24
As is implied here and in 28:12, his own mother became his wet-nurse.

Note 25
Cf. 28:14.

Note 26
For the details of this particular incident, which proved a turning-point in the life of Moses, see 28:15.

Note 27
See 28:22.
Rashad Khalifa (The Final Testament)
20:40 "Your sister walked to them and said, `I can tell you about a nursing mother who can take good care of him.' We thus returned you to your mother, that she may be happy and stop worrying. And when you killed a person, we saved you from the grievous consequences; indeed we tested you thoroughly. You stayed years with the people of Midyan, and now you have come back in accordance with a precise plan.,
Shabbir Ahmed (Quran As It Explains Itself)
20:40 Your sister walked (to the Royal Palace) and said to the royals, ‘I can tell you of a nursing mother who can take good care of the baby.’ We thus returned you to your mother, that she might be consoled and stop worrying. When you grew up, you accidentally killed a man who was beating up another man (28:15). We resolved this matter for you when you were going through trying periods. Then you dwelt among the Midyanites (with Prophet Sho’aib) for several years. (Then you walked between the two streams, one of intellect and one of revelation, to the point where they joined 18:65). And now you are here as ordained, O Moses!

20:41 واصطنعتك لنفسى

Transcription (English)
20:41 WaistanaAAtuka linafsee
Edip-Layth (Quran: A Reformist Translation)
20:41 "I Have crafted you for Myself."7

Note 7

If similar statements used for Moses were used for Muhammed, they would become the most popular Quranic statements and would adorn the walls of every mosque. The Sunni and Shiite worshipers of Muhammed try hard to put Muhammed above all other prophets and messengers through fabricated hadith. According to a very popular hadith, God supposedly had said to Muhammed, Lawlaka lawlaka lama khalaqtul aflaka (if it were not you, if it were not you, I would not have created the universes). Under the name Qudsi Hadith (Holy Hadith), clerics and their blind followers attribute many false statements directly to God. If you study the longest story told in Bukhari, there you will find Muhammed ascending and descending numerous times between the sixth and seventh heavens, between Moses and God, trying to get as much of a discount possible, in the number of prayers. This bargain between God and Muhammed, which was supervised by Moses, is reminded to the public at least once a year during the celebration of the "Night of Miraj." The message given to the audience is simple and polytheistic: "If it were not for Muhammed's bargain on your behalf, you would end up praying 50 times a day (one session every 28 minutes, day and night); and you would suffer greatly." Whether this story was originally made up by a Jew to insult the intelligence of Muhammed and exalt Moses, it is adopted by gullible Muhammedans to praise the mercy of their prophet (more merciful than God!), and to justify their belief in his power of intercession and negotiation with God on their behalf. The reporters and collectors of this story, including Bukhari, were the archenemies of prophet Muhammed and his monotheistic message. See 2:285; 3:159; 6:112; 68:42.

For the struggle, leadership and message of this brave servant of God, see the books of Exodus and Deuteronomy in Old Testament. Psalms and Prophets too contain numerous references to Moses. For instance, see Jeremiah 1:5 . The New Testament quotes Jesus comparing people's reaction to his message to their reaction to the message delivered by Moses (John 5:46 ). However, Luke, in Acts 7:37 , tries to make a connection between Jesus and "the prophet like Moses" prophesied in Deuteronomy 18:15,18-19 . A comparative study on the history of Moses, Jesus, and Muhammed will show that Muhammed was much more like Moses than Jesus was. From their birth to their political leadership, Muhammed resembles Moses much more than Jesus does.

The Monotheist Group (The Quran: A Monotheist Translation)
20:41 "And I Have raised you for Myself."
Muhammad Asad (The Message Of Quran)
20:41 for I have chosen thee for Mine Own service.
Rashad Khalifa (The Final Testament)
20:41 "I have made you just for Me.,
Shabbir Ahmed (Quran As It Explains Itself)
20:41 This is how I have made you for My service.

20:42 اذهب انت واخوك بايتى ولا تنيا فى ذكرى

Transcription (English)
20:42 Ithhab anta waakhooka bi-ayateewala taniya fee thikree
Edip-Layth (Quran: A Reformist Translation)
20:42 "Go, you and your brother with Our signs, and do not linger from My remembrance."
The Monotheist Group (The Quran: A Monotheist Translation)
20:42 "Go, you and your brother with Our signs, and do not linger from My remembrance."
Muhammad Asad (The Message Of Quran)
20:42 "Go forth, [then,] thou and thy brother, with My messages, and never tire of remembering Me:
Rashad Khalifa (The Final Testament)
20:42 "Go with your brother, supported by My signs, and do not waver in remembering Me.,
Shabbir Ahmed (Quran As It Explains Itself)
20:42 Now go, you and your brother, with My messages and stay vigilant about My remembrance.

20:43 اذهبا الى فرعون انه طغى

Transcription (English)
20:43 Ithhaba ila firAAawnainnahu tagha
Edip-Layth (Quran: A Reformist Translation)
20:43 "Go, both of you, to Pharaoh, for he has transgressed."
The Monotheist Group (The Quran: A Monotheist Translation)
20:43 "Go, both of you, to Pharaoh, for he has transgressed."
Muhammad Asad (The Message Of Quran)
20:43 go forth, both of you, unto Pharaoh: for, verily, he has transgressed all bounds of equity!
Rashad Khalifa (The Final Testament)
20:43 "Go to Pharaoh, for he transgressed.,
Shabbir Ahmed (Quran As It Explains Itself)
20:43 Go, both of you, to Pharaoh. He has transgressed all bounds.

20:44 فقولا له قولا لينا لعله يتذكر او يخشى

Transcription (English)
20:44 Faqoola lahu qawlan layyinanlaAAallahu yatathakkaru aw yakhsha
Edip-Layth (Quran: A Reformist Translation)
20:44 "So say to him soft words, perhaps he will remember or take heed."
The Monotheist Group (The Quran: A Monotheist Translation)
20:44 "So say to him soft words, perhaps he will remember or be concerned."
Muhammad Asad (The Message Of Quran)
20:44 But speak unto him in a mild manner, so that he might bethink himself or [at least] be filled with apprehension.28

Note 28
Lit., "or [that he might] fear" -i.e., that there is some truth in the words of Moses. Since God knows the future, the tentative form in the above phrase-"so that he might (la'allahu) bethink himself", etc., - obviously does not imply any "doubt" on God's part as to Pharoah's future reaction: it implies no more than His command to the bearer of His message to address the sinner with a view to the latter's bethinking himself: in other words, it relates to the intention or hope with which the message-bearer should approach his task (Razi). And since every Qur'anic narrative aims at bringing out an eternal truth or truths or at elucidating a universal principle of human behaviour, it is evident that God's command to Moses to speak to one particular sinner "in a mild manner, so that he might (have a chance to] bethink himself" retains its validity for all times and all such attempts at conversion.
Rashad Khalifa (The Final Testament)
20:44 "Speak to him nicely; he may take heed, or become reverent.",
Shabbir Ahmed (Quran As It Explains Itself)
20:44 Speak to him nicely, so that he may take heed and fear the consequences of his actions.”

20:45 قالا ربنا اننا نخاف ان يفرط علينا او ان يطغى

Transcription (English)
20:45 Qala rabbana innananakhafu an yafruta AAalayna aw an yatgha
Edip-Layth (Quran: A Reformist Translation)
20:45 They said, "Our Lord, we fear that he would let loose upon us, or transgress."
The Monotheist Group (The Quran: A Monotheist Translation)
20:45 They said: "Our Lord, we fear that he would let loose upon us, or transgress."
Muhammad Asad (The Message Of Quran)
20:45 The two [brothers] said: "O our Sustainer! Verily, we fear lest he act hastily with regard to us,29 or lest he [continue to] transgress all bounds of equity."

Note 29
Le., "lest he prevent us, by banishing or killing us outright, from delivering Thy message fully".
Rashad Khalifa (The Final Testament)
20:45 They said, "Our Lord, we fear lest he may attack us, or transgress.",
Shabbir Ahmed (Quran As It Explains Itself)
20:45 They said, “Our Lord! Surely, We fear that he might act hastily regarding us in abrupt tyranny.”

20:46 قال لا تخافا اننى معكما اسمع وارى

Transcription (English)
20:46 Qala la takhafainnanee maAAakuma asmaAAu waara
Edip-Layth (Quran: A Reformist Translation)
20:46 He said, "Do not fear, I am with you, I hear and I see."
The Monotheist Group (The Quran: A Monotheist Translation)
20:46 He said: "Do not fear, I am with you, I hear and I see."
Muhammad Asad (The Message Of Quran)
20:46 Answered He: "Fear not! Verily, I shall be with you two, hearing and seeing [all].
Rashad Khalifa (The Final Testament)
20:46 He said, "Do not be afraid, for I will be with you, listening and watching.,
Shabbir Ahmed (Quran As It Explains Itself)
20:46 Answered He, "Fear not! Indeed, I am with both of you, I hear and I see."

20:47 فاتياه فقولا انا رسولا ربك فارسل معنا بنى اسرءيل ولا تعذبهم قد جئنك باية من ربك والسلم على من اتبع الهدى

Transcription (English)
20:47 Fa/tiyahu faqoola innarasoola rabbika faarsil maAAana banee isra-eelawala tuAAaththibhum qad ji/naka bi-ayatinmin rabbika waalssalamu AAala mani ittabaAAaalhuda
Edip-Layth (Quran: A Reformist Translation)
20:47 So come to him and say, "We are messengers from your Lord, so send with us the Children of Israel, and do not punish them. We have come to you with a sign from your Lord, and peace be upon those who follow the guidance."8

Note 8

Without repeating the divine instructions dictated to Moses, we are presented with Pharaoh's answer. The language and narrative of the Quran is deliberately left with gaps, so that the reader can actively participate in its comprehension through sound inferences and harmless imagination. Thus, not only is "unnecessary" repetition avoided, but the brain of the reader is stimulated. The Quran does not like a passive reader, and a lazy reader does not enjoy the Quran either. For other examples of scene overlaps, see 12:83; 26:16.

The Monotheist Group (The Quran: A Monotheist Translation)
20:47 So come to him and say: "We are messengers from your Lord, so send with us the Children of Israel, and do not punish them. We have come to you with a sign from your Lord, and peace be upon those who follow the guidance."
Muhammad Asad (The Message Of Quran)
20:47 Go, then; you two unto him and say, `Behold, we are apostles sent by thy Sustainer: let, then, the children of Israel go with us, and cause them not to suffer [any longer].30 We have now come unto thee with a message from thy Sustainer; and [know that His] peace shall be [only] on those who follow [His] guidance:

Note 30
Cf. 2:49, 7:141 and 14:6. For a more detailed description of this Pharaonic oppression of the Israelites, see Exodus i, 8-22.
Rashad Khalifa (The Final Testament)
20:47 "Go to him and say, `We are two messengers from your Lord. Let the Children of Israel go. You must refrain from persecuting them. We bring a sign from your Lord, and peace is the lot of those who heed the guidance.,
Shabbir Ahmed (Quran As It Explains Itself)
20:47 So both of you go to him and say, "We are two Messengers of your Lord. Let the Children of Israel go with us, and stop persecuting them forthwith. We have come to you with a message from your Lord. And peace be upon him who follows right guidance.

20:48 انا قد اوحى الينا ان العذاب على من كذب وتولى

Transcription (English)
20:48 Inna qad oohiya ilaynaanna alAAathaba AAala man kaththaba watawalla
Edip-Layth (Quran: A Reformist Translation)
20:48 "It has been inspired to us that the retribution will be upon he who denies and turns away."
The Monotheist Group (The Quran: A Monotheist Translation)
20:48 "It has been inspired to us that the retribution will be upon he who denies and turns away."
Muhammad Asad (The Message Of Quran)
20:48 for, behold, it has been revealed to us that [in the life to come] suffering shall befall all who give the lie to the truth and turn away [from it]!"'
Rashad Khalifa (The Final Testament)
20:48 "`We have been inspired that the retribution will inevitably afflict those who disbelieve and turn away.' ",
Shabbir Ahmed (Quran As It Explains Itself)
20:48 Surely, it has been revealed to us that doom will be for him who is bent upon denial and turns away."

20:49 قال فمن ربكما يموسى

Transcription (English)
20:49 Qala faman rabbukuma yamoosa
Edip-Layth (Quran: A Reformist Translation)
20:49 He said, "So who is the lord of you both O Moses?"
The Monotheist Group (The Quran: A Monotheist Translation)
20:49 He said: "So who is the lord of you both O Moses?"
Muhammad Asad (The Message Of Quran)
20:49 [But when God's message was conveyed unto Pharaoh,] he said: "Who, now, is this Sustainer of you two, O Moses?"
Rashad Khalifa (The Final Testament)
20:49 He said, "Who is your Lord, O Moses.",
Shabbir Ahmed (Quran As It Explains Itself)
20:49 Pharaoh said, "Who then is the Lord of you two, O Moses?"

20:50 قال ربنا الذى اعطى كل شىء خلقه ثم هدى

Transcription (English)
20:50 Qala rabbuna allatheeaAAta kulla shay-in khalqahu thumma hada
Edip-Layth (Quran: A Reformist Translation)
20:50 He said, "Our Lord is the One who gave everything its creation, then guided."
The Monotheist Group (The Quran: A Monotheist Translation)
20:50 He said: "Our Lord is the One who gave everything its creation, then guided."
Muhammad Asad (The Message Of Quran)
20:50 He replied: "Our Sustainer is He who gives unto every thing [that exists] its true nature and form. and thereupon guides it [towards its fulfilment].31

Note 31
In the original, this sentence appears in the past tense ("has given" and "has guided"); but as it obviously relates to the continuous process of God's creation, it is independent of the concept of time and denotes, as in so many other places in the Qur'an. an unceasing present. The term khalq signifies in this context not merely the inner nature of a created thing or being but also the outward form in which this nature manifests itself; hence my composite rendering of khalqahu as "its true nature and form". The idea underlying the above sentence is expressed for the first time in 87:2, i.e., in a surah which belongs to the earliest period of Qur'anic revelation.
Rashad Khalifa (The Final Testament)
20:50 He said, "Our Lord is the One who granted everything its existence, and its guidance.",
Shabbir Ahmed (Quran As It Explains Itself)
20:50 He replied, "Our Lord is He who creates and shapes everything, assigns its role and guides it right."

20:51 قال فما بال القرون الاولى

Transcription (English)
20:51 Qala fama balualqurooni al-oola
Edip-Layth (Quran: A Reformist Translation)
20:51 He said, "What then has happened to the previous generations?9

Note 9

Modern polytheists and unappreciative people, when they do not have the intellectual courage to accept truth, in order to avoid acknowledging the truth, ask exactly the same question Pharaoh asked millennia ago. While delivering the monotheistic message of the Quran, while sharing the signs and miracles of the Quran, if you encounter similar excuses, you should use exactly the same answer given by Moses in verse 20:52.

Verse 20:52 also rejects the distorted or mistranslated Biblical verse depicting God to be like a fallible human being regretting his mistakes or forgetting things (Genesis 6:6-7 ; Psalms 13:1; Lamentations 5:20). See 7:180.

The Monotheist Group (The Quran: A Monotheist Translation)
20:51 He said: "What then has happened to the previous generations?"
Muhammad Asad (The Message Of Quran)
20:51 Said [Pharaoh]: "And what of all the past generations?"32

Note 32
Sc., "who used to doomed?" worship a plurality of deities: are they, in thy view, irretrievably
Rashad Khalifa (The Final Testament)
20:51 He said, "What about the past generations?",
Shabbir Ahmed (Quran As It Explains Itself)
20:51 (Pharaoh in front of his courtiers thought up a tricky question.) He said, "What then is the state of the previous generations?”12

Note 12
The ancestors of the dignitaries sitting around, who never believed in your Lord

20:52 قال علمها عند ربى فى كتب لا يضل ربى ولا ينسى

Transcription (English)
20:52 Qala AAilmuha AAinda rabbeefee kitabin la yadillu rabbee walayansa
Edip-Layth (Quran: A Reformist Translation)
20:52 He said, "Its knowledge is with my Lord, in a record. My Lord does not err or forget."
The Monotheist Group (The Quran: A Monotheist Translation)
20:52 He said: "The knowledge of it is with my Lord, in a record. My Lord does not err or forget."
Muhammad Asad (The Message Of Quran)
20:52 [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

Note 33
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.

Note 34
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.
Rashad Khalifa (The Final Testament)
20:52 He said, "The knowledge thereof is with my Lord in a record. My Lord never errs, nor does He forget.",
Shabbir Ahmed (Quran As It Explains Itself)
20:52 (Pharaoh expected Moses to say that they would be in Hellfire, and that would infuriate the courtiers.) Moses responded, "The knowledge of that is with my Lord in a Record. My Lord neither errs nor forgets.

20:53 الذى جعل لكم الارض مهدا وسلك لكم فيها سبلا وانزل من السماء ماء فاخرجنا به ازوجا من نبات شتى

Transcription (English)
20:53 Allathee jaAAala lakumu al-ardamahdan wasalaka lakum feeha subulan waanzala mina alssama-imaan faakhrajna bihi azwajan min nabatinshatta
Edip-Layth (Quran: A Reformist Translation)
20:53 The One who made for you the earth habitable and He made ways for you in it, and He brought down water from the sky, so We brought out with it pairs of vegetation of all types.
The Monotheist Group (The Quran: A Monotheist Translation)
20:53 The One who made for you the earth habitable and He made ways for you in it, and He brought down water from the sky, so We brought out with it pairs of vegetation of all types.
Muhammad Asad (The Message Of Quran)
20:53 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.

Note 35
I.e., "has provided you with ways and means-both material and intellectual-to gaits your livelihood on earth and from it".

Note 36
Lit., "pairs" (azwaj), a term which in this context apparently denotes "kinds"; but see also 13:3 and the corresponding note 7.
Rashad Khalifa (The Final Testament)
20:53 He is the One who made the earth habitable for you, and paved in it roads for you. And He sends down from the sky water with which we produce many different kinds of plants.,
Shabbir Ahmed (Quran As It Explains Itself)
20:53 He is the One Who has made the earth a cradle for you, and has traced out roads and channels for you therein. And He sends down water from the sky.” By this means We bring forth different classes and pairs of plants.

20:54 كلوا وارعوا انعمكم ان فى ذلك لءايت لاولى النهى

Transcription (English)
20:54 Kuloo wairAAaw anAAamakum innafee thalika laayatin li-olee alnnuha
Edip-Layth (Quran: A Reformist Translation)
20:54 Eat and raise your livestock, in that are signs for those of thought.
The Monotheist Group (The Quran: A Monotheist Translation)
20:54 Eat and raise your livestock, in that are signs for those of thought.
Muhammad Asad (The Message Of Quran)
20:54 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:
Rashad Khalifa (The Final Testament)
20:54 Eat and raise your livestock. These are sufficient proofs for those who possess intelligence.,3

Note 3
Those who possess intelligence appreciate the fact that we are astronauts who were launched into space on this `SpaceshipEarth.' God provided us with renewable food, water, pets, wildlife,and livestock, as we embark on this temporary space odyssey. CompareGod's provisions to `Spaceship Earth' with the provisions we giveto our astronauts (Appendix 7).
Shabbir Ahmed (Quran As It Explains Itself)
20:54 Eat and raise your cattle. Surely, herein are signs for men and women endowed with reason.

20:55 منها خلقنكم وفيها نعيدكم ومنها نخرجكم تارة اخرى

Transcription (English)
20:55 Minha khalaqnakum wafeehanuAAeedukum waminha nukhrijukum taratan okhra
Edip-Layth (Quran: A Reformist Translation)
20:55 From it We created you and in it We return you, and from it We bring you out another time.
The Monotheist Group (The Quran: A Monotheist Translation)
20:55 From it We created you and in it We return you, and from it We bring you out another time.
Muhammad Asad (The Message Of Quran)
20:55 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

Note 37
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.
Rashad Khalifa (The Final Testament)
20:55 From it we created you, into it we return you, and from it we bring you out once more.,
Shabbir Ahmed (Quran As It Explains Itself)
20:55 From the earth We created you, into it We return you and from it We will bring you forth a second time. But he stubbornly rejected the message.

20:56 ولقد ارينه ءايتنا كلها فكذب وابى

Transcription (English)
20:56 Walaqad araynahu ayatinakullaha fakaththaba waaba
Edip-Layth (Quran: A Reformist Translation)
Ingrates Confuse Divine Signs with Magic20:56 We showed him Our signs, all of them, but he denied and refused.
The Monotheist Group (The Quran: A Monotheist Translation)
20:56 And We showed him Our signs, all of them, but he denied and refused.
Muhammad Asad (The Message Of Quran)
20:56 AND, INDEED, We made Pharaoh aware of38 all Our messages-but he gave them the lie and refused [to heed them].39

Note 38
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".

Note 39
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.
Rashad Khalifa (The Final Testament)
20:56 We showed him all our proofs, but he disbelieved and refused.,
Shabbir Ahmed (Quran As It Explains Itself)
20:56 And (through Moses) We made Pharaoh aware of all Our messages but he belied them and kept denying.13

Note 13
The message plainly refuted Pharaoh's long-standing claim that he was the high lord of people since he owned the land, the rivers and the resources of Egypt 43:46, 79:17

20:57 قال اجئتنا لتخرجنا من ارضنا بسحرك يموسى

Transcription (English)
20:57 Qala aji/tana litukhrijanamin ardina bisihrika ya moosa
Edip-Layth (Quran: A Reformist Translation)
20:57 He said, "Have you come to us to take us out of our land with your magic O Moses?"
The Monotheist Group (The Quran: A Monotheist Translation)
20:57 He said: "Have you come to us to take us out of our land with your magic O Moses?"
Muhammad Asad (The Message Of Quran)
20:57 He said: "Hash thou come to drive us out of our land40 by thy sorcery, O Moses?

Note 40
I.e., "deprive us of our rule" (cf. 7:110).
Rashad Khalifa (The Final Testament)
20:57 He said, "Did you come here to take us out of our land with your magic, O Moses?,
Shabbir Ahmed (Quran As It Explains Itself)
20:57 He said, “Have you come here to destabilize our country and drive us out of our land with your false religion and magical arguments, O Moses?”

20:58 فلناتينك بسحر مثله فاجعل بيننا وبينك موعدا لا نخلفه نحن ولا انت مكانا سوى

Transcription (English)
20:58 Falana/tiyannaka bisihrin mithlihi faijAAalbaynana wabaynaka mawAAidan la nukhlifuhu nahnuwala anta makanan suwan
Edip-Layth (Quran: A Reformist Translation)
20:58 "We will bring you a magic like it, so let us make an appointment between us and you which neither of us will break, a place where we both agree."
The Monotheist Group (The Quran: A Monotheist Translation)
20:58 "We will bring you a magic like it, so let us make an appointment between us and you which neither of us will break, a place where we both agree."
Muhammad Asad (The Message Of Quran)
20:58 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!"
Rashad Khalifa (The Final Testament)
20:58 "We will surely show you similar magic. Therefore, set an appointment that neither we, nor you will violate; in a neutral place.",
Shabbir Ahmed (Quran As It Explains Itself)
20:58 “In that case, we will certainly produce magic to match yours! Set up an appointment between us and you. Neither we, nor you shall break this appointment. It will be at a location convenient to us both and where both parties will have even chances.”14

Note 14
7:104, 10:76, 26:34. Pharaoh is arranging a debate between his priests and Moses

20:59 قال موعدكم يوم الزينة وان يحشر الناس ضحى

Transcription (English)
20:59 Qala mawAAidukum yawmu alzzeenatiwaan yuhshara alnnasu duhan
Edip-Layth (Quran: A Reformist Translation)
20:59 He said, "Your appointment is the day of festival, and when the people start crowding during the late morning."
The Monotheist Group (The Quran: A Monotheist Translation)
20:59 He said: "Your appointment is the day of festival, and when the people start crowding during the late morning."
Muhammad Asad (The Message Of Quran)
20:59 Answered [Moses]: "Your tryst shall be the day of the Festival ;41 and let the people assemble when the sun is risen high."

Note 41
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".
Rashad Khalifa (The Final Testament)
20:59 He said, "Your appointed time shall be the day of festivities. Let us all meet in the forenoon.",
Shabbir Ahmed (Quran As It Explains Itself)
20:59 Answered Moses, "Your appointed time is the forthcoming Day of the Festival. And let the people be assembled after sunrise."

20:60 فتولى فرعون فجمع كيده ثم اتى

Transcription (English)
20:60 Fatawalla firAAawnu fajamaAAa kaydahuthumma ata
Edip-Layth (Quran: A Reformist Translation)
20:60 So Pharaoh went away, and he gathered his scheming then he came.
The Monotheist Group (The Quran: A Monotheist Translation)
20:60 So Pharaoh went away, and he gathered his plan then he came.
Muhammad Asad (The Message Of Quran)
20:60 Thereupon Pharaoh withdrew [with his counsellors] and decided upon the scheme which he would pursue;42 and then he came [to the tryst].

Note 42
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).
Rashad Khalifa (The Final Testament)
20:60 Pharaoh summoned his forces, then came.,
Shabbir Ahmed (Quran As It Explains Itself)
20:60 Pharaoh turned and collected his strength. (In the next few days he summoned his debaters, the priests from various towns.) And then he came at the appointed time.

20:61 قال لهم موسى ويلكم لا تفتروا على الله كذبا فيسحتكم بعذاب وقد خاب من افترى

Transcription (English)
20:61 Qala lahum moosa waylakum lataftaroo AAala Allahi kathiban fayushitakumbiAAathabin waqad khaba mani iftara
Edip-Layth (Quran: A Reformist Translation)
20:61 Moses said to them: "Woe to you, do not invent lies about God; else the retribution will take you, and miserable is the one who invents."
The Monotheist Group (The Quran: A Monotheist Translation)
20:61 Moses said to them: "Woe to you, do not invent lies about God, else the retribution will take you, and miserable is the one who invents."
Muhammad Asad (The Message Of Quran)
20:61 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!"

Note 43
I.e., by deliberately denying the truth of His messages.
Rashad Khalifa (The Final Testament)
20:61 Moses said to them, "Woe to you. Do you fabricate lies to fight GOD and thus incur His retribution? Such fabricators will surely fail.",
Shabbir Ahmed (Quran As It Explains Itself)
20:61 Moses warned Pharaoh's debaters, “Woe to you! Do not invent a lie against God, lest He afflict you with suffering. The forger of a lie hurts his own ‘self’.”

20:62 فتنزعوا امرهم بينهم واسروا النجوى

Transcription (English)
20:62 FatanazaAAoo amrahum baynahumwaasarroo alnnajwa
Edip-Layth (Quran: A Reformist Translation)
20:62 So they disputed in their matter between themselves, and they kept secret their council.
The Monotheist Group (The Quran: A Monotheist Translation)
20:62 So they disputed in their matter between themselves, and they kept private their counsel.
Muhammad Asad (The Message Of Quran)
20:62 So they debated among themselves as to what to do; but they kept their counsel secret,
Rashad Khalifa (The Final Testament)
20:62 They disputed among themselves, as they conferred privately.,
Shabbir Ahmed (Quran As It Explains Itself)
20:62 On hearing this, they debated among themselves about what they must do but they kept their talk secret.

20:63 قالوا ان هذن لسحرن يريدان ان يخرجاكم من ارضكم بسحرهما ويذهبا بطريقتكم المثلى

Transcription (English)
20:63 Qaloo in hathani lasahiraniyureedani an yukhrijakum min ardikum bisihrihimawayathhaba bitareeqatikumu almuthla
Edip-Layth (Quran: A Reformist Translation)
20:63 They said, "These are but two magicians who want to take you out of your land with their magic, and they want to do away with your ideal way.10

Note 10

Disinformation and misinformation is a common propaganda tool of all despots and corrupt leaders.

The Monotheist Group (The Quran: A Monotheist Translation)
20:63 They said: "These are but two magicians who want to take you out of your land with their magic, and they want to do away with your ideal way."
Muhammad Asad (The Message Of Quran)
20:63 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

Note 44
See note 40 above. The dual form refers to Moses and Aaron.

Note 45
Lit., "your exemplary [or "ideal"] way of life (tariqah)".
Rashad Khalifa (The Final Testament)
20:63 They said, "These two are no more than magicians who wish to take you out of your land with their magic, and to destroy your ideal way of life.,
Shabbir Ahmed (Quran As It Explains Itself)
20:63 The chiefs, seeing their hesitation, said to the debaters, "These two are wizards, capable of carrying the masses with them, destroying your time-honored traditions, and thus estranging you in your own country or causing a great rebellion that may drive you out of the land."

20:64 فاجمعوا كيدكم ثم ائتوا صفا وقد افلح اليوم من استعلى

Transcription (English)
20:64 FaajmiAAoo kaydakum thumma i/too saffanwaqad aflaha alyawma mani istaAAla
Edip-Layth (Quran: A Reformist Translation)
20:64 "So agree upon your scheme, then come as one front. Whoever wins today will succeed."
The Monotheist Group (The Quran: A Monotheist Translation)
20:64 "So agree your plan, then come as one front. Whoever wins today will succeed."
Muhammad Asad (The Message Of Quran)
20:64 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

Note 46
Lit., "in one [single] line", i.e., in unison.

Note 47
Cf. 7:113.
Rashad Khalifa (The Final Testament)
20:64 "Let us agree upon one scheme and face them as a united front. The winner today will have the upper hand.",
Shabbir Ahmed (Quran As It Explains Itself)
20:64 The chiefs took matters very seriously and commanded the debaters, “So arrange your plan, and face Moses and Aaron as a united front. Indeed, he is the victor today who gains the upper hand.”

20:65 قالوا يموسى اما ان تلقى واما ان نكون اول من القى

Transcription (English)
20:65 Qaloo ya moosa immaan tulqiya wa-imma an nakoona awwala man alqa
Edip-Layth (Quran: A Reformist Translation)
20:65 They said, "O Moses, either you cast down or we will be the first to cast down."
The Monotheist Group (The Quran: A Monotheist Translation)
20:65 They said: "O Moses, either you cast down or we will be the first to cast down."
Muhammad Asad (The Message Of Quran)
20:65 Said [the sorcerers]: "O Moses! Either thou throw (thy staff first], or we shall be the first to throw."
Rashad Khalifa (The Final Testament)
20:65 They said, "O Moses, either you throw, or we will be the first to throw.",
Shabbir Ahmed (Quran As It Explains Itself)
20:65 The debaters asked, "O Moses! Will you begin or shall we go first?"

20:66 قال بل القوا فاذا حبالهم وعصيهم يخيل اليه من سحرهم انها تسعى

Transcription (English)
20:66 Qala bal alqoo fa-itha hibaluhumwaAAisiyyuhum yukhayyalu ilayhi min sihrihim annahatasAAa
Edip-Layth (Quran: A Reformist Translation)
20:66 He said, "No, you cast down." So their ropes and staffs appeared from their magic as if they were moving.11

Note 11

For the definition of magic, see 7:116 and 2:102.

The Monotheist Group (The Quran: A Monotheist Translation)
20:66 He said: "You cast down." So their ropes and staffs appeared from their magic as if they were moving.
Muhammad Asad (The Message Of Quran)
20:66 He answered: "Nay, you throw [first]." And lo! by virtue of their sorcery, their [magic] ropes and staffs seemed to him to be moving rapidly:
Rashad Khalifa (The Final Testament)
20:66 He said, "You throw." Whereupon, their ropes and sticks appeared to him, because of their magic, as if they were moving.,
Shabbir Ahmed (Quran As It Explains Itself)
20:66 He said, "Nay, you go first." Their smart presentation appeared to him to put life into otherwise feeble arguments with their logic wandering in different directions.15

Note 15
They were throwing the ropes of falsehood against the Rope revelation of God

20:67 فاوجس فى نفسه خيفة موسى

Transcription (English)
20:67 Faawjasa fee nafsihi kheefatan moosa
Edip-Layth (Quran: A Reformist Translation)
20:67 Moses held some fear in himself.
The Monotheist Group (The Quran: A Monotheist Translation)
20:67 And Moses held some fear in himself.
Muhammad Asad (The Message Of Quran)
20:67 and in his heart Moses became apprehensive.48

Note 48
Lit., "conceived fear within himself". The implication is that the feat of the sorcerers was based on mass-hallucination (cf. 7:116 - "they cast a spell upon the people's eyes"), a hallucination to which even Moses succumbed for a while.
Rashad Khalifa (The Final Testament)
20:67 Moses harbored some fear.,
Shabbir Ahmed (Quran As It Explains Itself)
20:67 Moses feared in his heart that their expertise of playing with words might influence the audience. [7:116]

20:68 قلنا لا تخف انك انت الاعلى

Transcription (English)
20:68 Qulna la takhaf innaka antaal-aAAla
Edip-Layth (Quran: A Reformist Translation)
20:68 We said, "Do not fear, you will best them."
The Monotheist Group (The Quran: A Monotheist Translation)
20:68 We said: "Do not fear, you will best them."
Muhammad Asad (The Message Of Quran)
20:68 [But] We said: "Fear not! Verily, it is thou who shalt prevail!
Rashad Khalifa (The Final Testament)
20:68 We said, "Have no fear. You will prevail.,
Shabbir Ahmed (Quran As It Explains Itself)
20:68 We said, “Fear not! Surely, it is you who will prevail.

20:69 والق ما فى يمينك تلقف ما صنعوا انما صنعوا كيد سحر ولا يفلح الساحر حيث اتى

Transcription (English)
20:69 Waalqi ma fee yameenika talqaf masanaAAoo innama sanaAAoo kaydu sahirinwala yuflihu alssahiru haythuata
Edip-Layth (Quran: A Reformist Translation)
20:69 "Cast down what is in your right hand; it will consume what they have made. They have only made the work of a magician, and the magician will not succeed no matter what he does."
The Monotheist Group (The Quran: A Monotheist Translation)
20:69 "And cast down what is in your right hand it will consume what they have made. They have only made the plans of a magician, and the magician will not succeed no matter what he does."
Muhammad Asad (The Message Of Quran)
20:69 And [now] throw that [staff] which is in thy right hand -it shall swallow up all that they have wrought: [for] they have wrought only a sorcerer's artifice, and the sorcerer can never come to any good, whatever he may aim at!"49

Note 49
Lit., "wherever he may come" - i.e., irrespective of whether he aims at a good or at an evil end (Razi). The above statement implies a categorical condemnation of all endeavours which fall under the heading of "magic", whatever the intention of the person who devotes himself to it. (In this connection, see also surah 2, note 84.)
Rashad Khalifa (The Final Testament)
20:69 "Throw what you hold in your right hand, and it will swallow what they fabricated. What they fabricated is no more than the scheming of a magician. The magician's work will not succeed.",
Shabbir Ahmed (Quran As It Explains Itself)
20:69 Present your case with confidence and the sheer power of truth will swallow all their handiwork. Their fabrication is no more than a scheme of deception. And the liars never succeed against the truth, however skillfully they design their strategy.”

20:70 فالقى السحرة سجدا قالوا ءامنا برب هرون وموسى

Transcription (English)
20:70 Faolqiya alssaharatu sujjadanqaloo amanna birabbi haroona wamoosa
Edip-Layth (Quran: A Reformist Translation)
20:70 So the magicians went down in prostration. They said, "We acknowledge the Lord of Aaron and Moses."
The Monotheist Group (The Quran: A Monotheist Translation)
20:70 So the magicians went down in prostration. They said: "We believe in the Lord of Aaron and Moses."
Muhammad Asad (The Message Of Quran)
20:70 [And so it happened50 and down fell the sorcerers, prostrating themselves in adoration,51 [and] exclaimed: "We have come to believe in the Sustainer of Moses and Aaron!"

Note 50
Cf. 7:117.

Note 51
See note 90 on 7:120.
Rashad Khalifa (The Final Testament)
The Experts Recognize The Truth20:70 The magicians fell prostrate, saying, "We believe in the Lord of Aaron and Moses.",
Shabbir Ahmed (Quran As It Explains Itself)
20:70 Then the debaters fell down prostrating themselves, and exclaimed "We have come to believe in the Lord of Aaron and Moses!"

20:71 قال ءامنتم له قبل ان ءاذن لكم انه لكبيركم الذى علمكم السحر فلاقطعن ايديكم وارجلكم من خلف ولاصلبنكم فى جذوع النخل ولتعلمن اينا اشد عذابا وابقى

Transcription (English)
20:71 Qala amantum lahu qabla an athanalakum innahu lakabeerukumu allathee AAallamakumu alssihrafalaoqattiAAanna aydiyakum waarjulakum min khilafinwalaosallibannakum fee juthooAAi alnnakhliwalataAAlamunna ayyuna ashaddu AAathaban waabqa
Edip-Layth (Quran: A Reformist Translation)
20:71 He said, "Have you acknowledged him before taking my permission? He is surely your great one who has taught you magic. So, I will cut off your hands and feet from alternate sides, and I will crucify you on the trunks of the palm trees, and you will come to know which of us is greater in retribution and more lasting!"
The Monotheist Group (The Quran: A Monotheist Translation)
20:71 He said: "Have you believed to him before taking my permission? He is surely your great one who has taught you magic. So, I will cut off your hands and feet from alternate sides, and I will crucify you on the trunks of the palm trees, and you will come to know which of us is greater in retribution and more lasting!"
Muhammad Asad (The Message Of Quran)
20:71 Said [Pharaoh]: "Have you come to believe in him52 ere I have given you permission? Verily, he must be your master who has taught you magic! But I shall most certainly cut off your hands and feet in great numbers, because of [your] perverseness, and I shall most certainly crucify you in great numbers on trunks of palm-trees:53 and [I shall do this] so that you might come to know for certain as to which of us [two]54 can inflict a more severe chastisement, and [which] is the more abiding!"

Note 52
I.e., Moses (cf. note 91 on 7:123).

Note 53
Regarding the meaning of the stress on "great numbers", forthcoming from the grammatical form of the verbs employed by Pharaoh, see surah 7, note 92.

Note 54
Sc., "I or the God in whom you now believe".
Rashad Khalifa (The Final Testament)
20:71 He said, "Did you believe in him without my permission? He must be your chief; the one who taught you magic. I will surely sever your hands and feet on alternate sides. I will crucify you on the palm trunks. You will find out which of us can inflict the worst retribution, and who outlasts whom.",
Shabbir Ahmed (Quran As It Explains Itself)
20:71 Pharaoh said, "Have you come to believe in him before I give you permission? Surely, he must be your master who has conspired with you. I will cut off your hands and feet on alternate sides and then I will crucify all of you on the palm trunks. Then you will know for certain which of us can give the more severe and the more lasting punishment, (the Lord of Moses or me.)"

20:72 قالوا لن نؤثرك على ما جاءنا من البينت والذى فطرنا فاقض ما انت قاض انما تقضى هذه الحيوة الدنيا

Transcription (English)
20:72 Qaloo lan nu/thiraka AAala majaana mina albayyinati waallatheefatarana faiqdi ma anta qadininnama taqdee hathihi alhayataalddunya
Edip-Layth (Quran: A Reformist Translation)
The Determination and Courage of Muslims20:72 They said, "We will not prefer you over the proofs that have come to us, and over the One who initiated us. So issue whatever judgment you have, for you only issue judgment in this worldly life."
The Monotheist Group (The Quran: A Monotheist Translation)
20:72 They said: "We will not prefer you over the proofs that have come to us, and over the One who initiated us. So issue whatever judgment you have, for you only issue judgment in this worldly life."
Muhammad Asad (The Message Of Quran)
20:72 They answered: "Never shall we prefer thee to all the evidence of the truth that has come unto us, nor to Him who has brought us into being! Decree, then, whatever thou art going to decree: thou canst decree only [something that pertains to] this worldly life!55

Note 55
Or: "thou canst end [for us] only this worldly life". It is to be noted that the verb gada signifies, among other meanings, "he decreed" as well as "he ended [something]".
Rashad Khalifa (The Final Testament)
20:72 They said, "We will not prefer you over the clear proofs that came to us, and over the One who created us. Therefore, issue whatever judgment you wish to issue. You can only rule in this lowly life.,
Shabbir Ahmed (Quran As It Explains Itself)
20:72 They answered, "Never shall we choose you above the clear evidence of the truth that has come to us, nor prefer you over Him Who brought us into being! So issue whatever decree you will. Your judgment can only touch us in this worldly life.

20:73 انا ءامنا بربنا ليغفر لنا خطينا وما اكرهتنا عليه من السحر والله خير وابقى

Transcription (English)
20:73 Inna amanna birabbinaliyaghfira lana khatayana wamaakrahtana AAalayhi mina alssihri waAllahukhayrun waabqa
Edip-Layth (Quran: A Reformist Translation)
20:73 "We have acknowledged our Lord that He may forgive us our sins, and what you had forced us into doing of magic. God is better and everlasting."
The Monotheist Group (The Quran: A Monotheist Translation)
20:73 "We have believed in our Lord that He may forgive us our wrongdoings, and what you had forced us into doing of magic; and God is better and more lasting."
Muhammad Asad (The Message Of Quran)
20:73 As for us, behold, we have come to believe in our Sustainer, [hoping] that He may forgive us our faults and all that magic unto which thou hast forced us:56 for God is the best [to look forward to], and the One who is truly abiding."57

Note 56
Pharaoh (a title borne by every indigenous ruler of Egypt) was considered to be a "god-king" and, thus, the embodiment of the Egyptian religion, in which occult practices and magic played a very important role; hence, every one of his subjects was duty-bound to accept magic as an integral part of the scheme of life.

Note 57
Lit., "and the most abiding", i.e., eternal: cf. 55:26.
Rashad Khalifa (The Final Testament)
20:73 "We have believed in our Lord, that He may forgive us our sins, and the magic that you forced us to perform. GOD is far better and Everlasting.",
Shabbir Ahmed (Quran As It Explains Itself)
20:73 As for us, we have come to believe in our Lord hoping that He may forgive us our faults. And that He may forgive us for the lies that you had forced us to speak. God is the Source of all good, Everlasting.”

20:74 انه من يات ربه مجرما فان له جهنم لا يموت فيها ولا يحيى

Transcription (English)
20:74 Innahu man ya/ti rabbahu mujriman fa-innalahu jahannama la yamootu feeha wala yahya
Edip-Layth (Quran: A Reformist Translation)
20:74 He who comes to his Lord as a criminal, he will have hell, where he will neither die in it nor live.
The Monotheist Group (The Quran: A Monotheist Translation)
20:74 He who comes to his Lord as a criminal, he will have Hell, where he will neither die in it nor live.
Muhammad Asad (The Message Of Quran)
20:74 VERILY, as for him who shall appear before his Sustainer [on Judgment Day] lost in sin - his [portion], behold, shall be hell: he will neither die therein nor live;58

Note 58
I.e., he will neither be reborn spiritually nor find peace through extinction (Baghawi, Baydawi). As is apparent from the juxtaposition, in the next verse, of the term muirim (rendered by me as "one who is lost in sin") with that of mu'min ("believer"), the former term is here applied to one who, in his lifetime, has consciously and persistently denied God (Baydawi).
Rashad Khalifa (The Final Testament)
20:74 Anyone who comes to his Lord guilty will incur Hell, wherein he never dies, nor stays alive.,
Shabbir Ahmed (Quran As It Explains Itself)
20:74 Surely, as for him who shall appear before his Lord while he had been violating human rights, for him shall be Hell. He will neither die there nor live. [14:17, 87:13]

20:75 ومن ياته مؤمنا قد عمل الصلحت فاولئك لهم الدرجت العلى

Transcription (English)
20:75 Waman ya/tihi mu/minan qad AAamila alssalihatifaola-ika lahumu alddarajatu alAAula
Edip-Layth (Quran: A Reformist Translation)
20:75 He who comes to Him as an acknowledger doing good works, for those will be the highest ranks.
The Monotheist Group (The Quran: A Monotheist Translation)
20:75 And he who comes to Him as a believer doing good works, for those will be the highest ranks.
Muhammad Asad (The Message Of Quran)
20:75 whereas he who shall appear before Him as a believer who has done righteous deeds59 - it is such that shall have lofty stations [in the life to come]:

Note 59
Thus the Qur'an implies - here as well as in many other places - that the spiritual value of a person's faith depends on his doing righteous deeds as well: cf. the statement in 6:158 that on Judgment Day "believing will be of no avail to any human being ... who, while believing, did no good works".
Rashad Khalifa (The Final Testament)
20:75 As for those who come to Him as believers who had led a righteous life, they attain the high ranks.,
Shabbir Ahmed (Quran As It Explains Itself)
20:75 Whereas he who appears before Him as a believer who had been doing good to others, such people will have lofty ranks.

20:76 جنت عدن تجرى من تحتها الانهر خلدين فيها وذلك جزاء من تزكى

Transcription (English)
20:76 Jannatu AAadnin tajree min tahtihaal-anharu khalideena feeha wathalikajazao man tazakka
Edip-Layth (Quran: A Reformist Translation)
20:76 The gardens of Eden with rivers flowing beneath them, abiding therein. Such is the reward of he who is developed.
The Monotheist Group (The Quran: A Monotheist Translation)
20:76 Gardens of delight, with rivers flowing beneath them, abiding therein. Such is the reward of he who is developed.
Muhammad Asad (The Message Of Quran)
20:76 gardens of perpetual bliss, through which running waters flow, therein to abide: for that shall be the recompense of all who attain to purity.
Rashad Khalifa (The Final Testament)
20:76 The gardens of Eden, beneath which rivers flow, will be their abode forever. Such is the reward for those who purify themselves.,
Shabbir Ahmed (Quran As It Explains Itself)
20:76 And Gardens of Eden (Perpetual bliss) beneath which rivers flow, therein to abide. That shall be the recompense of all those who have developed their personality. (They have actualized their own ‘self’ by helping humanity with their wealth and persons.)

20:77 ولقد اوحينا الى موسى ان اسر بعبادى فاضرب لهم طريقا فى البحر يبسا لا تخف دركا ولا تخشى

Transcription (English)
20:77 Walaqad awhayna ilamoosa an asri biAAibadee faidriblahum tareeqan fee albahri yabasan la takhafudarakan wala takhsha
Edip-Layth (Quran: A Reformist Translation)
20:77 We inspired Moses: "Take My servants out, and make for them through the sea a path. You shall not fear being overtaken, nor be afraid."
The Monotheist Group (The Quran: A Monotheist Translation)
20:77 And We inspired to Moses: "Take My servants out, and strike for them a path through the sea that is dry. You shall not fear being overtaken, nor be concerned."
Muhammad Asad (The Message Of Quran)
20:77 AND, INDEED, [a time came60 when] We thus inspired Moses: "Go forth with My servants by night, and strike out for them a dry path through the sea; [and] fear not of being overtaken, and dread not [the sea]."61

Note 60
I.e., after all the trials which the Israelites had to undergo in Egypt, and after the plagues with which Pharaoh and his followers were afflicted (cf. 7:130 ff.).

Note 61
Referring to the phrase "strike out (idrib) for them a dry path through the sea", Tabari explains it as meaning "choose (ittakhidh) for them a dry path". See also 26:63 and the corresponding notes 33 and 35.
Rashad Khalifa (The Final Testament)
20:77 We inspired Moses: "Lead My servants out, and strike for them a dry road across the sea. You shall not fear that you may get caught, nor shall you worry.",
Shabbir Ahmed (Quran As It Explains Itself)
20:77 Finally, a time came when We commanded Moses, "Take away My servants by night and find for them a dry path through the Sea of Reeds. Fear not of being overtaken (by Pharaoh), and dread not the sea." [7:130, 26:63, 44:24]

20:78 فاتبعهم فرعون بجنوده فغشيهم من اليم ما غشيهم

Transcription (English)
20:78 FaatbaAAahum firAAawnu bijunoodihifaghashiyahum mina alyammi ma ghashiyahum
Edip-Layth (Quran: A Reformist Translation)
20:78 So Pharaoh followed them with his soldiers, but the sea came over them and covered them.
The Monotheist Group (The Quran: A Monotheist Translation)
20:78 So Pharaoh followed them with his soldiers, but the sea came-over them and covered them.
Muhammad Asad (The Message Of Quran)
20:78 And Pharaoh pursued them with his hosts: and they were overwhelmed by the sea which was destined to overwhelm them.62

Note 62
Lit.. "there overwhelmed them [that] of the sea which overwhelmed them"-expressing the inevitability of the doom which encompassed them.
Rashad Khalifa (The Final Testament)
20:78 Pharaoh pursued them with his troops, but the sea overwhelmed them, as it was destined to overwhelm them.,
Shabbir Ahmed (Quran As It Explains Itself)
20:78 Pharaoh pursued them with his forces, but the high tide completely overwhelmed them, and covered them up.

20:79 واضل فرعون قومه وما هدى

Transcription (English)
20:79 Waadalla firAAawnu qawmahu wamahada
Edip-Layth (Quran: A Reformist Translation)
20:79 Thus, Pharaoh misled his people and he did not guide.
The Monotheist Group (The Quran: A Monotheist Translation)
20:79 Thus, Pharaoh misled his people and he did not guide.
Muhammad Asad (The Message Of Quran)
20:79 because Pharaoh had led his people astray and had not guided [them] aright.
Rashad Khalifa (The Final Testament)
20:79 Thus, Pharaoh misled his people; he did not guide them.,
Shabbir Ahmed (Quran As It Explains Itself)
20:79 This is because Pharaoh had led his people astray and had not guided them right.16

Note 16
An example, that the top leadership could make or break a community

20:80 يبنى اسرءيل قد انجينكم من عدوكم ووعدنكم جانب الطور الايمن ونزلنا عليكم المن والسلوى

Transcription (English)
20:80 Ya banee isra-eela qad anjaynakummin AAaduwwikum wawaAAadnakum janiba alttoorial-aymana wanazzalna AAalaykumu almanna waalssalwa
Edip-Layth (Quran: A Reformist Translation)
20:80 O Children of Israel, We have saved you from your enemy, and We summoned you at the right side of the mount, and We sent down to you manna and quail.
The Monotheist Group (The Quran: A Monotheist Translation)
20:80 O Children of Israel, We have saved you from your enemy, and We summoned you at the right side of the mount, and We sent down to you manna and quail.
Muhammad Asad (The Message Of Quran)
20:80 O children of Israel! [Thus] We saved you from your enemy, and [then] We made a covenant with you on the right-hand slope of Mount Sinai,63 and repeatedly sent down manna and quails unto you, [saying,]

Note 63
See note 38 on 19:52. As regards God's "covenant" with the children of Israel, see 2:63 and 83.
Rashad Khalifa (The Final Testament)
20:80 O Children of Israel, we delivered you from your enemy, summoned you to the right side of Mount Sinai, and we sent down to you manna and quails.,
Shabbir Ahmed (Quran As It Explains Itself)
20:80 O Children of Israel! We saved you from your enemy, and then made a Covenant with you by the right-hand slope of Mount Sinai, and gave you ample provision, meats and wholesome vegetation.17

Note 17
2:57, right-hand slope 19:52

20:81 كلوا من طيبت ما رزقنكم ولا تطغوا فيه فيحل عليكم غضبى ومن يحلل عليه غضبى فقد هوى

Transcription (English)
20:81 Kuloo min tayyibati marazaqnakum wala tatghaw feehi fayahillaAAalaykum ghadabee waman yahlil AAalayhi ghadabeefaqad hawa
Edip-Layth (Quran: A Reformist Translation)
20:81 Eat from the good things that We have provided for you and do not transgress in this, else My wrath will be upon you. Whomever has incurred My wrath is lost.
The Monotheist Group (The Quran: A Monotheist Translation)
20:81 Eat from the good things that We have provided for you and do not transgress in this else My wrath will be upon you. Whoever has incurred My wrath is lost.
Muhammad Asad (The Message Of Quran)
20:81 "Partake of the good things which We have provided for you as sustenance,64 but do not transgress therein the bounds of equity65 lest My condemnation fall upon you: for, he upon whom My condemnation falls has indeed thrown himself into utter ruin!"66

Note 64
The reference to God's bestowal of "manna (mann) and quails (salwa)" upon the Israelites during their wanderings in the Sinai Desert after their exodus from Egypt is found in the Qur'an in two other places as well (namely, in 2:57 and 7:160). According to Arab philologists, the term mann denotes not only the sweet, resinous substance exuded by certain plants of the desert, but also everything that is "bestowed as a favour", i.e., without any effort on the part of the recipient. Similarly, the term salwa signifies not merely "a quail" or "quails", but also "all that makes man content and happy after privation" (Qamus). Hence the combination of these two terms denotes, metonymically, the gift of sustenance freely bestowed by God upon the followers of Moses.

Note 65
Or: "do not behave in an overweening manner" - i.e., "do not attribute these favours to your own supposed excellence on account of your descent from Abraham".

Note 66
There is almost complete unanimity among the classical commentators in that God's "condemnation" (ghadab, lit., "wrath") is a metonym for the inescapable retribution which man brings upon himself if he deliberately rejects God's guidance and "transgresses the bounds of equity".
Rashad Khalifa (The Final Testament)
20:81 Eat from the good things we provided for you, and do not transgress, lest you incur My wrath. Whoever incurs My wrath has fallen.,
Shabbir Ahmed (Quran As It Explains Itself)
20:81 Saying, “Partake and enjoy the decent provisions which We have bestowed upon you. But do not disregard equity and none shall be deprived of the natural resources. Transgress not in this respect lest My disapproval should descend on you. And those peoples on whom My disapproval descends, will certainly perish.”

20:82 وانى لغفار لمن تاب وءامن وعمل صلحا ثم اهتدى

Transcription (English)
20:82 Wa-innee laghaffarun liman tabawaamana waAAamila salihan thumma ihtada
Edip-Layth (Quran: A Reformist Translation)
20:82 I am forgiving for whomever repents and does good work, then is guided.
The Monotheist Group (The Quran: A Monotheist Translation)
20:82 And I am forgiving for whoever repents and does good works, then is guided.
Muhammad Asad (The Message Of Quran)
20:82 Yet withal, behold, I forgive all sins unto any who repents and attains to faith and does righteous deeds, and thereafter keeps to the right path.
Rashad Khalifa (The Final Testament)
20:82 I am surely Forgiving for those who repent, believe, lead a righteous life, and steadfastly remain guided.,
Shabbir Ahmed (Quran As It Explains Itself)
20:82 And I am Forgiving for those who repent (by coming back to the right path), believe, lead a righteous life, and remain rightly guided.

20:83 وما اعجلك عن قومك يموسى

Transcription (English)
20:83 Wama aAAjalaka AAan qawmika yamoosa
Edip-Layth (Quran: A Reformist Translation)
Children of Israel Follow the Polytheistic Teaching of a Religious Leader20:83 "What has caused you to rush ahead of your people O Moses?"12

Note 12

Aaron is criticized for being a passive bystander here. However, the Biblical version of the story puts Aaron in the rank of idolaters. See Old Testament, Exodus 32:2 .

The Monotheist Group (The Quran: A Monotheist Translation)
20:83 "And what has caused you to rush ahead of your people O Moses?"
Muhammad Asad (The Message Of Quran)
20:83 [AND GOD SAID:67 ] "Now what has caused thee, O Moses, to leave thy people behind in so great a haste?"68

Note 67
This passage relates to the time of Moses' ascent of Mount Sinai, mentioned in 2:51 and 7:142.

Note 68
Lit., "what has hastened thee ahead of thy people?" - implying that he should not have left them alone, without his personal guidance, at so early a stage in their freedom. In this inimitable elliptic manner the Qur'an alludes to the psychological fact that a community which attains to political and social freedom after centuries of bondage remains for a long time subject to the demoralizing influences of its past, and cannot all at once develop a spiritual and social discipline of its own.
Rashad Khalifa (The Final Testament)
The Children of Israel Rebel20:83 "Why did you rush away from your people, O Moses?",
Shabbir Ahmed (Quran As It Explains Itself)
20:83 (Once, Moses was a step ahead in excitement.) His Lord said, “What made you hasten from your people, O Moses?”

20:84 قال هم اولاء على اثرى وعجلت اليك رب لترضى

Transcription (English)
20:84 Qala hum ola-i AAalaatharee waAAajiltu ilayka rabbi litarda
Edip-Layth (Quran: A Reformist Translation)
20:84 He said, "They are following my teachings, and I came quickly to you my Lord so you would be pleased."
The Monotheist Group (The Quran: A Monotheist Translation)
20:84 He said: "They are coming in my tracks, and I came quickly to you my Lord so you would be pleased."
Muhammad Asad (The Message Of Quran)
20:84 He answered: "They are treading in my footsteps69 while I have hastened unto Thee, O my Sustainer, so that Thou might be well-pleased [with me]."

Note 69
The classical commentators understand this phrase in its physical sense, i.e.. "they are coming up behind me and are now close by". Since, however. Moses was obviously meant to be alone on his ascent of Mount Sinai, I am of the opinion that his answer has a tropical sense, expressing his assumption that the children of Israel would follow his guidance even in his absence: an assumption which proved erroneous, as shown in the sequence.
Rashad Khalifa (The Final Testament)
20:84 He said, "They are close behind me. I have rushed to You my Lord, that You may be pleased.",
Shabbir Ahmed (Quran As It Explains Itself)
20:84 Moses answered, “They are following my footsteps. I have rushed to You my Lord, so that You may be well-pleased with me.”

20:85 قال فانا قد فتنا قومك من بعدك واضلهم السامرى

Transcription (English)
20:85 Qala fa-inna qad fatannaqawmaka min baAAdika waadallahumu alssamiriyyu
Edip-Layth (Quran: A Reformist Translation)
20:85 He said, "We have tested your people after you left, and the Samarian misguided them."
The Monotheist Group (The Quran: A Monotheist Translation)
20:85 He said: "We have tested your people after you left, and the Sumerian misguided them."
Muhammad Asad (The Message Of Quran)
20:85 Said He: "Then [know that], verily, in thy absence We have put thy people to a test, and the Samaritan has led them astray."70

Note 70
The designation as-samiri is undoubtedly an adjectival noun denoting the person's descent or origin. According to one of the explanations advanced by Tabari and Zamakhshari, it signifies "a man of the Jewish clan of the Samirah", i.e., the ethnic and religious group designated in later times as the Samaritans (a small remnant of whom is still living in Nablus, in Palestine). Since that sect as such did not yet exist at the time of Moses, it is possible that-as Ibn `Abbas maintained (Razi) -the person in question was one of the many Egyptians who had been converted to the faith of Moses and joined the Israelites on their exodus from Egypt (cf. note 92 on 7:124): in which case the designation samiri might be connected with the ancient Egyptian shemer, "a foreigner" or "stranger". This surmise is strengthened by his introduction of the worship of the golden calf, undoubtedly an echo of the Egyptian cult of Apis (see note 113 on 7:148). In any case, it is not impossible that the latter-day Samaritans descended -or were reputed to descend - from this personality, whether of Hebrew or of Egyptian origin; this might partly explain the persistent antagonism between them and the rest of the Israelite community.
Rashad Khalifa (The Final Testament)
20:85 He said, "We have put your people to the test after you left, but the Samarian misled them.",
Shabbir Ahmed (Quran As It Explains Itself)
20:85 (God) said, "We have tested your people after you left them, and Saamiri has led them astray."

20:86 فرجع موسى الى قومه غضبن اسفا قال يقوم الم يعدكم ربكم وعدا حسنا افطال عليكم العهد ام اردتم ان يحل عليكم غضب من ربكم فاخلفتم موعدى

Transcription (English)
20:86 FarajaAAa moosa ila qawmihighadbana asifan qala ya qawmi alamyaAAidkum rabbukum waAAdan hasanan afatalaAAalaykumu alAAahdu am aradtum an yahilla AAalaykum ghadabunmin rabbikum faakhlaftum mawAAidee
Edip-Layth (Quran: A Reformist Translation)
20:86 So Moses returned to his people angry and disappointed. He said, "My people, did not your Lord promise you a good promise? Has the waiting been too long, or did you want that the wrath of your Lord to be upon you? Thus you broke the promise with me."
The Monotheist Group (The Quran: A Monotheist Translation)
20:86 So Moses returned to his people angry and disappointed. He said: "My people, did not your Lord promise you a good promise? Has the waiting for the pledge been too long, or did you want that the wrath of your Lord be upon you? Thus you broke the promise with me."
Muhammad Asad (The Message Of Quran)
20:86 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? bid, 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?"

Note 71
Or, according to Zamakhshari: "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''.)

Note 72
Lit., "Or have you decided that condemnation by your -Sustainer should fall due upon you ? , "are you determined to disregard the consequences of your doings?"
Rashad Khalifa (The Final Testament)
20:86 Moses returned to his people, angry and disappointed, saying, "O my people, did your Lord not promise you a good promise? Could you not wait? Did you want to incur wrath from your Lord? Is this why you broke your agreement with me?",
Shabbir Ahmed (Quran As It Explains Itself)
20:86 Moses returned to his people in a state of anger and sorrow. He said, “O My people! Did not your Lord make a handsome promise to you? Did, then, the fulfillment of this promise seem to you too long in coming? Or did you wish that your Lord’s requital come upon you, and so you broke your promise to me?”

20:87 قالوا ما اخلفنا موعدك بملكنا ولكنا حملنا اوزارا من زينة القوم فقذفنها فكذلك القى السامرى

Transcription (English)
20:87 Qaloo ma akhlafnamawAAidaka bimalkina walakinna hummilnaawzaran min zeenati alqawmi faqathafnahafakathalika alqa alssamiriyyu
Edip-Layth (Quran: A Reformist Translation)
20:87 They said, "We did not break the promise by our own will, but we were loaded down with the jewelry of the people so we cast them down, and it was such that the Samarian suggested."
The Monotheist Group (The Quran: A Monotheist Translation)
20:87 They said: "We did not break the promise by our own will, but we were loaded down with the jewelry of the people so we cast them down, and it was such that the Sumerian suggested."
Muhammad Asad (The Message Of Quran)
20:87 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 fire],73 and likewise did this Samaritan cast [his into it]."

Note 73
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, Zamakhshari and - in one of his alternative interpretations - Razi).
Rashad Khalifa (The Final Testament)
20:87 They said, "We did not break our agreement with you on purpose. But we were loaded down with jewelry, and decided to throw our loads in. This is what the Samarian suggested.",
Shabbir Ahmed (Quran As It Explains Itself)
20:87 They said, "We intended to break no promises. But this is what happened. We were loaded with the sinful burdens of the (Egyptian people’s) ornament, and so we threw them into the fire, as suggested by this As-Saamiri."

20:88 فاخرج لهم عجلا جسدا له خوار فقالوا هذا الهكم واله موسى فنسى

Transcription (English)
20:88 Faakhraja lahum AAijlan jasadan lahu khuwarunfaqaloo hatha ilahukum wa-ilahu moosafanasiya
Edip-Layth (Quran: A Reformist Translation)
20:88 He then produced for them a statue of a calf that emitted a sound. So they said, "This is your god and the god of Moses, but he had forgotten!"
The Monotheist Group (The Quran: A Monotheist Translation)
20:88 He then produced for them a sculpture of a calf that emitted a cry. So they said: "This is your god and the god of Moses, but he had forgotten!"
Muhammad Asad (The Message Of Quran)
20:88 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

Note 74
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.

Note 75
See surah 7, note 113.

Note 76
An allusion to the fact that Moses had been brought up-obviously as an Egyptian-at Pharaoh's court.
Rashad Khalifa (The Final Testament)
20:88 He produced for them a sculpted calf, complete with a calf's sound4 . They said, "This is your god, and the god of Moses." Thus, he forgot.,

Note 4
& 96 The Samarian went to the spot where God spoke to Moses, and grabbed a fistful of dust upon which God's voice had echoed. This dust, when mixed with the molten gold, caused the goldenstatue to acquire the sound of a calf.
Shabbir Ahmed (Quran As It Explains Itself)
20:88 Then As-Saamiri made the effigy of a calf. It even brought forth a lowing sound with wind or when blown into it. So they said, "This is your god, and the god of Moses, but he has forgotten.”18

Note 18
As-Saamiri was not a Sumerian. He originally hailed from northern India. Babu Rajindra’s treatise “Casting of a Caste” shows Saamiri belonging to India’s ‘Untouchables’. Fed up with apartheid, he tried to lay down the foundation of a new mixed caste that could socialize with all four castes of Hinduism. Consequently, he was exiled by the powerful Brahmins and ended up in Egypt and later followed Moses in the Exodus. Cow worship was running in his blood stream. Side by side, the golden calf of the Israelites symbolized the centuries old Egyptian influence. The Egyptians used to worship the ‘sacred’ bull APIS who was considered to be a god-incarnate. The soul of the sacred bull upon death was supposed to transmigrate into another idol called Osiris whom they worshiped as God’s son. Recall Uzayr mentioned in the Qur’an 9:30. Some Jews in Arabia, still under the influence of ancient Egyptian traditions during the times of the exalted Messenger, used to believe in Uzayr or Osiris the Bull-god as God’s son

20:89 افلا يرون الا يرجع اليهم قولا ولا يملك لهم ضرا ولا نفعا

Transcription (English)
20:89 Afala yarawna alla yarjiAAuilayhim qawlan wala yamliku lahum darran walanafAAan
Edip-Layth (Quran: A Reformist Translation)
20:89 Did they not see that it did not respond to them? Nor did it possess for them any harm or benefit?
The Monotheist Group (The Quran: A Monotheist Translation)
20:89 Did they not see that it did not respond to them? Nor did it possess for them any harm or benefit?
Muhammad Asad (The Message Of Quran)
20:89 Why-did they not see that [the thing] could not give them any response, and had no power to harm or to benefit them?
Rashad Khalifa (The Final Testament)
20:89 Could they not see that it neither responded to them, nor possessed any power to harm them, or benefit them?,
Shabbir Ahmed (Quran As It Explains Itself)
20:89 They knew full well that, like all false deities, the golden calf could not respond to queries, and had no control over their harm or benefit.

20:90 ولقد قال لهم هرون من قبل يقوم انما فتنتم به وان ربكم الرحمن فاتبعونى واطيعوا امرى

Transcription (English)
20:90 Walaqad qala lahum haroonu minqablu ya qawmi innama futintum bihi wa-innarabbakumu alrrahmanu faittabiAAooneewaateeAAoo amree
Edip-Layth (Quran: A Reformist Translation)
20:90 Aaron had told them before: "My people, you are being tested with it. Your Lord is the Gracious, so follow me and obey my command!"
The Monotheist Group (The Quran: A Monotheist Translation)
20:90 And Aaron said to them before: "My people, you are being tested with it. Your Lord is the Almighty, so follow me and obey my command!"
Muhammad Asad (The Message Of Quran)
20:90 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

Note 77
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.
Rashad Khalifa (The Final Testament)
20:90 And Aaron had told them, "O my people, this is a test for you. Your only Lord is the Most Gracious, so follow me, and obey my commands.",
Shabbir Ahmed (Quran As It Explains Itself)
20:90 And Aaron had told them beforehand, “O My people! You are being tempted to evil by this idol. But your only Lord is the Beneficent! Follow me then, and obey my order!"19

Note 19
Exodus 32:1-5 , on the contrary, declares Prophet Aaron guilty of making and worshiping the calf!

20:91 قالوا لن نبرح عليه عكفين حتى يرجع الينا موسى

Transcription (English)
20:91 Qaloo lan nabraha AAalayhi AAakifeenahatta yarjiAAa ilayna moosa
Edip-Layth (Quran: A Reformist Translation)
20:91 They said, "We will remain devoted to it until Moses comes back to us."
The Monotheist Group (The Quran: A Monotheist Translation)
20:91 They said: "We will remain devoted to it until Moses comes back to us."
Muhammad Asad (The Message Of Quran)
20:91 [But] they answered: "By no means shall we cease to worship it until Moses comes back to us!"
Rashad Khalifa (The Final Testament)
20:91 They said, "We will continue to worship it, until Moses comes back.",
Shabbir Ahmed (Quran As It Explains Itself)
20:91 They said, “We will by no means cease worshiping it until Moses comes back to us.”

20:92 قال يهرون ما منعك اذ رايتهم ضلوا

Transcription (English)
20:92 Qala ya haroonu mamanaAAaka ith raaytahum dalloo
Edip-Layth (Quran: A Reformist Translation)
20:92 He said, "O Aaron, what prevented you when you saw them being astray?
The Monotheist Group (The Quran: A Monotheist Translation)
20:92 He said: "O Aaron, what prevented you when you saw them being astray?"
Muhammad Asad (The Message Of Quran)
20:92 [And now that he had come back, Moses] said: "O Aaron! What has prevented thee, when thou didst see that they had gone astray,
Rashad Khalifa (The Final Testament)
20:92 (Moses) said, "O Aaron, what is it that prevented you, when you saw them go astray,,
Shabbir Ahmed (Quran As It Explains Itself)
20:92 When he returned, Moses asked, “O Aaron! What stopped you when you saw them going astray?

20:93 الا تتبعن افعصيت امرى

Transcription (English)
20:93 Alla tattabiAAani afaAAasaytaamree
Edip-Layth (Quran: A Reformist Translation)
20:93 "Do you not follow me? Have you disobeyed my command?"
The Monotheist Group (The Quran: A Monotheist Translation)
20:93 "Do you not follow me? Have you disobeyed my command?"
Muhammad Asad (The Message Of Quran)
20:93 from [abandoning them and] following me? Hast thou, then, [deliberately] disobeyed my commandment?"78

Note 78
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.
Rashad Khalifa (The Final Testament)
20:93 "from following my orders? Have you rebelled against me?",
Shabbir Ahmed (Quran As It Explains Itself)
20:93 That you followed me not? Didn’t you disobey my order?”

20:94 قال يبنؤم لا تاخذ بلحيتى ولا براسى انى خشيت ان تقول فرقت بين بنى اسرءيل ولم ترقب قولى

Transcription (English)
20:94 Qala yabnaomma la ta/khuthbilihyatee wala bira/see innee khasheetu an taqoolafarraqta bayna banee isra-eela walam tarqub qawlee
Edip-Layth (Quran: A Reformist Translation)
20:94 He said, "O son of my mother, do not grab me by my beard nor by my head. I feared that you would say that I separated between the Children of Israel, and that I did not follow your orders."
The Monotheist Group (The Quran: A Monotheist Translation)
20:94 He said: "O son of my mother, do not grab me by my beard nor by my head. I was concerned that you would say that I separated between the Children of Israel, and that I did not follow your orders."
Muhammad Asad (The Message Of Quran)
20:94 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

Note 79
See 7:150.

Note 80
Lit., "to my word" or "to what I had said"-evidently, about the importance of keeping the people united (Zamakhshari).
Rashad Khalifa (The Final Testament)
20:94 He said, "O son of my mother; do not pull me by my beard and my head. I was afraid that you might say, `You have divided the Children of Israel, and disobeyed my orders.' ",
Shabbir Ahmed (Quran As It Explains Itself)
20:94 Aaron said, "O Son of my mother! Do not get mad at me, and do not treat me harshly. I feared that you would say, “You have let the Children of Israel divide into parties and sects."20

Note 20
Moses accepted this explanation since sectarianism is no less a crime than idol worship in any form. Seizing the beard and head pertains to harsh interrogation. 7:150

20:95 قال فما خطبك يسمرى

Transcription (English)
20:95 Qala fama khatbuka yasamiriyyu
Edip-Layth (Quran: A Reformist Translation)
20:95 He said, "So what do you have to say O Samarian?"
The Monotheist Group (The Quran: A Monotheist Translation)
20:95 He said: "So what do you have to say O Sumerian?"
Muhammad Asad (The Message Of Quran)
20:95 Said [Moses]: "What, then, didst thou have in view, O Samaritan?"
Rashad Khalifa (The Final Testament)
20:95 He said, "What is the matter with you, O Samarian?",
Shabbir Ahmed (Quran As It Explains Itself)
20:95 Moses now turned to Saamiri, “What do you have to say O Saamiri?”

20:96 قال بصرت بما لم يبصروا به فقبضت قبضة من اثر الرسول فنبذتها وكذلك سولت لى نفسى

Transcription (English)
20:96 Qala basurtu bima lamyabsuroo bihi faqabadtu qabdatan min atharialrrasooli fanabathtuha wakathalikasawwalat lee nafsee
Edip-Layth (Quran: A Reformist Translation)
20:96 He said, "I noticed what they did not notice, so I took a portion from the teaching of the messenger, and I cast it away. This is what my person inspired me to do."13

Note 13

Ignoring common sense, the context of the verse, and the semantics of the Quran, traditional translations and commentaries create a bizarre story through the mistranslation of the words AThaR, and NaBaZa. To accommodate the mistranslation, they also add several non-existing and non-implied words, such as, "Muhammed," "Gabriel," "Dust," and "into calf." For a detailed discussion of this verse, see the Sample Comparisons section in the Introduction.

The Monotheist Group (The Quran: A Monotheist Translation)
20:96 He said: "I noticed what they did not notice, so I took a handful from where the messenger was standing, and I cast it in. This is what my soul inspired me to do."
Muhammad Asad (The Message Of Quran)
20:96 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

Note 81
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.)

Note 82
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 gabadtu gabdatan 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 subscribes to Abu Muslim's interpretation 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 Unperceivable 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.
Rashad Khalifa (The Final Testament)
20:96 He said, "I saw what they could not see. I grabbed a fistful (of dust) from the place where the messenger stood, and used it (to mix into the golden calf). This is what my mind inspired me to do.",
Shabbir Ahmed (Quran As It Explains Itself)
20:96 He answered, "I saw what they did not see. So I took a handful (of dust) from the footprint of the Messenger, and cast it away (into the calf). This is what my mind prompted me to do.”

20:97 قال فاذهب فان لك فى الحيوة ان تقول لا مساس وان لك موعدا لن تخلفه وانظر الى الهك الذى ظلت عليه عاكفا لنحرقنه ثم لننسفنه فى اليم نسفا

Transcription (English)
20:97 Qala faithhab fa-innalaka fee alhayati an taqoola la misasawa-inna laka mawAAidan lan tukhlafahu waonthurila ilahika allathee thaltaAAalayhi AAakifan lanuharriqannahu thummalanansifannahu fee alyammi nasfan
Edip-Layth (Quran: A Reformist Translation)
20:97 He said, "Then be gone, for you will have it in this life to say, "I am not to be touched." You will have an appointed time which you will not forsake. Look to your god that you remained devoted to, we will burn him, then we will destroy him in the sea completely."
The Monotheist Group (The Quran: A Monotheist Translation)
20:97 He said: "Then be gone, for you will have it in this life to say: "I am not to be touched" And you will have an appointed time which you will not forsake. And look to your god that you remained devoted to, we will burn him, then we will destroy him in the sea completely."
Muhammad Asad (The Message Of Quran)
20:97 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 thine 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!

Note 83
Lit., "no touching" -a metaphorical description of the loneliness and the social ostracism in which he would henceforth find himself.

Note 84
Lit., "there is for thee an appointment which thou canst not fail to keep".
Rashad Khalifa (The Final Testament)
20:97 He said, "Then go, and, throughout your life, do not even come close. You have an appointed time (for your final judgment) that you can never evade. Look at your god that you used to worship; we will burn it and throw it into the sea, to stay down there forever.",
Shabbir Ahmed (Quran As It Explains Itself)
20:97 Moses said, "Go away then, for good! In this life it is for you to say, “Touch me not!” And moreover you have a promise that will not fail. Now, look at your god to whom you were so devoted. Surely, we will burn it and scatter its ashes far and wide over the sea.”21

Note 21
‘Untouchable’: People will consider him untouchable as before. Moses wanted his people to see the powerlessness of false deities and their potential to divide humanity

20:98 انما الهكم الله الذى لا اله الا هو وسع كل شىء علما

Transcription (English)
20:98 Innama ilahukumu Allahuallathee la ilaha illa huwa wasiAAakulla shay-in AAilman
Edip-Layth (Quran: A Reformist Translation)
Only One God20:98 Your god is God; whom there is no god but He. His knowledge encompasses all things.
The Monotheist Group (The Quran: A Monotheist Translation)
20:98 Surely your god is God; for which there is no god except He. His knowledge encompasses all things.
Muhammad Asad (The Message Of Quran)
20:98 Your only deity is God - He save whom there is no deity, [and whho] embraces all things within His knowledge!"
Rashad Khalifa (The Final Testament)
You Have But One God20:98 Your only god is GOD; the One beside whom there is no other god. His knowledge encompasses all things.,
Shabbir Ahmed (Quran As It Explains Itself)
20:98 "The only deity of you all is God. There is no god but He. And He embraces all things within His knowledge."

20:99 كذلك نقص عليك من انباء ما قد سبق وقد ءاتينك من لدنا ذكرا

Transcription (English)
20:99 Kathalika naqussu AAalayka minanba-i ma qad sabaqa waqad ataynakamin ladunna thikran
Edip-Layth (Quran: A Reformist Translation)
20:99 It is such that We relate to you the news of what has passed. We have given you from Us a remembrance.
The Monotheist Group (The Quran: A Monotheist Translation)
20:99 And it is such that We tell to you the news of whathas passed. And We have given you from Us a remembrance.
Muhammad Asad (The Message Of Quran)
20:99 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

Note 85
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.
Rashad Khalifa (The Final Testament)
20:99 We thus narrate to you some news from the past generations. We have revealed to you a message from us.,
Shabbir Ahmed (Quran As It Explains Itself)
20:99 (O Prophet) We thus tell you some news of what happened in the past. And We have given you a Reminder from Our Presence.

20:100 من اعرض عنه فانه يحمل يوم القيمة وزرا

Transcription (English)
20:100 Man aAArada AAanhu fa-innahu yahmiluyawma alqiyamati wizran
Edip-Layth (Quran: A Reformist Translation)
At God's Presence20:100 Whoever turns away from it, then he will carry a load on the day of Resurrection.
The Monotheist Group (The Quran: A Monotheist Translation)
20:100 Whoever turns away from it, then he will carry a load on the Day of Resurrection.
Muhammad Asad (The Message Of Quran)
20:100 All who shall turn away from it will, verily, bear a [heavy] burden on the Day of Resurrection:
Rashad Khalifa (The Final Testament)
20:100 Those who disregard it will bear a load (of sins) on the Day of Resurrection.,
Shabbir Ahmed (Quran As It Explains Itself)
20:100 Whoever turns away from it, he will bear a heavy load on the Day of Resurrection.

20:101 خلدين فيه وساء لهم يوم القيمة حملا

Transcription (English)
20:101 Khalideena feehi wasaa lahumyawma alqiyamati himlan
Edip-Layth (Quran: A Reformist Translation)
20:101 They will remain therein, and miserable on the day of Resurrection is what they carry.
The Monotheist Group (The Quran: A Monotheist Translation)
20:101 They will remain therein; and miserable for them on the Day of Resurrection is what they carry.
Muhammad Asad (The Message Of Quran)
20:101 they will abide in this [state], and grievous for them will be the weight [of that burden] on the Day of Resurrection -
Rashad Khalifa (The Final Testament)
20:101 Eternally they abide therein; what a miserable load on the Day of Resurrection!,
Shabbir Ahmed (Quran As It Explains Itself)
20:101 Abiding under it - an evil burden for them on the Day of Resurrection,

20:102 يوم ينفخ فى الصور ونحشر المجرمين يومئذ زرقا

Transcription (English)
20:102 Yawma yunfakhu fee alssooriwanahshuru almujrimeena yawma-ithin zurqan
Edip-Layth (Quran: A Reformist Translation)
20:102 The day the horn is blown, and We gather the criminals on that day bleary-eyed.
The Monotheist Group (The Quran: A Monotheist Translation)
20:102 The Day the horn is blown, and We gather the criminals on that Day white eyed.
Muhammad Asad (The Message Of Quran)
20:102 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],

Note 86
Lit., "blue [of eye]"-i.e., as if their eyes were covered with a bluish, opaque film.
Rashad Khalifa (The Final Testament)
20:102 That is the day when the horn is blown, and we summon the guilty on that day blue.,
Shabbir Ahmed (Quran As It Explains Itself)
20:102 The Day when the Trumpet is blown - On that Day We will assemble the guilty with their eyes dimmed in fear. [20:124]

20:103 يتخفتون بينهم ان لبثتم الا عشرا

Transcription (English)
20:103 Yatakhafatoona baynahum in labithtumilla AAashran
Edip-Layth (Quran: A Reformist Translation)
20:103 They whisper amongst themselves: "You have only been away for a period of ten."
The Monotheist Group (The Quran: A Monotheist Translation)
20:103 They whisper among themselves: "You have only been away for a period of ten."
Muhammad Asad (The Message Of Quran)
20:103 whispering unto one another, "You have spent but ten [days on earth]87

Note 87
As in several other places in the Qur'an (e.g., in 2:259, 17:52, 18:19, 23:112, 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).
Rashad Khalifa (The Final Testament)
20:103 Whispering among themselves, they will say, "You have stayed (in the first life) no more than ten days!",
Shabbir Ahmed (Quran As It Explains Itself)
20:103 Whispering among themselves, “You lived but ten days.”

20:104 نحن اعلم بما يقولون اذ يقول امثلهم طريقة ان لبثتم الا يوما

Transcription (English)
20:104 Nahnu aAAlamu bima yaqooloonaith yaqoolu amthaluhum tareeqatan in labithtum illayawman
Edip-Layth (Quran: A Reformist Translation)
20:104 We are fully aware of what they say, for the best in knowledge amongst them will say, "No, you have only been away for a day."
The Monotheist Group (The Quran: A Monotheist Translation)
20:104 We are fully aware of what they say, for the best among them will say: "No, you have only been away for a day."
Muhammad Asad (The Message Of Quran)
20:104 [But] We know best88 what they will be saying when the most perceptive of them shall say, "You have spent [there] but one day!"

Note 88
Signifying, in this context, "We alone understand fully".
Rashad Khalifa (The Final Testament)
20:104 We are fully aware of their utterances. The most accurate among them will say, "You stayed no more than a day.",
Shabbir Ahmed (Quran As It Explains Itself)
20:104 We know best all they will say. The most perceptive of them will say, “You have lived but a day.” [75:20-21, 76:28]

20:105 ويسلونك عن الجبال فقل ينسفها ربى نسفا

Transcription (English)
20:105 Wayas-aloonaka AAani aljibali faqulyansifuha rabbee nasfan
Edip-Layth (Quran: A Reformist Translation)
20:105 They ask you about the mountains, say, "My Lord will annihilate them completely."
The Monotheist Group (The Quran: A Monotheist Translation)
20:105 And they ask you about the mountains, so say: "My Lord will annihilate them completely."
Muhammad Asad (The Message Of Quran)
20:105 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,
Rashad Khalifa (The Final Testament)
On the Day of Resurrection20:105 They ask you about the mountains. Say, "My Lord will wipe them out.,
Shabbir Ahmed (Quran As It Explains Itself)
20:105 They ask you (O Messenger), "What will become of the mountains, the tycoons of power and wealth?" Say, "My Lord will blow them away like dust, [18:47, 56:5, 77:10, 78:20, 81:3]

20:106 فيذرها قاعا صفصفا

Transcription (English)
20:106 Fayatharuha qaAAan safsafan
Edip-Layth (Quran: A Reformist Translation)
20:106 "Then He will leave it as a smooth plain.
The Monotheist Group (The Quran: A Monotheist Translation)
20:106 "Then He will leave it as a smooth plain."
Muhammad Asad (The Message Of Quran)
20:106 and leave the earths89 level and bare,

Note 89
Lit., "leave it"-the pronoun relating, by implication, to the earth (Zamakhshari and Razi).
Rashad Khalifa (The Final Testament)
20:106 "He will leave them like a barren, flat land.,
Shabbir Ahmed (Quran As It Explains Itself)
20:106 And will leave the earth plain and level.”22

Note 22
Falsehood, deception and treachery shall vanish from the land

20:107 لا ترى فيها عوجا ولا امتا

Transcription (English)
20:107 La tara feeha AAiwajanwala amtan
Edip-Layth (Quran: A Reformist Translation)
20:107 "You will not see in it any crookedness or curves."
The Monotheist Group (The Quran: A Monotheist Translation)
20:107 "You will not see in it any crookedness or curves."
Muhammad Asad (The Message Of Quran)
20:107 [so that] thou wilt see no curve thereon, and no ruggedness.90

Note 90
In the eschatology of the Qur'an, the "end of the world" does not signify an annihilation i.e., reduction to nothingness-of the physical universe but, rather, its fundamental, cataclysmic transformation into something that men cannot now visualize. This is brought out in many allegorical allusions to the Last Day, e.g., in 14:48, which speaks of "the Day when the earth shall be changed into another earth, as shall be the heavens".
Rashad Khalifa (The Final Testament)
20:107 "Not even the slightest hill will you see therein, nor a dip.",
Shabbir Ahmed (Quran As It Explains Itself)
20:107 Wherein you see neither curve nor ruggedness – (a life of truthfulness).

20:108 يومئذ يتبعون الداعى لا عوج له وخشعت الاصوات للرحمن فلا تسمع الا همسا

Transcription (English)
20:108 Yawma-ithin yattabiAAoona alddaAAiyala AAiwaja lahu wakhashaAAati al-aswatu lilrrahmanifala tasmaAAu illa hamsan
Edip-Layth (Quran: A Reformist Translation)
20:108 On that day, they will follow the caller, there is no crookedness to him. All voices will be humbled for the Gracious, you will not be able to hear except whispers.
The Monotheist Group (The Quran: A Monotheist Translation)
20:108 On that Day, they will follow the caller, there is no crookedness to him. And all voices will be humbled for the Almighty, you will not be able to hear except whispers.
Muhammad Asad (The Message Of Quran)
20:108 On that Day, all will. follow the summoning Voice from which there will be no escape;91 and all sounds will be hushed before the Most Gracious, and thou wilt hear nothing but a faint sough in the air.

Note 91
Lit., "the caller in whom there will be no deviation (la `iwaja lahu)"-i.e., the summons to the Last Judgment.
Rashad Khalifa (The Final Testament)
20:108 On that day, everyone will follow the caller, without the slightest deviation. All sounds will be hushed before the Most Gracious; you will hear nothing but whispers.,
Shabbir Ahmed (Quran As It Explains Itself)
20:108 On that Day all people will follow the caller who has no crookedness in him. (Ta Ha, the Ideal Prophet’s call. The Call that is straight, without crookedness. 2:186, 7:86, 18:1, 33:46). And they will follow the call without deviation. The most vociferous of leaders will subdue their voices before the Beneficent. You will only hear soft voices and gentle footsteps.

20:109 يومئذ لا تنفع الشفعة الا من اذن له الرحمن ورضى له قولا

Transcription (English)
20:109 Yawma-ithin la tanfaAAu alshshafaAAatuilla man athina lahu alrrahmanuwaradiya lahu qawlan
Edip-Layth (Quran: A Reformist Translation)
20:109 On that day, no intercession will be of help, except for he whom the Gracious allows and accepts what he has to say.14

Note 14

This verse rejects the "savior" role attributed to prophets and righteous people. 2:48; 19:87.

The Monotheist Group (The Quran: A Monotheist Translation)
20:109 On that Day, no intercession will be of help, except for he whom the Almighty allows and accepts what he has to say.
Muhammad Asad (The Message Of Quran)
20:109 On that Day, intercession shall be of no avail [to any] save him in whose case the Most Gracious will have granted leave therefor, and whose word [of faith) He will have accepted:92

Note 92
Regarding the Qur'anic concept of "intercession" on the Day of Judgment, see note 7 on 10:3. The "word [of faith]" referred to towards the end of the above verse is-according to Ibn `Abbas (as quoted by Baghawi) - a metonym for the belief that "there is no deity save God", i.e., the realization of His oneness and uniqueness. See also 19:87 and the corresponding note 74.
Rashad Khalifa (The Final Testament)
20:109 On that day, intercession will be useless, except for those permitted by the Most Gracious, and whose utterances conform to His will.,
Shabbir Ahmed (Quran As It Explains Itself)
20:109 On that Day, intercession will be of no avail except if one stands up as a witness and is accepted according to the law of the Beneficent.23

Note 23
None will have the benefit of intercession unless he has entered into a bond with the Beneficent during the life of the world. 19:87

20:110 يعلم ما بين ايديهم وما خلفهم ولا يحيطون به علما

Transcription (English)
20:110 YaAAlamu ma bayna aydeehim wamakhalfahum wala yuheetoona bihi AAilman
Edip-Layth (Quran: A Reformist Translation)
20:110 He knows their present and their future, and they do not have any of His knowledge.
The Monotheist Group (The Quran: A Monotheist Translation)
20:110 He knows their present and their future, and they do not have any of His knowledge.
Muhammad Asad (The Message Of Quran)
20:110 [for] He knows all that lies open before men and all that is hidden from them,93 whereas they cannot encompass Him with their knowledge.

Note 93
For an explanation of this phrase -which occurs in exactly the same wording in 2:255, 21:28 and 22:76 as well - see surah 2, note. 247.
Rashad Khalifa (The Final Testament)
20:110 He knows their past and their future, while none encompasses His knowledge.,
Shabbir Ahmed (Quran As It Explains Itself)
20:110 This information is given by Him Who knows their past and their future, while none encompasses His knowledge.

20:111 وعنت الوجوه للحى القيوم وقد خاب من حمل ظلما

Transcription (English)
20:111 WaAAanati alwujoohu lilhayyialqayyoomi waqad khaba man hamala thulman
Edip-Layth (Quran: A Reformist Translation)
20:111 The faces shall be humbled for the Eternal, the Living. Whoever carried wickedness with him has failed.
The Monotheist Group (The Quran: A Monotheist Translation)
20:111 And the faces shall be humbled for the Eternal, the Living. And whoever carried wickedness with him has failed.
Muhammad Asad (The Message Of Quran)
20:111 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

Note 94
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.
Rashad Khalifa (The Final Testament)
20:111 All faces will submit to the Living, the Eternal, and those who are burdened by their transgressions will fail.,
Shabbir Ahmed (Quran As It Explains Itself)
20:111 All faces will be humbled before the Ever-Living, the Self-Subsistent Maintainer of the Universe. And the violators of human rights will be undone.

20:112 ومن يعمل من الصلحت وهو مؤمن فلا يخاف ظلما ولا هضما

Transcription (English)
20:112 Waman yaAAmal mina alssalihatiwahuwa mu/minun fala yakhafu thulmanwala hadman
Edip-Layth (Quran: A Reformist Translation)
20:112 Whoever does any good works, while he is an acknowledger, then he should not fear injustice nor being given less than his due.
The Monotheist Group (The Quran: A Monotheist Translation)
20:112 And whoever does any good works, while he is a believer, then he should not fear injustice nor being given less than his due.
Muhammad Asad (The Message Of Quran)
20:112 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 merit].95

Note 95
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 that the righteous shall be recompensed in the hereafter "in accordance with the best that they ever did".
Rashad Khalifa (The Final Testament)
20:112 As for those who worked righteousness, while believing, they will have no fear of injustice or adversity.,
Shabbir Ahmed (Quran As It Explains Itself)
20:112 Whereas anyone who has done his best to help people, and is a believer in the Permanent Values, need have no fear of being wronged or deprived of merit.

20:113 وكذلك انزلنه قرءانا عربيا وصرفنا فيه من الوعيد لعلهم يتقون او يحدث لهم ذكرا

Transcription (English)
20:113 Wakathalika anzalnahu qur-ananAAarabiyyan wasarrafna feehi mina alwaAAeedilaAAallahum yattaqoona aw yuhdithu lahum thikran
Edip-Layth (Quran: A Reformist Translation)
20:113 It was such that We sent it down as an Arabic compilation, and We cited in it many warnings, perhaps they will become aware or it will cause for them a remembrance.15

Note 15

For another meaning of this verse, see 43:3.

The Monotheist Group (The Quran: A Monotheist Translation)
20:113 And it was such that We sent it down an Arabic revelation, and We dispatched in it the warnings, perhaps they will become aware or it will cause them to remember.
Muhammad Asad (The Message Of Quran)
20:113 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 a new awareness in them98

Note 96
As in verse 99 above - with which this passage connects - the adverb kadhalika ("thus") refers to the method and purpose of the Qur'an.

Note 97
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.

Note 98
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.
Rashad Khalifa (The Final Testament)
20:113 We thus revealed it, an Arabic Quran, and we cited in it all kinds of prophecies, that they may be saved, or it may cause them to take heed.,
Shabbir Ahmed (Quran As It Explains Itself)
20:113 And thus have We sent this down, an Arabic Qur’an, and explained therein warnings in many ways, so that people may live upright or that it make them rise to a new level of awareness.

20:114 فتعلى الله الملك الحق ولا تعجل بالقرءان من قبل ان يقضى اليك وحيه وقل رب زدنى علما

Transcription (English)
20:114 FataAAala Allahualmaliku alhaqqu wala taAAjal bialqur-animin qabli an yuqda ilayka wahyuhu waqul rabbizidnee AAilman
Edip-Layth (Quran: A Reformist Translation)
Do not Rush in Understanding the Quran20:114 Then High above all is God, the King, the Truth. Do not be hasty with the Quran before its inspiration is completed to you, and say, "My Lord, increase my knowledge."16

Note 16

A Quranic statement or phrase that we do not understand upon a first reading might become clear upon the second or later readings. To understand some verses, one might need to read the entire Quran and get its perspective. We might sometimes come to the understanding of a verse years later with an instantaneous inspiration. If we use the analogy of a radio, the Quran is like a radio station with a powerful and clear broadcast, and we are like a radio device receiving its message. The false doctrines and practices we inherit from the past and the environment might create static interference or background noise and prevent us from hearing the divine message more clearly. Besides, our tuning, the condition of the transistor, the power of our battery, and the direction of our antenna, all the factors that are affected by our attitude, prejudice, interest and knowledge level, might prevent us from hearing well, or understanding well. The radios that are made by "hadith and sunna" have defective designs, and the radios that automatically tune to the "hadith and sunna" station while also trying to tune to the Quran station, have too much noise; they all condemn themselves to receive the message with plenty of noise and interruptions (2:20;).

The Monotheist Group (The Quran: A Monotheist Translation)
20:114 Then High above all is God, the King, the True. And do not be hasty with the Qur'an before its inspiration is completed to you, and say: "My Lord, increase my knowledge."
Muhammad Asad (The Message Of Quran)
20:114 [Know,] then, [that) God is sublimely exalted. the Ultimate Sovereign, the Ultimate Truth99 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

Note 99
Whenever the noun al-hagq 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".

Note 100
Lit., "be not hasty with the Qur'an" (see next note).

Note 101
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 surah - 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 single aspects of its message. (See also 75:16 and the corresponding notes.)
Rashad Khalifa (The Final Testament)
20:114 Most Exalted is GOD, the only true King. Do not rush into uttering the Quran before it is revealed to you, and say, "My Lord, increase my knowledge.",
Shabbir Ahmed (Quran As It Explains Itself)
20:114 Know, then, that Sublimely Exalted is God, the Ultimate Sovereign, the Ultimate Truth. (O Prophet) hasten not with the Qur’an before the release of a particular revelation to you is completed. And say, “My Lord! Increase me in knowledge.” [75:16-17]

20:115 ولقد عهدنا الى ءادم من قبل فنسى ولم نجد له عزما

Transcription (English)
20:115 Walaqad AAahidna ila adamamin qablu fanasiya walam najid lahu AAazman
Edip-Layth (Quran: A Reformist Translation)
Adam Deceived by Satan20:115 We had made a pledge to Adam from before, but he forgot, and We did not find in him the will power.17

Note 17

See 2:36; 7:19; 20:115.

The Monotheist Group (The Quran: A Monotheist Translation)
20:115 And We had entrusted to Adam from before, but heforgot, and We did not find in him the will power.
Muhammad Asad (The Message Of Quran)
20:115 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.

Note 102
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.
Rashad Khalifa (The Final Testament)
Humans Fail to Make a Firm Stand20:115 We tested Adam in the past, but he forgot, and we found him indecisive.5 ,

Note 5
When Satan challenged God's absolute authority (38:69),you and I did not make a firm stand against Satan. God is giving us a chance, on this earth, to redeem ourselves by denouncing Satan andupholding God's absolute authority (Appendix 7).
Shabbir Ahmed (Quran As It Explains Itself)
20:115 (Without Divine Guidance man is easily fallible.) We made a covenant with Adam (the first humans) that he would hold fast to Our commands, but he forgot, and We found no constancy in him.24

Note 24
Adam = Mankind = Humanity. 2:30, 7:11

20:116 واذ قلنا للملئكة اسجدوا لءادم فسجدوا الا ابليس ابى

Transcription (English)
20:116 Wa-ith qulna lilmala-ikatiosjudoo li-adama fasajadoo illa ibleesa aba
Edip-Layth (Quran: A Reformist Translation)
20:116 We said to the controllers: "Submit to Adam." They all submitted except for Satan, he refused.
The Monotheist Group (The Quran: A Monotheist Translation)
20:116 And We said to the angels: "Yield to Adam." They all yielded except for Satan, he refused.
Muhammad Asad (The Message Of Quran)
20:116 For [thus it was:] when We told the angels, "Prostrate yourselves before Adam!"- they all prostrated themselves, save Ibis, who refused [to do it];103

Note 103
See 2:30 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.
Rashad Khalifa (The Final Testament)
20:116 Recall that we said to the angels, "Fall prostrate before Adam." They fell prostrate, except Satan; he refused.,
Shabbir Ahmed (Quran As It Explains Itself)
20:116 Recall when We said to the angels, “Bow before Adam, they bowed except Iblees; he refused.”25

Note 25
Divine laws in the Universe have been made of service to humans but their selfish desires rebel against their higher conscious controls

20:117 فقلنا يادم ان هذا عدو لك ولزوجك فلا يخرجنكما من الجنة فتشقى

Transcription (English)
20:117 Faqulna ya adamu innahatha AAaduwwun laka walizawjika falayukhrijannakuma mina aljannati fatashqa
Edip-Layth (Quran: A Reformist Translation)
20:117 So We said, "O Adam, this is an enemy to you and your mate. So do not let him take you out from the paradise, else you will have hardship."
The Monotheist Group (The Quran: A Monotheist Translation)
20:117 So We said: "O Adam, this is an enemy to you and your mate. So do not let him take you out from the paradise, else you will have hardship."
Muhammad Asad (The Message Of Quran)
20:117 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 render thee unhappy.104

Note 104
Lit., "so that thou wilt become unhappy". Regarding the significance of "the garden" spoken of here, see surah 2, note 27.
Rashad Khalifa (The Final Testament)
20:117 We then said, "O Adam, this is an enemy of you and your wife. Do not let him evict you from Paradise, lest you become miserable.,
Shabbir Ahmed (Quran As It Explains Itself)
20:117 And thereupon We said, “O Adam! Surely, this is an enemy to you and your wife so let him not drive the two of you out of this Garden so that you have to toil hard” (for getting your sustenance).

20:118 ان لك الا تجوع فيها ولا تعرى

Transcription (English)
20:118 Inna laka alla tajooAAa feehawala taAAra
Edip-Layth (Quran: A Reformist Translation)
20:118 "There you will not go hungry nor need clothes."
The Monotheist Group (The Quran: A Monotheist Translation)
20:118 "You will have in it that you will not go hungry nor need clothes."
Muhammad Asad (The Message Of Quran)
20:118 Behold, it is provided for thee that thou shalt not hunger here or feel naked,105

Note 105
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.)
Rashad Khalifa (The Final Testament)
20:118 "You are guaranteed never to hunger therein, nor go unsheltered.,
Shabbir Ahmed (Quran As It Explains Itself)
20:118 “Indeed, you are living the life of Paradise (on this very earth) where you are guaranteed never to go hungry, nor go unsheltered.”

20:119 وانك لا تظمؤا فيها ولا تضحى

Transcription (English)
20:119 Waannaka la tathmaofeeha wala tadha
Edip-Layth (Quran: A Reformist Translation)
20:119 "There you will not go thirsty nor suffer from heat."
The Monotheist Group (The Quran: A Monotheist Translation)
20:119 "And you will have in it that you will not go thirsty nor suffer from heat."
Muhammad Asad (The Message Of Quran)
20:119 and that thou shalt not thirst here or suffer from the heat of the sun."
Rashad Khalifa (The Final Testament)
20:119 "Nor will you thirst therein, nor suffer from any heat.",
Shabbir Ahmed (Quran As It Explains Itself)
20:119 “Neither do you go thirsty, nor are you exposed to the burning sun.”26

Note 26
Well-provided with food, clothing, shelter, the basic needs

20:120 فوسوس اليه الشيطن قال يادم هل ادلك على شجرة الخلد وملك لا يبلى

Transcription (English)
20:120 Fawaswasa ilayhi alshshaytanuqala ya adamu hal adulluka AAalashajarati alkhuldi wamulkin la yabla
Edip-Layth (Quran: A Reformist Translation)
20:120 But the devil whispered to him, he said, "O Adam, shall I lead you to the tree of immortality and a kingdom which will not waste away?"
The Monotheist Group (The Quran: A Monotheist Translation)
20:120 But the devil whispered to him, he said: "O Adam, shall I lead you to the tree of immortality and a kingdom which will not waste away?"
Muhammad Asad (The Message Of Quran)
20:120 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

Note 106
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.
Rashad Khalifa (The Final Testament)
20:120 But the devil whispered to him, saying, "O Adam, let me show you the tree of eternity and unending kingship.",
Shabbir Ahmed (Quran As It Explains Itself)
20:120 But Satan whispered to him. (The selfish desires were teaching him a sinister lesson), "O Adam! Shall I lead you to the tree of eternal life and ownership that is ever-lasting?"

20:121 فاكلا منها فبدت لهما سوءتهما وطفقا يخصفان عليهما من ورق الجنة وعصى ءادم ربه فغوى

Transcription (English)
20:121 Faakala minha fabadat lahumasaw-atuhuma watafiqa yakhsifaniAAalayhima min waraqi aljannati waAAasa adamurabbahu faghawa
Edip-Layth (Quran: A Reformist Translation)
20:121 So they both ate from it, and their sin became apparent to them, and they began to place leaves on themselves from the paradise. Adam had disobeyed his Lord, and had gone astray.
The Monotheist Group (The Quran: A Monotheist Translation)
20:121 So they both ate from it, and their bodies became apparent to them, and they began to place leaves on themselves from the paradise. Adam had disobeyed his Lord, and had gone astray.
Muhammad Asad (The Message Of Quran)
20:121 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

Note 107
Regarding the symbolism of Adam and Eve's becoming "conscious of their nakedness", see note 105 above as well as the reference, in 7:26, 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.
Rashad Khalifa (The Final Testament)
20:121 They ate from it, whereupon their bodies became visible to them, and they tried to cover themselves with the leaves of Paradise. Adam thus disobeyed his Lord, and fell.,
Shabbir Ahmed (Quran As It Explains Itself)
20:121 Man and woman both ate of the Tree. (People fell into schism for personal interests and their basic necessities of life ceased to come by easily. They had to toil and contend with one another to earn their livelihood.) This exposed the flaws in their character. They tried to hide their selfish behavior. Thus did Adam-mankind disobeyed their Lord, and fell into error.27

Note 27
What was the Forbidden Tree? Not of ‘knowledge’, nor of ‘immortality’ as per the Bible. It is the Tree that branches off people based upon selfish desires. The early human beings started marking up lands and hoarding. They also saw their children as a means of attaining immortality. So, this very earth which was a Paradise for them to begin with, became a place where they had to continuously toil and often exploit one another to earn a living – a Paradise lost! Sauaatuhuma = The vices in both, men and women = Erroneously translated as ‘nakedness’. 2:34, 2:213, 7:11, 7:19 15:28, 17:61, 18:50, 38:72

20:122 ثم اجتبه ربه فتاب عليه وهدى

Transcription (English)
20:122 Thumma ijtabahu rabbuhu fatabaAAalayhi wahada
Edip-Layth (Quran: A Reformist Translation)
20:122 Then his Lord recalled him, and He forgave him and gave guidance to him.
The Monotheist Group (The Quran: A Monotheist Translation)
20:122 Then his Lord recalled him, and He forgave him, and gave guidance to him.
Muhammad Asad (The Message Of Quran)
20:122 Thereafter, [however,) his Sustainer elected him [for His grace], and accepted his repentance, and bestowed His guidance upon him,
Rashad Khalifa (The Final Testament)
20:122 Subsequently, his Lord chose him, redeemed him, and guided him.,
Shabbir Ahmed (Quran As It Explains Itself)
20:122 Thereafter his Lord elected him, accepted his repentance and guided him.

20:123 قال اهبطا منها جميعا بعضكم لبعض عدو فاما ياتينكم منى هدى فمن اتبع هداى فلا يضل ولا يشقى

Transcription (English)
20:123 Qala ihbita minhajameeAAan baAAdukum libaAAdin AAaduwwun fa-immaya/tiyannakum minnee hudan famani ittabaAAa hudaya falayadillu wala yashqa
Edip-Layth (Quran: A Reformist Translation)
20:123 He said, "Descend from this, all of you, for you are enemies to one another. So, when My guidance comes to you; then, whoever follows My guidance, he will not go astray nor suffer."
The Monotheist Group (The Quran: A Monotheist Translation)
20:123 He said: "Descend from this, all of you, for you are enemies to one another. So, when My guidance comes to you, then, whoever follows My guidance, he will not go astray nor suffer."
Muhammad Asad (The Message Of Quran)
20:123 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.

Note 108
See surah 7, note 16.
Rashad Khalifa (The Final Testament)
20:123 He said, "Go down therefrom, all of you. You are enemies of one another. When guidance comes to you from Me, anyone who follows My guidance will not go astray, nor suffer any misery. For the Disbelievers: Miserable Life Unavoidable,
Shabbir Ahmed (Quran As It Explains Itself)
20:123 He said, “Go down therefore, O humans, males and females, foes to one another competing for sustenance! Nonetheless, there shall most certainly come to you guidance from Me. And whoever follows My guidance will not go astray, nor will face hardship.”28

Note 28
Nations that follow Divine laws, their economy will be abundant

20:124 ومن اعرض عن ذكرى فان له معيشة ضنكا ونحشره يوم القيمة اعمى

Transcription (English)
20:124 Waman aAArada AAan thikreefa-inna lahu maAAeeshatan dankan wanahshuruhuyawma alqiyamati aAAman
Edip-Layth (Quran: A Reformist Translation)
Ingrates Create a Miserable Life for Themselves20:124 "Whoever turns away from My remembrance, then he will have a miserable life, and We will raise him blind on the day of Resurrection."
The Monotheist Group (The Quran: A Monotheist Translation)
20:124 "And whoever turns away from My remembrance, then he will have a miserable life, and We will raise him blind on the Day of Resurrection."
Muhammad Asad (The Message Of Quran)
20:124 But as for him who shall turn away from remembering Me - his shall be a life of narrow scope109 and on the Day of Resurrection We shall raise him up blind."

Note 109
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.
Rashad Khalifa (The Final Testament)
20:124 "As for the one who disregards My message, he will have a miserable life, and we resurrect him, on the Day of Resurrection, blind.",
Shabbir Ahmed (Quran As It Explains Itself)
20:124 But whoever turns away from My Message, his will be a narrow life and economy. And We will raise him blind on the Day of Resurrection.29

Note 29
17:72, 20:102. ‘Zikri’ = My Remembrance = The Qur’an = The Law = The Message. Such individuals and nations will live in economic and moral poverty

20:125 قال رب لم حشرتنى اعمى وقد كنت بصيرا

Transcription (English)
20:125 Qala rabbi lima hashartaneeaAAma waqad kuntu baseeran
Edip-Layth (Quran: A Reformist Translation)
20:125 He said, "My Lord, you have raised me blind while I used to be able to see?"
The Monotheist Group (The Quran: A Monotheist Translation)
20:125 He said: "My Lord, you have raised me blind while I used to be able to see?"
Muhammad Asad (The Message Of Quran)
20:125 [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?"
Rashad Khalifa (The Final Testament)
20:125 He will say, "My Lord, why did you summon me blind, when I used to be a seer?",
Shabbir Ahmed (Quran As It Explains Itself)
20:125 He will wonder, "My Lord, why did you gather me blind when I used to be able to see?" [22:46]

20:126 قال كذلك اتتك ءايتنا فنسيتها وكذلك اليوم تنسى

Transcription (English)
20:126 Qala kathalika atatka ayatunafanaseetaha wakathalika alyawma tunsa
Edip-Layth (Quran: A Reformist Translation)
20:126 He said, "It was the same when Our signs came to you, you ignored them, and similarly today you will be ignored."
The Monotheist Group (The Quran: A Monotheist Translation)
20:126 He said: "It was the same when Our revelations came to you, you forgot them, and similarly today you will be forgotten."
Muhammad Asad (The Message Of Quran)
20:126 [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!"
Rashad Khalifa (The Final Testament)
20:126 He will say, "Because you forgot our revelations when they came to you, you are now forgotten.",
Shabbir Ahmed (Quran As It Explains Itself)
20:126 God will reply, "Thus it is. Our messages came to you but you were oblivious to them. (Being blind of reason, you disregarded them.) And thus, this Day you will be left in oblivion.”

20:127 وكذلك نجزى من اسرف ولم يؤمن بايت ربه ولعذاب الءاخرة اشد وابقى

Transcription (English)
20:127 Wakathalika najzee man asrafa walamyu/min bi-ayati rabbihi walaAAathabu al-akhiratiashaddu waabqa
Edip-Layth (Quran: A Reformist Translation)
20:127 It is such that We recompense he who transgresses, and did not acknowledge His Lord's signs. The retribution of the Hereafter is more severe and lasting.
The Monotheist Group (The Quran: A Monotheist Translation)
20:127 And it is such that We recompense he who transgresses, and did not believe in the revelations of his Lord. And the retribution of the Hereafter is more severe and more lasting.
Muhammad Asad (The Message Of Quran)
20:127 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!

Note 110
Regarding this rendering of the phrase man asrafa, see surah 10, note 21, in which I have discussed the meaning of the participial noun musrff, derived from the same verbal root.
Rashad Khalifa (The Final Testament)
20:127 We thus requite those who transgress and refuse to believe in the revelations of their Lord. The retribution in the Hereafter is far worse and everlasting.,
Shabbir Ahmed (Quran As It Explains Itself)
20:127 Thus do We reward him who transgresses beyond limits and rejects the messages of his Lord. The suffering for them in the life to come shall be severe and lasting!

20:128 افلم يهد لهم كم اهلكنا قبلهم من القرون يمشون فى مسكنهم ان فى ذلك لءايت لاولى النهى

Transcription (English)
20:128 Afalam yahdi lahum kam ahlaknaqablahum mina alqurooni yamshoona fee masakinihim inna feethalika laayatin li-olee alnnuha
Edip-Layth (Quran: A Reformist Translation)
20:128 Is it not a guide to them how many generations We had destroyed before them, which they are walking now in their homes? In that are signs for the people of understanding.
The Monotheist Group (The Quran: A Monotheist Translation)
20:128 Is it not a guide to them how many generations We had destroyed before them, which they are walking now in their homes? In that are signs for the people of understanding.
Muhammad Asad (The Message Of Quran)
20:128 CAN, THEN, they [who reject the truth] learn no lesson by recalling how many a generation We have destroyed before their time?111 - [people] in whose dwelling-places they [themselves now] walk about? In this, behold, there are messages indeed for those who are endowed with reason!

Note 111
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 qarn 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.
Rashad Khalifa (The Final Testament)
20:128 Does it ever occur to them how many previous generations we have annihilated? They are now walking in the homes of those before them. These are signs for those who possess intelligence.,
Shabbir Ahmed (Quran As It Explains Itself)
20:128 Is it not a guidance for them to know how many a generation Our law destroyed before them, amid whose dwelling-places they now walk? In this, are signs for men and women who wish to understand.

20:129 ولولا كلمة سبقت من ربك لكان لزاما واجل مسمى

Transcription (English)
20:129 Walawla kalimatun sabaqat minrabbika lakana lizaman waajalun musamman
Edip-Layth (Quran: A Reformist Translation)
20:129 Had it not been for a word already given by your Lord, they would have been held to account immediately.
The Monotheist Group (The Quran: A Monotheist Translation)
20:129 And had it not been for a word already given by your Lord, they would have been held to account immediately.
Muhammad Asad (The Message Of Quran)
20:129 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

Note 112
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.

Note 113
Cf. 10:11 and 16:61.
Rashad Khalifa (The Final Testament)
20:129 If it were not for your Lord's predetermined plan, they would have been judged immediately.,
Shabbir Ahmed (Quran As It Explains Itself)
20:129 If it were not for a decree that has already been issued by your Lord, setting a term, (the Law of Respite), the Ultimate requital would have come upon them at once.

20:130 فاصبر على ما يقولون وسبح بحمد ربك قبل طلوع الشمس وقبل غروبها ومن ءانائ اليل فسبح واطراف النهار لعلك ترضى

Transcription (English)
20:130 Faisbir AAala mayaqooloona wasabbih bihamdi rabbika qabla tulooAAialshshamsi waqabla ghuroobiha wamin ana-iallayli fasabbih waatrafa alnnaharilaAAallaka tarda
Edip-Layth (Quran: A Reformist Translation)
20:130 So be patient to what they are saying and glorify the grace of your Lord before the rising of the sun, and before its setting, and from the early part of the night glorify, and at the edges of the day that you may be content.
The Monotheist Group (The Quran: A Monotheist Translation)
20:130 So be patient to what they are saying and glorify the grace of your Lord before the rising of the sun, and before its setting, and at the approach of the night - you shall glorify - and at parts of the day, perhaps you may be content.
Muhammad Asad (The Message Of Quran)
20:130 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.

Note 114
Lit., "at the sides [or "extremities"] of the day". See in this connection also 11:114 and the corresponding note 145.
Rashad Khalifa (The Final Testament)
20:130 Therefore, be patient in the face of their utterances, and praise and glorify your Lord before sunrise and before sunset. And during the night glorify Him, as well as at both ends of the day, that you may be happy.,
Shabbir Ahmed (Quran As It Explains Itself)
20:130 So, (O Prophet) be patient about what they say. Strive in the way of your Lord beginning before dawn to before sunset and even during hours of the night, practically all day, that the Divine System becomes a living witness of His praise. Thus you will attain true happiness (with success in your noble mission.)

20:131 ولا تمدن عينيك الى ما متعنا به ازوجا منهم زهرة الحيوة الدنيا لنفتنهم فيه ورزق ربك خير وابقى

Transcription (English)
20:131 Wala tamuddanna AAaynayka ilama mattaAAna bihi azwajan minhum zahrata alhayatialddunya linaftinahum feehi warizqu rabbika khayrunwaabqa
Edip-Layth (Quran: A Reformist Translation)
20:131 Do not strain your eyes on what We have given other people as luxuries of this worldly life. We are testing them with it; and the provision of your Lord is better and more lasting.
The Monotheist Group (The Quran: A Monotheist Translation)
20:131 And do not crave with your eyes what We have bestowed upon some couples from them; the flower of the worldly life; so as to test them in it; and the provision of your Lord is better and more lasting.
Muhammad Asad (The Message Of Quran)
20:131 And never turn thine, 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 thy Sustainer provides [for thee] is better and more enduring.116

Note 115
Lit., "groups for "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".

Note 116
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.
Rashad Khalifa (The Final Testament)
20:131 And do not covet what we bestowed upon any other people. Such are temporary ornaments of this life, whereby we put them to the test. What your Lord provides for you is far better, and everlasting.,
Shabbir Ahmed (Quran As It Explains Itself)
20:131 And do not turn your eyes towards the splendor of the worldly life We have caused many to enjoy. The provision of your Lord is better and more lasting.30

Note 30
13:17. 15:88. Worldly gifts are a test for them to live righteously or turn away from guidance. 104:6

20:132 وامر اهلك بالصلوة واصطبر عليها لا نسلك رزقا نحن نرزقك والعقبة للتقوى

Transcription (English)
20:132 Wa/mur ahlaka bialssalatiwaistabir AAalayha la nas-alukarizqan nahnu narzuquka waalAAaqibatu lilttaqwa
Edip-Layth (Quran: A Reformist Translation)
20:132 Instruct your family with the contact prayer, and be patient for it. We do not ask you for provision, for We provide for you. The good end is for the righteous.
The Monotheist Group (The Quran: A Monotheist Translation)
20:132 And instruct your family to the contact prayer, and be patient for it. We do not ask you for provision, for We provide for you. And the ending will be for righteousness.
Muhammad Asad (The Message Of Quran)
20:132 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

Note 117
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.

Note 118
Lit., "to God-consciousness".
Rashad Khalifa (The Final Testament)
The Parents' Responsibility20:132 You shall enjoin your family to observe the contact prayers (Salat), and steadfastly persevere in doing so. We do not ask you for any provisions; we are the ones who provide for you. The ultimate triumph belongs to the righteous.,
Shabbir Ahmed (Quran As It Explains Itself)
20:132 Enjoin upon your family and followers that their central duty remains the establishment of the Divine System. We do not ask you to provide for Us, We provide for you. And the future (and Hereafter) belongs to the righteous.

20:133 وقالوا لولا ياتينا باية من ربه اولم تاتهم بينة ما فى الصحف الاولى

Transcription (English)
20:133 Waqaloo lawla ya/teenabi-ayatin min rabbihi awa lam ta/tihim bayyinatu mafee alssuhufi al-oola
Edip-Layth (Quran: A Reformist Translation)
Proof and Messengers20:133 They said, "If only he would bring us a sign from his Lord!" Did not proof come to them from what is in the previous book?18

Note 18

The truth-value of the Quran's message and its historical dimension provide evidence for its divine nature. The occurrence of the singular word bayyina (evidence/proof) in the Quran being exactly 19 times and the existence of the code 19 in previous scriptures is another fulfillment of this verse. See 46:10.

The Monotheist Group (The Quran: A Monotheist Translation)
20:133 And they said: "If only he would bring us a sign from his Lord!" Did not proof come to them from what is in the previous scripts?
Muhammad Asad (The Message Of Quran)
20:133 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

Note 119
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".

Note 120
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.)
Rashad Khalifa (The Final Testament)
Why Messengers?20:133 They said, "If he could only show us a miracle from his Lord!" Did they not receive sufficient miracles with the previous messages?,
Shabbir Ahmed (Quran As It Explains Itself)
20:133 And they say, "Why does he not bring us a miracle from his Lord?" But has there not come to them a clear evidence of all the truth that was in the former scriptures?31

Note 31
All Divine scriptures have been miracles in their own right. 5:48

20:134 ولو انا اهلكنهم بعذاب من قبله لقالوا ربنا لولا ارسلت الينا رسولا فنتبع ءايتك من قبل ان نذل ونخزى

Transcription (English)
20:134 Walaw anna ahlaknahum biAAathabinmin qablihi laqaloo rabbana lawla arsaltailayna rasoolan fanattabiAAa ayatika minqabli an nathilla wanakhza
Edip-Layth (Quran: A Reformist Translation)
20:134 If We had destroyed them with retribution before this, they would have said, "Our Lord, if only You had sent us a messenger so we could follow Your signs before we are humiliated and shamed!"
The Monotheist Group (The Quran: A Monotheist Translation)
20:134 And if We had destroyed them with a retribution before this, they would have said: "Our Lord, if only You had sent us a messenger so we could follow Your revelations before we are humiliated and shamed!"
Muhammad Asad (The Message Of Quran)
20:134 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

Note 121
Cf. 6:131, 15:4 or 6:208, 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.
Rashad Khalifa (The Final Testament)
20:134 Had we annihilated them before this, they would have said, "Our Lord, had You sent a messenger to us, we would have followed Your revelations, and would have avoided this shame and humiliation.",
Shabbir Ahmed (Quran As It Explains Itself)
20:134 Had Our law annihilated them with some punishment before this, they would have said, "Our Lord! If only you had sent a Messenger, so that we might have followed Your messages before we were thus humbled and disgraced!” [5:19]

20:135 قل كل متربص فتربصوا فستعلمون من اصحب الصرط السوى ومن اهتدى

Transcription (English)
20:135 Qul kullun mutarabbisun fatarabbasoofasataAAlamoona man as-habu alssiratialssawiyyi wamani ihtada
Edip-Layth (Quran: A Reformist Translation)
20:135 Say, "All are waiting, so wait, and you will come to know who the people upon the balanced path are and who are guided."
The Monotheist Group (The Quran: A Monotheist Translation)
20:135 Say: "All are waiting, so wait, and you will come to know who are the people upon the even path and who are guided."
Muhammad Asad (The Message Of Quran)
20:135 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!"

Note 122
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.
Rashad Khalifa (The Final Testament)
20:135 Say, "All of us are waiting, so wait; you will surely find out who are on the correct path, and who are truly guided.",
Shabbir Ahmed (Quran As It Explains Itself)
20:135 Say, "Everyone is hopefully waiting (what the future may bring); wait then, for you will come to know who are on the even path, and who are rightly guided." [6:136]