Sunday, May 02, 2010

From: Chapter Taha in the Quran


Ta Ha
Tafsir al-JalalaynTā hā: God knows best what He means by these [letters].
We have not sent down to you the Qur'an that you be distressed
Tafsir al-Jalalayn We have not revealed the Qur’ān to you, O Muhammad (s), that you should be miserable, that you should toil because of what you used to do after it was revealed [to you], in the way of long vigils performing night prayers; in other words, so unburden your soul;
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Sahih International But only as a reminder for those who fear [ Allah ] -
Tafsir al-Jalalaynbut, We have revealed it, only to remind, therewith, him who fears, God;
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Sahih Internationa revelation from He who created the earth and highest heavens,
Tafsir al-Jalalayna revelation (tanzīlan, a substitution, standing in place of the [conjugated] verb [derived] therefrom which renders it [tanzīlan] accusative) from Him Who created the earth and the high heavens (‘ulā, the plural of ‘ulyā, similar [in pattern] to kubrā, kubar, ‘large’);
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Sahih International The Most Merciful [who is] above the Throne established.
Tafsir al-JalalaynHe is, the Compassionate One presided upon the Throne (al-‘arsh, in the [classical Arabic] language denotes a king’s seat) a presiding befitting of Him;
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Sahih International To Him belongs what is in the heavens and what is on the earth and what is between them and what is under the soil.
Tafsir al-Jalalaynto Him belongs whatever is in the heavens and whatever is in the earth and whatever is between them, of creatures, and whatever is beneath the soil (al-tharā, is moist earth) meaning [whatever is beneath] the seven earths, since these lie beneath it.
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Sahih International And if you speak aloud - then indeed, He knows the secret and what is [even] more hidden.
Tafsir al-JalalaynAnd should you be loud in your speech, in remembrance [of God] or supplication, then God has no need for this to be [spoken] loud, then indeed He knows the secret and [that which is] yet more hidden, than that [secret], namely, that which the soul whispers [to itself] and that which occurs to the mind but which you do not speak of [to anyone], so do not strain yourself to be loud [in your speech].
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Sahih International Allah - there is no deity except Him. To Him belong the best names.
Tafsir al-JalalaynGod — there is no god save Him. To Him belong the Most Beautiful Names, the ninety nine [Names], cited in the hadīth (al-husnā is the feminine form of al-ahsan, ‘the best’).
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Sahih International And has the story of Moses reached you? -
Tafsir al-JalalaynHas the story of Moses — indeed, it has — come to you?
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Sahih International When he saw a fire and said to his family, "Stay here; indeed, I have perceived a fire; perhaps I can bring you a torch or find at the fire some guidance."
Tafsir al-JalalaynWhen he caught sight of a fire and said to his family, namely, to his wife, ‘Wait, here! — this was when he was leaving Midian, heading for Egypt — Indeed I see a fire [in the distance]. Perhaps I [can] bring you a brand from it, [bring you] a burning wick or a torch, or find at the fire some guidance’, that is, someone to guide me by showing me the [proper] route — for he had lost it in the darkness of the night. He [Moses] said, ‘perhaps’ (la‘alla) because he could not be certain of fulfilling his promise.
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Sahih International And when he came to it, he was called, "O Moses,
Tafsir al-JalalaynAnd when he reached it — it was a boxthorn — he was called [by name], ‘O Moses!
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Sahih InternationalIndeed, I am your Lord, so remove your sandals. Indeed, you are in the sacred valley of Tuwa.
Tafsir al-JalalaynIndeed (read as innī, if one understands nūdiya, ‘he was called’, as meaning qīla, ‘it was said’; or read it as annī, because of an implied [prefixed] bā’) I am (anā, reiterates the [first person indicator] yā’ [of innī] used by the [direct] speaker) your Lord. So take off your sandals, for lo! you are in the holy, [meaning] either the pure, or the blessed, valley of Tuwā ([this is] either a substitution, or an explicative supplement; read [Tuwan] with nunation or [Tuwā] without: it is [considered] declinable on account of it being a location; but [alternatively considered] indeclinable, if taken as considered a feminine proper noun denoting a place name).
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Sahih International And I have chosen you, so listen to what is revealed [to you].
Tafsir al-JalalaynAnd I [Myself] have chosen you, from among [all of] your people, so listen to what is being revealed, to you from Me.
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Sahih International Indeed, I am Allah . There is no deity except Me, so worship Me and establish prayer for My remembrance.
Tafsir al-JalalaynVerily I am God — there is no god except Me. So worship Me and establish prayer for to make remembrance of Me, in it.
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Sahih International Indeed, the Hour is coming - I almost conceal it - so that every soul may be recompensed according to that for which it strives.
Tafsir al-JalalaynThe Hour is assuredly coming. [But] I will to keep it hidden, from mankind — and its nearness [in time] will manifest itself to them through its signs — so that every soul may be requited, thereupon, for what it strives for, of good or evil.
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Sahih International So do not let one avert you from it who does not believe in it and follows his desire, for you [then] would perish.
Tafsir al-JalalaynSo do not let him bar you, distract you, from it, that is, from believing in it, who believes not in it but follows his own whim, in denying [the truth of] it, lest you perish, that is, lest you be ruined if you are barred from [remembering] it.
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Sahih International And what is that in your right hand, O Moses?"
Tafsir al-JalalaynAnd what is that, that happens to be, in your right hand, O Moses?’ (the interrogative is meant as an affirmative, [but it is expressed as an interrogative] in order that the miracle [to be manifested] in it be [shown as] consequent upon it).
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Sahih International He said, "It is my staff; I lean upon it, and I bring down leaves for my sheep and I have therein other uses."
Tafsir al-JalalaynHe said, ‘It is my staff. I lean, I support myself, upon it, when I leap [across something] or walk, and I beat down [leaves], I strike the leaves on trees, with it, so that they fall, for my sheep, which then consume them; and I have uses for it (ma’ārib, ‘uses’, is the plural of ma’ruba, with the rā’ taking any [one] of the three vowels [sc. ma’ruba, ma’raba or ma’riba] meaning ‘needs’) in other ways, such as [using it] to carry food supplies and waterskins, as well as to drive away [undesirable] animals. He [Moses] gives an extensive response to indicate his [many] needs for it.
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Sahih International [ Allah ] said, "Throw it down, O Moses."
Tafsir al-JalalaynHe said, ‘Cast it down, O Moses!’
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Sahih International So he threw it down, and thereupon it was a snake, moving swiftly.
Tafsir al-JalalaynAnd he cast it down, and lo! it was a serpent, a giant snake, moving swiftly, moving about on its belly swiftly with the speed of a small snake — which is called al-jānn and which is [also] used to refer to this [serpent] in another verse [Q. 27:10; Q. 28:31].
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Sahih International [ Allah ] said, "Seize it and fear not; We will return it to its former condition.
Tafsir al-JalalaynHe said, ‘Take [hold of] it and do not fear, it. We will restore it to its former state (sīratahā, in the accusative because the genitive-operating preposition has been removed). And so he placed his hand in its mouth and it became a staff once again; and it became clear that the place into which he put his hand was the place where it [the staff] is held, between its two prongs. Moses was shown this [miracle] lest he be terrified when it turns into a snake in the presence of Pharaoh.
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Sahih International And draw in your hand to your side; it will come out white without disease - another sign,
Tafsir al-JalalaynAnd thrust your hand, the right one, meaning, the palm, into your flank — that is, your left side, below the arm into the armpit, and [then] take it out — it will emerge white, in contrast to the skin-colour that it was, without any fault, that is, [without any sign of] leprosy, radiating like the rays of the sun, blinding to the eyes [of onlookers]. [That is] yet another sign (āyatan ukhrā: this together with baydā’a, ‘white’, constitute two circumstantial qualifiers referring to the subject of [the verb] takhruj, ‘it will emerge’).
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Sahih International That We may show you [some] of Our greater signs.
Tafsir al-JalalaynThat We may show you, thereby, when you do this [as described above] in order to manifest it, of Our greatest signs, the sign that is the greatest proof of [the truth of] your Mission [from God]: and should he want it to be restored to its former state, he would thrust it into his armpit, as has been mentioned, and [then] bring it out.
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Sahih International Go to Pharaoh. Indeed, he has transgressed."
Tafsir al-JalalaynGo, as a messenger [from God], to Pharaoh, and [to] those with him. He has indeed transgressed’, he has exceeded the [usual] limits in his disbelief by claiming to be a god.
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Sahih International [Moses] said, "My Lord, expand for me my breast [with assurance]
Tafsir al-JalalaynHe said, ‘My Lord, expand my breast for me, expand it so that it may accommodate the [weight of the Divine] Message.
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Sahih International And ease for me my task
Tafsir al-JalalaynAnd make easy, facilitate, for me my affair, that I may deliver it.
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Sahih International And untie the knot from my tongue
Tafsir al-JalalaynAnd undo the knot upon my tongue — the result of his having been burnt by a live coal which he had placed [accidentally] in his mouth as a child;
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Sahih International That they may understand my speech.
Tafsir al-Jalalaynso that they may understand what I [shall] say, when I am delivering the Message.
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Sahih International And appoint for me a minister from my family -
Tafsir al-JalalaynAnd appoint for me a minister, an assistant for that [task], from my family,
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Sahih International Aaron, my brother.
Tafsir al-JalalaynAaron (Hārūna, constitutes the second object), my brother (akhī, an explicative supplement).
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Sahih International Increase through him my strength
Tafsir al-JalalaynConfirm through him my strength, my courage;
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Sahih International And let him share my task
Tafsir al-Jalalaynand let him share in my affair, namely, in [the delivery of] the Message (both verbs [ushdud, ‘confirm’, and ashrikhu, ‘let him share’] are in the imperative and in the apocopated imperfect tense, constituting the response to the request [of Moses]).
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Sahih International That we may exalt You much
Tafsir al-JalalaynSo that we may glorify You, [by making] glorifications, over and over again,
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Sahih International And remember You much.
Tafsir al-Jalalaynand remember You, [by making] remembrance, over and over again.
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Sahih International Indeed, You are of us ever Seeing."
Tafsir al-JalalaynIndeed You are ever Seeing of us’, ever Knowing, having been gracious [to us] by way of [appointing us to deliver] the Message.
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Sahih International [ Allah ] said, "You have been granted your request, O Moses.
Tafsir al-JalalaynHe said, ‘You have been granted your request, O Moses!, as a favour [from Us] to you.
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Sahih International And We had already conferred favor upon you another time,
Tafsir al-JalalaynAnd certainly, We have done you a favour [already] another time,
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Sahih International When We inspired to your mother what We inspired,
Tafsir al-Jalalaynwhen (idh, for explanation [of that favour]) We revealed to your mother, either in [her] sleep or by way of inspiration — when she gave birth to you and feared that Pharaoh would have you slain for being one of the newborn [of the Children of Israel] — that which was revealed, regarding your affair (this [mā yūhā, ‘that which was revealed’] is substituted by [what follows, an iqdhifīhi …]),
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Sahih International [Saying], 'Cast him into the chest and cast it into the river, and the river will throw it onto the bank; there will take him an enemy to Me and an enemy to him.' And I bestowed upon you love from Me that you would be brought up under My eye.
Tafsir al-Jalalayn“Cast him, place him, in the ark, then cast him, [while] in the ark, into the river, [into] the flow of the Nile, and then the river shall throw him up onto the shore, that is, its bank (the imperative here [fa’l-yulqihi, ‘let it throw him’] functions as a predicate); [there] an enemy of Mine and an enemy of his, namely, Pharaoh, shall take him”. And, after he took you, I cast upon you love from Me, that you may be loved by people; and indeed Pharaoh, and all who saw you, loved you; and that you might be reared under My eyes, be nurtured under My guardianship and My protection of you.
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Sahih International [And We favored you] when your sister went and said, 'Shall I direct you to someone who will be responsible for him?' So We restored you to your mother that she might be content and not grieve. And you killed someone, but We saved you from retaliation and tried you with a [severe] trial. And you remained [some] years among the people of Madyan. Then you came [here] at the decreed time, O Moses.
Tafsir al-JalalaynWhen (idh, for explanation) your sister, Maryam, walked up, to obtain news of you, for they had brought wet nurses [for you] but you would not take to the breast of any of them, and she then said, “Shall I show you someone who will take care of him?”. Her offer was accepted and so she brought [them] his mother and he took to her breasts. Thus We restored you to your mother that her eyes might rejoice, in seeing you again, and not grieve, at that point [anymore]. Then you slew a soul, namely, the Copt in Egypt — and you became distressed for having slain him because of [how] Pharaoh [would react]; whereupon We delivered you from [great] distress, and We tried you with various ordeals, We tested you by landing you in some other [ordeal] and [again] delivered you from it. Then you stayed for several years, ten [years], among the people of Midian, after you had reached it having left Egypt, [staying] with the prophet Shu‘ayb and marrying his daughter. Then you came [hither] as ordained, in My knowledge, with the Message [that you will deliver] — and this was when you were forty years old, O Moses!
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Sahih International And I produced you for Myself.
Tafsir al-Jalalayn And I chose you for Myself, to deliver the Message.
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Sahih International Go, you and your brother, with My signs and do not slacken in My remembrance.
Tafsir al-JalalaynGo, you and your brother, to the people, with My, nine, signs, and do not flag, be remiss, in remembrance of Me, by uttering glorifications and otherwise.
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Sahih International Go, both of you, to Pharaoh. Indeed, he has transgressed.
Tafsir al-JalalaynGo the two of you to Pharaoh. Truly he has transgressed [the bounds], in claiming to be the Lord.
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Sahih International And speak to him with gentle speech that perhaps he may be reminded or fear [ Allah ]."
Tafsir al-JalalaynAnd speak to him gentle words, for him to renounce such [claims], that perhaps he may be mindful, be admonished, or fear’, God and so repent — the ‘hope’ [for Pharaoh’s repentance] is [expressed] from their perspective, for God knows that he was not going to repent.
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Sahih International They said, "Our Lord, indeed we are afraid that he will hasten [punishment] against us or that he will transgress."
Tafsir al-JalalaynThe two [of them] said, ‘Our Lord, We truly fear that he may forestall us, that is, by hastening to punish us, or become tyrannical’, against us, that is, be high-handed [with us].
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Sahih International [ Allah ] said, "Fear not. Indeed, I am with you both; I hear and I see.
Tafsir al-JalalaynHe said, ‘Do not fear, for I shall be with the two of you, by [providing you with] My assistance, hearing, what he says, and seeing, what he does.
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Sahih International So go to him and say, 'Indeed, we are messengers of your Lord, so send with us the Children of Israel and do not torment them. We have come to you with a sign from your Lord. And peace will be upon he who follows the guidance.
Tafsir al-JalalaynSo go to him and say, “Truly we are two messengers of your Lord, so let the Children of Israel go with us, to Syria, and do not [continue to] chastise them, in other words, release them from your exploitation of them in those oppressive works of yours, such as digging, construction and the lifting of heavy objects. We have verily brought you a sign, a definitive argument, from your Lord, as proof of our truthfulness in [delivering] the Message; and may peace be upon him who follows [right] guidance, that is to say, may he be secure from [God’s] chastisement.
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Sahih International Indeed, it has been revealed to us that the punishment will be upon whoever denies and turns away.' "
Tafsir al-JalalaynIndeed it has been revealed to us that the chastisement shall befall him who denies, [the truth of] what we have brought, and turns away” ’, [and who] rejects it. And so they came to him and said [to him] all of what has been mentioned.
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Sahih International [Pharaoh] said, "So who is the Lord of you two, O Moses?"
Tafsir al-JalalaynHe said, ‘So who is your Lord, O Moses?’ — he [Pharaoh] restricted this [question] to him [Moses], because [between him and Aaron] he is the principal [bearer of God’s Message] and also because of his [Pharaoh’s] having pampered him while he was being reared [as a child].
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Sahih International He said, "Our Lord is He who gave each thing its form and then guided [it]."
Tafsir al-JalalaynHe said, ‘Our Lord is He Who gave to everything, in creation, its [peculiar] nature, through which it is distinguished from another [thing], and then guided [it]’, the animal among them to its source of food, drink and procreation and in other ways.
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Sahih International [Pharaoh] said, "Then what is the case of the former generations?"
Tafsir al-JalalaynHe, Pharaoh, said, ‘So what of, the status [of], the generations, the communities, of old?’, such as the people of Noah, Hūd, Lot and Sālih, with regard to their having worshipped graven images.
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Sahih International [Moses] said, "The knowledge thereof is with my Lord in a record. My Lord neither errs nor forgets."
Tafsir al-JalalaynSaid he, Moses, ‘The knowledge thereof, that is, the knowledge of their [otherworldly] status, is, preserved, with my Lord, in a Book, namely, the Preserved Tablet (al-lawh al-mahfūz), and He shall requite them in accordance with it on the Day of Resurrection. My Lord does not err, He is [never] absent from anything, nor does He, my Lord, forget, anything.
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Sahih International [It is He] who has made for you the earth as a bed [spread out] and inserted therein for you roadways and sent down from the sky, rain and produced thereby categories of various plants.
Tafsir al-JalalaynHe is, the One Who made for you, as well as [for] all creatures, the earth a cradle, a bed, and threaded, facilitated, for you therein ways, roads, and sent down from the heaven water, rain. God, exalted be He, says, as a complement to Moses’s description of Him and as an address to the people of Mecca: and therewith We brought forth various kinds, species, of plants (shattā, ‘various’, adjectivally qualifies azwājan, ‘kinds’), in other words, [plants] of different colours, flavours and [different] in other ways (shattā is the plural of shatīt, similar [in pattern] to marīd, [plural] mardā, as [may be used] in [a phrase like] shatta al-amr, ‘the affair has become divided’).
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Sahih International Eat [therefrom] and pasture your livestock. Indeed, in that are signs for those of intelligence.
Tafsir al-JalalaynEat, thereof, and pasture your cattle, therein (an‘ām, ‘cattle’, is the plural of na‘am, which are camels, cows and sheep; one says ra‘atu’l-an‘āmu, ‘the cattle grazed’ or ra‘aytuhā, ‘I grazed them’; the imperative here is meant as a permissive and a reminder of [God’s] grace, the sentence being a circumstantial qualifier referring to the subject of [the verb] akhrajnā, ‘We brought forth’, in other words [what is meant is], ‘[We brought forth the plants] permitting you to eat thereof and to graze [your] cattle [thereon]’). In that, which is mentioned here, there are indeed signs, indeed lessons, for people of sense, possessors of intellect (al-nuhā, the plural of nuhya, similar [in pattern] to ghurfa, [plural] ghuraf. The intellect is called by this [term, nuhya] because it shows a person the sense to refrain from committing vile deeds).
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Sahih International From the earth We created you, and into it We will return you, and from it We will extract you another time.
Tafsir al-JalalaynFrom it, that is, from the earth, We created you, by creating your father Adam from it, and into it We shall restore you, [when you are] interred after death, and from it We shall bring you forth, at the Resurrection, a second time’, in the same way that We brought you forth [from it] when We initiated your creation.

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