Surah Ta-Ha (طه) is a Meccan surah of the Quran with 135 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
📖 14 min readAnd since it - as previously mentioned - is considered negligible by most people, He said: {fala yasdunka anha} meaning, do not let it deter you from perpetuating its remembrance, so that reflection on it may yield preparation for it. {min la yu'min biha} refers to one who does not believe in it, due to his disregard for it and his persuasion of others to do the same, by embellishing the worldly possessions that lead to boastful and prideful accumulation, which fills the heart with vanity and rivalry. For one who turns away from it is not far from being among those who deny it.
Moses, peace be upon him, thereafter, with his ark, or the ark in which Moses, peace be upon him, was {in the river}, meaning the sea, which is the Nile. And since his safety in the river was one of the wonders, due to his exposure to drowning by the wind turning the ark, or breaking it against some wall or other, or its running straight with the strongest current of water into the salty sea and other such dangers, He indicated the necessity of his salvation by the imperative of the command, expressing the meaning of the report in His statement, making the sea as if it had discernment to obey the command: {so let him throw} the ark, which contains Moses, peace be upon him, or Moses with his ark {into the river by the bank}, meaning the shore of the Nile, named as such because the water washes over it, and this was all done in fleeing from the evil of his companion, who was Pharaoh, and he is the one intended by His statement: {he will take him}, in response to the command, meaning Moses {as an enemy to me}. And He drew attention to the place of wonder by repeating the word 'enemy' in His statement: {and an enemy to him}, for he did not show enmity to the Children of Israel by slaughtering them except on his account. {And I have cast upon you love} meaning great love; then He increased the matter in magnifying it, explaining by saying: {from Me}, meaning that everyone who sees you will love you due to the noble character and upright traits with which you were created, so that you may be worthy of what I intend for you. {And that you may be brought up} meaning, raised with the easiest upbringing, by one who is always with you, never ceasing to take care of your interests with intense care {under My eye}, meaning, elevated and under the care of your guardians, not hidden.
And since no one could criticize this response beforehand, as it contains no error or flaw despite its brevity and comprehensiveness, which encompasses its entirety - the discussion was quickly diverted, out of fear of clarification, due to Moses' additional explanation, which would reveal the corruption amidst the righteousness, to something that allows for a broad interpretation, and for which there is no established proof, making it possible to refute. Thus, God, may He be exalted, informed him, in a manner of reintroduction, saying: {said, 'So what'} - what is the reason for attributing your Lord to the knowledge of every existing thing, that I say to you: {So what} - what news is there of {the earlier generations}? This refers to something of great magnitude, such that it has not been mixed with anything else, and is characterized by its unique circumstances and goals. Although it may seem isolated, it is, in fact, a firmly established act of deception. When Moses understood what was intended, in terms of the futility of delving into a matter that would only lead to refutation and prolongation, and considering that the Torah had not been revealed to him at that time - it was only revealed after the demise of Pharaoh, and he did not accompany him in that regard - he said, interrupting him: {The knowledge thereof is with my Lord}. This means, the One who has done good to me by sending me and granting me the ability to argue. Since it is the custom of created beings to record news in books, and God, the Exalted, has entrusted His servants, the angels, with the task of preserving this knowledge, He said, addressing Moses with what he knew about their circumstances: {in a Book} - namely, the Preserved Tablet. And since it may happen that
With justice among us, there is no embarrassment for one of us in their intention being more than the other's. So, consider this speech that was adorned and crafted, and with which he stopped his people from happiness and continued to lead them with its likes until he brought them to the sea and drowned them, then in the depths of the fire, he burned them. Thus, it is upon the wise and discerning individual to examine statements and actions, thoughts and conditions, and to present them to the criterion of the Shariah: the Book and the Sunnah. Whatever is in accordance with it, they must adhere to, and whatever is not, they must abandon. Since the gathering of their joy, which they were accustomed to, contained these objectives in terms of time, place, and other aspects, he, peace be upon him, chose it for that purpose. The news about him is renewed in the statement of the Almighty: {said, 'Your appointment} is that which is described {on the day of the festival,} that is, your holiday in which you have prepared to gather in the place you are accustomed to. So, He preferred to mention the time here, even though it implies the place, due to the customary gathering, just as He preferred the place earlier due to its description with justice. {And that the people} should be gathered, even if by force {at mid-morning,} to face the beginning of the day, so that what is done is more apparent and clearer, and night does not come except that the matter has been decided, and the one who is right is known from the one who is wrong. And you will be in the most complete and fullest state, so every limit of the wrongdoers and their followers, and the arrogant will be reached.
In accordance with their statement, it is established: {وقد أفلح اليوم} on this gathering, which has never occurred before, {من استعلى*} meaning he overcame and found loftiness. Thus, they did what was previously mentioned and came in a row. When they came, and they were aware that they should say what would benefit them in the presence of Moses, peace be upon him, the narration about him was resumed with the statement of the Almighty: {قالوا} - the magicians, calling out, because soft speech with an adversary, if it does not benefit, does not harm. {يا موسى إما أن تلقي} what you have, with which you will compete with us initially, {وإما أن نكون} we {أول من ألقى*} what he has. He, Moses, replied, matching their politeness with something better, and because he understood their intention was to start, and he wanted to be last, so the outcome would be the imposition of his miracle over their magic, and there would be no doubt after that: I will not throw first {بل ألقوا} you throw first, so they seized the opportunity, because that was their intention, as inferred from the context and the explicit statement of 'the first'. So, they threw {فإذا حبالهم وعصيهم} that they threw {يخيل إليه} to him, while he was cautious, an initial imagination {من سحرهم} which they had surpassed the people of the earth with {أنها} due to the intensity of the disturbance {تسعى*} rushing, and if this was his state, despite being one of the most visually perceptive and insightful people, then what do you think about others? {فأوجس} he inwardly felt, and in reality, he cast a thought and a conscience.
In this context, and as is His custom in envisioning the obstacles that deter His followers from following the truth, once they were deluded, He began to increase their confusion by threatening the magicians, saying: {فلأقطعن} - that is, the reason for what you have done - {أيديكم} - by way of distribution - {وأرجلكم} - meaning from each of you, a hand and a foot - {من خلاف} - for if the right hand is cut off, the left foot is cut off. {ولأصلبنكم} - and He expressed the idea of dominance using the preposition, indicating their empowerment over what they are dominated by, so He said: {في جذوع النخل} - as a warning to kill you and as a deterrent to those like you - {ولتعلمن أينا} - I, the Lord of Moses, who said that it was revealed to him that the punishment is for those who deny and turn away - {أشد عذاباً وأبقى*} - that is, from the perspective of punishment, which of us has a punishment that is more severe and longer in duration.
{Our sins} that We have reciprocated with His benevolence: Then, they specifically mentioned after generalizing, saying: {and We were not coerced} and clarified this with their statement: {from magic} to counter the miracle. If it is more complete for us to disobey you in it, then God is more right to be feared. It is reported that among the Egyptians, only two were sorcerers, and the rest were from the Children of Israel, whom Pharaoh forced to learn magic. It is also reported that they saw Moses, peace be upon him, sleeping, and his staff guarding him, and they said to Pharaoh that if a sorcerer sleeps, his magic is nullified, and thus he is unable to counter him. However, Pharaoh refused to listen and forced them to confront him. When the estimation is: Our Lord is the people of piety and forgiveness, they connected to it, reminding of His perfection: {And God} Who gathers all the attributes of perfection {is better} in reward for what You have promised us {and more lasting} in terms of reward and punishment. The apparent meaning is that God saved them from Pharaoh, which is supported by His statement: {You two and whoever follows you are the dominant ones} [Al-Qasas: 35] - stated by Abu Hayyan. And it will come in the last part of Al-Hadid what is clear about their salvation. Then they explained this conclusion with their statement: {Indeed, whoever comes to his Lord} - that is, the one who raised him and did good to him by creating him and granting him everything that benefits him - {as a criminal} - that is, cutting off what He commanded him to do - {then indeed, for him is Hell} - a house of humiliation - {he will not die therein} forever, despite its severe torment. Unlike your torment, which if...
Due to their father. And since the removal of evils and the elimination of obstacles comes before the acquisition of benefits and the derivation of advantages, He said: {قد أنجيناكم} by Our manifest power {من عدوكم} who considered you as the lowest of things. And when they devoted themselves to fulfilling the obedience required of them, He said: {وواعدناكم} that is, all of you - as mentioned in the second chapter regarding the text of the Torah - to present yourselves before Us and to take pride in the abode of Our mercy {جانب الطور الأيمن} meaning the side that is to your right in this direction, which is the direction of the house of your father Abraham, peace be upon him, and it is the side that faces the sea and the direction of Mecca and Yemen. And after beginning with the religious benefit, He then mentioned the worldly benefit, saying: {ونزلنا عليكم} after the revelation of this Book on this occasion to revive your spirits {المن والسلوى} to preserve your physical forms. He began with the possible salvation through worship, then followed it with the blessing of the Book that indicates it, and then with the nourishment that strengthens, and indicated the blessing of permission by saying: {كلوا} and indicated its abundance by saying: {من طيبات ما} and indicated its greatness by saying: {رزقناكم} from that and from other things. And since wealth and comfort are the cause of generosity, He said: {ولا تطغوا فيه}
He referred to the entirety as being misguided, saying: {And the Samiri led them astray}. How did he cause them to stray from the path of righteousness? An-Nasai reported in his Tafsir from the Sunnah, and Abu Ya'la in his Musnad, and Ibn Jarir and Ibn Abi Hatim in their Tafsirs, from Ibn Abbas, may Allah be pleased with them, in the hadith of the trials, that when Moses, peace be upon him, was promised by his Lord that He would speak to him, he appointed his brother Aaron, peace be upon him, as his successor over his people, and he stayed away for thirty days. He fasted day and night, then he disliked speaking to his Lord with bad breath, so he chewed on some of the plants of the earth. His Lord said to him: 'Do you not know that the breath of the fasting person is sweeter than the scent of musk?' Return and fast for ten more days. When the people of Moses saw that he had not returned to them, they were displeased. Aaron had addressed them and said: 'You came out of Egypt, and the people of Pharaoh have your nakedness and deposits with them, and you have similar things with them. I think you should count what is with them, and I do not consider it lawful for you to take back the deposits that you entrusted with them or their nakedness. We are not going to return anything to them, nor are we going to withhold it from them.' So he dug a hole and ordered everyone who had any of those goods or ornaments to throw them into the hole, then he set the fire and burned it.
And when the listener looks at their response, he resumes mentioning it, saying: {They said}: None of that occurred. Since the purpose of this entire context is to demonstrate the greatness of divine power, it is expressed by saying, narrating about them to acknowledge what Moses, peace be upon him, had established regarding their obstinacy, excusing themselves by the power, and this excuse does not ward off the punishment ordained for the sin: {We did not break our promise to you of our own will}, meaning you were correct in what you said, but we did not do that while we were in control of our affairs - this is according to the recitation of the majority with a kasrah, and according to the recitation of Nafi' and 'Asim with a fat-hah, the meaning is: and we have a dominion by which we conduct ourselves, and according to the recitation of Hamzah and Al-Kisa'i with a dammah, as if they said: and we have an overpowering authority over our affairs - given that they mentioned the three recitations are dialects for one meaning. The Qamus states: 'malakahu yamlikuhu', with a tripled 'malaka' meaning: to contain, being capable.
And when he finished advising those closest to him and most deserving of his advice and protection on the right path, as he was the leader of the guides, the listener looks to what was from others. So, the Almighty continued to mention, saying: {said} - that is, Moses, peace be upon him, said to the leader of the misguided, turning away from his brother after accepting his excuse. Making what was attributed to him a reason for asking about the one who carried it for him: {what is your affair} - that is, what is this amazing and great matter that led you to do what you did? And the All-Powerful, All-Knowing informed me that you are the one who misled them with it. {O Samiri} He said: {I saw} - from sight and insight - {what they did not see} - that is, the matter of the Messenger who took us across the sea. {So I took} - that is, it was a reason for me to take {a handful} - that is, one time, using the term for the act to describe the result {from the track} of the Messenger's horse {and I threw it} into the ornaments cast into the fire, or into the calf. {And thus} - that is, just as my soul prompted me to take his track {my soul prompted me} - that is, made it seem good and beautiful to me {to throw it} into the ornaments, so I threw it, and it became what it became. And nothing led me to that except my own prompting, and no one carried me to it except my own self. And when his action was one that separated the Children of Israel from the path of truth
In honor of You and in magnification of Your greatness, {من لدنا} means from You, with an increase in its exclusivity with us and its gentle connection to Your presence from the unseen. {ذكرا*} is a great and magnificent reminder, encompassing what We have revealed of Our command in the Torah, what We have concealed of Our secret in the Gospel, and what We have entrusted with Our tranquility in the Psalms, along with the special characteristics and great secrets that We have favored it with. It is known, merely by reciting it, that it is from You due to the Spirit that testifies to it, the serenity and tranquility that are tasted from it, and the majesty that is seen in the hearts, with the certainty that no one can oppose it. We have included in it those stories, along with the admonitions, laws, and subtle indications of truths that We have added to it. We have taken it upon ourselves to bring about happiness in both this world and the Hereafter, and the best of the best. Whoever approaches it will be reminded of all the beneficial knowledge they desire. Since this reminder encompasses all doors of goodness, anything that does not have a foundation in it is pure deviation and far-off misguidance. Thus, He says, recounting to him the news of what is to come, just as He recounted the news of what has passed: {من أعرض عنه}, meaning whoever turns away from that reminder, and this is general for all beings who can be included in the meaning of 'who' from among the inhabitants of the world. {فإنه يحمل}, and since the intention is to encompass all time, He said:
The question is posed to you, saying: 'Say,' or it is on the condition that if they ask you, then say to them. This is in contrast to what was revealed after the question about it, such as the story of the Spirit and the story of Dhul-Qarnayn, where the command to answer is in the form of a new beginning, due to the anticipation of the soul for the answer. {It will barter it away}, meaning it will uproot it from its places and scatter it in the air. {My Lord} who has been gracious to me with His support on the Day of Judgment, a support whose extent cannot be reached. {A blasting wind}, at the first blast {and will leave it} - that is, its places {a barren level}, meaning a smooth earth {flat}, meaning even, like a single level, with no trace of mountains in it. {You will not see} - that is, with the eye or with insight {in it} - that is, in the places of the mountains {any unevenness}, in any way, and the word 'unevenness' is used here with a kasrah, which is for abstract concepts, and not with a fatḥah, which is used to describe tangible objects. The places of the mountains are tangible objects, not abstract concepts, and this is to deny unevenness in the most emphatic way, meaning that if you were to gather all the experts in leveling land, they would not disagree with the judgment that it is level. Then, if you were to gather all the experts in geometry and they were to apply their scientific measurements to it, they would rule similarly.
He negated that intercession would occur without His permission, and He emphasized the importance of that day by warning against it repeatedly: {يومئذ}, meaning when what was previously mentioned occurs, {لا تنفع الشفاعة}, meaning there will be no beneficial intercession, because it has been established that there will be no voice, and it has been confirmed in the explanation of the restricted things from the knowledge of the Balance that the true negation does not necessitate the existence of the subject in the external world. However, the discussion revolves around the expression because the intended meaning is the benefit, so negating it from the beginning is more severe, and striking the hearing with it first is more frightening and terrifying. {إلا}, meaning except for the intercession {من أذن له الرحمن}, the One who grants general blessings, {ورضي له قولاً}, even if it is mere faith. And when He negated that intercession would occur without His permission, He explained it - as previously mentioned in the verse of the Throne - by saying: {يعلم ما بين أيديهم}, meaning what is before the creatures, which is everything they know, {وما خلفهم}, which is everything that is hidden from their knowledge, meaning His knowledge encompasses them, so He prevents their hearts on that day from desiring what He does not approve of due to the existing reasons. And {ولا يحيطون به علماً}, meaning they do not encompass Him with knowledge, in order to beware of what He has decreed for them, with 'knowledge' being a derivative of the doer.
And since these verses are in condemnation of those who turn away from this remembrance, it is as if He says: Do not turn away from it, but rather approach it so that you may be among the pious and the mindful. And since this great exhortation may lead those who hasten to piety to be excessive in their eagerness to receive it, rushing to grasp it before the revelation is complete, He says, out of concern for this matter: {And do not hasten with the Quran}, that is, with its recitation. And since the prohibition is general for all times before the revelation, He indicates it with the preposition 'before' so that it is not thought to be specific to the time it takes to complete the revelation all at once. Thus, He says: {before} and since the consideration here is the completion of the revelation, not a specific time, He uses the passive voice in His statement: {until it is revealed to you}, that is, until the revelation is completed and conveyed to you from the descending angel, just as We did not hasten to reveal it to you all at once, but rather revealed it to you gradually, and sent it down to you in a detailed and explained manner, as we alluded to at the beginning of the surah. So listen to it, directing all your attention to it, and do not try to recite it simultaneously. Then, when the revelation is complete, you may recite it, for We will gather it in your heart and not cause you to forget it while you are listening to it, nor will We burden you with trying to recite it simultaneously.
The evil consequences of their actions, which they had been warned against, led to their removal from the state they were in. They began to follow the path of covering themselves, sewing or attaching to themselves leaves from the Garden to conceal their private parts. Adam's disobedience, although it was due to forgetfulness, was significant given his high rank and position, which demanded greater vigilance and constant awareness. He turned to his Lord, who had bestowed upon him unparalleled favors, including creating him with His own hands, having the angels prostrate before him, and opposing those who opposed him. However, Adam strayed from the right path, becoming misguided and losing his way to eternal bliss due to his disobedience. This act did not remove him from the rank of being chosen, for God's mercy is vast, His patience is great, and His forgiveness is all-encompassing. The matter of those people should not concern you, for we have the power to guide the hearts of those we wish, making them among the most purified of the purified, and from the loins of those we choose, we can bring forth individuals whose hearts are the source of wisdom and knowledge. Given that being pleased with Adam, despite his hasty action in following the enemy and disobeying the Guardian for something he had no need for, is highly unlikely, it is affirmed
And when He mentioned his state in the world, He followed it with His statement: {And We shall gather him on the Day of Resurrection blind}. This was to be at a certain point during that day. Ibn Abbas, may Allah be pleased with them, said: 'When he emerges from his grave, he emerges with sight, but when he is led to the gathering place, he is blind.' Alternatively, this could be referring to some of those who are astray, in order to coincide with His statement {How clearly will they hear and see when they come before Us} [Maryam: 38] and the hadith of Abdullah bin Umar, may Allah be pleased with them, in the authentic narration, where the Prophet, peace be upon him, said: 'Oppression will be darkness on the Day of Resurrection.' Then He continued with His statement: {He will say}, reminding him of the previous blessing, in a plea for forgiveness, for it is the nature of one who has been blessed to nurture that blessing, and if the one who has been blessed falls short, the ultimate goal is only achieved as long as there remains a place for reconciliation. {My Lord}, He says, addressing the One who has done good to him and bestowed blessings upon him, {why have You gathered me blind, when I was sighted} in the world, or at the beginning of this day. It is as if he is being asked: 'What is your response?' And the response is: {He will say} to him, his Lord: {Thus}, meaning, this vile action is similar to what you did in the world. The meaning is: what you said is what you did; then He explained it in the first instance, and provided a reason for it in the second, saying: {Did My signs not come to you} in all their grandeur, which is a manifestation of Our greatness {and you forgot them}, meaning, you treated them with disregard, just like one who forgets something and no longer sees it, for you made yourself blind to them.
When he was afflicted with hardship, he would call upon his family, saying, 'O my family, pray, pray!' Thabit said, 'The Prophets, when afflicted with a matter, would resort to prayer.' It has been narrated by Tirmidhi and Ibn Majah, both in Az-Zuhd, and Tirmidhi said, 'Hasan Gharib', from the hadith of 'Imran bin Za'idah from his father from Abu Khalid Al-Walibi from Abu Hurairah, may Allah be pleased with him, who said that the Messenger of Allah, peace be upon him, said, 'Allah says, {If you devote yourself to My worship, I will fill your heart with richness and fulfill your poverty, but if you do not, I will fill your heart with distractions and will not fulfill your poverty.}' Ibn Majah also narrated from the hadith of Ad-Dahhak from Al-Aswad from Ibn Mas'ud, may Allah be pleased with him, who said, 'I heard the Prophet, peace be upon him, say, {Whoever makes the Hereafter his sole concern, Allah will suffice him for the troubles of this world, but whoever has multiple concerns in this world, Allah will not care which of its valleys he perishes in.}' He also narrated from the hadith of 'Umar bin Sulaiman from 'Abd ar-Rahman bin Aban from his father from Zaid bin Thabit, may Allah be pleased with him, who said, 'I heard the Messenger of Allah, peace be upon him, say, {Whoever's concern is this world, Allah will disperse his affairs, make his poverty apparent to him, and he will not receive from this world except what has been decreed for him. But whoever's intention is the Hereafter, Allah will gather his affairs, place his richness in his heart, and this world will come to him submissively.'} And when He presented in this surah the stories of the earlier ones and the news
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طه ﴿١﴾
Ta, Ha.
مَآ أَنزَلْنَا عَلَيْكَ ٱلْقُرْءَانَ لِتَشْقَىٰٓ ﴿٢﴾
We have not sent down to you the Qur'an that you be distressed
إِلَّا تَذْكِرَةًۭ لِّمَن يَخْشَىٰ ﴿٣﴾
But only as a reminder for those who fear [Allah] -
تَنزِيلًۭا مِّمَّنْ خَلَقَ ٱلْأَرْضَ وَٱلسَّمَـٰوَٰتِ ٱلْعُلَى ﴿٤﴾
A revelation from He who created the earth and highest heavens,
ٱلرَّحْمَـٰنُ عَلَى ٱلْعَرْشِ ٱسْتَوَىٰ ﴿٥﴾
The Most Merciful [who is] above the Throne established.
لَهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ ٱلثَّرَىٰ ﴿٦﴾
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.
وَإِن تَجْهَرْ بِٱلْقَوْلِ فَإِنَّهُۥ يَعْلَمُ ٱلسِّرَّ وَأَخْفَى ﴿٧﴾
And if you speak aloud - then indeed, He knows the secret and what is [even] more hidden.
ٱللَّهُ لَآ إِلَـٰهَ إِلَّا هُوَ ۖ لَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ ﴿٨﴾
Allah - there is no deity except Him. To Him belong the best names.
وَهَلْ أَتَىٰكَ حَدِيثُ مُوسَىٰٓ ﴿٩﴾
And has the story of Moses reached you? -
إِذْ رَءَا نَارًۭا فَقَالَ لِأَهْلِهِ ٱمْكُثُوٓا۟ إِنِّىٓ ءَانَسْتُ نَارًۭا لَّعَلِّىٓ ءَاتِيكُم مِّنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى ٱلنَّارِ هُدًۭى ﴿١٠﴾
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."
فَلَمَّآ أَتَىٰهَا نُودِىَ يَـٰمُوسَىٰٓ ﴿١١﴾
And when he came to it, he was called, "O Moses,
إِنِّىٓ أَنَا۠ رَبُّكَ فَٱخْلَعْ نَعْلَيْكَ ۖ إِنَّكَ بِٱلْوَادِ ٱلْمُقَدَّسِ طُوًۭى ﴿١٢﴾
Indeed, I am your Lord, so remove your sandals. Indeed, you are in the sacred valley of Tuwa.
وَأَنَا ٱخْتَرْتُكَ فَٱسْتَمِعْ لِمَا يُوحَىٰٓ ﴿١٣﴾
And I have chosen you, so listen to what is revealed [to you].
إِنَّنِىٓ أَنَا ٱللَّهُ لَآ إِلَـٰهَ إِلَّآ أَنَا۠ فَٱعْبُدْنِى وَأَقِمِ ٱلصَّلَوٰةَ لِذِكْرِىٓ ﴿١٤﴾
Indeed, I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance.
إِنَّ ٱلسَّاعَةَ ءَاتِيَةٌ أَكَادُ أُخْفِيهَا لِتُجْزَىٰ كُلُّ نَفْسٍۭ بِمَا تَسْعَىٰ ﴿١٥﴾
Indeed, the Hour is coming - I almost conceal it - so that every soul may be recompensed according to that for which it strives.
فَلَا يَصُدَّنَّكَ عَنْهَا مَن لَّا يُؤْمِنُ بِهَا وَٱتَّبَعَ هَوَىٰهُ فَتَرْدَىٰ ﴿١٦﴾
So do not let one avert you from it who does not believe in it and follows his desire, for you [then] would perish.
وَمَا تِلْكَ بِيَمِينِكَ يَـٰمُوسَىٰ ﴿١٧﴾
And what is that in your right hand, O Moses?"
قَالَ هِىَ عَصَاىَ أَتَوَكَّؤُا۟ عَلَيْهَا وَأَهُشُّ بِهَا عَلَىٰ غَنَمِى وَلِىَ فِيهَا مَـَٔارِبُ أُخْرَىٰ ﴿١٨﴾
He said, "It is my staff; I lean upon it, and I bring down leaves for my sheep and I have therein other uses."
قَالَ أَلْقِهَا يَـٰمُوسَىٰ ﴿١٩﴾
[Allah] said, "Throw it down, O Moses."
فَأَلْقَىٰهَا فَإِذَا هِىَ حَيَّةٌۭ تَسْعَىٰ ﴿٢٠﴾
So he threw it down, and thereupon it was a snake, moving swiftly.
قَالَ خُذْهَا وَلَا تَخَفْ ۖ سَنُعِيدُهَا سِيرَتَهَا ٱلْأُولَىٰ ﴿٢١﴾
[Allah] said, "Seize it and fear not; We will return it to its former condition.
وَٱضْمُمْ يَدَكَ إِلَىٰ جَنَاحِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوٓءٍ ءَايَةً أُخْرَىٰ ﴿٢٢﴾
And draw in your hand to your side; it will come out white without disease - another sign,
لِنُرِيَكَ مِنْ ءَايَـٰتِنَا ٱلْكُبْرَى ﴿٢٣﴾
That We may show you [some] of Our greater signs.
ٱذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُۥ طَغَىٰ ﴿٢٤﴾
Go to Pharaoh. Indeed, he has transgressed."
قَالَ رَبِّ ٱشْرَحْ لِى صَدْرِى ﴿٢٥﴾
[Moses] said, "My Lord, expand for me my breast [with assurance]
وَيَسِّرْ لِىٓ أَمْرِى ﴿٢٦﴾
And ease for me my task
وَٱحْلُلْ عُقْدَةًۭ مِّن لِّسَانِى ﴿٢٧﴾
And untie the knot from my tongue
يَفْقَهُوا۟ قَوْلِى ﴿٢٨﴾
That they may understand my speech.
وَٱجْعَل لِّى وَزِيرًۭا مِّنْ أَهْلِى ﴿٢٩﴾
And appoint for me a minister from my family -
هَـٰرُونَ أَخِى ﴿٣٠﴾
Aaron, my brother.
ٱشْدُدْ بِهِۦٓ أَزْرِى ﴿٣١﴾
Increase through him my strength
وَأَشْرِكْهُ فِىٓ أَمْرِى ﴿٣٢﴾
And let him share my task
كَىْ نُسَبِّحَكَ كَثِيرًۭا ﴿٣٣﴾
That we may exalt You much
وَنَذْكُرَكَ كَثِيرًا ﴿٣٤﴾
And remember You much.
إِنَّكَ كُنتَ بِنَا بَصِيرًۭا ﴿٣٥﴾
Indeed, You are of us ever Seeing."
قَالَ قَدْ أُوتِيتَ سُؤْلَكَ يَـٰمُوسَىٰ ﴿٣٦﴾
[Allah] said, "You have been granted your request, O Moses.
وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَىٰٓ ﴿٣٧﴾
And We had already conferred favor upon you another time,
إِذْ أَوْحَيْنَآ إِلَىٰٓ أُمِّكَ مَا يُوحَىٰٓ ﴿٣٨﴾
When We inspired to your mother what We inspired,
أَنِ ٱقْذِفِيهِ فِى ٱلتَّابُوتِ فَٱقْذِفِيهِ فِى ٱلْيَمِّ فَلْيُلْقِهِ ٱلْيَمُّ بِٱلسَّاحِلِ يَأْخُذْهُ عَدُوٌّۭ لِّى وَعَدُوٌّۭ لَّهُۥ ۚ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةًۭ مِّنِّى وَلِتُصْنَعَ عَلَىٰ عَيْنِىٓ ﴿٣٩﴾
[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.
إِذْ تَمْشِىٓ أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَىٰ مَن يَكْفُلُهُۥ ۖ فَرَجَعْنَـٰكَ إِلَىٰٓ أُمِّكَ كَىْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ ۚ وَقَتَلْتَ نَفْسًۭا فَنَجَّيْنَـٰكَ مِنَ ٱلْغَمِّ وَفَتَنَّـٰكَ فُتُونًۭا ۚ فَلَبِثْتَ سِنِينَ فِىٓ أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَىٰ قَدَرٍۢ يَـٰمُوسَىٰ ﴿٤٠﴾
[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.
وَٱصْطَنَعْتُكَ لِنَفْسِى ﴿٤١﴾
And I produced you for Myself.
ٱذْهَبْ أَنتَ وَأَخُوكَ بِـَٔايَـٰتِى وَلَا تَنِيَا فِى ذِكْرِى ﴿٤٢﴾
Go, you and your brother, with My signs and do not slacken in My remembrance.
ٱذْهَبَآ إِلَىٰ فِرْعَوْنَ إِنَّهُۥ طَغَىٰ ﴿٤٣﴾
Go, both of you, to Pharaoh. Indeed, he has transgressed.
فَقُولَا لَهُۥ قَوْلًۭا لَّيِّنًۭا لَّعَلَّهُۥ يَتَذَكَّرُ أَوْ يَخْشَىٰ ﴿٤٤﴾
And speak to him with gentle speech that perhaps he may be reminded or fear [Allah]."
قَالَا رَبَّنَآ إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَآ أَوْ أَن يَطْغَىٰ ﴿٤٥﴾
They said, "Our Lord, indeed we are afraid that he will hasten [punishment] against us or that he will transgress."
قَالَ لَا تَخَافَآ ۖ إِنَّنِى مَعَكُمَآ أَسْمَعُ وَأَرَىٰ ﴿٤٦﴾
[Allah] said, "Fear not. Indeed, I am with you both; I hear and I see.
فَأْتِيَاهُ فَقُولَآ إِنَّا رَسُولَا رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِىٓ إِسْرَٰٓءِيلَ وَلَا تُعَذِّبْهُمْ ۖ قَدْ جِئْنَـٰكَ بِـَٔايَةٍۢ مِّن رَّبِّكَ ۖ وَٱلسَّلَـٰمُ عَلَىٰ مَنِ ٱتَّبَعَ ٱلْهُدَىٰٓ ﴿٤٧﴾
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.
إِنَّا قَدْ أُوحِىَ إِلَيْنَآ أَنَّ ٱلْعَذَابَ عَلَىٰ مَن كَذَّبَ وَتَوَلَّىٰ ﴿٤٨﴾
Indeed, it has been revealed to us that the punishment will be upon whoever denies and turns away.' "
قَالَ فَمَن رَّبُّكُمَا يَـٰمُوسَىٰ ﴿٤٩﴾
[Pharaoh] said, "So who is the Lord of you two, O Moses?"
قَالَ رَبُّنَا ٱلَّذِىٓ أَعْطَىٰ كُلَّ شَىْءٍ خَلْقَهُۥ ثُمَّ هَدَىٰ ﴿٥٠﴾
He said, "Our Lord is He who gave each thing its form and then guided [it]."
قَالَ فَمَا بَالُ ٱلْقُرُونِ ٱلْأُولَىٰ ﴿٥١﴾
[Pharaoh] said, "Then what is the case of the former generations?"
قَالَ عِلْمُهَا عِندَ رَبِّى فِى كِتَـٰبٍۢ ۖ لَّا يَضِلُّ رَبِّى وَلَا يَنسَى ﴿٥٢﴾
[Moses] said, "The knowledge thereof is with my Lord in a record. My Lord neither errs nor forgets."
ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ مَهْدًۭا وَسَلَكَ لَكُمْ فِيهَا سُبُلًۭا وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءًۭ فَأَخْرَجْنَا بِهِۦٓ أَزْوَٰجًۭا مِّن نَّبَاتٍۢ شَتَّىٰ ﴿٥٣﴾
[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.
كُلُوا۟ وَٱرْعَوْا۟ أَنْعَـٰمَكُمْ ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّأُو۟لِى ٱلنُّهَىٰ ﴿٥٤﴾
Eat [therefrom] and pasture your livestock. Indeed, in that are signs for those of intelligence.
۞ مِنْهَا خَلَقْنَـٰكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ ﴿٥٥﴾
From the earth We created you, and into it We will return you, and from it We will extract you another time.
وَلَقَدْ أَرَيْنَـٰهُ ءَايَـٰتِنَا كُلَّهَا فَكَذَّبَ وَأَبَىٰ ﴿٥٦﴾
And We certainly showed Pharaoh Our signs - all of them - but he denied and refused.
قَالَ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ يَـٰمُوسَىٰ ﴿٥٧﴾
He said, "Have you come to us to drive us out of our land with your magic, O Moses?
فَلَنَأْتِيَنَّكَ بِسِحْرٍۢ مِّثْلِهِۦ فَٱجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِدًۭا لَّا نُخْلِفُهُۥ نَحْنُ وَلَآ أَنتَ مَكَانًۭا سُوًۭى ﴿٥٨﴾
Then we will surely bring you magic like it, so make between us and you an appointment, which we will not fail to keep and neither will you, in a place assigned."
قَالَ مَوْعِدُكُمْ يَوْمُ ٱلزِّينَةِ وَأَن يُحْشَرَ ٱلنَّاسُ ضُحًۭى ﴿٥٩﴾
[Moses] said, "Your appointment is on the day of the festival when the people assemble at mid-morning."
فَتَوَلَّىٰ فِرْعَوْنُ فَجَمَعَ كَيْدَهُۥ ثُمَّ أَتَىٰ ﴿٦٠﴾
So Pharaoh went away, put together his plan, and then came [to Moses].
قَالَ لَهُم مُّوسَىٰ وَيْلَكُمْ لَا تَفْتَرُوا۟ عَلَى ٱللَّهِ كَذِبًۭا فَيُسْحِتَكُم بِعَذَابٍۢ ۖ وَقَدْ خَابَ مَنِ ٱفْتَرَىٰ ﴿٦١﴾
Moses said to the magicians summoned by Pharaoh, "Woe to you! Do not invent a lie against Allah or He will exterminate you with a punishment; and he has failed who invents [such falsehood]."
فَتَنَـٰزَعُوٓا۟ أَمْرَهُم بَيْنَهُمْ وَأَسَرُّوا۟ ٱلنَّجْوَىٰ ﴿٦٢﴾
So they disputed over their affair among themselves and concealed their private conversation.
قَالُوٓا۟ إِنْ هَـٰذَٰنِ لَسَـٰحِرَٰنِ يُرِيدَانِ أَن يُخْرِجَاكُم مِّنْ أَرْضِكُم بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ ٱلْمُثْلَىٰ ﴿٦٣﴾
They said, "Indeed, these are two magicians who want to drive you out of your land with their magic and do away with your most exemplary way.
فَأَجْمِعُوا۟ كَيْدَكُمْ ثُمَّ ٱئْتُوا۟ صَفًّۭا ۚ وَقَدْ أَفْلَحَ ٱلْيَوْمَ مَنِ ٱسْتَعْلَىٰ ﴿٦٤﴾
So resolve upon your plan and then come [forward] in line. And he has succeeded today who overcomes."
قَالُوا۟ يَـٰمُوسَىٰٓ إِمَّآ أَن تُلْقِىَ وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَىٰ ﴿٦٥﴾
They said, "O Moses, either you throw or we will be the first to throw."
قَالَ بَلْ أَلْقُوا۟ ۖ فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَىٰ ﴿٦٦﴾
He said, "Rather, you throw." And suddenly their ropes and staffs seemed to him from their magic that they were moving [like snakes].
فَأَوْجَسَ فِى نَفْسِهِۦ خِيفَةًۭ مُّوسَىٰ ﴿٦٧﴾
And he sensed within himself apprehension, did Moses.
قُلْنَا لَا تَخَفْ إِنَّكَ أَنتَ ٱلْأَعْلَىٰ ﴿٦٨﴾
Allah said, "Fear not. Indeed, it is you who are superior.
وَأَلْقِ مَا فِى يَمِينِكَ تَلْقَفْ مَا صَنَعُوٓا۟ ۖ إِنَّمَا صَنَعُوا۟ كَيْدُ سَـٰحِرٍۢ ۖ وَلَا يُفْلِحُ ٱلسَّاحِرُ حَيْثُ أَتَىٰ ﴿٦٩﴾
And throw what is in your right hand; it will swallow up what they have crafted. What they have crafted is but the trick of a magician, and the magician will not succeed wherever he is."
فَأُلْقِىَ ٱلسَّحَرَةُ سُجَّدًۭا قَالُوٓا۟ ءَامَنَّا بِرَبِّ هَـٰرُونَ وَمُوسَىٰ ﴿٧٠﴾
So the magicians fell down in prostration. They said, "We have believed in the Lord of Aaron and Moses."
قَالَ ءَامَنتُمْ لَهُۥ قَبْلَ أَنْ ءَاذَنَ لَكُمْ ۖ إِنَّهُۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحْرَ ۖ فَلَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَـٰفٍۢ وَلَأُصَلِّبَنَّكُمْ فِى جُذُوعِ ٱلنَّخْلِ وَلَتَعْلَمُنَّ أَيُّنَآ أَشَدُّ عَذَابًۭا وَأَبْقَىٰ ﴿٧١﴾
[Pharaoh] said, "You believed him before I gave you permission. Indeed, he is your leader who has taught you magic. So I will surely cut off your hands and your feet on opposite sides, and I will crucify you on the trunks of palm trees, and you will surely know which of us is more severe in [giving] punishment and more enduring."
قَالُوا۟ لَن نُّؤْثِرَكَ عَلَىٰ مَا جَآءَنَا مِنَ ٱلْبَيِّنَـٰتِ وَٱلَّذِى فَطَرَنَا ۖ فَٱقْضِ مَآ أَنتَ قَاضٍ ۖ إِنَّمَا تَقْضِى هَـٰذِهِ ٱلْحَيَوٰةَ ٱلدُّنْيَآ ﴿٧٢﴾
They said, "Never will we prefer you over what has come to us of clear proofs and [over] He who created us. So decree whatever you are to decree. You can only decree for this worldly life.
إِنَّآ ءَامَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَـٰيَـٰنَا وَمَآ أَكْرَهْتَنَا عَلَيْهِ مِنَ ٱلسِّحْرِ ۗ وَٱللَّهُ خَيْرٌۭ وَأَبْقَىٰٓ ﴿٧٣﴾
Indeed, we have believed in our Lord that He may forgive us our sins and what you compelled us [to do] of magic. And Allah is better and more enduring."
إِنَّهُۥ مَن يَأْتِ رَبَّهُۥ مُجْرِمًۭا فَإِنَّ لَهُۥ جَهَنَّمَ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ ﴿٧٤﴾
Indeed, whoever comes to his Lord as a criminal - indeed, for him is Hell; he will neither die therein nor live.
وَمَن يَأْتِهِۦ مُؤْمِنًۭا قَدْ عَمِلَ ٱلصَّـٰلِحَـٰتِ فَأُو۟لَـٰٓئِكَ لَهُمُ ٱلدَّرَجَـٰتُ ٱلْعُلَىٰ ﴿٧٥﴾
But whoever comes to Him as a believer having done righteous deeds - for those will be the highest degrees [in position]:
جَنَّـٰتُ عَدْنٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَا ۚ وَذَٰلِكَ جَزَآءُ مَن تَزَكَّىٰ ﴿٧٦﴾
Gardens of perpetual residence beneath which rivers flow, wherein they abide eternally. And that is the reward of one who purifies himself.
وَلَقَدْ أَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنْ أَسْرِ بِعِبَادِى فَٱضْرِبْ لَهُمْ طَرِيقًۭا فِى ٱلْبَحْرِ يَبَسًۭا لَّا تَخَـٰفُ دَرَكًۭا وَلَا تَخْشَىٰ ﴿٧٧﴾
And We had inspired to Moses, "Travel by night with My servants and strike for them a dry path through the sea; you will not fear being overtaken [by Pharaoh] nor be afraid [of drowning]."
فَأَتْبَعَهُمْ فِرْعَوْنُ بِجُنُودِهِۦ فَغَشِيَهُم مِّنَ ٱلْيَمِّ مَا غَشِيَهُمْ ﴿٧٨﴾
So Pharaoh pursued them with his soldiers, and there covered them from the sea that which covered them,
وَأَضَلَّ فِرْعَوْنُ قَوْمَهُۥ وَمَا هَدَىٰ ﴿٧٩﴾
And Pharaoh led his people astray and did not guide [them].
يَـٰبَنِىٓ إِسْرَٰٓءِيلَ قَدْ أَنجَيْنَـٰكُم مِّنْ عَدُوِّكُمْ وَوَٰعَدْنَـٰكُمْ جَانِبَ ٱلطُّورِ ٱلْأَيْمَنَ وَنَزَّلْنَا عَلَيْكُمُ ٱلْمَنَّ وَٱلسَّلْوَىٰ ﴿٨٠﴾
O Children of Israel, We delivered you from your enemy, and We made an appointment with you at the right side of the mount, and We sent down to you manna and quails,
كُلُوا۟ مِن طَيِّبَـٰتِ مَا رَزَقْنَـٰكُمْ وَلَا تَطْغَوْا۟ فِيهِ فَيَحِلَّ عَلَيْكُمْ غَضَبِى ۖ وَمَن يَحْلِلْ عَلَيْهِ غَضَبِى فَقَدْ هَوَىٰ ﴿٨١﴾
[Saying], "Eat from the good things with which We have provided you and do not transgress [or oppress others] therein, lest My anger should descend upon you. And he upon whom My anger descends has certainly fallen."
وَإِنِّى لَغَفَّارٌۭ لِّمَن تَابَ وَءَامَنَ وَعَمِلَ صَـٰلِحًۭا ثُمَّ ٱهْتَدَىٰ ﴿٨٢﴾
But indeed, I am the Perpetual Forgiver of whoever repents and believes and does righteousness and then continues in guidance.
۞ وَمَآ أَعْجَلَكَ عَن قَوْمِكَ يَـٰمُوسَىٰ ﴿٨٣﴾
[Allah] said, "And what made you hasten from your people, O Moses?"
قَالَ هُمْ أُو۟لَآءِ عَلَىٰٓ أَثَرِى وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَىٰ ﴿٨٤﴾
He said, "They are close upon my tracks, and I hastened to You, my Lord, that You be pleased."
قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِنۢ بَعْدِكَ وَأَضَلَّهُمُ ٱلسَّامِرِىُّ ﴿٨٥﴾
[Allah] said, "But indeed, We have tried your people after you [departed], and the Samiri has led them astray."
فَرَجَعَ مُوسَىٰٓ إِلَىٰ قَوْمِهِۦ غَضْبَـٰنَ أَسِفًۭا ۚ قَالَ يَـٰقَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْدًا حَسَنًا ۚ أَفَطَالَ عَلَيْكُمُ ٱلْعَهْدُ أَمْ أَرَدتُّمْ أَن يَحِلَّ عَلَيْكُمْ غَضَبٌۭ مِّن رَّبِّكُمْ فَأَخْلَفْتُم مَّوْعِدِى ﴿٨٦﴾
So Moses returned to his people, angry and grieved. He said, "O my people, did your Lord not make you a good promise? Then, was the time [of its fulfillment] too long for you, or did you wish that wrath from your Lord descend upon you, so you broke your promise [of obedience] to me?"
قَالُوا۟ مَآ أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا وَلَـٰكِنَّا حُمِّلْنَآ أَوْزَارًۭا مِّن زِينَةِ ٱلْقَوْمِ فَقَذَفْنَـٰهَا فَكَذَٰلِكَ أَلْقَى ٱلسَّامِرِىُّ ﴿٨٧﴾
They said, "We did not break our promise to you by our will, but we were made to carry burdens from the ornaments of the people [of Pharaoh], so we threw them [into the fire], and thus did the Samiri throw."
فَأَخْرَجَ لَهُمْ عِجْلًۭا جَسَدًۭا لَّهُۥ خُوَارٌۭ فَقَالُوا۟ هَـٰذَآ إِلَـٰهُكُمْ وَإِلَـٰهُ مُوسَىٰ فَنَسِىَ ﴿٨٨﴾
And he extracted for them [the statue of] a calf which had a lowing sound, and they said, "This is your god and the god of Moses, but he forgot."
أَفَلَا يَرَوْنَ أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًۭا وَلَا يَمْلِكُ لَهُمْ ضَرًّۭا وَلَا نَفْعًۭا ﴿٨٩﴾
Did they not see that it could not return to them any speech and that it did not possess for them any harm or benefit?
وَلَقَدْ قَالَ لَهُمْ هَـٰرُونُ مِن قَبْلُ يَـٰقَوْمِ إِنَّمَا فُتِنتُم بِهِۦ ۖ وَإِنَّ رَبَّكُمُ ٱلرَّحْمَـٰنُ فَٱتَّبِعُونِى وَأَطِيعُوٓا۟ أَمْرِى ﴿٩٠﴾
And Aaron had already told them before [the return of Moses], "O my people, you are only being tested by it, and indeed, your Lord is the Most Merciful, so follow me and obey my order."
قَالُوا۟ لَن نَّبْرَحَ عَلَيْهِ عَـٰكِفِينَ حَتَّىٰ يَرْجِعَ إِلَيْنَا مُوسَىٰ ﴿٩١﴾
They said, "We will never cease being devoted to the calf until Moses returns to us."
قَالَ يَـٰهَـٰرُونُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوٓا۟ ﴿٩٢﴾
[Moses] said, "O Aaron, what prevented you, when you saw them going astray,
أَلَّا تَتَّبِعَنِ ۖ أَفَعَصَيْتَ أَمْرِى ﴿٩٣﴾
From following me? Then have you disobeyed my order?"
قَالَ يَبْنَؤُمَّ لَا تَأْخُذْ بِلِحْيَتِى وَلَا بِرَأْسِىٓ ۖ إِنِّى خَشِيتُ أَن تَقُولَ فَرَّقْتَ بَيْنَ بَنِىٓ إِسْرَٰٓءِيلَ وَلَمْ تَرْقُبْ قَوْلِى ﴿٩٤﴾
[Aaron] said, "O son of my mother, do not seize [me] by my beard or by my head. Indeed, I feared that you would say, 'You caused division among the Children of Israel, and you did not observe [or await] my word.' "
قَالَ فَمَا خَطْبُكَ يَـٰسَـٰمِرِىُّ ﴿٩٥﴾
[Moses] said, "And what is your case, O Samiri?"
قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا۟ بِهِۦ فَقَبَضْتُ قَبْضَةًۭ مِّنْ أَثَرِ ٱلرَّسُولِ فَنَبَذْتُهَا وَكَذَٰلِكَ سَوَّلَتْ لِى نَفْسِى ﴿٩٦﴾
He said, "I saw what they did not see, so I took a handful [of dust] from the track of the messenger and threw it, and thus did my soul entice me."
قَالَ فَٱذْهَبْ فَإِنَّ لَكَ فِى ٱلْحَيَوٰةِ أَن تَقُولَ لَا مِسَاسَ ۖ وَإِنَّ لَكَ مَوْعِدًۭا لَّن تُخْلَفَهُۥ ۖ وَٱنظُرْ إِلَىٰٓ إِلَـٰهِكَ ٱلَّذِى ظَلْتَ عَلَيْهِ عَاكِفًۭا ۖ لَّنُحَرِّقَنَّهُۥ ثُمَّ لَنَنسِفَنَّهُۥ فِى ٱلْيَمِّ نَسْفًا ﴿٩٧﴾
[Moses] said, "Then go. And indeed, it is [decreed] for you in [this] life to say, 'No contact.' And indeed, you have an appointment [in the Hereafter] you will not fail to keep. And look at your 'god' to which you remained devoted. We will surely burn it and blow it into the sea with a blast.
إِنَّمَآ إِلَـٰهُكُمُ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ ۚ وَسِعَ كُلَّ شَىْءٍ عِلْمًۭا ﴿٩٨﴾
Your god is only Allah, except for whom there is no deity. He has encompassed all things in knowledge."
كَذَٰلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنۢبَآءِ مَا قَدْ سَبَقَ ۚ وَقَدْ ءَاتَيْنَـٰكَ مِن لَّدُنَّا ذِكْرًۭا ﴿٩٩﴾
Thus, [O Muhammad], We relate to you from the news of what has preceded. And We have certainly given you from Us the Qur'an.
مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُۥ يَحْمِلُ يَوْمَ ٱلْقِيَـٰمَةِ وِزْرًا ﴿١٠٠﴾
Whoever turns away from it - then indeed, he will bear on the Day of Resurrection a burden,
خَـٰلِدِينَ فِيهِ ۖ وَسَآءَ لَهُمْ يَوْمَ ٱلْقِيَـٰمَةِ حِمْلًۭا ﴿١٠١﴾
[Abiding] eternally therein, and evil it is for them on the Day of Resurrection as a load -
يَوْمَ يُنفَخُ فِى ٱلصُّورِ ۚ وَنَحْشُرُ ٱلْمُجْرِمِينَ يَوْمَئِذٍۢ زُرْقًۭا ﴿١٠٢﴾
The Day the Horn will be blown. And We will gather the criminals, that Day, blue-eyed.
يَتَخَـٰفَتُونَ بَيْنَهُمْ إِن لَّبِثْتُمْ إِلَّا عَشْرًۭا ﴿١٠٣﴾
They will murmur among themselves, "You remained not but ten [days in the world]."
نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً إِن لَّبِثْتُمْ إِلَّا يَوْمًۭا ﴿١٠٤﴾
We are most knowing of what they say when the best of them in manner will say, "You remained not but one day."
وَيَسْـَٔلُونَكَ عَنِ ٱلْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّى نَسْفًۭا ﴿١٠٥﴾
And they ask you about the mountains, so say, "My Lord will blow them away with a blast.
فَيَذَرُهَا قَاعًۭا صَفْصَفًۭا ﴿١٠٦﴾
And He will leave the earth a level plain;
لَّا تَرَىٰ فِيهَا عِوَجًۭا وَلَآ أَمْتًۭا ﴿١٠٧﴾
You will not see therein a depression or an elevation."
يَوْمَئِذٍۢ يَتَّبِعُونَ ٱلدَّاعِىَ لَا عِوَجَ لَهُۥ ۖ وَخَشَعَتِ ٱلْأَصْوَاتُ لِلرَّحْمَـٰنِ فَلَا تَسْمَعُ إِلَّا هَمْسًۭا ﴿١٠٨﴾
That Day, everyone will follow [the call of] the Caller [with] no deviation therefrom, and [all] voices will be stilled before the Most Merciful, so you will not hear except a whisper [of footsteps].
يَوْمَئِذٍۢ لَّا تَنفَعُ ٱلشَّفَـٰعَةُ إِلَّا مَنْ أَذِنَ لَهُ ٱلرَّحْمَـٰنُ وَرَضِىَ لَهُۥ قَوْلًۭا ﴿١٠٩﴾
That Day, no intercession will benefit except [that of] one to whom the Most Merciful has given permission and has accepted his word.
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِهِۦ عِلْمًۭا ﴿١١٠﴾
Allah knows what is [presently] before them and what will be after them, but they do not encompass it in knowledge.
۞ وَعَنَتِ ٱلْوُجُوهُ لِلْحَىِّ ٱلْقَيُّومِ ۖ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًۭا ﴿١١١﴾
And [all] faces will be humbled before the Ever-Living, the Sustainer of existence. And he will have failed who carries injustice.
وَمَن يَعْمَلْ مِنَ ٱلصَّـٰلِحَـٰتِ وَهُوَ مُؤْمِنٌۭ فَلَا يَخَافُ ظُلْمًۭا وَلَا هَضْمًۭا ﴿١١٢﴾
But he who does of righteous deeds while he is a believer - he will neither fear injustice nor deprivation.
وَكَذَٰلِكَ أَنزَلْنَـٰهُ قُرْءَانًا عَرَبِيًّۭا وَصَرَّفْنَا فِيهِ مِنَ ٱلْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ ذِكْرًۭا ﴿١١٣﴾
And thus We have sent it down as an Arabic Qur'an and have diversified therein the warnings that perhaps they will avoid [sin] or it would cause them remembrance.
فَتَعَـٰلَى ٱللَّهُ ٱلْمَلِكُ ٱلْحَقُّ ۗ وَلَا تَعْجَلْ بِٱلْقُرْءَانِ مِن قَبْلِ أَن يُقْضَىٰٓ إِلَيْكَ وَحْيُهُۥ ۖ وَقُل رَّبِّ زِدْنِى عِلْمًۭا ﴿١١٤﴾
So high [above all] is Allah, the Sovereign, the Truth. And, [O Muhammad], do not hasten with [recitation of] the Qur'an before its revelation is completed to you, and say, "My Lord, increase me in knowledge."
وَلَقَدْ عَهِدْنَآ إِلَىٰٓ ءَادَمَ مِن قَبْلُ فَنَسِىَ وَلَمْ نَجِدْ لَهُۥ عَزْمًۭا ﴿١١٥﴾
And We had already taken a promise from Adam before, but he forgot; and We found not in him determination.
وَإِذْ قُلْنَا لِلْمَلَـٰٓئِكَةِ ٱسْجُدُوا۟ لِـَٔادَمَ فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ أَبَىٰ ﴿١١٦﴾
And [mention] when We said to the angels, "Prostrate to Adam," and they prostrated, except Iblees; he refused.
فَقُلْنَا يَـٰٓـَٔادَمُ إِنَّ هَـٰذَا عَدُوٌّۭ لَّكَ وَلِزَوْجِكَ فَلَا يُخْرِجَنَّكُمَا مِنَ ٱلْجَنَّةِ فَتَشْقَىٰٓ ﴿١١٧﴾
So We said, "O Adam, indeed this is an enemy to you and to your wife. Then let him not remove you from Paradise so you would suffer.
إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَىٰ ﴿١١٨﴾
Indeed, it is [promised] for you not to be hungry therein or be unclothed.
وَأَنَّكَ لَا تَظْمَؤُا۟ فِيهَا وَلَا تَضْحَىٰ ﴿١١٩﴾
And indeed, you will not be thirsty therein or be hot from the sun."
فَوَسْوَسَ إِلَيْهِ ٱلشَّيْطَـٰنُ قَالَ يَـٰٓـَٔادَمُ هَلْ أَدُلُّكَ عَلَىٰ شَجَرَةِ ٱلْخُلْدِ وَمُلْكٍۢ لَّا يَبْلَىٰ ﴿١٢٠﴾
Then Satan whispered to him; he said, "O Adam, shall I direct you to the tree of eternity and possession that will not deteriorate?"
فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْءَٰتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ ٱلْجَنَّةِ ۚ وَعَصَىٰٓ ءَادَمُ رَبَّهُۥ فَغَوَىٰ ﴿١٢١﴾
And Adam and his wife ate of it, and their private parts became apparent to them, and they began to fasten over themselves from the leaves of Paradise. And Adam disobeyed his Lord and erred.
ثُمَّ ٱجْتَبَـٰهُ رَبُّهُۥ فَتَابَ عَلَيْهِ وَهَدَىٰ ﴿١٢٢﴾
Then his Lord chose him and turned to him in forgiveness and guided [him].
قَالَ ٱهْبِطَا مِنْهَا جَمِيعًۢا ۖ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّۭ ۖ فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًۭى فَمَنِ ٱتَّبَعَ هُدَاىَ فَلَا يَضِلُّ وَلَا يَشْقَىٰ ﴿١٢٣﴾
[Allah] said, "Descend from Paradise - all, [your descendants] being enemies to one another. And if there should come to you guidance from Me - then whoever follows My guidance will neither go astray [in the world] nor suffer [in the Hereafter].
وَمَنْ أَعْرَضَ عَن ذِكْرِى فَإِنَّ لَهُۥ مَعِيشَةًۭ ضَنكًۭا وَنَحْشُرُهُۥ يَوْمَ ٱلْقِيَـٰمَةِ أَعْمَىٰ ﴿١٢٤﴾
And whoever turns away from My remembrance - indeed, he will have a depressed life, and We will gather him on the Day of Resurrection blind."
قَالَ رَبِّ لِمَ حَشَرْتَنِىٓ أَعْمَىٰ وَقَدْ كُنتُ بَصِيرًۭا ﴿١٢٥﴾
He will say, "My Lord, why have you raised me blind while I was [once] seeing?"
قَالَ كَذَٰلِكَ أَتَتْكَ ءَايَـٰتُنَا فَنَسِيتَهَا ۖ وَكَذَٰلِكَ ٱلْيَوْمَ تُنسَىٰ ﴿١٢٦﴾
[Allah] will say, "Thus did Our signs come to you, and you forgot them; and thus will you this Day be forgotten."
وَكَذَٰلِكَ نَجْزِى مَنْ أَسْرَفَ وَلَمْ يُؤْمِنۢ بِـَٔايَـٰتِ رَبِّهِۦ ۚ وَلَعَذَابُ ٱلْـَٔاخِرَةِ أَشَدُّ وَأَبْقَىٰٓ ﴿١٢٧﴾
And thus do We recompense he who transgressed and did not believe in the signs of his Lord. And the punishment of the Hereafter is more severe and more enduring.
أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُم مِّنَ ٱلْقُرُونِ يَمْشُونَ فِى مَسَـٰكِنِهِمْ ۗ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍۢ لِّأُو۟لِى ٱلنُّهَىٰ ﴿١٢٨﴾
Then, has it not become clear to them how many generations We destroyed before them as they walk among their dwellings? Indeed in that are signs for those of intelligence.
وَلَوْلَا كَلِمَةٌۭ سَبَقَتْ مِن رَّبِّكَ لَكَانَ لِزَامًۭا وَأَجَلٌۭ مُّسَمًّۭى ﴿١٢٩﴾
And if not for a word that preceded from your Lord, punishment would have been an obligation [due immediately], and [if not for] a specified term [decreed].
فَٱصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ ٱلشَّمْسِ وَقَبْلَ غُرُوبِهَا ۖ وَمِنْ ءَانَآئِ ٱلَّيْلِ فَسَبِّحْ وَأَطْرَافَ ٱلنَّهَارِ لَعَلَّكَ تَرْضَىٰ ﴿١٣٠﴾
So be patient over what they say and exalt [Allah] with praise of your Lord before the rising of the sun and before its setting; and during periods of the night [exalt Him] and at the ends of the day, that you may be satisfied.
وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِۦٓ أَزْوَٰجًۭا مِّنْهُمْ زَهْرَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا لِنَفْتِنَهُمْ فِيهِ ۚ وَرِزْقُ رَبِّكَ خَيْرٌۭ وَأَبْقَىٰ ﴿١٣١﴾
And do not extend your eyes toward that by which We have given enjoyment to [some] categories of them, [its being but] the splendor of worldly life by which We test them. And the provision of your Lord is better and more enduring.
وَأْمُرْ أَهْلَكَ بِٱلصَّلَوٰةِ وَٱصْطَبِرْ عَلَيْهَا ۖ لَا نَسْـَٔلُكَ رِزْقًۭا ۖ نَّحْنُ نَرْزُقُكَ ۗ وَٱلْعَـٰقِبَةُ لِلتَّقْوَىٰ ﴿١٣٢﴾
And enjoin prayer upon your family [and people] and be steadfast therein. We ask you not for provision; We provide for you, and the [best] outcome is for [those of] righteousness.
وَقَالُوا۟ لَوْلَا يَأْتِينَا بِـَٔايَةٍۢ مِّن رَّبِّهِۦٓ ۚ أَوَلَمْ تَأْتِهِم بَيِّنَةُ مَا فِى ٱلصُّحُفِ ٱلْأُولَىٰ ﴿١٣٣﴾
And they say, "Why does he not bring us a sign from his Lord?" Has there not come to them evidence of what was in the former scriptures?
وَلَوْ أَنَّآ أَهْلَكْنَـٰهُم بِعَذَابٍۢ مِّن قَبْلِهِۦ لَقَالُوا۟ رَبَّنَا لَوْلَآ أَرْسَلْتَ إِلَيْنَا رَسُولًۭا فَنَتَّبِعَ ءَايَـٰتِكَ مِن قَبْلِ أَن نَّذِلَّ وَنَخْزَىٰ ﴿١٣٤﴾
And if We had destroyed them with a punishment before him, they would have said, "Our Lord, why did You not send to us a messenger so we could have followed Your verses before we were humiliated and disgraced?"
قُلْ كُلٌّۭ مُّتَرَبِّصٌۭ فَتَرَبَّصُوا۟ ۖ فَسَتَعْلَمُونَ مَنْ أَصْحَـٰبُ ٱلصِّرَٰطِ ٱلسَّوِىِّ وَمَنِ ٱهْتَدَىٰ ﴿١٣٥﴾
Say, "Each [of us] is waiting; so wait. For you will know who are the companions of the sound path and who is guided."