20. Sūrat Ṭā Hā

٢٠۔ سُورَةُ طه

20.16 Those who do not read the Quran and follow its guidance, shall be raised as blind on the Day of Resurrection.

٢٠۔١٦ مقطع في سُورَةُ طه

quran:20:124

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."  

But whoever disregards My remembrance, ˹disregards˺ the Qur’ān and does not believe in it, his shall be a straitened life (read dankan with nunation, a verbal noun meaning ‘straitened ˹circumstances˺’). This ˹statement˺ has been interpreted in one hadīth to mean the punishment of the grave for the disbeliever. And on the Day of Resurrection We shall bring him to the assembly, namely, the one who disregards the Qur’ān, blind’, blind in eyesight.
القرآن:٢٠:١٢٤

وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَىٰ  

{ومن أعرض عن ذكري} القرآن فلم يؤمن به {فإن له معيشة ضنكاً} بالتنوين مصدر بمعنى ضيقة، وفسرت في حديث بعذاب الكافر في قبره {ونحشره} أي المعرض عن القرآن {يوم القيامة أعمى} أعمى البصر.
quran:20:125

He will say, "My Lord, why have you raised me blind while I was ˹once˺ seeing?"  

He shall say, ‘My Lord, why have you brought be to the assembly blind, though I used to see?’, in the world and at the raising from the grave?
القرآن:٢٠:١٢٥

قَالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمَىٰ وَقَدْ كُنْتُ بَصِيرًا  

{قال ربِّ لمَ حشرتني أعمى وقد كنت بصيراً} في الدنيا وعند البعث.
quran:20:126

˹Allah˺ will say, "Thus did Our signs come to you, and you forgot them; and thus will you this Day be forgotten."  

He will say, ‘So it, the affair, is. Our signs came to you, but you forgot them, you neglected them and did not believe in them; and so, just as you forgot Our signs, today you will be forgotten’, abandoned in the Fire.
القرآن:٢٠:١٢٦

قَالَ كَذَٰلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا ۖ وَكَذَٰلِكَ الْيَوْمَ تُنْسَىٰ  

{قال} الأمر {كذلك أتتك آياتنا فنسيتها} تركتها ولم تؤمن بها {وكذلك} مثل نسيانك آياتنا {اليوم تنسى} تترك في النار.
quran:20:127

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.  

And so, just as We requite him who disregards the Qur’ān, We requite him who is prodigal, ˹him who˺ associates others with God, and believes not in the signs of his Lord. And the chastisement of the Hereafter is more terrible, than the chastisement of the life of this world and the punishment of the grave, and more enduring, longer lasting.
القرآن:٢٠:١٢٧

وَكَذَٰلِكَ نَجْزِي مَنْ أَسْرَفَ وَلَمْ يُؤْمِنْ بِآيَاتِ رَبِّهِ ۚ وَلَعَذَابُ الْآخِرَةِ أَشَدُّ وَأَبْقَىٰ  

{وكذلك} ومثل جزائنا من أعرض عن القرآن {نجزي من أسرف} أشرك {ولم يؤمن بآيات ربه ولعذاب الآخرة أشد} من عذاب الدنيا وعذاب القبر {وأبقى} أدوم.
quran:20:128

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.  

Is it not a guidance, has it not become clear, to them, to the disbelievers of Mecca, how many (kam, is predicative and the object of ˹the following˺ ahlaknā) We destroyed, in other words, Our frequent destruction, before them of generations, that is, of past communities, for denying messengers, amid ˹the ruins of˺ whose dwelling-places they walk? (yamshūna is a circumstantial qualifier referring to the person of the pronoun lahum, ‘to them’) during their journeys to Syria and other places, that they might thus be admonished? (what has been mentioned ˹by grammarians˺ regarding the derivation of ˹the verb˺ ihlāk to be that verb that does not contain a particle referring to ˹the object of˺ the action of the verb, as a way of preserving the ˹original˺ sense ˹of the statement˺, is acceptable). Surely in that there are signs, lessons, for people of sense, for possessors of intellect.
القرآن:٢٠:١٢٨

أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُمْ مِنَ الْقُرُونِ يَمْشُونَ فِي مَسَاكِنِهِمْ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِأُولِي النُّهَىٰ  

{أفلم يهد} يتبين {لهم} لكفار مكة {كم} خبرية مفعول {أهلكنا} أي كثيرا إهلاكنا {قبلهم من القرون} أي الأمم الماضية بتكذيب الرسل {يمشون} حال من ضمير لهم {في مساكنهم} في سفرهم إلى الشام وغيرها فيعتبروا، وما ذكر من أخذ إهلاك من فعله الخالي عن حرف مصدري لرعاية المعنى لا مانع منه {إنَّ في ذلك لآيات} لعبراً {لأولي النهى} لذوي العقول.
quran:20:129

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˺.  

And but for a decree that had already preceded from your Lord, that their chastisement be deferred to the Hereafter, it, destruction, would have been an inevitability, ˹their destruction˺ would have been necessary in this world, and a specified term, fixed for them (ajalun musamman, a supplement to the pronoun concealed in kāna, ‘it would have been’, the separation ˹of both subjects˺ by the predicate of both serves as an emphasis).
القرآن:٢٠:١٢٩

وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَكَانَ لِزَامًا وَأَجَلٌ مُسَمًّى  

{ولولا كلمة سبقت من ربك} بتأخير العذاب عنهم إلى الآخرة {لكان} الإهلاك {لزاماً} لازماً لهم في الدنيا {وأجل مسمى} مضروب لهم معطوف على الضمير المستتر في كان وقام الفصل بخبرها مكان التأكيد.