20. Sūrat Ṭā Hā (2/3)

٢٠۔ سُورَةُ طه ص ٢

Ta Ha (Meccan)

quran:20:51

˹Pharaoh˺ said, "Then what is the case of the former generations?"  

He, 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.
القرآن:٢٠:٥١

قَالَ فَمَا بَالُ الْقُرُونِ الْأُولَىٰ  

{قال} فرعون {فما بال} حال {القرون} الأمم {الأولى} كقوم نوح وهود ولوط وصالح في عبادتهم الأوثان.
quran:20:52

˹Moses˺ said, "The knowledge thereof is with my Lord in a record. My Lord neither errs nor forgets."  

Said 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.
القرآن:٢٠:٥٢

قَالَ عِلْمُهَا عِنْدَ رَبِّي فِي كِتَابٍ ۖ لَا يَضِلُّ رَبِّي وَلَا يَنْسَى  

{قال} موسى {علمها} أي علم حالهم محفوظ {عند ربي في كتاب} هو اللوح المحفوظ يجازيهم عليها يوم القيامة {لا يضل} يغيب {ربي} عن شيء {ولا ينسى} ربي شيئا.
quran:20:53

˹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.  

He 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 alamr, ‘the affair has become divided’).
القرآن:٢٠:٥٣

الَّذِي جَعَلَ لَكُمُ الْأَرْضَ مَهْدًا وَسَلَكَ لَكُمْ فِيهَا سُبُلًا وَأَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ أَزْوَاجًا مِنْ نَبَاتٍ شَتَّىٰ  

هو {الذي جعل لكم} في جملة الخلق {الأرض مهادا} فراشا {وسلك} سهل {لكم فيها سبلا} طرقا {وأنزل من السماء ماءً} مطرا قال تعالى تتميما لما وصفه به موسى وخطابا لأهل مكة {فأخرجنا به أزواجا} أصنافا {من نبات شتى} صفة أزواجا أي مختلفة الألوان والطعوم وغيرهما، وشتى جمع شتيت كمريض ومرضى، من شت الأمر تفرق.
quran:20:54

Eat ˹therefrom˺ and pasture your livestock. Indeed, in that are signs for those of intelligence.  

Eat, 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 (alnuhā, 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).
القرآن:٢٠:٥٤

كُلُوا وَارْعَوْا أَنْعَامَكُمْ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِأُولِي النُّهَىٰ  

{كلوا} منها {وارعوا أنعامكم} فيها جمع نعم، وهي الإبل والبقر والغنم، يقال رعت الأنعام ورعيتها والأمر للإباحة وتذكير النعمة والجملة حال من ضمير أخرجنا، أي مبيحين لكم الأكل ورعي الأنعام {إن في ذلك} المذكور {لآيات} لعبرا {لأولي النهى} لأصحاب العقول ينهى صاحبه عن ارتكاب القبائح.
quran:20:55

From the earth We created you, and into it We will return you, and from it We will extract you another time.  

From 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.
القرآن:٢٠:٥٥

مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ  

{منها} أي من الأرض {خلقناكم} بخلق أبيكم آدم منها {وفيها نعيدكم} مقبورين بعد الموت {ومنها نخرجكم} عند البعث {تارة} مرة {أخرى} كما أخرجناكم عند ابتداء خلقكم.
quran:20:56

And We certainly showed Pharaoh Our signs - all of them - but he denied and refused.  

And verily We showed him, that is, We made Pharaoh see, all Our signs, ˹all˺ nine, but he denied, them, and claimed that they were ˹the result of˺ sorcery, and refused, to affirm the Oneness ˹of God˺, exalted be He.
القرآن:٢٠:٥٦

وَلَقَدْ أَرَيْنَاهُ آيَاتِنَا كُلَّهَا فَكَذَّبَ وَأَبَىٰ  

{ولقد أريناه} أي أبصرنا فرعون {آياتنا كلها} التسع {فكذب} بها وزعم أنها سحر {وأبى} أن يوحد الله تعالى.
quran:20:57

He said, "Have you come to us to drive us out of our land with your magic, O Moses?  

He said, ‘Have you come to us so that you may expel us from our land, Egypt, and so that kingship over it may be yours, by your sorcery, O Moses?
القرآن:٢٠:٥٧

قَالَ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ يَا مُوسَىٰ  

{قال أجئتنا لتخرجنا من أرضنا} مصر ويكون لك فيها {بسحرك يا موسى}.
quran:20:58

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."  

Yet We ˹too˺ shall produce for you a sorcery like it, ˹one˺ which will counter it. So fix a tryst between us and you, for that ˹purpose˺, ˹a tryst˺ which neither we nor you shall fail to keep, ˹at˺ a place (makānan is in the accusative because the genitive-operator preposition ˹fī, ‘at’˺ has been removed) of equal distance (read siwān or suwān), in other words, in the middle, equidistant for a person coming from either side.
القرآن:٢٠:٥٨

فَلَنَأْتِيَنَّكَ بِسِحْرٍ مِثْلِهِ فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِدًا لَا نُخْلِفُهُ نَحْنُ وَلَا أَنْتَ مَكَانًا سُوًى  

{فلنأتينك بسحر مثله} يعارضه {فاجعل بيننا وبينك موعدا} لذلك {لا نخلفه نحن ولا أنت مكانا} منصوب بنزع الخافض في {سِوى} بكسر أوله وضمه أي وسطا تستوي مسافة الجائي إليه من الطرفين.
quran:20:59

˹Moses˺ said, "Your appointment is on the day of the festival when the people assemble at mid-morning."  

Said he, Moses, ‘Your tryst shall be the Day of Adornment — a festive day of theirs on which they adorn themselves and ˹the public˺ assemble — and let the people assemble, ˹let˺ the inhabitants of Egypt gather, at forenoon’, the time for this ˹tryst˺, to observe what will transpire.
القرآن:٢٠:٥٩

قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَنْ يُحْشَرَ النَّاسُ ضُحًى  

{قال} موسى {موعدكم يوم الزينة} يوم عيد لهم يتزينون فيه ويجتمعون {وأن يُحشر الناس} يجمع أهل مصر {ضحى} وقته للنظر فيما يقع.
quran:20:60

So Pharaoh went away, put together his plan, and then came ˹to Moses˺.  

Then Pharaoh withdrew, retreated, and summoned up his guile, that is to say, those ˹human˺ elements of his guile from among the sorcerers, and then came, with them to the tryst.
القرآن:٢٠:٦٠

فَتَوَلَّىٰ فِرْعَوْنُ فَجَمَعَ كَيْدَهُ ثُمَّ أَتَىٰ  

{فتولى فرعون} أدير {فجمع كيده} أي ذوي كيده من السحرة {ثم أتى} بهم الموعد.
quran:20:61

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˺."  

Moses said to them — and there were 72 of them, each with a rope and a staff in his hand — ‘Woe to you!, meaning, may God make you liable to woe. Do not invent a lie against God, by ascribing partners to Him, lest He annihilate you (read fa-yushitakum or fa-yashatakum) by some chastisement, from Him. For verily he who invents lies, against God, fails’, ˹he˺ is the loser.
القرآن:٢٠:٦١

قَالَ لَهُمْ مُوسَىٰ وَيْلَكُمْ لَا تَفْتَرُوا عَلَى اللَّهِ كَذِبًا فَيُسْحِتَكُمْ بِعَذَابٍ ۖ وَقَدْ خَابَ مَنِ افْتَرَىٰ  

{قال لهم موسى} وهم اثنان وسبعون مع كل واحد حبل وعصا {ويلكم} أي ألزمكم الله الويل {لا تفتروا على الله كذبا} بإشراك أحد معه {فيُسحتكم} بضم الياء وكسر الحاء وبفتحهما أي يهلككم {بعذاب} من عنده {وقد خاب} خسر {من افترى} كذب على الله.
quran:20:62

So they disputed over their affair among themselves and concealed their private conversation.  

So they disputed their matter among themselves, regarding Moses and his brother, and kept secret their private counsel, that is, their conversation regarding the two,
القرآن:٢٠:٦٢

فَتَنَازَعُوا أَمْرَهُمْ بَيْنَهُمْ وَأَسَرُّوا النَّجْوَىٰ  

{فتنازعوا أمرهم بينهم} في موسى وأخيه {وأسرُّوا النجوى} أي الكلام بينهم فيهما.
quran:20:63

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.  

They said, to each other, ‘These two men (hādhān, this ˹form˺ concords with the forms used by those ˹grammarians˺ who use the alif ˹ending˺ for all three cases of the dual person; Abū ‘Amr has ˹the variant reading˺ hādhayn) are indeed sorcerers who intend to expel you from your land by their sorcery, and do away with your excellent traditions (muthlā, the feminine form of amthal, meaning ‘the noblest’) in other words, ˹they will do away with the loyalty of˺ the noblemen among you, because these ˹latter˺ will prefer the two of them ˹Moses and Aaron˺ on account of their triumph.
القرآن:٢٠:٦٣

قَالُوا إِنْ هَٰذَانِ لَسَاحِرَانِ يُرِيدَانِ أَنْ يُخْرِجَاكُمْ مِنْ أَرْضِكُمْ بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَىٰ  

{قالوا} لأنفسهم {إن هذان} وهو موافق للغة من يأتي في المثنى بالألف في أحواله الثلاث ولأبي عمرو: هذين {لساحران يريدان أن يخرجاكم من أرضكم بسحرهما ويذهبا بطريقتكم المثلى} مؤنث أمثل بمعنى أشرف أي بأشرافكم بميلهم إليهما لغلبتهما.
quran:20:64

So resolve upon your plan and then come ˹forward˺ in line. And he has succeeded today who overcomes."  

So summon up your guile, in the way of sorcery (read fa’jma‘ū, from ˹the first form˺ jama‘a, meaning ‘he gathered’, or read fa-ajmi‘ū, from ˹the fourth form˺ ajma‘a, meaning ‘he resolved ˹to do something˺’) and come in battle-line (saffan, a circumstantial qualifier, meaning ‘standing in rows’). For truly he who is uppermost, ˹he who˺ triumphs, this day shall be the victor!’
القرآن:٢٠:٦٤

فَأَجْمِعُوا كَيْدَكُمْ ثُمَّ ائْتُوا صَفًّا ۚ وَقَدْ أَفْلَحَ الْيَوْمَ مَنِ اسْتَعْلَىٰ  

{فأجمعوا كيدكم} من السحر بهمزة وصل وفتح الميم من جمع أي لمَّ وبهمزة قطع وكسر الميم من أجمع أحكم {ثم أئتوا صفا} حال أي مصطفين {وقد أفلح} فاز {اليوم من استعلى} غلب.
quran:20:65

They said, "O Moses, either you throw or we will be the first to throw."  

They said, ‘O Moses, you choose: either cast, your staff first, or we shall be the first to cast’, their staff.
القرآن:٢٠:٦٥

قَالُوا يَا مُوسَىٰ إِمَّا أَنْ تُلْقِيَ وَإِمَّا أَنْ نَكُونَ أَوَّلَ مَنْ أَلْقَىٰ  

{قالوا يا موسى} اختر {إما أن تُلقيَ} عصاك أولا {وإما أن نكون أول من ألقى} عصاه.
quran:20:66

He said, "Rather, you throw." And suddenly their ropes and staffs seemed to him from their magic that they were moving ˹like snakes˺.  

He said, ‘Nay, you cast!’, and so they cast, and lo! their ropes and their staffs (‘isiyyihim: derives from ‘isūwwun, but the two wāw ˹letters˺ have been changed into two yā’ ˹letters˺, with the kasra vowelling applied to both the ‘ayn and the sād) appeared to him by ˹the effect of˺ their sorcery as though they were, snakes, gliding swiftly, on their bellies.
القرآن:٢٠:٦٦

قَالَ بَلْ أَلْقُوا ۖ فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّهَا تَسْعَىٰ  

{قال بل ألقوا} فألقوا {فإذا حبالهم وعصيهم} أصله عصوو قبلت الواوان ياءين وكسرت العين والصاد {يخيل إليه من سحرهم أنها} حيات {تسعى} على بطونها.
quran:20:67

And he sensed within himself apprehension, did Moses.  

And Moses sensed fear within himself, that is to say, he feared that if ˹the effect of˺ their sorcery was of the same kind as his miracle, he would become suspect in people’s minds and they would not believe in him.
القرآن:٢٠:٦٧

فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُوسَىٰ  

{فأوجس} أحس {في نفسه خيفة موسى} أي خاف من جهة أن سحرهم من جنس معجزته أن يتلبس أمره على الناس فلا يؤمنوا به.
quran:20:68

Allah said, "Fear not. Indeed, it is you who are superior.  

We said, to him, ‘Do not be afraid! Indeed you shall have the upper hand, over them by triumphing.
القرآن:٢٠:٦٨

قُلْنَا لَا تَخَفْ إِنَّكَ أَنْتَ الْأَعْلَىٰ  

{قلنا} له {لا تخف إنك أنت الأعلى} عليهم بالغلبة.
quran:20:69

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."  

And cast that which is in your right hand — and this was his staff. It shall swallow up that which they have produced. For what they have produced is only a sorcerer’s trick, that is to say, a kind thereof, and the sorcerer does not succeed wherever he may go’, in his sorcery. So Moses cast his staff and it swallowed up all of that which they ˹had˺ produced.
القرآن:٢٠:٦٩

وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا ۖ إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ ۖ وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَىٰ  

{وألقِ ما في يمينك} وهي عصاه {تَلْقَف} تبتلع {ما صنعوا إنما صنعوا كيد ساحر} أي جنسه {ولا يفلح الساحر حيث أتى} بسحره فألقى موسى عصاه فتلقَّفت كل ما صنعوه.
quran:20:70

So the magicians fell down in prostration. They said, "We have believed in the Lord of Aaron and Moses."  

Thereat the sorcerers cast ˹their heads˺ down prostrating, they fell down prostrating to God, exalted be He: They said, ‘We ˹now˺ believe in the Lord of Aaron and Moses’.
القرآن:٢٠:٧٠

فَأُلْقِيَ السَّحَرَةُ سُجَّدًا قَالُوا آمَنَّا بِرَبِّ هَارُونَ وَمُوسَىٰ  

{فألقي السحرة سجدا} خرّوا ساجدين لله تعالى {قالوا آمنا برب هارون وموسى}.
quran:20:71

˹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."  

Said he, Pharaoh, ‘Do you profess belief (read a-āmantum pronouncing both hamzas, or with the second changed to an alif) in him before I, myself, give you permission? He is indeed your chief, your teacher, who taught you sorcery. I shall assuredly cut off your hands and feet on opposite sides (min khilāfin, a circumstantial qualifier meaning ‘alternate ˹hands and feet˺’, in other words, the right hands and the left feet) and I shall assuredly crucify you on the trunks of palm trees. And you shall then know which of us — meaning himself and the Lord of Moses — is harsher in ˹inflicting˺ chastisement, and ˹which of us is˺ more lasting’, more enduring in ˹sustaining˺ opposition to him ˹Moses˺.
القرآن:٢٠:٧١

قَالَ آمَنْتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ ۖ إِنَّهُ لَكَبِيرُكُمُ الَّذِي عَلَّمَكُمُ السِّحْرَ ۖ فَلَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلَافٍ وَلَأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ وَلَتَعْلَمُنَّ أَيُّنَا أَشَدُّ عَذَابًا وَأَبْقَىٰ  

{قال} فرعون {آمنتم} بتحقيق الهمزتين وإبدال الثانية ألفا {له قبل أن آذن} أنا {لكم إنه لكبيركم} معلمكم {الذي علمكم السحر فلأقطعن أيديكم وأرجلكم من خلاف} حال بمعنى مختلعة أي الأيدي اليمنى والأرجل اليسرى {ولأصلبنكم في جذوع النخل} أي عليها {ولتعلمن أينا} يعني نفسه ورب موسى {أشد عذابا وأبقى} أدوم على مخالفته.
quran:20:72

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.  

They said, ‘We will not choose you over what has come to us of clear signs, proving the truthfulness of Moses, and ˹over˺ Him Who originated us, created us (wa’lladhī fatarana, either an oath, or a supplement to ˹the preceding˺ mā, ‘what’). Decree what you will decree, that is, do what you say. What you decree is only ˹relevant˺ in the life of this world (al-hayāta’l-dunyā, is in the accusative because the scope ˹of his decree˺ is being indicated, in other words ‘˹you can only decree˺ in it’); yet you will be requited for it in the Hereafter.
القرآن:٢٠:٧٢

قَالُوا لَنْ نُؤْثِرَكَ عَلَىٰ مَا جَاءَنَا مِنَ الْبَيِّنَاتِ وَالَّذِي فَطَرَنَا ۖ فَاقْضِ مَا أَنْتَ قَاضٍ ۖ إِنَّمَا تَقْضِي هَٰذِهِ الْحَيَاةَ الدُّنْيَا  

{قالوا لن نؤثرك} نختارك {على ما جاءنا من البيانات} الدالة على صدق موسى {والذي فطرنا} خلفنا قسم أو عطف على ما {فاقض ما أنت قاض} أي اصنع ما قتله {إنما تقضي هذه الحياة الدنيا} النصب على الاتساع أي فيها وتجزى عليه في الآخرة.
quran:20:73

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."  

Indeed We profess belief in our Lord, that He may forgive us our sins, in the way of ascribing partners ˹to God˺ and otherwise, and the sorcery to which you forced us, to learn and to perform in order to oppose Moses. And God is better, than you in rewarding if he is obeyed, and more enduring’, than you in chastisement if he is disobeyed.
القرآن:٢٠:٧٣

إِنَّا آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَايَانَا وَمَا أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ ۗ وَاللَّهُ خَيْرٌ وَأَبْقَىٰ  

{إنا آمنا بربنا ليغفر لنا خطايانا} من الإشراك وغيره {وما أكرهتنا عليه من السحر} تعلما وعملاً لمعارضة موسى {والله خير} منك ثوابا إذا أطيع {وأبقى} منك عذابا إذا عصي.
quran:20:74

Indeed, whoever comes to his Lord as a criminal - indeed, for him is Hell; he will neither die therein nor live.  

God, exalted be He, says: Truly whoever comes to his Lord a criminal, a disbeliever, like Pharaoh, for him there shall be Hell wherein he shall neither die, and thus find rest, nor live, a life of any benefit to him.
القرآن:٢٠:٧٤

إِنَّهُ مَنْ يَأْتِ رَبَّهُ مُجْرِمًا فَإِنَّ لَهُ جَهَنَّمَ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ  

قال تعالى {إنه من يأت ربه مجرما} كافرا كفرعون {فإن له جهنم لا يموت فيها} فيستريح {ولا يحيى} حياة تنفعه.
quran:20:75

But whoever comes to Him as a believer having done righteous deeds - for those will be the highest degrees ˹in position˺:  

And whoever comes to Him a believer, having performed righteous deeds — the obligatory and supererogatory deeds, for such shall be the highest degrees (al-‘ulā, the plural of ‘ulyā, the feminine form of a‘lā) —
القرآن:٢٠:٧٥

وَمَنْ يَأْتِهِ مُؤْمِنًا قَدْ عَمِلَ الصَّالِحَاتِ فَأُولَٰئِكَ لَهُمُ الدَّرَجَاتُ الْعُلَىٰ  

{ومن يأته مؤمنا قد عمل الصالحات} الفرائض والنوافل {فأولئك لهم الدرجات العلى} جمع مؤنث أعلى.
quran:20:76

Gardens of perpetual residence beneath which rivers flow, wherein they abide eternally. And that is the reward of one who purifies himself.  

the Gardens of Eden, that is to say, as a ˹place of˺ residence (this ˹jannātu ‘Adnin, ‘Gardens of Eden’˺ is an explication thereof ˹of al-darajātu’l-‘ulā, ‘the highest degrees’˺) underneath which rivers flow, abiding therein, and that is the reward of him who keeps pure, of sins.
القرآن:٢٠:٧٦

جَنَّاتُ عَدْنٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ وَذَٰلِكَ جَزَاءُ مَنْ تَزَكَّىٰ  

{جنات عدن} أي إقامة بيان له {تجري من تحتها الأنهار خالدين فيها وذلك جزاءُ من تزكى} تَطهَّر من الذنوب.
quran:20:77

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˺."  

And verily We revealed to Moses, ˹saying˺, ‘Lead My servants on a journey by night (read as an asri, ‘that: lead on a journey by night’, from ˹fourth form˺ asrā, ‘he travelled by night’; or read as an’isri, from ˹first form˺ sarā, ‘he travelled by night’, both being alternative forms), in other words, travel with them by night from the land of Egypt, and strike for them, make for them, by striking your staff, a dry path in the sea. So he fulfilled what he had been commanded, and God made the ground dry so that they were able to pass through it. Do not fear to be overtaken, that is, ˹fearing˺ that Pharaoh might catch you, and do not be afraid’, of drowning.
القرآن:٢٠:٧٧

وَلَقَدْ أَوْحَيْنَا إِلَىٰ مُوسَىٰ أَنْ أَسْرِ بِعِبَادِي فَاضْرِبْ لَهُمْ طَرِيقًا فِي الْبَحْرِ يَبَسًا لَا تَخَافُ دَرَكًا وَلَا تَخْشَىٰ  

{ولقد أوحينا إلى موسى أن أسْر بعبادي} بهمزة قطع من أسرى، وبهمز وصل وكسر النون من سرى لغتان أي سر بهم ليلا من أرض مصر {فاضرب لهم} اجعل لهم بالضرب بعصاك {طريقا في البحر يبسا} أي يابسا فامتثل ما أمر به وأيبس الله الأرض فمروا فيها {لا تخاف دَرَكا} أي أن يدركك فرعون {ولا تخشى} غرقا.
quran:20:78

So Pharaoh pursued them with his soldiers, and there covered them from the sea that which covered them,  

Then Pharaoh pursued them with his hosts, with him ˹Pharaoh˺ alongside them, and there engulfed them what did engulf them of the sea, and it drowned them.
القرآن:٢٠:٧٨

فَأَتْبَعَهُمْ فِرْعَوْنُ بِجُنُودِهِ فَغَشِيَهُمْ مِنَ الْيَمِّ مَا غَشِيَهُمْ  

{فأتبعهم فرعون بجنوده} وهو معهم {فغشيهم من اليَمِّ} أي البحر {ما غشيهم} فأغرقهم.
quran:20:79

And Pharaoh led his people astray and did not guide ˹them˺.  

And Pharaoh led his people astray, by calling them to worship him, and he did not guide them, nay he led them to destruction, in contrast to what he said ˹to them˺, and I guide you only to the path of rectitude ˹Q. 40:29˺.
القرآن:٢٠:٧٩

وَأَضَلَّ فِرْعَوْنُ قَوْمَهُ وَمَا هَدَىٰ  

{وأضل فرعون قومه} بدعائهم إلى عبادته {وما هدى} بل أوقعهم في الهلاك خلاف قوله {وما أهديكم إلا سبيل الرشاد}.
quran:20:80

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,  

O Children of Israel, truly We delivered you from your enemy, Pharaoh, by drowning him, and We made a tryst with you on the right side of the ˹Tūr˺ Mount, in order to give Moses the Torah, that it may be implemented it ˹by you˺, and We sent down to you manna and quails, namely, turunjabīn ˹citrus fruit˺ and the quail. The ones being addressed in the vocative ˹by ‘O Children of Israel’˺ are those Jews living at the time of the Prophet (s), and they are addressed with reference to the graces which God bestowed on their forefathers at the time of the prophet Moses as a preface to what God ˹now˺ says to them:
القرآن:٢٠:٨٠

يَا بَنِي إِسْرَائِيلَ قَدْ أَنْجَيْنَاكُمْ مِنْ عَدُوِّكُمْ وَوَاعَدْنَاكُمْ جَانِبَ الطُّورِ الْأَيْمَنَ وَنَزَّلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَىٰ  

{يا بني إسرائيل قد أنجيناكم من عدوكم} فرعون بإغراقه {ووعدناكم جانب الطور الأيمن} فنؤتي موسى التوراة للعمل بها {ونزلنا عليكم المن والسلوى} الترنجبين والطير السمانى بتخفيف الميم والقصر، والمنادى من وُجد من اليهود زمن النبي ﷺ وخُوطبوا لما أنعم الله به على أجدادهم زمن النبي موسى توطئة لقوله تعالى لهم:
quran:20:81

˹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."  

‘Eat of the good things We have provided you, that is to say, of that which has been bestowed on you as a grace ˹from God˺, but do not transgress regarding it, by being ungrateful for the grace thereof, lest My wrath descend on you (˹if read˺ fa-yahilla, it means ‘˹lest˺ it ˹My wrath˺ become incumbent ˹upon you˺’; or ˹if read˺ fa-yuhilla, it means ‘˹lest˺ it descend ˹on you˺’). And he on whom My wrath descends (read yahlil, ‘becomes incumbent’, or yahlul, ‘descends’) certainly perishes, falls into the Fire.
القرآن:٢٠:٨١

كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَلَا تَطْغَوْا فِيهِ فَيَحِلَّ عَلَيْكُمْ غَضَبِي ۖ وَمَنْ يَحْلِلْ عَلَيْهِ غَضَبِي فَقَدْ هَوَىٰ  

{كلوا من طيبات ما رزقناكم} أي المنعم به عليكم {ولا تطغوا فيه} بأن تكفروا النعمة به {فيحل عليكم غضبي} بكسر الحاء: أي يجب وبضمها أي ينزل {ومن يحلل عليه غضبي} بكسر اللام وضمها {فقد هوى} سقط في النار.
quran:20:82

But indeed, I am the Perpetual Forgiver of whoever repents and believes and does righteousness and then continues in guidance.  

And indeed I am Forgiving toward him who repents, from ascribing partners ˹to God˺, and believes, affirms God’s Oneness, and acts righteously, is sincere in ˹performing˺ the obligatory and the supererogatory ˹deeds˺, and then follows guidance’, by adhering to what has been mentioned up to his death.
القرآن:٢٠:٨٢

وَإِنِّي لَغَفَّارٌ لِمَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَىٰ  

{وإني لغفار لمن تاب} من الشرك {وآمن} وحَّد الله {وعمل صالحا} يصدق بالفرض والنفل {ثم اهتدى} باستمراره على ما ذكر إلى موته.
quran:20:83

˹Allah˺ said, "And what made you hasten from your people, O Moses?"  

‘And what has hurried you ˹to depart˺ from your people, in order to come to the appointed time to receive the Torah, O Moses?’
القرآن:٢٠:٨٣

وَمَا أَعْجَلَكَ عَنْ قَوْمِكَ يَا مُوسَىٰ  

{وما أعجلك عن قومك} لمجيء ميعاد أخذ التوراة {يا موسى}.
quran:20:84

He said, "They are close upon my tracks, and I hastened to You, my Lord, that You be pleased."  

He said, ‘They are close, behind me, coming, upon my track, and I hastened to You, my Lord, that You may be pleased’, with me, in other words, to please you ˹even˺ more — before ˹giving˺ the response, he gives an excuse, according to what he supposed ˹was the situation with his people˺,
القرآن:٢٠:٨٤

قَالَ هُمْ أُولَاءِ عَلَىٰ أَثَرِي وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَىٰ  

{قال هم أولاء} أي بالقرب مني يأتون {على أثري وعجلت إليك رب لترضى} عني أي زيادة في رضاك وقبل الجواب أتى بالاعتذار حسب ظنه، وتخلف المظنون لما:
quran:20:85

˹Allah˺ said, "But indeed, We have tried your people after you ˹departed˺, and the Samiri has led them astray."  

But those he supposed ˹to be following him˺ had remained behind, for He, exalted be He, said, ‘Indeed We tried your people after you, that is, after your departure from them, and the Samaritan led them astray’, so they took to worshipping the ˹golden˺ calf.
القرآن:٢٠:٨٥

قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِنْ بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِيُّ  

{قال} تعالى {فإنا قد فتنا قومك من بعدك} أي بعد فراقك لهم {وأضلهم السامري} فعبدوا العجل.
quran:20:86

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?"  

Thereupon Moses returned to his people, angry, with them, and sad, extremely grieved. He said, ‘O my people, did not your Lord promise you a fair promise?, that is, a true ˹promise˺ that He will give you the Torah? Did the period, the length of my absence from you, seem too long for you, or did you desire that wrath should become incumbent against you from your Lord, by your worship of the ˹golden˺ calf, and so you broke your tryst with me?’, and failed to follow after me?
القرآن:٢٠:٨٦

فَرَجَعَ مُوسَىٰ إِلَىٰ قَوْمِهِ غَضْبَانَ أَسِفًا ۚ قَالَ يَا قَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْدًا حَسَنًا ۚ أَفَطَالَ عَلَيْكُمُ الْعَهْدُ أَمْ أَرَدْتُمْ أَنْ يَحِلَّ عَلَيْكُمْ غَضَبٌ مِنْ رَبِّكُمْ فَأَخْلَفْتُمْ مَوْعِدِي  

{فرجع موسى إلى قومه غضبان} من جهتهم {أسفا} شديد الحزن {قال يا قوم ألم يعدكم ربكم وعدا حسنا} أي صدقا أنه يعطيكم التوراة {أفطال عليكم العهد} مدة مفارقتي إياكم {أم أردتم أن يحل} يجب {عليكم غضب من ربكم} بعبادتكم العجل {فأخلفتم موعدي} وتركتم المجيء بعدي.
quran:20:87

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."  

They said, ‘We did not break our tryst with you of our own accord (read the mīm with any of the three vowellings, meaning ‘by our own power’ or ‘of our own will’), but we were laden with (read hamalnā, ‘we carried’, or hummilnā, ‘we were made to carry’) the burdens, the weight, of the people’s ornaments, of the trinkets of Pharaoh’s folk — which the Children of Israel had borrowed from them on the pretext of ˹using them for˺ a wedding, but which had remained with them — and we cast them, we threw them into the fire at the command of the Samaritan, and so, just as We cast, did the Samaritan cast, what he had on him of their trinkets together with the dust that he took from the track left by the hoof of Gabriel’s steed, as follows:
القرآن:٢٠:٨٧

قَالُوا مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا وَلَٰكِنَّا حُمِّلْنَا أَوْزَارًا مِنْ زِينَةِ الْقَوْمِ فَقَذَفْنَاهَا فَكَذَٰلِكَ أَلْقَى السَّامِرِيُّ  

{قالوا ما أخلفنا موعدك بملكنا} مثلث الميم أي بقدرتنا أو أمرنا {ولكنا حَمَلْنا} بفتح الحاء مخففا وبضمها وكسر الميم مشددا {أوزارا} أثقالاً {من زينة القوم} أي قوم فرعون، استعارها بنو إسرائيل بعلَّة عرس فبقيت عندهم {فقذفناها} طرحناها في النار بأمر السامري {فكذلك} كما ألقينا {ألقى السامري} ما معه من حليهم، ومن التراب الذي أخذه من أثر حافر فرس جبريل على الوجه الآتي:
quran:20:88

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."  

Then he produced for them a calf, which he fashioned from the ˹melted˺ trinkets — a ˹mere˺ body, of flesh and blood, with a low, in other words, ˹it made˺ a sound that was audible; it was transformed into such ˹a state˺ because of the dust ˹from Gabriel’s steed˺ the effect of which is ˹to create˺ life in whatever thing it is placed. After he had fashioned it, he placed it ˹the dust˺ in its mouth. And they, namely, the Samaritan and his followers, said, ‘This is your God and the God of Moses: so he, Moses, forgot’, his Lord here and set off in search of him. God, exalted be He, says:
القرآن:٢٠:٨٨

فَأَخْرَجَ لَهُمْ عِجْلًا جَسَدًا لَهُ خُوَارٌ فَقَالُوا هَٰذَا إِلَٰهُكُمْ وَإِلَٰهُ مُوسَىٰ فَنَسِيَ  

{فأخرج لهم عجلاً} صاغه من الحلي {جسدا} لحما ودما {له خوار} أي صوت يُسمع أي انقلب كذلك بسبب التراب الذي أثره الحياة فيما يوضع ووضعه بعد صوغه في فمه {فقالوا} أي السامري وأتباعه {هذا إلهكم وإله موسى فنسيَ} موسى ربه هنا وذهب يطلبه قال تعالى:
quran:20:89

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?  

Did they not see that (˹in allā˺ an has been softened in place of the hardened form, with its subject omitted, in other words ˹it should be˺ annahu) it, the Calf, did not reciprocate their words, that is, that it did not give them any response in return, nor did it have any power over hurt for them, that is, ˹any power˺ to prevent it, or any benefit?, that is, ˹any power˺ to procure it ˹for them˺, in other words, how can such ˹a thing˺ be taken as a god?
القرآن:٢٠:٨٩

أَفَلَا يَرَوْنَ أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا وَلَا يَمْلِكُ لَهُمْ ضَرًّا وَلَا نَفْعًا  

(أفلا يرون أ) أن مخففة من الثقيلة واسمها محذوف أي أنه (لا يرجع) العجل (إليهم قولاً) أي لا يرد لهم جوابا (ولا يملك لهم ضرا) أي دفعه (ولا نفعا) أي جلبه أي فكيف يتخذ إلها؟
quran:20:90

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."  

And Aaron had certainly said to them beforehand, that is, before the return of Moses, ‘O my people, you are only being tested thereby! But truly your Lord is the Compassionate One, so follow me, in worship of Him, and obey my command’, therein.
القرآن:٢٠:٩٠

وَلَقَدْ قَالَ لَهُمْ هَارُونُ مِنْ قَبْلُ يَا قَوْمِ إِنَّمَا فُتِنْتُمْ بِهِ ۖ وَإِنَّ رَبَّكُمُ الرَّحْمَٰنُ فَاتَّبِعُونِي وَأَطِيعُوا أَمْرِي  

{ولقد قال لهم هارون من قبل} أي قبل أن يرجع موسى {يا قوم إنما فُتنْتم به وإنَّ ربكم الرحمن فاتَّبعوني} في عبادته {وأطيعوا أمري} فيها.
quran:20:91

They said, "We will never cease being devoted to the calf until Moses returns to us."  

They said, ‘We will not cease to cling to it, persisting in worship of it, until Moses returns to us’.
القرآن:٢٠:٩١

قَالُوا لَنْ نَبْرَحَ عَلَيْهِ عَاكِفِينَ حَتَّىٰ يَرْجِعَ إِلَيْنَا مُوسَىٰ  

{قالوا لن نبرح} نزال {عليه عاكفين} على عبادته مقيمين {حتى يرجع إلينا موسى}.
quran:20:92

˹Moses˺ said, "O Aaron, what prevented you, when you saw them going astray,  

He, Moses, said, upon his return, ‘O Aaron, what held you back when you saw them going astray, by worshipping it,
القرآن:٢٠:٩٢

قَالَ يَا هَارُونُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا  

{قال} موسى بعد رجوعه {يا هارون ما منعك إذ رأيتهم ضلوا} بعبادته.
quran:20:93

From following me? Then have you disobeyed my order?"  

that (˹allā˺ read an ˹instead˺, the lā being extra) you did not follow me? Did you then disobey my command?’, by remaining among those who worship ˹something˺ other than God, exalted be He?
القرآن:٢٠:٩٣

أَلَّا تَتَّبِعَنِ ۖ أَفَعَصَيْتَ أَمْرِي  

{أ} ن {لا تتبعن} لا زائدة {أفعصيت أمري} بإقامتك بين من يعبد غير الله تعالى.
quran:20:94

˹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.' "  

He, Aaron, said, ‘O son of my mother (read ya’bna’ummi or ya’bna’umma, meaning ummī, ‘my mother’) the mention of her is more effective in provoking the affection of his heart — do not clutch my beard, which he had seized with his left hand, or my head!, for he had seized his hair with his right hand in anger. Indeed I feared that, if I followed you, for inevitably a group of those who did not worship the calf would have followed me, you would have said, “You have caused division among the Children of Israel — and have been furious with me — and you did not wait for my word”’, concerning what my opinion would have been in this matter.
القرآن:٢٠:٩٤

قَالَ يَا ابْنَ أُمَّ لَا تَأْخُذْ بِلِحْيَتِي وَلَا بِرَأْسِي ۖ إِنِّي خَشِيتُ أَنْ تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ وَلَمْ تَرْقُبْ قَوْلِي  

{قال} هارون {يا ابن أم} بكسر الميم وفتحها أراد أمي وذكرها أَعْطَف لقلبه {لا تأخذ بلحيتي} وكان أخذها بشماله {ولا برأسي} وكان أخذ شعره بيمينه غضبا {إني خشيت} لو اتبعك ولا بد أن يتبعني جمع ممن لم يعبدوا العجل {أن تقول فرقت بين بني إسرائيل} وتغضب عليَّ {ولم ترقب} تنتظر {قولي} فيما رأيته في ذلك.
quran:20:95

˹Moses˺ said, "And what is your case, O Samiri?"  

He said, ‘And what have you to say, what was the motive for ˹doing˺ what you did, O Samaritan?’
القرآن:٢٠:٩٥

قَالَ فَمَا خَطْبُكَ يَا سَامِرِيُّ  

{قال فما خطبك} شأنك الداعي إلى ما صنعت {يا سامري}.
quran:20:96

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."  

He said, ‘I perceived what they did not perceive (read ˹either as third person plural˺ yabsurū or ˹as second person plural˺ tabsurū ‘˹what˺ you ˹did not˺ perceive’), in other words, I realised what they did not realise, so I seized a handful, of dust, from the track of, ˹from˺ the hoof of the steed of, the messenger, Gabriel, and threw it ˹in˺, I cast it onto the figure of the calf that had been fashioned. Thus my soul prompted, ˹thus˺ it adorned for, me’ and it was cast into me ˹the idea˺ that I seize a handful of the dust from that mentioned ˹hoof˺ and cast it onto what possessed no spirit, so that it might ˹thus˺ acquire a spirit. I had seen that your people had asked that you make for them a god, and so my soul suggested to me ˹the idea˺ that this calf should be their god.
القرآن:٢٠:٩٦

قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ فَقَبَضْتُ قَبْضَةً مِنْ أَثَرِ الرَّسُولِ فَنَبَذْتُهَا وَكَذَٰلِكَ سَوَّلَتْ لِي نَفْسِي  

{قال بصرت بما لم يبصروا به} بالياء والتاء أي علمت ما لم يعلموه {فقبضت قبضة من} تراب {أثر} حافر فرس {الرسول} جبريل {فنبذتها} ألقيتها في صورة العجل المصاغ {وكذلك سولت} زينت {لي نفسي} وألقى فيها أن أخذ قبضة من تراب ما ذكر، وألقيها على ما لا روح، به يصير له روح ورأيت قومك طلبوا منك أن تجعل لهم إلها فحدثتني نفسي أن يكون ذلك العجل إلههم.
quran:20:97

˹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.  

Said he, Moses to him, ‘Begone! It shall be yours ˹as your lot˺ throughout life, that is, for the duration of your life, to say, to whomever you may see, “Do not touch ˹me˺!”, that is, do not come near me — he used to wander about ˹aimlessly˺ throughout the land, and whenever he touched a person, or a person touched him, both would succumb to a fever. And indeed there will be a tryst for you, for you to be chastised, which you will not fail to keep (read lan tukhlifahu, meaning ‘˹a tryst˺ which you shall not miss’; or lan tukhlafahu, ‘for which you will not be forgotten’, meaning: ‘nay you will be sent forth to ˹keep˺ it’). Now look at your god to whom you remained clinging! (zalta is actually zalilta, but the first lām has been omitted in order to soften it), that is to say, ˹you remained˺ by his ˹your god’s˺ side, worshipping him. We will surely burn it, in fire, and then scatter ˹the ashes of˺ it into the waters, we will disperse it into the winds of the sea; and, after having slaughtered it, Moses did ˹exactly˺ that which he has mentioned.
القرآن:٢٠:٩٧

قَالَ فَاذْهَبْ فَإِنَّ لَكَ فِي الْحَيَاةِ أَنْ تَقُولَ لَا مِسَاسَ ۖ وَإِنَّ لَكَ مَوْعِدًا لَنْ تُخْلَفَهُ ۖ وَانْظُرْ إِلَىٰ إِلَٰهِكَ الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا ۖ لَنُحَرِّقَنَّهُ ثُمَّ لَنَنْسِفَنَّهُ فِي الْيَمِّ نَسْفًا  

{قال} له موسى {فاذهب} من بيننا {فإن لك في الحياة} أي مدة حياتك {أن تقول} لمن رأيته {لا مساس} أي لا تقربني فكان بهم في البرية وإذا مس أحدا أو مسه أحد حُمَّا جميعا {وإن لك موعدا} لعذابك {لن تخلفه} بكسر اللام: أي لن تغيب عنه، وبفتحها أي بل تبعث إليه {وانظر إلى إلهك الذي ظلْت} أصله ظللت بلامين أولاهما مكسورة حذفت تخفيفا أي دمت {عليه عاكفا} أي مقيما تعبده {لنحرقنه} بالنار {ثم لننسفنه في اليمّ نسفا} نذرينه في هواء البحر، وفعل موسى بعد ذبحه ما ذكره.
quran:20:98

Your god is only Allah, except for whom there is no deity. He has encompassed all things in knowledge."  

Indeed your God is the One God, than whom there is no other god. He embraces all things in ˹His˺ knowledge’ (‘ilman, a specification derived from the subject of the verb, in other words, it means ‘His knowledge embraces all things’).
القرآن:٢٠:٩٨

إِنَّمَا إِلَٰهُكُمُ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ ۚ وَسِعَ كُلَّ شَيْءٍ عِلْمًا  

{إنما إلهكم الله الذي لا اله إلا هو وسع كل شيء علما} تمييز محول عن الفاعل وسع علمه كل شيء.
quran:20:99

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.  

Thus, just as We have related to you O Muhammad (s) this story, We relate to you some stories, ˹some˺ accounts, of what is past, of communities, and We have given you from Ourselves a Reminder, a Qur’ān.
القرآن:٢٠:٩٩

كَذَٰلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنْبَاءِ مَا قَدْ سَبَقَ ۚ وَقَدْ آتَيْنَاكَ مِنْ لَدُنَّا ذِكْرًا  

{كذلك} أي كما قصصنا عليك يا محمد هذه القصة {نقص عليك من أنباء} أخبار {ما قد سبق} من الأمم {وقد آتيناك} أعطيناك {من لدنا} من عندنا {ذكرا} قرآنا.
quran:20:100

Whoever turns away from it - then indeed, he will bear on the Day of Resurrection a burden,  

Whoever turns away from it, and does not believe in it, he shall indeed, on the Day of Resurrection, bear a burden, a heavy load of sin;
القرآن:٢٠:١٠٠

مَنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَامَةِ وِزْرًا  

{من أعرض عنه} فلم يؤمن به {فإنه يحمل يوم القيامة وزرا} حملا ثقيلا من الإثم.