Surah 20 Taha
|
طه |
|
|
Classification |
|
|
Position |
Juzʼ 16 |
|
Hizb no. |
32 |
|
No. of Rukus |
8 |
|
No. of verses |
135 |
|
No. of Sajdahs |
none |
|
Opening muqaṭṭaʻāt |
Ṭā
Hā طه |
Verse
[Section]
Complete [8]
1-24 [1]
25-54 [2]
55-76 [3]
77-89 [4]
90-104 [5]
105-115 [6]
116-128 [7]
129-135 [8]
Verse
Theme
Surah 20. Ta-ha
1 - 8 Al-Quran is a reminder for those who fear
Allah, the Creator of the heavens and earth
9 - 16 Prophet Musa went to the sacred valley of
'Tuwa' at mount Tur
17 - 24 Allah chose him as His Rasool and assigned
him towards Fir'on (Pharaoh)
49 - 54 Dialogue between Musa and Fir'on
77 - 82 Deliverance of the Children of Israel from
the bondage of Fir'on
105 - 112 A scene from the Day of judgement
“உங்கள் காலணிகளை கழற்றி விடுங்கள் “ என்று
சொல்லும் இறைவசனம் எது ?
ﯫ
"நிச்சயமாக நாம் தான் உம்முடைய இறைவன், நீர் உம் காலணிகள்
இரண்டையும் கழற்றிவிடும்! நிச்சயமாக நீர் 'துவா' என்னும் புனிதமான பள்ளத்தாக்கில் இருக்கிறீர். (20:12)
இறைவன் மூசா அவர்களிடம் சொன்னது
சரியான விடை அனுப்பிய
பர்வேஸ் அகமதுக்கு வாழ்த்துகள் பாராட்டுகள்
முயற்சித்த சகோ பாடி பீர் அவர்களுக்கு நன்றி
சிறு விளக்கம்
இறைவணக்கத்தின் போது ஹாதுகள (யூதர்கள் ) காலணிகள், தோலால் ஆன கால் உறைகளை
அணிய மாட்டர்கள்
இந்தப் பழக்கம் நபி ஸல் அவர்களால் மாற்றப்
பட்டது .நபி பெருமான் காலணிகளோடும் காலணிகள் இல்லாமலும் இறைவணக்கத்தில் ஈடு பட்டதற்கு
சான்றுகள் இருப்பதாய் அறிஞர்கள்
சொல்கிறார்கள்
அந்தக் காலகட்டத்தில் இறைவணக்க இடங்களில் வழுவழுப்பான
தரைகளோ , ஆடம்பரமான விரிப்புகளோ இல்லை என்பதை நினைவில் கொள்ளவேண்டும்
தேவைப்பட்டால் அடக்க இடம் போன்ற திறந்த வெளிகளில்
காலணிகளோடு இறைவணக்கத்தில் ஈடுபடலாம் என்பது அறிஞர்கள் கருத்து
இறைவன் நாடினால் மீண்டும் சிந்திப்போம்
02072021fri
SherfuddinP
(20:12) Verily I am your Lord! Take off your shoes.7 You are in the sacred
valley, Tuwa!8
7.
Probably, it is because of this that the Jews do not say their prayers with
their shoes on. The Prophet (peace be upon him), however, removed this
misunderstanding, saying: Act in contrast to the practice of the Jews who do
not say their prayers with their shoes or leather socks on. (Abu Daud). It does
not, however, mean that one must say his prayers with the shoes on, but it is
merely to make it lawful to say prayers with shoes on. This is confirmed by
another tradition, related by Abu Daud from Amar bin Aas, that he had seen the Prophet (peace be upon him) saying his
prayer both with and without the shoes. There
are other traditions also to this effect but it should also be kept in mind
that there were no carpets, mats, etc. in the mosques in those days, not even
in the Prophet’s (peace be upon him) Mosque. Therefore it would be improper to
go with shoes on into the mosques of today which have carpets, mats, etc. However, one may say his prayer on grassy plots or open
ground with shoes on.
8. In general, the commentators are of the opinion that
Tuwa was the name of the valley, but according to some, it is the valley that
had been made sacred for the time being.
(20:14) Verily I am Allah. There is no god
beside Me. So serve Me and establish Prayers to
remember Me.9
9.
This is the real object of Salat. It has been prescribed to remind people that
they should not become neglectful of Allah by worldly diversions and that they
should remember that man is not an unbridled free being but a servant of Allah.
Salat has been prescribed five times a day to remind man of Allah’s presence.
Some people are of the opinion that it means:
Establish Salat, so that I may remember you.
Incidentally, according to this verse, if one forgets to offer a prayer in
time, he should offer it when he recollects it. This is also supported by a
tradition related by Anas: If one forgets to offer a certain prayer at the
proper time, he should offer it whenever he recollects this, for there is no
other expiation for this omission. (Bukhari, Muslim, Ahmed). There is another
tradition related by Abu Hurairah to the same effect. It was inquired from the
Prophet (peace be upon him): What should we do if we remained asleep during the
time of prayer? The Prophet (peace be upon him) said: There is no sin if one
remained asleep. The sin is that one should neglect his prayer intentionally
while awake. Therefore if one forgets to offer a prayer
or remained asleep, he should offer that prayer on remembering it or on
awaking. (Tirmizi, Nasai, Abu Daud).
04052021
(20:27) and loosen the knot from my tongue
يَفۡقَهُوۡا قَوۡلِیْ
(20:28) so that they may understand my
speech;15
15.
Prophet Moses (peace be upon him) prayed to Allah for this because he was
conscious that he was not a fluent speaker but was slow of speech. He also knew that as
a Messenger he would have to be fluent in order to impress Pharaoh and his
courtiers. This is confirmed by the Bible (Exodus 4: 10) but the Talmud gives a
strange explanation for this impediment in his speech. According to it, when he
was a child he burnt his tongue with a live coal to escape punishment from
Pharaoh whose crown he had taken off from his head and put it on his own head.
The same story has been adopted by many of our commentators though it is absurd
on the face of it. Our interpretation is also confirmed by the Quran. The fact
is, that at first he was not a fluent speaker and Pharaoh had also taunted him
on this impediment. (Surah
Az-Zukhruf, Ayat 52). Prophet Moses realized the same for he
said: My brother Aaron is more fluent than me, so send him with me as a helper,
so that he may support me (with his fluent speech). (Surah Al-Qasas,
Ayat 34). Afterwards this impediment in his speech
was removed and he was able to deliver very fluent speeches. This may be
testified by his speeches which have been cited both in the Bible and in the
Quran for they are masterpieces of eloquence and rhetoric.
Above all, it does not stand to reason that Allah should
appoint a lisper or a stammerer or a stutterer as His Messenger. That is why the Messengers have always been the best of mankind in
regard to their appearance, personality and capabilities for they had to be
most impressive both in their appearance and conduct, so that they could not be
made the target of ridicule and contempt by the people because of such personal
defects as stammering or stuttering.
06062021
(20:51) Pharaoh
asked: "Then, what is the state of the former generations?"24
24.
The question posed by Pharaoh was very
subtle. He meant to say: If there is no other lord
than the One Who has given a distinctive form to everyone, then what will be
the position of our forefathers who had been worshiping other deities since
centuries? Were all those people in error? Did all of them deserve torment? Did they all lack common sense? Thus Pharaoh perhaps wanted to give vent to his anger
against Prophet Moses
(peace be upon him) for showing disrespect to his forefathers. At the same time
he also wanted to incite his courtiers and the common people of Egypt against
the message of Prophet Moses (peace be upon him). And this trick has always
been used against the people who propagate the truth and has always proved very
effective to incite those people who lack common sense. This same trick has
been mentioned here for it was being employed at the very time against the
Prophet (peace be upon him) by the people of Makkah.
(20:52) Moses said: "Its knowledge is with my Lord, recorded in the
Book. My Lord does not err, nor does He forget."25
25. This answer is full of wisdom. If Prophet Moses (peace be upon him) had said: Yes, they all lacked common sense and had gone astray and would become the fuel of Hell, this answer, though true, would have served the very purpose Pharaoh had in mind in putting the question. But the answer given by the Prophet was true and it frustrated the trick of Pharaoh as well. His answer was to this effect: Well, those people have now gone before their Lord, and I have no means of judging their deeds and intentions. However, their whole record is safe and secure with Allah, and nothing can escape Him. Allah alone knows how to deal with them. What concerns you and me is our own position and attitude to life. We should be more concerned about our own end than of those who have already passed away into Allah’s presence
திருமறை
“அப்படி என்றால் முன் சென்ற தலைமுறைகளின்
நிலைமை என்ன ?”
என்று (பிர் அவுன் ) கேட்டான்
இது திருமறையில் எந்தப்பகுதியில் வருகிறது
?
விடை
சுராஹ் தாஹா வசனம் 51 (20:51)
18 ஷவ்வால்
(10) 1443
20 052022 வெள்ளி
.
07062021
Three
stages of life on earth
(20:55) From this very earth We created you
and to the same earth We shall cause you to return, and from it We shall bring
you forth to life again.28
28.
That is, every man has to pass through
three stages: (1) From birth to death. (2) From death to Resurrection, and (3)
From the Day of Resurrection to Eternity.
According to this verse, all the three stages
will take place on this earth.
08062021
"(அவனே) உங்களுக்காக இப்பூமியை ஒரு விரிப்பாக அமைத்தான்; இன்னும் அதில் உங்களுக்குப் பாதைகளை இலேசாக்கினான்; மேலும் வானத்திலிருந்து
நீரையும் இறக்கினான்; இம் மழை நீரைக்
கொண்டு நாம் பல விதமான தாவர வர்க்கங்களை ஜோடி ஜோடியாக வெளிப்படுத்துகிறோம்"
(என்று இறைவன் கூறுகிறான்).20 53
இப் பூமியிலிருந்து நாம் உங்களைப் படைத்தோம்; அதனுள்ளேயே நாம் உங்களை
மீட்டுவோம்; இன்னும், அதிலிருந்தே நாம் உங்களை இரண்டாம்
முறையாகவும் வெளிப்படுத்துவோம்.
— Jan Trust
Foundation
From it [i.e., the
earth] We created you, and into it We will return you, and from it We will
extract you another time.
“இதில் இருந்தே நாம் உங்களைப் படைத்தோம்
இதற்குள்ளேயே உங்களைத் திருப்பி அனுப்புவோம்
இதிலிருந்தே மீண்டும் உங்களை வெளிப்படுத்துவோம் “
இந்த திருமறை வசனம் வரும்
பகுதி எது ?
விடை
20:55 தாஹா
இது என்பது இங்கு பூமியைக் குறிக்கிறது
20:53
(அவனே) உங்களுக்காக இப்பூமியை ஒரு
விரிப்பாக அமைத்தான் --------
என்பதன் தொடர்ச்சியாக 20:55 வருகிறது
மனித வாழ்வின் மூன்று நிலைகள்
பிறப்பில் இருந்து மறைவு வரை
மறைவிலிருந்து மீண்டும் உயிர்ப்பிக்கப் படும் வரை
உயிர்ப்பிக்கப்படும் நாளிலிருந்து முடிவில்லாக் காலம் வரை (eternity)
வசனம் 20:55இன் படி இந்த மூன்று நிலைகளும்
பூமியிலேயே நிகழும் என்பது அறிஞர்கள் கருத்து
(Source: Towards understanding Quran)
சரியான விடை அனுப்பிய
பர்வேஸ் அகமதுக்கு வாழ்த்துகள் பாராட்டுகள்
இறைவன் நாடினால் மீண்டும் சிந்திப்போம்
11062021fri
SherfuddinP
(20:87) They answered: "We did not break
our promise with you out of our own volition; but we were laden with the load
of people's ornaments, and we simply threw them down67(into the fire), and68 the Samiri also threw
down something,
"உங்களுக்குக் கொடுத்திருந்த
வாக்குறுதிக்கு எங்கள் சக்தியைக் கொண்டு நாங்கள் மாறு செய்யவில்லை ஆனால் நாங்கள்
சமூகத்தாரின் அலங்கார (ஆபரண)ங் களிலிருந்து சில சுமைகள் (கொண்டு)
சுமத்தப்பட்டோம்; பிறகு, நாங்கள் அவற்றை(க் கழற்றி
நெருப்பில்) எறிந்தோம்; அவ்வாறே ஸாமிரியும்
எறிந்தான்" என்று அவர்கள் கூறினார்கள்.
— Jan Trust
Foundation
67.
This excuse was put forward by those people who were involved in the shirk
fabricated by the Samiri. They meant to say: We did not throw down the
ornaments with the intention of setting up a calf nor did we know what was
going to be made of these, but when the calf was brought before us, we
involuntarily got involved in shirk. The Arabic text which we have translated
into: “We were laden with burdens of ornaments of the people”, simply means
this: The heavy ornaments which our men and women were wearing like the
Egyptians proved very burdensome to us in our wanderings in the desert and we
did not know how to get rid of them for it appeared very difficult for us to
travel in the desert with them. But according to the Bible these ornaments had
been borrowed by every family of the Israelites from their Egyptian neighbors
with this intention, “....and ye shall put them upon your sons, and upon your
daughters and ye shall spoil the Egyptians....and let every man borrow of his
neighbor, and every woman of her neighbor, jewels of silver, and jewels of
gold....And the Lord gave the people favor in the sight of the Egyptians....so
that they lent unto them such things as they required. And they spoiled the
Egyptians.” And that, too, on the advice of Prophet Moses, whom God Himself had
instructed to do this noble deed. (Exodus, 3: 14-22, 11: 2-3, and I 2: 35-36).
It is a pity that some of our commentators have
interpreted this verse in the light of the above traditions of the Bible. They
say that the Israelites felt burdened with the weight of those ornaments which
they had borrowed from their Egyptian neighbors, with the intention of carrying
them away as a spoil bestowed by God.
We are of the opinion that the clause of the verse under
discussion means this: When the people were tired of carrying their ornaments
on their bodies, they decided by mutual consultation that all the ornaments
should be gathered at one place and it should be noted down how much gold and
silver belonged to each of the owners. Then it should be melted into bars and
rods and placed on the backs of the beasts of burden. Accordingly, they might have
brought their ornaments and thrown them in the common heap.
68. It is obvious from the context that the answer of the
people ended with “threw them”, and Allah Himself has added the remaining story
up to the end of the paragraph. It appears from this that the people including
the Samiri went on bringing their ornaments and throwing them down into the
heap while they were absolutely unaware of what was going to be done by the
Samiri. After this the Samiri offered his services to melt it. Then he shaped it
into a calf which lowed like a cow. Thus the Samiri deluded the people, saying:
This god of yours has come into being by itself for I had simply thrown the
gold in the fire.
(20:118) (for in Paradise) neither are you
hungry nor naked,
(20:119) nor face thirst or scorching
heat."98
98.
This is the explanation of the distress which they had to undergo immediately
after their expulsion from the Garden. Here instead of mentioning the high and
perfect blessings of the Garden,
only four basic necessities of life have
been stated, namely, food, drink, dress, and shelter, as if to say: In the
Garden you are being supplied with all these necessities without any labor from
you. But if you succumb to the temptations and seduction of Satan, you will be
totally deprived not only of these facilities but also of the higher blessings
of the Garden. In that case, you will have to work so hard for these
necessities that very little energy and time and leisure will be left with you
to strive for higher aims of life.
Therefor we said: O Adam! This is an enemy unto thee and
unto thy wife, so let him not drive you both out of the Garden so that thou
come to toil.
— Pickthall
அப்பொழுது
"ஆதமே! நிச்சயமாக இவன் உமக்கும், உம்முடைய
மனைவிக்கும் பகைவனாவான்; ஆதலால், உங்களிருவரையும்
இச்சுவனபதியிலிருந்து திட்டமாக வெளியேற்ற (இடந்) தரவேண்டாம்; இன்றேல் நீர் பெரும் இன்னலுக்குள்ளாவீர்.
— Jan Trust Foundation
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.
— Saheeh International
ﮈ ﮉ ﮊ ﮋ ﮌ ﮍ ﮎ ﮏ
Inna laka alla tajooAAa feehawala taAAra
— Transliteration
It is (vouchsafed) unto thee that thou hungerest not
therein nor art naked,
— Pickthall
"நிச்சயமாக நீர் இ(ச் சுவர்க்கத்)தில்
பசியாகவோ நிர்வாணமாகவோ இருக்கமாட்டீர்.
— Jan Trust Foundation
Indeed, it is [promised] for you not to be hungry therein
or be unclothed.
— Saheeh International
ﮐ ﮑ ﮒ ﮓ ﮔ ﮕ ﮖ
Waannaka la tathmaofeeha wala tadha
— Transliteration
And that thou thirstest not therein nor art exposed to
the sun's heat.
— Pickthall
"இன்னும் இதில் நீர் தாகிக்கவும், வெயிளில் (கஷ்டப்)படவும் மாட்டீர் (என்று
கூறினோம்).
— Jan Trust Foundation
And indeed, you will not be thirsty therein or be hot
from the sun."
— Saheeh International
உணவு ,உடை, இருப்பிடம்
போன்ற அடிப்படைத் தேவைகள் பற்றி இறைவன் கூறும் திரு வசனங்கள் எவை?
விடை
சூரா 20, தாஹா 118,
119
“சுவனத்தில்
நீங்கள் நிச்சயமாக பசியாகவோ, நிர்வாணமாகவோ இருக்க மாட்டீர்கள்
மேலும்
நீங்கள் தாகத்தில் தவிக்கவும், வெய்யிலில் சிரமப்படவும் மாட்டீர்கள் “
சிறு
விளக்கம்
இப்லிஸ் (சைத்தான்)
சொல்வதில் மயங்கி வழி தவறிப்போய், சுவனத்தை விட்டு வெளியேற்றப்பட்டால் ஆதமும் அவர்
துணைவியும் பெரும் இன்னலுக்கு ஆளாவர்கள் என்று இறைவன் எச்சரிகை செய்கிறான்
சுவனத்தில்
எந்த வித உழைப்பும் இல்லாமல் கிடைக்கும் அடிடைத் தேவைகளை அவர்கள் இழக்க நேரிடும்
என இறைவன் சுட்டிக்காட்டுகிறான்
இறைவன்
நாடினால் மீண்டும் சிந்திப்போம்
25062021fri SherfuddinP
20:120Fawaswasa ilayhi ashshaytanuqala ya adamu
hal adulluka AAalashajarati alkhuldi wamulkin la yabla
— Transliteration
But the devil whispered to him, saying: O Adam! Shall I
show thee the tree of immortality and power that wasteth not away?
— Pickthall
ஆனால், ஷைத்தான் அவருக்கு (ஊசலாட்டத்தையும்)
குழப்பத்தையும் உண்டாக்கி "ஆதமே! நித்திய வாழ்வளிக்கும் மரத்தையும், அழிவில்லாத அரசாங்கத்தையும் உமக்கு நான்
அறிவித்துத் தரவா?" என்று கேட்டான்.
— Jan Trust Foundation
Then Satan whispered to him; he said, "O Adam, shall
I direct you to the tree of eternity and possession that will not
deteriorate?"
— Saheeh International
ﮥ ﮦ ﮧ ﮨ ﮩ ﮪ ﮫ ﮬ ﮭ ﮮ ﮯ ﮰ ﮱ ﯓ ﯔ ﯕ ﯖ
Faakala minha fabadat lahumasaw-atuhuma watafiqa
yakhsifaniAAalayhima min waraqi aljannati waAAasa adamurabbahu faghawa
— Transliteration
Then they twain ate thereof, so that their shame became
apparent unto them, and they began to hide by heaping on themselves some of the
leaves of the Garden. And Adam disobeyed his Lord, so went astray.
— Pickthall
பின்னர்
(இப்லீஸின் ஆசை வார்த்தைப்படி) அவ்விருவரும் அ(ம் மரத்)தினின்று புசித்தனர் உடனே
அவ்விருவரின் வெட்கத் தலங்களும் வெளியாயின ஆகவே அவ்விருவரும் சுவர்க்கத்துச்
சோலையின் இலையைக் கொண்டு அவற்றை மறைத்துக் கொள்ளலானார்கள்; இவ்வாறு ஆதம் தம்முடைய இறைவனுக்கு மாறு
செய்து, அதனால் வழி பிசகி விட்டார்.
— Jan Trust Foundation
And they [i.e., 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.
— Saheeh International
ﯗ ﯘ ﯙ ﯚ ﯛ ﯜ ﯝ
Thumma ijtabahu rabbuhu fatabaAAalayhi wahada
— Transliteration
Then his Lord chose him, and relented toward him, and
guided him.
— Pickthall
பின்னர்
அவரது இறைவன் அவரைத் தேர்ந்தெடுத்து அவரை மன்னித்து நேர்வழியும் காட்டினான்.
— Jan Trust Foundation
Then his Lord chose him and turned to him in forgiveness
and guided [him].
— Saheeh International
ﯞ ﯟ ﯠ ﯡ ﯢ ﯣ ﯤ ﯥ ﯦ ﯧ ﯨ ﯩ ﯪ ﯫ ﯬ ﯭ ﯮ ﯯ ﯰ ﯱ ﯲ
Qala ihbita minhajameeAAan baAAdukum libaAAdin AAaduwwun
fa-immaya/tiyannakum minnee hudan famani ittabaAAa hudaya falayadillu wala
yashqa
— Transliteration
He said: Go down hence, both of you, one of you a foe
unto the other. But when there come unto you from Me a guidance, then whoso
followeth My guidance, he will not go astray nor come to grief.
— Pickthall
"இதிலிருந்து நீங்கள் இருவரும் சேகரமாக
இங்கிருந்து வெளியேறி விடுங்கள். உங்க(ள் சந்ததிக)ளில் சிலருக்குச் சிலர்
பகைவர்களாகவேயிருப்பார்கள்; அப்பொழுது நிச்சயமாக என்னிடமிருந்து
உங்களுக்கு நேர்வழி வரும்; எவர் என்னுடைய நேர்வழியைப் பின் பற்றி
நடக்கிறாரோ அவர் வழி தவறவும் மாட்டார், நற்பேறிழக்கவும்
மாட்டார்.
— Jan Trust Foundation
[Allah] said, "Descend from it [i.e., 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].
— Saheeh International
ﯳ ﯴ ﯵ ﯶ ﯷ ﯸ ﯹ ﯺ ﯻ ﯼ ﯽ ﯾ ﯿ
Waman aAArada AAan thikreefa-inna lahu maAAeeshatan danka
wanahshuruhuyawma alqiyamati aAAma
— Transliteration
But he who turneth away from remembrance of Me, his will
be a narrow life, and I shall bring him blind to the assembly on the Day of
Resurrection.
— Pickthall
"எவன் என்னுடைய உபதேசத்தைப் புறக்கணிக்கிறானோ, நிச்சயமாக அவனுக்கு நெருக்கடியான வாழ்க்கையே
இருக்கும்; மேலும், நாம் அவனை
கியாம நாளில் குருடனாவே எழுப்புவோம்" என்று கூறினான்.
— Jan Trust Foundation
And whoever turns away from My remembrance - indeed, he
will have a depressed [i.e., difficult] life, and We will gather [i.e., raise]
him on the Day of Resurrection blind."
— Saheeh International
ﰀ ﰁ ﰂ ﰃ ﰄ ﰅ ﰆ ﰇ ﰈ
Qala rabbi lima hashartaneeaAAma waqad kuntu baseera
— Transliteration
He will say: My Lord! Wherefor hast Thou gathered me
(hither) blind, when I was wont to see?
— Pickthall
(அப்போது அவன்) "என் இறைவனே! நான் பார்வையுடையவனாக இருந்தேனே! என்னை ஏன்
குருடனாக எழுப்பினாய்?" என்று கூறுவான்.
— Jan Trust Foundation
He will say, "My Lord, why have you raised me blind
while I was [once] seeing?"
— Saheeh International
ﭑ ﭒ ﭓ ﭔ ﭕ ﭖ ﭗ ﭘ ﭙ ﭚ
Qala kathalika atatka ayatunafanaseetaha wakathalika
alyawma tunsa
— Transliteration
He will say: So (it must be). Our revelations came unto
thee but thou didst forget them. In like manner thou art forgotten this Day.
— Pickthall
(அதற்கு இறைவன்,) "இவ்விதம்தான் இருக்கும்; நம்முடைய வசனங்கள் உன்னிடம் வந்தன அவற்றை நீ
மறந்துவிட்டாய்; அவ்வாறே இன்றைய தினம் நீயும் மறக்கப்பட்டு
விட்டாய்" என்று கூறுவான்.
— Jan Trust Foundation
[Allah] will say, "Thus did Our signs come to you,
and you forgot [i.e., disregarded] them; and thus will you this Day be
forgotten."
— Saheeh International
ﭛ ﭜ ﭝ ﭞ ﭟ ﭠ ﭡ ﭢ ﭣ ﭤ ﭥ ﭦ ﭧ ﭨ
Wakathalika najzee man asrafa walamyu/min bi-ayati
rabbihi walaAAathabu al-akhiratiashaddu waabqa
— Transliteration
Thus do We reward him who is prodigal and believeth not
the revelations of his Lord; and verily the doom of the Hereafter will be
sterner and more lasting.
— Pickthall
ஆகவே, எவன் தன் இறைவனுடைய வசனங்களின் மேல்
நம்பிக்கை கொள்ளாமல், வரம்பு மீறி நடக்கின்றானோ அவனுக்கு
இவ்வாறுதான் நாம் கூலி கொடுப்போம்; மேலும்
மறுமையின் வேதனை மிகவும் கடினமானதும் நிலையானதுமாகும்.
— Jan Trust Foundation
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.1
— Saheeh International
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19062021
Prayer -times
(20:130) So bear patiently with what they
say. Glorify your Lord, praising Him before sunrise and before sunset, and in
the watches of the night,111 and glorify Him and at the ends of the day that you
may attain to happiness.112
111.
This is to comfort and console the Prophet (peace be upon him), as if to say:
Allah does not intend to destroy them yet, for He has appointed for them a term
of respite, so you should endure with patience whatever they do against you and
hear their harsh talk and go on performing the obligations of your mission. For
this purpose you should offer Salat in accordance with the prescribed times
because it will create in you necessary forbearance and fortitude.
“Glorify Him” means: Offer your prescribed Prayers, as is
clear from Ayat 132.
Incidentally in this verse (130) the times of Salat have been prescribed: (1) Fajr Prayer before sunrise. (2) Asr Prayer before
sunset. (3) Isha and Tahajjud Prayers during the hours of night. Morning and
Afternoon (Dhuhr) and Evening (Maghrib) Prayers at the extremes of the day. See
also (E.Ns. 91 to 97
of Surah Al-Isra).
(20:132) Enjoin
Prayer on your household,114 and do keep observing
it. We do not ask you for any worldly provision; rather, it is We Who provide you, and
ultimately the pious will end up the best.115
114.
That is, also teach your children that lawful provision is much better than the
unlawful riches of the wicked people. For this purpose, enjoin them to say
their prescribed Prayers, for this will change their attitude, their standard
of values, and make them contented with pure provisions and virtuous life in
preference to the life of sin and luxury.
115. It implies this: We do not ask you to offer your
Prayers for any benefit of Our own. We ask you to do that for your own good,
because this will create piety in you which will bring about true success for
you in this world and in the Hereafter.
(20:133) They ask: "Why does he not
bring us a (miraculous) sign from his Lord?" Has there not come to them a
Book containing the teachings of the previous scriptures?116
116.
This means that the Quran itself is a great miracle, for though it is being presented by an unlettered
person from among them, it contains the essence of the teachings and guidance
of all tire previous divine Books. Not only that, it makes those teachings and
guidance so plain and clear that even a simple man of the desert can benefit
from them.
20062021
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