Here you find the translation in English and Urdu with Arabic of Ayat of Surah Ta- ha. Here you find the Arabic Text with translation of Surah Ta-ha in Urdu and English taken from Kanzul Iman. This Surah takes its name from its 'first word 'Ta Ha.' This name, like the names of many other Surahs, is merely symbolic. This Surah has verses and.
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texts. taha-pdf. Topics jg. Collectionopensource. gf. Identifiertaha-pdf. Identifier- arkark://tm2x. OcrABBYY FineReader Surah (Chapter) Number: 20 Number of Verses: English Meaning: Named after the two Arabic letters “Ta” and “Ha” In the Name of Allah, The Most Gracious, . The Holy Qur'an - Arabic only (13 Line Text Quran format v - image quality enhanced). The Holy Qur'an Juz-Para, Surah Surah (Chapter) of the Holy Quran.
However, one may say one's prayer on grassy plots or open ground with shoes on. 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.
This is also supported by a tradition related by Hadrat 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.
There is another tradition related by Abu Hurairah to the same effect. It was inquired from the Holy Prophet: "What should we do if we remained asleep during the time of prayer? The sin is that one should neglect one's prayer intentionally while awake. Therefore if one forgets to offer a prayer or remained asleep one should offer that prayer on remembering it or on awaking.
Here its object Gas also been stated. The Hour of Resurrection is destined to come so that every one should get the recompense in the Hereafter of what one did in this world, and that Hour has been kept secret to fulfill the requirement of the trial. For the one who believes in the Hereafter will always be on his guard against any deviation from the Right Way, and the one who does not believe in the coming of that Hour will remain engaged in other things, for he will think that he did not see any sign of the coming of the Hour.
The question was posed with a view to impressing upon him the fact that it was a staff so that he might be mentally prepared to see the miracle which was going to be performed with it. This was because he naturally wanted to prolong the dialogue to make the privilege meeting last longer. The Talmud also interprets the miracle in the same way and adds that this was a miracle which was meant for Pharaoh who was suffering from leprosy. It is a pity that the same interpretation has been adopted by our own commentators, though the correct interpretation is the one that has been adopted by us, and many former commentators.
Obviously, it is bad taste to attribute to a Prophet the repugnant miracle of leprosy and that, too, before a king in his court. Prophet Moses prayed for this because he realized the grave responsibilities of the great Mission. 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 Qur'an. Prophet Moses realized the same for he said, "My brother Aaron is more fluent than I, so send him with me as a helper, so that he may support me with his fluent speech.
Afterwards this impediment in his speech was removed and he was able to deliver very fluent speeches. This tray be testified by his speeches which have been cited both in the Bible and in the Qur'an 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.
God persuaded and encouraged Moses by giving him Signs but he was still reluctant and said, "O my Lord, send, I pray thee, by the hand of him whom thou wilt send. And the Talmud goes even further than this and says that there was an argument between God and Moses for seven days that he should become a Prophet but Moses did not accept the offer. At this God was angry with him and so made his brother Aaron a partner in his Prophethood.
Moreover, He deprived the descendants of Moses of the office of priesthood and bestowed it on the descendants of Aaron. These two versions depict Allah to be suffering from human weaknesses and Prophet Moses from inferiority complex.
As regards the necessary information about Pharaoh, see E.
It is also possible that he deliberately addressed him in order to exploit his impediment in speech, and ignored Prophet Aaron, who was more fluent. As regards the implication of this question of Pharaoh, he meant to say, "YOU say that you have brought a Message from my Lord to me. Who is that Lord? You should know that I am the Lord of Egypt and the people of Egypt". It may also be noted that by this claim Pharaoh did not mean to say that he was the sole deity of his people nor did it mean that none other was worshiped in Egypt.
As a matter of fact, he himself based his right of sovereignty on his claim of being the incarnation of the sun god. And we also learn from the history of Egypt that there were many other gods and goddesses. In fact, what he claimed was that he was politically the Lord of not only Egypt but also of the whole of mankind theoretically.
Therefore, he would not acknowledge that there was any supreme sovereign over him whose delegate might bring an order to him and demand its obedience from him. It means that it is Allah alone Who has created everything and given it its distinctive structure, form, capabilities, characteristics, etc.
It is He Who has taught everything the way to fulfil that object for which it has been created. He has taught the ear to hear and the eye to see; the fish to swim and the swallow to fly; the earth to grow vegetation and the tree to blossom and bear fruit. In short, He is not only the Creator of everything but also its Guide and Teacher. Prophet Moses employed this concise and meaningful sentence to convey the Message to Pharaoh and his people. He not only gave a suitable reply to Pharaoh as to who his Lord was, but also told him why He was his Lord, and how there was no other lord than He.
The argument implied in it was this: As Pharaoh and every one of his subjects was obliged to Allah for his human form and could trot live even for a moment without the functioning of the different parts of his body which were performing their functions in accordance with the guidance of Allah, so Pharaoh's claim that he was the lord of the people was absurd, and its acknowledgment by his people that he was their Lord, a folly.
Besides this, Prophet Moses also hinted at the need of Prophethood which was denied by Pharaoh.
When Allah guides everything in the universe, He has also to fulfill the need of the guidance of mankind. Whereas the guidance of. 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? At the same time he also wanted to incite his courtiers and the common people of Egypt against the Message of Prophet Moses. 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 Holy Prophet by the people of Makkah. If Prophet Moses 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.
There are other instances of this in the Qur'an that Allah added a few sentences to the speech of someone by way of admonition. Moreover, it is connected not only with the preceding verse but also with the whole reply of Prophet Moses vv. According to this verse, all the three stages will take place on this Earth. These arguments are contained in the speeches of Prophet Moses which he delivered before Pharaoh, and the miracles which he showed and are mentioned at several places in the Qur'an.
On seeing these miracles Pharaoh was so upset that he cried out, "Have you come to drive us out of. Moreover, there were hundreds of magicians in his own country, who used to show their feats to earn rewards and prizes.
Accordingly, Pharaoh's statement that "you are a sorcerer" on the one hand, and his apprehension that "you want to snatch my kingdom" on the other, were a clear indication of his perturbed mind: In fact, Pharaoh had come to understand that the welt-reasoned speech of Moses and his miracles were bound to influence not only his courtiers, but also the common people and accordingly he tried to play upon their prejudices through falsehood and treachery.
He did not admit that it was a miracle, but called it sorcery. He wanted to create an impression that any sorcerer of his empire could turn a staff into a serpent. He also incited the people, saying: "Look! So beware of him! He is not a Prophet.
He simply aspires for power. He wants that the Israelites should again capture power here like the times of Joseph and wrest the reigns of government from the Copts. For details please see E.
That was exactly to Moses' advantage, who suggested that it was no good fixing an ordinary day or place for the purpose. The Day of the Feast was at hand. People would flock on that occasion from all corners of the empire. Therefore, the encounter should be held in the open so that all might witness it, and in the day time so that every one should be able to see it clearly.
Courtiers were sent throughout the country to muster round all the magicians wherever available. People were especially encouraged to come in the largest numbers to witness the magic skills so as to keep them immune From the awe inspired by the staff of Moses. It was openly said that the fate of their religion hinged on the skill of their magicians: their religion could survive only if they won; otherwise the religion of Moses would have its sway see XXVI: Here one should bear in mind the fact that the religion of the royal family and the elite of Egypt was much different from that of the common people.
They had separate gods and temples and different creeds and concepts about the life after death. They also differed in the practice of religion as well as in the ideologies. I-VI, pp. Moreover, there were sufficiently strong pockets of the population, who under the influence of various religious upheavals, were prone to prefer Monotheism to a creed of polytheism. Besides this, there was also a fairly large element of the worshipers of One God for the Israelites and their fellow believers were at least ten per cent of the total population.
Pharaoh also remembered that about years earlier a religious revolution had been brought about by Pharaoh Amenophis IV or Akhenaton B.
Though this religious revolution had been reversed later by another king, yet its influence retrained, and Pharaoh dreaded that Moses might bring about yet another revolution. Therefore, they had come for the encounter with hesitation and fear. But when the timely, sudden warning of Prophet Moses shook them to the core, they began to debate the wisdom of holding the encounter on the Feast Day in an open place in the broad day light.
For they thought that if they were defeated in the presence of the common people, all would come to know of the difference between magic and a miracle and they would lose the battle once for all.
Those hot-headed people must have been preparing the public for a determined encounter, while the saner and experienced among them must have been advising caution and restraint. Therefore they should do all they could to defeat Moses. For, they argued, any hesitation and secret consultation before the very eyes of the public would show that they did not consider themselves to be in the right. He not only seemed to see that the staffs and cords were running about like serpents but he also felt a dread of them.
And there is nothing strange in this because a Prophet is after all a human being. Besides this, it is also possible that Prophet Moses apprehended that the demonstration of the magic might create a misunderstanding among the people about his miracle. This is also a proof that a Prophet too can be influenced by magic to a certain extent like the common people, though magicians have no power to produce any effect on his Prophethood or interfere with Revelation, or misguide hint.
Therefore there is no reason why one should consider as false those traditions in which it has been stated that the Holy Prophet suffered temporarily from the effect of magic. We prefer the second interpretation because the wording of VII: and XXVI: 45 is this: "It swallowed up their false magic", and here the wording is: "It will swallow up all their sham creation".
Obviously, the staffs and cords were not their creation but the tragic which had made them appear like serpents. It was not an encounter between the feats of the magicians and those of Prophet Moses, but it was to decide whether the claim of Prophet Moses that he was a Messenger of Allah was true or not.
If this staff was actually turned into a dragon, it was by means of a miracle. On the other hand, Pharaoh intended to prove by the feats of his magicians that it was not a miracle but a feat of magic.
Incidentally, this also shows that Pharaoh and his magicians and the common people fully understood the distinction between a miracle and a feat of magic.
He had mustered all his magicians with a view to demonstrating before the public that there was nothing extraordinary in turning a staff into a serpent for this could be done by every magician. But the defeat of the magicians and their acknowledgment testified that Moses was really a Messenger of Allah and the transformation of the staff was not a feat of magic but a miracle. You conspired beforehand that you would be defeated by your master in the encounter to prove that he was a Messenger who had shown the miracle of the staff to frustrate your magic and bring about a political revolution in the country.
They fixed a long pole in the ground or used the trunk of a tree for this purpose. Then a piece of wood was tied across it at the top. Then the hands of the criminal were nailed on to it and he was left hanging there for hours to die a slow, painful death. He held out the threat of a cruel punishment in order to coerce them to admit that there really was a conspiracy between Prophet Moses and them against the kingdom.
But the fortitude and determination of the magicians turned the tables on him. The very fact that, they were ready to endure the terrible punishment proved to the world that they had sincerely believed in the Prophethood of Moses and that the charge of conspiracy was an impudent trick that had been invented as a device. The criminal will prefer death to the horrible life in Hell, but death will not come to him. He will remain in that state of agony without any hope of relief from it.
They were asked to gather at a fixed place and set forth as a caravan.
Just at the time when they reached the coast of the Red Sea Prom where they had to cross to the Sinai Peninsula, Pharaoh arrived there with a large army in their pursuit. We learn from XXVI: 61 that when they were literally between the devil and the deep sea, Allah commanded Moses to smite the sea with his staff and according to this verse the sea tore asunder and stood like two high walls on both sides, leaving a dry path between them for the caravan to pass.
Thus, it is quite clear and plain that it was a miracle, and not the result of a wind storm or tide, for when the water rises in this way it does not remain standing like two high walls, leaving a dry path between them. For details see E. In II , it has been stated that the Israelites had reached the other shore and saw them drowning in the sea.
From X: , we learn that Pharaoh professed to believe in God while he was drowning but this was rejected by God and he was told that his dead body would he preserved for the coming generations to serve as a lesson for them. We learn from Exodus the following: 1 According to 4: , the miracle of the staff was given to Prophet Moses, and in he was instructed: "And thou shalt take this rod in throe hand, wherewith thou shalt do signs", but according to 7: 9, the same rod was transferred to Prophet Aaron and then it remained with him to work miracles.
And Moses and Aaron went in unto Pharaoh, and they did so as the Lord had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent. Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments. For they cast down every man his rod, and they became serpents: but Aaron's rod swallowed up their rods.
Though these contain some useful information and details about the events which have been briefly described in the Qur'an, they contain some strange contradictions as well. For instance, in the staff rod again comes into the hands of Prophet Moses, who is commanded: " And the children of Israel went into the midst of the sea upon the dry ground. It will also be worth while to make a study of these events as given in the Talmud. The Talmudic account differs from the Biblical version but is nearer to the one given in the Qur'an.
A comparative study of the two clearly shows that the one is based on direct Revelation from Allah and the other on centuries old oral traditions which have been handed down from one generation to the other and thus considerably tampered with. See H. Polano: The Talmud Selections, pp.
This has already been given in VII It has also been stated there that the Israelites said to Moses, "O Moses, make a god also for us like the gods these people have". See VII and its E.
See E. According to the Bible, manna and salva started being provided to the Israelites when they were passing through the wilderness between Elim and Sinai. According to Exodus, manna and salva were sent down thus: "And it came to pass, that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host.
And when the dew that lay was gone up, behold upon the face of the wilderness there lay a small round thing, as small as the hoar frost on the ground. And when the children of Israel saw it, they said one to another, It is manna: for they wist not what it was.
And Moses said unto them, This is the bread which the Lord hath given you to eat And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. In Numbers, the following details have been given: "And the people went about, and gathered it, and ground it in mills, or beat it in a mortar, and baked it in pans, and made cakes of it: and the taste of it was as the taste of fresh oil. And when the dew fell upon the camp in the bight, the manna fell upon it.
The Israelites were told to stay on the right side of Mount Tur, and they would be given the Commandments after forty days. For the details of that meeting the reader should see VII: Here only that portion has been mentioned which is connected with the calf-worship by the Israelites. This has been stated here to bring home to the disbelievers of Makkah how idol-worship starts and how deeply a Prophet of Allah is concerned about this evil.
In fact, this does not require any further explanation than this, but this has been necessitated because many Christian missionaries and the Western Orientalists have tried to criticise the Holy Prophet and the Qur'an on this account. They say, God forbid, "This is a proof of the grievous ignorance of history on the part of Muhammad, the author of the Qur'an, and is one of the anachronisms of the Qur'an.
As the Samaritans worshiped the golden calf, the critics accuse the Holy Prophet of inventing this story on the basis of mere hearsay. They say that the Holy Prophet might have heard something like this from the neighboring Jews and inserted it in the Qur'an. This is not all. They also criticize that Haman who was a courtier of Cyrus has been mentioned in the Qur'an as a minister of Pharaoh. It is a pity that these so-called scholars seem to think that in the ancient times there used to be only one person bearing one name in a clan or a place, and there was absolutely no possibility of another person or persons having the same name.
They do not know, or pretend they do not know, that during the time of Prophet Abraham, a famous people known as the Sumerians inhabited 'Iraq and the neighbouring regions, and it is just possible that during the time of Prophet Moses there were some people known as the Samiris who might have migrated to Egypt from 'Iraq. Besides this, according to the Bible 1 Kings, 24 , Samaria itself was built on a hill which was bought from Shemer and named Samaria after him.
This is a clear proof that there were people named Shemer or Sumer even before Samaria came into existence and it is also just possible that some clans might have been called "Samiri" 64That is, "Did not Allah fulfill the promises He made with you of showing His favors to you? For instance, He safely brought you out of Egypt and not only freed you from the slavery of your enemy but also destroyed him totally.
He provided you with provisions in the desert and in the mountainous regions. Had long ages passed since you were afflicted with persecution by your enemy that you committed such a blasphemy? Therefore there was no excuse for what you did.
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. And the Lord gave the people favor in the sight of the Egyptians And they spoiled the Egyptians. 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. 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. According to Exodus: "And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us out of the land of Egypt, we wot not what is become of him.
And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. And all the people broke off the golden earrings which were in their ears, and brought them unto Aaron. And he received them at his hand, and fashioned it with a graying tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt.
And when Aaron saw it, he built an altar. It is just possible that the real name of the Samiri was also Aaron which later on might have misled the Israelites to attribute the making of the golden calf to Prophet Aaron.
Thus it is obvious that the Qur'an has shown a favor to the Jews and Christians by exonerating Prophet Aaron from the sin, but it is an irony that the Christian missionaries and the Orientalists still insist that the Qur'an is guilty of anachronism and that the calf was made a deity of worship by a holy prophet of ,theirs. In their blind obduracy they forget that even according to the Bible this was a great sin.
Exodus, A little further on in the same chapter the Bible again contradicts itself. An-Nur Al-Furqan Ash-Shu'araa An-Naml Al-Qasas Al-Ankabut Ar-Rum Luqman As-Sajda Al-Ahzab Saba Fatir Ya-Sin As-Saffat Sad Az-Zumar Al-Mu'min Ha-Mim Ash-Shura Az-Zukhruf Ad-Dukhan Al-Jathiya Al-Ahqaf Muhammad Al-Fat-h Al-Hujurat Qaf Az-Zariyat At-Tur An-Najm Al-Qamar Ar-Rahman Al-Waqi'a Al-Hadid Al-Mujadila Al-Hashr Al-Mumtahana As-Saff Al-Jumu'a Al-Munafiqun At-Tagabun At-Talaq At-Tahrim Al-Mulk Al-Qalam Al-Haqqa Al-Ma'arij Nuh Al-Jinn Al-Muzzammil Al-Muddathth Al-Qiyamat Ad-Dahr Al-Mursalat An-Nabaa An-Nazi'at Abasa