CHAPTER 20: TA-HA (TA-HA)

 

This surah was revealed during the Meccan period and consists of 135 verses. It takes its name from the "broken letters" (huruf-i muqatta'ah) at its beginning. Verses 130-131 were revealed during the Medinan period. (1) (H. T. FEYIZLI, 1/311)

 

The verses that Hz. Umar heard when he raided his sister and brother-in-law's house—leading to his conversion—were the opening verses of this surah. (1) (I. KARAGOZ 4/478)

 

In the name of Allah, the Most Merciful, the Most Compassionate.

 

20/1-5 WE DID NOT SEND DOWN THE QUR'AN TO CAUSE YOU DISTRESS

 

Translation

 

1- Ta, Ha.

 

2-3- (O My Messenger!) We have not sent down to you the Qur'an that you be distressed, 3- But only as a reminder for those who fear (Allah).

 

4- (This Qur'an is) a revelation from He who created the earth and the highest heavens,

 

5- The Most Merciful [who is] above the Throne established (His sovereignty/command).

 

Commentary

 

(1-2) "Ta Ha. We have not sent down to you the Qur'an that you be distressed."

 

The thing that caused the Messenger of Allah (pbuh) the most distress was the disbelievers' refusal to believe when he conveyed the rulings of the Qur'an. For this reason, Almighty Allah pointed to this troubled state of the Prophet in two different places in the Qur'an: "Then perhaps you would kill yourself through grief over them, [O Muhammad], if they do not believe in this message" (18/6) and "Perhaps you would kill yourself [with grief] because they will not be believers" (26/3). Thus, the primary issue that saddened him was the disbelievers' rejection of the Qur'an. It was not his night prayers or the claims of the pagans that distressed him, as prayer and conveying revelation were his two most joyful duties. However, as a prophet bearing this responsibility, their persistence in disbelief naturally saddened him. (1) (M. DEMIRCI, 2/284)

 

(3) "But only as a reminder for those who fear (Allah)."

 

Ibn Kathir states: Allah’s revelation of the Book and the sending of His Messenger is a mercy and compassion bestowed upon His servants, so that whoever wishes to take heed may benefit from what they hear from the Book of Allah. This Qur'an is a reminder in which Allah has made clear the lawful and the forbidden. This verse serves as evidence that only those with the fear (khashyah) of Allah in their hearts will take heed from the Qur'an. There is no true fear without knowing Allah; therefore, knowing Allah is the first obligation a servant must fulfill. However, this knowledge must be firmly rooted in the heart, not just spoken by the tongue. (1) (S. HAWWA, 9/21)

 

(4) "A revelation from He who created the earth and the highest heavens."

 

The seven heavens mentioned in the Qur'an are close to the earth and are part of the "unseen" (ghayb) for us. These heavens are outside the systems we know in the sky. Allah knows best. From the expression "highest heavens," we can understand that the star clusters and the heavens above these seven skies are meant. (1) (S. HAWWA, 9/24)

 

Hadith: Regarding the "highest heavens," a hadith accepted as authentic by Tirmidhi and others states: "The thickness of each heaven is a distance of five hundred years. The distance between one heaven and the one above it is also a period of five hundred years." (1) (S. HAWWA, 9/27)

 

(5) "The Most Merciful established Himself (istawa) over the Throne."

 

The verb istawa, when used with the preposition ala, carries meanings such as to dominate, to rule, or to take under one's authority. Creating and ruling over the creation are two attributes of divinity. (cf. 7/54) (1) (H. DONDUREN, 2/505)

 

Nasafi states: The path to be followed in this matter is summarized in the words of Hz. Ali: "The fact that istawa occurred is not unknown (it is mentioned in the text). However, the 'how' (kayfiyyah) of it cannot be grasped by the intellect. Faith in it is obligatory, and asking about its 'how' is an innovation (bid'ah)." (1) (S. HAWWA, 9/24)

 

By istawa, Allah intended something other than literal "settling" or "sitting." To avoid error, we do not occupy ourselves with defining its exact nature but entrust the interpretation of such "metaphorical" (mutashabih) verses to Allah. This is the view of those who stop at "except Allah" in the verse "none knows its interpretation except Allah" (3/7). Most of the Salaf (early scholars) preferred this path. Indeed, it is narrated that Imams Malik and Ahmad said: "The istawa is known, its 'how' is unknown, and investigating it is an innovation." (1) (I. H. BURSEVI, 12/158)

 

20/6-8 ALLAH ALMIGHTY KNOWS EVEN THE MOST HIDDEN OF SECRETS

 

Translation

 

6- To Him belongs whatever is in the heavens and whatever is on the earth and whatever is between them and whatever is under the soil.

 

7- (O My Messenger!) And if you speak aloud—then indeed, He knows the secret and what is even more hidden (ahfa). [cf. 14/38; 25/6]

 

8- Allah—there is no deity except Him. To Him belong the best names (Asma-ul Husna).

 

Commentary

 

(6) "To Him belongs whatever is in the heavens and whatever is on the earth and whatever is between them and whatever is under the soil."

 

The fact that all beings on the earth, under the ground, in the heavens, and between the earth and the heavens belong to Allah means that He is the One who created and governs them. All existence is under the sovereignty of Allah. (1) (İ. KARAGÖZ, 4/481)

 

(7) "And if you speak aloud—then indeed, He knows the secret and what is even more hidden."

 

What is "secret" (sir) is what a person thinks to themselves. What is "even more hidden" (ahfa) are things that have not happened yet but will happen and cross one's mind in the future... Almighty Allah knows both what we think and hide today, and what we will think and hide tomorrow. Furthermore, He knows every kind of feeling and thought occurring in our heart, soul, secret (sir), hidden (hafi), and the most hidden (ahfa) layers. The verse, "Allah knows well what is in the breasts" (3/154), also indicates this. (1) (From Tabari; O. CELIK, 3/291) Sufis have relied on the verses where these concepts appear while listing the spiritual existence of man toward the depths as "heart (qalb), secret (sir), soul (ruh), hidden (hafi), and most hidden (ahfa)." According to this, Allah knows the deepest and most secret dimensions of man, who is the essence of the universe. (1) (QUR’AN WAY, 3/626)

 

In the sentence "La ilaha illa Hu," there are two principles: one of affirmation and one of rejection. With the phrase "La: There is no deity," all deities other than Allah are rejected. With the phrase "illa Hu: except Him," it is declared that only Allah is the deity and emphasized His oneness. For a person to be a believer and a Muslim, it is an indispensable condition to accept that Allah is the only deity and that there is no other. (1) (I. KARAGOZ 4/482)

 

(8) "Allah—there is no deity except Him. To Him belong the best names."

 

I heard (Imam) Shafi'i say: Allah has certain names and attributes. No one can reject them. After the proofs regarding this matter are established, whoever opposes them becomes a disbeliever. However, if one opposes them before the proof is established, their ignorance serves as an excuse. This is because the knowledge of such things cannot be grasped by reason alone. They cannot be known through mere opinion and thought. We accept the existence of these attributes. On the other hand, we reject any "likening" (tashbih) of them to the attributes of created beings. Indeed, Almighty Allah rejected any similarity to Himself in the command: "There is nothing like unto Him" (42/11). (1) (S. HAWWA, 9/26)

 

20/9-16 HAS THE STORY OF MOSES REACHED YOU?

 

Translation

 

9- (O My Messenger!) And has the story of Moses reached you?

 

10- When he saw a fire and said to his family, "Stay here; indeed, I have perceived a fire. Perhaps I can bring you a burning brand from it or find at the fire some guidance (a guide)."

 

11-12- But when he came to it, he was called, "O Moses! 12- Indeed, I am your Lord, so remove your sandals. Indeed, you are in the sacred valley of Tuwa." [cf. 27/7-13; 79/16]

 

13-14- (O Moses!) "And I have chosen you, so listen to what is revealed [to you]. 14- Indeed, I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance."

 

15- "Indeed, the Hour is coming—I almost keep it hidden—so that every soul may be recompensed for that which it strives."

 

16- (O My Prophet!) So let not those who do not believe in it and follow their desires avert you from it (preparing for the Hereafter), lest you perish.

 

Commentary

 

(9) "Has the story of Moses reached you?"

 

When evaluated with information from other surahs, the tenth verse refers to the days when Moses (as) set out for Egypt with his family after working for his father-in-law in Midian for eight (or ten) years. Commentaries state that this event occurred on a cold winter night while Moses had lost his way; the light he mistook for fire was actually divine light. The significance here is that seeing this light became the means for his call to the Divine presence. (1) (QUR’AN WAY, 3/628, 629)

 

(10) "I may bring you a burning brand from it or find guidance at the fire."

 

He hoped to meet someone who knew the way or could guide him. This expression indicates the presence of cold and darkness, revealing that Moses (as) had lost his way. It also suggests that a person is closest to mercy when in the greatest distress and hardship. His use of "perhaps" indicates that he chose his words with great care, not making a definitive promise for something he was not certain he could fulfill. (1) (S. HAWWA, 9/33)

 

"When he came to the fire, he was called: 'O Moses.' 'Indeed, I am your Lord.'" This command teaches us that we should speak to others in a way that identifies our capacity and attributes. Nasafi says: Moses understood that this voice was the Word of Almighty Allah because he heard it from all directions and with all his organs. (1) (S. HAWWA, 9/33)

 

(12) "Remove your sandals. Indeed, you are in the sacred valley of Tuwa."

 

Allah commanded Moses (as) to remove his sandals because Tuwa was the presence and carpet of the Truth, and it was not appropriate to step there with sandals. Furthermore, walking barefoot was most suitable for humility and etiquette (adab). For this reason, figures like Bishr al-Hafi among the elite of the Ummah of Muhammad walked barefoot, and the Righteous Predecessors (Salaf al-Salihin) used to circumambulate the Kaaba barefoot. (1) (O. CELIK, 3/293)

 

There is a subtle point here: the relationship between the sacred valley and sandals. Sandals act as a barrier to direct contact with a holy place; additionally, as they are soiled by the ground, they must be removed. Spiritually, this means that when entering the presence of Allah, one must remove worldly attachments from the heart and be purified from filth to achieve close contact. (1) (H. T. FEYIZLI, 1/311)

 

(14) "So worship Me and establish prayer for My remembrance."

 

Perform this worship so that you may mention Me in prayer. Prayer encompasses all forms of dhikr. This is evidence that there is no greater obligation after Tawhid than prayer. This address shows that the beginning of the path is knowing Allah, and prayer must follow as the second priority. Any beginning that does not lead to this point is not truly related to Islamic education. (1) (S. HAWWA, 9/34)

 

Prayer in Semitic Religions: The verse shows that prayer existed in previous divine religions. Luqman (as) taught his son to pray (31/17) and Maryam (as) was asked to pray in congregation (3/43). (1) (H. DONDUREN, 2/505)

 

(15) "Indeed, the Hour is coming."

 

The coming of the Hour is decreed so that every person may find the recompense for their deeds. As a requirement of this test, the timing of the Resurrection is kept hidden. A believer in the Hereafter remains vigilant at every moment not to deviate from the Straight Path. (1) (MAWDUDI, 3/223)

 

"So that every soul may be recompensed for that which it strives." This command teaches us the etiquette of acknowledging that every action will have a consequence, whether positive or negative. (1) (S. HAWWA, 9/35)

 

20/17-23 MOSES (AS) AND HIS MIRACLES

 

Translation

 

17-18- "And what is that in your right hand, O Moses?" 18- He said, "It is my staff; I lean upon it, and I bring down leaves for my sheep with it, and I have therein other uses."

 

19-20- [Allah] said, "Throw it down, O Moses!" 20- So he threw it down, and behold, it was a snake, moving swiftly.

 

21- [Allah] said, "Seize it and fear not; We will return it to its former state."

 

22-23- "And draw your hand in to your side; it will come out white without disease, as another miracle. 23- That We may show you [some] of Our greater miracles." [cf. 7/133-144; 27/12; 28/32]

 

Commentary

 

(17) "What is that in your right hand, O Moses?"

 

This question was not asked merely to obtain information, as Allah already knew that he was holding a staff in his hand. This question was asked to emphasize that what he held was a staff, thereby preparing him for the miracle that was about to be manifested. (1) (MAWDUDI, 3/223)

 

(23) "That We may show you some of Our greater miracles."

 

That is, We transformed the staff into a snake and made the hand pure white to show you some of Our great miracles. Along with these two miracles, the total number of major miracles is nine. Indeed, Allah Almighty has stated: "And We had certainly given Moses nine evident signs." (17/101) (1) (I. H. BURSEVI, 12/191)

 

20/24-35 EXPAND FOR ME MY BREAST – EASE MY TASK

 

Translation

 

24- (O Moses!) "Go to Pharaoh, for he has transgressed all bounds."

 

25-28- (Moses) said, "My Lord! Expand for me my breast [with assurance]. 26-27-28- And ease for me my task, and untie the knot from my tongue that they may understand my speech."

 

29-30- "And appoint for me a minister (helper) from my family—Aaron, my brother." [cf. 26/13]

 

31-34- "Increase through him my strength and let him share my task, that we may exalt You much and remember You much (and convey Your message)."

 

35- "Indeed, You are of us ever Seeing."

 

Commentary

 

(25) "(Moses) said, 'My Lord, expand for me my breast.'"

 

Expand my breast so that I may endure the revelation, the hardships, and the ill-treatment. Everyone who strives to fulfill the responsibility of inviting others to Allah knows how vital these prayers are. Unless the breast is expanded, one cannot invite to the path of Allah or endure the distresses of this calling. (1) (S. HAWWA, 9/40, 41)

 

Hadith: I saw the Messenger of Allah (pbuh) at the level of Mount Sabir (a mountain in Mecca) saying: "O Allah, I ask of You what my brother Moses asked. Expand for me my breast, ease for me my task, and untie the knot from my tongue that they may understand my words. Appoint for me a minister from my kin, my brother Ali! Strengthen my power through him. Let him share my task, that we may exalt You much. Indeed, You are ever Seeing of us." (From Ibn Marduwayh) (1) (S. HAWWA, 9/40, 41)

 

"Untie the knot from my tongue." Beyond all else, there is no reason for Allah to create a stutter or speech impediment in His Messenger's tongue. For this reason, prophets are the most superior of people in appearance, personality, and ability. To avoid being targets of mockery due to defects like stuttering, they must be effective in both appearance and behavior. (1) (MAWDUDI, 3/225)

 

"Appoint for me a helper from my family." The Messenger of Allah (pbuh) said: Hadith: "Whenever one of you is appointed to an administrative position, if Allah intends good for him, He grants him a righteous minister. For if he forgets, the minister reminds him, and if he remembers, the minister helps him." (From Nasai) (1) (O. CELIK, 3/301)

 

"That we may exalt You much." These verses point to the following: A loyal friend and righteous companion are of great importance in cooperating to increase goodness and righteous deeds, and in overcoming the obstacles on the spiritual path to Allah. Indeed, the Almighty says: "Help one another in goodness and piety, but do not help one another in sin and transgression." (5/2) (1) (O. CELIK, 3/302)

 

20/36-39 PUT MOSES IN THE CHEST, CAST HIM INTO THE RIVER

 

Translation

 

36- [Allah] said, "You have been granted your request, O Moses."

 

37- "And We had already conferred favor upon you another time,"

 

38-39- (O Moses!) "When We inspired in your mother that which was to be inspired (through intuition)," 39- "Saying, 'Cast him into the chest and cast it into the river (the Nile), and the river will throw it onto the bank; there will take him an enemy to Me and an enemy to him.' And I bestowed upon you affection from Me that you would be brought up under My eye (under My supervision and loved by those who see you)." [cf. 28/7-9]

 

Commentary

 

(37) "And We had already conferred favor upon you another time."

 

One of the greatest blessings of Almighty Allah upon Moses (as) was saving him from being killed by Pharaoh. The event occurred briefly as follows: Moses' (as) mother feared that Pharaoh would kill her son just as he did other male children. Therefore, as indicated here, relying on the divine inspiration that came to her heart, she put her son in a chest and left him in the Nile River. (1) (O. CELIK, 3/302)

 

The Messenger of Allah (pbuh) also had helpers. Indeed, he said: Hadith: "I have two ministers in the heavens and two ministers on the earth. Those in the heavens are Gabriel and Israfel, and those on the earth are Abu Bakr and Umar." (From Tirmidhi) (1) (I. H. BURSEVI, 12/202)

 

(39) "...And I bestowed upon you affection from Me that you would be brought up under My eye."

 

We are facing such a tremendous power that He crafts an armor out of "affection"—a soft and flexible emotion—that absorbs blows and breaks waves, such that the rampant forces of evil cannot harm the person wrapped in this armor. Even if the one wrapped in this armor is a baby in swaddling clothes who cannot lift a hand against another, cannot yet walk, or even speak, no one can touch a hair on his head! (1) (S. KUTUB, 7/206)

 

20/40-44 SPEAK TO HIM A GENTLE WORD

 

Translation

 

40- (O Moses!) "When your sister went (to Pharaoh's palace) and said, 'Shall I direct you to someone who will be responsible for him (and nurse him)?' So We restored you to your mother that she might be content and not grieve. And you killed a man (accidentally by striking a blow to an Egyptian), and We saved you from that anxiety and We tried you with various trials. And you remained for years among the people of Midian. Then you came [here] at the decreed time (attaining the state to assume the duty of prophethood), O Moses." [cf. 28/15-16]

 

41- (O Moses!) "And I have chosen you for Myself (as a prophet)."

 

42- (O Moses!) "Go, you and your brother, with My signs and do not slacken in My remembrance (in conveying the message to Pharaoh)."

 

43- "Go, both of you, to Pharaoh. Indeed, he has transgressed all bounds."

 

44- "And speak to him with gentle speech that perhaps he may take heed or fear [Me]."

 

Commentary

 

(40) "When your sister went... and said: 'Shall I direct you to someone who will be responsible for him?' So We restored you to your mother..."

 

The second great favor to Moses (as) comes into play here: by Allah's special prohibition, Moses would not nurse from any other mother (cf. 28/12). The caretakers in the palace were at a loss as to how to feed him and were searching for a solution. At that moment, Moses' elder sister, who had arrived there without revealing her identity, said she could help find a wet nurse for him... Thus, Moses was reunited with his mother; both he and his mother were relieved of distress, finding peace, joy, and happiness. The third great favor manifested when he accidentally killed a Coptic man (this is explained in more detail in 28/15-22). (1) (O. CELIK, 3/303)

 

Almighty Allah plans and implements everything in a unique and perfect manner. At a time when every newborn male child was being killed, Almighty Allah protected Moses (as), had him raised in Pharaoh's own palace, ensured the child would not nurse from other women, and brought his mother to the palace. Indeed, for Moses to be raised in the palace of the very Pharaoh who made the decree to massacre all male children is the result of a perfect plan and divine power. (1) (I. KARAGOZ 4/492)

 

(42) "Go, you and your brother, with My signs. And do not slacken in My remembrance."

 

Do not show weakness or feebleness. The goal is this: they must remember Allah continuously in every situation. Conveying the message (risalat) and confronting Pharaoh are among the circumstances in which Allah must be remembered. (1) (S. HAWWA, 9/43)

 

(44) "And speak to him with gentle and heart-softening speech."

 

Here, the style, method of address, and the nature of the words to be used in conveying the message are explained. The address must be appropriate to the position and personality of the person being invited; the words must be sweet, gentle, and of a beauty that can influence hearts... Since it was commanded to speak gently even to a fierce tyrant like Pharaoh, it is certainly more appropriate to speak gently to those who are less rebellious than him. Indeed, our Lord says: "Speak good to people" (2/83) and "Tell My servants to say that which is best" (17/53), requesting that this delicacy be observed even when commanding good and forbidding evil. (1) (O. CELIK, 3/305)

 

The reason Almighty Allah sent Moses and Aaron (as) to Pharaoh, even though He knew he would not believe, was to bind him with proof and remove any excuse. For it is the custom of Allah to first convey the message and then punish. (1) (I. H. BURSEVI, 12/224)

 

Hadith: "Allah is Kind (Gentle) and He loves kindness (gentleness) in all matters. He gives for gentleness what He does not give for harshness or for anything else." (From Muslim; O. CELIK, 3/306)

 

20/45-48 WE ARE THE MESSENGERS OF YOUR LORD

 

Translation

 

45- They (Moses and Aaron) said, "Our Lord, indeed we fear that he will hasten [punishment] against us or that he will transgress."

 

46- [Allah] said, "Fear not. Indeed, I am with you; I hear and I see."

 

47- (O Moses and Aaron!) "So go to him and say, 'Indeed, we are messengers of your Lord, so send with us the Children of Israel and do not torment them. We have come to you with a sign from your Lord. And peace (and felicity) will be upon he who follows the guidance."

 

48- (O Pharaoh!) "Indeed, it has been revealed to us that the punishment will be upon whoever denies (the prophets) and turns away (from the Truth).'"

 

Commentary

 

(46) "[Allah] said: Fear not," do not be apprehensive of him. He then explained the reason for this: "Indeed, I am with you." I am with you by protecting, supporting, helping, granting success, and watching over you. "I hear and I see." I hear what you say and what he says; I see your place and his place. I hear and accept your prayer, and I see what he intends to do to you and I will prevent it. (1) (S. HAWWA, 9/45)

 

(47) "So go to him and say: Indeed, we are messengers of your Lord," sent to you. "So send with us the Children of Israel." It is enough that you have enslaved and subjugated them. Set them free. Let us take them and go wherever Allah wills. "And do not torment them" by imposing unbearable and difficult obligations upon them. "We have come to you with a sign from your Lord." We have brought a proof that confirms our claims, that is, a miracle given to us by Allah. "Peace be upon he who follows the guidance." The meaning is: whoever enters Islam is saved from punishment. (1) (S. HAWWA, 9/46)

 

In short, Moses (as) and Aaron (as) sought refuge in Allah in a state of great humility and complete submission, and Allah came to their aid with His help and protection. (1) (O. CELIK, 3/307)

 

20/49-56 ALLAH NEITHER ERRORS NOR FORGETS

 

Translation

 

49- (Pharaoh) said, "So who is the Lord of you two, O Moses?"

 

50- He said, "Our Lord is He who gave each thing its form and then guided [it]."

 

51- (Pharaoh) said, "Then what is the case of the former generations?"

 

52- (Moses) said, "The knowledge thereof is with my Lord in a record. My Lord neither errs nor forgets."

 

53- "[He is the one] who has made for you the earth as a bed and inserted therein for you pathways and sent down from the sky rain." (Allah said:) "And We produced thereby categories of various plants." [cf. 21/31]

 

54- "(O People!) Eat and pasture your livestock. Indeed, in that are signs for those of sound mind."

 

55- (O People!) "From it (the earth) We created you, and into it We will return you, and from it We will bring you forth another time." [cf. 7/25]

 

56- (O My Messenger!) And We certainly showed him (Pharaoh) Our signs, all of them, but he denied and refused. [cf. 17/101; 54/42]

 

Commentary

 

(50) "He said: 'Our Lord is He who gave each thing its creation and then guided [it] to its way.'"

 

Qatada stated that through this verse, Almighty Allah points out that He created every being with an appropriate nature (fitrah) and then gave them the opportunity to act in accordance with their purpose of existence. (1) (From Tabari; M. DEMIRCI, 2/291)

 

Great attention should be paid to this short verse. It expresses that Allah is the Creator of everything, giving it various structures, shapes, talents, and characteristics. (1) For example, humans are given hands and feet created in a structure most suitable for the work they do. (2) Humans, animals, plants, minerals, air, water, and light—in short, everything—is given the form necessary for the function it performs in the universe. (3) Then, He showed everything the right way to perform its function correctly. It is He who teaches everything the knowledge necessary to fulfill its purpose of creation. He is the one who teaches the ear to hear, the eye to see, the fish to swim, the swallow to fly, the soil to produce plants, and the tree to blossom and bear fruit. In short, He is not only the Creator of everything but also its Guide and Teacher. (1) (MAWDUDI, 3/228)

 

(51) "He said: 'Then what is the state of the former generations?'"

 

Pharaoh's question was very cunning. With this question, he meant to say: "If there is no Lord other than the one who gave everything its individual creation, then what will be the fate of our ancestors who have worshipped other deities for centuries? Were all these people wrong? Did they have no reason?" (1) (MAWDUDI, 3/229)

 

However, in any case, Pharaoh's aim was to escape and be saved from Moses' binding proof. For this reason, Moses (as) answered his words quickly and continued to list the proofs against him by drawing attention to the realities of the universe. This teaches us that when debating with disbelievers, we should not enter the paths they want to lead us into just to escape our clear, binding proofs. (1) (S. HAWWA, 9/48)

 

(52) "The knowledge of them is with my Lord in a record."

 

It is in the Lawh-i Mahfuz (Preserved Tablet). That is, the question you ask belongs to the unseen (ghayb). Allah has kept that knowledge to Himself. No one knows it but Him. I am a servant like you in this matter. I cannot know more of that unseen knowledge than what the Knower of the unseens has taught me. (1) (S. HAWWA, 9/48, 49)

 

(53) "He who made for you the earth as a bed... We produced thereby categories of various plants."

 

It is Almighty Allah who grows vegetables, plants, and fruits—which are food for humans and animals—in the soil with water. If there were no rain and water, no product would grow in the soil. Humans and animals sustain their existence with fresh air, water, and products grown in the soil. The phrase "eat and pasture your livestock" expresses that it is mandatory for a person to eat enough to sustain life and protect health, and to pasture their animals. (1) (I. KARAGOZ 4/498)

 

(54) "Eat and pasture your livestock. Indeed, in that are signs for those of sound mind."

 

One must benefit from Allah's blessings on earth, eat and drink from the lawful (halal), and protect health. Because eating and drinking enough to sustain life healthily is an obligatory duty. The divine command "...eat" expresses this meaning. This command also expresses that it is lawful to eat plants, vegetables, and fruits grown on earth, except for the poisonous ones. Animal owners must feed their animals, pasture them in the fields, and not leave them hungry or thirsty. (1) (I. KARAGOZ 4/499)

 

The Great Designer created plants, like other living things, in male and female pairs. Being in male and female pairs is a common phenomenon seen in all living things. In most plants, the male and female organs are found on the same flower. In some plants, as in various animal species, "fertilization" is carried out only by plants carrying the male organ. Thus, harmony and continuity are ensured among all living species in terms of the laws of life. (1) (S. KUTUB, 7/215)

 

(55) "From it We created you, and into it We will return you, and from it We will bring you forth another time."

 

That earth which serves as a bed for you, upon which paths are opened, upon which rain is sent from the sky, and where pairs of plants are grown to be human food and animal feed... it is from the soil of that earth that We created you, and We will return you there again. And We will bring you out from there by resurrecting you after death. In short, man is the child of the earth; this is his cradle. When the day comes, this is also the place he will return to. The soil of this earth will swallow his body, mix his decayed bones with its elements, and the gases emitted by his decaying body will join the gases in the air. Then he will be resurrected and brought out from there again. (1) (S. KUTUB, 7/216)

 

The phrase "...We will return you to the soil" expresses that every person will die and the body will become soil. Human life, which starts with birth, ends with death. Because worldly life is limited and finite. Almighty Allah has determined a lifespan for every human in the world (6/2). For this reason, not everyone can experience the periods of infancy, childhood, youth, adulthood, and old age. Some drink the sorbet of death as infants, some as children, and some during youth or adulthood (40/67). When the time decreed for them is up, every human without exception dies. This is the result of the divine rule: "Every soul shall taste death" (21/35). According to this rule, no one lives eternally in the world. (1) (I. KARAGOZ 4/500)

 

(56) "And We certainly showed him all Our signs, but he denied and refused."

 

There is a close connection between this "reminder" emphasizing the tight relationship between the earth and man, and the scene of this dialogue between the arrogant Pharaoh, who thought he was a god, and Moses (as). Because this spoiled tyrant, who played the god before people, was actually created from this soil and will return to its black bosom when he dies. In other words, this dizzy dictator-wannabe is just one of the ordinary beings created by Almighty Allah on earth and directed to its function; he has no other quality. (1) (S. KUTUB, 7/217)

 

20/57-64 THOSE WHO INVENT FALSEHOOD WILL BE PERISHED

 

Translation

 

57- (Pharaoh) said, "Have you come to us to drive us out of our land with your magic, O Moses?"

 

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—neither we nor you—in a place of equal distance (appropriate for meeting)."

 

59- [Moses] said, "Your appointment is on the Day of the Festival and let the people be gathered mid-morning."

 

60- So Pharaoh went away, put together his plan (gathered his magicians), and then came [to the meeting].

 

61- Moses said to them (the magicians), "Woe to you! Do not invent a lie against Allah, lest He exterminate you with a punishment. And he who invents a lie will surely fail (be perished)."

 

62- So they disputed over their affair among themselves and kept their conversation secret.

 

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 exemplary way (religion)."

 

64- (Moses said / It was said:) "So resolve upon your plan and then come in line. And he has succeeded today who overcomes."

 

Commentary

 

(57) "And he (Pharaoh) said: 'O Moses! Have you come to us to drive us out of our land with your magic?'"

 

It is understood that Pharaoh's enslavement of the Children of Israel was a political precaution arising from the fear that they would increase in population and seize power. Indeed, dictators do not hesitate to commit the most savage and barbaric crimes to protect their power. To this end, they resort to intrigues most incompatible with human dignity, moral rules, honor, and conscience without blinking an eye. Therefore, Pharaoh implemented a sneaky policy of genocide against the Children of Israel, oppressing them. In accordance with this policy, he killed the male children, left the females alive, and led the adult males to a gradual death by forcing them into heavy labor. This is why, when Moses and Aaron said to him, "Allow the Children of Israel to leave Egypt with us and stop torturing them," his response was: "O Moses, have you come to drive us out of our land with your sorcery?" because he interpreted the freedom of the Children of Israel as the first step toward seizing his power and country. (1) (S. KUTUB, 7/217, 218)

 

(61) "Moses said to them: 'Woe to you! Do not invent a lie against Allah... Indeed, he who invents a lie will surely be perished.'"

 

Whoever invents a lie against Allah will suffer loss. There is a very meaningful lesson for callers (da'is) in these words of Moses (as). They should never refrain from giving advice under any circumstances. They should apply this even against the strongest helpers and supporters of tyrants. Moses (as) gave advice to the magicians whom Pharaoh had gathered against him. This advice was twice as beneficial: first, it broke their ranks and unity; second, it led to their collective conversion to Islam. Therefore, a Muslim should not stop their invitation or abandon calling to the truth under any condition. (1) (S. HAWWA, 9/57)

 

(63) "(The magicians then pointed to Moses and Aaron and) said: 'Indeed, these two are surely magicians; they want to drive you out of your land with their magic and destroy your exemplary religion.'"

 

They meant: "These two rivals are magicians. By defeating you today, they want to drive you out of Egyptian lands along with your people to dominate everyone. They want to gain victory by fighting against Pharaoh and his soldiers, and by driving you out of your land, they want to eliminate your most superior and perfect religion and law." (1) (S. HAWWA, 9/58)

 

(64) "So resolve upon your plan and then come in line."

 

This is the state of those who follow falsehood and deviation. They appear to be in unity, but in reality, they have conflicts and contradictions with one another. While revealing one thing, they hide another. They are fond of spectacles, outward appearances, and marches. In this way, they seek to cover up their spiritual weaknesses. (1) (S. HAWWA, 9/58)

 

20/65-70 THE MAGICIANS FELL DOWN IN PROSTRATION

 

Translation

 

65- They (the magicians) said, "O Moses! Either you throw first, or we will be the first to throw."

 

66- [Moses] said, "Rather, you throw!" Then suddenly their ropes (cables) and staffs seemed to him by their magic as though they were moving (like snakes) quickly.

 

67- And Moses sensed within himself a fear.

 

68- (Whereupon We) said, "Fear not. Indeed, it is you—yes, you—who will be superior."

 

69- (O Moses!) "And throw what is in your right hand (your staff); it will swallow up what they have crafted. For what they have crafted is but a magician’s trick, and the magician will not succeed wherever he goes (no matter what he does)." [cf. 7/119]

 

70- (Moses threw his staff; it swallowed their ropes and staffs.) So the magicians fell down in prostration. They said, "We have believed in the Lord of Moses and Aaron."

 

Commentary

 

(67) "And Moses sensed within himself a fear."

 

There is nothing diminishing in the fact that Moses (as) felt fear. On the contrary, it is an expression of human tendency provided as an example. The core issue is not the feeling of fear itself, but rather not surrendering to that fear despite feeling it. (1) (S. HAWWA, 9/59)

 

As soon as Moses (as) said "You throw," the magicians threw their staffs and ropes; this gave him the sensation that hundreds of snakes were coming toward him, and Moses (as) involuntarily feared them. There is nothing surprising in this, for a prophet is ultimately a human being. Furthermore, Moses (as) might have feared that the magic display would create a misunderstanding among the people regarding his own miracle. This is evidence that prophets, like ordinary people, can be affected by magic to a certain extent. However, the magicians did not have the power to affect his prophethood or to lead him astray. (1) (MAWDUDI, 3/234)

 

(69) "Throw what is in your right hand; it will swallow up what they have crafted. For what they have crafted is but a magician’s trick. And the magician will not succeed wherever he goes."

 

The staff that Moses (as) threw became a real dragon/serpent and swallowed all the tools of the magicians that appeared as serpents. This was because it was based on revelation (wahy). The magicians realized that this was not magic but a divine miracle. If Moses (as) had utilized systems of falsehood and trickery like them, his staff would not have been able to swallow theirs; instead, there would have been a struggle between them, and he would not have gained such clear superiority. Thus, this miracle reveals the difference between that which is rooted in revelation and that which is rooted in falsehood. (1) (H. T. FEYIZLI, 1/315)

 

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

 

Nasafi states: Their case is truly amazing. They cast down their ropes and staffs in the name of disbelief and denial, and a short while later, they cast down their heads (prostrated) for the purpose of gratitude and prostration. How great is the difference between these two "castings"! (1) (S. HAWWA, 9/59, 60)

 

20/71-73 ALLAH'S PUNISHMENT IS MOST ENDURING

 

Translation

 

71- (Pharaoh) said, "Do you believe in him before I give 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 surely crucify you on the trunks of palm trees. And you will surely know which of us is more severe in punishment and more enduring."

 

72- They (the magicians) 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 (do what you will do)! You can only decree for this worldly life."

 

73- "Indeed, we have believed in our Lord that He may forgive us our sins and the magic to which you compelled us. And Allah is better (in reward than yours) and more enduring (in punishment and reward)."

 

Commentary

 

(71) "I will surely cut off your hands and your feet on opposite sides."

 

Cutting off on opposite sides means the amputation of the right hand and the left foot. "I will surely crucify you on the trunks of palm trees." Along with amputation, he threatened them with crucifixion, which is the most terrifying form of execution. This is because this method of killing involves the loss of limbs, prolonged agony, and public humiliation. (1) (S. HAWWA, 9/60)

 

In the land of Pharaoh, who held the sovereignty of the country and thus considered himself the greatest lord (79/24), choosing Allah and His revelation without his permission was—from the perspective of his regime—the greatest treason. It was a matter that required immediate suppression, even prioritized over the threat of foreign enemies. [cf. 7/118-126; 26/41-53; 85/4-8] (1) (H. T. FEYIZLI, 1/315)

 

(72) "You can only decree for this worldly life."

 

You may have domination over us in this worldly life. However, this world is a dwelling place that comes to an end. We, on the other hand, have preferred the eternal home. (1) (From Ibn Kathir; S. HAWWA, 9/61)

 

(73) "Indeed, we have believed in our Lord that He may forgive us our sins and the magic to which you compelled us."

 

Ibn Kathir says: As far as it can be seen, Pharaoh—may Allah's curse be upon him—was determined to carry this out and he indeed did so. In this regard, Ibn Abbas and others from the Salaf said: "They were magicians in the morning, and they became martyrs by the evening." (1) (S. HAWWA, 9/61)

 

20/74-76 THIS IS THE REWARD FOR THOSE WHO PURIFY THEMSELVES

 

Translation

 

74- Indeed, whoever comes to his Lord as a criminal (disbeliever and rebellious), indeed, for him is Hell; he will neither die therein (to find relief) nor live (a good life). [cf. 4/56; 25/14; 87/13]

 

75-76- But whoever comes to Him as a believer who has done righteous deeds—for those will be the highest degrees, 76- Gardens of perpetual residence (Adn), beneath which rivers flow, wherein they will abide eternally. And that is the reward of those who purify themselves (from every sin).

 

Commentary

 

(74) "Indeed, whoever comes to his Lord as a criminal (and disbeliever), indeed, for him is Hell. He will neither die therein nor live."

 

Imam Ahmad narrated from Abu Said al-Khudri that the Messenger of Allah (pbuh) said: Hadith: "As for the people of Hell who are its permanent inhabitants, they will neither die therein nor live. However, there are some people whom the Fire will seize because of their sins and it will kill them a sort of death. Finally, when they become like charcoal, permission for intercession will be granted, and they will be brought in groups and scattered into the rivers of Paradise. It will be said: 'O people of Paradise, pour water upon them.' Then they will grow as a seed grows in the silt carried by a flood." One of the listeners said: "It is as if the Prophet (pbuh) lived in the desert (using such a vivid metaphor)." (1) (From Ibn Kathir; S. HAWWA, 9/103)

 

(75-76) "But whoever comes to Him as a believer who has done righteous deeds—for those will be the highest degrees."

 

Ibn Kathir records the following hadiths: Imam Ahmad narrates from Ubada b. as-Samit, who narrated that the Messenger of Allah (pbuh) said: Hadith: "Paradise has a hundred degrees. The distance between every two degrees is like the distance between the earth and the heaven. Firdaus is its highest degree, from which four rivers spring. The Throne is above it. Therefore, when you ask Allah (for Paradise), ask Him for Firdaus." (1) (S. HAWWA, 9/104)

 

There is an indication here that those who have faith but lack righteous deeds, or are deficient in them, will be deprived of those high degrees even if they eventually enter Paradise. (1) (O. CELIK, 3/316)

 

"Gardens of Adn, beneath which rivers flow, wherein they will abide eternally. And that is the reward of those who purify themselves." Ibn Kathir says: This is the reward for those who purify their souls from evil, filth, and paganism (shirk), who worship Allah alone without associating anything with Him, and who follow the messengers in every news and command they brought. (1) (S. HAWWA, 9/61, 62)

 

20/77-79 OPEN A WAY IN THE SEA

 

Translation

 

77- (Upon Pharaoh’s refusal to believe) And We certainly inspired to Moses, "Travel by night with My servants (out of Egypt) and strike for them a dry path through the sea; fear not being overtaken [by Pharaoh] and do not be afraid (of drowning)." [cf. 26/52; 44/23]

 

78- (Moses led the believers out of Egypt by night.) Then Pharaoh pursued them with his armies, but there covered them from the sea that which covered them (a wave that enveloped and drowned them). [cf. 26/60-66]

 

79- And Pharaoh led his people astray and did not guide them.

 

Commentary

 

(77) "And We certainly inspired to Moses: Travel with My servants by night. Strike for them a dry path through the sea."

 

Moses (as) and his people, who left Egypt at night to go to Palestine, were pursued by Pharaoh and his army, who caught up with them two days later at the edge of the Red Sea. Faced with a powerful enemy behind and the sea in front, Moses (as) struck the sea with his staff by divine command; the sea opened, and they crossed over. Pharaoh and his men, who entered the path that had opened, were drowned when the sea closed back upon them (cf. 26/62-65). According to a narration from Ibn Abbas, when the Prophet (pbuh) migrated to Medina, the Jews were fasting on the day of Ashura (the tenth of Muharram), accepting it as the day Moses triumphed over Pharaoh. Hadith: The Prophet (pbuh) said, "We are closer to Moses than they are; therefore, you should also fast." (From Bukhari) (1) (H. DONDUREN, 2/506, 507)

 

(78) "Then Pharaoh pursued them with his armies. There covered them from the sea that which covered them."

 

Nasafi states: That is, a calamity from the sea came and enveloped them. Despite the fewness of the words, this command is among the Jawami'ul-Kalim (concise speech with vast meanings), expressing long truths in a few short words. It means that things whose inner reality is known only to Allah covered and enveloped them. (1) (S. HAWWA, 9/67)

 

According to Surah Ash-Shu'ara (26/64-66), Pharaoh and his army followed them along this path and all were drowned. In Al-Baqarah (2/50), it is stated that the Children of Israel crossed to the opposite shore and watched as Pharaoh’s army drowned. From Surah Yunus (10/90-92), we learn that Pharaoh proclaimed faith in Allah while drowning, but Allah did not accept his faith and told him that his body would be preserved as a lesson for future generations. (1) (MAWDUDI, 3/237)

 

20/80-82 DO NOT TRANSGRESS OR BE UNGRATEFUL

 

Translation

 

80- (Allah said:) O Children of Israel! We saved you from your enemy. We made an appointment with you on the right side of the Mount (to reveal the Torah to Moses), and We sent down to you manna and quails (in the desert of Tih).

 

81- Eat from the good/lawful things We have provided for you as sustenance. And do not transgress therein, lest My wrath should descend upon you. And he upon whom My wrath descends has certainly fallen into the abyss (is perished).

 

82- (Nevertheless) Indeed, I am the Perpetual Forgiver of whoever repents and believes and does righteous deeds and then continues upon guidance (the right path).

 

Commentary

 

(80) "O Children of Israel! We saved you from your enemy (Pharaoh) and made an appointment with you on the right side of the Mount."

 

Almighty Allah had made an agreement with Moses (as) for him to come to Mount Tur with a group of seventy believers for a forty-day journey to receive the Torah. (cf. 2/51) (1) (H. DONDUREN, 2/507)

 

"We sent down to you manna and quails." The sending down of these blessings was for you. After reminding them of His greatest favors—saving them from the enemy, the revelation of the Books, and providing manna and quails during the days in the Tih desert when they were in extreme need—Almighty Allah commanded as follows:

 

(81) "Eat from the good things of the sustenance We have provided for you."

 

He made it permissible for them to eat the lawful things. This is an expression of the completion of the blessing. Then, to warn them, He said: "Do not transgress therein." Do not overstep the boundaries set by Allah regarding His sustenance, do not be ungrateful for His blessings, do not deviate from His Sharia, and let no one oppress another. (1) (S. HAWWA, 9/68)

 

(82) "Indeed, I am the Perpetual Forgiver of (a) whoever repents," gives up disbelief, paganism, sin, and hypocrisy; (b) "believes," confirming with their heart; (c) "does righteous deeds," performing good works with their limbs; "and then continues upon guidance," following the straight path and persisting in it until meeting Allah, staying within the framework of the order He sent. This command shows that knowing the right path and achieving true guidance is a result of repentance, faith, and righteous deeds. (1) (S. HAWWA, 9/68)

 

20/83-89 DO THEY NOT SEE THAT IDOLS ARE POWERLESS?

 

Translation

 

83- (When he reached Mount Sinai, Allah said:) "And what caused you to hasten from your people, O Moses?"

 

84- He said, "They are close upon my footsteps, and I hastened to You, my Lord, that You might be pleased."

 

85- [Allah] said, "But indeed, We have tried your people after you [departed], and the Samiri has led them astray."

 

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 my absence] too long for you? Or did you desire that wrath from your Lord should descend upon you, so you broke your promise to me?"

 

87- They said, "We did not break our promise to you by our own will, but we were made to carry burdens of the ornaments of the people (the Egyptians), so we threw them [into the fire], and thus did the Samiri throw."

 

88- Then he brought out for them [the statue of] a calf which had a lowing sound. And they (the Samiri and his followers) said, "This is your deity and the deity of Moses, but he forgot (and went to search for it)."

 

89- Did they not see that it could not return to them a word [of reply] and that it possessed for them neither harm nor benefit?

 

Commentary

 

(83) "O Moses! What caused you to hasten more quickly than your people?"

 

Moses (as) acted quickly to meet with Almighty Allah. He thought that by moving fast in this way, he would please Allah. Undoubtedly, the longing he felt for this meeting pushed him to hurry. However, Almighty Allah indicated that He did not find his haste appropriate. Likewise, this command is evidence that the healthiest way to keep a community upon Allah's command is to closely oversee their affairs, even at the cost of facing hardships. Withdrawing alone and getting ahead—even with a righteous intention—is not the healthiest path. (1) (S. HAWWA, 9/69)

 

(84) "He said: 'My Lord, I hastened to You so that You might be pleased.'"

 

"I came quickly so that You would be more pleased with me for reaching this appointed time." It draws our attention that Almighty Allah did not punish Moses for this haste. This is because Moses (as) had made an ijtihad (independent judgment) and came with a sincere intention. (1) (S. HAWWA, 9/69)

 

(85) "...and the Samiri has led them astray."

 

The Samiri belonged to a tribe of the Children of Israel that worshipped cows and was from the town of Samira. From the melted ornaments, he made a calf statue that produced a lowing sound due to the effect of the wind; he led the people astray by presenting this as a god and making them worship it. (1) (H. DONDUREN, 2/507)

 

(87) "They said: 'We did not break our promise to you of our own accord. But we were made to carry burdens of the ornaments of that people (the Egyptians). We threw them (into the fire).'"

 

Actually, it was forbidden for the Children of Israel to use those ornaments they had taken from the Copts. For this reason, they used the word awzaran, which means "sins/burdens," for those items. This was because spoils of war (ghanimah) had been made forbidden to them; goods and items collected as spoils had to be burned. Therefore, to save themselves from sin, they threw the ornaments they carried into the fire to be burned. However, the striking aspect of the matter is the result produced by these items, which were originally forbidden. Ultimately, in the hands of the Samiri, they turned into a calf statue and caused them to leave the true path and worship an idol. Consequently, whoever seeks to obtain worldly gain through unlawful means places themselves in great danger regarding religious sensitivity. Indeed, the verse states: "Have you seen him who takes his own evil desire as his god?" (45/23). (1) (O. CELIK, 3/321)

 

(88) "Then he (the Samiri) brought out for them a calf statue (from that gold) which had a lowing sound."

 

It was crafted quite artistically. Their natures also inclined towards this gold. In fact, there was already a hidden tendency towards paganism (shirk) within them. The proof for this is the incident—as Almighty Allah also tells us in Surah al-A'raf—where they passed by a people worshipping idols and asked Moses (as) to make a deity for them as well. (1) (S. HAWWA, 9/71)

 

20/90-94 HAVE YOU DISOBEYED MY COMMAND?

 

Translation

 

90- Indeed, Aaron had told them before (Moses returned from Mount Sinai), "O my people, you are only being tested by it, and indeed, your Lord is the Most Merciful (Allah), so follow me and obey my command."

 

91- They (the calf-worshippers) said, "We will never cease being devoted to it (the calf statue) until Moses returns to us."

 

92-93- (When Moses returned from Mount Sinai, he) said, "O Aaron, what prevented you, when you saw them going astray, 93- from following me (and stopping them)? Have you then disobeyed my command?" (And he began to pull him by his beard and hair). [cf. 7/150]

 

94- (Aaron) said, "O son of my mother, do not seize [me] by my beard or by my head (hair). Indeed, I feared that you would say, 'You caused division among the Children of Israel and did not observe my word.'"

 

Commentary

 

(91) "We will never cease being devoted to it until Moses returns to us."

 

They meant: "We will remain standing before this calf and continue to worship it." In doing so, they defied Aaron (as). Almighty Allah relates in Surah al-A'raf that Aaron (as) said, "Indeed, the people oppressed me and were about to kill me." (7/150). Therefore, the attitude of the Children of Israel was extremely rigid and brazen. (1) (S. HAWWA, 9/74)

 

The "Command" refers to the directives Moses (as) gave to his brother Aaron when he left him as his deputy while going to Mount Tur: "Take my place among my people, act righteously, and do not follow the way of the corrupters." (7/142)

 

(94) "Aaron said: 'O son of my mother...'"

 

Ibn Kathir says: Although he was his brother from both mother and father, he mentioned his mother to remind him to be gentle. Mentioning the mother here is more eloquent and appropriate for stirring feelings of compassion and mercy. (1) (S. HAWWA, 9/74)

 

Aaron (as) said to Moses (as), "Do not pull my hair or my beard... for I feared that you would say 'you caused a rift among the Children of Israel and did not obey my word.'" As a result of this explanation, Moses’ (as) anger subsided (7/148). Aaron (as) had not remained passive in the face of the people's calf-worship; he exerted the necessary effort to stop them, but those worshipping the statue refused to listen to him. (1) (I. KARAGOZ 4/515)

 

"Indeed, I feared that you would say, 'You caused division among the Children of Israel and did not observe my word.'"

 

Nasafi states: "There is evidence here that ijtihad (independent judgment) can be exercised in such matters." We should also note that Moses’ (as) reaction to Aaron’s (as) behavior is proof that ending disbelief is in itself the true "reform" (islah), even if it risks the unity of the community. In other words, trying to maintain the unity of a community while it remains in disbelief is not true reform. (1) (S. HAWWA, 9/75)

 

20/95-98 ALLAH’S KNOWLEDGE ENCOMPASSES EVERYTHING

 

Translation

 

95- (Moses) said, "And what is your case, O Samiri?"

 

96- He said, "I saw what they did not see, so I took a handful [of dust] from the track of the messenger (Gabriel) and threw it [into the melted ornaments], and thus did my soul entice me."

 

97- (Moses) said, "Then go! And indeed, it is [decreed] for you in this life to say, 'No touch (Do not touch me).' And indeed, you have an appointment [for punishment] you will not fail to keep. And look at your 'god' to which you remained devoted. We will surely burn it; then we will surely scatter its ashes into the sea." [cf. 44/58]

 

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

 

Commentary

 

(96) "He said: 'I saw what they did not see... so I took a handful from the track of the messenger and threw it.'"

 

In an attempt to justify his situation and escape a potential punishment by praising Moses, the Samiri immediately fabricated a lie, saying: "I saw something they could not see—that is, the Angel Gabriel coming to you. Then I took a handful of dust from the sacred track of that 'messenger' and threw it into the melting pot I used to make the calf." He claimed that because of this, the calf statue began to low as if it were alive, and they, thinking it was a miracle from their Lord, fell into prostration. (1) (M. KISA, 1/339)

 

(97) "(Moses) said: 'Go! Indeed, for you in this life is to say: No touch.'"

 

The Punishment of Exile: As a punishment, Moses (as) exiled the Samiri. He forbade the Children of Israel from being with him, approaching him, or speaking to him. According to Ibn Abbas, the Samiri became isolated from society after this and was forced to live among wild animals in the deserts without seeing anyone. This verse serves as evidence for the exile of people of innovation (bid'ah) and certain rebels. (1) (H. DONDUREN, 2/507)

 

20/99-104 WITH EYES DEEP BLUE (DUE TO TERROR)

 

Translation

 

99- (O My Messenger!) Thus We relate to you from the news of what has preceded (of the past nations). And We have certainly given you from Us a reminder (the Qur’an).

 

100-102- Whoever turns away from it—then indeed, he will bear on the Day of Resurrection a (heavy) burden. 101- They will abide eternally therein (under that punishment). and evil for them on the Day of Resurrection is that load. 102- The Day the Horn (Sur) is blown. And We will gather the criminals that Day with their eyes deep blue (turned blue/blind from terror).