Surah Taha

Ta-Ha

Chapter 20 of 114

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Surah Taha

Recited by Salaah Bukhaatir

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About this Surah

The Surah derives its name from the mention of the word al-hashr in verse thereby implying that it is the Surah in which the word al-hashr has occurred.

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Surah 20 of 114

Translation: Swedish
Recitation: Salaah Bukhaatir

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Commentary

Tafsir

<h2>Name</h2>
The Surah derives its name from the mention of the word al-hashr in verse thereby implying that it is the Surah in which the word al-hashr has occurred.
<h2>Period of Revelation</h2>
Bukhari and Muslim contain a tradition from Hadrat Sa'id bin Jubair to the effect "When I asked Hadrat Abdullah bin Abbas about Surah Al-Hashr, he replied that it was sent down concerning the battle against the Bani an-Nadir just as Surah Al-Anfal was sent down concerning the Battle of Badr. In another tradition from Hadrat Sa'id bin Jubair, the words cited from Ibn Abbas (may Allah be pleased with him) are: Qul: Surah an-Nadir : Say, it is Surah an-Nadir." The same thing has been related also from Mujahid, Qatadah, Zuhri, Ibn Zaid, Yazid bin Ruman, Muhammad bin Ishaq and others. They are unanimous that the followers of the Book whose banishment has been mentioned in it, imply the Bani an-Nadir. Yazid bin Ruman, Mujahid and Muhammad bin Ishaq have stated that this whole Surah, from beginning to end, came down concerning this very battle.
As for the question as to when this battle took place, Imam Zuhri has stated on the authority of Urwah bin Zubair that it took place six months after the Battle of Badr. However, Ibn Sa'd, Ibn Hisham and Baladhuri regard it as an event of Rabi' al-Awwal, A. H. 4, and the same is correct. For all traditions agree that this battle took place after the incident of Bi'r Ma'unah, and historically also it is well known that the incident of Bir Ma'unah occurred after the Battle of Uhud and not before it.
<h2>Historical Background</h2>
In order to understand the subject matter of this Surah well, it is necessary to have a look at the history of the Madinah and Hejaz Jews, for without it one cannot know precisely the real causes of the Holy Prophet's dealing with their different tribes the way he did.
No authentic history of the Arabian Jews exists in the world. They have not left any writing of their own in the form of a book or a tablet which might throw light on their past, nor have the Jewish historians and writers of the non-Arab world made any mention of them, the reason being that after their settlement in the Arabian peninsula they had detached themselves from the main body of the nation, and the Jews of the world did not count them as among themselves. For they had given up Hebrew culture and language, even the names, and adopted Arabism instead. In the tablets that have been unearthed in the archaeological research in the Hejaz no trace of the Jews is found before the first century of the Christian era, except for a few Jewish names. Therefore, the history of the Arabian Jews is based mostly on the verbal traditions prevalent among the Arabs most of which bad been spread by the Jews themselves.
The Jews of the Hejaz claimed that they had come to settle in Arabia during the last stage of the life of the Prophet Moses (peace be upon him). They said that the Prophet Moses had dispatched an army to expel the Amalekites from the land of Yathrib and had commanded it not to spare even a single soul of that tribe. The Israelite army carried out the Prophet's command, but spared the life of a handsome prince of the Amalekite king and returned with him to Palestine. By that time the Prophet Moses had passed sway. His successors took great exception to what the army had done, for by sparing the life of an Amalekite it had clearly disobeyed the Prophet and violated the Mosaic law. Consequently, they excluded the army from their community, and it had to return to Yathrib and settle there for ever.(Kitab al-Aghani, vol. xix, p. 94). Thus the Jews claimed that they had been living in Yathrib since about 1200 B.C. But, this had in fact no historical basis and probably the
Jews had invented this story in order to overawe the Arabs into believing that they were of noble lineage and the original inhabitants of the land.
The second Jewish immigration, according to the Jews, took, place in 587 BC. when Nebuchadnezzer, the king of Babylon, destroyed Jerusalem and dispersed the Jews throughout the world. The Arab Jews said that several of their tribes at that time had come to settle in Wadi al-Qura, Taima, and Yathrib.(Al-Baladhuri, Futuh al-Buldan). But this too has no historical basis. By this also they might have wanted to prove that they were the original settlers of the area.
As a matter of fact, what is established is that when in A. D. 70 the Romans massacred the Jews in Palestine, and then in A. D. 132 expelled them from that land, many of the Jewish tribes fled to find an asylum in the Hejaz, a territory that was contiguous to Palestine in the south. There, they settled wherever they found water springs and greenery, and then by intrigue and through money lending business gradually occupied the fertile lands. Ailah, Maqna, Tabuk, Taima, Wadi al Qura, Fadak and Khaiber came under their control in that very period, and Bani Quraizah, Bani al-Nadir, Bani Bahdal, and Bani Qainuqa also came in the same period and occupied Yathrib.
Among the tribes that settled in Yathrib the Bani al Nadir and the Bani Quraizah were more prominent for they belonged to the Cohen or priest class. They were looked upon as of noble descent and enjoyed religious leadership among their co- religionists. When they came to settle in Madinah there were some other tribes living there before, whom they subdued and became practically the owners of this green and fertile land. About three centuries later, in A. D. 450 or 451, the great flood of Yemen occurred which has been mentioned in <a href=/59/16-17>vv. 16-17</a> of Surah Saba above. As a result of this different tribes of the people of Saba were compelled to leave Yemen and disperse in different parts of Arabia. Thus, the Bani Ghassan went to settle in Syria, Bani Lakhm in Hirah (Iraq), Bani Khuzaah between Jeddah and Makkah and the Aus and the Khazraj went to settle in Yathrib. As Yathrib was under Jewish domination, they at first did not allow the Aus and the Khazraj to gain a footing and the two
Arab tribes had to settle on lands that had not yet been brought under cultivation, where they could hardly produce just enough to enable them to survive. At last, one of their chiefs went to Syria to ask for the assistance of their Ghassanide brothers; he brought an army from there and broke the power of the Jews. Thus, the Aus and the Khazraj were able to gain complete dominance over Yathrib, with the result that two of the major Jewish tribes, Bani an-Nadir and Bani Quraizaha were forced to take quarters outside the city. Since the third tribe, Bani Qainuqa, was not on friendly terms with the other two tribes, it stayed inside the city as usual, but had to seek protection of the Khazraj tribe. As a counter measure to this Bani an Nadir and Bani Quraizah took protection of the Aus tribe so that they could live in peace in the suburbs of Yathrib.
Before the Holy Prophet's arrival at Madinah until his emigration the following were the main features of the Jews position in Hejaz in general and in Yathrib in particular:
<ol>
<li>
In the matter of language, dress, civilization and way of life they had completely adopted Arabism, even their names had become Arabian. Of the 12 Jewish tribes that had settled in Hejaz, none except the Bani Zaura retained its Hebrew name. Except for a few scattered scholars none knew Hebrew. In fact, there is nothing in the poetry of the Jewish poets of the pre-Islamic days to distinguish it from the poetry of the Arab poets in language, ideas and themes. They even inter-married with the Arabs. In fact, nothing distinguished them from the common Arabs except religion. Notwithstanding this, they had not lost their identity among the Arabs and had kept their Jewish prejudice alive most ardently and jealously. They had adopted superficial Arabism because they could not survive in Arabia without it.
</li>
<li>
Because of this Arabism the western orientalists have been misled into thinking that perhaps they were not really Israelites but Arabs who had embraced Judaism, or that at least majority of them consisted of the Arab Jews. But there is no historical proof to show that the Jews ever engaged in any proselytizing activities in Hejaz, or their rabbis invited the Arabs to embrace Judaism like the Christian priests and missionaries. On the contrary, we see that they prided themselves upon their Israelite descent and racial prejudices. They called the Arabs the Gentiles, which did not mean illiterate or uneducated but savage and uncivilized people. They believed that the Gentiles did not possess any human rights; these were only reserved for the Israelites, and therefore, it was lawful and right for the Israelites to defraud them of their properties by every fair and foul means. Apart from the Arab chiefs, they did not consider the common Arabs fit enough to have equal status with
them even if they entered Judaism. No historical proof is available, nor is there any evidence in the Arabian traditions, that some Arab tribe or prominent clan might have accepted Judaism. However, mention has been made of some individuals, who had become Jews. The Jews, however, were more interested in their trade and business than in the preaching of their religion. That is why Judaism did not spread as a religion and creed in Hejaz but remained only as a mark of pride and distinction of a few Israelite tribes. The Jewish rabbis, however, had a flourishing business in granting amulets and charms, fortune telling and sorcery, because of which they were held in great awe by the Arabs for their "knowledge" and practical wisdom.
</li>
<li>
Economically they were much stronger than the Arabs. Since they bad emigrated from more civilized and culturally advanced countries of Palestine and Syria, they knew many such arts as were unknown to the Arabs; they also enjoyed trade relations with the outside world. Hence, they had captured the business of importing grain in Yathrib and the upper Hejaz and exporting dried dates to other countries. Poultry farming and fishing also were mostly under their controls They were good at cloth weaving too. They had also set up wine shops here and there, where they sold wine which they imported from Syria. The Bani Qainuqa generally practiced crafts such as that of the goldsmith, blacksmith and vessel maker. In all these occupations, trade and business these Jews earned exorbitant profits, but their chief occupation was trading in money lending in which they had ensnared the Arabs of the surrounding areas. More particularly the chiefs and elders of the Arab tribes who were given to
a life of pomp, bragging and boasting on the strength of borrowed money were deeply indebted to them. They lent money on high rates of interest and then would charge compound interest, which one could hardly clear off once one was involved in it. Thus, they had rendered the Arabs economically hollow, but it had naturally induced a deep rooted hatred among the common Arabs against the Jews.
</li>
<li>
The demand of their trade and economic interests was that they should neither estrange one Arab tribe by befriending another, nor take part in their mutual wars. But, on the other hand, it was also in their interests, that they should not allow the Arabs to be united and should keep them fighting and entrenched against each other, for they knew that whenever the Arab tribes united, they would not allow them to remain in possession of their 1large properties, gardens and fertile lands, which they had come to own through their profiteering and money lending business. Furthermore, each of their tribes also had to enter into alliance with one or another powerful Arab tribe for the sake of its own protection so that no other powerful tribe should overawe it by its might. Because of this they had not only to take part in the mutual wars of the Arabs but they often had to go to war in support of the Arab tribe to which their tribe was tied in alliance against another Jewish tribe
which was allied to the enemy tribe. In Yathrib the Bani Quraizah and the Bani an-Nadir were the allies of the Aus while the Bani Qainuqa of the Khazraj. A little before the Holy Prophet's emigration, these Jewish tribes had confronted each other in support of their respective allies in the bloody war that took place between the Aus and the Khazraj at Buath.
</li>
</ol>
Such were the conditions when Islam came to Madinah, and ultimately an Islamic State came into existence after the Holy Prophet's (upon whom be Allah's peace) arrival there. One of the first things that he accomplished soon after establishing this state was unification of the Aus and the Khazraj and the Emigrants into a brotherhood, and the second was that he concluded a treaty between the Muslims and the Jews on definite conditions, in which it was pledged that neither party would encroach on the rights of the other, and both would unite in a joint defense against the external enemies. Some important clauses of this treaty are as follows, which clearly show what the Jews and the Muslims had pledged to adhere to in their mutual relationship:
"The Jews must bear their expenses and the Muslims their expenses. Each must help the other against anyone who attacks the people of this document. They must seek mutual advice and consultation, and loyalty is a protection against treachery. They shall sincerely wish one another well. Their relations will be governed by piety and recognition of the rights of others, and not by sin and wrongdoing. The wronged must be helped. The Jews must pay with the believers so long as the war lasts. Yathrib shall be a sanctuary for the people of this document. If any dispute or controversy likely to cause trouble should arise, it must be referred to God and to Muhammad the Apostle of God; Quraish and their helpers shall not be given protection. The contracting parties are bound to help one another against any attack on Yathrib; Every one shall be responsible for the defense of the portion to which he belongs" (lbn Hisham, vol. ii, pp. 147 to 150).
This was on absolute and definitive covenant to the conditions of which the Jews themselves had agreed. But not very long after this they began to show hostility towards the Holy Prophet of Allah (upon whom be Allah's peace) and Islam and the Muslims, and their hostility and perverseness went on increasing day by day. Its main causes were three:
First, they envisaged the Holy Prophet (upon whom be Allah's peace) merely as a chief of his people, who should be content to have concluded a political agreement with them and should only concern himself with the worldly interests of his group. But they found that he was extending an invitation to belief in Allah and the Prophethood and the Book (which also included belief in their own Prophets and scriptures), and was urging the people to give up disobedience of Allah and adopt obedience to the Divine Commands and abide by the moral laws of their own prophets. This they could not put up with. They feared that if this universal ideological movement gained momentum it would destroy their rigid religiosity and wipe out their racial nationhood.
Second, when they saw that the Aus and the Khazraj and the Emigrants were uniting into a brotherhood and the people from the Arab tribes of the surrounding areas, who entered Islam, were also joining this Islamic Brotherhood of Madinah and forming a religious community, they feared that the selfish policy that they had been following of sowing discord between the Arab tribes for the promotion of their own well being and interests for centuries, would not work in the new system, but they would face a united front of the Arabs against which their intrigues and machinations would not succeed.
Third, the work that the Holy Messenger of Allah (upon whom be Allah's 'peace) was carrying out of reforming the society and civilization included putting an end to all unlawful methods" in business and mutual dealings. More than that; he had declared taking and giving of interest also as impure and unlawful earning. This caused them the fear that if his rule became established in Arabia, he would declare interest legally forbidden, and in this they saw their own economic disaster and death.
For these reasons they made resistance and opposition to the Holy Prophet their national ideal. They would never hesitate to employ any trick and machination, any device and cunning, to harm him. They spread every kind of falsehood so as to cause distrust against him in the people's minds. They created every kind of doubt, suspicion and misgiving in the hearts of the new converts so as to turn them back from Islam. They would make false profession of Islam and then would turn apostate so that it may engender more and more misunderstandings among the people against Islam and the Holy Prophet (upon whom be Allah's peace). They would conspire with the hypocrites to create mischief and would cooperate with every group and tribe hostile to Islam. They would create rifts between the Muslims and would do whatever they could to stir them up to mutual feuds and fighting. The people of the Aus and the Khazraj tribes were their special target, with whom they had been allied for centuries.
Making mention of the war of Buath before them they would remind them of their previous enmities so that they might again resort to the sword against each other and shatter their bond of fraternity into which Islam had bound them. They would resort to every kind of deceit and fraud in order to harm the Muslims economically. Whenever one of those with whom that had business dealings, would accept Islam, they would do whatever they could to cause him financial loss. If he owed them something they would worry and harass him by making repeated demands, and if they owed him something, they would withhold the payment and would publicly say that at the time the bargain was made he professed a different religion, and since he had changed his religion, they were no longer under any obligation towards him. Several instances of this nature have been cited in the explanation of verse 75 of Surah Al Imran given in the commentaries by Tabari, Nisaburi, Tabrisi and in Ruh al Ma'ani.
They had adopted this hostile attitude against the covenant even before the Battle of Badr. But when the Holy Prophet (upon whom be Allah's peace) and the Muslims won a decisive victory over the Quraish at Badr, they were filled with grief and anguish, malice and anger. They were in fact anticipating that in that war the powerful Quraish would deal a death blow to the Muslims. That is why even before the news of the Islamic victory reached Madinah they had begun to spread the rumor that the Holy Prophet (upon whom be Allah's peace) had fallen a martyr and the Muslims had been routed, and the Quraish army under Abu Jahl was advancing on Madinah. But when the battle was decided against their hopes and wishes, they burst with anger and grief. Ka'b bin Ashraf, the chief of the Bani an-Nadir, cried out:"By God, if Muhammad has actually killed these nobles of Arabia, the earth's belly would be better for us than its back." Then he went to Makkah and incited the people to vengeance by
writing and reciting provocative elegies for the Quraish chiefs killed at Badr. Then he returned to Madinah and composed lyrical verses of an insulting nature about the Muslim women. At last, enraged with his mischief, the Holy Prophet (upon whom be Allah's peace) sent Muhammad bin Maslamah Ansari in Rabi al-Awwal, A. H. 3, and had him slain. (Ibn Sad, Ibn Hisham, Tabari).
The first Jewish tribe which, after the Battle of Badr, openly and collectively broke their covenant were the Bani Qainuqa. They lived in a locality inside the city of Madinah. As they practiced the crafts of the goldsmith, blacksmith and vessel maker, the people of Madinah had to visit their shops fairly frequently. They were proud of their bravery and valor. Being blacksmiths by profession even their children were well armed, and they could instantly muster 700 fighting men from among themselves. They were also arrogantly aware that they enjoyed relations of confederacy with the Khazraj and Abdullah bin Ubbay, the chief of the, Khazraj, was their chief supporter. At the victory of Badr, they became so provoked that they began to trouble and harass the Muslims and their women in particular, who visited their shops. By and by things came to such a pass that one day a Muslim woman was stripped naked publicly in their bazaar. This led to a brawl in which a Muslim and a Jew were
killed. Thereupon the Holy Prophet (upon whom be Allah's peace) himself visited their locality, got them together and counseled them on decent conduct. But the reply that they gave was; "O Muhammad, you perhaps think we are like the Quraish. They did not know fighting; therefore, you overpowered them. But when you come in contact with us, you will see how men fight." This was in clear words a declaration of war. Consequently, the Holy Prophet (upon whom be Allah's peace) laid siege to their quarters towards the end of Shawwal (and according to some others, of Dhi Qa'dah) A. H. 2. The siege had hardly lasted for a fortnight when they surrendered and all their fighting men were tied and taken prisoners. Now Abdullah bin Ubayy came up in support of them and insisted that they should be pardoned. The Holy Prophet conceded his request and decided that the Bani Qainuqa would be exiled from Madinah leaving their properties, armor and tools of trade behind. (Ibn Sa'd, Ibn Hisham,
Tarikh Tabari).
For some time after these punitive measures (i. e. the banishment of the Qainuqa and killing of Ka'b bin Ashraf the Jews remained so terror stricken that they did not dare commit any further mischief. But later when in Shawwal, A. H. 3, the Quraish in order to avenge themselves for the defeat at Badr, marched against Madinah with great preparations, and the Jews saw that only a thousand men had marched out with the Holy Prophet (upon whom be Allah's peace) as against three thousand men of the Quraish, and even they were deserted by 300 hypocrites who returned to Madinah, they committed the first and open breach of the treaty by refusing to join the Holy Prophet in the defense of the city although they were bound to it. Then, when in the Battle of Uhud the Muslims suffered reverses, they were further emboldened. So much so that the Bani an-Nadir made a secret plan to kill the Holy Prophet (upon whom be Allah's peace) though the plan failed before it could be executed. According
to the details, after the incident of Bi'r Maunah (Safar, A. H. 4) Amr bin Umayyah Damri slew by mistake two men of the Bani Amir in retaliation, who actually belonged to a tribe which was allied to the Muslims, but Amr had mistaken them for the men of the enemy. Because of this mistake their blood money became obligatory on the Muslims. Since the Bani an-Nadir were also a party in the alliance with the Bani Amir, the Holy Prophet (upon whom be Allah's peace) went to their clan along with some of his Companions to ask for their help in paying the blood money. Outwardly they agreed to contribute, as he wished, but secretly they plotted that a person should go up to the top of the house by whose wall the Holy Prophet was sitting and drop a rock on him to kill him. But before they could execute their plan, he was informed in time and be immediately got up and returned to Madinah.
Now there was no question of showing them any further concession. The Holy Prophet at once sent to them the ultimatum that the treachery they had meditated against him had come to his knowledge; therefore, they were to leave Madinah within ten days; if anyone of them was found staying behind in their quarters, he would be put to the sword. Meanwhile Abdullah bin Ubayy sent them the message that he would help them with two thousand men and that the Bani Quraizah and Bani Ghatafan also would come to their aid; therefore, they should stand firm and should not go. On this false assurance they responded to the Holy Prophet's ultimatum saying that they would not leave Madinah and he could do whatever was in his power. Consequently, in Rabi' al-Awwal, A. H. 4, the Holy Prophet (upon whom be Allah's peace) laid siege to them, and after a few days of the siege (which according to some traditions were 6 and according to others 15 days) they agreed to leave Madinah on the condition that
they could retain all their property which they could carry on thee camels, except the armor. Thus, Madinah was rid of this second mischievous tribe of Jews. Only two of the Bani an-Nadir became Muslims and stayed behind. Others went to Syria and Khaiber.
This is the event that has been discussed in this Surah.
<h2>Theme and Subject Matter</h2>
The theme of the Surah as stated above, is an appraisal of the battle against the Bani an Nadir. In this, on the whole, four things have been discussed.
<ol>
<li>
In the first four verses the world has been, admonished to take heed of the fate that had just befallen the Bani an-Nadir. A major tribe which was as strong in numbers as the Muslims, whose people boasted of far more wealth and possession who were by no means ill equipped militarily and whose forts were well fortified could not stand siege even for a few Days, and expressed their readiness to accept banishment from their centuries old, well established settlement even though not a single man from among them was slain. Allah says that this happened not because of any power possessed by the Muslims but because the Jews had tried to resist and fight Allah and His Messenger, and those who dare to resist the power of Allah, always meet with the same fate.
</li>
<li>
In verse 5, the rule of the law of war that has been enunciated is: the destruction caused in the enemy territory for military purposes does not come under "spreading mischief in the earth."
</li>
<li>
In <a href=/59/6-10>vv. 6-10</a> it has been stated how the lands and properties which come under the control of the Islamic State as a result of war or peace terms, are to be managed. As it was the first ever occasion that the Muslims took control of a conquered territory, the law concerning it was laid down for their guidance.
</li>
<li>
In <a href=/59/11-17>vv. 11-17</a> the attitude that the hypocrites had adopted on the occasion of the battle against the Bani an-Nadir has been reviewed and the causes underlying it have been pointed out.
</li>
<li>
The whole of the last section (<a href=/59/18-24>vv. 18-24</a>) is an admonition for all those people who had professed to have affirmed the faith and joined the Muslim community, but were devoid of the true spirit of the faith. In it they have been told what is the real demand of the Faith, what is the real difference between piety and wickedness, what is the place and importance of the Quran which they professed to believe in, and what are the attributes of God in Whom they claimed to have believed.
</li>
</ol>;

Verse by verse

Surah Taha · Ta-Ha

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

Ayah 1
بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ طه
Ta ha.
Ayah 2
مَا أَنزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَىٰ
VI HAR inte uppenbarat Koranen för dig för att vålla dig oro och bekymmer;
Ayah 3
إِلَّا تَذْكِرَةً لِّمَن يَخْشَىٰ
[nej, den är] bara en påminnelse till dem som fruktar [Gud], -
Ayah 4
تَنزِيلًا مِّمَّنْ خَلَقَ الْأَرْضَ وَالسَّمَاوَاتِ الْعُلَى
sänd av Honom som har skapat jorden och de högsta himlarna,
Ayah 5
الرَّحْمَـٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ
den Nåderike som tronar [över skapelsen] i Sin allmakts härlighet.
Ayah 6
لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَىٰ
Honom tillhör allt det som himlarna rymmer och det som jorden bär och allt som finns däremellan och allt som marken gömmer.
Ayah 7
وَإِن تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى
Vare sig du säger högt [vad du tänker eller inte, vet Han det], eftersom Han känner [människans] hemligheter och det som är än djupare dolt.
Ayah 8
اللَّهُ لَا إِلَـٰهَ إِلَّا هُوَ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ
Gud - ingen gudom finns utom Han; Hans är fullkomlighetens sköna namn!
Ayah 9
وَهَلْ أَتَاكَ حَدِيثُ مُوسَىٰ
HAR DU [Muhammad] hört berättelsen om Moses?
Ayah 10
إِذْ رَأَىٰ نَارًا فَقَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَّعَلِّي آتِيكُم مِّنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى
Han hade sett en eld [på avstånd] och sade till de sina: "Stanna här! Jag har upptäckt en eld; kanske kan jag hämta en fackla åt er därifrån eller råka [någon] vid elden som visar oss vägen."
Ayah 11
فَلَمَّا أَتَاهَا نُودِيَ يَا مُوسَىٰ
Men när han närmade sig kallade en röst på honom: "Moses!
Ayah 12
إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ ۖ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى
Jag är din Herre! Tag av dina sandaler; du står nämligen i den heliga dalen Tuwa.
Ayah 13
وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَىٰ
Jag har utvalt dig [till profet]; lyssna nu noga till det som skall uppenbaras [för dig].
Ayah 14
إِنَّنِي أَنَا اللَّهُ لَا إِلَـٰهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي
Jag är Gud. Ingen gudom finns utom Jag. Dyrka Mig därför och förrätta bönen för att minnas Mig!
Ayah 15
إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا لِتُجْزَىٰ كُلُّ نَفْسٍ بِمَا تَسْعَىٰ
Den Yttersta stunden skall komma, även om Jag håller dess [ankomst] hemlig, för att var och en skall lönas för det som han har strävat mot.
Ayah 16
فَلَا يَصُدَّنَّكَ عَنْهَا مَن لَّا يُؤْمِنُ بِهَا وَاتَّبَعَ هَوَاهُ فَتَرْدَىٰ
Låt därför ingen som förnekar den och som [bara] följer sitt eget sinne, rubba dig i din tro på den - annars störtar du dig i fördärvet.
Ayah 17
وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَىٰ
Moses, vad är det du har i din högra hand?"
Ayah 18
قَالَ هِيَ عَصَايَ أَتَوَكَّأُ عَلَيْهَا وَأَهُشُّ بِهَا عَلَىٰ غَنَمِي وَلِيَ فِيهَا مَآرِبُ أُخْرَىٰ
Han svarade: "Det är min stav, som jag stöder mig på och som jag använder för att skala av löv från träden för mina får; jag har också annan nytta av den."
Ayah 19
قَالَ أَلْقِهَا يَا مُوسَىٰ
[Gud] sade: "Kasta den ifrån dig, Moses!"
Ayah 20
فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَىٰ
[Moses] kastade den och se, då blev den till en orm, som kvickt ville slingra sig undan.
Ayah 21
قَالَ خُذْهَا وَلَا تَخَفْ ۖ سَنُعِيدُهَا سِيرَتَهَا الْأُولَىٰ
[Gud] sade: "Grip nu tag i den och var inte rädd! Vi skall låta den återgå till sitt förra tillstånd.
Ayah 22
وَاضْمُمْ يَدَكَ إِلَىٰ جَنَاحِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ آيَةً أُخْرَىٰ
Tryck din hand [under kläderna] mot kroppens sida; då du drar fram den [skall den vara] skinande vit, utan en fläck - ett andra tecken [efter tecknet med staven] -
Ayah 23
لِنُرِيَكَ مِنْ آيَاتِنَا الْكُبْرَى
Vi har nämligen velat låta dig se några av Våra stora tecken.
Ayah 24
اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ
Bege dig [nu] till Farao, som har gått för långt i sitt övermod."
Ayah 25
قَالَ رَبِّ اشْرَحْ لِي صَدْرِي
[Moses] sade: "Herre! Öppna mitt bröst [för Ditt ljus]
Ayah 26
وَيَسِّرْ لِي أَمْرِي
och gör min uppgift lätt
Ayah 27
وَاحْلُلْ عُقْدَةً مِّن لِّسَانِي
och lös min tungas band
Ayah 28
يَفْقَهُوا قَوْلِي
så att de förstår mina ord,
Ayah 29
وَاجْعَل لِّي وَزِيرًا مِّنْ أَهْلِي
och ge mig som medhjälpare en av de mina,
Ayah 30
هَارُونَ أَخِي
Aron, min broder.
Ayah 31
اشْدُدْ بِهِ أَزْرِي
Låt honom bli ett stöd för mig
Ayah 32
وَأَشْرِكْهُ فِي أَمْرِي
och låt honom dela min uppgift,
Ayah 33
كَيْ نُسَبِّحَكَ كَثِيرًا
så att vi oförtröttligt får prisa Din härlighet
Ayah 34
وَنَذْكُرَكَ كَثِيرًا
och ständigt minnas Dig!
Ayah 35
إِنَّكَ كُنتَ بِنَا بَصِيرًا
Du som ser oss [som vi är med våra fel och brister]!"
Ayah 36
قَالَ قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَىٰ
[Gud] sade: "Moses! Allt det som du har bett om har beviljats dig!
Ayah 37
وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَىٰ
Vi har redan en gång visat dig Vår nåd
Ayah 38
إِذْ أَوْحَيْنَا إِلَىٰ أُمِّكَ مَا يُوحَىٰ
då Vi gav din moder denna ingivelse:
Ayah 39
أَنِ اقْذِفِيهِ فِي التَّابُوتِ فَاقْذِفِيهِ فِي الْيَمِّ فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ يَأْخُذْهُ عَدُوٌّ لِّي وَعَدُوٌّ لَّهُ ۚ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّي وَلِتُصْنَعَ عَلَىٰ عَيْنِي
'Lägg honom i en kista och sätt ut den i floden; floden skall föra [kistan] till stranden och en som är Min fiende och hans fiende skall [finna honom och] ta sig an honom.' Och Jag omgav dig med Min kärlek och du växte upp under Mina ögon..
Ayah 40
إِذْ تَمْشِي أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَىٰ مَن يَكْفُلُهُ ۖ فَرَجَعْنَاكَ إِلَىٰ أُمِّكَ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ ۚ وَقَتَلْتَ نَفْسًا فَنَجَّيْنَاكَ مِنَ الْغَمِّ وَفَتَنَّاكَ فُتُونًا ۚ فَلَبِثْتَ سِنِينَ فِي أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَىٰ قَدَرٍ يَا مُوسَىٰ
Och då gick din syster [till Farao palats] och sade: 'Skall jag visa er till [en kvinna] som kan ta hand om honom [och amma honom]?' Så gav Vi dig tillbaka till din moder, så att hennes ögon fick glädjas och hon glömde sin sorg. [När du hade nått vuxen ålder] dödade du en man. Vi befriade dig från ångesten [över detta] men prövade dig med [andra svåra] prövningar. Därpå vistades du flera år hos folket i Madyan; och nu, Moses, har du enligt Mitt beslut kommit [till Vårt möte];
Ayah 41
وَاصْطَنَعْتُكَ لِنَفْسِي
Jag har nämligen knutit dig till Mig själv.
Ayah 42
اذْهَبْ أَنتَ وَأَخُوكَ بِآيَاتِي وَلَا تَنِيَا فِي ذِكْرِي
Bege er [nu] i väg med Mina budskap, du och din broder, och låt inte trötthet hindra er att anropa Mig!
Ayah 43
اذْهَبَا إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ
Gå till Farao - han har gått för långt i sitt övermod -
Ayah 44
فَقُولَا لَهُ قَوْلًا لَّيِّنًا لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَىٰ
men tala till honom i försonliga ordalag; kanske förmås han då till eftertanke eller grips av fruktan."
Ayah 45
قَالَا رَبَّنَا إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَا أَوْ أَن يَطْغَىٰ
De svarade: "Herre! Vi är rädda att han skall hindra oss i vårt uppdrag eller gå fram mot oss med våld."
Ayah 46
قَالَ لَا تَخَافَا ۖ إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَىٰ
[Gud] svarade: "Ni har ingenting att frukta! Jag skall vara med er; Jag hör och ser [allt].
Ayah 47
فَأْتِيَاهُ فَقُولَا إِنَّا رَسُولَا رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِي إِسْرَائِيلَ وَلَا تُعَذِّبْهُمْ ۖ قَدْ جِئْنَاكَ بِآيَةٍ مِّن رَّبِّكَ ۖ وَالسَّلَامُ عَلَىٰ مَنِ اتَّبَعَ الْهُدَىٰ
Gå nu till honom och säg: 'Vi är din Herres sändebud. Låt Israels barn lämna landet med oss och straffa dem inte! Vi för med oss till dig ett tecken från din Herre. [Guds] fred skall vara med den som följer [Hans] vägledning!
Ayah 48
إِنَّا قَدْ أُوحِيَ إِلَيْنَا أَنَّ الْعَذَابَ عَلَىٰ مَن كَذَّبَ وَتَوَلَّىٰ
Det har uppenbarats för oss att [Hans] straff skall drabba dem som förnekar sanningen och vänder den ryggen.'”
Ayah 49
قَالَ فَمَن رَّبُّكُمَا يَا مُوسَىٰ
[När de fått företräde och Moses hade talat] sade [Farao]: "Vem, Moses, är då er Herre?"
Ayah 50
قَالَ رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ
[Moses] svarade: "Han som ger åt varje ting dess väsen och form och sedan leder det på dess väg - Han är vår Herre."
Ayah 51
قَالَ فَمَا بَالُ الْقُرُونِ الْأُولَىٰ
[Farao] sade: "Hur är det då med de släkten som levde före oss?"
Ayah 52
قَالَ عِلْمُهَا عِندَ رَبِّي فِي كِتَابٍ ۖ لَّا يَضِلُّ رَبِّي وَلَا يَنسَى
[Moses] svarade: "Kunskapen om [vad som hänt] dem finns hos min Herre, [upptecknad] i ett beslut; min Herre begår aldrig ett misstag och Han glömmer ingenting."
Ayah 53
الَّذِي جَعَلَ لَكُمُ الْأَرْضَ مَهْدًا وَسَلَكَ لَكُمْ فِيهَا سُبُلًا وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ أَزْوَاجًا مِّن نَّبَاتٍ شَتَّىٰ
[DET ÄR] Han som har gjort jorden till er vagga och stakat ut på den de vägar [ni har att följa för att få er utkomst], och som låter regn falla från skyn - med detta låter Vi växter spira av alla slag.
Ayah 54
كُلُوا وَارْعَوْا أَنْعَامَكُمْ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّأُولِي النُّهَىٰ
[Av växterna och deras frukter] får ni livnära er och låta er boskap beta. I detta ligger helt visst budskap till människor som [styrs av] sitt förnuft.
Ayah 55
مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ
Av denna [jord] har Vi skapat er och till den låter Vi er vända tillbaka och ur den skall Vi [kalla] er att stiga fram ännu en gång.
Ayah 56
وَلَقَدْ أَرَيْنَاهُ آيَاتِنَا كُلَّهَا فَكَذَّبَ وَأَبَىٰ
FASTÄN VI lät [Farao] se alla Våra tecken, förkastade han dem och vägrade att tro [på Våra budskap].
Ayah 57
قَالَ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ يَا مُوسَىٰ
Han sade: "Har du, Moses, kommit hit för att driva bort oss från vårt land med dina trollkonster
Ayah 58
فَلَنَأْتِيَنَّكَ بِسِحْرٍ مِّثْلِهِ فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِدًا لَّا نُخْلِفُهُ نَحْنُ وَلَا أَنتَ مَكَانًا سُوًى
Vi skall sannerligen visa dig lika goda trollkonster som dina. Nämn därför tid för ett möte från vilket vi inte skall utebli och du inte heller får [utebli] och en [för oss alla] lämplig plats."
Ayah 59
قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَن يُحْشَرَ النَّاسُ ضُحًى
[Moses] svarade: "Det möte som du [vill kalla till] skall äga rum på er stora högtidsdag och låt folket samlas redan på förmiddagen."
Ayah 60
فَتَوَلَّىٰ فِرْعَوْنُ فَجَمَعَ كَيْدَهُ ثُمَّ أَتَىٰ
Farao drog sig tillbaka [med sina rådgivare] för att planera hur de skulle gå till väga; och [när tiden för mötet kom] infann han sig.
Ayah 61
قَالَ لَهُم مُّوسَىٰ وَيْلَكُمْ لَا تَفْتَرُوا عَلَى اللَّهِ كَذِبًا فَيُسْحِتَكُم بِعَذَابٍ ۖ وَقَدْ خَابَ مَنِ افْتَرَىٰ
Moses sade till dem: "Den av er som sätter ihop lögner om Gud drar olycka över sig; ja, Han skall förinta er med [Sitt] straff! Den som sätter ihop lögner om Gud är dömd att misslyckas."
Ayah 62
فَتَنَازَعُوا أَمْرَهُم بَيْنَهُمْ وَأَسَرُّوا النَّجْوَىٰ
De överlade i avskildhet om vad som var att göra
Ayah 63
قَالُوا إِنْ هَـٰذَانِ لَسَاحِرَانِ يُرِيدَانِ أَن يُخْرِجَاكُم مِّنْ أَرْضِكُم بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَىٰ
och sade till varandra: "Dessa två är helt säkert trollkarlar vars avsikt är att jaga bort oss från vårt land med sin trollkonst och att avskaffa våra föredömliga seder och bruk.
Ayah 64
فَأَجْمِعُوا كَيْدَكُمْ ثُمَّ ائْتُوا صَفًّا ۚ وَقَدْ أَفْلَحَ الْيَوْمَ مَنِ اسْتَعْلَىٰ
Låt oss alltså lägga fast vår plan och så gå fram på en linje; och den som i dag tar hem spelet har sannerligen vunnit en lysande triumf!"
Ayah 65
قَالُوا يَا مُوسَىٰ إِمَّا أَن تُلْقِيَ وَإِمَّا أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَىٰ
[Trollkarlarna] sade: "Antingen kastar du, Moses, [din stav] eller också kastar vi först."
Ayah 66
قَالَ بَلْ أَلْقُوا ۖ فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَىٰ
Han svarade: "Kasta ni - [jag väntar]!" Och deras trolldom gjorde sådan verkan att han tyckte sig se att deras rep och stavar verkligen rörde sig.
Ayah 67
فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَىٰ
Och Moses sinne fylldes av onda aningar.
Ayah 68
قُلْنَا لَا تَخَفْ إِنَّكَ أَنتَ الْأَعْلَىٰ
Vi sade: "Oroa dig inte! Det är du som har övertaget.
Ayah 69
وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا ۖ إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ ۖ وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَىٰ
Kasta nu [staven] som du har i din högra hand; den skall genast snappa åt sig det som de har åstadkommit. Vad de har åstadkommit är ingenting annat än trollkonster och trollkarlen uppnår aldrig något [bestående med sina konster], vad hans syfte än är."
Ayah 70
فَأُلْقِيَ السَّحَرَةُ سُجَّدًا قَالُوا آمَنَّا بِرَبِّ هَارُونَ وَمُوسَىٰ
Och trollkarlarna [som såg sig besegrade] föll ned på sina ansikten och ropade: "Vi tror på Arons och Moses Herre!"
Ayah 71
قَالَ آمَنتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ ۖ إِنَّهُ لَكَبِيرُكُمُ الَّذِي عَلَّمَكُمُ السِّحْرَ ۖ فَلَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَافٍ وَلَأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ وَلَتَعْلَمُنَّ أَيُّنَا أَشَدُّ عَذَابًا وَأَبْقَىٰ
[Farao] sade: "Tror ni på honom innan jag har gett er tillåtelse? Han måste vara er mästare som har undervisat er i trolldom! Jag skall sannerligen hugga av er motsatt hand och fot och jag skall korsfästa er på palmstammar utan att skona någon, för att ni skall få lära er vem av oss som utdömer de hårdaste straffen och vems straff som varar längst.
Ayah 72
قَالُوا لَن نُّؤْثِرَكَ عَلَىٰ مَا جَاءَنَا مِنَ الْبَيِّنَاتِ وَالَّذِي فَطَرَنَا ۖ فَاقْضِ مَا أَنتَ قَاضٍ ۖ إِنَّمَا تَقْضِي هَـٰذِهِ الْحَيَاةَ الدُّنْيَا
De svarade: "Aldrig skall vi sätta [troheten mot] dig framför de bevis [om sanningen] som vi fått se, och inte heller framför [troheten mot] Honom som har skapat oss! Besluta nu vad du har satt dig i sinnet - det enda du kan besluta om är det som rör livet i denna värld.
Ayah 73
إِنَّا آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَايَانَا وَمَا أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ ۗ وَاللَّهُ خَيْرٌ وَأَبْقَىٰ
Vi tror nu på vår Herre och [ber Honom] om förlåtelse för våra synder och för den trolldom som du har tvingat oss att bedriva. Gud är den Bäste och Han lever i evighet."
Ayah 74
إِنَّهُ مَن يَأْتِ رَبَّهُ مُجْرِمًا فَإِنَّ لَهُ جَهَنَّمَ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ
DEN SOM [på Uppståndelsens dag] kommer inför sin Herre som obotfärdig syndare skall få helvetet [på sin lott]; där får han inte dö men kan inte heller leva.
Ayah 75
وَمَن يَأْتِهِ مُؤْمِنًا قَدْ عَمِلَ الصَّالِحَاتِ فَأُولَـٰئِكَ لَهُمُ الدَّرَجَاتُ الْعُلَىٰ
Men de som kommer inför Honom som troende efter att ha levt ett rättskaffens liv skall ges den högsta värdigheten;
Ayah 76
جَنَّاتُ عَدْنٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ وَذَٰلِكَ جَزَاءُ مَن تَزَكَّىٰ
för dem står Edens lustgårdar beredda, vattnade av bäckar, där de skall förbli till evig tid. Det är lönen till dem som har renat sig [från synd].
Ayah 77
وَلَقَدْ أَوْحَيْنَا إِلَىٰ مُوسَىٰ أَنْ أَسْرِ بِعِبَادِي فَاضْرِبْ لَهُمْ طَرِيقًا فِي الْبَحْرِ يَبَسًا لَّا تَخَافُ دَرَكًا وَلَا تَخْشَىٰ
[EN DAG] gav Vi Moses befallningen: "Bege dig av under natten med Mina tjänare och röj för dem en torr väg genom havet; oroa dig inte för att [förföljarna] skall hinna upp er och var inte rädd [att vattenmassorna skall dränka er]!".
Ayah 78
فَأَتْبَعَهُمْ فِرْعَوْنُ بِجُنُودِهِ فَغَشِيَهُم مِّنَ الْيَمِّ مَا غَشِيَهُمْ
Farao förföljde dem med sin här och vattenmassorna överväldigade [och dränkte] dem;
Ayah 79
وَأَضَلَّ فِرْعَوْنُ قَوْمَهُ وَمَا هَدَىٰ
i stället för att visa sitt folk den rätta vägen hade Farao lett dem vilse.
Ayah 80
يَا بَنِي إِسْرَائِيلَ قَدْ أَنجَيْنَاكُم مِّنْ عَدُوِّكُمْ وَوَاعَدْنَاكُمْ جَانِبَ الطُّورِ الْأَيْمَنَ وَنَزَّلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَىٰ
Söner av Israel! Vi räddade er från er fiende och slöt förbund med er på högra sidan av berget Sinai och gav er manna och vaktlar till föda
Ayah 81
كُلُوا مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَلَا تَطْغَوْا فِيهِ فَيَحِلَّ عَلَيْكُمْ غَضَبِي ۖ وَمَن يَحْلِلْ عَلَيْهِ غَضَبِي فَقَدْ هَوَىٰ
[och sade:] "Ät av det goda som Vi har skänkt er men gå inte till överdrift [och sätt er inte upp emot Mig i trots och olydnad] så att Min vrede drabbar er! Den som drabbas av Min vrede är förlorad!
Ayah 82
وَإِنِّي لَغَفَّارٌ لِّمَن تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَىٰ
Men Jag ger förvisso den full förlåtelse som ångrar sig, antar tron och sedan lever ett rättskaffens liv och följer vägledningen."
Ayah 83
وَمَا أَعْجَلَكَ عَن قَوْمِكَ يَا مُوسَىٰ
[GUD SADE:] "Moses! Vad har förmått dig att lämna ditt folk med sådan brådska?"
Ayah 84
قَالَ هُمْ أُولَاءِ عَلَىٰ أَثَرِي وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَىٰ
Han svarade: "De följer i mina spår; och jag har skyndat till Dig, Herre, för att vara Dig till lags."
Ayah 85
قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِن بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِيُّ
[Gud] sade: "I din frånvaro har Vi satt ditt folk på prov, och samariern har lett dem vilse."
Ayah 86
فَرَجَعَ مُوسَىٰ إِلَىٰ قَوْمِهِ غَضْبَانَ أَسِفًا ۚ قَالَ يَا قَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْدًا حَسَنًا ۚ أَفَطَالَ عَلَيْكُمُ الْعَهْدُ أَمْ أَرَدتُّمْ أَن يَحِلَّ عَلَيْكُمْ غَضَبٌ مِّن رَّبِّكُمْ فَأَخْلَفْتُم مَّوْعِدِي
Moses återvände till sitt folk med vrede och sorg i hjärtat [och] sade: "Har inte er Herre gett er ett frikostigt löfte, mitt folk? Har ni fått vänta för länge på att löftet [skulle infrias], eller önskar ni att Guds vrede skall drabba er och svek därför ert löfte till mig?"
Ayah 87
قَالُوا مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا وَلَـٰكِنَّا حُمِّلْنَا أَوْزَارًا مِّن زِينَةِ الْقَوْمِ فَقَذَفْنَاهَا فَكَذَٰلِكَ أَلْقَى السَّامِرِيُّ
De svarade: "Vi bröt inte vårt löfte till dig av egen drift; men vi tyngdes av bördan av [det egyptiska] folkets smycken och så kastade vi dem ifrån oss, liksom samariern gjorde."
Ayah 88
فَأَخْرَجَ لَهُمْ عِجْلًا جَسَدًا لَّهُ خُوَارٌ فَقَالُوا هَـٰذَا إِلَـٰهُكُمْ وَإِلَـٰهُ مُوسَىٰ فَنَسِيَ
Därefter [- så sade de till Moses -] tillverkade han [av det nedsmälta guldet] något som liknade en kalv och som lät höra ett bölande ljud; och de sade [till varandra]: "Detta är vår gud och även Moses gud - men det har han [nu] glömt."
Ayah 89
أَفَلَا يَرَوْنَ أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا وَلَا يَمْلِكُ لَهُمْ ضَرًّا وَلَا نَفْعًا
Märkte de inte att den inte svarade dem och varken gjorde dem skada eller var dem till nytta
Ayah 90
وَلَقَدْ قَالَ لَهُمْ هَارُونُ مِن قَبْلُ يَا قَوْمِ إِنَّمَا فُتِنتُم بِهِ ۖ وَإِنَّ رَبَّكُمُ الرَّحْمَـٰنُ فَاتَّبِعُونِي وَأَطِيعُوا أَمْرِي
Och tidigare hade Aron sagt till dem: "Här har ni prövats, mitt folk, [och inte bestått provet]; er Herre är den Nåderike [och ingen annan]! Följ nu mig och lyd mina befallningar!"
Ayah 91
قَالُوا لَن نَّبْرَحَ عَلَيْهِ عَاكِفِينَ حَتَّىٰ يَرْجِعَ إِلَيْنَا مُوسَىٰ
De svarade: "Vi kommer inte att sluta att dyrka den förrän Moses återvänder till oss."
Ayah 92
قَالَ يَا هَارُونُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا
[Och när Moses återkom] sade han: "Aron! När du såg dem slå in på en ond väg, [vad hindrade dig]
Ayah 93
أَلَّا تَتَّبِعَنِ ۖ أَفَعَصَيْتَ أَمْرِي
från att följa mina [föreskrifter]? Du har ju handlat i strid med min befallning!"
Ayah 94
قَالَ يَا ابْنَ أُمَّ لَا تَأْخُذْ بِلِحْيَتِي وَلَا بِرَأْسِي ۖ إِنِّي خَشِيتُ أَن تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ وَلَمْ تَرْقُبْ قَوْلِي
[Aron] svarade: "Son av min moder! Grip mig inte i skägget och inte heller i håret! [Mitt skäl att inte ingripa är att] jag var orolig att du skulle förebrå mig att ha vållat splittring bland Israels barn i strid med din föreskrift."
Ayah 95
قَالَ فَمَا خَطْبُكَ يَا سَامِرِيُّ
[Moses] sade: "Och du, samarier! Vad ville du uppnå [med detta]?"
Ayah 96
قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُولِ فَنَبَذْتُهَا وَكَذَٰلِكَ سَوَّلَتْ لِي نَفْسِي
Han svarade: "Jag såg vad de inte kunde se, och tog därför en handfull av det som [Guds] sändebud hade lämnat kvar och kastade det ifrån mig; något i mitt inre drev mig till detta."
Ayah 97
قَالَ فَاذْهَبْ فَإِنَّ لَكَ فِي الْحَيَاةِ أَن تَقُولَ لَا مِسَاسَ ۖ وَإِنَّ لَكَ مَوْعِدًا لَّن تُخْلَفَهُ ۖ وَانظُرْ إِلَىٰ إِلَـٰهِكَ الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا ۖ لَّنُحَرِّقَنَّهُ ثُمَّ لَنَنسِفَنَّهُ فِي الْيَمِّ نَسْفًا
[Moses] sade: ”Bort härifrån! Ditt [straff] i livet skall vara att [alltid] säga: 'rör mig inte!' Och du skall [en Dag] kallas till ett möte, från vilket du inte kan utebli. Se nu på din gud, som du inte vill upphöra att dyrka – jag svär att bilden skall smältas ned i eld och att [det som återstår] skall kastas i havet.
Ayah 98
إِنَّمَا إِلَـٰهُكُمُ اللَّهُ الَّذِي لَا إِلَـٰهَ إِلَّا هُوَ ۚ وَسِعَ كُلَّ شَيْءٍ عِلْمًا
Er Gud är en Gud - det finns ingen annan gud än Han och Han omfattar allt med Sin kunskap!"
Ayah 99
كَذَٰلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنبَاءِ مَا قَدْ سَبَقَ ۚ وَقَدْ آتَيْنَاكَ مِن لَّدُنَّا ذِكْرًا
SÅ BERÄTTAR Vi för dig något av det som hände i det förgångna och Vi har [med Koranen] gett dig en [slutlig] påminnelse från Oss.
Ayah 100
مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَامَةِ وِزْرًا
De som vänder ryggen åt Vår [påminnelse] skall ha en [tung] börda att bära på Uppståndelsens dag;
Ayah 101
خَالِدِينَ فِيهِ ۖ وَسَاءَ لَهُمْ يَوْمَ الْقِيَامَةِ حِمْلًا
de skall bära den för evigt, men på Uppståndelsens dag skall denna börda kännas outhärdligt tung,
Ayah 102
يَوْمَ يُنفَخُ فِي الصُّورِ ۚ وَنَحْشُرُ الْمُجْرِمِينَ يَوْمَئِذٍ زُرْقًا
den Dag då det skall stötas i basunen och Vi skall samla alla de obotfärdiga syndarna med [av fasa] stelnad blick,
Ayah 103
يَتَخَافَتُونَ بَيْنَهُمْ إِن لَّبِثْتُمْ إِلَّا عَشْرًا
viskande till varandra: "Vi levde [där] högst tio [dagar]."
Ayah 104
نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً إِن لَّبِثْتُمْ إِلَّا يَوْمًا
Vi vet bäst vad de kommer att säga; den klokaste, den med det bästa omdömet bland dem kommer att säga: "Vi levde [där] bara en dag!"
Ayah 105
وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا
OCH DE frågar dig [vad som händer med] bergen [på Uppståndelsens Dag]. Säg: "Min Herre skall förvandla dem till fin sand som [vinden] blåser undan
Ayah 106
فَيَذَرُهَا قَاعًا صَفْصَفًا
och Han skall lämna [jordens yta] utslätad och öde,
Ayah 107
لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا
utan dalar eller höjder."
Ayah 108
يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِيَ لَا عِوَجَ لَهُ ۖ وَخَشَعَتِ الْأَصْوَاتُ لِلرَّحْمَـٰنِ فَلَا تَسْمَعُ إِلَّا هَمْسًا
Den Dagen skall [alla] utan krumbukter följa roparens kallelse; alla röster skall tystna inför den Nåderike och ingenting skall höras utom [det dämpade, knappt förnimbara] ljudet av trampande fötter.
Ayah 109
يَوْمَئِذٍ لَّا تَنفَعُ الشَّفَاعَةُ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَـٰنُ وَرَضِيَ لَهُ قَوْلًا
Den Dagen skall ingen förbön vara till nytta utom från den som fått den Nåderikes tillstånd och vars ord Han har godkänt.
Ayah 110
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِهِ عِلْمًا
Han vet allt vad [människor] kan veta och allt som är dolt för dem, men de kan inte nå Honom med [sin] kunskap.
Ayah 111
وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ۖ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا
Och de [som trotsade Honom] skall ödmjukt böja rygg inför den Levande Guden, skapelsens evige Vidmakthållare. Den som bär [en börda av] orättfärdighet är räddningslöst förlorad,
Ayah 112
وَمَن يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا يَخَافُ ظُلْمًا وَلَا هَضْمًا
men den som levde ett rättskaffens liv och var troende behöver inte frukta någon orättvisa och ingenting av [hans förtjänster] skall frånkännas honom.
Ayah 113
وَكَذَٰلِكَ أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ ذِكْرًا
OCH SÅ har Vi uppenbarat [Skriften] som en förkunnelse på det arabiska språket och Vi har på många sätt förtydligat de varningar den ger, för att människorna skall frukta Gud eller deras gudsmedvetande skärpas.
Ayah 114
فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ ۗ وَلَا تَعْجَلْ بِالْقُرْآنِ مِن قَبْلِ أَن يُقْضَىٰ إِلَيْكَ وَحْيُهُ ۖ وَقُل رَّبِّ زِدْنِي عِلْمًا
Upphöjd över allt är Gud, Konungen, den yttersta Sanningen! Undvik jäkt och brådska vad Koranen beträffar, innan den har uppenbarats för dig i sin helhet; men be [bönen]: "Herre! Låt min kunskap växa!"
Ayah 115
وَلَقَدْ عَهِدْنَا إِلَىٰ آدَمَ مِن قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا
[EN GÅNG i tiden] förmanade och varnade Vi Adam, men han glömde [snart Våra ord]; och Vi fann hos honom ingen fasthet i föresatsen.
Ayah 116
وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ
När Vi befallde änglarna att falla ned på sina ansikten inför Adam lydde de [alla] utom Iblees; han vägrade.
Ayah 117
فَقُلْنَا يَا آدَمُ إِنَّ هَـٰذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ فَلَا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَىٰ
Vi sade då: "Adam! Denne är din och din hustrus fiende; [var på din vakt] så att han inte [blir orsak till] er förvisning från lustgården och orsakar er elände.
Ayah 118
إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَىٰ
Här skall du aldrig uppleva hunger och aldrig känna dig naken
Ayah 119
وَأَنَّكَ لَا تَظْمَأُ فِيهَا وَلَا تَضْحَىٰ
och här skall du aldrig plågas av törst eller av solens hetta."
Ayah 120
فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ قَالَ يَا آدَمُ هَلْ أَدُلُّكَ عَلَىٰ شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَّا يَبْلَىٰ
Men Djävulen viskade till honom och sade: "Adam! Skall jag leda dig till det eviga livets träd och till ett rike som aldrig skall gå under?"
Ayah 121
فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ ۚ وَعَصَىٰ آدَمُ رَبَّهُ فَغَوَىٰ
Och de åt båda av dess [frukt] och blev på detta sätt medvetna om sin nakenhet och de försökte skyla sig med hopfästade blad från lustgården. Adam bröt [alltså] mot sin Herres befallning och slog in på en förbjuden väg.
Ayah 122
ثُمَّ اجْتَبَاهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَىٰ
[Efter en tid] utsåg hans Herre honom att [åter] få erfara Hans nåd och tog emot hans ånger och gav honom vägledning.
Ayah 123
قَالَ اهْبِطَا مِنْهَا جَمِيعًا ۖ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ فَإِمَّا يَأْتِيَنَّكُم مِّنِّي هُدًى فَمَنِ اتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا يَشْقَىٰ
[Men i lustgården] sade Han: "Ned härifrån, båda! Ni skall alla, [ni och era efterkommande, ha er boning på jorden och] vara varandras fiender! Men om ni nås av Min vägledning - och ni kommer att nås av den - skall den som följer Min vägledning inte gå vilse och han skall besparas lidande [i det kommande livet].
Ayah 124
وَمَنْ أَعْرَضَ عَن ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَىٰ
Men den som vänder ryggen åt Mig [och Mina budskap] skall få ett eländigt liv och på Uppståndelsens dag skall Vi låta honom stiga fram blind."
Ayah 125
قَالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمَىٰ وَقَدْ كُنتُ بَصِيرًا
Och han skall säga: "Herre! Varför har Du låtit mig stiga fram blind [i denna församling]? [På jorden] var jag seende."
Ayah 126
قَالَ كَذَٰلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا ۖ وَكَذَٰلِكَ الْيَوْمَ تُنسَىٰ
[Gud skall] svara: "Liksom du, när du fick lyssna till Våra budskap [på jorden, skyndade dig att] glömma dem, är du [nu blind och] överlämnad åt glömskan."
Ayah 127
وَكَذَٰلِكَ نَجْزِي مَنْ أَسْرَفَ وَلَمْ يُؤْمِن بِآيَاتِ رَبِّهِ ۚ وَلَعَذَابُ الْآخِرَةِ أَشَدُّ وَأَبْقَىٰ
Detta är den lön som Vi ger den som förslösar [sin själ] och inte tror på sin Herres budskap; straffet i det kommande livet skall med visshet bli hårdare och vara längre.
Ayah 128
أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُم مِّنَ الْقُرُونِ يَمْشُونَ فِي مَسَاكِنِهِمْ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّأُولِي النُّهَىٰ
HAR DÅ de [som förnekar sanningen] inte klart för sig, hur många släkten före dem Vi har låtit gå under? Människor, vars boplatser de nu [själva] trampar! I detta ligger helt visst budskap till människor som [styrs av] sitt förnuft.
Ayah 129
وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَكَانَ لِزَامًا وَأَجَلٌ مُّسَمًّى
Och om din Herre inte hade beslutat annorlunda och utsatt en frist [för ånger], skulle det oundvikliga [straffet redan ha drabbat dessa förnekare].
Ayah 130
فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا ۖ وَمِنْ آنَاءِ اللَّيْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّكَ تَرْضَىٰ
Ha därför tålamod med deras lögner, och lova och prisa din Herre före solens uppgång och före dess nedgång och under en del av natten och prisa [Honom] vid dagens början och dess slut, så att din glädje blir [fullständig].
Ayah 131
وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِّنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ ۚ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَىٰ
Och kasta inga [avundsamma] blickar på de stunder av jordisk lycka som Vi skänker några [människor] för att på så sätt pröva dem. Den lön Gud ger er [i evigheten] är det bästa och det som består.
Ayah 132
وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا ۖ لَا نَسْأَلُكَ رِزْقًا ۖ نَّحْنُ نَرْزُقُكَ ۗ وَالْعَاقِبَةُ لِلتَّقْوَىٰ
Uppmana ditt folk att förrätta bönen och förrätta den du [Muhammad] utan att förtröttas. Vi begär inga gåvor av dig; det är Vi som sörjer för dina behov. Den slutliga segern tillhör dem som fruktar Gud.
Ayah 133
وَقَالُوا لَوْلَا يَأْتِينَا بِآيَةٍ مِّن رَّبِّهِ ۚ أَوَلَمْ تَأْتِهِم بَيِّنَةُ مَا فِي الصُّحُفِ الْأُولَىٰ
DE [SOM sätter gudar vid Guds sida] säger: "Om han ändå [kunde] visa oss ett tecken från sin Herre!" Har alltså det klara vittnesbörd [om sanningen i denna Skrift] som de äldre Skrifterna avger inte kommit till deras kännedom?"
Ayah 134
وَلَوْ أَنَّا أَهْلَكْنَاهُم بِعَذَابٍ مِّن قَبْلِهِ لَقَالُوا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ آيَاتِكَ مِن قَبْلِ أَن نَّذِلَّ وَنَخْزَىٰ
Om Vi hade låtit [Vårt] straff förinta dem, innan denna [Skrift uppenbarades], skulle de [med rätta] ha kunnat säga: "Herre! Om du hade låtit ett sändebud komma till oss skulle vi ha lytt Dina bud hellre än vi hade dragit på oss förödmjukelser [och straff]!"
Ayah 135
قُلْ كُلٌّ مُّتَرَبِّصٌ فَتَرَبَّصُوا ۖ فَسَتَعْلَمُونَ مَنْ أَصْحَابُ الصِّرَاطِ السَّوِيِّ وَمَنِ اهْتَدَىٰ
Säg: "Alla vill vänta och se [vem framtiden kommer att ge rätt]; vänta då - [snart] skall ni få veta vem [av oss] som följde den raka vägen och vem som hade funnit sann vägledning!"

About the Quran

The Quran

The Quran is the holy scripture of Islam. Muslims believe that it is the literal word of Allah (سُبْحَانَهُ وَتَعَالَى), revealed to the Prophet Muhammad (صلى الله عليه وسلم) over a period of 23 years. The Quran is composed of 114 Surahs (chapters) and contains 6,236 Ayat (verses). Muslim beliefs and practices are based on the Quran and the Sunnah, the teachings and example of the Prophet Muhammad (صلى الله عليه وسلم).

Meccan Surahs

The Meccan Surahs are the earliest revelations sent down to the Prophet Muhammad (صلى الله عليه وسلم). They were revealed in Mecca, hence their name. These revelations form the foundation of the Islamic faith and contain guidance for Muslims on how to live their lives. The Meccan Surahs are also notable for their poetic beauty and lyrical prose.

Medinan Surahs

The Medinan Surahs are the later Surahs that, according to Islamic tradition, were revealed in Medina after the Prophet Muhammad's (صلى الله عليه وسلم) hijra from Mecca. They were revealed by Allah (سبحانه و تعالى) when the Muslim community was larger and more developed, as opposed to their minority position in Mecca.

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Surah Taha

Surah Taha

About this Surah

Surah 20 of 114

Tafsir

Surah Taha · Ta-Ha

The Quran

Meccan Surahs

Medinan Surahs

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