Surah Taha

Tâhâ

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.

At a glance

Surah 20 of 114

Translation: Turkish
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 · Tâhâ

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

Ayah 1
بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ طه
Taha.
Ayah 2
مَا أَنزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَىٰ
Kur'an'ı zahmet çekmen için indirmedik.
Ayah 3
إِلَّا تَذْكِرَةً لِّمَن يَخْشَىٰ
Ancak, korkacaklara bir öğüt olarak indirdik.
Ayah 4
تَنزِيلًا مِّمَّنْ خَلَقَ الْأَرْضَ وَالسَّمَاوَاتِ الْعُلَى
Yeryüzünü ve yüce gökleri yaratanın katından indirdik.
Ayah 5
الرَّحْمَـٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ
Rahman, hakim ve mutasarrıftır arşa.
Ayah 6
لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَىٰ
Onundur ne varsa göklerde ve ne varsa yeryüzünde ve ne varsa ikisinin arasında ve ne varsa yerin altında.
Ayah 7
وَإِن تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى
Sesini yükseltsen de, yükseltmesen de hiç şüphe yok ki o, gizliyi de bilir, açığa vurulanı da.
Ayah 8
اللَّهُ لَا إِلَـٰهَ إِلَّا هُوَ ۖ لَهُ الْأَسْمَاءُ الْحُسْنَىٰ
Bir Allah'tır ki yoktur ondan başka tapacak, onundur güzel adlar da.
Ayah 9
وَهَلْ أَتَاكَ حَدِيثُ مُوسَىٰ
Musa hikayesi ulaşmadı mı sana?
Ayah 10
إِذْ رَأَىٰ نَارًا فَقَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَّعَلِّي آتِيكُم مِّنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى
Hani bir ateş görmüştü de ailesine durun demişti, ben bir ateş görüyorum, ya gider, bir kor getiririm oradan size, yahut birine rastlarım da yol öğrenirim ateş başında.
Ayah 11
فَلَمَّا أَتَاهَا نُودِيَ يَا مُوسَىٰ
Ateşe doğru gidince ona seslenildi: Ey Musa.
Ayah 12
إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ ۖ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى
Şüphe yok ki benim senin Rabbin, çıkar ayakkabılarını, kutlu vadidesin, Tuva'dasın sen.
Ayah 13
وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَىٰ
Ve seni seçtim ben, dinle vahyedileni.
Ayah 14
إِنَّنِي أَنَا اللَّهُ لَا إِلَـٰهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي
Şüphe yok ki ben öyle bir Allah'ım, yoktur benden başka tapacak, bana kulluk et ancak ve namaz kıl beni anmak için.
Ayah 15
إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا لِتُجْزَىٰ كُلُّ نَفْسٍ بِمَا تَسْعَىٰ
Kıyamet gelip çatmada gerçekten de; herkes, yaptığının karşılığını bulsun diye gizlemekteyim vaktini.
Ayah 16
فَلَا يَصُدَّنَّكَ عَنْهَا مَن لَّا يُؤْمِنُ بِهَا وَاتَّبَعَ هَوَاهُ فَتَرْدَىٰ
Ona inanmayan ve havasına uyup giden, sakın seni inancından çevirmesin, yoksa helak olursun sen de.
Ayah 17
وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَىٰ
Sağ elindeki nedir ey Musa.
Ayah 18
قَالَ هِيَ عَصَايَ أَتَوَكَّأُ عَلَيْهَا وَأَهُشُّ بِهَا عَلَىٰ غَنَمِي وَلِيَ فِيهَا مَآرِبُ أُخْرَىٰ
Sopam dedi, ona dayanırım, davarlarıma yaprak silkerim onunla, başka işler de yaparım onunla.
Ayah 19
قَالَ أَلْقِهَا يَا مُوسَىٰ
Dedi ki: Elinden bırak onu ey Musa.
Ayah 20
فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَىٰ
Bıraktı onu, bir de baktı ki bir yılan olmuş, koşup durmada.
Ayah 21
قَالَ خُذْهَا وَلَا تَخَفْ ۖ سَنُعِيدُهَا سِيرَتَهَا الْأُولَىٰ
Al onu dedi, korkma, evvelce olduğu gibi sopa olarak vereceğiz onu sana.
Ayah 22
وَاضْمُمْ يَدَكَ إِلَىٰ جَنَاحِكَ تَخْرُجْ بَيْضَاءَ مِنْ غَيْرِ سُوءٍ آيَةً أُخْرَىٰ
Elini koynuna sok da bir hastalık yüzünden olmamak şartıyla bembeyaz çıksın; bu da bir başka delil sana.
Ayah 23
لِنُرِيَكَ مِنْ آيَاتِنَا الْكُبْرَى
Böylece de en büyük delillerimizden bir kısmını gösterelim sana.
Ayah 24
اذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ
Git Firavun'a şüphe yok ki pek azdı o.
Ayah 25
قَالَ رَبِّ اشْرَحْ لِي صَدْرِي
Rabbim dedi, kalbime genişlik ver.
Ayah 26
وَيَسِّرْ لِي أَمْرِي
İşimi kolaylaştır.
Ayah 27
وَاحْلُلْ عُقْدَةً مِّن لِّسَانِي
Dilimin bağını çöz de.
Ayah 28
يَفْقَهُوا قَوْلِي
Anlasınlar sözümü iyice.
Ayah 29
وَاجْعَل لِّي وَزِيرًا مِّنْ أَهْلِي
Âilemden birini vezir et bana.
Ayah 30
هَارُونَ أَخِي
Kardeşim Harun'u.
Ayah 31
اشْدُدْ بِهِ أَزْرِي
Arka olsun bana, onunla kuvvetlendir beni.
Ayah 32
وَأَشْرِكْهُ فِي أَمْرِي
İşime ortak et onu.
Ayah 33
كَيْ نُسَبِّحَكَ كَثِيرًا
Bunları yap da şanını çok tenzih edelim.
Ayah 34
وَنَذْكُرَكَ كَثِيرًا
Seni çok analım.
Ayah 35
إِنَّكَ كُنتَ بِنَا بَصِيرًا
Şüphe yok ki sen, görmedesin bizi.
Ayah 36
قَالَ قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَىٰ
Dedi ki: Gerçekten de verildi dileğin ey Musa.
Ayah 37
وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَىٰ
Andolsun ki bir kere daha lutfetmiştik sana.
Ayah 38
إِذْ أَوْحَيْنَا إِلَىٰ أُمِّكَ مَا يُوحَىٰ
Hani vahyedilecek şeyi ilham etmiştik anana.
Ayah 39
أَنِ اقْذِفِيهِ فِي التَّابُوتِ فَاقْذِفِيهِ فِي الْيَمِّ فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ يَأْخُذْهُ عَدُوٌّ لِّي وَعَدُوٌّ لَّهُ ۚ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّي وَلِتُصْنَعَ عَلَىٰ عَيْنِي
Sandığa koy onu da nehre bırak, nehir onu kıyıya bırakır, benim düşmanım ve senin düşmanın, alır onu demiştim ve himayem altında yetişmen için sana karşı bir sevgi de vermiştim ona.
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
Hani kız kardeşin gitmiş de onu yetiştirecek birisini bulayım mı size demişti, gözü aydın olsun, kederlenmesin diye tekrar anana kavuşturmuştuk seni ve birisini öldürmüştün de seni gamdan kurtarmıştık ve seni sınayıp durmuştuk ve yıllarca Medyen halkının içinde kalmıştın, sonra da mukadder olduğu gibi buraya geldin ey Musa.
Ayah 41
وَاصْطَنَعْتُكَ لِنَفْسِي
Kendim için seçtim seni.
Ayah 42
اذْهَبْ أَنتَ وَأَخُوكَ بِآيَاتِي وَلَا تَنِيَا فِي ذِكْرِي
Delillerimle git kardeşinle ve beni anmayı ihmal etmeyin.
Ayah 43
اذْهَبَا إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ
Firavun'a gidin, çünkü o, gerçekten de azdı.
Ayah 44
فَقُولَا لَهُ قَوْلًا لَّيِّنًا لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَىٰ
Ona yumuşak bir tarzda söz söyleyin, belki öğüt alır, yahut korkar.
Ayah 45
قَالَا رَبَّنَا إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَا أَوْ أَن يَطْغَىٰ
Rabbimiz dediler, korkarız aşırı davranır hakkımızda, yahut da büsbütün azar.
Ayah 46
قَالَ لَا تَخَافَا ۖ إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَىٰ
Korkmayın dedi, gerçekten de benim sizinle beraber, duyarım ben ve görürüm.
Ayah 47
فَأْتِيَاهُ فَقُولَا إِنَّا رَسُولَا رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِي إِسْرَائِيلَ وَلَا تُعَذِّبْهُمْ ۖ قَدْ جِئْنَاكَ بِآيَةٍ مِّن رَّبِّكَ ۖ وَالسَّلَامُ عَلَىٰ مَنِ اتَّبَعَ الْهُدَىٰ
Hemen gidin de biz deyin, şüphe yok ki Rabbinin iki peygamberiyiz bizimle gönder İsrailoğullarını ve onlara azap verme. Rabbinden delille geldik sana, esenlik hidayete uyana.
Ayah 48
إِنَّا قَدْ أُوحِيَ إِلَيْنَا أَنَّ الْعَذَابَ عَلَىٰ مَن كَذَّبَ وَتَوَلَّىٰ
Gerçekten de bize vahyedildi ki azap, yalanlayanadır ve yüz çevirene.
Ayah 49
قَالَ فَمَن رَّبُّكُمَا يَا مُوسَىٰ
Dedi ki: Kimdir Rabbiniz ey Musa.
Ayah 50
قَالَ رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ
Rabbimiz dedi, her şeye yaratılışını veren, sonra da yolunu gösterendir.
Ayah 51
قَالَ فَمَا بَالُ الْقُرُونِ الْأُولَىٰ
Firavun, peki, önce gelenlerin halleri ne olacak dedi.
Ayah 52
قَالَ عِلْمُهَا عِندَ رَبِّي فِي كِتَابٍ ۖ لَّا يَضِلُّ رَبِّي وَلَا يَنسَى
Musa, onlara ait bilgi de dedi, Rabbimin katındadır, yazılmıştır; ne yanılır Rabbim, ne unutur.
Ayah 53
الَّذِي جَعَلَ لَكُمُ الْأَرْضَ مَهْدًا وَسَلَكَ لَكُمْ فِيهَا سُبُلًا وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ أَزْوَاجًا مِّن نَّبَاتٍ شَتَّىٰ
Öyle bir mabuttur ki yeryüzünü size döşek etmiş, orada size yollar açmış, gökten yağmur yağdırmış, o yağmur sebebiyle de çeşitçeşit ve çifterçifter nebatlar bitirmiştir.
Ayah 54
كُلُوا وَارْعَوْا أَنْعَامَكُمْ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّأُولِي النُّهَىٰ
Yiyin ve yedirin davarlarınıza; şüphe yok ki bunda, aklı olanlara deliller var.
Ayah 55
مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ
Oradan yarattık sizi, gene oraya iade edeceğiz ve oradan çıkaracağız sizi bir kere daha.
Ayah 56
وَلَقَدْ أَرَيْنَاهُ آيَاتِنَا كُلَّهَا فَكَذَّبَ وَأَبَىٰ
Andolsun ki ona bütün delillerimizi gösterdik, yalanladı, çekindi.
Ayah 57
قَالَ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ يَا مُوسَىٰ
Bizi dedi, büyünle yerimizden, yurdumuzdan çıkarmaya mı geldin ey Musa?
Ayah 58
فَلَنَأْتِيَنَّكَ بِسِحْرٍ مِّثْلِهِ فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِدًا لَّا نُخْلِفُهُ نَحْنُ وَلَا أَنتَ مَكَانًا سُوًى
O halde biz de onun gibi bir büyü yaparak karşı geleceğiz sana, aramızda bir buluşma yeri ve vakti tayin et de sen ve biz, vaadimizden caymayalım, buluşalım orada, hem de ikimize de müsavi mesafede, münasip bir yer olsun orası.
Ayah 59
قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَن يُحْشَرَ النَّاسُ ضُحًى
Musa dedi ki: Herkesin süslenip bayram ettiği ziynet gününü buluşma zamanı olarak tayin ediyorum size, halkın toplandığı kuşluk çağında buluşalım.
Ayah 60
فَتَوَلَّىٰ فِرْعَوْنُ فَجَمَعَ كَيْدَهُ ثُمَّ أَتَىٰ
Derken Firavun dönüp gitti, sonra bütün hilesini derleyip geldi.
Ayah 61
قَالَ لَهُم مُّوسَىٰ وَيْلَكُمْ لَا تَفْتَرُوا عَلَى اللَّهِ كَذِبًا فَيُسْحِتَكُم بِعَذَابٍ ۖ وَقَدْ خَابَ مَنِ افْتَرَىٰ
Musa, onlara, yazıklar olsun size dedi, Allah'a yalan yere iftirada bulunmayın, sonra size azap eder de kökünüzü kurutur ve muhakkak kim iftira ederse ziyan eder.
Ayah 62
فَتَنَازَعُوا أَمْرَهُم بَيْنَهُمْ وَأَسَرُّوا النَّجْوَىٰ
Sonra bu iş hakkında aralarında çekişeçekişe görüşüp gizlice danıştılar.
Ayah 63
قَالُوا إِنْ هَـٰذَانِ لَسَاحِرَانِ يُرِيدَانِ أَن يُخْرِجَاكُم مِّنْ أَرْضِكُم بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَىٰ
Bu iki büyücü dediler, büyüleriyle sizi yerinizden, yurdunuzdan çıkarmak istiyor, sizi yüce yolunuzdan çevirmek diliyor.
Ayah 64
فَأَجْمِعُوا كَيْدَكُمْ ثُمَّ ائْتُوا صَفًّا ۚ وَقَدْ أَفْلَحَ الْيَوْمَ مَنِ اسْتَعْلَىٰ
Hilelerinizi, düzenlerinizi bir araya getirin, sonra safsaf olun da gelin ve muhakkak olan şu ki: Bugün üstün olan, muradına ermiştir.
Ayah 65
قَالُوا يَا مُوسَىٰ إِمَّا أَن تُلْقِيَ وَإِمَّا أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَىٰ
Büyücüler dediler ki: İstersen sen at önce sopanı, istersen biz atalım önce ya Musa.
Ayah 66
قَالَ بَلْ أَلْقُوا ۖ فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَىٰ
Musa, siz atın önce dedi. Derken büyüleriyle ipleri ve sopaları, Musa'ya doğru koşuyormuş gibi göründü.
Ayah 67
فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَىٰ
Musa'nın içine bir korku düştü.
Ayah 68
قُلْنَا لَا تَخَفْ إِنَّكَ أَنتَ الْأَعْلَىٰ
Korkma dedik, hiç şüphe yok ki sen, daha üstünsün.
Ayah 69
وَأَلْقِ مَا فِي يَمِينِكَ تَلْقَفْ مَا صَنَعُوا ۖ إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ ۖ وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَىٰ
At sağ elindeki sopanı, onların meydana getirdikleri şeyleri yutsun, çünkü onlar, ancak büyücülük düzeniyle yaptılar bu işi ve büyücü, Nerede olursa olsun, eremez umduğuna.
Ayah 70
فَأُلْقِيَ السَّحَرَةُ سُجَّدًا قَالُوا آمَنَّا بِرَبِّ هَارُونَ وَمُوسَىٰ
Sonunda büyücüler secde ederek yere kapandılar ve inandık dediler, Harun'la Musa'nın Rabbine.
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
Siz dedi Firavun, ben size izin vermeden inandınız mı ona? Şüphe yok ki o size büyü öğreten büyüğünüz. Ellerinizi, ayaklarınızı çaprazlama kestireceğim ve hurma dallarına astıracağım sizi, o vakit bilir, anlarsınız hangimizin azabı daha çetin ve daha sürekli.
Ayah 72
قَالُوا لَن نُّؤْثِرَكَ عَلَىٰ مَا جَاءَنَا مِنَ الْبَيِّنَاتِ وَالَّذِي فَطَرَنَا ۖ فَاقْضِ مَا أَنتَ قَاضٍ ۖ إِنَّمَا تَقْضِي هَـٰذِهِ الْحَيَاةَ الدُّنْيَا
Şu bize gösterilen apaçık mucizelere karşı artık yaradanımıza tercih edemeyiz seni dediler, elinden geleni yap, zaten ancak şu dünya yaşayışında hükmünü yürütebilirsin.
Ayah 73
إِنَّا آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَايَانَا وَمَا أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ ۗ وَاللَّهُ خَيْرٌ وَأَبْقَىٰ
Gerçekten de biz, hatalarımızı ve bize zorla yaptırdığın büyüden dolayı girdiğimiz günahları yarlıgaması için inandık Rabbimize ve Allah, daha hayırlıdır, verdiği karşılık da daha sürekli.
Ayah 74
إِنَّهُ مَن يَأْتِ رَبَّهُ مُجْرِمًا فَإِنَّ لَهُ جَهَنَّمَ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ
Şüphe yok ki Rabbine mücrim olarak gelenedir cehennem; orada ne ölür, ne diri kalır.
Ayah 75
وَمَن يَأْتِهِ مُؤْمِنًا قَدْ عَمِلَ الصَّالِحَاتِ فَأُولَـٰئِكَ لَهُمُ الدَّرَجَاتُ الْعُلَىٰ
Ve kim de inanmış ve iyi işlerde bulunmuş bir halde ona gelirse işte o çeşit kişileredir yüce dereceler.
Ayah 76
جَنَّاتُ عَدْنٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ وَذَٰلِكَ جَزَاءُ مَن تَزَكَّىٰ
Kıyılarından ırmaklar akan ebedi Adn cennetleri ve bu, inanış ve ibadetle temizlenen kişinin karşılığıdır.
Ayah 77
وَلَقَدْ أَوْحَيْنَا إِلَىٰ مُوسَىٰ أَنْ أَسْرِ بِعِبَادِي فَاضْرِبْ لَهُمْ طَرِيقًا فِي الْبَحْرِ يَبَسًا لَّا تَخَافُ دَرَكًا وَلَا تَخْشَىٰ
Andolsun ki biz Musa'ya, kullarımla geceleyin yola çık, onlara denizde kuru bir yol aç, düşmanların yetişmelerinden, denizde boğulmadan korkma diye vahyetmiştik.
Ayah 78
فَأَتْبَعَهُمْ فِرْعَوْنُ بِجُنُودِهِ فَغَشِيَهُم مِّنَ الْيَمِّ مَا غَشِيَهُمْ
Derken Firavun, askeriyle artlarına düştü, deniz de onları tamamıyla kuşatıp kapladı, boğulup gittiler.
Ayah 79
وَأَضَلَّ فِرْعَوْنُ قَوْمَهُ وَمَا هَدَىٰ
Ve saptırdı kavmini Firavun ve doğru yola sevketmedi onları.
Ayah 80
يَا بَنِي إِسْرَائِيلَ قَدْ أَنجَيْنَاكُم مِّنْ عَدُوِّكُمْ وَوَاعَدْنَاكُمْ جَانِبَ الطُّورِ الْأَيْمَنَ وَنَزَّلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَىٰ
Ey İsrailoğulları, sizi kurtardık düşmanlarınızdan, sözleştik sizinle Turun sağ yanında ve size kudret helvasıyla bıldırcın yağdırdık.
Ayah 81
كُلُوا مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَلَا تَطْغَوْا فِيهِ فَيَحِلَّ عَلَيْكُمْ غَضَبِي ۖ وَمَن يَحْلِلْ عَلَيْهِ غَضَبِي فَقَدْ هَوَىٰ
Sizi rızıklandırdığımız tertemiz şeyleri yiyin ve bu hususta taşkınlık etmeyin, sonra size gazabım vacip olur ve kime gazabım vacip olursa uçuruma yuvarlanır, helak olur gider.
Ayah 82
وَإِنِّي لَغَفَّارٌ لِّمَن تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَىٰ
Ve şüphe yok ki ben bütün suçlarını örterim tövbe edip inananın ve iyi işlerde bulunup sonra da doğru yolu bulanın.
Ayah 83
وَمَا أَعْجَلَكَ عَن قَوْمِكَ يَا مُوسَىٰ
Neden acele ettin, kavminden ayrıldın da geldin ey Musa?
Ayah 84
قَالَ هُمْ أُولَاءِ عَلَىٰ أَثَرِي وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَىٰ
İşte dedi, onlar da arkamdan geliyorlar ve ben ya Rabbi, benden daha fazla razı olasın diye acele ettim.
Ayah 85
قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِن بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِيُّ
Şüphe yok ki dedi, biz senden sonra kavmini sınadık ve doğru yoldan çıkardı Samiri.
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
Musa, öfkeli bir halde hayıflanarak kavmine döndü de ey kavmim dedi, Rabbiniz size güzel bir farzda vaitte bulunmadı mı, çok mu uzun sürdü sizden ayrılışım, yoksa Rabbinizin gazabının vacip olmasını mı dilediniz size de bana verdiğiniz sözden caydınız?
Ayah 87
قَالُوا مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا وَلَـٰكِنَّا حُمِّلْنَا أَوْزَارًا مِّن زِينَةِ الْقَوْمِ فَقَذَفْنَاهَا فَكَذَٰلِكَ أَلْقَى السَّامِرِيُّ
Dediler ki: Sana verdiğimiz sözden, kendimize malik olarak caymadık biz, fakat Mısırlıların ziynet eşyalarını almıştık ya, onları, erisin diye ateşe attık, böyle telkin etti Samiri.
Ayah 88
فَأَخْرَجَ لَهُمْ عِجْلًا جَسَدًا لَّهُ خُوَارٌ فَقَالُوا هَـٰذَا إِلَـٰهُكُمْ وَإِلَـٰهُ مُوسَىٰ فَنَسِيَ
O, onlara bir buzağı heykeli yapmıştı ki böğürmedeydi. O ve ona uyanlar işte bu dediler, sizin de mabudunuz, Musa'nın da mabudu, fakat Musa, unuttu bunu.
Ayah 89
أَفَلَا يَرَوْنَ أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا وَلَا يَمْلِكُ لَهُمْ ضَرًّا وَلَا نَفْعًا
Görmüyorlar mıydı, onlara bir söz söyleyemiyordu bu heykel ve onlara ne bir zarar veriyordu, ne bir fayda.
Ayah 90
وَلَقَدْ قَالَ لَهُمْ هَارُونُ مِن قَبْلُ يَا قَوْمِ إِنَّمَا فُتِنتُم بِهِ ۖ وَإِنَّ رَبَّكُمُ الرَّحْمَـٰنُ فَاتَّبِعُونِي وَأَطِيعُوا أَمْرِي
Andolsun ki Harun, daha önce onlara, ey kavmim demişti, siz bununla sınanmadasınız ancak ve şüphe yok ki Rabbiniz rahmandır, bana uyun ve emrime itaat edin.
Ayah 91
قَالُوا لَن نَّبْرَحَ عَلَيْهِ عَاكِفِينَ حَتَّىٰ يَرْجِعَ إِلَيْنَا مُوسَىٰ
Onlar, Musa, dönüp gelinceye dek demişlerdi, biz bu heykele tapmadan kesin olarak vazgeçmeyiz.
Ayah 92
قَالَ يَا هَارُونُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا
Musa, ey Harun dedi, bunların doğru yoldan saptıklarını görünce ne mani oldu da.
Ayah 93
أَلَّا تَتَّبِعَنِ ۖ أَفَعَصَيْتَ أَمْرِي
Bana uymadın, yoksa emrime isyan mı ettin?
Ayah 94
قَالَ يَا ابْنَ أُمَّ لَا تَأْخُذْ بِلِحْيَتِي وَلَا بِرَأْسِي ۖ إِنِّي خَشِيتُ أَن تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ وَلَمْ تَرْقُبْ قَوْلِي
Anam oğlu dedi, sakalımı, başımı bırak benim, gerçekten de, sözüme tam uymadın da İsrailoğullarının arasına ayrılık saldın diyeceğinden korktum.
Ayah 95
قَالَ فَمَا خَطْبُكَ يَا سَامِرِيُّ
Sen ne diye bu işi işledin ey Samiri dedi Musa.
Ayah 96
قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُولِ فَنَبَذْتُهَا وَكَذَٰلِكَ سَوَّلَتْ لِي نَفْسِي
Samiri, onların görmediklerini gördüm ben, sana gelen elçi meleğin izinden bir avuç toprak aldım, eriyen külçeye attım onu ve nefsim, bu işi bana böylece hoş gösterdi dedi.
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
Git hadi dedi Musa, hiç şüphe yok ki hayatta cezan, rastladığına yaklaşma, dokunma bana demendir ve sana bir de azap vaadedilmiştir ki değişmesine imkan yok; kulluğunda bulunup durduğun mabuduna bak da gör, onu biz yakacağız, sonra da kaldırıp denize atacağız.
Ayah 98
إِنَّمَا إِلَـٰهُكُمُ اللَّهُ الَّذِي لَا إِلَـٰهَ إِلَّا هُوَ ۚ وَسِعَ كُلَّ شَيْءٍ عِلْمًا
Mabudunuz, ancak Allah'tır ki yoktur ondan başka tapacak; bilgisi, her şeye şamildir.
Ayah 99
كَذَٰلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنبَاءِ مَا قَدْ سَبَقَ ۚ وَقَدْ آتَيْنَاكَ مِن لَّدُنَّا ذِكْرًا
İşte böylece geçmişlerin ahvalinden bir kısmını sana hikaye etmedeyiz ve şüphe yok ki sana katımızdan bir de Kur'an verdik.
Ayah 100
مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَامَةِ وِزْرًا
Kim yüz çevirirse ondan şüphe yok ki kıyamet günü, ağır bir yük yüklenecek.
Ayah 101
خَالِدِينَ فِيهِ ۖ وَسَاءَ لَهُمْ يَوْمَ الْقِيَامَةِ حِمْلًا
Ebedi olarak kalacak azab içinde; bu, kıyamet günü, onlara ne de kötü bir yük.
Ayah 102
يَوْمَ يُنفَخُ فِي الصُّورِ ۚ وَنَحْشُرُ الْمُجْرِمِينَ يَوْمَئِذٍ زُرْقًا
Surun üfürüleceği gün o mücrimleri gözleri göğermiş bir halde haşrederiz.
Ayah 103
يَتَخَافَتُونَ بَيْنَهُمْ إِن لَّبِثْتُمْ إِلَّا عَشْرًا
Aralarında gizligizli konuşup ancak derler, on geceden fazla kalmadınız dünyada.
Ayah 104
نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً إِن لَّبِثْتُمْ إِلَّا يَوْمًا
Ne dediklerini daha iyi biliriz biz aklı ve yolu yoradamı daha düzgün olanın ancak bir günceğiz kaldınız dediği zaman.
Ayah 105
وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا
O gün dağlar ne olur diye soruyorlar sana; de ki: Rabbim onları unufak eder, kuma döndürür de savurur.
Ayah 106
فَيَذَرُهَا قَاعًا صَفْصَفًا
Yeryüzünü dümdüz bir hale getirir.
Ayah 107
لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا
Orada ne bir iniş görebilirsin, ne bir tümsek.
Ayah 108
يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِيَ لَا عِوَجَ لَهُ ۖ وَخَشَعَتِ الْأَصْوَاتُ لِلرَّحْمَـٰنِ فَلَا تَسْمَعُ إِلَّا هَمْسًا
O gün hiçbir kimse kalmaz ki Allah'a davet edene uymasın ve rahmanın heybetinden sesler kesilir, ancak ayak sesleri, tıpırtılar halinde duyulabilir.
Ayah 109
يَوْمَئِذٍ لَّا تَنفَعُ الشَّفَاعَةُ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَـٰنُ وَرَضِيَ لَهُ قَوْلًا
O gün rahmanın izin verdiği ve sözünden hoşnut olduğu kimseden başka hiçbir fert şefaat de edemez.
Ayah 110
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِهِ عِلْمًا
Önlerinde ne varsa onu da bilir, artlarında ne varsa onu da ve onların bilgisi, bunu ihata edemez.
Ayah 111
وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ۖ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا
Bütün yüzler eğilir diri ve her an yarattıklarını tedbir ve tasarruf eden mabuda; bir zulüm yükünü yüklenmiş olanlarsa mahrumiyet içindedir.
Ayah 112
وَمَن يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا يَخَافُ ظُلْمًا وَلَا هَضْمًا
Fakat inanarak iyi işlerde bulunan ne günahının arttırılmasından korkar, ne sevabının eksiltilmesinden.
Ayah 113
وَكَذَٰلِكَ أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ ذِكْرًا
İşte biz, belki çekinirler, yahut onlara bir öğüt olur, bir ibret verir diye Arapça olan Kur'an'ı indirdik ve onda, bazı tehditleri tekrartekrar söyledik, açıkladık.
Ayah 114
فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ ۗ وَلَا تَعْجَلْ بِالْقُرْآنِ مِن قَبْلِ أَن يُقْضَىٰ إِلَيْكَ وَحْيُهُ ۖ وَقُل رَّبِّ زِدْنِي عِلْمًا
Çok yücedir her şeye sahip ve mutasarrıf olan gerçek Allah ve acele etme Kur'an'ı okumak için sana vahiy tamamlanmadan ve de ki: Rabbim, bilgimi çoğalt.
Ayah 115
وَلَقَدْ عَهِدْنَا إِلَىٰ آدَمَ مِن قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا
Andolsun ki daha önce Âdem'le de ahitleşmiştik de unutmuştu ve onu, bilerek, isteyerek günah işleyen bir adam olarak da bulmamıştık.
Ayah 116
وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ
Hani, meleklere demiştik ki: Âdem'e secde edin, onlar da secde etmişlerdi, yalnız İblis secde etmekten çekinmişti.
Ayah 117
فَقُلْنَا يَا آدَمُ إِنَّ هَـٰذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ فَلَا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَىٰ
Demiştik ki: Ey Âdem, şüphe yok ki bu, sana ve eşine düşmandır, sakın sizi cennetten çıkarmasın sonra zahmetlere uğrarsınız.
Ayah 118
إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَىٰ
Çünkü aç kalmaman da ancak oradadır, çıplak kalmaman da.
Ayah 119
وَأَنَّكَ لَا تَظْمَأُ فِيهَا وَلَا تَضْحَىٰ
Ve sen orada susamazsın, güneşin harareti de dokunmaz sana.
Ayah 120
فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ قَالَ يَا آدَمُ هَلْ أَدُلُّكَ عَلَىٰ شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَّا يَبْلَىٰ
Şeytan, ona vesvese verdi de ey Âdem dedi, sana ebedilik ağacını ve zeval bulmayacak devleti göstereyim mi?
Ayah 121
فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ ۚ وَعَصَىٰ آدَمُ رَبَّهُ فَغَوَىٰ
İkisi de o ağacın meyvesından yediler de avret yerlerini gördüler ve cennetteki ağaçların yapraklarıyla avret yerlerini örtmeye koyuldular ve Âdem, Rabbinin emrine karşı geldi de umduğundan mahrum oldu.
Ayah 122
ثُمَّ اجْتَبَاهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَىٰ
Sonra da Rabbi seçti onu, kabul etti tövbesini ve onu doğru yola sevketti.
Ayah 123
قَالَ اهْبِطَا مِنْهَا جَمِيعًا ۖ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ فَإِمَّا يَأْتِيَنَّكُم مِّنِّي هُدًى فَمَنِ اتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا يَشْقَىٰ
Hepiniz dedi, inin oradan; bir kısmınız, bir kısmınıza düşman olsun. Fakat benden, size bir yol gösteren geldi mi onu kabul edip doğru yoluma uyan, ne dünyada yoldan çıkar, ne ahirette kutsuzluğa düşer.
Ayah 124
وَمَنْ أَعْرَضَ عَن ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَىٰ
Beni anmadan yüz çevirene gelince: Dünyada ona dar bir geçim var, kıyamet günü de onu kör olarak haşrederiz.
Ayah 125
قَالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمَىٰ وَقَدْ كُنتُ بَصِيرًا
Ya Rabbi der, beni neden kör haşrettin, halbuki ben görüyordum.
Ayah 126
قَالَ كَذَٰلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا ۖ وَكَذَٰلِكَ الْيَوْمَ تُنسَىٰ
Böylece der, sana delillerim geldi de unutuverdin onları, işte sen de tıpkı o çeşit unutulmadasın bugün.
Ayah 127
وَكَذَٰلِكَ نَجْزِي مَنْ أَسْرَفَ وَلَمْ يُؤْمِن بِآيَاتِ رَبِّهِ ۚ وَلَعَذَابُ الْآخِرَةِ أَشَدُّ وَأَبْقَىٰ
Ve işte biz, suç işlemekte ileri gidenleri ve Rabbinin ayetlerine inanmayanları böyle cezalandırırız; ahiret azabıysa elbette daha da çetindir, daha da sürekli.
Ayah 128
أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُم مِّنَ الْقُرُونِ يَمْشُونَ فِي مَسَاكِنِهِمْ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّأُولِي النُّهَىٰ
Onlardan önce nice ümmetleri helak ettik; bu, onları doğru yola sevketmez mi ki? Onların yerlerinde, yurtlarında gezip duruyorlar. Şüphe yok ki bunda, aklı başında olanlara deliller var.
Ayah 129
وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَكَانَ لِزَامًا وَأَجَلٌ مُّسَمًّى
Rabbinin söylenmiş bir sözü, takdir edilmiş bir hükmü olmasaydı ve o hükmün muayyen bir zamanı bulunmasaydı onlara da azap gelip çetıverirdi.
Ayah 130
فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا ۖ وَمِنْ آنَاءِ اللَّيْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّكَ تَرْضَىٰ
Söyledikleri sözlere sabret ve Rabbini, hamd ederek gün doğmadan ve batmadan önce ve gecenin bir kısmıyle gün ortasında noksan sıfatlardan tenzih et de rızasına mazhar ol.
Ayah 131
وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِّنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ ۚ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَىٰ
Ve onları, bunlara sınamak için dünya yaşayışının ziyneti olarak faydalandırdığımız malamenale gözünü dikme ve Rabbinin rızkı, hem daha hayırlıdır, hem daha sürekli.
Ayah 132
وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا ۖ لَا نَسْأَلُكَ رِزْقًا ۖ نَّحْنُ نَرْزُقُكَ ۗ وَالْعَاقِبَةُ لِلتَّقْوَىٰ
Ehline, namaz kılmalarını emret ve sen de devam et namaza. Senden bir rızık istemiyoruz biz, biziz sana rızık veren ve sonuç, çekinenlerindir.
Ayah 133
وَقَالُوا لَوْلَا يَأْتِينَا بِآيَةٍ مِّن رَّبِّهِ ۚ أَوَلَمْ تَأْتِهِم بَيِّنَةُ مَا فِي الصُّحُفِ الْأُولَىٰ
Ve dediler ki: Bize Rabbinden bir delille, bir mucizeyle gelmeli değil miydin? Evvelki kitaplarda bulunan şeyler, onlara apaçık bildirilmedi mi?
Ayah 134
وَلَوْ أَنَّا أَهْلَكْنَاهُم بِعَذَابٍ مِّن قَبْلِهِ لَقَالُوا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ آيَاتِكَ مِن قَبْلِ أَن نَّذِلَّ وَنَخْزَىٰ
Daha önce, bir azapla helak etseydik onları derlerdi ki: Rabbimiz, bizi horhakir etmeden bir peygamber gönderseydin de delillerine uysaydık.
Ayah 135
قُلْ كُلٌّ مُّتَرَبِّصٌ فَتَرَبَّصُوا ۖ فَسَتَعْلَمُونَ مَنْ أَصْحَابُ الصِّرَاطِ السَّوِيِّ وَمَنِ اهْتَدَىٰ
De ki: Hepimiz beklemekte, gözetlemekteyiz, siz de gözetip durun, yakında bileceksiniz, doğru yola sahib olanlar kimlermiş, doğru yolu bulan kimmiş.

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

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Surah 20 of 114

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Surah Taha · Tâhâ

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