* | quran | * | 20. ta ha. ta ha      <   > 

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1.  *     Ta-Ha.     O MAN!     T H.     swr+ Th bsm allh alrHmn alrHym Th
 
2.  *     We have not sent down the Qur'an to thee to be (an occasion) for thy distress,     We did not bestow the Qur'an on thee from on high to make thee unhappy,'     We did not descend the Koran on you to (to) be miserable/unhappy.     maanzlna `lyk alqran lt$qi
 
3.  *     But only as an admonition to those who fear ((Allah)),-     but only as an exhortation to all who stand in awe [of God]:     Except (as) a reminder to who fears.     ala tXkr+ lmn yK$i
 
4.  *     A revelation from Him Who created the earth and the heavens on high.     a revelation from Him who has created the earth and the high heavens -     Descent from who created the earth/Planet Earth and the skies/space, the high/elevated.     tnzyla mmn Klq alarD walsmawat al`li
 
5.  *     ((Allah)) Most Gracious is firmly established on the throne (of authority).     the Most Gracious, established on the throne of His almightiness?     The merciful on the throne He aimed to/sat on/straightened.     alrHmn `li al`r$ astwi
 
6.  *     To Him belongs what is in the heavens and on earth, and all between them, and all beneath the soil.     Unto Him belongs all that is in the heavens and all that is on earth, as well as all that is between them and all that is beneath the sod.     For Him what (is) in the skies/space, and what (is) in the earth/Planet Earth, and what (is) between them (B), and what (is) below/beneath the moist dust/earth.     lh mafy alsmawat wmafy alarD wmabynhma wmatHt alxri
 
7.  *     If thou pronounce the word aloud, (it is no matter): for verily He knoweth what is secret and what is yet more hidden.     And if thou say anything aloud, [He hears it - ] since, behold, He knows [even] the secret [thoughts of man] as well as all that is yet more hidden [within him] .4     And if you publicize/declare with the saying/word/opinion and belief, so that He truly knows the secret and (what is) more hidden.     wan tjhr balqwl fanh y`lm alsr waKfi
 
8.  *     Allah. there is no god but He! To Him belong the most Beautiful Names.     God-there is no deity save Him; His [alone] are the attributes of perfection!'     God, no god except Him, for Him (are) the names the best/most beautiful.     allh laalh ala hw lh alasma' alHsni
 
9.  *     Has the story of Moses reached thee?     AND HAS the story of Moses ever come within thy ken?'     And did Moses', information/speech come to you?     whl atak Hdyx mwsi
 
10.  *     Behold, he saw a fire: So he said to his family, "Tarry ye; I perceive a fire; perhaps I can bring you some burning brand therefrom, or find some guidance at the fire."     Lo! he saw a fire [in the desert];' and so he said to his family: "Wait here! Behold, I perceive a fire [far away]: perhaps I can bring you a brand therefrom, or find at the fire some. guidance."     When he saw a fire, so he said to his family: "Wait/remain/stay, that I, I perceived/saw a fire, maybe/perhaps I come to you from it with a fire's flame/torch, or I find on (at) the fire guidance."     aX rai nara fqal lahlh amkxwa any anst nara l`ly atykm mnha bqbs aw ajd `li alnar hdi
 
11.  *     But when he came to the fire, a voice was heard: "O Moses!     But when he came close to it, a voice called out:' "O Moses!     So when he came to it, (it) was called: "You Moses."     flma ataha nwdy yamwsi
 
12.  *     "Verily I am thy Lord! therefore (in My presence) put off thy shoes: thou art in the sacred valley Tuwa.     Verily, I am thy Sustainer! Take off, then, thy sandals! Behold, thou art in the twicehallowed valley,9     That I, I am your Lord, so take off your two shoes, that you are at the Valley the Holy/Hallowed/Sanctified/Blessed Tuwan/wrapped within (itself).     any ana rbk faKl` n`lyk ank balwad almqds Twi
 
13.  *     "I have chosen thee: listen, then, to the inspiration (sent to thee).     and I have chosen thee [to be My apostle]: listen, then, to what is being revealed [unto thee].     And I, I chose you, so hear/listen to what is inspired/transmitted.     wana aKtrtk fastm` lma ywHi
 
14.  *     "Verily, I am Allah. There is no god but I: So serve thou Me (only), and establish regular prayer for celebrating My praise.     "Verily, I - I alone - am God; there is no deity save Me. Hence, worship Me alone, and be constant in prayer, so as to remember Me!'°     That I, I am God, no god except Me, so worship Me, and keep up/start the prayers for mentioning/remembering Me (E).     anny ana allh laalh ala ana fa`bdny waqm alSla+ lXkry
 
15.  *     "Verily the Hour is coming - My design is to keep it hidden - for every soul to receive its reward by the measure of its Endeavour.     "Behold, [although] I have willed to keep it" hidden, the Last Hour is bound to come, so that every human being may be recompensed in accordance with what he strove for [in life].'Z     That (E) the Hour/Resurrection is coming, I am about to/almost, I hide it, (so) each self (is) to be rewarded/reimbursed because (of) what it strives/endeavors     an alsa`+ aty+ akad aKfyha ltjzi kl nfs bma ts`i
 
16.  *     "Therefore let not such as believe not therein but follow their own lusts, divert thee therefrom, lest thou perish!"..     Hence, let not anyone who does not believe in its coming" and follows [but] his own desires divert thee from [belief in] it, lest thou perish!     So who does not believe with it and he followed his self attraction for desire does not object/prevent/obstruct you from it, so you fall/be destroyed.     fla ySdnk `nha mn layWmn bha watb` hwah ftrdi
 
17.  *     "And what is that in the right hand, O Moses?"     "Now, what is this in thy right hand, O Moses?"     And what (is) that at your right (hand) you, Moses?     wmatlk bymynk yamwsi
 
18.  *     He said, "It is my rod: on it I lean; with it I beat down fodder for my flocks; and in it I find other uses."     He answered: "It is my staff; I lean on it; and with it I beat down leaves for my sheep; and [many] other uses have I for it."     He said: "It is my stick/cane, I lean on/support myself on it, and I hit/move/shake with it on my sheep and goats, and for me in it others needs/purposes."     qal hy `Say atwkW `lyha wah$ bha `li Gnmy wly fyha marb aKri
 
19.  *     ((Allah)) said, "Throw it, O Moses!"     Said He: "Throw it down, O Moses!"     He said: "Throw it away, you Moses."     qal alqha yamwsi
 
20.  *     He threw it, and behold! It was a snake, active in motion.     So he threw it - and lo! it was a snake, moving rapidly.     So he threw it away, so then it is (a) quick moving snake/alive.     falqaha faXa hy Hy+ ts`i
 
21.  *     ((Allah)) said, "Seize it, and fear not: We shall return it at once to its former condition"..     Said He: "Take hold of it, and fear not: We shall restore it to its former state. 14     He said: "Take it and do not fear, We will return it (to) its form, the first/beginning."     qal KXha wlatKf sn`ydha syrtha alawli
 
22.  *     "Now draw thy hand close to thy side: It shall come forth white (and shining), without harm (or stain),- as another Sign,-     "Now place thy hand within thy armpit: it will come forth [shining] white, without blemish, as another sign [of Our grace],     And gather/join (fold) your hand to your wing/side, it appears/emerges white with no evil/harm, another evidence/sign.     waDmm ydk ali jnaHk tKrj byDa' mn Gyr sw' ay+ aKri
 
23.  *     "In order that We may show thee (two) of our Greater Signs.     so that We might make thee aware of some of Our greatest wonders.     To show you/make you understand (E) from Our evidences/signs the greatest/biggest.     lnryk mn ayatna alkbri
 
24.  *     "Go thou to Pharaoh, for he has indeed transgressed all bounds."     "[And now] go thou unto Pharaoh: for, verily, he has transgressed all bounds of equity. ,16     Go to Pharaoh, that he truly tyrannized.     aXhb ali fr`wn anh TGi
 
25.  *     (Moses) said: "O my Lord! expand me my breast;     Said [Moses]: "O my Sustainer! Open up my heart [to Thy light],     He said: "My Lord expand/delight for me, my chest (innermost)."     qal rb a$rH ly Sdry
 
26.  *     "Ease my task for me;     and make my task easy for me,     And ease/make flexible for me my matter/affair.     wysr ly amry
 
27.  *     "And remove the impediment from my speech,     and loosen the knot from my tongue     And untie/undo (the) difficulty/knot from my tongue/speech.     waHll `qd+ mn lsany
 
28.  *     "So they may understand what I say:     so that they might fully understand my speech,"     They understand/know my speech.     yfqhwa qwly
 
29.  *     "And give me a Minister from my family,     and appoint for me, out of my kinsfolk, one who will help me to bear my burden:"     And make/put for me a minister/supporter from my family/relation.     waj`l ly wzyra mn ahly
 
30.  *     "Aaron, my brother;     Aaron, my brother.     Aaron, my brother.     harwn aKy
 
31.  *     "Add to my strength through him,     Add Thou through him to my strength,     Strengthen/support with him my power.     a$dd bh azry
 
32.  *     "And make him share my task:     and let him share my task,     And share him/make him a partner in my matter/affair.     wa$rkh fy amry
 
33.  *     "That we may celebrate Thy praise without stint,     so that [together] we might abundantly extol Thy limitless glory     So that/in order that we praise/glorify you much.     ky nsbHk kxyra
 
34.  *     "And remember Thee without stint:     and remember Thee without cease!"     And we mention/remember you much.     wnXkrk kxyra
 
35.  *     "For Thou art He that (ever) regardeth us."     Verily, Thou seest all that is within us!"     That you were/are with us seeing/knowing.     ank knt bna bSyra
 
36.  *     ((Allah)) said: "Granted is thy prayer, O Moses!"     Said He: "Thou art granted all that thou hast asked for, O Moses!     He said: "You had been given your request/question, you Moses."     qal qd awtyt sWlk yamwsi
 
37.  *     "And indeed We conferred a favour on thee another time (before).     "And, indeed, We bestowed Our favour upon thee at a time long since past,'°     And We had blessed on you another time.     wlqd mnna `lyk mr+ aKri
 
38.  *     "Behold! We sent to thy mother, by inspiration, the message:     "when We inspired thy mother with this inspiration:     When We inspired/transmitted to your mother what is being inspired/transmitted.     aX awHyna ali amk maywHi
 
39.  *     "'Throw (the child) into the chest, and throw (the chest) into the river: the river will cast him up on the bank, and he will be taken up by one who is an enemy to Me and an enemy to him': But I cast (the garment of) love over thee from Me: and (this) in order that thou mayest be reared under Mine eye.     Place him in a chest and throw it into the river, and thereupon the river will cast him ashore, [and] one who is an enemy unto Me and an enemy unto him will adopt him.'  And [thus early] I spread Mine Own love over thee -and [this] in order that thou might be formed under Mine eye.22     That throw/hurl him in the box/chest so throw/hurl him in the body of water (sea/river/lake), so the body of water (sea/river/lake) will throw him by the shore/(river) bank/coast. An enemy for Me, and an enemy for him takes/receives him; and I threw on you love/affection from Me, and to be made on My sight/watchfulness/protection.     an aqXfyh fy altabwt faqXfyh fy alym flylqh alym balsaHl yaKXh `dw ly w`dw lh walqyt `lyk mHb+ mny wltSn` `li `yny
 
40.  *     "Behold! thy sister goeth forth and saith, 'shall I show you one who will nurse and rear the (child)?' So We brought thee back to thy mother, that her eye might be cooled and she should not grieve. Then thou didst slay a man, but We saved thee from trouble, and We tried thee in various ways. Then didst thou tarry a number of years with the people of Midian. Then didst thou come hither as ordained, O Moses!     "[And thou wert under Mine eye] when thy sister went forth and said [to Pharaoh's people], 'Shall I guide you unto [a woman] who might take charge of him?3 And so We returned thee unto thy mother, so that her eye be gladdened, and that she might not sorrow [any longer].24  "And [when thou camest of age,'-s] thou didst slay a man: but We did save thee from all grief, although We tried thee with various trials.'-6  "And then thou didst sojourn for years among the people of Madyan;27 and now thou hast come [here] as ordained [by Me], O Moses:     And when your sister walks, so she says: Do I guide/lead you on (to) who maintains him ?" So We returned you to your mother, in order that her eye/sight delight/satisfy, and nor she be saddened/grieved, and you killed a self so We saved/rescued you from the grief/sadness/depression, and We tested you, testfully, so you stayed/remained years in Madya's people, then you came on a predestiny you Moses."     aX tm$y aKtk ftqwl hl adlkm `li mn ykflh frj`nak ali amk ky tqr `ynha wlatHzn wqtlt nfsa fnjynak mn alGm wftnak ftwna flbxt snyn fy ahl mdyn xm jYt `li qdr yamwsi
 
41.  *     "And I have prepared thee for Myself (for service)"..     for I have chosen thee for Mine Own service.     And I made you for My self.     waSTn`tk lnfsy
 
42.  *     "Go, thou and thy brother, with My Signs, and slacken not, either of you, in keeping Me in remembrance.     "Go forth, [then,] thou and thy brother, with My messages, and never tire of remembering Me:     Go, you and your brother with My evidences/signs/verses, and do not weaken/relax in mentioning/remembering Me.     aXhb ant waKwk bayaty wlatnya fy Xkry
 
43.  *     "Go, both of you, to Pharaoh, for he has indeed transgressed all bounds;     go forth, both of you, unto Pharaoh: for, verily, he has transgressed all bounds of equity!     You (B) go to Pharaoh, that he truly, he tyrannized.     aXhba ali fr`wn anh TGi
 
44.  *     "But speak to him mildly; perchance he may take warning or fear ((Allah))."     But speak unto him in a mild manner, so that he might bethink himself or [at least] be filled with apprehension."     So you (B) say to him a lenient/flexible saying/opinion and belief, maybe/perhaps he mentions/remembers, or fears.     fqwla lh qwla lyna l`lh ytXkr aw yK$i
 
45.  *     They (Moses and Aaron) said: "Our Lord! We fear lest he hasten with insolence against us, or lest he transgress all bounds."     The two [brothers] said: "O our Sustainer! Verily, we fear lest he act hastily with regard to us,-9 or lest he [continue to] transgress all bounds of equity."     They (B) said: "Our Lord, that we truly fear that he hastens/abuses on us or that he tyrannizes."     qala rbna anna nKaf an yfrT `lyna aw an yTGi
 
46.  *     He said: "Fear not: for I am with you: I hear and see (everything).     Answered He: "Fear not! Verily, I shall be with you two, hearing and seeing [all].     He said: "Do not fear (B), that I am (E) with you (B), I hear/listen, and I see/understand."     qal latKafa anny m`kma asm` wari
 
47.  *     "So go ye both to him, and say, 'Verily we are apostles sent by thy Lord: Send forth, therefore, the Children of Israel with us, and afflict them not: with a Sign, indeed, have we come from thy Lord! and peace to all who follow guidance!     "Go, then; you two unto him and say, 'Behold, we are apostles sent by thy Sustainer: let, then, the children of Israel go with us, and cause them not to suffer [any longer].  We have now come unto thee with a message from thy Sustainer; and [know that His] peace shall be [only] on those who follow [His] guidance:     So you (B) come to him, so you (B) say: We (E) are your Lord's two messengers, so send with us Israel's sons and daughters, and do not torture them, We had come to you with a sign/evidence from your Lord, and the greeting/safety/security on who followed the guidance."     fatyah fqwla ana rswla rbk farsl m`na bny asraYyl wlat`Xbhm qd jYnak bay+ mn rbk walslam `li mn atb` alhdi
 
48.  *     "'Verily it has been revealed to us that the Penalty (awaits) those who reject and turn away.'"     for, behold, it has been revealed to us that [in the life to come] suffering shall befall all who give the lie to the truth and turn away [from it]!'"     We (E) had been inspired/transmitted to us that the torture (is) on who lied/denied/falsified and turned away.217     ana qd awHy alyna an al`Xab `li mn kXb wtwli
 
49.  *     (When this message was delivered), (Pharaoh) said: "Who, then, O Moses, is the Lord of you two?"     [But when God's message was conveyed unto Pharaoh,] he said: "Who, now, is this Sustainer of you two, O Moses?"     He said: "So who (is) your (B)'s Lord, you Moses?"     qal fmn rbkma yamwsi
 
50.  *     He said: "Our Lord is He Who gave to each (created) thing its form and nature, and further, gave (it) guidance."     He replied: "Our Sustainer is He who gives unto every thing [that exists] its true nature and form. and thereupon guides it [towards its fulfilment]."31     He said: "Our Lord (is) who gave/granted every thing its creation then He guided."     qal rbna alXy a`Ti kl $y Klqh xm hdi
 
51.  *     (Pharaoh) said: "What then is the condition of previous generations?"     Said [Pharaoh]: "And what of all the past generations?"2     He said: "So what (about the) affair/condition (of) the first/beginning generations/centuries ?"     qal fma bal alqrwn alawli
 
52.  *     He replied: "The knowledge of that is with my Lord, duly recorded: my Lord never errs, nor forgets,-     [Moses] answered: "Knowledge thereof rests with my Sustainer [alone, and is laid down] in His decree; my Sustainer does not err, and neither does He forget."     He said: "Its knowledge (is) at my Lord in a Book, my Lord does not misguide and nor forgets."     qal `lmha `nd rby fy ktab layDl rby wlaynsi
 
53.  *     "He Who has, made for you the earth like a carpet spread out; has enabled you to go about therein by roads (and channels); and has sent down water from the sky." With it have We produced diverse pairs of plants each separate from the others.     HE IT IS who has made the earth a cradle for you, and has traced out for you ways [of livelihood] thereon," and [who] sends down waters from the sky: and by this means We bring forth various kinds 16 of plants.     Who made/put for you the earth/Planet Earth spread, and He threaded/passed for you in it roads/means, and He descended from the sky water, so We brought out with it pairs/spouses from different/various plants.     alXy j`l lkm alarD mhda wslk lkm fyha sbla wanzl mn alsma' ma' faKrjna bh azwaja mn nbat $ti
 
54.  *     Eat (for yourselves) and pasture your cattle: verily, in this are Signs for men endued with understanding.     Eat, [then, of this produce of the soil,] and pasture your cattle [thereon].  In all this, behold, there are messages indeed for those who are endowed with reason:     Eat and graze/pasture your camels/livestock, that truly in that (are) evidences/signs (E) to (owners) of the minds/reasoning/powers.     klwa war`wa an`amkm an fy Xlk layat lawly alnhi
 
55.  *     From the (earth) did We create you, and into it shall We return you, and from it shall We bring you out once again.     out of this [earth] have We created you, and into it shall We return you, and out of it shall We bring you forth once again."     From it We created you, in it We return/repeat you, and from it We bring you out another once/again.     mnha Klqnakm wfyha n`ydkm wmnha nKrjkm tar+ aKri
 
56.  *     And We showed Pharaoh all Our Signs, but he did reject and refuse.     AND, INDEED, We made Pharaoh aware of38 all Our messages-but he gave them the lie and refused [to heed them]."     And We had shown him/made him understand from Our verses/evidences/signs all of it, so he denied/falsified and refused/hated.     wlqd arynah ayatna klha fkXb wabi
 
57.  *     He said: "Hast thou come to drive us out of our land with thy magic, O Moses?     He said: "Hash thou come to drive us out of our land°° by thy sorcery, O Moses?     He said: "Did you come to us to bring us out from our land/Earth with your magic/sorcery, you Moses?"     qal ajYtna ltKrjna mn arDna bsHrk yamwsi
 
58.  *     "But we can surely produce magic to match thine! So make a tryst between us and thee, which we shall not fail to keep - neither we nor thou - in a place where both shall have even chances."     In that case, we shall most certainly produce before thee the like thereof! Appoint, then, a tryst between us and thee - which we shall not fail to keep, nor [mayest] thou -at a suitable place!"     So we will come to you, with magic/sorcery equal/alike to it, so make/put between us and between you an appointment we do not break it, we and nor you, a place/position equally distanced/just.     flnatynk bsHr mxlh faj`l bynna wbynk mw`da lanKlfh nHn wlaant mkana swi
 
59.  *     Moses said: "Your tryst is the Day of the Festival, and let the people be assembled when the sun is well up."     Answered [Moses]: "Your tryst shall be the day of the Festival ;°' and let the people assemble when the sun is risen high."     He said: "Your appointment (is) day (of) the decoration/beauty/ornament, and that the people be gathered at sunrise/daybreak."     qal mw`dkm ywm alzyn+ wan yH$r alnas DHi
 
60.  *     So Pharaoh withdrew: He concerted his plan, and then came (back).     Thereupon Pharaoh withdrew [with his counsellors] and decided upon the scheme which he would pursue;42 and then he came [to the tryst].     So Pharaoh turned away, so he gathered/collected his plot/deceit then he came.     ftwli fr`wn fjm` kydh xm ati
 
61.  *     Moses said to him: Woe to you! Forge not ye a lie against Allah, lest He destroy you (at once) utterly by chastisement: the forger must suffer frustration!"     Said Moses to them: "Woe unto you! Do not invent lies against God,°' lest He afflict you with most grievous suffering: for He who contrives [such] a lie is already undone!"     Moses said to them: "Your calamity/scandal/grief, do not fabricate/cut and split on (about) God lies/falsifications, so He destroys/uproots you with a torture, and who fabricated/cut and split had failed/despaired."     qal lhm mwsi wylkm latftrwa `li allh kXba fysHtkm b`Xab wqd Kab mn aftri
 
62.  *     So they disputed, one with another, over their affair, but they kept their talk secret.     So they debated among themselves as to what to do; but they kept their counsel secret,     So they disputed/quarreled their matter/affair between them, and they kept the secret conversation secret.     ftnaz`wa amrhm bynhm wasrwa alnjwi
 
63.  *     They said: "These two are certainly (expert) magicians: their object is to drive you out from your land with their magic, and to do away with your most cherished institutions.     saying [to one another]: "These two are surely sorcerers intent on driving you from your land44 by their sorcery, and on doing away with your time-honoured way of life.45     They said: "That those two (are) two magicians/sorcerers (E), they (B) want/intend that they (B) bring you out from your land/Earth with their (B)'s magic/sorcery, and they (B) go/eliminate with your way/religious approach/habit the best example.     qalwa an hXan lsaHran yrydan an yKrjakm mn arDkm bsHrhma wyXhba bTryqtkm almxli
 
64.  *     "Therefore concert your plan, and then assemble in (serried) ranks: He wins (all along) today who gains the upper hand."     Hence, [O sorcerers of Egypt,] decide upon the scheme which you will pursue, and then come forward in one single body:" for, indeed, he who prevails today shall prosper indeed!"     So gather/collect your plot/deceit then come/bring (it in) a row/line, and had succeeded/won today who (is) defeated/overcame, and became dignified.     fajm`wa kydkm xm aYtwa Sfa wqd aflH alywm mn ast`li
 
65.  *     They said: "O Moses! whether wilt thou that thou throw (first) or that we be the first to throw?"     Said [the sorcerers]: "O Moses! Either thou throw (thy staff first], or we shall be the first to throw."     They said: "You Moses either that you throw, or that we be first who threw."     qalwa yamwsi ama an tlqy wama an nkwn awl mn alqi
 
66.  *     He said, "Nay, throw ye first!" Then behold their ropes and their rods-so it seemed to him on account of their magic - began to be in lively motion!     He answered: "Nay, you throw [first]."  And lo! by virtue of their sorcery, their [magic] ropes and staffs seemed to him to be moving rapidly:     He said: "Rather you throw." So then their ropes/ties and their sticks/canes is imagined/believed to him from their magic/sorcery that it hastens/moves quickly.     qal bl alqwa faXa Hbalhm w`Syhm yKyl alyh mn sHrhm anha ts`i
 
67.  *     So Moses conceived in his mind a (sort of) fear.     and in his heart Moses became apprehensive.48     So he felt inner horror/fear in himself hiddenly/secretly Moses.     fawjs fy nfsh Kyf+ mwsi
 
68.  *     We said: "Fear not! for thou hast indeed the upper hand:     [But] We said: "Fear not! Verily, it is thou who shalt prevail!     We said: "Do not fear, that you, you are the highest/mightiest."     qlna latKf ank ant ala`li
 
69.  *     "Throw that which is in thy right hand: Quickly will it swallow up that which they have faked what they have faked is but a magician's trick: and the magician thrives not, (no matter) where he goes."     And [now] throw that [staff] which is in thy right hand -it shall swallow up all that they have wrought: [for] they have wrought only a sorcerer's artifice, and the sorcerer can never come to any good, whatever he may aim at!"49     And throw/throw away what (is) in your right (hand), it snatches/swallows quickly what they made/performed, truly they made/performed a magician's/sorcerer's plot/deceit/manipulation, and the magician/sorcerer does not succeed/win where/when he came/destroyed.218     walq mafy ymynk tlqf maSn`wa anma Sn`wa kyd saHr wlayflH alsaHr Hyx ati
 
70.  *     So the magicians were thrown down to prostration: they said, "We believe in the Lord of Aaron and Moses".     [And so it happened" - ] and down fell the sorcerers, prostrating themselves in adoration,5' [and] exclaimed: "We have come to believe in the Sustainer of Moses and Aaron!"     So the magicians/sorcerers were thrown/thrown away prostrating, they said: "We believed with (in) Aaron's and Moses' Lord."     falqi alsHr+ sjda qalwa amna brb harwn wmwsi
 
71.  *     (Pharaoh) said: "Believe ye in Him before I give you permission? Surely this must be your leader, who has taught you magic! be sure I will cut off your hands and feet on opposite sides, and I will have you crucified on trunks of palm-trees: so shall ye know for certain, which of us can give the more severe and the more lasting punishment!"     Said [Pharaoh]: "Have you come to believe in him52 ere I have given you permission? Verily, he must be your master who has taught you magic! But I shall most certainly cut off your hands and feet in great numbers, because of [your] perverseness, and I shall most certainly crucify you in great numbers on trunks of palm-trees:5' and [I shall do this] so that you  form of the verbs employed by Pharaoh, see surah 7, note 92.  might come to know for certain as to which of us [two]54 can inflict a more severe chastisement, and [which] is the more abiding!"     He said: "You believed to him before that I permit for you, that he truly (is) your biggest/greatest (E) who taught/instructed you the magic/sorcery, so I will cut off/sever (E) your hands and your feet from opposites (sides), and I will crucify you (E) in the palm trees' trunks/stems, and you will know (E) which of us (is) stronger (in) torture and more lasting."     qal amntm lh qbl an aXn lkm anh lkbyrkm alXy `lmkm alsHr flaqT`n aydykm warjlkm mn Klaf wlaSlbnkm fy jXw` alnKl wlt`lmn ayna a$d `Xaba wabqi
 
72.  *     They said: "Never shall we regard thee as more than the Clear Sings that have come to us, or than Him Who created us! so decree whatever thou desirest to decree: for thou canst only decree (touching) the life of this world.     They answered: "Never shall we prefer thee to all the evidence of the truth that has come unto us, nor to Him who has brought us into being! Decree, then, whatever thou art going to decree: thou canst decree only [something that pertains to] this worldly life!"     They said: "We will never/not prefer/choose you over what came to us from the evidences, and who created/brought us into being, so order/execute what you are ordering/executing but you (only) destroy/end this the life the present/worldly life."     qalwa ln nWxrk `li maja'na mn albynat walXy fTrna faqD maant qaD anma tqDy hXh alHya+ aldnya
 
73.  *     "For us, we have believed in our Lord: may He forgive us our faults, and the magic to which thou didst compel us: for Allah is Best and Most Abiding."     As for us, behold, we have come to believe in our Sustainer, [hoping] that He may forgive us our faults and all that magic unto which thou hast forced us: 16 for God is the best [to look forward to], and the One who is truly abiding." 57     We (E) believed with our Lord, to forgive for us our sins/mistakes and what you compelled/forced us on it from the magic/sorcery, and God (is) best and more remaining (everlasting).     ana amna brbna lyGfr lna KTayana wmaakrhtna `lyh mn alsHr wallh Kyr wabqi
 
74.  *     Verily he who comes to his Lord as a sinner (at Judgment),- for him is Hell: therein shall he neither die nor live.     VERILY, as for him who shall appear before his Sustainer [on Judgment Day] lost in sin - his [portion], behold, shall be hell: he will neither die therein nor live;58     That truly he, who comes (to) his Lord a criminal/sinner, so that to him (is) Hell he does not die in it and nor lives.     anh mn yat rbh mjrma fan lh jhnm laymwt fyha wlayHyi
 
75.  *     But such as come to Him as Believers who have worked righteous deeds,- for them are ranks exalted,-     whereas he who shall appear before Him as a believer who has done righteous deeds 59 - it is such that shall have lofty stations [in the life to come]:     And who comes to Him believing, he had made/did the correct/righteous deeds, so those, for them the stages/degrees the high/elevated.     wmn yath mWmna qd `ml alSalHat fawlYk lhm aldrjat al`li
 
76.  *     Gardens of Eternity, beneath which flow rivers: they will dwell therein for aye: such is the reward of those who purify themselves (from evil).     gardens of perpetual bliss, through which running waters flow, therein to abide: for that shall be the recompense of all who attain to purity.     Treed gardens (as) eternal residence, the rivers/waterways flow/pass from beneath/below it, immortally/eternally in it, and that (is) who purified's/corrected's reward/reimbursement.     jnat `dn tjry mn tHtha alanhar Kaldyn fyha wXlk jza' mn tzki
 
77.  *     We sent an inspiration to Moses: "Travel by night with My servants, and strike a dry path for them through the sea, without fear of being overtaken (by Pharaoh) and without (any other) fear."     AND, INDEED, [a time cameo when] We thus inspired Moses: "Go forth with My servants by night, and strike out for them a dry path through the sea; [and] fear not of being overtaken, and dread not [the sea]." 61  TA HA  SURAH     And We had inspired/transmitted to Moses that walk/move with My worshippers/slaves so strike/move adry a path/way in the sea/ocean, do not fear over taking/pursuit, and nor you (should) fear."     wlqd awHyna ali mwsi an asr b`bady faDrb lhm Tryqa fy albHr ybsa latKaf drka wlatK$i
 
78.  *     Then Pharaoh pursued them with his forces, but the waters completely overwhelmed them and covered them up.     And Pharaoh pursued them with his hosts: and they were overwhelmed by the sea which was destined to overwhelm them'2     So Pharaoh followed them with his soldiers/warriors, so from the body of water covered/afflicted them what covered/afflicted them (so they drowned in the water).     fatb`hm fr`wn bjnwdh fG$yhm mn alym maG$yhm
 
79.  *     Pharaoh led his people astray instead of leading them aright.     because Pharaoh had led his people astray and had not guided [them] aright.     And Pharaoh misguided his nation, and he did not guide.     waDl fr`wn qwmh wmahdi
 
80.  *     O ye Children of Israel! We delivered you from your enemy, and We made a Covenant with you on the right side of Mount (Sinai), and We sent down to you Manna and quails:     O children of Israel! [Thus] We saved you from your enemy, and [then] We made a covenant with you on the right-hand slope of Mount Sinai," and repeatedly sent down manna and quails unto you, [saying,]     You Israel's sons and daughters, We had saved/rescued you from your enemy and We promised you the mountain's right side/direction, and We descended on you the manna/sap, and the quail/amusement.     yabny asraYyl qd anjynakm mn `dwkm wwa`dnakm janb alTwr alaymn wnzlna `lykm almn walslwi
 
81.  *     (Saying): "Eat of the good things We have provided for your sustenance, but commit no excess therein, lest My Wrath should justly descend on you: and those on whom descends My Wrath do perish indeed!     "Partake of the good things which We have provided for you as sustenance," but do not transgress therein the bounds of equity65 lest My condemnation fall upon you: for, he upon whom My condemnation falls has indeed thrown himself into utter ruin!"6     Eat from tasty/goodnesses what We provided for you, and do not tyrannize/exceed the limit in it, so My anger takes place/descends on you, and whom My anger descends on him, so he had fallen/dropped.     klwa mn Tybat marzqnakm wlatTGwa fyh fyHl `lykm GDby wmn yHll `lyh GDby fqd hwi
 
82.  *     "But, without doubt, I am (also) He that forgives again and again, to those who repent, believe, and do right, who,- in fine, are ready to receive true guidance."     Yet withal, behold, I forgive all sins unto any who repents and attains to faith and does righteous deeds, and thereafter keeps to the right path.     And that I am forgiving often/a forgiver (E) to who repented and believed and made/did correct/righteous deeds then was guided.     wany lGfar lmn tab wamn w`ml SalHa xm ahtdi
 
83.  *     (When Moses was up on the Mount, Allah said:) "What made thee hasten in advance of thy people, O Moses?"     [AND GOD SAID:6'] "Now what has caused thee, O Moses, to leave thy people behind in so great a haste?"     And what made you hurry/hasten on from your nation, you Moses?     wmaa`jlk `n qwmk yamwsi
 
84.  *     He replied: "Behold, they are close on my footsteps: I hastened to thee, O my Lord, to please thee."     He answered: "They are treading in my footsteps69 while I have hastened unto Thee, O my Sus  tainer, so that Thou might be well-pleased [with me]."     He said: "They are, those on my track/trail, and I hurried/hastened to you, my lord, to approve/please (you)."     qal hm awla' `li axry w`jlt alyk rb ltrDi
 
85.  *     ((Allah)) said: "We have tested thy people in thy absence: the Samiri has led them astray."     Said He: "Then [know that], verily, in thy absence We have put thy people to a test, and the Samaritan has led them astray."°     He said: "So We had tested your nation from after you, and Elsamerey misguided them."     qal fana qd ftna qwmk mn b`dk waDlhm alsamry
 
86.  *     So Moses returned to his people in a state of indignation and sorrow. He said: "O my people! did not your Lord make a handsome promise to you? Did then the promise seem to you long (in coming)? Or did ye desire that Wrath should descend from your Lord on you, and so ye broke your promise to me?"     Thereupon Moses returned to his people full of wrath and sorrow, [and] exclaimed: "O my people! Did not your Sustainer hold out [many] a goodly promise to you? bid, then, [the fulfilment of] this promise seem to you too long in coming?" Or are you, perchance, determined to see your Sustainer's condemnation fall upon you,'z and so you broke your promise to me?"     So Moses returned to his nation, angry sorrowfully/angrily. He said: "My nation, did not your Lord promise you a good/beautiful promise, did the promise/contract become long/last long on you, or you wanted/intended that anger (be) placed on you from your Lord, so you broke my appointment?"     frj` mwsi ali qwmh GDban asfa qal yaqwm alm y`dkm rbkm w`da Hsna afTal `lykm al`hd am ardtm an yHl `lykm GDb mn rbkm faKlftm mw`dy
 
87.  *     They said: "We broke not the promise to thee, as far as lay in our power: but we were made to carry the weight of the ornaments of the (whole) people, and we threw them (into the fire), and that was what the Samiri suggested.     They answered: "We did not break our promise to thee of our own free will, but [this is what happened:] we were loaded with the [sinful] burdens of the [Egyptian] people's ornaments, and so we threw them [into the fire]," and likewise did this Samaritan cast [his into it]."     They said: "We did not break your appointment with our free will, and but we were burdened/made to carry 219weights/burdens from the nation's decoration/beauty so we threw/hurled it, so as/like that Elsamerey/Samerey threw/threw away."     qalwa maaKlfna mw`dk bmlkna wlkna Hmlna awzara mn zyn+ alqwm fqXfnaha fkXlk alqi alsamry
 
88.  *     "Then he brought out (of the fire) before the (people) the image of a calf: It seemed to low: so they said: This is your god, and the god of Moses, but (Moses) has forgotten!"     But then, [so they told Moses ,14 the Samaritan] had produced for them [out of the molten gold] the effigy of a calf, which made a lowing sound ;'s and  alone on his ascent of Mount Sinai, I am of the opinion that his answer has a tropical sense, expressing his assumption that the children of Israel would follow his guidance even in his absence: an assumption which proved erroneous, as shown in the sequence.  thereupon they said [to one another], "This is your deity, and .the deity of Moses-but he has forgotten [his past] !16     So he brought out for them a body (of) a (M) calf, for him (is a) moo/bellow, so they said: "This (is) your god, and Moses' god." So he forgot.     faKrj lhm `jla jsda lh Kwar fqalwa hXa alhkm walh mwsi fnsy
 
89.  *     Could they not see that it could not return them a word (for answer), and that it had no power either to harm them or to do them good?     Why-did they not see that [the thing] could not give them any response, and had no power to harm or to benefit them?     So do they not see/understand that it (does) not return to them a saying/words, and nor own/possess for them harm, and nor benefit/usefulness?     afla yrwn ala yrj` alyhm qwla wlaymlk lhm Dra wlanf`a
 
90.  *     Aaron had already, before this said to them: "O my people! ye are being tested in this: for verily your Lord is ((Allah)) Most Gracious; so follow me and obey my command."     And, indeed, even before [the return of Moses] had Aaron said unto them: "O .my people! You are but being tempted to evil by this [idol] -for, behold, your [only] Sustainer is the Most Gracious! Follow me, then, and obey my bidding!"     And Aaron had said to them from before: "You my nation, truly you were tested with it, and that (E) your Lord (is) the merciful, so follow me, and obey my order/command."     wlqd qal lhm harwn mn qbl yaqwm anma ftntm bh wan rbkm alrHmn fatb`wny waTy`wa amry
 
91.  *     They had said: "We will not abandon this cult, but we will devote ourselves to it until Moses returns to us."     [But] they answered: "By no means shall we cease to worship it until Moses comes back to us!"     They said: We will never/not leave/depart on it, devoting/dedicating until Moses returns to us."     qalwa ln nbrH `lyh `akfyn Hti yrj` alyna mwsi
 
92.  *     (Moses) said: "O Aaron! what kept thee back, when thou sawest them going wrong,     [And now that he had come back, Moses] said: "O Aaron! What has prevented thee, when thou didst see that they had gone astray,     He said: "You Aaron what prevented/forbid you when you saw/understood them misguided?"     qal yaharwn mamn`k aX raythm Dlwa
 
93.  *     "From following me? Didst thou then disobey my order?"     from [abandoning them and] following me? Hast thou, then, [deliberately] disobeyed my commandment?"     That you not follow me, did you disobey my order/command?     ala ttb`n af`Syt amry
 
94.  *     (Aaron) replied: "O son of my mother! Seize (me) not by my beard nor by (the hair of) my head! Truly I feared lest thou shouldst say, 'Thou has caused a division among the children of Israel, and thou didst not respect my word!'"     Answered [Aaron]: "O my mother's son! Seize me not by my beard, nor by my head!" Behold, I was afraid lest [on thy return] thou say, 'Thou hast caused a split among the children of Israel, and hast paid no heed to my bidding!"     He said: "You son of my mother, do not take/receive by my beard, and nor with my head, that I, I feared, that you say: 'You separated between Israel's sons and daughters, and you did not observe/guard my saying/word.'"     qal yabn am lataKX blHyty wlabrasy any K$yt an tqwl frqt byn bny asraYyl wlm trqb qwly
 
95.  *     (Moses) said: "What then is thy case, O Samiri?"     Said [Moses]: "What, then, didst thou have in view, O Samaritan?"     He said: "So what (is) your concern/matter you Samerey/Elsamerey ?"     qal fma KTbk yasamry
 
96.  *     He replied: "I saw what they saw not: so I took a handful (of dust) from the footprint of the Messenger, and threw it (into the calf): thus did my soul suggest to me."     He answered: "I have gained insight into something which they were unable to see:" and so I took hold of a handful of the Apostle's teachings and cast it away: for thus has my mind prompted me [to act]." 82     He said: "I saw with what they did not see/know with it, so I grasped/clutched a handful/grasp from the messenger's trace/mark, so I discarded/rejected it,, and as/like that my self enticed/tempted for me."     qal bSrt bma lm ybSrwa bh fqbDt qbD+ mn axr alrswl fnbXtha wkXlk swlt ly nfsy
 
97.  *     (Moses) said: "Get thee gone! but thy (punishment) in this life will be that thou wilt say, 'touch me not'; and moreover (for a future penalty) thou hast a promise that will not fail: Now look at thy god, of whom thou hast become a devoted worshipper: We will certainly (melt) it in a blazing fire and scatter it broadcast in the sea!"     Said [Moses]; "Begone, then! And, behold, it shall be thy lot to say throughout [thy] life, `Touch me not!'" But, verily, [in the life to come] thou shalt be faced with a destiny from which there will be no escape!" And [now] look at this deity of thine to whose worship thou hast become so devoted: we shall most certainly burn it, and then scatter [whatever remains of] it far and wide over the sea!     He said: "So go/go away, so then for you in the life that you say: 'No touch/desperate need.'And that for you (is) an appointment you will never/not break it, and look/see to your God whom you continue/remain on him devoting/dedicating, we will burn him (E), then we will uproot and disperse/destroy him (E) in the body of water uprooting and dispersing/destruction."     qal faXhb fan lk fy alHya+ an tqwl lamsas wan lk mw`da ln tKlfh wanZr ali alhk alXy Zlt `lyh `akfa lnHrqnh xm lnnsfnh fy alym nsfa
 
98.  *     But the god of you all is the One Allah. there is no god but He: all things He comprehends in His knowledge.     Your only deity is God - He save whom there is no deity, [and whho] embraces all things within His knowledge!"     Truly your God (is) God who (there is) no god except Him, He widened over every thing (with) knowledge.     anma alhkm allh alXy laalh ala hw ws` kl $Y `lma
 
99.  *     Thus do We relate to thee some stories of what happened before: for We have sent thee a Message from Our own Presence.     THUS DO WE relate unto thee some of the stories of what happened in the past; and [thus] have We vouchsafed unto thee, out of Our grace, a reminder."     As/like that We narrator/inform on (to) you from information/news what had preceded, and We had brought to you from at Us a reminder/remembrance.     kXlk nqS `lyk mn anba' maqd sbq wqd atynak mn ldna Xkra
 
100.  *     If any do turn away therefrom, verily they will bear a burden on the Day of judgment;     All who shall turn away from it will, verily, bear a [heavy] burden on the Day of Resurrection:     Who objected/opposed/turned away from it, so that he truly carries/bears (on) the Resurrection Day a weight/burden.     mn a`rD `nh fanh yHml ywm alqyam+ wzra
 
101.  *     They will abide in this (state): and grievous will the burden be to them on that Day,-     they will abide in this [state], and grievous for them will be the weight [of that burden] on the Day of Resurrection -     Immortally/eternally in it, and it became (an) evil/harmful weight/burden for them (on) the Resurrection Day.     Kaldyn fyh wsa' lhm ywm alqyam+ Hmla
 
102.  *     The Day when the Trumpet will be sounded: that Day, We shall gather the sinful, blear-eyed (with terror).     on the Day when the trumpet is blown: for on that Day We will assemble all such as had been lost in sin, their eyes dimmed" [by terror],     A day the horn/bugle is being blown in and We gather the criminals/sinners (on) that day blind/blue.     ywm ynfK fy alSwr wnH$r almjrmyn ywmYX zrqa
 
103.  *     In whispers will they consult each other: "Yet tarried not longer than ten (Days);     whispering unto one another, "You have spent but ten [days on earth] .. . ."s'     They converse quietly between them, that you stayed/remained except ten.     ytKaftwn bynhm an lbxtm ala `$ra
 
104.  *     We know best what they will say, when their leader most eminent in conduct will say: "Ye tarried not longer than a day!"     [But] We know best" what they will be saying when the most perceptive of them shall say, "You have spent [there] but one day!"     We are more knowledgeable with what they say, when their best example (in a) method/path says: "That (E) you stayed/remained except a day."     nHn a`lm bma yqwlwn aX yqwl amxlhm Tryq+ an lbxtm ala ywma
 
105.  *     They ask thee concerning the Mountains: say, "My Lord will uproot them and scatter them as dust;     AND THEY WILL ask thee about [what will happen to] the mountains [when this world comes to an end]. Say, then: "My Sustainer will scatter them far and wide,     And they ask/question you about the mountains, so say: "My Lord explodes/destroys it explosion/destruction."     wysalwnk `n aljbal fql ynsfha rby nsfa
 
106.  *     "He will leave them as plains smooth and level;     and leave the earths" level and bare,     So He leaves it a plain and safe land even/level.220     fyXrha qa`a SfSfa
 
107.  *     "Nothing crooked or curved wilt thou see in their place."     [so that] thou wilt see no curve thereon, and no ruggedness."     You do not see in it crookedness/indirectness and nor difference in elevation/fault.     latri fyha `wja wlaamta
 
108.  *     On that Day will they follow the Caller (straight): no crookedness (can they show) him: all sounds shall humble themselves in the Presence of ((Allah)) Most Gracious: nothing shalt thou hear but the tramp of their feet (as they march).     On that Day, all will. follow the summoning Voice from which there will be no escape;" and all sounds will be hushed before the Most Gracious, and thou wilt hear nothing but a faint sough in the air.     (On) that day they follow the caller/requester, no crookedness/indirectness for it, and the voices/sounds silenced/humbled to the merciful, so you do not hear except whispering/quiet or subdued voices.     ywmYX ytb`wn alda`y la`wj lh wK$`t alaSwat llrHmn flatsm` ala hmsa
 
109.  *     On that Day shall no intercession avail except for those for whom permission has been granted by ((Allah)) Most Gracious and whose word is acceptable to Him.     On that Day, intercession shall be of no avail [to any] save him in whose case the Most Gracious will have granted leave therefor, and whose word [of faith) He will have accepted:92     (On) that day the mediation does not benefit/become useful, except whom the merciful permitted/allowed for him, and accepted/approved for him a saying/word.     ywmYX latnf` al$fa`+ ala mn aXn lh alrHmn wrDy lh qwla
 
110.  *     He knows what (appears to His creatures as) before or after or behind them: but they shall not compass it with their knowledge.     [for] He knows all that lies open before men and all that is hidden from them," whereas they cannot encompass Him with their knowledge.     He knows what (is) between their hands and what (is) behind them, and they do not comprehend/envelope with (about) Him knowledge.     y`lm mabyn aydyhm wmaKlfhm wlayHyTwn bh `lma
 
111.  *     (All) faces shall be humbled before (Him) - the Living, the Self-Subsisting, Eternal: hopeless indeed will be the man that carries iniquity (on his back).     And [on that Day] all faces will be humbled before the Ever-Living, the,Self-Subsistent Fount of All Being; and undone shall be he who bears [a burden of] evildoing" -     And the faces/fronts submitted/humbled to the live/alive, the of no beginning and self sufficient, and who had carried/bore injustice/oppression had failed/despaired.     w`nt alwjwh llHy alqywm wqd Kab mn Hml Zlma
 
112.  *     But he who works deeds of righteousness, and has faith, will have no fear of harm nor of any curtailment (of what is his due).     whereas anyone who will have done [whatever he could] of righteous deeds, and was a believer withal, need have no fear of being wronged or deprived [of aught of his merit].95     And who makes/does from the correct/righteous deeds and he is believing, so he does not fear injustice/oppression, and nor anger/humiliation.     wmn y`ml mn alSalHat whw mWmn fla yKaf Zlma wlahDma
 
113.  *     Thus have We sent this down--an Arabic Qur'an--and explained therein in detail some of the warnings, in order that they may fear Allah, or that it may cause their remembrance (of Him).     AND THUS96 have We bestowed from on high this  [divine writ] as a discourse in the Arabic tongue,' and have given therein many facets to all manner of warnings, so that men might remain conscious of Us, or that it give rise to a new awareness in them'"     And as/like that We descended it (as) an Arabic Koran, and We laid out/detailed linguistically in it from the threat, maybe/perhaps they fear and obey, or it initiates/originates/informs for them a reminder/remembrance.     wkXlk anzlnah qrana `rbya wSrfna fyh mn alw`yd l`lhm ytqwn aw yHdx lhm Xkra
 
114.  *     High above all is Allah, the King, the Truth! Be not in haste with the Qur'an before its revelation to thee is completed, but say, "O my Lord! advance me in knowledge."     [Know,] then, [that) God is sublimely exalted. the Ultimate Sove'reign, the Ultimate Truth: and [knowing this,] do not approach the Qur'an in haste, ere it has been revealed unto thee in full, but [always) say: "O my Sustainer, cause me to grow in knowledge!"1o1     So high, mighty, exalted and dignified (is) God the owner/possessor/king, the truth, and do not hurry/hasten with the Koran from before that its transmission/revelation be carried out/executed to you, and say: "My Lord increase me knowledge."     ft`ali allh almlk alHq wlat`jl balqran mn qbl an yqDi alyk wHyh wql rb zdny `lma
 
115.  *     We had already, beforehand, taken the covenant of Adam, but he forgot: and We found on his part no firm resolve.     AND, INDEED, long ago did We impose Our commandment on Adam;'° but he forgot it, and We found no firmness of purpose in him.     And We had promised/recommended to Adam from before so he forgot, and We did not find decisiveness/determination for him.     wlqd `hdna ali adm mn qbl fnsy wlm njd lh `zma
 
116.  *     When We said to the angels, "Prostrate yourselves to Adam", they prostrated themselves, but not Iblis: he refused.     For [thus it was:] when We told the angels, "Prostrate yourselves before Adam!"- they all prostrated themselves, save Ibis, who refused [to do it];'°'     And when We said to the angels: "Prostrate to Adam." So they prostrated except Satan/Iblis refused/hated.     waX qlna llmlaYk+ asjdwa ladm fsjdwa ala ablys abi
 
117.  *     Then We said: "O Adam! verily, this is an enemy to thee and thy wife: so let him not get you both out of the Garden, so that thou art landed in misery.     and thereupon We said: "O Adam! Verily, this is a foe unto thee and thy wife: so let him not drive the two of you out of this garden and render thee unhappy.'°`     So We said: "You Adam, that (E) that (is) an enemy for you and to your wife/spouse, so let him not bring you (B) out from the Paradise, so you (will) be miserable/unhappy."     fqlna yaadm an hXa `dw lk wlzwjk flayKrjnkma mn aljn+ ft$qi
 
118.  *     "There is therein (enough provision) for thee not to go hungry nor to go naked,     Behold, it is provided for thee that thou shalt not hunger here or feel naked,'°'     That (E) for you, that you do not starve/be hungry in it, and nor naked/obscenely harmed.     an lk ala tjw` fyha wlat`ri
 
119.  *     "Nor to suffer from thirst, nor from the sun's heat."     and that thou shalt not thirst here or suffer from the heat of the sun."     And that you do not be thirsty in it, and nor sun stricken/uncovered     wank latZmA fyha wlatDHi
 
120.  *     But Satan whispered evil to him: he said, "O Adam! shall I lead thee to the Tree of Eternity and to a kingdom that never decays?"     But Satan whispered unto him, saying: "O Adam! Shall I lead thee to the tree of life eternal; and [thus] to a kingdom that will never decay?"°6     So the devil inspired and talked to him, he said: "You Adam, do I guide you on (to) the immortality's/eternity's tree, and possession and free will/kingdom (that) does not wear out?"     fwsws alyh al$yTan qal yaadm hl adlk `li $jr+ alKld wmlk laybli
 
121.  *     In the result, they both ate of the tree, and so their nakedness appeared to them: they began to sew together, for their covering, leaves from the Garden: thus did Adam disobey his Lord, and allow himself to be seduced.     And so the two ate [of the fruit] thereof: and thereupon they became conscious of their nakedness and began to cover themselves with pieced-together leaves from the garden. And [thus] did Adam disobey his Sustainer, and thus did he fall into grievous error.'°'     So they ate from it, so their (B)'s shameful genital private parts to be covered appeared to them (B), and they (B) started and continued (to) stick (B) on them (B) from the Paradise's leaves, and Adam disobeyed his Lord, so he was misguided/failed.     fakla mnha fbdt lhma swathma wTfqa yKSfan `lyhma mn wrq aljn+ w`Si adm rbh fGwi
 
122.  *     But his Lord chose him (for His Grace): He turned to him, and gave him Guidance.     Thereafter, [however,) his Sustainer elected him [for His grace], and accepted his repentance, and bestowed His guidance upon him,     Then His Lord chose/purified him, so He forgave on him, and guided.     xm ajtbah rbh ftab `lyh whdi
 
123.  *     He said: "Get ye down, both of you,- all together, from the Garden, with enmity one to another: but if, as is sure, there comes to you Guidance from Me, whosoever follows My Guidance, will not lose his way, nor fall into misery.     saying: "Down with you all'°8 from this [state of innocence, and be henceforth] enemies unto one another! None the less, there shall most certainly come unto you guidance from Me: and he who follows My guidance will not go astray, and neither will he be unhappy.     He said: "You (B) descend/drop from it all together, some of you to some (you are to each other) an enemy, so when guidance from Me comes to you, so who followed My guidance, so he does not become misguided and nor become miserable/unhappy.     qal ahbTa mnha jmy`a b`Dkm lb`D `dw fama yatynkm mny hdi fmn atb` hday flayDl wlay$qi
 
124.  *     "But whosoever turns away from My Message, verily for him is a life narrowed down, and We shall raise him up blind on the Day of Judgment."     But as for him who shall turn away from remembering Me - his shall be a life of narrow scope; and on the Day of Resurrection We shall raise him up blind."     And who objected/turned away from My remembrance/reminder, so then for him (is a) narrow tight/weak life/livelihood, and We gather him (on) the Resurrection Day blind/confused.     wmn a`rD `n Xkry fan lh m`y$+ Dnka wnH$rh ywm alqyam+ a`mi
 
125.  *     He will say: "O my Lord! why hast Thou raised me up blind, while I had sight (before)?"     [And so, on Resurrection Day, the sinner] will ask: "O my Sustainer! Why hast Thou raised me up blind, whereas [on earth] I was endowed with sight?"     He said: "My Lord why (have) you gathered me blind/confused and I had been seeing/understanding ?"221     qal rb lm H$rtny a`mi wqd knt bSyra
 
126.  *     ((Allah)) will say: "Thus didst Thou, when Our Signs came unto thee, disregard them: so wilt thou, this day, be disregarded."     [God] will reply: "Thus it is: there came unto thee Our messages, but thou wert oblivious of them; and thus shalt thou be today consigned to oblivion!"     He said: "Like that, Our verses/evidences/signs came to you so you forgot it, and like that today you be forgotten."     qal kXlk attk ayatna fnsytha wkXlk alywm tnsi
 
127.  *     And thus do We recompense him who transgresses beyond bounds and believes not in the Sings of his Lord: and the Penalty of the Hereafter is far more grievous and more enduring.     For, thus shall We recompense him who wastes his own self... and does not believe in his Sustainer's messages: and, indeed, the suffering [of such sinners] in the life to come shall be most severe and most enduring!     And like that We reimburse who extravagated/exceeded the limit, and did not believe with his Lord's verses/evidences, and the end's (other life's) torture (E) (is) stronger (severer) and more lasting (everlasting).     wkXlk njzy mn asrf wlm yWmn bayat rbh wl`Xab alaKr+ a$d wabqi
 
128.  *     Is it not a warning to such men (to call to mind) how many generations before them We destroyed, in whose haunts they (now) move? Verily, in this are Signs for men endued with understanding.     CAN, THEN, they [who reject the truth] learn no lesson by recalling how many a generation We have destroyed before their time? - [people] in whose dwelling-places they [themselves now] walk about? In this, behold, there are messages indeed for those who are endowed with reason!     Did He not guide to them how many from the generations/peoples of eras before them We made die/destroyed, they walk in their residences, that (E) in that (are) verses/evidences/signs (E) to (owners) of the minds/reasoning powers.     aflm yhd lhm km ahlkna qblhm mn alqrwn ym$wn fy msaknhm an fy Xlk layat lawly alnhi
 
129.  *     Had it not been for a Word that went forth before from thy Lord, (their punishment) must necessarily have come; but there is a Term appointed (for respite).     Now were it not for a decree that has already gone forth from thy Sustainer, setting a term [for each sinner's repentance], it would inescapably follow [that all who sin must be doomed at once].     And was it not for a word/sermon preceded from your Lord, (it) would have been necessity/obligation and (a) named/identified term/time.     wlwla klm+ sbqt mn rbk lkan lzama wajl msmi
 
130.  *     Therefore be patient with what they say, and celebrate (constantly) the praises of thy Lord, before the rising of the sun, and before its setting; yea, celebrate them for part of the hours of the night, and at the sides of the day: that thou mayest have (spiritual) joy.     Hence, bear with patience whatever they [who deny the truth] may say, and extol thy Sustainer's limitless glory and praise Him before the rising of the sun and before its setting; and extol His glory, too, during some of the hours of the night as well as during the hours of the day,"° so that thou might attain to happiness.     So you be patient on what they say, and praise/glorify with your Lord's praise/gratitude/thanks, before the sun's ascent/rising, and before its decline/setting, and from the night's hours so praise/glorify, and the daytime's ends/edges, maybe/perhaps you accept/approve.     faSbr `li mayqwlwn wsbH bHmd rbk qbl Tlw` al$ms wqbl Grwbha wmn ana' allyl fsbH waTraf alnhar l`lk trDi
 
131.  *     Nor strain thine eyes in longing for the things We have given for enjoyment to parties of them, the splendour of the life of this world, through which We test them: but the provision of thy Lord is better and more enduring.     And never turn thine, eyes [with longing] towards whatever splendour of this world's life We may have allowed so many others to enjoy in order that We might test them thereby: for the sustenance which thy Sustainer provides [for thee] is better and more enduring.     And do not extend/spread your two eyes to what We gave long life/made enjoy with it (to) spouses/couples from them, the life the present's/worldly life's flower/splendor, to test them in it, and your Lord's provision (is) better and more lasting.     wlatmdn `ynyk ali mamt`na bh azwaja mnhm zhr+ alHya+ aldnya lnftnhm fyh wrzq rbk Kyr wabqi
 
132.  *     Enjoin prayer on thy people, and be constant therein. We ask thee not to provide sustenance: We provide it for thee. But the (fruit of) the Hereafter is for righteousness.     And bid thy people to pray, and persevere therein. [But remember:] We do not ask thee to provide sustenance [for Us]: it is We who provide sustenance for thee. And the future belongs to the God-conscious. "e     And order/command your family/people with the prayers and endure patience on it, We do not ask/question you (for) a provision/means of livelihood, We provide for you, and the end (result is) to the fear and obedience (of God).     wamr ahlk balSla+ waSTbr `lyha lansAlk rzqa nHn nrzqk wal`aqb+ lltqwi
 
133.  *     They say: "Why does he not bring us a sign from his Lord?" Has not a Clear Sign come to them of all that was in the former Books of revelation?     NOW THEY [who are blind to the truth] are wont to say, "If [Muhammad] would but produce for us a miracle from his Sustainer!"9 [But] has there not come unto them a clear evidence [of the truth of this divine writ] in what is [to be found] in the earlier scriptures?     And they said: "If only, he comes/brings to us with a verse/evidence/sign from his Lord." Did not an evidence (of) what is in the written leaves/sheets/pages (books/scriptures) the first/beginning come to them?     wqalwa lwla yatyna bay+ mn rbh aw lm tathm byn+ ma fy alSHf alawli
 
134.  *     And if We had inflicted on them a penalty before this, they would have said: "Our Lord! If only Thou hadst sent us an apostle, we should certainly have followed Thy Signs before we were humbled and put to shame."     For [thus it is:] had We destroyed them by means of a chastisement ere this [divine writ was revealed], they would indeed [be justified to] say [on Judgment Day]: "O our Sustainer! If only Thou hadst sent an apostle unto us, we would have followed Thy messages rather than be humiliated and disgraced [in the hereafter]!"     And if that (E) We destroyed/made them die with torture from before it, they would have said: "Our Lord, if only you sent to us a messenger, so we follow your signs/verses/evidences, from before that we humiliate/disgrace, and we shame/scandalize (ourselves)."     wlw ana ahlknahm b`Xab mn qblh lqalwa rbna lwla arslt alyna rswla fntb` ayatk mn qbl an nXl wnKzi
 
135.  *     Say: "Each one (of us) is waiting: wait ye, therefore, and soon shall ye know who it is that is on the straight and even way, and who it is that has received Guidance."     Say: "Everyone is hopefully waiting [for what the future may bring]:'7` wait, then, [for the Day of Judgment - ] for then you will come to know as to who has followed the even path, and who has found guidance!"     Say: "Each/all (is) waiting/remaining, so wait/remain, so you will know who (are) the road's/way's the straight/just owners/company, and who was guided."222     ql kl mtrbS ftrbSwa fst`lmwn mn aSHab alSraT alswy wmn ahtdi