SURAH (20) TAA HAA (AYA 91 to 135)

قَالُوا لَنْ نَبْرَحَ عَلَيْهِ عَاكِفِينَ حَتَّىٰ يَرْجِعَ إِلَيْنَا مُوسَىٰ {20:91}

[Q20:91] Qaaloo lan nabraha 'alaihi 'aakifeena hattaa yarji'a ilainaa Moosaa. 
[Q20:91] They said: We will by no means cease to keep to its worship until Musa returns to us.

[Q20:91] Mereka menjawab: Kami tidak sekali-kali akan meninggalkan penyembahan patung ini, (bahkan) kami akan tetap menyembahnya hingga Nabi Musa kembali kepada kami.  

(see commentary for verse 9)

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(20:91) But they replied, "We will go on worshipping it till Moses comes back to us." *69

*69 Here the Qur'an exonerates Prophet Aaron from the sin of taking any pan in the calf-worship, but in contrast to this, the Bible makes him wholly responsible for making the golden calf and setting it up as a god. According to Exodus:
"And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us out of the land of Egypt, we wot not what is become of him. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. And all the people broke off the golden earrings which were in their ears, and brought them unto Aaron. And he received them at his hand, and fashioned it with a graying tool, after he had made it a molten calf: and they said, These be thy gods, O israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord." 132:1-5).
It is just possible that the real name of the Samiri was also Aaron which later on might have misled the Israelites to attribute the making of the golden calf to Prophet Aaron. Thus it is obvious that the Qur'an has shown a favour to the Jews and Christians by exonerating Prophet Aaron from the sin, but it is an irony that the Christian missionaries and the Orientalists still insist that the Qur'an is guilty of anachronism and that the calf was made a deity of worship by a holy prophet of theirs. In their blind obduracy they forget that even according to the Bible this was a great sin. (Exodus, 32: 21). A little further on in the same chapter the Bible again contradicts itself. It says that Prophet Moses ordered the Levites to kill all their kinsfolk, their friends and their fellow country men who had been guilty of the sin of calf-worship. Accordingly, about three thousand men fell that day. (Exodus, 32: 27-29).
Now the question arises: Why was Prophet Aaron not killed, if he was the inventor of the calf-worship? Why didn't the Levites ask Prophet Moses to kill his brother, Prophet Aaron, who was the real sinner, just as they were asked to kill theirs. The Bible also says that after this Moses went back to the Eternal and prayed Him to forgive their sins or blot him out of His list of the living, and the Eternal answered: "Whosoever has sinned against me, him will I blot out of my book" (Exodus, 32: 31-33). But we learn from the Bible that the name of Prophet Aaron was not blotted out, but, on the other hand, he and his sons and his family were given the charge of the sanctuary and the office of priesthood (Numbers, 18: 1-7). Thus it is quite evident from the internal testimony of the Bible itself, that it contradicts itself and supports the Qur'an in its exoneration of Prophet Aaron.

قَالَ يَا هَارُونُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا {20:92}

[Q20:92] Qaala Yaa Haaroonu maa mana 'aka iz ra aitahum dalloo. 
[Q20:92] (Musa) said: O Haroun! What prevented you, when you saw them going astray,

[Q20:92] (Sekembalinya), Nabi Musa berkata: Wahai Harun, apakah maniknya yang menghalangmu ketika engkau melihat mereka sesat,  

(see commentary for verse 9)

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(20:92) (After rebuking the people, Moses turned to Aaron) and said,"O Aaron, what prevented you from following my way when you saw that they were going astray?

أَلَّا تَتَّبِعَنِ ۖ أَفَعَصَيْتَ أَمْرِي {20:93}

[Q20:93] Allaa tattabi'ani afa'asaita amree.
[Q20:93] So that you did not follow me? Did you then disobey my order?

[Q20:93] Daripada menurutku? Adakah engkau ingkar akan suruhanku?  

(see commentary for verse 9)

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(20:93) What, did you disobey my command?" *70

*70 The "command" refers to the instructions which Prophet Moses gave to his brother Aaron when he made him his deputy in his absence when he went up to Mount Tur: "After me take my place and do the right and follow not the way of the mischief-makers". (VII: 142).

قَالَ يَا ابْنَ أُمَّ لَا تَأْخُذْ بِلِحْيَتِي وَلَا بِرَأْسِي ۖ إِنِّي خَشِيتُ أَنْ تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ وَلَمْ تَرْقُبْ قَوْلِي {20:94}

[Q20:94] Qaala yabna'umma laa taakhuz bilihyatee wa laa biraasee innee khashetu an taqoola farraqta baina Baneee Israaa'eela wa lam tarqub qawlee. 
[Q20:94] He said: O son of my mother! Seize me not by my beard nor by my head; surely I was afraid lest you should say: You have caused a division among the children of Israel and not waited for my word.

[Q20:94] Nabi Harun menjawab: Wahai anak ibuku! Janganlah engkau meragut janggutku dan janganlah menarik (rambut) kepalaku. Sesungguhnya aku takut bahawa engkau akan berkata kepadaku: Engkau telah memecah-belahkan kaum Bani lsrail sesama sendiri dan engkau tidak berhati-hati mengambil berat pesananku! 

(see commentary for verse 9)

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(20:94) Aaron said, "O son of my mother do not seize me by my beard nor pull the hair of my head. *71 I was afraid that you might say on your return, `You sowed discord among the Israelites and did not pay due heed to my words'!" *72

*71 See VII: 150. 
*72 It can also be interpreted like this: "You did not wait for orders from me" In order to understand fully the statement of Prophet Aaron, one should read this verse along with verse 150 of Chapter VII, where he says: "Son of my mother, these people overpowered me and were going to kill me: so, let not the enemies gloat over me: do not count the among the people who have done wrong." Now if both these verses are read together, one can easily see the true picture of the event: Prophet Aaron did his utmost to stop the people from committing the sin of calf-worship, but they revolted against him and might even have killed him. Fearing a clash between them, therefore, he held his peace lest Prophet Moses, on his return, might blame him for letting the situation worsen and failing to control it effectively in his absence. The last clause of VII: 150 also gives the hint that there existed among the people a good number of the enemies of the two brothers.

قَالَ فَمَا خَطْبُكَ يَا سَامِرِيُّ {20:95}

[Q20:95] Qaala famaa khatbuka yaa Saamiriyy.
[Q20:95] He said: What was then your object, O Samiri?

[Q20:95] (Sesudah itu Nabi Musa hadapkan kemarahannya kepada Samiri lalu) bertanya: Apa pula halmu, wahai Samiri?  

(see commentary for verse 9)

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(20:95) (Then Moses turned to Samiri) and said, "O Samiri, what have you to say about the matter?"

قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ فَقَبَضْتُ قَبْضَةً مِنْ أَثَرِ الرَّسُولِ فَنَبَذْتُهَا وَكَذَٰلِكَ سَوَّلَتْ لِي نَفْسِي {20:96}

[Q20:96] Qaala basurtu bimaa lam yabsuroo bihee faqabadtu qabdatam min asarir Rasooli fanabaztuhaa wa kazaalika sawwalat lee nafsee. 
[Q20:96] He said: I saw (Jibreel) what they did not see, so I took a handful (of the dust) from the footsteps of the messenger, then I threw it in the casting; thus did my soul commend to me.

[Q20:96] Dia menjawab: Aku mengetahui dan menyedari apa yang tidak diketahui oleh mereka, lalu aku mengambil segenggam dari kesan jejak Rasul itu, kemudian aku mencampakkannya dan demikianlah aku dihasut oleh hawa nafsuku. 

Samiri relates that he only used the earth under the hoof of the Messenger Angel and use of it enchanted him.

It has already been said above that the life-history of Moses has an identity with that of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad).

**The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) left this world leaving Ali in his place to be at the head of the people. The Samiries among the Muslims set up their own authorities and follow them instead of following the Word of ALLAH (SWT) (the Holy Qur’an) and the word of the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) i.e., his behest about Ali and his Ahlul Bayt. NATURALLY the Samiries among the Muslims shall meet the wrath of ALLAH (SWT) and the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) of the Day of Judgment.

Some commentators attempt to give a different interpretation. Whatever it may be, undoubtedly the passage indicates the fact that any innovation is based on mixing a handful of truth or doctrines left by the apostles with the imposter’s wishful designs. It has a wide application in the development of the various sects in Islam.

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(20:96) He replied, "I saw what the people did not see: so I took a handful of dust from the footprints of the Messenger, and sprinkled it (on the calf), for so did my soul prompt me." *73

*73 There has been a good deal of divergence of opinion in regard to the interpretation of this verse. [1] According to the majority of the early commentators and their followers, it means: "The Samiri saw the Messenger (Angel Gabriel) when he was passing and took a handful of dust from his footprints. Then he sprinkled this upon the idol of the golden calf. This created life in it and it began to low like a living calf." The Qur'an, in fact, does not say that this actually happened but merely cites the reply given by the Samiri to Prophet Moses when the latter took him to, task for the great sin he had committed.
There are others who interpret the words of the Samiri; [2] like this: "I saw a Weakness in the Messenger (Prophet Moses) or in his Creed, which others did not see. Therefore I followed in his footsteps to a certain limit but afterwards I left his way." This interpretation was moat probably put forward first of all by Abu Muslim Isfahani. Then Imam Razi not only cited it in his own Commentary but also approved of it. And now it is being followed by some modernistic commentators, who try to prove their own favourite theories by giving far-fetched interpretations to the obvious meaning of the words of the Qur'an. SUCH PEOPLE FORGET THAT THE QUR'AN HAS NOT BEEN SENT DOWN IN THE TERMINOLOGY OF ENIGMAS, RIDDLES AND PUZZLES BUT IN CLEAR, PLAIN AND INTELLIGIBLE ARABIC. THEREFORE THE QUR'AN WOULD HAVE NEVER EMPLOYED THE WORDS IT HAS USED IN THE TEXT TO CONVEY THE MEANING GIVEN BY THEM BECAUSE THEIR USAGE CANNOT SUPPORT THAT FAR-FETCHED INTERPRETATION. What such interpreters really mean to imply is that Allah has failed to express Himself clearly and plainly; therefore, they wish to come to His rescue by their interpretations in order to save Him from the ridicule of the "learned" people.
IF WE STUDY THE VERSE IN THE CONTEXT IN WHICH IT OCCURS, we shall be able to understand easily that the Samiri was a mischief-monger who had contrived his deceitful scheme after a good deal of consideration. As he appears to have been a good craftsman, he caused the golden calf he had made to produce a lowing sound, and successfully deluded the ignorant and simple people. He did not rest content with this but impudently invented the story that he had seen what the common people could not see and that he had taken a handful of the dust from the footprints of the Messenger and sprinkled it on the calf which made it low like a living calf. It is possible that by the "Messenger", he meant Prophet Moses himself and might have cunningly tried to flatter him, saying, that the dust of his footprints was miraculous. BY SAYING SO, he was playing the most subtle trick. He wanted to offer an intellectual bait to Moses so that he might feel elated about the miraculous effect of the dust trodden by his feet and utilize his services for propagating his own miraculous acts. ANYHOW, THE FACT IS THAT THE QUR'AN HAS PRESENTED THE WHOLE THING AS A TRICK OF THE SAMIRI and has not given the account as if it were a real event by itself. The subsequent reaction of Prophet Moses to the statement of the Samiri clearly shows that he considered it as a deceitful story, and so laid the curse on him. 

قَالَ فَاذْهَبْ فَإِنَّ لَكَ فِي الْحَيَاةِ أَنْ تَقُولَ لَا مِسَاسَ ۖ وَإِنَّ لَكَ مَوْعِدًا لَنْ تُخْلَفَهُ ۖ وَانْظُرْ إِلَىٰ إِلَٰهِكَ الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا ۖ لَنُحَرِّقَنَّهُ ثُمَّ لَنَنْسِفَنَّهُ فِي الْيَمِّ نَسْفًا {20:97}

[Q20:97] Qaala fazhab fa inna laka fil hayaati an taqoola laa misaasa wa inna laka maw'idal lan tukhlafahoo wanzur ilaaa ilaahikal lazee zalta 'alaihi 'aakifaa; lanuharriqannnahoo summa lanansifanahoo fil yammi nasfaa. 
[Q20:97] He said: Begone then, surely for you it will be in this life to say, Touch (me) not; and surely there is a threat for you, which shall not be made to fail to you, and look at your ALLAH (SWT) to whose worship you kept (so long); we will certainly burn it, then we will certainly scatter it a (wide) scattering in the sea.

[Q20:97] Nabi Musa berkata kepada Samiri: Jika demikian, pergilah, (engkau adalah diusir dan dipulaukan), kerana sesungguhnya telah ditetapkan bagimu akan berkata dalam kehidupan dunia ini: Jangan sentuh daku dan sesungguhnya telah dijanjikan lagi untukmu satu balasan akhirat yang engkau tidak sekali-kali akan terlepas daripadanya dan (sekarang) lihatlah kepada tuhanmu yang engkau sekian lama menyembahnya, sesungguhnya kami akan membakarnya kemudian kami akan menghancur dan menaburkan serbuknya di laut sehingga hilang lenyap.  

(see commentary for verse 9)

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(20:97) Moses said, "Well, get away! Now you shall have to say throughout your life: `Touch me not'. *74 And there is an appointed time for your reckoning which is inevitable. And just have a look at your god which you cherished so much: now We will burn it and shatter it and cast the ashes into the sea.

*74 The words show that he was not only made an outcast for life but was made to inform the people himself that he was an outcast, as given in Leviticus:
"And the leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean. All the days wherein the plague shall be in him he shall be defiled; he is unclean: he shall dwell alone; without the camp shall his habitation be ". (13:45-46).
We conclude from this that either he was inflicted with leprosy as a scourge by. Allah or the punishment inflicted on him was that, being a moral "leper", he should be made an outcast and should himself proclaim to be an unclean and impure person, saying, "Touch me not" 

إِنَّمَا إِلَٰهُكُمُ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ ۚ وَسِعَ كُلَّ شَيْءٍ عِلْمًا {20:98}

[Q20:98] Innamaaa ilaahukkumul laahul lazee laa ilaaha illaa Hoo; wasi'a kulla shai'in ilmaa. 
[Q20:98] Your ALLAH (SWT) is only ALLAH (SWT), there is no ALLAH (SWT) but He; He comprehends all things in (His) knowledge.

[Q20:98] Sesungguhnya Tuhan kamu hanya ALLAH (SwT), yang tidak ada Tuhan melainkan Dia, yang meliputi pengetahuanNya akan tiap-tiap sesuatu.  

(see commentary for verse 9)

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(20:98) O people, your God is Allah alone Who has no other god beside Him: His knowledge embraces everything."

كَذَٰلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنْبَاءِ مَا قَدْ سَبَقَ ۚ وَقَدْ آتَيْنَاكَ مِنْ لَدُنَّا ذِكْرًا {20:99}

[Q20:99] Kazaalika naqussu 'alaika min ambaaa'i maa qad sabaq; wa qad aatainaaka mil ladunnaa Zikraa. 
[Q20:99] Thus do We relate to you (some) of the news of what has gone before; and indeed We have given to you a Reminder from Ourselves.

[Q20:99] Demikianlah Kami ceritakan kepadamu (wahai Muhammad), sebahagian dari kisah-kisah umat manusia yang telah lalu dan sesungguhnya Kami telah memberikan kepadamu, dari sisi Kami (sebuah Kitab Al-Quran yang menjadi) peringatan. 

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(20:99) (O Muhammad), *75 thus do We relate to you the history of the past events, and We have given you an "Admonition" from Our Own Self. *76

*75 Now that the story of Prophet Moses comes to an end, the same theme, that was interrupted by this story has been resumed. 
*76 That is, the Qur'an about which it was said at the beginning of the Surah that it had not been sent down to put the Holy Prophet in distress, and that it was an Admonition for the God-fearing.

مَنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَامَةِ وِزْرًا {20:100}

[Q20:100] Man a'rada 'anhu, fa innahoo yahmilu Yawmal Qiyaamati wizraa; 
[Q20:100] Whoever turns aside from it, he shall surely bear a burden on the day of resurrection.

[Q20:100] Sesiapa yang berpaling ingkar dari peringatan Al-Quran itu, maka sesungguhnya dia pada hari kiamat menanggung beban (dosa) yang berat. 

The chastisement that will be inflicted on the sinners and the deviators on the Day of Judgement will be more grievous than the torment they will suffer after their deaths in their graves and the period between the two will appear to them as if they have tarried not longer than ten days, BUT in the opinion of the more discerning among them the interval will be not longer than a day.

When some people asked the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) as to what would become of the solid mountains or the eternal hills, he recited verses 105 to 107: "My Lord will uproot them and scatter them as dust, and will leave them as plains, smooth and level, without any crookedness or unevenness," The scene of the Day of Judgement will be a level plain in which there will be no places of concealment.

§  The angel Israfil as the summoner will blow the trumpet to assemble all souls who will follow him.

Verse 109 makes it clear that those who have been granted permission by ALLAH (SWT) shall have the authority to intercede and obtain forgiveness for those whom they find suitable and deserving. Refer to the commentary of al Baqarah 2:48 and 255; Nisa 4:85; Yunus 10:3; Maryam 19:87 and Zukhruf 43:86.

THE KNOWLEDGE ACQUIRED THROUGH THE FACULTIES OF THE SENSES BY THE FINITE BEING CAN NEVER COMPREHEND THE INFINITE SUPREME BEING.

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(20:100) Whoso will turn away from it, he shall bear a heavy burden of sin on the Day of Resurrection;

 خَالِدِينَ فِيهِ ۖ وَسَاءَ لَهُمْ يَوْمَ الْقِيَامَةِ حِمْلًا {101}

[Q20:101] Khaalideena feehi wa saaa'a lahum Yawmal Qiyaamati himlaa, 
[Q20:101] Abiding in this (state), and evil will it be for them to bear on the day of resurrection;

[Q20:101] Mereka kekal di dalam (azab) dosa itu dan amatlah buruknya tanggungan itu bagi mereka pada hari kiamat, 

(see commentary for verse 100)

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(20:101) and all such people shall always remain under its heavy burden, and it will be a very heavy responsibility indeed that they shall have to bear on the Day of Resurrection. *77

*77 Here the people have been warned that whoso will turn away front the Qur'an and will reject its guidance, he shall do harm to himself only and not to Allah and His Messenger, and that the one, who rejects His Message, shall inevitably be punished in the Hereafter. And this warning holds good for every people, every country and every age. This is because there are only two alternatives for an individual or a community, whom the Message of the Qur'an reaches. They can either accept it or reject it; there is no third way. 

يَوْمَ يُنْفَخُ فِي الصُّورِ ۚ وَنَحْشُرُ الْمُجْرِمِينَ يَوْمَئِذٍ زُرْقًا {20:102}

[Q20:102] Yawma yunfakhu fissoori wa nahshurul mujrimeena Yawma 'izin zurqaa. 
[Q20:102] On the day when the trumpet shall be blown, and We will gather the guilty, blue-eyed, on that day.

[Q20:102] (Iaitu) hari ditiup Sangkakala dan Kami akan himpunkan pada hari itu orang-orang yang bersalah dalam keadaan kelabu matanya. 

(see commentary for verse 100)

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(20:102) On that Day, when the Trumpet will be blown *78 and We will muster the criminals while their eyes shall be dimmed (with terror), *79

*78 As regards the nature of the blowing of the "Trumpet" on the Day of Resurrection, it may be likened to the blowing of the bugle in the army to muster or disperse the soldiers. It is obvious that these words and terms have been used because these are known to the people. Therefore it wilt be wrong to consider the "Trumpet" to be exactly like the bugles and trumpets of this world. 
*79 According to some Commentators, it means this: "The bodies of the criminals will turn white as if no drop of blood had been left in them."

يَتَخَافَتُونَ بَيْنَهُمْ إِنْ لَبِثْتُمْ إِلَّا عَشْرًا {20:103}

[Q20:103] Yatakhaafatoona bainahum il labistum illaa 'ashraa; 
[Q20:103] They shall consult together secretly: You did tarry but ten (centuries).

[Q20:103] Mereka berbisik-bisik sesama sendiri: Kamu telah tinggal hanya sepuluh sahaja. 

Since the chastisement on the Day of Judgment would be far greater and more grievous than that of the one immediately following death, the sinners will imagine their story in the grave or the interval between the death and the judgment or their stay in the world to be very short, like only a few days.

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(20:103) they will whisper to one another, "You hardly stayed for ten days on the Earth." *80

*80 The original text tray also be interpreted to mean: "After your death, you may have passed hardly ten days till now." As regards the interpretation adopted in the translation, it is supported by XXVI: 112-113: "When Allah will ask them, 'For how many years did you stay on the Earth?' They will say, 'We stayed there for a day - or a pan of a day: You may ask those who have kept the record!" The second interpretation is supported by XXX: 55-56: "And on the day when Resurrection will take place, the criminals will declare on oaths, 'We have not remained in the state of dealt for more than an hour.' And likewise they were deluded on the Earth. On the other hand, those who have been given Knowledge and Faith will say, 'According to the Book of Allah, you have remained in this state up to the Day of Resurrection, and this is the very Day of Resurrection, but you did not know of it'. "Both the interpretations are supported by other verses of the Qur'an. It is clear from these that they will consider both the life on the Earth and the life in the interval between death and Resurrection to be very short. They will consider the earthly life to be very short because, against all their expectations, they will have to face the eternal life in the Hereafter which they denied in their earthly life. As they had made no preparation for this life, they will wring their hands with regret that they had ruined their eternal life for the sake of a few transitory pleasures of the short life they had been given on the Earth. As regards the duration of the interval between death and Resurrection, they will consider it to be very short, for they will imagine that they had been suddenly awakened by the "Trumpet" from their last sleep or unconsciousness in their earthly life. Thus, they will not at first realize that the "Trumpet" was the signal for the Day of Resurrection because they had no expectation whatever that the Day of Resurrection would ever come. As a matter of fact, they used to make fun of this Day as a nonsensical thing. 

نَحْنُ أَعْلَمُ بِمَا يَقُولُونَ إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً إِنْ لَبِثْتُمْ إِلَّا يَوْمًا {20:104}

[Q20:104] nahnu a'lamu bimaa yaqooloona iz yaqoolu amsaluhum tareeqatan illabistum illaa yawmaa. 
[Q20:104] We know best what they say, when the fairest of them in course would say: You tarried but a day.

[Q20:104] (ALLAH (SwT) berfirman): Kami lebih mengetahui akan kadar masa yang mereka katakan itu, manakala orang yang lebih tepat pendapatnya di antara mereka berkata pula: Tiadalah kamu tinggal melainkan satu masa yang amat singkat. 

The opinion of the more sensitive of them would be that the stay before judgment was only a day, i.e., shorter still.

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(20:104) We know full well *81 what they will be talking; (We also know that) at that time the most careful estimator among them will say, "No, your life on the Earth was but for a day.” *82

*81 This is a parenthisis that has been inserted to remove this doubt of the hearers: "How has it been known today what the people will be talking in whispers in the Plain of Resurrection?" 
*82 This is another parenthisis which has been inserted in answer to another objection raised by some hearer. It appears that when this Surah was being recited, some one might have raised this question as a ridicule: 'Where will these high mountains go on the Day of Resurrection, for it appears from your description of Resurrection that all the people of the world will be running about in a level plain?' In order to understand the background of the question, it should be kept in mind that Makkah, where this Surah was first recited on the occasion of its revelation, is surrounded on all sides by high mountains. The answer to this question follows immediately: "Allah will reduce them to fine dust and scatter it away." 

SECTION 6

Intercession

State of the Creation on the Day of Judgment – No Intercession by any one shall be allowed except by those permitted by God – Those who believe and do good deeds shall fear neither any injustice to them nor any curtailment of their recompense.  The Qur’an has been revealed as a Reminder – Man had already been covenanted with.

وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّي نَسْفًا {20:105}

[Q20:105] Wa yas'aloonaka 'anil jibaali faqul yansifuhaa Rabbee nasfaa.
[Q20:105] And they ask you about the mountains. Say: My Lord will carry them away from the roots.

[Q20:105] Dan mereka (yang kafir) bertanya kepadamu (wahai Muhammad) dari hal gunung-ganang; maka jawablah: Tuhanku akan menghancurkannya menjadi debu ditiup angin.  

People had asked the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) as to what would happen to the huge mountains on the Day of Judgment. This verse is in reply to the enquiry.

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(20:105) They ask you, "Well, where will the mountains go on that Day?" Say to them, "My Lord will reduce them to fine dust and scatter it away.

فَيَذَرُهَا قَاعًا صَفْصَفًا {20:106}

[Q20:106] Fa yazaruhaa qaa'an safsafaa; 
[Q20:106] Then leave it a plain, smooth level.

[Q20:106] Lalu Dia membiarkan tapak gunung-gunung itu (di bumi) rata lagi licin.

(see commentary for verse 100)

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(20:106) He will turn the Earth into an empty level plain,

لَا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا {20:107}

[Q20:107] Laa taraa feehaa 'iwajanw wa laaa amtaa. 
[Q20:107] You shall not see therein any crookedness or unevenness.

[Q20:107] Engkau tidak akan melihat pada tapaknya itu tempat yang rendah atau yang tinggi. 

(see commentary for verse 100)

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(20:107) wherein you will neither see any curve nor crease." *83

*83 According to the Qur'an, the earth will take a new shape in the Hereafter:
"The earth will be spread." (LXXXIV: 3). "The bottoms of the oceans will be split (and the whole water will sink down in the earth.)" (LXXXII: 3). "The oceans will be filled up". (LXXXI: 6).
"The mountains will be reduced to fine dust and scattered away and there will be left no curve or crease in the earth". (XX: 105-107). "On that day the earth will be totally changed". (XIV: 48). "And it will be turned into a garden and given to the pious people to dwell therein for ever." (XXXIX: 74).
This shows that ultimately this earth will be turned into Paradise which will be inherited by the pious and righteous servants of Allah. The whole earth will become one country, and there will be no mountains, oceans, rivers and deserts which today divide it into countless countries and homelands and divide mankind as well into as many tribes, races and classes. Hadrat Ibn 'Abbas and Qatadah have held this same view that Paradise will be established on this very earth.

يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِيَ لَا عِوَجَ لَهُ ۖ وَخَشَعَتِ الْأَصْوَاتُ لِلرَّحْمَٰنِ فَلَا تَسْمَعُ إِلَّا هَمْسًا {20:108}

[Q20:108] Yawma iziny yattabi'oonad daa'iya laa 'iwaja lahoo wa khasha'atil aswaatu lir Rahmaani falaa tasma'u illaa hamsaa. 
[Q20:108] On that day they shall follow the inviter, there is no crookedness in him, and the voices shall be low before the Beneficent ALLAH (SWT) so that you shall not hear aught but a soft sound.

[Q20:108] Pada hari itu mereka menurut seruan panggilan yang menyeru mereka dengan tidak dapat melencong dari menurutnya dan diam khusyuklah segala suara kepada ALLAH (SwT) yang melimpah-limpah rahmatNya sehingga engkau tidak mendengar melainkan bunyi yang amat perlahan. 

 ‘Inviter’, i.e., the Angel Israfeel who would give the call to the world by blowing his Trumpet, to assemble for the Final Judgment.

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(20:108) -On that Day the people will come straight to the call of the summoner; no one will dare show any haughtiness, and all the voices will be hushed before the Merciful and you will hear nothing but a whispering murmur. *84

*84 The original Arabic word (hams) is used for the sound of footsteps, the sound of whispering and other low sounds. What it implies here is that the people will be so awe-stricken on that Day that there will be no sound other than that of footsteps and whispering.

يَوْمَئِذٍ لَا تَنْفَعُ الشَّفَاعَةُ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَٰنُ وَرَضِيَ لَهُ قَوْلًا {20:109}

[Q20:109] Yawma 'izil laa tanfa'ush shafaa'atu illaa man azina lahur Rahmaanu wa radiya lahoo qawlaa. 
[Q20:109] On that day shall no intercession avail except of him whom the Beneficent ALLAH (SWT) allows and whose word He is pleased with. 

[Q20:109] Pada hari itu, tidak berfaedah syafaat (dari dan kepada sesiapapun) kecuali dari orang yang diizinkan oleh ALLAH (SwT) yang melimpah-limpah rahmatNya dan kepada orang yang diredai perkataannya.

See verses 2:255, 4:85, 10:3, 19:86, 21:28. 34:39 and 39:44. INDICATES THAT THERE IS INTERCESSION BUT BY THOSE PERMITTED, WHOSE WORDS ARE APPROVED BY ALLAH (SWT). As to who are these people--- refer to verse Al-Zukhruf 43:86.

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(20:109) On that Day no intercession shall avail save his whom the Merciful may allow to intercede and be pleased to give him a hearing. *85

*85 This has another interpretation also: "On that Day intercession will not be effective except in the case of the one for whom the Merciful may allow it and be pleased to hear it for him." Both these interpretations are supported by the following:
"Who is there that can intercede with Him except by His own permission?" (11: 255).
"On that Day when the spirit and the angels will stand with folded hands, they will not be able to say anything except what the Merciful will permit, and they will say the right thing." (LXXVIII: 38). "They do not intercede for anyone except for whom the Merciful may be pleased to listen to, and they are always fearful of Him." (XXI: 28).
"There are many angels in the heavens whose intercession avails nothing at all except when it is made after getting permission from Allah, and for the one for whom He wills to hear and approves of it." (LIII: 26).

يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِهِ عِلْمًا {20:110}

[Q20:110] Ya'lamu maa bainaa aideehim wa maa khalfahum wa laa yauheetoona bihee 'ilmaa. 
[Q20:110] He knows what is before them and what is behind them, while they do not comprehend it in knowledge.

[Q20:110] ALLAH (SwT) mengetahui apa yang di hadapan mereka (dari hal-hal dunia) dan apa yang di belakang mereka (dari perkara akhirat); sedang mereka tidak mengetahuinya secara meliputi.  

While the knowledge of the finite beings in its wildest sense cannot comprehend, IT IS OBVIOUS THAT NO FACULTIES OF THE SENSES CAN EVER COMPREHEND HIM.

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(20:110) -He is fully aware of all that is before the people and of all that is behind them but others do not have full knowledge of it. *86

*86 Here the reasons for the restrictions on intercession have been stated. On the one hand, no angel, no prophet, no saint, nor anyone else knows, nor can know, the full details about the records of others. On the other hand, Allah has full knowledge of all the deeds and misdeeds of everyone and He knows who deserves pardon or punishment, and how much. If, therefore, there had been full freedom for intercession the whole purpose of the creation of man would have become meaningless. According to this verse, the door against intercession has not been entirely closed. The righteous people will be allowed to show their sympathy for other human beings as they did in the world, but they will have to get permission for this beforehand and even then make only a right sort of recommendation.

وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ ۖ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا {20:111}

[Q20:111] Wa 'anatil wujoohu lil Haiiyil Qaiyoomi wa qad khaaba man hamala zulmaa. 
[Q20:111] And the faces shall be humbled before the Living, the Self-subsistent ALLAH (SWT), and he who bears iniquity is indeed a failure.

[Q20:111] Dan segala muka akan tunduk dengan berupa hina kepada ALLAH (SwT) Yang Tetap Hidup, lagi Yang Kekal Mentadbirkan makhluk selama-lamanya dan sesungguhnya telah rugi dan hampalah orang yang menanggung dosa kezaliman.

The just as well as the unjust shall be humbled before the everliving, the self-subsisting and eternal Lord, BUT the just will have no fear of harm-they will be rewarded to the full and they will get ten rewards for one good deed (An-am 6:161)-WHILE the unjust will be in absolute despair.

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(20:111) -The people will hang their heads with awe before the Living One, the Eternal. Loser shall be the one who will be carrying the burden of the sin of an iniquity,

وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا يَخَافُ ظُلْمًا وَلَا هَضْمًا {20:112}

[Q20:112] Wa mai ya'mal minas saalihaati wa huwa mu'minun falaa yakhaafu zulmanw wa laa hadmaa. 
[Q20:112] And whoever does good works and he is a believer, he shall have no fear of injustice nor of the withholding of his due.

[Q20:112] Dan sesiapa yang mengerjakan sebarang apa dari amal-amal yang soleh, sedang dia beriman, maka tidaklah (seharusnya) dia merasa takut dianiaya atau dikurangkan sedikitpun dari pahalanya. 

This indicates the gravity of iniquity to which all evils are reduced and as opposed to it the import of equity to which all virtues are reduced.

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(20:112) but whoso does righteous deeds and is a Believer as well, he shall have no fear of any injustice nor shall he be deprived of his rights. *87

*87 From this, it is clear that in the Hereafter the case of every individual will be decided on merits. If a man had been guilty of iniquity and injustice in regard to the rights of God or the rights of man or even his own rights, he shall be dealt with accordingly. On the other hand, those, who are both believers and workers of righteous deeds, shall have no fear that they would be deprived of their rights or punished even though they were innocent. 

وَكَذَٰلِكَ أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ ذِكْرًا {20:113}

[Q20:113] Wa kazaalika anzalnaahu Qur-aanan 'Arabiyyanw wa sarrafnaa fee hi minal wa'eedi la'allahum yattaqoona aw yuhdisu lahum zikraa. 
[Q20:113] And thus have We sent it down an Arabic Qur’an, and have distinctly set forth therein of threats that they may guard (against evil) or that it may produce a reminder for them.

[Q20:113] Dan demikianlah Kami telah menurunkan Al-Quran sebagai bacaan dalam bahasa Arab dan kami telah terangkan di dalamnya berbagai-bagai amaran supaya mereka (umat manusia seluruhnya) bertakwa atau mereka mendapat daripadanya sesuatu peringatan dari faedah mereka.

Refer to the commentary of Yusuf 12:2 and Rad 13:37.

Verse 114 MAKES IT CLEAR THAT THE WHOLE QUR’AN HAD BEEN REVEALED TO THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) BEFORE HE RECITED ITS CHAPTERS AND VERSES TO THE PEOPLE AS AND WHEN COMMANDED BY ALLAH (SWT) WHICH IS KNOWN AS GRADUAL REVELATION. Refer to the commentary of Baqarah 2:2.

µ  Verses 20:113 and 114 0f this Surah and verses 25:32 of Furqan, 73:4 of Muzzammil and 75:16 to 19 of Qiyamah refer to the recitation of the Qur’an -Qur’an means recitation- and the pronoun wahyuhu refers to the recitation, implying: "Do not hasten with the recitation of the book already revealed to you before you receive the command to recite i.e. "When We recite it, you follow the reciting thereof (Qiyamah 75:18)" and in a manner mentioned in verse 73:4 of Muzzammil -tartila, with ease and correctness.

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(20:113) And, (O Muhammad), thus have We sent this down as an Arabic Qur'an *88 and have given therein warnings in various ways, perhaps these people may be saved from perverseness or that this may help arouse understanding in them. *89

*88 ".... thus .. Qur'an": This means that the Qur'an is full of such high themes, wise teachings and admonitions as are contained in the preceding portion of this Surah as well as in the other Surahs of the Book. 
*89 That is, "The Arabic Qur'an might awaken them from their heedlessness and they might recollect the forgotten lessons and feel that they are going astray and might realize the consequences thereof." 

فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ ۗ وَلَا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَىٰ إِلَيْكَ وَحْيُهُ ۖ وَقُلْ رَبِّ زِدْنِي عِلْمًا {20:114}

[Q20:114] Fata'aalal laahul Malikul Haqq; wa laa ta'jal bil Quraani min qabli ai yuqdaaa ilaika wahyuhoo wa qur Rabbi zidnee 'ilmaa. 
[Q20:114] Supremely exalted is therefore ALLAH (SWT), the King, the Truth, and do not make haste with the Qur’an before its revelation is made complete to you and say: O my Lord! Increase me in knowledge.

[Q20:114] Maka Maha Tinggilah ALLAH (SwT), yang Menguasai seluruh alam, lagi Yang Benar (pada segala-galanya) dan janganlah engkau (wahai Muhammad) tergesa-gesa membaca Al-Quran sebelum selesai dibacakan oleh Jibril kepadamu dan berdoalah dengan berkata: Wahai Tuhanku, tambahilah ilmuku. 

THIS VERSE MAKES IT QUITE CLEAR THAT THE MATTER OF THE WHOLE OF THE HOLY QUR’AN WAS ALREADY THERE IN THE HEART OF THE HOLY PROPHET (ALLAHUMA SALI ALA MUHAMMAD WA ALA ALI MUHAMMAD) EVEN BEFORE IT WAS REVEALED TO HIM GRADUALLY. HERE, ALLAH (SWT) desires the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) to follow the order of the revelation and to disclose it as it is revealed to him by the Angel Gabriel. Reading verse 25:32, 73:4, 75:16-19 together shows that these verses and the above verse deal with the method of the recitation of the Qur’an here means recitation and the pronoun in ‘Wahyahou’ refers to the recitation--- meaning ‘do not hasten in reciting what is revealed of the Divine Book before you receive the order regarding the recitation and the method of it’, as it is clearly indicate in verse 75:18. THEREFORE when ‘We have recited it, follow its recitation’ and for the method of recitation, (verse 73:4), recite the Qur’an well arranged against reciting in haste.

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(20:114) So, high and exalted is Allah, the True King *90. And see that you do not hasten to recite the Qur'an before its revelation is completed to you, and pray, "O my Lord, give me more of knowledge." *91

*90 Such sentences as this are usually found in the Qur'an at the end of a discourse so that it may end with the praise of Allah. It is plain from the context that the discourse ends with "the True King." 
*91 At the end of the discourse, the Angel cautions the Holy Prophet by Allah's Command to guard against a thing that had been noticed during the Revelation, for it was not considered appropriate to do so during its recital. It is obvious from the wording of the caution that the Holy Prophet was trying to learn the revealed discourse and was repeating it during its recital by the Angel. Naturally this might have diverted his attention over and over again from listening to and grasping the Revelation. Therefore it was felt necessary that he should be taught the right method of the receipt of the message of Revelation and be asked not to try to commit it to memory during the Revelation.
This sentence shows that this portion of Surah Ta Ha is one of the earliest Revelations, for we learn from the other early Surahs that the Holy Prophet tried to commit to memory the Qur'anic Revelation and Allah cautioned him against it. For instance in LXXV: 16-19, he was told: "Do not move your tongue over and over again in order to learn the Revelation, for it is Our responsibility to cause you to remember it by heart and recite it. Therefore when it is being recited to you, listen to it carefully. Then it is also Our responsibility to make its meanings clear to you.
Again in LXXXVII: 6, he was assured: "We will teach you how to recite it and you will not forget it." It appears that afterwards when the Holy Prophet had learnt how to receive the messages of Revelation, this did not occur. That is why there is no such caution in the Surahs of the later period. 

وَلَقَدْ عَهِدْنَا إِلَىٰ آدَمَ مِنْ قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا {20:115}

[Q20:115] Wa laqad 'ahidnaaa ilaaa Aadama min qablu fanasiya wa lam najid lahoo 'azmaa. 
[Q20:115] And certainly We gave a commandment to Adam before, but he forgot; and We did not find in him any determination.

[Q20:115] Dan demi sesungguhnya, Kami telah berpesan kepada Adam pada masa yang lalu, tetapi dia lupa dan kami tidak mendapatinya mempunyai keazaman yang teguh.

ADAM WAS ADVISED NOT TO APPROACH THE TREE IF HE WANTED TO LIVE IN THE BLISSFULNESS HE WAS IN, OTHERWISE HE WOULD HAVE TO LEAVE IT AND GO INTO THE WORLD TO FACE ITS HARDSHIP AND ITS TESTS AND TRIALS. ADAM APPARENTLY CHOSE THE LIFE OF THE WORLD. See commentary of Baqarah 2:30 to 38; Araf 7:11 to 25; Hijr 15:28 to 42; Bani Israil 17:61 to 65 and Kahf 18:50.

Ø  All his needs and comforts had been provided for in the life of bliss Adam and Hawwa were living in, but there is no mention of the heavenly bliss (the nearness and the pleasure of ALLAH (SWT) described as the greatest enjoyment in verse 3:15 of Ali Imran and verse 9:72 of Bara-at. Shaytan had no idea of such a place. He only saw the comforts of the place Adam was inhabiting and, out of spite and vengeance, decided to take him out from there and throw him in the land of test and trial, toil and hardship.

Those who fail to understand the story of Adam should study the following facts to have a clear view:

§  Adam and his progeny were sent in this world to fulfil the covenant they made with ALLAH (SWT). For those who followed the guidance sent down by ALLAH (SWT) it was a blessing.

§  Adam was created to represent ALLAH (SWT) on the earth as His vicegerent (Baqarah 2:30).

§  His stay in the place of bliss (not the paradise) was temporary.

§  Adam was not a weak-willed being who even was not able to control himself when Shaytan lured him through his wife.

§  Certainly ALLAH (SWT) would not choose such a weakling as His vicegerent whom the angels had to accept as their superior (Baqarah 2:31 and 32).

§  ALLAH (SWT) has created man in the best mould (Tin 95:4), and on account of this superiority He commanded the angels to prostrate before Adam (Baqarah 2:34).

IBRAHIM WAS CHOSEN AS AN IMAM FOR THE WHOLE MANKIND WHEN HE PASSED THE TEST (Baqarah 2:124). ADAM ESTABLISHED HIS SUPERIORITY OVER THE ANGELS WHEN HE DISPLAYED THE KNOWLEDGE OF THE NAMES ALLAH (SWT) TAUGHT TO HIM (Baqarah 2:31). ADAM ALSO PASSED THE TEST. THEREFORE THE BEHAVIOUR OF ADAM SHOULD BE UNDERSTOOD IN THE LIGHT OF THE TEST AFTER COMPLETION OF WHICH HE WAS APPOINTED AS THE VICEGERENT OF ALLAH (SWT).

[***] Verses 15:40 and 42 of Hijr; 17:65 of Bani Israil; 19:51 of Maryam and 33:33 of Ahzab ASSERT THAT SHAYTAN HAS NO AUTHORITY OVER THOSE SERVANTS OF ALLAH (SWT) WHO HAVE BEEN FREED FROM THE TAINT OF EVIL AND PURIFIED; AND ADAM WAS ONE OF THEM, SO THERE WAS NO QUESTION OF SHAYTAN MISLEADING ADAM AFTER HE WAS SELECTED AS THE VICEGERENT OF ALLAH (SWT). [***]

r  As Imam Ali bin Musa ar Ridha has pointed out these events (of test and trial) took place in the place of bliss where Adam was not yet aware of the names, therefore was not yet chosen as the vicegerent of ALLAH (SWT).

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(20:115) We *92 gave a command to Adam before this *93, but he forgot it, and We did not find firmness of purpose in him: *94

*92 From here begins a new discourse, which probably was sent down some time after the preceding discourse (see E.N. 90), and it was incorporated in this Surah by the command of Allah because both deal with the same theme. The following are the similarities between the two:

(1) Both the discourses remind mankind of the "forgotten lesson", the Admonition, which Allah had taught man on the occasion of his creation. 
(2) Both teach that it is Satan who seduces man to forget that lesson. He succeeded in this by causing his first parents to forget it; since then he has been forgetting it over and over again and, therefore, has been cautioned against this. 
(3) Both warn man that his ultimate success or failure depends upon his attitude towards this "Admonition." 
(4) Both warn mankind to discriminate between an inadvertent error and an intentional rebellion and their consequences. If man (like Prophet Adam and his offspring and the magicians of Pharaoh) realizes that he has been seduced by Satan, his eternal enemy, and then repents of his error, he is forgiven. But there is no forgiveness for intentional rebellion as was the case with Satan, Pharaoh and the Samiri. 
*93 The story of Prophet Adam has already been stated in 11: 30-39, VII: 11-27, 189, XV: 28-42, XVII: 61-65 and XVIII: 51-52. But at every place only that part of the story which was relevant to the context has been cited. Therefore, in order to understand the whole story well, one should read it in all the Surahs along with the relevant E.N's.
*94 This means that he disobeyed the Command because he lacked the firmness of purpose and not because of intentional rebellion. He did not say, "I don't care a fig for Allah. If it is His Command, let it be. I will do whatever I like. Who is Allah to intervene in my private affairs?"
On the contrary, he disobeyed because he forgot Allah's Command, and did not show firmness of purpose and determination against the temptations presented by Satan. This is shown by his subsequent repentance. 

SECTION 7

Satan a declared enemy of Mankind

Man already informed by God to beware of Satan’s open enmity to him – Man beguiled by Satan – Mercy again shown to Man – Man exhortedto follow the guidance through the Apostle.

وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ {20:116}

[Q20:116] Wa iz qulnaa lilma laaa'ikatis judoo li Aadama fasajadooo illaaa Iblees; abaa. 
[Q20:116] And when We said to the angels: Make obeisance to Adam, they made obeisance, but Iblis (did it not); he refused.

[Q20:116] Dan (ingatkanlah peristiwa) ketika Kami berfirman kepada malaikat: Sujudlah kamu kepada Adam, lalu mereka sujud, melainkan Iblis, dia enggan sujud.  

(see commentary for verse 115)

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(20:116) Recall to mind the tithe when We said to the angels: "Bow yourselves to Adam;" they all bowed down except Iblis, who refused.

فَقُلْنَا يَا آدَمُ إِنَّ هَٰذَا عَدُوٌّ لَكَ وَلِزَوْجِكَ فَلَا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَىٰ {20:117}

[Q20:117] Faqulnaa yaaa Aadamu inna haazaa 'aduwwul laka wa lizawjika falaa yukhrijan nakumaa minal Jannati fatashqaa. 
[Q20:117] So We said: O Adam! This is an enemy to you and to your wife; therefore let him not drive you both forth from the garden so that you should be unhappy;

[Q20:117] Maka, Kami berfirman: Wahai Adam sesungguhnya Iblis ini musuh bagimu dan bagi isterimu; oleh itu, janganlah dia menyebabkan kamu berdua keluar dari Syurga, kerana dengan yang demikian engkau (dan isterimu) akan menderita. 

(see commentary for verse 115)

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(20:117) At this, We said to Adam, *95 "He is an enemy to you and to your wife *96. Be on your guard lest he should have you expelled from the Garden *97 and you find yourself in great distress.

*95 Here the Command, which was given to Prophet Adam, has not been mentioned, which was: "You must not eat the fruit of this tree." This has been mentioned at other places but has been omitted here because the emphasis here is on this weakness of man that he is easily seduced by Satan in spite of the forewarnings and admonitions to this effect. 
*96 Both knew that Satan was their enemy, for Adam himself had witnessed the demonstration of his enmity, when he had refused to bow down before him and declared in plain words, "I am better than he; Thou didst create me of tire and him of clay". (VII: 12, XXXVIII: 76, see also XV: 33). "Should I bow before the one whom Thou hast created out of clay?" And then added, "Just consider was he worthy of this that Thou hast exalted him over me?" (XVII: 61-b2). Then Satan did not rest content with this bragging of superiority but evinced his jealousy by giving an open challenge that he would prove it by seducing Adam. (VII: 16, 17; XV: 36-42; XVII: 62-6b; XXXVIII: 82-83). 
*97 This was to forewarn both of them of the consequences of disobedience of the Command. 

إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَىٰ {20:118}

[Q20:118] Innaa laka allaa tajoo'a feeha wa laa ta'raa, 
[Q20:118] Surely it is (ordained) for you that you shall not be hungry therein nor bare of clothing;

[Q20:118] Sesungguhnya telah dikurniakan berbagai nikmat bagimu, bahawa engkau tidak akan lapar dalam Syurga itu dan tidak akan bertelanjang. 

THIS IS ALL THAT ADAM WOULD HAVE ENJOYED IN THE LOWER PARADISE IN THE ANIMAL LIFE --- and there is no mention in it, of the higher bliss of the Heavenly Paradise promised in verses 3:15 and 9:72, i.e., the blessings of ALLAH (SWT)’s being pleased with---which is termed as the greatest enjoyment. BUT as Satan had no idea of such a Paradise awaiting Adam, he only saw the troubles of the temporal life and the ease and the comfort of the Paradise in which Adam was. THEREFORE, drifting in the spirit of vengeance, he aimed to see that Adam was out of the lower Paradise. OTHERWISE Satan’s action, for Adam and those who followed Adam in the fulfillment of the covenant with ALLAH (SWT), is a blessing in disguise. This interpretation of Adam’s story of Qur’an may seem at first to some readers, as an attempt to twist the wording of the Qur’an.

IF THE FOLLOWING FACTS ARE TAKEN IN VIEW, IT WILL BE REALISED THAT THE INTERPRETATION IS EXACTLY WHAT IS MEANT BY QUR’AN:

1.        Adam was not created BUT to represent ALLAH (SWT) on earth--- (as His Vicegerent) and not to remain in Paradise enjoying merely sensual comforts.

2.        Qur’an asserts that ALLAH (SWT) has created man in the best physical and mental mould and for which superiority of nature He made the Angels prostrate before Adam.

3.        A being lacking will-power to the extent of not being able to control himself in yielding to the wishes of his wife, which was the temptation of Satan, is not really worthy of being chosen as the Vicegerent of ALLAH (SWT), superior to the Angels.

[**] In the case of Abraham, Qur’an expressively asserts that Abraham was given the status ‘Imamat’ and leadership after completing the ‘test.’ THUS the solution is based on completion of certain tests AND even in the case of Adam, in answer to the objection of the Angels, ALLAH (SWT) showed them that Adam was superior to them in ‘knowledge.’ THEN HOW would it be possible to say that Adam neglected, or disobeyed the divine order and was lacking the will-power, and with all these defects to be chosen by ALLAH (SWT), unless the disobedience and the defects be taken as the basis of the solution. [**]

[**] Qur’an asserts that Satan has no authority whatsoever on the freed or the purified servants of ALLAH (SWT) (verses 15:40, 42; 17:65; and 33:33) AND of these purified ones and the selected ones, Adam is the first. [**]

Taking all these facts into consideration, the conclusion would be that this story should be shifted to the state wherein Adam was not given any responsibility.

Ä  As the Eighth Holy Imam Ali ibne Musa ar-Reza says: ‘It was in the Lower Paradise where Adam was not yet given the task of what ought or what ought not to be done.’ See verse 17:62.

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(20:118) For here you have quite a few facilities: you neither starve nor remain naked.

وَأَنَّكَ لَا تَظْمَأُ فِيهَا وَلَا تَضْحَىٰ {20:119}

[Q20:119] Wa annaka laa tazma'u feehaa wa laa tadhaa. 
[Q20:119] And that you shall not be thirsty therein nor shall you feel the heat of the sun.

[Q20:119] Dan sesungguhnya engkau juga tidak akan dahaga dalam Syurga itu dan tidak akan merasa panas matahari. 

(see commentary for verse 115)

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(20:119) nor suffer from thirst nor from sun." *98

*98 This is the explanation of the "distress" which they had to undergo inunediately after their expulsion from the Garden. Here instead of mentioning the high and perfect blessings of the Garden, only four basic necessities of life have been stated, namely, food, drink, dress, and shelter, as if to say, "In the Garden you are being supplied with all these necessities without any labour from you. But if you succumb to the temptations and seduction of Satan, you will be totally deprived not only of these facilities but also of the higher blessings of the Garden. In that case, you will have to work so hard for these necessities that very little energy and time and leisure will be left with you to strive for higher aims of life."

فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ قَالَ يَا آدَمُ هَلْ أَدُلُّكَ عَلَىٰ شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَا يَبْلَىٰ {20:120}

[Q20:120] Fa waswasa ilaihish Shaitaanu qaala yaaa Aadamu hal adulluka 'alaa shajaratil khuldi wa mulkil laa yablaa. 
[Q20:120] But the Shaitan made an evil suggestion to him; he said: O Adam! Shall I guide you to the tree of immortality and a kingdom which decays not?

[Q20:120] Setelah itu maka Syaitan membisikkan (hasutan) kepadanya, dengan berkata: Wahai Adam, mahukah, aku tunjukkan kepadamu pohon yang menyebabkan hidup selama-lamanya, dan kekuasaan yang tidak akan hilang lenyap?  

(see commentary for verse 115)

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(20:120) But Satan seduced him *99, saying "O Adam, should I show you the tree which gives eternal life and everlasting kingdom?" *100

*99 According to this verse. it was Adam whom Satan primarily wanted to seduce and not Eve. Though according to VII: 20, he tempted both of them and both were seduced, but Satan's efforts were mainly directed to Adam. On the contrary, according to the Bible, the serpent first tempted the woman "to eat the fruit of the forbidden tree and then she seduced her husband". (Genesis, 3).
*100 According to this verse, Satan tempted Adam to eat the fruit of the tree so that he might get eternal life and everlasting kingdom, and according to V 11: 20, he put an additional temptation in their way, saying that they would become angels and immortal.

فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ ۚ وَعَصَىٰ آدَمُ رَبَّهُ فَغَوَىٰ {20:121}

[Q20:121] Fa akalaa minhaa fabadat lahumaa saw aatuhumaa wa tafiqaa yakhsifaani 'alaihimaa minw waraqil jannah; wa 'asaaa Aadamu Rabbahoo faghawaa. 
[Q20:121] Then they both ate of it, so their evil inclinations became manifest to them, and they both began to cover themselves with leaves of the garden, and Adam disobeyed his Lord, so his life became evil (to him).

[Q20:121] Kemudian mereka berdua memakan dari pohon itu, lalu terdedahlah kepada mereka aurat masing-masing dan mereka mulailah menutupnya dengan daun-daun dari Syurga dan dengan itu derhakalah Adam kepada Tuhannya, lalu tersalah jalan (dari mencapai hajatnya). 

(see commentary for verse 115)

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(20:121) At last, both of them (Adam and his wife) ate of the fruit (of the forbidden tree). As a result thereof, the nakedness of each appeared before the other, and they began to cover themselves up with leaves from the Garden. *101 Adam disobeyed his Lord and went astray from the right way. *102

*101 No sooner did they disobey the "Command" than they were deprived of all the facilities, but naturally the immediate effect of this as felt by them was that they were stripped of their garments. Then gradually, as they felt thirsty, hungry etc., they realized that they had been deprived of all the facilities that they enjoyed in the Garden. 
*102 It is worth while to understand the nature of human weakness which helped Satan to seduce Adam and Eve. They succumbed to seduction because Satan tempted them in the garb of a true friend and well-wisher even though they knew full well that he was their enemy. For Adam had a direct knowledge of the envy and enmity of Satan, who had challenged to seduce and ruin him in his very presence. Allah had also warned them to guard against the envy of and the temptations by Satan and had informed them of the consequences of disobedience. Above all, Adam and Eve still believed in Allah and never thought of intentional disobedience. But in spite of this, when Satan tempted them in the garb of a friend, they disobeyed their Lord: they forgot the "Command" for the time being for lack of fineness of purpose. And since then this human weakness has persisted in their descendants during all ages.

ثُمَّ اجْتَبَاهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَىٰ {20:122}

[Q20:122] Summaj tabbahu Rabbuhoo fataaba 'alaihi wa hadaa. 
[Q20:122] Then his Lord chose him, so He turned to him and guided (him).

[Q20:122] Kemudian Tuhannya memilihnya (dengan diberi taufiq untuk bertaubat), lalu ALLAH (SwT) menerima taubatnya serta diberi petunjuk. 

(see commentary for verse 115)

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(20:122) Afterwards his Lord chose him *103 and accepted his repentance and gave him Guidance,

*103 ".........His Lord chose him" because he did not disobey Him intentionally and did not persist in sin arrogantly. As soon as he realized his error he felt ashamed of it and asked Allah's pardon: "O our Lord, we have wronged ourselves gravely; if Thou dost not forgive us and have mercy upon us, we shall be totally ruined".(VII: 23). In contrast to Adam and Eve, Satan was cursed because he not only disobeyed his Lord but also persisted in his sin, and boldly challenged Him that it was He Who was responsible for his disobedience, for He had preferred Adam whom He had created of clay over him whom He had made of tire.

قَالَ اهْبِطَا مِنْهَا جَمِيعًا ۖ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنِ اتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا يَشْقَىٰ {20:123}

[Q20:123] Qaalah bita minhaa jamee'am ba'dukum liba'din 'aduww; fa immaa yaati yannakum minnee hudan famanit taba'a hudaaya falaa yadillu wa laa yashhqaa. 
[Q20:123] He said: Get forth you two therefrom, all (of you), one of you (is) enemy to another. So there will surely come to you guidance from Me, then whoever follows My guidance, he shall not go astray nor be unhappy;

[Q20:123] ALLAH (SwT) berfirman: Turunlah kamu berdua dari Syurga itu, bersama-sama, dalam keadaan setengah kamu menjadi musuh bagi setengahnya yang lain; kemudian jika datang kepada kamu petunjuk dariKu, maka sesiapa yang mengikut petunjukKu itu nescaya dia tidak akan sesat dan dia pula tidak akan menderita azab sengsara. 

(see commentary for verse 115)

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(20:123) saying, *104 "Get down from here both of you (Man and Satan): you will remain enemies to each ether. After this, if you receive Guidance from Me; whoso will follow that Guidance, he will neither go astray nor be involved in wretchedness,

*104 That is, "Allah not only pardoned him but also gave him Guidance and taught him the way to follow it." 

وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَىٰ {20:124}

[Q20:124] Wa man a'rada 'an Zikree fa inna lahoo ma'eeshatan dankanw wa nahshuruhoo Yawmal Qiyaamati a'maa. 
[Q20:124] And whoever turns away from My reminder, his shall be a straitened life, and We will raise him on the day of resurrection, blind.

[Q20:124] Dan sesiapa yang berpaling ingkar dari ingatan dan petunjukKu, maka sesungguhnya adalah baginya kehidupan yang sempit dan Kami akan himpunkan dia pada hari kiamat dalam keadaan buta. 

FOR THOSE WHO TURN AWAY FROM THE DIVINE GUIDANCE, the life of the world is a visionless and aimless apathy which will persist beyond this life, BECAUSE they have ignored the signs of the Lord AND THEREFORE rightly deserve to be visionless on the day of resurrection. Blindness in the eternal life of the hereafter is far worse than physical blindness in the world of test and trial.

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(20:124) and whoso will turn away from My Admonition, he shall have a wretched life *105 in the world, and We shall raise him up blind on the Day of Resurrection." *106

*105 "Wretched life in this world" does not mean a life of poverty. It means that such a one shall be deprived of the peace of mind, even though he may be a millionaire or the ruler of a vast empire, for the one, who will turn away from the "Admonition", will win all the worldly successes by unlawful means and, therefore, will always be suffering from pangs of a guilty conscience and deprived of the peace of mind and real happiness. 
*106 Here the story of Prophet Adam ends. In the light of this part of the story which has been related here and at other places in the Qur'an, I have come to the conclusion (and correct knowledge is with Allah alone) that the "vicegerency of the Earth" was the same as was initially bestowed on Adam in the Garden, which might have been created in the heavens or on this Earth. Anyhow the vicegerent of Allah was supplied gratis with all the necessities of life and the angels were placed under his command for service. This was to enable him to discharge the high and noble obligations of vicegerency, without any worry about the procurement of the necessities of life. But in order to make hire permanent in this office, it was necessary to put him to a test so that all his capabilities, excellences and weaknesses might be known. ACCORDINGLY, he had to take his test in which some of his weaknesses came to the surface: he was prone to be seduced by greed and temptation: he did not remain firm in obedience: he was capable of forgetfulness. That is why he was given the "vicegerency" as a trial in the Earth for a fixed term up to the Day of Judgment. During this period of trial, he had himself to make arrangements for the necessities of life though he was allowed to exploit all the resources of the Earth and to rule over other creatures. THE TRIAL IS THIS: does he or does he not obey his Lord in spite of having the power to obey or not to obey? And if he forgets or is seduced by greed, does he or does he not repent through warning and admonition, when he realizes his error? At the same time, his Lord has warned him that a full and perfect record of all his deeds and misdeeds is being kept, and that he shall be judged on the Day of Reckoning in accordance with it. Those who will come out successful will be given permanent vicegerency and that eternal life and everlasting kingdom by which Satan seduced him. The righteous servants will become the heirs to the Garden, if they had obeyed their Lord or repented after "forgetfulness". It should also be noted well that life in the Garden will not merely be to "eat, drink and be merry", but there will be such higher things to achieve as no human being can conceive in this world. That is why only those blessings of the Garden have been mentioned in the Qur'an which can be comprehended by human beings in this world.
It will be worth while to make a comparative study of the account of Adam and Eve as given in the Qur'an with that given in the Bible. According to Genesis:
"And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. And the Lord God planted a garden eastward in Eden; and there he put the man whom he had formed. And out of the ground made the Lord God to grow every tree....the tree of life....and the tree of knowledge of good and evil....And the Lord God commanded the man, saying, Of every tree of the garden thou mayst freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die ... And the rib, which the Lord God had taken from Adam, made he a woman, and brought her unto the man.... And they were both naked, the man and his wife, and were not ashamed." (2:725). "Now the serpent was more subtle than any beast of the field which the Lord God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden?  …  And the serpent said unto the woman, Ye shall not surely die: For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil....she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. And they heard the voice of the Lord God walking in the garden in the cool of the day: and Adam and wife hid themselves from the presence of the Lord God amongst the trees of the garden. And the Lord God called unto Adam, and said unto him, Where art thou? And he said, I heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself. And He said, who told thee that thou west naked? Hast thou eaten, whereof I commanded thee that thou shouldest not eat? And the man said, the woman whom thou gayest to be with me, she gave me of the tree, and I did eat...........And the woman said, the serpent beguiled me, and I did eat. And the Lord God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every blast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shah bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life: .... In the sweat of thy face shalt thou eat bread …. Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them. And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: Therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken." (3:1-23).
It is obvious that the Bible has not done justice to Adam and Eve, nay, even to God Himself. On the other hand, the account given in the Qur'an is itself a clear proof that the stories given in it have not been copied from the Bible; for the Qur'an not only corroborates those parts of the Bible which have remained untampered but also corrects its wrong statements. 

قَالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمَىٰ وَقَدْ كُنْتُ بَصِيرًا {20:125}

[Q20:125] Qaala Rabbi lima hashar tanee a'maa wa qad kuntu baseeraa. 
[Q20:125] He shall say: My Lord! Why hast Thou raised me blind and I was a seeing one indeed?

[Q20:125] Dia berkata: Wahai Tuhanku, mengapa Engkau himpunkan daku dalam keadaan buta, padahal aku dahulu melihat? 

(see commentary for verse 124)

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(20:125) -He will say, "Lord, why have you raised me blind here, whereas I was blessed with sight in the world?"

قَالَ كَذَٰلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا ۖ وَكَذَٰلِكَ الْيَوْمَ تُنْسَىٰ {20:126}

[Q20:126] Qaala kazaalika atatka Aayaatunaa fanaseetahaa wa kazaalikal Yawma tunsaa. 
[Q20:126] He will say: Even so, Our communications came to you but you neglected them; even thus shall you be forsaken this day.

[Q20:126] ALLAH (SwT) berfirman: Demikianlah keadaannya! Telah datang ayat-ayat keterangan Kami kepadamu, lalu engkau melupakan serta meninggalkannya dan demikianlah engkau pada hari ini dilupakan serta ditinggalkan. 

The address is to the one who would be raised blind on the Day of Judgment. It is giving the reason for his being raised so.

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(20:126) Allah will say, "Yes; you forgot Our Revelations when they came to you, (as if you were blind), so you are being forgotten today" *107

*107 The Qur'an has described the different conditions and experiences through which the criminals will pass from the Day of Resurrection to the time of their entry into Hell: "You were neglectful of this; now We have removed the curtain from before you and your sight has become very sharp." (L: 22). "He is only deferring them to the Day when all eyes shall stare with consternation. They will be running in terror with heads uplifted and eyes fixed upwards and hearts void". (XIV: 42-43). "We have fastened the augury of every man to his own neck and on the Day of Resurrection We will bring forth a writing which he will find like an open book. (It will be said to him :) 'Here is your record: read it. Today you can yourself reckon your account'". (XVII: 13-14). In the light of the above and this verse (126), it appears that in the Hereafter, the criminals shall be enabled to see the horrible sights and to realize the consequences of their evil deeds, but in other respects they will be like the blind man 'who cannot see his way and is deprived of even a staff to feel his way, nor is there anyone to guide him. So he stumbles and is knocked about and dces not know where to go and how to satisfy his needs. This very state has been expressed thus: "You forgot Our Revelations when they came to you, so you are being forgotten today", as if, "you were blind and had no one to look after you."

وَكَذَٰلِكَ نَجْزِي مَنْ أَسْرَفَ وَلَمْ يُؤْمِنْ بِآيَاتِ رَبِّهِ ۚ وَلَعَذَابُ الْآخِرَةِ أَشَدُّ وَأَبْقَىٰ {20:127}

[Q20:127] Wa kazaalika najzee man asrafa wa lam yu'mim bi Aayaati Rabbih; wa la'azaabul Aakhirati ashaddu wa abqaa. 
[Q20:127] And thus do We recompense him who is extravagant and does not believe in the communications of his Lord, and certainly the chastisement of the hereafter is severer and more.

[Q20:127] Dan demikianlah Kami membalas orang yang melampaui batas dan tidak beriman kepada ayat-ayat keterangan Tuhannya dan demi sesungguhnya azab akhirat itu lebih berat dan lebih kekal. 

(see commentary for verse 124)

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(20:127) -This is how We recompense (in this world) *108 those who transgress the bounds and do not believe in the Revelations of their Lord. And the torment of the Hereafter is more terrible and more lasting.

*108 This refers to the "wretched life" which will be the lot of those who turn away from the "Admonition" in this worldly life. 

أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُمْ مِنَ الْقُرُونِ يَمْشُونَ فِي مَسَاكِنِهِمْ ۗ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِأُولِي النُّهَىٰ {20:128}

[Q20:128] Afalam yahdi lahum kam ahlaknaa qablahum minal qurooni yamshoona fee masaakinihim; inna fee zaalika la Aayaatil li ulinnuhaa. 
[Q20:128] Does it not then direct them aright how many of the generations in whose dwelling-places they go about We destroyed before them? Most surely there are signs in this for those endowed with understanding. 

[Q20:128] Adakah tersembunyi serta belum jelas lagi kepada mereka: Berapa banyak Kami telah binasakan dari kamu-kaum yang terdahulu daripada mereka, sedang mereka sekarang berulang-alik melalui tempat-tempat tinggal kaum-kaum itu? Sesungguhnya pada yang demikian ada tanda-tanda (untuk mengambil iktibar) bagi orang-orang yang berakal fikiran.

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(20:128) Have these people *109 not received any guidance (from this lesson of history) that We have destroyed before them many a generation in whose (ruined) habitations they move about today? In fact, there are many Signs in this for sagacious people. *110

*109 "These people" of Makkah. 
*110 That is, "In this lesson of History and in the observation of the archaeological remains and in this experience of mankind". 

SECTION 8

The Times of the Daily Prayers

Pespite already promised is the cause of the delay in the immediate punishment of the sinners – The Times of the Daily Prayers – Prayer and Patience enjoined – Evidences already given in the previous scriptures – Apostle Muhammad sent as the Last Warner before the Final Judgment.

وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَكَانَ لِزَامًا وَأَجَلٌ مُسَمًّى {20:129}

[Q20:129] Wa law laa Kalimatun sabaqat mir Rabbika lakaana lizaamanw wa ajalum musammaa. 
[Q20:129] And had there not been a word (that had) already gone forth from your Lord and an appointed term, it would surely have been made to cleave (to them).

[Q20:129] Dan jika tidaklah kerana telah terdahulu Kalimah Tuhanmu (wahai Muhammad) dan satu tempoh yang ditentukan nescaya balasan jenayah mereka sudah semestinya berlaku.

Refer to the commentary of Yunus 10:19 and Hud 11:11.

In the light of verse 25:77 of Furqan this verse indicates that the respite is allowed by ALLAH (SWT) to give a chance to the people to [**] amend their behaviour, [**] turn repentant to ALLAH (SWT), [**] avoid evil and [**] do good by constantly remembering ALLAH (SWT) and invoking His mercy and forgiveness.

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(20:129) Had not a decree been fore-ordained by your Lord and a term for respite been appointed, judgement on them would have been passed now immediately.

فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا ۖ وَمِنْ آنَاءِ اللَّيْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّكَ تَرْضَىٰ {20:130}

[Q20:130] Fasbir 'alaa maa yaqooloona wa sabbih bihamdi Rabbika qabla tuloo'ish shamsi wa qabla ghuroobihaa wa min aanaaa'il laili fasbbih wa atraafan nahaari la 'allaka tarzaa. 
[Q20:130] Bear then patiently what they say, and glorify your Lord by the praising of Him before the rising of the sun and before its setting, and during hours of the night do also glorify (Him) and during parts of the day, that you may be well pleased.

[Q20:130] Oleh itu, bersabarlah engkau (wahai Muhammad) akan apa yang mereka katakan dan beribadatlah dengan memuji Tuhanmu sebelum matahari terbit dan sebelum terbenamnya dan beribadatlah pada saat-saat dari waktu malam dan pada sebelah-sebelah siang; supaya engkau reda (dengan mendapat sebaik-baik balasan).

Refer to the commentary of Hud 11:11. THIS VERSE ALSO REFERS TO THE FIVE DAILY OBLIGATORY PRAYERS.

(i) The prayer before sunrise is Fajr salat.

(ii) The two prayers, before sunset, are Zuhr and Asr salats. Zuhr is the noon prayer and Asr is the afternoon prayer.

(iii) The two prayers in the "part of the hours of the night" are Maghrib and Isha salats. Maghrib salat is prayed just after sunset and Isha salat is prayed in the first quarter of the night.

According to lbn Abbas in "the hours of the night" also refers to tahajjud and other optional prayers.

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(20:130) Therefore (O Muhammad), endure what they say and glorify your Lord with His praise before the rising of the sun and before its setting, and glorify Him during the hours of the night and at the extremes of the day: *111 perhaps you may feel satisfied. *112

*111 This is to comfort and console the Holy Prophet, as if to say, "Allah does not intend to destroy them yet, for He has appointed for them a term of respite, so you should endure with patience whatever they do against you and hear their harsh talk and go on performing the obligations of your Mission. For this purpose you should offer Salat in accordance with the prescribed times because it will create in you necessary forbearance and fortitude".
"Glorify your Lord" means: "Offer your prescribed Prayers", as is clear from v. 132: 
Incidentally in this verse (130) the times of Salat have been prescribed: (1) Fajr Prayer before sunrise, (2) `Asr Prayer before sunset, (3) `Isha and Tahajjud Prayers during the hours of night. Morning and Afternoon (Dhuhr) and Evening (Maghrib) Prayers "at the extremes of the day." (See also E.N.'s. 91 to 97 of Chapter XV11.) 
*112 The original Arabic Text admits of two meanings: 
(1) "Rest content with your present condition in which you have to hear many unpleasant things for the sake of your Mission, and submit to this decree that they are not being punished for the time being, for they will continue to persecute you and at the same time lead prosperous lives."
(2) "Go on performing your Mission, for as a result of this, you will be fully satisfied."
This second meaning is supported by (a) XVII: 79: "That time is not far, when your Lord may exalt you to a laudable position," which follows the commandment about Salat, (b) XCIII: 45: "Surely the later period of life will be better for you than the former, and in the near future your Lord will give you so much that you will be fully satisfied." 

وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ ۚ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَىٰ {20:131}

[Q20:131] Wa laa tamuddanna 'ainaika ilaa ma matta'na biheee azwajam minhum zahratal hayaatid dunya linaftinahum feeh; wa rizqu Rabbika khairunw wa abqaa. 
[Q20:131] And do not stretch your eyes after that with which We have provided different classes of them, (of) the splendor of this world's life, that We may thereby try them; and the sustenance (given) by your Lord is better and more abiding.

[Q20:131] Dan janganlah engkau menujukan pandangan kedua matamu dengan keinginan kepada apa yang telah Kami berikan kepada beberapa golongan dari mereka yang kafir itu menikmatinya, yang merupakan keindahan kehidupan dunia ini, untuk Kami menguji mereka padanya; sedang limpah kurnia Tuhanmu di akhirat lebih baik dan lebih kekal.

The people (al nas) are addressed through the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) in this verse.

After the revelation of this verse the Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

1.        He who seeks grace from any, other than ALLAH (SWT), shall depart from this world in despair and disappointment.

2.        He who covets the wealth of others shall always be in grief.

3.        He who has received ALLAH (SWT)'s bounties in abundance BUT does not spend in the way of ALLAH (SWT), fearing poverty, shall carry a heavy burden on the day of judgement.

*DO NOT HAVE A FEELING OF CHAGRIN OR RANCOUR AT THE FORTUNE OF ANOTHER. *DO NOT LOOK DOWN UPON THE POOR.

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(20:131) And do not cast an envious look at the worldly property We have bestowed on different kinds of people, for We have given them all that to put them to trial, and the lawful provision *113 of your Lord is better and more lasting:

*113 It means: "It does not behove you and your companions to be envious of the riches of the wicked people who are amassing wealth by unlawful means. The best thing for you is the lawful provision which you earn by your hard labour, even though this may be meagre in quantity. That is better for the pious and righteous and is of everlasting virtue."

وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا ۖ لَا نَسْأَلُكَ رِزْقًا ۖ نَحْنُ نَرْزُقُكَ ۗ وَالْعَاقِبَةُ لِلتَّقْوَىٰ {20:132}

[Q20:132] Waamur ahlaka bis Salaati wastabir 'alaihaa la nas'aluka rizqaa; nahnu narzuquk; wal 'aaqibatu littaqwaa. 
[Q20:132] And enjoin prayer on your followers, and steadily adhere to it; We do not ask you for subsistence; We do give you subsistence, and the (good) end is for guarding (against evil).

[Q20:132] Dan perintahkanlah keluargamu serta umatmu mengerjakan sembahyang dan hendaklah engkau tekun bersabar menunaikannya. Kami tidak meminta rezeki kepadamu, (bahkan) Kamilah yang memberi rezeki kepadamu dan (ingatlah) kesudahan yang baik adalah bagi orang-orang yang bertakwa.

THE FIRST, FOREMOST AND UNAVOIDABLE DUTY OF A TRUE BELIEVER IS TO WORSHIP ALLAH (SWT) REGULARLY AND PUNCTUALLY THROUGH THE FIVE DAILY OBLIGATORY PRAYERS. 

Salat is not a "stereotyped force of the habit" ritual. It is the truest outward expression of truthful hearts and intelligent minds. It is because of this physical show of obedience unto ALLAH (SWT) by His "created" servants [1] willing to submit to His will and laws, [2] accepting total dependence on Him, [3] worshipping Him alone, [4] declaring to follow prophets and the Imams, appointed by Him [5] undertaking to discard and avoid evil and evildoers salat is accepted as the pivot, the pillar and the foundation of the true faith. Refer to Baqarah 2:21, 43, 45; Nisa 4:103, 142; An-am 6:72; Hud 11: 14; Taha 20:14; Ankabut 29:45; Rum: 30 31; Hijr 15:99 and Muddaththir 74:42 and 43.

THE FIVE DAILY OBLIGATORY SALATS HAVE TO BE PRAYED UNDER ALL CIRCUMSTANCES. If a man cannot stand on account of genuine reasons, he or she must perform it in sitting posture, or lying down if it is not possible, even by signs in extreme disability, but at all costs salat has to be prayed. For exemptions see books of fiqh.

§  The Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) said:

"The 'daily prayers schedule' is like a fountain of clean water right in your home which removes, five times a day, dirt that settles on your body and soul.

[**] Be firm, and steadily make your family members pray salat regularly. [**]  

SALAT WILL BE THE FIRST ITEM ON THE AGENDA OF CROSS-EXAMINATION ON THE DAY OF JUDGEMENT.

1.        A Muslim will be exposed to the danger of reverting to obstinate waywardness (kufr) if he wilfully or negligently fails to pray the salat. Whoso hears the "call for prayers" and leaves the premises of the masjid without praying the salat, with no inclination to come back, is a hypocrite munafiq).

2.        A faithful mumin) makes use of the salat as a ladder to reach the closest nearness of ALLAH (SWT) miraj).

3.        Salat is the mainstay of the religion of ALLAH (SWT) (Islam).

4.        Approval of the prayed salat is the precondition for the acceptance of good deeds done, otherwise its non-acceptance renders other deeds null and void.

5.        Salat is the chief constituent of (the theory of) worship.

6.        Salat wards off disasters.

7.        Salat opens the lock to let in (the prayer) into the (house of) eternal peace and happiness (paradise).

§  Imam Ali said:

°          Beware! Pray salat regularly. To grow intimacy with ALLAH (SWT) pray as much as possible.

°          If one knows how many blessings are bestowed upon the prayer during the time of praying the salat, one would not leave the prayer-mat at all.

°          Dispel the darkness of the doubtful heart by the light of prayers.

§  Imam Jafar bin Muhammad as Sadiq said:

°          Whoso gives no importance to salat and takes it lightly is not ours, therefore, he rightly will be deprived of our support.

AT EVERY CALL (ADHAN) HE PUTS OFF WORLDLY DUTIES AND WILLINGLY SURRENDERS TO THE ALMIGHTY ALLAH (SWT) BECAUSE THERE IS NO ALLAH (SWT) SAVE ALLAH (SWT) WHO TAKES CARE OF HIS SERVANT, GIVES HIM LOVE, HAPPINESS AND PEACE IN THIS WORLD AND THE HEREAFTER.

In 61 Hijra, on the 10th Muharram, our beloved Imam Husayn bin Ali astride the "Dul Jinnah", was alone in the middle of the tightening circle of the blood-thirsty killers; swords, arrows, spears, daggers, lances, and stones hit him from all directions. Every pore of his holy body was a bleeding wound. It was the time for Asr prayer.

    **In the midst of such impending danger he slid over the burning sand of Karbala and rested his forehead on the ground to prostrate himself in adoration of the Almighty Creator. **The accursed Shimer came close and severed the sacred head of the Holy Imam from his blessed body. IT WAS HIS LAST SAJDAH THROUGH WHICH HE PRESERVED THE SALAT FOREVER.

NOW WHOSO CLAIMS to be a true friend and follower of the holy Imam prays the salat regularly to worship the Almighty ALLAH (SWT) and says:

"Verily my worship and my sacrifice, my life and my death are for ALLAH (SWT), the Lord of the worlds." (An-Aam 6:163)

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(20:132) enjoin Salat on the members of your family *114 and yourself also observe it strictly. We do not ask any provision of you, for it is We Ourself Who give you provision. And the ultimate good is for piety. *115

*114 That is, "Teach your children also that lawful provision is much better than the unlawful riches of the wicked people. For this purpose, enjoin them to say their prescribed Prayers, for this will change their attitude, their standard of values, and make them contented with pure provisions and virtuous life in preference to the life of sin and luxury." 
*115 It implies this: "We do not ask you to offer your Prayers for any benefit of Our own. We ask you to do that for your own good, because this will create piety in you which will bring about true success for you in this world and in the Hereafter."

وَقَالُوا لَوْلَا يَأْتِينَا بِآيَةٍ مِنْ رَبِّهِ ۚ أَوَلَمْ تَأْتِهِمْ بَيِّنَةُ مَا فِي الصُّحُفِ الْأُولَىٰ {20:133}

[Q20:133] Wa qaaloo law laa yaateenaa bi Aayatim mmir Rabbih; awalam taatihim baiyinatu maa fis suhufil oolaa.
[Q20:133] And they say: Why does he not bring to us a sign from his Lord? Has not there come to them a clear evidence of what is m the previous books?

[Q20:133] Dan mereka yang kafir berkata: Mengapa dia tidak membawa kepada kami satu tanda mukjizat dari Tuhannya yang membuktikan kebenarannya? Bukankah telah datang kepada mereka berbagai-bagai keterangan dan khasnya Al-Quran yang menjadi kenyataan yang menerangkan apa yang terkandung dalam Kitab-kitab yang dahulu?

Refer to the commentary of Anam 6:112, 125 and Bani Israil 17:90 to 93.

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(20:133) They say, "Why does he not bring us a Sign from his Lord?" Has not a clear Sign come to them containing all the teachings of the former Scriptures? *116

*116 This means that the Qur'an itself is a great miracle, for though it is being presented by an unlettered person from among them, it contains the essence of the teachings and guidance of all tire previous Divine Books. Not only this: it makes those teachings and guidance so plain and clear that even a simple man of the desert can benefit from them.

وَلَوْ أَنَّا أَهْلَكْنَاهُمْ بِعَذَابٍ مِنْ قَبْلِهِ لَقَالُوا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ آيَاتِكَ مِنْ قَبْلِ أَنْ نَذِلَّ وَنَخْزَىٰ {20:134}

[Q20:134] Wa law annaaa ahlaknaahum bi'azaabim min qablihee laqaaloo Rabbanaa law laaa arsalta ilainaa Rasoolan fanattabi's Aayaatika min qabli an nazilla wa nakhzaa. 
[Q20:134] And had We destroyed them with chastisement before this, they would certainly have said: O our Lord! Why didst Thou not send to us a messenger, for then we should have followed Thy communications before that we met disgrace and shame.

[Q20:134] Dan sekiranya Kami binasakan mereka dengan sesuatu azab sebelum datangnya Rasul Kami membawa Al-Quran ini, tentulah mereka akan berkata pada hari kiamat: Wahai Tuhan Kami! Mengapa Engkau tidak mengutuskan kepada kami seorang Rasul supaya kami menurut ayat-ayat keteranganMu yang dibawanya, sebelum kami menjadi hina (dengan azab di dunia) dan mendapat malu (dengan azab di akhirat)? 

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(20:134) Had We destroyed them with a scourge before its coming, these very people would have said, "Our Lord, why did you not send a Messenger to us so that we would have followed Your Revelations before we were humiliated and disgraced?"

قُلْ كُلٌّ مُتَرَبِّصٌ فَتَرَبَّصُوا ۖ فَسَتَعْلَمُونَ مَنْ أَصْحَابُ الصِّرَاطِ السَّوِيِّ وَمَنِ اهْتَدَىٰ {135}

[Q20:135] Qul kullum mutarabbisun fatarabbasoo fasta'lamoona man Ashaabus Siraatis Sawiyyi wa manih tadaa. 
[Q20:135] Say: Every one (of us) is awaiting, therefore do await: So you will come to know who is the follower of the even path and who goes aright.

[Q20:135] Katakanlah (wahai Muhammad): Tiap-tiap seorang (di antara kita) sedang menunggu; maka tunggulah kamu! Kemudian kamu akan mengetahui kelak siapakah orang-orang yang berada atas jalan yang lurus dan juga siapa yang mendapat petunjuk.

Refer to the commentary of Bara-at 9:52.

AFTER SHOWING THE RIGHT PATH AND IDENTIFYING THE DIVINELY COMMISSIONED GUIDES TO BE FOLLOWED AFTER THE HOLY PROPHET (ALLAHuma sali ala Muhammad wa ala ali Muhammad) a general respite was given to the people, with a free choice to [1] EITHER follow the right guides (Imams) identified by ALLAH (SWT) and His last prophet, [2] OR go astray and choose those guides who will lead to hell.

Call to mind that which has been mentioned in the commentary of several verses so far studied from al Fatihah to this surah to establish clearly and positively the imamah and wilayah of Ali ibne Abi Talib and the Imams of Ahlul Bayt in his progeny (the twelve divinely chosen and appointed guides) and then read the following verses:

§  Say: "Of your associate-gods, is there any who can guide to the truth?" Say: "It is ALLAH (SWT) who guides to the truth. Is then He who guides to the truth more worthy to be followed, or he who cannot find the right path unless he is guided? What ails you? How (ill) you judge?" (YUNUS 10:35)

§  Is he who goes groping on his face more rightly guided, or he who walks upright on straight path? (MULK 67:22)

§   Verily, We have shown him (man) the way, whether he be grateful (follow the guidance), or ungrateful (disobey). (DAHR: 3)

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(20:135) (O Muhammad) say to them, "Everyone is waiting for the ultimate result; *117 so you may also wait, for you will soon come to know who are following the straight path and who are rightly guided."

*117 That is, "Ever since the Message of Islam is being presented in your city (Makkah), it is not only every person of this city who is waiting for its ultimate result but also every one outside it, who has heard of it,"

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