7. Sura al-Araf
The Quranic Text & Ali’s Version:
فَلَنَقُصَّنَّ
عَلَيْهِم
بِعِلْمٍ
وَمَا
كُنَّا
غَآئِبِينَ
﴿٧﴾
7: 7. And verily We shall recount their whole story with knowledge, for We were never absent (at any time or place).
C994. Allah (being all-knowing) is never absent from any place or at any time, for Time and Place are relative conceptions for our limited natures, while He is the Absolute, independent of such relative conceptions. (R).
وَالْوَزْنُ
يَوْمَئِذٍ
الْحَقُّ...
7: 8. The balance that day will be true (to a nicety):
...فَمَن ثَقُلَتْ مَوَازِينُهُ فَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ ﴿٨﴾
those whose scale (of good) will be heavy, will prosper.
وَمَنْ
خَفَّتْ
مَوَازِينُهُ
فَأُوْلَـئِكَ
الَّذِينَ
خَسِرُواْ
أَنفُسَهُم...
7: 9. Those whose scale will be light, will find their souls in perdition,
...بِمَا كَانُواْ بِآيَاتِنَا يِظْلِمُونَ ﴿٩﴾
for that they wrongfully treated our signs.
يَا
بَنِي
آدَمَ
لاَ
يَفْتِنَنَّكُمُ
الشَّيْطَانُ
كَمَا
أَخْرَجَ
أَبَوَيْكُم
مِّنَ
الْجَنَّةِ...
7: 27. O ye children of Adam!
let not Satan seduce you, in the same manner as he got your parents out of the garden,
C1009. That is, by fraud and deceit, - by putting you off your guard and telling lies.
Adam's story here becomes an introduction to the later religious history of mankind: 7:20-22. In the Garden, Satan's deceit stripped off their raiment of honour and innocence.
In this life on a lower plane he seeks to strip us of the raiment of righteousness. And he can take up positions on a vantage ground of worldly power or influence or riches, in which he and his confederates are not seen in their true colours. They may assume a fair-seeming disguise of disinterested friendship or high motives of patriotism or public spirit, or loyalty to ancestors, when beneath it there is nothing but spite and selfishness.
...يَنزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْءَاتِهِمَا...
stripping them of their raiment, to expose their shame:
...إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لاَ تَرَوْنَهُمْ...
for he and his tribe watch you from a position where ye cannot see them:
...إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاء لِلَّذِينَ لاَ يُؤْمِنُونَ ﴿٢٧﴾
We made the evil ones friends (only) to those without faith.
أَوَلَمْ
يَهْدِ
لِلَّذِينَ
يَرِثُونَ
الأَرْضَ
مِن
بَعْدِ
أَهْلِهَا...
7: 100. To those who inherit the earth in succession to its (previous) possessors,
أَن لَّوْ نَشَاء أَصَبْنَاهُم بِذُنُوبِهِمْ...
is it not a guiding (lesson) that, if We so willed, We could punish them (too) for their sins,
...وَنَطْبَعُ عَلَى قُلُوبِهِمْ فَهُمْ لاَ يَسْمَعُونَ ﴿١٠٠﴾
and seal up their hearts so that they could not hear?
C1069. The stories which have been related should give a warning to present and future generations which have inherited the land, the power, or the experience of the past.
They should know that if they fall into the same sins they will meet with the same fate: when through their contumacy their hearts are hardened, they do not listen to the advice that falls on their ears.
تِلْكَ
الْقُرَى
نَقُصُّ
عَلَيْكَ
مِنْ
أَنبَآئِهَا...
7: 101. Such were the towns whose story We (thus) relate unto thee:
... وَلَقَدْ جَاءتْهُمْ رُسُلُهُم بِالْبَيِّنَاتِ فَمَا كَانُواْ لِيُؤْمِنُواْ بِمَا كَذَّبُواْ مِن قَبْلُ...
there came indeed to them their Messengers with clear (signs): but they would not believe what they had rejected before.
C1070. Those who have heard the Message and rejected it find it more difficult afterwards to retrace their steps. Evil has blocked the channels of Allah's grace to them. It begins with their breaking their Covenant with Allah; with each step afterwards they fall deeper and deeper into the mire.
...كَذَلِكَ يَطْبَعُ اللّهُ عَلَىَ قُلُوبِ الْكَافِرِينَ ﴿١٠١﴾
Thus doth Allah seal up the heart of those who reject faith.
وَمَا
وَجَدْنَا
لأَكْثَرِهِم
مِّنْ
عَهْدٍ...
7: 102. Most of them We found not men (true) to their covenant:
...وَإِن وَجَدْنَا أَكْثَرَهُمْ لَفَاسِقِينَ ﴿١٠٢﴾
but most of them We found rebellious and disobedient.
سَأَصْرِفُ
عَنْ
آيَاتِيَ
الَّذِينَ
يَتَكَبَّرُونَ
فِي
الأَرْضِ
بِغَيْرِ
الْحَقِّ...
7: 146. Those who behave arrogantly on the earth in defiance of right,
وَإِن يَرَوْاْ كُلَّ آيَةٍ لاَّ يُؤْمِنُواْ بِهَا...
them will I turn away from My signs, they will not believe in them;
C1110. The argument may be simplified thus in paraphrase.
The right is established on the earth as Allah created it: Nature recognises and obeys Allah's law as fixed for each portion of Creation. But man, because of the gift of Will, sometimes upsets this balance. The root-cause is his arrogance, as it was in the case of Iblis.
Allah's Signs are everywhere, but if they are rejected with scorn and blasphemy, Allah will withdraw His grace, for sin hardens the heart and makes it impervious to the truth.
Want of faith produces a kind of blindness to spiritual facts, a kind of deafness to the warnings of a Day of Account. If we had contumaciously rejected faith, can we hope for anything but justice,-the just punishment of our sins? (R).
...وَإِن يَرَوْاْ سَبِيلَ الرُّشْدِ لاَ يَتَّخِذُوهُ سَبِيلاً...
and if they see the way of right conduct, they will not adopt it as the way;
...وَإِن يَرَوْاْ سَبِيلَ الْغَيِّ يَتَّخِذُوهُ سَبِيلاً...
but if they see the way of error that is the way they will adopt;
...ذَلِكَ بِأَنَّهُمْ كَذَّبُواْ بِآيَاتِنَا وَكَانُواْ عَنْهَا غَافِلِينَ ﴿١٤٦﴾
for they rejected Our signs, and failed to take warning from them.
C1111. Rejected Our Signs: again a return to the Plural of impersonal Dignity and Authority, from the singular of personal concern in granting grace and guidance to the Righteous.
وَالَّذِينَ
كَذَّبُواْ
بِآيَاتِنَا
وَلِقَاء
الآخِرَةِ
حَبِطَتْ
أَعْمَالُهُمْ...
7: 147. Those who reject Our signs and the meeting in the hereafter, vain are their deeds:
...هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ ﴿١٤٧﴾
can they expect to be rewarded except as they have wrought?
7: 7
Asad …….for never have We been absent [from them].
Pickthall Then verily We shall narrate unto them (the event) with knowledge, for verily We were not absent, (when it came to pass).
Transliteration Falanaqussanna 'alaihim bi'ilmiw wa ma_ kunna_ ga_'ibin(a).
7: 8
Pickthall The weighing on that day is the true (weighing). As for those whose scale is heavy, they are the successful.
Transliteration Wal waznu yauma'izinil haqq(u), faman saqulat mawa_zinuhu_ fa ula_'ika humul muflihu_n(a)
7: 9
Asad whereas those whose weight is light in the balance – it is they who will have squandered their own selves by their willful rejection of Our Messages.
Pickthall And as for those whose scale is light: those are they who lose their souls because they disbelieved Our revelations.
Transliteration Wa man khaffat mawa_zinhu_ fa ula_'ikal lazina khasiru_ anfusahum bima_ ka_nu_ bi a_ya_tina yazlimu_n(a).
7: 27
Asad O children of Adam! Do not allow Satan to seduce you in the same way as he caused your ancestors to be driven out of the garden: he deprived them of their garment [of God-consciousness] in order to make the aware their nakedness. Verily, he and his tribe are lying in wait for you where you cannot perceive them!” Verily, we have placed [all manner of ] satanic forces near unto those who do not [truly] believe [note 20];
Pickthall O Children of Adam! Let not Satan seduce you as he caused your (first) parents to go forth from the Garden and tore off from them their robe (of innocence) that be might manifest their shame to them. Lo! he seeth you, he and his tribe, from whence ye see him not. Lo! We have made the devils protecting friends for those who believe not.
Transliteration Ya_ bani a_dama la_ yaftinannakumusy syaita_nu kama_ akhraja abawaikum minal jannati yanzi'u 'anhuma_ liba_sahuma_ liyuriyahuma_ sau'a_tihima_, innahu_ yara_kum huwa wa qabiluhu_ min haisu la_ taraunahum, inna_ ja'alnasy syaya_tina auliya_'a lillazina la_ yu'minu_n(a).
[[ Ruby’s note – This story is allegorical to convey something much deeper in meaning. This cannot be in actuality because God does not punish one for another’s sin and failure, God does not pass the blame for generations. Why the generations of human being would pay for the failure of two people in the beginning, it does not make any sense as far as justice is concerned. However if these expressions are taken to extract deeper meanings these make sense. And this story in contradiction with these fundamental premises of the Quran. However, as a metaphor it addresses to entire humanity and conveys something of primary essence. First, disobedience to God’s moral law exposes one to evilness and becoming evil. The word “garment” is allegorical here because right after this expression the same word “garment’ is used for God consciousness [“ but the garment of God consciousness” is conveying this metaphor.
Also here it is pointed out that when one deliberately rejects truth and do not believe that causes the consequence of being subjected to the evil forces or allurement come of life leading to more failures. Therefore the rejection is the cause and the failure that follows throughout a life is the consequence. ]]
[[ Ali’s notes - 1008 The body: is pure and beautiful, as long as it is not defiled by misuse: its clothing and ornaments may be good or meretricious, according to the motives in the mind and character: if good, they arc the symbols of purity and beauty: but the best clothing and ornament we could have comes from righteousness, which covers the nakedness of sin, and adorns us with virtues. (7.26)
1009 That is, by fraud and deceit,-by putting you off your guard and telling lies. Adam's story here becomes an introduction to the later religious history of mankind: vii. 20-22. In the Garden, Satan's deceit stripped off their raiment of honor and innocence. In this life on a lower plane he seeks to strip us of the raiment of righteousness. And he can take up positions on a vantage ground of worldly power or influence or riches, in which he and his confederates are not seen in their true colours. They may assume a fair-seeming disguise of disinterested friendship or high motives of patriotism or public spirit, or loyalty to ancestors, when beneath it there is nothing but spite and selfishness. (7.27)
[[ Asad’s note 20 - …………As for the “satanic forces” [shayatin] it is to be remembered that this designation is applied in the Quran to al kinds of wicked impulse or propensities that are “near unto” (i.e., in the heart of) those who do not truly believe in God (see note 31 on 14:22); hence, the term Shayatin occurring in verse 30 below has been rendered as “evil impulses”.]]
7: 100
Pickthall Is it not an indication to those who inherit the land after its people (who thus reaped the consequence of evil doing) that, if We will, We can smite them for their sins and print upon their hearts so that they hear not?
Transliteration Awa lam yahdi lillazina yarisu_nal arda mim ba'di ahliha_ allau nasya_'u asabna_hum bi zunu_bihim, wa natba'u 'ala_ qulu_bihim fahum la_ yasma'u_n(a).
7: 101
Pickthall Such were the townships. We relate some tidings of them unto thee (Muhammad). Their messengers verily came unto them with clear proofs (of Allah's Sovereignty), but they could not believe because they had before denied. Thus doth Allah print upon the hearts of disbelievers (that they hear not).
Transliteration Tilkal qura_ naqussu 'alaika min amba_iha_, wa laqad ja_'athum rusuluhum bil bayyina_t(i), fama_ ka_nu_ liyu'minu_ bima_ kazzabu_ min qabl(u), kaza_lika yatba'ulla_hu 'ala_ qulu_bil ka_firin(a).
7: 102
Asad and in most of them We found no [inner] bond with anything that is right [note 83] – and most of them We found to be iniquitous indeed.
Pickthall We found no (loyalty to any) covenant in most of them. Nay, most of them We found wrong-doers.
Transliteration Wama_ wajadna_ li aksarihim min 'ahd(in), wa iw wajadna_ aksarahum lafa_siqin(a).
[[ Asad’s note 83 - Thus Raghib explains the term ‘ahd’ occurring in this sentence. its usual rendering as “covenant” or “loyalty to their covenant” is entirely meaningless in this context. …..in the above term man’s instinctive ability to discern between right and wrong and, thus, to follow the dictates of his own conscience (Manar lX, 33 ff.). Regarding the deeper implications of this expression, see surah 2, note 19.]
[[ Alis notes - 1069 The stories which have been related should give a warning to present and future generations which have inherited the land, the power, or the experience of the past. They should know that if they fall into the same sins they will meet with the same fate: when through their contumacy their hearts are hardened, they do not listen to the advice that falls on their ears. (7.100)
1070 Those who have heard the Message and rejected it find it more difficult afterwards to retrace their steps. Evil has blocked the channels of Allah's grace to them. It begins with their breaking their Covenant with Allah; with each step afterwards they fall deeper and deeper into the mire. (7.101)]]
7: 146
Asad From My messages shall I cause to turn away all those who, without any right, behave haughtily on earth: for, though they may see every sign [of the truth], they do not believe in it, and though they may see the path of rectitude, they do not choose to follow it – whereas, if they see a path of error, they take it for their own: this, because they have given the lie to Our messages, and have remained heedless of them [note 110].
Pickthall I shall turn away from My revelations those who magnify themselves wrongfully in the earth, and if they see each token believe it not, and if they see the way of righteousness choose it not for (their) way, and if they see the way of error choose it for (their) way. That is because they deny Our revelations and are used to disregard them.
Transliteration Sa asrifu 'an a_ya_tiyal lazina yatakabbaru_na fil ardi bi gairil haqq(i), wa iy yarau kulla a_yatil la_ yu'minu_ biha_, wa iy yarau sabilar rusydi la_ yattakhizu_hu sabila_(n), wa iy yarau sabilal gayyi yattakhizu_hu sabila_(n), za_lika bi annahum kazzabu_ bi a_ya_tina_ wa ka_nu_ 'anha_ ga_filin(a).
7: 147
Asad Hence, all who give the lie to Our messages, and [thus] to the truth of the life to come – in vain shall be all their doings: [for] are they to be rewarded for aught but what they were wont to do?
Pickthall Those who deny Our revelations and the meeting of the Hereafter, their works are fruitless. Are they requited aught save what they used to do?
Transliteration Wallazina kazzabu_ bi a_ya_tina_ wa liqa_'il a_khirati habitat a'ma_luhum, hal yujzauna illa_ ma_ ka_nu_ ya'malu_n(a).
[[ Asad’s notes: 108 see surah 6, note 156.
109 - ……….the meaning of ‘dar’ (“abode”) in this context, see surah 6, note118. …..the plural form of address in “I will show you” makes it more probable that it is the beginning of a parenthetic passage connected, no doubt, with the preceding one, but having a general import not confined to Moses.
110 – As so often in the Quran, God’s “causing” the sinners to sin is shown to be a consequence of their own behavior and the result of their free choice. By “those who, without any right, behave haughtily on earth” are obviously meant people who think that their own judgment as to what constitutes right and wrong is the only valid one, and therefore refuse to submit their personal concerns to the criterion of absolute (i.e., revealed) moral standards: cf. 96: 6-7-“man becomes grossly overweening whenever he believes himself to be self-sufficient”.]]
[[ Ali’s notes -1105 "Above (other) men": i.e. among his contemporaries. He had a high mission, and he had the honour of speaking to Allah. (7.144)
1106 Allah's revelation is for the benefit of His creatures, who should receive it with reverence and gratitude. While Moses was having these great spiritual experiences on the Mount, his people below were ungrateful enough to forget Allah and make a golden calf for worship (vii. 147). (7.144)
1107 The Tablets of the Law contained the essential Truth, from which were derived the positive injunctions and prohibitions, explanations and interpretations, which it was the function of the prophetic office to hold up for the people to follow. The precepts would contain, as the Shari'at does, matters absolutely prohibited, matters not prohibited but disapproved, matters about which there was no prohibition or injunction, but in which conduct was to be regulated by circumstances; matters of positive and universal duty, matters recommended for those whose zeal was sufficient to enable them to work on higher than minimum standards. No soul is burdened beyond its capacity; but we are asked to seek the best and highest possible for us in conduct. (7.145)
1108 Notice the transition from the "We" of authority and honour and impersonal dignity, to the "I" of personal concern in specially guiding the righteous. (7.145)
1109 Literally, the homes of the wicked, both individuals and nations, lie desolate, as in the case of the ancient Egyptians, the 'Ad, and the Thamud. (7.145)
1110 The argument may be simplified thus in paraphrase. The right is established on the earth as Allah created it: Nature recognises and obeys Allah's law as fixed for each portion of Creation. But man, because of the gift of Will, sometimes upsets this balance. The root-cause is his arrogance, as it was in the case of Iblis. Allah's Signs are everywhere, but if they are rejected with scorn and blasphemy, Allah will withdraw His grace, for sin hardens the heart and makes it impervious to the truth. Want of faith produces a kind of blindness to spiritual facts, a kind of deafness to the warnings of a Day of Account. If we had contumaciously rejected faith, can we hope for anything but justice,-the just punishment of our sins. (7.146)
1111 Rejected Our Signs: again a return to the Plural of impersonal Dignity and Authority, from the singular of personal concern in granting grace and guidance to the Righteous. (7.146)]]
6. Sura al-Anam
The Quranic Text & Ali’s Version:
أَوَ
مَن
كَانَ
مَيْتًا
فَأَحْيَيْنَاهُ
وَجَعَلْنَا
لَهُ
نُورًا
يَمْشِي
بِهِ
فِي
النَّاسِ...
6: 122. Can he who was dead, to whom We gave life, and a Light whereby he can walk amongst men,
C945. Here is an allegory of the good man with his divine mission and the evil man with his mission of evil.
- The former, before he got his spiritual life, was like one dead. It was Allah's grace that gave him spiritual life, with a Light by which he could walk and guide his own footsteps as well as the footsteps of those who are willing to follow God's light.
- The opposite type is that which hates Allah's light, which lives in the depths of darkness, and which plots and burrows against all that is good. But the plots of evil recoil on itself, although it thinks that they will hurt the good.
Can these two types be for a moment compared with each other?
Perhaps the lead in every centre of population is taken by the men of evil. But the good men should not be discouraged. They should work in righteousness and fulfil their mission.
...كَمَن مَّثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِّنْهَا...
be like him who is in the depths of darkness, from which he can never come out?
...كَذَلِكَ زُيِّنَ لِلْكَافِرِينَ مَا كَانُواْ يَعْمَلُونَ ﴿١٢٢﴾
Thus to those without faith their own deeds seem pleasing.
وَكَذَلِكَ
جَعَلْنَا
فِي
كُلِّ
قَرْيَةٍ
أَكَابِرَ
مُجَرِمِيهَا
لِيَمْكُرُواْ
فِيهَا...
6: 123. Thus have We placed leaders in every town, its wicked men, to plot (and burrow) therein:
...وَمَا يَمْكُرُونَ إِلاَّ بِأَنفُسِهِمْ وَمَا يَشْعُرُونَ ﴿١٢٣﴾
but they only plot against their own souls, and they perceive it not.
Others version:
6: 122
Asad ……[But] thus it is: goodly seem all their own doings to those who deny the truth.
Pickthall Is he who was dead and We have raised him unto life, and set for him a light wherein he walketh among men, as him whose similitude is in utter darkness whence he cannot emerge? Thus is their conduct made fair-seeming for the disbelievers.
Transliteration Awaman ka_na maitan fa ahyaina_hu wa ja'alna_ lahu_ nu_ray yamsyi bihi fin na_si kaman masaluhu_ fiz zuluma_ti laisa bi kha_rijim minha_, kaza_lika zuyyina lilka_firina ma_ ka_nu_ ya'malu_n(a).
6: 123
Asad And it is in this way that We cause the great ones in every land to become its [greatest] evildoers [note 109], there to weave their schemes: yet it is only against that they scheme – and they perceive it not.
Pickthall And thus have We made in every city great ones of its wicked ones, that they should plot therein. They do but plot against themselves, though they perceive not.
Transliteration Wa kaza_lika ja'alna_ fi kulli qaryatin aka_bira mujrimiha_ liyamkuru_ fiha_, wa ma_ yamkuru_na illa_ bi anfusihim wa ma_ yasy'uru_n(a).
20 Sura Taha
The Quranic Text & Ali’s Version:
قَالُوا
يَا مُوسَى
إِمَّا أَن
تُلْقِيَ وَإِمَّا
أَن نَّكُونَ
أَوَّلَ مَنْ
أَلْقَى ﴿٦٥﴾
20: 65. They said:
"O Moses! whether wilt thou that thou throw (first) or that we be the first to throw?"
20: 66. He said, "Nay, throw ye first!"
...فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى ﴿٦٦﴾
Then behold their ropes and their rods -- so it seemed to him on account of their magic -- began to be in lively motion!
C2589. Their bag of tricks was so clever that it imposed upon all beholders.
Their ropes and their rods were thrown, and seemed to move about like snakes. So realistic was the effect that even Moses felt the least bit of doubt in his own mind. He of course had no tricks, and he relied entirely on Allah.
فَأَوْجَسَ
فِي نَفْسِهِ
خِيفَةً مُّوسَى ﴿٦٧﴾
20: 67. So Moses conceived in his mind a (sort of) fear.
C2590. The concerted attack of evil is sometimes so well contrived from all points that falsehood appears and is acclaimed as the truth. The believer of truth is isolated, and a sort of moral dizziness creeps over his mind.
But by Allah's grace Faith asserts itself, gives him confidence, and points out the specific truths which will dissipate and destroy the teeming brood of falsehood.
قُلْنَا
لَا تَخَفْ
إِنَّكَ أَنتَ
الْأَعْلَى ﴿٦٨﴾
20: 68. We said: "Fear not! for thou hast indeed the upper hand:
وَأَلْقِ
مَا فِي يَمِينِكَ
تَلْقَفْ مَا
صَنَعُوا...
20: 69. "Throw that which is in thy right hand: quickly will it swallow up that which they have faked.
...إِنَّمَا صَنَعُوا كَيْدُ سَاحِرٍ...
What they have faked is but a magician's trick:
...وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَى ﴿٦٩﴾
and the magician thrives not (no matter) where he goes."
C2591. The meaning may be either
- that falsehood and trickery may have their day, but they cannot win everywhere, especially in the presence of Truth, or
- that trickery and magic must come to an evil end.
فَأُلْقِيَ
السَّحَرَةُ
سُجَّدًا قَالُوا
آمَنَّا بِرَبِّ
هَارُونَ
وَمُوسَى ﴿٧٠﴾
20: 70. So the magicians were thrown down to prostration: they said,
"We believe in the Lord of Aaron and Moses."
C2592. Cf. this passage with 7:120-126 and n. 1082, and n. 1083.
قَالَ آمَنتُمْ
لَهُ قَبْلَ
أَنْ آذَنَ
لَكُمْ...
20: 71. (Pharaoh) said:
"Believe ye in Him before I give you permission?
...إِنَّهُ لَكَبِيرُكُمُ الَّذِي عَلَّمَكُمُ السِّحْرَ...
Surely this must be your leader, who has taught you magic!
C2593. Pharaoh accuses his sorcerers who have been converted, of having been in league with Moses all the time, and in fact of having been led and taught by him!
So arrogance and evil cannot conceive of Allah's worlds and worlds of beauty and truth beyond its own narrow vision! It is truly blind and its very cleverness deludes it to wander fat from the truth.
...فَلَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَافٍ وَلَأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ...
Be sure I will cut off your hands and feet on opposite sides, and I will have you crucified on trunks of palm-trees:
...وَلَتَعْلَمُنَّ أَيُّنَا أَشَدُّ عَذَابًا وَأَبْقَى ﴿٧١﴾
So shall ye know for certain, which of us can give the more severe and the more lasting Punishment!"
قَالَ
رَبِّ لِمَ
حَشَرْتَنِي
أَعْمَى وَقَدْ
كُنتُ بَصِيرًا ﴿١٢٥﴾
20: 125. He will say: "O my Lord! why hast thou raised me up blind, while I had sight (before)?"
C2649. Because Allah gave him physical sight in this life for trial, he thinks he should be favoured in the real world, the world that matters! He misused his physical sight and made himself blind for the other world.
قَالَ كَذَلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا...
20: 126. (Allah) will say:
"Thus didst thou, when Our Signs came unto thee, disregard them:
...وَكَذَلِكَ الْيَوْمَ تُنسَى ﴿١٢٦﴾
so wilt thou, this day, be disregarded."
C2650. 'You were deliberately blind to Allah's Signs: now you will not see Allah's favours, and will be excluded from His Grace.
وَكَذَلِكَ نَجْزِي
مَنْ أَسْرَفَ
وَلَمْ يُؤْمِن
بِآيَاتِ
رَبِّهِ...
20: 127. And thus do We recompense him who transgresses beyond bounds and believes not in the Signs of his Lord:
...وَلَعَذَابُ الْآخِرَةِ أَشَدُّ وَأَبْقَى ﴿١٢٧﴾
and the Penalty of the Hereafter is far more grievous and more enduring.
C2651. Blindness in the world of enduring Reality is far worse than physical blindness in the world of probation.
أَفَلَمْ
يَهْدِ لَهُمْ
كَمْ أَهْلَكْنَا
قَبْلَهُم مِّنَ
الْقُرُونِ...
20: 128. It is not a warning to such men (to call to mind) how many generations before them We destroyed,
...يَمْشُونَ فِي مَسَاكِنِهِمْ...
in whose haunts they (now) move?
...إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّأُوْلِي النُّهَى ﴿١٢٨﴾
Verily, in this are Signs for men endued with understanding.
C2652. Cf. 20:54.
This phrase concluded the argument of Moses with Pharaoh about Pharaoh's blindness to Allah and the Signs of Allah.
Now it concludes the more general argument about men, concerning whom the saying arose: 'none are so blind as those who will not see.'
Asad’s Version:
23:65 [al-Muminun, Mecca 74]
[But they will be told:] "Cry not in supplication today: for, behold, you shall not be succoured by Us!
(23:66) Time and again 37 were My messages conveyed unto you, but [every time] you would turn about on your heels
(23:67) [and,] impelled by your arrogance, you would talk
senselessly far into the night." 38
23:68
Have they, then, never tried to understand this word [of God] ? Or has there [now] come to them something that never came to their forefathers of old
(23:69) Or is it, perchance, that they have not recognized their Apostle, and so they disavow him?
(23:70) Or do they say, "There is madness in him"? Nay, he has brought them the truth - and the truth do most of them detest! 40
23:71 But if the truth 41 were in accord with their own likes and dislikes, the heavens and the earth would surely have fallen into ruin, and all that lives in them [would long ago have perished] ! " Nay, [in this divine writ] We have conveyed unto them all that they ought to bear in mind: 43 and from this their reminder they [heedlessly] turn away!
20:125
[And so, on Resurrection Day, the sinner] will ask: "O my Sustainer! Why hast Thou raised
me up blind, whereas [on earth] I was endowed with sight?" (20:126) [God] will reply: "Thus
it is: there came unto thee Our messages, but thou wert oblivious of them; and thus shalt thou
be today consigned to oblivion!"
20:127
For, thus shall We recompense him who wastes his own self... and does not believe in his Sustainer's messages: and, indeed, the suffering [of such sinners] in the life to come shall be most severe and most enduring!
20:128
CAN, THEN, they [who reject the truth] learn no lesson by recalling how many a generation We have destroyed before their time? 111 " - [people] in whose dwelling-places they [themselves now] walk about? In this, behold, there are messages indeed for those who are endowed with
reason!