- وَعَنَتْ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا (طه: 111).
وَمَنْ يَعْمَلْ مِنْ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلاَ يَخَافُ ظُلْمًا وَلاَ هَضْمًا (طه: 112).
وَكَذَلِكَ أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا وَصَرَّفْنَا فِيهِ مِنْ الْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ ذِكْرًا (طه: 113).
فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ وَلاَ تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُقْضَى إِلَيْكَ وَحْيُهُ وَقُلْ رَبِّ زِدْنِي عِلْمًا (طه: 114).
وَلَقَدْ عَهِدْنَا إِلَى آدَمَ مِنْ قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا (طه: 115).
وَإِذْ قُلْنَا لِلْمَلاَئِكَةِ اسْجُدُوا ِلأَدَمَ فَسَجَدُوا إِلاَّ إِبْلِيسَ أَبَى (طه: 116).
فَقُلْنَا يَاآدَمُ إِنَّ هَذَا عَدُوٌّ لَكَ وَلِزَوْجِكَ فَلاَ يُخْرِجَنَّكُمَا مِنْ الْجَنَّةِ فَتَشْقَى (طه: 117).
إِنَّ لَكَ أَلاَّ تَجُوعَ فِيهَا وَلاَ تَعْرَى (طه: 118).
وَأَنَّكَ لاَ تَظْمَأُ فِيهَا وَلاَ تَضْحَى (طه: 119).
فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ قَالَ يَاآدَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لاَ يَبْلَى (طه: 120).
فَأَكَلاَ مِنْهَا فَبَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَرَقِ الْجَنَّةِ وَعَصَى آدَمُ رَبَّهُ فَغَوَى (طه: 121).
ثُمَّ اجْتَبَاهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَى (طه: 122).
قَالَ اهْبِطَا مِنْهَا جَمِيعًا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنْ اتَّبَعَ هُدَايَ فَلاَ يَضِلُّ وَلاَ يَشْقَى (طه: 123).
وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى (طه: 124).
قَالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمَى وَقَدْ كُنتُ بَصِيرًا (طه: 125).
قَالَ كَذَلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا وَكَذَلِكَ الْيَوْمَ تُنسَى (طه: 126).
وَكَذَلِكَ نَجْزِي مَنْ أَسْرَفَ وَلَمْ يُؤْمِنْ بِآيَاتِ رَبِّهِ وَلَعَذَابُ الآخِرَةِ أَشَدُّ وَأَبْقَى (طه: 127).
أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُمْ مِنْ الْقُرُونِ يَمْشُونَ فِي مَسَاكِنِهِمْ إِنَّ فِي ذَلِكَ لآياتٍ ِلأَوْلِي النُّهَى (طه: 128).
وَلَوْلاَ كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَكَانَ لِزَامًا وَأَجَلٌ مُسَمًّى (طه: 129).
فَاصْبِرْ عَلَى مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا وَمِنْ آنَاءِ اللَّيْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّكَ تَرْضَى (طه: 130).
وَلاَ تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنيَا لِنَفْتِنَهُمْ فِيهِ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى (طه: 131).
وَأْمُرْ أَهْلَكَ بِالصَّلاَةِ وَاصْطَبِرْ عَلَيْهَا لاَ نَسْأَلُكَ رِزْقًا نَحْنُ نَرْزُقُكَ وَالْعَاقِبَةُ لِلتَّقْوَى (طه: 132).
وَقَالُوا لَوْلاَ يَأْتِينَا بِآيَةٍ مِنْ رَبِّهِ أَوَلَمْ تَأْتِهِمْ بَيِّنَةُ مَا فِي الصُّحُفِ الأُولَى (طه: 133).
وَلَوْ أَنَّا أَهْلَكْنَاهُمْ بِعَذَابٍ مِنْ قَبْلِهِ لَقَالُوا رَبَّنَا لَوْلاَ أَرْسَلْتَ إِلَيْنَا رَسُولاً فَنَتَّبِعَ آيَاتِكَ مِنْ قَبْلِ أَنْ نَذِلَّ وَنَخْزَى (طه: 134).
قُلْ كُلٌّ مُتَرَبِّصٌ فَتَرَبَّصُوا فَسَتَعْلَمُونَ مَنْ أَصْحَابُ الصِّرَاطِ السَّوِيِّ وَمَنْ اهْتَدَى (طه: 135).
QURAN KAREEM SURAH TA HA AYAH NO 111 TO 135
(20:111) All faces shall be humbled before the Ever-Living, the Self-Subsisting Lord, and he who bears the burden of iniquity will have failed;
(20:112) but whosoever does righteous works, being a believer, shall have no fear of suffering wrong or loss.”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.
(20:113) (O Muhammad), thus have We revealed this as an Arabic Qur’an and have expounded in it warning in diverse ways so that they may avoid evil or become heedful.88
88. This means that the Quran 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 Quran 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.
(20:114) Exalted is Allah, the True King! Hasten not with reciting the Qur’an before its revelation to you is finished, and pray: 90″Lord! Increase my knowledge.91
90. Such sentences as this are usually found in the Quran at the end of discourse so that it may end with the praise of Allah. It is plain from the context that the discourse ends with “the Sovereign.”
91. At the end of the discourse, the angel cautions the Prophet (peace be upon him) 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 Prophet (peace be upon him) 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 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 TaaHa is one of the earliest revelations, for we learn from the other early Surahs that the Prophet (peace be upon him) tried to commit to memory the Quranic revelation and Allah cautioned him against it. For instance in (Surah
Al-Qiamah, Ayats 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 (Surah Al-Aala, Ayat 6), he was assured: We will teach you how to recite it and you will not forget it. It appears that afterward when the Prophet (peace be upon him) had learned 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.
(20:115) Most certainly We” had given Adam a command before, but he forgot. We found him lacking in firmness of resolution.“92
92. From here begins a new discourse, which probably was revealed sometime after the receding 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
(1) Both 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 the 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 a 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 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 (Surah Al-Bagarah, Ayats 30-39); (Surah Al-Aaraf, Ayats 11- 27, 189); (Surah Al-Hijr, Ayats 28-42); (Surah Al-Isra, Ayats 61-65) and (Surah Al-Kahf, Ayats 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 entire 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 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.
(20:116) Recall when We said to the angels: “Prostrate yourselves before Adam”; all prostrated themselves except Iblis. He refused.
(20:117) Then We said: “95Adam! He is an enemy to you and to your wife.96 So let him not drive both of you out of Paradise” 97 and plunge you into affliction,
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 in 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 him. You created me of fire and him of clay. (Surah Al-Aaraf Ayat 12); (Surah Suad, Ayat 76), see also (Surah Al-Hijr, Ayat 33). Should I bow before the one whom You created out of clay? And then added: Just consider was he worthy of this that You have exalted him over me. (Surah Al-Isra, Ayats 61-62). 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. (Surah Al_Aaraf, Ayats 16, 17); (Surah Al-Hijr, Ayats 36-42); (Surah Al-Isra, Ayats 62-66); (Surah Suad, Ayats 82-83).
97. This was to forewarn both of them of the consequences of disobedience of the command.
(20:118) (for in Paradise) neither are you hungry nor naked,
(20:119) nor face thirst or scorching heat.”98
98. This is the explanation of the distress which they had to undergo immediately 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 labor 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 in life.
(20:120) But Satan seduced him, saying: “99Adam! Shall I direct you to a tree of eternal life and an abiding kingdom?”100
99. According to this verse, it was Adam whom Satan primarily wanted to seduce and not Eve. Though according to (Surah Al-Aaraf, Ayat 20), he tempted both of them, and both were seduced, but Satan’s efforts were mainly directed at 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 (Surah Al-Aaraf, Ayat 20), he put an additional temptation in their way, saying that they would become angels and immortal.
(20:121) Then the two of them ate the fruit of that tree and their shameful parts became revealed to each other, and they began to cover themselves with the leaves from the Garden.“101 Thus Adam disobeyed his Lord and strayed into error.102
101. No sooner did they disobey the command, 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 worthwhile 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 well that he was their enemy.
For, Adam had a direct knowledge of the envy and enmity of Satan, who had challenged them to seduce and ruin him in his very presence. Allah had also warned them to guard against the envy of and the temptations of 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.
(20:122) Thereafter his Lord exalted him,103 accepted his repentance, and bestowed guidance upon him,
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 You do not forgive us and have mercy upon us, we shall be totally ruined. (Surah Al-Aaraf, Ayat 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 fire.
(20:123) and said:104 “Get down, both of you, (that is, man and Satan), and be out of it; each of you shall be an enemy to the other. Henceforth if there comes to you a guidance from Me, then whosoever follows My guidance shall neither go astray nor
104. That is, Allah not only pardoned him but also gave him guidance and taught him the way to follow it.
(20:124) But whosoever turns away from this Admonition from Me shall have a straitened life; 105 We shall raise him blind on the Day of Resurrection,”106
105. “A life of hardship” does not mean a life of poverty. It means that such a one shall be deprived of 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 peace of mind and real happiness.
106. Here the story of Prophet Adam (peace be upon him) ends. In the light of this part of the story which has been related here and at other places in the Quran, 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 him 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 on 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 be successful will be given permanent vicegerency and that eternal life and an 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 much 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 Quran which can be comprehended by human beings in this world.
It will be worthwhile to make a comparative study of the account of Adam and Eve as given in the Quran 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 man, 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 his wife hide 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. And He said, who told thee that thou west naked? Hast thou ate, 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 beast 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 shall 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 1 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 forever: 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 Quran is itself a clear proof that the stories given in it have not been copied from the Bible; for the Quran not only corroborates those parts of the Bible which have remained un-tampered but also corrects its wrong statements.
(20:125) where-upon he will say: “Lord! Why have You raised me blind when I had sight in the world?”
(20:126) He will say: “Even so it is. Our Signs came to you and you ignored them. So shall you be ignored this Day?”107
107. The Quran 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. (Surah Qaaf, Ayat 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 heart void. (Surah Ibrahim, Ayats 42-43). We have fastened the augury of each man to his own neck and on the Day of Resurrection, We will bring forth 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. (Surah Al-Isra, Ayats 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 does not know where to go and how to satisfy his needs. This 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.
(20:127) Thus do We requite him who transgresses and does not believe in the signs of your Lord (during the life of the world); and surely the punishment of the Hereafter is even more terrible and more enduring.
108. This refers to the wretched life which will be a lot of those who turn away from the admonition in this worldly life.
(20:128) Did they 109not find any guidance in the fact that We destroyed many nations in whose ruined dwelling-places they now walk about? Surely there are many Signs in them for people endowed with wisdom.110
109. Means the people of Makkah.
110. That is, in this lesson on history and in the observation of the archaeological remains, and in this experience of mankind.
(20:129) Were it not for a word already gone from your Lord, the decree (of their aaa would have come to pass.
(20:130) So bear patiently with what they say. Glorify your Lord, praising Him before sunrise and before sunset, and in the watches of the night, “111 and glorify Him and at the ends of the day that you may attain to happiness.112
111. This is to comfort and console the Prophet (peace be upon him), 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 Him” means: Offer your prescribed Prayers, as is clear from Ayat 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 the night. Morning and Afternoon (Dhuhr) and Evening (Maghrib) Prayers at the extremes of the day.
See also (E.Ns. 91 to 97 of Surah Al-Isra).
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) (Surah AL-Isra, Ayat 79): That time is not far when your Lord may exalt you to a laudable position, which follows the commandment about Salat, (b) (Surah Ad-Duha, Ayats 4-5): 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.
(20:131) Do not turn your eyes covetously towards the embellishments of worldly life that We have bestowed upon various kinds of people to test them.113 But the clean provision bestowed upon you by your Lord is better and more enduring.
113. It means: It does not behoove 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 that you earn by your hard labor, even though this may be meager in quantity. That is better for the pious and righteous and is of everlasting virtue.
(20:132) Enjoin Prayer on your household,“ 114and do keep observing it. We do not ask you for any worldly provision; rather, it is We Who provide you, and ultimately the pious will end up the best.115
114. That is, also teach your children 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, and 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.
(20:133) They ask: “Why does he not bring us a (miraculous) sign from his Lord?” Has there not come to them a Book containing the teachings of the previous scriptures?116
116. This means that the Quran 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 that, it makes those teachings and guidance so plain and clear that even a simple man of the desert can benefit from them.
(20:134) Had We destroyed them through some calamity before his coming, they would have said: “Our Lord! Why did You not send any Messenger to us that we might have followed Your signs before being humbled and disgraced?”
(20:135) Tell them, (O Muhammad): “Everyone is waiting for his end.“117 Wait, then, and you will soon know who are the people of the Right Way, and are right- guided.”
117. That is, ever since the message of Islam is being presented in your city (Makkah), it is not only every person in this city who is waiting for its ultimate result but also everyone outside it, who has heard of it.
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