Surah 20: Ta Ha | Original English Commentary Part 1 | Project Illumine

Part 1: Dr. Khaled Abou El Fadl presents his original Quranic commentary on Surah 20, Ta Ha, as part of the ongoing Project Illumine: Light of the Quran series at The Usuli Institute (www.usuli.org).
Project Illumine is a year-long intensive immersion into the unique moral messages in each of the 114 surahs (chapters) of the Quran, the fruit of this scholar's lifetime relationship with the Quran. This is the twenty-second chapter in the series. This is not the traditional line-by-line exegesis, but a chapter-by-chapter thematic approach that seeks to rediscover the original meaning received by the early Muslims that sparked their passion such that they transformed from desert dwellers to civilization builders. It is an investigation of the timeless moral and ethical lessons of the Quran then applied to our modern day. In the introduction, Executive Director Grace Song shares two reflections related to dignity: 1) on learning the power of sitting in silence; and 2) parenting while respecting the dignity of your child(ren). Recorded at The Usuli Institute on 20th March 2021.
For quick links to all previous Project Illumine halaqas, go to:
www.usuli.org/...

[@stephenconnolly1830]

TIMESTAMPS Bismillah al-Rahman al-Raheem [Video suitable for viewing at increased Playback speed. Transcript available in video Description. Grace Song's preamble on her reflections until 9:35] 11:35 Surah Ta Ha, #20, chapter Ta Ha - one of the foundational chapters. 12:40 positioning and occurrence in the revelation - description of the relevant Meccan phase... 14:30 ...historical context - commencement of the persecution of Muslims, ridicule of and assault on the Prophet; open hostility. 17:28 the Muslim association of the chapter with consolation... 19:07 ...the switch toward two narratives within: Moses confronting Pharaoh as well as the creation of the first humans and their temptation by Satan. 20:32 the ring structure of the chapter exemplified according to Ayah #2: "ma anzalna alayk al-qur'ana litashqa" (We did not reveal the Quran to you to make you suffer). 23:25 the conscientiousness and deliberation required when reading the Qur'an. 24:32 Ayah #1: "ta-ha" (Ta, Ha). 28:15 discussion of the Syriac/Nabataean meaning of Ta-Ha = human beings; Arabic = purity + other interpretations. 35:01 repetition of Ayah #2 [see 20:32 above]. 36:35 Ayah #3: "illa tadhkirata limay yakhsha" (But only as a reminder for him who fears). 37:56 Ayah #4: "tanzilan mimman khalaq al-arda was-samawat il-'ula" (A revelation from He who created the earth and the high heavens). 39:04 Imam Jafar al-Sadiq's commentary. 45:42 Ayah #5: "ar-rahman ul al-'arsh is'tawa" (The Most Merciful; on the Throne He settled). 47:00 reference to Ayah #6: (To Him belongs everything in the heavens and the earth, and everything between them, and everything beneath the soil). 47:23 Ayah #7: "wa-in tajhar bil-qawli fa-innahu ya'lam us-sira wa-akhfa" (If you speak aloud-He knows the secret, and the most hidden). 47:47 Ayah #8: "al-laahu la ilaha illa hoow lah ul-asma ul-hus'na" (God, there is no god but He, His are the Most Beautiful Names). 50:30 the importance of objective beauty. 53:35 Ayah #9: "wahal ataka hadeethu moosa" (Has the story of Moses reached you?). 55:20 reference to Ayah #10: (When he saw a fire, he said to his family, "Stay; I have noticed a fire; Perhaps I can bring you a torch therefrom, or find some guidance by the fire"). 55:40 the context - Moses' flight from Egypt because he committed manslaughter + further events. 59:55 Ayah #10: "...aw ajidu al an-nari huda" (...or find some guidance by the fire"). 1:01:52 Ayah #12: "...bil-wad il-muqadasi toowa" ("...You are in the sacred valley of Tuwa"). 1:02:05 the transformational process Moses willingly undergoes, symbolised by the initial instruction to remove his shoes (also in Ayah #12). 1:04:18 reference to Ayah #13: "wa-an akh'tartuka fas'tami' limay yooha" ("I have chosen you, so listen to what is revealed"). 1:04:41 Ayah #14: "innanee ana al-laahu la ilaha ill ana fa-u'bud'ni wa-aqim is-salata lidhik'ree" ("I-I am God. There is no God but I. So serve Me, and practice the prayer for My remembrance"). 1:05:07 Ayah #15: "inn as-sa'ata atiyatun akadu ukh'feeha lituj'za kullu nafsin bima tas'a" ("The Hour is coming-but I keep it almost hidden-so that each soul will be paid for what it endeavours"). 1:06:31 Ayah #16: "fala yasuddannaka anha man lay yu'minu biha wattaba'a hawahu fatarda" ("And do not let him who denies it and follows his desire turn you away from it, lest you fall"). 1:09:06 Ayah #17: "wama til'ka biyameenika yamoosa" ("And what is that in your right-hand, O Moses?"). 1:09:15 reference to Ayah #18: (He said, "This is my staff. I lean on it, and herd my sheep with it, and I have other uses for it")... 1:09:28 ..."...atawakka-u alayha wa-ahushu biha ala ghanamee waliya feeha ma-aribu ukh'ra." 1:12:30 the remarkably humanistic picture of events given in this Qur'anic passage, absent in the Bible. 1:13:00 decolonisation of Islamic studies - noticing the extremely significant differences rather than similarities between the Biblical and Qur'anic prophetic narratives. 1:14:08 reference to Ayah #19: (He said, "Throw it, O Moses"). 1:14:17 the transformational reality of reality with reference to the event depicted in Ayah #20: (So he threw it-thereupon it became a moving serpent). 1:17:05 reference to Ayah #22: (And press your hand to your side; it will come out white, without a blemish-another sign). 1:18:55 the universal rather than ethnic cause Moses represents in opposition to Pharaoh, per Ayah #24: "idh'hab ila fir'awna innahu tagha" ("Go to Pharaoh; He has transgressed"). 1:21:55 the leavening required of Moses via immense hardship and suffering in preparation for his prophetic role confronting Pharaoh... 1:22:48 ...the absence of this dynamic in most Qur'anic commentaries - to suffer \ Tashka. 1:23:50 Pharaoh's entitled hubris predicated on the mystical power of his position... 1:24:35 ...facilitated by the priestly class via their monopoly of religious rituals... 1:25:04 ...Pharaoh's system additionally supplemented by the theatre of the occult - the parallels with the modern era, Nazi etc obsession... 1:28:55 ...the relevance of this message to the Prophet experiencing oppression in 7th century Mecca. 1:29:35 Ayah #25: "...rabbi ish'rah li sadree" (..."My Lord, put my heart at peace for me") Ayah #26: "wayassir li amree" ("And ease my task for me") Ayah #27: "wa-uh'lul uq'datan min lisanee" ("And untie the knot from my tongue") Ayah #28: "yafqahoo qawlee" ("So they can understand my speech"). 1:31:08 reference to Ayah #29: ("And appoint an assistant for me, from my family") & Ayah #30: ("Aaron, my brother"). 1:31:30 reference to Ayah #36: (He said, "You are granted your request, O Moses"). 1:32:16 Ayah #31 "ush'dud bihi azree" ("Strengthen me with him") Ayah #32: "wa-ashrik'hu fi amree" ("And have him share in my mission"). 1:32:32 Ayah #33: "kay nusabbihaka katheera" ("That we may glorify You much"). Ayah #34: "wanadhkuraka katheera" ("And remember You much") Ayah #35: "innaka kunta bina baseera" ("You are always watching over us"). 1:34:58 commenting on Ayah #39: "an iq'dhifihi fit-tabuti faq'dhifihi fil-yami falyul'qih il-yamu bis-sahili yakhudh'hu aduwwu li wa'aduwwun lah wa-alqaytu alayka mahabbatan minni walitus'na'a ala aynee" (Put him in the chest; then cast him into the river. The river will wash him to shore, where an enemy of Mine and an enemy of his will pick him up. And I have bestowed upon you love from Me, so that you may be reared before My eye). 1:39:38 reference to Ayah #40: (When your sister walked along, and said, "Shall I tell you about someone who will take care of him?" So We returned you to your mother, that she may be comforted, and not sorrow. And you killed a person, but We saved you from stress; and We tested you thoroughly. And you stayed years among the people of Median. Then you came back, as ordained, O Moses). 1:42:24 the reason Pharaoh didn't kill Moses immediately - to make an example out of him. 1:44:25 the lesson to the Prophet in Ayah #44 not to be condemnatory: "faqoola lahu qawla layyina la'allahu yatadhakkaru aw yakhsha" ("But speak to him nicely. Perhaps he will remember, or have some fear"). 1:46:47 the corrupted approach suggested by compromised religious leaders - talk privately to the errant ruler. 1:48:53 the debate between Moses and Pharaoh, Ayah #49: (He said, "Who is your Lord, O Moses?") Ayah #50: (He said, "Our Lord is He who gave everything its existence, then guided it"). 1:49:07 Pharaoh's response, in Ayah #51: (He said, "What about the first generations?"). 1:49:42 Moses' reply, in Ayah #52: "qala il'muha inda rabbee fee kitab lay yadillu rabbee walay yansa" (He said, "Knowledge thereof is with my Lord, in a Book. My Lord never errs, nor does He forget"). 1:50:45 the purpose of the Qur'an in covering this debate - to convey the principle of the weak immediately resorting to force. 1:54:35 the corruption of the Talimiyya and Hashwiyya from within the traditionalists who have shaped the dogma followed by many Muslims. 1:57:41 the impasse in Ayah #56: (We showed him Our signs, all of them, but he denied and refused) - resulting in the inevitable showdown between Pharaoh's magicians (exemplifying the full state apparatus) and the prophets. 1:59:00 the magical tricks exposed in the presence of actual miracles... 2:00:08 ...Ayah #69: "...walay yuf'lih us-sahiru haythu ata" ("...But the magician will not succeed, no matter what he does")... 2:00:37 ...a warning against manipulative liars and deceptive propagandists spinning reality in any age. 2:02:05 the reality that dawned on the magicians leading to their switching allegiance, Ayah #70: (And the magicians fell down prostrate. They said, "We have believed in the Lord of Aaron and Moses")... 2:02:44 ...Pharaoh's archetypal tyrannical refrain captured in Ayah #71: (He said, "Did you believe in him before I have given you permission? He must be your chief, who has taught you magic. I will cut off your hands and your feet on alternate sides, and I will crucify you on the trunks of the palm-trees. Then you will know which of us is more severe in punishment, and more lasting")... 2:03:20 ...as well as the response of the magicians thereafter, in Ayah #72: (They said, "We will not prefer you to the proofs that have come to us, and Him who created us. So issue whatever judgment you wish to issue. You can only rule in this lowly life"). 2:04:12 the meaning of the Qur'an's injunction - referencing Ayah #2 - not to cause distress... 2:05:14 ...Ayah #72: "...faq'di ma anta qad innama taqdee hadhih il-hayata ad-dun'ya" (..."So issue whatever judgment you wish to issue. You can only rule in this lowly life"). 2:05:45 the sparse details of Pharaoh's pursuit and complete annihilation of him and his forces tempted via the parting of the Red Sea given in the chapter, per Ayat #77-#79... 2:09:03 ...the reflection of the scholars on this phenomenon - the mentality of the herd relieving oneself of one's Islam! [Surah Ta Ha timestamps continued - PART 2]

[@kamlasayeen]

00:00 Grace Opening and discussion of personal growth 10:35 Professor begins dua in Arabic 11:25 Overarching discussion of the period of revelation, the surah's purpose and structure. 24:29 Ayah 1… Ta Ha 35:00 Ayah 2

[@sabinafejzullaj743]

Selam aleykum, MAy God reward you honorable professor for this tefsir. I am listening to it now and I wonder how is to possible that the pharaoh gave permission to the isrealites to leave ( I know the version of the Bible) but I haven't no information from our tradition.

[@linac9969]

02:43:34 Aya 124 2:48:48 aya 116 2:55:20. Aya 122

[@stephenconnolly1830]

[PART 2 - Surah Ta Ha timestamps continued] 2:10:45 the still worse mentality evident - some believers, witness to Moses's actual miracles, indulging in stealing from the Egyptians... 2:13:00 ...the carrying of sin by some of the Israelites noted in Ayah #87: "...awzaran min zeenat il-qawm..." ("...to carry loads of the people's ornaments..."). 2:14:50 reference to Ayah #83: ("And what made you rush ahead of your people, O Moses?") and Ayah #84: (He said, "They are following in my footsteps; and I hurried on to You, my Lord, that you may be pleased"). 2:16:13 the archetypal contrary figure referenced in Ayah #85: (He said, "We have tested your people in your absence, and the Samarian misled them"). 2:17:00 the difficulty dealing with a transcendental God referenced in Ayah #88: (So he produced for them a calf-a mere body which lowed. And they said, "This is your god, and the god of Moses, but he has forgotten"). 2:20:10 the true challenge of belief - avoiding the human propensity to concretise/limit God. 2:20:40 the Biblical Aaron portrayed as an idol worshipper versus his Qur'anic depiction as a strict monotheist, attested in Ayah #90: (Aaron had said to them before, "O my people, you are being tested by this. And your Lord is the Merciful, so follow me, and obey my command"). 2:21:00 reference to Ayah #92: (He said, "O Aaron, what prevented you, when you saw them going astray"), Ayah #93: ("From following me? Did you disobey my command?") and Ayah #94: (He said, "Son of my mother, do not seize me by my beard or my head. I feared you would say, 'You have caused division among the Children of Israel, and did not regard my word' "). 2:21:58 reference to Moses's destruction of the idol in Ayah #97: (He said, "Begone! Your lot in this life is to say, 'No contact.' And you have an appointment that you will not miss. Now look at your god that you remained devoted to-we will burn it up, and then blow it away into the sea, as powder"). 2:23:40 the intermission in the chapter at Ayah #99: "kadhalika naqussu alayka min anbai ma qad sabaqa waqad ataynaka min ladunna dhik'ra" (Thus We narrate to you reports of times gone by; and We have given you a message from Our Presence) Ayah #100: "man a'rada anhu fa-innahu yahmilu yawm al-qiyamati wiz'ra" (Whoever turns away from it will carry on the Day of Resurrection a burden) Ayah #101: "khalideena feehi wasa-a lahum yawm al-qiyamati him'la" (Abiding therein forever. And wretched is their burden on the Day of Resurrection). Ayah #102: "yawma yunfakhu fis-soori wanahshur ul-muj'rimeena yawma-idhin zur'qa" (On the Day when the Trumpet is blown-We will gather the sinners on that Day, blue). 2:28:25 reference to Ayah #105: (And they ask you about the mountains. Say, "My Lord will crumble them utterly"). 2:28:47 Ayah #107: "la tara feeha iwaja wala amta" ("You will see in them neither crookedness, nor deviation"). 2:30:26 Ayah #111: "wa'anat il-wujoohu lil'hayy il-qayoomi waqad khaba man hamala thul'ma" (Faces will be humbled before the Living, the Eternal. Whoever carries injustice will despair). 2:30:57 the Qur'anic insistence on absolute justice in Ayah #112: "wamay ya'mal min as-salihati wahoowa mu'minun falay yakhafu thul'ma wala hadma" (But whoever has done righteous deeds, while being a believer-will fear neither injustice, nor grievance). 2:31:44 the Qur'anic insistence on deep study and reflection of its message per Ayah #114: "fata'al al-laah ul-malik ul-haqqu wala ta'jal bil-qur'ani min qabli ay yuq'da ilayka wah-yuh waqul rabbee zid'nee il'ma" (Exalted is God, the True King. Do not be hasty with the Quran before its inspiration to you is concluded, and say, "My Lord, increase me in knowledge")... 2:36:00 ...the anecdotal regret - "I wish that had not happened to me" - leading to sin attributed to one of the great Muslim writers and poets ( en.m.wikipedia.org/wiki/Hafez ). 2:39:00 the metaphorical narrative attributed to Moses. 2:43:22 Ayah #124: "waman a'rada an dhik'ree fa-inna lahu ma'eeshatan danka wanahshuruhu yawm al-qiyamati a'ma" ("But whoever turns away from My Reminder, for him is a confined life. And We will raise him on the Day of Resurrection blind"). 2:48:49 Ayah #116: "wa-idh qul'na lil'malaikati us'judoo liadama fasajadoo illa ib'lees aba" (And when We said to the angels, "Bow down to Adam." They bowed down, except for Satan; he refused) Ayah #117: "faqul'na ya-adamu inna hadha aduwwu laka walizawjika fala yukh'rijannakuma min al-janati fatashqa" (We said, "O Adam, this is an enemy to you and to your wife. So do not let him make you leave the Garden, for then you will suffer") Ayah #118: "inna laka alla tajoo'a feeha wala ta'ra" ("In it you will never go hungry, nor be naked") Ayah #119: "wa-annaka la tazma-oo feeha wala tadha" ("Nor will you be thirsty in it, nor will you swelter") Ayah #120: "fawas-wasa ilayh ish-shaytanu qala ya-adamu hal adulluka ala shajarat il-khul'di wamul'ki lay yabla" (But Satan whispered to him. He said, "O Adam, shall I show you the Tree of Immortality, and a kingdom that never decays?"). 2:50:55 the responsibility for the fall of Adam & Eve: the Biblical narrative = the temptation of Eve; the usual Muslim contention = the temptation of both Adam and Eve; the Qur'anic narrative = the temptation of Adam (per Ayah #120, Surah Ta Ha). 2:52:05 Ayah #121: "...wa'asa adamu rabbahu faghawa" (...Thus Adam disobeyed his Lord, and fell). 2:53:28 Ayah #122: "thumma ij'tabahu rabbuhu fataba alayhi wahada" (But then his Lord recalled him, and pardoned him, and guided him). 2:54:01 the human condition toward enmity, per Ayah #123: "qal ah'bita min'ha jamee'a ba'dukum liba'din aduwwu fa-imma yatiyannakum minnee hudan faman ittaba'a hudaya fala yadillu walay yashqa" (He said, "Go down from it, altogether; some of you enemies of some others. But whenever guidance comes to you from Me, whoever follows My guidance, will not go astray, nor suffer"). 2:55:24 the theme of suffering \ Shaqa (revisited once again) contrasted with the (Adam's) temptation to transcend human limitations... 2:57:55 ...Satan's trick in getting humans to take short cuts - thinking they are overcoming the limits of their own humanity. 2:58:42 the point about conceiving of one's nakedness/physicality - Biblical versus Qur'anic treatment. 3:00:08 the state of opposites in this reality as a result of Adam & Eve's exercise of free will. 3:02:50 [summary]. Amen