surah TaHa aya 115 , English translation of the meaning Ayah.
﴿وَلَقَدْ عَهِدْنَا إِلَىٰ آدَمَ مِن قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا﴾
[ طه: 115]
20:115 And We had already taken a promise from Adam before, but he forgot; and We found not in him determination.
Tafsir Ibn Katheer in EnglishAnd I enjoined on Adam beforehand not to eat of the tree, and I forbade him from this and explained to him its consequences.
But he forgot the instruction, ate of the tree and was unable to resist it.
And I did not see in him resolve to observe what I enjoined.
Muhammad Taqiud-Din alHilali
And indeed We made a covenant with Adam before, but he forgot, and We found on his part no firm will-power.
phonetic Transliteration
Walaqad AAahidna ila adama min qablu fanasiya walam najid lahu AAazman
Abdullah Yusuf Ali - Translation
We had already, beforehand, taken the covenant of Adam, but he forgot: and We found on his part no firm resolve.
Safi-ur-Rahman al-Mubarakpuri
And indeed We made a covenant with Adam before, but he forgot, and We found on his part no firm willpower.
We try our best to translate, keeping in mind the Italian saying: "Traduttore, traditore", which means: "Translation is a betrayal of the original text".
20:115 And We had already taken a promise from Adam before, but he translate in arabic
ولقد عهدنا إلى آدم من قبل فنسي ولم نجد له عزما
سورة: طه - آية: ( 115 ) - جزء: ( 16 ) - صفحة: ( 320 )Almuntakhab Fi Tafsir Alquran Alkarim
We entered into a covenant with Adam but he forgot and We found him irresolute; he lacked firmness of purpose
Tafseer Tafheem-ul-Quran by Syed Abu-al-A'la Maududi
(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
And We had already taken a promise from Adam before, but he meaning
*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.
And We had already taken a promise from Adam before, but he meaning in Urdu
ہم نے اِس سے پہلے آدمؑ کو ایک حکم دیا تھا، مگر وہ بھول گیا اور ہم نے اُس میں عزم نہ پایا
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