Explanation
طٰسٓمّ . تِلْكَ اٰيٰتُ الْكِتٰبِ الْمُبِيْنِ .(1-2) 1
The isolated letters have been discussed earlier in this exegesis. The fact that the expression الۡکِتٰبِ الۡمُبِیۡنِ has in it the elements of both favour and conclusive communication of the truth – especially for the People of the Book – has also been explained at an appropriate instance. The previous surah also has a very similar introductory verse. This is very clear evidence that both have the same central theme.
نَتْلُوْا عَلَيْكَ مِنْ نَّبَاِ مُوْسٰي وَفِرْعَوْنَ بِالْحَقِّ لِقَوْمٍ يُّؤْمِنُوْنَ )٣( 2
Though the Prophet (sws) is addressed in this verse yet the last words evidence the fact that the purpose of narrating this account is to sound a warning to the leaders of the Quraysh – who were the Pharaohs of their times. The word بِالۡحَقِّ means “in truth, the way it exactly is with an objective and a purpose to teach a lesson.” In the Torah, neither is the account of Moses and the Pharaoh (sws) correctly narrated nor does it bring out the message and lesson which is its real spirit. The Qur’an has recounted this tale while keeping in view both these aspects. The verb in لِقَوۡمٍ یُّؤۡمِنُوۡنَ expresses intention. These last words of the verse harbour a warning in them: only those will benefit from this account narrated by God who have the intention to profess faith; those who have become blind and deaf will remain so and will not change.
اِنَّ فِرْعَوْنَ عَلَا فِی الْاَرْضِ وَجَعَلَ اَهْلَهَا شِيَعًا يَّسْتَضْعِفُ طَآئِفَةً مِّنْهُمْ يُذَبِّحُ اَبْنَآءَهُمْ وَيَسْتَحْی نِسَآءَهُمْ اِنَّهُ كَانَ مِنَ الْمُفْسِدِيْنَ)٤( 3
Before the actual account is narrated, this and the two succeeding verses are meant to state the objective and purpose for which this account is related. This style has been adopted in the Qur’an at a number of places: before narrating an account the message it is intended to convey is very concisely stated so that the reader does not get lost in the immensity of the story. An example can be seen` in Surah al-Kahf.
Consider the first part of the verse: اِنَّ فِرۡعَوۡنَ عَلَا فِی الۡاَرۡضِ. To be tyrannical in the land means that a person ignores the intent and directives of the real creator of this universe and follows his own desires and instead of asking people to worship and show obedience to God asks them to worship and serve him.
The words وَجَعَلَ اَهْلَهَا شِيَعًا يَّسْتَضْعِفُ طَآئِفَةً مِّنْهُمْ explain the nature of the Pharaoh’s tyranny and spreading anarchy in the land: he had divided the inhabitants of his country into categories and he had oppressed one of their factions by making them his slaves. When the ruler and the ruled both are slaves of God, then it is not permissible for a ruler to discriminate between his subjects. In fact, the law should be the same for both the ruler and ruled. Similarly, the norms of justice and equality should be the same for both. Yet the Pharaoh had made the Israelites his slaves and had become their god. At the same time, he had authorized the Copts, his own nation, to force the Israelites to work for them as slaves.
The words يُذَبِّحُ اَبْنَآءَهُمْ وَيَسْتَحْيٖ نِسَآءَهُمْ express an example of the oppression and injustice which the Pharaoh and the Copts had subjected the Israelites to. The fear which induced the Pharaoh and his chiefs to take up the inhuman scheme of killing the male children of the Israelites has already been explained in Surah Taha and some other previous surahs.
The words اِنَّهٗ كَانَ مِنَ الْمُفْسِدِيْنَ refer to the fact that the Pharaoh was among those who spread anarchy and disorder in God’s earth whereas the Almighty has blessed all those with power and authority for the sole reason of establishing justice and peace in it.
وَنُرِيْدُ اَنْ نَّمُنَّ عَلَي الَّذِيْنَ اسْتُضْعِفُوْا فِي الْاَرْضِ وَنَجْعَلَهُمْ اَئِمَّةً وَّنَجْعَلَهُمُ الْوٰرِثِيْنَ. (٥) 4
There occurs a suppression of an incomplete verb before نُرِیۡدُ in accordance with the linguistic principles of Arabic. The implication is that the Pharaoh and his companions were bent upon oppressing the Israelites and fully wanted that the Israelites should not escape from this oppression. On the other hand, it was God’s intent that He show favour to the oppressed, grant them religious leadership and, after destroying the oppressors, give the oppressed the chance to rule. The words نَجْعَلَهُمْ اَئِمَّةً refer to the religious authority bestowed upon the Israelites after the advent of Moses (sws), while the words نَجْعَلَهُمُ الْوٰرِثِيْنَ refer to the position of political authority that was given to them in the land of Palestine and whose boundaries became very vast in the times of Solomon (sws). So much so, Egypt became its tributary.
وَنُمَكِّنَ لَهُمْ فِي الْاَرْضِ وَنُرِيَ فِرْعَوْنَ وَهَامٰنَ وَجُنُوْدَهُمَا مِنْهُمْ مَّا كَانُوْا يَحْذَرُوْنَ ٦ 5
The expression تُمْكِيْن فِي الأَرْض means political authority and awe. In other words, God intended that He grant these oppressed people a strong kingdom and show the Pharaoh and Haman what they feared. The words مَّا کَانُوۡا یَحۡذَرُوۡنَ refer to this fear of the Pharaoh and his chiefs. It has been explained at an appropriate place that they were afraid of the ever increasing number of the Israelites. They contended that if those people were able to acquire force, they would seize the country or connive with exterior enemies to expel the Copts from the land. It was to circumvent this danger that those foolish people plotted the scheme that has been mentioned with all its details in the previous surahs. Yet against God’s plans, all the schemes and preemptive measures could not succeed the slightest. His plans regarding the oppressed were materialized and their enemies in spite of their power and might and in spite of all their planning were routed. It should be kept in mind that it is to present this fact that the whole tale is being narrated to the Quraysh which is mentioned subsequently in this surah. The purpose is that they should not listen to it as an ancient tale but hear it while keeping in view the truth found in it.
Here, it is for the first time that Haman is also mentioned with the Pharaoh. The way he is mentioned, shows that he was a minister of the Pharaoh and that he had a special interest in oppressing the Israelites. Further ahead also, he is mentioned as the prime minister of the Pharaoh. The Torah does not mention this name, but this does not make any difference. There are so many facts which the Qur’an has actually corrected in the Torah or made additions to. This also is a valuable addition in the account of Moses (sws) and the Pharaoh. Some orientalists have objected to this name. They say that there was no one in Egypt by this name. I am afraid, this objection of these naïve people is totally foolish. Can they claim that they have found a comprehensive list of names of all the ministers and high officials of Egypt of that era? Are these people even united about the person of the Pharaoh who was a contemporary of Moses (sws), let alone that list of names? Such things that they say in frenzy of opposing the Qur’an are not even worth giving attention to. These people are very adept in losing sight of a reality but when they give information of something, it is evident that they greatly exaggerate.
Here, there is a specific reason that besides the Pharaoh and Haman their armies are specially mentioned many a time. A study of the history of that era shows that the Pharaoh and his chiefs viewed the issue of the Israelites in a political vein. They regarded their large number to be a threat to the government. For this reason, the Pharaoh had directed all his chiefs to tell their armies to fully remain alert to deal with any imminent danger from the Israelites. Thus, when he decided to chase down the Israelites, he called all his chiefs together with their armies. The Pharaoh was very proud of his army, as is evident from the Qur’an and the Torah. However, the Almighty destroyed his pride in the blink of an eye.
وَاَوْحَيْنَآ اِلٰی اُمِّ مُوْسٰی اَنْ اَرْضِعِيْهِ فَاِذَا خِفْتِ عَلَيْهِ فَاَلْقِيْهِ فِي الْيَمِّ وَلَا تَخَافِیْ وَلَا تَحْزَنِیْ اِنَّا رَآدُّوْهُ اِلَيْكِ وَجَاعِلُوْهُ مِنَ الْمُرْسَلِيْنَ ٧ 6
From here begins the real account. When Moses (sws) was born, the Almighty sent a revelation to his mother to continue to suckle him, and if she had any fear, she was to put him in a river and fear and grieve not the slightest; God would return him to her and make him one of his messengers.
Revelation here obviously does not refer to the formal revelation which is specific to the messengers of God. It means to implant a thought through an inspiration or a dream in such a manner that the heart is broadly assured.
In the period when Moses (sws) was born, the scheme of killing the male child was fully in force. Initially, the Pharaoh and his chiefs wanted to use midwives for this purpose but it is evident from the Torah that they did not cooperate much. Finally, the Pharaoh gave the Copts a general directive to throw every male child born to the Israelites into a river. It was in this dangerous period that Moses (sws) was born. Hence, his mother was constantly worried about the safety of her child from the wolves around her. While referring to this danger, the Almighty asked her to suckle him and if she felt any such danger she was to consign the child to the river without any fear or hesitation and not worry or grieve. The Almighty would return him to her and in future make him one of His messengers. It is obvious that the directive of the Almighty to consign Moses (sws) to the river was because the Almighty wanted that the very way which the Pharaoh had adopted for killing boys become a means of deliverance for Moses (sws). It is evident from verse 49 of Surah Taha that God directed her to place Moses (sws) in a box and then consign the box to the river. In the Torah, this incident is related thus:
And she became pregnant and gave birth to a son. When she saw that he was a fine child, she hid him for three months. But when she could hide him no longer, she got a papyrus basket for him and coated it with tar and pitch. Then she placed the child in it and put it among the reeds along the bank of the Nile. (Exodus, 2:2-3)
The mistakes in the above narration of this incident in the Torah have been explained in the exegesis of Surah al-A‘raf and Surah Taha. Here what is worthy of special attention is that the mother of Moses (sws) was assured through divine inspiration that the Almighty would return the boy to her and make Him His messenger, and this style of assurance shows that it was given in the form of a promise. It was trusting this assurance that his mother mustered the courage to undertake this measure, otherwise how can a mother consign her beloved child to the waves of a river?
فَالْتَقَطَهُ اٰلُ فِرْعَوْنَ لِيَكُوْنَ لَهُمْ عَدُوًّا وَّحَزَنًا اِنَّ فِرْعَوْنَ وَهَامٰنَ وَجُنُوْدَهُمَا كَانُوْا خٰطِـِٕيْنَ ٨ 7
In accordance with strong contextual indication, this much is suppressed before this verse that when his mother felt danger lurking nearby she placed him in a box made of papyrus and placed the box in the Nile. If the account of the Torah is relied upon, the picture of the incident that emerges is that for three months she hid Moses (sws) by adopting various measures but ultimately realized that she would not be able to succeed. Thus she was compelled to do what is mentioned in the above cited verses of the Torah. The river Nile passing through various settlements of the Israelites flowed towards the palace of the Pharaoh. There the waves spilled the box onto the bank. It caught the attention of the family members of the Pharaoh. When they saw an angelic child in it, it was ordered by the king and queen that it be brought to the royal palace. The Pharaoh’s wife, who was very kind, as is evident from Surah al-Tahrim, opined that the boy should not be killed for he may be of benefit to them or they may adopt him as their son. In this way, Moses (sws) reached the royal palace and became the beloved of the king and the queen. Here, it is evident from the word آل that when the news of a boy placed in a box reached the royal palace, all young and old members of the royal family reached the place and all of them carried him back to the palace.
The ل in لِيَكُوْنَ لَهُمْ عَدُوًّا وَّحَزَنًا is for expressing the consequence and fate. They had picked up the child so that it could become a means of comfort for them, as will become evident from words of the queen ahead. However, they did not know what was concealed by fate for them in this measure: it would be through the hands of the child that the supremacy and power of the Pharaoh was routed forever.
The words اِنَّ فِرْعَوْنَ وَهَامٰنَ وَجُنُوْدَهُمَا كَانُوْا خٰطِـِٕيْنَ are a general comment on the attitude of the Pharaoh, Haman and their armies. Because of their foolishness they thought that all power and authority was in their hands and they would continue to oppress the Israelites in this way. Little did they know that God wanted that their greatest enemy be raised in their royal palace through the king and the queen. Readers may look up verse 6 above.
وَقَالَتِ امْرَاَتُ فِرْعَوْنَ قُرَّتُ عَيْنٍ لِّيْ وَلَكَ لَا تَقْتُلُوْه عَسٰی اَنْ يَّنْفَعَنَآ اَوْ نَتَّخِذَهُ وَلَدًا وَّهُمْ لَا يَشْعُرُوْنَ ٩8
When the queen saw the child, she was bewitched by his angelic face. She told the Pharaoh that the child was the comfort of their eyes and that he should not slay him and that he would hopefully be of benefit to them or they may even adopt him as their son. At another place, I have explained about the queen that she was a very kind-hearted lady who was sick of the Pharaoh’s attitude.
The words عَسٰی اَنْ يَّنْفَعَنَآ اَوْ نَتَّخِذَهُ وَلَدًا are exactly the same as what the king of Egypt had said about Joseph while addressing his wife. It seems that till that time, the queen was childless and if the statement of the Torah is accepted that the first person to see Moses (sws) was the Pharaoh’s daughter, then it will have to be conceded that till that time they did not have a male child. For this reason, they surmised that in the first place such a beautiful child would bring blessings and in the second if they did not have a male child in future, they would adopt him as their son.
The words وَهُمْ لَا يَشْعُرُوْنَ express the fact that this is what the king and the queen were thinking. However, they did not know what lay in store for them.
وَاَصْبَحَ فُؤَادُ اُمِّ مُوْسٰی فٰرِغًا اِنْ كَادَتْ لَتُبْدِيْ بِه لَوْلَا اَنْ رَّبَطْنَا عَلٰی قَلْبِهَا لِتَكُوْنَ مِنَ الْمُؤْمِنِيْنَ ١٠ 9
Moses’ mother mustered the courage to consign him to the river when she saw that there was no other way out. However, this verse mentions what happened afterwards: her heart became totally bereft of patience. It became likely that she say or insinuate something that would reveal the secret; however, the Almighty got hold of her so that she remain steadfast on the faith she was blessed with even in times of trial. A human being is after all a human being. It is not easy at all to consign one’s beloved son to the waves. Though she had been divinely guided in this regard and in the absence of this she could not even have imagined it – yet if those who merely imagine this incident get the jitters – who except God could know what was going on in her heart. The Almighty blessed her with special help at this precarious juncture and who except Him could have done so? If God tries and tests His people, these trials are His established practice and such trials can be tough with respect to the status a person has; however, at the same time, it is His established practice that He takes care of those who fight out these trials. Since Moses’ mother had borne witness to her faith and trust in God by consigning her child to the river, the Almighty specially assured and strengthened her heart in the next phase to honour her trust in Him and nothing to the contrary happened. This is what God does with believing men and women but few understand this.
وَقَالَتْ لِاُخْتِهِ قُصِّيْهِ فَبَصُرَتْ بِهِ عَنْ جُنُبٍ وَّهُمْ لَا يَشْعُرُوْنَ ١١10
When the box floated forward in the river, she asked her daughter to follow it and see where it went. This was the last measure she could have taken to assure herself. Obviously, the box could only have been followed till a certain distance; it was bound to sail away from the eyes; however, how could she think of being deprived of seeing it as long as possible. Thus her sister observed the box from a distance so that no one become aware of what was going on. By God’s grace, this scheme was successful. She was able to see the box reaching the bank near the Pharaoh’s palace and also how the infant brother was taken out from the box and carried inside. It is evident from this that the royal palace was not very far from the settlements of the Israelites.
وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ مِنْ قَبْلُ فَقَالَتْ هَلْ اَدُلُّكُمْ عَلٰی اَهْلِ بَيْتٍ يَّكْفُلُوْنَهُ لَكُمْ وَهُمْ لَهُ نٰصِحُوْنَ ١٢11
Now the scheme which the Almighty adopted to have Moses (sws) returned to his mother is mentioned. It is referred to above that the child was transported with great affection to the palace. Obviously, the first issue that needed to be solved was who should suckle the child. One after the other various wet-nurses were called but Moses (sws) refused to drink their milk. Moses’ sister took advantage of this situation. She stepped forward and sought permission to lead them to a household who would very tenderly care for the child. The people at the royal palace immediately agreed as they were very worried. In this way, it became possible for Moses (sws) to return to his mother.
فَرَدَدْنٰهُ اِلٰی اُمِّه كَیْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ وَلِتَعْلَمَ اَنَّ وَعْدَ اللّٰهِ حَقٌّ وَّلٰكِنَّ اَكْثَرَهُمْ لَا يَعْلَمُوْنَ ١٣12
Through this scheme, the Almighty had Moses (sws) extracted from the river and then transported back to his mother’s lap so that she was comforted and relieved of her sorrow.
The words وَلِتَعْلَمَ اَنَّ وَعْدَ اللّٰهِ حَقٌّ وَّلٰكِنَّ اَكْثَرَهُمْ لَا يَعْلَمُوْنَ point to the fulfillment of the promise mentioned earlier in verse 7. It was stated there that she was to consign the child to the river without any sort of fear; God would protect him and then make him meet her. This verse states that in this manner the Almighty showed that He keeps His promise however difficult it may apparently seem and that His scheme never fails. The sentence وَّلٰكِنَّ اَكْثَرَهُمْ لَا يَعْلَمُوْنَ highlights the real point of note: most people because of their naivety do not understand this fact. They regard God’s promises to be bluff and they see loss and danger in trusting them. They want to observe the fulfillment of God’s promises and then believe in them. The fact is that the real trial of people in this world is that they should live and die for the promises and threats of God that are as yet to be fulfilled.
وَلَمَّا بَلَغَ اَشُدَّهُ وَاسْتَوٰی اٰتَيْنٰهُ حُكْمًا وَّعِلْمًا وَكَذٰلِكَ نَجْزِی الْمُحْسِنِيْنَ ٤١ 13
The expression بَلَغَ اَشُدَّهُ means reaching adolescence and with it the word اسْتَوٰی adds the meaning of “balance and stability in intellect and temperament” to it. In other words, the implication is that when Moses (sws) reached a youthful age he had a stable and balanced personality. It may be noted that the age of youthfulness in itself is not of significance if it does not have the beauty of poise in sense and temperament.
The word حُكم means the power to take decisions and عِلۡم means the comprehension of God. Both have various stages and levels. Their highest level is the one bestowed on the prophets of God. Thus exactly the same words have been mentioned in the Qur’an for the knowledge of the prophets; however, obviously, here they do not refer to that knowledge and wisdom because the incidents of the early life of Moses (sws) are being related. He was assigned prophethood much later, as is subsequently mentioned.
The verse states that when Moses (sws) reached youth and his intellect and temperament stabilized, God granted him knowledge and wisdom. The last part of the verse وَكَذٰلِكَ نَجْزِی الْمُحْسِنِيْنَ states that this is how God rewards those who are thorough in their deeds. The word مُحۡسِنِیۡنَ refers to people who use their abilities in the right way at the optimum level. It is stated that to such people God grants a share of knowledge and wisdom. It is this knowledge and wisdom which depicts the perfection and splendour of a person’s skills and abilities. If a person is not able to acquire these, he will end up ruining all his abilities as well as his youth.
وَدَخَلَ الْمَدِيْنَةَ عَلٰی حِيْنِ غَفْلَةٍ مِّنْ اَهْلِهَا فَوَجَدَ فِيْهَا رَجُلَيْنِ يَقْتَتِلٰنِ هٰذَا مِنْ شِيْعَتِهِ وَهٰذَا مِنْ عَدُوِّهِ فَاسْتَغَاثَهُ الَّذِيْ مِنْ شِيْعَتِهِ عَلَی الَّذِيْ مِنْ عَدُوِّهِ فَوَكَزَهُ مُوْسٰی فَقَضٰي عَلَيْهِ قَالَ هٰذَا مِنْ عَمَلِ الشَّيْطٰنِ اِنَّه عَدُوٌّ مُّضِلٌّ مُّبِيْنٌ. قَالَ رَبِّ اِنِّيْ ظَلَمْتُ نَفْسِيْ فَاغْفِرْ لِيْ فَغَفَرَ لَهُ اِنَّهُ هُوَ الْغَفُوْرُ الرَّحِيْمُ (١٥-١٦)14
The word مَدِيْنَةَ refers to the actual city which was the centre and capital of the nobility. Since the status of the Israelites was that of slaves and servicemen, their settlement was located separately from the real city. They would go to the city only to provide service and labour.
When Moses (sws) entered his youth, the traits of honour, bravery and civility appeared in him which are a reflection of piety and knowledge at a young age. He would periodically go to the city to see the plight of his oppressed brethren. It seems that because of his sense of honour, he was regarded with fear by the Copts. Hence he would visit the city in secret when people were resting. One day, he entered the city for this purpose and saw that a Copt and an Israelite were fighting. When the latter saw him, he asked for his help. The sense of honour in Moses (sws) induced him to come forward and help his oppressed brother and tried to reconcile the two. However, it is evident that the Copt because of his arrogance came after Moses (sws). While defending himself, Moses (sws) punched him and such was its might that the Copt died on the spot. Moses (sws) never had the intention to kill the Copt nor did he ever envisage this situation. When this accident took place without any intention whatsoever, he regretted his folly and sought forgiveness from his Lord: “Lord! I have been very unjust to myself; so forgive me” Since this mistake was not deliberate and he immediately repented for it as well, he was forgiven by God straight away and he was also divinely conveyed this forgiveness by the words that God is الۡغَفُوۡرُ الرَّحِیۡمُ (most forgiving ever-merciful).
It is mentioned earlier that God blessed Moses (sws) with wisdom and knowledge together with the full bloom of youth. This repentance was a consequence of his wisdom. If he had merely been a strong young lad, he would have been extremely proud of this feat. In particular, he would have regarded the killing a Copt to be an eternal achievement. But even in the case of an enemy he regarded his unintentional mistake to be a crime and instantly asked God for forgiveness. It should be kept in mind that this matter was between himself and his God. There was no possibility of any justice that Moses (sws) could expect from the government keeping in view the circumstances that existed in Egypt at that time.
قَالَ رَبِّ بِمَآ اَنْعَمْتَ عَلَیَّ فَلَنْ اَكُوْنَ ظَهِيْرًا لِّلْمُجْرِمِيْنَ ٧١15
Favours increase the gratitude of the righteous for the Almighty. So, when Moses (sws) was shown favour by God of forgiving him, he promised to himself that he would never help criminals in future. These words of his do not necessitate that he helped the Israelite considering him to be a criminal. The fact is that what he did was because he regarded the Israelite to be innocent and did it at the latter’s pleading. Also, keeping in view the circumstances of those times, he reckoned that the Copt must be the oppressor and the Israelite the oppressed. The Almighty, while forgiving Moses (sws), did not say that he was innocent and that the Copt was the oppressor. In fact, He forgave Moses (sws) after regarding him to have committed a mistake. From this Moses (sws) concluded that though he wanted to help the oppressed he ended up helping the oppressor because he did not properly investigate the matter. Hence, for the future, he promised himself that he would not help anyone without investigating facts and that he would help only the person whose innocence was known. Thus, the very next day, when he saw the same Israelite fighting with another Copt, and, as before, he called him to help, Moses (sws) scolded him by saying that he seemed to be a mischievous person.
فَاَصْبَحَ فِی الْمَدِيْنَةِ خَآئِفًا يَّتَرَقَّبُ فَاِذَا الَّذِي اسْتَنْصَرَهُ بِالْاَمْسِ يَسْتَصْرِخُهُ قَالَ لَهُ مُوْسٰی اِنَّكَ لَغَوِيٌّ مُّبِيْنٌ ٨١16
The next day Moses (sws) entered the city fearing the surroundings and prying around. In his normal routine too, he was very cautious while going to the city, as is mentioned earlier. However, after this incident, he must have become even more worried about the reaction and general response that he and his nation might have to face as a result. Then he saw the same Israelite asking for help once again. This time Moses (sws) scolded him telling him that he seemed to be a plain mischievous person. The fact that he was a plain mischievous person was evident from what had happened the previous day and that day too he was involved in a brawl with another person. This was a clear testimony to his mischievous nature. Another reason for Moses (sws) deducing that the Israelite was a trouble maker was the words of forgiveness of the Almighty that he was at fault in thinking that the Israelite was at fault and had not even properly investigated the matter. Thus he fulfilled what he had promised the Almighty the previous day: he would not help any wrongdoer. So, this time, he did not immediately step forward for the help of the Israelite. But assessing the situation he warned him that he was a belligerent and mischievous person.
فَلَمَّآ اَنْ اَرَادَ اَنْ يَّبْطِشَ بِالَّذِیْ هُوَ عَدُوٌّ لَّهُمَا قَالَ يٰمُوْسٰی اَتُرِيْدُ اَنْ تَقْتُلَنِیْ كَمَا قَتَلْتَ نَفْسًا بِالْاَمْسِ اِنْ تُرِيْدُ اِلَّآ اَنْ تَكُوْنَ جَبَّارًا فِی الْاَرْضِ وَمَا تُرِيْدُ اَنْ تَكُوْنَ مِنَ الْمُصْلِحِيْنَ ٩١17
Before the word اَنۡ an appropriate verb is suppressed viz when this happened or when the matter reached this extent. It is evident from these words that initially Moses (sws) tried to verbally make the two reconcile; however, when this did not work he tried to disentangle the Copt who is referred to as عَدُوٌّ لَّهُمَا here i.e. the enemy of both Moses (sws) and the Israelites. The reason for this is evident: he was an obvious enemy of the Israelite while his enmity with Moses (sws) was due to nationalistic reasons as well as because he had become a thorn in the eyes of the Copts due to his reformatory measures.
Moses (sws) tried to get hold of the Copt but he first scolded the Israelite due to which the latter thought that this time he would receive a punch. In this situation, he shouted that it was his turn of being punched to death the way Moses (sws) had killed a person the previous day. In this way, he exposed the secret because of his foolishness. Some people think that the words … يٰمُوْسٰی اَتُرِيْدُ اَنْ تَقْتُلَنِیْ were uttered by the Copt. However, this is not tenable because firstly the incident was still a secret and secondly the Copts never regarded Moses (sws) to be a reformer.
Consider next the part: اِنْ تُرِيْدُ اِلَّآ اَنْ تَكُوْنَ جَبَّارًا فِی الْاَرْضِ وَمَا تُرِيْدُ اَنْ تَكُوْنَ مِنَ الْمُصْلِحِيْنَ The word جَبَّارً here means “one who is dictatorial,” “one who is out of control.” So, not only did the Israelite expose the secret he even criticized Moses (sws) saying that people thought that he wanted to redress and reform the situation; yet it seemed that that was not the case and that he wanted to be a despotic and tyrannical person. This statement on the one hand depicts the character of mean people: when a person helps them, they regard him to be a reformer; but if he tries to stop them from an evil, they not only regard him to be a highly repressive person but also become spies against him and begin exposing his secrets. On the other hand, the character of Moses (sws) too becomes evident in that he was regarded by his nation to be a ray of hope to reform and set affairs right.
وَجَآءَ رَجُلٌ مِّنْ اَقْصَا الْمَدِيْنَةِ يَسْعٰي قَالَ يٰمُوْسٰی اِنَّ الْمَلَاَ يَاْتَمِرُوْنَ بِكَ لِيَقْتُلُوْكَ فَاخْرُجْ اِنِّیْ لَكَ مِنَ النّٰصِحِيْنَ ٠٢ 18
As is indicated before, Moses (sws) was already being regarded with dread and suspicion by Pharaoh’s people; however, when this incident took place and its secret became known too from the tongue of an Israelite, it was but natural that the Pharaoh’s people fume with anger against him and started to plan to eliminate him.
The city which was the centre of the Pharaoh’s chiefs and courtiers was away from the settlement of the Israelites, as has been mentioned earlier. That is why it is alluded to by the expression اَقْصَا الْمَدِيْنَةِ. The verse states that from the farthest end of the city a person came running to Moses (sws) to inform him that they were after killing him. He seemed to have gathered this information. He introduced himself as a well-wisher of Moses (sws) and advised him to immediately leave the place. No details are mentioned here about that person; but in Surah al-Mu’min a true believer from the clan of the Pharaoh is mentioned in detail. He belonged to the royal family. He was a well-wisher of Moses (sws) from the very start and in the later stages also, as shall be seen in Surah al-Mu’min, he strongly defended Moses (sws) before the Pharaoh and his courtiers. For this reason, in all probability, it seems that this was the same person.
The words اِنِّیْ لَكَ مِنَ النّٰصِحِيْنَ were uttered by that person because in the atmosphere of distrust that existed between the Israelites and the Copts, Moses (sws) could likely have thought that a Copt was trying to over-awe him in this way. It is evident from the word یَسۡعٰی that as soon as that person thought that the matter had become serious, in fact dangerous, in spite of being among the courtiers, he came running to Moses (sws) at his settlement. This effort undertaken by him is a shining example of his sympathy and concern.
فَخَرَجَ مِنْهَا خَآئِفًا يَّتَرَقَّبُ قَالَ رَبِّ نَجِّنِيْ مِنَ الْقَوْمِ الظّٰلِمِيْنَ ٢١19
After this, Moses (sws), in a state of dread, cautiously moved out of Egypt and since there was a chance that the Pharaoh’s forces would pursue him, he supplicated to God in the words above “Lord! Protect me from the evil of these wrongdoers.”
وَلَمَّا تَوَجَّهَ تِلْقَآءَ مَدْيَنَ قَالَ عَسٰي رَبِّیْ اَنْ يَّهْدِيَنِیْ سَوَآءَ السَّبِيْلِ ٢٢20
It is evident from the style of the verse that at his time of departure from Egypt, he had not ascertained his destination. It was later that he decided that he had to go to Madyan, and about Madyan too he was not clear where to go and whom to go to. Without any such prior decision he just turned in the direction of Madyan hoping that the Almighty Who was the guardian of His creatures would guide him to the right place and help him reach such a place. It may be kept in mind that this journey of Moses (sws) was not of the nature of migration that actually took place after he was assigned the responsibility of prophethood. The established practice of God about that type of migration is that He Himself determines its time and also explains all its phases Himself to His prophet. However, in this particular journey Moses (sws) did not have any such guidance. He just embarked upon it reposing full confidence in God and it was this trust that actually guided him. Viewed thus, this incident carries a great message for all men and women created by God who face trials for the cause of truth. If they take a step trusting God, they will be guided by Him even though they do not have any clear glad tidings from God in this regard.
وَلَمَّا وَرَدَ مَآءَ مَدْيَنَ وَجَدَ عَلَيْهِ اُمَّةً مِّنَ النَّاسِ يَسْقُوْنَ وَوَجَدَ مِنْ دُوْنِهِمُ امْرَاَتَيْنِ تَذُوْدٰنِ قَالَ مَا خَطْبُكُمَا قَالَتَا لَا نَسْقِيْ حَتّٰي يُصْدِرَ الرِّعَآءُ وَاَبُوْنَا شَيْخٌ كَبِيْرٌ ٣٢21
The word مَآءَ may refer to water and also to a well. The Torah mentions a well. Mountain springs are also no different from wells. In general, the ways that reach them are very compressed. Hence, benefitting from their water for drinking is not easy, especially when they are crowded as well.
When Moses (sws) reached Madyan, he sat at one of its wells or fountains. There he saw a bunch of shepherds watering their flocks and also two women who were waiting for their turn. It is evident from the word تَذُوۡدٰنِ that their herd had reached the fountain, was pushing forward to drink water from it but the two women were being forced to pull them back. Moses (sws) asked them of the ordeal they were facing and as to why they were standing behind with their herd. They replied that their father had grown very old and as a result they had to attend to their herd and that it was not possible for them to force their way into the crowd; so they had decided to wait for the other shepherds to leave and that unless they left with their herds it was not possible for them to provide water to their flock.
فَسَقٰي لَهُمَا ثُمَّ تَوَلّٰی اِلَی الظِّلِّ فَقَالَ رَبِّ اِنِّیْ لِمَآ اَنْزَلْتَ اِلَیَّ مِنْ خَيْرٍ فَقِيْرٌ ٤٢22
After listening to the tale of these upright ladies, Moses (sws) was spurred to come to their rescue. He got up and took their flocks to drink and once he had done this job, he turned back and sat in the same shade he was sitting beneath earlier. He then prayed to God: “God whatever you send down to me at this time, I am in need of it.”
Here some points are especially worthy of note.
Firstly, Moses (sws) regarded with great significance that two upright ladies had to go through the fatigue of taking their flock to drink and they were helplessly standing before the fountain while holding back their flock. This sentiment of Moses (sws) is evident from his question: مَا خَطۡبُکُمَا. In Arabic, the word خَطْبٌ is used for some important matter. Hence concealed in his question was the implied meaning asking what problems and circumstances they were facing since they had to attend to a rather arduous task and as a result were standing withholding their flocks. The ladies replied to him, after fully comprehending the question, that they had to do it because their father had grown quite old and they were holding back their herd because they were not able to push into the male crowd. It is evident from this depiction that in those circumstances also the spheres of work of men and women were regarded as different. If women were compelled to take up a task belonging to the men's sphere, they would do so but only because of compulsion. And that too not by working along side men and within them but with full caution and decency by remaining as far apart as possible from the male company. Observe, on the one hand, this societal norm that existed in the times of Shu‘ayb which is evident from this incident and on the other, observe what our reformers of this era say that the sphere of work for both men and women is exactly the same and hence both should work hand in hand in every field. The arguments offered by these people are from the poor women of villages and the results are drawn from them for the women of the cities.
The second thing that needs to be noted in this incident is that Moses (sws) fulfilled his obligation to help the weak with full diligence as it was a requirement of decency and courtesy. However, after that he did not even utter a single word expressing his own worry or need or the toils of his travels. On the contrary, he returned to the shade of the tree from where he had earlier got up to help them. There, he prayed to God that he had come to the place as his destination and it had then arrived. He prayed to him that he was waiting for His grace and mercy and that he was in need of whatever good He would send to him at that moment. Words are at loss to express the eloquence of this prayer. Only people of taste can understand it. Since the prayer was made at the right time, with the right sentiments and in the right words, its consequence manifested itself forthwith. The two women mentioned the good deed of Moses (sws) to their father and in this way the door was opened for Moses (sws) to receive the good he had prayed for.
فَجَآءَتْهُ اِحْدٰىهُمَا تَمْشِیْ عَلَی اسْتِحْيَآءٍ قَالَتْ اِنَّ اَبِيْ يَدْعُوْكَ لِيَجْزِيَكَ اَجْرَ مَا سَقَيْتَ لَنَا فَلَمَّا جَآءَهُ وَقَصَّ عَلَيْهِ الْقَصَصَ قَالَ لَا تَخَفْ نَجَوْتَ مِنَ الْقَوْمِ الظّٰلِمِيْنَ ٥٢23
While Moses (sws) was still sitting in the shade of the tree, one of them returned walking bashfully and modestly and told him that their father was calling him to compensate him for his effort in making their flock drink. It is evident from the Old Testament that since on that day the two returned before their usual time, Shu‘ayb (sws) asked them for the reason for their early return. They replied that on that day an Egyptian had done a good turn to them and made their sheep drink water. Shu‘ayb (sws) asked them why they had left him alone and told them to go and fetch him so that he may eat with them. Complying with the directive of the father, one of the daughters went over to Moses (sws) and informed him that her father was calling him so that he may reward him for his service. At that time, Moses (sws) was in great need for such help. He considered it divine help and at once started to make his way to Shu‘ayb (sws).
Here the words تَمۡشِیۡ عَلَی اسۡتِحۡیَآءٍ need to be specially noted. The words مِنْ دُوْنِهِمْ in an earlier verse show that these two were standing on one side away from the rest of shepherds. It is also mentioned earlier that they had stated the reason for staying back: it is because of the crowd of the male shepherds that they had to wait until the shepherds were done. It is then stated that when she came to call Moses (sws), she was shy. It was not that she boldly came to him. On the contrary, she came to him in a reserved way, covering herself properly. The question arises as to why the Qur’an has narrated the minute details of this event in such a detailed manner. What else can be the answer to this question except that the Qur’an wants to highlight at every step the mannerisms and ways of decency and how civilized women should behave in the presence of men? It is these norms of decency that the Qur’an has described in the form of some regulations in Surah al-Nur and Surah al-Ahzab. I have explained these regulations in the exegesis of Surah al-Nur and, God willing, they will be further explained in the exegesis of Surah al-Ahzab. It may be kept in mind that the mannerisms described here are of women who had to shepherd their herd. So, when for them such was the desirable way, one can imagine what is desirable who are not faced with any such compelling circumstances.
The words فَلَمَّا جَآءَهُ وَقَصَّ عَلَيْهِ الْقَصَصَ قَالَ لَا تَخَفْ نَجَوْتَ مِنَ الْقَوْمِ الظّٰلِمِيْنَ refer to the fact that at the request of Shu‘ayb, Moses (sws) came over to him and narrated to him his tale. After listening to him, Shu‘ayb assured him and told him not to worry: God had delivered him from the unjust people. It is as if Moses (sws) got glad tidings of the acceptance of his invocation that he made when he was departing from Egypt in the words: رَبِّ نَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ as cited earlier in verse 21 of this surah.
قَالَتْ اِحْدٰىهُمَا يٰاَبَتِ اسْتَاْجِرْهُ اِنَّ خَيْرَ مَنِ اسْتَاْجَرْتَ الْقَوِيُّ الْاَمِيْنُ ٦٢ 24
A repetition of the word اِحْدٰىهُمَا shows that the recommendation stated in this verse was made by the other daughter of Shu‘ayb (sws). If this recommendation had been made by the same daughter who had gone to call Moses (sws), then there was no need to repeat the word اِحْدٰىهُمَا in this verse.
Shu‘ayb (sws) in fact was in need of a helping hand for his herd, and it is evident from concomitant indications that he was in fact looking for an appropriate person. For this reason, his daughter recommended Moses (sws) for this purpose. The best helper is he who is strong and trustworthy. Moses (sws) had both these qualities. As far as physical strength is concerned, it can be judged through the eyes. However, trustworthiness and honesty can only truly be known through experience. In normal circumstances, this experience takes a lot of time. Yet, in some circumstances, it takes place at the first encounter. A person’s forehead and eyes bear witness to his character. One of Shu‘ayb’s (sws) daughters had first-hand experience of the decency, honour and purity of Moses (sws). Then the tale of chivalry Moses (sws) recounted to Shu‘ayb (sws) must have made it evident to him that if such a determined and strong person did not have trust and honesty, no one else would.
قَالَ اِنِّيْ اُرِيْدُ اَنْ اُنْكِحَكَ اِحْدَی ابْنَتَیَّ هٰتَيْنِ عَلٰی اَنْ تَاْجُرَنِيْ ثَمٰنِيَ حِجَجٍ فَاِنْ اَتْمَمْتَ عَشْرًا فَمِنْ عِنْدِكَ وَمَآ اُرِيْدُ اَنْ اَشُقَّ عَلَيْكَ سَتَجِدُنِيْ اِنْ شَآءَ اللّٰهُ مِنَ الصّٰلِحِيْنَ ٧٢25
Shu‘ayb (sws) proposed to Moses (sws) one of his daughter’s hand with the condition that he work for him for eight years and if it pleased Moses (sws) he could increase the period to ten years; there was no pressure on him in this regard. He further told Moses (sws) that the latter would find him to be an upright person. It is evident from concomitant factors that Shu‘ayb (sws) must have made this proposal at the behest of a divine indication and his words وَمَآ اُرِيْدُ اَنْ اَشُقَّ عَلَيْكَ were actually meant to grant time to Moses (sws) to fully reflect and make a decision and not take a decision under any compulsion.
Here no discussion needs to be had on the issue of mahr. It relates to the will of the wife. If the father wishes to get her married on a permissible condition and the daughter also agrees to it, then there is nothing in the shari‘ah that hinders it.
قَالَ ذٰلِكَ بَيْنِيْ وَبَيْنَكَ اَيَّمَا الْاَجَلَيْنِ قَضَيْتُ فَلَا عُدْوَانَ عَلَیَّ وَاللّٰهُ عَلٰی مَا نَقُوْلُ وَكِيْلٌ ٨٢26
Moses (sws) accepted both the proposal and the condition. He replied that whichever of these two periods he was able to fulfill should be left to his discretion. The word نَقُوۡلُ connotes promise and pledge. The last part of the verse would thus mean: “We make God a witness to the agreement We are now making.”
فَلَمَّا قَضٰی مُوْسَی الْاَجَلَ وَسَارَ بِاَهْلِهِ اٰنَسَ مِنْ جَانِبِ الطُّوْرِ نَارًا قَالَ لِاَهْلِهِ امْكُثُوْا اِنِّيْ اٰنَسْتُ نَارًا لَّعَلِّيْ اٰتِيْكُمْ مِّنْهَا بِخَبَرٍ اَوْ جَذْوَةٍ مِّنَ النَّارِ لَعَلَّكُمْ تَصْطَلُوْنَ ٢٩ 27
After completing the promised time, Moses (sws) left with his family for Egypt. It is not specified either by the Qur’an or the Torah whether the term completed was eight years or ten. However, it is evident from the Torah that with his two children and his wife, when they reached the mount of Tur, the night was dark and cold. Finding the way in pitch darkness was also difficult. In the meantime, he saw something shining from the side of the mount of Tur. He told his wife and children to stay there whilst he went to find out what was shining out there. If he found some people there, he might be able to ask them the way or bring a live ember so that they could warm themselves with its heat.
فَلَمَّآ اَتٰىهَا نُوْدِیَ مِنْ شَاطِئِ الْوَادِ الْاَيْمَنِ فِی الْبُقْعَةِ الْمُبٰرَكَةِ مِنَ الشَّجَرَةِ اَنْ يّٰمُوْسٰی اِنِّیْ اَنَا اللّٰهُ رَبُّ الْعٰلَمِيْنَ ٣٠ 28
All parts of this verse have been explained in the exegesis of Surah Taha and Surah al-Naml earlier. When Moses (sws) reached the place where he had sighted the fire he heard a voice from a tree situated at a holy place that was near the blessed valley of the mountain. It said: “It is me, God of the worlds.”
Here three loci are mentioned that determine the origin of the voice. Firstly, it came from the blessed valley. Secondly, this valley was in a blessed area. Thirdly, it came from a tree. The purpose of all these determinants is that Moses (sws) did not hear this voice from some vague or ambiguous origin. It came from a specific and known origin. It was from a sacred tree that was in a blessed place situated in a holy valley. If a certain valley, place and tree are blessed, then it evidences the fact that the Almighty has chosen them for the manifestation of His radiance. An essential consequence of this is that such an area be the place that His angels frequent and which is totally pure and secure. Readers may well take a look at verse 8 of Surah al-Naml.
While the first part of the verse expressed the purity and exalted nature of the place of origin of the voice, the last part of the verse expresses the contents of the voice, viz اِنِّیْ اَنَا اللّٰهُ رَبُّ الْعٰلَمِيْنَ which Moses (sws) heard the foremost. It was said that he had come to fetch fire but the place did not have fire; it was actually God, Lord of the worlds, Who was found there. The Almighty actually introduced Himself in words. The expression رَبُّ الْعٰلَمِيْنَ has a very broad connotation. For this reason, the same subject is discussed at some other instances in some other words. For example, the words used in verse 9 of Surah al-Naml are: اِنَّهُ اَنَا اللّٰهُ الْعَزِيْزُ الْحَكِيْمُ (It is Me, God, the Powerful, the Wise).This is just an explanation of the expression رَبُّ الْعٰلَمِيْنَ.
وَاَنْ اَلْقِ عَصَاكَ فَلَمَّا رَاٰهَا تَهْتَزُّ كَاَنَّهَا جَآنٌّ وَّلّٰی مُدْبِرًا وَّلَمْ يُعَقِّبْ يٰمُوْسٰی اَقْبِلْ وَلَا تَخَفْ اِنَّكَ مِنَ الْاٰمِنِيْنَ ٣١ 29
At the same time, Moses (sws) was directed to throw down his staff. When Moses (sws) complied, he saw that the staff was moving about like a serpent. He was struck with fear to see this and ran backwards in such a way that he did not have the courage to even look back. The expression وَ لَمۡ یُعَقِّبۡ has been explained under verse 11 of Surah al-Naml.
Prophets of God face the initial experience of prophethood in a sudden and unexpected manner. Neither do they have any concept about it nor do they have any desire for it. For this reason, initially they feel worried. Gradually, the Almighty makes them used to this experience. As far as the soothsayers, magicians and false oracles are concerned, they already have a scheme in their minds for which they work hard and undertake all sorts of routines. When a scheme to mislead the masses dawns upon them, they consider it to be a great success. However, the revered prophets of God are totally bereft of such machinations. For this reason, when they are given a miracle, it is a totally unique thing for them. The biggest feat of the magicians that belonged to the nation to whom Moses (sws) was to be sent was that they turned staffs and ropes into serpents. To achieve this feat, they went through various hard routines and exercises. When they succeeded in it, they considered it to be the greatest achievement of their lives. Contrary to this, when God converted the staff of Moses (sws) into a snake, he became afraid and ran from it. Here, the Almighty has specially highlighted this very aspect so that it be known what happened to Moses (sws) when he saw the miracle which the Pharaoh and his people regarded to be a product of magic.
When Moses (sws) was overcome by this sudden fear, the Almighty assured him in a very affectionate way: يٰمُوْسٰی اَقْبِلْ وَلَا تَخَفْ اِنَّكَ مِنَ الْاٰمِنِيْنَ. Moses (sws) was told to go forward, pick it up; there was no danger for him in it. The danger actually lurked for his enemy. He was secure from every type of peril. In verse 10 of Surah al-Naml, the words used are: لَا يَخَافُ لَدَيَّ الْمُرْسَلُونَ (messengers of God should have no fear in My presence). What is implied is that Moses (sws) is God’s messenger. God equips His messengers with special weaponry. The danger that arises from it is for their enemies and not for them.
اُسْلُكْ يَدَكَ فِیْ جَيْبِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوْٓءٍ وَّاضْمُمْ اِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذٰنِكَ بُرْهَانٰنِ مِنْ رَّبِّكَ اِلٰی فِرْعَوْنَ وَمَلَا۠ئِهُ اِنَّهُمْ كَانُوْا قَوْمًا فٰسِقِيْنَ ٣٢ 30
Expressed in this verse is the manner in which the second miracle given to Moses (sws) would manifest itself: he was told to insert his hand in his armpit; on taking it out, it would be pure white and the whiteness would not be because of any sickness. The words وَّاضْمُمْ اِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ describe the way in which the hand was to be inserted: just as someone presses his arm because of fear, he too was to insert his hand in his armpit and press it. In Surah Taha, the words used are:
وَ اضۡمُمۡ یَدَكَ اِلٰی جَنَاحِکَ تَخۡرُجۡ بَیۡضَآءَ مِنۡ غَیۡرِ سُوۡٓءٍ (22:20)
And press your hand towards your armpit; it will emerge white from there without any illness. (20:22)
The expression مِنَ الرَّهۡبِ occurs here the way مِنَ الذُّلِ and مِنَ الرَّحْمَةِ occur at other instances in the Qur’an.31
A verb is suppressed before اِلٰی in فَذٰنِكَ بُرْهَانٰنِ مِنْ رَّبِّكَ اِلٰی فِرْعَوْنَ وَمَلَا۠ئِهٖ اِنَّهُمْ كَانُوْا قَوْمًا فٰسِقِيْنَ. Examples of such suppression can be seen in the earlier surahs and are forthcoming as well. The implied meaning is: “Go to the Pharaoh and his people – with these two clear signs from your Lord – to warn them.” The reason why he had been given these signs and sent to the Pharaoh and his people is stated in the last part of the verse: اِنَّهُمۡ کَانُوۡا قَوۡمًا فٰسِقِیۡنَ: they are very defiant and rebellious. He was to go to them and inform them of the consequences of their rebellious behaviour and conclusively communicate the truth to them through clear signs.
قَالَ رَبِّ اِنِّيْ قَتَلْتُ مِنْهُمْ نَفْسًا فَاَخَافُ اَنْ يَّقْتُلُوْنِ-٣٣ 32
Moses (sws), in compliance with God’s directive, got ready for his assignment. However, at the same time, he expressed a worry: he had killed a person and feared that the Pharaoh’s men would kill him as soon as they saw him. In other words, he meant that in all probability they would have forgotten his crime since he was going to his people after eight or ten years; however, if he went to them as a messenger of God, they would not let him go free.
وَاَخِیْ هٰرُوْنُ هُوَ اَفْصَحُ مِنِّیْ لِسَانًا فَاَرْسِلْهُ مَعِیَ رِدْاً يُّصَدِّقُنِیْ اِنِّیْ اَخَافُ اَنْ يُّكَذِّبُوْنِ-٣٤ 33
The word رِدْءٌ means “helper.” At other places the word وَزِير is used.
The word يُصَدِّقُنِي means يُؤَيِّدُنِي (he may help me).
Expressed in this verse is another difficulty that Moses (sws) had. It is evident in the exegesis of Surah Taha that he felt that he was not a good orator in line with the great responsibility imposed on him. For this reason, he requested the Almighty to make his brother Aaron his helper since he was very eloquent. The words used in Surah Taha are: كَيْ نُسَبِّحَكَ كَثِيرًا وَنَذْكُرَكَ كَثِيرًا (so that both of us can together extol You as much as possible and spread your word as far as possible, 20:33-34)).
The words یُّکَذِّبُوۡنِ إِنِّي أَخَافُ أَن express the fear of Moses (sws) that they would not easily listen to him and would in fact deny him. So he asked God to help him through his eloquent brother so that both of them could conclusively convey the truth with full force.
قَالَ سَنَشُدُّ عَضُدَكَ بِاَخِيْكَ وَنَجْعَلُ لَكُمَا سُلْطٰنًا فَلَا يَصِلُوْنَ اِلَيْكُمَا بِاٰيٰتِنَا اَنْتُمَا وَمَنِ اتَّبَعَكُمَا الْغٰلِبُوْنَ- ٣٥ 34
The word سُلۡطٰان here means “dominance, majesty and awe.”
There are two possibilities in the case of بِاٰیٰتِنَاۤ. One of them is that it relates to نَجۡعَلُ لَکُمَا سُلۡطٰنًا. In this case, it would mean: “We will strike your awe in the people of the Pharaoh through miracles.” The other option is to regard a verb to be suppressed before it. An example of such suppression can be seen in verse 32 earlier.
The verse implies that the Almighty accepted the request of Moses (sws) regarding Aaron (sws). At the same time, God assured him that He would strike such awe in the hearts of the people of the Pharaoh that they would not even dare to harm him. Thus it is a fact that even before the contest, the Pharaoh and his people were so over-awed by Moses (sws) that in spite of their desire to get rid of him, they could not dare do so. The greatest reason of this that becomes evident from a study of the Torah is that the Pharaoh and his chiefs did not regard Moses (sws) to be a liar. On the contrary, they were fully convinced that he was a truthful person. However, since his message was regarded by them to be against their interests, they were not prepared to accept it. Yet they knew that if they tried to harm him in any way then they would not be spared. For this reason, in spite of all their enmity and malice they could not dare to kill him. It is evident from the Torah that whenever a calamity descended on Egypt, they would request Moses (sws) to pray to God to avert it.
فَلَمَّا جَآءَهُمْ مُّوْسٰی بِاٰيٰتِنَا بَيِّنٰتٍ قَالُوْا مَا هٰذَآ اِلَّا سِحْرٌ مُّفْتَرًی وَّمَا سَمِعْنَا بِهٰذَا فِيْ اٰبَآئِنَا الْاَوَّلِيْنَ- ٣٦ 35
When Moses (sws) came over to the Pharaoh and his nation with these indubitable signs, they regarded them to be a product of magic and began spreading propaganda against his call towards monotheism. They contended that his teachings were against the traditions of their forefathers.
By the expression سِحۡرٌ مُّفۡتَرًی, they meant that the miracles were worked by Moses (sws) through magic but he falsely ascribed them to God in order to strike awe and fear in them. The words مَا سَمِعْنَا بِهٰذَا فِيْ اٰبَآئِنَا الْاَوَّلِيْنَ refer to the call of Moses (sws) towards monotheism. In other words, they contended that the claim of Moses (sws) that he was a messenger of God was uniquely strange. They had not heard about any God of the worlds from their forefathers. Verse 38 ahead will further explain this. Another instance where precisely this subject is brought up is: مَا سَمِعْنَا بِهَذَا فِي الْمِلَّةِ الْآخِرَةِ (7:38) (we have not heard of this in this later period (38:7)).
وَقَالَ مُوْسٰی رَبِّيْ اَعْلَمُ بِمَنْ جَآءَ بِالْهُدٰی مِنْ عِنْدِهِ وَمَنْ تَكُوْنُ لَهُ عَاقِبَةُ الدَّارِ اِنَّهُ لَا يُفْلِحُ الظّٰلِمُوْنَ- ٣٧ 36
This is a future challenge thrown to them by Moses (sws): they regarded him to be a fabricator, while the fact was that his Lord knew who had come to them with His guidance and who were intentionally denying; similarly, it was his Lord Who knew those who would succeed in the Hereafter and those who would end up as utter losers. In other words, Moses (sws) proclaimed in a very eloquent and soft way that his companions, God willing, would remain dominant and succeed and his opponents would be humiliated and routed.
It is certain that those who deny the guidance sent by God are unjust to themselves and such unjust people never succeed. It is evident that a parallel sentence is suppressed. I have explained it.
وَقَالَ فِرْعَوْنُ يٰاَيُّهَا الْمَلَاُ مَا عَلِمْتُ لَكُمْ مِّنْ اِلٰهٍ غَيْرِیْ فَاَوْقِدْ لِیْ يٰهَامٰنُ عَلَی الطِّيْنِ فَاجْعَلْ لِّیْ صَرْحًا لَّعَلِّیْ اَطَّلِعُ اِلٰی اِلٰهِ مُوْسٰی وَاِنِّیْ لَاَظُنُّهُ مِنَ الْكٰذِبِيْنَ- ٣٨ 37
Haman has been mentioned earlier in the surah. It is evident from here as well that he had the same status in the court of the Pharaoh as a prime minister or at least a minister of construction and development.
The expression اَوۡقِدۡ عَلَی الطِّیۡنِ can mean to make a kiln of bricks and can also mean to build a building of clay and heat it with fire. It is evident from a study of history that a common way of construction in Nineveh and Egypt was to build a house with mud and then strongly heat it with flames. This created designs on the walls and protected it from the effects of rain and wind.
The preposition اِلٰۤی in لَّعَلِّیْ اَطَّلِعُ اِلٰی اِلٰهِ مُوْسٰی indicates there exists a tadmin here. In other words, the whole statement would be to the effect: لَّعَلِّیۡۤ اَطَّلِعُ عَلی الصرح فانظرانی اله موسٰی (so that I can peep at the building and look at the God of Moses). Obviously, these words were meant to make fun of Moses (sws). It is also evident from verse 47 of Surah al-Zukhruf that these words were meant for this purpose.
The Pharaoh first addressed his courtiers by saying that he did not know of the God of the worlds whose messenger Moses (sws) was posing to be. He contended that he regarded himself alone to be their deity. In other words, people were to be very aware of this mischief worked by him. After this, he addressed Haman and told him to make a kiln of bricks and make a tall building so that he could climb on it and peep on the Lord of Moses (sws) as to where He was sitting. He regarded this person to be an absolute liar. It may be kept in mind that at times autocrats and tyrants make fun in this way of absolutely evident facts. Their blind followers construe this scoffing as an argument in their favour and many foolish ones think that there is truth in this. It may well be that the devotees of the Pharaoh took this mocking comment seriously because they regarded the Pharaoh to be an avatar of their Sun God. How can it be difficult for an avatar to peep in the sides and borders of the skies. In Surah al-Mu’min, the following statement of the Pharaoh is cited: یٰهَامٰنُ ابۡنِ لِیۡ صَرۡحًا لَّعَلِّیۡ اَبۡلُغُ الۡاَسۡبَابَ اَسۡبَابَ السَّمٰوٰتِ (40: 36-37) (“O Haman! Build me a tower that I may reach the borders – the borders of the heavens,” (40: 36-37)). In this respect, it can be a scheme hatched by him to befool the masses.
وَاسْتَكْبَرَ هُوَ وَجُنُوْدُه فِي الْاَرْضِ بِغَيْرِ الْحَقِّ وَظَنُّوْا اَنَّهُمْ اِلَيْنَا لَا يُرْجَعُوْنَ- ٣٩ 38
The expression بَغِيٌّ بِغِيْرِ الحَقِّ has been explained at an appropriate place in this exegesis. The meaning of اِسْتِكْبَارٌ بِغَيْرِ الْحَقِّ (which occurs in this verse) is not different. Only the One Who has created the heavens and the earth and Who is administering them has the right to express greatness and superiority. If they, who neither have any share in the creation of the heavens and the earth nor in governing them, show arrogance, then this only shows their baselessness. The Creator of this universe does not give much respite to such arrogance. It may be kept in mind that disobeying the law of the real king of this world also amount to اِسْتِكْبَارٌ بِغَيْرِ الْحَقِّ and this is nothing but following the example set by the Pharaoh.
The words وَ ظَنُّوۡۤا اَنَّهُمۡ اِلَیۡنَا لَا یُرۡجَعُوۡنَ state the reason for this arrogance: they thought that God would let them go without accountability for their actions and that they would not return to Him for it.
فَاَخَذْنٰهُ وَجُنُوْدَهُ فَنَبَذْنٰهُمْ فِی الْيَمِّ فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الظّٰلِمِيْنَ- ٤٠ 39
This verse depicts the fate of their arrogance: God seized the Pharaoh and his armies and threw them into the sea. The scheme undertaken by God to seize them has been described in detail in the previous surahs, in particular, Surah Taha. The words فَانۡظُرۡ کَیۡفَ کَانَ عَاقِبَۃُ الظّٰلِمِیۡنَ direct attention to the reality for which this tale has been recounted. They sound an assurance to the Prophet (sws) and remind and warn the arrogant Pharaohs of his time who had adopted the same attitude with his message as the one adopted by the Pharaoh and his chiefs and supporters about Moses (sws).
وَجَعَلْنٰهُمْ اَئِمَّةً يَّدْعُوْنَ اِلَی النَّارِ وَيَوْمَ الْقِيٰمَةِ لَا يُنْصَرُوْنَ-٤١ 40
The word جَعَلۡنَا here encompasses the meaning of اَمْهَلْنَا. Examples of this usage can be seen in the earlier surahs. Also there occurs a suppression of an incomplete verb before: یَّدۡعُوۡنَ .
This verse further explains the arrogance of the people alluded to in the previous verse: God gave them respite in this world and they stuck to their task of becoming leaders who would call others to Hell and on the Day of Judgement such will be their plight that they will not receive help from anywhere. All those who considered them their leaders in the previous world will forsake them. Each person will be engrossed in his own self. Neither will the leaders be of any benefit to the followers nor will the followers be of any avail to the leaders.
وَاَتْبَعْنٰهُمْ فِيْ هٰذِهِ الدُّنْيَا لَعْنَةً وَيَوْمَ الْقِيٰمَةِ هُمْ مِّنَ الْمَقْبُوْحِيْنَ-٤٢ 41
The verse states the Almighty’s curse followed them in the very world where they arrogantly led other people astray. In the Hereafter too, they will be humiliated. The words used in Surah Hud are:
فَاتَّبَعُوۡا اَمۡرَ فِرۡعَوۡنَ وَمَاۤ اَمۡرُ فِرۡعَوۡنَ بِرَشِیۡدٍ. یَقۡدُمُ قَوۡمَهُ یَوۡمَ الۡقِیٰمَةِ فَاَوۡرَدَهُمُ النَّارَ وَ بِئۡسَ الۡوِرۡدُ الۡمَوۡرُوۡدُ. وَ اُتۡبِعُوۡا فِیۡ هٰذِهِ لَعۡنَةً وَّ یَوۡمَ الۡقِیٰمَةِ بِئۡسَ الرِّفۡدُ الۡمَرۡفُوۡدُ. (11: 97-99)
So, they followed the opinion of the Pharaoh and the opinion of the Pharaoh was not correct. On the Day of Judgement, he will be in front of his nation and will land them into the Fire and how evil is this place of landing. And in this world also a curse has been made to follow them and on the Day of Judgement too. And what evil will be this reward that they will get. (11:97-98)
وَلَقَدْ اٰتَيْنَا مُوْسَی الْكِتٰبَ مِنْ بَعْدِ مَآ اَهْلَكْنَا الْقُرُوْنَ الْاُوْلٰی بَصَآئِرَ لِلنَّاسِ وَهُدًی وَّرَحْمَةً لَّعَلَّهُمْ يَتَذَكَّرُوْنَ-٤٣ 42
Once the fate of the wrongdoers was depicted in the previous verses, this verse mentions the blessings and reward of God on the oppressed and which has been referred to in the beginning of the anecdote in verse 5. It said that after killing the previous nations, God gave the Book to Moses. The attribute of this book was that it was an insight, guidance and mercy for the people. It was an insight for the people because it engendered various abilities in the mind and the heart and also the capability to reflect and deliberate. The purpose was to explain that it consisted of such verses and arguments which would open the eyes. The expression هُدًی وَّرَحْمَةً has been explained earlier that when these two words occur together, they connote guidance (هُدًی) in the beginning (referring to this worldly life) and connote mercy (رَحۡمَةً) in the end (referring to the next-worldly life).
It may be noted that if a nation is given the Book of God and His shari‘ah, then it is tantamount to be given the political and religious leadership of this world. However, this is conditional to due value being given to this gift - God’s book. The Israelites were the first to receive this gift. It is evident from the words بَعۡدِ مَاۤ اَهۡلَکۡنَا الۡقُرُوۡنَ الۡاُوۡلٰی that in the shape of a formal book, this greatest gift of God was given foremost to the Israelites by Moses (sws). However, they treated this Book in a very contemptuous manner, the details of which have been mentioned in Surah al-Baqarah.
وَمَا كُنْتَ بِجَانِبِ الْغَرْبِیِّ اِذْ قَضَيْنَآ اِلٰی مُوْسَی الْاَمْرَ وَمَا كُنْتَ مِنَ الشّٰهِدِيْنَ- ٤٤ 43
At the end of this anecdote the last two verses are addressed to the Prophet Muhammad (sws). They validate his prophethood and the address is actually directed to the Jews and to the Quraysh. It is stated that at the time Moses (sws) was given the Book he was neither present on the western side of the mount of Tur when the Almighty had informed Moses (sws) after taking a decision nor was he present with those who at that time stood waiting for the Torah at the base of the mountain.
The expression بِجَانِبِ الۡغَرۡبِیِّ means بِجَانِبِ الطُّورِ الۡغَرۡبِیِّ .
In the expression قَضَیۡنَاۤ اِلٰی مُوۡسَی الۡاَمۡرَ the word قَضَیۡنَاۤ encompasses the meaning of عَهِدْنَا. A similar usage is found in عَهِدۡنَاۤ اِلٰۤی اِبۡرٰهِمَ (125:2).
The word الشّٰهِدِیۡنَ in وَ مَا کُنۡتَ مِنَ الشّٰهِدِیۡنَ alludes to the nation of Moses (sws). This is a reference to the time when Moses (sws) had left his people at the base of the mountain and, in accordance with the divine directive, had gone alone to receive the Torah. During this time, his nation waited for his return and it is at this juncture that the incident of the samiri took place. Details of all these incidents are found in earlier surahs.
The purpose of mentioning all this is to drive home the fact that at the time the Torah was given to Moses (sws), the Prophet (sws) was neither present with Moses (sws) nor with his nation, but he still knew this anecdote with details in all their correctness? This was clear evidence to the fact that God had informed him about this anecdote through divine revelation and that he was God’s messenger.
It may be kept in mind that the detail and accuracy with which the anecdote of Moses (sws) is mentioned in the Qur’an is not found in this manner in the Torah. If one compares even the part of the anecdote mentioned in this surah with the way it is described in the Torah, one may come to realize that the description of the Torah is totally incoherent and interpolated, and is also devoid of the essential components which form the essence of the anecdote. The question is, how did the Prophet (sws) come to know of all these facts with such accuracy and precision? If obduracy compels someone to say that the source of the Prophet (sws) in this regard were some People of the Book of his time, then this is self-evidently wrong. If a person cites anecdotes and events on the basis of hearsay and narrates them, then they have to be in accordance with their general narration and not totally against it. And he narrates them in such a manner that every fair minded person cries out that the true version of the incident is the one which the Qur’an has described and not the one which is related in the Torah. But for a fear of a lack of space I would have compared the two accounts and shown that the real components of the anecdote in the Torah are either missing or distorted. On the other hand, the Qur’an has presented the essential components in such a logical and coherent way that their wisdom sinks into the hearts of its own accord.
وَلٰكِنَّآ اَنْشَاْنَا قُرُوْنًا فَتَطَاوَلَ عَلَيْهِمُ الْعُمُرُ وَمَا كُنْتَ ثَاوِيًا فِیْ اَهْلِ مَدْيَنَ تَتْلُوْا عَلَيْهِمْ اٰيٰتِنَا وَلٰكِنَّا كُنَّا مُرْسِلِيْنَ- ٤٥ 44
The initial part of this verse is related to the previous one. The sense of the discourse would be: You were not aware of these events; but We made you aware of them; and this We did because We produced many generations after Moses; a great time lapsed and people forgot this book of Ours which was sent as guidance and mercy; hence, it was essential that We revive this guidance through you.
Here words to the effect فَنَسُوْاالذِّكرَ (they forgot these events) are suppressed after: فَتَطَاوَلَ عَلَیۡهِمُ الۡعُمُرُ.
The words وَ مَا کُنۡتَ ثَاوِیًا فِیۡ اَهۡلِ مَدۡیَنَ imply that just as the Prophet (sws) was not present on the western side of the mount Tur when Moses (sws) was being given the Torah, in a similar way, he was not present in Madyan that he may have known the details of what happened during the time Moses (sws) spent there and what happened to the call of Shu‘ayb (sws) and the fate of his nation. The Prophet (sws) was not aware of any of these details but God made him aware of them. God’s purpose was to make him His messenger, the way He made some others His messengers earlier on. The style found in the words کُنَّا مُرۡسِلِیۡنَ is the same as one in (21: 17) كُنَّا فَاعِلِيْنَ. This style expresses a certain decision and a strong will. The addition of تَتۡلُوۡا عَلَیۡهِمۡ اٰیٰتِنَا after اَهۡلِ مَدۡیَنَ alludes to the anecdote of Shu‘ayb (sws) which has been mentioned in many surahs of the Qur’an. The implication is that he was not deputed to warn and deliver glad tidings to the people of that area but God made him aware of its circumstances. This is a very clear proof of the fact that God intended to assign the same task to him as He assigned to messengers before him. Unfortunate are the people who do not understand this.
وَمَا كُنْتَ بِجَانِبِ الطُّوْرِ اِذْ نَادَيْنَا وَلٰكِنْ رَّحْمَةً مِّنْ رَّبِّكَ لِتُنْذِرَ قَوْمًا مَّآ اَتٰىهُمْ مِّنْ نَّذِيْرٍ مِّنْ قَبْلِكَ لَعَلَّهُمْ يَتَذَكَّرُوْنَ- ٤٦ 45
The verse states that just as the Prophet (sws) was not present at Madyan, he was not present at the side of the mount Tur when God called upon Moses (sws). This is a reference to the call mentioned in verse 30 earlier. The implication is that he had no knowledge of all those events but God’s mercy intended to make him a messenger. For this reason, the events were brought to his knowledge. These are very clear proofs of his prophethood. Before the word رَحۡمَةً a verb to the effect رْسَلْنَاكَاَ is suppressed.
This is a reference to the purpose of sending Muhammad (sws): God has made all this arrangement to warn people to whom no warner had come earlier so that that they be reminded. This is a reference to the Ishmaelites. They were not conversant with the Book of God and His shari‘ah. No messenger had come to them before Muhammad (sws). In accordance with the prayer of Abraham (sws) the details of which can be seen in the earlier surahs, the Almighty sent him to them for their guidance. He was someone who belonged to them.
The implication is that this is a great mercy that they have encountered if they duly value it. Concealed in this is also the fact that if they do not duly value it, then it can also become a great calamity for them. The established practice of God is that if a nation does not mend its ways after it is warned by a warner sent by Him, it is destroyed.
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1. This is Ta Sin Mim. These are the verses of the clear Book of God.
2. We will narrate to you some part of the tale of Moses and the Pharaoh in all truth for the guidance of those who want to accept faith.
3. Indeed, the Pharaoh had become a tyrant in the land of Egypt. And he had divided its inhabitants into different classes. He had oppressed one of their groups: he would slaughter their sons and let their women live. Indeed, he was those who create disorder in the land.
4. And We wanted to show favour to those who had been oppressed in the land and to make them leaders and grant them inheritance and to bestow political authority on them in the land
5. And through them inflict the Pharaoh and Haman and their armies with what they feared.
6. And We revealed to the mother of Moses: “Suckle him; so, when you have fear about him, consign him to the river and fear and grieve not. We will bring him back to you and will make him from among Our messengers.”
7. So the Pharaoh’s household picked him up that he may become their enemy and a source of grief. Indeed, the Pharaoh and Haman and their armies committed a grave mistake.
8. And the Pharaoh’s wife said to him: “This is the comfort of your and my eyes. Do not kill him. It may well be that he gives us benefit or we even make him our son but little did they know of the fate.
9. And the heart of Moses’ mother became very anxious. She may well have revealed its secret if We had not taken hold of her heart so that she remain from among the believers.
10. And she said to his sister: “Go after him.” So, she kept any eye on him from afar and these people were not able to know of this.
11. And We had already made him refuse the milk of wet nurses; so, she said: “Should I inform you of a household who will bring him up for your sake and will look after him with great concern?”
12. Thus We had him returned to his mother so that her eyes are soothed and she does not grieve and that she fully knows that God’s promise is always fulfilled but most people are not aware of this.
13. Thus when he reached his youth and became complete, We granted him the power of judgement and blessed him with knowledge and thus do We reward those who are thorough.
14. And one day when he entered the city unheeded, he saw two people fighting. One of them belonged to his own faction and the other belonged to the faction of his enemies. So, the one who belonged to his faction requested him to help against the person who was from his opponents. Then Moses threw a punch at him and killed him. He said: “This is a satanic act done by me; indeed, he is an open enemy who leads astray.” He prayed: “O My Lord! I have been unjust to my soul; pardon me.” So, God pardoned him. Indeed, He is most Forgiving and Merciful.
15. He said: “Since you have shown you grace to me, I promise that I will never be among those who help wrongdoers.”
16. Thus, the next day he entered the city scared and probing around. He then saw the same person who had sought help yesterday again asking him for help today. Moses said: “You are a very evident mischievous person.”
17. Thus, when he made up his mind to grasp the person who was the enemy of both, he cried out: “Moses! Do you want to kill me the way you killed a person yesterday. You want to become a tyrant in this land. You do not want to be among those who set right affairs.”
18. And a person came running from the far end of the city. He said: “Moses! The high-ups of the government are consulting to kill you; so, go away from here; I am from among your well-wishers.”
19. So, he went away from there scared and probing around and he prayed: “Lord! Deliver me from the nation of oppressors.”
20. And when he turned towards Madyan, he prayed: “Hopefully my Lord will guide me to the straight path.”
21. And when he reached the well of Madyan, he saw a swarm of people who were providing water to their flocks and two women aside from them who were waiting with their goats. He asked them: “What is your issue?” They replied: “We do not let our goats drink until the shepherds take away their goats and our father is very old.”
22. So, he made their goats drink for them, then withdrew to a shade and prayed: “Lord! I am in need of whatever good you send down to me at this time.”
23. Thus one of them shyly came over. She said: “My father is calling you that he may reward you for providing water to our flock for us.” So, when he came and recounted before him all the story, he said: “Now fear not. You have been delivered from the oppressors.”
24. One of them said: “Father! Keep this man in your service because a person who is strong and trustworthy is the best of those who can serve.
25. The old man said: “I want to wed one of my girls to you on the condition that you will serve me for eight years. If you take this term to ten years, then this will be your will. I do not impose any hardship on you. God willing, you will find me a decent person.”
26. He replied: “This agreement is concluded between you and me. There shall be no compulsion on me regarding whichever of the two periods I complete. And God is a witness to the agreement we are making.”
27. So, when Moses (sws) completed the term and departed with his family, he saw a flame towards the mount of Sinai. He said to his family: “Stay here that I may go and bring some news from there or bring a live ember so that you may warm yourselves.”
28. So, when he came near it in the blessed place from the side of the valley of Ayman, he heard a voice from the tree: “Moses! I am God, Lord of the worlds and that you throw down you staff.”
29. Then when he saw it slithering as if it was a serpent, he turned and fled and then did not look back. Moses! Come forward and fear not; you are absolutely secure.
30. Put your hand in your armpit. It will come out white without any ailment and draw back your arm the way it is drawn back in fear. Thus these are two signs from your Lord to go to the Pharaoh and his courtiers. Indeed, they are a very insolent people.
31. See, respectively: 17:111 and 17:24. (Translator)
32. He said: “Lord! I have killed one of them; so I fear that they will kill me.”
33. “And my brother Aaron is more eloquent than me. Send him with me also as my helper that he may support me. I fear that these people will reject me.”
34. God said: “We will also strengthen your arm with your brother and bestow a special awe on you both so that they are not able to harm you. So, go with Our signs both of you and those who follow you will remain dominant.”
35. So, when Moses came to them with Our very clear signs, they said: “This is merely a magic fabricated and we have never heard of such things from our predecessors.”
36. And Moses said: “My Lord knows full well the one who has come from Him with guidance and whose fate in the Hereafter is good. The unjust will never attain success.”
37. And the Pharaoh said: “Courtiers! I am not aware of any god for you except myself. So, O Haman! Ignite bricks of clay for me and build for me a tall palace that I may peep on the God of Moses. I regard him to be liar.”
38. And he and his armies showed arrogance without any reason and they thought that they will never have to return to Us.
39. So, We seized him and his armies. Thus We flung them into the sea. Then see the fate the unjust met!
40. And in this world We made them leaders who call towards Hell and on the Day of Judgement, they will not be helped.
41. And in this world We put a curse on them and on the Day of Judgement, they will be the ones ruined.
42. And after destroying the earlier nations, We gave the Book to Moses as one that gives insights to people and as a guide and mercy that they may be reminded.
43. And you were neither present on the western side of the mountain when We informed Moses of Our decision and nor were you among those people who were present there.
44. But We raised up many nations; then a period of time passed over them [and they forgot Our reminder; so, We sent you as a messenger to remind them] and you were also not stationed among the people of Madyan when We were reciting Our revelations but We were to send you as a messenger [so We informed you of those events].
45. And you were also not present aside Tur when We called Moses but you [were sent] by the grace of your Lord [that] you may warn a nation to which no warner came before you so that they may be reminded.