Surah Taha

 

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيْمِ

In the name of God, the Most Gracious, the Ever Merciful.

طه. مَآ أَنْزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَى. إِلَّا تَذْكِرَةً لِّمَنْ يَّخْشَى. تَنْزِيْلًا مِّمَّنْ خَلَقَ الْأَرْضَ وَالسَّمَاوَاتِ الْعُلَى. اَلرَّحْمَنُ عَلَى الْعَرْشِ اسْتَوَى. لَهُ مَا فِی السَّمَاوَاتِ وَمَا فِی الْأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَى.

This is Surah Taha. We have not revealed this Qur’an to you that you be distressed.1 It is only a reminder2 for those who fear their Lord [without seeing Him].3 It has been revealed in a very thorough way by the being Who created the earth and [above you] these lofty skies. The very Merciful, He sits on the throne [of this universe]. Whatever is in the heavens and the earth and whatever is in between and whatever is below the earth, all are under His jurisdiction.4 (1-6)

وَإِنْ تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى. اَللَّهُ لَا إِلَهَ إِلَّا هُوَ لَهُ الْأَسْمَآءُ الْحُسْنَى.

Whether you speak openly or secretly; nothing is hidden from Him5 because He knows what is said secretly and even what is more hidden.6 He is God; there is no deity besides Him.7 All good names belong to Him.8 (7-8)

وَهَلْ أَتَاكَ حَدِيْثُ مُوْسَى. إِذْ رَأَى نَارًا فَقَالَ لِأَهْلِهِ امْكُثُوْا إِنِّیْ آنَسْتُ نَارًا لَّعَلِّیْ آتِيْكُمْ مِّنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى.

Has the story of Moses also reached you?9 When he saw a flame [from far away], he said to his family:10 “Wait here you people; I see something like fire. 11 [I will go there] so that I may bring an ember for you or am able to find some information about the way [from those sitting around the fire].12 (9-10)

فَلَمَّا أَتَاهَا نُوْدِیَ يَا مُوسَى. إِنِّیْ أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى. وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَى. إِنَّنِیْ أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا فَاعْبُدْنِیْ وَأَقِمِ الصَّلَاةَ لِذِكْرِیْ. إِنَّ السَّاعَةَ ءاَتِيَةٌ أَكَادُ أُخْفِيْهَا لِتُجْزَى كُلُّ نَفْسٍ بِمَا تَسْعَى. فَلَا يَصُدَّنَّكَ عَنْهَا مَنْ لَّا يُؤْمِنُ بِهَا وَاتَّبَعَ هَوَاهُ فَتَرْدَى.

Then when he reached near it, a voice called: “Moses! It is Me, your Lord. So, take off your shoes13 because you are in the sacred valley of Tuwa.14 And I have chosen you. So, intently listen to what is being revealed to you.15 Indeed, I am God; there is no deity besides Me.16 So, worship Me17 and be diligent in the prayer to keep Me in remembrance.18 Indeed, the Hereafter is sure to come19 – I will strive to keep it hidden20 – it will come so that every person is rewarded for his deeds.21 Thus, anyone who does not believe in the Hereafter and follows his desires should not stop you from the prayer22 lest you perish.” (11-16)

وَمَا تِلْكَ بِيَمِيْنِكَ يَا مُوسَى. قَالَ هِیَ عَصَایَ أَتَوَكَّأُ عَلَيْهَا وَأَهُشُّ بِهَا عَلَى غَنَمِیْ وَلِیَ فِيهَا مَآرِبُ أُخْرَى. قَالَ أَلْقِهَا يَا مُوْسَى. فَأَلْقَاهَا فَإِذَا هِيَ حَيَّةٌ تَسْعَى. قَالَ خُذْهَا وَلَا تَخَفْ سَنُعِيْدُهَا سِيْرَتَهَا الْأُوْلَى. وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوْءٍ آيَةً أُخْرَى. لِنُرِيَكَ مِنْ آيَاتِنَا الْكُبْرَى.

And what is this in your hands,23 O Moses!24 He replied: “This is my staff. I lean on it and through it bring down leaves for my flock.25 And I also have other uses for it.”26 God said: “Place it [on the ground].” At this, Moses placed it [on the ground]. So suddenly he saw that it is a serpent running about. God said: “Pick it up and fear not. We will now return it to its previous shape. And squeeze your hands [a little] towards your arms. It will come out white without any illness,27 as a second sign.28 This is because [through these signs] We are able to show them some greater signs of Our.29 (17-23)

اِذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى. قَالَ رَبِّ اشْرَحْ لِیْ صَدْرِیْ. وَيَسِّرْ لِیْ أَمْرِیْ. وَاحْلُلْ عُقْدَةً مِّنْ لِّسَانِیْ. يَفْقَهُوْا قَوْلِیْ. وَاجْعَلْ لِّیْ وَزِيرًا مِّنْ أَهْلِیْ. هَارُوْنَ أَخِی. اشْدُدْ بِهِ أَزْرِیْ. وَأَشْرِكْهُ فِیْ أَمْرِیْ. كَیْ نُسَبِّحَكَ كَثِيْرًا. وَّنَذْكُرَكَ كَثِيْرًا. إِنَّكَ كُنْتَ بِنَا بَصِيْرًا. قَالَ قَدْ أُوتِيْتَ سُؤْلَكَ يَا مُوْسَى.

[Now] go30 to the Pharaoh. He has become a tyrant.”31 Moses said:32 “Lord! Open my chest for me33 and make my task easy for me34 and free my tongue from its impediment so that people are able to understand what I say.35 And appoint a helper for me from my family – Aaron, my brother.36 Through him, strengthen my back and make him share my responsibility37 so that we are able to extol and glorify you as much as possible and spread your word far and wide.38 Indeed, you have been continuously watching over our affairs.”39 God said: “Your request is accepted, O Moses!”40 (24-36)

وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَى. إِذْ أَوْحَيْنَآ إِلَى أُمِّكَ مَا يُوحَى. أَنِ اقْذِفِيْهِ فِیْ التَّابُوْتِ فَاقْذِفِيْهِ فِیْ الْيَمِّ فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ يَأْخُذْهُ عَدُوٌّ لِّیْ وَعَدُوٌّ لَّهُ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّیْ وَلِتُصْنَعَ عَلَى عَيْنِیْ. إِذْ تَمْشِیْ أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَى مَنْ يَّكْفُلُهُ فَرَجَعْنَاكَ إِلَى أُمِّكَ كَیْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ

And [recall that] We have already done a favour to you at another instance as well when We revealed to your mother41 what [at this time] is being revealed to you:42 “Put this child in a box; then place the box in the river.”43 Then the river should cast it on the bank44 so that he may pick it up who is My enemy and also of this child.45 And We had shed a reflection of Our love on you so that he too is forced to show affection to you46 and so that you be brought up under My protection.47 At the time when your sister would go repeatedly [as a stranger]; then would say to them:48 “[If you say,] I can inform you of those people who can bring up this child?” In this way, We returned you to your mother so that her eyes are soothed and she does not remain sorrowful.49 (37-40)

وَقَتَلْتَ نَفْسًا فَنَجَّيْنَاكَ مِنَ الْغَمِّ وَفَتَنَّاكَ فُتُوْنًا فَلَبِثْتَ سِنِيْنَ فِیْ أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَى قَدَرٍ يَا مُوْسَى. وَاصْطَنَعْتُكَ لِنَفْسِیْ.

And [remember that] you had killed a person.50 Then We delivered you from that sorrow as well51 and fully tested you.52 Then [because of Our grace] you stayed for many years with the people of Madyan.53 Then you have reached [here] at a precisely appointed time, O Moses!54 And [now after passing through all these phases] I have groomed you for [this special assignment] from Myself.55 (40-41)

اِذْهَبْ أَنْتَ وَأَخُوْكَ بِآيَاتِیْ وَلَا تَنِيَا فِیْ ذِكْرِیْ. اِذْهَبَا إِلَى فِرْعَوْنَ إِنَّهُ طَغَى. فَقُوْلَا لَهُ قَوْلًا لَّيِّنًا لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى.

[After that, when Moses reached Egypt, God said:] “Go you and your brother with My signs and [be careful] to not be negligent in remembering me.56 Go both of you to the Pharaoh. Indeed, he has become very rebellious. So, speak to him softly;57 he may pay heed or fear [My wrath].”58 (42-44)

قَالَا رَبَّنَآ إِنَّنَا نَخَافُ أَنْ يَّفْرُطَ عَلَيْنَا أَوْ أَنْ يَّطْغَى. قَالَ لَا تَخَافَا إِنَّنِیْ مَعَكُمَآ أَسْمَعُ وَأَرَى. فَأْتِيَاهُ فَقُوْلَا إِنَّا رَسُوْلَا رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِیْ إِسْرَآئِيْلَ وَلَا تُعَذِّبْهُمْ قَدْ جِئْنَاكَ بِآيَةٍ مِّنْ رَّبِّكَ وَالسَّلَامُ عَلَى مَنِ اتَّبَعَ الْهُدَى. إِنَّا قَدْ أُوحِیَ إِلَيْنَآ أَنَّ الْعَذَابَ عَلَى مَنْ كَذَّبَ وَتَوَلَّى.

Both said: “Our Lord! We fear that as soon as he hears this he will be cruel to us or his rebelliousness may increase a little further.”59 God said: “Fear not! I am with both of you. I hear and see [everything].60 So, go to him and tell him: ‘We are messengers of your Lord;61 so let the Israelites go with us62 and do not harass them. We have brought to you a big sign of your Lord and [this message also that] peace is only on them who follow the guidance.63 It has been revealed to us that there is however torment for those who deny and turn away.’”64  (45-48)

قَالَ فَمَنْ رَّبُّكُمَا يَا مُوْسَى. قَالَ رَبُّنَا الَّذِیْ أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى. قَالَ فَمَا بَالُ الْقُرُونِ الْأُوْلَى. قَالَ عِلْمُهَا عِندَ رَبِّیْ فِیْ كِتَابٍ لَا يَضِلُّ رَبِّیْ وَلَا يَنْسَى. الَّذِیْ جَعَلَ لَكُمُ الْأَرْضَ مَهْدًا وَّسَلَكَ لَكُمْ فِيْهَا سُبُلًا وَّأَنْزَلَ مِنَ السَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِ أَزْوَاجًا مِّنْ نَّبَاتٍ شَتَّى. كُلُوْا وَارْعَوْا أَنْعَامَكُمْ إِنَّ فِیْ ذَلِكَ لَآيَاتٍ لِّأُوْلِی النُّهَى. مِنْهَا خَلَقْنَاكُمْ وَفِيْهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى.

[They came over and communicated this message to him. At this,] the Pharaoh said: “So, who is the Lord of both of you, O Moses?!”65  He replied: “Our Lord is one who has given every thing its physical existence; then gave guidance.”66  The Pharaoh said: “Then what is situation of the previous nations?”67 Moses replied: “Their knowledge is secure with my Lord in a register. My Lord neither errs nor forgets,”68  – He Who69 has made the earth a cradle for you and made in it pathways for you and sent down water from the heavens; then from it We produced various types of diverse plants. Eat and feed your cattle. Indeed, there are great signs in this for those who have intellect.70 [If you understand, then the fact is that] from this very earth We created you, to it We will return you and from it bring you out again. (49-55)

وَلَقَدْ أَرَيْنَاهُ آيَاتِنَا كُلَّهَا فَكَذَّبَ وَأَبَى. قَالَ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ يَا مُوْسَى. فَلَنَأْتِيَنَّكَ بِسِحْرٍ مِّثْلِهِ فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِدًا لَّا نُخْلِفُهُ نَحْنُ وَلَا أَنْتَ مَكَانًا سُوًى.

We showed the Pharaoh all Our signs.71 In spite of this, he kept on denying and did not listen. He said: “Moses! Have you come to us to turn us out from our land by a spell of your magic?72 If this is the case, we too will bring a similar magic against you. So, appoint a promise between us and yourself, some place in the middle.73 Neither will we breach it nor should you.” (56-58)

قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَنْ يُّحْشَرَ النَّاسُ ضُحًى. فَتَوَلَّى فِرْعَوْنُ فَجَمَعَ كَيْدَهُ ثُمَّ أَتَى. قَالَ لَهُمْ مُّوْسَى وَيْلَكُمْ لَا تَفْتَرُوْا عَلَى اللَّهِ كَذِبًا فَيُسْحِتَكُمْ بِعَذَابٍ وَقَدْ خَابَ مَنِ افْتَرَى.

Moses said: “With you is the promise of the day of festivity74 and that [for this] people will gather early in the day.”75 [When this commitment was finalized], the Pharaoh withdrew from that place and gathered all his maneuvers,76 then came for combat. [On that day, when people gathered,] Moses [warned them before the contest]: “O Wretched Ones! Do not impute falsehood to God [by associating partners with Him] that He may uproot you through a calamity.77 [Remember] Whoever imputes falsehood to God will not succeed.”78 (59-61)

فَتَنَازَعُوْا أَمْرَهُمْ بَيْنَهُمْ وَأَسَرُّوا النَّجْوَى. قَالُوْا إِنْ هَذَانِ لَسَاحِرَانِ يُرِيْدَانِ أَنْ يُّخْرِجَاكُم مِّنْ أَرْضِكُمْ بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى. فَأَجْمِعُوْا كَيْدَكُمْ ثُمَّ ائْتُوْا صَفًّا وَقَدْ أَفْلَحَ الْيَوْمَ مَنِ اسْتَعْلَى.

Then they79 began mutually debating and secretly advising one another. [Finally,] they said: “Both of them are indeed very adept magicians.80 They want to turn you out from your land through their magic and put an end to this exemplary style of your life.81 So, bring together your schemes; then come united [against them] and [fully understand that] today only he will succeed who dominates.” (62-64)

قَالُوْا يَا مُوْسَى إِمَّآ أَنْ تُلْقِیَ وَإِمَّآ أَنْ نَّكُوْنَ أَوَّلَ مَنْ أَلْقَى. قَالَ بَلْ أَلْقُوْا فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِنْ سِحْرِهِمْ أَنَّهَا تَسْعَى. فَأَوْجَسَ فِیْ نَفْسِهِ خِيْفَةً مُّوْسَى. قُلْنَا لَا تَخَفْ إِنَّكَ أَنْتَ الْأَعْلَى. وَأَلْقِ مَا فِیْ يَمِيْنِكَ تَلْقَفْ مَا صَنَعُوْا إِنَّمَا صَنَعُوْا كَيْدُ سَاحِرٍ وَلَا يُفْلِحُ السَّاحِرُ حَيْثُ أَتَى. فَأُلْقِیَ السَّحَرَةُ سُجَّدًا قَالُوْا آمَنَّا بِرَبِّ هَارُوْنَ وَمُوْسَى.

The magicians said: “Moses! Either you throw down or we throw down first?”82 Moses said: “No! In fact, you throw down.”83 [They threw down;] so, all of a sudden their ropes and their staffs, because of magic, seemed as if they were running about.84 At this, Moses felt scared in his heart.85 We said: “Fear not! Indeed you will be dominant and that which is your hands cast it [on the ground]. Whatever they have fashioned, it will swallow it right now. [Because] whatever they have fashioned is mere deception of a magician and from wherever a magician may come, he will never succeed [against the truth].”86 Ultimately, it transpired that the magicians fell down in prostration.87 They instinctively said: “We have professed faith in the Lord of Moses and Aaron.”88 (65-70).

قَالَ آمَنْتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ إِنَّهُ لَكَبِيْرُكُمُ الَّذِیْ عَلَّمَكُمُ السِّحْرَ فَلَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِّنْ خِلَافٍ وَّلَأُصَلِّبَنَّكُمْ فِیْ جُذُوْعِ النَّخْلِ وَلَتَعْلَمُنَّ أَيُّنَآ أَشَدُّ عَذَابًا وَّأَبْقَى.

 [At this,] the Pharaoh said: “You have attested to Him without my permission? Indeed, that person is your mentor who has taught magic to you. So, I am now going to have your hands and feet severed in opposite directions and [in front of everyone] crucify you on trunks of palm trees. You will very well know whose punishment among us is more stern and more lasting.”89 (71)

قَالُوْا لَنْ نُّؤْثِرَكَ عَلَى مَا جَآءَنَا مِنَ الْبَيِّنَاتِ وَالَّذِیْ فَطَرَنَا فَاقْضِ مَآ أَنْتَ قَاضٍ إِنَّمَا تَقْضِیْ هَذِهِ الْحَيَاةَ الدُّنْيَا. إِنَّآ آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَايَانَا وَمَآ أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ وَاللَّهُ خَيْرٌ وَأَبْقَى.

The magicians replied: “We will certainly not give you preference to those clear signs that have come before us nor on the Being Who created us. So, do what you want to.90 Whatever you can do relates to this world. We have professed faith in our Lord so that He may forgive our sins and also forgive the magic to which you have compelled us.91 God only is better and eternal.92 (72-73)

إِنَّهُ مَنْ يَّأْتِ رَبَّهُ مُجْرِمًا فَإِنَّ لَهُ جَهَنَّمَ لَا يَمُوْتُ فِيْهَا وَلَا يَحْيى. وَمَنْ يَّأْتِهِ مُؤْمِنًا قَدْ عَمِلَ الصَّالِحَاتِ فَأُوْلَئِكَ لَهُمُ الدَّرَجَاتُ الْعُلَى. جَنَّاتُ عَدْنٍ تَجْرِیْ مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِيْنَ فِيْهَا وَذَلِكَ جَزَاء مَنْ تَزَكَّى.

Indeed,93 whoever comes before his Lord as a wrongdoer, for him is Hell. He will neither die nor live in it.94 Contrary to this, they who come before Him as believers, who have done righteous deeds,95 then it is such people for whom there are high ranks, orchards of eternal residence beneath which streams flow. They will live in them forever. And this is the reward of those who adopt purity.96 (74-76)

وَلَقَدْ أَوْحَيْنَا إِلَى مُوسَى أَنْ أَسْرِ بِعِبَادِیْ فَاضْرِبْ لَهُمْ طَرِيْقًا فِیْ الْبَحْرِ يَبَسًا لَّا تَخَافُ دَرَكًا وَّلَا تَخْشَى. فَأَتْبَعَهُمْ فِرْعَوْنُ بِجُنُودِهِ فَغَشِيَهُمْ مِّنَ الْيَمِّ مَا غَشِيَهُمْ. وَأَضَلَّ فِرْعَوْنُ قَوْمَهُ وَمَا هَدَى.

 [After this, some time passed until the truth was conclusively conveyed. Then] We revealed to Moses: “Set off with My servants at night.97 Then when [you encounter] the sea make a dry path for them [with your staff;98 you will be able to safely go across]. You will neither have any danger to get caught by anyone nor any fear of drowning.”99 [Then when they set off], the Pharaoh followed him with his armies. Then he and his armies were covered by the sea with that which covered them.100 In reality, the Pharaoh had but led astray his nation; he did not show [it] the right path. (77-79)

يَا بَنِي إِسْرَائِيْلَ قَدْ أَنجَيْنَاكُم مِّنْ عَدُوِّكُمْ وَوَاعَدْنَاكُمْ جَانِبَ الطُّورِ الْأَيْمَنَ وَنَزَّلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى. كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَلَا تَطْغَوْا فِيْهِ فَيَحِلَّ عَلَيْكُمْ غَضَبِیْ وَمَنْ يَّحْلِلْ عَلَيْهِ غَضَبِیْ فَقَدْ هَوَى. وَإِنِّیْ لَغَفَّارٌ لِّمَن تَابَ وَآمَنَ وَعَمِلَ صَالِحًا ثُمَّ اهْتَدَى.

O Israelites! In this manner, We had delivered you from this enemy of yours and promised you the sacred side of Tur101 and sent down upon you mann and salwa102 [with the guidance:] “Eat of the pure things given by Us and do not show defiance regarding them103 lest My wrath descends on you and [remember that] he on whom my wrath descends is certain to fall.104 However, those who repent, accept faith and do good deeds, then adhere to guidance, for them I am very forgiving. (80-82)

وَمَآ أَعْجَلَكَ عَنْ قَوْمِكَ يَا مُوْسَى. قَالَ هُمْ أُولَاءِ عَلَى أَثَرِیْ وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى. قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِنْ بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِیُّ. فَرَجَعَ مُوْسَى إِلَى قَوْمِهِ غَضْبَانَ أَسِفًا قَالَ يَا قَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْدًا حَسَنًا أَفَطَالَ عَلَيْكُمُ الْعَهْدُ أَمْ أَرَدْتُّمْ أَنْ يَّحِلَّ عَلَيْكُمْ غَضَبٌ مِّنْ رَّبِّكُمْ فَأَخْلَفْتُم مَّوْعِدِیْ.

 [Then it happened that Moses, in order to fulfill that promise, arrived before time. God said:] “And why have you left your people early and come over, O Moses?”105 He replied: “Those people are also right behind me106 and Lord! I have come early to earn your pleasure.”107 God said: “Now, if this is the case, then listen that We have put your nation in a trial behind you108 and Samari109 has led it astray.” At this, Moses returned to his nation in great anger and sorrow. He [went and] said to them: “People of My Nation! Had not your Lord made a very good promise110 with you. Then, has a lot of time passed on you or did you want that your Lord’s wrath descend on you; for this reason, you have broken My covenant? 111 (83-86)

قَالُوْا مَآ أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا وَلَكِنَّا حُمِّلْنَا أَوْزَارًا مِّن زِيْنَةِ الْقَوْمِ فَقَذَفْنَاهَا فَكَذَلِكَ أَلْقَى السَّامِرِیُّ.

They replied: “We did not break our promise with you out of our own will. In fact, it happened that we were made to carry the burden of people’s jewelry. Then [at their demand] we cast it off and in this way Samari showed this trick.112 (87)

فَأَخْرَجَ لَهُمْ عِجْلًا جَسَدًا لَّهُ خُوَارٌ فَقَالُوْا هَذَا إِلَهُكُمْ وَإِلَهُ مُوْسَى فَنَسِيَ. أَفَلَا يَرَوْنَ أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا وَّلَا يَمْلِكُ لَهُمْ ضَرًّا وَّلَا نَفْعًا.

So,113 Samari extracted from [their jewelry] a calf for them, a body from which the sound of a bull would come out.114 At this, they said: “It is this who is your god and that of Moses, but he has forgotten it.”115 [Alas!] Then did they not see that neither can he respond to any of their words nor harm or benefit them in any way. (88-89)

وَلَقَدْ قَالَ لَهُمْ هَارُوْنُ مِنْ قَبْلُ يَا قَوْمِ إِنَّمَا فُتِنْتُمْ بِهِ وَإِنَّ رَبَّكُمُ الرَّحْمَنُ فَاتَّبِعُونِیْ وَأَطِيْعُوْا أَمْرِیْ. قَالُوْا لَن نَّبْرَحَ عَلَيْهِ عَاكِفِيْنَ حَتَّى يَرْجِعَ إِلَيْنَا مُوْسَى.

Aaron had already said to them: “O People of My Nation! You have been put to trial through this calf. Your Lord in reality is the Most Merciful God. Hence you should follow me and listen to me.”116 But they said: “We will keep worshipping this calf until Moses comes back to us.”117 (90-91)

قَالَ يَا هَارُوْنُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوْا. أَلَّا تَتَّبِعَنِ أَفَعَصَيْتَ أَمْرِیْ. قَالَ يَا ابْنَ أُمَّ لَا تَأْخُذْ بِلِحْيَتِیْ وَلَا بِرَأْسِیْ إِنِّیْ خَشِيْتُ أَنْ تَقُوْلَ فَرَّقْتَ بَيْنَ بَنِیْ إِسْرَائِيْلَ وَلَمْ تَرْقُبْ قَوْلِیْ.

 [So, after asking the leaders of the nation] Moses [returned to Aaron and] said: “Aaron! When you saw them going astray, what stopped you from not following me?118 Then have you disobeyed My directive?”119 Aaron replied: “O Son of My Mother! Grasp not my beard nor my head.120 I feared that you [will come and] say: ‘You have created a rift among the Israelites and did not give regard to what I said.’”121 (92-94)

قَالَ فَمَا خَطْبُكَ يَا سَامِرِیُّ. قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوْا بِهِ فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُوْلِ فَنَبَذْتُهَا وَكَذَلِكَ سَوَّلَتْ لِیْ نَفْسِیْ. قَالَ فَاذْهَبْ فَإِنَّ لَكَ فِیْ الْحَيَاةِ أَنْ تَقُوْلَ لَا مِسَاسَ وَإِنَّ لَكَ مَوْعِدًا لَّنْ تُخْلَفَهُ وَانْظُرْ إِلَى إِلَهِكَ الَّذِیْ ظَلْتَ عَلَيْهِ عَاكِفًا لَّنُحَرِّقَنَّهُ ثُمَّ لَنَنْسِفَنَّهُ فِی الْيَمِّ نَسْفًا. إِنَّمَا إِلَهُكُمُ اللَّهُ الَّذِیْ لَا إِلَهَ إِلَّا هُوَ وَسِعَ كُلَّ شَیْءٍ عِلْمًا.

Moses said: “And what is your matter, Samuri?” He replied: “I saw that which others did not; then [in accordance with it] I picked up a handful [of dust] from the footprints of God’s messenger; then cast it [into the calf].122 Thus did my soul prompt me.”123 Moses said: “If this is the case, then be off with you. Now, for life, you will continue to say: ‘No one should touch me,’124 and [after you die,] there is another promised time for you which will never be deferred from you. And look at this deity to which you strongly had attached yourself. It is our decision that we will burn it now; then scatter it while setting it adrift in the sea. [People!] Only God is your deity; there is no other deity except Him. His knowledge embraces everything.”125 (95-98)

كَذَلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنبَآءِ مَا قَدْ سَبَقَ وَقَدْ آتَيْنَاكَ مِنْ لَّدُنَّا ذِكْرًا. مَنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَامَةِ وِزْرًا. خَالِدِيْنَ فِيْهِ وَسَآءَ لَهُمْ يَوْمَ الْقِيَامَةِ حِمْلًا. يَّوْمَ يُنفَخُ فِی الصُّوْرِ وَنَحْشُرُ الْمُجْرِمِيْنَ يَوْمَئِذٍ زُرْقًا. يَتَخَافَتُوْنَ بَيْنَهُمْ إِن لَّبِثْتُمْ إِلَّا عَشْرًا. نَحْنُ أَعْلَمُ بِمَا يَقُوْلُوْنَ إِذْ يَقُوْلُ أَمْثَلُهُمْ طَرِيقَةً إِن لَّبِثْتُمْ إِلَّا يَوْمًا.

In this way [O Prophet!], do We narrate to you anecdotes of the past126 and for this We have given you a reminder specially from Our self.127 Those who turn away from it will bear a heavy burden on the Day of Judgement128 and forever shall they bear its consequences and on the Day of Judgement it will be a very nasty burden for them. On the Day the trumpet shall be blown129 and We shall gather the wrongdoers with their eyes turning blue [because of fear]. They will secretly say to one another: “You have hardly remained [in the world] for ten days.”130 We very well know what they will say when he who [they regard] among them to be the most capable in estimating will say: “You have not remained for more than a day.” (99-104)

وَيَسْأَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنْسِفُهَا رَبِّیْ نَسْفًا. فَيَذَرُهَا قَاعًا صَفْصَفًا. لَّا تَرَى فِيْهَا عِوَجًا وَّلَا أَمْتًا. يَوْمَئِذٍ يَتَّبِعُوْنَ الدَّاعِیَ لَا عِوَجَ لَهُ وَخَشَعَتِ الْأَصْوَاتُ لِلرَّحْمَنِ فَلَا تَسْمَعُ إِلَّا هَمْسًا. يَوْمَئِذٍ لَّا تَنفَعُ الشَّفَاعَةُ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَنُ وَرَضِیَ لَهُ قَوْلًا. يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيْطُوْنَ بِهِ عِلْمًا. وَعَنَتِ الْوُجُوْهُ لِلْحَیِّ الْقَيُّومِ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا. وَمَنْ يَّعْمَلْ مِنَ الصَّالِحَاتِ وَهُوَ مُؤْمِنٌ فَلَا يَخَافُ ظُلْمًا وَلَا هَضْمًا.

They ask you about the mountains [as to what will happen to them on that Day].131 Say: “My Lord will scatter them away in the form of dust; then leave the earth132 in the form of a barren land such that you will not find in it any bend or mound.” On that Day, everyone will follow the one who calls out. They will not the slightest deviate from him and all voices will be lowered before the Most Merciful God. So, you will only hear a hushed whisper. On that Day, intercession shall be of no avail133 except if the Merciful allows someone and approves of him to say something. [This is because] He knows whatever is in front of them and behind them and their knowledge cannot grasp Him.134 Everyone’s faces will be bent down before that Ever-Living and Ever-Existing being.135 [On that Day,] humiliation is for those who will be carrying the burden of oppression.136 Contrary to this, he who does righteous deeds, and with this also has faith, shall however not fear any injustice or wrong [on that Day]. (105-112)

وَكَذَلِكَ أَنْزَلْنَاهُ قُرْآنًا عَرَبِيًّا وَّصَرَّفْنَا فِيْهِ مِنَ الْوَعِيْدِ لَعَلَّهُمْ يَتَّقُوْنَ أَوْ يُحْدِثُ لَهُمْ ذِكْرًا. فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ وَلَا تَعْجَلْ بِالْقُرْآنِ مِنْ قَبْلِ أَنْ يُّقْضَى إِلَيْكَ وَحْيُهُ وَقُل رَّبِّ زِدْنِیْ عِلْمًا.

 [O Prophet!] We have revealed this [reminder] in this way in the form of an Arabic Qur’an137 and have mentioned My warning in it in various ways so that these people remain secure from God’s wrath or it may produce some thought in them. So, exalted is God, the real king. [He will reveal it in the gradual way He has prescribed for it in accordance with His wisdom.] And you should not show haste in acquiring the Qur’an before its revelation is complete and keep praying: “Lord! Increase my knowledge further.”138 (113-114)

وَلَقَدْ عَهِدْنَآ إِلَى آدَمَ مِنْ قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا. وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوْا إِلَّا إِبْلِيسَ أَبَى. فَقُلْنَا يَا آدَمُ إِنَّ هَذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ فَلَا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى. إِنَّ لَكَ أَلَّا تَجُوْعَ فِيْهَا وَلَا تَعْرَى. وَأَنَّكَ لَا تَظْمَؤُا فِيْهَا وَلَا تَضْحَى. فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ قَالَ يَا آدَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَّا يَبْلَى. فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِنْ وَّرَقِ الْجَنَّةِ وَعَصَى آدَمُ رَبَّهُ فَغَوَى. ثُمَّ اجْتَبَاهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَى. قَالَ اهْبِطَا مِنْهَا جَمِيْعًا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ فَإِمَّا يَأْتِيَنَّكُمْ مِّنِّیْ هُدًى فَمَنِ اتَّبَعَ هُدَایَ فَلَا يَضِلُّ وَلَا يَشْقَى. وَمَنْ أَعْرَضَ عَن ذِكْرِیْ فَإِنَّ لَهُ مَعِيْشَةً ضَنْكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى. قَالَ رَبِّ لِمَ حَشَرْتَنِیْ أَعْمَى وَقَدْ كُنْتُ بَصِيْرًا. قَالَ كَذَلِكَ أَتَتْكَ آيَاتُنَا فَنَسِيتَهَا وَكَذَلِكَ الْيَوْمَ تُنسَى. وَكَذَلِكَ نَجْزِیْ مَنْ أَسْرَفَ وَلَمْ يُؤْمِنْ بِآيَاتِ رَبِّهِ وَلَعَذَابُ الْآخِرَةِ أَشَدُّ وَأَبْقَى.

[This is because the responsibility you have been sent to fulfill is burdensome.139] Before this, We had imposed the responsibility of a promise on Adam. So, he forgot and We did not find him strong-willed.140 Recall when We had asked the angels to prostrate before Adam.141 So, they prostrated but Iblis did not comply.142 He refused. At this, We said: “Adam! He is an enemy to you and to your wife.143 So, this should not happen that he is able to expel you and your wife from this orchard.144 Then you end up deprived. Here you have the comfort of not being hungry nor do you need any clothes; neither do you feel thirsty nor does the sun bother you.”145 But Satan tempted him. He said: “Adam! Should I inform you of a tree which has eternal life and of a kingdom which will never perish?”146 So, [at his temptation, Adam and Eve] both ate that tree’s fruit.147 At this, their hidden parts became evident to them148 and [in order to hide them] both began covering themselves with the leaves of that orchard.149 In this way, Adam disobeyed his Lord and strayed from the right path. Then his Lord chose him.150 So, He graciously accepted his repentance151 and showed him the way.152 He said: “Both you groups get down from here, together.153 You will remain enemies of one another.154 Then if there comes to you a guidance from Me follow it because he who follows My guidance will neither go astray nor will be deprived.155 And he who turns away from reminder, for him is a life of trouble156 and on the Day of Judgement, We will raise him as a blind person.157 He will say: “Lord! Why did you raise me blind? I was one who had eyesight?” God will reply: “Our revelations came to you and you had similarly ignored them. Today you shall be ignored likewise.” Thus will We reward those who exceeded the limits and did not profess faith in the revelations of their Lord158 and the torment of the Hereafter is more severe and more lasting. (115-127)

أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُمْ مِّنَ الْقُرُوْنِ يَمْشُوْنَ فِیْ مَسَاكِنِهِمْ إِنَّ فِیْ ذَلِكَ لَآيَاتٍ لِّأُوْلِی النُّهَى. وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَكَانَ لِزَامًا وَّأَجَلٌ مُسَمًّى. فَاصْبِرْ عَلَى مَا يَقُوْلُوْنَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوْعِ الشَّمْسِ وَقَبْلَ غُرُوْبِهَا وَمِنْ آنَاء اللَّيْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّكَ تَرْضَى. وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِّنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيْهِ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى. وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا لَا نَسْأَلُكَ رِزْقًا نَّحْنُ نَرْزُقُكَ وَالْعَاقِبَةُ لِلتَّقْوَى.

Then were these people not able to obtain guidance from the fact that We have destroyed many nations before them whose settlements they now walk about.159 Indeed, there are many signs in this for those who have intellect. [O Prophet!] Had a matter not been decreed earlier by your Lord and there was not a prescribed time [of respite], then a torment would have surely visited [them because of the attitude they have adopted]. So, show patience on whatever they say and keep extolling your Lord while glorifying Him160 before the sun rises and before it sets161 and glorify him in the night times too162 and on the margins of the day also.163 This is because [as a reward for this] you are showered [with God’s favours].164 And do not even glance165 at the sources of worldly pleasures166 We have given some of their groups in it for their trial,167 and [remember that] your Lord’s sustenance is better and lasting.168 Urge your people169 to the Prayer and adhere to it yourself also. We do not ask for any sustenance from you [for them so that for it you may need to look at their means and sources].170 It is We Who will provide sustenance to you.171 [We require piety from you172] and success in the end is for piety. (128-132)

وَقَالُوْا لَوْلَا يَأْتِينَا بِآيَةٍ مِّنْ رَّبِّهِ أَوَلَمْ تَأْتِهِمْ بَيِّنَةُ مَا فِیْ الصُّحُفِ الْأُولَى. وَلَوْ أَنَّآ أَهْلَكْنَاهُمْ بِعَذَابٍ مِّنْ قَبْلِهِ لَقَالُوْا رَبَّنَا لَوْلَآ أَرْسَلْتَ إِلَيْنَا رَسُوْلًا فَنَتَّبِعَ آيَاتِكَ مِنْ قَبْلِ أَنْ نَّذِلَّ وَنَخْزَى. قُلْ كُلٌّ مُّتَرَبِّصٌ فَتَرَبَّصُوْا فَسَتَعْلَمُوْنَ مَنْ أَصْحَابُ الصِّرَاطِ السَّوِیِّ وَمَنِ اهْتَدَى.

They insist: “Why does he not bring a sign from his Lord for us?” Has not the testimony of what they have in the earlier scriptures reached them?173 Had We destroyed them before this through some torment, they would have said: “Lord! Why did you not send a messenger to us that we may have followed your revelations before being humiliated and disgraced?”174 Tell them: “Each one is waiting;175 so, you also wait.176 Then soon you will know who [is treading] the right path [and who the wrong one] and who has the reached the destination [and who has wandered astray].”177 (133-135)

(Translated by Dr Shehzad Saleem)

2. Ie., a reminder of the facts that are innately found in human beings – of which arguments are found in the treasures of their intellect and preserved in their history.

3. It is evident from this that the prophets of God come to remind and counsel their addressees. They are not sent to force people to accept their message. Their only responsibility is to remind people of the lessons they have forgotten. It is then left to the people whether they are reminded by them and achieve success or become the fuel of Hell by rejecting them.

4. The exaltedness of the Qur’an is explained here: it is not the request of a petitioner; it is in fact sent down by the creator of the heavens and the earth and it is incumbent for its addressees to follow it. It was a requisite of God’s mercy to arrange for the guidance of people. Hence He revealed this Book. He is not unconcerned about the affairs of this universe after creating it; He is governing it and ruling over His creatures. Through this Book, He has informed people of His directives and laws. Now if they have not recognized His status and significance and keep rejecting Him in this way, the Prophet (sws) is not responsible for this. They themselves will bear its consequence. Imam Amin Ahsan Islahi writes: 

There is an indication in this for the Prophet (sws) that he should present this Book before people the way the words of the creator and master of the heavens and the earth should be presented. Neither should he console and reassure them nor force or pressurize them. If they accept it, they themselves are the beneficiaries and not God. It is not a meek request; it is in fact a scripture of guidance for people. Those who reject it will face the consequence and not harm the Prophet (sws) in any way. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 16)  

5. This part of the sentence is suppressed in accordance with linguistic principles of Arabic.

6. Here the Prophet (sws) is assured through another angle. The implication is that whether it is the questions and worries found in the hidden parts of the heart and mind or the difficulties and desires expressed in his supplications and pleadings, God is aware of everything. The Prophet (sws) should rest assured that God will resolve all his difficulties and he will not be deprived of His guidance at any stage of his preaching.

7. This is a directive to completely consign himself to God. He is the only being worthy of worship. In His presence, the Prophet (sws) does not need to worry.

8. In the words of Imam Amin Ahsan Islahi, this part of the verse is a treasure of assurance and comfort for the Prophet (sws). He writes: 

... The assurance sounded to the Prophet in the previous verses is given in the light of the consequences of His exaltedness, His mercy, His sovereignty, His oneness and His knowledge. Yet these are not the only attributes of God. He possesses all good and lofty attributes. So, obviously the consequences of these attributes will manifest themselves for the Prophet (sws) in accordance with his circumstances. In other words, glad tidings are given to the Prophet (sws) in this part of the verse that all good attributes belong to God and they protect everyone. Whichever among them he seeks support of, he will gain its blessings and benefits. He does not need any support except them. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 16) 

9. In the previous verses, the Prophet (sws) was sounded assurance with reference to God’s attributes. Now he is urged to understand some more facts about this assurance from the account of Moses (sws). The implication is that whatever he has been informed of, he can also see in the life and preaching mission of a celebrated prophet of God, who was similarly assigned with a Book and shari‘ah to decide the fate of his addressees in this world.

10. This incident happened when, after spending some years in Madyan, Moses (sws) was going to Egypt with his wife. At another place, it has been mentioned in the Qur’an that an Egyptian had been killed by Moses (sws) and fearing that he would not be treated with justice he ran away from Egypt and sought refuge in Madyan. There he got married and after fulfilling his period of stay with his father-in-law it then become possible for him to return to his people.

11. The actual words are: آنَسْتَ. It is evident from this that he had not seen a big fire burning but only some sort of a flame which shimmered and then disappeared, and perhaps no one else saw it.

12. At another place, it is mentioned that he wanted to bring the ember in order to provide warmth to his family for the duration of the night. It is evident from this that it was winter time and when he reached valley of Tur with his wife and children night had fallen and it had become difficult for him to find his way.

13. It is evident from this that taking off shoes is an etiquette to come into the presence of God. Hence in general circumstances this should be observed.

14. This is the name of the land which is found at the base of mount Sinai. It is called sacred because here Moses (sws) was shown God’s radiant manifestation and was also addressed by Him. When the Almighty specifies a land or a part of it for Himself, it becomes sacred. For precisely this reason, the Qur’an (5:21) has called it الأَرْضُ الْمُقَدَّسًةُ.

15. This is because the status on which he has been assigned is a great responsibility and he has to fulfill it come what may.

16. This is the first teaching lesson given to every prophet because the whole religion is based on this belief.

17. After belief in monotheism, this is the first directive of religion: when there is no deity except God, only He should be worshipped. About worship I have explained at various instances in this book that the essence of worship (‘ibadah) is humility and servility. The first manifestation of this essence is serving the Almighty. Since a person also has a practical life in this world, this servitude relates to this practical life as well and in this manner becomes inclusive of obedience. The manifestations in the first case are glorifying Him and singing His praises, praying to him and supplicating before Him, kneeling and prostrating before Him, making vows (to please Him), offering animal sacrifice and doing i‘tikaf. In the second case, a person, after regarding someone as an independent law giver and ruler, considers that he has the authority to give directives of what is forbidden and what is not and what is allowed and what is not and submits before all his directives. It is the verdict of God Almighty that none of the above mentioned things can be reserved for someone other than Him.

18. The status monotheism occupies in beliefs is exactly the same as the prayer occupies in deeds. It is evident from the Qur’an that the prayer is the foremost consequence of the comprehension of God which one gets after being reminded by His revelations and, as a result of this comprehension, of the emotions of love and gratitude that appear for the Almighty in a person or should appear in him.

19. Besides substantiating the Day of Judgement, this stress on its certainty is because people regard it to be far-fetched. They are at loss to understand how they will be raised to life again once they die and  become dust.

20. These words occur in the verse as a parenthetical sentence. Imam Amin Ahsan Islahi writes: 

... This is a very subtle parenthetical sentence. It is not just said: “I will hide the Day of Judgement.” The words used are: “I will strive to keep it hidden.” Those who have an appreciation of literary Arabic know that the word أكَادُ has incorporated the meaning that even though God has concealed the Day of Judgement and will continue to do so, but it is very eager to get exposed. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 33)  

21. The purpose of the Day of Judgement is stated here: it is certain to come so that people are rewarded for their deeds. If this is not done, it will mean that this world is a place of amusement and nothing more. It is essential that each person be judged according to his deeds and that someone’s intercession, recommendation and status not have any say in God’s verdicts. The word تَسْعَی in the verse points to this fact.

22. The pronoun هَا occurs in actual. It apparently seems that its antecedent should be the Day of Judgement but everyone having a flair for language knows that the verb يَصُدَّنَّ is not at all appropriate for it.  Hence, this is a clear indication that its antecedent is the prayer that is mentioned earlier. Moreover, the traits mentioned of the one who stops have a mutually inclusive relation with stopping people from the prayer. In the presence of indications, disparity in pronouns is not a defect of a discourse. On the contrary, if one deliberates, it creates the beauty of brevity in it. It is a misfortune of the Jews that they wasted the prayer and also forgot the Hereafter even though their prophet had been taught these two things the foremost.

23. The actual word is: يَمِيْن. It also means “a hand” irrespective of being right or left. Here concomitant indications show that it is used in this meaning.

24. This question is not an actual inquiry; it is meant to express affection and liking so that Moses (sws) directs all his attention to the staff from which amazing miracles are about to emanate.

25. Leaves are brought down from trees upon the flock. The words عَلَی غَنَمِی occur because of this meaning.

26. Moses (sws) could have answered the query by just saying that this is his staff. But he understood from the style of the question that this was an instance of God’s affection. So he gave a long answer to show his own elation. In the words of Amin Ahsan Islahi if the speaker is beloved and sought after, then the desire to have a long conversation with him is but natural.

27. This addition here clearly shows that the purpose is to refute the Bible in which the whiteness of the arm is regarded to be because of the ailment of leprosy.

28. Ie., as a sign in the way the staff will turn into a serpent. Obviously, there can be no doubt of any ailment in it because the whiteness of the arm was not permanent and only manifested itself when as a sign the arm was inserted into the armpit and then pulled out.

29. This is a reference to bigger signs which emerged from these two signs. Miracles are generally given to prophets of God in their final phase of preaching in which the truth is conclusively conveyed to their addressees. However, they were given to Moses (sws) in the very first phase because he was being assigned as a messenger to a tyrranical and despotic ruler, who would not have easily become ready to hear him. Imam Amin Ahsan Islahi writes: 

... At the very onset, the Almighty gave Moses (sws) the weapon of two miracles through the help of which he remained secure from every onslaught of his enemies and, as is evident from succeeding verses, that as soon as he came to the Pharaoh he presented these miracles before him. The purpose was to caution him that if he indulged in some foul play, Moses (sws) had not come to him empty handed: he had a staff which could smash all conceit and arrogance to pieces. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 36) 

30. Copts were the real inhabitants of Egypt. Instead of being sent to them, Moses (sws) was directed to go to the Pharaoh because in the system of those times unless the mind and heart of the king was conquered, it was not possible to preach to the masses.

31. Here the Pharaoh’s tyranny is only alluded to. However, at other instances, the Qur’an has detailed that the Pharaoh had become supreme God by regarding himself to be the manifestation of the sun God. Such was the extent of his oppression and cruelty on God’s servants that the male offspring of the Israelites were put to death and female ones kept alive and used as maids. Moses (sws) was aware of all these things. In fact, he was leading a life of exile precisely for fear of oppression. For this reason, the Qur’an has just made a brief reference here.

32. This is a supplication of Moses (sws) at this instance. It is unmatched and unique in the annals of prophetic history. Imam Amin Ahsan Islahi writes: 

... Every word of this supplication shows how heavy Moses (sws) regarded this burden to be and how earnestly he pleaded before God to help him in fulfilling its responsibilities. Leaders who are slaves of worldly status live and die in their infatuation for leadership. Yet the prophets of God are devoid of any such desire. When God picks them for leadership, they tremble when they imagine its responsibilities and pray to God that if He has burdened them with this responsibility, He should provide them with the strength to bear it and help them at every step. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 37) 

33. This is a request from Moses (sws) to make him overcome any hesitation or doubt which any conscientous person is afflicted with when he is given such a huge responsibility. It is only God’s grace which can dispel this apprehension.

34. The first request was to remove any apprehension of the heart and mind. Now, this request is for favourable circumstances, easy sailing and success in the objective at hand.

35. In those times, the most effective means to communicate one’s message was oratory. It is explained at another instance in the Qur’an that Moses (sws) was not an eloquent orator. He thus requested to be blessed with articulate speech in order to fulfill the responsibility imposed on him; this would render his message the effectiveness needed to finds its roots in the hearts and minds of people. Deliberation shows that he made this request with great humility. Imam Amin Ahsan Islahi writes: 

... Moses (sws) never requested God to make him a magical speaker who conquers the hearts of people; on the other hand, he very humbly requested God to bless him with fluent speech so that people were able to understand. This prayer is not necessarily from a person who suffers from stammering [as has been generally understood by people]. Even a very articulate speaker prays and should pray for this ability. At times, thoughts arise in such a tumultuous way in the heart of a very eloquent person that he finds himself at a loss to express them orally or in written form. Moses (sws) was not a person who merely voiced a slogan like common people; he wanted to teach and explain the facts and secrets of religion and that too in front of people who were not only vehemently denying him but were also after his life. Moreover, Moses (sws) did not want to do his job in a perfunctory way; his desire was to vanquish the hearts of his adversaries. A change of heart was not expected from them; so he requested his Lord to bless him with the prowess and expression to make them understand his message. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 40) 

36. It is specified at aother instances in the Qur’an that this request was also made to reinforce him with the strength which he asked for earlier. It is evident from Jewish traditions that Aaron (sws) was very famous as a powerful speaker. Thus Moses (sws) prayed to God to make him his helper since he had the wherewithal needed to fulfil the objective at hand. It is evident from this that Moses (sws) regarded his brother to be fully capable for this responsibility as far as character and conduct were concerned.

37. He did not merely want a helper. He wanted someone who would share his responsibility of propethood so that like him he too is directly guided and protected by God and discharges his responsibility as a prophet regarding himself to be accountable for it. This was an extra-ordinary request. It is not known if any prophet before him was made the helper of another.

38. The implication is that through their knowledge and deeds, preaching and warning they are able to remember and glorify God day and night at every place, public or private. This is because it is through this that they will express their faith and fulfill their obligation of propethood. Two words are used in the verse for this: تسبيح (tasbih: to glorify) and ذكر (dhikr: to remember). Imam Amin Ahsan Islahi has explained them. He writes:  

... The element of absolving God of all evil attributes is dominant in the word تسبيح while that of affirming positive attributes in Him prevails in the word ذكر. Both are essential to establish one’s relationship with the creator on a sound footing. Things which are against the majesty of God, His attributes and liking should be negated and things which are in harmony with His majesty, attributes and directives should be affirmed and expressed. Both these things come together to constitute the belief and character of a believer. Moreoever, negation has priority over affirmation. Unless a person declares to rebel against all those who false deities, he cannot be faithful to God. Before saying إلاَّ اللّه it is essential to utter: لاَ إلَهَ. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 41) 

39. Here Moses (sws) has presented  the graciousness and magnanimity of his Lord in support of his prayer. The implication is that he and his brother have remained the beneficiaries of God’s affection without even asking for it, and that He has always been their guardian. So, how can they now be deprived of His blessings when they are about to begin preaching His message.

40. Exalted be God for His magnanimity. Imam Amin Ahsan Islahi writes: 

... Here the speech of Moses (sws) reflects great love and the words in which his prayer was accepted also show great splendour. As soon as his prayer ended, he was given glad tidings of its acceptance. In other words, every thing was accepted in the blink of an eye without any hesitation and without any exception. Obviously, included in this acceptance is also the prayer of Moses (sws) which he made to increase his power of speech. He was blessed with this power and Aaron (sws) was made his helper. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 41) 

41. Obviously, the nature of this revelation would have been that God instilled an idea in her heart and she also became satisfied that it was divinely inspired, otherwise taking such a step is not at all easy for a mother. Even after this assurance, one cannot imagine how she mustered the courage and nerve to consign her dearest possession to the waves.

42. Moses’ (sws) mother must have informed him of this incident but the divine help and sanction it had was now being brought to his notice through divine revelation.

43. This directive was given because the Pharaoh had ordered that all male offspring should be put to death, as is specified elsewhere in the Qur’an (28:4). The purpose to remind him of this incident was to dispel his worry: he should go to the Pharaoh without any hesitation and rest assured that the God Who had saved him at that time will protect him now as well. He should know that God was with him and hence he should not fear taking this initiative.

44. Ie., on the one hand, his mother was inspired by the aforementioned idea and on the other, the river was given this directive.

45. This reference was given because God was now going to have Moses (sws) brought up through this very enemy. It is thus evident both from the Qur’an and the Bible that precisely this is what happened: The Pharaoh and his wife while strolling along the banks of Nile spotted that box and such compassion arose in them that they picked it up in spite of the fact that they thought that the child belonged to the Israelites and had been placed in the river and consigned to fate.

46. This is the co-ordinated part of the causative sentence, which is suppressed in the text. The implication is that every child is charming in any case but God bestowed a further favour on Moses (sws) to make him look even more likeable. Imam Amin Ahsan Islahi writes:  

... Who can imagine the cuteness of a child who has been blessed with charm from God. When such an adorable and innocent looking child is seen all alone in a cane basket meandering in the waves of a river, who will not tremble at this sight? The Pharaoh was only the Pharaoh! Not a stone! (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 44) 

47. Ie., the reflection of love that was cast on him will become his protection and an enemy like the Pharaoh will be compelled to show affection to him. The words لِتُصْنَعَ عَلَی عَيْنِيِ of the verse express this protection and custody.

48. Indefinite tenses are used in the verse and before each of them an incomplete verb is suppressed. The word “repeatedly” has been incorporated in the translation because of this.

49. Here the incident has been narrated with brevity. In verses 7-13 of Surah al-Qasas this scheme of the Almighty to return Moses (sws) to her mother after he was cast in the river is stated in detail. Imam Amin Ahsan Islahi writes: 

... When the Pharaoh’s wife saw the child, she told the Pharaoh that the boy is adorable and that he should not have him killed; he will soothe the eyes of both and they can adopt him and gain benefit. On the other hand, though Moses’ (sws) mother had consigned the boy to the sea at the intimation of the Almighty but grief and worry were killing her. She asked Moses’ (sws) sister to keep an eye on the box. So she kept track of it secretly. Ultimately, she came to know that it had reached near the palace of the Pharaoh and there the waves have expelled it on the shore. She reached the palace and saw that a wet nurse was trying to feed him but he was not willing to put his mouth to her breasts. She then gave a suggestion to the Pharaoh’s wife that she can inform them of a household who will fully take care of the child and become affable with him. Since the Pharaoh and his wife were already worried on Moses (sws) not drinking milk, the suggestion was accepted and in this manner Moses (sws) returned to his mother’s lap. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 44)

Since the Pharaoh and his wife were already worried on Moses (sws) not drinking milk, the suggestion was accepted and in this manner Moses (sws) returned to his mother’s lap. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 44) 

50. It is mentioned in Surah al-Qasas that this incident occured when Moses (sws) had matured into a young man and at various times would go to the city from the Pharaoh’s palace to see the situation of his people. When one day he entered the city, he saw that a Copt and an Israelite were fighting with one another. The Israelite pleaded to Moses (sws) for help. When Moses (sws) came to his help, the Copt started to quarrel with him. At this, Moses (sws) threw a punch at him which turned out to be fatal and he died on the spot.

51. Though the killing was unintentional, Moses (sws) was a very soft-hearted person. He was overcome with grief and thought that he may be held accountable by God for this accident. The thought also crossed his mind that the person whom he had helped by regarding him to be oppressed might himself be the oppressor. What made him further sorrowful was that he did not expect any justice from the people of the Pharaoh and that they would regard it to be an act of intentional murder. Thus it is mentioned in Surah al-Qasas that he repeatedly repented until God forgave him and he came out of his state of grief.

52. Ie., the Almighty made him pass through all kinds of trials so that he could become fully worthy of the responsibility he was to be chosen for.

53. Ie., he was given refuge there, he was able to raise a family there and in spite of being regarded as a criminal by the Pharaoh and his people, he was secure from their stalking.

54. Ie., reached there exactly in accordance with God’s scheme and the plan prescribed by Him.

55. The implication is that after making him pass through so many gruesome trials, the Almighty has made him more resolute and strong for a special task. It is for this reason that he has been made to pass all these stages.

56. After sounding assurance to Moses (sws), the directive given in the Sinai desert is repeated again. It is thus said that both of them should go and warn the Pharaoh and show no negligence in this task – neither in remembering God nor in reminding others of His remembrance.

57. Prophets of God always presented their message in this manner. It is empasized here. Imam Amin Ahsan Islahi writes: 

... This directive was not given merely because then Moses (sws) was not going to the Pharaoh as a helpless Israelite but as an envoy of God and he also had the staff in his hand, but because softness is the nature of every preaching effort. Prophets of God are sent to educate and reform people; hence their preaching and warning has the element of the affection of a teacher and the sympathy of a well-wisher. It is not known about any prophet imposing himself on people. Even in the toughest of circumstances their style of address and manner of response is very soft, effective and sympathetic. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 53) 

58. Ie., awake from his slumber of indifference and if this is not the case the fear of God’s punishment jolts him and he gets ready to attentively hear and listen.

59. Ie., before hearing and listening, he may attack them or as soon as he hears them, he becomes angry and unleashes even more oppression on the Israelites. The preposition عَلَی is used after يَفْرُطَ. This incorporates the meaning of “launching a hasty onslaught against someone,” in the expression. Similar is the case with أَنْ يَّطْغَى. Since the words إنَّهُ طَغَی are already mentioned earlier, it now does not merely refer to rebelliousness. The translation keeps all these aspects into account.

60. It has been very rightly pointed out by Imam Amin Ahsan Islahi that the detail concealed in this brevity and the majesty and splendour, protection and custody found in the words “I hear and see” need no words for expression.

61. The actual word used is: رَسُوْل. It is used for a higher cadre than a prophet and also as a general word for envoys of God. Concomitant indications show that here it is used in this latter meaning.

62. This demand to take the Israelites with him was not from, God forbid, a nationalist leader to liberate his nation from slavery. It was made to bring forth the scheme of the Almighty according to which the progeny of Abraham (sws) was chosen for global preaching and conclusive communication of the truth. For the materialization of this scheme it was essential that they be made to inhabit a certain area chosen as the centre for their preaching of the truth. It is evident from the Book of Genesis that Moses (sws) did not fully explain this scheme to the Pharaph and his courtiers; he only said that he wanted to take them to the desert for three days to offer the ritual of animal sacrifice. He told them that the reason for this was that if what was meant to be sacrificed was sacrificed in Egypt, then their people would stone them to death.

63. This is a very effective way of preaching and one can feel both warning and well-wishing concealed in it.

64. The aspects of subtle expression that are found in this verse are explained by Imam Amin Ahsan Islahi in the following words: 

Firstly, Moses (sws) and Aaron (sws) did not forcefully impose any punishment from themselves on the Pharaoh the way common leaders do. They only informed him of the divine revelation they had received from God that those who reject and turn away are visited by God’s torment. Obviously, they adopted this method not to give the Pharaoh any pretext of anger from their own selves. 

Secondly, they did not address the Pharaoh and say that if he denied and turned away, then he would be struck by a torment. On the contrary, they used general words and said that he who did  that would meet a certain fate. They adopted this style so that what was meant to be communicated to the Pharaoh reached his ears and his ego was also not hurt. 

Thirdly, the objects of both verbs كَذَّبَ and تَوَلَّی are suppressed. It was not said that those who rejected their prophethood and turned away from the guidance brought by them would be visited by a torment. This is because all this was understood and by expressing it would have again been a blow to his ego. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 55) 

65. This question expresses sarcasm and humiliation. The mental background in which it was posed has been explained by the Qur’an at other instances. The implication of the Pharaoh was that because the whole of Egypt regarded him to be Lord since he was the manifestation of the sun god, who was the Lord who had sent Moses (sws) and Aaron (sws) as His messengers? Before this he had not heard from anyone of a Lord who interfered in his kingdom and asked him to let the Israelites to go with him. If there was a creator of the heavens and the earth, let him be, for he was the Lord and God of the people of this land.

66. This is a very brief answer but carries in it a world of facts and a treasure of wisdom. Through this response, Moses (sws) has tried to make evident to the Pharaoh in a very eloquent way who has the right to be called Lord. Imam Amin Ahsan Islahi writes:

 ... The detail found in this brevity is that everything has a specific form and structure with regard to its purpose of existence and also possesses guidance from its instincts to fulfil this purpose. To fulfil the purpose for which a honey bee has been created, the Almighty has placed all the necessary abilities and powers in its tiny form. Moreover, He also guided its instinct regarding the usage of these abilities and gather honey for itself. Same is the case with the smallest and the biggest object of this universe. An ant, an insect, a spider, a goat, a lion all have been given a specific physical form by God as well as guidance to their instincts in accordance with their needs. All of them have been guided by God regarding the nature of their sustenance and the way to obtain it, the way they should procreate, the manner in which they should protect their species, the elements they should protect themselves from, the things they should adopt and the role they sould play in collectively serving this universe. 

Who has inspired the nightingale to chant, the parrots to sing and the cuckoo to chirp? Obviously, their creator. So that creator is their Lord and of everyone.

The blessings of God are not merely confined to living beings. The way the plants and flowers of the orchards blossom forth, the manner in which violets, irises, roses, cypress and pine trees bloom, the amazing sight of apples, pomegranates and grapes – who has given them such form and shape? Who can claim to have created even one of these things or say that he has given the apple its distinctive taste and acacia trees their distinctive features. Who creates individual colours and odours, separate boons and benefits of every plant of an orchard, every type of grass of a piece of land and and every bush of a forest? Whoever  has, is surely the Lord and not every idiot who wears a crown and claims to have a share in the sovereignty of God.

Not only the earth, we can take a look at the sky. Who has created the sun, the moon, the galaxies, the rainbows, the sky, the clouds and the air and who has guided them to discharge their duties? It is the Lord surely. It is easy to become an avatar of the sun but who can make the sun appear a minute before its scheduled time or to disappear a minute after its appointed time?

Human beings are the best of God’s creation on this earth. They have been given the best form and also been blessed with very great abilities. Yet neither has anyone a share in its creation nor the abilities he has. It is God Who has blessed him with hands, feet, nose, ears and eyes as well as instinct, intellect and cognizance. It is because of these abilities that it is easy for him to equally access the land, sea and mountains. People sail across the sea and fly overhead. Not only can they access the farthest areas and nooks and corners of the earth but also the moon and planets like Mars. Human beings control electricity and harness the atom. In spite of all this, they should not be in the slightest doubt that all this is a product of their own potential and ability. A person who is under this misconception is a fool. All these marvels are the result of God-given intellect. It is as a result of this that human beings have been able to discover some physical laws and land on the moon and Mars. If they are able to discover some laws because of the intellect given to them by God and are able to reach new heights as a result, they should not become so arrogant as to challenge God and His kingdom. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 56) 

67. Ie., what was the fate they met? After all they were believers of the religion the Pharaoh and his people followed. These words of the Pharaoh obviously amounted to a trick in which instead of seriously contemplating the reminder sounded by Moses (sws), he wanted to change the topic and incite the emotions of the people around him. The purpose of this was that when his courtiers listened to Moses’ (sws) critique on their forefathers they would definitely be enraged and as a result the Pharaoh’s false impression would continue to remain on them and they would not give attention to the fact that Moses (sws) had in reality left the Pharaoh with no answer.

68. The implication is that the Pharaoh should rest assured. Whatever these nations did and believed in is preserved in the record of God and he should not think that anything has been left out or not recorded properly or that God has forgotten anything. As soon as the time comes, everything will be brought forth by Him. This last statement was not uttered by Moses (sws) but the style of discourse is making it evident. In the words of Imam Amin Ahsan Islahi, this is because at times silence is much more expressive than words.

69. From here onwards, the verses do not constitute the account of Moses (sws). They are direct insertions from God and in them the Quraysh of Makkah – the addressees of the surah – are addressed and the facts which Moses (sws) briefly alluded to earlier are discussed in detail. Examples of this abound in the Qur’an.

70. Ie., signs that the being whose marvels of power and wisdom they see all around them is their Lord and it only befitting that He be regarded as Lord. Not only this, His thorough arrangement of providence necessitates that He bring about a day in which His perfect justice manifests itself and this is not at all difficult for Him. Thus it is this consequence that is stated in the next verse: they will be buried in the clay from which they have been created and one day raised to life from it.

71. This is a reference to the signs mentioned in Surah al-A‘raf. These signs are explained in detail under verse 33.

72. Ie., influence people and make them their followers and rebel against the Pharaoh and his followers and turn them out of their own country. The Pharaoh said these words firstly to dispel the influence cast by the miracles worked by Moses (sws) and secondly, by regarding Moses (sws) and Aaron (sws) to be a political danger, incite his courtiers, nobles and the people of his nation to such an extent that they do not pay attention to their message.

73. Ie., a place where both parties can easily gather.

74. This was perhaps a day of a funfair or the Pharaoh’s birthday whose history was known at that time. It is called يُوْمُ الزِّيْنَةِ because on such occasions people dress up and also decorate their cities. Moses (sws) nominated this very day: it would be a time when people from all over the country would arrive he would break the spell weaved by the tyrannical culture of the Pharaoh.

75. Ie., before midday. On such occasions, this is the most appropriate time to gather a large number of people.

76. It is evident from other instances in the Qur’an that the Pharaoh consulted his nobles and finally it was decided that this matter should not be considered something trivial. Messengers should be sent to all parts of the country and the most skilled magicians should be called. These measures undertaken by him is called “gathering maneuvers” in the verse.

77. The real message of Moses (sws) for the Pharaoh and his people was that they should give up their polytheistic concepts and beliefs and prostrate before the one and only God. Taking advantage of the gathering, he foremost presented this message before people and also reasoned before them that there is no basis of polytheism in one’s intellect and rationality. It is nothing but a falsehood concocted about God.

78. This is a reference to the history in which this failure and loss arises repeatedly after conclusive communication of the truth.

79. Ie., all the nobles of the government and all the magicians which gathered to make a strategy for the contest.

80. This statement was obviously given to incite professional jealousy among the magicians.

81. Such words are generally uttered by  rulers to use the masses for their purpose. Otherwise it is known that the exemplary life referred to was led only by the nobles of that time. In that culture, the masses were not more than slaves and burden-carriers.

82. They gave this statement in accordance with professional ethics but it is evident from the style of the sentence that it is they who want to begin the proceedings in order to fully grip the audience in their spell. In such contests, the first turn carries great significance.

83. Moses (sws) had full trust that his Lord was with him. So, he gave his opponents the first chance to display their skills. When magicians want to show their adeptness they throw something like arrows of gambling before the onlookers and then show their magic on it. The word إِلْقَاَء (to throw) is used because of this reason.

84. Since Moses (sws) would transform a staff into a snake, the magicians too chose something similar and besides the staffs converted the ropes into snakes as well. However, the Qur’an has made it evident from the words يُتَخَيَّلُ اِلِيْهِ that a magician is not able to change the basic form of a thing. He only casts an optical allusion onto his onlookers, as a result of which they begin to see what a magician wants to show them.

85. It was temporary fear which quite naturally arises in such a situation. Moses (sws) probably was not expecting that the magicians would present something similar to what he was going to present.

86. This is because as soon as the truth becomes evident, everyone comes to know the difference between magic and miracle. In the words of Imam Amin Ahsan Islahi, it is as if the sun shines with full splendour before some dim light. Obviously, after this there is no need to point out the difference between the two through logic and reasoning.

87. Ie., when the staff was thrown and it made every rope and stick meandering like a serpent look the way they actually were and the woven spell was done away with, all the magicians bowed down in prostration. The passive verb أُلْقِيَ is used in the verse. It expresses the sentiments of respect of the magicians. Magic and disciplines related to it are best understood by its experts. Thus a clear distinction between magic and miracle is that those adept in magic are forced to accept defeat before miracles.

88. This was a clear rejection of the divinity and sovereignty of the Pharaoh, which obviously he could not have easily tolerated.

89. Ie., the Pharaoh’s or that of Moses (sws), their mentor. This is a reference to the punishment which experts of psychic disciplines give to their disobedient students. Such students generally think that if they do something against the desire of their mentor, they will be inflicted by some great calamity by him through magic. The Pharaoh pronounced punishment for the magicians to dispel his humiliation and that of his courtiers and to set right affairs when he saw how deeply the audience was affected  by the confession of  truth  of the magicians. He blamed them of conspiring with Moses (sws). He contended that it was Moses (sws) who had threatened them so much that they joined hands with him and now they want to rebel against the Pharaoh. He reckoned that they had done this because if they accepted defeat before their mentor in the open field, this would strike awe in the hearts of the masses and their conspiracy against their rule would succeed. He fancied that it was because of this reason that they did not wait for his permission and declared their faith in Moses (sws). Hence, he thought that he would pronounce the same punishment for them which is meted out to rebels of the state, and this punishment would be much more grave and exemplary than the one of which the fear made them fashion this drama of victory and defeat. Imam Amin Ahsan Islahi writes: 

.. Obviously, this contention of the Pharaoh was illogical. This is because the Pharaoh lost to his own army in the field he himself had chosen. However, to do away with the effects of this loss he had to make up some excuse or the other. So he fashioned one and he must be lauded that he showed great political acumen in this and it may well be that he was able to fool many, but the truth cannot be vanquished by such deceptive measures. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 57) 

90. It can be seen from this how true faith can in a moment take a person to such a height. In the words of Imam Amin Ahsan Islahi, these magicians were the same people about whom it is stated at another instance in the Qur’an that when they were called for this contest they pleadingly requested the Pharaoh for a prize in case they won. Now the radiance of faith lit up their hearts in such a way that nothing except God and the Hereafter had any weight in their eyes. So much so, they were even prepared to sacrifice their lives to preserve their faith.

91. It is evident from this that before coming to the contest, the magicians had understood to some extent that they would not be facing a peer from their own profession; in fact, their opponent belonged to another class. Thus it was only under compulsion that they got ready for the duel.

92. This is a rejoinder to the Pharaoh. He had said that they will come to know: اَیُّنَاۤ اَشَدُّ عَذَابًا وَّ أَبْقَى (whose punishment is more stern and more lasting). The magicians responded to this statement in a very profound way by saying that if he was threatening them, then he should listen up that they have directed their attention to God while cutting themselves off from all others and that اللَّهُ خَيْرٌ وَأَبْقَى (God only is better and eternal).

93. From here till verse 76 occurs a taḍmin (insertion). The style of the discourse clearly tells us that it cannot be part of the utterance of the magicians. In fact, the Almighty has inserted His words here and by this addition completed the discourse and also brought it in accordance with the situation.

94. This is such an expression of the intensity, permanence and profundity of the punishment of Hell that words are unable to explain it. The picture which comes forth as a result makes the body and soul tremble with fear.

95. It is evident from this that faith is only of significance to God if it is accompanied by good deeds. The words مُؤْمِنًا قَدْ عَمِلَ الصَّالِحَاتِ bear evidence to this inference. In the religion to which the Qur’an calls people, faith and righteous deeds necessitate one another. Thus without faith just as deeds have no consequence, in a similar way, without righteous deeds faith has no significance. In the words of Imam Amin Ahsan Islahi, such faith is like a barren tree which bears neither leaves nor fruit. How can a tree which has not produced in this world bear fruit in the Hereafter?

96. This is a summary of the message of religion and the purpose of its revelation. The doors of God’s paradise will be open to only those people who will try to purify their inner and outer selves.

97. This is a directive for migration. Moses (sws) had made this demand of the Pharaoh at the very beginning that he should allow him to take the Israelites with him. The reason was that he was sent as a messenger to not only conclusively communicate the truth to the Pharaoh and his people but also to make the Israelites inhabit the promised land in order to organize them as a nation to discharge the responsibility of delivering the truth. This promised land was meant to be made into a centre of monotheism. Thus, this directive of migration was primarily for him but subsumed in it were those people also who had accepted faith among the Egyptians.

98. The actual words are: فَاضْرِبْ لَهُمْ طَرِيْقًا. According to the Arabic idiom, the expression  means “to make way,” but there is a subtle insinuation in it to the staff of Moses (sws). It was was through the striking of this staff that the path was made in the southern gulf of the Red Sea. The alif lam on الْبَحْر is a clear evidence where God had instructed Moses (sws) to go. It is written in the Book of Exodus: 

Then the Lord said to Moses, “Why are you crying out to me? Tell the Israelites to move on. Raise your staff and stretch out your hand over the sea to divide the water so that the Israelites can go through the sea on dry ground … Then Moses stretched out his hand over the sea, and all that night the Lord drove the sea back with a strong east wind and turned it into dry land. The waters were divided, and the Israelites went through the sea on dry ground, with a wall of water on their right and on their left. (14:15-22) 

99. The actual words are: لَا تَخَافُ دَرَكًا وَّلَا تَخْشَى. The object of the verb تَخْشی is suppressed in accordance with parallelism ie. تَخْشی غَرَقًا. The translation keeps this in view.

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100. To express the extraordinary horror or extraordinary splendour of something, this style has been adopted in the Qur’an at several instances. This style is used when words are unable to express the purport. In the book of Exodus, this incident is recorded in the following words: 

When the king of Egypt was told that the people had fled, Pharaoh and his officials changed their minds about them and said, “What have we done? We have let the Israelites go and have lost their services!” So he had his chariot made ready and took his army with him. He took six hundred of the best chariots, along with all the other chariots of Egypt, with officers over all of them … Then the Lord said to Moses, “Stretch out your hand over the sea so that the waters may flow back over the Egyptians and their chariots and horsemen.” Moses stretched out his hand over the sea, and at daybreak the sea went back to its place. The Egyptians were fleeing toward it, and the Lord swept them into the sea. The water flowed back and covered the chariots and horsemen—the entire army of Pharaoh that had followed the Israelites into the sea. Not one of them survived. (14:5-28) 

101. This is a reference to the promise which the Almighty made with the Israelites to give them the shari‘ah after they had crossed the sea. The Qur’an has explained it another instance. The Israelites wre called for this purpose to the same side of Tur where Moses (sws) was given prophethood. It is recorded in the book of Exodus: 

The Lord said to Moses, “Come up to me on the mountain and stay here, and I will give you the tablets of stone with the law and commandments I have written for their instruction.” Then Moses set out with Joshua his aide, and Moses went up on the mountain of God. He said to the elders, “Wait here for us until we come back to you. Aaron and Hur are with you, and anyone involved in a dispute can go to them.” (24:12-14) 

102. What was this Mann and Salwa? They have been explained under verse 57 of Surah al-Baqarah.

103. Ie., they should not be defiant in fulfilling their obligations towards these favours; in fact, they should be grateful to God because He has given them these things in abundance in these circumstances.

104. Ie., fell from the status granted to him by God.

105. The actual words are: وَمَآ أَعْجَلَكَ عَنْ قَوْمِكَ. The preposition عَنْ after أَعْجَلَكَ indicates that it encompasses the meaning of “to come forth after leaving someone behind.” The translation keeps this aspect in consideration.

106. Ie., they are coming towards God to acquire His shari‘ah. This is an expression of Moses’ (sws) trust on his nation that they will not go anywhere and reach the place where they have been directed.

107. Ie., “My zeal has propelled me to come early so that I can talk to you and you are happy that My servant has come before time because of his love for you and for your shari‘ah.”

108. The implication is that God in accordance with His established practice has left it to go astray. Through it, it should have become evident that even God’s love and the zeal to meet Him should not have made Moses (sws) indifferent to his nation. His real responsibility was educating and instructing it so that it got ready for the task for which he had brought them out of Egypt. He very well knew that the masses of had been inflicted by a trial resolving which would not be easy.

109. This is not the name of that person. It is a reference to a tribe or a race or to some place. It has been mentioned earlier that from among his nation were influenced by polytheistic beliefs and he knew that Aaron (sws) would not be able to control those deviant people. In spite, of this he made haste and went over there before fully organizing and disciplining them. This was a mistake and its consequence was that among the Egyptians too some people had professed faith in Moses (sws) and had migrated with the Israelites. It seems that this person was a clever and cunning mystic from among them. Taking advantage of Moses’ (sws) absence, he tried to gather the simpletons of the Israelites around him and played a trick the way such people do.

110. Ie., the promise of granting His shari‘ah and guidance.

111. Though this address is general, it is directed to the chiefs of the nation. Hence it is a reference to the covenant that we have cited earlier: while going to the mount Tur, Moses (sws) had taken this promise from the chiefs of his nation that until he came back to them with God’s shari‘ah they would keep their people under control and follow the directives of Aaron (sws) in all matters.

112. The actual words are: أَلْقَى السَّامِرِیُّ. The verb أَلْقَى here is in exactly the same meaning as it occured in verse 65 of this surah, ie. “to throw dice and show a trick or stunt.” The implication of these words of the chiefs was that people deposited their jewelry with them so that they could keep it secure in the discomforting circumstances of the journey. They bore them as a burden. When people came to them and demanded their jewellery back, they cast off this burden. It was a big responsibility that had been taken away from them but the people gathered all the jewellery and took it to Samiri and he played this trick. They further contended that it was not their mistake that this happened for they did not even know what people were going to do with their jewelry. So, Moses (sws) was not to think that if they returned the jewellery, then they too had a role in this mischief worked by Samiri.

113. The answer of the chiefs ended earlier. The style of the discourse from here onwards clearly shows that the Almighty Himself is narrating the details of the incident.

114. It was not difficult for anyone skilled with the craft of making idols in the Egypt of those times to extract such a calf from which a  bellowing sound would come out– considering the height this craft had reached in that period. Thus the statue of the calf was made in such a way that when air would pass through it, a sound simlilar to the sound of the bellowing of calfs would come out of it. It is the misfortune of the Jews that just as they concocted the story that they had looted the jewelry from the Copts by deceiving them and the directive was given to them by God’s prophet and to the prophet by God Himself, they also blamed their prophet Aaron (sws) for making the calf. (See: Exodus, 3:14-22; 11:2-3; 12:35-36; 32:1-5). The Qur’an has refuted both these.

115. Ie., after going to Tur he has forgotten it otherwise he also knows that this is in fact his god.

116. Here the Qur’an has further clarified that Aaron (sws) had absolutely no role in the great sin of making the calf; on the contrary, he had tried to stop them in the very beginning. Thus it is a fact that the Bible itself has exposed its misstatements in this matter. It itself says that the directive of God about all those guilty of this sin was to execute them and their names would be deleted from the Book of God but we can see that when people were punished for this sin neither the name of Aaron (sws) was deleted from the Book nor was he executed. On the contrary, according to biblical narratives he and his children were given the most noble status among the Israelites ie., leadership of the levites and ministering before the tent of the covenant of law. (See: Exodus, 32:27-33; Numbers, 18:1-7)

117. It is evident from this sentence that Aaron’s (sws) words of counsel had made them realize their foolishness to some extent but as is the case of every foolishness it was not not easy for them to forsake it.

118. Ie., what stopped Aaron (sws) from following the way of Moses (sws) which he adopted on such occasions and which he also had been directing Aaron (sws) to? This question was not based on any evil estimation but to find out if Aaron (sws) had any excuse. The word used for this in verse is اَلَّا  تَتَّبِعَنِ. The letter لَا is not redundant here but occurs to emphasize the verb in accordance with common linguistic principles. This style is found in Urdu as well.

119. This is a reference to the directive Moses (sws) gave to Aaron (sws) when he was going to mount Tur. It is mentioned in verse 142 of Surah al-A‘raf that he had directed Aaron to lead the nation in his absence and to keep reforming people and not follow those who created disorder.

120. It is mentioned at another place that at that instance Moses (sws) was overwhelmed with emotion and he threw down the tablets of the Torah and took hold of Aaron’s (sws) hair and started to shake him. He rebuked him for letting mischief raise its head when he was responsible for everyone. It is at this instance that Aaron (sws) said these words.

121. It is specified in verse 150 of Surah al-A‘raf that Aaron (sws) tried his utmost to stop people from becoming entangled in this trial but they created a great commotion against him and even threatened to kill him. Imam Amin Ahsan Islahi writes: 

... Now only two options remained: either Aaron (sws) was to separate himself with his followers from others or wait for some days for Moses’ (sws) return. The first option would have resulted in divisions among people and bloodshed. In the second option, it could have been expected that Moses (sws) would set right the affairs because of the awe and respect he commanded and because of his acumen. For this reason, Aaron (sws) did not adopt the first option because it would have created disorder rather than any improvement in the state of affairs and he wanted to save his nation from this disorder as much as possible. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 80) 

122. Samiri made this excuse to absolve himself. He said that whatever Moses (sws) saw was done as a result of a vision that Samiri had seen; he saw something which others did not; he saw in his vision that Gabriel had come and that he (Samuri) had picked up a handful of dust and put it inside the model of a calf that he had made. As a result of this, it started to speak. Thus from wherever he had picked up dust in his vision, he later picked it up and put it in the model of the calf. He contended that he had not done this himself or because he wanted to play a trick.

123. This is Samuri’s confession of his crime. Imam Amin Ahsan Islahi writes: 

... He fully knew that it would not be easy for him to be released from the grasp of Moses (sws) and whatever bluff he was playing would not succeed before him. He thus confessed that whatever happened was because of a misconception: he regarded the prompting of his soul to be a vision and hence committed this crime. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 81) 

124. The moral leprosy with which Samiri was afflicted warranted that he be punished with physical leprosy. This is precisely what happened. The protocol that was prescribed within the Israelites to remain secure from the touch of lepers was implemented on him: he would forever declare to people that he was unclean and that no one should touch him. This of course was ultimate disgrace and humiliation beyond which nothing could be imagined. In the book of Leviticus of the Bible, this protocol has been mentioned thus: 

Anyone with such a defiling disease must wear torn clothes, let their hair be unkempt, cover the lower part of their face and cry out, ‘Unclean! Unclean! As long as they have the disease they remain unclean. They must live alone; they must live outside the camp. (13:45-46) 

125. This is an argument in favour of monotheism: when God’s knowledge is all-embracing why would He need to make anyone His associate?

126. Ie., the way the story of Moses (sws) has been related to him earlier.

127. Ie., the Qur’an.

128. Because it would be the burden of their misguidance and the burden of those also who were led astray by them

129. The actual words are: يُوْمَ يُنْفَخُ فِي الصُّورِ. The passive tense in it expresses horror of the situation. The implication is that the horrible sound of the trumpet will create a great commotion everywhere yet people would be asking about the origin of the sound. They will not know from where it is coming. The word الصُّورِ refers to a “trumpet,” “clarion” or “bugle.” Yet it is not possible to find out its actual reality and is from among the matters of the mutashabihat. However, we can have some idea of what it may be like from the word used for it. In order to make us understand the governance of this universe, God uses similar words and terms that are found in our languages. The purpose is to bring us closer to an object and is not meant to be taken literally. In ancient times, a trumpet would be blown at the time of royal processions and declarations of war. It is evident from the Qur’an that something similar would be blown to herald the Day of Judgement. It will create great horror and consternation among people; they will not even care for their dearest of possessions; wild beasts will gather together in a state of utter fright. So much so, all living creatures will become unconcious because of this horrible sound.

130. Ie., what they regard as something farfetched and consider as حديث خرافة, at that time they will be presenting these conjectures about it.

131. The general view of the Arabs was that everything can be destroyed except the mountains that towered above them. A sagacious poet as Zuhayr has also said that nothing can withstand the onslaughts of time except الجبال الرواسي. This question would be posed because of this misconception and to make derisive fun.

132. In actual the pronoun ها occurs. Its antecedent is absolutely evident. This is a common style of Arabic. Such pronouns occur for the heavens and the earth at a number of places in the Qur’an.

133. This is a refutation of the alleged intercession by the Arabs. Imam Amin Ahsan Islahi writes:  

... They claimed that the deities they worshipped were favoured and loved ones of God. These deities would take the initiative and intercede for whoever among the worshippers they wanted to and save them from God’s grasp. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 92) 

134. Ie., when He Himself has knowledge of the past and future of people and no one can have access to this knowledge unless He allows it, on what basis will intercession be done? Will anyone intercede to increase God’s information?

135. Ie., even those about whom they think that they have a special status of nearness with the Almighty and on this basis can convince Him to do anything will stand with heads bent down in humility let alone the common masses. Do they know before whom? Someone who is not a silent cause of causes. He is the living God Who is governing the affairs of His universe.

136. When the word ظُلْم occurs in the Qur’an the way it has occurred here, it refers to polytheism.

137. Ie., it encompasses this reminder and warning couched in the Arabic language because the language of the people for whom it has been revealed is Arabic. Thus it is God’s favour that He has conclusively delivered the truth to them in their own language so that they are not able to present any excuse against the verdict that is about to be pronounced for them.

138. Conclusive communication of the truth to his nation was the Prophet’s (sws) obligation in accordance with the status of prophethood granted to him. It was but natural for him to have the desire to fulfil this obligation as soon as possible with flying colours. Moroever, the Quraysh too demanded that if the Qur’an was being revealed from God why was it not sent down all at once. It should not be a matter of amazement for a person who is being given a matchless Book as the Qur’an from the lord of the heavens and the earth to have the desire to receive all of it very soon. It was the Qur’an from which his heart gained strength, his soul acquired life, his intellect received guidance and his will-power was bolstered. This also made him enthusiastic to receive the whole of the Qur’an soon. This verse advises him to wait, show patience and not be hasty.

139. Ie., the responsibility that after conclusive communication of the truth to his nation their fate be decided.

140. It is this weakness of a human being as a result of which he exceeds limits and succumbs to sin. The implication is that the Prophet (sws) has earlier seen the result of Moses’ (sws) impulsiveness. The same mistake was committed by his father Adam (sws). In order to obtain eternal life, he became impetuous. There is no doubt that a human being wants immediate results for the effort he puts in but at times he loses his way in this haste. Hence whatever amount of the Qur’an is revealed the Prophet (sws) should present it to his nation. The extent of the Qur’an that is to be revealed and its timing will proceed in accordance with the planning of God, the real king. He should not be in any haste to acquire it. If he does this, a satan or a samiri might take advantage of it and mislead his people.

141. This prostration was meant to show respect and was done at God’s behest. Hence there is no semblance of polytheism in it. The Almighty tested the obedience of the angels firstly to make it evident to Adam (sws) and through him to his progeny that real success does not hinge on being created from light or fire but on showing obedience to God; thus they should always submit to the truth and not succumb to their ego. Secondly, he should understand that when God has granted him this status that the angels have prostrated before him, then it is not befitting for him to make any superior creature of God as His associate and worship it. It is only God’s right to be worshipped and served. If he associates anyone in this right, he does not merely show disrespect to God but to his own self as well.

142. It is specified in Surah al-Kahf that Iblis was a jinn. Hence this exception evidences the fact that since with regard to the substance of creation the jinn are not far from the angels, hence when the latter were directed to prostrate the jinn too were included in it. This principle is called addressing the dominant element while subsuming the less dominant one in the address.

143. This is stated because the enmity of Iblis with Adam’s progeny had become evident from the challenge thrown by him after he had refused to prostrate. It is mentioned in verses 16-17 of Surah al-A‘raf: “So, I will surely lie in ambush at Your straight path to waylay the progeny of Adam. Then I will pounce upon them from their front and behind, from their right and left – from all sides. And You will find most of them to be ungrateful to You.”

144. It was probably an orchard of this world which was regarded as a place of stay for Adam and Eve. It became evident from this trial through which both were made to pass what would be the nature of Satan’s onslaught.

145. These words are used with respect to their consequences. The implication is that they would be made to stay in an orchard in such moderate weather that they will not feel any heat or cold. Thus whatever is available is sufficient for their living. Nothing extra-ordinary is needed for it. Imam Amin Ahsan Islahi writes: 

... In cold weather, hunger and shelter are needed and in hot weather protection from the sun and water for drinking are needed. Those who are aware of classical Arabic literature know that they would refer to the pangs of hot and cold weather by mentioning these aspects. Some people are of the view that it would have been more apt to mention thirst with hunger and the heat of the sun with shelter. In our opinion, this is the result of a deprivation of literary flair for Arabic. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 98) 

146. These words show that the word شَجَرَة occurs in its metaphorical meaning and it refers to the tree of procreation eating the fruit of which sustains mankind in this world. Thus Iblis lured Adam and Eve by telling them that eternal life and an abiding kingdom is found in the fruit of this tree of which they have been deprived. If they eat its fruit, they will live otherwise they will soon face death. Deliberation shows that Satan was not that wrong in claiming this because it is eating the fruit of this tree which keeps man’s species alive on this earth.

147. This should not be any cause of amazement because the extraordinary state a person enters after he desires this fruit even today makes him forgets God guidance once he is overwhelmed by this frenzy.

148. Ie., it became evident to them that these parts are not merely meant to relieve one’s self from the call of nature but another thing is also concealed in them which becomes evident only after eating their fruit.

149. It is evident from this that the feeling of shame and modesty with regard to sex and sexual organs is innately found in human nature. It is not an externally acquired feeling nor does it arise artificially as a result of evolution of societies. On the contrary, God has placed it within human beings at their birth. It becomes evident as soon as a person becomes aware of his or her sexuality. Thus a human being tries to hide the parts which give sexual pleasure.

150. Ie., chose him for a special task. Thus God provided him with the urge to repent and even revealed the words of repentance. Verse 23 of Surah al-A‘raf cites these words. It is evident from this that when Adam (sws) made this mistake, he was very ashamed immediately after it. It was this feeling that urged him to repent and as a result he became worthy of God’s selection.

151. The actual words are: فَتَابَ عَلَيْهِ. In them the preposition عَلَی evidences the fact that they encompass the meaning of أَقبل ie., he once again received God’s attention and favour.

152. Ie., showed him the way for the coming phases so that he is able to counter the onslaughts of Satan.

153. These words do not address Adam (sws) and Eve. They in fact address Adam and Satan as two groups. The word of emphasis جَمِيْعًا in the verse makes this very evident. At other instances, for this very reason, plurals are used.

154. Iblis has declared his enmity with Adam (sws) till the Day of Judgement. The necessary consequence of this is that the progeny of Adam too – unless it is absolutely foolish and short-sighted – will consider him to be its enemy. These words express this fact.

155. This is a mention of the guidance acquired through divine revelation. It is God’s favour that besides innate guidance He has also blessed human beings with this guidance so that in spite of the lurings of Satan they are able to adhere to the path that leads them to God’s Paradise. This guidance was given to Adam (sws) the foremost and for this purpose he was made a prophet. It is obvious from this that keeping in view his circumstances, the Almighty must have definitely given a suitable shari‘ah to him as well.

156. Ie., a life which will be devoid of peace of mind, contentment and comfort. 

... There is a vacuum in a human being which is only filled by faith in God. So unless he has this faith in him nothing else can give him peace of mind and assurance. Other things, however grand and attractive they may be, can provide temporary joy but they cannot give relief to the anxiety found in the heart and soul of a person. When a child cries because of hunger, it can be appeased for a little while through a nipple or a soother but it receives satisfaction only when a mother feeds it. Without this arrangement, the child remains restless. Similar is the case with a human being. He may provide himself with various means and resources but if he is deprived of faith in God he will remain dissatisfied, hesistant, fearful, unstable and in a state of spiritual crises however much he may try to hide this. The kingdom of the satisfied soul is acquired by true and firm faith. ألَا بِذِكْرِاللهِ تَطْمَئِنَّ القُلُوْبُ 

A question may arise here: there are many people who lay claim to faith but they spend their lives in great worries and straitened circumstances; on the other hand, there are so many who regard faith in God to be a hoax but they lead very comfortable and happy lives. The answer to this question is that in the first place here the discussion is not with those who merely lay claim to faith but with those who have true faith. Secondly, we only see the apparent splendour of those whom we regard to be very happy even though they are indifferent to God. If we were able to creep into their hearts, we would be able to see so many dangers, doubts and fears concealed in them but they are not apparent to everyone. Only they themselves can see them or those who have the insight of faith in them. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 103) 

157. This blindness will be with regard to the consequences: although they will be able to see but will be deprived of the light which believers will have on that day in the radiance of which they will be able to determine their path and destination at every moment. In verse 13 of Surah al-Ḥadid, this is has been explained.

158. This is a reference to the life of trouble mentioned earlier.

159. This is an allusion to the settlements of the ‘Ād and the Thamud. The Quraysh would pass by their ruins during their trade journeys.

160. This expression connotes the prayer with reference to God’s remembrance. Imam Amin Ahsan Islahi writes: 

This remembrance of God has two parts: tasbih and hamd. The former has a ring of negation in it and means “to absolve God from things which are against His majesty,” while the latter has a ring of affirmation in it and means “to affirm all attributes which are in accordance with His majesty.” Together this negation and affirmation firmly instil the true comprehension of God in the hearts of people and it is through this firm instilment that the relationship of a person with his Creator is established on a sound footing, which is the fountainhead of all patience and trust. If some weakness or imbalance arises in them, then a person’s concept of God becomes defective and this mistake totally disrupts his thoughts and deeds. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 567) 

161. Ie., at the times of fajr and ‘asr.

162. The prayers of ‘isha’ and tahajjud are offered at night. This is a reference to them. The repetition of the verb in the verse is meant for emphasis.

163. These can only be three: the margins of morning, midday and the the evening. The prayers of Zuhr, maghrib and ‘isha’ are offered at these margins of the day. This directive of the prayer has been given as a measure to acquire patience because a person can only have this trait with God’s help and the sole way to receive His help is the prayer. Imam Amin Ahsan Islahi writes: 

... These verses were revealed in the very tough phase of the struggle between truth and evil. In them, the Prophet (sws) and through him all the ummah are informed of a measure that will make them persevere in trying circumstances and make them worthy of God’s help as well. In such circumstances, it is not merely the obligatory prayers which are needed; to be diligent in the optional ones is also required. This view of ours is corroborated by the Qur’an, the sayings of the Prophet (sws) and the practice of the righteous. In general circumstances, the prayers of tahajjud and ishraq are optional prayers but in challenging and difficult circumstances, whether they are individual or collective, these prayers must be adhered to as well. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 107) 

164. The world of glad tidings concealed in these words can be felt by every connoisseur of language.

165. The Prophet (sws) desired that the people accept faith because of his love for his preaching and because he was their well-wisher. This precisely was the reason that he directed his attention to the leaders and affluent people of the Quraysh; there was not the slightest trace of any greed in it. However, the Almighty stopped him even from this because after their evasion and arrogance they did not even deserve this in the ongoing phase of preaching.

166. The actual words are: زَهْرَةَ الْحَيَاةِ الدُّنْيَا. They are in the accusative of state from the genetive pronoun of بِهِ in مَتَّعْنَا بِهِ. Accusatives of state from genetive pronouns are very common in eloquent Arabic. The words “some of their groups” refer to the people of Makkah and Ta’if who were nobles and possessed political authority there. By referring to their wealth and authority by the words زَهْرَةَ الْحَيَاةِ الدُّنْيَا, the Qur’an has pointed to the fact that whatever they have has temporary radiance only.

167. Ie., God has given them these favours not because they deserved them but to try and test them whether they show gratitude for them or show arrogance before Him.

168. Ie., it will remain even after death; in fact, will assume the form of an abiding and eternal kingdom beyond which no favour can be imagined.

169. The actual word is: أَهْلَكَ. It refers to all those people who till that time had accepted faith. The word أَهْل in Arabic has this vastness in it. Here the eloquence found in its usage is that the status of the poor and the needy is raised such that they have become members of the Prophet’s (sws) family.

170. The implication is that the Prophet (sws) should not think that if these people do not accept faith then the message of God and the poor and needy who come forward to accept it will be left helpless in this land. He should not think along any of these lines. The Prophet (sws) does not require the help of these ingrates for his followers and for furthering his message. He has God with him and He is sufficient to help and strengthen him and his companions.  

171. Ie., to him and to those who will become his associates in his preaching mission. It is God’s responsibility to provide it to them and when He assigns some task to someone, He takes upon Himself the responsibility of providing for him. Hence the Prophet should do God’s work and be diligent in the prayer. The rest is God’s responsibility and he should leave it to Him and not be worried about it. If he is fulfilling his duty, then in the words of Jesus (sws), he deserves his remuneration.

172. Ie., piety both in knowledge and in deeds and also in the task God has assigned him.

173. Since this answer is given to the question implanted in their minds by the People of the Book, hence it keeps this aspect in consideration.

174. The actual words are: مِنْ قَبْلِ أَنْ نَّذِلَّ وَنَخْزَى. Imam Amin Ahsan Islahi writes:

The words ذلت and خزي are generally used synonymously but when they occur together the way they do here, there is a subtle difference between the two. In this case, ذلت refers to the humiliation which a person feels internally and خزي refers to one which is before others. Their implication was that they would neither have been disgraced before their own selves nor before others. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 112) 

175. Ie., they also and all those who are observing this struggle.

176. This style of address is meant to express extreme anger.

177. Parallel clauses in this sentence are suppressed. They have been expressed in the translation.