Theme and Relationship with the Previous Surah

This surah is the counterpart of Surah al-Furqan that precedes it. For this reason, there is no basic difference between the theme of both. It affirms the messenger hood of Muhammad (sws) and the divinity of the Qur’an. The nature of arguments and style of discourse are, however, different from the previous surah.

The anecdotes of the prophets of God that were rather concisely mentioned in the previous surah are mentioned in more detail in this one.

The Quraysh used to accuse the Prophet (sws) of being a soothsayer and a sorcerer. This accusation is specially dispelled.

A repetitive set of verses: وَ اِنَّ رَبَّكَ لَهُوَ الۡعَزِیۡزُ الرَّحِیۡمُ اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً وَ مَا کَانَ اَکۡثَرُ هُمۡ مُّؤۡمِنِیۡنَ (certainly, there is a great sign in this; but most of them are not going to believe it; and your Lord, undoubtedly, He is Mighty and also very Merciful) occurs after every paragraph in this surah. This repetition shows that those who were demanding a sign of punishment from the Prophet (sws) as proof of his veracity are specially addressed. Their attention is directed at established facts of history: they should learn a lesson from the fate of the nations who denied their respective messengers and not blindly follow these nations as they were inflicted with God’s punishment.

Analysis of Meanings

Readers may glance at the meanings of the surah so that the connection between its various components with its theme becomes fully evident.

Verses (1-9): In this introductory part, the Prophet (sws) is assured that he should not worry if these people are not accepting faith and demanding a sign. If God wants, He will send down such a sign that will lower their necks. However, the Qur’an does not need any external proof for its veracity: it is a proof of itself. If these people deny it, they will face each and every threat it is warning them of. There is no dearth of signs in this universe, yet those who do not want to believe will not benefit from any sign. God can seize such people whenever He wants to as He is powerful and dominant. However, at the same time, He is very merciful too. Thus He gives respite to people in spite of their rebelliousness.

Verses (10-68): The anecdote of Moses (sws) is related. Events that took place from the time he came to the Pharaoh until the time he was drowned are briefly narrated. At the end of the anecdote, the repetitive verses referred to earlier occur.

Verses (69-104): Abraham’s (sws) invitation to his father and to his nation regarding monotheism is referred to. In this regard, the fate of those people is mentioned who relying on their alleged deities and intercessors had become indifferent to the Hereafter. The repetitive verses occur at the end.

Verses (105-122): The invitation of Noah (sws) to his nation is mentioned. They arrogantly denied it and thereafter were drowned. The repetitive verses then occur.

Verses (123-140): The invitation of Hud (sws) to his nation ‘Ad is alluded to. His nation haughtily rejected him. As a result, they were visited by God’s scourge. The repetitive verses occur at the end of this anecdote.

Verses (141-159): The invitation of Salih (sws) to his nation Thamud is cited. His nation rejected him and met its fate. The repetitive verses occur at the end of this anecdote.

Verses (160-175): The invitation of Lot (sws) to his nation is mentioned. Their attitude and fate is depicted. The repetitive verses occur at the end of this anecdote.

Verses (176-191): The way the people of Madyan treated Shu‘ayb (sws) and his invitation is referred to. The fate they ultimately met is then stated. The repetitive verses occur at the end of this anecdote.

Verses (192-227): These are the concluding verses of the surah and explain what is discussed in its introductory part. Details can be seen when the verses are elucidated. Here the following aspects should be briefly kept in mind:

i. The source of the Qur’an is divine revelation. God has revealed it to the Prophet (sws) through the trustworthy spirit.

ii. It is God’s great favour to the Arabs that He has revealed the Qur’an in Arabic. If they do not duly value it, it is their deprivation and misfortune.

iii. Arguments in favour of this Book are found in the scriptures of the previous prophets also, and the scholars of the People of the Book are aware of these arguments.

iv. The Book warns and admonishes the disbelievers in order to fully inform them before calling them to account so that those who are adamant on its denial deeply comprehend the consequences.

v. It is extreme foolishness to regard this Book to be inspired by the jinn or the devils. The traits of people who receive inspiration of devils are depicted.

vi. The Qur’an is not the work of a poet. It is the work of God. Certain parameters which distinguish the Qur’an from poetry and prophets from poets are referred to.

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Section I: Verses (1-9)

بِسۡمِ اللّٰهِ الرَّحۡمٰنِ الرَّحِیۡمِ

طٰسٓمّٓ . تِلۡكَ اٰیٰتُ الۡکِتٰبِ الۡمُبِیۡنِ . لَعَلَّكَ بَاخِعٌ نَّفۡسَكَ اَلَّا یَکُوۡنُوۡا مُؤۡمِنِیۡنَ . اِنۡ نَّشَاۡ نُنَزِّلۡ عَلَیۡهِمۡ مِّنَ السَّمَآءِ اٰیَةً فَظَلَّتۡ اَعۡنَاقُهُمۡ لَهَا خٰضِعِیۡنَ . وَ مَا یَاۡتِیۡهِمۡ مِّنۡ ذِکۡرٍ مِّنَ الرَّحۡمٰنِ مُحۡدَثٍ اِلَّا کَانُوۡا عَنۡهُ مُعۡرِضِیۡنَ . فَقَدۡ کَذَّبُوۡا فَسَیَاۡتِیۡهِمۡ اَنۡبٰؤُا مَا کَانُوۡا بِه یَسۡتَهۡزِءُوۡنَ . اَوَ لَمۡ یَرَوۡا اِلَی الۡاَرۡضِ کَمۡ اَنۢبَتۡنَا فِیۡهَا مِنۡ کُلِّ زَوۡجٍ کَرِیۡمٍ . اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً وَ مَا کَانَ اَکۡثَرُ هُمۡ مُّؤۡمِنِیۡنَ . وَ اِنَّ رَبَّمكَ لَهُوَ الۡعَزِیۡزُ الرَّحِیۡمُ (1۔9)

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

This is Surah Ta Sin Mim. These are the verses of the clear Book. Perhaps you will take your life because of the grief that these people are not accepting faith. If We want, We can send down a sign to them from the heavens; thus their necks will remain bent before it. And whatever fresh reminder comes to them from the Most Merciful God, they only keep evading it. So, they rejected it; then the warnings of that thing which they are making fun of will soon appear before them. (1-6)

Have they not seen the earth? We have sprouted from it an assortment of so many beneficial things in abundance. Indeed, there is a great sign in it; but most of them have not believed in it. And indeed your Lord is powerful also and very affectionate too. (7-9)

Explanation

طٰسٓمّ (1) 1

In my opinion, this is the enunciative (khabar) of a suppressed inchoative (mubtada’). This has been revealed in the translation.

تِلۡكَ اٰیٰتُ الۡکِتٰبِ الۡمُبِیۡنِ (2)2

The expression “clear Book” obviously refers to the Qur’an. It has presented its message in a very eloquent language in different styles based on sound arguments. The purpose of mentioning this trait of the Qur’an is to assure the Prophet (sws): the Book that he is presenting is the greatest proof of its own veracity. It does not need any external evidence. Thus he should ignore the people who are demanding a miracle or a sign of punishment as its proof. The sun does not need any evidence for its own existence. It is evidence on itself.

لَعَلَّكَ بَاخِعٌ نَّفۡسَكَ اَلَّا یَکُوۡنُوۡا مُؤۡمِنِیۡنَ (3)3

This verse sounds further assurance to the Prophet (sws) in a very affectionate way: if these people are not accepting faith, it is not his fault or that of this Book; in fact, they themselves are to be blamed for it: they are trying to find various excuses to deny a blatant reality; his only responsibility is to communicate, which he has carried out in its ultimate way and continuing to do so; he should not fret on the attitude of such wretched people.

اِنۡ نَّشَاۡ نُنَزِّلۡ عَلَیۡهِمۡ مِّنَ السَّمَآءِ اٰیَةً فَظَلَّتۡ اَعۡنَاقُهُمۡ لَهَا خٰضِعِیۡنَ (4)4

Apparently the word should have been خاضعة used instead of خٰضِعِیۡنَ. However, it has occurred in deference to the governed noun (mudaf ilayh) in اَعۡنَاقُهُم. This is a common linguistic style of Arabic. Some of its examples can be seen in the past surahs also.

Together with sounding assurance to the Prophet (sws), this verse also warns the disbelievers. The implication is that if these people are adamant on seeing a sign in order to believe in this Book, then they should remember that there is no dearth of signs with God. Whenever He wants, He can send down such a sign and make them acknowledge it with bent necks. However, He wants that they profess faith by exercising their intellect and through their own free will. Only this kind of faith holds value before Him and not what that is professed due to compulsion. The element of assurance for the Prophet (sws) found in this verse is that when this is the established practice of God regarding professing faith, he should not be worried on their demands and leave their matter to God.

وَ مَا یَاۡتِیۡهِمۡ مِّنۡ ذِکۡرٍ مِّنَ الرَّحۡمٰنِ مُحۡدَثٍ اِلَّا کَانُوۡا عَنۡهُ مُعۡرِضِیۡنَ (5) فَقَدۡ کَذَّبُوۡا فَسَیَاۡتِیۡهِمۡ اَنۡبٰؤُا مَا کَانُوۡا بِهُ یَسۡتَهۡزِءُوۡنَ (6)5

In slightly different words, these verses discuss precisely what has been mentioned in the last verse of Surah al-Furqan. The implication is that the purpose of all this arrangement made by the most merciful Lord to remind and educate people was to make these people think and adopt the right attitude in life. Yet such are these people that the more measures were taken to cure them, the more they hated the doctor and his prescription. The Almighty reminded them in all sorts of styles; yet they continued to evade and made fun of the Qur’an and the Messenger. After this attitude they have adopted, the only option that remains is that each and every consequence the Qur’an warned them of and which they have made fun of appear before them one by one. Thus they will come before them.

اَوَ لَمۡ یَرَوۡا اِلَی الۡاَرۡضِ کَمۡ اَنۢبَتۡنَا فِیۡهَا مِنۡ کُلِّ زَوۡجٍ کَرِیۡمٍ (7)6

The word زَوۡجٌ    means “type” and thus the expression مِنۡ کُلِّ زَوۡجٍ  would mean “various types of things.” The word کَرِیۡمٍ here means “being beneficial.” The Arabs generally called grapes as كرم. Obviously, they kept this name keeping in view its profound benefits.

The implication of the verse is that why are these people waiting for a sign of punishment from the heavens and why do they not see that multifarious favours and blessings of God spread in the earth? These favours have been created by the merciful and gracious Lord so that people benefit from them and also receive reminders.

اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً وَ مَا کَانَ اَکۡثَرُ هُمۡ مُّؤۡمِنِیۡنَ (8) وَ اِنَّ رَبَّمكَ لَهُوَ الۡعَزِیۡزُ الرَّحِیۡمُ (9)7

What greater a sign than this do these people want to satisfy their demands. Here all the arguments that the Qur’an has comprehensively presented in favour of monotheism and the hereafter may be refreshed in the mind and to attest which the Qur’an has referred to these favours and benefits of the earth. This subject will be fully explained in verse 10 of Surah Luqman and verse 27 of Surah al-Sajdah ahead.

The words وَ مَا کَانَ اَکۡثَرُ هُمۡ مُّؤۡمِنِیۡنَ imply that there is no scarcity of signs with the Almighty. The fact is that each and every place on this earth has them; yet they can be of no use to those who do not want to accept faith.

The words وَ اِنَّ رَبَّكَ لَهُوَ الۡعَزِیۡزُ الرَّحِیۡمُ express what is just said in the light of God’s attributes. Since He is powerful, He can do anything and no one can stop Him. If He immediately punishes them, none can save them from it. However, He is also merciful. Hence He does not show haste in punishing people so that those among them who would like to mend their ways benefit from this respite and earn His mercy. The inchoative is repeated here to stress these attributes of God and direct the attention of people that it is by not keeping in mind these attributes that people mistook His respite as a proof of their own veracity. Once they made this wrong assumption, they started to mock those who invited them to mend their ways. These verses, as has been referred to earlier, will occur repeatedly in this surah, and hence readers may well fully understand them so that their explanation is not needed again later.

Section II: Verses (10-68)

In this section, the anecdote of Moses (sws) and the Pharaoh that was briefly referred to in the previous surah is discussed in detail. This anecdote begins at the instant when Moses (sws) and Aaron (sws) were asked to go to the Pharaoh and ends on the destruction through drowning of the Pharaoh and his army. All important events of this phase are referred to in it. Each and every part of this anecdote is a source of assurance to the Prophet (sws) and his companions and teaches a lesson to his rivals. However, a special aspect that needs attention with regard to the theme of the surah is that those who lose their ability to understand by becoming slaves to their desires are not influenced by the greatest of miracles. They awake from their slumber only when they see their fate.

Readers may now study these verses in the light of this background

Text and Translation

وَ اِذۡ نَادٰی رَبُّكَ مُوۡسٰۤی اَنِ ائۡتِ الۡقَوۡمَ الظّٰلِمِیۡنَ (10) قَوۡمَ فِرۡعَوۡنَ اَلَا یَتَّقُوۡنَ (11) قَالَ رَبِّ اِنِّیۡۤ اَخَافُ اَنۡ یُّکَذِّبُوۡنِ (12) وَ یَضِیۡقُ صَدۡرِیۡ وَ لَا یَنۡطَلِقُ لِسَانِیۡ فَاَرۡسِلۡ اِلٰی هٰرُوۡنَ (13) وَ لَهُمۡ عَلَیَّ ذَنۡبٌ فَاَخَافُ اَنۡ یَّقۡتُلُوۡنِ (14) قَالَ کَلَّا فَاذۡهَبَا بِاٰیٰتِنَاۤ اِنَّا مَعَکُمۡ مُّسۡتَمِعُوۡنَ (15) فَاۡتِیَا فِرۡعَوۡنَ فَقُوۡلَاۤ اِنَّا رَسُوۡلُ رَبِّ الۡعٰلَمِیۡنَ (16) اَنۡ اَرۡسِلۡ مَعَنَا بَنِیۡۤ اِسۡرَآءِیۡلَ (17) قَالَ اَلَمۡ نُرَبِّكَ فِیۡنَا وَلِیۡدًا وَّ لَبِثۡتَ فِیۡنَا مِنۡ عُمُرِكَ سِنِیۡنَ (18) وَ فَعَلۡتَ فَعۡلَتَكَ الَّتِیۡ فَعَلۡتَ وَ اَنۡتَ مِنَ الۡکٰفِرِیۡنَ ﴿۱۹﴾ قَالَ فَعَلۡتُهَاۤ اِذًا وَّ اَنَا مِنَ الضَّآلِّیۡنَ (20) فَفَرَرۡتُ مِنۡکُمۡ لَمَّا خِفۡتُکُمۡ فَوَهَبَ لِیۡ رَبِّیۡ حُکۡمًا وَّ جَعَلَنِیۡ مِنَ الۡمُرۡسَلِیۡنَ (21) وَ تِلۡكَ نِعۡمَةٌ تَمُنُّهَا عَلَیَّ اَنۡ عَبَّدۡتَّ بَنِیۡۤ اِسۡرَآءِیۡلَ (22) قَالَ فِرۡعَوۡنُ وَ مَا رَبُّ الۡعٰلَمِیۡنَ (23) قَالَ رَبُّ السَّمٰوٰتِ وَ الۡاَرۡضِ وَ مَا بَیۡنَهُمَا اِنۡ کُنۡتُمۡ مُّوۡقِنِیۡنَ (24) قَالَ لِمَنۡ حَوۡلَهُ اَلَا تَسۡتَمِعُوۡنَ (25) قَالَ رَبُّکُمۡ وَ رَبُّ اٰبَآئِکُمُ الۡاَوَّلِیۡنَ (26) قَالَ اِنَّ رَسُوۡلَکُمُ الَّذِیۡۤ اُرۡسِلَ اِلَیۡکُمۡ لَمَجۡنُوۡنٌ (27) قَالَ رَبُّ الۡمَشۡرِقِ وَ الۡمَغۡرِبِ وَ مَا بَیۡنَهُمَا اِنۡ کُنۡتُمۡ تَعۡقِلُوۡنَ (28) قَالَ لَئِنِ اتَّخَذۡتَ اِلٰـهًا غَیۡرِیۡ لَاَجۡعَلَنَّكَ مِنَ الۡمَسۡجُوۡنِیۡنَ (29) قَالَ اَوَ لَوۡ جِئۡتُكَ بِشَیۡءٍ مُّبِیۡنٍ (30) قَالَ فَاۡتِ بِهِ اِنۡ کُنۡتَ مِنَ الصّٰدِقِیۡنَ (31) فَاَلۡقٰی عَصَاهُ فَاِذَا هِیَ ثُعۡبَانٌ مُّبِیۡنٌ (32) وَّ نَزَعَ یَدَهُ فَاِذَا هِیَ بَیۡضَآءُ لِلنّٰظِرِیۡنَ (33) قَالَ لِلۡمَلَاِ حَوۡلَهُۤ اِنَّ هٰذَا لَسٰحِرٌ عَلِیۡمٌ (34) یُّرِیۡدُ اَنۡ یُّخۡرِجَکُمۡ مِّنۡ اَرۡضِکُمۡ بِسِحۡرِه فَمَا ذَا تَاۡمُرُوۡنَ (35) قَالُوۡۤا اَرۡجِهۡ وَ اَخَاهُ وَ ابۡعَثۡ فِی الۡمَدَآئِنِ حٰشِرِیۡنَ (36) یَاۡتُوۡكَ بِکُلِّ سَحَّارٍ عَلِیۡمٍ (37) فَجُمِعَ السَّحَرَةُ لِمِیۡقَاتِ یَوۡمٍ مَّعۡلُوۡمٍ (38) وَّ قِیۡلَ لِلنَّاسِ هَلۡ اَنۡتُمۡ مُّجۡتَمِعُوۡنَ (39) لَعَلَّنَا نَتَّبِعُ السَّحَرَةَ اِنۡ کَانُوۡا هُمُ الۡغٰلِبِیۡنَ (40) فَلَمَّا جَآءَ السَّحَرَةُ قَالُوۡا لِفِرۡعَوۡنَ اَئِنَّ لَنَا لَاَجۡرًا اِنۡ کُنَّا نَحۡنُ الۡغٰلِبِیۡنَ (41) قَالَ نَعَمۡ وَ اِنَّکُمۡ اِذًا لَّمِنَ الۡمُقَرَّبِیۡنَ (42) قَالَ لَهُمۡ مُّوۡسٰۤی اَلۡقُوۡا مَاۤ اَنۡتُمۡ مُّلۡقُوۡنَ (43) فَاَلۡقَوۡا حِبَالَهُمۡ وَ عِصِیَّهُمۡ وَ قَالُوۡا بِعِزَّةِ فِرۡعَوۡنَ اِنَّا لَنَحۡنُ الۡغٰلِبُوۡنَ (44) فَاَلۡقٰی مُوۡسٰی عَصَاهُ فَاِذَا هِیَ تَلۡقَفُ مَا یَاۡفِکُوۡنَ (45) فَاُلۡقِیَ السَّحَرَةُ سٰجِدِیۡنَ (46) قَالُوۡۤا اٰمَنَّا بِرَبِّ الۡعٰلَمِیۡنَ (47) رَبِّ مُوۡسٰی وَ هٰرُوۡنَ (48) قَالَ اٰمَنۡتُمۡ لَهُ قَبۡلَ اَنۡ اٰذَنَ لَکُمۡ اِنَّهُ لَکَبِیۡرُکُمُ الَّذِیۡ عَلَّمَکُمُ السِّحۡرَ فَلَسَوۡفَ تَعۡلَمُوۡنَ لَاُقَطِّعَنَّ اَیۡدِیَکُمۡ وَ اَرۡجُلَکُمۡ مِّنۡ خِلَافٍ وَّ لَاُوصَلِّبَنَّکُمۡ اَجۡمَعِیۡنَ (49) قَالُوۡا لَا ضَیۡرَ ۫ اِنَّاۤ اِلٰی رَبِّنَا مُنۡقَلِبُوۡنَ (50) اِنَّا نَطۡمَعُ اَنۡ یَّغۡفِرَ لَنَا رَبُّنَا خَطٰیٰنَاۤ اَنۡ کُنَّاۤ اَوَّلَ الۡمُؤۡمِنِیۡنَ (51) وَ اَوۡحَیۡنَاۤ اِلٰی مُوۡسٰۤی اَنۡ اَسۡرِ بِعِبَادِیۡۤ اِنَّکُمۡ مُّتَّبَعُوۡنَ (52) فَاَرۡسَلَ فِرۡعَوۡنُ فِی الۡمَدَآئِنِ حٰشِرِیۡنَ (53) اِنَّ هٰۤؤُلَآءِ لَشِرۡ ذِمَةٌ قَلِیۡلُوۡنَ (54) وَ اِنَّهُمۡ لَنَا لَغَآئِظُوۡنَ (55) وَ اِنَّا لَجَمِیۡعٌ حٰذِرُوۡنَ (56) فَاَخۡرَجۡنٰهُمۡ مِّنۡ جَنّٰتٍ وَّ عُیُوۡنٍ (57) وَّ کُنُوۡزٍ وَّ مَقَامٍ کَرِیۡمٍ (58) کَذٰلِكَ وَ اَوۡرَثۡنٰهَا بَنِیۡۤ اِسۡرَآءِیۡلَ (59) فَاَتۡبَعُوۡهُمۡ مُّشۡرِقِیۡنَ (60) فَلَمَّا تَرَآءَ الۡجَمۡعٰنِ قَالَ اَصۡحٰبُ مُوۡسٰۤی اِنَّا لَمُدۡرَکُوۡنَ (61) قَالَ کَلَّا اِنَّ مَعِیَ رَبِّیۡ سَیَهۡدِیۡنِ (62) فَاَوۡحَیۡنَاۤ اِلٰی مُوۡسٰۤی اَنِ اضۡرِبۡ بِّعَصَاكَ الۡبَحۡرَ فَانۡفَلَقَ فَکَانَ کُلُّ فِرۡقٍ کَالطَّوۡدِ الۡعَظِیۡمِ (63) وَ اَزۡلَفۡنَا ثَمَّ الۡاٰخَرِیۡنَ (64) وَ اَنۡجَیۡنَا مُوۡسٰی وَ مَنۡ مَّعَهُ اَجۡمَعِیۡنَ (65) ثُمَّ اَغۡرَقۡنَا الۡاٰخَرِیۡنَ (66) اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً وَ مَا کَانَ اَکۡثَرُهُمۡ مُّؤۡمِنِیۡنَ (67) وَ اِنَّ رَبَّكَ لَهُوَ الۡعَزِیۡزُ الرَّحِیۡمُ (68)

And when your Lord called Moses: “Go to the unjust nation, to the Pharaoh’s nation; will they not have fear?” He replied: “Lord! I fear that they will deny me and my chest is in discomfort and my language is also not fluent; so send message to Aaron. And there is also one crime for which I am liable to them; so, I dread that they might kill me.” (10-14)

God said: “Certainly not! Thus both of you go with Our signs; We shall be hearing with you. So, go to the Pharaoh and tell him: ‘We are the messengers of the Lord of worlds that you let the Israelites go with us.’” He replied: “Did we not raise you in childhood among us? And you spent many years of your life among us and then did what you did and you are among the ungrateful.” (15-19)

Moses replied: “I did this then and I was among the wrongdoers. Then when I felt afraid of you, I ran away from you. Then my Lord blessed me with the power of decision-making and made me from among the messengers. And this is a favour you are impressing upon me because of which you have enslaved the Israelites?” (20-22)

The Pharaoh said: “And what is this Rabb al-‘Alamin?” Moses replied: “The Lord of the heavens and the earth and whatever is between them, if you are ones who can have conviction.” He said to those around him: “Do you not hear?” Moses said: “Your Lord and the Lord of your forefathers too.” The Pharaoh said: “This messenger of yours who has been sent to you is totally mad.” Moses said: “The Lord of the East and the West and whatever is between them if you have intellect.” He said: “If you make anyone else except me as God, I shall imprison you.” Moses asked: “Even if I have brought a clear sign to you?” The Pharaoh said: “Present it, if you are truthful.” At this, he placed his staff; then at once it became a living serpent and when he drew out his hand, it suddenly appeared shinning for the onlookers. The Pharaoh said to the courtiers around him: “This person surely is an adept magician. He wants to turn you out of your land through his magic. So, what do you advise?” (23-35)

They said: “Put him off and his brother for now and send summoners in the city who should bring all the expert magicians to you.” Thus at the prescribed time of an appointed day, the magicians were assembled and it was proclaimed among the people: “People, gather together so that we can support the magicians if they can prove dominant.” Then when the magicians gathered, they said to the Pharaoh: “Is there also a reward for us if we become dominant?” He replied: “Yes and at that time you shall also be among the favoured ones.” (36-42)

Moses said them: “Present what you want to present.” They placed their ropes and sticks and said: “By the Pharaoh’s majesty! We alone shall remain dominant.” Then Moses placed his staff; thus it suddenly began devouring the spell they were weaving. So, the magicians immediately fell down in prostration. They said: “We have professed faith in the Lord of the worlds, in the Lord of Moses and Aaron.” (43-48)

He said: “You believed in him before I could give you permission! Indeed, he is your guru who has taught magic to you. So, soon you will come to know. I shall have your limbs severed from alternate sides and crucify all of you.” They answered: “No fear! We shall return only to our Lord. We hope that our Lord shall forgive our sins because we are those who first accepted faith.” (49-51)

And We sent a revelation to Moses: “Set off with My servants by night. Indeed, you will be pursued.” Thus, the Pharaoh sent summoners in the cities that these are a handful of people and are angering us and we are an alert group. (52-56)

Thus We took them out from orchards, fountains, treasures and from an abode of honour. Thus do We do and We made the Israelites the inheritors of these things. (57-59)

Hence at daybreak these people set out to pursue them. Then when both groups faced each other, the companions of Moses shouted: “We have been seized.” Moses said: “Certainly not! My Lord is with me. He shall guide me.” (60-62)

Thus We sent a revelation to Moses: “Strike your staff on the sea.” So it rent asunder and each part became like a huge mountain. And We brought the other group near that place and saved Moses and those who were with him. Then We drowned the others. (63-66)

Indeed, there is a great sign in this, and most of them are not going to believe it. And indeed your Lord, He is Mighty and Merciful. (67-68)

Explanation

وَ اِذۡ نَادٰی رَبُّكَ مُوۡسٰۤی اَنِ ائۡتِ الۡقَوۡمَ الظّٰلِمِیۡنَ (10) قَوۡمَ فِرۡعَوۡنَ اَلَا یَتَّقُوۡنَ (11)8

This is a reference to that part of Moses’ anecdote when while he was returning from Madyan, God spoke to him in the sacred valley of Tuwa. He was assigned messengerhood and sent to the Pharaoh and his people to warn them.

The style  اَلَا یَتَّقُوۡنَ(will they not have fear) highlights the extreme rebelliousness and disorder of the Pharaoh and his nation. An accurate rendering of this expression would be: “Will these unjust people continue to increase in their rebelliousness in an uncontrolled manner and not fear God’s wrath?” It will become evident from verses 125, 143, 162 and 178 ahead that other prophets too warned their nations in this way. Anger, yearning, rebuke and the proximity of God’s scourge found in this style does not need any elaboration.

قَالَ رَبِّ اِنِّیۡ اَخَافُ اَنۡ یُّکَذِّبُوۡنِ (12) وَ یَضِیۡقُ صَدۡرِیۡ وَ لَا یَنۡطَلِقُ لِسَانِیۡ فَاَرۡسِلۡ اِلٰی هٰرُوۡنَ (13) وَ لَهُمۡ عَلَیَّ ذَنۡبٌ فَاَخَافُ اَنۡ یَّقۡتُلُوۡنِ (14) 9

Moses (sws) expressed immense fear for this great responsibility and this fear is an essential consequence of sensitivity towards this responsibility. Before departing for Madyan, he fully realized the extent of difficulty in expressing the truth before the Pharaoh. Moreover, he also felt that he was not an effective orator. Also the accidental slaying of the Copt weighed heavily upon him; he knew how much this angered the Pharaoh and his chiefs. He was aware that they would not easily forgive him for this especially when he goes to them as a messenger of God and warns them on their oppression and injustice. Besides presenting these fears, he also requested God to make his brother Aaron a co-messenger if he had to take up this responsibility since he was an eloquent orator and so that both could carry out this obligation effectively.

قَالَ کَلَّا فَاذۡهَبَا بِاٰیٰتِنَاۤ اِنَّا مَعَکُمۡ مُّسۡتَمِعُوۡنَ (15) فَاۡتِیَا فِرۡعَوۡنَ فَقُوۡلَاۤ اِنَّا رَسُوۡلُ رَبِّ الۡعٰلَمِیۡنَ (16) اَنۡ اَرۡسِلۡ مَعَنَا بَنِیۡۤ اِسۡرَآءِیۡلَ (17) 10

God emphatically put to rest Moses’ fear that the Copts would kill him but accepted his request regarding Aaron (sws) as is indicated here and explicitly mentioned at other instances. Both should fearlessly proceed to their duty. The words اِنَّا مَعَکُمۡ مُّسۡتَمِعُوۡنَ, sound assurance in a very eloquent manner. In verse 46 of Surah Taha, the words similarly used are: اِنَّنِیۡ مَعَکُمَاۤ اَسۡمَعُ وَ اَرٰی (I am with both of you hearing and seeing and let Me see who dare harms you).

It becomes evident from the words اِنَّا رَسُوۡلُ رَبِّ الۡعٰلَمِیۡنَ that Aaron (sws) was a helper messenger to Moses (sws). Thus in verse 47 of Surah Taha it is stated: اِنَّا رَسُوۡلَا رَبِّكَ  (We both are God’s Messengers to you). This mention before the Pharaoh is for the purpose of conclusive communication of the truth: not one, but two messengers have been sent to him by the Almighty. If even after this, he does not adopt the right attitude, it is his own misfortune.

Moses’ demand of asking the Israelites to go with him has been discussed in detail in the exegesis of Surah Taha. It is evident from the Torah that Moses (sws) wanted to take them to celebrate the ‘id festival of animal sacrifice to a place in the desert at a distance of three days. However, the exact place in the desert is not specified. My mentor, Imam Farahi, thinks that Moses (sws) wanted to take them to Makkah for hajj and animal sacrifice. I have presented his opinion as a view that needs proof. I do not have his arguments before me, and hence not fully convinced of it. I have mentioned my view in the exegesis of Surah al-A‘raf. Some factors reinforce the view of my mentor and I may well explain them at an appropriate instance ahead.

Together with warning the Pharaoh, this is the first directive given to Moses (sws) for organizing the Israelites and for their religious revival.

There can be two reasons for this lack of clarity in this specific matter in the Torah. Either Moses (sws) did not want to make this evident to the Pharaoh or the Jews actually concealed the details thinking that its mention would be against their own benefit in much the same way they concealed the history of Ishma’il (sws) and the history of the Baytullah.

The expression اَنۡ اَرۡسِلۡ  is actually بِاَنۡ اَرۡسِلۡ. Theب  has been suppressed in accordance with a common linguistic principle.

قَالَ اَلَمۡ نُرَبِّكَ فِیۡنَا وَلِیۡدًا وَّ لَبِثۡتَ فِیۡنَا مِنۡ عُمُرِكَ سِنِیۡنَ (18) وَ فَعَلۡتَ فَعۡلَتَكَ الَّتِیۡ فَعَلۡتَ وَ اَنۡتَ مِنَ الۡکٰفِرِیۡنَ ﴿19﴾11

A part of the anecdote is suppressed before these verses: At God’s behest, Moses (sws) took his brother Aaron (sws) along with him to the Pharaoh and his courtiers. Besides warning them, he also asked them to let the Israelites go with him. How could the Pharaoh have tolerated that someone and that too an Israelite make such a big and important demand from him. So, with great arrogance, he uttered the words referred to in the verse. The word كَافِر here means “ungrateful.” The words “then did what you did” refers to Moses’ slaying of the Copt. This ambiguous style has been adopted to refer to its gravity. The implication of the Pharaoh was that in spite of being raised by him and in spite of committing a crime against his nation, he is claiming to be a Prophet and demanding the Israelites go with him!

قَالَ فَعَلۡتُهَاۤ اِذًا وَّ اَنَا مِنَ الضَّآلِّیۡنَ (20) فَفَرَرۡتُ مِنۡکُمۡ لَمَّا خِفۡتُکُمۡ فَوَهَبَ لِیۡ رَبِّیۡ حُکۡمًا وَّ جَعَلَنِیۡ مِنَ الۡمُرۡسَلِیۡنَ (21)12

The word ضَآلِّ here means “in search of the truth,” the way it is used in verse 7 of Surah Duha: وَ  وَجَدَکَ ضَآلًّا فَهَدٰی (and found you searching and guided you).

It is evident from this verse that Moses (sws) openly confessed to the killing of the Copt in the words it mentions. So after passing all the phases mentioned in the verse he was made a messenger by God and sent to them. His current status is absolutely different from his previous one and hence they must listen to him while disregarding what happened in the past.

The slaying of the Copt has been discussed in detail in Surah Taha. This happened absolutely involuntarily merely with the noble emotions of helping an oppressed person. Moses (sws) was stricken with extreme grief after it. He repented thereafter and God forgave him.

I have also dealt at length under verse 17 of Surah Hud that prophets of God are of upright nature even before they are chosen by God as His envoys. However, mere upright nature and intellect are not enough to guide a person in the rugged terrain of life. He is faced by many uncertainties in this terrain in which he wonders which way to go unless divinely guided. It is this wisdom which Moses (sws) has referred to by the word حُکۡم. It will be discussed in more detail in verse 83 ahead.

وَ تِلۡكَ نِعۡمَةٌ تَمُنُّهَا عَلَیَّ اَنۡ عَبَّدۡتَّ بَنِیۡ اِسۡرَآءِیۡلَ (22)13

This is the answer given by Moses (sws) to the Pharaoh when he expressed his favour to him, as mentioned in verse 18-19 earlier. His implication is that this no doubt is a favour but it does not mean that the Pharaoh has the right to enslave all the Israelites while he does not even have the right to protest against this.

قَالَ فِرۡعَوۡنُ وَ مَا رَبُّ الۡعٰلَمِیۡنَ (23)14

The Pharaoh was dumbfounded at the reply of Moses (sws) and did not have anything else to say. So for the sake of face-saving, he tried to make fun of Moses’ claim to prophethood. It has already been mentioned in verse 16 earlier that Moses (sws) and Aaron (sws) presented themselves as messengers of the Lord of the worlds (Rabb al-‘Alamin). The Pharaoh expressed derision at this expression. He meant that he himself was Rabb al-‘Alamin and the avatar of the greatest deity. Hence in his presence who is the Lord of the worlds that Moses (sws) is referring to who has sent him as His messenger.

قَالَ رَبُّ السَّمٰوٰتِ وَ الۡاَرۡضِ وَ مَا بَیۡنَهُمَا اِنۡ کُنۡتُمۡ مُّوۡقِنِیۡنَ (24)15

This is the next step Moses (sws) took in response to the humiliating attitude of the Pharaoh. It may be kept in mind that the word بَیۡنَهُمَا encompasses the sun, the moon and other heavenly bodies. The Pharaoh regarded himself to be the avatar of the sun God, as has been explained at an appropriate instance. The words اِنۡ کُنۡتُمۡ مُّوۡقِنِیۡنَ imply that Moses (sws) has explained the actual reality; whether they believe in it or not is their responsibility and not his.

قَالَ لِمَنۡ حَوۡلَهُ اَلَا تَسۡتَمِعُوۡنَ (25)16

The answer given by Moses (sws) was an effective blow to the Pharaoh’s arrogance. This really angered him and he addressed his courtiers.

قَالَ رَبُّکُمۡ وَ رَبُّ اٰبَآئِکُمُ الۡاَوَّلِیۡنَ (26)17

Disregarding the Pharaoh’s anger, Moses (sws) took another step and stated what is mentioned in this verse. It may be kept in mind that unfounded religions are based on the blind following of the forefathers. For this reason, Moses (sws) further emphasized that if they rely on the traditions of their forefathers in this matter, then this reliance has no basis. They too have the same Lord he is calling them to. If they disregarded Him as their Lord and invested someone else with this status, they have led themselves astray and hence the Pharaoh should not foolishly follow them and face destruction.

قَالَ اِنَّ رَسُوۡلَکُمُ الَّذِیۡ اُرۡسِلَ اِلَیۡکُمۡ لَمَجۡنُوۡنٌ (27)18

Upon hearing this from Moses (sws), the Pharaoh got infuriated and humiliatingly dubbed him as a madman before his courtiers. The implication was that what doubt is left for a person to be a lunatic when he is trying to prove that their forefathers had gone astray. Hidden in these words is sarcasm as well: look, this is the person who claims to be sent to them as a prophet!

قَالَ رَبُّ الۡمَشۡرِقِ وَ الۡمَغۡرِبِ وَ مَا بَیۡنَهُمَا اِنۡ کُنۡتُمۡ تَعۡقِلُوۡنَ (28)19

Moses (sws) ignored this insult and took a further step mentioned in this verse. This was the last blow at the divinity claimed by the Pharaoh. He regarded himself to be the avatar of the sun god. Moses (sws) impressed upon him that if someone who neither has control over the west nor the east regards himself to be Lord, then this is only his own foolishness and that of his followers. If these people use their intellect, they will come to know how true is what Moses (sws) is saying.

قَالَ لَئِنِ اتَّخَذۡتَ اِلٰـهًا غَیۡرِیۡ لَاَجۡعَلَنَّكَ مِنَ الۡمَسۡجُوۡنِیۡنَ (29)20

This was the frenzied response of the Pharaoh when he saw that Moses (sws) was not listening to any of what he had said and was valiantly expressing one after the other the arguments he had in mind. Every statement uttered by Moses (sws) was sterner than the previous one.

قَالَ اَوَ لَوۡ جِئۡتُكَ بِشَیۡءٍ مُّبِیۡنٍ (30)21

The Pharaoh reckoned that Moses (sws) would be terror-stricken after listening to this open warning. But Moses (sws) stated his next move in a very serious and composed way.

قَالَ فَاۡتِ بِهِ اِنۡ کُنۡتَ مِنَ الصّٰدِقِیۡنَ (31) فَاَلۡقٰی عَصَاهُ فَاِذَا هِیَ ثُعۡبَانٌ مُّبِیۡنٌ (32) وَّ نَزَعَ یَدَهُ فَاِذَا هِیَ بَیۡضَآءُ لِلنّٰظِرِیۡنَ (33)22

At the Pharaoh’s demand, Moses (sws) showed the two miracles mentioned in this verse. These miracles are explained in the exegesis of Surah Taha. Here this much needs to be noted that these miracles were shown to the Pharaoh at his demand by Moses (sws) when he threatened to imprison him. This transpired in response to Moses’ (sws) call to monotheism that was entirely based on arguments drawn from human intellect and nature and from the world around human beings and that within them.

قَالَ لِلۡمَلَاِ حَوۡلَهُۤ اِنَّ هٰذَا لَسٰحِرٌ عَلِیۡمٌ (34) یُّرِیۡدُ اَنۡ یُّخۡرِجَکُمۡ مِّنۡ اَرۡضِکُمۡ بِسِحۡرِه فَمَا ذَا تَاۡمُرُوۡنَ (35)23

Such was the awesome nature of these miracles that the Pharaoh and his courtiers were wonderstruck. Yet the Pharaoh cleverly tried to do away with this potent influence on people. He praised Moses (sws) for this feat because this could not be avoided; at the same time, he tried to give this impression to the people that all this was the product of magic and had nothing to do with prophethood. In order to disillusion people, he further implanted an evil thought in their minds that this person wants to win them over through magic and turn them out of their country. I have explained at another place that at this instance time was ripe for this evil thought’s implantation. Fearing this threat, the Pharaoh asked for the suggestion of his courtiers.

قَالُوۡا اَرۡجِهۡ وَ اَخَاهُ وَ ابۡعَثۡ فِی الۡمَدَآئِنِ حٰشِرِیۡنَ (36) یَاۡتُوۡكَ بِکُلِّ سَحَّارٍ عَلِیۡمٍ (37)24

The courtiers advised him to counter Moses’ magic through magic but it would not be appropriate to do this through ordinary magicians, as it may lead to humiliation and defeat. The verse mentions the advice they gave him.

فَجُمِعَ السَّحَرَةُ لِمِیۡقَاتِ یَوۡمٍ مَّعۡلُوۡمٍ (38) وَّ قِیۡلَ لِلنَّاسِ هَلۡ اَنۡتُمۡ مُّجۡتَمِعُوۡنَ (39) لَعَلَّنَا نَتَّبِعُ السَّحَرَةَ اِنۡ کَانُوۡا هُمُ الۡغٰلِبِیۡنَ (40)25

At another instance, it is specified that the time of assembly was a festive occasion and the time prescribed was before midday. The place selected was a vast field conveniently accessible to people from all sides. Moreover, people were motivated to gather by telling them that these magicians were coming together to attempt to save the country from a grave danger. Thus it was the duty of every person to be present to encourage and support them. The element of exhortation found in the interrogative style found in هَلۡ اَنۡتُمۡ مُّجۡتَمِعُوۡنَ is not hidden from the eyes of those who have a flair for language. Some very subtle examples of this style can be seen in earlier surahs and some others are coming up in the succeeding ones. Concealed in the last of the above cited verses is the appeal that since these magicians will be trying to protect their national honour everyone should have the desire that they are victorious and should be present to support and encourage them.

فَلَمَّا جَآءَ السَّحَرَةُ قَالُوۡا لِفِرۡعَوۡنَ اَئِنَّ لَنَا لَاَجۡرًا اِنۡ کُنَّا نَحۡنُ الۡغٰلِبِیۡنَ (41) قَالَ نَعَمۡ وَ اِنَّکُمۡ اِذًا لَّمِنَ الۡمُقَرَّبِیۡنَ (42)26

These verses cite a professional request of the magicians and the Pharaoh’s response.

قَالَ لَهُمۡ مُّوۡسٰۤی اَلۡقُوۡا مَاۤ اَنۡتُمۡ مُّلۡقُوۡنَ (43) فَاَلۡقَوۡا حِبَالَهُمۡ وَ عِصِیَّهُمۡ وَ قَالُوۡا بِعِزَّةِ فِرۡعَوۡنَ اِنَّا لَنَحۡنُ الۡغٰلِبُوۡنَ (44)27

The ب in the expression بِعِزَّةِ فِرۡعَوۡنَ  connotes an oath. Since the Pharaoh was regarded to be a deity, whenever people took an important step, they would swear by his honour.

فَاَلۡقٰی مُوۡسٰی عَصَاهُ فَاِذَا هِیَ تَلۡقَفُ مَا یَاۡفِکُوۡنَ (45)28

It is evident from the style مَا یَاۡفِکُوۡنَ that not only did Moses’ (sws) staff exposed the trick shown by the magicians but also exposed the nature of all that they had did by that time. When he defeated their master trick, it was as if his staff brought to light the utter frailty of their skill.

فَاُلۡقِیَ السَّحَرَةُ سٰجِدِیۡنَ (46) قَالُوۡا اٰمَنَّا بِرَبِّ الۡعٰلَمِیۡنَ (47) رَبِّ مُوۡسٰی وَ هٰرُوۡنَ (48) 29

It has been explained at another instance that a magician, if he has in him the spark of accepting the truth, is in the best position to judge between magic and miracle. For this reason, as soon as the magicians saw this miracle, they fell down in prostration and openly declared that they had accepted faith. Earlier in verse 16 and 24, it has been mentioned how angry the Pharaoh was at the mention of “the Lord of the worlds” by Moses (sws). Without mincing words, the magicians professed their faith in “the Lord of the worlds.” They further added that, He is the Lord of Moses (sws) and Aaron (sws) so that not an iota of doubt remains.

This is just an ordinary marvel of faith.

قَالَ اٰمَنۡتُمۡ لَهُ قَبۡلَ اَنۡ اٰذَنَ لَکُمۡ اِنَّهُ لَکَبِیۡرُکُمُ الَّذِیۡ عَلَّمَکُمُ السِّحۡرَ فَلَسَوۡفَ تَعۡلَمُوۡنَ لَاُقَطِّعَنَّ اَیۡدِیَکُمۡ وَ اَرۡجُلَکُمۡ مِّنۡ خِلَافٍ وَّ لَاُوصَلِّبَنَّکُمۡ اَجۡمَعِیۡنَ (49)30

In front of everyone, the Pharaoh and his courtiers were utterly humiliated at this defeat. Yet he was not one who would give up easily. To grip matters, he blamed the magicians of the conspiracy the verse mentions. His implication was that the motive behind it was to create a deep impact of Moses (sws) on the masses and pave the way of a revolution. This was high treason and entailed a punishment that is meted out to rebels: he will first have their hands and feet chopped off from alternate sides and then have them hanged to teach them a lesson.

The words “you believed in him before I could give you permission” need to be specially noted. The implication was that if the magicians had really regarded Moses (sws) to be an upright person, as well-wishers, they should have brought this into his knowledge so that he could have decided in the light of this information; however, since this never happened, it is proof enough of the fact that all this drama of victory and defeat was their conspiracy.

قَالُوۡا لَا ضَیۡرَ اِنَّاۤ اِلٰی رَبِّنَا مُنۡقَلِبُوۡنَ (50) اِنَّا نَطۡمَعُ اَنۡ یَّغۡفِرَ لَنَا رَبُّنَا خَطٰیٰنَاۤ اَنۡ کُنَّاۤ اَوَّلَ الۡمُؤۡمِنِیۡنَ (51)31

The word ضَیۡرَ means “harm.” And اَنۡ کُنَّاۤ    is actually لِأَنۡ کُنَّاۤ   . Theل  is suppressed here in accordance with a conventional linguistic principle.

The threat sounded by the Pharaoh was huge but he did not realize that these magicians were not the same ones who had very earnestly requested for a reward; the very first exposure to the radiance of faith had instilled in them the notion that the Pharaoh and his whole kingdom were mere trivia. They fearlessly replied that if they were subjected to this punishment, it will not harm them for they would only return to their Lord; and if he thinks that they are guilty of the punishment of conspiracy because they have taken the initiative in professing faith without his permission, they welcome this punishment because they hope that in reward for taking this initiative, their Lord will forgive all their mistakes.

This indeed could be a cause of great amazement for us that the magicians reached this high status in just one stride; however, in fact, this should not cause any surprise. Jesus (sws) too had said to his unlettered disciples: “When you are brought before synagogues, rulers and authorities, do not worry about how you will defend yourselves or what you will say, for the Holy Spirit will teach you at that time what you should say.” (Luke, 12:11-12)

وَ اَوۡحَیۡنَاۤ اِلٰی مُوۡسٰۤی اَنۡ اَسۡرِ بِعِبَادِیۡۤ اِنَّکُمۡ مُّتَّبَعُوۡنَ (52)32

Before these verses, a part of the anecdote is suppressed. At another instance, I have clarified in the light of both the Qur’an and the Torah that after being inflicted by defeat, a conflict between Moses (sws) and the Pharaoh ensued for a long time. During this time, many calamities descended on Egypt that brought it to the brink of destruction. Cornered by these calamities, the courtiers advised the Pharaoh to let Moses (sws) take the Israelites wherever he wanted to otherwise the country would be destroyed. Ultimately, the Pharaoh gave this permission but when Moses (sws) set off with them, he changed his opinion. He immediately sent his men to ask all his chiefs with their armies and resources of war to come to him so that the Israelites could be pursued. The verse under discussion alludes to this situation. Moses (sws) should now be on guard that he shall be followed.

فَاَرۡسَلَ فِرۡعَوۡنُ فِی الۡمَدَآئِنِ حٰشِرِیۡنَ (53) اِنَّ هٰۤؤُلَآءِ لَشِرۡ ذِمَةٌ قَلِیۡلُوۡنَ (54) وَ اِنَّهُمۡ لَنَا لَغَآئِظُوۡنَ (55) وَ اِنَّا لَجَمِیۡعٌ حٰذِرُوۡنَ (56)33

The Pharaoh sent his messengers to all the cities to gather his chiefs and soldiers and in order to encourage the Copts who were deeply over-awed by the feats of Moses (sws) raised the new propaganda cited in these verses. As people who are fully vigilant, they will never give Moses (sws) and his followers a chance to spread disorder in the land or are able to run away from their control.

فَاَخۡرَجۡنٰهُمۡ مِّنۡ جَنّٰتٍ وَّ عُیُوۡنٍ (57) وَّ کُنُوۡزٍ وَّ مَقَامٍ کَرِیۡمٍ (58)34

The implication of this verse is that God through this plan convinced them to leave their treasured belongings the verses mention so that they end up drowned in the sea with all their resources and armies.

کَذٰلِكَ وَ اَوۡرَثۡنٰهَا بَنِیۡ اِسۡرَآءِیۡلَ (59)35

After the word کَذٰلِكَ words to the effect نَفْعَلُ بِالمُجْرِمِيْنَ (thus do We punish the wrongdoers) are suppressed. The emphasis created by this suppression is evident to those who have literary appreciation.

The accusative pronoun in اَوۡرَثۡنٰهَا does not refer to precisely the same favours and possessions from which God led out the Copts. It actually refers to those favours and blessings the Israelites acquired in Palestine after setting out from Egypt. Thus in verse 137 of Surah al-A‘raf, this is specified in the following words: وَ اَوۡرَثۡنَا الۡقَوۡمَ الَّذِیۡنَ کَانُوۡا یُسۡتَضۡعَفُوۡنَ مَشَارِقَ الۡاَرۡضِ وَ مَغَارِبَهَا الَّتِیۡ بٰرَکۡنَا فِیۡهَا (and those who had been oppressed We made them the heirs of the vastness of the east and the west of that land We had blessed). The blessed land referred to in this verse obviously is Palestine. After exiting from Egypt and until the time their wanderings in the desert ended, it was this fertile land that came into the possession of the Israelites. It is not proven from history that they were able to occupy any part of Egypt or areas under its sway.

It is possible that a person may think that artificial effort has been put into determining the antecedent of the pronoun. The apparent meaning of the verse is that the very orchards, fountains and treasures from which the Almighty displaced the Pharaoh and his people were the ones that were given in the possession of the Israelites. However, this objection is not valid. In eloquent Arabic, pronouns occur in this way as well. Many such examples can be seen in the past surahs. A very clear example is found in the following verse. Muslims have been stopped to ask questions similar to those asked by the Israelites in these words:

قَدۡ سَاَلَهَا قَوۡمٌ مِّنۡ قَبۡلِکُمۡ ثُمَّ اَصۡبَحُوۡا بِهَا کٰفِرِیۡنَ   (5: 102)

Similar questions were raised by the people of a nation. Then they became their very rejecters because they could not go along with them. (5:102)

It is obvious that the questions to which the pronoun alludes to are not exactly the same questions which the Israelites raised; similar questions are alluded to. Likewise, in the verse under discussion, precisely the same orchards, fountains and treasures are not referred to which are mentioned in the previous verse; the reference is to ones which resemble them which the Israelites were given in Palestine where they migrated from Egypt.

فَاَتۡبَعُوۡهُمۡ مُّشۡرِقِیۡنَ (60) فَلَمَّا تَرَآءَ الۡجَمۡعٰنِ قَالَ اَصۡحٰبُ مُوۡسٰۤی اِنَّا لَمُدۡرَکُوۡنَ (61) قَالَ کَلَّا اِنَّ مَعِیَ رَبِّیۡ سَیَهۡدِیۡنِ (62)36

Here the anxiety of the Israelites upon seeing the sea is mentioned. In the Torah, it is stated that they started to censure Moses (sws). They said that was there not a place left for their burial that he had brought them out here to be killed. Moses (sws) assured them and told them that his Lord is with them and will open the way for them. Though the sea is in front of them and the armies of the Pharaoh are behind them and it apparently seems that they are stranded in between, yet God will fulfil His promise. They will not be the slightest harmed. God will show them a marvel of His power and open the way for them. Here is how this incident is mentioned in the Torah:  

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!” …  The Egyptians—all Pharaoh’s horses and chariots, horsemen and troops—pursued the Israelites …  As Pharaoh approached, the Israelites looked up, and there were the Egyptians, marching after them. They were terrified and cried out to the Lord. They said to Moses, “Was it because there were no graves in Egypt that you brought us to the desert to die? … Moses answered the people, “Do not be afraid. Stand firm and you will see the deliverance the Lord will bring you today. The Egyptians you see today you will never see again. The Lord will fight for you; you need only to be still.” (Exodus, 14:5-14)

فَاَوۡحَیۡنَاۤ اِلٰی مُوۡسٰۤی اَنِ اضۡرِبۡ بِّعَصَاكَ الۡبَحۡرَ فَانۡفَلَقَ فَکَانَ کُلُّ فِرۡقٍ کَالطَّوۡدِ الۡعَظِیۡمِ (63) وَ اَزۡلَفۡنَا ثَمَّ الۡاٰخَرِیۡنَ (64) وَ اَنۡجَیۡنَا مُوۡسٰی وَ مَنۡ مَّعَهُ اَجۡمَعِیۡنَ (65) ثُمَّ اَغۡرَقۡنَا الۡاٰخَرِیۡنَ (66)37

These verses mention a test regarding the extent of trust Moses (sws) and his nation had in God. Right in accordance with their past ways, the Israelites totally failed in it, but he passed it in flying colours. After this test, the Almighty showed a marvel of His power when He asked Moses (sws) to strike the sea with his staff. He complied. It is evident from the Torah that a tempestuous wind parted the sea into two. A wall of water flanked the bare ground. Moses (sws) traversed it along with the Israelites. God’s will brought the Pharaoh and his army to this spot where the sea had parted. They too entered the dry ground with their chariots and horses. After this, the wind that had parted the sea ceased at God’s behest. By then, Moses (sws) and his nation had safely reached the shore and water started to level back and the Pharaoh and his followers were faced with the ordeal of drowning. They tried to run back, but it was too late. The whole army was finally drowned. This is how the Torah narrates this incident:

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. The Egyptians pursued them, and all Pharaoh’s horses and chariots and horsemen followed them into the sea … 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. (Exodus, 14:21-27)

 The word “a huge mountain” of the verse refers to the mountain of water. In the Torah, the word “wall” has been used. The view of my mentor, Farahi, regarding the place where the Israelites crossed into the sea is totally different from the one expressed by the scholars of the People of the Book. He has cited his opinion in his exegesis of Surah al-Dhariyat. Since I am not aware of his arguments, I cannot say anything about this place with certainty. Researchers can read and benefit from it as it has been published in Urdu as well in Majmu‘ah tafasir-i Farahi.

اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً وَ مَا کَانَ اَکۡثَرُهُمۡ مُّؤۡمِنِیۡنَ (67) وَ اِنَّ رَبَّكَ لَهُوَ الۡعَزِیۡزُ الرَّحِیۡمُ (68)38

Here at the end, the repetitive verses alluded to earlier are placed. The implication is that if these people want a sign, then this anecdote contains many lessons. However, those who do not use their intellect continue to demand signs. Even after observing the greatest of signs their majority is not inclined to accept faith, just as was the case with the Pharaoh and his people. God can seize such rebellious people whenever He intends to because He is powerful. Yet since He is also merciful, He also gives respite to people to repent and mend their ways.

Section III: Verses (69-104)

In the succeeding verses, the preaching endeavour of Abraham (sws) and the reaction of his nation are mentioned. It ends with the repetitive verses. It is evident from this mention that the purpose of narrating this anecdote is the same as the one intended for the previous one.

An aspect is worthy of special attention: in the previous surah, Noah (sws) was mentioned after Moses (sws) and no other prophet in between them was mentioned. In the current surah, this gap has been filled by the mention of Abraham’s anecdote. This is because the most prominent messenger between Noah (sws) and Moses (sws) was Abraham (sws).

Readers may now proceed to study these verses.

Text and Translation

وَ اتۡلُ عَلَیۡهِمۡ نَبَاَ اِبۡرٰهِیۡمَ (69) اِذۡ قَالَ لِاَبِیۡهِ وَ قَوۡمِهِ مَا تَعۡبُدُوۡنَ (70) قَالُوۡا نَعۡبُدُ اَصۡنَامًا فَنَظَلُّ لَهَا عٰکِفِیۡنَ (71) قَالَ هَلۡ یَسۡمَعُوۡنَکُمۡ اِذۡ تَدۡعُوۡنَ (72) اَوۡ یَنۡفَعُوۡنَکُمۡ اَوۡ یَضُرُّوۡنَ (73) قَالُوۡا بَلۡ وَجَدۡنَاۤ اٰبَآءَنَا کَذٰلِكَ یَفۡعَلُوۡنَ (74) قَالَ اَفَرَءَیۡتُمۡ مَّا کُنۡتُمۡ تَعۡبُدُوۡنَ (75) اَنۡتُمۡ وَ اٰبَآؤُکُمُ الۡاَقۡدَمُوۡنَ (76) فَاِنَّهُمۡ عَدُوٌّ لِّیۡ اِلَّا رَبَّ الۡعٰلَمِیۡنَ (77) الَّذِیۡ خَلَقَنِیۡ فَهُوَ یَهۡدِیۡنِ (78) وَ الَّذِیۡ هُوَ یُطۡعِمُنِیۡ وَ یَسۡقِیۡنِ (79) وَ اِذَا مَرِضۡتُ فَهُوَ یَشۡفِیۡنِ (80) وَ الَّذِیۡ یُمِیۡتُنِیۡ ثُمَّ یُحۡیِیۡنِ (81) وَ الَّذِیۡ اَطۡمَعُ اَنۡ یَّغۡفِرَ لِیۡ خَطِیۡٓئَتِیۡ یَوۡمَ الدِّیۡنِ (82) رَبِّ هَبۡ لِیۡ حُکۡمًا وَّ اَلۡحِقۡنِیۡ بِالصّٰلِحِیۡنَ (83) وَ اجۡعَلۡ لِّیۡ لِسَانَ صِدۡقٍ فِی الۡاٰخِرِیۡنَ (84) وَ اجۡعَلۡنِیۡ مِنۡ وَّرَثَةِ جَنَّةِ النَّعِیۡمِ (85) وَ اغۡفِرۡ لِاَبِیۡ اِنَّہٗ کَانَ مِنَ الضَّآلِّیۡنَ (86) وَ لَا تُخۡزِنِیۡ یَوۡمَ یُبۡعَثُوۡنَ (87) یَوۡمَ لَا یَنۡفَعُ مَالٌ وَّ لَا بَنُوۡنَ (88) اِلَّا مَنۡ اَتَی اللّٰهَ بِقَلۡبٍ سَلِیۡمٍ (79) وَ اُزۡلِفَتِ الۡجَنَّةُ لِلۡمُتَّقِیۡنَ (90) وَ بُرِّزَتِ الۡجَحِیۡمُ لِلۡغٰوِیۡنَ (91) وَ قِیۡلَ لَهُمۡ اَیۡنَمَا کُنۡتُمۡ تَعۡبُدُوۡنَ (92) مِنۡ دُوۡنِ اللّٰهِ هَلۡ یَنۡصُرُوۡنَکُمۡ اَوۡ یَنۡتَصِرُوۡنَ (93) فَکُبۡکِبُوۡا فِیۡهَا هُمۡ وَ الۡغَاونَ (94) وَ جُنُوۡدُ اِبۡلِیۡسَ اَجۡمَعُوۡنَ (95) قَالُوۡا وَ هُمۡ فِیۡهَا یَخۡتَصِمُوۡنَ (96) تَاللّٰهِ اِنۡ کُنَّا لَفِیۡ ضَلٰلٍ مُّبِیۡنٍ (97) اِذۡ نُسَوِّیۡکُمۡ بِرَبِّ الۡعٰلَمِیۡنَ (98) وَ مَاۤ اَضَلَّنَاۤ اِلَّا الۡمُجۡرِمُوۡنَ (99) فَمَا لَنَا مِنۡ شَافِعِیۡنَ (100) وَ لَا صَدِیۡقٍ حَمِیۡمٍ (101) فَلَوۡ اَنَّ لَنَا کَرَّةً فَنَکُوۡنَ مِنَ الۡمُؤۡمِنِیۡنَ (102) اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً وَ مَا کَانَ اَکۡثَرُهُمۡ مُّؤۡمِنِیۡنَ (103) وَ اِنَّ رَبَّكَ لَهُوَ الۡعَزِیۡزُ الرَّحِیۡمُ 104)

And narrate to them the anecdote of Abraham when he asked his father and the people of his nation: “What are these things which you people worship?” They replied: “We worship idols and shall continue to diligently adhere to their worship.” (69-71)

He said: “Do they listen to you when you call them or benefit or harm you?” They replied: “In fact, we have seen our forefathers doing this.” (72-74)

He said: “Then have you ever reflected also on these that you have been worshipping? You also and your earlier forefathers too! All these are my enemies except for God, Lord of the worlds, Who has created me; then it is He Who guides me. And Who makes me eat and drink and when I get sick, cures me, and He who shall give me death; then bring me back to life and from whom I have hope that on the Day of Judgement He shall forgive my sins.” (75-82)

“My Lord! Grant me the power of decision-making and include me among the righteous and let those who come later continue to fondly remember me and make me among the inheritors of the orchard of blessings and forgive my father; indeed, he was among those who have gone astray. And on the Day people will be raised up, on that Day, do not disgrace me.” (83-87)

The Day neither wealth shall be of benefit nor children. Only they shall succeed who come with a pure heart and Paradise shall be brought near those who fear God and Hell shall be exposed for those who have gone astray and they will be asked: “Where are they whom you worshipped besides God? Will they help you or defend themselves?” Thus they also and the people too who have gone astray and the armies of Satan as well, all of them will be cast face down into it. (88-95)

And while arguing among themselves in it, they will say: “By God! We were in open error when we used to make you partners of the Lord of the Universe and we were led astray only by the wrongdoers. So, now there is neither any intercessor for us nor any ardent friend! Grant us one more return that we can become believers!” (96-102)

Indeed, there is a great sign in this and most of them are not going to believe. And your Lord indeed is Mighty and Merciful. (103-104)

Explanation

وَ اتۡلُ عَلَیۡهِمۡ نَبَاَ اِبۡرٰهِیۡمَ (69) اِذۡ قَالَ لِاَبِیۡهِ وَ قَوۡمِهِ مَا تَعۡبُدُوۡنَ (70) قَالُوۡا نَعۡبُدُ اَصۡنَامًا فَنَظَلُّ لَهَا عٰکِفِیۡنَ (71) 39

The question posed by Abraham (sws) was not meant to elicit an answer. It was meant to discredit his addressees. He meant that what are these foolish and baseless things they are worshipping. The answer of his people was punctuated by arrogance and by the bias they had for their tribal interests. However much Abraham (sws) may emphasize his call, they will never give up their deities.

قَالَ هَلۡ یَسۡمَعُوۡنَکُمۡ اِذۡ تَدۡعُوۡنَ (72) اَوۡ یَنۡفَعُوۡنَکُمۡ اَوۡ یَضُرُّوۡنَ (73) قَالُوۡا بَلۡ وَجَدۡنَاۤ اٰبَآءَنَا کَذٰلِكَ یَفۡعَلُوۡنَ (74) 40

Abraham (sws) posed these questions to expose the baseless nature of these idols. Their reply was that they do not have an answer to these questions but will continue to worship them in this way because they are only following the ways of their forefathers, which they will not give up at any cost.

It may be noted that the events cited here are the ones which took place when he had conclusively communicated the truth to his people through both scriptural and intellectual arguments. It will become evident from the succeeding verses that after that he declared his acquittal and migrated from them. Obviously, the style of preaching of a prophet also changes in this phase. His words are meant to stir the souls and prod the minds of his people and their reaction instead is of ultimate stubbornness and obduracy. Both these aspects are evident from the question and answer cited here.

قَالَ اَفَرَءَیۡتُمۡ مَّا کُنۡتُمۡ تَعۡبُدُوۡنَ (75) اَنۡتُمۡ وَ اٰبَآؤُکُمُ الۡاَقۡدَمُوۡنَ (76) فَاِنَّهُمۡ عَدُوٌّ لِّیۡۤ اِلَّا رَبَّ الۡعٰلَمِیۡنَ (77) 41

Here the word اَفَرَءَیۡتُمۡ  is meant to express amazement and distaste pointing to the baseless nature of the idols Abraham’s (sws) nation was worshipping. They are lures of Satan and Satan is an eternal enemy of mankind. His real mission is to stop people from going to the straight path. These words constitute Abraham’s declaration of acquittal after which he migrated from his people. In verse 99 of Surah al-Saffat, it is cited in these words: اِنِّیۡ ذَاہِبٌ  اِلٰی رَبِّیۡ سَیَہۡدِیۡنِ   (I am going to my Lord; He will guide me). A proclamation of this migration is made in verse 26 of Surah al-‘Ankabut. A prophet of God is a sincere well-wisher of his people. He has great sympathy and concern for them. However, when these people become his enemies and instead of duly valuing the guidance brought by him try to inveigle him into their ill-ways, he regards them to be his enemy and migrates from them. For this reason, Abraham (sws) did not say that he was their enemy; on the contrary, he said that they were his enemy.

الَّذِیۡ خَلَقَنِیۡ فَهُوَ یَهۡدِیۡنِ (78) وَ الَّذِیۡ هُوَ یُطۡعِمُنِیۡ وَ یَسۡقِیۡنِ (79) وَ اِذَا مَرِضۡتُ فَهُوَ یَشۡفِیۡنِ (80) وَ الَّذِیۡ یُمِیۡتُنِیۡ ثُمَّ یُحۡیِیۡنِ (81) وَ الَّذِیۡ اَطۡمَعُ اَنۡ یَّغۡفِرَ لِیۡ خَطِیۡٓئَتِیۡ یَوۡمَ الدِّیۡنِ (82)42

After explaining the baseless nature of his nations’ idols, here in these verses, Abraham (sws) has elucidated the attributes of his real Lord – who actually is worthy of worship and obedience. The fact that God created him and guided him is an undeniable reality and also a logical necessity. He has created outstanding abilities in human beings and also given him the tact of developing and using these abilities. He has created them with a noble nature and blessed them with intellect which can distinguish right from wrong. It can deduce principles from components and lead them to derive results from the data they receive from their senses. Thus in verses 2-3 of Surah al-A‘la, it is stated: الَّذِي خَلَقَ فَسَوَّى وَالَّذِي قَدَّرَ فَهَدَى (Who created and perfected us and placed potentials in us and guided us in using them). Providing this guidance is a necessary consequence of God’s attribute of creation, as just alluded to. The God Who has created human beings with all these provisions and with such wisdom cannot leave them to wander about. This does not behove His mercy and wisdom. If He had done this, creation would not only have been a useless activity, it would have also been injustice which is against His majesty. For this reason, just as He has arranged for all the material needs of human beings, He has also provided for their spiritual needs. Moreover, since the real lofty status they can achieve depends on the fulfilment of this need at the optimum level, He did not leave this matter merely to their intellect. He in fact instituted a system of divine guidance by sending His prophets and messengers to mankind. Thus Abraham (sws) meant that only that being is worthy of worship who is the fountainhead of all these blessings and favours and not those idols carved out from stones that neither hear nor see, neither give benefit nor inflict harm.

After mentioning the provisions provided by God for the development of the soul and the intellect, the words “And Who makes me eat and drink and when I get sick, cures me” refer to His provisions regarding physical needs. It may be kept in mind here that polytheistic nations did not regard their deities to be the owners and creators of the universe; they in fact regarded them to be a source of blessings and sustenance. A superstition that specially inflicted them was that disease was a result of their anger and the remedy to disease depended on pleasing them. Abraham (sws) has dealt a severe blow on these superstitions of his nation by telling them that they have no role in these things; all of them are in the control of the Lord of the universe. The style “when I get sick, He cures me” is also noteworthy. Eating, drinking and curing are directly ascribed to God but becoming sick is ascribed to his own self by Abraham (sws). This is not only in deference to etiquette but also to the fact that, whereas all blessings are from God, hardships faced by people are at times the result of their own doing. Though they too inflict them by God’s permission but a person’s negligence also has a role in them. Hence they are ascribed to him.

The sentence “and He who shall give me death; then bring me back to life” directs attention to the necessary consequence of providing sustenance and guidance to mankind after creating it. If creating it the first time was no cause of bother to God, how can re-creating it be of any bother? Moreover, this re-creation is an essential consequence of all this elaborate arrangement and providence. How is it possible that He guides and sustains people and then makes their life end without any consequence?

The words “and from whom I have hope that on the Day of Judgement He shall forgive my sins” refer to the manifestation of the Day of Judgement which every person will encounter once he dies. Instead of informing people of its mere arrival, Abraham (sws) expressed his expectation from God when that day arrives. In other words, it is as if its arrival is self-obvious about which there is no doubt; however, everyone must prepare for this event and hope from God that He will forgive those who spent their lives in fearing Him.

Here it may be kept in mind that Abraham (sws) has presented all the fundamentals of his preaching in a very logical sequence. However, instead of presenting them through arguments and reasoning, he has expressed them in the form of personal impressions. The reason for this is that they were delivered in the phase of acquittal and migration, as has been indicated. In this phase, addressing people in a way that appeals to their intellect is useless. Thus he employed subtle statements in which personal impressions were reflected hoping that this style may stir their souls. If there is some life left in the hearts, this style at times becomes very potent. Very subtle examples of this style exist in the Qur’an.

وَ الَّذِیۡ اَطۡمَعُ اَنۡ یَّغۡفِرَ لِیۡ خَطِیۡٓئَتِیۡ یَوۡمَ الدِّیۡنِ (82) رَبِّ هَبۡ لِیۡ حُکۡمًا وَّ اَلۡحِقۡنِیۡ بِالصّٰلِحِیۡنَ (83)43

This is the prayer Abraham (sws) uttered at this sensitive time of his declaration of acquittal and migration.

The word حُکۡم refers to the power of decision-making, as has been discussed under verse 21. Prophets of God are specially blessed with this power. This was the time when Abraham (sws) was about to undertake a very important step of his life and needed God’s grace and guidance in future in making the correct decisions. Thus he began his prayer with these words.

Since he had declared his acquittal from his people for the cause of truth, he also prayed that, instead of these evil people, he is able to live in the company of the righteous both in this world and in the Hereafter. Thus the words: وَّ اَلۡحِقۡنِیۡ بِالصّٰلِحِیۡنَ.

The word لِسَانَ  here means “fame” and “reputation.” Since it is annexed to the word صِدۡقٍ, the expression لِسَانَ صِدۡقٍ would mean “fond remembrance.” In fact, an accurate translation would be “everlasting fond remembrance.”

Abraham’s (sws) prayer here invokes God to grant his message wide and continued acceptance among people. This prayer was accepted in way that has no parallel in history. All the prophets among the Israelites delivered the message he stood for. Finally, Muhammad, the last of prophet of God, made his message a global and abiding phenomenon.

وَ اجۡعَلۡ لِّیۡ لِسَانَ صِدۡقٍ فِی الۡاٰخِرِیۡنَ (84) وَ اجۡعَلۡنِیۡ مِنۡ وَّرَثَةِ جَنَّةِ النَّعِیۡمِ (85) وَ اغۡفِرۡ لِاَبِیۡ اِنَّهُ کَانَ مِنَ الضَّآلِّیۡنَ (86) وَ لَا تُخۡزِنِیۡ یَوۡمَ یُبۡعَثُوۡنَ (87)44

At the end, Abraham (sws) has prayed for a place in Paradise and for the forgiveness of his father.

The last of the above quoted verses carries a very strong recommendation from him for his father. The humiliation of a person’s relatives especially of his parents is tantamount to his own humiliation. For this reason, Abraham (sws) pleaded to God to forgive his father because if his father ends up in Hell, this would be ultimate humiliation for Abraham (sws). Through these words, Abraham (sws) tried to fulfil his obligation to his father in a very compassionate and benevolent way. However, God’s law of justice is totally unbiased. This prayer was not accepted and in fact he was emphatically stopped from praying for him.

یَوۡمَ لَا یَنۡفَعُ مَالٌ وَّ لَا بَنُوۡنَ (88) اِلَّا مَنۡ اَتَی اللّٰهَ بِقَلۡبٍ سَلِیۡمٍ (89)45

These words are not part of Abraham’s prayer. They are in fact from God Himself and complete and explain the prayer. If a child can be of any benefit to his parent, Azar would have been the most fortunate. God had blessed with him with a son as Abraham (sws). However, if a son of the stature of Abraham (sws) cannot be of benefit to his father, what to speak of others! The expression “pure heart” refers to a heart that is completely devoid of any speck of polytheism and hypocrisy. A heart inflicted with these ailments has no weight before God.

وَ اُزۡلِفَتِ الۡجَنَّةُ لِلۡمُتَّقِیۡنَ (90) وَ بُرِّزَتِ الۡجَحِیۡمُ لِلۡغٰوِیۡنَ (91)46

The word إِزْلاَفٌ means “to bring near.” Thus the first verse refers to the honour and respect that will be bestowed on the pious: Paradise will be brought to them the way an offer is presented in its material form. It will already be embellished and decorated in return for the good deeds they did in the previous world. They will not have to travel to reach it; it will be brought near them. In the same way, Hell too will be ready. The only thing needed on the Day of Judgement would be its unveiling. Something that people regarded far-fetched and had become indifferent to would be right before them.

وَ قِیۡلَ لَهُمۡ اَیۡنَمَا کُنۡتُمۡ تَعۡبُدُوۡنَ (92) مِنۡ دُوۡنِ اللّٰهِ هَلۡ یَنۡصُرُوۡنَکُمۡ اَوۡ یَنۡتَصِرُوۡنَ (93)47

The word نَصْرٌ means “to help someone,” and  اِنْتِصَارٌmeans “to defend one’s self.”

فَکُبۡکِبُوۡا فِیۡهَا هُمۡ وَ الۡغَاونَ (94) وَ جُنُوۡدُ اِبۡلِیۡسَ اَجۡمَعُوۡنَ (95) 48

The word كَبٌّ  means “to throw someone face wards.” Addition of letters have transformed it intoكَبْكَبَ  and thereby incorporated emphasis in it.

قَالُوۡا وَ هُمۡ فِیۡهَا یَخۡتَصِمُوۡنَ (96) تَاللّٰهِ اِنۡ کُنَّا لَفِیۡ ضَلٰلٍ مُّبِیۡنٍ (97) اِذۡ نُسَوِّیۡکُمۡ بِرَبِّ الۡعٰلَمِیۡنَ (98) 49

The word اِخْتِصَامٌ means “mutual altercation.” At other instances in the Qur’an, it is specified that this altercation will take place between the leaders of polytheism and disbelief and between their followers. The latter will tell the former that it was because of following them that they had encountered this evil day; so they should lessen this scourge for them. The leaders will reply that they just made them follow what they themselves followed and it was their misfortune that they had followed them. This altercation is referred rather briefly in the verses under discussion: the followers will cry out on oath in utter disappointment that they by regarding these leaders as partners of God had gone far astray. While explaining the verses Ibn Kathir writes: نجعل أمركم مطاعا كما يطاع أمر رب العالمين  (we obeyed your directives the way we should have obeyed the directives of the God of the Universe).50

Here it needs to be kept in mind that the beings whether they were the angels or the jinn that the Idolaters worshipped were all imaginary. So, any question or answer with them is out of question. On the Day of Judgement, it will become evident to the Idolaters that these are merely names kept by them which have no existence in reality. However, those who began this worship and turned people away from God to these idols and rejected God’s messengers in their support and honour will be present there. It is they who would be addressed by the followers in the words mentioned by these verses.

وَ مَاۤ اَضَلَّنَاۤ اِلَّا الۡمُجۡرِمُوۡنَ (99) فَمَا لَنَا مِنۡ شَافِعِیۡنَ (100) وَ لَا صَدِیۡقٍ حَمِیۡمٍ (101) فَلَوۡ اَنَّ لَنَا کَرَّةً فَنَکُوۡنَ مِنَ الۡمُؤۡمِنِیۡنَ (102)51

The previous verses depict what the followers will say to their leaders. What is mentioned in these verses will be longingly uttered by them as a rebuke to their own selves. Concomitant indications show that the word “wrongdoers” will be used by them for their leaders.

The words “So, now there is neither any intercessor for us nor any ardent friend,” express sorrow and yearning.”

The words “Grant us one more return that we can become believers!” express their ardent desire, which of course will not be granted. Its time will stand expired.

These verses warn those who spend their lives blindly following their leaders and forefathers that this excuse will not be entertained from them on the Day of Judgement that they were misled by others; every person will be answerable for his own deeds.

اِنَّ فِیۡ ذٰلِكَ لَاٰیَةً وَ مَا کَانَ اَکۡثَرُهُمۡ مُّؤۡمِنِیۡنَ (103) وَ اِنَّ رَبَّكَ لَهُوَ الۡعَزِیۡزُ الرَّحِیۡمُ )104)52

These repetitive verses have already been explained earlier.

 (Translated by Dr Shehzad Saleem)

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1. This is Surah Ta Sin.

2. These are the verses of the clear Book.

3. Perhaps you will take your life because of the grief that these people are not accepting faith.

4. If We want, We can send down a sign to them from the heavens; thus their necks will remain bent before it.

5. And whatever fresh reminder comes to them from the Most Merciful God, they only keep evading it. So, they rejected it; then the warnings of that thing which they are making fun of will soon appear before them.

6. Have they not seen the earth? We have sprouted from it an assortment of so many beneficial things in abundance.

7. Indeed, there is a great sign in it; but most of them have not believed in it. And indeed your Lord is powerful also and very affectionate too.

8. And when your Lord called Moses: “Go to the unjust nation, to the Pharaoh’s nation; will they not have fear?”

9. He replied: “Lord! I fear that they will deny me and my chest is in discomfort and my language is also not fluent; so send message to Aaron. And there is also one crime for which I am liable to them; so, I dread that they might kill me.”

10. God said: “Certainly not! Thus both of you go with Our signs; We shall be hearing with you. So, go to the Pharaoh and tell him: ‘We are the messengers of the Lord of worlds that you let the Israelites go with us.’”

11. He replied: “Did we not raise you in childhood among us? And you spent many years of your life among us and then did what you did and you are among the ungrateful.”

12. Moses replied: “I did this then and I was among the wrongdoers. Then when I felt afraid of you, I ran away from you. Then my Lord blessed me with the power of decision-making and made me from among the messengers.”

13. “And this is a favour you are impressing upon me because of which you have enslaved the Israelites?”

14. The Pharaoh said: “And what is this Rabb al-‘Alamin?”

15. Moses replied: “The Lord of the heavens and the earth and whatever is between them, if you are ones who can have conviction.”

16. He said to those around him: “Do you not hear?”

17. Moses said: “Your Lord and the Lord of your forefathers too.”

18. The Pharaoh said: “This messenger of yours who has been sent to you is totally mad.”

19. Moses said: “The Lord of the East and the West and whatever is between them if you have intellect.”

20. He said: “If you make anyone else except me as God, I shall imprison you.”

21. Moses asked: “Even if I have brought a clear sign to you?”

22. The Pharaoh said: “Present it, if you are truthful.”

23. The Pharaoh said to the courtiers around him: “This person surely is an adept magician. He wants to turn you out of your land through his magic. So, what do you advise?”

24. They said: “Put him off and his brother for now and send summoners in the city who should bring all the expert magicians to you.”

25. Thus at the prescribed time of an appointed day, the magicians were assembled and it was proclaimed among the people: “People, gather together so that we can support the magicians if they can prove dominant.”

26. Then when the magicians gathered, they said to the Pharaoh: “Is there also a reward for us if we become dominant?” He replied: “Yes and at that time you shall also be among the favoured ones.” 

27. Moses said them: “Present what you want to present.” They placed their ropes and sticks and said: “By the Pharaoh’s majesty! We alone shall remain dominant.”

28. Then Moses placed his staff; thus it suddenly began devouring the spell they were weaving.

29. So, the magicians immediately fell down in prostration. They said: “We have professed faith in the Lord of the worlds, in the Lord of Moses and Aaron.”

30. He said: “You believed in him before I could give you permission! Indeed, he is your guru who has taught magic to you. So, soon you will come to know. I shall have your limbs severed from alternate sides and crucify all of you.”

31. They answered: “No fear! We shall return only to our Lord. We hope that our Lord shall forgive our sins because we are those who first accepted faith.”

32. And We sent a revelation to Moses: “Set off with My servants by night. Indeed, you will be pursued.”

33. Thus, the Pharaoh sent summoners in the cities that these are a handful of people and are angering us and we are an alert group.

34. Thus We took them out from orchards, fountains, treasures and from an abode of honour.

35. Thus do We do and We made the Israelites the inheritors of these things.

36. Hence at daybreak these people set out to pursue them. Then when both groups faced each other, the companions of Moses shouted: “We have been seized.” Moses said: “Certainly not! My Lord is with me. He shall guide me.”

37. Thus We sent a revelation to Moses: “Strike your staff on the sea.” So it rent asunder and each part became like a huge mountain. And We brought the other group near that place and saved Moses and those who were with him. Then We drowned the others.

38. Indeed, there is a great sign in this, and most of them are not going to believe it. And indeed your Lord, He is Mighty and Merciful.

39. And narrate to them the anecdote of Abraham when he asked his father and the people of his nation: “What are these things which you people worship?” They replied: “We worship idols and shall continue to diligently adhere to their worship.”

40. He said: “Do they listen to you when you call them or benefit or harm you?” They replied: “In fact, we have seen our forefathers doing this.”

41. He said: “Then have you ever reflected also on these that you have been worshipping? You also and your earlier forefathers too!”

42. “All these are my enemies except for God, Lord of the worlds, Who has created me; then it is He Who guides me. And Who makes me eat and drink and when I get sick, cures me, and He who shall give me death; then bring me back to life and from whom I have hope that on the Day of Judgement He shall forgive my sins.”

43. “My Lord! Grant me the power of decision-making and include me among the righteous and let those who come later continue to fondly remember me.”

44. “And make me among the inheritors of the orchard of blessings and forgive my father; indeed, he was among those who have gone astray. And on the Day people will be raised up, on that Day, do not disgrace me.”

45. The Day neither wealth shall be of benefit nor children. Only they shall succeed who come with a pure heart.

46. And Paradise shall be brought near those who fear God and Hell shall be exposed for those who have gone astray.

47. And they will be asked: “Where are they whom you worshipped besides God? Will they help you or defend themselves?”

48. Thus they also and the people too who have gone astray and the armies of Satan as well, all of them will be cast face down into it.

49. And while arguing among themselves in it, they will say: “By God! We were in open error when we used to make you partners of the Lord of the universe.”

50. Ibn Kathir, Tafsir al-Qur’an al-‘Azim, vol. 3, 341.

51. “And we were led astray only by the wrongdoers. So, now there is neither any intercessor for us nor any ardent friend! Grant us one more return that we can become believers!”

52. Indeed, there is a great sign in this and most of them are not going to believe. And your Lord indeed is Mighty and Merciful.