Theme
In this surah, the Prophet (sws) is
urged to show patience on the attitude of his adversaries and
to wait for God’s decision: if they do not listen to him, he
should not worry for soon they will meet their fate. With this
topic the surah begins and with it it ends as well. He has
been directed to diligently pray and supplicate before God to
attain this patience and to adhere to it. At the same time,
the ills of impatience are explained. The whole of the surah
addresses the Prophet (sws). If his adversaries are spoken to,
it is in an indirect way without directly addressing them.
In the previous surah, many celebrated
prophets of God are mentioned. In this one, however, only
Moses (sws) is mentioned in detail. All important incidents of
his life from his birth and migration are highlighted. The
purpose is to provide guidance to the Prophet (sws) in his
current phase of preaching and in the future ones also through
a practical example.
Analysis
The surah can be divided into three
parts with respect to its meanings:
Verses (1-8): In a very affectionate
way, the Prophet (sws) is directed to not over-stretch and
burden himself in his concern for others to accept faith. His
responsibility is to only remind those who have some fear in
them. It is not his duty to make those accept faith who are
devoid of fear. This Qur’an is not the petition or a request:
it is the directive of the creator of the heavens and the
earth and the whole universe, and the Prophet (sws) should
present it in a manner worthy of it; he does not need to
pamper the ingrates and arrogant people; he should trust His
Lord Who knows all his hidden and open affairs.
Verses (9-98): The account of Moses (sws)
is mentioned. Briefly put, following are its prominent
aspects:
– Moses (sws) reaches the sacred valley
of Tuwa after returning from Madyan and is blessed with
prophethood.
– He receives his first directive after
being made a prophet.
– God blesses him with the miracles of
the staff and the white hand.
– He is given the directive of going to
the Pharaoh to warn him. Mention of his supplication for inner
satisfaction and for Aaron as a helper, and its immediate
acceptance.
– To strengthen the heart of Moses (sws),
it is stated how in his childhood he was shown special favour
by God: he was cast into the river; God not only saved him but
made his enemy and His own enemy rear and nurture him and
ultimately took him to his mother. It was she who, in utmost
distress, had consigned him to the waves of the river fearing
the Pharaoh.
– The incident of killing of a Copt at
the hands of Moses (sws) is mentioned. Moses (sws) then sets
off to Madyan. After passing through various trials and
tribulations there, he reaches the sacred valley of Tuwa in
accordance with the divine plan and is chosen as a prophet.
– After this act of God’s favour is
reminded, Moses (sws) and Aaron (sws) are encouraged that they
should bravely go and warn the Pharaoh. God will protect them.
– Moses (sws) presents his message to
the Pharaoh and the latter argues and debates with him.
– The contest between Moses (sws) and
the magicians of the Pharaoh is mentioned. The latter are
defeated and embrace faith.
– The Pharaoh accuses Moses (sws) and
those who have professed faith in him of rebellion and
threatens to kill them.
– Moses (sws) is directed to migrate
from Egypt along with the Israelites and is pursued by the
Pharaoh. Ultimately, Moses (sws) and the Israelites cross over
the sea safely and the Pharaoh and his armies are drowned.
– The favours of God bestowed on the
Israelites are recounted. In Moses’ absence of a few days in
which he had gone to receive the Torah, the Israelites are
afflicted with the trial of Samiri. As a result, they take to
idol worship. Details of this incident are mentioned including
its causes and consequences.
Verses (99-135): After the account of
Moses (sws) is presented, these concluding verses address the
Prophet (sws). The surah ends on the topic with which it
began: he is assured that this anecdote of the past is not
merely a past happening. It is actually his own anecdote as
well. People have been warned from all aspects in the book
given to him. If they do not accept it, they will bear its
consequences both in this world and in the next. There are
many lessons which these people can learn from history. For
this reason, the Prophet (sws) should not show impatience in
their matter and should patiently wait for God’s decision.
Hastiness gives Satan a chance to play his mischief. So the
Prophet (sws) should patiently wait for God’s decision and
diligently adhere to the prayer to acquire this patience. The
Prophet (sws) should also not be worried about the faith of
the rich thinking that this would strengthen his ranks. His
preaching has its own resources and God has taken upon Himself
to fulfil his financial needs. He should tell those who are
demanding to see the punishment that his duty was only to
inform them. If they now await this punishment, they should
keep waiting; the Prophet (sws) too
is waiting.
Section 1: Verses (1-8)
Text and Translation
بِسۡمِ اللّٰهِ
الرَّحۡمٰنِ الرَّحِیۡمِ
طٰهٰ (1) مَاۤ اَنۡزَلۡنَا عَلَیۡكَ
الۡقُرۡاٰنَ لِتَشۡقٰۤی (2) اِلَّا تَذۡکِرَةً لِّمَنۡ یَّخۡشٰی
(3) تَنۡزِیۡلًا مِّمَّنۡ خَلَقَ الۡاَرۡضَ وَ السَّمٰوٰتِ
الۡعُلٰی (4) اَلرَّحۡمٰنُ عَلَی الۡعَرۡشِ اسۡتَوٰی (5) لَهُ
مَا فِی السَّمٰوٰتِ وَ مَا فِی الۡاَرۡضِ وَ مَا بَیۡنَهُمَا وَ
مَا تَحۡتَ الثَّرٰی (6) وَ اِنۡ تَجۡهَرۡ بِالۡقَوۡلِ فَاِنَّهُ
یَعۡلَمُ السِّرَّ وَ اَخۡفٰی (7) اَللّٰهُ لَاۤ اِلٰهَ اِلَّا
هُوَ لَهُ
الۡاَسۡمَآءُ الۡحُسۡنٰی (8)
In the name of God, the Most-Gracious, the
Ever-Merciful.
This is Surah Taha. We have not revealed
this Qur’an to you to put you through difficulty. It is only a
reminder for those who fear God. It has been revealed in a
very thorough manner by the being Who created the earth and
the lofty skies - The most Merciful Who sits on the throne of
governance. Whatever is in the heavens and in the earth and
whatever is in between and whatever is below the earth are
under His control. (1-6)
Whether you speak openly or secretly;
nothing is hidden from Him because He knows what is said
secretly and what is even more hidden. He is God; there is no
deity besides Him. All good names belong to Him. (7-8)
Explanation
طٰهٰ (1)
These letters are from among the isolated
letters. A detailed discussion on them can be seen under the
first verse of Surah al-Baqarah.
مَاۤ اَنۡزَلۡنَا عَلَیۡكَ الۡقُرۡاٰنَ
لِتَشۡقٰۤی (2)
The Prophet (sws) has very affectionately
been made to understand here that the extent of responsibility
of preaching the Qur’an that he has taken upon himself and the
burden he is bearing as a result is not required of him at
all. His only responsibility is to communicate this Book to
people. Those who have the ability to recognize the truth and
a semblance of God’s fear will accept it. It is not his
responsibility to force it down those who are devoid of this
ability. He should not make his life miserable by doing this.
It has been explained at several instances
in this book that when after exerting himself day and night to
call people to the Qur’an, the Prophet (sws) saw that they
still denied a very evident thing and in no way have a soft
heart towards it, he was worried that perhaps he was lacking
in effort. When he was be overcome with this feeling, his
preaching efforts increased further and he would still feel
dissatisfied after doing his utmost.
It is in background that the verse assures
him. He should not go beyond the call of duty as he is not
responsible for others to accept faith.
اِلَّا تَذۡکِرَةً لِّمَنۡ یَّخۡشٰی (3)
This verse explains the status of the
Qur’an, the extent of the Prophet’s responsibility and also
the type of people who would be influenced by it and those who
would be deprived of it.
The word
تَذۡکِرَۃً means “a reminder.”
Obviously, what is reminded is always found within an
addressee and that which he may have forgotten and cannot be
something brought from outside. Deliberation on the Qur’an
shows that its purpose too is precisely the same. It is not
something strange or unique and does not impose anything from
outside on us. It actually reminds us of the facts already
found in our nature that we may have become indifferent to.
The arguments which the Qur’an employs to remind us are drawn
from the world inside and outside us and which our intellect
readily understands. However, either we do not use them or
evade their obvious consequences. The history which the Qur’an
has presented to teach its addressees and make them learn a
lesson is one which they are already aware of. The teachings
of the prophets it refers to are the ones which these
addressees claimed to be the progeny and followers of.
The verse states that only those will
benefit from this who fear (لِمَنۡ
یَّخۡشٰی ). The grammatical object
of the verb یَخۡشٰی
is suppressed. If parallel verses of the Qur’an are kept in
consideration, then the whole sentence would be to the effect:
لِمَنۡ یَّخۡشٰی رَبَّهُ بِالْغيْبِ
(it is a reminder for those fear their Lord in spite of not
seeing Him).
In other words, this is the same as what is
said in verse 2 of Surah al-Baqarah (هُدًی
لِّلۡمُتَّقِینَ).
I have explained it there that piety and fear is found in
every person whose nature has not been perverted. If such
people become indifferent, they are awakened from their
slumber by reminders of the Qur’an. As for those who pervert
their natures because of their misdeeds, no amount of shaking
can awaken them. The only logic that they can understand is
the logic of force which animals understand. They want to
believe after seeing things through their naked eyes. However,
before God, the only belief that has weight is one which is
acknowledged through intellect and not through observation.
If the Qur’an
is a reminder, then it follows that the task of the Prophet (sws)
is reminding people and not forcing them to believe. His
obligation is to only remind people of the lesson they have
forgotten. Whether they actually are reminded or not is the
responsibility of the people and not his.
In other words,
the verse under discussion stresses the fact that if people do
not benefit from the Prophet’s reminders, he should not worry.
It is they who are responsible for this behaviour and not he.
تَنۡزِیۡلًا مِّمَّنۡ خَلَقَ الۡاَرۡضَ وَ
السَّمٰوٰتِ الۡعُلٰی (4)
The word
تَنۡزِیۡل means to reveal something
in a thorough and gradual manner. The implication is that
since this Qur’an has been revealed to remind people, the
Almighty did not content Himself to just giving it to people
in one go so that what is meant to be presented to them is
done so in some way or the other. On the contrary, He has
revealed it in episodes in a very painstaking way so that they
are not left with any excuse that were not able to understand
it
The words “by the being Who created the
earth and the lofty skies” point to the exalted nature of the
Qur’an by referring to the majesty of the Being Who revealed
it. It is not something that can be dismissed because it has
no basis. It is also not a request of a petitioner so that if
it is accepted, it would be a favour to him and if it is not,
then he would be deprived. In fact, it is the directive of the
creator of the heavens and the earth that has to be followed.
If people reject it, they should fully contemplate the
consequences.
There is an indication in this for the
Prophet (sws) that he should present this Book to 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 its grave consequence
and not harm the Prophet (sws) in any way.
This topic is discussed in the Qur’an at
various instances. Thus, for example in Surah ‘Abas, it is
stated:
کَلَّاۤ اِنَّهَا تَذۡکِرَةٌ فَمَنۡ شَآءَ
ذَکَرهُ فِیۡ صُحُفٍ مُّکَرَّمَةٍ مَّرۡفُوۡعَةٍ مُّطَهَّرَةٍ
بِاَیۡدِیۡ سَفَرَةٍ کِرَامٍۭ بَرَرَةٍ.
)80: 11- 16)
Certainly not! This is but a reminder; so
whoever wishes, can benefit from it. It is in esteemed pages,
exalted and untouched, in the custody of scribes, honourable
and faithful. (80: 11-16)
اَلرَّحۡمٰنُ عَلَی الۡعَرۡشِ اسۡتَوٰی (5)
لَهُ مَا فِی السَّمٰوٰتِ وَ مَا فِی الۡاَرۡضِ وَ مَا
بَیۡنَهُمَا وَ مَا تَحۡتَ الثَّرٰی (6)
This verse mentions the exaltedness of the
Qur’an and states the attributes of the Almighty which are
reflected in this Book. He is the creator of the heavens and
the earth. It is a requisite of His mercy that He not leave
His creatures to themselves after creating them. Thus, it is
essential that just as He has arranged for the fulfilment of
their material needs, He also provides them with guidance.
Hence, He has blessed them with intellect and intuition and
revealed this Book as a further favour. This fact is also
alluded to in the initial verses of Surah al-Rahman thus:
اَلرَّحۡمٰنُ.عَلَّمَ الۡقُرۡاٰنَ.[6]
The implication is that today people who
reject the Qur’an are not harming God or His Messenger in any
way. In fact, they are depriving themselves of the greatest
mercy of God.
The words “Who sits on the throne of
governance” point to an attribute of the Almighty: He did not
become aloof after creating the world; He is in fact running
its affairs. He is the real sovereign of this universe. For
this reason, He has informed people of His directives and laws
through the Qur’an. After this awareness, people who still do
not listen will meet their fate on the day of accountability.
The words “whatever is in the heavens and
in the earth and whatever is in between and whatever is below
the earth are under His control” are meant to uproot the seed
of polytheism from its roots: there is no part of this
universe that is beyond God’s control and jurisdiction. If
someone has freedom in some sphere, then that too is because
of God’s design and plan. Thus a person should not think that
he can escape from God or there is anyone besides Him who can
given him refuge.
وَ اِنۡ تَجۡهَرۡ بِالۡقَوۡلِ فَاِنَّهُ
یَعۡلَمُ السِّرَّ وَ اَخۡفٰی (7)
In accordance with the principles of
eloquent Arabic, parallel portions of the verse are suppressed
because of concomitant indications. Ie:
وَ اِنۡ تَجۡهَرۡ بِالۡقَوۡلِ أَوْ تُخَافِت
بِهَ فَاِنَّہٗ یَعۡلَمُ الجَهْرَ وَالسِّرَّ وَ اَخۡفٰی
(and whether you say anything openly or
secretly, He knows what is open, the hidden and what is even
more hidden).
In this verse, the Prophet (sws) is assured
from another angle: all his pleadings to God are heard by Him
in whatever state he utters them. The purpose is to let him
know the consequence of this fact: when his Lord is aware of
all his secrets, his path would be eased by Him and he will be
provided guidance from Him at every step. If there is a delay
in any matter, it is because of a certain reason and benefit
and it is actually for his own betterment. For more details,
readers may look up what I have written while explaining verse
64 of Surah Maryam.
اَللّٰهُ لَاۤ اِلٰهَ اِلَّا هُوَ
لَهُ الۡاَسۡمَآءُ الۡحُسۡنٰی (8)
This verse directs the Prophet (sws) to
completely rely on God and not go out of the way in reforming
his enemies and worry himself. There is no god but God and in
His presence, he does not need anyone.
The words “all good names belong to Him”
are a treasure trove of assurance for the Prophet (sws). The
assurance sounded to him 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.
All scholars agree that here “names of God”
actually refer to His attributes because His names actually
express His attributes.
Section II: Verses (9-98)
In the previous section, the Prophet (sws)
has been assured through the attributes of God. Coming up is
the account of Moses (sws) in which this assurance and facts
mentioned academically in the previous section are stated
through a living example. In this anecdote, details of how God
helped him in the trials he passed through before and after
becoming a messenger are stated. A greater part of the phases
which the Prophet (sws) still had to go through were unknown
to him at that time. This anecdote reflects those phases
before him and also indicates to him the preparations needed.
The impact of living examples is unparalleled. In particular,
the anecdote of a prophet for another is like is own
biography.
Readers may proceed to study these verses
in the light of this background.
Text and Translation
وَ هَلۡ اَتٰىكَ حَدِیۡثُ مُوۡسٰی (9) اِذۡ
رَاٰ نَارًا فَقَالَ لِاَهۡلِهِ امۡکُثُوۡۤا اِنِّیۡۤ اٰنَسۡتُ
نَارًا لَّعَلِّیۡ اٰتِیۡکُمۡ مِّنۡهَا بِقَبَسٍ اَوۡ اَجِدُ
عَلَی النَّارِ هُدًی (10) فَلَمَّاۤ اَتٰىهَا نُوۡدِیَ
یٰمُوۡسٰی (11) اِنِّیۡ اَنَا رَبُّكَ فَاخۡلَعۡ نَعۡلَیۡكَ
اِنَّكَ بِالۡوَادِ الۡمُقَدَّسِ طُوًی (12) وَ اَنَا
اخۡتَرۡتُكَ فَاسۡتَمِعۡ لِمَا یُوۡحٰی (13) اِنَّنِیۡ اَنَا
اللّٰهُ لَاۤ اِلٰهَ اِلَّاۤ اَنَا فَاعۡبُدۡنِیۡ
وَ اَقِمِ الصَّلٰوةَ لِذِکۡرِیۡ (14) اِنَّ السَّاعَةَ
اٰتِیَةٌ اَکَادُ اُخۡفِیۡهَا لِتُجۡزٰی کُلُّ نَفۡسٍۭ بِمَا
تَسۡعٰی (15) فَلَا یَصُدَّنَّكَ عَنۡهَا مَنۡ لَّا یُؤۡمِنُ
بِهَا وَ اتَّبَعَ هَوٰىهُ فَتَرۡدٰی (16) وَ مَا تِلۡكَ
بِیَمِیۡنِكَ یٰمُوۡسٰی (17) قَالَ هِیَ عَصَایَ
اَتَوَکَّؤُا عَلَیۡهَا وَ اَهُشُّ بِهَا عَلٰی غَنَمِیۡ
وَ لِیَ فِیۡهَا مَاٰرِبُ اُخۡرٰی (18) قَالَ اَلۡقِهَا
یٰمُوۡسٰی (19) فَاَلۡقٰهَا فَاِذَا هِیَ حَیَّةٌ تَسۡعٰی (20)
قَالَ خُذۡهَا وَ لَا تَخَفۡ سَنُعِیۡدُهَا سِیۡرَتَهَا
الۡاُوۡلٰی (21) وَ اضۡمُمۡ یَدَكَ اِلٰی جَنَاحِكَ تَخۡرُجۡ
بَیۡضَآءَ مِنۡ غَیۡرِ سُوۡٓءٍ اٰیَةً اُخۡرٰی (22) لِنُرِیَكَ
مِنۡ اٰیٰتِنَا الۡکُبۡرٰی (23) اِذۡهَبۡ اِلٰی فِرۡعَوۡنَ
اِنَّهُ طَغٰی (24) قَالَ رَبِّ اشۡرَحۡ لِیۡ صَدۡرِیۡ (25) وَ
یَسِّرۡ لِیۡ اَمۡرِیۡ (26) وَ احۡلُلۡ عُقۡدَةً مِّنۡ
لِّسَانِیۡ (27) یَفۡقَهُوۡا قَوۡلِیۡ (28) وَ اجۡعَلۡ لِّیۡ
وَزِیۡرًا مِّنۡ اَهۡلِیۡ (29) هٰرُوۡنَ اَخِی (30) اشۡدُدۡ بِهِ
اَزۡرِیۡ (31) وَ اَشۡرِكۡهُ فِیۡۤ اَمۡرِیۡ (32) کَیۡ
نُسَبِّحَكَ کَثِیۡرًا (33) وَّ نَذۡکُرَکَ کَثِیۡرًا (34)
اِنَّكَ کُنۡتَ بِنَا بَصِیۡرًا (35) قَالَ قَدۡ اُوۡتِیۡتَ
سُؤۡلَكَ یٰمُوۡسٰی (36) وَ لَقَدۡ مَنَنَّا عَلَیۡكَ مَرَّةً
اُخۡرٰۤی (37) اِذۡ اَوۡحَیۡنَاۤ اِلٰۤی اُمِّكَ مَا یُوۡحٰۤی
(38) اَنِ اقۡذِفِیۡهِ فِی التَّابُوۡتِ فَاقۡذِفِیۡهِ فِی
الۡیَمِّ فَلۡیُلۡقِهِ الۡیَمُّ بِالسَّاحِلِ یَاۡخُذۡهُ عَدُوٌّ
لِّیۡ وَ عَدُوٌّ لَّهُ
وَ اَلۡقَیۡتُ عَلَیۡكَ مَحَبَّةً مِّنِّیۡ وَ لِتُصۡنَعَ
عَلٰی عَیۡنِیۡ (39) اِذۡ تَمۡشِیۡۤ اُخۡتُكَ فَتَقُوۡلُ هَلۡ
اَدُلُّکُمۡ عَلٰی مَنۡ یَّکۡفُلُهُ
فَرَجَعۡنٰكَ اِلٰۤی اُمِّكَ کَیۡ تَقَرَّ عَیۡنُهَا وَ
لَا تَحۡزَنَ وَ قَتَلۡتَ نَفۡسًا فَنَجَّیۡنٰكَ مِنَ الۡغَمِّ
وَ فَتَنّٰكَ فُتُوۡنًا فَلَبِثۡتَ سِنِیۡنَ فِیۡۤ اَهۡلِ
مَدۡیَنَ ثُمَّ جِئۡتَ عَلٰی قَدَرٍ یّٰمُوۡسٰی (40) وَ
اصۡطَنَعۡتُكَ لِنَفۡسِیۡ (41) اِذۡهَبۡ اَنۡتَ وَ اَخُوۡكَ
بِاٰیٰتِیۡ وَ لَا تَنِیَا فِیۡ ذِکۡرِیۡ (42) اِذۡهَبَاۤ اِلٰی
فِرۡعَوۡنَ اِنَّهُ طَغٰی (43) فَقُوۡلَا لَهُ قَوۡلًا لَّیِّنًا
لَّعَلَّهُ یَتَذَکَّرُ اَوۡ یَخۡشٰی (44) قَالَا رَبَّنَاۤ
اِنَّنَا نَخَافُ اَنۡ یَّفۡرُطَ عَلَیۡنَاۤ اَوۡ اَنۡ یَّطۡغٰی
(45) قَالَ لَا تَخَافَاۤ اِنَّنِیۡ مَعَکُمَاۤ اَسۡمَعُ وَ
اَرٰی (46) فَاۡتِیٰهُ فَقُوۡلَاۤ اِنَّا رَسُوۡلَا رَبِّكَ
فَاَرۡسِلۡ مَعَنَا بَنِیۡۤ اِسۡرَآءِیۡلَ وَ لَا تُعَذِّبۡهُمۡ
قَدۡ جِئۡنٰكَ بِاٰیَةٍ مِّنۡ رَّبِّكَ
وَ السَّلٰمُ عَلٰی مَنِ اتَّبَعَ الۡهُدٰی (47) اِنَّا
قَدۡ اُوۡحِیَ اِلَیۡنَاۤ اَنَّ الۡعَذَابَ عَلٰی مَنۡ کَذَّبَ
وَ تَوَلّٰی (48) قَالَ فَمَنۡ رَّبُّکُمَا یٰمُوۡسٰی (49) قَالَ
رَبُّنَا الَّذِیۡ اَعۡطٰی کُلَّ شَیۡءٍ خَلۡقَهُ ثُمَّ هَدٰی
(50) قَالَ فَمَا بَالُ الۡقُرُوۡنِ الۡاُوۡلٰی (51) قَالَ
عِلۡمُهَا عِنۡدَ رَبِّیۡ فِیۡ کِتٰبٍ
لَا یَضِلُّ رَبِّیۡ وَ لَا یَنۡسَی (52) الَّذِیۡ جَعَلَ
لَکُمُ الۡاَرۡضَ مَهۡدًا وَّ سَلَكَ لَکُمۡ فِیۡهَا سُبُلًا وَّ
اَنۡزَلَ مِنَ السَّمَآءِ مَآءً
فَاَخۡرَجۡنَا بِهِ اَزۡوَاجًا مِّنۡ نَّبَاتٍ شَتّٰی
(53) کُلُوۡا وَ ارۡعَوۡا اَنۡعَامَکُمۡ
اِنَّ فِیۡ ذٰلِكَ لَاٰیٰتٍ
لِّاُولِی النُّهٰی (54) مِنۡهَا خَلَقۡنٰکُمۡ وَ فِیۡهَا
نُعِیۡدُکُمۡ وَ مِنۡهَا نُخۡرِجُکُمۡ تَارَةً اُخۡرٰی (55) وَ
لَقَدۡ اَرَیۡنٰهُ اٰیٰتِنَا کُلَّهَا فَکَذَّبَ وَ اَبٰی (54)
قَالَ اَجِئۡتَنَا لِتُخۡرِجَنَا مِنۡ اَرۡضِنَا بِسِحۡرِكَ
یٰمُوۡسٰی (57) فَلَنَاۡتِیَنَّكَ بِسِحۡرٍ مِّثۡلِهِ فَاجۡعَلۡ
بَیۡنَنَا وَ بَیۡنَكَ مَوۡعِدًا لَّا نُخۡلِفُهُ نَحۡنُ وَ لَاۤ
اَنۡتَ مَکَانًا سُوًی (58) قَالَ مَوۡعِدُکُمۡ یَوۡمُ
الزِّیۡنَةِ وَ اَنۡ یُّحۡشَرَ النَّاسُ ضُحًی (59) فَتَوَلّٰی
فِرۡعَوۡنُ فَجَمَعَ کَیۡدَهُ ثُمَّ اَتٰی (60) قَالَ لَهُمۡ
مُّوۡسٰی وَیۡلَکُمۡ لَا تَفۡتَرُوۡا عَلَی اللّٰهِ کَذِبًا
فَیُسۡحِتَکُمۡ بِعَذَابٍ
وَ قَدۡ خَابَ مَنِ افۡتَرٰی (61) فَتَنَازَعُوۡا
اَمۡرَهُمۡ بَیۡنَهُمۡ وَ اَسَرُّوا النَّجۡوٰی (62) قَالُوۡۤا
اِنۡ هٰذٰىنِ لَسٰحِرٰنِ یُرِیۡدٰنِ اَنۡ یُّخۡرِجٰکُمۡ مِّنۡ
اَرۡضِکُمۡ بِسِحۡرِهِمَا وَ یَذۡهَبَا بِطَرِیۡقَتِکُمُ
الۡمُثۡلٰی (63) فَاَجۡمِعُوۡا کَیۡدَکُمۡ ثُمَّ ائۡتُوۡا صَفًّا
وَ قَدۡ اَفۡلَحَ الۡیَوۡمَ مَنِ اسۡتَعۡلٰی (64)
قَالُوۡا یٰمُوۡسٰۤی اِمَّاۤ اَنۡ تُلۡقِیَ وَ اِمَّاۤ اَنۡ
نَّکُوۡنَ اَوَّلَ مَنۡ اَلۡقٰی (65) قَالَ بَلۡ اَلۡقُوۡا
فَاِذَا حِبَالُهُمۡ وَ عِصِیُّهُمۡ یُخَیَّلُ اِلَیۡهِ
مِنۡ سِحۡرِهِمۡ اَنَّهَا تَسۡعٰی (66) فَاَوۡجَسَ فِیۡ نَفۡسِهِ
خِیۡفَةً مُّوۡسٰی (47) قُلۡنَا لَا تَخَفۡ اِنَّكَ اَنۡتَ
الۡاَعۡلٰی (48) وَ اَلۡقِ مَا فِیۡ یَمِیۡنِكَ تَلۡقَفۡمَا
صَنَعُوۡا
اِنَّمَا صَنَعُوۡا کَیۡدُ سٰحِرٍ
وَ لَا یُفۡلِحُ السَّاحِرُ حَیۡثُ اَتٰی (49) فَاُلۡقِیَ
السَّحَرَةُ سُجَّدًا قَالُوۡۤا اٰمَنَّا بِرَبِّ هٰرُوۡنَ وَ
مُوۡسٰی (70) قَالَ اٰمَنۡتُمۡ لَهُ قَبۡلَ اَنۡ اٰذَنَ لَکُمۡ
اِنَّهُ لَکَبِیۡرُکُمُ الَّذِیۡ عَلَّمَکُمُ السِّحۡرَ
فَلَاُقَطِّعَنَّ اَیۡدِیَکُمۡ وَ اَرۡجُلَکُمۡ
مِّنۡ خِلَافٍ وَّ لَاُصَلِّبَنَّکُمۡ فِیۡ جُذُوۡعِ النَّخۡلِ
وَ لَتَعۡلَمُنَّ اَیُّنَاۤ اَشَدُّ عَذَابًا وَّ اَبۡقٰی (71)
قَالُوۡا لَنۡ نُّؤۡثِرَكَ عَلٰی مَا جَآءَنَا مِنَ
الۡبَیِّنٰتِ وَ الَّذِیۡ فَطَرَنَا فَاقۡضِ مَاۤ اَنۡتَ قَاضٍ
اِنَّمَا تَقۡضِیۡ هٰذِهِ الۡحَیٰوةَ الدُّنۡیَا (72)
اِنَّـاۤ اٰمَنَّا بِرَبِّنَا لِیَغۡفِرَ لَنَا خَطٰیٰنَا وَ
مَاۤ اَکۡرَهۡتَنَا عَلَیۡهِ مِنَ السِّحۡرِ
وَ اللّٰهُ خَیۡرٌ وَّ اَبۡقٰی (73) اِنَّهُ مَنۡ یَّاۡتِ
رَبَّهُ مُجۡرِمًا فَاِنَّ لَهُ جَهَنَّمَ
لَا یَمُوۡتُ فِیۡهَا وَ لَا یَحۡیٰی (74) وَ مَنۡ
یَّاۡتِهِ مُؤۡمِنًا قَدۡ عَمِلَ الصّٰلِحٰتِ فَاُولٰٓئِكَ
لَهُمُ الدَّرَجٰتُ الۡعُلٰی (75) جَنّٰتُ عَدۡنٍ تَجۡرِیۡ مِنۡ
تَحۡتِهَا الۡاَنۡهٰرُ خٰلِدِیۡنَ فِیۡهَا
وَ ذٰلِكَ جَزٰٓؤُا مَنۡ تَزَکّٰی (76) وَ لَقَدۡ
اَوۡحَیۡنَاۤ اِلٰی مُوۡسٰۤی اَنۡ اَسۡرِ بِعِبَادِیۡ فَاضۡرِبۡ
لَهُمۡ طَرِیۡقًا فِی الۡبَحۡرِ یَبَسًا
لَّا تَخٰفُ دَرَکًا وَّ لَا تَخۡشٰی (77) فَاَتۡبَعَهُمۡ
فِرۡعَوۡنُ بِجُنُوۡدِهِ فَغَشِیَهُمۡ مِّنَ الۡیَمِّ مَا
غَشِیَهُمۡ (78) وَ اَضَلَّ فِرۡعَوۡنُ قَوۡمَهُ وَ مَا هَدٰی
(79) یٰبَنِیۡ اِسۡرَآءِیۡلَ قَدۡ اَنۡجَیۡنٰکُمۡ مِّنۡ
عَدُوِّکُمۡ وَ وٰعَدۡنٰکُمۡ جَانِبَ الطُّوۡرِ الۡاَیۡمَنَ وَ
نَزَّلۡنَا عَلَیۡکُمُ الۡمَنَّ وَ السَّلۡوٰی (80) کُلُوۡا مِنۡ
طَیِّبٰتِ مَا رَزَقۡنٰکُمۡ وَ لَا تَطۡغَوۡا فِیۡهِ فَیَحِلَّ
عَلَیۡکُمۡ غَضَبِیۡ
وَ مَنۡ یَّحۡلِلۡ عَلَیۡهِ غَضَبِیۡ فَقَدۡ هَوٰی (81)
وَ اِنِّیۡ لَغَفَّارٌ لِّمَنۡ تَابَ وَ اٰمَنَ وَ عَمِلَ
صَالِحًا ثُمَّ اهۡتَدٰی (82) وَ مَاۤ اَعۡجَلَكَ عَنۡ قَوۡمِكَ
یٰمُوۡسٰی (83) قَالَ هُمۡ اُولَآءِ عَلٰۤی اَثَرِیۡ وَ
عَجِلۡتُ اِلَیۡكَ رَبِّ لِتَرۡضٰی (84) قَالَ فَاِنَّا قَدۡ
فَتَنَّا قَوۡمَکَ مِنۡ بَعۡدِكَ وَ اَضَلَّهُمُ السَّامِرِیُّ
(85) فَرَجَعَ مُوۡسٰۤی اِلٰی قَوۡمِهِ غَضۡبَانَ اَسِفًا قَالَ
یٰقَوۡمِ اَلَمۡ یَعِدۡکُمۡ رَبُّکُمۡ وَعۡدًا حَسَنًا اَفَطَالَ
عَلَیۡکُمُ الۡعَهۡدُ اَمۡ اَرَدۡتُّمۡ اَنۡ یَّحِلَّ عَلَیۡکُمۡ
غَضَبٌ مِّنۡ رَّبِّکُمۡ فَاَخۡلَفۡتُمۡ مَّوۡعِدِیۡ (86)
قَالُوۡا مَاۤ اَخۡلَفۡنَا مَوۡعِدَكَ بِمَلۡکِنَا وَ لٰکِنَّا
حُمِّلۡنَاۤ اَوۡزَارًا مِّنۡ زِیۡنَةِ الۡقَوۡمِ فَقَذَفۡنٰهَا
فَکَذٰلِكَ اَلۡقَی السَّامِرِیُّ (87) فَاَخۡرَجَ لَهُمۡ
عِجۡلًا جَسَدًا لَّهُ خُوَارٌ فَقَالُوۡا هٰذَاۤ اِلٰـهُكُمۡ وَ
اِلٰهُ مُوۡسٰی فَنَسِیَ (88) اَفَلَا یَرَوۡنَ اَلَّا یَرۡجِعُ
اِلَیۡهِمۡ قَوۡلًا وَّ لَا یَمۡلِكُ لَهُمۡ ضَرًّا وَّ لَا
نَفۡعًا (89) وَ لَقَدۡ قَالَ لَهُمۡ هٰرُوۡنُ مِنۡ قَبۡلُ
یٰقَوۡمِ اِنَّمَا
فُتِنۡتُمۡ بِهِ
وَ اِنَّ رَبَّکُمُ الرَّحۡمٰنُ فَاتَّبِعُوۡنِیۡ وَ
اَطِیۡعُوۡا اَمۡرِیۡ (90) قَالُوۡا لَنۡ نَّبۡرَحَ عَلَیۡهِ
عٰکِفِیۡنَ حَتّٰی یَرۡجِعَ اِلَیۡنَا مُوۡسٰی (91) قَالَ
یٰهٰرُوۡنُ مَا مَنَعَكَ اِذۡ رَاَیۡتَهُمۡ ضَلُّوۡۤا (92)
اَلَّا تَتَّبِعَنِ
اَفَعَصَیۡتَ اَمۡرِیۡ (93) قَالَ یَبۡنَؤُمَّ لَا
تَاۡخُذۡ بِلِحۡیَتِیۡ وَ لَا بِرَاۡسِیۡ
اِنِّیۡ خَشِیۡتُ اَنۡ تَقُوۡلَ فَرَّقۡتَ بَیۡنَ بَنِیۡۤ
اِسۡرَآءِیۡلَ وَ لَمۡ تَرۡقُبۡ قَوۡلِیۡ (94) قَالَ فَمَا
خَطۡبُكَ یٰسَامِرِیُّ (95) قَالَ بَصُرۡتُ بِمَا لَمۡ
یَبۡصُرُوۡا بِهِ فَقَبَضۡتُ قَبۡضَةً مِّنۡ اَثَرِ الرَّسُوۡلِ
فَنَبَذۡتُهَا وَ کَذٰلِكَ سَوَّلَتۡ لِیۡ نَفۡسِیۡ (96) قَالَ
فَاذۡهَبۡ فَاِنَّ لَكَ فِی الۡحَیٰوةِ اَنۡ تَقُوۡلَ لَا
مِسَاسَ وَ اِنَّ لَكَ مَوۡعِدًا لَّنۡ تُخۡلَفَهُ
وَ انۡظُرۡ اِلٰۤی اِلٰـهِكَ الَّذِیۡ ظَلۡتَ عَلَیۡهِ
عَاکِفًا
لَنُحَرِّقَنَّهُ ثُمَّ
لَنَنۡسِفَنَّهُ فِی الۡیَمِّ نَسۡفًا (97) اِنَّمَاۤ
اِلٰـهُکُمُ اللّٰهُ الَّذِیۡ لَاۤ اِلٰهَ اِلَّا هُوَ
وَسِعَ کُلَّ شَیۡءٍ عِلۡمًا (98)
And has the story of Moses come to your
knowledge when he saw a flame, he said to his family: “Wait
here you people I see fire so that I can bring an ember from
it for you or perhaps am able to find some information there
about the way.” (9-10)
Then when he reached near it, a voice
called: “Moses! It is I, your Lord. So, take off your shoes
because you are in the sacred valley of Tuwa. And I have
chosen you. So, intently listen to what is being revealed to
you. Indeed, I alone am God; there is no deity besides Me. So,
worship Me and be diligent in the prayer to keep Me in
remembrance. Indeed, the Hereafter is sure to come. I shall
strive to keep it hidden so that every person is rewarded for
his deeds. Thus, anyone who does not believe in the Hereafter
and follows his desires should not make you negligent of the
prayer lest you perish.” (11-16)
“And what is this in your hands, O Moses!”
He replied: “This is my staff. I lean on it and through it
bring down leaves for my flock. And I also have other uses in
it.” God said: “Place it on the ground, O Moses.” He placed
it. So, suddenly it became a slithering serpent. God said:
“Pick it up and fear not. We shall return it again to its
first shape. And draw your hand towards your arm. It will
emerge from there white without any illness as a second sign
so that We may make you observe some great signs of Ours.”
(17-23)
“Go to the Pharaoh. He has become a great
tyrant.” He prayed: “Lord! Open my chest for me and make my
task easy for me and free my tongue from its impediment so
that people are able to understand what I say. And by
appointing my brother Aaron from my family a helper for me
strengthen my back, and make him share my responsibility so
that as much as possible we are able to extol and glorify you
and spread your word far and wide. Indeed, you have been
continuously watching over our affairs.” God said: “Your
request is granted, O Moses!” (24-36)
And at another instance as well We did a
favour to you when We revealed to your mother what is being
revealed to you: “Put him in a box; then place the box in the
river.” Then the river should cast it on the bank so that he
may pick it up who is My enemy also and of this child too. And
I shed a reflection of My love on you and so that you be
brought up under My supervision. At the time when your sister
would go repeatedly and would say to them: “Should I inform
you of those people who can bring up this child?” Thus We
returned you to your mother so that her eyes are soothed and
she does not grieve. (37-40)
And you had killed a person. Then We
delivered you from this grief and We fully tested you. Then
you stayed for many years among the people of Madyan. Then you
have reached here at a specially appointed time, O Moses! And
I chose you for My special assignment. (40-41)
“Go you and your brother with My signs and
be not negligent in remembering Me. Go both of you to the
Pharaoh. Indeed, he has become very rebellious. So, invite him
softly; he may well pay heed or have fear.” (42-44)
They said: “Our Lord! We fear that he will
be cruel to us or his rebelliousness may increase even
further.” God said: “Fear not! I am with you hearing and
seeing everything. So, go to him and tell him: ‘We both are
messengers of your Lord; so let the Israelites go with us and
do not put them through torment. We have also brought to you a
big sign of your Lord. And peace is on them who follow the
guidance. It has been revealed to us that there is however
torment for those who deny and turn away.’” (45-48)
The Pharaoh asked: “Who is the Lord of both
of you, O Moses?!” He replied: “Our Lord is one who has given
everything its physical shape; then gave guidance.” The
Pharaoh said: “Then what is the situation of the previous
nations?” Moses replied: “Their knowledge is with my Lord in a
register. My Lord neither errs nor forgets,” – He Who has made
the earth a cradle for you and made in it pathways for you and
sent down water from the heavens; thus from it We produced
various types of diverse plants. Eat and graze your cattle.
There are signs in this for those who have intellect. From it
We have created you, to it We shall return you and from it
bring you out again. (49-55)
And We showed him all Our signs. In spite
of this, he denied and rejected. He said: “Moses! Have you
come to us to turn us out from our land by a spell of your
magic? Then we too shall bring a similar magic against you.
So, appoint a specific location between us and yourself, some
place in the middle. Neither should we breach it nor should
you.” (56-58)
He said: “For you the promised day is the
day of festivity and that people should be made to gather
before midday.” Thus the Pharaoh withdrew from there and
gathered all his manoeuvres, then came for combat. Moses said:
“Be forsaken! Do not impute falsehood to God so that He may
crush you through some calamity. And he who imputes falsehood
to God shall not succeed.” (59-61)
At this, they began mutually consulting and
secretly advising one another. They said: “Both of them are
very adept magicians. They want to turn you out from your land
through their magic and uproot this exemplary system of yours.
So, bring together all your schemes; then come united against
them and today only he shall succeed who dominates.” (62-64)
They said: “Moses! Either you put forth or
it can be that we put forth first?” He said: “In fact, you put
forth.” So, all of a sudden their ropes and their staffs,
because of their magic, seemed to him as if they are sliding.
At this, Moses felt a little scared in his heart. We said:
“Fear not! Certainly, it is you who shall remain dominant and
that which is in your hands place it on the ground. Whatever
they have fashioned, it will swallow it. This trick they have
played is a mere trick of a magician and wherever a magician
may go, he does not succeed.” So the magicians fell down in
prostration. They cried out: “We profess faith in the Lord of
Moses and Aaron.” (65-70).
The Pharaoh said: “You attested to him
without my permission? Indeed, he is your mentor who has
taught magic to you. So, I shall have your hands and feet
severed from opposite directions and crucify you on trunks of
palm trees and you shall come to know whose punishment among
us is more stern and more lasting.” (71)
They replied: “We shall certainly not give
you preference over those clear signs that have come before us
nor over the Being Who has created us. So, do what you want
to. Whatever you can do relates to this worldly life. We
professed faith in our Lord so that He may forgive our sins
and also forgive the magic to which you have compelled us. And
God alone is better and eternal.” (72-73)
Indeed, whoever comes before his Lord as a
wrongdoer, for him is Hell. He shall neither die nor live in
it. And those go before Him as believers who would have done
righteous deeds also, then it is such people for whom there
are high ranks. For them, will be orchards of eternal
residence beneath which streams flow. They shall live in them
forever. And this is the reward of those who adopt purity.
(74-76)
And We revealed to Moses: “Set off with My
servants at night. Then make a dry path for them in the sea.
Neither will you be in danger of being pursued nor have any
fear of drowning.” So, the Pharaoh followed him with his
armies. Ultimately, they were covered by the sea with that
which covered them. And the Pharaoh led astray his nation; he
did not show it the right path. (77-78)
O Israelites! We delivered you from your
enemy and promised you a time at the blessed side of Tur and
sent down upon you mann and salwa: “Eat of the pure things
given by Us and do not be rebellious after receiving this
favour lest My wrath descends on you and he on whom My wrath
descends will be ruined. And for those who repent, accept
faith and do good deeds, then adhere to guidance, for them I
am very Forgiving.” (79-82)
And what made you leave your people and
come over early, O Moses? He replied: “These people are also
right behind me and Lord! I have come early to earn your
pleasure.” God said: “Then We have put your nation through a
trial behind you and Samiri has led it astray.” At this, Moses
returned to his nation in great anger and grief and said:
“People of My Nation! Had not your Lord made a very good
promise with you? Has much time passed on you or did you want
that your Lord’s wrath descend on you; for this reason, you
have broken My covenant?” (83-86)
They replied: “We did not break our promise
with you out of our own will. In fact, we had been made to
carry the burden of the nation’s jewellery. We cast it off and
in this way Samiri showed this trick.” (87)
So, he extracted a calf for them: a body
from which the sound of a bull would come out. At this, they
said: “Is this your god and that of Moses, but he has
forgotten it.” Would not these people reflect that neither can
it respond to anything nor can it inflict any harm or give
benefit? (88-89)
And Aaron had already said to them: “O
People of My Nation! You have been put through trial by it.
Your Lord is the Most Merciful God. Hence you should follow me
and listen to me.” They said: “We shall now keep worshipping
this calf until Moses returns to us.” (90-91)
Moses said: “Aaron! When you saw them going
astray, what stopped you from not following me? Have you
disobeyed My directive?” He replied: “O the one given birth to
by my mother! Grasp not my beard nor my head. I feared that
you would but say: ‘You have created a rift among the
Israelites and did not give regard to what I said.’” (92-94)
Moses asked: “What is your matter, O Samiri?”
He replied: “I saw that which others did not; so, I picked up
a handful from the footprints of the messenger; then cast it
into the calf. Thus did my soul prompt me.” Moses said: “Then
be off with you. Now, for life, you will continue to say: ‘No
one should touch me,’ and there is another promised time too
for you which will never be deferred from you. And look at
this deity to which you strongly had attached yourself. We
shall burn it; then scatter it in the sea. Only God is your
deity; there is no other deity except Him. His knowledge
embraces everything.” (95-98)
Explanation
وَ هَلۡ اَتٰىكَ حَدِیۡثُ مُوۡسٰی (9)
This style has been used in the Qur’an to
warn and threat as well as to urge and exhort. Here occasion
and context shows that it is used in the latter meaning. The
implication is that has the Prophet (sws) heard the account of
Moses (sws). God shall narrate it to him. In it, he will find
all the answers to questions that confront him in his current
or future phases of preaching. It should be kept in mind that
the reason that the anecdote of Moses (sws) is repeatedly
mentioned in the Qur’an in various styles is that it was the
legacy of Moses’ (sws) nation that has been transferred to the
Prophet’s (sws) nation. Before the Prophet (sws), it was Moses
(sws) who had been given the shari‘ah. The precarious phases
which Moses (sws) faced in his preaching and the way he was
helped by God were a source of great guidance and inspiration
for the Prophet (sws). At the same time, the mistakes
committed by the Israelites at every step and the guidance
they received to mend their ways were a great source of
teaching for the followers of the Prophet (sws). Readers may
give due importance to this anecdote as such. It is, in fact,
their own tale and not that of the others’.
اِذۡ رَاٰ نَارًا فَقَالَ لِاَهۡلِهِ
امۡکُثُوۡا اِنِّیۡ اٰنَسۡتُ نَارًا لَّعَلِّیۡ اٰتِیۡکُمۡ
مِّنۡهَا بِقَبَسٍ اَوۡ اَجِدُ عَلَی النَّارِ هُدًی (10)
Now begins the anecdote of Moses (sws) from
the time he was called upon to accept the responsibility of
God’s messenger. This took place when he was returning from
Madyan with his family.
It is evident from the word
اٰنَسۡتُ 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. From here, this
word also began to be used to mean “to see and observe
intently.”
Had it been a blazing fire, Moses (sws) would
have indicated that a fire was burning at a distance and that
he would go there to find out the way from anyone there; in
case, there was none there, he would return with an ember to
shield them from the biting cold.
فَلَمَّاۤ اَتٰىهَا نُوۡدِیَ یٰمُوۡسٰی (11)
اِنِّیۡ اَنَا رَبُّكَ فَاخۡلَعۡ نَعۡلَیۡكَ
اِنَّكَ بِالۡوَادِ الۡمُقَدَّسِ طُوًی (12)
As is evident from the verses, the first
directive given to Moses (sws) was to take off his shoes. This
is not only among the etiquette of cleanliness but also a norm
of decency and humility. Thus, taking off shoes in the mosques
has been made mandatory precisely for this reason. They are
places of gathering in God’s presence for which both
cleanliness and humility are essential. Some people are of the
opinion that if the shoes are clean, they can be worn in the
mosque. However, this is not correct because this would be
against decency and humility which is also a condition to
enter the mosques just as cleanliness is.
The reason for asking Moses (sws) to take
off his shoes is that he was in the sacred valley of Tuwa.
This is a vast flat land situated at the base of mount Sinai.
All parts of the earth have been created by God and do not
have any superiority over one another except if some part has
some special association with God. The valley of Sinai has
some special distinctions: God spoke to Moses (sws) here and
made His reflection manifest on mount Sinai. For this reason,
it is called sacred in this verse.
وَ اَنَا اخۡتَرۡتُكَ فَاسۡتَمِعۡ لِمَا
یُوۡحٰی (13)
The word
اِسْتِمَاع means “to listen
attentively.” This sentence is meant to focus the attention of
Moses (sws) before uttering what is really meant to be
communicated to him. Evident from this verse is the honour and
respect which Moses (sws) acquired after being appointed God’s
messenger and also the great responsibility which was imposed
on him in this capacity.
اِنَّنِیۡ اَنَا اللّٰهُ لَاۤ اِلٰهَ اِلَّاۤ
اَنَا فَاعۡبُدۡنِیۡ
وَ اَقِمِ الصَّلٰوةَ لِذِکۡرِیۡ (14)
This is the first instruction given to
Moses (sws) and it is something which has been given to all
messengers of God. An analysis of this verse shows that three
things are mentioned in it.
Firstly, the belief of monotheism is
alluded to because it occupies the central place in religion.
As far as believing in God is concerned, the world has always
believed in Him. Denying Him is a fashion of current times.
However, associating partners with Him has always afflicted
mankind in some form or the other. Thus every messenger was
first instructed in this belief and every messenger launched
an offensive against polytheism the foremost.
The second instruction given to Moses (sws)
was to worship God. Worship is God’s right alone. As God, He
must be worshipped and since He has no partner, it is
essential that this worship be done without associating anyone
with Him. One of the consequences of this worship, as has been
explained at other instances, is that He be obeyed too. Just
as it is not permissible to worship anyone, it is also not
permissible to willingly obey anyone against His directives.
The real essence of worship is to express one’s servitude
before God, revive one’s promise of obeying Him and of showing
sincerity to Him and to keep Him in remembrance. Thus it is
absolutely against one’s obligation to God to glorify Him but
to fashion out a shari‘ah or to acknowledge this right for
someone else. This is polytheism. I have presented arguments
to validate this in my book Haqiqat-i Shirk o Tawhid (The
Essence of Polytheism and Monotheism).
The third thing is the prayer. The word
used with it is إقامة.
It means to diligently offer it. It is mentioned to keep God
in permanent remembrance. Whether it is offered individually
or collectively, it is the greatest means to protecting God’s
remembrance and also its highest and most effective
manifestation. For this reason, after professing belief in
monotheism, all messengers were asked to observe it the
foremost. Through the prayer, a person keeps in remembrance
his covenant of servitude with God and it is through it that
an ummah keeps in remembrance its covenant made with God. If
an individual or a group of people show neglect in offering
the prayer, it will be as if they have shown neglect to the
whole religion. This has been explained under verse 59 of
Surah Maryam. Readers may look it up.
اِنَّ السَّاعَةَ اٰتِیَةٌ اَکَادُ
اُخۡفِیۡهَا لِتُجۡزٰی کُلُّ نَفۡسٍۭ بِمَا تَسۡعٰی (15)
This verse a
reminder of the hereafter and the word used for it is
اٰتِیَۃ . It does
not merely refer to its coming but the fact that it is
destined to come. This is because it occurs in the form of a
subject-noun (fa‘il) and not a verb, and thus has an element
of stress in it. It may be kept in mind that people have
generally not rejected the hereafter in the absolute sense.
Rather they have expressed it being improbable. For this
reason, not only has the Qur’an validated its arrival but also
emphasized its certainty.
The verse expresses the real purpose of its
arrival: people may necessarily be rewarded or punished for
their deeds. If this does not happen, it would mean that this
world has not been created by someone merciful and
compassionate. In such a case, it becomes a place of amusement
and this obviously is totally illogical. The words
بِمَا تَسۡعٰی
also highlight the fact that it is essential that every person
be treated according to his deeds only. If a person has
satanic deeds but attains the status of the righteous or is
absolved of accountability because of someone’s intercession
or because of his own lineage, it would only mean that it is
not character and deeds which carry weight before God; rather
intercession and lineage that do.
The words اَکَادُ
اُخۡفِیۡهَا form 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
اَكَادُ 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. In verse 187 of Surah al-A‘raf,
this subject
is stated by words: ثَقُلَتۡ فِی
السَّمٰوٰتِ
وَ الۡاَرۡضِ
ؕ لَا
تَاۡتِیۡکُمۡ
اِلَّا
بَغۡتَةً
ؕ (both
the heavens and the earth are burdened by its weight; it will
suddenly come to you).
فَلَا یَصُدَّنَّكَ عَنۡهَا مَنۡ لَّا
یُؤۡمِنُ بِهَا وَ اتَّبَعَ هَوٰىهُ فَتَرۡدٰی (16)
The antecedent of the pronoun in
عَنۡہَا is
صَّلٰوۃَ and that
of بِہَا
is السَّاعَۃَ.
Someone can regard this interpretation of
the verse to be the result of ambiguity in the pronouns which
is considered to be a defect of a discourse. However, it is a
defect when there is no indication found in the discourse to
ascertain their antecedents. In the presence of a clear
indication, this ambiguity is not a defect; it, in fact,
imparts brevity to a sentence. Examples of this usage can be
found in the works of the eloquent literati.
Here the indication is very apparent. After
a mention of the prayer and the hereafter two verbs are used:
یَصُدَّنَّ
and یُؤۡمِنُ.
Everyone having a flair for language
instantly knows that the first of these collocates with
صَّلٰوۃَ (the
prayer) and the second with
السَّاعَۃَ (the hereafter).
Among past scholars, Abu Muslim also holds this opinion and I
consider it to be correct in all respects.
On the basis of philosophy of religion too, if
one reflects, it becomes evident that a person who does not
have a firm belief in the hereafter will always regard the
prayer to be a burden. The Qur’an specifies it thus:
وَ
اِنَّهَا لَکَبِیۡرَةٌ اِلَّا عَلَی الۡخٰشِعِیۡنَ الَّذِیۡنَ
یَظُنُّوۡنَ اَنَّهُمۡ مُّلٰقُوۡا رَبِّهِمۡ وَ اَنَّهُمۡ
اِلَیۡهِ رٰجِعُوۡنَ (2: 45-46)
And, undoubtedly, this is exacting but not
to those who fear the Almighty, who think that they have to
meet their Lord and that to Him alone they also have to
return. (2:45-46)
It is also similarly mentioned in the Qur’an
that following one’s desires and forsaking the prayer mutually
necessitate one another. It is stated in Surah Maryam:
فَخَلَفَ مِنۡ
بَعۡدِهِمۡ خَلۡفٌ اَضَاعُوا الصَّلٰوةَ وَ اتَّبَعُوا
الشَّهَوٰتِ فَسَوۡفَ یَلۡقَوۡنَ غَیًّا (19: 59)
Then, after them, those wicked succeeded
them who squandered the prayer and followed their desires. So,
soon they will face the consequences of going astray.
(19:59)
It is evident from these verses that after
monotheism, it is the prayer to which Moses (sws) was directed
the foremost and it was the hereafter which he was specially
reminded of. This is also in consonance with the history of
God’s prophets, as is evident from Surah Maryam. However, the
misfortune of the Jews is lamentable that they squandered the
prayer and also became indifferent to the hereafter. It may be
a cause of amazement for the readers that their scriptures do
mention the ritual of animal sacrifice, but the prayer,
specially the one in the temple, is mentioned at just one
place in chapter 26 of the book of Deuteronomy. Some of their
jurists even think that Moses (sws) never bade them to offer
the prayer and if it is mentioned in the Torah, then it is
because of later editors who added it. As for their belief in
the hereafter, their Sadduccees never believed in it. Their
view is that reward and punishment takes place in this world.
It seems that the Murijites among the Muslims have also taken
their belief from them.
The words “lest you
perish” at the end is meant to warn the
addresees. If they become indifferent to the prayer and to the
hereafter, they will be ruined. These two things protect the
whole religion and safeguard people from the trials of Satan.
He who becomes negligent of them is as if he has consigned
himself to Satan.
وَ مَا تِلۡكَ بِیَمِیۡنِكَ یٰمُوۡسٰی (17)
The word
يَمِيْن means “a
hand” irrespective of being right or left. Several examples of
this can be found in classical Arabic literature.
Obviously, this question is not meant to
solicit an answer. It is meant to express affection and
liking. It is similar to a question posed to a child by a
person even though he knows what is in his hands. This
question was asked about something that would in future would
become the source of miracles at the hands of Moses (sws).
قَالَ هِیَ عَصَایَ
اَتَوَکَّؤُا عَلَیۡهَا وَ اَهُشُّ بِهَا عَلٰی غَنَمِیۡ
وَ لِیَ فِیۡهَا مَاٰرِبُ اُخۡرٰی (18)
هش means
to bring down leaves from a tree. ‘Ukbari is of the opinion
that the words اَهُشُّ بِهَا عَلٰی
غَنَمِیۡ mean
اَقُوْمُ بِهَا عَلٰی غَنَمِیۡ
(I protect and tend to my herd through it).
If linguisic evidence can support this meaning, it would be
very apt, but ‘Ukbari has not presented any evidence. So I
have followed its common meaning in this regard.
It is clear from Moses’ answer that he did not
merely respond to the question; he went much further and
elaborated quite a lot. He could have just said that there was
a staff in his hand. But he fully understood that the question
posed was not merely an inquiry, it carried a great amount of
affection in it. Thus he went into detail to answer it
anticipating that this would open up the way to more exchange.
If the questioner is very loved and sought after, prolonging
the conversation with him is a natural desire.
قَالَ اَلۡقِهَا یٰمُوۡسٰی (19) فَاَلۡقٰهَا
فَاِذَا هِیَ حَیَّةٌ تَسۡعٰی (20)
The verses express what ensued
next.
قَالَ خُذۡهَا وَ لَا تَخَفۡ سَنُعِیۡدُهَا
سِیۡرَتَهَا الۡاُوۡلٰی (21)
Fearing a snake
is something natural. Moses (sws) was scared because he
thought that the staff he could use to kill the snake with had
itself become a snake. He was thence assured by the Almighty.
وَ اضۡمُمۡ یَدَكَ اِلٰی جَنَاحِكَ تَخۡرُجۡ
بَیۡضَآءَ مِنۡ غَیۡرِ سُوۡٓءٍ اٰیَةً اُخۡرٰی (22)
At the same
time, a second directive was given to Moses (sws), as is
spelled out in the verse.
The verse
specifies that the whiteness of the hand would not be because
of any ailment; it would actually be a sign from God.
This clarification refutes the Bible in which
the whiteness of the arm is regarded to be because of the
ailment of leprosy. It may also be noted that this was not
meant to be a permanent sign. The words of the Qur’an bear
witness that this would only happen when Moses (sws) would
draw his hand into his gown and then take it out. An ailment
could be suspected if the hand had permanently turned white.
And if this had happened, then how could it have been regarded
as a miracle?
The words اٰیَۃً
اُخۡرٰی are not an independent
sentence. They form a second accusative of state (hal). The
first was that the hand would emerge white not because of any
ailment and the second was that it would emerge as a sign from
God. This aspect has been taken into account in the
translation.
لِنُرِیَكَ مِنۡ اٰیٰتِنَا الۡکُبۡرٰی (23)
This verse forms permanent glad tidings for
Moses (sws): apparently, these are just two miracles; however,
they are not merely two; concealed in them are some other
great ones; when he faces trials later in life, he will see
how these miracles manifest from them to express the power and
might of God.
Thus details of all these miracles which
Moses (sws) showed to the Pharaoh are presented in the Torah.
In the Qur’an too, the ones which are mentioned show their
majestic nature. It was this staff which created a way in the
sea for Moses (sws) and the Israelites, and from it he was
able to make twelve springs gush out from the mountain.
After imparting Moses (sws) with the
teaching of monotheism and the hereafter and after equipping
him with miracles, he was asked to go to the Pharaoh to try to
make him fear God and His wrath since he had become very
tyrannical. Here a question may arise: according to the
established practice of God, miracles are given to the
Prophets when their nations vehemently demand them and the
purpose of giving them these miracles is conclusive
communication of the truth so that those who are not using
their intellect and are persistent on this demand are left
with no excuse. If this is the case, then why was an exception
created for Moses (sws) as he was given these miracles as soon
as he was chosen as a prophet? The answer to this question is
that he was being sent to such a tyrannical and cruel ruler
who was his extreme enemy both in his individual and in his
collective capacity. As soon as the Pharaoh knew that Moses (sws)
was sent from God, he would have immediately ordered to
execute him, let alone listen to and understand his message.
In fact, he had already ordered his execution when he had
killed a Copt. However, Moses (sws) had sneaked away to Madyan
and hence he could not succeed in his plan. If Moses (sws) had
gone to such a tyrannical and despotic ruler to warn him in
the capacity of God’s Messenger, how could he even have
tolerated listening to him? He could only have been prepared
to listen to him if he had shown a sign that struck awe in
him. Thus, at the very onset, the Almighty equipped Moses (sws)
with 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.
اِذۡهَبۡ اِلٰی فِرۡعَوۡنَ اِنَّهُ طَغٰی
(24)
This is was the first campaign assigned to
Moses (sws). Details of the Pharaoh’s tyranny are mentioned in
detail in the explanation of Surah al-A‘raf. He regarded
himself to be the supreme God and was regarded as an avatar of
the greatest deity of the Egyptians: the Sun. How despotic and
oppressive he was can be sufficiently gauged from the fact
that he had ordered that all male offspring born of the
Israelites in his kingdom should be put to death or cast into
the sea. Only girls were allowed to live so that they could
serve as slave-maidens. How can there be two opinions about
the rebellious nature of such a person? Since Moses (sws) was
fully aware of this nature; in fact, had suffered because of
it, the Almighty has not pointed to any details of his
rebelliousness.
Here it should be kept in mind that God’s
Messengers foremost address and warn the leaders and chiefs of
their society. This is because it is through them that the
whole society is administered. If they are reformed, the whole
society becomes quickly reformed and everyone is awe-inspired
by the logic and persuasive nature of the call of the
prophets. However, if these leaders instead choose to
stubbornly deny, then this too has a positive aspect for the
preaching of the prophets: the hollow nature of their logic
becomes evident to their followers. If they later accept the
truth, they do so with full insight and comprehension and this
insight creates in them the power to conquer the hearts of
people. Hitherto, they were fishermen who would catch fish
from the sea and later they become people who grabbed people
to lead them to the path of truth. Contrary to this, movements
that begin their campaigns through public propaganda rely on
inciting the emotions of people. It is because of their
participation that these movements prosper and remain
functional as long as this participation continues. Sense and
reason have no role in them and neither can they ever have. It
cannot be denied that emotions have a strong role but if only
they are relied upon, one can easily know the consequence.
قَالَ رَبِّ اشۡرَحۡ لِیۡ صَدۡرِیۡ (25) وَ
یَسِّرۡ لِیۡ اَمۡرِیۡ (26) وَ احۡلُلۡ عُقۡدَةً مِّنۡ
لِّسَانِیۡ (27) یَفۡقَهُوۡا قَوۡلِیۡ (28) وَ اجۡعَلۡ لِّیۡ
وَزِیۡرًا مِّنۡ اَهۡلِیۡ (29) هٰرُوۡنَ اَخِی (30) اشۡدُدۡ بِهِ
اَزۡرِیۡ (31) وَ اَشۡرِكۡهُ فِیۡۤ اَمۡرِیۡ (32) کَیۡ
نُسَبِّحَكَ کَثِیۡرًا (33) وَّ نَذۡکُرَکَ کَثِیۡرًا (34)
اِنَّكَ کُنۡتَ بِنَا بَصِیۡرًا (35) قَالَ قَدۡ اُوۡتِیۡتَ
سُؤۡلَكَ یٰمُوۡسٰی (36)
As soon as Moses (sws) came to know that he
had been appointed a messenger and was required to go to the
Pharaoh in this capacity to preach to him, he immediately
uttered the supplication cited in the verses. 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
chooses 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 and guide them at every step.
Consider Moses’ words:
قَالَ رَبِّ اشۡرَحۡ لِیۡ صَدۡرِیۡ.
First of all, Moses prayed for inner peace and satisfaction.
If the responsibility is onerous and a person is fully aware
of its requisites, the heart of every sensitive individual
feels burdened. This is not a sign of weakness; in fact, it
shows how conscientous he is. Prophets of God do not demand
prophethood; on the contrary, as indicated earlier, they are
given this responsibility from God. For this reason, they are
naturally worried and apprehensive about carrying it out in
the best way. This burden in the heart can only be done away
with by God’s grace. He alone instils inner strength and
provides guidance and conviction for future phases. It is only
then that the heart is comforted and morale boosted. It may be
kept in mind here that the prophets of God are not imparted
knowledge and conviction in one go. They are given these
provisions in accordance with their needs and circumstances.
On their part, they keep yearning for more.
Next he prayed: وَ
یَسِّرۡ لِیۡۤ اَمۡرِیۡ. After
requesting God to give him peace of mind and inner
satisfaction, Moses (sws) implores God to ease out the path
for him and make the circumstances conducive for his success.
No doubt, the task is difficult but God’s grace can remove all
impediments and make the path smooth to tread.
His subsequent words
وَ احۡلُلۡ عُقۡدَةً مِّنۡ لِّسَانِیۡ
beseech God in a very humble way to grant him
eloquence in speech in order to make his preaching impactful.
It may be kept in mind that in those days, the sole means of
communication was oratory and effective communication. For
this reason, orators and speaker were respected the most in
those times. Such was the extent of this in Arabia that the
most powerful speaker would actually end up becoming the
leader of his tribe. Without mesmerizing his audience through
words, no one in those times could discharge the
responsibilities of a leader in the optimum way.
Today the invention of the printing press has
increased the importance of the written word and in fact it
now occupies primary significance. If a person is able to
secure help of the printing press, he can claim to surpass
Demosthenes in oratory even though he may not be able to
articulate a few sentences effectively. However, before the
invention of the press, speech and oratory had great
importance. This was specially true for those who had
leadership roles. It is evident from the Qur’an that Moses
(sws) was not a powerful speaker. Though this trait is not a
requisite for prophethood yet, as indicated earier, it has
great significance in preaching one’s message. Thus when Moses
(sws) was given the responsibility of a prophet, he felt this
deficiency in him and among others things, he prayed to God to
bless him with this skill.
Realizing this deficiency in himself, he also
requested God to make his elder brother Aaron (sws) his
partner. It is evident from both the Torah and the Qur’an that
Aaron (sws) was a very eloquent orator. Moses (sws) rightly
thought that if he could obtain his help, his own shortcoming
would be taken care of.
In Surah al-Qasas, his prayer is mentioned in
the following words:
وَاَخِیۡ هٰرُوۡنُ
هُوَ اَفۡصَحُ مِنِّیۡ لِسَانًا فَاَرۡسِلۡهُ مَعِیَ رِدۡاً
یُّصَدِّقُنِیۡۤ اِنِّیۡۤ اَخَافُ اَنۡ یُّکَذِّبُوۡنِ (28: 34)
And my brother Aaron is more eloquent than
me. Send him with me also as my helper that he may support me.
I fear that these people will reject me. (28:34)
It is clearly evident from this verse that
the real need for which Moses (sws) requested for the help of
his brother Aaron (sws) was because he was a powerful speaker.
He wanted to fill the void of his own deficiency through the
skill of his brother so that he could present his message to
people in a more effective way.
In Surah al-Shu‘ara’, precisely this aspect
has been stated thus:
وَ یَضِیۡقُ صَدۡرِیۡ وَ لَا یَنۡطَلِقُ
لِسَانِیۡ فَاَرۡسِلۡ اِلٰی هٰرُوۡنَ (26: 13)
And my chest is in discomfort and my tongue
is also not fluent; so send message to Aaron. (26:13)
It is evident
from these verses that Moses (sws) not a very powerful orator;
but there are no grounds to believe that he would stammer.
This is actually what the Torah says. It is from there that it
entered tafsir books and then in order to authenticate it,
exegetes fabricated an incident. The extent of veracity of the
Torah can be gauged from the fact that it regards the
whiteness of Moses’ hand to be due to leprosy. It is quite
probable for those who regard their prophet to be a patient of
leprosy to ascribe stammering to him as well.
Nevertheless
there is nothing in the Qur’an that indicates he would
stammer. The request found in the words وَ
احۡلُلۡ عُقۡدَةً مِّنۡ لِّسَانِیۡ یَفۡقَهُوۡا قَوۡلِیۡ
is not to relieve him of stammering but to bless him with the
power of oratory. This was essential for him in order to
effectively discharge his duty as God’s Messenger. The request
made was in a very humble style. He never
requested God to make him a powerful 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. 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.
In short, the notion that Moses (sws) used to
stammer has no basis. Regardless of the fact that just as God
protects His messengers from moral shortcomings, He also
protects them from physical defects, the most important point
is that the Qur’an does not in any way corroborate this
notion. Under the sarcastic accusation of the Pharaoh
وَلَا يَكَادُ يُبِينُ
(he cannot speak clearly) cited in verse 52
of Surah al-Zukhruf, readers can see read more on this topic.
In the next part of his prayer
هرُوۡنَ اَخِی وَ اجۡعَلۡ لِّیۡ وَزِیۡرًا
مِّنۡ اَهۡلِیۡ Moses (sws) has
requested Aaron (sws) as his helper. In the verses of Surah
al-Qasas and Surah al-Shu‘ara’ cited earlier, he had made this
request to cater for his own deficiency in oratory. He
reckoned that his brother Aaron (sws) would effectively fill
this void in him. He was his elder brother and he also trusted
his character and conduct and most of all he was an acclaimed
and eloquent speaker, as is evident from the Torah. When a
person of all these traits is found in one’s own family, it is
quite natural that Moses (sws) regard him to be the most
worthy of fulfilling this role. The words
مِّنۡ اَهۡلِیۡ (from
my family) should not give the wrong impression that this
selection had anything to do with family bias. This could have
been the case if only the family was the basis of this choice.
However, when the basis of selection is attributes, there is
no chance of familial bias playing any role. In fact, the
guidance obtained from this prayer is that when a person prays
for God’s grace, he should first of all include his family in
this prayer on the condition that they are righteous. Readers
may look up the tafsir of Surah al-Baqarah where the prayer of
Abraham (sws) is mentioned.
Consider next the words
وَ اَشۡرِکۡهُ فِیۡۤ اَمۡرِیۡ اُشۡدُدۡ بِهِ
اَزۡرِیۡ .
The word اَزۡر
means “back.” The request to God by Moses
(sws) is to strengthen his back by making Aaron (sws) his
partner so that he can bear the burden of his responsibility
in befitting way. It is evident from the words
وَ اَشۡرِکۡهُ فِیۡۤ اَمۡرِیۡ
that the request made by Moses (sws) was not
merely to make Aaron (sws) his companion but to actually make
him a prophet as well: he too should be responsible before God
in this capacity and he also should be directly guided and
protected by God. This was a very significant request because
as has been explained under verse 53 of Surah Maryam it is not
known if ever a prophet was made the helper of another
prophet. However, God showed favour to Moses (sws) and
accepted his request. Leaders who are slaves to the pleasures
of this world feel so jealous that even for small gains and
positions, they do not let others come near them. Yet, a true
comprehension of entrusted responsibilities makes even a
prophet pray to God to make someone share his task.
Here it may be noted that in the Torah, Aaron
(sws) is not mentioned the way he is in the Qur’an. In the
Torah, he is mentioned as a companion and spokesman of Moses
(sws) who was actually responsible for the mischief played by
Samiri. The Qur’an has unveiled the true character of these
personalities.
The verses کَیۡ
نُسَبِّحَكَ کَثِیۡرًا وَّ نَذۡکُرَكَ کَثِیۡرًا
refer to the fact that the reason for making Aaron (sws) his
partner in prophethood was that both could together glorify
and remember God as much as possible. Obviously, here
individual glorification and remembrance is not implied; it
refers to its collective form and actually means discharging
the responsibility of prophethood. The public and private
lives of all those who follow prophets of God in guiding
people are an epitome of glorification and remembrance. Their
prayers in the mosque constitute glorification and remembrance
and their tasks at their work places also constitute these. In
short, what they do is the same regardless of their locus. In
verse 14 of this surah, it has been stated:
اَقِمِ الصَّلٰوةَ لِذِکۡرِیۡ
(adhere to the prayer to remember me) and then
in verse 41 both Moses (sws) and Aaron are directed to go to
the court of the Pharaoh with the guidance:وَ
لَا تَنِیَا فِیۡ ذِکۡرِیۡ (both of you
do not be negligent in remembering Me). Obviously, here
remembrance refers to the responsibility of warning the
Pharaoh.
There is a literary element found in the
adjacent mention of glorification and remembrance. The former
is meant to absolve someone of negative traits and the latter
affirms positive traits in someone and both these are
necessary to engender a relationship with God on the right
footing. In other words, 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 false deities,
he cannot be faithful to God. Before saying
اِلَّا اللّٰه it is
essential to utter: لَا اِلٰهَ.
The words اِنَّكَ
کُنۡتَ بِنَا بَصِیۡرًا are a plea in
favour of this prayer just as Zacharias mentioned the words
مَاكُنْتُ بِدُعَائِكَ رَبِّ شَقِيًّا
(I have never remained deprived
regarding acceptance of my prayer) in favour of his prayer.
They have already been explained under verse 4 of Surah
Maryam. The best plea before God is not one’s deeds; rather,
it is pleading before Him on the basis of His grace and
compassion. When a person asks with such faith in God Who has
given him everything without asking, how can he deprive that
person when he actually asks from Him? Here Moses (sws) too
has pleaded to God by referring to His dealing with himself
and his brother. His implication is: you have always watched
over us; now that we are preparing to uplift your cause, how
can we be deprived of Your grace.
Consider next the part:
قَالَ قَدۡ اُوۡتِیۡتَ سُؤۡلَكَ یٰمُوۡسٰی
. The words
سُؤۡلَ and
سُوْالَ have the same meaning: request
and plea. It is stated that the request of Moses (sws) has
been granted. Here is a great amount of affection found in the
invocative یٰمُوۡسٰی
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, everything 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. If a prayer is made for the right objective at the
right time in a sincere way, it is accepted by God.
__________
|