بِسْمِ اللّهِ الرَّحْمـَنِ الرَّحِيمِ

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

طسم.تِلْكَ آيَاتُ الْكِتَابِ الْمُبِيْنِ. نَتْلُوْا عَلَيْكَ مِنْ نَّبَإِ مُوسَى وَفِرْعَوْنَ بِالْحَقِّ لِقَوْمٍ يُؤْمِنُوْنَ.

This is Surah Ta SinMim.1 These are verses of a very clear Book. For the guidance of those who want to accept faith,2  We narrate to you the accounts of Moses and the Pharaoh in all truth. (1-3)

إِنَّ فِرْعَوْنَ عَلَا فِی الْأَرْضِ وَجَعَلَ أَهْلَهَا شِيَعًا يَّسْتَضْعِفُ طَائِفَةً مِّنْهُمْ يُذَبِّحُ أَبْنَآءَهُمْ وَيَسْتَحْيِی نِسَآءَهُمْ إِنَّهُ كَانَ مِنَ الْمُفْسِدِيْنَ. وَنُرِيدُ أَنْ نَّمُنَّ عَلَى الَّذِيْنَ اسْتُضْعِفُوْا فِی الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَّنَجْعَلَهُمُ الْوَارِثِينَ. وَنُمَكِّنَ لَهُمْ فِی الْأَرْضِ وَنُرِیَ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا مِنْهُم مَّا كَانُوْا يَحْذَرُوْنَ.

In reality, the Pharaoh had become tyrannical in the land of Egypt.3 He had divided its inhabitants into groups.4 He had harshly suppressed one of the groups;5 he would fervently search for their sons to slaughter them and let their women live.6 Indeed, he was from among those who spread disorder. And, on the other hand, We had decided to look upon those with favour who had been oppressed in this country7 and grant them leadership8 and make them the inheritors of the country and grant them the political authority of that land9 and make the Pharaoh and Haman10 and their armies see from them precisely what they feared. 11 (4-6)

وَأَوْحَيْنَا إِلَى أُمِّ مُوسَى أَنْ أَرْضِعِيهِ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِی الْيَمِّ وَلَا تَخَافِیْ وَلَا تَحْزَنِیْ إِنَّا رَآدُّوْهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِيْنَ.

[Thus when Moses was born,12 boys were being killed. For this very reason] We revealed13 to the mother of Moses: “Now suckle him with your milk. Then when you feel danger [for his life] consign him to the river and fear and grieve not. We have decided to deliver him back to you14 and make him [a messenger] from among messengers.” (7)

فَالْتَقَطَهُ آلُ فِرْعَوْنَ لِيَكُوْنَ لَهُمْ عَدُوًّا وَّحَزَنًا إِنَّ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا كَانُوْا خَاطِئِيْنَ. وَقَالَتِ امْرَأَتُ فِرْعَوْنَ قُرَّتُ عَيْنٍ لِّیْ وَلَكَ لَا تَقْتُلُوْهُ عَسَى أَنْ يَّنْفَعَنَا أَوْ نَتَّخِذَهُ وَّلَدًا وَهُمْ لَا يَشْعُرُوْنَ.

[She ultimately did as she was told15]. Then the family of the Pharaoh picked him [while seeing him drifting in the river]16 so that [the word of God be fulfilled and] as a result he becomes their enemy and a means of grief for them.17 In reality, the Pharaoh, Haman and their armies were great wrongdoers [because they regarded themselves to be the owner of all authority and sovereignty.]18 [When] the Pharaoh’s wife [saw the child,] she said [to the Pharaoh]: “He is the comfort of my and your eyes; you people do not kill him. It may well be that he gives us benefit or we even make him our son.”19 [They were making this conversation and] did not the slightest know what would happen to them. (8-9)

وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَى فَارِغًا إِن كَادَتْ لَتُبْدِي بِهِ لَوْلَا أَن رَّبَطْنَا عَلَى قَلْبِهَا لِتَكُونَ مِنَ الْمُؤْمِنِيْنَ. وَقَالَتْ لِأُخْتِهِ قُصِّيهِ فَبَصُرَتْ بِهِ عَنْ جُنُبٍ وَهُمْ لَا يَشْعُرُوْنَ.

On the other hand, the heart of Moses’ mother became extremely anxious. Had We not got hold of her heart so that she remain convinced of Our promise,20 she would have revealed his secret. And [in this state of anxiety] she said to the child’s sister: “Keep following him.”21 Thus she kept observing him [from afar] posing as a stranger and the people of the Pharaoh had not the slightest knowledge of this.22 (10-11)

وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ مِنْ قَبْلُ فَقَالَتْ هَلْ أَدُلُّكُمْ عَلَى أَهْلِ بَيْتٍ يَّكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَاصِحُوْنَ. فَرَدَدْنَاهُ إِلَى أُمِّهِ كَيْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ وَلِتَعْلَمَ أَنَّ وَعْدَ اللَّهِ حَقٌّ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُوْنَ.

And here We had already stopped Moses from the milk of the wet nurses.23 Thus [when Moses’ sister arrived there and saw this,] she said to them: “If you people say, I can lead you to a house that will bring him up for you and will look after him very sincerely?” In this way, We restored Moses to his mother so that her eyes are soothed and she does not aggrieve and so that she well knows that God’s promise is destined to be fulfilled,24 but most people know not.25 (12-13)

 وَلَمَّا بَلَغَ أَشُدَّهُ وَاسْتَوَى آتَيْنَاهُ حُكْمًا وَعِلْمًا وَكَذَلِكَ نَجْزِی الْمُحْسِنِيْنَ.

When Moses reached adolescence [after being brought up under the Pharaoh] and became mature in every sense,26 We blessed him with knowledge and wisdom.27 Thus do We reward the righteous. 28 (14)

وَدَخَلَ الْمَدِيْنَةَ عَلَى حِيْنِ غَفْلَةٍ مِّنْ أَهْلِهَا فَوَجَدَ فِيْهَا رَجُلَيْنِ يَقْتَتِلَانِ هَذَا مِنْ شِيْعَتِهِ وَهَذَا مِنْ عَدُوِّهِ فَاسْتَغَاثَهُ الَّذِیْ مِنْ شِيْعَتِهِ عَلَى الَّذِیْ مِنْ عَدُوِّهِ فَوَكَزَهُ مُوسَى فَقَضَى عَلَيْهِ قَالَ هَذَا مِنْ عَمَلِ الشَّيْطَانِ إِنَّهُ عَدُوٌّ مُّضِلٌّ مُّبِينٌ. قَالَ رَبِّ إِنِّیْ ظَلَمْتُ نَفْسِي فَاغْفِرْ لِی فَغَفَرَ لَهُ إِنَّهُ هُوَ الْغَفُوْرُ الرَّحِيْمُ. قَالَ رَبِّ بِمَا أَنْعَمْتَ عَلَيَّ فَلَنْ أَكُوْنَ ظَهِيْرًا لِّلْمُجْرِمِيْنَ.

[Then one day by co-incidence] he entered the city at a time when people of the city would be unaware;29 so he saw that two men were fighting there. One belonged to his own nation and the other to his enemy one. Then the person of his nation asked for his help against the other who belonged to his enemies. At this, Moses punched him and killed him.30 [As soon as this happened] Moses said: “This is a satanic deed that I have done. No doubt, Satan is an open enemy who leads astray.” He prayed: “Lord! I have been unjust to my soul; so forgive me.31 So, his Lord forgave him. Indeed, He alone is the forgiver; ever-merciful. Moses said: “My Lord! This favour that you have done me, after this I will never become a helper of such wrongdoers.”32 (15-17)

فَأَصْبَحَ فِی الْمَدِيْنَةِ خَآئِفًا يَّتَرَقَّبُ فَإِذَا الَّذِی اسْتَنصَرَهُ بِالْأَمْسِ يَسْتَصْرِخُهُ قَالَ لَهُ مُوسَى إِنَّكَ لَغَوِيٌّ مُّبِيْنٌ. فَلَمَّآ أَنْ أَرَادَ أَن يَّبْطِشَ بِالَّذِیْ هُوَ عَدُوٌّ لَّهُمَا قَالَ يَا مُوسَى أَتُرِيْدُ أَنْ تَقْتُلَنِیْ كَمَا قَتَلْتَ نَفْسًا بِالْأَمْسِ إِنْ تُرِيدُ إِلَّا أَنْ تَكُوْنَ جَبَّارًا فِی الْأَرْضِ وَمَا تُرِيْدُ أَنْ تَكُوْنَ مِنَ الْمُصْلِحِيْنَ.

[The night passed peacefully.] So, the next day, Moses entered the city scared and a little watchful. All of a sudden he saw that the one who had called him yesterday for help is again asking for his help today. Moses said: “There is no doubt now that you are a plain mischievous person.”33 Then [while trying to reconcile both] when the matter reached the extent that Moses decided34 to grab his and that person’s enemy35 [so that he also stop fighting], [the person thought that Moses wanted to grab him;36 so,] he cried out: “Moses! Do you want to kill me today the way you killed a person yesterday? Do you only want to stay in this country as a tyrant; you do not want to be among those who reform?” 37 (18-19)

وَجَآءَ رَجُلٌ مِّنْ أَقْصَا الْمَدِيْنَةِ يَسْعَى قَالَ يَا مُوسَى إِنَّ الْمَلَأَ يَأْتَمِرُوْنَ بِكَ لِيَقْتُلُوْكَ فَاخْرُجْ إِنِّیْ لَكَ مِنَ النَّاصِحِيْنَ. فَخَرَجَ مِنْهَا خَآئِفًا يَّتَرَقَّبُ قَالَ رَبِّ نَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ.

[When this matter reached the royal court,] a person38 came running from the far end of the city [where royal palaces were situated]. He said: “Moses! The elders of the court are discussing to kill you.39 So, go away from here. Be convinced that I am among your well-wishers.”40 Thus Moses went away from there scared and watchful. [At that time,] he supplicated: “My Lord! Save me from these unjust people.” (20-21)

وَلَمَّا تَوَجَّهَ تِلْقَآءَ مَدْيَنَ قَالَ عَسَى رَبِّی أَنْ يَّهْدِيَنِیْ سَوَآءَ السَّبِيْلِ. وَلَمَّا وَرَدَ مَآءَ مَدْيَنَ وَجَدَ عَلَيْهِ أُمَّةً مِّنَ النَّاسِ يَسْقُوْنَ وَوَجَدَ مِنْ دُوْنِهِمُ امْرَأتَيْنِ تَذُوْدَانِ قَالَ مَا خَطْبُكُمَا قَالَتَا لَا نَسْقِیْ حَتَّى يُصْدِرَ الرِّعَآءُ وَأَبُونَا شَيْخٌ كَبِيْرٌ. فَسَقَى لَهُمَا ثُمَّ تَوَلَّى إِلَى الظِّلِّ فَقَالَ رَبِّ إِنِّیْ لِمَآ أَنزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيْرٌ.

When [finally] Moses turned towards Madyan [after departing from Egypt] 41 he said in his heart: “Hopefully my Lord will show me the straight path.”42 [Thus while walking] when he reached the well of Madyan, he saw a large cluster of people there and they are watering their flock and he also saw two women standing there while withholding their flock.43 He asked: “What is your issue?” 44 They replied: “We cannot make our animals drink water unless these shepherds draw away their animals [and it is we who have to come for this task because] our father is very old.45 Hearing this, Moses (sws) watered their flock for them. Then withdrew and came to a shade46 and prayed: “Lord! Whatever good you may send down to me at this time, I am in need of it.”47 (22-24)

فَجَآءَتْهُ إِحْدَاهُمَا تَمْشِیْ عَلَى اسْتِحْيَآءٍ قَالَتْ إِنَّ أَبِیْ يَدْعُوكَ لِيَجْزِيَكَ أَجْرَ مَا سَقَيْتَ لَنَا فَلَمَّا جَآءَهُ وَقَصَّ عَلَيْهِ الْقَصَصَ قَالَ لَا تَخَفْ نَجَوْتَ مِنَ الْقَوْمِ الظَّالِمِيْنَ.

Then [not much time passed when] one of them walked up to him bashfully and said: “My father48 is calling you so that he can reward you for the water you have made it drink for us.49 [Moses set off.] Then when he reached her father50 and narrated all his account, he assured him: Do not fear; you have been saved from unjust people.” 51 (25)

قَالَتْ إِحْدَاهُمَا يَا أَبَتِ اسْتَأْجِرْهُ إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِيْنُ.

[When] one of those women [saw all this, she said to her father]:52 “Dear Father! take this person into your service because the best person you can hire can only be one who is strong and trustworthy.”53 (26)

قَالَ إِنِّیْ أُرِيدُ أَنْ أُنكِحَكَ إِحْدَى ابْنَتَيَّ هَاتَيْنِ عَلَى أَنْ تَأْجُرَنِیْ ثَمَانِيَ حِجَجٍ فَإِنْ أَتْمَمْتَ عَشْرًا فَمِنْ عِنْدِكَ وَمَآ أُرِيْدُ أَنْ أَشُقَّ عَلَيْكَ سَتَجِدُنِیْ إِنْ شَآءَ اللَّهُ مِنَ الصَّالِحِيْنَ. قَالَ ذَلِكَ بَيْنِیْ وَبَيْنَكَ اَيَّمَا الْأَجَلَيْنِ قَضَيْتُ فَلَا عُدْوَانَ عَلَيَّ وَاللَّهُ عَلَى مَا نَقُولُ وَكِيْلٌ.

Her father said to Moses: “I want to marry one of these two daughters of mine to you on the condition that you serve me for eight years. Then if you go on to complete ten years, it is your will. I do not want to put any burden on you.54 God willing, you will find me to be an upright person.” Moses said: “[Alright;] This is now agreed between you and me. Whichever of these two periods I complete, there would be no compulsion on me after this, and God is a witness on the agreement we are making.” (27-28)

فَلَمَّا قَضَى مُوسَىالْأَجَلَ وَسَارَ بِأَهْلِهِ آنَسَ مِنْ جَانِبِ الطُّورِ نَارًا قَالَ لِأَهْلِهِ امْكُثُوْا إِنِّیْ آنَسْتُ نَارًا لَّعَلِّي آتِيْكُمْ مِّنْهَا بِخَبَرٍ أَوْ جَذْوَةٍ مِنَ النَّارِ لَعَلَّكُمْ تَصْطَلُوْنَ.

Then when Moses completed the term and departed [from there] with his family, he saw something like fire from the direction of Ṭur.55 He said to his family: “I have seen fire. You people just wait here so that I can bring some news to you [about the way] or bring some burning ember so that you can protect yourself [from the cold.]”56 (29)

فَلَمَّا أَتَاهَا نُودِی مِنْ شَاطِئِ الْوَادِ الْأَيْمَنِ فِی الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَنْ يَا مُوسَى إِنِّیْ أَنَا اللَّهُ رَبُّ الْعَالَمِيْنَ. وَأَنْ أَلْقِ عَصَاكَ فَلَمَّا رَآهَا تَهْتَزُّ كَأَنَّهَا جَآنٌّ وَّلَّى مُدْبِرًا وَّلَمْ يُعَقِّبْ يَا مُوسَى أَقْبِلْ وَلَا تَخَفْ إِنَّكَ مِنَ الْآمِنِيْنَ. اُسْلُكْ يَدَكَ فِیْ جَيْبِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوْءٍ وَّاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَانِ مِنْ رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ إِنَّهُمْ كَانُوْا قَوْمًا فَاسِقِيْنَ.

Then when Moses reached there, he heard a voice from a tree in the valley of Ayman found in that blessed land: 57 “Moses! I am God; Lord of the worlds58 and this also that place your staff [on the ground].” Then when Moses saw it slithering like a serpent, he turned and fled and did not even look back.59 God said: “Moses! Come forward and fear not. You are absolutely secure. Insert your hand into the opening of your garment [at the chest;] it will come out [shining] white without any ailment60 and for this draw your arm towards yourself as is done in fright.61 So, these are two signs from your Lord to go to the Pharaoh and his courtiers.62 In reality, they are a very disobedient people.63 (30-32)

قَالَ رَبِّ إِنِّیْ قَتَلْتُ مِنْهُمْ نَفْسًا فَأَخَافُ أَنْ يَّقْتُلُوْنِ. وَأَخِیْ هَارُوْنُ هُوَ أَفْصَحُ مِنِّیْ لِسَانًا فَأَرْسِلْهُ مَعِيَ رِدْءًا يُّصَدِّقُنِي إِنِّیْ أَخَافُ أَنْ يُكَذِّبُوْنِ. قَالَ سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجْعَلُ لَكُمَا سُلْطَانًا فَلَا يَصِلُوْنَ إِلَيْكُمَا بِآيَاتِنَآ أَنْتُمَا وَمَنِ اتَّبَعَكُمَا الْغَالِبُوْنَ.

Moses said: “Lord! I have slain one of their men. Hence, I fear that they will slay me. And my brother Aaron, he is more eloquent in language than me; hence, send him with me as my helper so that he may support me;64  I fear that they will deny me.” God said: “We will strengthen your arm with your brother and bless both of you such awe that they will not be able to reach you. Go with Our signs;65 it is you and those who follow you who will remain dominant.” (33-35)

فَلَمَّا جَآءَهُم مُّوسَى بِآيَاتِنَا بَيِّنَاتٍ قَالُوْا مَا هَذَا إِلَّا سِحْرٌ مُّفْتَرًى وَّمَا سَمِعْنَا بِهَذَا فِیْ آبَآئِنَا الْأَوَّلِيْنَ.

Then when Moses came to them with these clear signs of Ours, they said: “This is merely fabricated magic and never have we heard such a thing from our forefathers.”66 (36)

وَقَالَ مُوسَى رَبِّي أَعْلَمُ بِمَنْ جَآءَ بِالْهُدَى مِنْ عِندِهِ وَمَنْ تَكُوْنُ لَهُ عَاقِبَةُ الدَّارِ إِنَّهُ لَا يُفْلِحُ الظَّالِمُوْنَ.

Moses replied: “My Lord knows full well that person also who has brought guidance from Him and he also who has a good fate in the next abode.”

[His disbelievers are unjust to them selves and]67 in reality such unjust people never prosper.68 (37)

وَقَالَ فِرْعَوْنُ يَا أَيُّهَا الْمَلَأُ مَا عَلِمْتُ لَكُمْ مِّنْ إِلَهٍ غَيْرِیْ فَأَوْقِدْ لِیْ يَا هَامَانُ عَلَى الطِّينِ فَاجْعَل لِّیْ صَرْحًا لَّعَلِّي أَطَّلِعُ إِلَى إِلَهِ مُوسَى وَإِنِّي لَأَظُنُّهُ مِنَ الْكَاذِبِيْنَ.

The Pharaoh said: “Courtiers! I am not aware of any deity for you except myself.69 So, Haman! Ignite bricks of clay for me and build a tall palace for me so that I can peep [in the sky] to see the God of Moses, and I regard this person to be a liar.” (38)

وَاسْتَكْبَرَ هُوَ وَجُنُودُهُ فِیْ الْأَرْضِ بِغَيْرِ الْحَقِّ وَظَنُّوْا أَنَّهُمْ إِلَيْنَا لَا يُرْجَعُوْنَ. فَأَخَذْنَاهُ وَجُنُودَهُ فَنَبَذْنَاهُمْ فِی الْيَمِّ فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الظَّالِمِيْنَ. وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ وَيَوْمَ الْقِيَامَةِ لَا يُنصَرُوْنَ. وَأَتْبَعْنَاهُمْ فِي هَذِهِ الدُّنْيَا لَعْنَةً وَيَوْمَ الْقِيَامَةِ هُم مِّنَ الْمَقْبُوحِيْنَ.

 The Pharaoh and his army showed arrogance without any basis in the land and thought that they would not be returned to Us. 70 Ultimately, We seized him and his armies, then cast them into the sea; so, see what fate these wrongdoers met.71 We gave them [respite and] made them into such leaders that they continued to call towards Hell.72 On the Day of Judgement, now they will not be helped in any way. We have put a curse behind them in this world and on the Day of Judgement it is they who will be among those disgraced. (39-42)

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ مِنْ بَعْدِ مَآ أَهْلَكْنَا الْقُرُونَ الْأُولَى بَصَائِرَ لِلنَّاسِ وَّهُدًى وَرَحْمَةً لَّعَلَّهُمْ يَتَذَكَّرُونَ.

After killing a lot of earlier nations, We had given Moses the Book73 as a means of many insights for people and as a guide and mercy74 so that they pay heed. (43)

وَمَا كُنتَ بِجَانِبِ الْغَرْبِيِّ إِذْ قَضَيْنَا إِلَى مُوسَى الْأَمْرَ وَمَا كُنتَ مِنَ الشَّاهِدِيْنَ. وَلَكِنَّا أَنْشَأْنَا قُرُوْنًا فَتَطَاوَلَ عَلَيْهِمُ الْعُمُرُ وَمَا كُنْتَ ثَاوِيًا فِیْ أَهْلِ مَدْيَنَ تَتْلُو عَلَيْهِمْ آيَاتِنَا وَلَكِنَّا كُنَّا مُرْسِلِينَ. وَمَا كُنتَ بِجَانِبِ الطُّورِ إِذْ نَادَيْنَا وَلَكِن رَّحْمَةً مِّنْ رَّبِّكَ لِتُنْذِرَ قَوْمًا مَّآ أَتَاهُمْ مِّنْ نَّذِيْرٍ مِّنْ قَبْلِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ.

When We informed Moses (sws) of Our decision75 [O Prophet!] you were neither present on the western side of Ṭur nor were you among the observers of this incident.76 But We raised many generations; then a long period of time passed on them [and they forgot Our reminder; so with God’s grace, it is you who are reminding people]. You were also not present among the people of Madyan, while reciting out Our revelations, but We had decided to make you a messenger. [Hence you are narrating their incidents as well]. And you were also not present at the side of Ṭur when We had called Moses but with the mercy of God you were informed of it as well in order that you warn those people to whom no warner came before you so that they pay heed.77 (44-46)

وَلَوْلَا أَنْ تُصِيبَهُمْ مُّصِيْبَةٌ بِمَا قَدَّمَتْ أَيْدِيْهِمْ فَيَقُولُوْا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُوْلًا فَنَتَّبِعَ آيَاتِكَ وَنَكُوْنَ مِنَ الْمُؤْمِنِيْنَ. فَلَمَّا جَآءَهُمُ الْحَقُّ مِنْ عِنْدِنَا قَالُوْا لَوْلَا أُوتِيَ مِثْلَ مَآ أُوتِيَ مُوسَى أَوَلَمْ يَكْفُرُوْا بِمَآ أُوتِيَ مُوسَى مِنْ قَبْلُ قَالُوْا سِحْرَانِ تَظَاهَرَا وَقَالُوْا إِنَّا بِكُلٍّ كَافِرُوْنَ.

We would not have sent you had it not been that when a calamity comes to them because of whatever they have sent forward, they start saying: “Our Lord! Why did you not send a messenger to Us so that We would have followed your revelations and been among the believers?”78 Then when the truth came to them from Us,79  they said: “Whatever Moses was given, why was not the same given to this messenger?”80 Before this, have they not denied what Moses had been given?81 They said: “Both [the Torah and the Qur’an] are magic, complementing one another, and said: “We believe in none of them.”82 (47-48)

قُلْ فَأْتُوا بِكِتَابٍ مِّنْ عِنْدِ اللَّهِ هُوَ أَهْدَى مِنْهُمَآ أَتَّبِعْهُ إِنْ كُنْتُمْ صَادِقِيْنَ. فَإِن لَّمْ يَسْتَجِيْبُوا لَكَ فَاعْلَمْ أَنَّمَا يَتَّبِعُوْنَ أَهْوَاءهُمْ وَمَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَوَاهُ بِغَيْرِ هُدًى مِّنَ اللَّهِ إِنَّ اللَّهَ لَا يَهْدِی الْقَوْمَ الظَّالِمِيْنَ.

Tell them: “Then bring some other Book from God which gives more guidance than both of these, I will follow it, if you are truthful.”83 Now if they do not accept this statement of yours, then know that they are only led by their desires.84 And who can be farther away from the truth than those who without any guidance from God have been led by their desire. God will never guide such wrongdoers.85 (49-50)

وَلَقَدْ وَصَّلْنَا لَهُمُ الْقَوْلَ لَعَلَّهُمْ يَتَذَكَّرُوْنَ. الَّذِيْنَ آتَيْنَاهُمُ الْكِتَابَ مِنْ قَبْلِهِ هُمْ بِهِ يُؤْمِنُوْنَ. وَإِذَا يُتْلَى عَلَيْهِمْ قَالُوْا آمَنَّا بِهِ إِنَّهُ الْحَقُّ مِنْ رَّبِّنَا إِنَّا كُنَّا مِنْ قَبْلِهِ مُسْلِمِيْنَ. أُوْلَئِكَ يُؤْتَوْنَ أَجْرَهُم مَّرَّتَيْنِ بِمَا صَبَرُوْا وَيَدْرَؤُونَ بِالْحَسَنَةِ السَّيِّئَةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُوْنَ. وَإِذَا سَمِعُوا اللَّغْوَ أَعْرَضُوْا عَنْهُ وَقَالُوْا لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ سَلَامٌ عَلَيْكُمْ لَا نَبْتَغِي الْجَاهِلِيْنَ.

We have continued our word for these people so that they pay heed.86 [Then this also is a reality that] those to whom We had given the Book before them, they believe in this Qur’an and when it is read out to them, they say: “We have believed in it. No doubt, it is the truth which has come from our Lord. In reality, we had already believed in it before its revelation.”87 It is these people who will be rewarded twice for their perseverance.88 They requite evil with good89 and spend from the sustenance We have blessed them with90 and when they listen to anything nonsensical,91 they ignore it and tell such people: “For us, our deeds and for you, yours; peace be to you;92 we do not want to engage with those are overcome by emotions.”93 (51-55)

 إِنَّكَ لَا تَهْدِیْ مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِیْ مَن يَّشَآءُ وَهُوَ أَعْلَمُ بِالْمُهْتَدِيْنَ.

[In spite of this, they will not believe; so, do not worry much O Prophet.] You cannot guide those who you want; in fact, only God guides [according to His law] whomsoever He wills and only He knows well those who are guided.94 (56)

وَقَالُوْا إِنْ نَّتَّبِعِ الْهُدَى مَعَكَ نُتَخَطَّفْ مِنْ أَرْضِنَا أَوَلَمْ نُمَكِّنْ لَّهُمْ حَرَمًا آمِنًا يُّجْبَى إِلَيْهِ ثَمَرَاتُ كُلِّ شَيْءٍ رِّزْقًا مِّنْ لَّدُنَّا وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُوْنَ.

These [oppressors] say: “If while being with you we become followers of this guidance, we will be driven away from this land.95 [Before this,] have We not settled them in this peaceful Haram towards which the produce of everything is being drawn with Our special grace? 96 But most of these people do not know this.97 (57)

وَكَمْ أَهْلَكْنَا مِنْ قَرْيَةٍ بَطِرَتْ مَعِيشَتَهَا فَتِلْكَ مَسَاكِنُهُمْ لَمْ تُسْكَن مِّن بَعْدِهِمْ إِلَّا قَلِيْلًا وَكُنَّا نَحْنُ الْوَارِثِيْنَ. وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرَى حَتَّى يَبْعَثَ فِیْ أُمِّهَا رَسُوْلًا يَّتْلُوْ عَلَيْهِمْ آيَاتِنَا وَمَا كُنَّا مُهْلِكِي الْقُرَى إِلَّا وَأَهْلُهَا ظَالِمُوْنَ.

[People of the Quraysh!] how many a settlement have We destroyed who becoming ungrateful showed arrogance on their economic status.98 So, these are their dwellings which have seldom been inhabited by anyone after them99 and it was We Who became their inheritors then.100 In reality, your Lord was not One to destroy these settlements unless He sends a messenger in their focal settlement who recites out Our revelations to them.101 At the same time, this too is a fact that We destroy settlements only when their people become unjust to themselves.102 (58-59)

وَمَآ أُوتِيْتُمْ مِّنْ شَيْءٍ فَمَتَاعُ الْحَيَاةِ الدُّنْيَا وَزِينَتُهَا وَمَا عِنْدَ اللَّهِ خَيْرٌ وَّأَبْقَى أَفَلَا تَعْقِلُوْنَ. أَفَمَنْ وَّعَدْنَاهُ وَعْدًا حَسَنًا فَهُوَ لَاقِيهِ كَمَنْ مَّتَّعْنَاهُ مَتَاعَ الْحَيَاةِ الدُّنْيَا ثُمَّ هُوَ يَوْمَ الْقِيَامَةِ مِنَ الْمُحْضَرِيْنَ.

Whatever you have been given are provisions of worldly life and only its adornment, and what is with God is better than this and also lasting. Then do you not understand? Now, will that person with whom We have made a good promise103 and he will certainly see it fulfilled become equal to that person who We gave the provisions of this world, then he is about to be summoned in the Hereafter? (60-61)

وَيَوْمَ يُنَادِيهِمْ فَيَقُولُ أَيْنَ شُرَكَائِيَ الَّذِيْنَ كُنْتُمْ تَزْعُمُوْنَ. قَالَ الَّذِيْنَ حَقَّ عَلَيْهِمُ الْقَوْلُ رَبَّنَا هَؤُلَاء الَّذِيْنَ أَغْوَيْنَا أَغْوَيْنَاهُمْ كَمَا غَوَيْنَا تَبَرَّأْنَا إِلَيْكَ مَا كَانُوْا إِيَّانَا يَعْبُدُوْنَ.

They should remember the Day when God is going to call them, then ask them: “Where are my partners you had claimed?” [Their leaders] on which the word would have been fulfilled104 [fearing that they will be held responsible for everything] will immediately speak out: “Our Lord! These people whom we misled, we misled them the very way we were misled ourselves.105 We acquit ourselves from them in Your presence.” (62-63)

وَقِيْلَ ادْعُوْا شُرَكَاءَكُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوْا لَهُمْ وَرَأَوُا الْعَذَابَ لَوْ أَنَّهُمْ كَانُوْا يَهْتَدُوْنَ.

 [At that time,] it will be said: “Now call your partners.” So, they will call them [worriedly] but they will not answer them106 and they will see their punishment. Would that they had been ones who accepted guidance! (64)

وَيَوْمَ يُنَادِيْهِمْ فَيَقُوْلُ مَاذَآ أَجَبْتُمُ الْمُرْسَلِيْنَ. فَعَمِيَتْ عَلَيْهِمُ الْأَنبَآءُ يَوْمَئِذٍ فَهُمْ لَا يَتَسَآءَلُوْنَ. فَأَمَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا فَعَسَى أَن يَّكُوْنَ مِنَ الْمُفْلِحِيْنَ.

And they should bear in mind the day when God will call them and ask: “What answer had you given to the messengers?” So, on that day, they will be dumbfounded; then they will also not be able to ask anything from one another. Except he who repented and accepted faith and did righteous deeds, he should hope that on that day he will be from among those who succeed. 107 (65-67)

وَرَبُّكَ يَخْلُقُ مَا يَشَآءُ وَيَخْتَارُ مَا كَانَ لَهُمُ الْخِيَرَةُ سُبْحَانَ اللَّهِ وَتَعَالَى عَمَّا يُشْرِكُوْنَ. وَرَبُّكَ يَعْلَمُ مَا تُكِنُّ صُدُوْرُهُمْ وَمَا يُعْلِنُوْنَ. وَهُوَ اللَّهُ لَا إِلَهَ إِلَّا هُوَ لَهُ الْحَمْدُ فِی الْأُولَى وَالْآخِرَةِ وَلَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُوْنَ.

Your Lord creates whatever He wants and chooses whomsoever He wants. They have no say in this.108 [Hence] God is exalted and above the partners they associate with Him. Your Lord knows what they hide in their chests and what they reveal. [Then why will He make anyone His partner?109] Only He is God; there is no god except Him. In this world and the next, He alone is worthy of gratitude. The judgement rests in His authority and you will be returned to Him only. (68-70)

قُلْ أَرَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ اللَّيْلَ سَرْمَدًا إِلَى يَوْمِ الْقِيَامَةِ مَنْ إِلَهٌ غَيْرُ اللَّهِ يَأْتِيْكُمْ بِضِيَآءٍ أَفَلَا تَسْمَعُوْنَ. قُلْ أَرَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ النَّهَارَ سَرْمَدًا إِلَى يَوْمِ الْقِيَامَةِ مَنْ إِلَهٌ غَيْرُ اللَّهِ يَأْتِيْكُمْ بِلَيْلٍ تَسْكُنُوْنَ فِيْهِ أَفَلَا تُبْصِرُوْنَ. وَمِن رَّحْمَتِهِ جَعَلَ لَكُمُ اللَّيْلَ وَالنَّهَارَ لِتَسْكُنُوْا فِيْهِ وَلِتَبْتَغُوْا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُوْنَ.

Tell them: “Speak up; if God enshrouds you with night till the Day of Judgement, then what other deity except God will bring you light?”110 Then, do you not listen?111 Say: “Speak up! If God continues the day on you forever till the Day of Judgement, then which deity except God can bring you the night in which you receive comfort? Then do you not see? It is His mercy that He has made the night and day for you so that you can receive comfort by night and so that you can find the bounty of your Lord by the day and so that you can be grateful to  Him. (71-73)

وَيَوْمَ يُنَادِيْهِمْ فَيَقُوْلُ أَيْنَ شُرَكَائِيَ الَّذِيْنَ كُنْتُمْ تَزْعُمُوْنَ. وَنَزَعْنَا مِنْ كُلِّ أُمَّةٍ شَهِيْدًا فَقُلْنَا هَاتُوْا بُرْهَانَكُمْ فَعَلِمُوْا أَنَّ الْحَقَّ لِلَّهِ وَضَلَّ عَنْهُمْ مَّا كَانُوْا يَفْتَرُوْنَ.

They should bear in mind the day when God will call them; then ask them: “Where are My associates you used to claim?” And We will bring out one witness from each community;112 then will ask people: “Bring your proof.” Then it will become evident to them that the truth is from God and all the lies they had been fabricating will be all be lost from them. (74-75)

إِنَّ قَارُوْنَ كَانَ مِنْ قَوْمِ مُوسَى فَبَغَى عَلَيْهِمْ وَآتَيْنَاهُ مِنَ الْكُنُوْزِ مَآ إِنَّ مَفَاتِحَهُ لَتَنُوْءُ بِالْعُصْبَةِ أُولِي الْقُوَّةِ إِذْ قَالَ لَهُ قَوْمُهُ لَا تَفْرَحْ إِنَّ اللَّهَ لَا يُحِبُّ الْفَرِحِيْنَ. وَابْتَغِ فِيْمَآ آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ وَلَا تَنْسَ نَصِيْبَكَ مِنَ الدُّنْيَا وَأَحْسِن كَمَآ أَحْسَنَ اللَّهُ إِلَيْكَ وَلَا تَبْغِ الْفَسَادَ فِی الْأَرْضِ إِنَّ اللَّهَ لَا يُحِبُّ الْمُفْسِدِيْنَ.

[They should not show arrogance on their means and resources. Tell them:] Korah was from among the nation of Moses;113 then he became rebellious against them.114 We had given him so many treasures that its keys were barely lifted by a band of many strong men.115 When the people of his nation116 counseled him: “Do not show conceit because God does not like the conceited117 and seek the abode of the Hereafter in whatever God has given you and from this world do not forget to take your share there and the way God has looked upon you with favour, you also look upon others with favour118 and do not seek disorder in the land because God does not like those who spread disorder.119 (76-77)

قَالَ إِنَّمَا أُوتِيْتُهُ عَلَى عِلْمٍ عِندِیْ أَوَلَمْ يَعْلَمْ أَنَّ اللَّهَ قَدْ أَهْلَكَ مِنْ قَبْلِهِ مِنَ القُرُوْنِ مَنْ هُوَ أَشَدُّ مِنْهُ قُوَّةً وَأَكْثَرُ جَمْعًا وَلَا يُسْأَلُ عَنْ ذُنُوبِهِمُ الْمُجْرِمُوْنَ.

He replied: “I have received all this on the basis of the knowledge I have”120 – Did he not know how many a nation God has destroyed before this that were far mighty and greater in number than him.121 Such wrongdoers are not even questioned about their sins. (78)

فَخَرَجَ عَلَى قَوْمِهِ فِیْ زِيْنَتِهِ قَالَ الَّذِيْنَ يُرِيْدُوْنَ الْحَيَاةَ الدُّنْيَا يَا لَيْتَ لَنَا مِثْلَ مَآ أُوتِيَ قَارُوْنُ إِنَّهُ لَذُوْ حَظٍّ عَظِيْمٍ. وَقَالَ الَّذِيْنَ أُوْتُوا الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ لِّمَنْ آمَنَ وَعَمِلَ صَالِحًا وَلَا يُلَقَّاهَا إِلَّا الصَّابِرُوْنَ.

Then, [one day,] he came out before the people of his nation in splendour and majesty;122 so, [upon seeing him] those who desire the life of this world said: “Would that we also had what Korah has! Undoubtedly, he is very fortunate. And those who were given the treasure of knowledge123 cried out: “Wretched ones! Those who accept faith and do righteous deeds, for them God’s reward is much better than this” – [It is this wisdom which everyone should desire] and it is acquired only by the patient.124 (79-80)

فَخَسَفْنَا بِهِ وَبِدَارِهِ الْأَرْضَ فَمَا كَانَ لَهُ مِنْ فِئَةٍ يَّنْصُرُوْنَهُ مِنْ دُوْنِ اللَّهِ وَمَا كَانَ مِنَ المُنتَصِرِيْنَ. وَأَصْبَحَ الَّذِيْنَ تَمَنَّوْا مَكَانَهُ بِالْأَمْسِ يَقُوْلُوْنَ وَيْكَأَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَن يَّشَآءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَوْلَا أَنْ مَّنَّ اللَّهُ عَلَيْنَا لَخَسَفَ بِنَا وَيْكَأَنَّهُ لَا يُفْلِحُ الْكَافِرُوْنَ.

Then it happened that We thrust Korah and his house in the ground; then neither did a group came to his defense against God to help him nor could he save himself.125 Now, those who yesterday were desiring to be in his place cried out in amazement: “O! [What was being told to us] has been fulfilled that God alone provides in abundance to whomsoever of His servants He wills and restricts it for whomsoever He wills. Had God not looked upon with us favour, He would have thrust us too in a similar way. Alas! This is the same thing that the disbelievers will not succeed.” (81-82)

تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِيْنَ لَا يُرِيْدُوْنَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِيْنَ. مَنْ جَآءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِّنْهَا وَمَنْ جَآءَ بِالسَّيِّئَةِ فَلَا يُجْزَى الَّذِيْنَ عَمِلُوا السَّيِّئَاتِ إِلَّا مَا كَانُوْا يَعْمَلُوْنَ.

This abode of the hereafter [that has been mentioned126] We will specifically keep it for those who do not desire their superiority in this world nor are want disorder. [It is they who fear God] and it is those who fear God for whom only there is a triumphant fate.127 He who brings a virtue [on that day] for him is a better virtue and he who brings a vice, then they who have committed vices will earn precisely what they had been doing [in the previous world].128 (83-84)

إِنَّ الَّذِیْ فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلَى مَعَادٍ قُل رَّبِّیْ أَعْلَمُ مَنْ جَآءَ بِالْهُدَى وَمَنْ هُوَ فِیْ ضَلَالٍ مُّبِيْنٍ.

 [For this reason,] be convinced [O Prophet! that] he who has imposed this responsibility of the Qur’an on you will surely lead you to a good fate.129 Tell them [now] that my Lord knows full well he who has brought God’s guidance and he also who is in manifest error. (85)

وَمَا كُنْتَ تَرْجُوْ أَن يُلْقَى إِلَيْكَ الْكِتَابُ إِلَّا رَحْمَةً مِّنْ رَّبِّكَ فَلَا تَكُوْنَنَّ ظَهِيْرًا لِّلْكَافِرِيْنَ. وَلَا يَصُدُّنَّكَ عَنْ آيَاتِ اللَّهِ بَعْدَ إِذْ أُنْزِلَتْ إِلَيْكَ وَادْعُ إِلَى رَبِّكَ وَلَا تَكُوْنَنَّ مِنَ الْمُشْرِكِيْنَ. وَلَا تَدْعُ مَعَ اللَّهِ إِلَهًا آخَرَ لَا إِلَهَ إِلَّا هُوَ كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ لَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُوْنَ.

Never did you expect that this Book be revealed to you. It is merely a favour of your Lord [that He has chosen you for this responsibility]. So, [recite out to them exactly the way it is and] never become a helper of these disbelievers.130 And this should never happen that these people stop you from the verses of God when they have been revealed to you. Keep calling towards your Lord and never be among the polytheists and also do not invoke any other deity besides God. There is no deity except Him. Everything except Him will perish. Judgement rests in His hand only and you shall be returned to Him alone. (86-88)

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1. What is the meaning of this name? I have explained in detail my view about it while discussing verse 2 of Surah al-Baqarah.

2. The actual words are: لِقَوْمٍ يُؤمِنُوْنَ. The verb in them expresses intention. It is a kind of admonition. At the very outset, the Qur’an has stated that only those will be guided through this account who want to be guided. Those who have decided to live as blind and deaf will find no guidance in it.

3. In the succeeding verses, the Qur’an has explained the nature of this tryanny.

4. Ie., while sitting on the throne of justice instead of administering justice, treating people equally and granting them equal rights, he had divided his subjects into classes. Thus some were granted perks and distinctions and others were humiliated by him through subjugation.

5. Ie., the Israelites who came to inhabit this land in the times of Joseph (sws) and now occupy the status of a large nation.

6. This obviously is the height of tyranny that a ruler can show. This scheme was made by the Pharaoh and his nobles because they feared an increase in number of the Israelites and thought they would become a strong power and overpower them. Details of this can be seen both in the Bible and the Talmud.

7. This is a mention of the decision of God in accordance with which after the advent of Moses (sws) the Almighty chose the Israelites to bear witness to his religion at the global level. This selection is of the same nature in which prophets of God have been selected from among human beings for preaching and bearing witness to the truth. Thus the meaning conveyed here by the word نَمُنُّ is the same as is conveyed by the words  نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ at other instances in the Qur’an.

8. Ie., make them the leaders of religion. This is a consequence of the decision made by the Almighty for Abraham (sws) as mentioned in the words اِنِّیۡ جَاعِلُکَ لِلنَّاسِ  اِمَامًا of verse 124 of Surah al-Baqarah

9. The land of Palestine was selected for this and by specifying it as the centre of communication for His message, God consigned it to the Israelites. Thus it was ordered that this land be vacated and by making all nearby governments its tributaries, the rule of God be established in it under the leadership of His prophets. It is for this reason that the Bible calls it the land of inheritance. It has been stated earlier that this was God’s verdict and does not relate to any other territory of the world.

10. The way he is mentioned here shows that he probably was the prime minister of the Pharaoh and as his right hand fully shared all his acts of oppression.

11. It has been stated earlier that the people of the Pharaoh feared that if the number and influence of the Israelites continued to increase thus, they would dominate them one day. It is this fear that is mentioned here. It is stated that this is precisely what will happen and in spite of their power and planning, the Pharaoh and his nobles will one day be totally humbled.

12. “Moses” is a Coptic word meaning: “I took him out of the water.” It is evident both from the Bible and the Talmud that he was named thus in the house of the Pharaoh. His father’s name mentioned in these books is ‘Amram. The Qur’an pronounces it as ‘Imran. He was from among the progeny of Levite who was a son of Jacob (sws),

13. When something is inspired in the heart of a person or if he is shown a dream, then this too is called “revelation” in the language of the Qur’an. Moses’ mother was not a prophetess; hence this word should be considered in this meaning here.

14. It is mentioned in the Book of Exodus of the Bible that the Pharaoh and his nobles first ordered all the wet nurses to kill all the children of the Israelites as soon as they were born. However, when this plan did not succeed much, the Copts were given a general directive to pick up every boy born to the Israelites and throw him in the river (1:15-22). Thus it is for this reason that it is stated that she should hide the boy. However, when this no longer remains possible, she should consign him to the sea with her very hands and should have no fear. God will make this strategem a means of saving her child.

15. It is mentioned in the Bible:

 And she became pregnant and gave birth to a son. When she saw that he was a fine child, she hid him for three months. But when she could hide him no longer, she got a papyrus basket for him and coated it with tar and pitch. Then she placed the child in it and put it among the reeds along the bank of the Nile. (Exodus, 2:2-3) 

16. This was possible because the river Nile passed through the settlements of the Israelites and went up to the royal palaces. Thus while strolling along its banks, the basket that was carrying Moses (sws) was spotted by the king and queen or their nobles and was taken out.

17. The actual words are:  لِيَكُونَ لَهُمْ عَدُوًّا وَحَزَنًا. The particle ل here does not signify their purpose but the result and consequence of their act. The translation takes this aspect into account.

18. The implication is that they never ever thought that the real master of the universe is God. If He wanted He could make them reach their fate through their biggest enemy by making them rear and nourish him with their very hands, and this was a great mistake.

19. The Pharaoh probably did not have a male child and the queen was a very pious lady. At another place, it is mentioned in the Qur’an that the Almighty had blessed Moses (sws) with a very angelic face. Everyone who saw him would instinctively adore him. Thus the queen too was enchanted by the boy and said to the Pharaoh what is stated here.

20. Ie., the faith and trust she showed by consigning the child to the river be upheld. This is how God deals with His believing men and women. Imam Amin Ahsan Islahi writes: 

If God tries and tests His people, then these trials are His established practice and such trials can be tough with respect to the status a person has; however, at the same time, it is His established practice that He takes care of those who fight out these trials. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 661) 

21. This was the final strategem for her, the assurance of her heart.

22. It is evident from this that the royal palace was not very far from the settlement of the Israelites.

23. This is a mention of the plan God undertook to restore Moses (sws) to his mother. Thus once the child was taken in, when the queen wanted to have him suckled, she kept on arranging for one wet-nurse after another but the boy did not drink from any of them.

24. This is a reference to the fulfillment of the promise that was mentioned earlier in verse 7.

25. Ie., do not understand this fact because of their thick-headedness. Imam Amin Ahsan Islahi writes: 

… They regard God’s promises to be bluff and they see loss and danger in trusting them. They want to observe the fulfillment of God’s promises and then believe in them. The fact is that the real trial of people in this world is that they should live and die for the promises and threats of God that are yet to be fulfilled. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 662)  

26. Ie., he reached maturity not only physically but also intellectually and temperamentally.

27. The words حُكْم and عِلْم occur in the verse. The former refers to the ability of reaching the right decision about things and the latter means comprehension of facts and reality.

28. Ie., people who use the strengths and abilities given to them by God in an absolutely correct way.

29. This probably was the time of the afternoon siesta for people. This question can arise about the incident which is narrated ahead as to why was it not seen by people. The Qur’an has stated the reason here: it was a time when most people were in their homes. Thus streets and lanes were deserted and quiet. Moses (sws) selected this time probably because he thought he would be able to secretly observe the circumstances of his oppressed brethren.

30. This incident took place accidentally. Moses (sws) did not even imagine that he would be faced with this situation. Imam Amin Ahsan Islahi writes: 

… When the Israelite saw Moses (sws), he asked for his help. The sense of honour in Moses (sws) induced him to come forward and help his oppressed brother and he tried to reconcile the two. However, it is evident that the Copt because of his arrogance came after Moses (sws). While defending himself, Moses (sws) punched him and such was his might that the Copt died on the spot. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 663) 

31. It is a consequence of the knowledge and wisdom mentioned earlier: instead of showing conceit at his phyical strength, he regarded this accidental mistake to be a crime as well. Thus he immediately felt ashamed and requested his Lord to forgive him.

32. It is evident from this that the glad tidings of forgiveness from the Almighty were given to Moses (sws) in an unknown way so that he was assured and arrangements made  for his protection. This is because he did not expect any justice for himself from the law and government of those times. The words of the verse “after this I will never become a helper of such wrongdoers ” do not necessitate that he had helped his Israelite brother thinking him to be a wrongdoer. At that instant, he did think that he was oppressed but later it proved the opposite. Imam Amin Ahsan Islahi writes: 

... The fact is that what he did was because he regarded the Israelite to be innocent and did it at the latter’s pleading. Also, keeping in view the circumstances of those times, he reckoned that the Copt had to be the oppressor and the Israelite the oppressed. The Almighty, while forgiving Moses (sws), did not say that he was innocent and that the Copt was the oppressor. In fact, He forgave Moses (sws) after regarding him to have committed a mistake. From this Moses (sws) concluded that though he wanted to help the oppressed he ended up helping the oppressor because he did not properly investigate the matter. Hence, for the future, he promised himself that he would not help anyone without investigating facts and that he would help only someone whose innocence was known. Thus, the very next day, when he saw the same Israelite fighting with another Copt, and, as before, he called him to help, Moses (sws) scolded him saying that he seemed to be a mischievous person. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 664) 

33. This became evident to Moses (sws) at God’s indication; however, when on that day he saw that that person was again indulging in a fight, he became convinced that it was this person who was the real wrongdoer because he engaged in fighting with everyone.

34. The actual words are: فَلَمَّاۤ  اَنۡ  اَرَادَ. Before اَنۡ, a verb is suppressed keeping in view the occasion and context. It has been expressed in the translation.

35. This is a reference to the enmity which then had taken root between the Copts and the Israelites because of the oppression let loose by the former.

36. He was overcome with this doubt probably because Moses (sws) scolded him as soon as he came. Thus no sooner did he raise his hand, that the Israelite thought that then he would receive his punch.

37. It is evident from this that the person was not only mischievous, he was mean as well: when Moses (sws) helped and defended him, he regarded him to be a great reformer but when he feared that he would be ticked off by Moses (sws), he in a very irresponsible way revealed the killing that took place the day earlier and which till that time was not known to anyone; he went on to regard Moses (sws) as a dictator and an out of control person who wanted to impose himself on others.

38. This probably is the same person who is mentioned in verse 28 of Surah al-Mu’min: though he belonged to the royal family, he had professed faith in Moses (sws).

39. It is evident from this that Moses (sws) was already regarded as dangerous by the courtiers. So, when they got to know that the Israelite had then started to kill their people, their anger flamed and they began planning to kill him.

40. He probably deemed this explanation to be necessary because the atmosphere of distrust that prevailed at that time between the Copts and the Israelites could have led Moses (sws) to think that behind that news too was some plot contrived by the Pharaoh and his people.

41. Ie., after departing from his home, he pondered a little and then decided that the appropriate place for migration was Madyan which lay outside the empire of the Pharaoh. That settlement populated the eastern and western shores of the ‘Uqbah gulf and belonged to the nation towards which the prophet Shu‘ayb (sws) was designated. It is said that it lived on the western shore of the ‘Uqbah gulf at a place situated some miles north of Maqna.

42. Ie., lead him to the exact straight path that will take him to his destination. It is evident from this that Moses (sws) had turned in the direction of Madyan but did know where to go and to whom to go to in Madyan. He departed purely on God’s trust. It is evident from succeeding events that it was this trust that took him precisely to the destination he had to reach.

43. The actual word is: تَذُوْدَانِ. It is evident from this that their flock was trying to force its way to drink water from the fountain but they were forcibly holding it back.

44. The words مَا خَطْبُكُمَا occur in the verse. If their true meaning is unfolded, the purport would be: “you are women; what problem are you facing that you yourself have come to water your flock and now standing here holding it back.”

45. Ie., the father is old and there is no other male member in the house. This is why they have to come. However, it is difficult to pierce through the assembly of men and hence have to wait until the shepherds draw away their animals and then they take their turn.

46. Ie., though he was very worried, he never expressed this difficulty in words and sat in the shade from where he had got up to help some weak individuals.

47. This supplication stirs the soul. Imam Amin Ahsan Islahi writes: 

... Words are at loss to express the eloquence of this prayer. Only people of taste can understand it. Since the prayer was made at the right time, with the right sentiments and in the right words, its consequence manifested itself forthwith. The two women mentioned this good deed of Moses (sws) to their father and in this way the door was opened for Moses (sws) to acquire the good he had prayed for. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 669) 

48. That elderly person was a holy priest of Madyan. In the Bible, at one place he is called Reuel and at another as Jethro. In the Talmudic literature another name Ḥubab is also cited. Among them, regarding Jethro it is said that it is not a name; rather a title. He was from among the progeny of Madyan, a son of Abraham (sws). Thus it can be analogously concluded that he too was a follower of the Abrahamic religion like Moses (sws).

49. In this regard, more details are found in the Bible. On that day, these two sisters reached back to their house before their usual time and hence their father asked them the reason. They told him that a traveler had watered their flock for them. At this, the father inquired from them of the reason for leaving him behind and that they should go and fetch him so that he may eat with them.

It is noteworthy in the verse that the Qur’an has specially highlighted the girls standing away from the cluster of shepherds and bashfully coming up to call Moses (sws). This is a portrayal of their decency towards which the Qur’an wants to direct attention.

50. It is evident from this that Moses (sws) regarded this to be a result of the acceptance of his supplication and of divine help, and went along with them without any hesitation. In spite of hearing that he was being called to be compensated for a small service he had offered, he did not deem it appropriate to needlessly express his self-esteem and reject the source of hospitality his Lord had arranged for him.

51. This is an exact glad tiding of the acceptance of the supplication Moses (sws) made when he was departing from Egypt:  رَبِّ نَجِّنِي مِنَ الْقَوْمِ الظَّالِمِينَ (Lord! Deliver me from these oppressive people)

52. It is evident from the style of the verse, that this girl was not the one who had gone to call Moses (sws); she was the other sister.

53. Concomitant indications show that the father of the girl was already searching for an appropriate person to manage his house and wealth. Thus the girl presented her recommendation and also gave reasons for it. Imam Amin Ahsan Islahi writes: 

.... As far as physical strength is concerned, it can be judged by the eyes. However, trustworthiness and honesty can only truly be known through experience. In normal circumstances, this experience takes a lot of time. Yet, in some circumstances, it takes place at the first encounter. A person’s forehead and eyes bear witness to his character. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 670)  

54. Ie., he does not want to burden Moses (sws) with a responsibility he is not willing to carry out; hence he can decide after deeply deliberating on the matter.

55. The actual word is: آنَسَ. It is evident from this that Moses (sws) did not see a large fire burning. He saw something like a flame which suddenly flickered and then disappeared, and perhaps none except he saw it.

56. It seems from this that it was night time and because of darkness, he could not see the way.

57. Ie., from the border of the blessed valley which was located in the blessed land of Tur. These places are called blessed because it is here that Moses (sws) saw God’s divine disclosure and was given His words. When God chooses an area of land or place for His radiance and manifestation, it is certainly blessed and becomes a place which His angels frequent. This attribute which qualifies the nouns الْوَاد and الْبُقْعَة is meant to explain that the voice which Moses (sws) heard was from a particular direction and a specific tree where there was no possibility of any interference from Satan.

58. In verse 9 of Surah al-Naml, the words اَناَ اللهُ الْعَزِيْزُ الْحَكِيْمُ occur at this instance. It is as if there this attribute of رَبُّ الْعَالَمِيْنَ is delineated through its requisites.

59. This is an expression of the natural reaction a person will show when he sees such a sight in a dark night at a desolate place.

60. This addition shows that the purpose is to negate the statement of the Bible that says that this whiteness was because of leprosy.

61. The actual words are: مِنّ الرَّهَبِ. Ie., ضمك من الرهب. This style is the same as found at other instances by the words مِنَ الذُّلِّ and مِنَ الرَّحْمَةِ etc.

62. The actual words are: فَذَانِكَ بُرْهَانَانِ مِنْ رَبِّكَ إلی فِرْعَوْنَ  . In them, a verb is suppressed before إلی. This is a common linguistic style of Arabic, several examples of which can be seen at earlier instances.

63. Stated here is the reason why Moses (sws) was being sent with these extra-ordinary signs to the Pharaoh and his courtiers.

64. It is evident from Jewish traditions that Aaron (sws) was very famous in his nation because of his atriculate and eloquent speech. Moses (sws) requested God that since he had a deficiency, his brother be sent with him to compensate for it.

65. The actual word is: بِآيَاتِنَا. In our opinion, the preferred view is that there is a verb suppressed before it.

66. Ie., the claim by Moses (sws) that he was a messenger of the Lord of the worlds and he had been sent to deliver His messages to them.

67. This is the parallel sentence which has been suppressed because of concomitant indications.

68. In a very eloquent and refined style, this is a declaration of the result that was to emerge after the contest between right and wrong that ensued in Egypt after Moses (sws) was sent there as a messenger.

69. The Pharaoh’s implication was that if there was a creator of the heavens and the earth, let him be; he himself was their deity. The Pharaoh said this because he was considered as the avatar of the sun god. However, this statement of his was by no means a serious remark; it was a mocking comment meant to digrace Moses (sws). Similarly, the directive ahead regarding the construction of a tall palace was also not a serious one. The pharaohs and the arrogant, whether of the past or the present, always make fun of facts in such a way.

70. Ie., they showed arrogance because they did not think that they would be answerable to God in any way.

71. These words sound assurance to the Prophet (sws) and at the same time remind and warn his addressees that the preaching of truth which is now in process will also end in this same fate.

72. The verb جَعَلْنَا occurs with the word آئِمَّة in this verse. It encompasses the verb أمهلنا and an incomplete verb is suppressed before يَدْعُوْنَ in accordance with linguistic principles of Arabic. The translation gives regard to these aspects.

73. This is a reference to the fact that God sent messengers to every nation but none of these rose to become advocates of the call presented to them by messengers. Thus all of them were killed after the truth was conclusively conveyed to them. After this, the second phase of prophethood ensued and God granted the progeny of Abraham (sws) the urge to profess faith in their messenger and establish a centre for communication of the truth in Palestine and arrange for conclusive communication of the truth at the global level. It was to fulfill this responsibility that they were given a proper Book in the form of the Torah.

74. Ie., a guidance in the life of this world and a mercy and favour of God in the Hereafter. Both these words are singular but before them the word بَصَائِر occurs in the plural. The purpose is to delineate the fact that this Book of God contained such revelations and arguments which could open the eyes of people.

75. The verb قَضَيْنَا does not collocate with the preposition إلَی in the verse. Hence it encompasses a verb to the effect عَهِدْنَا as in إلَى عَهِدْنَا إبْرَاهِيمَ  .

76. This refers to the people of Moses’ nation who were present with him at the base of the mount Tur.

77. In these verses, some parts of the sentence have been suppressed. They have been expressed in the translation. The implication is that in spite of the fact that the Prophet (sws) did not observe these events, he is narrating them as an eye-witness account and narrating them in such a way that he is also correcting what people know. So, this is an open proof of the fact that he is speaking on behalf of the being from whom nothing from the past, present and future is hidden. If these people want to understand, then merely this one thing is enough to prove that he is God’s messenger and that these words of his have been revealed by the Almighty. Here, it may be kept in mind that people before whom this statement was made knew each aspect of the Prophet’s (sws) life and fully knew that he had no source for these pieces of information except divine revelation. Thus this is one of the arguments presented by the Qur’an to prove that it has been revealed by God and that Muhammad (sws) is His messenger. It has been cited at several other instances in the Qur’an as well.

78. The verse addresses the Quraysh. Thus the implication is that had God wanted He could have held them answerable without even sending a messenger because they were the progeny of Abraham (sws), the bearers of his traditions and the custodians of the foremost place of God’s worship. However, to show favour to them God has decided that before they are called to acccount, the truth is conclusively communicated to them through a messenger. Muhammad (sws) has been sent for precisely this purpose. Hence these people should fully take notice that God has conclusively communicated the truth to them.

79. Ie., from the Lord of the heavens and the earth whose commands are bound to be implemented.

80. Ie., the staff and white hand and other similar miracles given to Moses (sws).

81. Ie., his miracles and the Torah revealed to him. In the succeeding part, this has been explained.

82. At many instances has the Qur’an presented the prophecies of the Torah in its corroboration. The Quraysh must have said this in response to this fact. The implication is that if they give a reference from the Book of Moses (sws), then do they believe in him and his Book? Before, this they have already said about the Torah and the Qur’an that it is only their magical style that influences people and that these books have no other status; hence they will not believe in these Books if they are presented in corroboration of one another.

83. The stance of every true seeker of guidance should precisely be what God has asked here from his messenger. The implication is that Muhammad (sws) is not following the Torah and the Qur’an because of any prejudice; his only urge is to seek the truth from wherever it can be obtained. If they can present a Book which provides more guidance than these two Books of God, they must; he will follow it without any reluctance.

84. This is because the necessary outcome of this would be that they will fall into the pit of destruction. Imam Amin Ahsan Islahi writes: 

... The desires of one’s soul only want themselves to be fulfilled; they do not have the ability to distinguish between truth and falsehood, good and evil and at times they are so forceful that they easily dominate a person’s intellect. For this reason, the way to success for a person is to follow these desires in the light of God’s guidance. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 688) 

85. Because this is precisely what the established practice of God is regarding providing guidance.

86. Ie., constantly continued it in the Qur’an, whose surahs were being revealed one after the other for this very purpose and one single concept was being taught through such various aspects and an assortment of arguments that no upright person could show any deviance from it.

87. Presented here is the testimony of the righteous among the People of the Book: contrary to the attitude of the wrongdoers of their nation, they attest to the Qur’an and say that even before its revelation they awaited it in accordance with the prophecies found in their scriptures. They were anticipating its arrival so that they could submit themselves to it.

88. Ie., one reward for persevering on the guidance brought by Jesus (sws) in spite of the general decadence of their nation and one for attesting to and accepting the guidance brought by Muhammad (sws). The attribute mentioned for them by the words have a special occasion and background that must also be kept in consideration. Imam Amin Ahsan Islahi writes: 

... These people had to bear a lot of traumatic calamities to continue to adhere to their previous religion and when they accepted Islam, they had to face the opposition of both their own nation and of the Quraysh. Yet, they faced these oppositions with perseverance. From among the Nazarenes, the hardships borne by the followers of Simon at the hands of their self-styled innovators of their nation can be read in books of history … It is these truthful people who were fortunate enough to accept the call of the Qur’an and the Qur’an has praised their love for the truth and their steadfastness in many of its surahs. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 690) 

89. Ie., when their opponents target them through their objections, allegations and curses, they show patience and perseverance, and forgive and forgo them.

90. This is a reference to the fact that they are not inflicted by the ailment of servitude to wealth and greediness so do not let these become a hindrance to them in accepting the truth. These people spend their wealth for the cause of God. As a result of this they are given the urge to take the initiative in attesting to God’s messenger and believing in him.

91. Nonsensical talk here refers to the objections and allegations referred to earlier. The succeeding sentence explains this.

92. These salutations signify disengagement. This is a decent way to disentangle one’s self from a person who has taken to these ways.

93. This is not their statement but an expression of their attitude. Imam Amin Ahsan Islahi writes:

... While thinking that there is no benefit in engaging with the ignorant, they part ways after uttering salutations. This style of expression is found at a number of instances in the Qur’an. At times, a person’s attitude takes the place of his words. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 691)  

94. Ie., who deserve to be guided. In order to assure the Prophet (sws), this is a reference to the established practice of God about providing guidance.

95. The Quraysh would say this because they thought that the political authority they had in the land of Arabia was because they had placed the idols of all the tribes of Arabia in the house of God. They contended that the male and female deities possessed blessings and it was because of them that they were in a position of leadership and leading a luxurious life. Monotheism was the cornerstone of Muhammad’s call. Thus they feared that if they accepted his call all their contracts with the idol worshipping tribes would end, their trade would cease and their collectivity would be shred to pieces; in fact, all the Arabs would rise against them and it may well be that all the Arab tribes force them to leave the land while they assume the custodianship of God’s House themselves which had become the greatest holy place of Arabia for those tribes. If the disbelief of the Quraysh is viewed in this background, it can be clearly seen that one great reason was this fear of theirs.

96. This is an answer to their excuse: what they regard to be a product of their planning and strategy is in fact a blessing of God’s House because of which they have authority in the land; it was two and a half thousand years ago that their forefather Abraham (sws) settled them in this desolate piece of land; ever since that time, the peace and tranquility that is available to them and the political authority they wield is because of this House. It was in this one room built in mud and stone and regarded as the sacred House of God at His behest that Abraham (sws) had supplicated to Him to bless this land with peace and sustenance; it is as a result of this supplication that they can see that their own city has become the centre of Arabia, every child of Arabia respects and reveres it and every year thousands of people come to it for hajj and ‘umrah. Thus it is the result of all this that fruits of various sorts and produce of various kinds are drawn towards this land.

97. This is an expression of sorrow on their state of affairs: their majority is totally unaware of their history and by forgetting the very being who gave them all this they think that in order to exist and remain affluent they are forced to live in the filth of polytheism.

98. The actual words are: بَطِرَتْ مَعِيْشَتَهَا. The verb مَعِيْشَتَهَا here emcompasses the meaning of كفرت. For this reason, it is in the accusative.

99. Ie., no one inhabited these settlements except maybe some shepherds or nomads  who stopped over temporarily. This is a reference to the ruined cities of the ‘A%d, the Thamud and Lot (sws) etc by which the trade caravans of the Quraysh would often pass.

100. This is because God is the real owner of all the things between the heavens and the earth.

101. The implication is that the Quraysh should be warned now because this phase has been completed for them as well and for this reason God’s messenger is continuously warning them.

102. “Becoming unjust to themselves” here means denial of the messenger even after his veracity has become evident. These words also carry the same warning for the Quraysh as earlier: they too are showing this injustice; hence if they continue to persist in stubbornness, malice and obduracy, they too will meet the same fate as that of the people of those settlements.

103. Ie., the promise of the eternal kingdom of the Hereafter.

104. Ie., for whom the decisive punishment of God would have been delivered.

105. The implication is that just as they followed their desires and were misled,  in a similar way they also became slaves to their desires and chose to follow them with full freedom: if they were misled, they themselves were responsible for this.

106. This is because these partners were figments of their imagination which never actually existed in order to be present to respond on the Day of Judgement. Imam Amin Ahsan Islahi writes: 

… It may be kept in mind that here the Idolaters of Arabia are mentioned – all of whose idols and deities were self-styled and imaginary. Nations who have worshipped actual beings – like the Christians who worship Jesus (sws) – are mentioned separately by the Qur’an. About them, it is said that on the Day of Judgement, Jesus (sws) will disown those who worshipped him and say that he was never aware that some foolish people worshipped him and that he had actually asked everyone to worship the One God. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 699)  

107. This should be a matter of expectation because whoever will succeed will succeed because of God’s favour and mercy.

108. Ie., those who are chosen do not have any personal authority that they may be made partners of God by regarding their attributes and acts to be their own. This is specially refers to the angels whose idols were worshipped by the polytheists of Arabia.

109. This is a refutation of polytheism on the basis of God’s all-embracing knowledge. The implication is that when God knows the hidden and open aspects of everything, why would He need to make partners? Imam Amin Ahsan Islahi writes: 

… When the Prophet’s Lord has full knowledge of their inner and outer selves, why would He need anyone to be His partner? This could have been a need had He been dependent on others to become aware of the circumstances of people. Also any intercession to Him could have been a need only when someone else was in a position of adding to His knowledge because, God forbid, His knowledge is incomplete. When any such preposition cannot even be supposed, then what is the meaning of worshipping the angels because they are thought to be a means of procuring the nearness of God for others? (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 701) 

110. Light is for the activities and engagments of life. Since this was obvious it was not stated here. The succeeding verse explains it.

111. While mentioning the day ahead, it is stated: then do you not see?” This style is meant to portray the situation.  

… It is as if the first question is being uttered in the night implying that if they are not able to see, can’t they not even hear? So why do they not hear. Similarly, it is as if the second question is posed in the day: at this time, every thing is fully lit up and can’t they see obvious facts in such light.

Another aspect of eloquence here is that what can be deduced has been made experiential. This means that such is the nature of these self-evident facts that not much contemplation is needed. It is sufficient that a person have ears and eyes. But such is their situation that neither can they hear anything in the stillness of the night nor can they see anything in the light of the day. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 702)  

112. Ie., prophets and messengers who had borne witness to religion before their respective communities and nations.

113. In the Bible, he is called Korah. He was from among the Levites and the son of Moses’ (sws) paternal uncle. Here the direction of address is towards the affluent among the Quraysh – specially Abu Lahab. He was a paternal uncle of the Prophet (sws) and was like Korah of the Quraysh viz a viz his wealth. Both these were very similar to one another in their stinginess, arrogance, hard-heartedness, malice to their repective messengers and indifference to distinction between the allowed and disallowed. It is precisely because of this that the Qur’an has narrated this incident and hence this similarity should be kept in mind while reading it: it will make real wisdom evident.

114. The reason for this was that the whole nation of the Israelites accepted the leadership of Moses (sws) and migrated along with him from Egypt. This made him very jealous and he raised the slogan that every person of this community was holy and the whole community had God with them; then why the distinction that Moses (sws) and Aaron (sws) should lead the community? Thus he rebelled against them by eliciting the support of his family and some people from the common Israelites. It is this rebellious attitude of his which the Qur’an has mentioned by the words بَغَىَ عَلَيْهِمْ. It is mentioned in the Bible: 

Korah son of Izhar, the son of Kohath, the son of Levi, and certain Reubenites—Dathan and Abiram, sons of Eliab, and One son of Peleth—became insolent and rose up against Moses. With them were 250 Israelite men, well-known community leaders who had been appointed members of the council. They came as a group to oppose Moses and Aaron and said to them, “You have gone too far! The whole community is holy, every one of them, and the Lord is with them. Why then do you set yourselves above the Lord’s assembly?” (Numbers, 19:1-3)  

115. Stated here is the reason for his rebelliousness and arrogance. It should not be considered exaggeration; it is a mention of actual facts. Imam Amin Ahsan Islahi writes: 

… In those times, today’s strong rooms, vaults and safes did not exist nor were propitious keys and locks and bolts in vogue the way they are today. In those times, people buried their treasures in the ground and in order to protect them they were placed in locations having huge iron doors. They used to then be bolted with the help of heavy iron rods that were latched across the bars and which were prepared for this very purpose. Latching and un-latching those rods with all their accessories became a very heavy task. A group of powerful men would be needed to lift or bolt the latch. A very similar way is today adopted for bolting castles and city walls. Such old monuments still exist in our rural areas. The verse actually refers to such keys. Just as heavy cauldrons of food signify generosity, the existence of such keys is a sign of wealth. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 702) 

116. It is evident from concomitant indications that this refers to the learned people of their nation. However, since the whole nation backed him and only a few people having vested interests joined Korah’s group, the word قَوْمٌ (nation) is used. Verse 80 ahead explains this.

117. The sagacious people of his nation have warned him here in very polite words that those who become inebriated by God’s favours to such an extent that they show arrogance against the God Who actually blessed them with these favours are ultimately seized by Him.

118. It is this wisdom and comprehension of the truth about which it is stated at another instance that he who is blessed with these is blessed with a great treasure. The implication is that everything in this world is God-given; they should not regard it to be a consequence of their own ability or a legacy of their forefathers; it is purely a favour of God that He has granted so much wealth and affluence to them. He wants to see the reflection of His own attributes in His servants as well and likes those among them who look upon with favour at their fellow brethren.

119. This is a reference to the arrogance and rebelliousness mentioned earlier.

120. Ie., on the basis of the ability, skill and acumen he has to earn money. He asked what has this to do with God that others may claim a right in it.

121. Ie., do not even deserve that their stance be heard. Their sins are written on their foreheads and in the presence of God their hands and feet, in fact, every strand of their hair bears witness to their crimes.

122. The reason for this display of grandeur probably was to influence people and earn their support in the campaign he had launched against the leadership of Moses (sws).

123. Ie., the treasure of the knowledge of God’s comprehension and of the knowledge of the Hereafter. It is through this treasure that a human being acquires true light.

124. Ie., those who have the courage to adhere to faith and righteous deeds against the lure and attractions of the world. The actual words used for this are: لاَ يُلَقَّاهَا إلاَّ الصَّابِرُوْنَ . The antecedent of the pronoun in them is the advice and counsel stated earlier. Pronouns occur in this manner also in Arabic. Several examples of this usage can be seen in earlier surahs.

125. The Bible presents details of this: when Korah’s rebellion became a trial, Moses (sws) assembled him and his companions in the tabernacle and challenged them to the invocation of destruction (mubahalah) so that God’s verdict is passed for none other than God’s faction. Thus it is written:

So they moved away from the tents of Korah, Dathan and Abiram. Dathan and Abiram had come out and were standing with their wives, children and little ones at the entrances to their tents. Then Moses said, “This is how you will know that the Lord has sent me to do all these things and that it was not my idea: If these men die a natural death and suffer the fate of all mankind, then the Lord has not sent me. But if the Lord brings about something totally new, and the earth opens its mouth and swallows them, with everything that belongs to them, and they go down alive into the realm of the dead, then you will know that these men have treated the Lord with contempt.” As soon as he finished saying all this, the ground under them split apart and the earth opened its mouth and swallowed them and their households, and all those associated with Korah, together with their possessions. They went down alive into the realm of the dead, with everything they owned; the earth closed over them, and they perished and were gone from the community. At their cries, all the Israelites around them fled, shouting, “The earth is going to swallow us too!” 

126. Ie., in verse 77.

127. This is a summary of the advice and counsel mentioned earlier.

128. This is a reference to the law which the Almighty has prescribed for the Hereafter: the evil will be treated justly and the righteous will be showered with favours.

129. Ie., in spite of the enemies, because he is God’s messenger and precisely this is His established practice regarding messengers. The word مَعَاد actually means معاد حسن in the verse because it is not defined and here not defining it is meant to magnify it.

130. Here by addressing the Prophet (sws) the disbelievers are actually admonished that they should certainly not expect God’s messenger to change his stance because of their opposition; he has no authority to change or show any compromise in this message and is not answerable to them; rather answerable to God. Imam Amin Ahsan Islahi has explained some implications of these premises: 

It is evident from this verse that prophethood and messengerhood is God’s grant. Only God bestows it on whomsoever He wants and specially guides and instructs the person he chooses for this mission. This status is granted to a prophet without his desire or expectation and it is only God Who helps him in discharging its responsibilities. These people think that prophethood is a manifestation of a person’s latent abilities. Their view is totally wrong …

The second thing which is evident from this verse is that if a person is granted a status without his desire, the Almighty specially helps him in this task. On the other hand, if a person desires a status or position, then God consigns him to it. Narratives explain this aspect in a very effective way.

The third thing which is evident from this verse is that in the case of the Qur’an, we must not tolerate any softness or compromise. If we do this, we will be regarded as the companions and helpers of wrongdoers. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 5, 717)