From: http://www.islamicstudies.info/tafheem.php?sura=19&verse=16&to=40
With kind permission: Islamic Foundation UK
English ◄ Chapter 19. Maryam ► Intro. ◄ Verse 16-40 of 98 ► View Ar En Nt ► █ Font Email
وَاذۡكُرۡ فِىۡ الۡـكِتٰبِ مَرۡيَمَۘ اِذِ انتَبَذَتۡ مِنۡ اَهۡلِهَا مَكَانًا شَرۡقِيًّاۙ ﴿19:16﴾ فَاتَّخَذَتۡ مِنۡ دُوۡنِهِمۡ حِجَابًا فَاَرۡسَلۡنَاۤ اِلَيۡهَا رُوۡحَنَا فَتَمَثَّلَ لَهَا بَشَرًا سَوِيًّا ﴿19:17﴾ قَالَتۡ اِنِّىۡۤ اَعُوۡذُ بِالرَّحۡمٰنِ مِنۡكَ اِنۡ كُنۡتَ تَقِيًّا ﴿19:18﴾ قَالَ اِنَّمَاۤ اَنَا رَسُوۡلُ رَبِّكِۖ لِاَهَبَ لَـكِ غُلٰمًا زَكِيًّا ﴿19:19﴾ قَالَتۡ اَنّٰى يَكُوۡنُ لِىۡ غُلٰمٌ وَّلَمۡ يَمۡسَسۡنِىۡ بَشَرٌ وَّلَمۡ اَكُ بَغِيًّا ﴿19:20﴾ قَالَ كَذٰلِكِۚ قَالَ رَبُّكِ هُوَ عَلَىَّ هَيِّنٌۚ وَّلِنَجۡعَلَهٗۤ اٰيَةً لِّلنَّاسِ وَرَحۡمَةً مِّنَّاۚ وَكَانَ اَمۡرًا مَّقۡضِيًّا ﴿19:21﴾ فَحَمَلَتۡهُ فَانتَبَذَتۡ بِهٖ مَكَانًا قَصِيًّا ﴿19:22﴾ فَاَجَآءَهَا الۡمَخَاضُ اِلٰى جِذۡعِ النَّخۡلَةِۚ قَالَتۡ يٰلَيۡتَنِىۡ مِتُّ قَبۡلَ هٰذَا وَكُنۡتُ نَسۡيًا مَّنۡسِيًّا ﴿19:23﴾ فَنَادٰٮهَا مِنۡ تَحۡتِهَاۤ اَلَّا تَحۡزَنِىۡ قَدۡ جَعَلَ رَبُّكِ تَحۡتَكِ سَرِيًّا ﴿19:24﴾ وَهُزِّىۡۤ اِلَيۡكِ بِجِذۡعِ النَّخۡلَةِ تُسٰقِطۡ عَلَيۡكِ رُطَبًا جَنِيًّا ﴿19:25﴾ فَكُلِىۡ وَاشۡرَبِىۡ وَقَرِّىۡ عَيۡنًاۚ فَاِمَّا تَرَيِنَّ مِنَ الۡبَشَرِ اَحَدًاۙ فَقُوۡلِىۡۤ اِنِّىۡ نَذَرۡتُ لِلرَّحۡمٰنِ صَوۡمًا فَلَنۡ اُكَلِّمَ الۡيَوۡمَ اِنۡسِيًّاۚ ﴿19:26﴾ فَاَتَتۡ بِهٖ قَوۡمَهَا تَحۡمِلُهٗؕ قَالُوۡا يٰمَرۡيَمُ لَقَدۡ جِئۡتِ شَيۡـًٔـا فَرِيًّا ﴿19:27﴾ يٰۤاُخۡتَ هٰرُوۡنَ مَا كَانَ اَبُوۡكِ امۡرَاَ سَوۡءٍ وَّمَا كَانَتۡ اُمُّكِ بَغِيًّا ۖۚ ﴿19:28﴾ فَاَشَارَتۡ اِلَيۡهِؕ قَالُوۡا كَيۡفَ نُـكَلِّمُ مَنۡ كَانَ فِىۡ الۡمَهۡدِ صَبِيًّا ﴿19:29﴾ قَالَ اِنِّىۡ عَبۡدُ اللّٰهِ ؕ اٰتٰٮنِىَ الۡكِتٰبَ وَجَعَلَنِىۡ نَبِيًّاۙ ﴿19:30﴾ وَجَعَلَنِىۡ مُبَارَكًا اَيۡنَ مَا كُنۡتُ وَاَوۡصٰنِىۡ بِالصَّلٰوةِ وَالزَّكٰوةِ مَا دُمۡتُ حَيًّاۖ ﴿19:31﴾ وَّبَرًّا بِۢوٰلِدَتِىۡ وَلَمۡ يَجۡعَلۡنِىۡ جَبَّارًا شَقِيًّا ﴿19:32﴾ وَالسَّلٰمُ عَلَىَّ يَوۡمَ وُلِدْتُّ وَيَوۡمَ اَمُوۡتُ وَيَوۡمَ اُبۡعَثُ حَيًّا ﴿19:33﴾ ذٰلِكَ عِيۡسَى ابۡنُ مَرۡيَمَؕ قَوۡلَ الۡحَـقِّ الَّذِىۡ فِيۡهِ يَمۡتَرُوۡنَ ﴿19:34﴾ مَا كَانَ لِلّٰهِ اَنۡ يَّتَّخِذَ مِنۡ وَّلَدٍۙ سُبۡحٰنَهٗؕ اِذَا قَضٰٓى اَمۡرًا فَاِنَّمَا يَقُوۡلُ لَهٗ كُنۡ فَيَكُوۡنُؕ ﴿19:35﴾ وَاِنَّ اللّٰهَ رَبِّىۡ وَرَبُّكُمۡ فَاعۡبُدُوۡهُؕ هٰذَا صِرَاطٌ مُّسۡتَقِيۡمٌ ﴿19:36﴾ فَاخۡتَلَفَ الۡاَحۡزَابُ مِنۡۢ بَيۡنِهِمۡۚ فَوَيۡلٌ لِّـلَّذِيۡنَ كَفَرُوۡا مِنۡ مَّشۡهَدِ يَوۡمٍ عَظِيۡمٍ ﴿19:37﴾ اَسۡمِعۡ بِهِمۡ وَاَبۡصِرۡۙ يَوۡمَ يَاۡتُوۡنَنَا لٰـكِنِ الظّٰلِمُوۡنَ الۡيَوۡمَ فِىۡ ضَلٰلٍ مُّبِيۡنٍ ﴿19:38﴾ وَاَنۡذِرۡهُمۡ يَوۡمَ الۡحَسۡرَةِ اِذۡ قُضِىَ الۡاَمۡرُۘ وَهُمۡ فِىۡ غَفۡلَةٍ وَّهُمۡ لَا يُؤۡمِنُوۡنَ ﴿19:39﴾ اِنَّا نَحۡنُ نَرِثُ الۡاَرۡضَ وَمَنۡ عَلَيۡهَا وَاِلَـيۡنَا يُرۡجَعُوۡنَ ﴿19:40﴾
(19:16) (O Muhammad), recite in the Book the account of Mary,13 when she withdrew from her people to a place towards the east;
*13 For comparison, see Al-i-Imran (III): 34-57, and An-Nina (IV) :156 and E.N.'s thereof.
(19:17) and drew a curtain, screening herself from people14 whereupon We sent to her Our spirit and he appeared to her as a well-shaped man.
*14 The Sanctuary where she had retired for devotion was an eastern chamber in the Temple, and as was customary she had hung a curtain to conceal herself from the people. It cannot be Nazareth as some people have wrongly taken it to be, because Nazareth is to the north of Jerusalem.
(19:18) Mary exclaimed: "I surely take refuge from you with the Most Compassionate Lord, if you are at all God-fearing."
(19:19) He said: "I am just a message-bearer of your Lord, I have come to grant you a most pure boy."
(19:20) Mary said: "How can a boy be born to me when no man has even touched me, nor have I ever been unchaste?"
(19:21) The angel said: "Thus shall it be. Your Lord says: 'It is easy for Me; and We shall do so in order to make him a Sign for mankind15 and a mercy from Us. This has been decreed.' "
*15 The word "So shall it be" are very significant as has been stated in E.N. 6. The plain meaning is this: "A pure son shall be born to you just as your Lord has decreed, even though no man has touched you. " The same was the response to prophet Zachariah as stated in v. 9 above. And it is a sheer perversion to interpret it as: "So shall it be that a man will touch you and a son will be born to you." For, if it were to mean: "You will bear a son like all other women of the world," the subsequent two sentences: "Your Lord says, 'This is an easy thing for Me to do, and We will make that boy a Sign for the people'," would have become meaningless: Had this birth been an ordinary birth like the birth of every other child, there would have been no occasion to boast: "It is an easy thing, and that it will be made a Sign (miracle). This will be so because the child will speak in the cradle."
(19:22) Then she conceived him and withdrew with him to a far-off place.16
*16 When she conceived the child, she left the Sanctuary and went to a distant place (Bethlehem) in order to escape the bitter criticism of the people. They would have said, "Look at the virgin daughter of the pious house of Aaron! She has conceived a child and that, too, in the Sanctuary where she had retired for devotion!" Thus she temporarily succeeded in concealing the shame of the conception, but this event itself is a proof that prophet Jesus was born without a father. Had Mary been married and had a husband, she would not have left his or her parents house by herself and chosen a distant place for the purpose of delivery.
(19:23) Then the birth pangs drove her to the trunk of a palm-tree and she said: "Oh, would that I had died before this and had been all forgotten."17
*17 The words "Would that..." show the extreme state of anxiety in which Mary found herself at the time. She did not utter these words on account of the labor pains but due to the pangs of sorrow as to how she would conceal the child from her people. The angel's words---"Grieve not at all"explain why she had spoken these desperate words. When a married girl is delivering her first baby, she might be dying with pains, but she is never so sorrowful and grieved.
(19:24) Thereupon the angel below her cried out: "Grieve not, for your Lord has caused a stream of water to flow beneath you.
(19:25) Shake the trunk of the palm-tree towards yourself and fresh and ripe dates shall fall upon you.
(19:26) So eat and drink and cool your eyes; and if you see any person say to him: 'Verily I have vowed a fast to the Most Compassionate Lord, and so I shall not speak to anyone today.' "18
*18 That is, "You need not say anything with regard to the child. It is now Our responsibility to answer the critics." This also indicates why Mary was so sad and grieved. Had she been married and given birth to her first baby like any other mother, there was no occasion to tell her to observe "a fast of silence", though it was a common custom among the Jews."
(19:27) Then she came to her people, carrying her baby. They said: "O Mary! You have committed a monstrous thing.
(19:28) O sister of Aaron!19 Your father was not an evil man, nor was your mother an unchaste woman."
*19 "Sister of Aaron" may either mean that Mary had a brother of the name of Aaron, or it may mean that she belonged to the family of Prophet Aaron. The first meaning is supported by a tradition of the Holy Prophet and the second is plausible because that is supported by the Arabic idiom. But we are inclined to the second meaning, for the wording of the said tradition does not necessarily mean that she actually had a brother named Aaron. The tradition as related in Muslim, Nasa'i, Tirmizi, etc. says that when the Christians of Najran criticized the Quranic version of stating Mary as the sister of Aaron before Hadrat Mughirah bin Shu`bah, he was not able to satisfy them, because Prophet Aaron had passed away centuries earlier. When he presented the problem before the Holy Prophet, he replied, "Why didn't you say that the Israelites named their children after their Prophets and other pious men?" That is, "You could have answered their objection like this as well." (See also E.N. 32 of Al-i-Imran).
(19:29) Thereupon Mary pointed to the child. They exclaimed: "How can we speak to one who is in the cradle, a mere child?"20
*19a How can the people who reject the miraculous birth of Prophet Jesus, explain why Mary's whole community had come out to curse and condemn her when she had appeared before them with the child?
(19:30) The child cried out: "Verily I am Allah's servant. He has granted me the Book and has made me a Prophet
(19:31) and has blessed me wherever I might be and has enjoined upon me Prayer and Zakah (purifying alms) as long as I live;
(19:32) and has made me dutiful to my mother.20a He has not made me oppressive, nor bereft of God's blessings.
(19:33) Peace be upon me the day I was born and the day I will die, and the day I will be raised up alive."21
*20 People who misinterpret the Qur'an translate this verse as: "How shall we talk with him, who is but a child of yesterday?".They attribute these words to the elderly people of the Jews, who said years later, when Jesus was a grown up boy, that they could not have any useful dialogue with a mere kid. But the person who keeps the whole context in view, will realize that this interpretation is absurd and has been given merely to avoid the miracle. As a matter of fact, the dialogue took place when the people were condemning Mary who being unmarried, had brought forth a child, and not when the child had grown up into manhood. V. 46 of AI-i-`Imran (III) and v. 110 of Al-Ma'idah (V) also support the view that Prophet Jesus had uttered these words as a baby in the cradle and not when grown up. In the first verse, the angel while giving the good news of a son to Mary, says: "He will speak to the people alike when in the cradle and when grown up"; in the other verse, Allah Himself says to Prophet Jesus: ".......you talked to the people even in the cradle as you talked when you were grown up."
(19:34) This is Jesus, the son of Mary; and this is the truth about him concerning which they are in doubt.
(19:35) It does not befit Allah to take for Himself a son. Glory be to Him! When He decrees a thing He only says: "Be" and it is.22
*20a The words used are: "......dutiful to my mother", and not."dutiful to my parents" . This is another proof of the fact that Jesus had no father, and for the same reason he has been called `Jesus son of Mary' everywhere in the Qur'an.
(19:36) (Jesus had said): "Indeed Allah is my Lord and your Lord, so serve Him alone. This is the Straight Way."23
*21 This speech in the cradle by Jesus was the `Sign' to which the angel referred in v. 21. As Allah intended to punish the children of Israel for their continuous wicked ways and evil deeds, He made a pious virgin girl of the family of Prophet Aaron, who had devoted herself to worship in the Temple under the patronage of Zachariah, bear a child and bring it before her people in order to concentrate the whole attention of the thousands of people assembled there on this extraordinary event. Then He made this new born child speak out even in the cradle that he had been appointed a Prophet. Though they had seen this wonderful Sign of Allah, they rejected the Prophethood of Jesus and brought him to the court for crucifixion, and thus incurred the wrath of Allah. (For further details, please see Al-i-Imran (III): E.N.'s 44 and 53, and An-Nina (IV): E.N.'s 212,213).
(19:37) But different parties began to dispute with one another.24 A dreadful woe awaits on that great Day for those that reject the Truth.
*22 In vv.1-35, it has been shown that the "Doctrine of the son of God" in regard to Prophet Jesus is absolutely wrong. For just as the miraculous birth of Prophet John did not make him the `son of God', so the miraculous birth of Prophet Jesus could not make him the son of God. For the births of both were the result of the same sort of miracle as they have been mentioned together in the same context in the Gospel of Luke. Therefore, it is mere distortion that the Christians should regard one as the servant of God and the other as the son of God.
(19:38) How well shall they hear and how well shall they see on the Day they come to Us! But today the evil-doers are in manifest error.
(19:39) (O Muhammad), warn those who are steeped in heedlessness and are obstinately rejecting the truth that the Day shall come when things will be finally decided and they shall be left with utter remorse.
(19:40) Ultimately, We shall inherit the earth and whatever is on it; to Us shall they be returned.25
*23 This declaration by Jesus has been cited to tell the Christians that Jesus also taught the same Doctrine of Tauhid as was taught by all other Prophets. And it was they who had invented the doctrine of shirk by making him the son of God. (Please also refer to Al-i-`Imran (III): E.N. 68, and Al-Ma'idah (V): E.N.'s 100, 101 and 130).
English ◄ Chapter 19. Maryam ► Intro. ◄ Verse 16-40 of 98 ► View Ar En Nt Recite Font Email
Thursday, December 31, 2009
Towards Understanding the Quran
From: http://www.islamicstudies.info/tafheem.php?sura=19
With kind permission: Islamic Foundation UK
English ◄ Chapter 19. Maryam ► Intro. ◄ Verse 1-15 of 98 ► View Ar En Nt ► █ Font Email
كٓهٰيٰـعٓـصٓۚ ﴿19:1﴾ ذِكۡرُ رَحۡمَتِ رَبِّكَ عَـبۡدَهٗ زَكَرِيَّا ۖۚ ﴿19:2﴾ اِذۡ نَادٰى رَبَّهٗ نِدَآءً خَفِيًّا ﴿19:3﴾ قَالَ رَبِّ اِنِّىۡ وَهَنَ الۡعَظۡمُ مِنِّىۡ وَاشۡتَعَلَ الرَّاۡسُ شَيۡبًا وَّلَمۡ اَكُنۡۢ بِدُعَآٮِٕكَ رَبِّ شَقِيًّا ﴿19:4﴾ وَاِنِّىۡ خِفۡتُ الۡمَوَالِىَ مِنۡ وَّرَآءِىۡ وَكَانَتِ امۡرَاَتِىۡ عَاقِرًا فَهَبۡ لِىۡ مِنۡ لَّدُنۡكَ وَلِيًّاۙ ﴿19:5﴾ يَّرِثُنِىۡ وَيَرِثُ مِنۡ اٰلِ يَعۡقُوۡبَ وَاجۡعَلۡهُ رَبِّ رَضِيًّا ﴿19:6﴾ يٰزَكَرِيَّاۤ اِنَّا نُبَشِّرُكَ بِغُلٰم ۨاسۡمُهٗ يَحۡيٰىۙ لَمۡ نَجۡعَل لَّهٗ مِنۡ قَبۡلُ سَمِيًّا ﴿19:7﴾ قَالَ رَبِّ اَنّٰى يَكُوۡنُ لِىۡ غُلٰمٌ وَّكَانَتِ امۡرَاَتِىۡ عَاقِرًا وَّقَدۡ بَلَـغۡتُ مِنَ الۡـكِبَرِ عِتِيًّا ﴿19:8﴾ قَالَ كَذٰلِكَۚ قَالَ رَبُّكَ هُوَ عَلَىَّ هَيِّنٌ وَّقَدۡ خَلَقۡتُكَ مِنۡ قَبۡلُ وَلَمۡ تَكُ شَيۡـًٔـا ﴿19:9﴾ قَالَ رَبِّ اجۡعَل لِّىۡۤ اٰيَةً ؕ قَالَ اٰيَتُكَ اَلَّا تُكَلِّمَ النَّاسَ ثَلٰثَ لَيَالٍ سَوِيًّا ﴿19:10﴾ فَخَرَجَ عَلٰى قَوۡمِهٖ مِنَ الۡمِحۡرَابِ فَاَوۡحٰٓى اِلَيۡهِمۡ اَنۡ سَبِّحُوۡا بُكۡرَةً وَّعَشِيًّا ﴿19:11﴾ يٰيَحۡيٰى خُذِ الۡكِتٰبَ بِقُوَّةٍؕ وَاٰتَيۡنٰهُ الۡحُكۡمَ صَبِيًّاۙ ﴿19:12﴾ وَّحَنَانًـا مِّنۡ لَّدُنَّا وَزَكٰوةً ؕ وَّكَانَ تَقِيًّاۙ ﴿19:13﴾ وَّبَرًّۢا بِوَالِدَيۡهِ وَلَمۡ يَكُنۡ جَبَّارًا عَصِيًّا ﴿19:14﴾ وَسَلٰمٌ عَلَيۡهِ يَوۡمَ وُلِدَ وَيَوۡمَ يَمُوۡتُ وَيَوۡمَ يُبۡعَثُ حَيًّا ﴿19:15﴾
(19:1) Kaf. Ha'. Ya'. Ayn. Sad.
(19:2) This is an account1 of the mercy of your Lord to His servant Zechariah2
*1 For comparison please see the story of Zachariah as given in vv. 34-57 of Al-i-Imran (III) and the E.N.'s thereof.
*2 In order to understand the position held by Hadrat Zachariah, a descendant ' of Prophet Aaron, one should be acquainted with the system of priesthood among the children of Israel.
(19:3) when he cried to his Lord in secret.
(19:4) He said: "Lord! My bones have grown feeble and my head is glistening with age; yet, never have my prayers to You, my Lord, been unfruitful.
(19:5) I fear evil from my kinsmen after I am gone;3 and my wife is barren, so grant me an heir out of Your special grace,
*3 That is, "I see none among my kinsmen, the family of Abiah, who is religiously and morally sound and capable of carrying on the work of the mission that has been entrusted to me."
(19:6) one that might be my heir and the heir of the house of Jacob;4 and make him, Lord, one that will be pleasing to You.
*4 That is, "I do not pray for a successor to inherit me alone, but a successor who may inherit the good ways of the house of Jacob."
(19:7) (He was told): "Zechariah, We bring you the good news of the birth of a son whose name shall be Yahya (John), one whose namesake We never created before."5
*5 In Luke the words are: "There is none of thy kindred that is called by this name." (1: 61)
(19:8) He said: "My Lord! How can I have a boy when my wife is barren and I have reached an extremely old age?"
(19:9) He answered: "So shall it be." Your Lord says: "It is easy for Me," and then added: "For beyond doubt, I created you earlier when you were nothing."6
*6 This dialogue is meant to impress that Allah is able to do whatever He wills and can make an impotent man and a barren woman give birth to a child, and likewise a virgin can be made to conceive a child.
(19:10) Zechariah said: "Lord, grant me a Sign." Said He: "Your Sign is that you shall not be able to speak to people for three nights, though you will be otherwise sound."
(19:11) Thereupon Zechariah came out from the sanctuary7 and directed his people by gestures to extol His glory by day and by night.8
*7 For the explanation of mihrab (sanctuary), see E.N. 36 of Al-i-Imran
*8 Below we reproduce the details of this event as given in Luke's Gospel so that the. reader may study and compare the Quranic with the Christian version. The references and additions within the brackets are ours:
(19:12) "O John! Hold the Book with all your strength."9 We had bestowed wisdom upon him while he was still a child;10
*9 The details regarding the birth of Prophet John, according to the Divine will, and his coming of age, have been left out. Here, in one sentence, the Mission of Prophethood entrusted to him on attaining maturity has been stated, which was "to observe and follow the Torah in letter and spirit, and to exhort the Israelites as well to do the same."
(19:13) and We also endowed him with tenderness11 and purity, and he was exceedingly pious
*10 The Arabic word hukm implies ability (1) to make decisions, (2) to form right opinions, (3) to interpret the Divine Law, (4) to solve problems, and (5) it also means authority from Allah to decide affairs.
*11 The Arabic word hanan is almost synonymous with `mother love'. In other words, Prophet John bore in his heart the same kind of intense love for Allah's servants as a mother has for her child.
(19:14) and cherishing to his parents. Never was he insolent or rebellious.
(19:15) Peace be upon him the day he was born, and the day he will die, and the day he will be raised up alive.12
*12 In order to have a fuller understanding of the Mission and the pure character of Prophet John, about which brief references have been made in this Surah and Surah Al-i-`Imran, it will be useful to study this story as given in different Books of the New Testament in the following order:
English ◄ Chapter 19. Maryam ► Intro. ◄ Verse 1-15 of 98 ► View Ar En Nt Recite Font Email
With kind permission: Islamic Foundation UK
English ◄ Chapter 19. Maryam ► Intro. ◄ Verse 1-15 of 98 ► View Ar En Nt ► █ Font Email
كٓهٰيٰـعٓـصٓۚ ﴿19:1﴾ ذِكۡرُ رَحۡمَتِ رَبِّكَ عَـبۡدَهٗ زَكَرِيَّا ۖۚ ﴿19:2﴾ اِذۡ نَادٰى رَبَّهٗ نِدَآءً خَفِيًّا ﴿19:3﴾ قَالَ رَبِّ اِنِّىۡ وَهَنَ الۡعَظۡمُ مِنِّىۡ وَاشۡتَعَلَ الرَّاۡسُ شَيۡبًا وَّلَمۡ اَكُنۡۢ بِدُعَآٮِٕكَ رَبِّ شَقِيًّا ﴿19:4﴾ وَاِنِّىۡ خِفۡتُ الۡمَوَالِىَ مِنۡ وَّرَآءِىۡ وَكَانَتِ امۡرَاَتِىۡ عَاقِرًا فَهَبۡ لِىۡ مِنۡ لَّدُنۡكَ وَلِيًّاۙ ﴿19:5﴾ يَّرِثُنِىۡ وَيَرِثُ مِنۡ اٰلِ يَعۡقُوۡبَ وَاجۡعَلۡهُ رَبِّ رَضِيًّا ﴿19:6﴾ يٰزَكَرِيَّاۤ اِنَّا نُبَشِّرُكَ بِغُلٰم ۨاسۡمُهٗ يَحۡيٰىۙ لَمۡ نَجۡعَل لَّهٗ مِنۡ قَبۡلُ سَمِيًّا ﴿19:7﴾ قَالَ رَبِّ اَنّٰى يَكُوۡنُ لِىۡ غُلٰمٌ وَّكَانَتِ امۡرَاَتِىۡ عَاقِرًا وَّقَدۡ بَلَـغۡتُ مِنَ الۡـكِبَرِ عِتِيًّا ﴿19:8﴾ قَالَ كَذٰلِكَۚ قَالَ رَبُّكَ هُوَ عَلَىَّ هَيِّنٌ وَّقَدۡ خَلَقۡتُكَ مِنۡ قَبۡلُ وَلَمۡ تَكُ شَيۡـًٔـا ﴿19:9﴾ قَالَ رَبِّ اجۡعَل لِّىۡۤ اٰيَةً ؕ قَالَ اٰيَتُكَ اَلَّا تُكَلِّمَ النَّاسَ ثَلٰثَ لَيَالٍ سَوِيًّا ﴿19:10﴾ فَخَرَجَ عَلٰى قَوۡمِهٖ مِنَ الۡمِحۡرَابِ فَاَوۡحٰٓى اِلَيۡهِمۡ اَنۡ سَبِّحُوۡا بُكۡرَةً وَّعَشِيًّا ﴿19:11﴾ يٰيَحۡيٰى خُذِ الۡكِتٰبَ بِقُوَّةٍؕ وَاٰتَيۡنٰهُ الۡحُكۡمَ صَبِيًّاۙ ﴿19:12﴾ وَّحَنَانًـا مِّنۡ لَّدُنَّا وَزَكٰوةً ؕ وَّكَانَ تَقِيًّاۙ ﴿19:13﴾ وَّبَرًّۢا بِوَالِدَيۡهِ وَلَمۡ يَكُنۡ جَبَّارًا عَصِيًّا ﴿19:14﴾ وَسَلٰمٌ عَلَيۡهِ يَوۡمَ وُلِدَ وَيَوۡمَ يَمُوۡتُ وَيَوۡمَ يُبۡعَثُ حَيًّا ﴿19:15﴾
(19:1) Kaf. Ha'. Ya'. Ayn. Sad.
(19:2) This is an account1 of the mercy of your Lord to His servant Zechariah2
*1 For comparison please see the story of Zachariah as given in vv. 34-57 of Al-i-Imran (III) and the E.N.'s thereof.
*2 In order to understand the position held by Hadrat Zachariah, a descendant ' of Prophet Aaron, one should be acquainted with the system of priesthood among the children of Israel.
(19:3) when he cried to his Lord in secret.
(19:4) He said: "Lord! My bones have grown feeble and my head is glistening with age; yet, never have my prayers to You, my Lord, been unfruitful.
(19:5) I fear evil from my kinsmen after I am gone;3 and my wife is barren, so grant me an heir out of Your special grace,
*3 That is, "I see none among my kinsmen, the family of Abiah, who is religiously and morally sound and capable of carrying on the work of the mission that has been entrusted to me."
(19:6) one that might be my heir and the heir of the house of Jacob;4 and make him, Lord, one that will be pleasing to You.
*4 That is, "I do not pray for a successor to inherit me alone, but a successor who may inherit the good ways of the house of Jacob."
(19:7) (He was told): "Zechariah, We bring you the good news of the birth of a son whose name shall be Yahya (John), one whose namesake We never created before."5
*5 In Luke the words are: "There is none of thy kindred that is called by this name." (1: 61)
(19:8) He said: "My Lord! How can I have a boy when my wife is barren and I have reached an extremely old age?"
(19:9) He answered: "So shall it be." Your Lord says: "It is easy for Me," and then added: "For beyond doubt, I created you earlier when you were nothing."6
*6 This dialogue is meant to impress that Allah is able to do whatever He wills and can make an impotent man and a barren woman give birth to a child, and likewise a virgin can be made to conceive a child.
(19:10) Zechariah said: "Lord, grant me a Sign." Said He: "Your Sign is that you shall not be able to speak to people for three nights, though you will be otherwise sound."
(19:11) Thereupon Zechariah came out from the sanctuary7 and directed his people by gestures to extol His glory by day and by night.8
*7 For the explanation of mihrab (sanctuary), see E.N. 36 of Al-i-Imran
*8 Below we reproduce the details of this event as given in Luke's Gospel so that the. reader may study and compare the Quranic with the Christian version. The references and additions within the brackets are ours:
(19:12) "O John! Hold the Book with all your strength."9 We had bestowed wisdom upon him while he was still a child;10
*9 The details regarding the birth of Prophet John, according to the Divine will, and his coming of age, have been left out. Here, in one sentence, the Mission of Prophethood entrusted to him on attaining maturity has been stated, which was "to observe and follow the Torah in letter and spirit, and to exhort the Israelites as well to do the same."
(19:13) and We also endowed him with tenderness11 and purity, and he was exceedingly pious
*10 The Arabic word hukm implies ability (1) to make decisions, (2) to form right opinions, (3) to interpret the Divine Law, (4) to solve problems, and (5) it also means authority from Allah to decide affairs.
*11 The Arabic word hanan is almost synonymous with `mother love'. In other words, Prophet John bore in his heart the same kind of intense love for Allah's servants as a mother has for her child.
(19:14) and cherishing to his parents. Never was he insolent or rebellious.
(19:15) Peace be upon him the day he was born, and the day he will die, and the day he will be raised up alive.12
*12 In order to have a fuller understanding of the Mission and the pure character of Prophet John, about which brief references have been made in this Surah and Surah Al-i-`Imran, it will be useful to study this story as given in different Books of the New Testament in the following order:
English ◄ Chapter 19. Maryam ► Intro. ◄ Verse 1-15 of 98 ► View Ar En Nt Recite Font Email
Wednesday, December 30, 2009
Towards Understanding the Quran
From: http://www.islamicstudies.info/tafheem.php?sura=36&verse=13&to=32
With kind permission: Islamic Foundation UK
English ◄ Chapter 36. Ya-Sin ► Intro. ◄ Verse 13-32 of 83 ► View Ar En Nt ► █ Font Email
وَاضۡرِبۡ لَهُمۡ مَّثَلاً اَصۡحٰبَ الۡقَرۡيَةِ ۘ اِذۡ جَآءَهَا الۡمُرۡسَلُوۡنَۚ ﴿36:13﴾ اِذۡ اَرۡسَلۡنَاۤ اِلَيۡهِمُ اثۡنَيۡنِ فَكَذَّبُوۡهُمَا فَعَزَّزۡنَا بِثَالِثٍ فَقَالُـوۡۤا اِنَّاۤ اِلَيۡكُمۡ مُّرۡسَلُوۡنَ ﴿36:14﴾ قَالُوۡا مَاۤ اَنۡـتُمۡ اِلَّا بَشَرٌ مِّثۡلُـنَا ۙ وَمَاۤ اَنۡزَلَ الرَّحۡمٰنُ مِنۡ شَىۡءٍۙ اِنۡ اَنۡـتُمۡ اِلَّا تَكۡذِبُوۡنَ ﴿36:15﴾ قَالُوۡا رَبُّنَا يَعۡلَمُ اِنَّاۤ اِلَيۡكُمۡ لَمُرۡسَلُوۡنَ ﴿36:16﴾ وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ ﴿36:17﴾ قَالُـوۡۤا اِنَّا تَطَيَّرۡنَا بِكُمۡۚ لَٮِٕنۡ لَّمۡ تَنۡتَهُوۡا لَنَرۡجُمَنَّكُمۡ وَلَيَمَسَّنَّكُمۡ مِّنَّا عَذَابٌ اَلِيۡمٌ ﴿36:18﴾ قَالُوۡا طآٮِٕرُكُمۡ مَّعَكُمۡؕ اَٮِٕنۡ ذُكِّرۡتُمۡؕ بَلۡ اَنۡـتُمۡ قَوۡمٌ مُّسۡرِفُوۡنَ ﴿36:19﴾ وَجَآءَ مِنۡ اَقۡصَا الۡمَدِيۡنَةِ رَجُلٌ يَّسۡعٰى قَالَ يٰقَوۡمِ اتَّبِعُوۡا الۡمُرۡسَلِيۡنَۙ ﴿36:20﴾ اتَّبِعُوۡا مَنۡ لَّا يَسۡـــَٔلُكُمۡ اَجۡرًا وَّهُمۡ مُّهۡتَدُوۡنَ ﴿36:21﴾ وَمَا لِىَ لَاۤ اَعۡبُدُ الَّذِىۡ فَطَرَنِىۡ وَاِلَيۡهِ تُرۡجَعُوۡنَ ﴿36:22﴾ ءَاَ تَّخِذُ مِنۡ دُوۡنِهٖۤ اٰلِهَةً اِنۡ يُّرِدۡنِ الرَّحۡمٰنُ بِضُرٍّ لَّا تُغۡنِ عَنِّىۡ شَفَاعَتُهُمۡ شَيۡـــًٔا وَّلَا يُنۡقِذُوۡنِۚ ﴿36:23﴾ اِنِّىۡۤ اِذًا لَّفِىۡ ضَلٰلٍ مُّبِيۡنٍ ﴿36:24﴾ اِنِّىۡۤ اٰمَنۡتُ بِرَبِّكُمۡ فَاسۡمَعُوۡنِؕ ﴿36:25﴾ قِيۡلَ ادۡخُلِ الۡجَـنَّةَ ؕ قَالَ يٰلَيۡتَ قَوۡمِىۡ يَعۡلَمُوۡنَۙ ﴿36:26﴾ بِمَا غَفَرَلِىۡ رَبِّىۡ وَجَعَلَنِىۡ مِنَ الۡمُكۡرَمِيۡنَ ﴿36:27﴾ وَمَاۤ اَنۡزَلۡنَا عَلٰى قَوۡمِهٖ مِنۡۢ بَعۡدِهٖ مِنۡ جُنۡدٍ مِّنَ السَّمَآءِ وَمَا كُـنَّا مُنۡزِلِيۡنَ ﴿36:28﴾ اِنۡ كَانَتۡ اِلَّا صَيۡحَةً وَّاحِدَةً فَاِذَا هُمۡ خٰمِدُوۡنَ ﴿36:29﴾ يٰحَسۡرَةً عَلَى الۡعِبَادِ ؔۚ مَا يَاۡتِيۡهِمۡ مِّنۡ رَّسُوۡلٍ اِلَّا كَانُوۡا بِهٖ يَسۡتَهۡزِءُوۡنَ ﴿36:30﴾ اَلَمۡ يَرَوۡا كَمۡ اَهۡلَـكۡنَا قَبۡلَهُمۡ مِّنَ الۡقُرُوۡنِ اَنَّهُمۡ اِلَيۡهِمۡ لَا يَرۡجِعُوۡنَؕ ﴿36:31﴾ وَاِنۡ كُلٌّ لَّمَّا جَمِيۡعٌ لَّدَيۡنَا مُحۡضَرُوۡنَ ﴿36:32﴾
(36:13) Recite to them, as a case in point, the story of the people of the town when the Messengers came to them.10
*10 The early commentators, generally, have expressed the opinion that the "habitation" implies the Syrian city of Antioch, and the messengers mentioned here were the ones sent by the Prophet Jesus for the preaching of his message there. Another thing that has been mentioned in this connection is that Antiochus was the king of this land at that time. But historically this story which Ibn 'Abbas, Qatadah, 'Ikrimah, Ka'b Ahbar and Wahb bin Munabbih, and others have related on the basis of unauthentic Christian traditions is baseless. There have been 13 kings of the Seleucid dynasty named Antiochus who reigned in Antioch, and the rule of the last king of this name, rather the rule of this dynasty itself, carne to an end in 65 B.C. At the time of the Prophet Jesus, the whole land of Syria and Palestine, including Antioch, was under the Romans. Then, no proof is forthcoming from any authentic tradition of the Christians that the Prophet Jesus might himself have sent any of his disciples to Antioch for preaching his message. On the contrary, the Acts of the Apostles (N.T.) shows that the Christian preachers had reached Antioch for the first time a few years after the event of the crucifixion. Now, evidently, the people who were neither appointed messengers by Allah nor sent by His Messenger cannot be regarded as messengers of Allah by any interpretation even if they might have travelled for the purpose of preaching of their own accord. Moreover, according to the Bible; Antioch was the first city where the non-Israelites embraced Christianity in large numbers and where the Christian faith met with great success; whereas the habitation mentioned by the Qur'an was some such habitation which rejected the invitation of the messengers, and was consequently punished with a Divine torment. History also does not bear any evidence that Antioch was ever afflicted with a destruction, which might be regarded, as the result of denying the Prophethood.
(36:14) We sent to them two Messengers and they rejected both of them as liars. Then We strengthened them with a third (Messenger).
(36:15) They said: “We have been sent to you as Messengers.” The people of the town said: “You are only human beings like ourselves,11 and the Merciful Lord has revealed nothing.12 You are simply lying.”
*11 In other words, what they wanted to say was: `Since you are human beings, you cannot be the messengers of God. " The same was the view of the disbelievers of Makkah. They also said; "Muhammad (upon whom be Allah's peace) cannot be a messenger because he is a man"
*12 This is another notion of ignorance in which the disbelievers of Makkah were involved. In it are also involved the so-called rationalists of today and in it have been involved the deniers of Revelation and Prophethood of every age since the earliest times. These people have held the view that Allah does not send down any Revelation at All for the guidance of man. He is only concerned with the affairs of the heavens: He has left the affairs and problems of man to be resoled by man himself.
(36:16) The Messengers said: “Our Lord knows that we have indeed been sent to you
(36:17) and our duty is no more than to clearly convey the Message.”13
*13 That is, "Our only duty is to convey to you the Message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible to make you accept it forcibly; and if your do not accept it, we shall not be seized in consequence of your disbelief: you will yourselves be answerable for your crimes.
(36:18) The people of the town said: “We believe you are an evil omen for us. If you do not desist, we will stone you or you will receive a grievous chastisement from us.”14
*14 What they meant was: "You are an evil omen for us. Our gods have become angry with us on account of what you have been saying against them. Now whatever calamity is befalling us is only because of you." Precisely the same thing used to be said by the disbelievers and the hypocrites of Arabia concerning the Holy Prophet: ¦If they suffer a loss, they say: this is because of you." (An Nisa': 77). That is why at several places in the Qur'an these people have been told that in the ancient times also people used to say such things of ignorance in regard to their Prophets. The people of Thamud said to their Prophet: "We regard you and your companions as a sign of bad omen." (An-Naml: 47). And the same was the attitude of the people of Pharaoh: "Whenever a good time came, they would say: This is but our due, and when there was a hard time, they would ascribe their calamities to Moses and his companions. " (Al-A'raf: 130).
(36:19) The Messengers replied: “Your evil omen is with you.15 (Are you saying this) because you were asked to take heed? The truth is that you are a people who have exceeded all bounds.”16
*15 That is, "No one is an evil omen for another. Everyman's augury is hanging around his own neck. If a person sees an evil, it is because of his own self; and if he sees a good, it is also because of his own self. 'We have fastened the augury of every man to his own neck'." (Bani Isra'il: 13).
*16 That is, "You in fact want to avoid the good and you like the deviation instead of the guidance. Therefore, instead of determining the truth and falsehood by means of an argument, you arc making these false pretenses on account of your superstitious whims.
(36:20) In the meantime a man came running from the far end of the town, saying: “My people, follow the Messengers;
(36:21) follow those who do not ask any recompense from you and are rightly-guided.17
*17 That servant of God, in this one sentence, put together all the arguments required for determining the genuineness of Prophethood. The genuineness of a Prophet can be determined by two things. First, his word and deed; second, his being selfless. What the person meant to say was this: 'First, whatever these people are saying is perfectly reasonable, and their own character also is pure; second, no one can prove that they are calling the people to this faith on account of a selfish motive. Therefore, there is no reason why they should not be listened to." By citing this reasoning of the person the Qur'an set a criterion before the people of how to judge and determine the genuineness of the Prophethood of a Prophet, as if to say; "The word and deed of the Holy Prophet Muhammad (upon whom be Allah's peace and blessings) bear full evidence that he is on the right path. Then, no one can point out any selfish motive or interest behind his struggle of preaching his message. Therefore, there is no reason why a sensible person should reject what he presents.
(36:22) Why should I not serve the One Who created me and to Whom all of you shall be sent back?18
*18 This sentence has two parts. The first part is a masterpiece of reasoning, the second of the wisdom of preaching. In the first part he says: "To worship the Creator is the demand of both reason and nature; it would be highly unreasonable that one should worship those who have not created him and should deny to be the servant of Him Who has created him." In the second part he warns his people to the effect: "All of you ultimately have to die and return to that God adoption of Whose service you object to. Therefore, you should consider for yourselves as to what goodness you could expect by turning away from Him."
(36:23) What! Shall I take any deities apart from Him whose intercession will not avail me the least were the Merciful One to bring any adversity upon me, nor will they be able to rescue me?19
*19 That is, "They are neither such favorites of God that even if I commit grave crimes He will forgive me on their recommendation, nor are they so powerful that they should be able to rescue me if God may please to punish me."
(36:24) Surely in that case20 I should indeed be in evident error.
*20 "If I do so": "If I make them my gods in spite of knowing All this."
(36:25) I believe in your Lord;21 so listen to me.”
*21 This sentence again contains a subtle point of the wisdom of preaching. Saying this the man made the people realize: "The Lord in Whom I have believed is not merely my Lord but your Lord, too. I have committed no error by believing in Him, but you, in fact, are certainly committing an error by not believing in Him. "
(36:26) (Eventually they killed him and he was told): “Enter Paradise.”22 The man exclaimed: “Would that my people knew
*22 That is, immediately following his martyrdom, the man was given the good news of Paradise. As soon as he entered the Next World through the gate of death, there were the angels to receive him, and they gave him the good news that Paradise was awaiting him." The commentators have disputed the meaning of this sentence. Qatadah says, "Allah admitted him into Paradise straightway and he is living in it and receiving his sustenance." And Mujahid says, "This was told him by the angels as a good news; he will enter Paradise on the day of Resurrection along with the other believers. "
(36:27) for what reason Allah has forgiven me and placed me among the honoured ones.”23
*23 This is a specimen of the high morality of the believer, He had no ill will or feeling of vengeance in his heart against the people who had just then killed him so that he should invoke Allah against them. Instead, he was still wishing them well. After death the only -wish that he cherished was: ¦Would that my people could know the good end that I have met, and could learn a lesson froth my death, if not from my life, and adopt the righteous way." The noble person did not wish Hell for his murderers but wished that they should believe and become worthy of Paradise. The same thing has been commended in the Hadith: "He wished his people well when living as well as when dead."
(36:28) After him, We did not send down any hosts from the heaven; We stood in no need to send down any host.
(36:29) There was but a single Blast and suddenly they became silent and still.24
*24 These words contain a subtle satire. In their arrogance and pride of power and their strong antagonism towards the true faith, they thought they would annihilate the three Prophets and their followers, but, contrary to their plot, they were themselves annihilated by only one stroke of the Divine punishment.
(36:30) Alas for My servants! Never does a Messenger come to them but they mock him.
(36:31) Have they not seen how many nations before them did We destroy? Thereafter they never came back to them.25
*25 That is, they were annihilated so completely that not a trace of them was left behind them. No one in the world even remembers them today. Their civilization as well as their race has become extinct.
(36:32) All of them shall (one day) be gathered before Us.
English ◄ Chapter 36. Ya-Sin ► Intro. ◄ Verse 13-32 of 83 ► View Ar En Nt Recite Font Email
With kind permission: Islamic Foundation UK
English ◄ Chapter 36. Ya-Sin ► Intro. ◄ Verse 13-32 of 83 ► View Ar En Nt ► █ Font Email
وَاضۡرِبۡ لَهُمۡ مَّثَلاً اَصۡحٰبَ الۡقَرۡيَةِ ۘ اِذۡ جَآءَهَا الۡمُرۡسَلُوۡنَۚ ﴿36:13﴾ اِذۡ اَرۡسَلۡنَاۤ اِلَيۡهِمُ اثۡنَيۡنِ فَكَذَّبُوۡهُمَا فَعَزَّزۡنَا بِثَالِثٍ فَقَالُـوۡۤا اِنَّاۤ اِلَيۡكُمۡ مُّرۡسَلُوۡنَ ﴿36:14﴾ قَالُوۡا مَاۤ اَنۡـتُمۡ اِلَّا بَشَرٌ مِّثۡلُـنَا ۙ وَمَاۤ اَنۡزَلَ الرَّحۡمٰنُ مِنۡ شَىۡءٍۙ اِنۡ اَنۡـتُمۡ اِلَّا تَكۡذِبُوۡنَ ﴿36:15﴾ قَالُوۡا رَبُّنَا يَعۡلَمُ اِنَّاۤ اِلَيۡكُمۡ لَمُرۡسَلُوۡنَ ﴿36:16﴾ وَمَا عَلَيۡنَاۤ اِلَّا الۡبَلٰغُ الۡمُبِيۡنُ ﴿36:17﴾ قَالُـوۡۤا اِنَّا تَطَيَّرۡنَا بِكُمۡۚ لَٮِٕنۡ لَّمۡ تَنۡتَهُوۡا لَنَرۡجُمَنَّكُمۡ وَلَيَمَسَّنَّكُمۡ مِّنَّا عَذَابٌ اَلِيۡمٌ ﴿36:18﴾ قَالُوۡا طآٮِٕرُكُمۡ مَّعَكُمۡؕ اَٮِٕنۡ ذُكِّرۡتُمۡؕ بَلۡ اَنۡـتُمۡ قَوۡمٌ مُّسۡرِفُوۡنَ ﴿36:19﴾ وَجَآءَ مِنۡ اَقۡصَا الۡمَدِيۡنَةِ رَجُلٌ يَّسۡعٰى قَالَ يٰقَوۡمِ اتَّبِعُوۡا الۡمُرۡسَلِيۡنَۙ ﴿36:20﴾ اتَّبِعُوۡا مَنۡ لَّا يَسۡـــَٔلُكُمۡ اَجۡرًا وَّهُمۡ مُّهۡتَدُوۡنَ ﴿36:21﴾ وَمَا لِىَ لَاۤ اَعۡبُدُ الَّذِىۡ فَطَرَنِىۡ وَاِلَيۡهِ تُرۡجَعُوۡنَ ﴿36:22﴾ ءَاَ تَّخِذُ مِنۡ دُوۡنِهٖۤ اٰلِهَةً اِنۡ يُّرِدۡنِ الرَّحۡمٰنُ بِضُرٍّ لَّا تُغۡنِ عَنِّىۡ شَفَاعَتُهُمۡ شَيۡـــًٔا وَّلَا يُنۡقِذُوۡنِۚ ﴿36:23﴾ اِنِّىۡۤ اِذًا لَّفِىۡ ضَلٰلٍ مُّبِيۡنٍ ﴿36:24﴾ اِنِّىۡۤ اٰمَنۡتُ بِرَبِّكُمۡ فَاسۡمَعُوۡنِؕ ﴿36:25﴾ قِيۡلَ ادۡخُلِ الۡجَـنَّةَ ؕ قَالَ يٰلَيۡتَ قَوۡمِىۡ يَعۡلَمُوۡنَۙ ﴿36:26﴾ بِمَا غَفَرَلِىۡ رَبِّىۡ وَجَعَلَنِىۡ مِنَ الۡمُكۡرَمِيۡنَ ﴿36:27﴾ وَمَاۤ اَنۡزَلۡنَا عَلٰى قَوۡمِهٖ مِنۡۢ بَعۡدِهٖ مِنۡ جُنۡدٍ مِّنَ السَّمَآءِ وَمَا كُـنَّا مُنۡزِلِيۡنَ ﴿36:28﴾ اِنۡ كَانَتۡ اِلَّا صَيۡحَةً وَّاحِدَةً فَاِذَا هُمۡ خٰمِدُوۡنَ ﴿36:29﴾ يٰحَسۡرَةً عَلَى الۡعِبَادِ ؔۚ مَا يَاۡتِيۡهِمۡ مِّنۡ رَّسُوۡلٍ اِلَّا كَانُوۡا بِهٖ يَسۡتَهۡزِءُوۡنَ ﴿36:30﴾ اَلَمۡ يَرَوۡا كَمۡ اَهۡلَـكۡنَا قَبۡلَهُمۡ مِّنَ الۡقُرُوۡنِ اَنَّهُمۡ اِلَيۡهِمۡ لَا يَرۡجِعُوۡنَؕ ﴿36:31﴾ وَاِنۡ كُلٌّ لَّمَّا جَمِيۡعٌ لَّدَيۡنَا مُحۡضَرُوۡنَ ﴿36:32﴾
(36:13) Recite to them, as a case in point, the story of the people of the town when the Messengers came to them.10
*10 The early commentators, generally, have expressed the opinion that the "habitation" implies the Syrian city of Antioch, and the messengers mentioned here were the ones sent by the Prophet Jesus for the preaching of his message there. Another thing that has been mentioned in this connection is that Antiochus was the king of this land at that time. But historically this story which Ibn 'Abbas, Qatadah, 'Ikrimah, Ka'b Ahbar and Wahb bin Munabbih, and others have related on the basis of unauthentic Christian traditions is baseless. There have been 13 kings of the Seleucid dynasty named Antiochus who reigned in Antioch, and the rule of the last king of this name, rather the rule of this dynasty itself, carne to an end in 65 B.C. At the time of the Prophet Jesus, the whole land of Syria and Palestine, including Antioch, was under the Romans. Then, no proof is forthcoming from any authentic tradition of the Christians that the Prophet Jesus might himself have sent any of his disciples to Antioch for preaching his message. On the contrary, the Acts of the Apostles (N.T.) shows that the Christian preachers had reached Antioch for the first time a few years after the event of the crucifixion. Now, evidently, the people who were neither appointed messengers by Allah nor sent by His Messenger cannot be regarded as messengers of Allah by any interpretation even if they might have travelled for the purpose of preaching of their own accord. Moreover, according to the Bible; Antioch was the first city where the non-Israelites embraced Christianity in large numbers and where the Christian faith met with great success; whereas the habitation mentioned by the Qur'an was some such habitation which rejected the invitation of the messengers, and was consequently punished with a Divine torment. History also does not bear any evidence that Antioch was ever afflicted with a destruction, which might be regarded, as the result of denying the Prophethood.
(36:14) We sent to them two Messengers and they rejected both of them as liars. Then We strengthened them with a third (Messenger).
(36:15) They said: “We have been sent to you as Messengers.” The people of the town said: “You are only human beings like ourselves,11 and the Merciful Lord has revealed nothing.12 You are simply lying.”
*11 In other words, what they wanted to say was: `Since you are human beings, you cannot be the messengers of God. " The same was the view of the disbelievers of Makkah. They also said; "Muhammad (upon whom be Allah's peace) cannot be a messenger because he is a man"
*12 This is another notion of ignorance in which the disbelievers of Makkah were involved. In it are also involved the so-called rationalists of today and in it have been involved the deniers of Revelation and Prophethood of every age since the earliest times. These people have held the view that Allah does not send down any Revelation at All for the guidance of man. He is only concerned with the affairs of the heavens: He has left the affairs and problems of man to be resoled by man himself.
(36:16) The Messengers said: “Our Lord knows that we have indeed been sent to you
(36:17) and our duty is no more than to clearly convey the Message.”13
*13 That is, "Our only duty is to convey to you the Message that Allah has entrusted us with. Then it is for you to accept it or reject it. We have not been made responsible to make you accept it forcibly; and if your do not accept it, we shall not be seized in consequence of your disbelief: you will yourselves be answerable for your crimes.
(36:18) The people of the town said: “We believe you are an evil omen for us. If you do not desist, we will stone you or you will receive a grievous chastisement from us.”14
*14 What they meant was: "You are an evil omen for us. Our gods have become angry with us on account of what you have been saying against them. Now whatever calamity is befalling us is only because of you." Precisely the same thing used to be said by the disbelievers and the hypocrites of Arabia concerning the Holy Prophet: ¦If they suffer a loss, they say: this is because of you." (An Nisa': 77). That is why at several places in the Qur'an these people have been told that in the ancient times also people used to say such things of ignorance in regard to their Prophets. The people of Thamud said to their Prophet: "We regard you and your companions as a sign of bad omen." (An-Naml: 47). And the same was the attitude of the people of Pharaoh: "Whenever a good time came, they would say: This is but our due, and when there was a hard time, they would ascribe their calamities to Moses and his companions. " (Al-A'raf: 130).
(36:19) The Messengers replied: “Your evil omen is with you.15 (Are you saying this) because you were asked to take heed? The truth is that you are a people who have exceeded all bounds.”16
*15 That is, "No one is an evil omen for another. Everyman's augury is hanging around his own neck. If a person sees an evil, it is because of his own self; and if he sees a good, it is also because of his own self. 'We have fastened the augury of every man to his own neck'." (Bani Isra'il: 13).
*16 That is, "You in fact want to avoid the good and you like the deviation instead of the guidance. Therefore, instead of determining the truth and falsehood by means of an argument, you arc making these false pretenses on account of your superstitious whims.
(36:20) In the meantime a man came running from the far end of the town, saying: “My people, follow the Messengers;
(36:21) follow those who do not ask any recompense from you and are rightly-guided.17
*17 That servant of God, in this one sentence, put together all the arguments required for determining the genuineness of Prophethood. The genuineness of a Prophet can be determined by two things. First, his word and deed; second, his being selfless. What the person meant to say was this: 'First, whatever these people are saying is perfectly reasonable, and their own character also is pure; second, no one can prove that they are calling the people to this faith on account of a selfish motive. Therefore, there is no reason why they should not be listened to." By citing this reasoning of the person the Qur'an set a criterion before the people of how to judge and determine the genuineness of the Prophethood of a Prophet, as if to say; "The word and deed of the Holy Prophet Muhammad (upon whom be Allah's peace and blessings) bear full evidence that he is on the right path. Then, no one can point out any selfish motive or interest behind his struggle of preaching his message. Therefore, there is no reason why a sensible person should reject what he presents.
(36:22) Why should I not serve the One Who created me and to Whom all of you shall be sent back?18
*18 This sentence has two parts. The first part is a masterpiece of reasoning, the second of the wisdom of preaching. In the first part he says: "To worship the Creator is the demand of both reason and nature; it would be highly unreasonable that one should worship those who have not created him and should deny to be the servant of Him Who has created him." In the second part he warns his people to the effect: "All of you ultimately have to die and return to that God adoption of Whose service you object to. Therefore, you should consider for yourselves as to what goodness you could expect by turning away from Him."
(36:23) What! Shall I take any deities apart from Him whose intercession will not avail me the least were the Merciful One to bring any adversity upon me, nor will they be able to rescue me?19
*19 That is, "They are neither such favorites of God that even if I commit grave crimes He will forgive me on their recommendation, nor are they so powerful that they should be able to rescue me if God may please to punish me."
(36:24) Surely in that case20 I should indeed be in evident error.
*20 "If I do so": "If I make them my gods in spite of knowing All this."
(36:25) I believe in your Lord;21 so listen to me.”
*21 This sentence again contains a subtle point of the wisdom of preaching. Saying this the man made the people realize: "The Lord in Whom I have believed is not merely my Lord but your Lord, too. I have committed no error by believing in Him, but you, in fact, are certainly committing an error by not believing in Him. "
(36:26) (Eventually they killed him and he was told): “Enter Paradise.”22 The man exclaimed: “Would that my people knew
*22 That is, immediately following his martyrdom, the man was given the good news of Paradise. As soon as he entered the Next World through the gate of death, there were the angels to receive him, and they gave him the good news that Paradise was awaiting him." The commentators have disputed the meaning of this sentence. Qatadah says, "Allah admitted him into Paradise straightway and he is living in it and receiving his sustenance." And Mujahid says, "This was told him by the angels as a good news; he will enter Paradise on the day of Resurrection along with the other believers. "
(36:27) for what reason Allah has forgiven me and placed me among the honoured ones.”23
*23 This is a specimen of the high morality of the believer, He had no ill will or feeling of vengeance in his heart against the people who had just then killed him so that he should invoke Allah against them. Instead, he was still wishing them well. After death the only -wish that he cherished was: ¦Would that my people could know the good end that I have met, and could learn a lesson froth my death, if not from my life, and adopt the righteous way." The noble person did not wish Hell for his murderers but wished that they should believe and become worthy of Paradise. The same thing has been commended in the Hadith: "He wished his people well when living as well as when dead."
(36:28) After him, We did not send down any hosts from the heaven; We stood in no need to send down any host.
(36:29) There was but a single Blast and suddenly they became silent and still.24
*24 These words contain a subtle satire. In their arrogance and pride of power and their strong antagonism towards the true faith, they thought they would annihilate the three Prophets and their followers, but, contrary to their plot, they were themselves annihilated by only one stroke of the Divine punishment.
(36:30) Alas for My servants! Never does a Messenger come to them but they mock him.
(36:31) Have they not seen how many nations before them did We destroy? Thereafter they never came back to them.25
*25 That is, they were annihilated so completely that not a trace of them was left behind them. No one in the world even remembers them today. Their civilization as well as their race has become extinct.
(36:32) All of them shall (one day) be gathered before Us.
English ◄ Chapter 36. Ya-Sin ► Intro. ◄ Verse 13-32 of 83 ► View Ar En Nt Recite Font Email
Towards Understanding the Quran
From: http://www.islamicstudies.info/tafheem.php?sura=36
Islamic Foundation UK
English ◄ Chapter 36. Ya-Sin ► Intro. ◄ Verse 1-12 of 83 ► View Ar En Nt ► █ Font Email
يٰسۤۚ ﴿36:1﴾ وَالۡقُرۡاٰنِ الۡحَكِيۡمِ ۙ ﴿36:2﴾ اِنَّكَ لَمِنَ الۡمُرۡسَلِيۡنَۙ ﴿36:3﴾ عَلٰى صِرَاطٍ مُّسۡتَقِيۡمٍؕ ﴿36:4﴾ تَنۡزِيۡلَ الۡعَزِيۡزِ الرَّحِيۡمِ ۙ ﴿36:5﴾ لِتُنۡذِرَ قَوۡمًا مَّاۤ اُنۡذِرَ اٰبَآؤُهُمۡ فَهُمۡ غٰفِلُوۡنَ ﴿36:6﴾ لَقَدۡ حَقَّ الۡقَوۡلُ عَلٰٓى اَكۡثَرِهِمۡ فَهُمۡ لَا يُؤۡمِنُوۡنَ ﴿36:7﴾ اِنَّا جَعَلۡنَا فِىۡۤ اَعۡنَاقِهِمۡ اَغۡلٰلاً فَهِىَ اِلَى الۡاَ ذۡقَانِ فَهُمۡ مُّقۡمَحُوۡنَ ﴿36:8﴾ وَجَعَلۡنَا مِنۡۢ بَيۡنِ اَيۡدِيۡهِمۡ سَدًّا وَّمِنۡ خَلۡفِهِمۡ سَدًّا فَاَغۡشَيۡنٰهُمۡ فَهُمۡ لَا يُبۡصِرُوۡنَ ﴿36:9﴾ وَسَوَآءٌ عَلَيۡهِمۡ ءَاَنۡذَرۡتَهُمۡ اَمۡ لَمۡ تُنۡذِرۡهُمۡ لَا يُؤۡمِنُوۡنَ ﴿36:10﴾ اِنَّمَا تُنۡذِرُ مَنِ اتَّبَعَ الذِّكۡرَ وَخَشِىَ الرَّحۡمٰنَ بِالۡغَيۡبِۚ فَبَشِّرۡهُ بِمَغۡفِرَةٍ وَّاَجۡرٍ كَرِيۡمٍ ﴿36:11﴾ اِنَّا نَحۡنُ نُحۡىِ الۡمَوۡتٰى وَنَكۡتُبُ مَا قَدَّمُوۡا وَاٰثَارَهُمۡؕ وَكُلَّ شَىۡءٍ اَحۡصَيۡنٰهُ فِىۡۤ اِمَامٍ مُّبِيۡنٍ ﴿36:12﴾
(36:1) Ya'. Sin.1
*1 Ibn 'Abbas, 'Ikrimah, Dahhak, Hasan Basri and Sufyan bin 'Uyainah have opined that it means, "O man", or "O person"; some other commentators have regarded it as an abbreviation of "Ya Sayyid" as well, which, according to this interpretation, would be an address to the Holy Prophet.
(36:2) By the Wise Qur'an,
(36:3) you are truly among the Messengers,2
*2 To begin a discourse like this does not mean that the Holy Prophet, God forbid, had some doubt about his Prophethood, and Allah had to say this in order to reassure him of it. But the reason is that the disbelieving Quraish at that time were most vehemently refusing to believe in his Prophethood; therefore. Allah at the very beginning of the discourse has said: "You are indeed one of the Messengers," which implies that the people who deny your Prophethood, are misled and mistaken. To further confirm the same, an oath has been taken by the Qur'an, and the word "wise" has been used as an epithet of the Qur'an, which means this: "An obvious proof of your being a Prophet is this Qur'an, which is fill of wisdom, This itself testifies that the person who is presenting such wise revelations is most surely a Messenger of God. No man has the power to compose such revelations. The people who know Muhammad (upon whom be Allah's peace and blessings) can never be involved in the misunderstanding that he is himself forging these discourses, or reciting them after having learned them from another man." (For further explanation, see Yunus: 16-17, 37-39; Bani Isra'il: 88; An Naml: 75; AI-Qasas: 44-46, 85-87; AI-'Ankabut: 49-51; Ar-Rum: 1-5 and the relevant E.N.'s).
(36:4) on a Straight Way,
(36:5) (and this Qur'an) is a revelation from the Most Mighty, the Most Compassionate3
*3 Here, two of the attributes of the Sender of the Qur'an have been mentioned. First, that He is All-Mighty; second, that He, is All-Merciful. The first attribute is meant to impress the reality that the Qur'an is not the counsel of a powerless preacher, which if you overlook or ignore, will not bring any harm to you; but this is the Edict of that Owner of the Universe, Who is All-Mighty, Whose decrees cannot be withheld from being enforced by any power, and Whose grasp cannot be avoided by anyone. The second attribute is meant to make one realize that it is all due to His kindness and mercy that He has sent His Messenger for your guidance and instruction and sent down this great Book so that you may avoid errors and follow the right path which may lead you to the successes of the world and the Hereafter.
(36:6) so that you may warn a people whose ancestors were not warned before wherefore they are heedless.4
*4 Another translation can be: "You should warn the people of the same of which their forefathers had been warned, because they live in heedlessness." if the first meaning, as given above in the text, is taken, the forefathers would imply the forefathers of the immediate past, for in the ancient time several Prophets had appeared in Arabia. And if the second meaning is adopted, it would imply this: Revive and refresh the message that had been conveyed to the forefathers of this nation y the Prophets in the past, for these people have forgotten it." Obviously, there s no contradiction between the two translations, and, as to meaning, each is correct in its own place!
(36:7) Surely most of them merit the decree of chastisement; so they do not believe.5
*5 This is about those people who were being obstinate and stubborn with regard to the message of the Holy Prophet and had made up their minds not to listen to him at all. This is because: They have already deserved the torment; therefore, they do not believe." It means: "The people who do not heed the admonition, and persist in their denial and hostile attitude to the truth in spite of the final warning from Allah conveyed through the Prophets, are themselves overwhelmed by the evil consequences of their misdeeds and deprived of every opportunity to believe. " The same thing has been expressed more clearly in verse 11 below: "You can only warn him who follows the admonition. and fears the Merciful God though he cannot see Him. "
(36:8) We have put fetters around their necks which reach up to their chins so that they are standing with their heads upright,6
*6 "Fetters" in this verse implies their own stubbornness which was preventing them from accepting the truth. "Which reach to their chins" and "their standing with heads upright" implies the stiffness of the neck which is caused by pride and haughtiness. Allah means to impress this: "We have made their obstinacy and stubbornness the fetters of their neck, and their pride and haughtiness has made them so stiff-necked that they will not pay heed to any reality, however clear and evident it may be."
(36:9) and We have put a barrier before them and a barrier behind them, and have covered them up, so they are unable to see.7
*7 Set a barrier before them and a barrier behind them" means that the natural result of their stubbornness and pride is that they neither learn any lesson from their past history nor ever consider the consequences of the fixture. Their prejudices have so covered them from every side and their misconceptions have so blinded them that they cannot see even those glaring realities which are visible to every right-thinking and unbiased person.
(36:10) It is all the same for them whether you warn them or do not warn them for they shall not believe.8
*8 This does not mean that it is fertile to preach, but it means: "Your preaching reaches every kind of people. Some of them are the ones mentioned above, and some others those who are being mentioned in the next verse. When you come across the people of the first kind and you see that they continue to persist in their denial, pride and antagonism, you should leave them alone, but at the same time you should not feel disheartened so as to give up your mission, for you do not know exactly where among the multitudes of the people are those sincere servants of God, who would heed your admonition and fear God and turn to the right path. The real object of your preaching, therefore, should be to search out and collect this second kind of the people. You should ignore the stubborn people and gather this precious element of the society about you.
(36:11) You can warn only him who follows the Admonition and fears the Merciful Lord without seeing Him. Give such a one good tidings of forgiveness and a generous reward.
(36:12) We shall surely raise the dead to life and We record what they did and the traces of their deeds that they have left behind.9 We have encompassed that in a Clear Book.
*9 This shows that three kinds of the entries are made in the conduct-book of men. First, whatever a person does, good or bad is entered in the Divine Register. Second, whatever impressions a man makes on the objects of his environment and on the limbs of his own body itself, become recorded, and all these impressions will at one time become so conspicuous that man's own voice will become audible and the whole history of his ideas and intentions and aims and objects and the pictures of all of his good and bad acts and deeds will appear before him. Third, whatever influences he has left behind of his good and bad actions on his future generation, on his society and on mankind as a whole, will go on being recorded in his account as far as they reach and as long as they remain active and operative. The full record of the good and bad training given by him to his children, the Bard or evil that he has spread in the society, and its impact on mankind as a whole, will go on being maintained till the time that it goes on producing good or evil results in the world.
English ◄ Chapter 36. Ya-Sin ► Intro. ◄ Verse 1-12 of 83 ► View Ar En Nt Recite Font Email
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Islamic Foundation UK
English ◄ Chapter 36. Ya-Sin ► Intro. ◄ Verse 1-12 of 83 ► View Ar En Nt ► █ Font Email
يٰسۤۚ ﴿36:1﴾ وَالۡقُرۡاٰنِ الۡحَكِيۡمِ ۙ ﴿36:2﴾ اِنَّكَ لَمِنَ الۡمُرۡسَلِيۡنَۙ ﴿36:3﴾ عَلٰى صِرَاطٍ مُّسۡتَقِيۡمٍؕ ﴿36:4﴾ تَنۡزِيۡلَ الۡعَزِيۡزِ الرَّحِيۡمِ ۙ ﴿36:5﴾ لِتُنۡذِرَ قَوۡمًا مَّاۤ اُنۡذِرَ اٰبَآؤُهُمۡ فَهُمۡ غٰفِلُوۡنَ ﴿36:6﴾ لَقَدۡ حَقَّ الۡقَوۡلُ عَلٰٓى اَكۡثَرِهِمۡ فَهُمۡ لَا يُؤۡمِنُوۡنَ ﴿36:7﴾ اِنَّا جَعَلۡنَا فِىۡۤ اَعۡنَاقِهِمۡ اَغۡلٰلاً فَهِىَ اِلَى الۡاَ ذۡقَانِ فَهُمۡ مُّقۡمَحُوۡنَ ﴿36:8﴾ وَجَعَلۡنَا مِنۡۢ بَيۡنِ اَيۡدِيۡهِمۡ سَدًّا وَّمِنۡ خَلۡفِهِمۡ سَدًّا فَاَغۡشَيۡنٰهُمۡ فَهُمۡ لَا يُبۡصِرُوۡنَ ﴿36:9﴾ وَسَوَآءٌ عَلَيۡهِمۡ ءَاَنۡذَرۡتَهُمۡ اَمۡ لَمۡ تُنۡذِرۡهُمۡ لَا يُؤۡمِنُوۡنَ ﴿36:10﴾ اِنَّمَا تُنۡذِرُ مَنِ اتَّبَعَ الذِّكۡرَ وَخَشِىَ الرَّحۡمٰنَ بِالۡغَيۡبِۚ فَبَشِّرۡهُ بِمَغۡفِرَةٍ وَّاَجۡرٍ كَرِيۡمٍ ﴿36:11﴾ اِنَّا نَحۡنُ نُحۡىِ الۡمَوۡتٰى وَنَكۡتُبُ مَا قَدَّمُوۡا وَاٰثَارَهُمۡؕ وَكُلَّ شَىۡءٍ اَحۡصَيۡنٰهُ فِىۡۤ اِمَامٍ مُّبِيۡنٍ ﴿36:12﴾
(36:1) Ya'. Sin.1
*1 Ibn 'Abbas, 'Ikrimah, Dahhak, Hasan Basri and Sufyan bin 'Uyainah have opined that it means, "O man", or "O person"; some other commentators have regarded it as an abbreviation of "Ya Sayyid" as well, which, according to this interpretation, would be an address to the Holy Prophet.
(36:2) By the Wise Qur'an,
(36:3) you are truly among the Messengers,2
*2 To begin a discourse like this does not mean that the Holy Prophet, God forbid, had some doubt about his Prophethood, and Allah had to say this in order to reassure him of it. But the reason is that the disbelieving Quraish at that time were most vehemently refusing to believe in his Prophethood; therefore. Allah at the very beginning of the discourse has said: "You are indeed one of the Messengers," which implies that the people who deny your Prophethood, are misled and mistaken. To further confirm the same, an oath has been taken by the Qur'an, and the word "wise" has been used as an epithet of the Qur'an, which means this: "An obvious proof of your being a Prophet is this Qur'an, which is fill of wisdom, This itself testifies that the person who is presenting such wise revelations is most surely a Messenger of God. No man has the power to compose such revelations. The people who know Muhammad (upon whom be Allah's peace and blessings) can never be involved in the misunderstanding that he is himself forging these discourses, or reciting them after having learned them from another man." (For further explanation, see Yunus: 16-17, 37-39; Bani Isra'il: 88; An Naml: 75; AI-Qasas: 44-46, 85-87; AI-'Ankabut: 49-51; Ar-Rum: 1-5 and the relevant E.N.'s).
(36:4) on a Straight Way,
(36:5) (and this Qur'an) is a revelation from the Most Mighty, the Most Compassionate3
*3 Here, two of the attributes of the Sender of the Qur'an have been mentioned. First, that He is All-Mighty; second, that He, is All-Merciful. The first attribute is meant to impress the reality that the Qur'an is not the counsel of a powerless preacher, which if you overlook or ignore, will not bring any harm to you; but this is the Edict of that Owner of the Universe, Who is All-Mighty, Whose decrees cannot be withheld from being enforced by any power, and Whose grasp cannot be avoided by anyone. The second attribute is meant to make one realize that it is all due to His kindness and mercy that He has sent His Messenger for your guidance and instruction and sent down this great Book so that you may avoid errors and follow the right path which may lead you to the successes of the world and the Hereafter.
(36:6) so that you may warn a people whose ancestors were not warned before wherefore they are heedless.4
*4 Another translation can be: "You should warn the people of the same of which their forefathers had been warned, because they live in heedlessness." if the first meaning, as given above in the text, is taken, the forefathers would imply the forefathers of the immediate past, for in the ancient time several Prophets had appeared in Arabia. And if the second meaning is adopted, it would imply this: Revive and refresh the message that had been conveyed to the forefathers of this nation y the Prophets in the past, for these people have forgotten it." Obviously, there s no contradiction between the two translations, and, as to meaning, each is correct in its own place!
(36:7) Surely most of them merit the decree of chastisement; so they do not believe.5
*5 This is about those people who were being obstinate and stubborn with regard to the message of the Holy Prophet and had made up their minds not to listen to him at all. This is because: They have already deserved the torment; therefore, they do not believe." It means: "The people who do not heed the admonition, and persist in their denial and hostile attitude to the truth in spite of the final warning from Allah conveyed through the Prophets, are themselves overwhelmed by the evil consequences of their misdeeds and deprived of every opportunity to believe. " The same thing has been expressed more clearly in verse 11 below: "You can only warn him who follows the admonition. and fears the Merciful God though he cannot see Him. "
(36:8) We have put fetters around their necks which reach up to their chins so that they are standing with their heads upright,6
*6 "Fetters" in this verse implies their own stubbornness which was preventing them from accepting the truth. "Which reach to their chins" and "their standing with heads upright" implies the stiffness of the neck which is caused by pride and haughtiness. Allah means to impress this: "We have made their obstinacy and stubbornness the fetters of their neck, and their pride and haughtiness has made them so stiff-necked that they will not pay heed to any reality, however clear and evident it may be."
(36:9) and We have put a barrier before them and a barrier behind them, and have covered them up, so they are unable to see.7
*7 Set a barrier before them and a barrier behind them" means that the natural result of their stubbornness and pride is that they neither learn any lesson from their past history nor ever consider the consequences of the fixture. Their prejudices have so covered them from every side and their misconceptions have so blinded them that they cannot see even those glaring realities which are visible to every right-thinking and unbiased person.
(36:10) It is all the same for them whether you warn them or do not warn them for they shall not believe.8
*8 This does not mean that it is fertile to preach, but it means: "Your preaching reaches every kind of people. Some of them are the ones mentioned above, and some others those who are being mentioned in the next verse. When you come across the people of the first kind and you see that they continue to persist in their denial, pride and antagonism, you should leave them alone, but at the same time you should not feel disheartened so as to give up your mission, for you do not know exactly where among the multitudes of the people are those sincere servants of God, who would heed your admonition and fear God and turn to the right path. The real object of your preaching, therefore, should be to search out and collect this second kind of the people. You should ignore the stubborn people and gather this precious element of the society about you.
(36:11) You can warn only him who follows the Admonition and fears the Merciful Lord without seeing Him. Give such a one good tidings of forgiveness and a generous reward.
(36:12) We shall surely raise the dead to life and We record what they did and the traces of their deeds that they have left behind.9 We have encompassed that in a Clear Book.
*9 This shows that three kinds of the entries are made in the conduct-book of men. First, whatever a person does, good or bad is entered in the Divine Register. Second, whatever impressions a man makes on the objects of his environment and on the limbs of his own body itself, become recorded, and all these impressions will at one time become so conspicuous that man's own voice will become audible and the whole history of his ideas and intentions and aims and objects and the pictures of all of his good and bad acts and deeds will appear before him. Third, whatever influences he has left behind of his good and bad actions on his future generation, on his society and on mankind as a whole, will go on being recorded in his account as far as they reach and as long as they remain active and operative. The full record of the good and bad training given by him to his children, the Bard or evil that he has spread in the society, and its impact on mankind as a whole, will go on being maintained till the time that it goes on producing good or evil results in the world.
English ◄ Chapter 36. Ya-Sin ► Intro. ◄ Verse 1-12 of 83 ► View Ar En Nt Recite Font Email
http://www.youtube.com/watch?v=lsj9GPd5YTg&feature=related
My Book Taman Health Plan
By Maged Taman
My book Taman Health Plan was published in 2004 (http://www.trafford.com/04-1619 ) and I did not get one penny from the Publishing company Trafford since then. Though I know personally people who bought the book. I sent them an E-mail and they are responding:
12/09/2009
Dear Dr. Taman,
Trafford Publishing was purchased by a company called Author Solutionsin April 2009. Your contract will be honored in full and the new ownersresumed responsibility of your royalties beginning with the SecondQuarter 2009 (April 1 to June 30). The former owners of Trafford retained responsibility of royalties from Quarter 1 2009 and before. Weare working with the former owners of Trafford to make certain that anyroyalties due to authors from Quarter 1 2009 and before will be paid infull and in a timely manner. Please don't hesitate to contact me or any member of the CustomerSupport team if you have any questions or concerns. You can reach us atcustomersupport@trafford.comcustomersupport@trafford.com> or 1-888-232-4444 ext6992.
Valerie Knight
Publishing Services
Associate Customer Support TeamTrafford <http://www.trafford.com/> 1663 Liberty Drive Bloomington, IN 474031-888-232-4444 ext 6992customersupport@trafford.comOffice Hours: Mon - Fri 8:30 AM - 5:30
My book Taman Health Plan was published in 2004 (http://www.trafford.com/04-1619 ) and I did not get one penny from the Publishing company Trafford since then. Though I know personally people who bought the book. I sent them an E-mail and they are responding:
12/09/2009
Dear Dr. Taman,
Trafford Publishing was purchased by a company called Author Solutionsin April 2009. Your contract will be honored in full and the new ownersresumed responsibility of your royalties beginning with the SecondQuarter 2009 (April 1 to June 30). The former owners of Trafford retained responsibility of royalties from Quarter 1 2009 and before. Weare working with the former owners of Trafford to make certain that anyroyalties due to authors from Quarter 1 2009 and before will be paid infull and in a timely manner. Please don't hesitate to contact me or any member of the CustomerSupport team if you have any questions or concerns. You can reach us atcustomersupport@trafford.com
Valerie Knight
Publishing Services
Associate Customer Support TeamTrafford <http://www.trafford.com/> 1663 Liberty Drive Bloomington, IN 474031-888-232-4444 ext 6992customersupport@trafford.comOffice Hours: Mon - Fri 8:30 AM - 5:30
Towards Understanding the Quran
From:
Towards Understanding the QuranWith kind permission: Islamic Foundation UK
English ◄ Chapter 28. Al-Qasas ► Intro. ◄ Verse 29-42 of 88 ► View Ar En Nt ► █ Font Email
فَلَمَّا قَضٰى مُوۡسَى الۡاَجَلَ وَسَارَ بِاَهۡلِهٖۤ اٰنَسَ مِنۡ جَانِبِ الطُّوۡرِ نَارًاۚ قَالَ لِاَهۡلِهِ امۡكُثُوۡۤا اِنِّىۡۤ اٰنَسۡتُ نَارًا لَّعَلِّىۡۤ اٰتِيۡكُمۡ مِّنۡهَا بِخَبَرٍ اَوۡ جَذۡوَةٍ مِّنَ النَّارِ لَعَلَّكُمۡ تَصۡطَلُوۡنَ ﴿28:29﴾ فَلَمَّاۤ اَتٰٮهَا نُوۡدِىَ مِنۡ شَاطِیٴِ الۡوَادِ الۡاَيۡمَنِ فِىۡ الۡبُقۡعَةِ الۡمُبٰرَكَةِ مِنَ الشَّجَرَةِ اَنۡ يّٰمُوۡسٰٓى اِنِّىۡۤ اَنَا اللّٰهُ رَبُّ الۡعٰلَمِيۡنَۙ ﴿28:30﴾ وَاَنۡ اَلۡقِ عَصَاكَؕ فَلَمَّا رَاٰهَا تَهۡتَزُّ كَاَنَّهَا جَآنٌّ وَّلّٰى مُدۡبِرًا وَّلَمۡ يُعَقِّبۡؕ يٰمُوۡسٰٓى اَقۡبِلۡ وَلَا تَخَفۡ اِنَّكَ مِنَ الۡاٰمِنِيۡنَ ﴿28:31﴾ اُسۡلُكۡ يَدَكَ فِىۡ جَيۡبِكَ تَخۡرُجۡ بَيۡضَآءَ مِنۡ غَيۡرِ سُوۡٓءٍ وَّاضۡمُمۡ اِلَيۡكَ جَنَاحَكَ مِنَ الرَّهۡبِ فَذٰنِكَ بُرۡهَانٰنِ مِنۡ رَّبِّكَ اِلٰى فِرۡعَوۡنَ وَمَلَا۟ٮِٕهٖؕ اِنَّهُمۡ كَانُوۡا قَوۡمًا فٰسِقِيۡنَ ﴿28:32﴾ قَالَ رَبِّ اِنِّىۡ قَتَلۡتُ مِنۡهُمۡ نَفۡسًا فَاَخَافُ اَنۡ يَّقۡتُلُوۡنِ ﴿28:33﴾ وَاَخِىۡ هٰرُوۡنُ هُوَ اَفۡصَحُ مِنِّىۡ لِسَانًا فَاَرۡسِلۡهُ مَعِىَ رِدۡاً يُّصَدِّقُنِىۡٓ اِنِّىۡۤ اَخَافُ اَنۡ يُّكَذِّبُوۡنِ ﴿28:34﴾ قَالَ سَنَشُدُّ عَضُدَكَ بِاَخِيۡكَ وَنَجۡعَلُ لَـكُمَا سُلۡطٰنًا فَلَا يَصِلُوۡنَ اِلَيۡكُمَا ۛۚ بِاٰيٰتِنَاۤ ۛۚ اَنۡتُمَا وَمَنِ اتَّبَعَكُمَا الۡغٰلِبُوۡنَ ﴿28:35﴾ فَلَمَّا جَآءَهُمۡ مُّوۡسٰى بِاٰيٰتِنَا بَيِّنٰتٍ قَالُوۡا مَا هٰذَاۤ اِلَّا سِحۡرٌ مُّفۡتَرًى وَمَا سَمِعۡنَا بِهٰذَا فِىۡۤ اٰبَآٮِٕنَا الۡاَوَّلِيۡنَ ﴿28:36﴾ وَقَالَ مُوۡسٰى رَبِّىۡۤ اَعۡلَمُ بِمَنۡ جَآءَ بِالۡهُدٰى مِنۡ عِنۡدِهٖ وَمَنۡ تَكُوۡنُ لَهٗ عَاقِبَةُ الدَّارِؕ اِنَّهٗ لَا يُفۡلِحُ الظّٰلِمُوۡنَ ﴿28:37﴾ وَقَالَ فِرۡعَوۡنُ يٰۤاَيُّهَا الۡمَلَاُ مَا عَلِمۡتُ لَـكُمۡ مِّنۡ اِلٰهٍ غَيۡرِىۡۚ فَاَوۡقِدۡ لِىۡ يٰهَامٰنُ عَلَى الطِّيۡنِ فَاجۡعَل لِّىۡ صَرۡحًا لَّعَلِّىۡۤ اَطَّلِعُ اِلٰٓى اِلٰهِ مُوۡسٰىۙ وَاِنِّىۡ لَاَظُنُّهٗ مِنَ الۡـكٰذِبِيۡنَ ﴿28:38﴾ وَاسۡتَكۡبَرَ هُوَ وَجُنُوۡدُهٗ فِىۡ الۡاَرۡضِ بِغَيۡرِ الۡحَـقِّ وَظَنُّوۡۤا اَنَّهُمۡ اِلَـيۡنَا لَا يُرۡجَعُوۡنَ ﴿28:39﴾ فَاَخَذۡنٰهُ وَجُنُوۡدَهٗ فَنَبَذۡنٰهُمۡ فِىۡ الۡيَمِّۚ فَانْظُرۡ كَيۡفَ كَانَ عَاقِبَةُ الظّٰلِمِيۡنَ ﴿28:40﴾ وَجَعَلۡنٰهُمۡ اَٮِٕمَّةً يَّدۡعُوۡنَ اِلَى النَّارِۚ وَيَوۡمَ الۡقِيٰمَةِ لَا يُنۡصَرُوۡنَ ﴿28:41﴾ وَاَتۡبَعۡنٰهُمۡ فِىۡ هٰذِهِ الدُّنۡيَا لَـعۡنَةً ۚ وَيَوۡمَ الۡقِيٰمَةِ هُمۡ مِّنَ الۡمَقۡبُوۡحِيۡنَ ﴿28:42﴾
(28:29) When Moses had fulfilled the term40 and was journeying with his family, he perceived a fire in the direction of the Mount (Sinai).41 He said to his family: "Wait here; I have observed a fire. Maybe I will bring to you some news or a brand of fire from there that you may warm yourselves."
*40 According to Hadrat Hasan bin `Ali bin Abi Talib, the Prophet Moses had completed the ten years term instead of the eight years. According to Ibn 'Abbas, this has been related on the authority of the Holy Prophet himself. He has said, "Moses (peace be upon him) completed the term which was more perfect and more agreeable to his father-in-law, i.e. ten years."
*41 That the direction of the journey was towards Mt. Tur shows that the Prophet Moses might be traveling to Egypt with his family, for Tur lies on the way from Midian to Egypt. Probably Prophet Moses thought that he had stayed away from home for ten long years and the Pharaoh in whose reign he had left Egypt had also died, if he quietly went back and stayed with his people, nobody would know it.
(28:30) But when he came to the fire, a call was heard from the right bank43 of the valley, from a tree in the hallowed ground:42 "O Moses, verily I am Allah, the Lord of all creatures of the Universe."
*42 That is, in the ground which was being lit up by Divine Light.
*43 That is, on that side of the valley which lay to the right of the Prophet Moses.
(28:31) He received the command: "Throw away your rod!" But when he saw the rod writhing as though it were a serpent, he turned back in retreat, and did not even look behind. (He was told): "O Moses, go ahead and have no fear. You are perfectly secure.
(28:32) Put your hand into your bosom, and it will come out shining without any blemish;44 and draw your hand close to your body to still your fear.45 Those are the two clear Signs from your Lord for Pharaoh and his chiefs, for truly they are a disobedient people."46
*44 These two miracles were shown to the Prophet Moses at that time so that, firstly, he himself is fully convinced that the same Being Who is speaking to him is, in fact, the Creator and Master and Ruler of the whole system of the universe and secondly, he should have full satisfaction that he was not going unarmed before Pharaoh, to perform the dangerous mission assigned to him, but would go well armed with the two powerful weapons.
*45 That is, "Whenever you experience the fear of any danger, fold back your arm to yourself: this will strengthen your heart and will deliver you completely from every feeling of fear and dread."
*46 The words by themselves imply: "Go to Pharaoh with these Signs and present yourself as Allah's Messenger, and invite him and his chiefs to the obedience and worship of Allah, Lord of the worlds." That is why his appointment has not been specified here, though at other places it has been clearly stated, thus: 'Go to Pharaoh for he has become rebellious' "(Ta Ha: 24) And: "When your Lord called Moses, saying: "Go forth to the wicked people--the people of Pharaoh'." (Ash-Shu'araa: 10).
(28:33) Moses said: "My Lord, I have killed one person from among them, and I fear that they will kill me.47
*47 It did not mean that he was hesitant to go there because of the fear, but it meant this: "Kindly make some such arrangement that I am not apprehended on the charge of murder just on arrival even before I may convey to them Your message, for in that case the very object for which I am being sent will be defeated." The next verse makes it plain that the Prophet Moses, by this submission, did not at all mean to reject the office of Prophethood and refuse to go before Pharaoh because of the fear.
(28:34) My brother Aaron is more eloquent in speech than I: so send him with me as a helper to confirm my truthfulness for I fear that they will reject me as a liar."
(28:35) He said: "We will certainly strengthen you through your brother and will invest both of you with such power that they shall not be able to hurt you. With the help of Our Signs the two of you and your followers will prevail."48
*48 This meeting of the Prophet Moses with Allah and the mutual conversation has been described in much greater detail in Surah Ta Ha (vv. 9-48). Anyone possessed of fine taste, who compares this Qur'anic version with the story given in the Bible (Exod., chs. 3, 4), will be himself able to judge which of the two is Divine Revelation and which the result of human story-telling. Besides, he will also be able to judge whether the Qur'anic version is, God forbid, a plagiarism of the Bible and Israelite traditions, or that God Himself is describing the actual event, Who had honored Moses by calling him up into His Presence. (For further explanation, see E.N. 19 of Surah Ta Ha).
(28:36) But when Moses came to them with Our Clear Signs, they said: "This is nothing but a magic49 that has been contrived. We never heard anything like it from our ancestors of yore."50
*49 The words of the Text mean "Fabricated or forged magic." If fabrication is taken to mean falsehood, it would mean, "The staff's turning into a serpent and the shining of the hand is not any real change in the nature of the thing itself, but a mere illusion, which this man calls a miracle in order to deceive us." And if it is taken to mean a forgery it will imply: "This person has forged something which appears to be a staff; but when it is thrown on the ground, it moves like a snake. As for the hand, he has rubbed something on it so that when he draws it out of the armpit, it shines. He himself works these magical tricks but tries to make us believe that these are miracles which God has granted him."
*50 The reference is to the teachings which the Prophet Moses had presented while conveying this message of Tauhid. The details have been given at other places in the Qur'an. For example, according to Surah An-Naziyat: 18-19, he said to Pharaoh: "Will you mind to purify yourself, that I may guide you to your Lord so that you may have fear (of Him)?" And in Surah Ta Ha:
47-48: "We have come to you with Signs from your Lord; peace is for him who follows the Right Way. We have been informed by Revelation that there is punishment for him who rejects it and turns away." And: "We are Messengers from your Lord: so let the Israelites go with us." It was about these things that Pharaoh said, "Even our forefathers had never heard that there was a Being more powerful than Pharaoh of Egypt, Who was authorized to command him, to punish him, to send a man to his court to convey His instructions to him, and to warn the king of Egypt to fear Him. These are strange things which we are hearing today from a man like you."
(28:37) Moses replied: "My Lord knows best who comes with guidance from Him, and also whose end will be the best in the Hereafter. As for the wrongdoers, they shall not prosper."51
*51 That is, "You think I am a magician and a forger, but my Lord is well aware of me. He knows what sort of a man is the person whom He has appointed as a Messenger; and the final judgment rests with Him. If I am a liar, I shall meet an evil end; and if you are a liar, you should know that your end will not be good. In any case, the inevitable fact is that the unjust will not attain true success. He who is not Allah's messenger but falsely presents himself as a messenger for selfish motives, is also unjust and will not attain success. And the one who rejects a true Messenger by false accusations and suppresses the Truth by deceit and fraud, is also unjust and will never attain success."
(28:38) Pharaoh said: "O nobles, I do not know that you have any god beside myself.52 Haman, bake bricks out of clay and build a lofty palace for me so that I may mount up and be able to observe the god of Moses, even though I believe that Moses is a liar."53
*52 By this Pharaoh did not, and could not, mean that he was the creator of his people and the earth and the heavens, for such a thing be uttered only by a madman. Likewise; he also did not mean that they had no other deity besides him for the Egyptians worshiped many gods, and the Pharaoh himself had been made the incarnation of the sun god. The Qur'an testifies that the Pharaoh himself worshiped many gods: "The chiefs of Pharaoh's people said, `Will you leave Moses and his followers free to spread disorder in the land, and to discard you and your deities'?" (Al-A`raf: 127) Therefore, inevitably, the Pharaoh had not used the word "god" here for himself as a creator and deity, but as an absolute and supreme sovereign. What he meant was this: "I am the owner of this land of Egypt: I alone will rule here: My law will be the law of the land; I alone shall be accepted as the fountainhead of all commands and prohibitions here. None else is entitled to give commands in this country. Who is this Moses, who has appeared as the delegate of the Lord of the universe and is conveying orders to me as though he is the ruler and I am his subordinate?" That is why he addressed his courtiers, thus: "O people: Is not the kingdom of Egypt mine? And are not these canals flowing beneath me?" (Az-Zukhruf: 51) And that is why he said to Moses again and again, "Have you come to turn us away from the faith of our forefathers so that you too may dominate over the land?" (Yunus: 78) "O Moses, have you come to drive us out of our land by the power of your sorcery?" (Ta Ha: 57) "I fear he will change your religion, or cause mischief to appear in the land." (Al-Mu'min: 26)
*53 This was the same kind of mentality as the Russian communists of today are displaying. They launch Sputniks and Lunics and tell the world that these balls have not found God anywhere above. That stupid man of yore wanted to see God from the top of a tower. This shows that the extent of the imagination of the straying people during the past 3,500 years has remained where it was. They have not advanced even an inch. It is not known who told them that the Being Whom the God-worshipers acknowledge as the Lord of the universe resided some where above according to their belief. And if they do not see Him a few thousand feet or a few lakh miles above the earth's surface in this limitless universe, it will be a proof that He exists nowhere.
(28:39) And he and his hosts waxed arrogant in the land without any right,54 believing that they will never have to return to Us!55
*54 That is, Allah, Lord of the worlds, alone is entitled to the right to greatness, but Pharaoh and his hosts assumed greatness when they attained a little power in a small territory on the earth.
*55 That is, "They thought they were answerable to none and with this assumption they started behaving absolutely independently in their day to day life."
(28:40) Eventually We seized him and his hosts and We flung them into the sea.56 So do see the end of the wrong-doers!
*56 Allah in these words has depicted their worthlessness and insignificance as against their false pride. They thought they were big people, but when the respite Allah had granted them to reform themselves came to an end, they were thrown into the sea like so much rubbish.
(28:41) And We made them leaders who invite people to the Fire.57 On the Day of Judgement they shall not find help from any quarter.
*57 That is, "They have set a precedent for the later generations as to committing injustices, rejecting the Truth and persistence in their rejection till the last, and using all sorts of devices to defend falsehood against the Truth." They showed these ways to the people and have gone to Hell, and now their descendants are following in their footsteps and rushing towards the same doom.
(28:42) We have made a curse to pursue them in this world, and on the Day of Judgement they shall be among the despised.58
*58 The words in the Text mean: "On the Day of Resurrection they will be among the maqbuhin ", which has several meanings: (l) They will stand rejected and repulsed; (2) they will be wholly deprived of Allah's mercy; and (3) they will be severely beaten up and their faces will become distorted .
English ◄ Chapter 28. Al-Qasas ► Intro. ◄ Verse 29-42 of 88 ► View Ar En Nt Recite Font Email
Towards Understanding the QuranWith kind permission: Islamic Foundation UK
English ◄ Chapter 28. Al-Qasas ► Intro. ◄ Verse 29-42 of 88 ► View Ar En Nt ► █ Font Email
فَلَمَّا قَضٰى مُوۡسَى الۡاَجَلَ وَسَارَ بِاَهۡلِهٖۤ اٰنَسَ مِنۡ جَانِبِ الطُّوۡرِ نَارًاۚ قَالَ لِاَهۡلِهِ امۡكُثُوۡۤا اِنِّىۡۤ اٰنَسۡتُ نَارًا لَّعَلِّىۡۤ اٰتِيۡكُمۡ مِّنۡهَا بِخَبَرٍ اَوۡ جَذۡوَةٍ مِّنَ النَّارِ لَعَلَّكُمۡ تَصۡطَلُوۡنَ ﴿28:29﴾ فَلَمَّاۤ اَتٰٮهَا نُوۡدِىَ مِنۡ شَاطِیٴِ الۡوَادِ الۡاَيۡمَنِ فِىۡ الۡبُقۡعَةِ الۡمُبٰرَكَةِ مِنَ الشَّجَرَةِ اَنۡ يّٰمُوۡسٰٓى اِنِّىۡۤ اَنَا اللّٰهُ رَبُّ الۡعٰلَمِيۡنَۙ ﴿28:30﴾ وَاَنۡ اَلۡقِ عَصَاكَؕ فَلَمَّا رَاٰهَا تَهۡتَزُّ كَاَنَّهَا جَآنٌّ وَّلّٰى مُدۡبِرًا وَّلَمۡ يُعَقِّبۡؕ يٰمُوۡسٰٓى اَقۡبِلۡ وَلَا تَخَفۡ اِنَّكَ مِنَ الۡاٰمِنِيۡنَ ﴿28:31﴾ اُسۡلُكۡ يَدَكَ فِىۡ جَيۡبِكَ تَخۡرُجۡ بَيۡضَآءَ مِنۡ غَيۡرِ سُوۡٓءٍ وَّاضۡمُمۡ اِلَيۡكَ جَنَاحَكَ مِنَ الرَّهۡبِ فَذٰنِكَ بُرۡهَانٰنِ مِنۡ رَّبِّكَ اِلٰى فِرۡعَوۡنَ وَمَلَا۟ٮِٕهٖؕ اِنَّهُمۡ كَانُوۡا قَوۡمًا فٰسِقِيۡنَ ﴿28:32﴾ قَالَ رَبِّ اِنِّىۡ قَتَلۡتُ مِنۡهُمۡ نَفۡسًا فَاَخَافُ اَنۡ يَّقۡتُلُوۡنِ ﴿28:33﴾ وَاَخِىۡ هٰرُوۡنُ هُوَ اَفۡصَحُ مِنِّىۡ لِسَانًا فَاَرۡسِلۡهُ مَعِىَ رِدۡاً يُّصَدِّقُنِىۡٓ اِنِّىۡۤ اَخَافُ اَنۡ يُّكَذِّبُوۡنِ ﴿28:34﴾ قَالَ سَنَشُدُّ عَضُدَكَ بِاَخِيۡكَ وَنَجۡعَلُ لَـكُمَا سُلۡطٰنًا فَلَا يَصِلُوۡنَ اِلَيۡكُمَا ۛۚ بِاٰيٰتِنَاۤ ۛۚ اَنۡتُمَا وَمَنِ اتَّبَعَكُمَا الۡغٰلِبُوۡنَ ﴿28:35﴾ فَلَمَّا جَآءَهُمۡ مُّوۡسٰى بِاٰيٰتِنَا بَيِّنٰتٍ قَالُوۡا مَا هٰذَاۤ اِلَّا سِحۡرٌ مُّفۡتَرًى وَمَا سَمِعۡنَا بِهٰذَا فِىۡۤ اٰبَآٮِٕنَا الۡاَوَّلِيۡنَ ﴿28:36﴾ وَقَالَ مُوۡسٰى رَبِّىۡۤ اَعۡلَمُ بِمَنۡ جَآءَ بِالۡهُدٰى مِنۡ عِنۡدِهٖ وَمَنۡ تَكُوۡنُ لَهٗ عَاقِبَةُ الدَّارِؕ اِنَّهٗ لَا يُفۡلِحُ الظّٰلِمُوۡنَ ﴿28:37﴾ وَقَالَ فِرۡعَوۡنُ يٰۤاَيُّهَا الۡمَلَاُ مَا عَلِمۡتُ لَـكُمۡ مِّنۡ اِلٰهٍ غَيۡرِىۡۚ فَاَوۡقِدۡ لِىۡ يٰهَامٰنُ عَلَى الطِّيۡنِ فَاجۡعَل لِّىۡ صَرۡحًا لَّعَلِّىۡۤ اَطَّلِعُ اِلٰٓى اِلٰهِ مُوۡسٰىۙ وَاِنِّىۡ لَاَظُنُّهٗ مِنَ الۡـكٰذِبِيۡنَ ﴿28:38﴾ وَاسۡتَكۡبَرَ هُوَ وَجُنُوۡدُهٗ فِىۡ الۡاَرۡضِ بِغَيۡرِ الۡحَـقِّ وَظَنُّوۡۤا اَنَّهُمۡ اِلَـيۡنَا لَا يُرۡجَعُوۡنَ ﴿28:39﴾ فَاَخَذۡنٰهُ وَجُنُوۡدَهٗ فَنَبَذۡنٰهُمۡ فِىۡ الۡيَمِّۚ فَانْظُرۡ كَيۡفَ كَانَ عَاقِبَةُ الظّٰلِمِيۡنَ ﴿28:40﴾ وَجَعَلۡنٰهُمۡ اَٮِٕمَّةً يَّدۡعُوۡنَ اِلَى النَّارِۚ وَيَوۡمَ الۡقِيٰمَةِ لَا يُنۡصَرُوۡنَ ﴿28:41﴾ وَاَتۡبَعۡنٰهُمۡ فِىۡ هٰذِهِ الدُّنۡيَا لَـعۡنَةً ۚ وَيَوۡمَ الۡقِيٰمَةِ هُمۡ مِّنَ الۡمَقۡبُوۡحِيۡنَ ﴿28:42﴾
(28:29) When Moses had fulfilled the term40 and was journeying with his family, he perceived a fire in the direction of the Mount (Sinai).41 He said to his family: "Wait here; I have observed a fire. Maybe I will bring to you some news or a brand of fire from there that you may warm yourselves."
*40 According to Hadrat Hasan bin `Ali bin Abi Talib, the Prophet Moses had completed the ten years term instead of the eight years. According to Ibn 'Abbas, this has been related on the authority of the Holy Prophet himself. He has said, "Moses (peace be upon him) completed the term which was more perfect and more agreeable to his father-in-law, i.e. ten years."
*41 That the direction of the journey was towards Mt. Tur shows that the Prophet Moses might be traveling to Egypt with his family, for Tur lies on the way from Midian to Egypt. Probably Prophet Moses thought that he had stayed away from home for ten long years and the Pharaoh in whose reign he had left Egypt had also died, if he quietly went back and stayed with his people, nobody would know it.
(28:30) But when he came to the fire, a call was heard from the right bank43 of the valley, from a tree in the hallowed ground:42 "O Moses, verily I am Allah, the Lord of all creatures of the Universe."
*42 That is, in the ground which was being lit up by Divine Light.
*43 That is, on that side of the valley which lay to the right of the Prophet Moses.
(28:31) He received the command: "Throw away your rod!" But when he saw the rod writhing as though it were a serpent, he turned back in retreat, and did not even look behind. (He was told): "O Moses, go ahead and have no fear. You are perfectly secure.
(28:32) Put your hand into your bosom, and it will come out shining without any blemish;44 and draw your hand close to your body to still your fear.45 Those are the two clear Signs from your Lord for Pharaoh and his chiefs, for truly they are a disobedient people."46
*44 These two miracles were shown to the Prophet Moses at that time so that, firstly, he himself is fully convinced that the same Being Who is speaking to him is, in fact, the Creator and Master and Ruler of the whole system of the universe and secondly, he should have full satisfaction that he was not going unarmed before Pharaoh, to perform the dangerous mission assigned to him, but would go well armed with the two powerful weapons.
*45 That is, "Whenever you experience the fear of any danger, fold back your arm to yourself: this will strengthen your heart and will deliver you completely from every feeling of fear and dread."
*46 The words by themselves imply: "Go to Pharaoh with these Signs and present yourself as Allah's Messenger, and invite him and his chiefs to the obedience and worship of Allah, Lord of the worlds." That is why his appointment has not been specified here, though at other places it has been clearly stated, thus: 'Go to Pharaoh for he has become rebellious' "(Ta Ha: 24) And: "When your Lord called Moses, saying: "Go forth to the wicked people--the people of Pharaoh'." (Ash-Shu'araa: 10).
(28:33) Moses said: "My Lord, I have killed one person from among them, and I fear that they will kill me.47
*47 It did not mean that he was hesitant to go there because of the fear, but it meant this: "Kindly make some such arrangement that I am not apprehended on the charge of murder just on arrival even before I may convey to them Your message, for in that case the very object for which I am being sent will be defeated." The next verse makes it plain that the Prophet Moses, by this submission, did not at all mean to reject the office of Prophethood and refuse to go before Pharaoh because of the fear.
(28:34) My brother Aaron is more eloquent in speech than I: so send him with me as a helper to confirm my truthfulness for I fear that they will reject me as a liar."
(28:35) He said: "We will certainly strengthen you through your brother and will invest both of you with such power that they shall not be able to hurt you. With the help of Our Signs the two of you and your followers will prevail."48
*48 This meeting of the Prophet Moses with Allah and the mutual conversation has been described in much greater detail in Surah Ta Ha (vv. 9-48). Anyone possessed of fine taste, who compares this Qur'anic version with the story given in the Bible (Exod., chs. 3, 4), will be himself able to judge which of the two is Divine Revelation and which the result of human story-telling. Besides, he will also be able to judge whether the Qur'anic version is, God forbid, a plagiarism of the Bible and Israelite traditions, or that God Himself is describing the actual event, Who had honored Moses by calling him up into His Presence. (For further explanation, see E.N. 19 of Surah Ta Ha).
(28:36) But when Moses came to them with Our Clear Signs, they said: "This is nothing but a magic49 that has been contrived. We never heard anything like it from our ancestors of yore."50
*49 The words of the Text mean "Fabricated or forged magic." If fabrication is taken to mean falsehood, it would mean, "The staff's turning into a serpent and the shining of the hand is not any real change in the nature of the thing itself, but a mere illusion, which this man calls a miracle in order to deceive us." And if it is taken to mean a forgery it will imply: "This person has forged something which appears to be a staff; but when it is thrown on the ground, it moves like a snake. As for the hand, he has rubbed something on it so that when he draws it out of the armpit, it shines. He himself works these magical tricks but tries to make us believe that these are miracles which God has granted him."
*50 The reference is to the teachings which the Prophet Moses had presented while conveying this message of Tauhid. The details have been given at other places in the Qur'an. For example, according to Surah An-Naziyat: 18-19, he said to Pharaoh: "Will you mind to purify yourself, that I may guide you to your Lord so that you may have fear (of Him)?" And in Surah Ta Ha:
47-48: "We have come to you with Signs from your Lord; peace is for him who follows the Right Way. We have been informed by Revelation that there is punishment for him who rejects it and turns away." And: "We are Messengers from your Lord: so let the Israelites go with us." It was about these things that Pharaoh said, "Even our forefathers had never heard that there was a Being more powerful than Pharaoh of Egypt, Who was authorized to command him, to punish him, to send a man to his court to convey His instructions to him, and to warn the king of Egypt to fear Him. These are strange things which we are hearing today from a man like you."
(28:37) Moses replied: "My Lord knows best who comes with guidance from Him, and also whose end will be the best in the Hereafter. As for the wrongdoers, they shall not prosper."51
*51 That is, "You think I am a magician and a forger, but my Lord is well aware of me. He knows what sort of a man is the person whom He has appointed as a Messenger; and the final judgment rests with Him. If I am a liar, I shall meet an evil end; and if you are a liar, you should know that your end will not be good. In any case, the inevitable fact is that the unjust will not attain true success. He who is not Allah's messenger but falsely presents himself as a messenger for selfish motives, is also unjust and will not attain success. And the one who rejects a true Messenger by false accusations and suppresses the Truth by deceit and fraud, is also unjust and will never attain success."
(28:38) Pharaoh said: "O nobles, I do not know that you have any god beside myself.52 Haman, bake bricks out of clay and build a lofty palace for me so that I may mount up and be able to observe the god of Moses, even though I believe that Moses is a liar."53
*52 By this Pharaoh did not, and could not, mean that he was the creator of his people and the earth and the heavens, for such a thing be uttered only by a madman. Likewise; he also did not mean that they had no other deity besides him for the Egyptians worshiped many gods, and the Pharaoh himself had been made the incarnation of the sun god. The Qur'an testifies that the Pharaoh himself worshiped many gods: "The chiefs of Pharaoh's people said, `Will you leave Moses and his followers free to spread disorder in the land, and to discard you and your deities'?" (Al-A`raf: 127) Therefore, inevitably, the Pharaoh had not used the word "god" here for himself as a creator and deity, but as an absolute and supreme sovereign. What he meant was this: "I am the owner of this land of Egypt: I alone will rule here: My law will be the law of the land; I alone shall be accepted as the fountainhead of all commands and prohibitions here. None else is entitled to give commands in this country. Who is this Moses, who has appeared as the delegate of the Lord of the universe and is conveying orders to me as though he is the ruler and I am his subordinate?" That is why he addressed his courtiers, thus: "O people: Is not the kingdom of Egypt mine? And are not these canals flowing beneath me?" (Az-Zukhruf: 51) And that is why he said to Moses again and again, "Have you come to turn us away from the faith of our forefathers so that you too may dominate over the land?" (Yunus: 78) "O Moses, have you come to drive us out of our land by the power of your sorcery?" (Ta Ha: 57) "I fear he will change your religion, or cause mischief to appear in the land." (Al-Mu'min: 26)
*53 This was the same kind of mentality as the Russian communists of today are displaying. They launch Sputniks and Lunics and tell the world that these balls have not found God anywhere above. That stupid man of yore wanted to see God from the top of a tower. This shows that the extent of the imagination of the straying people during the past 3,500 years has remained where it was. They have not advanced even an inch. It is not known who told them that the Being Whom the God-worshipers acknowledge as the Lord of the universe resided some where above according to their belief. And if they do not see Him a few thousand feet or a few lakh miles above the earth's surface in this limitless universe, it will be a proof that He exists nowhere.
(28:39) And he and his hosts waxed arrogant in the land without any right,54 believing that they will never have to return to Us!55
*54 That is, Allah, Lord of the worlds, alone is entitled to the right to greatness, but Pharaoh and his hosts assumed greatness when they attained a little power in a small territory on the earth.
*55 That is, "They thought they were answerable to none and with this assumption they started behaving absolutely independently in their day to day life."
(28:40) Eventually We seized him and his hosts and We flung them into the sea.56 So do see the end of the wrong-doers!
*56 Allah in these words has depicted their worthlessness and insignificance as against their false pride. They thought they were big people, but when the respite Allah had granted them to reform themselves came to an end, they were thrown into the sea like so much rubbish.
(28:41) And We made them leaders who invite people to the Fire.57 On the Day of Judgement they shall not find help from any quarter.
*57 That is, "They have set a precedent for the later generations as to committing injustices, rejecting the Truth and persistence in their rejection till the last, and using all sorts of devices to defend falsehood against the Truth." They showed these ways to the people and have gone to Hell, and now their descendants are following in their footsteps and rushing towards the same doom.
(28:42) We have made a curse to pursue them in this world, and on the Day of Judgement they shall be among the despised.58
*58 The words in the Text mean: "On the Day of Resurrection they will be among the maqbuhin ", which has several meanings: (l) They will stand rejected and repulsed; (2) they will be wholly deprived of Allah's mercy; and (3) they will be severely beaten up and their faces will become distorted .
English ◄ Chapter 28. Al-Qasas ► Intro. ◄ Verse 29-42 of 88 ► View Ar En Nt Recite Font Email
Towards Understanding the Quran
From: http://www.islamicstudies.info/tafheem.php?sura=28&verse=22&to=28
With kind permission: Islamic Foundation UK
English ◄ Chapter 28. Al-Qasas ► Intro. ◄ Verse 22-28 of 88 ► View Ar En Nt ▌▌ █ Font Email
وَلَـمَّا تَوَجَّهَ تِلۡقَآءَ مَدۡيَنَ قَالَ عَسٰى رَبِّىۡۤ اَنۡ يَّهۡدِيَنِىۡ سَوَآءَ السَّبِيۡلِ ﴿28:22﴾ وَلَـمَّا وَرَدَ مَآءَ مَدۡيَنَ وَجَدَ عَلَيۡهِ اُمَّةً مِّنَ النَّاسِ يَسۡقُوۡنَ وَوَجَدَ مِنۡ دُوۡنِهِمُ امۡرَاَتَيۡنِ تَذُوۡدٰنِۚ قَالَ مَا خَطۡبُكُمَاؕ قَالَـتَا لَا نَسۡقِىۡ حَتّٰى يُصۡدِرَ الرِّعَآءُ وَاَبُوۡنَا شَيۡخٌ كَبِيۡرٌ ﴿28:23﴾ فَسَقٰى لَهُمَا ثُمَّ تَوَلّٰٓى اِلَى الظِّلِّ فَقَالَ رَبِّ اِنِّىۡ لِمَاۤ اَنۡزَلۡتَ اِلَىَّ مِنۡ خَيۡرٍ فَقِيۡرٌ ﴿28:24﴾ فَجَآءَتۡهُ اِحۡدٰٮہُمَا تَمۡشِىۡ عَلَى اسۡتِحۡيَآءٍ قَالَتۡ اِنَّ اَبِىۡ يَدۡعُوۡكَ لِيَجۡزِيَكَ اَجۡرَ مَا سَقَيۡتَ لَـنَاؕ فَلَمَّا جَآءَهٗ وَقَصَّ عَلَيۡهِ الۡقَصَصَۙ قَالَ لَا تَخَفۡ نَجَوۡتَ مِنَ الۡقَوۡمِ الظّٰلِمِيۡنَ ﴿28:25﴾ قَالَتۡ اِحۡدٰٮہُمَا يٰۤاَبَتِ اسْتَاْجِرۡهُ اِنَّ خَيۡرَ مَنِ اسۡتَـاْجَرۡتَ الۡقَوِىُّ الۡاَمِيۡنُ ﴿28:26﴾ قَالَ اِنِّىۡۤ اُرِيۡدُ اَنۡ اُنۡكِحَكَ اِحۡدَى ابۡنَتَىَّ هٰتَيۡنِ عَلٰٓى اَنۡ تَاۡجُرَنِىۡ ثَمٰنِىَ حِجَجٍۚ فَاِنۡ اَتۡمَمۡتَ عَشۡرًا فَمِنۡ عِنۡدِكَۚ وَمَاۤ اُرِيۡدُ اَنۡ اَشُقَّ عَلَيۡكَؕ سَتَجِدُنِىۡۤ اِنۡ شَآءَ اللّٰهُ مِنَ الصّٰلِحِيۡنَ ﴿28:27﴾ قَالَ ذٰلِكَ بَيۡنِىۡ وَبَيۡنَكَؕ اَيَّمَا الۡاَجَلَيۡنِ قَضَيۡتُ فَلَا عُدۡوَانَ عَلَىَّؕ وَاللّٰهُ عَلٰى مَا نَقُوۡلُ وَكِيۡلٌ ﴿28:28﴾
(28:22) When (after his departure from Egypt) Moses headed towards Midian,31 he said: "I hope my Lord will show me the right Path."32
*31 Both the Bible and the Qur'an agree that after leaving Egypt the Prophet Moses had gone to live in Madyan (Midian). But the Talmud tells the absurd story that Moses fled to Ethiopia and became a great favorite with the king there. After the king's death the people made Moses their king and leader and gave him the widow of the king for a wife, but during the 40 years of his reign there he never had intercourse with his African wife. Then the queen of Ethiopia, who was a wife to Moses in name only, said to the people, "Why should this stranger continue to rule over you '? He has never worshiped the gods of Ethiopia." At this the people of Ethiopia deposed him and made him many rich presents and dismissed him with great honors. Then he came to Midian and met with the events being mentioned below. At this time he was 67 years old.
*32 The right path: "The path that may take me to Midian safely." It should be borne in mind that Midian in those days was outside Pharaoh's empire. Egypt did not have control over the whole of the Sinai Peninsula but only on its western and southern parts. The Midianites who inhabited the eastern and western coasts of the Gulf of 'Agabah were free from Egyptian influence and authority. That is why the Prophet Moses had headed for Midian after leaving Egypt, because that was the nearest free and inhabited land. But to reach Midian he had to pass through Egyptian territories; avoiding the Egyptian police and military posts on the way. That is why he prayed to God to put him on the right track which should take him to Midian safely.
(28:23) When he arrived at the spring of Midian,33 he found there a crowd of people watering their flocks, and he found apart from them two women holding their flocks back. He asked the women: "What is it that troubles you?" They said: "We cannot water our flocks until the shepherds take their flocks away, and our father is a very old man."34
*33 This place where the Prophet Moses had arrived was situated, according to the Arab tradition, on the western coast of the Gulf of 'Agabah, a few miles to the north of Magna . Today it is called Al-Bid, and is a small habitation. I visited this place in December, 1952, when I was traveling from Tabuk to 'Agabah. The natives told me that, as they had heard from their elders, Midian was situated there. From Josephus to Burton, all ancient and modern explorers and geographers, have generally confirmed this very place as the location of ancient Midian. Nearby there is the place now called Magha`irShu'aib or Magharat Shu'aib. There are some Thamudic monuments here. A mile or so away, There are some ancient ruins, where we saw two dry wells, one of which was said to be the well where the Prophet Moses (peace be upon him) had watered the goats. The same has been related by Abu Fida' (d. 732 A.H.) in Taqvim al-Buldan and Yaqut in Mu jam al-Buldan, on the authority of Abu Zaid Ansari; (d. 216 A.H.), that the natives point to the same well there as the well of Moses. This indicates that the tradition is being handed down since centuries among the people, and therefore, it can be confidently asserted that this is the same place which has been mentioned in the Qur'an. See some photographs of this on the opposite page.
*34 That is, "We are women: it is not possible for us to water our animals by resisting these shepherds. Our father is too old to perform this rigorous duty. There is no other male member in the house either. Therefore we, the womenfolk, have to come out to perform these chores, and until all the shepherds have watered their animals and left, we have to wait." This whole meaning was conveyed by the ladies in a brief sentence, which is indicative of their modesty. They did not want to have a lengthy conversation with a stranger, but at the same time, they did not like that he should form a wrong impression about their family, thinking how lethargic were the manfoIk who sat back in their homes and sent the women to perform outdoor duties.
(28:24) On hearing this Moses watered their flocks for them, and then returned in a shaded place and said: "My Lord, I am truly in great need of any good that You might send down to me."
(28:25) Soon thereafter one of the two women came to him, walking bashfully,35 and said: "My father invites you that he may reward you for your having watered our flocks for us.36" When Moses came to him and narrated to him the whole of his story, he said: "Have no fear. You are now safe from the iniquitous people."
*35 Hadrat `Umar has explained this sentence, thus: "She came walking modestly, with her face covered with a part of her outer garment, unlike those immodest women, who go about wherever they like, and enter wherever they like without any hesitation." Several traditions bearing on this subject have been reported by Said bin Mansur, Ibn Jarir, Ibn Abi Hatim-and Ibn al-Mundhir from Hadrat 'Umar through authentic chains of authorities. This shows that the Islamic concept of modesty which the Companions of the Holy Prophet had understood from the Qur'an and the teaching and training of the Holy Prophet was absolutely opposed to keeping the face exposed to the other then and moving about immodestly. outside the house. hadrat `Umar has clearly regarded covering of the face as a symbol of modesty and exposing it to the other men as an immodesty and shamelessness.
*36 She said this also out of modesty, for she had to give a sound reason for her coming to another man all alone; otherwise it was not at all necessary that a gentleman should have been rewarded if he had rendered some service to the (helpless) women in trouble. And then, in spite of hearing of a reward, the Prophet Moses' willingness to follow her forthwith to her house indicates the state of extreme helplessness in which he found himself at that time. He had left Egypt empty-handed and might have taken at least eight days to reach Midian. He must be hungry and worn out by journey. And, above all, he must be anxious to find a shelter in the unfamiliar land and a sympathetic person to give him refuge. Under this very compulsion, in spite of hearing that he was being called to be rewarded for a small service he had rendered, the Prophet Moses felt no hesitation in going with the woman. He must have thought that the prayer he had just made to God was being answered thus by God Himself. Therefore, he did not think it was right to turn down the means of hospitality provided by his Lord by an unnecessary show of self-respect.
(28:26) One of the two women said: "Father, employ this man in your service. The best whom you might employ is he who is strong and trustworthy."37
*37 It is not necessary that the girl said this to her father in his very first meeting with Moses. Most probably her father made the traveler stay with him for a couple of days, and the girl counseled him thus during that time. What she meant by this counsel was: "Father, you are old, and therefore, we girls have to go out to perform outdoor duties. We have no brother either, who could take up these chores. You may, therefore, employ this man as a servant: he is strong and will be able to face all kind of rigors, and he is also trustworthy. He helped us only due to his noble nature when he found us standing helpless, but he never raised his eyes at us."
(28:27) Her father said to Moses:38 "I want to marry one of these two daughters of mine to you if you serve me for eight years. But if you complete ten years, that will be of your own accord (but not an obligation). I do not intend to treat you harshly. If Allah wills, you will find me an upright man."
*38 It is also not necessary that the father should have said this to Moses immediately at the daughter's counsel. One feels that he must have formed this opinion after due consideration. He must have thought: "No doubt he is a noble person, but employing a healthy and strong young man like him as a servant in a house where there are grown up daughters would not be the right thing. When he is a gentle, educated and civilized man of a noble family (as he must have come to know from the story told by Moses), why shouldn't he be kept as a son-in-law in the house?" After reaching such a decision, he might have spoken to Moses at a suitable time.
(28:28) Moses replied: "So that is agreed between me and you. Whichever of the two terms I fulfil, I trust that I shall not be wronged. Allah is a witness over the covenant we are committing ourselves to."39
*39 Some people have taken this conversation between the Prophet Moses and the girl's father for a contract of marriage, and have started the dispute whether service under the father can be looked upon as a dower of the daughters marriage, and whether such external conditions can be laid down for the marriage contract; whereas the words of the verses under discussion themselves indicate this was not the contract of marriage but the initial proposal that is generally made before the execution of the marriage contract itself. After all, how can this be taken for a contract of marriage when it had not yet been decided which of the girls was to be given away in marriage. The purport of the conversation was that the girl's father said, "I am prepared to marry one of my daughters to you provided that you promise that you will stay in my house for eight to ten years and help me in performing household chores, for I am old and have no son either, who could manage my properties. I have only daughters whom I have to send to perform outdoor duties. I want you to strengthen me as my would-be son-in-law. If you are willing to accept this responsibility, and do not intend to take away your wife soon after marriage, I will marry one of my daughters to you." The Prophet Moses himself was in search of a shelter at that time, so he accepted the proposal. Evidently, it was a sort of contract that had been agreed upon between the two parties before the marriage. After this the actual marriage must have taken place according to the law and the dower also settled. There could be no question of including the condition of service in the marriage bond itself.
English ◄ Chapter 28. Al-Qasas ► Intro. ◄ Verse 22-28 of 88 ► View Ar En Nt Recite Font Email
With kind permission: Islamic Foundation UK
English ◄ Chapter 28. Al-Qasas ► Intro. ◄ Verse 22-28 of 88 ► View Ar En Nt ▌▌ █ Font Email
وَلَـمَّا تَوَجَّهَ تِلۡقَآءَ مَدۡيَنَ قَالَ عَسٰى رَبِّىۡۤ اَنۡ يَّهۡدِيَنِىۡ سَوَآءَ السَّبِيۡلِ ﴿28:22﴾ وَلَـمَّا وَرَدَ مَآءَ مَدۡيَنَ وَجَدَ عَلَيۡهِ اُمَّةً مِّنَ النَّاسِ يَسۡقُوۡنَ وَوَجَدَ مِنۡ دُوۡنِهِمُ امۡرَاَتَيۡنِ تَذُوۡدٰنِۚ قَالَ مَا خَطۡبُكُمَاؕ قَالَـتَا لَا نَسۡقِىۡ حَتّٰى يُصۡدِرَ الرِّعَآءُ وَاَبُوۡنَا شَيۡخٌ كَبِيۡرٌ ﴿28:23﴾ فَسَقٰى لَهُمَا ثُمَّ تَوَلّٰٓى اِلَى الظِّلِّ فَقَالَ رَبِّ اِنِّىۡ لِمَاۤ اَنۡزَلۡتَ اِلَىَّ مِنۡ خَيۡرٍ فَقِيۡرٌ ﴿28:24﴾ فَجَآءَتۡهُ اِحۡدٰٮہُمَا تَمۡشِىۡ عَلَى اسۡتِحۡيَآءٍ قَالَتۡ اِنَّ اَبِىۡ يَدۡعُوۡكَ لِيَجۡزِيَكَ اَجۡرَ مَا سَقَيۡتَ لَـنَاؕ فَلَمَّا جَآءَهٗ وَقَصَّ عَلَيۡهِ الۡقَصَصَۙ قَالَ لَا تَخَفۡ نَجَوۡتَ مِنَ الۡقَوۡمِ الظّٰلِمِيۡنَ ﴿28:25﴾ قَالَتۡ اِحۡدٰٮہُمَا يٰۤاَبَتِ اسْتَاْجِرۡهُ اِنَّ خَيۡرَ مَنِ اسۡتَـاْجَرۡتَ الۡقَوِىُّ الۡاَمِيۡنُ ﴿28:26﴾ قَالَ اِنِّىۡۤ اُرِيۡدُ اَنۡ اُنۡكِحَكَ اِحۡدَى ابۡنَتَىَّ هٰتَيۡنِ عَلٰٓى اَنۡ تَاۡجُرَنِىۡ ثَمٰنِىَ حِجَجٍۚ فَاِنۡ اَتۡمَمۡتَ عَشۡرًا فَمِنۡ عِنۡدِكَۚ وَمَاۤ اُرِيۡدُ اَنۡ اَشُقَّ عَلَيۡكَؕ سَتَجِدُنِىۡۤ اِنۡ شَآءَ اللّٰهُ مِنَ الصّٰلِحِيۡنَ ﴿28:27﴾ قَالَ ذٰلِكَ بَيۡنِىۡ وَبَيۡنَكَؕ اَيَّمَا الۡاَجَلَيۡنِ قَضَيۡتُ فَلَا عُدۡوَانَ عَلَىَّؕ وَاللّٰهُ عَلٰى مَا نَقُوۡلُ وَكِيۡلٌ ﴿28:28﴾
(28:22) When (after his departure from Egypt) Moses headed towards Midian,31 he said: "I hope my Lord will show me the right Path."32
*31 Both the Bible and the Qur'an agree that after leaving Egypt the Prophet Moses had gone to live in Madyan (Midian). But the Talmud tells the absurd story that Moses fled to Ethiopia and became a great favorite with the king there. After the king's death the people made Moses their king and leader and gave him the widow of the king for a wife, but during the 40 years of his reign there he never had intercourse with his African wife. Then the queen of Ethiopia, who was a wife to Moses in name only, said to the people, "Why should this stranger continue to rule over you '? He has never worshiped the gods of Ethiopia." At this the people of Ethiopia deposed him and made him many rich presents and dismissed him with great honors. Then he came to Midian and met with the events being mentioned below. At this time he was 67 years old.
*32 The right path: "The path that may take me to Midian safely." It should be borne in mind that Midian in those days was outside Pharaoh's empire. Egypt did not have control over the whole of the Sinai Peninsula but only on its western and southern parts. The Midianites who inhabited the eastern and western coasts of the Gulf of 'Agabah were free from Egyptian influence and authority. That is why the Prophet Moses had headed for Midian after leaving Egypt, because that was the nearest free and inhabited land. But to reach Midian he had to pass through Egyptian territories; avoiding the Egyptian police and military posts on the way. That is why he prayed to God to put him on the right track which should take him to Midian safely.
(28:23) When he arrived at the spring of Midian,33 he found there a crowd of people watering their flocks, and he found apart from them two women holding their flocks back. He asked the women: "What is it that troubles you?" They said: "We cannot water our flocks until the shepherds take their flocks away, and our father is a very old man."34
*33 This place where the Prophet Moses had arrived was situated, according to the Arab tradition, on the western coast of the Gulf of 'Agabah, a few miles to the north of Magna . Today it is called Al-Bid, and is a small habitation. I visited this place in December, 1952, when I was traveling from Tabuk to 'Agabah. The natives told me that, as they had heard from their elders, Midian was situated there. From Josephus to Burton, all ancient and modern explorers and geographers, have generally confirmed this very place as the location of ancient Midian. Nearby there is the place now called Magha`irShu'aib or Magharat Shu'aib. There are some Thamudic monuments here. A mile or so away, There are some ancient ruins, where we saw two dry wells, one of which was said to be the well where the Prophet Moses (peace be upon him) had watered the goats. The same has been related by Abu Fida' (d. 732 A.H.) in Taqvim al-Buldan and Yaqut in Mu jam al-Buldan, on the authority of Abu Zaid Ansari; (d. 216 A.H.), that the natives point to the same well there as the well of Moses. This indicates that the tradition is being handed down since centuries among the people, and therefore, it can be confidently asserted that this is the same place which has been mentioned in the Qur'an. See some photographs of this on the opposite page.
*34 That is, "We are women: it is not possible for us to water our animals by resisting these shepherds. Our father is too old to perform this rigorous duty. There is no other male member in the house either. Therefore we, the womenfolk, have to come out to perform these chores, and until all the shepherds have watered their animals and left, we have to wait." This whole meaning was conveyed by the ladies in a brief sentence, which is indicative of their modesty. They did not want to have a lengthy conversation with a stranger, but at the same time, they did not like that he should form a wrong impression about their family, thinking how lethargic were the manfoIk who sat back in their homes and sent the women to perform outdoor duties.
(28:24) On hearing this Moses watered their flocks for them, and then returned in a shaded place and said: "My Lord, I am truly in great need of any good that You might send down to me."
(28:25) Soon thereafter one of the two women came to him, walking bashfully,35 and said: "My father invites you that he may reward you for your having watered our flocks for us.36" When Moses came to him and narrated to him the whole of his story, he said: "Have no fear. You are now safe from the iniquitous people."
*35 Hadrat `Umar has explained this sentence, thus: "She came walking modestly, with her face covered with a part of her outer garment, unlike those immodest women, who go about wherever they like, and enter wherever they like without any hesitation." Several traditions bearing on this subject have been reported by Said bin Mansur, Ibn Jarir, Ibn Abi Hatim-and Ibn al-Mundhir from Hadrat 'Umar through authentic chains of authorities. This shows that the Islamic concept of modesty which the Companions of the Holy Prophet had understood from the Qur'an and the teaching and training of the Holy Prophet was absolutely opposed to keeping the face exposed to the other then and moving about immodestly. outside the house. hadrat `Umar has clearly regarded covering of the face as a symbol of modesty and exposing it to the other men as an immodesty and shamelessness.
*36 She said this also out of modesty, for she had to give a sound reason for her coming to another man all alone; otherwise it was not at all necessary that a gentleman should have been rewarded if he had rendered some service to the (helpless) women in trouble. And then, in spite of hearing of a reward, the Prophet Moses' willingness to follow her forthwith to her house indicates the state of extreme helplessness in which he found himself at that time. He had left Egypt empty-handed and might have taken at least eight days to reach Midian. He must be hungry and worn out by journey. And, above all, he must be anxious to find a shelter in the unfamiliar land and a sympathetic person to give him refuge. Under this very compulsion, in spite of hearing that he was being called to be rewarded for a small service he had rendered, the Prophet Moses felt no hesitation in going with the woman. He must have thought that the prayer he had just made to God was being answered thus by God Himself. Therefore, he did not think it was right to turn down the means of hospitality provided by his Lord by an unnecessary show of self-respect.
(28:26) One of the two women said: "Father, employ this man in your service. The best whom you might employ is he who is strong and trustworthy."37
*37 It is not necessary that the girl said this to her father in his very first meeting with Moses. Most probably her father made the traveler stay with him for a couple of days, and the girl counseled him thus during that time. What she meant by this counsel was: "Father, you are old, and therefore, we girls have to go out to perform outdoor duties. We have no brother either, who could take up these chores. You may, therefore, employ this man as a servant: he is strong and will be able to face all kind of rigors, and he is also trustworthy. He helped us only due to his noble nature when he found us standing helpless, but he never raised his eyes at us."
(28:27) Her father said to Moses:38 "I want to marry one of these two daughters of mine to you if you serve me for eight years. But if you complete ten years, that will be of your own accord (but not an obligation). I do not intend to treat you harshly. If Allah wills, you will find me an upright man."
*38 It is also not necessary that the father should have said this to Moses immediately at the daughter's counsel. One feels that he must have formed this opinion after due consideration. He must have thought: "No doubt he is a noble person, but employing a healthy and strong young man like him as a servant in a house where there are grown up daughters would not be the right thing. When he is a gentle, educated and civilized man of a noble family (as he must have come to know from the story told by Moses), why shouldn't he be kept as a son-in-law in the house?" After reaching such a decision, he might have spoken to Moses at a suitable time.
(28:28) Moses replied: "So that is agreed between me and you. Whichever of the two terms I fulfil, I trust that I shall not be wronged. Allah is a witness over the covenant we are committing ourselves to."39
*39 Some people have taken this conversation between the Prophet Moses and the girl's father for a contract of marriage, and have started the dispute whether service under the father can be looked upon as a dower of the daughters marriage, and whether such external conditions can be laid down for the marriage contract; whereas the words of the verses under discussion themselves indicate this was not the contract of marriage but the initial proposal that is generally made before the execution of the marriage contract itself. After all, how can this be taken for a contract of marriage when it had not yet been decided which of the girls was to be given away in marriage. The purport of the conversation was that the girl's father said, "I am prepared to marry one of my daughters to you provided that you promise that you will stay in my house for eight to ten years and help me in performing household chores, for I am old and have no son either, who could manage my properties. I have only daughters whom I have to send to perform outdoor duties. I want you to strengthen me as my would-be son-in-law. If you are willing to accept this responsibility, and do not intend to take away your wife soon after marriage, I will marry one of my daughters to you." The Prophet Moses himself was in search of a shelter at that time, so he accepted the proposal. Evidently, it was a sort of contract that had been agreed upon between the two parties before the marriage. After this the actual marriage must have taken place according to the law and the dower also settled. There could be no question of including the condition of service in the marriage bond itself.
English ◄ Chapter 28. Al-Qasas ► Intro. ◄ Verse 22-28 of 88 ► View Ar En Nt Recite Font Email
Towards Understanding the Quran
From: http://www.islamicstudies.info/tafheem.php?sura=28&verse=14&to=21
Towards Understanding the QuranWith kind permission: Islamic Foundation UK
English ◄ Chapter 28. Al-Qasas ► Intro. ◄ Verse 14-21 of 88 ► View Ar En Nt ► █ Font Email
وَلَمَّا بَلَغَ اَشُدَّهٗ وَاسۡتَوٰٓى اٰتَيۡنٰهُ حُكۡمًا وَّعِلۡمًاؕ وَكَذٰلِكَ نَجۡزِىۡ الۡمُحۡسِنِيۡنَ ﴿28:14﴾ وَدَخَلَ الۡمَدِيۡنَةَ عَلٰى حِيۡنِ غَفۡلَةٍ مِّنۡ اَهۡلِهَا فَوَجَدَ فِيۡهَا رَجُلَيۡنِ يَقۡتَتِلٰنِ هٰذَا مِنۡ شِيۡعَتِهٖ وَهٰذَا مِنۡ عَدُوِّهٖۚ فَاسۡتَغَاثَهُ الَّذِىۡ مِنۡ شِيۡعَتِهٖ عَلَى الَّذِىۡ مِنۡ عَدُوِّهٖۙ فَوَكَزَهٗ مُوۡسَىٰ فَقَضٰى عَلَيۡهِ قَالَ هٰذَا مِنۡ عَمَلِ الشَّيۡطٰنِؕ اِنَّهٗ عَدُوٌّ مُّضِلٌّ مُّبِيۡنٌ ﴿28:15﴾ قَالَ رَبِّ اِنِّىۡ ظَلَمۡتُ نَفۡسِىۡ فَاغۡفِرۡ لِىۡ فَغَفَرَ لَهٗؕ اِنَّهٗ هُوَ الۡغَفُوۡرُ الرَّحِيۡمُ ﴿28:16﴾ قَالَ رَبِّ بِمَاۤ اَنۡعَمۡتَ عَلَىَّ فَلَنۡ اَكُوۡنَ ظَهِيۡرًا لِّلۡمُجۡرِمِيۡنَ ﴿28:17﴾ فَاَصۡبَحَ فِىۡ الۡمَدِيۡنَةِ خَآٮِٕفًا يَّتَرَقَّبُ فَاِذَا الَّذِىۡ اسۡتَـنۡصَرَهٗ بِالۡاَمۡسِ يَسۡتَصۡرِخُهٗؕ قَالَ لَهٗ مُوۡسٰٓى اِنَّكَ لَـغَوِىٌّ مُّبِيۡنٌ ﴿28:18﴾ فَلَمَّاۤ اَنۡ اَرَادَ اَنۡ يَّبۡطِشَ بِالَّذِىۡ هُوَ عَدُوٌّ لَّهُمَاۙ قَالَ يٰمُوۡسٰٓى اَتُرِيۡدُ اَنۡ تَقۡتُلَنِىۡ كَمَا قَتَلۡتَ نَفۡسًۢا بِالۡاَمۡسِۖ اِنۡ تُرِيۡدُ اِلَّاۤ اَنۡ تَكُوۡنَ جَبَّارًا فِىۡ الۡاَرۡضِ وَمَا تُرِيۡدُ اَنۡ تَكُوۡنَ مِنَ الۡمُصۡلِحِيۡنَ ﴿28:19﴾ وَجَآءَ رَجُلٌ مِّنۡ اَقۡصَا الۡمَدِيۡنَةِ يَسۡعٰى قَالَ يٰمُوۡسٰٓى اِنَّ الۡمَلَاَ يَاۡتَمِرُوۡنَ بِكَ لِيَـقۡتُلُوۡكَ فَاخۡرُجۡ اِنِّىۡ لَـكَ مِنَ النّٰصِحِيۡنَ ﴿28:20﴾ فَخَرَجَ مِنۡهَا خَآٮِٕفًا يَّتَرَقَّبُ قَالَ رَبِّ نَجِّنِىۡ مِنَ الۡقَوۡمِ الظّٰلِمِيۡنَ ﴿28:21﴾
(28:14) When Moses reached the age of full youth and grew to maturity,18 We bestowed upon him wisdom and knowledge.19 Thus do We reward those who do good.
*18 That is, when he had attained his full mental and physical development. In this connection, different ages of the Prophet Moses have been mentioned in the Jewish traditions. Some say he was 18, others have mentioned 20 years and still others 40 years. According to the New Testament, he was 40 years old. (Acts, 7: 23). But the Qur'an does not mention any age. For the purpose of the incident being mentioned in the following verses, it is enough to know that he had attained his full maturity at that time.
*19 Hukum implies wisdom, understanding and power of judgment, and 'llm is both religious and worldly knowledge. The Prophet Moses became familiar with the teachings of his forefathers the Prophets Joseph. Jacob, Isaac and Abraham (peace be upon all of them) through his contact with his parents, and with the sciences prevalent in Egypt by virtue of his training as a prince in the king's palace. Here the gift of Hukm (wisdom) and `Ilm (knowledge) does nor refer to the gift of Prophethood, because Prophethood was bestowed on Moses several years afterwards, as is mentioned below, and has already been mentioned in Ash-Shu`araa: 21 above.
(28:15) Once he entered the city at a time when its people were heedless,20 and he encountered two men fighting, one of whom belonged to his own people and the other to his foes. Now the man belonging to Moses' own people cried out to him for help against the man from the foes, and Moses struck him with his fist21 and finished him. Moses said: "This is an act of Satan. Surely he is an enemy who openly misleads."22
*20 It might be the early morning, or midday in summer, or night in winter, when the roads were deserted and there was all quiet in the city. The words "entered the city" indicate that the royal palaces were situated outside the capital, away from the common population. The words used are "entered the city" and not "came out in the city", because the Prophet Moses lived in the royal palace.
*21 The word wakaza in the original means both giving a slap and giving a blow. We have adopted "Moses gave a blow" for the reason that a blow can cause death but not so a slap.
*22 One can imagine the state of utter remorse and confusion in which the Prophet Moses uttered these words when he saw the Egyptian fall down after receiving the blow and breathe his last. He had no intention to murder, nor is a blow struck to kill, nor can one expect that a healthy person would die on receiving a blow. That is why the Prophet Moses exclaimed: "This is the work of Satan! He has made me do this in order to work some great mischief, so that I am accused of killing an Egyptian while defending an Israelite, and a violent storm of 'anger and indignation is aroused in the whole of Egypt not only against me but the whole Israelite community." In this connection, the Bible gives a different version from the Qur'an. It declares the Prophet Moses to be guilty of willful murder. It says that when Moses saw an Egyptian and an Israelite fighting, "He ( Moses) looked this way and that way, and when he saw that there was no man, He slew the Egyptian, and hid him in the sand." (Exodus 2: 12). The same is the version of the Talmud also. Now anybody can see how the Israelites brand the characters of their elders with infamy and how the Qur'an exonerates them. The verdict of common sense also is that a wise and discreet person, who was to become a great Prophet in the future, and who had to give man a great code of law and justice, could not be such a blind nationalist that seeing a member of his own community fighting with a man of the other community he would be so infuriated that he would kill the other person willfully. Evidently, it could not be lawful to kill the Egyptian only for the sake of rescuing an Israelite from his tyranny.
(28:16) Then he prayed:23 "My Lord! I have indeed inflicted wrong on myself, so do forgive me," wherefore Allah forgave him for He is Ever Forgiving, Most Merciful.24
*23 What the Prophet Moses meant by this prayer was: "O my Lord, forgive this sin of mine, which you know I have not committed willfully, and also cover and conceal it from the people."
*24 This has two meanings and both are implied here: Allah pardoned Moses' error as well as concealed his sin from the people so that neither any Egyptian nor any official of the Egyptian government passed that way at that time that he might witness the incident. So, the Prophet Moses got an opportunity to escape undetected from the place of the occurrence of murder.
(28:17) Thereupon Moses vowed: "My Lord, because of the favour that You have done me I shall never support the guilty."26
*25 That is, "The favor of concealing my `act' from my enemies and enabling me to escape unharmed from Egypt."
*26 This pledge of the Prophet Moses is in very comprehensive words. What he meant by this was that he would neither become a helper of an individual nor of those who perpetrated cruelty and tyranny in the world. Ibn Jarir and several other commentators have rightly understood this to mean that on that very day the Prophet Moses pledged to sever his relations with Pharaoh and his government, for it was a tyrannical government, which had set up a wicked system on God's earth. He realized that it was not for any honest person to continue as a functionary of a tyrannical kingdom and become an instrument of increasing its power and grandeur.
(28:18) The next morning he proceeded to the city in fear and looking around as one apprehensive of danger when all of a sudden, the man who had sought his help the day before again called out to him for his help. Moses said to him: "Clearly, you are a very misguided fellow."27
*27 That is, "You seem to be a quarrelsome man:you have daily a new quarrel with one or the other person."
(28:19) And when Moses decided to lay his violent hands on the man belonging to the enemy,28 he cried out:29 "Moses, do you intend to kill me as you killed a person yesterday?" You simply want to live in the land as a tyrant, and do not wish to set things right."
*28 Here, the Biblical version is different from the Qur'anic. The Bible says that the fight on the next day was between two Israelites, but according to the Qur'an this fight also was between an Israelite and an Egyptian. This second version seems to be credible, for the manner in which the secret of the murder of the first day became known, as is being mentioned below, could be possible only if a member of the Coptic community had come to know of the matter. An Israelite's knowledge of it could not be so treacherous: he could not have gone to inform the Pharaonic government of such a heinous crime committed by the prince, who was a great supporter of his own community.
*29 The one who cried out was the same Israelite whom the Prophet Moses wanted to help against the enemy. When after scolding and rebuking him, he turned to assault the Egyptian, the Israelite thought that Moses was going to strike him; therefore, he raised a hue and cry and disclosed the secret of the previous day's murder by this own folly.
(28:20) Then a man came running from the farther end of the city30 and said: "O Moses, the nobles are deliberating about you that they may put you to death. So do be gone. I am one of your well-wishers."
*30 This happened when in the second day's fight, the secret of the murder became known and the Egyptian informed the authorities about the case accordingly.
(28:21) Soon after hearing this Moses departed in a state of fear, looking around as one in apprehension and prayed: "My Lord, deliver me from these unjust people."
English ◄ Chapter 28. Al-Qasas ► Intro. ◄ Verse 14-21 of 88 ► View Ar En Nt Recite Font Email
Towards Understanding the QuranWith kind permission: Islamic Foundation UK
English ◄ Chapter 28. Al-Qasas ► Intro. ◄ Verse 14-21 of 88 ► View Ar En Nt ► █ Font Email
وَلَمَّا بَلَغَ اَشُدَّهٗ وَاسۡتَوٰٓى اٰتَيۡنٰهُ حُكۡمًا وَّعِلۡمًاؕ وَكَذٰلِكَ نَجۡزِىۡ الۡمُحۡسِنِيۡنَ ﴿28:14﴾ وَدَخَلَ الۡمَدِيۡنَةَ عَلٰى حِيۡنِ غَفۡلَةٍ مِّنۡ اَهۡلِهَا فَوَجَدَ فِيۡهَا رَجُلَيۡنِ يَقۡتَتِلٰنِ هٰذَا مِنۡ شِيۡعَتِهٖ وَهٰذَا مِنۡ عَدُوِّهٖۚ فَاسۡتَغَاثَهُ الَّذِىۡ مِنۡ شِيۡعَتِهٖ عَلَى الَّذِىۡ مِنۡ عَدُوِّهٖۙ فَوَكَزَهٗ مُوۡسَىٰ فَقَضٰى عَلَيۡهِ قَالَ هٰذَا مِنۡ عَمَلِ الشَّيۡطٰنِؕ اِنَّهٗ عَدُوٌّ مُّضِلٌّ مُّبِيۡنٌ ﴿28:15﴾ قَالَ رَبِّ اِنِّىۡ ظَلَمۡتُ نَفۡسِىۡ فَاغۡفِرۡ لِىۡ فَغَفَرَ لَهٗؕ اِنَّهٗ هُوَ الۡغَفُوۡرُ الرَّحِيۡمُ ﴿28:16﴾ قَالَ رَبِّ بِمَاۤ اَنۡعَمۡتَ عَلَىَّ فَلَنۡ اَكُوۡنَ ظَهِيۡرًا لِّلۡمُجۡرِمِيۡنَ ﴿28:17﴾ فَاَصۡبَحَ فِىۡ الۡمَدِيۡنَةِ خَآٮِٕفًا يَّتَرَقَّبُ فَاِذَا الَّذِىۡ اسۡتَـنۡصَرَهٗ بِالۡاَمۡسِ يَسۡتَصۡرِخُهٗؕ قَالَ لَهٗ مُوۡسٰٓى اِنَّكَ لَـغَوِىٌّ مُّبِيۡنٌ ﴿28:18﴾ فَلَمَّاۤ اَنۡ اَرَادَ اَنۡ يَّبۡطِشَ بِالَّذِىۡ هُوَ عَدُوٌّ لَّهُمَاۙ قَالَ يٰمُوۡسٰٓى اَتُرِيۡدُ اَنۡ تَقۡتُلَنِىۡ كَمَا قَتَلۡتَ نَفۡسًۢا بِالۡاَمۡسِۖ اِنۡ تُرِيۡدُ اِلَّاۤ اَنۡ تَكُوۡنَ جَبَّارًا فِىۡ الۡاَرۡضِ وَمَا تُرِيۡدُ اَنۡ تَكُوۡنَ مِنَ الۡمُصۡلِحِيۡنَ ﴿28:19﴾ وَجَآءَ رَجُلٌ مِّنۡ اَقۡصَا الۡمَدِيۡنَةِ يَسۡعٰى قَالَ يٰمُوۡسٰٓى اِنَّ الۡمَلَاَ يَاۡتَمِرُوۡنَ بِكَ لِيَـقۡتُلُوۡكَ فَاخۡرُجۡ اِنِّىۡ لَـكَ مِنَ النّٰصِحِيۡنَ ﴿28:20﴾ فَخَرَجَ مِنۡهَا خَآٮِٕفًا يَّتَرَقَّبُ قَالَ رَبِّ نَجِّنِىۡ مِنَ الۡقَوۡمِ الظّٰلِمِيۡنَ ﴿28:21﴾
(28:14) When Moses reached the age of full youth and grew to maturity,18 We bestowed upon him wisdom and knowledge.19 Thus do We reward those who do good.
*18 That is, when he had attained his full mental and physical development. In this connection, different ages of the Prophet Moses have been mentioned in the Jewish traditions. Some say he was 18, others have mentioned 20 years and still others 40 years. According to the New Testament, he was 40 years old. (Acts, 7: 23). But the Qur'an does not mention any age. For the purpose of the incident being mentioned in the following verses, it is enough to know that he had attained his full maturity at that time.
*19 Hukum implies wisdom, understanding and power of judgment, and 'llm is both religious and worldly knowledge. The Prophet Moses became familiar with the teachings of his forefathers the Prophets Joseph. Jacob, Isaac and Abraham (peace be upon all of them) through his contact with his parents, and with the sciences prevalent in Egypt by virtue of his training as a prince in the king's palace. Here the gift of Hukm (wisdom) and `Ilm (knowledge) does nor refer to the gift of Prophethood, because Prophethood was bestowed on Moses several years afterwards, as is mentioned below, and has already been mentioned in Ash-Shu`araa: 21 above.
(28:15) Once he entered the city at a time when its people were heedless,20 and he encountered two men fighting, one of whom belonged to his own people and the other to his foes. Now the man belonging to Moses' own people cried out to him for help against the man from the foes, and Moses struck him with his fist21 and finished him. Moses said: "This is an act of Satan. Surely he is an enemy who openly misleads."22
*20 It might be the early morning, or midday in summer, or night in winter, when the roads were deserted and there was all quiet in the city. The words "entered the city" indicate that the royal palaces were situated outside the capital, away from the common population. The words used are "entered the city" and not "came out in the city", because the Prophet Moses lived in the royal palace.
*21 The word wakaza in the original means both giving a slap and giving a blow. We have adopted "Moses gave a blow" for the reason that a blow can cause death but not so a slap.
*22 One can imagine the state of utter remorse and confusion in which the Prophet Moses uttered these words when he saw the Egyptian fall down after receiving the blow and breathe his last. He had no intention to murder, nor is a blow struck to kill, nor can one expect that a healthy person would die on receiving a blow. That is why the Prophet Moses exclaimed: "This is the work of Satan! He has made me do this in order to work some great mischief, so that I am accused of killing an Egyptian while defending an Israelite, and a violent storm of 'anger and indignation is aroused in the whole of Egypt not only against me but the whole Israelite community." In this connection, the Bible gives a different version from the Qur'an. It declares the Prophet Moses to be guilty of willful murder. It says that when Moses saw an Egyptian and an Israelite fighting, "He ( Moses) looked this way and that way, and when he saw that there was no man, He slew the Egyptian, and hid him in the sand." (Exodus 2: 12). The same is the version of the Talmud also. Now anybody can see how the Israelites brand the characters of their elders with infamy and how the Qur'an exonerates them. The verdict of common sense also is that a wise and discreet person, who was to become a great Prophet in the future, and who had to give man a great code of law and justice, could not be such a blind nationalist that seeing a member of his own community fighting with a man of the other community he would be so infuriated that he would kill the other person willfully. Evidently, it could not be lawful to kill the Egyptian only for the sake of rescuing an Israelite from his tyranny.
(28:16) Then he prayed:23 "My Lord! I have indeed inflicted wrong on myself, so do forgive me," wherefore Allah forgave him for He is Ever Forgiving, Most Merciful.24
*23 What the Prophet Moses meant by this prayer was: "O my Lord, forgive this sin of mine, which you know I have not committed willfully, and also cover and conceal it from the people."
*24 This has two meanings and both are implied here: Allah pardoned Moses' error as well as concealed his sin from the people so that neither any Egyptian nor any official of the Egyptian government passed that way at that time that he might witness the incident. So, the Prophet Moses got an opportunity to escape undetected from the place of the occurrence of murder.
(28:17) Thereupon Moses vowed: "My Lord, because of the favour that You have done me I shall never support the guilty."26
*25 That is, "The favor of concealing my `act' from my enemies and enabling me to escape unharmed from Egypt."
*26 This pledge of the Prophet Moses is in very comprehensive words. What he meant by this was that he would neither become a helper of an individual nor of those who perpetrated cruelty and tyranny in the world. Ibn Jarir and several other commentators have rightly understood this to mean that on that very day the Prophet Moses pledged to sever his relations with Pharaoh and his government, for it was a tyrannical government, which had set up a wicked system on God's earth. He realized that it was not for any honest person to continue as a functionary of a tyrannical kingdom and become an instrument of increasing its power and grandeur.
(28:18) The next morning he proceeded to the city in fear and looking around as one apprehensive of danger when all of a sudden, the man who had sought his help the day before again called out to him for his help. Moses said to him: "Clearly, you are a very misguided fellow."27
*27 That is, "You seem to be a quarrelsome man:you have daily a new quarrel with one or the other person."
(28:19) And when Moses decided to lay his violent hands on the man belonging to the enemy,28 he cried out:29 "Moses, do you intend to kill me as you killed a person yesterday?" You simply want to live in the land as a tyrant, and do not wish to set things right."
*28 Here, the Biblical version is different from the Qur'anic. The Bible says that the fight on the next day was between two Israelites, but according to the Qur'an this fight also was between an Israelite and an Egyptian. This second version seems to be credible, for the manner in which the secret of the murder of the first day became known, as is being mentioned below, could be possible only if a member of the Coptic community had come to know of the matter. An Israelite's knowledge of it could not be so treacherous: he could not have gone to inform the Pharaonic government of such a heinous crime committed by the prince, who was a great supporter of his own community.
*29 The one who cried out was the same Israelite whom the Prophet Moses wanted to help against the enemy. When after scolding and rebuking him, he turned to assault the Egyptian, the Israelite thought that Moses was going to strike him; therefore, he raised a hue and cry and disclosed the secret of the previous day's murder by this own folly.
(28:20) Then a man came running from the farther end of the city30 and said: "O Moses, the nobles are deliberating about you that they may put you to death. So do be gone. I am one of your well-wishers."
*30 This happened when in the second day's fight, the secret of the murder became known and the Egyptian informed the authorities about the case accordingly.
(28:21) Soon after hearing this Moses departed in a state of fear, looking around as one in apprehension and prayed: "My Lord, deliver me from these unjust people."
English ◄ Chapter 28. Al-Qasas ► Intro. ◄ Verse 14-21 of 88 ► View Ar En Nt Recite Font Email
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