tafsir ibn kathir - 020 ta ha

8/14/2019 Tafsir ibn Kathir - 020 Ta Ha

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Revealed in Makkah

ا ـا ا In the Name of Allah, the Most Gracious, the Most

Merciful.

20:1 Ta Ha.

ناءا أ م 20:2 We have not sent down the Qur'an unto you tocause you distress,

ی ةآت إ20:3 But only as a Reminder to those who fear(Allah).

ا ت ـاو ضرا خ م یت 20:4 A revelation from Him Who created the earthand high heavens.



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سا ش ا ـاى20:5 The Most Gracious Istawa the Throne.

مو مو ضرا مو ت ـا م ىا ت 20:6 To Him belongs all that is in the heavens andall that is on the earth, and all that is betweenthem, and all that is under the soil.

خ ل ی ا وأ ت نإو 20:7 And if you speak aloud, then verily, He knowsthe secret and that which is yet more hidden.

ا ءسا ه إ ـإ ا20:8 Allah! There is no God but Him! To Him belong

the Best Names.

The Qur'an is a Reminder and a Revelation from Allah

Allah says,

١

Ta Ha.

We have already discussed the separated letters at thebeginning of Surah Al-Baqarah, so there is no need torepeat its discussion here.

Allah says,

نا أ م ٢

We have not sent down the Qur'an unto you to cause

you distress,



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Juwaybir reported that Ad-Dahhak said,

"When Allah sent the Qur'an down to HisMessenger, he and his Companions adhered to it.Thus, the idolators of the Quraysh said, `ThisQur'an was only revealed to Muhammad to causehim distress.'

Therefore, Allah revealed,

نا أ م

ی ةآت إ

Ta Ha. We have not sent down the Qur'an untoyou to cause you distress, but only as a Reminderto those who fear (Allah).

The matter is not like the people of falsehood claim.Rather, whomever Allah gives knowledge to, it isbecause Allah wants him to have an abundance of good.This like what is confirmed in the Two Sahihs on theauthority of Ibn Mas`ud, who said that the Messenger of Allah said,

یا ی اخ ا دی م

Whomever Allah wants good for, then He giveshim the understanding of the religion.

Mujahid commented on Allah's statement, أ

نا (We have not sent down the Qur'an unto you

to cause you distress), "This is like His statement,

اأو م ت م

So recite as much of the Qur'an as may be easy(for you). (73:20)

For, the people used to hang ropes at their chests(to hang on to when tired) in the prayer.''



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Qatadah said, نا أ (We have not sent

down the Qur'an unto you to cause you distress),

"No, by Allah, He did not make it a thing of distress. Rather, He made it a mercy, a light anda guide to Paradise.''

Allah said,

ی ةآت إ٣

But only as a Reminder to those who fear (Allah).

Allah revealed His Book and sent His Messengeras a mercy for His servants, so that the personwho reflects may be reminded. Thus, a man will

benefit from what he hears of the Book of Allah, itis a remembrance in which Allah revealed whatHe permits and prohibits.

His saying,

ا تا ارض واو خ م یت ٤

A Revelation from Him (Allah) Who has created the earth

and high heavens.

means, `This Qur'an, which has come to you, OMuhammad, is a revelation from your Lord. He isthe Lord of everything and its King. He is MostAble to do whatever He wills. He created theearth with its low depths and dense regions. Hecreated the lofty heavens with their high altitudesand subtleties.'

It has been reported in a Hadith, which At-Tirmidhi andothers graded as authentic, that;

the density of each sky of the heavens is thedistance of five hundred years travel and thedistance between it and the next heaven is alsofive hundred years.

Concerning Allah's statement,



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ش اسى ا ا٥

The Most Gracious Istawa the Throne.

A discussion concerning this has already preceded inSurah Al-A`raf , so there is no need to repeat it here.

The safest path to take in understanding this, is the wayof the Salaf (predecessors). Their way was to acceptthat which has been reported concerning this from theBook and the Sunnah without describing it,reinterpreting it, resembling it to creation, rejecting it, orcomparing it to attributes of the creatures.


ارض وم وم ت اى ات وم ٦م او

To Him belong all that is in the heavens and all that is onthe earth, and all that is between them, and all that isunder the soil.

This means all of this is owned by Him and in Hisgrasp. It is all under His control, will, intent and

judgement. He created all of this, He owns it and

He is the God of all of it. There is no true Godother than He and no Lord other than He.


...ت مو ىا

and all that is under the soil. Muhammad bin Ka`b said,

"This means that which is beneath the seventh

earth.''


خأو ا ی ل ت نإو ٧

And if you speak aloud, then verily, He knows the secretand that which is yet more hidden.

This means that He Who revealed this Qur'an, hasalso created the high heavens and the earth and



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He knows that which is secret and what is evenmore hidden.

As Allah says,

أ نآ إ ضراو ت ـا ا ی ىا

ر ارSay: "It has been sent down by Him Who knowsthe secret of the heavens and the earth. Truly, Heis Oft-Forgiving, Most Merciful.'' (25:6)

Ali bin Abi Talhah reported that Ibn Abbas said,

أو ا ی (He knows the secret and that whichis yet more hidden),

"The secret is what the son of Adam hideswithin himself, and

أو (that which is yet more hidden),

is the deeds of the son of Adam, which arehidden before he does them.

Allah knows all of that. His knowledgeencompasses that which has passed and thatwhich is in the future and it is one, completeknowledge.

In this regard, all of the creatures are as one soulto Him. That is the meaning of His statement,

ةو آ إ و خ م

The creation of you all and theresurrection of you all are only as a singleperson. (31:28)


ا ءسا ه إ إ ا٨

Allah! There is no God but Him! To Him belongs the BestNames.



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This means, `He Who revealed this Qur'an to you(O Muhammad), He is Allah, there is no Godexcept Him. He is the Owner of the Best Namesand the most lofty attributes.'

سم ی كتأ هو 20:9 And has there come to you the story of Musa!

اما ه ل ار ىأر ذ20:10 When he saw a fire, he said to his family:"Wait!

جأ وأ م ت إ ءا راار هى

Verily, I have seen a fire; perhaps I can bring yousome burning brand therefrom, or find some

guidance at the fire.''

A Discussion of the Message of Musa

Allah tells,

سم ی كتأ هو ٩

ه اما ل ار ىأر ذإ...

And has there come to you the story of Musa! When hesaw a fire, he said to his family: "Wait!

From this point, Allah begins to mention the story of Musa, how revelation began to come to Him, and Allah'sspeaking directly to him.

This occurred after Musa had completed the time agreed

upon between he and his father-in-law that he wouldherd sheep. He was traveling with his family, and it has



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been said that he was headed for the land of Egypt, afterhaving been away from it for more than ten years. Hehad his wife with him and he became lost on the wayduring a cold, wintry night.

Therefore, he settled down, making a camp betweensome mountain passes and mountains that were coveredwith snow, sleet, dense clouds, darkness and fog. Hebegan to try to make a fire with a kindling device he hadwith him, in order to produce some light, as wascustomary. However, it would not kindle anything and iteven stopped giving off sparks. While he was in thiscondition, he saw a fire from the side of the mountain. Itappeared to him to be a fire glowing from the right sideof the mountain from where he was. He then announced

the good news to his family saying,

... م ت ار إ...

Verily, I have seen a fire; perhaps I can bring you someburning brand,

This means a flame from a fire.

In another Ayah he said,

را م ةوج وأ

or a burning firebrand. (28:29)

This is a coal that has a burning flame.

نت

that you may warm yourselves. (28:29)

This proves that it was in fact cold weather atthat time.

Concerning his statement, (some burning brand).

This proves that it was dark.

In reference to his statement,



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١٠أو أج ار هى...

or find some guidance at the fire.

This means someone who can guide me to theroad.

This proves that he lost the road.

This is as Ath-Thawri reported from Abu Sa`id Al-A`war,from Ikrimah, from Ibn Abbas that he said concerning

Allah's statement, أو أ ار هى (or find some

guidance at the fire),

"This means someone who will guide me to theroad. They were cold and had lost their way.

Then, when he (Musa) saw the fire he said,`Either I will find someone who can guide us tothe road, or at least I can bring you all some firethat you can kindle with.'''

سی ىد هتأ 20:11 And when he came to it (the fire), he wascalled by name: "O Musa!''

س ى ا دا إ خ ر أ إ20:12 "Verily, I am your Lord! So take off yourshoes; you are in the sacred valley, Tuwa.''

ی س تخا أو 20:13 "And I have chosen you. So listen to thatwhich will be revealed (to you)!''

وأ اة آى أ إ ـإ ا أ إ20:14 "Verily, I am Allah! There is no God but Me,so worship Me, and perform Salah for Myremembrance.''



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آ ى خأ دآأ تاء ا نإ ت

20:15 "Verily, the Hour is coming -- and I am

almost hiding it -- that every person may berewarded for that which he strives.''

ی م یم وات ها دى20:16 "Therefore, let not the one who believes nottherein, but follows his own lusts, divert you

therefrom, lest you perish.''

The First Revelation to Musa

Allah, the Exalted, says,

هتأ ...

And when he came to it,

This is referring to the fire when he approachedit.

...سم ی يد ١١

He was called by name: "O Musa!''

In another Ayah it says,

م آرا ا ی ا ىداا ءش م ىد ا أ إ سی نأ ةاHe was called from the right side of the valley, inthe blessed place, from the tree: "O Musa! Verily,I am Allah.'' (28:30)

However, here Allah says,

ر أ إ...

Verily, I am your Lord!



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meaning, `the One Who is talking to you andaddressing you,'

... خ ...

So take off your shoes;

Ali bin Abi Talib, Abu Dharr, Abu Ayub and others of theSalaf said,

"They (his sandals) were from the skin of adonkey that was not slaughtered.''

It has also been said that;

he was only commanded to remove his sandals

due to respect for the blessed spot.


...ا دا إى س ١٢

you are in the sacred valley, Tuwa.''

, (Tuwa) Ali bin Abi Talhah said that Ibn Abbas saidى

"It is the name of the valley.''

Others have said the same.

This is merely mentioned as something to givemore explanation to the story. It has also beensaid that it is a figure of speech, which comesfrom the command to place his feet down.

It has also been said that it means `doublysacred' and that Tuwa is something that hasrepetitious blessings.

However, the first opinion is most correct. It issimilar to Allah's statement,

س ى ا دا ر اد ذإ

When his Lord called him in the sacredvalley of Tuwa. (79:16)



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Allah's statement,

تخا أو ...

And I have chosen you.

is similar to His statement,

س س ا صا إ ـو ـ ـ I have chosen you above men by My Messages,and by My speaking (to you). (7:144)

This means over all human beings of that time.

It has also been said that Allah said, "O Musa, doyou know why I chose to speak to you directlyout of all of the people!''

Musa said, "No.''

Allah then said, "Because I have not madeanyone humble himself as much as you havehumbled yourself. ''


...ی س ١٣ So listen to that which will be revealed.

"Now listen to what I say to you and what I revealto you.''

أ إ إ ا أ إ...

Verily, I am Allah! There is no God but Me,

This is the first obligation upon all responsiblepeople of age, that they know that there is noGod worthy of worship except Allah alone, Whohas no partners.


... ...

so worship Me,



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This means, "Single Me out alone for worship, andestablish My worship without associating anythingwith Me.''

...أو يآ ةا١٤

and perform Salah for My remembrance.

It has been said that this means,

"Pray in order to remember Me.''

It has also been said that it means,

"And establish the prayer whenever youremember Me.''

There is a supporting evidence for this second statementin a Hadith recorded by Imam Ahmad from Anas, whosaid that the Messenger of Allah said,

،هآذ اذإ ، وأ ةا آأ ر اذإل ت ا ن :

...ا أو يآ ة

Whenever one of you sleeps past the prayer, orhe forgets to pray, then let him pray when heremembers it. For verily, Allah said,

And perform Salah for My remembrance.

In the Two Sahihs it is reported from Anas that theMessenger of Allah said,

،هآذ اذإ ی نأ تر وأ ةص م م ذ إ ةةرآ

Whoever slept past the prayer, or forgot it, thenhis expiation is that he prays it when heremembers it. There is no expiation for it otherthan that.




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تاء ا نإ...

Verily, the Hour is coming,

This means that it is established and there is noavoiding it. It will be and it is inevitable.


...خأ دآأ...

I am almost hiding it,

Ad-Dahhak related from Ibn Abbas that he used to reciteit as,

"I almost kept it hidden -- from myself.''

Ibn Abbas then would say,

"Because nothing is ever hidden from Allah'sSelf.''

Ali bin Abi Talhah reported from Ibn Abbas that he said,

أ دآأ (I am almost hiding it),

"This means that no one knows its appointed timeexcept Me (Allah).''

Allah also said,

إ تت ضراو ت ـا ث

Heavy is its burden through the heavens and theearth. It shall not come upon you except all of a

sudden. (7:187)

This means that its knowledge weighs heavilyupon the dwellers of the heavens and the earth.


... آ ى ت ١٥

that every person may be rewarded for that which hestrives.



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"I will establish it and it is inevitable. I willcertainly reward every person who doessomething, according to what he did.''

ی اخ ةرذ لم ی

ی اش ةرذ لم ـی مو So whosoever does good equal to the weight of an atom shall see it. And whosoever does evilequal to the weight of an atom shall see it. (99:7-8)

ن إ تون م آ ت

You are only being requited for what you used todo. (52:16)

Allah said,

م ... ی م ی

Therefore, let not divert you the one who believes nottherein,

The address here is directed towards all individuals whoare responsible (and capable of taking heed to thismessage).

This means, "Do not follow the way of the personwho does not believe in the Hour (Day of Judgement) and he only pursues his desires inthis worldly life. He disobeys his Lord and onlyfollows his desires. Whoever behaves like these

people, then verily he has failed and lost.

١٦وات ها دى...

but follows his own lusts, divert you therefrom, lest youperish.''

, (lest you perish)دى

This means that you will be destroyed and ruined.



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وم ی م إذا تدى

And what will his wealth avail him when he goesdown (in destruction)! (92:11)

سی ت مو 20:17 "And what is that in your right hand, O Musa''

هأو اآتأ ى ه ل و مرب أخى

20:18 He said: "This is my stick, whereon I lean,and wherewith I beat down branches for my sheep,and wherein I find other uses.''

سی أ ل 20:19 (Allah) said: "Cast it down, O Musa!''

ت ه اذ ـ 20:20 He cast it down, and behold! It was a snake,moving quickly.

وا تس هس ت و هخ ل 20:21 Allah said: "Grasp it and fear not; We shallreturn it to its former state.''

The Stick of Musa turned into a Snake

This was a proof from Allah for Musa and a great miracle. Thiswas something that broke through the boundaries of what isconsidered normal, thus, it was a brilliant evidence that nonebut Allah could do. It was also a proof that no one could comewith the likes of this (from mankind) except a Prophet who wassent (by Allah).



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سم ی ١٧وم ت

And what is that in your right hand, O Musa!

Some of the scholars of Tafsir have said,

"He (Allah) only said this to him in order to drawhis attention to it.''

It has also been said,

"He only said this to him in order to affirm for himwhat was in his hand. In other words, that whichis in your right hand is a stick that you are

familiar with. You will see what We are about todo to it now.''

سم ی وم ت

And what is that in your right hand, O Musa,

This is an interrogative phrase for the purpose of affirmation.

آتأ ي ه ل ...

He said: "This is my stick, whereon I lean...''

I lean on it while I am walking.

... هأو ...

and wherewith I beat down branches for my sheep,

This means, `I use it to shake the branches of trees so that the leaves will fall for my sheep toeat them.'

Abdur-Rahman bin Al-Qasim reported from Imam Malikthat he said,

"(It is) when a man places his staff into a branch

and shakes it so that its leaves and fruit will fall



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without breaking the stick. It is not the same asstriking or beating.''

Maymun bin Mahran also said the same.

Concerning his statement,

١٨و مرب أخى...

and wherein I find other uses.

This means other benefits, services and needsbesides this.

Some of the scholars took upon themselves theburden of mentioning many of these obscure

uses.


سم ی أ ل ١٩

(Allah) said: "Cast it down, O Musa!''

"Throw down this stick that is in your right hand,O Musa.''

ت ه اذ ه ٢٠

He cast it down, and behold! It was a snake, movingquickly.

This means that the stick changed into a hugesnake, like a long python, and it moved with rapidmovements. It moved as if it were the fastest

type of small snake. Yet, it was in the form of thelargest snake, while still having the fastest of movements.

ت (moving quickly), moving restlessly.

Then Allah said,

ت و هخ ل ...

Allah said: "Grasp it and fear not;



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...وا تس هس ٢١

We shall return it to its former state.

the form that it was in, as you recognized itbefore.

ءس م ء جت ج إ كی او ءای أخى

20:22 "And press your (right) hand to your (left)side: it will come forth white (and shining), withoutany disease as another sign,''

ی م ءایـ اى20:23 "That We may show you (some) of Ourgreater signs.''

إ ن إ هذا20:24 "Go to Fir`awn! Verily, he has transgressed.''

ل رب اشح صرى20:25 He said: "O my Lord! Open for me my chest.''

وی أمى20:26 "And ease my task for me;''

م ة ا و20:27 "And loosen the knot from my tongue,''

ای 20:28 "That they understand my speech.''



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هأ م ایزو جاو 20:29 "And appoint for me a helper from myfamily,''

خأ نوـه20:30 "Harun, my brother.''

اشد أزرى20:31 "Increase my strength with him,''

مى وأشآ أ20:32 "And let him share my task,''

اآ آ 20:33 "That we may glorify You much,''

اآ كآو 20:34 "And remember You much,''

ا آ إ20:35 "Verily, You are ever seeing us.''

The Hand of Musa turning White without any Disease

This is the second sign of Musa. That is Allah has commandedhim to place his hand into the opening of his garment, as isclearly stated in another Ayah. It mentioned here merely as apassing reference, saying:

ج إ كی ا ... و

And press your hand to your side:



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Allah said in another Ayah,

إ ر م ـه ا ها م ج إ او مو ن

And draw your hand close to your side to be freefrom fear. These are two signs from your Lord to

Fir`awn and his chiefs. (28:32)

Mujahid said, إ كی او (And press your hand toyour side:),

"This means put your palm under your upperarm.''

When Musa put his hand into the opening of his garment

and brought it out, it came out shining as if it were a half moon.

Concerning His statement,

...ءس م ء جت ...

it will come forth white, without any disease,

This means without any leprosy, ailment, or

disfigurement.This was stated by Ibn Abbas, Mujahid, Ikrimah,Qatadah, Ad-Dahhak, As-Suddi and others.

Al-Hasan Al-Basri said,

"He brought it out, and by Allah, it was as if itwere a lamp. From this Musa knew that he hadsurely met his Lord, the Mighty and Sublime.''

٢٢ی أخى...

as another sign,''

This is the second sign of Musa.

Allah says,

٢٣ی م یت اى

That We may show you (some) of Our greater signs.



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outlaw during this entire time. Then, after all of this, HisLord sent him to them as a warner calling them toworship Allah alone, without associating partners withHim.

This is why he said,

ل رب اشح صري

وی أمي

O my Lord! Open for me my chest, and ease mytask for me.

This means, "I cannot perform this task if You do not help me, aid me and support

me.''

م ة او ٢٧

ای ٢٨

And loosen the knot from my tongue, that theyunderstand my speech.

This is referring to the lisp that he had.

This lisp was a result of an incident when he waspresented a date and a hot coal stone and he placed thecoal on his tongue instead of the date. A detailedexplanation of this story is forthcoming in the followingchapters.

However, he did not ask Allah to remove this

affliction all together. Rather, he asked forremoval of his stammering so the people wouldunderstand what he intended in his speech. Hewas only asking for what was necessary to deliverhis message. If he had asked for the removal of his affliction in its entirety, it would have beencured for him. However, the Prophets do not askfor any more than what is required. Therefore, hewas left with the remnants of this accident that



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took place with his tongue. Allah informed of whatFir`awn said concerning him,

ی دی و م ه ىا ا ـه م خ أ مأ

Am I not better than this one who isdespicable and can scarcely expresshimself clearly! (43:52)

This means that he is not eloquent inspeech.


هأ م ایزو جاو ٢٩

خأ نوره٣٠

And appoint for me a helper from my family, Harun, mybrother.

This was also a request from Musa concerningsomething not pertaining to himself. That was hisrequest for the assistance of his brother, Harun.

Ath-Thawri reported from Abu Sa`id, from Ikrimah, whosaid that Ibn Abbas said,

"Harun was made a Prophet at the same momentthat Musa was made a Prophet.''

Ibn Abi Hatim recorded that;

A'ishah went out intending to perform Umrah andstopped to camp among some Bedouins. Whileshe was among them she heard a man say,"Which brother in this life was the most beneficialto his brother!''

The people said, "We do not know.''

The man said, "By Allah, I know.''

A'ishah said, "I said to myself about his swearing,

that he should not swear such an oath, singling



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himself out as knowing what person was of mostbenefit to his brother.''

The man said, "It is Musa, when he asked forProphethood to be bestowed upon his brother.''

Then A'ishah said, "By Allah, he has spoken

truthfully.''

This is why Allah commended Musa by saying,

جو ا نآو

And he was honorable before Allah.(33:69)

Concerning Musa's statement,

٣١اشد أزري

Increase my strength with him.

Mujahid said,

"This means to make my back strong.''

٣٢وأشآ أمي

And let him share my task.

make him my consultant in this matter.

٣٣آ آا

٣٤وآك آا

That we may glorify You much, and remember Youmuch.

Mujahid said,

"A servant of Allah is not considered of those whoremember Allah much until he remembers Allahwhile standing, sitting and lying down.''




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٣٥إ آ ا

Verily, You are ever seeing us.

This means in Your choosing us, giving us theProphethood and sending us to Your enemy,Fir`awn. So unto You is all praise for this.

سی س توأ ل 20:36 (Allah) said: "You are granted your request,O Musa!''

و م مة أخى20:37 "And indeed We conferred a favor on youanother time (before).''

ی م مأ إ وأ ذإ20:38 "When We inspired your mother with thatwhich We inspired.''

ا ا ت ا ا نأ وو و خی

20:39 "Saying: `Put him (the child) into the Tabutand put it into the river; then the river shall cast itup on the bank, and there, an enemy of Mine and anenemy of his shall take him.'

و م م أو And I endued you with love from Me, in order thatyou may be brought up under My Eye.''

ی م دأ ه ل إذ ت أخ20:40 "When your sister went and said: `Shall Ishow you one who will nurse him!'



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إ ـج نت و ت آ مأSo We restored you to your mother, that she mightcool her eyes and she should not grieve.

ـو ا م ـ و ...Then you did kill a man, but We saved you fromgreat distress and tried you with a heavy trial.''

Glad Tidings of the acceptance of Musa's Supplication and theReminder of the Previous Blessings

Allah tells,

سم ی س توأ ل ٣٦

٣٧و م مة أخى

ی م مأ إ وأ ذإ٣٨

ا ا ت ا ا نأ...

(Allah) said: "You are granted your request, O Musa! Andindeed We conferred a favor on you another time(before).When We inspired your mother with that whichWe inspired. Saying: `Put him (the child) into the Tabut and put it into the river; then the river shall cast it up onthe bank,

This is a response from Allah to His Messenger, Musa, forwhat he requested from His Lord. It also contains areminder of Allah's previous favors upon him.

The first was inspiring his mother when she wasbreastfeeding him and she feared that Fir`awnand his chiefs would kill him.

Musa was born during a year in which they (Fir`awn's

people) were killing all of the male children. So sheplaced him in a case and cast him into the river. The



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river carried him away and she became grieved anddistressed, as Allah mentioned about her when He said,

سم مأ دا صأو نأ ى ت ر إن آد ر

And the heart of the mother of Musa becameempty. She was very near to disclose his (case)had We not strengthened her heart. (28:10)

So the river carried him to the home of Firàwn.

و او ن ن لاء

Then the people of Firàwn picked him up, that

he might become for them an enemy and a(cause of) grief. (28:8)

Means that this was a destined matter, decreedby Allah.

They were killing the male children of the Israelites forfear of Musa's arrival. Therefore, with Allah having thegreat authority and the most perfect power, Hedetermined that Musa would not be raised except uponFiràwn's own bed. He would be sustained by Firàwn'sfood and drink, while receiving the love of Firàwn andhis wife.

This is why Allah said,

...م م أو وو و خی ...

and there, an enemy of Mine and an enemy of his shall

take him. And I endued you with love from Me,

This means that I made your enemy love you.

Salamah bin Kuhayl said, و أ (And Iendued you with love from Me),

"This means, Ì made My creatures love you.'''

... و ٣٩



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in order that you may be brought up under My Eye.

Abu Ìmran Al-Jawni said,

"This means, `You will be raised under Allah'sEye.'''


آ مأ إ كج ی م دأ ه ل خأ ت ذإ ت ...

When your sister went and said: `Shall I show you onewho will nurse him!' So We restored you to your mother,that she might cool her eyes.

When he was accepted into the house of Firàwn,women were brought in attempts to find someonewho might be able to nurse him. But he refusedto breast feed from any of them.


م اا مو

And We had already forbidden (other) fostersuckling mothers for him. (28:12)

Then, his sister came and said,

ن ـ هو ی هأ دأ ه

Shall I direct you to a household who will rearhim for you, and look after him in a good manner.

(28:12)

She meant, "Shall I guide you to someone whocan nurse him for you for a fee.''

So she took him and they went with her to hisreal mother. When her breast was presented tohim, he took it and they (Firàwn's family) wereextremely happy for this. Thus, they hired her to

nurse him and she achieved great happiness and



30

comfort because of him, in this life and evenmore so in the Hereafter.

Allah, the Exalted, says here,

... ت آ مأ إ كج نت و ...

So We restored you to your mother, that she might coolher eyes and she should not grieve.

This means that she should not grieve over you.

... و ...

Then you killed man,

This means that he killed a Coptic person (thepeople of Egypt, Fir`awn's people).

...ا م ك ...

but We saved you from great distress,

This is what he was feeling due to Fir`awn'sfamily intending to kill him. So he fled from them

until he came to the water of the people of Madyan.

This is when the righteous man said to him,

ـا ما م ت ت Fear you not. You have escaped from thepeople who are wrongdoers. (28:25)

... ـو ج ث یم هأ س سی ر

20:40 ... Then you stayed a number of years withthe people of Madyan. Then you came hereaccording to the fixed term which I ordained (for

you), O Musa!



33

Adam and Musa met, and Musa said, "You are theone who made things difficult for mankind andyou caused them to be evicted from Paradise.''

Adam said, "Are you the one whom Allah chosefor His Message, and He selected you for Himself and He revealed the Tawrah to you?''

Musa replied, "Yes.''

Then Adam said, "Did you find that it waspreordained upon me before He (Allah) createdme?''

Musa replied, "Yes.''

Therefore, Adam defeated Musa's argument.

Both Al-Bukhari and Muslim recorded thisnarration.


تی كخأو أ هذا...

Go you and your brother with My Ayat,

This means with My proofs, evidences andmiracles.

٤٢و ت ذآي...

And do not, you both, slacken and become weak in Myremembrance.

Ali bin Abi Talhah related from Ibn Abbas that he said,

"This means do not be slow.''

Mujahid reported that Ibn Abbas said,

"This means do not be weak.''

The meaning here is that they should not slackenin the remembrance of Allah. Rather, they both

should remember Allah during their meeting with



34

Firàwn so that the remembrance of Allah can bean aid for them against him. The remembrance of Allah would be their strength and their power thatwould defeat him.

Allah's statement;

إ ن إ هذا٤٣

Go both of you to Firàwn, Verily, he has transgressed.

means that he has rebelled and become haughtyand insolent against Allah and he has disobeyedHim.

آی ی و ٤٤أ

And speak to him mildly, perhaps he may acceptadmonition or fear (Allah).

This Ayah contains a great lesson. Even though Firàwnwas the most insolent and arrogant of people and Musawas the friend of Allah among His creation at that time,Musa was still commanded to speak to Firàwn withmildness and softness. Therefore, their invitation to him

was with gentle, soft and easy speech that is used byone who is a close friend. This is so that the messagemay have more effect on the souls, and so it would havedeeper and more beneficial results.

This is as Allah, the Exalted, says,

ـجو ا او ر س إ عدا

أ ه

Invite (mankind) to the way of your Lord withwisdom and fair preaching, and argue with themin a way that is better. (16:125)


...ی و یآ أ

perhaps he may accept admonition or fear (Allah).



35

This means that perhaps he will recant from thatwhich he is in of misguidance and destruction,

ی وأ (or he will fear), meaning that he will

become obedient due to fear of Allah.

This is as Allah says,

ارش دارأ وأ آی نأ دارأ

For such who desires to remember ordesires to show his gratitude. (25:62)

Thus, to remember means to recant from thatwhich is dangerous, and fear means to attainobedience.

ی نأ وأ طی نأ ف إ ر 20:45 Both of them said: "Our Lord! Verily, we fearlest he should hasten to punish us or lest he shouldtransgress.''

إ ت ل ىرأو سأ م 20:46 He (Allah) said: "Fear not, verily, I am withyou both, hearing and seeing.''

یءسإ م سر ر سر إ ت

و ر م یـ ـج ت و م ـا ات اى20:47 "So go you both to him, and say: 'Verily, weare both Messengers of your Lord, so let theChildren of Israel go with us, and torment them not;indeed, we have come with a sign from your Lord!And peace will be upon him who follows theguidance!''



36

تو بآ م باا نأ إ وأ إ20:48 `Truly, it has been revealed to us that thetorment will be for him who denies, and turnsaway.`''

Musa's fear of Firàwn and Allah's strengthening Him

Allah, the Exalted, informs that Musa and Harun pleaded toAllah, expressing their grievance to him:

ی نأ وأ طی نأ ف إ ر ٤٥

Both of them said: "Verily, we fear lest he should hastento punish us or lest he should transgress."

They meant that Firàwn might seize themunexpectedly with a punishment, or transgressagainst them by tormenting them, when theyactually did not deserve it.

Ad-Dahhak reported from Ibn Abbas that he said that;

transgress here means, "To exceed the bounds.''

٤٦ل ت إ م أس وأرى

He (Allah) said: "Fear not, verily, I am with you both,hearing and seeing.''

meaning; "Do not fear him (Firàwn), for verily, Iam with you and I hear your speech and hisspeech as well. I see your place and I see hisplace as well. Nothing is hidden from Me of youraffair. Know that his forehead is in My Hand, andhe does not speak, breathe, or use any force,except by My leave and after My command. I amwith you by My protection, My help and Mysupport.''

ر سر إ ت ...

So go you both to him, and say: "Verily, we areboth Messengers of your Lord...''



37

...ت و ئاسإ م سر ...

so let the Children of Israel go with us, and tormentthem not;

Musa admonishes Fir`awn


...ر م ی كج ...

indeed, We have come with a sign from your Lord!

meaning with evidence and a miracle from yourLord.

٤٧وام م ات اى...

And peace will be upon him who follows the guidance!

meaning, `peace be upon you if you follow theguidance.'

Because of this, when the Messenger of Allah wrote aletter to Heraclius, the emperor of Rome, beginning with,

ا ا ا ،

،موا ه إ ا لسر م م

، مأ ،ىا تا م مس

كجأ ا تی ت س ،مسا ی كدأ

تم In the Name of Allah, the Most Gracious, the MostMerciful.

From Muhammad, the Messenger of Allah, toHeraclius the emperor of Rome.

Peace be upon him who follows the guidance.Thus, to proceed:



39

ص و قص

تو بآ ـو

So he neither believed nor prayed! But on thecontrary, he belied and turned away. (75:31-32)

This means that he denied with his heart andturned away by his actions.

سی ر ل 20:49 Firàwn said: "Who then, O Musa, is the Lord

of you two!''

ر ل ىه ث خ ءش آ أ ىا 20:50 (Musa) said: "Our Lord is He Who gave toeach thing its form and nature, then guided itaright.''

وا نوا ل ل 20:51 (Firàwn) said: "What about the generationsof old!''

ـآ ر ل 20:52 (Musa) said: "The knowledge thereof is withmy Lord, in a Record.

ی و ر ی My Lord neither errs nor forgets.''

The Conversation between Musa and Firàwn

Allah, the Exalted, informs about Firàwn that he said to Musa,in his rejection of the existence of a Supreme Maker and



40

Creator, Who is the God of everything and his own Lord andOwner:

سم ی ر ل ٤٩

(Fir`awn) said: "Who then, O Musa, is the Lord of youtwo!"

meaning "Who is the one who called you forthand sent you! For verily, I do not know him and Ihave not given you any god other than myself.''

٥٠ل ر اي أ آ شء خ ث هى

(Musa) said: "Our Lord is He Who gave to each thing itsform and nature, then guided it aright.''

Ali bin Abi Talhah related that Ibn Abbas said,

"He is saying that He created a mate foreverything.''

Ad-Dahhak said that Ibn Abbas said,

"He made the man a man, and the donkey a

donkey and the sheep a sheep.''Layth bin Abi Sulaym reported from Mujahid that hesaid,

"He gave everything its form.''

Ibn Abi Najih said that Mujahid said,

"He fashioned the creation of every moving

creature.''

Sa`id bin Jubayr said concerning His statement, آ أ هى ءش ((Who) gave to each thing its form and

nature, then guided it aright),

"He gave each of His creatures what is suitablefor its creation.''

Therefore, He did not give man the form of a wild beast,nor did He give wild beasts the form of the dog.



41

Likewise, the dog's form is not like the sheep's. He alsogave creature a suitable spouse, and He influencedeverything towards that mate. There is no species of creation that is exactly like another species. They aredifferent in their actions, their forms, their sustenanceand their mating.

Some of the scholars of Tafsir have said that thisstatement, "He gave to each thing its form and nature,then guided it aright,'' is similar to Allah's statement,

واى ر ى

And Who has measured; and then guided. (87:3)

This means He measured out an ordained amount (of

sustenance, actions, etc.) and then guided His creaturesto it. He wrote the deeds, the appointed times of deathand the provisions. Then, the creatures traverse uponthat and they are not able to avoid it, nor are they ableto abandon it.

In this Ayah Musa is saying that our Lord is the OneWho created the creation, measured out its ordainmentand compelled the creatures to that which He wanted.

وا نوا ل ل ٥١

(Firàwn) said: "What about the generations of old!''

The most correct opinion concerning the meaning of this,is that when Musa informed Firàwn that his Lord Whosent him is the One Who creates, sustains, ordains andguides, Firàwn began to argue, using the previous

generations as a proof. He was referring to those peopleof old who did not worship Allah. In other words, "If thematter is as you say, then what happened to thosepeople! They did not worship your Lord. Instead theyworshipped other gods besides Him.''

بآ ر ل ...

(Musa) said: "The knowledge thereof is with my Lord, ina Record.



42

Musa said to him, in response to this, that if they did notworship Allah, then Allah knows precisely what happenedto them and He will give them just recompense for theirdeeds, as is written in Allah's Book (of decrees). ThisBook is called Al-Lawh Al-Mahfuz (The PreservedTablet) and it is the Book of Deeds.

...ی و ر ی ٥٢

My Lord neither errs nor forgets.

This means that nothing eludes Him and He doesnot miss anything, whether it is small or great.He does not forget anything and His Most Exaltedknowledge is described as encompassing

everything. Blessed be He, the Exalted, the MostHoly and free of any imperfections.

The knowledge that creatures have has twodeficiencies. The first is that it does notcompletely encompass anything, and the secondis that the creature is prone to forget afterknowing. Therefore, Allah has declared Himself above such deficiencies.

س سو ا اى ج ارض مـ م جاوزأ جخ ءم ءا م لأو

ش 20:53 Who has made earth for you like a bed; andhas opened ways for you therein, and has sentdown water (rain) from the sky. And We havebrought forth with it various kinds of vegetation.

ا و ـی ذ نإ ـأ ا راو اآ 20:54 Eat and pasture your cattle; verily, in this areAyat for men of understanding.



43

م ىخأ ةرت ج مو آ و ـخ 20:55 Thereof We created you, and into it We shallreturn you, and from it We shall bring you out onceagain.

أو ب آ ـیاء ـیرأ و 20:56 And indeed We showed him (Firàwn) all OurAyat, but he denied and refused.

The Completion of Musa's Reply to Firàwn

This is from the completion of Musa's speech concerning thedescription of His Lord when Firàwn asked him about Him.

He (Musa) said, هى ءش آ أ يا (He Who gave toeach thing its form and nature, then guided it aright).

Then, Firàwn attempted to present some argumentativerebuttal during Musa's reply. Yet, Musa continued by saying,

ج ياام ضرا ...

Who has made earth for you like a bed;

"He is the One Who made the earth as a bed foryou.''

Some recited the word as Mihadan and othersrecited it as Mahdan, which means à place of

rest that you settle down upon.'

It also may mean `that which you stand upon,sleep upon or travel upon its back.'

...س سو ...

and has opened ways for you therein.

This means, `He made roads for you to walkupon their shoulders.'



44

This is just as He, the Exalted, said,

نوی س ج جو

And placed therein broad highways for them topass through, that they may be guided. (21:31)

...ش ت م جاوزأ جخ ءم ء ا م لأو ٥٣

and has sent down water from the sky. And We havebrought forth with it various kinds of vegetation.

referring to the various species of plants, such asvegetation and fruits. Some are sour, some aresweet, some are bitter and there are other kindsas well.

... وارا أم آا

Eat and pasture your cattle (therein);

meaning, `something that is food for you and apalatable fruit for you, and something that is foryour cattle as fodder for them, both green anddry.'

...ت ...إن ذ ی

Verily, in this are Ayat.

This means proofs, signs and evidences.

...ا و ٥٤

for men of understanding.

meaning those who possess correct and uprightintelligence realizing that there is no god worthyof worship except Allah, and there is no true Lordother than Him.

وم ج ترة أخى ٥٥م خآ و آ

Thereof We created you, and into it we shall return you,and from it We shall bring you out once again.



45

meaning, `the earth is your beginning. For yourfather, Adam, was created with dirt from thesurface of the earth. You also will be returned tothe earth. This means that you will become dirtwhen you die and decay.'

The statement, "And from it We shall bring you

out once again,'' means,

إ نإ نتو ن آ ی می

On the Day when He will call you, and youwill answer with His praise and obedience,and you will think that you have stayed (inthis world) but a little while! (17:52)

This Ayah is similar to Allah's statement,

نج ل تن و تتن وم تHe said: "Therein you shall live, and therein youshall die, and from it you shall be brought out.''(7:25)

Musa showed Firàwn all of the Signs but He did not believe


أو ب آ تی یرأ و ٥٦

And indeed We showed him (Firàwn) all Our Ayat, buthe denied and refused.

This means that the proofs, signs and evidenceswere established against Firàwn and he saw

them with his own eyes, but he still denied andrejected them due to his disbelief, abstinence andtransgression.

This is as Allah, the Exalted, says,

و أ ساو اوجو ا And they belied them wrongfully and arrogantly,though they themselves were convinced thereof.

(27:14)



46

سی ك رأ م ج جأ ل 20:57 He (Firàwn) said: "Have you come to driveus out of our land with your magic, O Musa!''

ام و ج م ت و أ م سى

20:58 "Then verily, we can produce magic the likethereof; so appoint a meeting between us and you,which neither we nor you shall fail to keep, in anopen place where both shall have a just and equalchance.''

س ا ی نأو یا می آ م ل 20:59 (Musa) said: "Your appointed meeting is theday of the festival, and let the people assemblewhen the sun has risen (forenoon).''

Firàwn describes Musa's Proofs as being Magic and TheirAgreement to hold a Contest

Allah tells,

سم ی ك رأ م ج جأ ل ٥٧

م ت أ و ام و ج ٥٨م سى

He (Firàwn) said: "Have you come to drive us out of ourland with your magic, O Musa! Then verily, we canproduce magic the like thereof; so appoint a meetingbetween us and you, which neither we nor you shall failto keep, in an open place where both shall have a justand equal chance.''

Allah, the Exalted, informs of what Firàwn said to Musawhen he showed him the great proof. This great sign to



47

Firàwn was Musa casting down his stick which becamea huge snake, and his pulling his hand out from underhis arm while it was glowing white without any illness.

At this, Firàwn said, "This is magic that you havebrought to us to bewitch us and conquer the people, sothat they will follow you. Then you will outnumber us.''

Firàwn then said, "Your plan will not work. We havemagic just like yours, so do not let yourself be deceivedby that what you are doing.''

و ما... ج ...

so appoint a meeting between us and you,

Meaning, à day that we can come together topresent some of our magic to confront yours. Itwill be at a specified place and time.'

With this, Musa said to them,

یا می ... ل مآ

(Musa) said: "Your appointed meeting is the day of the

festival,

That was the day of their celebration and theirNew Year's festivity. It was a holiday for themwhen they took vacation from their work andcame together for a large gathering.

This day was selected so that all of the peoplecould witness the power of Allah to do whatever

He wills. They would see the miracles of theprophets and the futility of magic to contest thesupernatural prophetic powers.

This is why Musa said,

...س ا ی نأو ...

and let the people assemble,

meaning all of them.



48

... ٥٩

when the sun has risen (forenoon).

meaning in the morning, just before noon.

In this way the contest will be most visible, well

lit, apparent and obvious in plain view. This is theway of the Prophets. Their work is always clearand apparent. It is never something hidden, orsomething for sale. This is why he did not saythat the meeting should be at night, but rather, itwas to be held during the bright part of the day.

Ibn Abbas said,

"The day of their festivity was the day of Àshura'.''

As-Suddi, Qatadah and Ibn Zayd said,

"It was the day of their great celebration.''

Saìd bin Jubayr said,

"It was the day of their great bazaar.''

These statements are not contradictory.

I say that Allah destroyed Firàwn and his armies on aday similar to this, just as is confirmed in the Sahih.

Abdur-Rahman bin Zayd bin Aslam said,

"It was a flat place where all of the people were

on the same level, having an equal view of theevent. There was nothing there that wouldobstruct the view so that some people could seewhat others did not.''

تأ ث آ ن 20:60 So Firàwn withdrew, devised his plot andthen came back.



49

آ ا اوت یو سم ل با

20:61 Musa said to them: "Woe unto you! Invent

not a lie against Allah, lest He should destroy youcompletely by a torment.

خب م اى و And surely, he who invents a lie (against Allah) willfail miserably.''

وأسوا اى همأ اـ 20:62 Then they debated one with another whatthey must do, and they kept their talk secret.

م آجی نأ نایی ن نـه نإ ا ا ی هیو ه رأ

20:63 They said: "Verily, these are two magicians.

Their object is to drive you out from your land withmagic, and to take you away from your exemplaryway.''

م ما أ و ص ائا ث آآ اج سا

20:64 "So devise your plot, and then assemble inline. And whoever overcomes this day will beindeed successful.''

The Meeting of the Two Parties, Musa's Propagation of theMessage and the Magicians

Allah informs,

تأ ث آ ن ٦٠



50

So Firàwn withdrew, devised his plot and then cameback.

Allah, the Exalted informs that when Firàwn and Musaagreed to an appointed meeting at a specified place andtime, Firàwn began to gather some magicians from thecities of his kingdom. Every person who had anyaffiliation with magic at that time was summoned, andmagic was very widespread and in demand at that time.


ـس ئا ن لو

And Firàwn said: "Bring me every well-versedsorcerer.'' (10:79)

Then, the day came. It was the day when all of thepeople gathered, which was well-known, being the dayof the festival.

Firàwn was there sitting upon his throne surrounded bythe elite officials of his kingdom. The subjects were allstanding on his right and his left.

Then, Musa came forward leaning upon his stickaccompanied by his brother Harun.

The magicians were standing in front of Firàwn in rowsand he was prodding them, inciting them andencouraging them to do their best on this day.

They wanted to please him and he was promising themand inspiring them. They said,

آ نإ اج نإأ ن ا ةا ءج ـا

ا اذإ إو ل

Will there surely be a reward for us if we are thewinners! He (Firàwn) said: "Yes, and you shallthen verily be of those brought near (to myself).''

(26:41-42)



51

آ ا اوت یو سم ل ...

Musa said to them: "Woe unto you! Invent not a lieagainst Allah...''

This means, "Do not make an illusion before thepeople of something that is not real, making itappear as if it were a creature, when it is notreally a creature. If you do this, then you wouldbe lying on Allah.''

...با ...

lest He (Allah) should destroy you completely by atorment.

This means, `He will destroy you with adestructive punishment that will not spareanything, or anyone.'

اى... م بخ و ٦١

همأ از ...

"...And surely, he who invents a lie will fail miserably.''Then they debated one with another what they must do,

It has been said that this means that they arguedamong themselves. So one of them said, "This isnot the speech of a magician, but it is the speechof a Prophet.''

Another said, "No, he is only a magician.''

There are other opinions that have beenmentioned about what they discussed. And Allahknows best.

Allah's statement,

٦٢وأسوا اى...

and they kept their talk secret.

means, they held secret counsel amongthemselves about this matter.



52

نا ناه نإ ا ...

They said: "Verily, these are two (Hadhan) magicians...''

This is a way of speaking with some of the Arabs andthis Ayah has been recited according to the grammar of their dialect.

There are also others who recite it as, (نا ناه نإ)Which carries the same meaning, "Verily, these are two

(Hadhayn) magicians.''

This is the popular style of language in Arabic grammar.The grammarians have extensive discussions in reply tothe first recitation and its grammatical explanation, butthis is not the place for such a discussion.

The main point is that the magicians said amongthemselves,

"You all know that this man and his brother (Musaand Harun) are two knowledgeable magicianswho are quite aware of the skill of magic. Theywant to defeat you and your people today andconquer the people, causing the masses to followthem. They want to fight against Fir`awn and his

armies, and they are seeking victory over him.And their ultimate goal is to expel you from yourland.''

...ه رأ م آجی نأ نایی ...

Their object is to drive you out from your landwith magic,


...ا ی هیو ٦٣

and to take you away from your exemplary way.

This means, `they want to expose this way (of yours) openly, which is magic.' For verily, theywere considered great because of their magic.

They had wealth and sustenance because of thismagic. They were actually saying, "If these two



53

(Musa and Harun) are victorious, they will destroyyou and expel you from your land. In doing so,they will be the first individuals to do so, and theywill be given great power of leadership withoutyou.''

Ibn Abbas mentioned concerning Allah's statement,

هیو ا ی (and to take you away from your exemplary

way),

"This means their kingdom, which they were in,and their livelihood.''

Abdur-Rahman bin Zayd said,

"This superior way means that which they were

upon.''

جا ص ائا ث آآ ...

So devise your plot, and assemble in line.

This means, "All of you come together in one row,and throw that which is in your hands at one timein order to dazzle the eyes (of the people) and

defeat this man and his brother.''

...سا م ما أ و ٦٤

And whoever overcomes this day will be indeedsuccessful.

meaning "Between you and us. As for us (themagicians), we have been promised to be given

an abundance of power and sovereignty. And inreference to him (Musa), He will gain greatleadership.''

أ م لوأ ن نأ مإو ت نأ مإ سی ا 20:65 They said: "O Musa! Either you throw first orwe be the first to throw!''



54

اأ ل 20:66 (Musa) said: "Nay, throw you (first)!''

أ هس م إ ی و اذ تThen behold! their ropes and their sticks, by theirmagic, appeared to him as though they moved fast.

خ جو سم 20:67 So Musa conceived fear in himself.

ا أ إ ت 20:68 We (Allah) said: "Fear not! Surely, you willhave the upper hand.''

ا ص م ت ی م أو 20:69 "And throw that which is in your right hand!It will swallow up that which they have made.

تأ ـا ا آ س و ی ص إThat which they have made is only a magician'strick, and the magician will never be successful, towhatever amount (of skill) he may attain.''

سمو نوـه ب م ا اس ة ا 20:70 So the magicians fell down prostrate. Theysaid: "We believe in the Lord of Harun and Musa.''

The Competition, Musa's Victory, and the Magician's Faith

Allah tells,



55

سم ی ا ...

They said: "O Musa!

Allah, the Exalted, informs about the magicians whenthey met Musa, that they said to Musa,

...ت نأ مإ...

"Either you throw first...''

meaning, "you go first.''

...مإو أ م لوأ ن نأ ٦٥

ا ... ل أ

"...or we be the first to throw!''

(Musa) said: "Nay, throw you (first)!''

This means, `you magicians should go first sothat we can see what magic you are going toperform and so that the true state of their affairwill become obvious to the people.'

... أ ت ٦٦ذا و ی إ م سه

Then behold! their ropes and their sticks, by their magic,appeared to him as though they moved fast.

In another Ayah it says that when they threw,

ن ـا إ ن ة او

Then said: "By the might of Fir`awn, it is we whowill certainly win!'' (26:44)

And Allah, the Exalted, says,

س ا واسهه وجءو سوا أ

They bewitched the eyes of the people, andstruck terror into them, and they displayed agreat magic. (7:116)



56

Here, He says in this Surah,

...هس م إ ی و اذ ت أ

Then behold! their ropes and their sticks, by theirmagic, appeared to him as though they movedfast.

They were a large numbered group and each oneof them threw a stick and a rope until the valleybecame full of snakes piled on top of each other.


سم خ جو ٦٧

So Musa conceived fear in himself.

This means that he feared for the people thatthey would be tested and deceived by their magicbefore he could even have a chance to throwwhat was in his right hand.

ا أ إ ت ٦٨

... وأ م ی ت م صا

We (Allah) said: "Fear not! Surely, you will have theupper hand. And throw that which is in your right hand!It will swallow up that which they have made.

Thus, Allah revealed to him at the right moment,to throw what was in his right hand, which wasthe stick. When he did so, it swallowed what they

had made. It became a huge, monstrous creaturewith legs, a neck, a head and fangs. It went afterthese ropes and sticks until none of themremained, except that it was devoured andswallowed by this beast.

At the same time, the magicians and all of thepeople were watching with their own eyes, seeingthis amazing event in broad daylight. Thus, the

miracle was performed and the evidence was



57

clear. The truth prevailed and the magic wasproven to be falsehood.

This is why Allah said,

...تأ ا ی و س آ اص إ٦٩

That which they have made is only a magician'strick, and the magician will never be successful,to whatever amount (of skill) he may attain.

So when the magicians saw the event and witnessed itwith their own eyes, while they were knowledgeable of the various tricks and methods in the sciences of magic,they knew with conviction that what Musa had done wasnot magic or illusionary tricks. They recognized that it

was the truth without any doubt. They knew that no onehad any power to do this except for One Who says for athing "Be,'' and it is. Therefore, when this happened,they fell down into prostration to Allah.

... اة سا

So the magicians fell down prostrate.

...سمو نوره ب م ا ٧٠

They said: "We believe in the Lord of Harun and Musa.''

They said, "We believe in the Lord of all thatexists, the Lord of Musa and Harun!''

This is why Ibn Abbas and Ubayd binUmayr bothsaid,

"At the beginning of the day they weremagicians and at the end of the day theywere outstanding witnesses of faith.''

The Number of Magicians

Ibn Abi Hatim recorded that Ibn Abbas said,

"The magicians were seventy men who were magicians

in the morning, but witnesses of faith by the timeevening came.''



58

Ibn Abi Hatim also reported that Al-Awza'i said,

"When the magicians fell down in prostration, Paradisewas raised up before them until they were looking at it.''

It is reported from Sa`id bin Jubayr that he said concerning

Allah's statement, سا ةا (So the magicians fell down

prostrate),

"They saw their places (in Paradise) made clear beforethem while they were in their prostration.''

Ikrimah and Al-Qasim bin Abi Bizzah both said the same.

إ نذاء نأ ماء ل ىا آ ا

20:71 (Fir`awn) said: "Believe you in him before Igive you permission! Verily, he is your chief whohas taught you magic.

صو فخ م جرأو ییأ عوج أو ا شأ یأ و ا

So I will surely cut off your hands and feet onopposite sides, and I will surely crucify you on thetrunks of date palms, and you shall surely knowwhich of us can give the severe and more lastingtorment.''

ا ثك م جء م اـ واى

20:72 They said: "We prefer you not over what havecome to us of the clear signs and to Him (Allah)Who created us.



59

ت إ ض أ م ا ةا ـه So, decree whatever you desire to decree, for youcan only' decree (regarding) this life of the world.''

م هآأ مو ــخ م إا

20:73 "Verily, we have believed in our Lord, that Hemay forgive us our faults, and the magic to whichyou did compel us.

أو And Allah is better as regards reward in comparisonوا خto your reward, and more lasting.''

Firàwn's turning against the Magicians, His threateningThem and Their Reply

Allah, the Exalted, informs of Firàwn's disbelief, obstinance,transgression and haughtiness against the truth in favor of falsehood. When he saw what he saw of the magnificent miracleand the great sign, and he saw those whose help he soughtaccept faith in the presence of all of the people, and he wasabsolutely defeated, he began to behave arrogantly and castaccusations. He resorted to using his esteemed honor and mightagainst the magicians. He warned them and threatened themsaying,

م ل ...

(Firàwn) said: "Believe you in him (Musa),

This means, "Do you have faith in him!''

... نذ نأ ...

before I give you permission,

meaning, "I have not commanded you to do so,by which you have rebelled against me.''



60

Then he said a statement that he, the magicians and allcreatures knew was a forgery and an utter lie.

...ا يا آ إ...

Verily, he is your chief who has taught you magic.

meaning "You all only took your magic from Musaand you have made an agreement with himagainst me and my subjects, that you would helphim be victorious.''

Allah says in another Ayah,

م اج یا تم ا ـه نإف هأ

نت Surely, this is a plot which you have plotted in thecity to drive out its people, but you shall come toknow. (7:123)

Then he began threatening them. He said to them,

...م جرأو ییأ ا عوج صو فخ ...

So I will surely cut off your hands and feet on oppositesides, and I will surely crucify you on the trunks of datepalms,

meaning, "I will certainly make an example of you, I will kill you in a public execution.''

Ibn Abbas said,

"Thus, he was the first person to ever do this(public execution, crucifixion).''

This was reported by Ibn Abi Hatim.


...أو ا شأ یأ و ٧١

And you shall surely know which of us can give thesevere and more lasting torment.



62

meaning, "You only have power in this world andit is a world that will come to an end. Verily, weare hoping in the eternal abode.''

یخ م إ...

Verily, we have believed in our Lord, that He may forgiveus our faults,

"Whatever evils that we did.''

It specifically means, `which we were forced todo of magic, in order to oppose the sign of Allahand the miracle of His Prophet.'

Ibn Abi Hatim recorded that Ibn Abbas said concerning

Allah's statement, ا هآأ و (and the magicto which you compelled us),

"Fir`awn took forty boys from the Children of Israel and commanded that they be taught magicat Al-Farama. He said, `Teach them knowledgethat no one in the land knows.'''

Ibn Abbas then said,

"They were of those who believed in Musa andthey were of those who said,

م هآأ مو یخ ما...

We have believed in our Lord, that He mayforgive us our faults, and the magic to

which you did compel us.''

Abdur-Rahman bin Zayd bin Aslam said the same.

Allah's statement,

...أو خ او ٧٣

And Allah is better as regards reward in comparison to

your reward, and more lasting.



64

The Magicians admonish Fir`awn

The clear intent of this is to be a completion of what themagicians admonished Fir`awn with. They warned him of thevengeance of Allah and His eternal and everlasting punishment.They also encouraged him to seek Allah's eternal and endless

reward.They said,

مم ر ت ...إ م ی

Verily, whoever comes to his Lord as a criminal,

This means, whoever meets Allah on the Day of Judgment while being a criminal.

...ی و ت ی ج ن ٧٤

then surely, for him is Hell, wherein he will neither dienor live.

This is similar to Allah's statement,

آ ا م ی و ات ی

رآ آ ى Neither will it have a complete killing effect onthem so that they die, nor shall its torment belightened for them. Thus do We requite everydisbeliever! (35:36)

Allah also said,

شا یو اى ی ار اى

ی و ت ی ث

But it will be avoided by the wretched, who willenter the great Fire. There he will neither die norlive. (87:11-13)



65

ن ـم إ ل ر ـی ا ودو

And they will cry: "O Malik (Keeper of Hell)! Letyour Lord made an end of us.''

He will say: "Verily, you shall abide forever.''(43:77)

Imam Ahmad bin Hanbal recorded that Abu Sa`id Al-Khudri said that the Messenger of Allah said,

،نی و نتی ،هأ أم أه ار ای هتمإ را ت س أ و اذإ

صروا

ا ،ئ ئ ء ا نذأ ،ا رأ

ل :، اأ ا هأ ی

ا نت ا ت ن

The dwellers of Hellfire, who are those who

deserve it, they will not die in it, nor will they beliving. Rather, they will be a people who will bepunished by the Fire due to their sins. It will begradually killing them and devouring them untilthey become burnt coals.

Then, intercession will be allowed and they will bebrought (out of Hell) group by group and they willbe spread on the rivers of Paradise.

It will then be said, "O people of Paradise, pour(water) over them.''

Then, they will start to grow like the growing of aseed on the muddy banks of a flowing river.

A man among the people said, "It is as if theMessenger of Allah lived in the desert.''

This is how Muslim recorded this narration in hisSahih.



66


تی مو ت ا مم ...

But whoever comes to Him (Allah) as a believer, and hasdone righteous good deeds,

whoever meets his Lord on the Day of Judgmentas a believer in his heart, then verily, hisintentions in his heart will be affirmed to be trueby his statements and deeds.

...ا ت ٧٥و ارج

for such are the high ranks,

Paradise, which has the highest levels, the mosttranquil rooms and the nicest homes.

Imam Ahmad reported from Ubadah bin As-Samit thatthe Prophet said,

ءا آ جرد آ م جرد ئم ا،ضراو

،ر ا را جت مو ،جرد هأ س دو او ا س اذ ، ش او س س ادو

Paradise has one hundred levels and betweeneach level is a distance like the distance betweenthe sky and the earth.

Al-Firdaws is the name of the highest of its levels.

From it springs the four rivers and the Throne isabove it. Therefore, when you ask Allah, then askHim for Al-Firdaws.

This narration was also recorded by At-Tirmidhi.

In the Two Sahihs it is recorded that the Messenger of Allah said,

اآ نوت آ م نو هأ نإ ا

م ءا أ



67

ی رسل ا ت مزل اء :ا

ل :اصو ام لجر ياو ، سا

Verily, the people of the `Illiyyin will see those

who are above them just as you see the fadingstar in the horizon of the sky, due to the differentstatus of virtue between them.

The people said, "O Messenger of Allah, these arethe dwellings of the Prophets.''

He replied, (Of course. And I swear by the OneWhom my soul is in His Hand, (it is for) men who

had faith in Allah and they believed theMessengers.

In the Sunan collections this narration ismentioned with the additional wording,

أو و أ نإو

And verily Abu Bakr and Umar are of them

and they will be most favored.

His saying,

ن ت ج ...

Adn Gardens,

meaning established as a residence.

It is merely used here in reference to the highranks mentioned previously.

... یخ را ت م يت ...

under which rivers flow, wherein they will abide forever,

meaning that they will abide in it for eternity.

...آت م ءاج ذو ٧٦

and such is the reward of those who purify themselves.



68

One who purifies himself from dirt, filth andassociating partners with Allah. This is the personwho worships Allah alone, without ascribingpartners to Him, and he follows the Messengers inthe good they came with all that they claim.

ب ىد سأ نأ سم إ وأ و ی ا ی تف درآ و ت

20:77 And indeed We revealed to Musa: "Travel bynight with My servants and strike a dry path forthem in the sea, fearing neither to be overtaken nor

being afraid.''

م ا م د ن ت 20:78 Then Firàwn pursued them with his hosts,but the sea (Al-Yamm) completely overwhelmedthem and covered them up.

أو ىه مو م ن 20:79 And Firàwn led his people astray, and he didnot guide them.

The Children of Israel leave Egypt

Allah tells,

... و أو إ مس أن أس دي

And indeed We revealed to Musa: "Travel by night withMy servants,

Allah, the Exalted, informs that He commanded Musa to journey at night with the Children of Israel, whenFiràwn refused to release them and send them with

Musa. He was to take them away from Firàwn'scaptivity.



69

Allah expounds upon this in Surahs other than thisnoble Surah.

Musa left with the Children of Israel, and when thepeople of Egypt awoke in the morning they found thatnot a single one of them remained in Egypt. Fir`awnbecame extremely furious. He sent callers into all of thecities to gather together his army from all of his landsand provinces. He said to them,

ن مذ ء ـه نإ

نئ إو

Verily, these indeed are but a small band. And verily,they have done what has enraged us. (26:54-55)

Then when he gathered his army and organized histroops, he set out after them and they followed them atdawn when the sun began to rise.

نا اءت And when the two hosts saw each other. (26:61)

This means that each person of the two partieswas looking at the other party.

نآر إ سم ـصأ ل نا اءت

یس ر م نإ آ ل The companions of Musa said: "We are sure to beovertaken.''

(Musa) said: "Nay, verily, with me is my Lord. He willguide me.'' (26:61-62)

Musa stopped with the Children of Israel and the sea wasin front of them and Fir`awn was behind them. Then, atthat moment, Allah revealed to Musa,

...ی ب ی ا ...

And strike a dry path for them in the sea.

So Musa struck the sea with his stick and he said, "Splitfor me, by the leave of Allah.''



70

Thus, it split, and each separate part of the waterbecame like a huge mountain.

Then, Allah sent a wind to the land of the sea and itburned the soil until it became dry like the ground that ison land.

For this reason Allah said,

...آرد فت ی ا ی ب ...

and strike a dry path for them in the sea, fearingneither to be overtaken...

This means being caught by Fir`awn.

...ت و ٧٧

nor being afraid.

meaning, "Do not be afraid of the sea drowningyour people.''

Then, Allah, the Exalted, said,

د ن ت ا م ... Then Fir`awn pursued them with his hosts, but the sea(Al-Yamm) completely overwhelmed them,

Al-Yamm means the sea.

... م ٧٨

and covered them up.

meaning, covered them up with a thing that waswell-familiar to them in such a situation, as Allahstates;

هى وات أ

م ـ

And He destroyed the overthrown cities. So therecovered them that which did cover. (53:53-54)



71

٧٩وأ ن م وم هى

And Fir`awn led his people astray, and he did not guidethem.

As Fir`awn pursued them into the sea, misled hispeople and did not lead them to the path of correct guidance, likewise, he will go ahead of hispeople on the Day of Resurrection, and will leadthem in to the Hellfire. And evil indeed is theplace to which they are led.

ج ـاوو آو م ـأ یءسإ ی ار ای و ا واى

20:80 O Children of Israel! We delivered you fromyour enemy, and We made a covenant with you onthe right side of the Mount, and We sent down toyou manna and quail,

ات و ـزر م ـ م ا آ 20:81 (Saying) eat of the Tayyibat wherewith Wehave provided you, and commit no transgression oroppression therein, lest My anger should justlydescend on you.

And he on whom My anger descends, he is indeedوم ی هىperished.

وإ ر تب وم و صـ ث اهى20:82 And verily, I am indeed forgiving to him whorepents, believes and does righteous deeds, and

then Ihtada.



72

A Reminder for the Children of Israel of Allah's Favors uponThem

Allah reminds the Children of Israel;

م آأ ئاسإ ی یا را ج آ اوو آو

٨٠و ا واى

O Children of Israel! We delivered you from your enemy,and We made a covenant with you on the right side of the Mount, and We sent down to you manna and quail,

Allah reminds of His tremendous favors upon theChildren of Israel and His numerous blessings. Hesaved them from their enemy, Firàwn, and He

relieved their eyes by drowning him and his hostsall at one time while they watched.

Allah said,

نوت أو ن لاء أو

And We drowned Firàwn people while you werelooking. (2:50)

Al-Bukhari recorded that Ibn Abbas said,

"When the Messenger of Allah came to Al-Madinah, he found the Jews fasting the day of Àshura'. Therefore he asked them about it andthey said, `This is the day that Allah gave Musavictory over Firàwn.'

Then, the Prophet said,

م س وأ

We have more right to Musa (than them),so fast it.

Muslim also recorded this narration in his Sahih.

Then, Allah made a covenant with Musa and the Children

of Israel on the right side of the Mountain, after thedestruction of Firàwn.



73

This is the Mountain upon which Allah spoke to Musa andHe told Musa's people to look at it when they requestedto see Allah.

It is also the same Mountain upon which Musa was giventhe Tawrah, while at the same time the Children of Israel began worshipping the (statue of a) calf, as Allahrelates in the forth coming Ayat.

The manna and quails have previously been discussed inSurah Al-Baqarah and other Surahs.

Manna was a sweet substance that descended uponthem from the sky and the quail (Salwa) was a type of bird that would fall down to them. They would fill everypot with them as ample provisions until the following

day. This was a kindness and a mercy from Allah uponthem. It was a manifestation of Allah's good treatment of them. For this reason Allah says,

ات و آزر م ت م اآ ...

Eat of the Tayyibat wherewith We have provided you,and commit no transgression or oppression therein, lestMy anger should justly descend on you.

This means, "Eat from this sustenance which Ihave provided for you, and do not transgressagainst My sustenance by taking it withoutnecessity or you will be opposing what I havecommanded you.''

... ...

lest My anger should justly descend on you.

This means, "I will become angry withyou.''

٨١وم ی هى...

And he on whom My anger descends, he is indeedperished.




74

"This means that he will indeed be mademiserable.''


ص و مو بت ر إو ...

And verily, I am indeed forgiving to him who repents,believes and does righteous good deeds,

meaning, "Whoever turns to Me in repentance,then I will accept his repentance regardless of whatever sin he did.''

Allah, the Exalted, even accepts the repentance of the Children of Israel who worshipped the calf.


...بت ...

who repents,

This means to turn away from what one wasinvolved in of disbelief, associating partners with

Allah, disobedience of Allah or hypocrisy.

Concerning Allah's statement, و (and

believes),

This means the person's belief in his heart.

و (and does righteous deeds),

his action with his bodily limbs.


٨٢ث اهى...

and then Ihtada.


"This means that he then does not doubt.''



75

Qatadah said,

"This means he adheres to Islam until he dies.''

We see here that there is a specific order in which thesethings are presented.

This is similar to Allah's saying,

اصاتو اصاتو ا ماء یا م نآ ث

Then he became one of those who believed andrecommended one another to perseverance andpatience and recommended one another to pityand compassion. (90:17)

سی م أ مو 20:83 "And what made you hasten from yourpeople, O Musa!

ثأ ءوأ ه ل بر إ و ى 20:84 He said: "They are close on my footsteps, andI hastened to You, O my Lord, that You might bepleased.''

ىما أو ك م م ل 20:85 (Allah) said: "Verily, We have tried yourpeople in your absence, and As-Samiri has led themastray.''

سأ ـ م إ سم ج 20:86 Then Musa returned to his people in a state of anger and sorrow.



76

او ر أل ل یم أ یآخ ر م ی نأ تدرأ مأ ا

مىHe said: "O my people! Did not your Lord promiseyou a fair promise! Did then the promise seem toyou long in coming Or did you desire that wrathshould descend from your Lord on you, that youbroke your promise to me!''

م ارازوأ ـو كم خأ م ا

ىما أ ه ما یز 20:87 They said: "We broke not the promise to you,of our own will, but we were made to carry theweight of the ornaments of the people, then we castthem, and that was what As-Samiri suggested.''

راخ اج جخ 20:88 Then he took out for them a calf which wasmooing.

سم ـإو ـإ ـه ا They said: "This is your god, and the god of Musa,''but he had forgotten.

و ا ی و إ جی أ نوی أ

20:89 Did they not see that it could not return thema word (for answer), and that it had no powereither to harm them or to do them good!



77

Musa goes to the Appointment with Allah and the Children of Israel succumb to worship the Calf

Allah relates what happened when Musa traveled with theChildren of Israel after Fir`awn's destruction.

آ ـإ جا سی ا مصأ نی م ات ت م إ ل اء ن

نی اآ م ـو ه م م ء ـه نإ

And they came upon a people devoted to some of idols.They said: "O Musa! Make for us god as they havegods.'' He said: "Verily, you are a people who know not.Verily, these people will be destroyed for that which they

are engaged in. And all that they are doing is in vain.''(7:138-139)

Then, Allah made a covenant with Musa of thirty nightsafter which He added to them ten more nights. Thus,they were forty nights in all. The covenant was that hewas to fast these number of days, during both the dayand night. Thus, Musa made haste to go to the Mountainand he left his brother, Harun, in charge over the

Children of Israel.

This is why Allah says,

سم ی م أ مو ٨٣

... ل ه أوء أثي

"And what made you hasten from your people, O Musa!''

He said: "They are close on my footsteps.''

These means that they have arrived and aresettled near the Mountain.

... بر إ و ٨٤

and I hastened to You, O my Lord, that You might bepleased.

meaning, "So You will be more pleased with me.''



78

يما أو ك م م ل ٨٥

(Allah) said: "Verily, We have tried your people in yourabsence, and As-Samiri has led them astray.''

Allah informs His Prophet, Musa, of whathappened to the Children of Israel after he leftthem, and their deification of the calf that As-Samiri had made for them.

During this time period, Allah wrote for Musa theTablets, which contained the Tawrah.

Allah said,

تو م ءش آ م حاا آو اوخی م مأو ة ه ءش

ـا راد یروس

And We wrote for him on the Tablets thelesson to be drawn from all things and theexplanation for all things (and said): "Holdunto these with firmness, and enjoin yourpeople to take the better therein. I shall

show you the home of evildoers.'' (7:145)

This means, "I will show you the finaloutcome of what will happen to those whoabandon My obedience and oppose Mycommand.''


سأ ن م إ سم ج ...

Then Musa returned to his people in a state of anger andsorrow (Asif ).

This means that after Allah informed him of whatthey were doing, he became extremely angry andupset with them. He was very worried for them.During this time he received the Tawrah, which

contained their Shariah (Law), this was a greathonor for them. For they were a people who used



79

to worship other than Allah. Every person withsound reason and good sense could see that whatthey were doing was false and foolish. This is whyAllah said that he (Musa) returned to them in astate of anger and sorrow. The word for sorrowused here is Asif , which is used to emphasize to

the severity of his anger.Mujahid said,

"In a state of anger and sorrow means worried.''

Qatadah and As-Suddi said,

"Asif here means in a state of sadness because of what his people had done after him.''

... ا ... ل ی م أ یآ ر و

He (Musa) said: "O my people! Did not your Lordpromise you a fair promise...''

This means, "Did He not promise you in thatwhich I have spoken to you, every good in thislife and in the Hereafter, and the good end in the

final outcome of things You have alreadywitnessed how He helped you defeat your enemy(Firàwn) and He made you victorious over himand He blessed you with other bounties as wellthrough His help.''

...ا لأ...

Did then the promise seem to you long in coming,

meaning, ìn waiting for what Allah had promisedyou and forgetting His previous favors and thecovenant that He made with you before.'

... ر م ی نأ تدرأ مأ...

Or did you desire that wrath should descend from yourLord on you,

The word Òr' here means `Nay, but.'



80

It is used here to separate between a previousitem and a coming item. It is as if it is saying,"Nay, but you want to make permissible theanger of your Lord upon you by what you havedone. Therefore, you have broken your promiseto me.''

٨٦خ مي...

that you broke your promise to me!''

... ا

They said:

The Children of Israel said in reply to Musa's blame andrebuke,

... كم خأ م ...

We broke not our promise to you of our own will,

Meaning by our power and our choice.

...ه ما یز م ارازوأ و ...

but we were made to carry the weight of the ornamentsof the people, then we cast them,

Then, they began making lame excuses and they toldhim how they got rid of that which they were carrying of Coptic jewelry that they had borrowed from them (theEgyptian Copts) when they left Egypt. Therefore theycast it, meaning that they threw it away. Thus, it becamea calf that made a moaning sound that would graduallyrise in pitch. This calf was an ordeal, a hindrance and

test.This is why Allah said,

...يما أ ٨٧

راخ اج جخ ...

"...that was what As-Samiri suggested.'' Then he tookout (of the fire) for them (a statue of) a calf which wasmooing.



81

...سم إو إ اه ا ...

They said: "This is your god, and the god of Musa."

Muhammad bin Ishaq reported that Ibn Abbas said,

"So they became religiously devoted to it (the

calf) and they loved it with a love that they hadnever loved anything else with before.''

Allah then says,

... ٨٨

but he had forgotten.

This means that he abandoned what he was

following of the religion of Islam. This is referringto As-Samiri.

Allah says in refuting them and rebuking them, and alsoexplaining to them their folly and foolishness in that which theyhad done,

إ ج ...أ یون أ ی

Did they not see that it could not return them a word(for answer),

This is about the calf. `Do they not see that itdoes not respond to them when they ask it andwhen they speak to it!'

... و ا ی و ٨٩

and that it had no power either to harm them or to dothem good!

Meaning in their worldly affairs and matters of theHereafter.

Ibn Abbas said,

"Nay, by Allah, the moaning sound of the calf wasnothing but wind that would enter into its behind

and come out of its mouth, thus causing it tomake a sound.''



82

In a Hadith of Al-Fitun recorded from Al-Hasan Al-Basri, it is mentioned that;

this calf's name was Bahmut. In reference to theexcuse of these ignorant people, they claimedthat they were merely ridding themselves of the

jewelry of the Copts. In the process of doing so,they cast the jewelry (into the pit of fire) andended up worshipping the calf. Thus, they wereseeking to rid themselves of somethingdetestable, but wound up doing something evenworse.

This is similar to an authentic narration reported fromAbdullah bin Umar.

A man from Iraq asked him about the ruling of mosquitoes' blood if it get on one's garment.

The man wanted to know if it is permissible topray in such a garment or not.

Ibn Umar replied by saying,

"Look at the people of Iraq. They killed the

grandson of the Messenger of Allah, Al-Hussein, and yet they're asking about theblood of the mosquito.''

نإو إ می م نو ـه ل و ر اـ ت وأا أمى

20:90 And Harun indeed had said to thembeforehand: "O my people! You are being tried inthis, and verily, your Lord is (Allah) the MostGracious, so follow me and obey my order.''

سم إ ج ا ح ـ ی20:91 They said: "We will not stop worshipping it,

until Musa returns to us.''



83

Harun prohibits them from worship of Calf and thePersistence of the Children of Israel in doing so

Allah tells,

م ی م نوره ل و ا ر نإو إ...

And Harun indeed had said to them beforehand: "O mypeople! You are being tried in this, and verily, your Lordis (Allah) the Most Gracious,

Allah, the Exalted, informs of Harun's attempt toprohibit them from worshipping the calf and histelling them that this was only a test for them.

He told them that their Lord was the Most

Beneficent, Who created everything and decreedfor everything its just measure. He is the Ownerof the Mighty Throne, the One Who doeswhatever He wants.

٩٠ت وأا أمي...

so follow me and obey my order.

Meaning, "Follow me in that which I am

commanding you with and leave that which Iforbid you from.''

آ ح ا سم إ جی ٩١

They said: "We will not stop worshipping it, until Musareturns to us.''

meaning, "We will not cease in our worship of thiscalf until we hear what Musa has to say about it.''

So they opposed Harun in this matter and theyfought against him, nearly killing him.

ا ی ل یـون م م إذ رأ20:92 (Musa) said: "O Harun! What prevented youwhen you saw them going astray;''



84

أ ت أ أمى20:93 "That you followed me not (according to myadvice to you)! Have you then disobeyed my order!''

خ و أس إ خ أن ل یم ت ت و یءسإ لت

20:94 He (Harun) said: "O son of my mother! Seize(me) not by my beard, nor by my head! Verily, Ifeared lest you should say: `You have caused adivision among the Children of Israel, and you havenot respected my word!'''

What happened between Musa and Harun after Musa

returned

Allah informs of what happened when Musa returned to hispeople and saw the great matter that had taken place amongthem. With this he became filled with anger and he threw downthe Divine Tablets that he had in his hand. Then, he grabbed hisbrother Harun by his head and pulled him towards himself. Weexpounded upon this previously in Surah Al-A`raf, where wementioned the Hadith,

یآ ا

Information is not the same as observation.

Allah tells,

نوره ی ل ...

(Musa) said: "O Harun!

Then, he began to blame his brother, Harun, by saying,

٩٢م م إذ رأی ا...

ت أ...

What prevented you when you saw them going astray;that you followed me not!



85

meaning,

"You should have informed me of this matter assoon as it happened.''

٩٣أ أمي...

Have you then disobeyed my order!

"In that which I entrusted to you,''

referring to Musa's statement,

یا س ت و صأو م خا

Replace me among my people, act in the right

way and follow not the way of the mischief-makers. (7:142)

می ل ...

He (Harun) said: "O son of my mother!''

This mentioning of the mother was Harun'sattempt to soften Musa's anger, because he was

Musa's biological brother and they had the sameparents. The mentioning of the mother here ismore delicate and profound in bringing aboutgentleness and mildness. This is why he said,

...سأ و خت می ...

O son of my mother! Seize (me) not by my beard,nor by my head!

This was Harun's excuse to Musa for beingdelayed from coming to him and informing him of the great mishap that took place.

He said,

...خ إ...

Verily, I feared,

meaning, "I was afraid to come after you andinform you of this, because I thought you might



86

accuse me of leaving them alone and causingdivision between them.''

...ئاسإ لت نأ...

lest you should say: `You have caused a divisionamong the Children of Israel,

... ت و ٩٤

and you have not respected my word!

This means, "And you did not take care of what Icommanded you to do when I left you in chargeof them.''

Ibn Abbas said,

"Harun was respectful and obedient to Musa.''

يـی خ ل 20:95 (Musa) said: "And what is the matter with

you. O Samiri''

ثأ م اوی ت ل س آو ت لسا

20:96 (Samiri) said: "I saw what they saw not, so Itook a (Qabdah) handful (of dust) from the (hoof)print of the messenger and threw it. Thus my inner

self suggested to me.''

نإو س م لت نأ ةا ن هذ ل ت ام

20:97 Musa said: "Then go away! And verily, your(punishment) in this life will be that you will say:`Touch me not;' and verily, you have a promise that

will not fail.



87

ث آ ىا ـإ إ او ا

And look at your god to which you have been

devoted. We will certainly burn it, and scatter itsparticles in the sea.''

ءش آ سو ه إ ـإ ىا ا ـإ إ20:98 Your God is only Allah, there is no God butHim. He has full knowledge of all things.

How As-Samiri made the Calf

Allah tells,

يمس ی خ ل ٩٥

(Musa) said: "And what is the matter with you. OSamiri!''

Musa said to As-Samiri, "What caused you to dowhat you did What presented such an idea to youcausing you to do this!''

Muhammad bin Ishaq reported from Ibn Abbas that hesaid,

"As-Samiri was a man from the people of Bajarma, apeople who worshipped cows. He still had the love of

cow worshipping in his soul. However, he acted asthough he had accepted Islam with the Children of Israel. His name was Musa bin Zafar.''

Qatadah said,

"He was from the village of Samarra.''

اوی ت ل ...

(Samiri) said: "I saw what they saw not.''



88

This means, "I saw Jibril when he came to destroyFir`awn.''

...لسا أ ...

so I took a handful (Qabdah) from the print of themessenger,

This means from the hoof print of his (Jibril's)horse.

This is what is well-known with many of thescholars of Tafsir, rather most of them.

Mujahid said, لسا أ (so I took a handful

(Qabdah) from the print of the messenger),

"From under the hoof of Jibril's horse.''

He also said,

"The word Qabdah means a palmful, and it isalso that which is grasped by the tips of thefingers.''

Mujahid said,

"As-Samiri threw what was in his hand onto the jewelry of the Children of Israel and it becamemolded into the body of a calf, which made a lightmoaning sound. The wind that blew into it wasthe cause of its sound.''

Thus, he said,

...ت ... and I threw it.

This means, "I threw it along with those who werethrowing (jewelry).''

...س آو ٩٦

Thus my inner self suggested to me.

This means that his soul considered it somethinggood and it was pleasing to his self.



90

Al-Hasan, Qatadah and Abu Nahik said,

"You will not be absent from it.''

...إ إ او ...

And look at your god,

that which you worshipped,

...آ يا...

to which you have been devoted.

that which you established worship of, which wasthe calf.

...ث ا ٩٧

We will certainly burn it, and scatter its particles in thesea.''

ءش آ سو ه إ إ يا ا إ إ٩٨

Your God is only Allah, there is no God but Him. He has

full knowledge of all things.Musa was saying to them, "This is not your god. YourGod is only Allah, the One Whom there is no true Godexcept Him. Worship is not befitting to anyone exceptHim. For everything is in need of Him and everything isHis servant.

Concerning the statement,

... ءش آ سو

He has full knowledge of all things.

The word `Ilm (knowledge) is in the accusativecase for distinction. It means that He is the All-Knower of everything.

ءش طأ

(Allah) surrounds all things in (His) knowledge.(65:12)



91

And He says,

اد ءش آ أو

And (He) keeps count of all things. (72:28)

Therefore,

ةرذ لم بی

Not even the weight of a speck of dustescapes His knowledge. (34:3)

He also says,

و ر و ضرا ـ إ رو م ت مو

م ـآ إ ی Not a leaf falls, but He knows it. There is not agrain in the darkness of the earth nor anythingfresh or dry, but is written in a Clear Record.(6:59)

And He says,

هم یو زر ا إ ضرا د م مو م بآ آ دمو

And no moving creature is there on earth but itsprovision is due from Allah. And He knows itsdwelling place and its deposit. All is in a ClearBook. (11:6)

The Ayat that mention this are numerous.

م ـت و س م ءأ م آ اآذ

20:99 Thus We relate to you some information of what happened before. And indeed We have givenyou from Us a Reminder.



92

ارزو ـا می ی ضأ م 20:100 Whoever turns away from it, verily, they willbear a heavy burden on the Day of Resurrection.

ـا می ءسو یـخ 20:101 They will abide in that -- and evil indeed willit be that load for them on the Day of Resurrection.

Allah the Exalted says,

أ م آ اآذ م ك س و ت م ء ٩٩

Thus We relate to you some information of whathappened before. And indeed We have given you fromUs a Reminder.

Allah, the Exalted, is saying to Prophet Muhammad, `Wehave told you (O Muhammad) the story of Musa andwhat happened with him, Fir`awn and his armies, just asit actually happened.

Likewise, We relate to you the information of the past just as it happened, without any increase or decrease.

We also gave you a remembrance from Us, the MightyQur'an, no falsehood comes to it from before it or behindit.' It is a revelation from One Most Wise, MostPraiseworthy.

No Prophet was given any Book like it or more completethan it, since the time of the previous Prophets who weresent, until their being sealed off with the coming of Muhammad.

No Prophet was given any Book containing as muchinformation than the Qur'an about what has past andwhat would be. The judgement concerning the distinctionbetween mankind is taken from it. Therefore, Allah says

about it,



93

ضأ م ...

Whoever turns away from it,

This means whoever denies it and turns awayfrom following its commands and instructions,while seeking guidance from other than it, thenAllah will mislead him and send him on the pathto Hell.


ی یم ام وزرا ١٠٠م أض

Whoever turns away from it, verily, they will bear aheavy burden on the Day of Resurrection.

Burden here means sin.


وم ی م ااب ر م

But those of the sects that reject it, the Fire willbe their promised meeting place. (11:17)

This applies generally to whoever the Qur'an reaches of the Arabs, the non-Arabs, the People of the Book andothers.


مو آرThat I may therewith warn you and whomsoever

it may reach. (6:19) The Qur'an is a final warning for everyone it reaches.Whoever follows it, then he is rightly guided andwhoever opposes it and turns away from it, then he ismisguided. He will be wretched in this life, and he ispromised that on the Day of Resurrection his abode willbe the Hellfire. For this reason Allah says,

ا می ی ضأ م ارزو م

یخ ...



94

Whoever turns away from it, verily, they will bear aheavy burden on the Day of Resurrection. They will abidein that.

They will not be able to avoid this or escape it.

... ما می ءسو ١٠١

And evil indeed will it be that load for them on the Day of Resurrection.

رز می ما و را ی می

20:102 The Day when the Sur will be blown: thatDay, We shall gather the criminals blue-eyed.

ی ا إ نإ نـ 20:103 They will speak in a very low voice to eachother (saying): "You stayed not longer than ten.''

نإ ی مأ لی ذإ نی أ می إ20:104 We know very well what they will say, whenthe best among them in knowledge and wisdom willsay: "You stayed no longer than a day!''

The Blowing of the Sur and the Day of Resurrection

Allah the Exalted says,

و را ی می رز می ما ١٠٢

The Day when the Sur will be blown: that Day, We shallgather the criminals blue-eyed.

It has been confirmed in a Hadith that the Messenger of

Allah was asked about the Sur and he replied,



95

ی ن

It is a horn that will be blown into.

It has been related in a Hadith about the Sur, on theauthority of Abu Hurayrah that;

it is a huge horn that has a circumference aslarge as the heavens and the earth. The angelIsrafil will blow into it.

Another Hadith has been related which states that theProphet said,

، أ وص ان ا ان و ج آ

نذی نأ او How can I be comfortable when the one with thehorn is holding it in his lips and his forehead isleaning forward, waiting to be given permission(to blow it).

The people said, "O Messenger of Allah, whatshould we say!''

He said,

: ا

آت ا آا و ا

Say:

Allah is sufficient for us and what a good

protector He is. Upon Allah we place our trust.


..رز می ما و

And We shall gather the criminals blue-eyed.

It has been said that this means having blue eyes

due to the severity of their horrifying situation.



96

نی ...

They will speak in a very low voice to each other.

Ibn Abbas said,

"This means whispering among themselves.''

This means that some of them will be saying to others,

...إ نإا ١٠٣

You stayed not longer than ten.

meaning in the abode of the worldly life, you onlytarried there for a little while. The time was

equivalent to ten days or so.

Allah, the Exalted, then says,

نی أ ...

We know very well what they will say,

This means in their condition of conversingamongst themselves.

...ی مأ لی ذإ...

when the best among them in knowledge and wisdomwill say;

the one with perfect intelligence amongst them,

...إمی إ ن ١٠٤

You stayed no longer than a day!

This is because on the Day of Judgement they willsense the shortness of the worldly life withinthemselves. For the worldly life, with itsrepetitious time periods and successive nights,days and hours, is as if it is just one day. For thisreason, on the Day of Resurrection the

disbelievers will think the worldly life was veryshort. By this they mean to prevent the



97

establishment of the evidence against them dueto the shortness of time that they had.

Allah says about this,

س ا م نما ی ا مت میو

And on the Day that the Hour will be established,the criminals will swear that they stayed not but

an hour, until His statement, و نت آ (but you knew not''). (30:55-56)

Allah also says,

یا آءجو آت م آی م آ وأ

Did We not give you lives long enough, so thatwhosoever would receive admonition couldreceive it! And the warner came to you. (35:37)

Allah, the Exalted, also says,

س د ضرا آ ـ

یدا لس می وأ می ا

أ إ نإ ل نت آ

(Allah will say): What number of years did youstay on earth!

They will say: "We stayed a day or part of a day.Ask of those who keep account.''

He (Allah) will say: "You stayed not but a little, if you had only known!'' (23:112-114)

This means that you only remained in it (theearth) a little while. If you only knew, you wouldhave preferred the eternal life over the temporallife. Yet, you conducted yourselves in an evilmanner. You gave the present, temporary lifeprecedence over the eternal and everlasting life.



98

ر ی لا ـیو 20:105 And they ask you concerning the mountains.Say: "My Lord will blast them and scatter them asparticles of dust.''

ره ص20:106 "Then He shall leave it as a level smoothplain.''

مأ و ج ىت

20:107 "You will see therein no crookedness norcurve.''

ج اا نی می 20:108 On that Day mankind will follow strictly (thevoice of) Allah's caller, no crookedness (that iswithout going to the right or left of that voice) willthey show him (Allah's caller).

ه إ ت ـ تا صا خو And all voices will be humbled for the Most Gracious(Allah), and nothing shall you hear except Hamsa.

The destruction of the Mountains, and the Earth becomes a

Smooth Plain

Allah says,

لا یو ...

And they ask you concerning the mountains.

This is a question, will they remain on the Day of

Resurrection or will they cease to exist



99

... ر ی ١٠٥

Say: "My Lord will blast them and scatter them asparticles of dust.'' T

his means that He will take them away from theirplaces, wipe them out and remove themcompletely.

هر ...

Then He shall leave it,

referring to the earth;

...ص ١٠٦

as a level smooth plain.

This means one expanse spread out.

The word Qa` means a piece of land that is leveland the word Safsafa is used to place emphasison this meaning.

It has also been said that Safsafa means thatwhich has no vegetation growing in it.

The first meaning is preferred, even though thesecond meaning is also included by necessity.

In reference to this, Allah says,

مأ و ج ىت ١٠٧

You will see therein no crookedness nor curve.

meaning, `on that Day you will not see in theearth any valley, hill, or any place, whether lowor elevated.'

Ibn Abbas, Ikrimah, Mujahid, Al-Hasan Al-Basri,Ad-Dahhak, Qatadah and others of the Salaf allsaid the same.



101

Ali bin Abi Talhah said that Ibn Abbas said, ه إ ت (And nothing shall you hear except Hamsa),

"Hamsa means a hidden voice.''

This has also been reported from Ikrimah and Ad-

Dahhak. Sa`id bin Jubayr said, إ ت ه (And

nothing shall you hear except Hamsa),

"Hamsa means the secret speech and the stepsof feet.''

رو ـا نذأ م إ ا ت م ی

20:109 On that day no intercession shall avail,except the one for whom the Most Gracious hasgiven permission and whose word is acceptable toHim.

نی و خ مو ییأ م ی 20:110 He knows what happens to them, and whatwill happen to them, but they will never encompassanything of His knowledge.

م بخ و ما جا و 20:111 And (all) faces shall be humbled before theEver Living, the Sustainer. And he who carriedwrongdoing, will be indeed a complete failure.

فی مم هو ــا م ی مو ه و

20:112 And he who works deeds of righteousness,while he is a believer, then he will have no fear of

injustice, nor of any curtailment.



102

The Intercession and the Recompense


می ...

On that day,

the Day of Resurrection,

...ا ت ...

no intercession shall avail.

meaning with Him (Allah).

... رو ا نذأ م إ ١٠٩

except the one for whom the Most Gracious has givenpermission and whose word is acceptable to Him.

This is similar to His statement,

ذ إ ی ىا اذ م Who is he that can intercede with Him except withHis permission. (2:255)

It is also similar to His statement,

م إ ش ـش ت ت ـا م م آو یو ءی ا نذی نأ

And there are many angels in the heavens, whoseintercession will avail nothing except after Allahhas given leave for whom He wills and is pleasedwith. (53:26)

He also says,نم خ م هو ترا إ نی و

And they cannot intercede except for him withwhom He is pleased. And they stand in awe forfear of Him. (21:28)

He also says,

نذأ إ ـا ت و



103

Intercession with Him profits not except for himwhom He permits. (34:23)

And He says,

ـاو حوا می می نذأ م إ نی ص

اص لو ـاThe Day that Ar-Ruh and the angels will standforth in rows, they will not speak except himwhom the Most Gracious allows, and he will speakwhat is right. (78:38)

In the Two Sahihs it is reported from the leader of theChildren of Adam and the Noblest of all the creatures to

Allah, Muhammad:

م یو ،اجس خ ش ،وأ ا ت تی نأ ءش م ،نا ألی ث ،:،م ی

خد ،ا ت شاو ، ی و سأر راا ث أد

I will come under the Throne and I will fall downinto prostration. Then, I will be inspired to make

praises (of Allah) that I am not able to recallthem now. Allah will leave me in this condition aslong as He wishes. Then, He will say, "OMuhammad, raise your head. Speak and you willbe heard, intercede and your intercession will beaccepted.''

Then, a designated group will be allowed for me(to intercede on their behalf). Allah will then enter

them into Paradise and I will return (to repeat theprocess again).

The Prophet mentioned doing this four times. MayAllah's blessings and peace be upon him and therest of the Prophets as well.

In another Hadith it also mentions that he said,

ت لی :م لم نآ م را م اجخأ ،نیإ



104

،اآ خ نج

لی ث :ا م اجخأم لم نآ م ر ،نیإ

،ةرذ نی م نآ م را م اجخأ

م آن أد أد مل ذرة م إین

Allah, the Exalted, will say, "Bring out of the Firewhoever has a seed's weight of faith in his heart.''

So a large number of people will be brought out.

Then He will say,

"Bring out of the Fire whoever has a half of aseed's weight of faith in his heart.

Bring out whoever has the weight of a speck of dust in his heart.

Bring out whoever has the weight of the smallestand tiniest particle of dust of faith in his heart.''

And the Hadith continues.


خ مو ییأ م ی ...

He knows what happens to them and what will happen tothem,

He encompasses all creation with His knowledge.

... نی و ١١٠

but they will never encompass anything of Hisknowledge.

This is like His statement,

م ء نی و ءش إ

And they will never encompass anything of Hisknowledge except that which He wills. (2:255)



105


ما جا و ...

And (all) faces shall be humbled before the Ever Living,the Sustainer.

Ibn Abbas and others said,

"This means that the creatures will be humbled,submissive and compliant to their Compeller, theEver Living, Who does not die, the Sustainer of all, Who does not sleep.''

He is the maintainer of everything. He determinesthe affairs of everything and preserves

everything. He is perfect in His Self. He is the OneWhom everything is in need of and whom nothingcould survive without.


.... م بخ و ١١١

And he who carried wrongdoing, will be indeed a

complete failure.

meaning on the Day of Resurrection. For verily,Allah will give every due right to the one whodeserved it. Even the ram who lost its horn will begiven revenge against the one who had horns.

In the Sahih, it is recorded that the Prophet said,

ما می ت ا ن ،او آیإ

Beware of wrongdoing (or oppression), for verily,wrongdoing will be darknesses on the Day of Resurrection.

And the true failure is for whoever meets Allah while

associating partners with Him. Allah the Exalted says, نإ كا ("Verily, associating partners with Me is

the great wrongdoing'').

Allah's statement,



106

فی مم هو ت ا م ی مو ه و ١١٢

And he who works deeds of righteousness, while he is abeliever, then he will have no fear of injustice, nor of anycurtailment.

After Allah mentions the wrongdoers and theirthreat, He then commends the pious people andmentions the judgement they receive. Their

judgement is that they will not be wronged noroppressed.

This means that their evils will not be increasedand their good deeds will not be decreased.

This was stated by Ibn Abbas, Mujahid, Ad-

Dahhak, Al-Hasan, Qatadah and others.

Zulm means an increase that comes from thesins of others being placed upon the person, andHadm means a decrease.

ا م صو اء ـأ آو ث ذآا ین أو ی20:113 And thus We have sent it down as a Qur'anin Arabic, and have explained therein in detail thewarnings, in order that they may have Taqwa, orthat it may cause them to have a lesson from it.

ت و ا ا ا ـ نإ م ناء دز بر و و إ ی

20:114 Then High above all be Allah, the True King.And be not in haste with the Qur'an before itsrevelation is completed to you, and say: "My Lord!Increase me in knowledge.''



107

The Qur'an was revealed so that the People would have Taqwaand reflect

Allah says,

أ آو ...

And thus We have sent it down as a Qur'an in Arabic,

After Allah, the Exalted, mentions that on the Day of Judgement both the good and the evil will berecompensed and there is no avoiding it, He thenexplains that the Qur'an was revealed as a bringer of glad tidings and a warner in the clear and eloquentArabic language. There is no confusion or deficiency in it.

...نی ا م صو ...

and have explained therein in detail the warnings, inorder that they may have Taqwa of,

This means: so that they will leave off sins,forbidden things and lewd abominations.

ذآا... ث ی وأ١١٣

or that it may cause them to have a lesson from it.

This means: to produce acts of obedience anddeeds that will bring one closer to Allah.

ا ا ا ...

Then High above all be Allah, the True King.

This means: Most Holy and Majestic is He, theTrue King, Who is Himself the Truth and Hispromise is true. Likewise, His threat is true, HisMessengers are true, the Paradise is true, theHellfire is true and everything from Him is true.His justice is that He does not punish anyonebefore warning them, sending Messengers tothem and granting excuses to His creatures, so

that no one will have any argument or doubt (onJudgment Day).



108

The Command to the Prophet to listen to the Qur'an when it isrevealed without making haste to recite it


...و إ ن م أن ی ت و ...

And be not in haste with the Qur'an before its revelationis completed to you,

This is similar to Allah's statement,

كت

اءو ج نإ

اء ت ـأ اذ

نإ ث

Move not your tongue to make haste therewith. Itis for Us to collect it and to give you the ability torecite it. And when We have recited it to you,then follow its recital. Then it is for Us to made it

clear (to you). (75:16-19)

It is confirmed in the Sahih on the authority of IbnAbbas, who said that;

the Messenger of Allah used to go through greatpains to retain the revelation. In doing so he usedto move his tongue rapidly with its recital. Then,Allah revealed this Ayah. This means that

whenever Jibril would say an Ayah, the Prophetwould say it with him due to his eagerness tomemorize it. Then, Allah guided him to that whichwas easier and lighter in this matter, to relievehim of this difficulty.

Allah said,

كت

اءو ج نإ



109

Move not your tongue to make haste therewith. Itis for Us to collect it and to give you the ability torecite it. (75:16-17)

Meaning, "We will gather it in your chest, thenyou will recite it to the people without forgettinganything of it.''

ت ءا ـأ اذ

نإ ث And when We have recited it to you, then followits recital. Then it is for Us to made it clear (toyou). (75:18-19)

And He said in this Ayah,

...و إ ... و ت ن م أن ی

And be not in haste with the Qur'an before itsrevelation is completed to you,

This is a command to the Prophet to listenquietly: `Then, when the angel (Jibril) completesreciting to you, you recite it after him.'

... دز بر و ١١٤

and say: "My Lord! Increase me in knowledge.''

meaning, "Give me more knowledge from You.''

Ibn Uyaynah said,

"The Prophet did not cease increasing (inknowledge) until Allah, the Mighty and Sublime,

took him (i.e. he died).''

و م و م مدا إ ء20:115 And indeed We made a covenant with Adambefore, but he forgot, and We found on his part no

firm willpower.



110

مد اوسا ـ ذإو 20:116 And (remember) when We said to theangels: "Prostrate yourselves to Adam.''

أ وا إ إThey prostrated themselves (all) except Iblis; herefused.

م جی جوو و اـه نإ مدـی

ا 20:117 Then We said: "O Adam! Verily, this is anenemy to you and to your wife. So let him not getyou both out of Paradise, so that you will bedistressed.''

إن أ تع و تى

20:118 "You will never be hungry therein nornaked.''

وأ تا و ت20:119 "And you (will) suffer not from thirsttherein nor from the sun's heat.''

ةش دأ ه مدـی ل ـا إ س س ی ا وم

20:120 Then Shaytan whispered to him, saying: "OAdam! Shall I lead you to the Tree of Eternity and toa kingdom that will never waste away!''



111

نی و تءس ت م آ ا م ورق

20:121 Then they both ate of the Tree, and so their

private parts became manifest to them, and theybegan to cover themselves with the leaves of theParadise for their covering.

و ءادم ر ىThus Adam disobeyed his Lord, so he went astray.

جا ث ىهو ب ر ـ 20:122 Then his Lord chose him, and turned to himwith forgiveness, and gave him guidance.

The Story of Adam and Iblis

Allah tells,

م و م مد إ و ١١٥

And indeed We made a covenant with Adam before, buthe forgot, and We found on his part no firm willpower.

Ibn Abi Hatim recorded that Ibn Abbas said,

"Verily, man was named Insan only because hewas given a covenant, but he forgot it (Nasiya).''

Ali bin Abi Talhah reported the same from IbnAbbas.

Mujahid and Al-Hasan said that he forgot means,

"He abandoned it.''


مد اوسا ئ ذإو ...

And when We said to the angels: "Prostrate yourselvesto Adam.''



112

He, Allah mentions how Adam was honored andwhat respect was given to him. He mentions howHe favored him over many of those whom Hecreated.

A discussion of this story has already preceded in SurahAl-Baqarah, Surah Al-A`raf , Surah Al-Hijr and SurahAl-Kahf . It will also be mentioned again at the end of Surah Sad.

In this story, Allah mentions the creation of Adam andthat He commanded the angels to prostrate to Adam asa sign of honor and respect. He also explains the enmityof Iblis for the Children of Adam and for their father,Adam, before them.

Due to this Allah says,

...أ إ إ او ١١٦

They prostrated themselves (all) except Iblis; herefused.

This means that he refrained from prostrating andbecame arrogant.

جوو و اه نإ مد ی ...

Then We said: "O Adam! Verily, this is an enemy to youand to your wife...''

here wife refers to Hawwa'.

... ا م جی ١١٧

So let him not get you both out of Paradise, so that youwill be distressed.

meaning, `Do not be hasty in doing somethingthat will get you expelled from Paradise, or elseyou will be fatigued, discomforted and worried,seeking your sustenance. But here, in Paradise,you live a life of ease with no burdens and no

difficulties.'



113

ى ١١٨إن أ تع و ت

Verily, you will never be hungry therein nor naked.

The reason that Allah combined hunger andnakedness is because hunger is internalhumiliation, while nakedness is externalhumiliation.

ت و ت أو ١١٩

And you (will) suffer not from thirst therein nor from thesun's heat.

These two characteristics are also opposites.Thirst is the internal heat and being parched from

lack of water, while the suns heat is the externalheat.

مو ا ةش دأ ه س إ ان ل ی دم س ی ١٢٠

Then Shaytan whispered to him, saying: "O Adam! ShallI lead you to the Tree of Eternity and to a kingdom that

will never waste away!'

It has already been mentioned that he causedthem to fall through deception.

ـا إ سو

And he swore by Allah to them both: "Verily, I amone of the sincere well-wishers for you both.''

(7:21) It has already preceded in our discussion thatAllah took a promise from Adam and his wife thatalthough they could eat from every fruit, theycould not come near a specific tree in Paradise.However, Iblis did not cease prodding them untilthey both had eaten from it. It was the Tree of Eternity (Shajarat Al-Khuld). This meant that

anyone who ate from it would live forever andalways remain.



114

A Hadith has been narrated which mentions this Tree of Eternity. Abu Dawud At-Tayalisi reported from AbuHurayrah that the Prophet said,

م م ئم آاا ی ةش ا نإا ةش هو ،ی

Verily, in Paradise there is a tree which a ridercan travel under its shade for one hundred yearsand still not have passed it. It is the Tree of Eternity.

Imam Ahmad also recorded this narration.


تس ت م آ ...

Then they both ate of the tree, and so their private partsbecame manifest to them,

Ibn Abi Hatim recorded that Ubayy bin Ka`b said thatthe Messenger of Allah said,

آ ،س إن ا خ دم رج ا آ ش اأس ةا قاذ ،قس م ا م لو ،س

ت خ ،ا ی ج تر إ ،ترا اد ،ز ةش ش : ،ت م مد ی

ا مآ س ل :نإ یأرأ ،ءسا و ، بر ی ل ؟ا إ يئأ جرو ت :

Verily, Allah created Adam as a tall man with an

abundance of hair on his head. He looked like aclothed palm tree. Then, when he tasted (the fruitof) the tree, his clothes fell off of him. The firstthing that became exposed was his private parts.So when he noticed his nakedness, he tried to runback into Paradise. However, in the process a treecaught hold of his hair (i.e. his hair was tangled ina tree), so he ripped his hair out. Then, the MostBeneficent called out to him saying, "O Adam, areyou fleeing from me!''



115

When he heard the Words of the Most Beneficent,he said, "No my Lord, but I am ashamed. If Irepent and recant would You let me return toParadise!''

Allah replied, "Yes.''

This is the meaning of Allah's statement,

ب ت آ ر م مداء

Then Adam received from his Lord Words.And his Lord pardoned him. (2:37)

However, this narration has a break in the chainof transmission between Al-Hasan and Ubayy bin

Ka`b. Al-Hasan did not hear this Hadith fromUbayy.

It is questionable as to whether this narration canbe correctly attributed to the Prophet.

Allah said,

...ی و ا قرو م ن ...

And they began to cover themselves with the leaves of the Paradise for their covering.

Mujahid said,

"They patched the leaves on themselves in theform of a garment.''

Qatadah and As-Suddi both said the same.


١٢١و دم ر ى...

١٢٢ث اج ر ب وهى

Thus Adam disobeyed his Lord, so he went astray. Thenhis Lord chose him, and turned to him with forgiveness,

and gave him guidance.



116

Al-Bukhari recorded that Abu Hurayrah said that theProphet said,

ل ،مد سم ج :ا م س ا جخأ يا أمد ل ؟شأو :ا كصا يا أ ،سم ی

تس نأ ا آ مأ متأ ،مو

ا لسر ل ؟ی نأ ا ر وأ ی سو ا:سم مد

Musa argued with Adam and he said to him, "Areyou the one who got mankind expelled fromParadise because of your sin and you causedthem grief!''

Adam replied, "Are you the one whom Allah chosefor His Divine Messages and His direct Speech!Are you blaming me for a matter that Allah wroteupon me before He created me!''

Then, the Messenger of Allah said, (Thus, Adamdefeated Musa.

This Hadith has various routes of transmission inthe Two Sahihs as well as the Musnad collections.

و ج م ها ل20:123 He (Allah) said: "Get you down, both of you,together, some of you are an enemy to some others.

و ی ىاه تا ىه م تی م ی

Then if there comes to you guidance from Me, thenwhoever follows My guidance he shall neither goastray nor shall be distressed.



117

و م ن ىآذ ضأ وم یم اـ أ

20:124 But whosoever turns away from My

Reminder, verily, for him is a life of hardship, andWe shall raise him up blind on the Day of Resurrection.''

ا آ و أ ت بر ل20:125 He will say: "O my Lord! Why have youraised me up blind, while I had sight (before).''

آو ـی تأ آ ل ام ت20:126 (Allah) will say: "Like this Our Ayat cameunto you, but you disregarded them, and so thisDay, you will be neglected.''

The Descent of Adam to the Earth and the Promise of Good

for the Guided and Evil for the Transgressors

Allah says;

و ج م ها ... ل

He (Allah) said: "Get you down, both of you, together,some of you are an enemy to some others.

Allah says to Adam, Hawwa' and Iblis, "Get downfrom here, all of you.'' This means each of youshould get out of Paradise.

We expounded upon this in Surah Al-Baqarah.

و

Some of you as enemies to others. (2:36)

He (Allah) was saying this to Adam and hisprogeny and Iblis and his progeny.



119


...أ ما می و ١٢٤

and We shall raise him up blind on the Day of Resurrection.

Mujahid, Abu Salih and As-Suddi said,

"This means he will have no proof.''

Ikrimah said,

"He will be made blind to everything except Hell.''


صو و هجو ـ ا می هو ج هاوم

And We shall gather them together on the Day of Resurrection on their faces, blind, dumb anddeaf; their abode will be Hell. (17:97)


١٢٥ل رب ت أ و آ ا

He will say:O my Lord! Why have you raised me upblind, while I had sight (before).

This means in the life of this world.

ت ما آو تی تأ آ ل ١٢٦

(Allah) will say: "Like this Our Ayat came unto you, butyou disregarded them, and so this Day, you will beneglected.

Meaning, "When you turned away from the signsof Allah and dealt with them in the manner of onewho does not remember them after they wereconveyed to you. You neglected them, turnedaway from them and were heedless of them.

Therefore, today We will treat you in the mannerof one who has forgotten you.''



120

ا ـه می ء ا آ ـ م

So this Day We shall forget them as they forgottheir meeting of this Day. (7:51)

For verily, the punishment will be a retributionthat is based upon the type of deed that wasdone. However, forgetting the words of theQur'an, while understanding its meaning andacting upon its legislation, is not included in themeaning of this specific threat. Yet, forgetting thewords of the Qur'an has been warned againstfrom a different aspect. It has been reported inthe Sunnah that it is absolutely forbidden andthere is a serious threat against one who forgets

Qur'an (that he previously memorized).

ـ می و فسأ م ى آو ر ـی أو شأ ةخا باو

20:127 And thus do We requite him who

transgresses beyond bounds and believes not in theAyat of his Lord; and the torment of the Hereafter isfar more severe and more lasting.

Severe Torment for Him Who transgresses beyond bounds

Allah says:

ر ت ... وآ ي م أسف و یم ی

And thus do We requite him who transgresses beyondbounds and believes not in the Ayat of his Lord;

Allah says: `Thus We do requite those whotransgress beyond bounds and belie the Ayat of Allah in this world and in the Hereafter.'



121

م مو شأ ةخا باو ا ةا با قاو م ا

For them is a torment in the life of this world, andcertainly, harder is the torment of the Hereafter.And they have no defender or protector against

Allah. (13:34)

Therefore Allah said,

...أو شأ ةخا باو ١٢٧

and the torment of the Hereafter is far more severe andmore lasting.

meaning: a more grievous and more painfulpenalty than of this world they will remaintherein, they will abide forever in such torment.

Allah's Messenger said to both husband and wifewho took an oath, when the husband accused hiswife of committing illegal sexual intercourse:

إن اب ا أهن م اب اخة

Verily, the torment of this worldly life is moreinsignificant, compared to the punishment of theHereafter.

هأ آ ی أ نی نوا م

ـم 20:128 Is it not a guidance for them (to know) howmany generations We have destroyed before them,in whose dwellings they walk!

ا و ـی ذ نإVerily, in this are signs indeed for men of understanding.



122

م جأو ما ن ر م و آ س20:129 And had it not been for a Word that wentforth before from your Lord, and a term determined,(their punishment) must necessarily have come (in

this world).

ع ر سو نی م ص فاأو ا ءاء مو و و ا

ت را20:130 So bear patiently what they say, and glorify

the praises of your Lord before the rising of the sun,and before its setting, and during some hours of thenight, and at the ends of the day, that you maybecome pleased with the reward which Allah shallgive you.

Many Nations were destroyed and in Them is a Lesson


ی أ...

Is it not a guidance for them...

This is addressed to those who reject what theProphet came to them with:

...آم ن ... آ أه م اون ی

(to know) how many generations We have destroyedbefore them, in whose dwellings they walk!

`We destroyed those who denied the Messengersfrom the previous nations before them. Theyshowed open hostility, so now there is not traceof them and none of them are left. This is

witnessed by the empty homes that these peopleleft behind, and which others have now inherited,



123

moving about in the dwellings of those of thepast.'

...ا و ت ١٢٨إن ذ ی

Verily, in this are signs indeed for men of understanding.

This means those who have sound intellect andcorrect understanding.


ناذاء وأ نی ب ن ضرا اوی أا ت نی ا با ت ـو ـ

روا

Have they not traveled through the land, andhave they hearts wherewith to understand andears wherewith to hear! Verily, it is not the eyesthat grow blind, but it is the hearts which are inthe breasts that grow blind. (22:46)

Allah also said in Surah Alif Lam Mim As-Sajdah,

نی نوا م م هأ آ ی وأآم

Is it not a guidance for them: how manygenerations We have destroyed before them inwhose dwellings they walk about. (32:26)

Then, Allah, the Exalted, says,

م جأو ما ن ر م س آ و ١٢٩

And had it not been for a Word that went forth beforefrom your Lord, and a term determined (theirpunishment), must necessarily have come (in thisworld).

This means that if it were not for the Word that

had already preceded from Allah -- that He wouldnot punish anyone until the proof had been



124

established against him and the punishmentwould take place at an appointed time that Hehas already determined for these rejecters -- thenthe punishment would certainly seize themimmediately.

The Command to be patient and perform the Five dailyPrayers

Allah comforts His Prophet by saying to him,

نی م ص ...

So bear patiently what they say,

This means, "Be patient concerning their rejectionof you.''

...ا ع ر سو ...

And glorify the praises of your Lord before the rising of the sun,

This is speaking of the Morning (Fajr) prayer.

...و و ...

and before its setting,

This is speaking of the Mid-afternoon (`Asr)prayer.

This has been mentioned in the Two Sahihs on theauthority of Jarir bin Abdullah Al-Bajali, who said,

"Once we were sitting with the Messenger of Allahwhen he looked up at the moon on a night whenit was full.

He said,

نمت ،ا اه نوت آ ر نوس إت نأ سا ن ،یؤر ع ةص ا

ا و و ا



125

Verily, you all will see your Lord (in the Hereafter) just as you see this moon and you will not haveto crowd together to see Him. Therefore, if youare able to not miss a prayer before sunrise(Fajr) and before sunset (Àsr), then you shoulddo so.

Then he recited this Ayah.''

Imam Ahmad recorded that Ùmarah bin Ru'aybah thathe heard the Messenger of Allah saying,

ا ع ص أ را ی و و

Anyone who prays before sunrise and beforesunset will never enter the Hellfire.

This was also recorded by Muslim.


... ا ء ... وم

and during some hours of the night, glorify the praises.

This means during its hours offer the late night(Tahajjud) prayer.

Some of the scholars said it also means the aftersunset (Maghrib) and the night (Ìsha')prayers.

....را فاأو ...

and at the ends of the day,

This is the opposite of the hours of the night.

...ت ١٣٠

that you may become pleased.

As Allah says,

ر ی ف و



126

And verily, your Lord will give you (all good) sothat you shall be well-pleased. (93:5)

In the Sahih, it is recorded that the Messenger of Allahsaid,

،ا هأی ت ا لی

ن :،یسو ر

ل :ر ه؟

ن :ت م أ و مو ر اأ،خ م

ل :،ذ م أ أ إن :م ؟ وأي شء أ

ل :اأ سأ ا أ ر

Allah, the Exalted, says, "O people of Paradise.''

They will reply, "We are here at Your service and

Your pleasure our Lord.''

He will then say, "Are you all pleased?''

They will reply, "Why should we not be pleasedour Lord, when You have given us what You havenot given any others of Your creation.''

Allah will then say, "Verily, I am going to give you

something better than that.''They will say, "And what thing could be betterthan that?''

Allah will say, "I have allowed for you Mypleasure, so I will never be angry with you againafter this.''

In another Hadith, it states that it will be said,



127

آی نأ یی ام ا نإ ،ا هأ ی :

ن :یزام یو هجو ی أ ؟ه مو ا یو ،ا خیو ر

،إ نو با

ا م أه خا م ا إ ،وه ایدة

"O people of Paradise, verily you all have anappointed promise with Allah that He would liketo fulfill for you.''

They will say, "And what is that! Has He notalready enlightened our faces, made our Scales

(of good deeds) heavy, saved us from the Hellfireand entered us into Paradise!''

Then, the veil will be lifted and they will gazeupon Him (Allah).

By Allah, He has not given them anything betterthan the opportunity to look upon Him, and thatis the increase (extra blessing).

ةهز م جوزأ م م إ نت و ا ةاأو خ ر قزرو

20:131 And strain not your eyes in longing for thethings We have given for enjoyment to variousgroups of them, the splendor of the life of thisworld, that We may test them thereby. But theprovision of your Lord is better and more lasting.

صاو ة هأ مأو 20:132 And enjoin Salah on your family, and bepatient in offering them.



129

ا ناءاو ا م س ـتاء و

نت

And indeed, We have bestowed upon you sevenrepeatedly recited verses, and the Grand Qur'an.

Look not with your eyes ambitiously. (15:87-88)

Likewise, that which Allah has stored for HisMessenger in the Hereafter is somethingextremely great. It is an unlimited reward thatcannot be described.


ی فو ر And verily, your Lord will give you so that youshall be well-pleased. (93:5)

For this reason, Allah says,

... ١٣١ورزق ر خ وأ

But the provision of your Lord is better and more lasting.

In the Sahih it is recorded that;

Umar bin Al-Khattab entered upon the Messengerof Allah while he was in the small room in whichhe had separated himself from his wives after hehad vowed to stay away from them. When hecame in, he saw him (the Prophet) lying downupon a sandy straw mat. There was nothing in

the house except a pile of sant tree pods andsome hanging equipment.

Umar's eyes filled with tears (upon seeing this),so the Messenger of Allah said to him,

می ی ؟

What makes you cry, O Umar?

He replied, "O Messenger of Allah, verily Kisraand Caesar are living in their luxurious conditions,



131

Qatadah said, (that We may test them thereby),

"So that We may put them to trial.''


صاو ة هأ مأو ...

And enjoin the Salah on your family, and be patient inoffering them.

This means to save them from the punishment of Allah by the establishment of the prayer, and youalso be patient in performing it.


ار هأو أ ا اماء یا یی O you who believe! Ward off yourselves and yourfamilies against a Fire (Hell). (66:6)

Ibn Abi Hatim recorded that Zayd bin Aslam reportedfrom his father that;

he and Yarfa' would sometimes spend the night atUmar bin Al-Khattab's.

Umar had a certain time of night that he wouldget up and pray. However, sometimes he wouldnot get up for it. Then, we would say, "He is notgoing to get up like he usually does.''

When he would awaken, he would make his

family get up as well. He would say, هأ أو او ة (And enjoin the Salah on yourfamily, and be patient in offering them).''

Allah said;

...ز ز ... ر

We ask not of you a provision: We provide for you.

This means that if you establish the prayer, yoursustenance will come to you from where you didnot expect.




132

وم ی ا ی مجویز م یAnd whosoever has Taqwa of Allah, He will makea way for him to get out (from every difficulty).And He will provide him from (sources) he nevercould imagine. (65:2-3)

Allah also says,

نو إ او ا خ مو And I (Allah) created not the Jinn and mankindexcept that they should worship Me (Alone). until,

ا نإا ةا وذ قازا هVerily, Allah is the All-Provider, Owner of Power,

the Most Strong. (51:56-58)

Thus, Allah says, ز زر (We ask notof you a provision: We provide for you).

Verily, At-Tirmidhi and Ibn Majah recorded that AbuHurayrah said that the Messenger of Allah said,

ت ا لی : كرص مأ تد غت مد ا ی

سأ و ش كرص ت م ،ت نإو ،ك سأو ك Allah, the Exalted, says, "O son of Adam, performMy worship and I will fill your chest with wealthand fulfill your needs. If you do not do so, then Iwill fill your chest with toil and I will not fulfillyour needs.''

It is also reported from Zayd bin Thabit that he heardthe Messenger of Allah saying,

جو ،مأ ا ق ه ا آ م ةخا آ مو ، آ م إ ا م تی و ،

ج ، هو ا تأو ، جو مأ ار

Whoever makes the worldly life his majorconcern, then Allah will scatter his situation forhim (i.e. make it difficult) and his poverty will beplaced between his eyes. He will not get from this



133

world anything except that which has alreadybeen written for him.

Whoever makes the Hereafter his intention, thenhis situation will be gathered for him (i.e. madeeasy) and his wealth will be placed in his heart.The worldly life will come to him anyway (in spiteof his not seeking it).


١٣٢وا ى...

And the good end is for those who have Taqwa.

This means the good end in this life and in theHereafter. In the Hereafter the good end will beParadise for whoever feared Allah.

ر م ی تی او 20:133 They say: "Why does he not bring us a Signfrom His Lord?"

وا ا م ت و ت أHas there not come to them the proof of that whichis in the former papers (Scriptures)!

ر ا م با ههأ أ و

ل نأ م تی سر إ سرأىو 20:134 And if We had destroyed them with atorment before this, they would surely have said:"Our Lord! If only You had sent us a Messenger weshould certainly have followed Your Ayat, before wewere humiliated and disgraced.''



134

ا م آ بصأ م ن ااط اي وم اهى

20:135 Say: "Each one is waiting, so wait you too;

and you shall know who are they that are on As-Sirat As-Sawi. And who are they that have letthemselves be guided.

The Request of the Polytheists for Proofs while the Qur'an isitself a Proof

Allah, the Exalted, informs about the disbelievers in their

statement,

ر م ی تی او ...

They say: "Why does he not bring us a Sign from HisLord?"

This means, `Why doesn't Muhammad bring ussome proof from his Lord?' They meant a sign

that was proof of his truthfulness in his claim thathe was the Messenger of Allah.

Allah, the Exalted, said,

...وا ا م تت و ١٣٣أ

Has there not come to them the proof of that which is inthe former papers (Scriptures)!

This means the Qur'an which Allah revealed tohim while he was an unlettered man who couldnot write well and who did not study with thePeople of the Book. Yet, the Qur'an containsinformation about the people of the past that tellsof their events from times long ago and it agreeswith the authentic information in the previousBooks concerning these matters. The Qur'an is

the supervisor of these other Books. It verifieswhat is correct and explains the mistakes that



136

Then Allah says,

سر إ سرأ ر ا م با ههأ أ و ...

And if We had destroyed them with a torment beforethis, they would surely have said: "Our Lord! If only Youhad sent us a Messenger...''

This means, "If We had destroyed these rejectingpeople before We sent this Noble Messenger tothem and revealed the Mighty Book to them, they

would have said, ر سر إ سرأ (Our Lord!

If only You had sent us a Messenger), meaning,`before you destroyed us, so we could havebelieved in him and followed him.'

This is like Allah said,

...و ل نأ م تی ى ١٣٤

we should certainly have followed Your Ayat, before wewere humiliated and disgraced.

Allah, the Exalted, explains that these rejectersare stubborn and obstinate and they will not

believe.

ا اوی یاء آ تءج و ا با

Even if every sign should come them, until theysee the painful torment. (10:97)


نت اتاو ت كرم ـأ ـآ ا ـهو And this is a blessed Book which We have sentdown, so follow it and have Taqwa (of Allah),that you may receive mercy. Until His statement,

نی اآ (because of their turning away).(6:155-157)

Allah also says,



137

هءج ـیأ ج اأو م ىهأ ی ما ىإ

And they swore by Allah their most binding oaththat if a warner came to them, they would bemore guided than any of the nations (before

them). (35:42)

ج ـیأ ج اأو م یاء تء

And they swear their strongest oaths by Allah,that if there came to them a sign, they wouldsurely believe therein. (6:109) to the completionof those Ayat.

Then, Allah says,

...

Say:

"Say, O Muhammad, to those who deny you,oppose you and continue in their disbelief andobstinance.''

...م آ ... Each one is waiting,

among you and us;

... ا...

so wait you too;

This is a command to await (anticipate).

...صأ م ن يا طاا ب ...

and you shall know who are they that are on As-SiratAs-Sawi.

This means the straight road.

١٣٥وم اهى...

And who are they that have let themselves be guided.

tafsir ibn kathir - 020 ta ha

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