Ruku 180 ع
Section 180 of 556 • 10 Verses
فَمَآ ءَامَنَ لِمُوسَىٰٓ إِلَّا ذُرِّيَّةٌ مِّن قَوْمِهِۦ عَلَىٰ خَوْفٍ مِّن فِرْعَوْنَ وَمَلَإِي۟هِمْ أَن يَفْتِنَهُمْ ۚ وَإِنَّ فِرْعَوْنَ لَعَالٍ فِى ٱلْأَرْضِ وَإِنَّهُۥ لَمِنَ ٱلْمُسْرِفِينَ
28:5.
28:5.
28:5.
Commentary:
It appears from this verse that all the Israelites had not believed in Moses. Only a part of them had really believed in him. The rest followed him from only political or national considerations. The pronoun "his" in the clause, from among his people, may also refer to Pharaoh. In that case the clause would mean that some youths of the people of Pharaoh also believed in Moses. But the former interpretation seems to be more correct and is therefore preferable.
This verse also brings to light the fact that not unoften an appreciable number of the people to whom a Prophet of God preaches his Message become convinced of his truth, but they dare not profess their faith openly for fear of their leaders and chiefs. The pronoun "their" in the words "their chiefs" may refer either to the Israelites or to the people of Pharaoh. Preferably it refers to the people of Pharaoh. The chiefs of the people of Pharaoh have been called the chiefs of the Israelites because the latter were a subject people. But the pronoun need not necessarily be taken as referring to any particular people. The great men of a country are regarded as chiefs not merely because they belong to any particular community but also because, being members of the government, they possess influence and authority. Hence the high officials of the State, whether they belonged to the people of Pharaoh or the Israelites might rightly be called the chiefs of the Israelites and it was through both that Pharaoh tyrannized over the Israelites.
The words, Pharaoh was a tyrant in the land, show that Pharaoh was not a wise and sagacious monarch. He had embarked upon a policy of open repression and persecution which was calculated to incite the people to rebellion. This policy eventually led to the downfall of the dynasty.
a
28:5.
b
28:5.
1357
Commentary:
It appears from this verse that all the Israelites had not believed in Moses. Only a part of them had really believed in him. The rest followed him from only political or national considerations. The pronoun "his" in the clause, from among his people, may also refer to Pharaoh. In that case the clause would mean that some youths of the people of Pharaoh also believed in Moses. But the former interpretation seems to be more correct and is therefore preferable.
This verse also brings to light the fact that not unoften an appreciable number of the people to whom a Prophet of God preaches his Message become convinced of his truth, but they dare not profess their faith openly for fear of their leaders and chiefs. The pronoun "their" in the words "their chiefs" may refer either to the Israelites or to the people of Pharaoh. Preferably it refers to the people of Pharaoh. The chiefs of the people of Pharaoh have been called the chiefs of the Israelites because the latter were a subject people. But the pronoun need not necessarily be taken as referring to any particular people. The great men of a country are regarded as chiefs not merely because they belong to any particular community but also because, being members of the government, they possess influence and authority. Hence the high officials of the State, whether they belonged to the people of Pharaoh or the Israelites might rightly be called the chiefs of the Israelites and it was through both that Pharaoh tyrannized over the Israelites.
The words, Pharaoh was a tyrant in the land, show that Pharaoh was not a wise and sagacious monarch. He had embarked upon a policy of open repression and persecution which was calculated to incite the people to rebellion. This policy eventually led to the downfall of the dynasty.
a
28:5.
وَقَالَ مُوسَىٰ يَٰقَوْمِ إِن كُنتُمْ ءَامَنتُم بِٱللَّهِ فَعَلَيْهِ تَوَكَّلُوٓا۟ إِن كُنتُم مُّسْلِمِينَ
اِيْمَانْ (Iman ) 意指精神上的顺从, اِسْلَامْ (Islam) 的意思是外形的服从。内心信仰必须随之在信者的行动上有真正的可见的改变。
Iman signifies mental submission and Islam means outward obedience. Inner faith must be followed by real outward change in the conduct of a believer.
Commentary:
The verse represents Moses as advising his people to realize that their work, viz. the work they were engaged in under his leadership, was God’s own work. This shows that Islam recognizes no narrow nationalism but requires its followers to work for God and His religion.
This is calculated to bring about a great change in a Muslim’s outlook on life. It helps him to think in terms of God, religion and righteousness and raises him above the narrow outlook of nationalism.
The words, if you indeed submit to His will, preceded by the expression, if you have believed in Allah, are not redundant but have been used to express an additional idea. When the word اسلام (submission) is used along with the word ایمان(belief), then the latter word signifies sincerity and firmness of faith while the former expresses only outward submission to authority. In other words, ایمان expresses "obedience of the heart," while اسلام signifies "outward or practical obedience." In this sense the verse would mean, "If you have acquired faith with regard to God and now you desire to taste the fruits thereof practically, then put your trust in God and entrust all your affairs to Him."
The verse thus teaches us that inner faith must be followed by a real outward change in the life of a person. For a true believer ایمان comes first and اسلام afterwards. But in the case of those weak of faith, اسلام takes precedence over ایمان because the weak of faith first begin with an outward expression of obedience and then gradually acquire heartfelt conviction. Thus in the case of a true believer purity of heart precedes purity of actions. But the reverse is the case of one who is weak of faith, for such a person stands in need of outside support for the purity of his heart. The purity of his actions, therefore, precedes the purity of his heart. It is to this fact that the Quran refers when it addresses the people of the desert in the words: Say, ye believe not, but rather say, We submit, for faith has not yet entered your hearts (49:15).
601
اِيْمَانْ (Iman ) 意指精神上的顺从, اِسْلَامْ (Islam) 的意思是外形的服从。内心信仰必须随之在信者的行动上有真正的可见的改变。
1358
Commentary:
The verse represents Moses as advising his people to realize that their work, viz. the work they were engaged in under his leadership, was God’s own work. This shows that Islam recognizes no narrow nationalism but requires its followers to work for God and His religion.
This is calculated to bring about a great change in a Muslim’s outlook on life. It helps him to think in terms of God, religion and righteousness and raises him above the narrow outlook of nationalism.
The words, if you indeed submit to His will, preceded by the expression, if you have believed in Allah, are not redundant but have been used to express an additional idea. When the word اسلام (submission) is used along with the word ایمان(belief), then the latter word signifies sincerity and firmness of faith while the former expresses only outward submission to authority. In other words, ایمان expresses "obedience of the heart," while اسلام signifies "outward or practical obedience." In this sense the verse would mean, "If you have acquired faith with regard to God and now you desire to taste the fruits thereof practically, then put your trust in God and entrust all your affairs to Him."
The verse thus teaches us that inner faith must be followed by a real outward change in the life of a person. For a true believer ایمان comes first and اسلام afterwards. But in the case of those weak of faith, اسلام takes precedence over ایمان because the weak of faith first begin with an outward expression of obedience and then gradually acquire heartfelt conviction. Thus in the case of a true believer purity of heart precedes purity of actions. But the reverse is the case of one who is weak of faith, for such a person stands in need of outside support for the purity of his heart. The purity of his actions, therefore, precedes the purity of his heart. It is to this fact that the Quran refers when it addresses the people of the desert in the words: Say, ye believe not, but rather say, We submit, for faith has not yet entered your hearts (49:15).
1282
Iman signifies mental submission and Islam means outward obedience. Inner faith must be followed by real outward change in the conduct of a believer.
فَقَالُوا۟ عَلَى ٱللَّهِ تَوَكَّلْنَا رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِّلْقَوْمِ ٱلظَّٰلِمِينَ
Commentary:
The expression, Our Lord, make us not a trial for the wrongdoing people, means either "may we not give, by our conduct, the wrongdoing people an opportunity to attack the true Faith"; or "make us not a target of the tyrannies of the wrongdoing people."
1359
Commentary:
The expression, Our Lord, make us not a trial for the wrongdoing people, means either "may we not give, by our conduct, the wrongdoing people an opportunity to attack the true Faith"; or "make us not a target of the tyrannies of the wrongdoing people."
وَنَجِّنَا بِرَحْمَتِكَ مِنَ ٱلْقَوْمِ ٱلْكَٰفِرِينَ
وَأَوْحَيْنَآ إِلَىٰ مُوسَىٰ وَأَخِيهِ أَن تَبَوَّءَا لِقَوْمِكُمَا بِمِصْرَ بُيُوتًا وَٱجْعَلُوا۟ بُيُوتَكُمْ قِبْلَةً وَأَقِيمُوا۟ ٱلصَّلَوٰةَ ۗ وَبَشِّرِ ٱلْمُؤْمِنِينَ
The injunction to live in a town does not mean that the Israelites lived in the wilderness before this. The verse only emphasizes the necessity and usefulness of a civilized and corporate life. There is a general tendency on the part of the members of weak minority communities to live together in big towns.
The words, so that they face each other, signify that (1) the Israelites were instructed to live very close together so as to be able to help one another in time of need, because this object is only attainable when people build their houses near or facing each other. (2) They should have all their houses facing one direction, which figuratively means that they should have a common goal or ideal. (3) That all their houses should be of equal standing implying that there should obtain feelings of real brotherhood between the rich and the poor so that all should pull together as one team, because there can exist no real feeling of brotherhood when some members of a community live in palatial dwellings and others in wretched hovels.
Important Words:
قبلة (so as to face one another) is derived from قبل. They say قبل المکان i.e. he came facing the house. استقبله means, he faced him or it; he turned his face to him. قابلة means, he was opposite to him. قبلة in the sense of متقابلة means, facing each other. It also means, direction; kind or class (Lane & Aqrab). See also 2:143.
مصر (town) means both Egypt and town.
Commentary:
The injunction to live in a town does not mean that the Israelites lived in the wilderness before this. The verse only emphasizes the necessity and usefulness of a civilized and corporate life. There is a general tendency on the part of the members of weak minority communities to live together in big towns.
In view of the different meanings of the word قبلة given under Important Words the Quranic expression اجعلوا بیوتکم قبلة may mean: (1) that the Israelites were instructed to live together so as to be able to help one another in time of need, because this object is only attainable when people build their houses near or facing each other; or (2) that the Israelites should have all their houses facing one direction, which figuratively means that they should be united by the bonds of brotherhood and should have a common goal or ideal; or (3) that all their houses should be of one class or kind, hinting thereby that there should exist a real tie of brotherhood between the rich and the poor and all should pull together as one team, because there can be no real tie of brotherhood when some members of a community live in palatial dwellings and others in wretched hovels.
To sum up, the verse lays down the following seven wise principles by following which a people can rise and prosper—(1) they should lead a corporate life; (2) they should be united; (3) they should fully co-operate with one another; (4) they should possess discipline and organization; (5) there should be no invidious distinction between the different classes; (6) they should continually invoke the help of God by prayer; and (7) they should be persevering. Finally, the verse contains an equally important direction for the head or leader of the community, which is that he should continue to give "glad tidings," i.e. he should speak words of encouragement and good cheer to his people because nothing is more detrimental to success than despair and despondency.
1360
Important Words:
قبلة (so as to face one another) is derived from قبل. They say قبل المکان i.e. he came facing the house. استقبله means, he faced him or it; he turned his face to him. قابلة means, he was opposite to him. قبلة in the sense of متقابلة means, facing each other. It also means, direction; kind or class (Lane & Aqrab). See also 2:143.
مصر (town) means both Egypt and town.
Commentary:
The injunction to live in a town does not mean that the Israelites lived in the wilderness before this. The verse only emphasizes the necessity and usefulness of a civilized and corporate life. There is a general tendency on the part of the members of weak minority communities to live together in big towns.
In view of the different meanings of the word قبلة given under Important Words the Quranic expression اجعلوا بیوتکم قبلة may mean: (1) that the Israelites were instructed to live together so as to be able to help one another in time of need, because this object is only attainable when people build their houses near or facing each other; or (2) that the Israelites should have all their houses facing one direction, which figuratively means that they should be united by the bonds of brotherhood and should have a common goal or ideal; or (3) that all their houses should be of one class or kind, hinting thereby that there should exist a real tie of brotherhood between the rich and the poor and all should pull together as one team, because there can be no real tie of brotherhood when some members of a community live in palatial dwellings and others in wretched hovels.
To sum up, the verse lays down the following seven wise principles by following which a people can rise and prosper—(1) they should lead a corporate life; (2) they should be united; (3) they should fully co-operate with one another; (4) they should possess discipline and organization; (5) there should be no invidious distinction between the different classes; (6) they should continually invoke the help of God by prayer; and (7) they should be persevering. Finally, the verse contains an equally important direction for the head or leader of the community, which is that he should continue to give "glad tidings," i.e. he should speak words of encouragement and good cheer to his people because nothing is more detrimental to success than despair and despondency.
1283
The injunction to live in a town does not mean that the Israelites lived in the wilderness before this. The verse only emphasizes the necessity and usefulness of a civilized and corporate life. There is a general tendency on the part of the members of weak minority communities to live together in big towns.
1284
The words, so that they face each other, signify that (1) the Israelites were instructed to live very close together so as to be able to help one another in time of need, because this object is only attainable when people build their houses near or facing each other. (2) They should have all their houses facing one direction, which figuratively means that they should have a common goal or ideal. (3) That all their houses should be of equal standing implying that there should obtain feelings of real brotherhood between the rich and the poor so that all should pull together as one team, because there can exist no real feeling of brotherhood when some members of a community live in palatial dwellings and others in wretched hovels.
وَقَالَ مُوسَىٰ رَبَّنَآ إِنَّكَ ءَاتَيْتَ فِرْعَوْنَ وَمَلَأَهُۥ زِينَةً وَأَمْوَٰلًا فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا رَبَّنَا لِيُضِلُّوا۟ عَن سَبِيلِكَ ۖ رَبَّنَا ٱطْمِسْ عَلَىٰٓ أَمْوَٰلِهِمْ وَٱشْدُدْ عَلَىٰ قُلُوبِهِمْ فَلَا يُؤْمِنُوا۟ حَتَّىٰ يَرَوُا۟ ٱلْعَذَابَ ٱلْأَلِيمَ
10:97-98.
یہاں لامِ عاقبت ہے یعنی یہ پہلی بات کا نتیجہ ہے۔
اس کا یہ مطلب نہیں کہ خداتعالیٰ زبردستی لوگوں پر عذاب نازل کرتا ہے بلکہ مطلب یہ ہے کہ یہ لوگ گمراہی میں اتنے بڑھ گئے ہیں کہ اب ایمان لانے میں ان کی الٰہی امدادنہیں ہونی چاہیے۔ ہاں عذابوں کو دیکھ کر آپ ہی توبہ کرلیں تو کرلیں۔
10:97-98.
Tamasa ‘alai-hi means, he destroyed him or it; he obliterated its trace (Lane).
Shaddash-Shai’a means, he made the thing hard; Shadda ‘alai-hi means, he attacked him (Lane).
10:97-98.
Important Words:
زینة (embellishment) is the substantive noun from زان which means, he or it adorned, decorated, embellished, beautified or graced (him or it). زینة means, a thing with which one is adorned or embellished or beautified; any ornature, decoration, embellishment or grace. The words زینة الحیوة الدنیا (lit. ornature of the present life) particularly include wealth and children (Lane).
ل (with the result that) means, (1) so that; (2) with the result that.
اطمس (destroy) is derived from طمس meaning, it became effaced or obliterated. They say طمس علیه i.e. he effaced or obliterated or extirpated it; or he destroyed it. طمسه means, he transformed or metamorphosed him or it (Lane).
اشدد علی قلوبھم (attack their hearts). اشدد is derived from شد. They say شدہ i.e. he tied, bound or made him or it fast. شد عضده means, he strengthened his arm. شد علی العدو means, he charged or assaulted or attacked the enemy (Aqrab).
Commentary:
The verse does not mean that God gave wealth and splendour to Pharaoh and his chiefs so that by means of these things they might lead men astray from His path. It simply means that God bestowed upon Pharaoh and his chiefs the gifts of this world and the result was that, instead of being thankful to Him for His manifold favours, they began to lead men astray from His path. The verse is, in fact, a forceful expression by Moses of regret and condemnation.
In his words of prayer, Our Lord, destroy their riches and attack their hearts, which form a parenthetical clause, Moses wishes Pharaoh and his chiefs no evil; on the contrary, the words constitute a pathetic prayer for their good. Realizing that they had become so hardened in disbelief that nothing but God’s severe punishment could make them believe, Moses prayed to God to send down His punishment on them not to destroy them but to turn their hearts to truth. So the words, seemingly containing a prayer for the destruction of Pharaoh and his chiefs, in reality embody a prayer for their good and spiritual wellbeing. The prayer in fact resembles a request by a well-wisher for the amputation of the diseased limb of a patient, and is therefore definitely a prayer for mercy though couched in apparently harsh words.
The clause اشدد علی قلوبھم (attack their hearts) has wrongly been interpreted by some as "harden their hearts." According to Arabic idiom, the words only mean "attack their hearts," signifying that some affliction should befall them to turn their hearts to truth. The word قلوب (hearts) corresponds to the word زینة (embellishment) occurring in the foregoing clause and, as زینة here signifies progeny and children (see Important Words), therefore attacking their hearts would mean attacking their progeny. Now an attack upon the progeny of a people may be made in two ways: either by the children being smitten with some calamity or misfortune, or by making the children renounce the faith of their forefathers and go over to the new faith. It was in the latter way that the hearts of disbelievers were attacked in the time of the Holy Prophet, for their children embraced Islam. In the time of Moses, however, his enemies were punished with the death of all their firstborn children (Exod. 12:29).
It is worthy of note here that in the first part of the verse where mention is made of the favours of God, the word زینة (embellishment), which here stands for "children," is placed before اموال (wealth), while in the prayer where reference is made to punishment, اموال(wealth) is mentioned before قلوب (hearts) which here stands for "children," thus reversing the previous order. The reason for this change in the order of words is that while mentioning His favours God has put زینة (embellishment), which represents children, before اموال(wealth), because of its being the more important of the two, but when referring to punishment, the lesser calamity has been mentioned first, hinting thereby that if disbelievers mended their ways after suffering a financial loss, they might still be spared the punishment concerning their progeny. This change in the order of words, besides revealing the wisdom underlying the arrangement of words in the Quran, also throws interesting light on the tender-heartedness of Moses.
b
10:97-98.
1
یہاں لامِ عاقبت ہے یعنی یہ پہلی بات کا نتیجہ ہے۔
2
اس کا یہ مطلب نہیں کہ خداتعالیٰ زبردستی لوگوں پر عذاب نازل کرتا ہے بلکہ مطلب یہ ہے کہ یہ لوگ گمراہی میں اتنے بڑھ گئے ہیں کہ اب ایمان لانے میں ان کی الٰہی امدادنہیں ہونی چاہیے۔ ہاں عذابوں کو دیکھ کر آپ ہی توبہ کرلیں تو کرلیں۔
a
10:97-98.
1361
Important Words:
زینة (embellishment) is the substantive noun from زان which means, he or it adorned, decorated, embellished, beautified or graced (him or it). زینة means, a thing with which one is adorned or embellished or beautified; any ornature, decoration, embellishment or grace. The words زینة الحیوة الدنیا (lit. ornature of the present life) particularly include wealth and children (Lane).
ل (with the result that) means, (1) so that; (2) with the result that.
اطمس (destroy) is derived from طمس meaning, it became effaced or obliterated. They say طمس علیه i.e. he effaced or obliterated or extirpated it; or he destroyed it. طمسه means, he transformed or metamorphosed him or it (Lane).
اشدد علی قلوبھم (attack their hearts). اشدد is derived from شد. They say شدہ i.e. he tied, bound or made him or it fast. شد عضده means, he strengthened his arm. شد علی العدو means, he charged or assaulted or attacked the enemy (Aqrab).
Commentary:
The verse does not mean that God gave wealth and splendour to Pharaoh and his chiefs so that by means of these things they might lead men astray from His path. It simply means that God bestowed upon Pharaoh and his chiefs the gifts of this world and the result was that, instead of being thankful to Him for His manifold favours, they began to lead men astray from His path. The verse is, in fact, a forceful expression by Moses of regret and condemnation.
In his words of prayer, Our Lord, destroy their riches and attack their hearts, which form a parenthetical clause, Moses wishes Pharaoh and his chiefs no evil; on the contrary, the words constitute a pathetic prayer for their good. Realizing that they had become so hardened in disbelief that nothing but God’s severe punishment could make them believe, Moses prayed to God to send down His punishment on them not to destroy them but to turn their hearts to truth. So the words, seemingly containing a prayer for the destruction of Pharaoh and his chiefs, in reality embody a prayer for their good and spiritual wellbeing. The prayer in fact resembles a request by a well-wisher for the amputation of the diseased limb of a patient, and is therefore definitely a prayer for mercy though couched in apparently harsh words.
The clause اشدد علی قلوبھم (attack their hearts) has wrongly been interpreted by some as "harden their hearts." According to Arabic idiom, the words only mean "attack their hearts," signifying that some affliction should befall them to turn their hearts to truth. The word قلوب (hearts) corresponds to the word زینة (embellishment) occurring in the foregoing clause and, as زینة here signifies progeny and children (see Important Words), therefore attacking their hearts would mean attacking their progeny. Now an attack upon the progeny of a people may be made in two ways: either by the children being smitten with some calamity or misfortune, or by making the children renounce the faith of their forefathers and go over to the new faith. It was in the latter way that the hearts of disbelievers were attacked in the time of the Holy Prophet, for their children embraced Islam. In the time of Moses, however, his enemies were punished with the death of all their firstborn children (Exod. 12:29).
It is worthy of note here that in the first part of the verse where mention is made of the favours of God, the word زینة (embellishment), which here stands for "children," is placed before اموال (wealth), while in the prayer where reference is made to punishment, اموال(wealth) is mentioned before قلوب (hearts) which here stands for "children," thus reversing the previous order. The reason for this change in the order of words is that while mentioning His favours God has put زینة (embellishment), which represents children, before اموال(wealth), because of its being the more important of the two, but when referring to punishment, the lesser calamity has been mentioned first, hinting thereby that if disbelievers mended their ways after suffering a financial loss, they might still be spared the punishment concerning their progeny. This change in the order of words, besides revealing the wisdom underlying the arrangement of words in the Quran, also throws interesting light on the tender-heartedness of Moses.
a
10:97-98.
1284A
Tamasa ‘alai-hi means, he destroyed him or it; he obliterated its trace (Lane).
1284B
Shaddash-Shai’a means, he made the thing hard; Shadda ‘alai-hi means, he attacked him (Lane).
قَالَ قَدْ أُجِيبَت دَّعْوَتُكُمَا فَٱسْتَقِيمَا وَلَا تَتَّبِعَآنِّ سَبِيلَ ٱلَّذِينَ لَا يَعْلَمُونَ
Commentary:
It seems strange that when the offering of prayer is spoken of, Moses alone is mentioned as having prayed (see the preceding verse); but when in the present verse the acceptance of prayer is mentioned, God has joined Aaron with Moses by using the pronoun کما (lit. you both). This is so because Moses, though apparently praying alone, had joined Aaron in his prayer by using the words ربنا (Our Lord) in the preceding verse.
The words, follow not the path of those who know not, contain an explanation of a previous injunction calling on Moses and Aaron to be steadfast. The words do not mean that the Prophets of God sometimes follow the wishes of disbelievers. They only imply a warning to Moses and Aaron to be on their guard against the machinations of their enemies and to refrain from indulging in discussions which might turn their attention away from their real goal, as their enemies desired.
1362
Commentary:
It seems strange that when the offering of prayer is spoken of, Moses alone is mentioned as having prayed (see the preceding verse); but when in the present verse the acceptance of prayer is mentioned, God has joined Aaron with Moses by using the pronoun کما (lit. you both). This is so because Moses, though apparently praying alone, had joined Aaron in his prayer by using the words ربنا (Our Lord) in the preceding verse.
The words, follow not the path of those who know not, contain an explanation of a previous injunction calling on Moses and Aaron to be steadfast. The words do not mean that the Prophets of God sometimes follow the wishes of disbelievers. They only imply a warning to Moses and Aaron to be on their guard against the machinations of their enemies and to refrain from indulging in discussions which might turn their attention away from their real goal, as their enemies desired.
۞ وَجَٰوَزْنَا بِبَنِىٓ إِسْرَٰٓءِيلَ ٱلْبَحْرَ فَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُۥ بَغْيًا وَعَدْوًا ۖ حَتَّىٰٓ إِذَآ أَدْرَكَهُ ٱلْغَرَقُ قَالَ ءَامَنتُ أَنَّهُۥ لَآ إِلَٰهَ إِلَّا ٱلَّذِىٓ ءَامَنَتْ بِهِۦ بَنُوٓا۟ إِسْرَٰٓءِيلَ وَأَنَا۠ مِنَ ٱلْمُسْلِمِينَ
7:139; 20:78.
20:79; 26:61; 44:25.
These words express the depth of abasement to which the proud Pharaoh had sunk.
7:139; 20:78.
20:79; 26:61; 44:25.
Commentary:
The verse throws interesting light on an important political question. Islam enjoins Muslims to obey their rulers. If, however, the latter deny to them religious freedom and resort to compulsion in matters of faith, Muslims are enjoined to migrate from their country rather than offer resistance to the established authority. But what should they do if the authorities do not even permit them to migrate and force them to remain in the country and suffer persecution? The verse under comment supplies an answer to this question by saying that Pharaoh pursued the Israelites "wrongfully and aggressively," which means that in preventing the Israelites from migrating Pharaoh was doing a thing to which he had absolutely no right. Thus if rulers prevent an oppressed subject people from peacefully leaving a country, the latter would be justified in resisting and opposing them by all legitimate means and in that case defiance of the authority will not be held as a breach of the law or an act of rebellion. Just as nobody is allowed to defy and break the law of the land in which he lives, similarly no Government has a right to compel any person to live under it while denying him freedom of religion and conscience.
The words, He in Whom the children of Israel believe, spoken by Pharaoh at the time of his drowning, show the utterly abject state of his mind at that time. If he had said that he believed in the God of Moses, he might be considered to have had some sense of dignity left in him because, having been brought up in the royal household and being the leader of his people, Moses was entitled to respect even from worldly considerations; but to say that he believed in Him in Whom the children of Israel believed—the very children of Israel whom it was his pride to trample under foot—bespeaks the great depth of abasement to which the proud Pharaoh had fallen.
a
7:139; 20:78.
b
20:79; 26:61; 44:25.
a
7:139; 20:78.
b
20:79; 26:61; 44:25.
1363
Commentary:
The verse throws interesting light on an important political question. Islam enjoins Muslims to obey their rulers. If, however, the latter deny to them religious freedom and resort to compulsion in matters of faith, Muslims are enjoined to migrate from their country rather than offer resistance to the established authority. But what should they do if the authorities do not even permit them to migrate and force them to remain in the country and suffer persecution? The verse under comment supplies an answer to this question by saying that Pharaoh pursued the Israelites "wrongfully and aggressively," which means that in preventing the Israelites from migrating Pharaoh was doing a thing to which he had absolutely no right. Thus if rulers prevent an oppressed subject people from peacefully leaving a country, the latter would be justified in resisting and opposing them by all legitimate means and in that case defiance of the authority will not be held as a breach of the law or an act of rebellion. Just as nobody is allowed to defy and break the law of the land in which he lives, similarly no Government has a right to compel any person to live under it while denying him freedom of religion and conscience.
The words, He in Whom the children of Israel believe, spoken by Pharaoh at the time of his drowning, show the utterly abject state of his mind at that time. If he had said that he believed in the God of Moses, he might be considered to have had some sense of dignity left in him because, having been brought up in the royal household and being the leader of his people, Moses was entitled to respect even from worldly considerations; but to say that he believed in Him in Whom the children of Israel believed—the very children of Israel whom it was his pride to trample under foot—bespeaks the great depth of abasement to which the proud Pharaoh had fallen.
b
7:139; 20:78.
c
20:79; 26:61; 44:25.
1285
These words express the depth of abasement to which the proud Pharaoh had sunk.
ءَآلْـَٰٔنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنتَ مِنَ ٱلْمُفْسِدِينَ
10:52.
10:52.
10:52.
Commentary:
The eloquent words, What! Now!, show that it is only in specified circumstances that faith proves to be of any avail. When truth becomes quite clear and there remains no doubt or ambiguity about it, faith loses all value. In fact, it is only effort and sacrifice that make a person deserving of reward, and where these are absent, man forfeits all title to it.
c
10:52.
a
10:52.
1364
Commentary:
The eloquent words, What! Now!, show that it is only in specified circumstances that faith proves to be of any avail. When truth becomes quite clear and there remains no doubt or ambiguity about it, faith loses all value. In fact, it is only effort and sacrifice that make a person deserving of reward, and where these are absent, man forfeits all title to it.
a
10:52.
فَٱلْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنْ خَلْفَكَ ءَايَةً ۚ وَإِنَّ كَثِيرًا مِّنَ ٱلنَّاسِ عَنْ ءَايَٰتِنَا لَغَٰفِلُونَ
可以注意的是, 在所有宗教经典和历史书籍中只有 «古兰经» 谈到这个事实。«圣经» 没有谈到过它, 任何历史书籍也没有谈过。但是安拉的言语是何等令人惊叹的正确啊! 时光流逝了三千多年以后, 发现了法老的尸体。现在他的尸体保存在开罗的博物馆里。那尸体表明法老是一个瘦的、身材不高的人, 面貌上显现出忿怒和愚蠢的神情。穆撒生在 Rameses 二世时代而且由他抚养成人 (《出埃及记》2:2-10), 可是委托他担任先知传教活动的时候是在Rameses二世的儿子Merneptah (Meneptah)王朝 (Jew. Enc., Vol.9, p.500和Enc. Bib., Under “Pharaoh” & Under “Egpt”)。
قرآن مجید کی صداقت اس آیت کے ذریعہ سے اب تک ثابت ہو رہی ہے کیونکہ فرعونِ موسیٰ کی لاش سمندر میں غرق ہونے کے بعد بچ کر آج تک محفوظ رکھی گئی ہے اور اب بھی مصر کے عجائب خانہ میں موجود ہے۔
It is remarkable that the Qur’an alone of all religious Scriptures and books of history mentions this fact. The Bible makes no mention of it, nor does any book of history. But in what wonderful manner the Word of God has proved true! After the lapse of more than 3000 years the body of Pharaoh has been discovered and it now lies in a preserved state in the museum at Cairo. The body shows Pharaoh to have been a lean, short-bodied man, with a countenance expressive of anger and stupidity. Moses was born in the time of Rameses II and was brought up by him (Exod. 2: 2-10), but it was in the reign of his son, Merneptah (Meneptah) that he was entrusted with the mission of a Prophet (Jew. Enc., vol. 8, p. 500 & Enc. Bib., under "Pharaoh" & under "Egypt").
Commentary:
Divine rewards, indeed, are pregnant with deep import. Pharaoh believed at a time when his faith was nothing more than a body without a soul: therefore, God rescued only his body from destruction, not letting his soul benefit by it. The body was saved from destruction that it might serve as a lesson for the generations to come.
It is remarkable that the Quran alone speaks of this fact. The Bible makes no mention of it, nor does any book of history. But in how wonderful a manner the word of God- has proved true! After the lapse of more than 3,000 years the body of Pharaoh has been discovered and it now lies in a preserved state in a museum at Cairo. The body shows Pharaoh to have been a lean, short-bodied man, with a countenance expressive of anger and stupidity. How far removed is the present age from the time when Pharaoh lived; yet God the Almighty not only saved his body but has also preserved it to the present age.
This verse supplies very strong testimony to the Divine origin of the Quran and to its distinct superiority over the Bible. The Pentateuch professes to give the history of the time of Moses and it is claimed that it was written in his own time. Yet the Quran, which came about 2,000 years after the Torah, has mentioned some incidents (including the present one) which are not mentioned in the Bible but which subsequent events have proved to be true. This establishes the truth of the Quran and the unreliability of the Pentateuch beyond any shadow of doubt.
The verse also points to the supreme moral lesson that we should hasten to accept the truth as soon as it comes to us and should not vacillate or procrastinate, as Pharaoh did.
It further shows that God does not allow even the slightest act of virtue to go unrewarded. Pharaoh believed at the time of his death, when his faith was but a shell without a kernel, yet even that act was not allowed to go quite unrewarded, for, though his soul was lost, his body was saved. His body may now prove the means of guiding many to truth; possibly it may spiritually benefit him also. This is perhaps why the famous Muslim saint, Muhy-ud-Din ibn ‘Arabi, holds that Pharaoh may be spared the punishment of Hell. The idea may not be right but it certainly provides food for thought.
Some commentators are of the opinion that the name of the drowned Pharaoh was Rameses. But this does not appear to be right. Moses was certainly born in the time of Rameses II and was brought up by him (Exod. 1:11), but it was in the reign of his son, Merneptah (Meneptah), that he was entrusted with the mission of a Prophet (Exod. 2:23). See also Jew. Enc., vol. 8, page 500, & Enc. Bib., under Pharaoh and under Egypt.
602
可以注意的是, 在所有宗教经典和历史书籍中只有 «古兰经» 谈到这个事实。«圣经» 没有谈到过它, 任何历史书籍也没有谈过。但是安拉的言语是何等令人惊叹的正确啊! 时光流逝了三千多年以后, 发现了法老的尸体。现在他的尸体保存在开罗的博物馆里。那尸体表明法老是一个瘦的、身材不高的人, 面貌上显现出忿怒和愚蠢的神情。穆撒生在 Rameses 二世时代而且由他抚养成人 (《出埃及记》2:2-10), 可是委托他担任先知传教活动的时候是在Rameses二世的儿子Merneptah (Meneptah)王朝 (Jew. Enc., Vol.9, p.500和Enc. Bib., Under “Pharaoh” & Under “Egpt”)。
2
قرآن مجید کی صداقت اس آیت کے ذریعہ سے اب تک ثابت ہو رہی ہے کیونکہ فرعونِ موسیٰ کی لاش سمندر میں غرق ہونے کے بعد بچ کر آج تک محفوظ رکھی گئی ہے اور اب بھی مصر کے عجائب خانہ میں موجود ہے۔
1365
Commentary:
Divine rewards, indeed, are pregnant with deep import. Pharaoh believed at a time when his faith was nothing more than a body without a soul: therefore, God rescued only his body from destruction, not letting his soul benefit by it. The body was saved from destruction that it might serve as a lesson for the generations to come.
It is remarkable that the Quran alone speaks of this fact. The Bible makes no mention of it, nor does any book of history. But in how wonderful a manner the word of God- has proved true! After the lapse of more than 3,000 years the body of Pharaoh has been discovered and it now lies in a preserved state in a museum at Cairo. The body shows Pharaoh to have been a lean, short-bodied man, with a countenance expressive of anger and stupidity. How far removed is the present age from the time when Pharaoh lived; yet God the Almighty not only saved his body but has also preserved it to the present age.
This verse supplies very strong testimony to the Divine origin of the Quran and to its distinct superiority over the Bible. The Pentateuch professes to give the history of the time of Moses and it is claimed that it was written in his own time. Yet the Quran, which came about 2,000 years after the Torah, has mentioned some incidents (including the present one) which are not mentioned in the Bible but which subsequent events have proved to be true. This establishes the truth of the Quran and the unreliability of the Pentateuch beyond any shadow of doubt.
The verse also points to the supreme moral lesson that we should hasten to accept the truth as soon as it comes to us and should not vacillate or procrastinate, as Pharaoh did.
It further shows that God does not allow even the slightest act of virtue to go unrewarded. Pharaoh believed at the time of his death, when his faith was but a shell without a kernel, yet even that act was not allowed to go quite unrewarded, for, though his soul was lost, his body was saved. His body may now prove the means of guiding many to truth; possibly it may spiritually benefit him also. This is perhaps why the famous Muslim saint, Muhy-ud-Din ibn ‘Arabi, holds that Pharaoh may be spared the punishment of Hell. The idea may not be right but it certainly provides food for thought.
Some commentators are of the opinion that the name of the drowned Pharaoh was Rameses. But this does not appear to be right. Moses was certainly born in the time of Rameses II and was brought up by him (Exod. 1:11), but it was in the reign of his son, Merneptah (Meneptah), that he was entrusted with the mission of a Prophet (Exod. 2:23). See also Jew. Enc., vol. 8, page 500, & Enc. Bib., under Pharaoh and under Egypt.
1286
It is remarkable that the Qur’an alone of all religious Scriptures and books of history mentions this fact. The Bible makes no mention of it, nor does any book of history. But in what wonderful manner the Word of God has proved true! After the lapse of more than 3000 years the body of Pharaoh has been discovered and it now lies in a preserved state in the museum at Cairo. The body shows Pharaoh to have been a lean, short-bodied man, with a countenance expressive of anger and stupidity. Moses was born in the time of Rameses II and was brought up by him (Exod. 2: 2-10), but it was in the reign of his son, Merneptah (Meneptah) that he was entrusted with the mission of a Prophet (Jew. Enc., vol. 8, p. 500 & Enc. Bib., under "Pharaoh" & under "Egypt").