Ruku 271 ع
Section 271 of 556 • 30 Verses
قَالَ رَبِّ ٱشْرَحْ لِى صَدْرِى
Commentary:
The present and the following few verses show that at first Moses did not feel himself equal to the great task which was entrusted to him. They also shed some light on the necessary qualifications that a preacher should possess in order to succeed in his mission. The following are some of them:
(a) He must be inspired with zeal and enthusiasm for his mission and must possess strong arguments to support his cause (v:26); (b) his teachings must be easy of comprehension (v:27); (c) he should be a good speaker (v:28); (d) he should always be on the lookout for favourable opportunities for his discourse to be listened to with attention and respect (v:29); and (e) if possible he may have a good companion to share his responsibility and burden (v:30).
2257
Commentary:
The present and the following few verses show that at first Moses did not feel himself equal to the great task which was entrusted to him. They also shed some light on the necessary qualifications that a preacher should possess in order to succeed in his mission. The following are some of them:
(a) He must be inspired with zeal and enthusiasm for his mission and must possess strong arguments to support his cause (v:26); (b) his teachings must be easy of comprehension (v:27); (c) he should be a good speaker (v:28); (d) he should always be on the lookout for favourable opportunities for his discourse to be listened to with attention and respect (v:29); and (e) if possible he may have a good companion to share his responsibility and burden (v:30).
وَيَسِّرْ لِىٓ أَمْرِى
وَٱحْلُلْ عُقْدَةً مِّن لِّسَانِى
26:14.
26:14.
26:14.
Commentary:
Moses seems to have suffered from an impediment in his tongue. He does not appear to be an eloquent speaker. But it is not eloquence alone that makes a man a successful preacher. More than that it is conviction in the truth of one’s mission and one’s zeal for that mission and readiness to suffer for it that greatly make up for the deficiency of fluency. Moses possessed these things in full measure. This is why, in spite of the weakness of which he himself was conscious, he made a very effective and convincing speech before Pharaoh and his court.
a
26:14.
a
26:14.
2258
Commentary:
Moses seems to have suffered from an impediment in his tongue. He does not appear to be an eloquent speaker. But it is not eloquence alone that makes a man a successful preacher. More than that it is conviction in the truth of one’s mission and one’s zeal for that mission and readiness to suffer for it that greatly make up for the deficiency of fluency. Moses possessed these things in full measure. This is why, in spite of the weakness of which he himself was conscious, he made a very effective and convincing speech before Pharaoh and his court.
a
26:14.
يَفْقَهُوا۟ قَوْلِى
وَٱجْعَل لِّى وَزِيرًا مِّنْ أَهْلِى
Moses did not feel himself equal to the great task entrusted to him. He asked for a helper to assist him. The Holy Prophet to whom an infinitely heavier and more onerous task was entrusted never prayed to be given an assistant. He alone, unassisted and unhelped, discharged fully and completely the responsibility of raising a people, sunk deep into the depths of moral turpitude, to the highest pinnacle of spiritual glory.
Important Words:
وزیر (helper) is derived from وزر (wazara). وزر الشیء means, he bore the thing. وزر الرجل means, the man carried a weight which burdened his back. وزر الرجل means, he overcame or overwhelmed the man. وزر also means, he sinned. وزیر means, helper; one who helps a person in carrying his burden; a minister who helps the king by his counsel in conducting the affairs of the State (Aqrab).
Commentary:
What a contrast between Moses and the Holy Prophet Muhammad! Whereas Moses here asks for a helper for the discharge of a lighter responsibility, the Holy Prophet who was entrusted with an infinitely heavier and more onerous task never prayed to be given an assistant. He, alone, unhelped and unassisted, discharged fully and completely the responsibility of raising a people, sunk deep into the depths of moral turpitude, to the highest pinnacles of spiritual glory. Even in moments of mortal danger he was never discouraged or dismayed. The brave words which he uttered on the battle-field of Hunain when he was left alone surrounded by bloodthirsty enemies and sure death stared him in the face, viz. انا النبی لا کذب انا ابن عبدالمطلب "I am the Prophet of God, there is no untruth about it, I am the son of ‘Abdil-Muttalib," (Bukhari, Kitabul-Jihad was-Siyar) have resounded through the centuries.
2259
Important Words:
وزیر (helper) is derived from وزر (wazara). وزر الشیء means, he bore the thing. وزر الرجل means, the man carried a weight which burdened his back. وزر الرجل means, he overcame or overwhelmed the man. وزر also means, he sinned. وزیر means, helper; one who helps a person in carrying his burden; a minister who helps the king by his counsel in conducting the affairs of the State (Aqrab).
Commentary:
What a contrast between Moses and the Holy Prophet Muhammad! Whereas Moses here asks for a helper for the discharge of a lighter responsibility, the Holy Prophet who was entrusted with an infinitely heavier and more onerous task never prayed to be given an assistant. He, alone, unhelped and unassisted, discharged fully and completely the responsibility of raising a people, sunk deep into the depths of moral turpitude, to the highest pinnacles of spiritual glory. Even in moments of mortal danger he was never discouraged or dismayed. The brave words which he uttered on the battle-field of Hunain when he was left alone surrounded by bloodthirsty enemies and sure death stared him in the face, viz. انا النبی لا کذب انا ابن عبدالمطلب "I am the Prophet of God, there is no untruth about it, I am the son of ‘Abdil-Muttalib," (Bukhari, Kitabul-Jihad was-Siyar) have resounded through the centuries.
1820
Moses did not feel himself equal to the great task entrusted to him. He asked for a helper to assist him. The Holy Prophet to whom an infinitely heavier and more onerous task was entrusted never prayed to be given an assistant. He alone, unassisted and unhelped, discharged fully and completely the responsibility of raising a people, sunk deep into the depths of moral turpitude, to the highest pinnacle of spiritual glory.
هَٰرُونَ أَخِى
28:35.
28:35.
28:35.
b
28:35.
a
28:35.
b
28:35.
ٱشْدُدْ بِهِۦٓ أَزْرِى
Important Words:
أزری (my strength); أزر (azrun) is derived from أزر (azara). They say أزرہ i.e. it surrounded or encompassed it. أزرہ and أزرہ (azzara) means, he strengthened him or it. آزرہ (azara) means, he aided, assisted or helped him and strengthened him. آزر الزرع بعضه بعضا means, the seed-produce became tangled or luxuriant, one part reaching to another, and one part strengthening another. أزر and أزر (azara) and آزر (azara) are also used synonymously. أزر (azrun) means, strength; weakness; back; aid, assistance or help. They say شدد أزرہ i.e. he strengthened his back. اشدد به أزری means, (a) strengthen Thou by him my back; (b) strengthen Thou by him my weakness, and (c) through him add Thou to my strength (Lane & Aqrab).
2260
Important Words:
أزری (my strength); أزر (azrun) is derived from أزر (azara). They say أزرہ i.e. it surrounded or encompassed it. أزرہ and أزرہ (azzara) means, he strengthened him or it. آزرہ (azara) means, he aided, assisted or helped him and strengthened him. آزر الزرع بعضه بعضا means, the seed-produce became tangled or luxuriant, one part reaching to another, and one part strengthening another. أزر and أزر (azara) and آزر (azara) are also used synonymously. أزر (azrun) means, strength; weakness; back; aid, assistance or help. They say شدد أزرہ i.e. he strengthened his back. اشدد به أزری means, (a) strengthen Thou by him my back; (b) strengthen Thou by him my weakness, and (c) through him add Thou to my strength (Lane & Aqrab).
وَأَشْرِكْهُ فِىٓ أَمْرِى
كَىْ نُسَبِّحَكَ كَثِيرًا
وَنَذْكُرَكَ كَثِيرًا
إِنَّكَ كُنتَ بِنَا بَصِيرًا
قَالَ قَدْ أُوتِيتَ سُؤْلَكَ يَٰمُوسَىٰ
26:16
26:16
c
26:16
a
26:16.
2261
Important Words:
سؤل (prayer) is derived from سأل which means, he asked for; he begged, he prayed or petitioned. سؤل means, a thing asked for; a prayer; a petition (Aqrab & Lane).
a
26:16
وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَىٰٓ
إِذْ أَوْحَيْنَآ إِلَىٰٓ أُمِّكَ مَا يُوحَىٰٓ
28:8, 9.
یورپین مستشرق اعتراض کرتے ہیں کہ بائیبل کے تفصیلی حالات محمد رسول اللہ صلی اللہ علیہ وسلم نے مدینہ میں جاکر یہودیوں سے سن کر قرآن میں لکھے ہیں۔ حالانکہ حضرت عیسیٰ علیہ السلام کے تفصیلی واقعات سورۃ مریم میں آتے ہیں اور حضرت موسٰی علیہ السلام کے تفصیلی واقعات سورۃ طٰہٰ میں آتے ہیں اور یہ دونوں سورتیں ابتدائی زمانہ کی ہیں (بخاری کتاب التفسیر) پس یہ اعتراض غلط ہے کہ مدینہ کے یہودیوں سے سن کر آپ نے یہ حالات بیان کئے۔ بلکہ یہودیوں کے ساتھ ملنے سے بہت پہلے اللہ تعالیٰ نے آپ کو ان تمام حالات سے باخبر کر دیا تھا۔
28:8-9.
Important Words:
In ما یوحی (an important revelation), ما being مصدریة turns the verb following it into an infinitive and imparts to it an intensiveness of meaning. Thus the expression ما یوحی means, an important revelation or what it was necessary to be revealed at that time.
d
28:8, 9.
1
یورپین مستشرق اعتراض کرتے ہیں کہ بائیبل کے تفصیلی حالات محمد رسول اللہ صلی اللہ علیہ وسلم نے مدینہ میں جاکر یہودیوں سے سن کر قرآن میں لکھے ہیں۔ حالانکہ حضرت عیسیٰ علیہ السلام کے تفصیلی واقعات سورۃ مریم میں آتے ہیں اور حضرت موسٰی علیہ السلام کے تفصیلی واقعات سورۃ طٰہٰ میں آتے ہیں اور یہ دونوں سورتیں ابتدائی زمانہ کی ہیں (بخاری کتاب التفسیر) پس یہ اعتراض غلط ہے کہ مدینہ کے یہودیوں سے سن کر آپ نے یہ حالات بیان کئے۔ بلکہ یہودیوں کے ساتھ ملنے سے بہت پہلے اللہ تعالیٰ نے آپ کو ان تمام حالات سے باخبر کر دیا تھا۔
b
28:8-9.
2262
Important Words:
In ما یوحی (an important revelation), ما being مصدریة turns the verb following it into an infinitive and imparts to it an intensiveness of meaning. Thus the expression ما یوحی means, an important revelation or what it was necessary to be revealed at that time.
b
28:8, 9.
1821
Ma being Masdariyyah, the verb following it imparts to it an intensiveness of meaning. The expression Ma yuha thus means, an important revelation; or what was necessary to be revealed at that time.
أَنِ ٱقْذِفِيهِ فِى ٱلتَّابُوتِ فَٱقْذِفِيهِ فِى ٱلْيَمِّ فَلْيُلْقِهِ ٱلْيَمُّ بِٱلسَّاحِلِ يَأْخُذْهُ عَدُوٌّ لِّى وَعَدُوٌّ لَّهُۥ ۚ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّى وَلِتُصْنَعَ عَلَىٰ عَيْنِىٓ
28:9.
قرآن کریم میں عَدُوٌّ کا لفظ دو جگہ آیا ہے۔ اردو میں ایک کافی ہوتا ہے اس لئے ہم نے پہلی جگہ اس کا ترجمہ نہیں کیا‘ دوسری جگہ کر دیا ہے۔
یعنی ہماری نگہداشت میں (دیکھئے اقرب زیر لفظ عَین)
‘Ain means (1) the eye; (2) inmates of a house; (3) protection (Lane). As Moses was to have been entrusted with the great and difficult task of delivering a people, held in bondage for long by a cruel and powerful monarch, it was necessary that he should have received the requisite training for the great mission under royal tutors and teachers. So it was in fulfilment of this Divine plan that Moses found his way into Pharaoh’s own house.
28:9.
Important Words:
For التابوت see 2:249.
عینی (My eye). عین means, (1) the eye; (2) look or view; (3) the people or inmates of a house or dwelling; (4) brothers from the same father and mother; (5) protection or honour (Lane). The expression علی عینی means, before my eyes, or, under my protection. See also 11:38.
تصنع (be reared) is derived from صنع. They say صنع الشیء i.e. he made the thing. صنع الفرس means, he looked after the horse. صنع ابنته means, he properly brought up his daughter. صنع (sun‘un) means, to do a thing properly and well. اصطنع الشیء means, he ordered the thing to be prepared for him. اصطنعه means, he taught him and trained and brought him up. اصطنع عندہ صنیعة means, he did him a favour. اصطنعه لنفسه means, he chose him for himself. اصطناع means, to mend or reform a thing thoroughly and well (Lane & Aqrab).
Commentary:
As Moses was to have been entrusted with the great and difficult task of delivering a people held in bondage for long by a cruel and powerful monarch, it was necessary that he should have received the requisite training for the great mission under royal tutors and teachers. So it was in fulfilment of this divine plan that he found his way into Pharaoh’s own house.
The reference in the verse is to the Biblical narrative. See Exod. 2:1-10.
The expression فلیلقه is in the imperative mood and signifies command, meaning, We commanded that the river should cast it on to the bank.
a
28:9.
1
قرآن کریم میں عَدُوٌّ کا لفظ دو جگہ آیا ہے۔ اردو میں ایک کافی ہوتا ہے اس لئے ہم نے پہلی جگہ اس کا ترجمہ نہیں کیا‘ دوسری جگہ کر دیا ہے۔
2
یعنی ہماری نگہداشت میں (دیکھئے اقرب زیر لفظ عَین)
c
28:9.
2263
Important Words:
For التابوت see 2:249.
عینی (My eye). عین means, (1) the eye; (2) look or view; (3) the people or inmates of a house or dwelling; (4) brothers from the same father and mother; (5) protection or honour (Lane). The expression علی عینی means, before my eyes, or, under my protection. See also 11:38.
تصنع (be reared) is derived from صنع. They say صنع الشیء i.e. he made the thing. صنع الفرس means, he looked after the horse. صنع ابنته means, he properly brought up his daughter. صنع (sun‘un) means, to do a thing properly and well. اصطنع الشیء means, he ordered the thing to be prepared for him. اصطنعه means, he taught him and trained and brought him up. اصطنع عندہ صنیعة means, he did him a favour. اصطنعه لنفسه means, he chose him for himself. اصطناع means, to mend or reform a thing thoroughly and well (Lane & Aqrab).
Commentary:
As Moses was to have been entrusted with the great and difficult task of delivering a people held in bondage for long by a cruel and powerful monarch, it was necessary that he should have received the requisite training for the great mission under royal tutors and teachers. So it was in fulfilment of this divine plan that he found his way into Pharaoh’s own house.
The reference in the verse is to the Biblical narrative. See Exod. 2:1-10.
The expression فلیلقه is in the imperative mood and signifies command, meaning, We commanded that the river should cast it on to the bank.
c
28:9.1822
‘Ain means (1) the eye; (2) inmates of a house; (3) protection (Lane). As Moses was to have been entrusted with the great and difficult task of delivering a people, held in bondage for long by a cruel and powerful monarch, it was necessary that he should have received the requisite training for the great mission under royal tutors and teachers. So it was in fulfilment of this Divine plan that Moses found his way into Pharaoh’s own house.
إِذْ تَمْشِىٓ أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَىٰ مَن يَكْفُلُهُۥ ۖ فَرَجَعْنَٰكَ إِلَىٰٓ أُمِّكَ كَىْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ ۚ وَقَتَلْتَ نَفْسًا فَنَجَّيْنَٰكَ مِنَ ٱلْغَمِّ وَفَتَنَّٰكَ فُتُونًا ۚ فَلَبِثْتَ سِنِينَ فِىٓ أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَىٰ قَدَرٍ يَٰمُوسَىٰ
28:14.
28:16, 34.
28:12, 13.
The sojourn of Moses among the people of Midian fulfilled yet another Divine plan. As he was destined to live with the Israelites in the deserts and forests of the Valley of Sinai, he was made to become used to a hard life by living for several years in Midian.
28:12-13.
28:14.
26:15; 28:16, 34.
Important Words:
قدر (standard) is inf. noun from قدر (qadara). قدرت الشیء means, I measured the thing; computed or determined its quantity, measure, size, value, worth, bulk, proportion, extent, amount, limit or number. قدر (qadrun) or قدر (qadarun) is the quantity, quantum measure, magnitude, size, bulk, proportion and extent, of a thing. They say جاء علی قدر i.e. it came according to measure or as it may be said, he came up to the standard (Aqrab, Mufradat & Lane). See also 15:61.
Commentary:
In what a wonderful way did God fulfil the promise He made to Moses’ mother (when He commanded her to cast him into the river) that he would be restored to her (28:8)! God so managed the whole affair that the baby was soon again in the loving arms of his mother. It is in this way that God demonstrates not only His existence, but also His knowledge and shows His supreme control over all things and it is events like these that inspire a living faith in the hearts of God’s loving and sincere votaries. And it was that living faith which made Moses’ mother cast her baby into the river which was amply rewarded by Moses being restored to her very soon.
The words فتناک فتوناً (We tried thee with various trials) mean that Moses was made to pass through the crucible of trials and tribulations so that his mettle might be tested, and after passing out of these ordeals with flying colours he might be declared fit to be endowed with God’s great gifts and favours.
Midian or Madyan is the name of a town on the east side of the Gulf of ‘Akabah. The name is connected with that of the tribe of Midianites. In the 6th century Ya‘qubi speaks of its position in a district rich in springs, gardens and date-groves. Istakhri describes from his own observation the spring in the town from which Moses watered the flocks of Shu‘aib. It was then covered by a house which had been built over it. The town had then shown signs of gradual decay and decline. In the 12th century Idrisi says, "It is an unimportant little trading centre with scanty resources." In the 14th century Abul-Fida saw that it was in ruins. In recent times it has been visited by Ruppell, Burton and Musil. The extensive ruins which the Arabs call Maghair Shu‘aib after the cave-tombs lie about 16 miles east of the port of Makna, in the southern part of the valley of Al-Bad’ which is rich in streams and palms and other trees. According to Burton the whole district between 29° 28΄ and 27° 40΄ is called Ard Madyan (Enc. of Islam under "Madyan").
The town lay on the trade route from Medina to Syria and caravans going to Syria or Egypt passed through it.
The sojourn of Moses among the people of Midian fulfilled yet another divine plan. As he was destined to live with the Israelites in the deserts and forests of the valley of Sinai, he was made to become used to a hard life by living for several years in Midian.
b
28:12, 13.
c
28:14.
d
28:16, 34.
a
28:12-13.
b
28:14.
c
26:15; 28:16, 34.
2264
Important Words:
قدر (standard) is inf. noun from قدر (qadara). قدرت الشیء means, I measured the thing; computed or determined its quantity, measure, size, value, worth, bulk, proportion, extent, amount, limit or number. قدر (qadrun) or قدر (qadarun) is the quantity, quantum measure, magnitude, size, bulk, proportion and extent, of a thing. They say جاء علی قدر i.e. it came according to measure or as it may be said, he came up to the standard (Aqrab, Mufradat & Lane). See also 15:61.
Commentary:
In what a wonderful way did God fulfil the promise He made to Moses’ mother (when He commanded her to cast him into the river) that he would be restored to her (28:8)! God so managed the whole affair that the baby was soon again in the loving arms of his mother. It is in this way that God demonstrates not only His existence, but also His knowledge and shows His supreme control over all things and it is events like these that inspire a living faith in the hearts of God’s loving and sincere votaries. And it was that living faith which made Moses’ mother cast her baby into the river which was amply rewarded by Moses being restored to her very soon.
The words فتناک فتوناً (We tried thee with various trials) mean that Moses was made to pass through the crucible of trials and tribulations so that his mettle might be tested, and after passing out of these ordeals with flying colours he might be declared fit to be endowed with God’s great gifts and favours.
Midian or Madyan is the name of a town on the east side of the Gulf of ‘Akabah. The name is connected with that of the tribe of Midianites. In the 6th century Ya‘qubi speaks of its position in a district rich in springs, gardens and date-groves. Istakhri describes from his own observation the spring in the town from which Moses watered the flocks of Shu‘aib. It was then covered by a house which had been built over it. The town had then shown signs of gradual decay and decline. In the 12th century Idrisi says, "It is an unimportant little trading centre with scanty resources." In the 14th century Abul-Fida saw that it was in ruins. In recent times it has been visited by Ruppell, Burton and Musil. The extensive ruins which the Arabs call Maghair Shu‘aib after the cave-tombs lie about 16 miles east of the port of Makna, in the southern part of the valley of Al-Bad’ which is rich in streams and palms and other trees. According to Burton the whole district between 29° 28΄ and 27° 40΄ is called Ard Madyan (Enc. of Islam under "Madyan").
The town lay on the trade route from Medina to Syria and caravans going to Syria or Egypt passed through it.
The sojourn of Moses among the people of Midian fulfilled yet another divine plan. As he was destined to live with the Israelites in the deserts and forests of the valley of Sinai, he was made to become used to a hard life by living for several years in Midian.
a
28:14.
b
28:16, 34.
d
28:12, 13.
1823
The sojourn of Moses among the people of Midian fulfilled yet another Divine plan. As he was destined to live with the Israelites in the deserts and forests of the Valley of Sinai, he was made to become used to a hard life by living for several years in Midian.
وَٱصْطَنَعْتُكَ لِنَفْسِى
12:55.
12:55.
e
12:55.
a
20:14.
2265
Important Words:
اصطنعتک (I have chosen thee). For اصطنع see 20:40.
The verse signifies that God chose Moses for the great and difficult task of delivering a broken and crushed people from a heartless tyranny.
c
12:55.
ٱذْهَبْ أَنتَ وَأَخُوكَ بِـَٔايَٰتِى وَلَا تَنِيَا فِى ذِكْرِى
28:36.
28:36.
28:36.
Important Words:
لا تنیا (slacken not) is derived from ونی which means, he was or became languid, remiss, weak, feeble or faint. ونی فیه means, he entered upon a thing languidly or weakly; توانی فی الامر he flagged or was remiss in the affair; ونی عنه, he passed from it and left it (Lane & Aqrab).
Commentary:
The words, and slacken not in remembering Me, show that prayer and constant remembrance of God are greatly helpful in attaining success. They constitute the spiritual means which one must employ along with physical and material means for the furtherance and success of one’s cause. They are as essential as the physical means.
God’s command to Moses and Aaron to adopt these means, although He had promised them His help, makes it abundantly clear that the promise of Divine help does not absolve one of the obligation to use those means which God has created for the attainment of a certain object. God wants us to use all legitimate means that lie in our power for the accomplishment of our object and leave the rest to Him.
f
28:36.
b
28:36.
2266
Important Words:
لا تنیا (slacken not) is derived from ونی which means, he was or became languid, remiss, weak, feeble or faint. ونی فیه means, he entered upon a thing languidly or weakly; توانی فی الامر he flagged or was remiss in the affair; ونی عنه, he passed from it and left it (Lane & Aqrab).
Commentary:
The words, and slacken not in remembering Me, show that prayer and constant remembrance of God are greatly helpful in attaining success. They constitute the spiritual means which one must employ along with physical and material means for the furtherance and success of one’s cause. They are as essential as the physical means.
God’s command to Moses and Aaron to adopt these means, although He had promised them His help, makes it abundantly clear that the promise of Divine help does not absolve one of the obligation to use those means which God has created for the attainment of a certain object. God wants us to use all legitimate means that lie in our power for the accomplishment of our object and leave the rest to Him.
d
28:36.
ٱذْهَبَآ إِلَىٰ فِرْعَوْنَ إِنَّهُۥ طَغَىٰ
79:18.
79:18.
79:18.
g
79:18.
c
79:18.
e
79:18.
فَقُولَا لَهُۥ قَوْلًا لَّيِّنًا لَّعَلَّهُۥ يَتَذَكَّرُ أَوْ يَخْشَىٰ
ہم کئی جگہ لکھ آئے ہیں کہ فَاء عربی زبان میں خالی عطف کے لئے بھی آتا ہے۔
The verse teaches a two-fold lesson to a religious teacher or preacher. He should use gentle language when preaching. He should also show due respect to those whom God has endowed with worldly honour or has placed in the seat of authority.
Important Words:
لعله (that haply he might). لعل when expressing hope or fear is not used with regard to God. Hope or fear combined with expectation expressed by لعل pertains sometimes to the speaker and sometimes to the person spoken of and sometimes to the addressee. In the verse under comment it expresses hope on the part of Moses and Aaron meaning that they should preach the Divine Message to Pharaoh hoping that he might accept it. When used about God it signifies certainty. See also 2:22 & 11:13.
Commentary:
The verse teaches a two-fold lesson to religious teachers and preachers. A religious teacher must use gentle language when preaching his Message. He should also show due respect to those whom God has endowed with worldly honour or whom He has placed in the seat of authority.
1
ہم کئی جگہ لکھ آئے ہیں کہ فَاء عربی زبان میں خالی عطف کے لئے بھی آتا ہے۔
2266A
Important Words:
لعله (that haply he might). لعل when expressing hope or fear is not used with regard to God. Hope or fear combined with expectation expressed by لعل pertains sometimes to the speaker and sometimes to the person spoken of and sometimes to the addressee. In the verse under comment it expresses hope on the part of Moses and Aaron meaning that they should preach the Divine Message to Pharaoh hoping that he might accept it. When used about God it signifies certainty. See also 2:22 & 11:13.
Commentary:
The verse teaches a two-fold lesson to religious teachers and preachers. A religious teacher must use gentle language when preaching his Message. He should also show due respect to those whom God has endowed with worldly honour or whom He has placed in the seat of authority.
1824
The verse teaches a two-fold lesson to a religious teacher or preacher. He should use gentle language when preaching. He should also show due respect to those whom God has endowed with worldly honour or has placed in the seat of authority.
قَالَا رَبَّنَآ إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَآ أَوْ أَن يَطْغَىٰ
26:13.
26:13.
26:13.
Important Words:
یفرط (commit excess) is derived from فرط which means, he preceded; went before; was or became first or foremost; had priority or precedence. فرط علیه means, he hastened to do him an evil action; he acted hastily and unjustly towards him; he did to him what was hateful or evil; he annoyed him. فرط علیه فی القول means, he exceeded the due bounds or just limits towards him in speech. The expression اننا نخاف ان یفرط علینا means, we fear that he may act hastily and unjustly towards us, or that he may hastily do to us an evil action or that he may hasten to punish us. أفرط علیه means, he acted insolently towards him. أفرط علی الرجل means, he burdened the man with what he could not bear (Lane & Aqrab).
Commentary:
Moses and Aaron are represented here as saying that Pharaoh might do them some harm or that he might exceed proper bounds in his talk about God i.e. might use derogatory language about God.
h
26:13.
a
26:13.
2267
Important Words:
یفرط (commit excess) is derived from فرط which means, he preceded; went before; was or became first or foremost; had priority or precedence. فرط علیه means, he hastened to do him an evil action; he acted hastily and unjustly towards him; he did to him what was hateful or evil; he annoyed him. فرط علیه فی القول means, he exceeded the due bounds or just limits towards him in speech. The expression اننا نخاف ان یفرط علینا means, we fear that he may act hastily and unjustly towards us, or that he may hastily do to us an evil action or that he may hasten to punish us. أفرط علیه means, he acted insolently towards him. أفرط علی الرجل means, he burdened the man with what he could not bear (Lane & Aqrab).
Commentary:
Moses and Aaron are represented here as saying that Pharaoh might do them some harm or that he might exceed proper bounds in his talk about God i.e. might use derogatory language about God.
f
26:13.
قَالَ لَا تَخَافَآ ۖ إِنَّنِى مَعَكُمَآ أَسْمَعُ وَأَرَىٰ
Commentary:
The verse means: When in distress you will call Me, I will hear your prayer and help you and when there will be a possibility of your being overtaken unawares I will look after you and protect you.
2268
Commentary:
The verse means: When in distress you will call Me, I will hear your prayer and help you and when there will be a possibility of your being overtaken unawares I will look after you and protect you.
فَأْتِيَاهُ فَقُولَآ إِنَّا رَسُولَا رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِىٓ إِسْرَٰٓءِيلَ وَلَا تُعَذِّبْهُمْ ۖ قَدْ جِئْنَٰكَ بِـَٔايَةٍ مِّن رَّبِّكَ ۖ وَٱلسَّلَٰمُ عَلَىٰ مَنِ ٱتَّبَعَ ٱلْهُدَىٰٓ
Commentary:
"A Great Sign" in this verse may be taken as referring to the whole teaching or message of Moses because he had already shown two Signs to Pharaoh—the Sign of the rod and of the white hand, and not one. The word الھدی i.e. "guidance" also seems to support the above significance of "a Sign." Thus آیة signifies the whole teaching of Moses and not a particular part of it or one or two of his miracles. Or the word may refer to the promise of peace and security which God had given to Moses and of Divine punishment with which Pharaoh had been threatened.
2269
Commentary:
"A Great Sign" in this verse may be taken as referring to the whole teaching or message of Moses because he had already shown two Signs to Pharaoh—the Sign of the rod and of the white hand, and not one. The word الھدی i.e. "guidance" also seems to support the above significance of "a Sign." Thus آیة signifies the whole teaching of Moses and not a particular part of it or one or two of his miracles. Or the word may refer to the promise of peace and security which God had given to Moses and of Divine punishment with which Pharaoh had been threatened.
إِنَّا قَدْ أُوحِىَ إِلَيْنَآ أَنَّ ٱلْعَذَابَ عَلَىٰ مَن كَذَّبَ وَتَوَلَّىٰ
قَالَ فَمَن رَّبُّكُمَا يَٰمُوسَىٰ
26:24.
26:24.
26:24.
a
26:24.
a
26:24.
a
26:24.
قَالَ رَبُّنَا ٱلَّذِىٓ أَعْطَىٰ كُلَّ شَىْءٍ خَلْقَهُۥ ثُمَّ هَدَىٰ
81:3, 4.
81:3, 4.
The verse means that there exists perfect order in the world and that God has endowed everything with properties which are best suited to its particular requirements and needs, and by making proper use of which it can attain its fullest development.
87:3-4.
Commentary:
The verse means to say that there exists a perfect order in the world and that God has endowed everything with the qualities and attributes which are best suited to its particular requirements and needs and by making proper use of which it can attain to its fullest development.
Pharaoh seems to be a polytheistic philosopher. Here Moses has drawn his attention to the Oneness and Unity of God.
b
81:3, 4.
b
87:3-4.
2270
Commentary:
The verse means to say that there exists a perfect order in the world and that God has endowed everything with the qualities and attributes which are best suited to its particular requirements and needs and by making proper use of which it can attain to its fullest development.
Pharaoh seems to be a polytheistic philosopher. Here Moses has drawn his attention to the Oneness and Unity of God.
b
81:3, 4.
1825
The verse means that there exists perfect order in the world and that God has endowed everything with properties which are best suited to its particular requirements and needs, and by making proper use of which it can attain its fullest development.
قَالَ فَمَا بَالُ ٱلْقُرُونِ ٱلْأُولَىٰ
Moses’s reply to Pharaoh’s query contained in the previous verse seemed to have entirely confounded the latter, so he adroitly turned away from the subject which he himself had started and put Moses a new question, asking him whether his God knew anything about the former generations who were dead and gone, meaning how they would fare when they had not had the benefit of receiving guidance from him (Moses). Thus in a subtle manner Pharaoh sought to incite his people against Moses by making an oblique hint that he (Moses) had insinuated that their forefathers were bereft of heavenly guidance and, therefore, were deserving of Divine punishment.
Commentary:
Moses’s reply to Pharaoh’s query contained in the previous verse seemed to have entirely confounded him (Pharaoh), so he adroitly turned away from the subject which he himself started and presented Moses with a new question. He asked Moses whether his God knew anything about the former generations who were dead and gone, meaning how they would fare when they had not had the benefit of receiving guidance from him (Moses). Thus, in a subtle manner Pharaoh sought to incite his people against Moses by making an oblique hint that he (Moses) regarded their forefathers as bereft of heavenly guidance and therefore deserving of Divine punishment.
2271
Commentary:
Moses’s reply to Pharaoh’s query contained in the previous verse seemed to have entirely confounded him (Pharaoh), so he adroitly turned away from the subject which he himself started and presented Moses with a new question. He asked Moses whether his God knew anything about the former generations who were dead and gone, meaning how they would fare when they had not had the benefit of receiving guidance from him (Moses). Thus, in a subtle manner Pharaoh sought to incite his people against Moses by making an oblique hint that he (Moses) regarded their forefathers as bereft of heavenly guidance and therefore deserving of Divine punishment.
1826
Moses’s reply to Pharaoh’s query contained in the previous verse seemed to have entirely confounded the latter, so he adroitly turned away from the subject which he himself had started and put Moses a new question, asking him whether his God knew anything about the former generations who were dead and gone, meaning how they would fare when they had not had the benefit of receiving guidance from him (Moses). Thus in a subtle manner Pharaoh sought to incite his people against Moses by making an oblique hint that he (Moses) had insinuated that their forefathers were bereft of heavenly guidance and, therefore, were deserving of Divine punishment.
قَالَ عِلْمُهَا عِندَ رَبِّى فِى كِتَٰبٍ ۖ لَّا يَضِلُّ رَبِّى وَلَا يَنسَى
19:65.
19:65.
Moses gives a crushing reply to Pharaoh’s evasive tactics. He tells Pharaoh that he should not bother about the former generations. God knew all about them and every detail concerning them was well-preserved in His knowledge and on the Day of Resurrection He would requite them all according to their deeds and actions, taking into consideration their particular conditions and circumstances.
19:65.
Commentary:
Moses gives a crushing reply to Pharaoh’s evasive tactics. He tells Pharaoh that he should not bother about the former generations. His God knew all about them and every detail concerning them was well preserved in His knowledge and on the Day of Resurrection He would requite them all according to their deeds and actions, taking into consideration their particular conditions and circumstances.
c
19:65.
a
19:65.
2272
Commentary:
Moses gives a crushing reply to Pharaoh’s evasive tactics. He tells Pharaoh that he should not bother about the former generations. His God knew all about them and every detail concerning them was well preserved in His knowledge and on the Day of Resurrection He would requite them all according to their deeds and actions, taking into consideration their particular conditions and circumstances.
a
19:65.
1827
Moses gives a crushing reply to Pharaoh’s evasive tactics. He tells Pharaoh that he should not bother about the former generations. God knew all about them and every detail concerning them was well-preserved in His knowledge and on the Day of Resurrection He would requite them all according to their deeds and actions, taking into consideration their particular conditions and circumstances.
ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ مَهْدًا وَسَلَكَ لَكُمْ فِيهَا سُبُلًا وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِۦٓ أَزْوَٰجًا مِّن نَّبَاتٍ شَتَّىٰ
43:11.
43:11.
43:11.
Commentary:
The word ازواجاً (in pairs) points to a profound scientific truth which has only recently been discovered, viz. that there are pairs in the vegetable world as there are pairs in the animal world. Long before this scientific truth was discovered the Quran had stated it. It has further stated that all objects have been created in pairs (51:50). Science seems to be moving in the direction pointed by the Quran. Its discoveries in organic and inorganic matter have been increasingly supporting and substantiating the truth enunciated by the Quran centuries ago.
The verse under comment continues the argument begun in the previous verse, viz. that just as physical rain gives life to plants and vegetation, similarly water of Divine revelation is indispensable for the spiritual life of man.
d
43:11.
b
43:11.
2273
Commentary:
The word ازواجاً (in pairs) points to a profound scientific truth which has only recently been discovered, viz. that there are pairs in the vegetable world as there are pairs in the animal world. Long before this scientific truth was discovered the Quran had stated it. It has further stated that all objects have been created in pairs (51:50). Science seems to be moving in the direction pointed by the Quran. Its discoveries in organic and inorganic matter have been increasingly supporting and substantiating the truth enunciated by the Quran centuries ago.
The verse under comment continues the argument begun in the previous verse, viz. that just as physical rain gives life to plants and vegetation, similarly water of Divine revelation is indispensable for the spiritual life of man.
b
43:11.
كُلُوا۟ وَٱرْعَوْا۟ أَنْعَٰمَكُمْ ۗ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّأُو۟لِى ٱلنُّهَىٰ
10:25; 25:50; 32:28.
10:25; 25:50; 32:28.
10:25; 25:50; 32:28.
Important Words:
النھی (reason) is derived from نھی (naha). They say نھاہ عن کذا i.e. he forbade him to do such a thing. نھی (nuha) is the plural of نھیة (nuhyatun) which means, reason. It is so called because reason restrains a man from doing what is bad and from all that which is contrary to reason and common sense (Aqrab).
Commentary:
The truths narrated in the previous verse constitute "Signs" or proofs of the existence of God. They also prove the need of Divine revelation, because they show that if God has made so much provision for the physical needs of man, He must have made similar provision for his spiritual needs also.
e
10:25; 25:50; 32:28.
a
10:25; 25:50; 32:28.
2274
Important Words:
النھی (reason) is derived from نھی (naha). They say نھاہ عن کذا i.e. he forbade him to do such a thing. نھی (nuha) is the plural of نھیة (nuhyatun) which means, reason. It is so called because reason restrains a man from doing what is bad and from all that which is contrary to reason and common sense (Aqrab).
Commentary:
The truths narrated in the previous verse constitute "Signs" or proofs of the existence of God. They also prove the need of Divine revelation, because they show that if God has made so much provision for the physical needs of man, He must have made similar provision for his spiritual needs also.
c
10:25; 25:50; 32:28.