Topic: Commissioned To Pharaoh
View Aspects
ثُمَّ بَعَثْنَا مِنۢ بَعْدِهِم مُّوسَىٰ وَهَٰرُونَ إِلَىٰ فِرْعَوْنَ وَمَلَإِي۟هِۦ بِـَٔايَٰتِنَا فَٱسْتَكْبَرُوا۟ وَكَانُوا۟ قَوْمًا مُّجْرِمِينَ
7:104.
7:104.
7:104.
Commentary:
A Prophet of God is rejected for two reasons. Either the people to whom he preaches his Message look upon his claim as too big, thinking that God cannot speak to a man; or, behaving arrogantly, they think it to be beneath their dignity to follow his lead. This happened with Moses. Some of those to whom he delivered his Message rejected his claim because they thought it impossible that God should have condescended to speak to a mortal; others thought it incompatible with their dignity to obey a man of no consequence like Moses.
The clause, they were a sinful people, may have two meanings: (1) They were already a sinful people and therefore they rejected Moses. Taken in this sense, the words furnish the reason why they behaved with arrogance and paid no heed to the truth. (2) They became sinful in consequence of their rejection of Moses. Both interpretations explain why people reject the truth. Evil is born of evil and also leads to it; and therefore those who lead a sinful life cannot accept the truth. Again, the goodness and godliness of a person sometimes make him proud and prompt him to reject the truth. The rejection of truth is therefore no light matter, and one should think a thousand times before one rejects a claimant to prophethood.
d
7:104.
b
7:104.
1349
Commentary:
A Prophet of God is rejected for two reasons. Either the people to whom he preaches his Message look upon his claim as too big, thinking that God cannot speak to a man; or, behaving arrogantly, they think it to be beneath their dignity to follow his lead. This happened with Moses. Some of those to whom he delivered his Message rejected his claim because they thought it impossible that God should have condescended to speak to a mortal; others thought it incompatible with their dignity to obey a man of no consequence like Moses.
The clause, they were a sinful people, may have two meanings: (1) They were already a sinful people and therefore they rejected Moses. Taken in this sense, the words furnish the reason why they behaved with arrogance and paid no heed to the truth. (2) They became sinful in consequence of their rejection of Moses. Both interpretations explain why people reject the truth. Evil is born of evil and also leads to it; and therefore those who lead a sinful life cannot accept the truth. Again, the goodness and godliness of a person sometimes make him proud and prompt him to reject the truth. The rejection of truth is therefore no light matter, and one should think a thousand times before one rejects a claimant to prophethood.
b
7:104.
وَقَوْمُ إِبْرَٰهِيمَ وَقَوْمُ لُوطٍ
Commentary:
This and the next verse give the instances of the people of Abraham and Lot and of the inhabitants of Midian and those who rejected Moses.All these peoples had their due share of Divine punishment for their evil deeds. They had been given sufficient time to mend their ways but they did not profit by the respite granted to them.
2474
Commentary:
This and the next verse give the instances of the people of Abraham and Lot and of the inhabitants of Midian and those who rejected Moses.All these peoples had their due share of Divine punishment for their evil deeds. They had been given sufficient time to mend their ways but they did not profit by the respite granted to them.
قَالَ كَلَّا ۖ فَٱذْهَبَا بِـَٔايَٰتِنَآ ۖ إِنَّا مَعَكُم مُّسْتَمِعُونَ
28:36.
اس آیت میں طٰـسٓمّٓ کو سورت کے شروع میں لکھنے کی وجہ بتائی گئی ہے اور بتایا ہے کہ اللہ تعالیٰ اپنے بندوں کی دعائیں ہمیشہ سنتا رہتا ہے اور اسی کی طرف طٰـسٓمّٓ میں اشارہ تھا۔
28:36.
28:36.
Important Words:
کلا means, no; by no means; on the contrary; by all means; at any rate; truly. The particle is also used to remonstrate with a person and to tell him that what he says is not correct, or it is used for rejecting the request of a person (Aqrab & Baqa).
Commentary:
In the preceding two verses Moses had made one request to God and one statement of fact. The request was that because he was not eloquent in speech the great task of conveying the Divine Message to Pharaoh might be entrusted to his brother, Aaron. And he had reinforced this request by the statement that the people of Pharaoh had a charge of murder against him and on that plea they might kill him. The particle کلا (by no means) may apply either to the request or to the statement of Moses. As applying to Moses’ request it may signify that his request for the transfer of the great mission to Aaron could not be granted and as applying to the statement it may signify that the people of Pharaoh would not be able to lay hands on him. Or the particle may signify both things at the same time, viz. that Moses himself would have to carry the great mission though his brother would also be appointed as his assistant and that he should not fear being killed by the people of Pharaoh because they would not be able to lay hands on him.
d
28:36.
4
اس آیت میں طٰـسٓمّٓ کو سورت کے شروع میں لکھنے کی وجہ بتائی گئی ہے اور بتایا ہے کہ اللہ تعالیٰ اپنے بندوں کی دعائیں ہمیشہ سنتا رہتا ہے اور اسی کی طرف طٰـسٓمّٓ میں اشارہ تھا۔
a
28:36.
2716
Important Words:
کلا means, no; by no means; on the contrary; by all means; at any rate; truly. The particle is also used to remonstrate with a person and to tell him that what he says is not correct, or it is used for rejecting the request of a person (Aqrab & Baqa).
Commentary:
In the preceding two verses Moses had made one request to God and one statement of fact. The request was that because he was not eloquent in speech the great task of conveying the Divine Message to Pharaoh might be entrusted to his brother, Aaron. And he had reinforced this request by the statement that the people of Pharaoh had a charge of murder against him and on that plea they might kill him. The particle کلا (by no means) may apply either to the request or to the statement of Moses. As applying to Moses’ request it may signify that his request for the transfer of the great mission to Aaron could not be granted and as applying to the statement it may signify that the people of Pharaoh would not be able to lay hands on him. Or the particle may signify both things at the same time, viz. that Moses himself would have to carry the great mission though his brother would also be appointed as his assistant and that he should not fear being killed by the people of Pharaoh because they would not be able to lay hands on him.
e
28:36.
فَأْتِيَا فِرْعَوْنَ فَقُولَآ إِنَّا رَسُولُ رَبِّ ٱلْعَٰلَمِينَ
The word Rasul in the verse is in the singular while the subject inna and the verbs used are in dual. In Arabic, it is permissible sometimes to use the singular predicate for a subject in the dual or plural number (Bayan). See also 26:78.
Commentary:
The word رسول here is in the singular while the subject انا and the verbs used are in the dual number. In Arabic it is permissible sometimes to use singular predicate for a subject in the dual or plural number, as they say ھذان رسولی، وکیلی i.e. those two are my messengers and my agents, the words رسول and وکیل being in the singular. The Arabs also say ھؤلاء رسولی i.e. those are my messengers (Bayan). Elsewhere in the Quran (26:78) a similar construction has been used as فانھم عدو لی i.e. they are my enemies, the word عدو being in the singular but giving the sense of a plural.
2717
Commentary:
The word رسول here is in the singular while the subject انا and the verbs used are in the dual number. In Arabic it is permissible sometimes to use singular predicate for a subject in the dual or plural number, as they say ھذان رسولی، وکیلی i.e. those two are my messengers and my agents, the words رسول and وکیل being in the singular. The Arabs also say ھؤلاء رسولی i.e. those are my messengers (Bayan). Elsewhere in the Quran (26:78) a similar construction has been used as فانھم عدو لی i.e. they are my enemies, the word عدو being in the singular but giving the sense of a plural.
2100
The word Rasul in the verse is in the singular while the subject inna and the verbs used are in dual. In Arabic, it is permissible sometimes to use the singular predicate for a subject in the dual or plural number (Bayan). See also 26:78.