Topic: Slandered, Accused
View Aspects
وَلَهُمْ عَلَىَّ ذَنۢبٌ فَأَخَافُ أَن يَقْتُلُونِ
28:34.
اس میں اس الزام کی طرف اشارہ ہے کہ آپ کے ہاتھ سے نادانستہ طور پر ایک آدمی مارا گیا تھا۔
یہ مرادنہیں کہ اپنے قتل ہونے سے ڈرتا ہوں بلکہ یہ مراد ہے کہ ایسا نہ ہو کہ وہ غصہ سے تیرا پیغام سننے سے پہلے ہی مجھے مار دیں اور پیغام سننے سے محروم ہو جائیں۔ غرض ڈر اپنے مارے جانے کا نہیں بلکہ قوم کے صداقت سے محروم ہونے کا ہے۔
28:34.
The words show that the people of Pharaoh had charged Moses with the murder of an Egyptian. This incident is mentioned in Exod. 2: 11-15 and also in the Qur’an in 28:16-21, where it is stated that it was not intentional or deliberate murder. Moses was defending an Israelite whom an Egyptian was beating and in the scuffle the latter happened to be killed.
28:34.
Important Words:
For ذنب see 3:17. According to Imam Raghib any error or fault which produces a harmful result and for which one is liable to account is ذنب. It may be deliberate or committed through inadvertence.
Commentary:
The words "they have a charge against me" show that the people of Pharaoh had charged Moses with the murder of an Egyptian, not that Moses was actually guilty of a deliberate murder.
The incident referred to here is mentioned in Exod. 2:11-15. In the Quran it is referred to in 28:16-21, where it is stated that it was not intentional murder. Moses was defending an Israelite whom an Egyptian was beating and in the scuffle the latter happened to be killed. The words "I fear that they may kill me", should not be understood to mean that Moses was afraid of death. He was afraid lest the Egyptians should kill him on the charge of his having killed an Egyptian, before he should have delivered his message and have fulfilled his mission which was dearer to him than life itself.
c
28:34.
2
اس میں اس الزام کی طرف اشارہ ہے کہ آپ کے ہاتھ سے نادانستہ طور پر ایک آدمی مارا گیا تھا۔
3
یہ مرادنہیں کہ اپنے قتل ہونے سے ڈرتا ہوں بلکہ یہ مراد ہے کہ ایسا نہ ہو کہ وہ غصہ سے تیرا پیغام سننے سے پہلے ہی مجھے مار دیں اور پیغام سننے سے محروم ہو جائیں۔ غرض ڈر اپنے مارے جانے کا نہیں بلکہ قوم کے صداقت سے محروم ہونے کا ہے۔
e
28:34.
2715
Important Words:
For ذنب see 3:17. According to Imam Raghib any error or fault which produces a harmful result and for which one is liable to account is ذنب. It may be deliberate or committed through inadvertence.
Commentary:
The words "they have a charge against me" show that the people of Pharaoh had charged Moses with the murder of an Egyptian, not that Moses was actually guilty of a deliberate murder.
The incident referred to here is mentioned in Exod. 2:11-15. In the Quran it is referred to in 28:16-21, where it is stated that it was not intentional murder. Moses was defending an Israelite whom an Egyptian was beating and in the scuffle the latter happened to be killed. The words "I fear that they may kill me", should not be understood to mean that Moses was afraid of death. He was afraid lest the Egyptians should kill him on the charge of his having killed an Egyptian, before he should have delivered his message and have fulfilled his mission which was dearer to him than life itself.
d
28:34.
2099
The words show that the people of Pharaoh had charged Moses with the murder of an Egyptian. This incident is mentioned in Exod. 2: 11-15 and also in the Qur’an in 28:16-21, where it is stated that it was not intentional or deliberate murder. Moses was defending an Israelite whom an Egyptian was beating and in the scuffle the latter happened to be killed.
وَدَخَلَ ٱلْمَدِينَةَ عَلَىٰ حِينِ غَفْلَةٍ مِّنْ أَهْلِهَا فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلَانِ هَٰذَا مِن شِيعَتِهِۦ وَهَٰذَا مِنْ عَدُوِّهِۦ ۖ فَٱسْتَغَٰثَهُ ٱلَّذِى مِن شِيعَتِهِۦ عَلَى ٱلَّذِى مِنْ عَدُوِّهِۦ فَوَكَزَهُۥ مُوسَىٰ فَقَضَىٰ عَلَيْهِ ۖ قَالَ هَٰذَا مِنْ عَمَلِ ٱلشَّيْطَٰنِ ۖ إِنَّهُۥ عَدُوٌّ مُّضِلٌّ مُّبِينٌ
20:41; 26:20.
穆撒的性格是非常高贵的, 在主示的非常崇高的理想鼓舞之下, 他总是乐于帮助弱小而被压迫的民族; 因此在一个可怜的以色列人, 请求他的援助来对付那个傲慢而残忍的埃及人时, 他立刻去救他。
“这属于恶魔的行为” 这句话, 按照阿拉伯习用语的意思是, 某一罪恶的事情发生了, 也就是说, “恶魔唆使一个埃及人和一个以色列人打架, 而我不得不来帮助那被压迫的以色列人, 结果做了一件坏事” 即打死了一个人。否则, 这句话也可以作为对打死的那个埃及人讲的, 意思是, “这是你恶魔行为的下场”, 也就是说, “你的死是你自己邪恶和犯罪行为的结果”。穆撒没有用致命的武器而只是抵抗那个埃及人, 或是用拳头打他, 表明后者是偶然死亡的。显然, 在穆撒方面并没有打死他的意图。«古兰经»在这节经文中并没有提到穆撒说的那个埃及人的卑鄙行径。那个埃及人据说是强迫一个以色列女人和他通奸。这肯定会引起这节经文中所说的那次争吵, 最后引起穆撒的干预以及那埃及人的死亡 (《犹太百科全書》“Moses” 项下)。
یعنی آرام سے اپنے گھروں میں سو رہے تھے۔ دوپہر کو یا آدھی رات کو۔
گھونسا‘ جسے پنجابی میں مُکّا کہتے ہیں۔
یعنی شیطان نے میری قوم کے آدمی اور فرعون کی قوم کے آدمی کو غصہ دلا کر آپس میں لڑوادیا۔ اور مجھے اپنی قوم کے آدمی کی جو مظلوم تھا مدد کرنی پڑی اور فرعون کی قوم کا آدمی مر گیا۔
20:41; 26:20.
Being of a very noble nature and having been inspired by very high ideals, Moses was always ready to help weak and oppressed people; so when a poor Israelite sought his help against an arrogant and cruel Egyptian, he at once went to his rescue.
The expression, This is of Satan’s doing, according to Arabic idiom means that some evil thing has happened, i.e. 'Satan had caused an Egyptian and an Israelite to fight and I had to come to the assistance of the oppressed Israelite which resulted in an evil thing' i.e. the death of a person. Or the words might have been addressed to the dead Egyptian meaning, 'This is the outcome of your satanic deed,' i.e. 'Your death is the result of your own wickedness and transgression.' The fact that Moses used no lethal weapon and only repelled the Egyptian or struck him with his fist shows that the latter’s death was accidental. Evidently, there was no intention on Moses’s part to kill him. The Qur’an has not mentioned the wicked deed of the Egyptian to which Moses refers in this verse. The Egyptian is reported to have forced an Israelite woman to commit adultery with him. It apparently led to the quarrel referred to in the verse and ultimately to Moses’s interference and the death of the Egyptian
20:41; 26:20.
Important Words:
وکزہ (struck him with his fist) means, he struck or beat him; he beat or struck him with his fist; he pushed or impelled or repelled him; he goaded him (Lane).
Commentary:
Being of a very noble nature and having been inspired by high ideals, Moses was always ready to help weak and oppressed people and so when a poor and weak Israelite sought his help against an arrogant and cruel Egyptian, he at once went to his rescue.
The expression, "this is of Satan’s doing," according to Arabic idiom means that some evil thing has happened, i.e. "Satan had caused an Egyptian and an Israelite to fight and I had to come to the assistance of the oppressed Israelite which resulted in an evil thing i.e. the death of a person." Or the words might have been addressed to the dead Egyptian meaning, "this is the outcome of your satanic deed," i.e. "your death is the result of your own wickedness and transgression." The fact that Moses used no lethal weapon and only repelled the Egyptian or at best struck him with his fist shows that the latter’s death was accidental. Clearly there was no intention on Moses’ part to cause it.
The Quran has not mentioned the wicked deed of the Egyptian to which Moses refers in this verse but from Jewish Encyclopedia we know that the said Egyptian had forced an Israelite woman to commit adultery with him and that was indeed a devilish deed. It apparently led to the quarrel referred to in the verse and ultimately to Moses’ interference and the death of the Egyptian (Jew. Enc. under "Moses").
c
20:41; 26:20.
961
穆撒的性格是非常高贵的, 在主示的非常崇高的理想鼓舞之下, 他总是乐于帮助弱小而被压迫的民族; 因此在一个可怜的以色列人, 请求他的援助来对付那个傲慢而残忍的埃及人时, 他立刻去救他。
962
“这属于恶魔的行为” 这句话, 按照阿拉伯习用语的意思是, 某一罪恶的事情发生了, 也就是说, “恶魔唆使一个埃及人和一个以色列人打架, 而我不得不来帮助那被压迫的以色列人, 结果做了一件坏事” 即打死了一个人。否则, 这句话也可以作为对打死的那个埃及人讲的, 意思是, “这是你恶魔行为的下场”, 也就是说, “你的死是你自己邪恶和犯罪行为的结果”。穆撒没有用致命的武器而只是抵抗那个埃及人, 或是用拳头打他, 表明后者是偶然死亡的。显然, 在穆撒方面并没有打死他的意图。«古兰经»在这节经文中并没有提到穆撒说的那个埃及人的卑鄙行径。那个埃及人据说是强迫一个以色列女人和他通奸。这肯定会引起这节经文中所说的那次争吵, 最后引起穆撒的干预以及那埃及人的死亡 (《犹太百科全書》“Moses” 项下)。
3
یعنی آرام سے اپنے گھروں میں سو رہے تھے۔ دوپہر کو یا آدھی رات کو۔
4
گھونسا‘ جسے پنجابی میں مُکّا کہتے ہیں۔
5
یعنی شیطان نے میری قوم کے آدمی اور فرعون کی قوم کے آدمی کو غصہ دلا کر آپس میں لڑوادیا۔ اور مجھے اپنی قوم کے آدمی کی جو مظلوم تھا مدد کرنی پڑی اور فرعون کی قوم کا آدمی مر گیا۔
b
20:41; 26:20.
2887
Important Words:
وکزہ (struck him with his fist) means, he struck or beat him; he beat or struck him with his fist; he pushed or impelled or repelled him; he goaded him (Lane).
Commentary:
Being of a very noble nature and having been inspired by high ideals, Moses was always ready to help weak and oppressed people and so when a poor and weak Israelite sought his help against an arrogant and cruel Egyptian, he at once went to his rescue.
The expression, "this is of Satan’s doing," according to Arabic idiom means that some evil thing has happened, i.e. "Satan had caused an Egyptian and an Israelite to fight and I had to come to the assistance of the oppressed Israelite which resulted in an evil thing i.e. the death of a person." Or the words might have been addressed to the dead Egyptian meaning, "this is the outcome of your satanic deed," i.e. "your death is the result of your own wickedness and transgression." The fact that Moses used no lethal weapon and only repelled the Egyptian or at best struck him with his fist shows that the latter’s death was accidental. Clearly there was no intention on Moses’ part to cause it.
The Quran has not mentioned the wicked deed of the Egyptian to which Moses refers in this verse but from Jewish Encyclopedia we know that the said Egyptian had forced an Israelite woman to commit adultery with him and that was indeed a devilish deed. It apparently led to the quarrel referred to in the verse and ultimately to Moses’ interference and the death of the Egyptian (Jew. Enc. under "Moses").
a
20:41; 26:20.
2204
Being of a very noble nature and having been inspired by very high ideals, Moses was always ready to help weak and oppressed people; so when a poor Israelite sought his help against an arrogant and cruel Egyptian, he at once went to his rescue.
2205
The expression, This is of Satan’s doing, according to Arabic idiom means that some evil thing has happened, i.e. 'Satan had caused an Egyptian and an Israelite to fight and I had to come to the assistance of the oppressed Israelite which resulted in an evil thing' i.e. the death of a person. Or the words might have been addressed to the dead Egyptian meaning, 'This is the outcome of your satanic deed,' i.e. 'Your death is the result of your own wickedness and transgression.' The fact that Moses used no lethal weapon and only repelled the Egyptian or struck him with his fist shows that the latter’s death was accidental. Evidently, there was no intention on Moses’s part to kill him. The Qur’an has not mentioned the wicked deed of the Egyptian to which Moses refers in this verse. The Egyptian is reported to have forced an Israelite woman to commit adultery with him. It apparently led to the quarrel referred to in the verse and ultimately to Moses’s interference and the death of the Egyptian
قَالَ رَبِّ إِنِّى ظَلَمْتُ نَفْسِى فَٱغْفِرْ لِى فَغَفَرَ لَهُۥٓ ۚ إِنَّهُۥ هُوَ ٱلْغَفُورُ ٱلرَّحِيمُ
ظَلَمَهٗ (Zalama-hu) 的意思是:他加在他身上一个他无力或不能承担的负载;他把自己暴露在危险的境地之中 (Lane和 مُفْرَدَات Mufradat)。穆撒意识到在力图帮助一个可怜的以色列人时, 他偶然杀死了那个埃及人, 这样他的处境非常危险, 把自己就承担了一个显然他担当不了的沉重压力。因此他祈求安拉保护他免受可能由于他偶尔打死了一个统治者民族中的人而产生的恶果。
Zalama-hu means, he imposed upon him a burden which was beyond his power or ability to bear; he exposed himself to danger (Lane & Mufradat). Moses realized that in trying to help the poor Israelite he had happened to kill the Egyptian and thus had exposed himself to a great danger and had taken upon himself a burden which apparently he could not bear. So he prayed to God to protect him from the evil consequences that might flow from his accidentally killing a member of the ruling race.
Important Words:
ظلمت (I have wronged my soul) is derived from ظلم which means, he did wrong; he acted unjustly or tyrannically; he put a thing in a wrong place; he made one to suffer loss or detriment. ظلمه also signifies, he imposed upon him a burden that was beyond his power or ability to bear; he exposed himself to danger (Lane, Aqrab & Mufradat). See also 2:36, 52 & 17:60.
Commentary:
Moses realized that in trying to help the poor Israelite he had happened to kill the Egyptian and thus had exposed himself to a great danger and had taken upon himself a burden which apparently he did not have the power to bear. So he prayed to God to protect him from the evil consequences that might flow from his accidentally killing a member of the ruling race.
963
ظَلَمَهٗ (Zalama-hu) 的意思是:他加在他身上一个他无力或不能承担的负载;他把自己暴露在危险的境地之中 (Lane和 مُفْرَدَات Mufradat)。穆撒意识到在力图帮助一个可怜的以色列人时, 他偶然杀死了那个埃及人, 这样他的处境非常危险, 把自己就承担了一个显然他担当不了的沉重压力。因此他祈求安拉保护他免受可能由于他偶尔打死了一个统治者民族中的人而产生的恶果。
2888
Important Words:
ظلمت (I have wronged my soul) is derived from ظلم which means, he did wrong; he acted unjustly or tyrannically; he put a thing in a wrong place; he made one to suffer loss or detriment. ظلمه also signifies, he imposed upon him a burden that was beyond his power or ability to bear; he exposed himself to danger (Lane, Aqrab & Mufradat). See also 2:36, 52 & 17:60.
Commentary:
Moses realized that in trying to help the poor Israelite he had happened to kill the Egyptian and thus had exposed himself to a great danger and had taken upon himself a burden which apparently he did not have the power to bear. So he prayed to God to protect him from the evil consequences that might flow from his accidentally killing a member of the ruling race.
2206
Zalama-hu means, he imposed upon him a burden which was beyond his power or ability to bear; he exposed himself to danger (Lane & Mufradat). Moses realized that in trying to help the poor Israelite he had happened to kill the Egyptian and thus had exposed himself to a great danger and had taken upon himself a burden which apparently he could not bear. So he prayed to God to protect him from the evil consequences that might flow from his accidentally killing a member of the ruling race.
قَالَ رَبِّ بِمَآ أَنْعَمْتَ عَلَىَّ فَلَنْ أَكُونَ ظَهِيرًا لِّلْمُجْرِمِينَ
یعنی مجھے ایک مظلوم کی مدد کا موقعہ دیا ہے پس اس کے شکریہ میں مَیں ہمیشہ مظلوم کی ہی مدد کرتا رہوں گا۔ ظالم کی مدد کبھی نہیں کروں گا۔
The verse shows Moses as saying, 'My Lord! Thou hast always been gracious to me, so in my gratitude to Thee for Thy favour, I promise that I will always help the oppressed as I did on the last occasion, and will never take sides with the oppressor.' Or it may mean, 'My Lord, since Thou hast been always kind and gracious to me, how can I be a helper and supporter of the oppressors?'
Commentary:
The verse shows Moses as saying, "My Lord! Thou hast always been Gracious to me, so in my gratitude to Thee for Thy favour, I promise that I will always help the oppressed as I did on the last occasion, and will never take sides with the oppressors." Or it may mean, "My Lord, since Thou hast given me an opportunity to help an oppressed man and thus hast done me a great favour, so in gratitude for Thy favour I will always help the poor and the oppressed." Or the verse may mean, "My Lord, since Thou hast been always kind and gracious to me, how can I be a helper and supporter of the oppressors?"
1
یعنی مجھے ایک مظلوم کی مدد کا موقعہ دیا ہے پس اس کے شکریہ میں مَیں ہمیشہ مظلوم کی ہی مدد کرتا رہوں گا۔ ظالم کی مدد کبھی نہیں کروں گا۔
2889
Commentary:
The verse shows Moses as saying, "My Lord! Thou hast always been Gracious to me, so in my gratitude to Thee for Thy favour, I promise that I will always help the oppressed as I did on the last occasion, and will never take sides with the oppressors." Or it may mean, "My Lord, since Thou hast given me an opportunity to help an oppressed man and thus hast done me a great favour, so in gratitude for Thy favour I will always help the poor and the oppressed." Or the verse may mean, "My Lord, since Thou hast been always kind and gracious to me, how can I be a helper and supporter of the oppressors?"
2207
The verse shows Moses as saying, 'My Lord! Thou hast always been gracious to me, so in my gratitude to Thee for Thy favour, I promise that I will always help the oppressed as I did on the last occasion, and will never take sides with the oppressor.' Or it may mean, 'My Lord, since Thou hast been always kind and gracious to me, how can I be a helper and supporter of the oppressors?'
فَأَصْبَحَ فِى ٱلْمَدِينَةِ خَآئِفًا يَتَرَقَّبُ فَإِذَا ٱلَّذِى ٱسْتَنصَرَهُۥ بِٱلْأَمْسِ يَسْتَصْرِخُهُۥ ۚ قَالَ لَهُۥ مُوسَىٰٓ إِنَّكَ لَغَوِىٌّ مُّبِينٌ
Moses seems to reproach the Israelite who called him for help by saying to him, 'You are a foolish fellow and not being able to realize the consequences of your actions you readily become involved in trouble.' The words do not mean, as is generally misunderstood, that Moses regarded the man as an offender.
Commentary:
Moses in this verse seems to reproach the man who called him for help by saying to him, "you are a foolish fellow and not being able to realise the consequences of your actions you become readily involved in trouble." The words do not mean, as is generally misunderstood, that Moses regarded the man as an offender.
2890
Commentary:
Moses in this verse seems to reproach the man who called him for help by saying to him, "you are a foolish fellow and not being able to realise the consequences of your actions you become readily involved in trouble." The words do not mean, as is generally misunderstood, that Moses regarded the man as an offender.
2208
Moses seems to reproach the Israelite who called him for help by saying to him, 'You are a foolish fellow and not being able to realize the consequences of your actions you readily become involved in trouble.' The words do not mean, as is generally misunderstood, that Moses regarded the man as an offender.
فَلَمَّآ أَنْ أَرَادَ أَن يَبْطِشَ بِٱلَّذِى هُوَ عَدُوٌّ لَّهُمَا قَالَ يَٰمُوسَىٰٓ أَتُرِيدُ أَن تَقْتُلَنِى كَمَا قَتَلْتَ نَفْسًۢا بِٱلْأَمْسِ ۖ إِن تُرِيدُ إِلَّآ أَن تَكُونَ جَبَّارًا فِى ٱلْأَرْضِ وَمَا تُرِيدُ أَن تَكُونَ مِنَ ٱلْمُصْلِحِينَ
یعنی جو بنی اسرائیل میں سے تھا اس نے غلطی سے یہ سمجھا کہ وہ مجھے مارنے لگا ہے اور زور سے کہا کہ کل کی طرح تم آج بھی خون کرنا چاہتے ہو۔
The words, who was an enemy to both of them, show that the man referred to was an Egyptian. But if he was an Israelite, as the Bible says, then he must have been in league with the Egyptians and must have reported the previous day’s incident to the authorities and thus was an enemy both to Moses and the Israelite who called Moses for help.
Commentary:
The words "who was an enemy to both of them," show that the man referred to was an Egyptian. But if he was an Israelite as the Bible says then he must have been in league with the Egyptians and must have reported the previous day’s incident to the authorities and thus was an enemy both to Moses and the Israelite who called Moses for help.
2
یعنی جو بنی اسرائیل میں سے تھا اس نے غلطی سے یہ سمجھا کہ وہ مجھے مارنے لگا ہے اور زور سے کہا کہ کل کی طرح تم آج بھی خون کرنا چاہتے ہو۔
2891
Commentary:
The words "who was an enemy to both of them," show that the man referred to was an Egyptian. But if he was an Israelite as the Bible says then he must have been in league with the Egyptians and must have reported the previous day’s incident to the authorities and thus was an enemy both to Moses and the Israelite who called Moses for help.
2209
The words, who was an enemy to both of them, show that the man referred to was an Egyptian. But if he was an Israelite, as the Bible says, then he must have been in league with the Egyptians and must have reported the previous day’s incident to the authorities and thus was an enemy both to Moses and the Israelite who called Moses for help.
وَجَآءَ رَجُلٌ مِّنْ أَقْصَا ٱلْمَدِينَةِ يَسْعَىٰ قَالَ يَٰمُوسَىٰٓ إِنَّ ٱلْمَلَأَ يَأْتَمِرُونَ بِكَ لِيَقْتُلُوكَ فَٱخْرُجْ إِنِّى لَكَ مِنَ ٱلنَّٰصِحِينَ
یعنی کسی طرح کل کے واقعہ کی بھنک ان کے کان میں پڑ گئی ہے۔ معلوم ہوتا ہے یہ شخص موسیٰ کے ہم خیالوں اور دوستوں میں سے تھا۔
Commentary:
The implied reference in the verse is to the counsel that the leaders of Mecca had held to kill the Holy Prophet. But whereas Moses was informed of the designs of the Egyptian chiefs by a well-wisher of his, as the verse under comment says, the Holy Prophet was made aware of the evil designs of the Quraishite leaders against him by God Himself (8:31).
3
یعنی کسی طرح کل کے واقعہ کی بھنک ان کے کان میں پڑ گئی ہے۔ معلوم ہوتا ہے یہ شخص موسیٰ کے ہم خیالوں اور دوستوں میں سے تھا۔
2892
Commentary:
The implied reference in the verse is to the counsel that the leaders of Mecca had held to kill the Holy Prophet. But whereas Moses was informed of the designs of the Egyptian chiefs by a well-wisher of his, as the verse under comment says, the Holy Prophet was made aware of the evil designs of the Quraishite leaders against him by God Himself (8:31).
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَكُونُوا۟ كَٱلَّذِينَ ءَاذَوْا۟ مُوسَىٰ فَبَرَّأَهُ ٱللَّهُ مِمَّا قَالُوا۟ ۚ وَكَانَ عِندَ ٱللَّهِ وَجِيهًا
19:52, 53.
19:52, 53.
Adhahu means, he did or said what was disagreeable or hateful to him; maligned or annoyed or hurt him.
Moses was made the butt of serious calumnies, some of which were: (1) Korah induced a woman to bring against him a charge of illicit connection with her. (2) Having become jealous of Aaron’s increasing influence with his people, Moses sought to kill him. (3) He was a victim of leprosy and syphilis; and (4) Samiri charged him with idolatry. (5) His own sister brought false accusations against him.
19:52.
Commentary:
From the Bible (Num. 12:1-10) and other Jewish literature it appears that Moses was made the butt of serious calumnies, some of which were: (1) Korah induced a woman to bring against Moses a charge of illicit connection with her. (b) Having become jealous of Aaron’s increasing influence with his people, Moses sought to kill him. (3) Moses was a victim of leprosy and syphilis; and (4) Samiri charged him with idolatry.
The Holy Prophet bore very close resemblance to Moses. Similar allegations were bound to be made against him. God, however, cleared both these noble Prophets of the wicked charges brought against them by their enemies and thus nullified their nefarious designs.
a
19:52, 53.
a
19:52.
3126
Commentary:
From the Bible (Num. 12:1-10) and other Jewish literature it appears that Moses was made the butt of serious calumnies, some of which were: (1) Korah induced a woman to bring against Moses a charge of illicit connection with her. (b) Having become jealous of Aaron’s increasing influence with his people, Moses sought to kill him. (3) Moses was a victim of leprosy and syphilis; and (4) Samiri charged him with idolatry.
The Holy Prophet bore very close resemblance to Moses. Similar allegations were bound to be made against him. God, however, cleared both these noble Prophets of the wicked charges brought against them by their enemies and thus nullified their nefarious designs.
a
19:52, 53.
2373
Adhahu means, he did or said what was disagreeable or hateful to him; maligned or annoyed or hurt him.
2373A
Moses was made the butt of serious calumnies, some of which were: (1) Korah induced a woman to bring against him a charge of illicit connection with her. (2) Having become jealous of Aaron’s increasing influence with his people, Moses sought to kill him. (3) He was a victim of leprosy and syphilis; and (4) Samiri charged him with idolatry. (5) His own sister brought false accusations against him.
وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦ يَٰقَوْمِ لِمَ تُؤْذُونَنِى وَقَد تَّعْلَمُونَ أَنِّى رَسُولُ ٱللَّهِ إِلَيْكُمْ ۖ فَلَمَّا زَاغُوٓا۟ أَزَاغَ ٱللَّهُ قُلُوبَهُمْ ۚ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْفَٰسِقِينَ
Perhaps no Prophet of God suffered so much mental agony at the hands of his followers as did Moses. Moses’s people had seen the mighty hosts of Pharoah drown before their very eyes and yet they had hardly crossed the sea when they sought to revert to idolatry, and seeing some people worshipping idols asked Moses to set up one such idol for them also (7:139). When asked to march into Canaan which God had promised to give them, they scornfully and brazen-facedly told Moses to go with his Lord upon Whom he had relied so much; they were not going to budge an inch from the place where they had settled (5:25). Thus Moses was repeatedly insulted by, and baulked in his efforts to reclaim from idolatry, the very people whom he had delivered from the crushing bondage of Pharoah. They even slandered and defamed him.
Commentary:
Perhaps no Prophet of God suffered so much mental agony at the hands of his followers as did Moses. Among many other signs Moses’s people had seen the mighty hosts of Pharaoh drown before their very eyes and yet they had hardly crossed the sea when they wanted to revert to idolatry, and seeing some people worshipping idols asked Moses to set up one such idol for them. They defied Moses’s brother, the Prophet Aaron, and worshipped the calf (7:149). When asked to march into Canaan which God had promised to them they scornfully and quite brazen-facedly told Moses to go with his Lord upon Whom he had relied so much; they were not going to budge an inch from the place where they had settled (5:25). Thus Moses was repeatedly insulted by, and baulked in his efforts to reclaim from idolatry, the very people whom he had delivered from the crushing bondage of Pharaoh. They even slandered and defamed him. It is to such vexatious act of these ungrateful people that the Quran has referred in 33:70.
4225
Commentary:
Perhaps no Prophet of God suffered so much mental agony at the hands of his followers as did Moses. Among many other signs Moses’s people had seen the mighty hosts of Pharaoh drown before their very eyes and yet they had hardly crossed the sea when they wanted to revert to idolatry, and seeing some people worshipping idols asked Moses to set up one such idol for them. They defied Moses’s brother, the Prophet Aaron, and worshipped the calf (7:149). When asked to march into Canaan which God had promised to them they scornfully and quite brazen-facedly told Moses to go with his Lord upon Whom he had relied so much; they were not going to budge an inch from the place where they had settled (5:25). Thus Moses was repeatedly insulted by, and baulked in his efforts to reclaim from idolatry, the very people whom he had delivered from the crushing bondage of Pharaoh. They even slandered and defamed him. It is to such vexatious act of these ungrateful people that the Quran has referred in 33:70.
3036
Perhaps no Prophet of God suffered so much mental agony at the hands of his followers as did Moses. Moses’s people had seen the mighty hosts of Pharoah drown before their very eyes and yet they had hardly crossed the sea when they sought to revert to idolatry, and seeing some people worshipping idols asked Moses to set up one such idol for them also (7:139). When asked to march into Canaan which God had promised to give them, they scornfully and brazen-facedly told Moses to go with his Lord upon Whom he had relied so much; they were not going to budge an inch from the place where they had settled (5:25). Thus Moses was repeatedly insulted by, and baulked in his efforts to reclaim from idolatry, the very people whom he had delivered from the crushing bondage of Pharoah. They even slandered and defamed him.