مُوۡسٰی

Important Words:

باری (Maker) is derived from بری which means, he shaped or fashioned a reed into a pen, or he shaped an arrow. باریmeans, one who forms or fashions a thing by cutting; one who shapes out or pares a thing. باری is to be distinguished from خالق for whereas the latter word means, one who brings a thing into existence according to the proper plan or measure, or one who brings a thing into existence from a state of nonexistence, the former word, i.e. باری signifies one who fashions a thing into its proper shape. Generally, however, باری is used as somewhat synonymous with خالق, for it is the formation of a shape which is the result in each case (Mufradat & Lane).

Commentary:

It appears from this verse that, although after the incident of calf-worship a general pardon was granted to the Israelites, yet it was thought essential to punish the ringleaders who were ordered to be slain. The clause فاقتلوا انفسکم does not mean "slay yourselves", but "slay your men or slay your kith and kin". The latter meaning is borne out by 2:85, where God says, you shall not turn your people out of your homes. Similarly, in 24:62, we read: When you enter houses, greet your people with salam. In these verses the expression انفسکم has been used in the sense of 'your people or your brethren'. See also 2:86 & 4:67.

Speaking of this incident, the Bible says: "Put ye every man his sword upon his thigh, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the sons of Levi did according to the word of Moses: and there fell of the people that day about three thousand men" (Exod. 32:27, 28).

In the above passage, the number of persons slain has been put at three thousand, but this is apparently an error. Similarly, the number of the Israelites who came out of Egypt is represented in the Bible as six hundred thousand (Exod. 12:37) which also is clearly wrong. Such a large number could not live as servants and labourers of the Egyptians, who themselves speak of them as "a small community" (the Quran, 26:55). The error has apparently arisen from a confusion of the words إلف (ilf) and ألف (alf), the former meaning "a family", and the latter "a thousand" (Aqrab). Really, there were only 600 families of the Israelites who lived in Egypt and who left the country under the leadership of Moses, but they were misconstrued into 600 thousands. Similarly, the number of persons slain could scarcely be three thousand. There were most likely only three families the leaders of which took part in setting up the calf for worship, and these were put to death, by their own kinsmen at the bidding of Moses.

The words فاقتلوا أنفسکم (slay yourselves) have also been construed as "kill your desires"–an interpretation borne out by the usage of the Arabic language. Some commentators prefer this interpretation to the one given above on the ground that the Israelites, having been forgiven by God at the intercession of Moses, could not have been ordered to slay their brethren, for such an order would have been incompatible with the forgiveness granted to them. This argument, however, does not appear to be sound for forgiveness of a people as a whole is not incompatible with the punishment of a few ringleaders.

The clause, turn ye therefore to your Maker, implies an exhortation to the Israelites to turn to their باری or Maker or Fashioner, which means that they should work a change or reformation in themselves.

7:161.

Important Words:

عصا (rod). عصا الرجل means, he beat the man with a rod. عصا القوم means, he brought together the people, or he made them agree on some matter of common concern. عصا means: (1) a rod strong enough to support the weight of a man; (2) communal and family life; (3) a community; (4) the shin-bone (Aqrab).

الحجر (rock) is from حجر i.e. it prevented or resisted. الحجر means, a stone; a great mass of stone; a rock (Lane).

Commentary:

This verse mentions another favour bestowed on the Israelites. When once they were hard pressed by thirst and no water was procurable in the desert, God saved them by revealing to Moses the knowledge of a rock from which water flowed out when struck with a rod.

The demand of the Israelites for water and their being supplied with it is mentioned at two places in the Bible. At one place mention is made of the twelve springs of Elim, but nothing is said there of Moses’ striking the rock with his rod (Exod. 15:27). At the other place, Moses, by divine command, struck the rock Horeb with his rod, and there flowed out abundant water with which the Israelites and their animals slaked their thirst (Exod. 17:1-7 Numb. 20:2-11). Here no mention is made of the number of springs. It appears that the Quran refers to the occurrence relating to the rock of Horeb because, with the only difference that the Bible does not give the number of springs whereas the Quran gives a definite number, almost all the details narrated in the Bible concur with the narrative of the Quran. As for the slight difference with regard to the number of springs, reason favours the narrative of the Quran. The Israelites numbered several thousands besides riding animals and beasts of burden, and one spring was certainly insufficient for such a large number, especially when we take into consideration the fact that the thirsty Israelites were, according to the Bible, in a state of extreme exasperation at that time and were prepared even to stone Moses to death. It is possible, however, that at the source there was only one mouth of the spring, but it divided into twelve channels as it flowed down the rock, the number being in conformity with the number of the Israelite tribes.

If at present there is no trace of the twelve springs at that spot, it is no wonder; for it is a matter of common experience that sometimes several springs rising at the same spot have some of their openings closed and cease to flow. From a testimony quoted by Sale, however, it appears that even as late as the end of the fifteenth century, twelve springs actually flowed there. He says: "The rock stands within the border of Arabia and some of his (the Prophet’s) countrymen must needs have seen it if he himself had not, as it is most probable he had. And in effect he seems to be in the right. For one who went into those parts in the end of the fifteenth century tells us expressly that the water issued from twelve places of the rock, according to the number of the tribes of Israel" (Al-Koran by Sale, page 8).

The miracle of Moses on this occasion did not lie in bringing about a thing against the known laws of nature, but in the fact that God revealed to him the specific spot where water was just ready to flow at a blow of his rod. It is within the experience of those who study geological conditions in rocky districts that sometimes water flows underneath small hillocks or rocks and gushes forth when the rock is struck with something heavy or pointed.

As Manna and Salwa had already been bestowed on the Israelites, God now fittingly asks them to eat and drink of what Allah has provided. But as a life of ease and independence is likely to make men arrogant and mischievous, God at the same time warns the Israelites to exercise self-restraint and refrain from creating trouble and disorder in the land.

Important Words:

ھزوا (a jest) means: (1) jest; (2) the object or butt of a joke (Lisan). See also 2:14.

Commentary:

Here begins an account of another Israelite wrong which was allied to their worship of the calf. Though the calf mentioned in 2:52 was destroyed, yet veneration for the cow lingered in their hearts. The verse, along with those that follow, will be explained under verse 72 below.

4:154.

Important Words:

سواء (right) is derived from سوی. They say سوی الرجل i.e. his affairs became straight and well. سواء means: (1) the central portion of a thing; (2) equal. سواء السبیل means, the straight or right portion of a way; or a straight or right way (Lisan & Aqrab).

Commentary:

This verse mentions another artifice which the Jews employed to overthrow the mission of the Holy Prophet. They asked him absurd and silly questions as had no bearing on religion. This they did to inoculate Muslims with the same spirit of stupid questioning, so that their hearts might gradually become estranged from the dignity of faith and give way to doubt. In warning Muslims against such a course, the Quran points out that the Jews had ruined themselves by putting similar questions to Moses, and that the Muslims should, therefore, beware of following their evil example. In fact, unnecessary and irrelevant questions in religious matters eventually lead one to loss of faith, for they tend to degrade religion to a plaything or a piece of idle philosophy.

As to the nature of questions put to Moses by the Israelites, the Quran refers to one in 4:154. Says God: The People of the Book ask thee to cause a Book to descend on them from heaven. They asked Moses a greater thing than this; they said, 'Show us Allah openly.' then a destructive punishment overtook them because of their transgression. Then they took the calf for worship after clear Signs had come to them, but We pardoned even that. And We gave Moses manifest authority. This verse gives us an indication as to the nature of the questions that were put to Moses, and Muslims are forbidden to put such questions to their Prophet.

3:85.

2:286; 3:85; 4:153.

Important Words:

اسباط (children) is derived from سبط. They say سبط الشعر i.e. the hair was or became loose and hanging. سبط المطر means, the rain was copious and extensive. سبط signifies the idea of length and extensiveness. شعر سبط means, hair that is long and not curly. سبط الکفین means, a generous man, literally one possessing long and open hands, because his helping hand extends to every needy person. A grandson is also called سبط (sibt) because his birth signifies increase of progeny. In a still wider sense, the word might signify progeny generally. The expression here refers to the twelve tribes of Israel named after the twelve sons of Jacob: Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Joseph, Benjamin, Dan, Naphtali, Gad and Asher (Gen. 35:23-26; 49:28).

Commentary:

The verse is addressed to Muslims who are enjoined to reply to Jews and Christians by saying that the central point in religion is belief in, and submission to, God; and so everything that comes from God must be accepted and it is simply foolish to say that a people believing in some Prophets of God need not believe in others. All Messengers of God and all revelations coming from Him must be accepted and no distinction is to be made between this Prophet and that or between this revelation and that, so far as belief in them is concerned. One Prophet may be higher in status than another and one revelation may be more important than another; but all of them must be accepted without discrimination. The words, to Him we submit ourselves, have been used as an argument in support of the above assertion. When we submit to God, everything coming from Him must be accepted.

It indeed redounds to the great credit of Islam that it is the only religion which recognizes the Prophets of all countries and all nations, whereas other faiths limit prophethood only to their own respective spheres. Naturally the Quran mentions only the names of those Prophets who were known to the Arabs to whom the message of Islam was first given; but it makes a general remark to the effect that, there is no people to whom a warner has not been sent (35:25).

As already pointed out, this verse should not be understood to mean that the Quran regards all Prophets to be equal in rank. In fact, the Quran clearly states that different Prophets possess different ranks, some of them being spiritually higher than others (2:254). The sentence, We make no difference between any of them, thus only means that a Muslim makes no distinction between the different Prophets in respect of their prophethood.

Some Christian critics have objected to the verse under comment and have demanded proof of the prophethood of Ishmael. But what proof is there, it may be asked, of the prophethood of Isaac? If the Bible testifies to the prophethood of Isaac, the Quran testifies to the prophethood of Ishmael. If the testimony of the Quran cannot be accepted as a proof for the prophethood of Ishmael, there is no earthly reason why the testimony of the Bible be accepted as a proof for Isaac’s prophethood. And even the Bible is not without evidence of the fact that God made a number of promises to Abraham about the future greatness of Ishmael and his progeny (see note on 2:130).

Important Words:

التابوت (heart) is derived from تاب i.e. he returned; he returned to God; he repented; he left off the way of sin and began to tread the path of rectitude. التابوت means: (1) a chest or box, as things are repeatedly taken out of, and returned to, it; (2) a coffin or a bier; (3) chest or breast or bosom or the ribs with what they contain, as the heart, etc. (Lane); (4) the heart which is the storehouse of knowledge, wisdom and peace (Mufradat).

سکینة (tranquillity) is derived from سکن i.e. it became calm and tranquil. سکینة means, peace, tranquillity, calmness, freedom from agitation and disturbance (Aqrab & Lane).

بقیة (legacy) is derived from بقی i.e. he or it remained behind; or he or it continued or lasted for long or forever. بقیة means, that which remains behind, i.e. legacy; remainder; remains; remnant; residue; relic; the best portion of a thing, as it is always the best part of a thing that survives. فلان بقیة القوم means, such a one is the best and the most excellent of the party (Lane).

Commentary:

Though commentators have differed about the significance of the word تابوت and the Bible mentions it as an "ark" or chest, the description of the Quran definitely shows that the word has been used here in the sense of "heart" or "bosom.'' The words of the Quran are: wherein there will be tranquillity from your Lord. Now this description cannot apply to an ark or a chest; for, far from granting peace and tranquillity to others, the ark spoken of by the Bible could neither protect the Israelites against defeat nor could it protect itself, and was carried away by the enemy. Even Saul who took with him the ark during his campaigns, suffered crushing defeats, so much so that even the enemy pitied him and he met with an ignominious end. Such an ark could not be a source of tranquillity to the Israelites. What God gave them was a heart full of tranquillity which was aided by angels who buoyed up the Israelites and filled their hearts with courage and perseverance so that, after the coming of the said tranquillity, they successfully resisted the attacks of the enemy and inflicted heavy defeats on them.

Another favour which God conferred on the Israelites has been referred to in the word بقیة or legacy. God imbued their hearts with the noble qualities which characterized their ancestors, the people or the descendants of Moses and Aaron. The legacy left by the descendants of Moses and Aaron did not consist of any material things but referred to the good qualities which they were given as the heritage of their great ancestors. This heritage was similar to the one to which reference has been made in the words, that (he) may be heir to me and to the House of Jacob (19: 7). Evidently, it is not a material heritage but a spiritual and moral heritage that is mentioned in this verse. Similarly, the followers of Gideon were imbued with a spiritual and moral بقیة i.e. such noble attributes of Moses and Aaron and their descendants as God had endowed them with. It was a sign that it was God Who had set up Gideon as king over the tribes of Israel so that he might protect them against the ravages of their enemy and breathe into them a martial spirit, a work which saw its consummation in the days of David.

2:137; 2:286

Commentary:

The Jews refused to believe in non-Israelite Prophets as the words, obey none but him who follows your religion (3:74) show. In the present verse, the charge has been pressed home to Jews that whereas they rejected all but the Israelite Prophets, Islam requires its followers to believe in all the Prophets of God, irrespective of the country or the race or the community to which they belonged or of the time in which they lived. Again, Islam requires them not only to believe in the Prophets that have passed away but also in any that may appear in future. A great contrast indeed, between the catholicity of Islam and the narrow-mindedness of Judaism!

The words, We make no distinction between any of them, should not be understood to mean that Islam considers all Prophets to be of equal spiritual rank. This view is contrary to 2:254 in which some Prophets have been declared to possess a higher spiritual rank than others.

So the words refer only to discrimination as regards believing in them and not as regards their rank.

2:109.

2:56.

2:52, 93; 7:149, 153.

Important Words:

For the meaning of صاعقة (destructive punishment) see 2:56.

Commentary:

For an explanation of the words "show us Allah openly" see 2:56.

40:79.

Commentary:

The Quran mentions only 24 Prophets by name, whereas a saying of the Holy Prophet states that as many as 124,000 Prophets have appeared in the world (Musnad, v. 266). Elsewhere the Quran says: There is not a people to whom a warner has not been sent (35:25).

For an explanation of the clause, and Allah spoke to Moses particularly, see the preceding verse.

1:7; 4:70; 19:59.

Commentary:

When speaking about the raising of the Prophets, the verse uses the word "among" which is omitted when the making of kings is mentioned. This is so because the mission of a Prophet was in those days confined to his own people to whom he was sent. Prophets have, therefore, been spoken of as being raised "among" them. But kings have to rule over foreign nations as well. In their case, therefore, the word has been dropped. Moreover, in the substitution of the word کم (you) instead of فیکم (among you) the allusion is to the fact that whereas each and every member of the nation to which a ruling monarch belongs possesses, as it were, dominion and sovereignty, it is not so in the case of a Prophet.

It may be noted that the word عالمین (the peoples) as used in this verse does not mean "peoples of all times", but only the people of that particular age. See also 2:48.

Commentary:

The expression, ordained for you, contains a veiled promise to the effect that God would help them and make them victorious, if the Israelites only showed the courage to step forward and enter the Holy Land. But they did not possess the requisite faith and the requisite courage and so "turned losers". See vv. 25 & 27 below.

2:52.

Commentary:

The promised nights were only thirty, and ten were added subsequently to increase the favour. In fact, God’s communion with Moses was completed in the promised thirty nights, as hinted in the next verse. So the prolongation of the period by ten nights, which was due to the request of Moses to God to manifest Himself to him, did not form part of the promise but was something additional.

The words, Act for me among my people in my absence, clearly indicate that Aaron’s position was subordinate to that of Moses. Moses called the Israelites "my people" and directed Aaron to act for him, i.e. officiate in his place during his absence, which shows that Aaron occupied no independent position but was only a subordinate Prophet to Moses.

The words, and follow not the ways of those who cause disorder, are intended as a warning to Aaron to beware of the mischief-makers and adopt a strong policy.

The use of the word "nights" is significant. As this period was meant to be passed in meditation and devotion for which the quiet and calmness of the night is much more suitable than the day, so God used the word "nights".

2:254; 4:165.

Important Words:

تجلی (manifested Himself) is derived from جلا . They say جلاالامر i.e. the affair was or became clear, manifest, displayed, uncovered or laid open. تجلی الشیء i.e. the thing became manifest or apparent. تجلی الشیء used transitively means, he looked at the thing standing upon a higher position. The Quranic expression فلماتجلی ربه للجبل means, when his Lord became manifest to the mountain, i.e. when He manifested Himself on the mountain (Lane & Aqrab).

دکا (pieces) is the noun-infinitive from دك i.e. he broke or crushed or pounded a thing. They say دك الارض i.e. he made even the elevations and depressions of the earth. دکته الحمی means, fever weakened him. دك , therefore, means, an even or level place; a land broken and made even; a crumbled mountain; a mound or hill or dust or earth such as is a sandhill. The Quranic words جعله دکا means, He made it even or level; or He made it crumbled (Lane).

Commentary:

This verse sheds light on one of the most important religious subjects—whether it is possible for one to see God with the physical eyes. The verse lends no support to the view that God is visible to the physical eyes. Let alone seeing Him, the human eye cannot even see angels. Says the Quran: If God had appointed as Messenger an angel, He would have made him appear as a man (6:10). As we cannot see angels but only a manifestation of them, similarly we can see only a manifestation of God, and not God Himself. It is, therefore, inconceivable that a great Prophet of God like Moses with all his knowledge of the attributes of God, should have desired an impossibility. Moses knew that he could see only a manifestation of God and not God Himself. But he had already seen a manifestation of God in "the fire" when travelling from Midian to Egypt (28:30). What then did Moses mean by his request to see God, contained in the words, My Lord, show Thyself to me that I may look at Thee? The request seems to refer to the Perfect manifestation of God that was not granted to Moses but was to take place at the time of the Holy Prophet of Islam who was to be a مثیل or like of Moses. Indeed, Moses had already been given the promise that there was to appear, from among the brethren of the Israelites, a Prophet in whose mouth God was to put His word (Deut. 18:18-22). The words in which the promise was given implied a greater manifestation of God than had been vouchsafed to Moses. So Moses was naturally anxious to see what sort of God’s Glory and Majesty the promised Manifestation would be. He, therefore, wished that something of that Glory and Majesty might be shown to him. But a manifestation of that Glory was beyond the capacity of Moses to bear; it could not take place in or upon his heart. He was, therefore, asked to see a manifestation of it taking place at the Mount. But this should not be understood to mean that the Mount was to serve as a receptacle for the Great Glory: for, according to the Quran (33:73), the heart of Moses was certainly more capable of enduring it than the Mount. The Mount thus served only as the site or locality where that great manifestation was to take place. But even this proved too much for the Mount which shook violently.

The effect on the Mount was similar in nature to that produced on a Companion of the Holy Prophet when the latter’s head happened to be resting on his thigh at a time when a revelation descended on the Prophet. He felt such a heavy weight on his thigh that he feared that it would be crushed under it. Moses, too, could not bear to see the manifestation of Divine Power and Majesty and fell down unconscious, in spite of the fact that he had been warned beforehand of the terrible quaking that was to overtake the Mount. Thus it was that Moses realised that he did not possess the capacity for that powerful manifestation of Divine glory which was to take place later through the Holy Prophet of Islam. This is why when he recovered his senses, Moses cried, Holy art Thou, I turn towards Thee, and I am the first to believe. These words meant that he had realized that he did not possess the capacity for that perfect manifestation of Divine glory which was to take place through the Promised Prophet and that he was the first believer in the great spiritual eminence which that Prophet was destined to attain. This belief of Moses in the Holy Prophet has also been referred to in 46:11.

The words, He broke it into pieces, should not be taken literally, for the Mount was not actually broken into pieces. The words are used figuratively to express the great severity of the earthquake.

It may be also noted here that Moses was told to look at the mountain, and he was also told that he would see God if it remained in its place. The laying down of this condition shows that Moses had not asked for an impossible thing; for the laying down of a condition for an impossible thing is evidently meaningless.

The words, look at the mountain, implied that he should look outside himself because the manifestations could not take place within him. The fact that Moses fell down in a swoon shows that he did witness some manifestation, though only partly and imperfectly. The manifestation that takes place in the heart is permanent and lasting, while that which takes place outside is only temporary and passing.

A reference to this request of Moses to see God is to be found in Exod. 33:18.

22:75; 39:68.

36:16; 67:10.

Commentary:

In this verse, the Quran gives the reason why there are differences in religion. Differences spring from ignorance, from a lack of true estimation or true understanding, as indicated by the words, they do not make a just estimate of Allah. Indeed, those who say that Allah has not revealed anything to any man make a very poor estimate of His attributes. To hold such a view about God is highly derogatory to His glory and most inconsistent with His attributes.

As regards religious beliefs, there were two classes of men in the days of the Holy Prophet. Firstly, there were those who denied revelation in toto. According to them, there had never been any revelation in any age. Secondly, there were those who believed that there had been revelation in the past, but that God had sent no revelation in their own age. To the first-mentioned class belonged the مشرکون (Idolaters), i.e. those who ascribed co-partners to God and worshipped idols. To the second class belonged the People of the Book. As the words, Allah has not revealed anything to any man, may mean: (1) that God has never revealed anything to any man; or (2) that He has not revealed anything to any man in the present age, so they may be ascribed to both idol-worshippers and the People of the Book. In the foregoing verses only the former were addressed, but now the latter have also been included in the address.

As regards the People of the Book, the Quran specifically states: Say, Who revealed the Book which Moses brought, a light and guidance for the people, though you treat it as scraps of paper which you show while you conceal much, i.e. you have split up the Book of Moses into parts, disclosing one part and concealing the other which contains prophecies and signs of the advent of the Holy Prophet. You deny the Quranic revelation, but your own Book contains evidence of its truth which you suppress.

The above reply, however, could not satisfy the idol-worshippers who did not believe in the Book of Moses or, for that matter, in any revealed Book. The Quran, therefore, gives them a rational answer. It says, And you have been taught that which neither you nor your fathers knew. This is an argument which is meant to prove the Divine origin of the Quran rationally and is meant not merely for the People of the Book but also for idol-worshippers. The argument may be put thus: "If this Book (the Quran) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce ? Such teachings could not proceed from a man. Only God could give such teachings."

The last words of the verse, i.e. leave them to amuse themselves with their vain discourse, do not mean that you should abandon preaching to disbelievers. The meaning is, "Tell them and make clear to them that the Quran is the Word of God, for it is superhuman and full of wisdom; but if they still persist in ridiculing it, then leave them alone while they thus amuse themselves." This injunction is similar to the one given in 6:69 above.

26:17; 20:48; 43:47.

20:71; 26:49.

2:50; 7:142; 14:7; 28:5.

Important Words:

قاھرون (dominant). For the full meaning of this word see 6:19.

Commentary:

It was the chiefs themselves who had counselled Pharaoh to give respite to Moses and his brother (7:112); but now the same chiefs blamed him for the delay he had allowed Moses and Aaron in accordance with their own advice. This is how a deterioration takes place in the morals of those who meet with disgrace and humiliation.

Pharaoh himself was worshipped as a god by his people (28:39) and he in turn worshipped other deities. Hence, the chief men accused Moses and Aaron of having denounced the worship of Pharaoh and his gods.

The verb نقتل (we will ruthlessly slay) is in the intensified form and expresses the sense of ruthlessness and a slow and gradual process.

This expression is thus intended to signify the hardship and privations which Pharaoh inflicted on the Israelites and by means of which he sought to bring about their gradual but sure and ruthless destruction. The Quran, therefore, cannot be accused of anachronism on the ground that Pharaoh did not slay the children of the Israelites after Moses went to him as a Messenger of God, for it is an authentic fact of history that both before and after Moses went to Pharaoh with his message, the latter had put into execution schemes against the Israelites with a view to bringing about their gradual but inevitable ruin. This is the reason why the Israelites said to Moses and Aaron, "Ye have made our savour to be abhorred in the eyes of Pharaoh and in the eyes of his servants, to put a sword in their hand to slay us" (Exod. 5:21). Reference to this is to be found in 7:130. Moreover, the verse does not say that Pharaoh actually caused the Israelite children to be slain on this occasion. It only mentions a threat and not an accomplished fact.

2:46,154.

Commentary:

Pharaoh was proud of his power and dominion and was tyrannical in the extreme; so the Israelites are here comforted by Moses with an assurance that they need not be afraid of him, as his power shall be broken and his kingdom taken away from him.

The expression, He gives it as a heritage to whomsoever He pleases of His servants, does not necessarily mean that the Israelites were to be made to inherit Egypt after the destruction of Pharaoh. It only means that Pharaoh’s power was to be broken and others were to take possession of his kingdom. History tells us that after the destruction of Pharaoh and the break-up of his kingdom, another dynasty, who were friendly to the Israelites, took possession of the land.

2:52, 93; 4:154; 7:153; 20:89.

20:90.

Commentary:

The calf is discarded and condemned as a deity, because it does not speak to its votaries nor guide them to any way. This shows that God can remain a true deity only as long as He speaks to His servants and provides for their guidance. So those are manifestly in the wrong who think that, whereas God used to speak and reveal Himself in the past, He has ceased to do so now. It is foolish to say that there is no harm if God has ceased to speak now when He spoke to His chosen servants in times gone by. If this argument possessed weight, worshippers of the calf could also advance a similar argument with regard to it. The fact is that no attribute of God can be supposed to have ceased to operate or become extinct. The gift of Divine revelation is attainable even now as it was attainable in the past, and those who look upon it as a thing of the past are grievously mistaken. God speaks at all times, and those who possess the capacity and quality to hear His voice, can and do hear it even now. Take away the power of speech from God and you leave Him no better than a calf. It is absurd to argue that as the Law of Islam has been made perfect, so no revelation is needed after the Holy Prophet. Revelation does not come merely to bring a new Law. It is primarily meant to grant freshness of spiritual life to man and bring him near unto his Lord and Master.

13:28.

Commentary:

This verse shows that the tablets were not broken as alleged by the Bible; for if they were broken, how could the very tablets have been taken up again. The word نسخة (writing) explained above also hints that Moses did not receive any written tablets from God but that he himself wrote them under divine inspiration.

The word سفھاء (the foolish) is used here not in the general sense but in the specific sense of the foolish in the ways of God, i.e. "ignorant", for every act of disobedience is born of ignorance, even if it is committed intentionally. Those, who were clever enough to render Aaron helpless, could not be called fools in the ordinary sense of the word. They are called سفھاء (fools) because they did not possess the sense and intelligence to understand the Word of God.

The incident of the calf proved to be the first occasion when the transgressors among the Israelites became distinguished from true believers, and the prophecy, Soon shall I show you the abode of the transgressors (7:146), was fulfilled.

7:119; 20:70.

Commentary:

See note on the preceding verse.

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).

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.

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.

14:6; 23:46; 40:24.

Commentary:

As already stated, the present Surah discusses the history of only those Prophets whose peoples were ultimately destroyed. The present and the following few verses deal with Moses’ mission to Pharaoh and his people who rejected him and therefore met with destruction. The Surah makes no reference to the Israelites, for the obvious reason that they believed in Moses’ and became heirs to Divine blessings.

Incidentally, it may be noted here that the Biblical account of Moses as given in Exod. chapters 2, 3 & 4, differs from the Quranic description in several points:

1. According to the Bible, Moses was not cast into the river, but was concealed under a basket in the bushes by the side of the river (Exod. 2:3). According to the Quran, however, he was cast into the river (20:40). The name Moses, as explained in Exod. 2:10 supports the Quranic version, for Moses was so called because he "was saved from water." See also note under 2:54.

2. According to the Bible, the Egyptian who died at the hands of Moses was killed by him intentionally (Exod. 2:11,12), while according to the Quran, Moses did not strike the man with the intention of killing him. The man died only accidentally (28:16). Thus the Bible represents Moses as a wilful murderer, while the Quran acquits him of this heinous act.

3. According to the Bible, Moses saw two Hebrews quarrelling with each other (Exod. 2:13,14); while the Quran says that one was a Hebrew and the other an Egyptian (28:19).

4. The Quran differs from the Bible in the details of the incident at the well. The Bible says that there were as many as seven daughters of the priest of Midian at the well. (Exod. 2:16), while according to the Quran there were only two (28:24). Again, according to the Bible, the girls filled their troughs to water their father’s flock, but the shepherds came and drove them away (Exod. 2:16), while according to the Quran the girls kept themselves and their flock away owing to modesty (28:24). Again, the Bible represents Moses as standing up against the shepherds and helping the girls (Exod. 2:17), while according to the Quran, there was no standing up against the shepherds on the part of Moses; he only watered the flock of the girls (28:25).

5. According to the Bible, Moses was bidden to take his people out of Egypt without apprising Pharaoh of their flight. He is, in fact, represented as playing a trick on Pharaoh and deceiving him (Exod. 3:18). But the Quran represents him as being bidden by God to go to Pharaoh and ask him to let the children of Israel go with him (20:48).

6. According to the Bible, Moses bade the Israelite women to borrow from their Egyptian neighbours their ornaments, their gold, their silver and their raiment with a view to robbing them of their valuables (Exod. 3:22). According to the Quran, they were not bidden by God to take the ornaments from the Egyptians; they did so deceitfully and were themselves responsible for the deceit (20:88).

7. The hand of Moses, says the Bible, was white and its whiteness was due to leprosy (Exod. 4:6). According to the Quran his hand was indeed brightly white, but its whiteness was not due to any disease. It constituted a Divine sign (20:23).

8. The Bible represents Aaron not as a real brother of Moses or his brother from the side of his mother, but a brother in the sense that he was a member of the Levite family (Exod. 4:14). The Quran, however, represents him as a real brother of Moses, or at least his brother from the side of his mother (20:95).

9. According to the Bible, Aaron took part with the Israelites in taking the calf for an idol; nay, it even represents him as the very author of the calf-worship (Exod. 32:35). But the Quran exonerates him of this charge (20:91).

It is unnecessary to remark here that both reason and recent research in history agree that of the two versions the Quranic one is correct.

In fact, Christian writers themselves have admitted the inaccuracy of the Biblical account (Enc. Bri. under "Moses"). The writer of this article declares that a great part of the Hamurabi teaching has been incorporated in the Pentateuch. He also considers the Biblical account showing Aaron as having taken part in calf-worship as spurious and a later addition, and infers that there have been other similar interpolations in the Bible.

The word Harun (Aaron) has no significance in Hebrew. According to modern scholars, the name is to be found in the languages of North Arabia (Enc. Bri.). This shows that the Hebrews had, till then, some connection with Arabic, their original tongue.

14:2.

Commentary:

The example of Moses has been mentioned here to show that, the Holy Prophet being like him, his opponents shall come to grief like the enemies of Moses. The Prophet’s enemies are thus warned that, while denying him, they should not forget the case of Moses and his enemies.

By the words, the days of Allah, are meant the days when God assisted believers against their enemies; also the days when He punished the enemies of the Prophets for their evil deeds. The verse means that the right way to bring men from darkness into light is to draw their attention to both the favours of God and His punishments. It is not at all right to think that faith based on fear lacks elements of reality. Such a view, indeed, betrays ignorance of human nature. Many people refrain from evil only due to the fear of punishment. If the incentive of fear were altogether dispensed with, nothing could wean such people from their evil ways. The Quran, being a perfect book, has provided guidance for men of all sorts of dispositions and temperaments and has made use of the incentives both of love and of fear.

In the words, Surely, therein are Signs for every patient and thankful person, Muslims are warned that, like the followers of Moses, they will have to pass through trials and tribulations and it is only when they have patiently borne the ordeal and come out of it with untarnished faith and sincerity that they will inherit the favours of God. But if, like the people of Moses, they prove ungrateful to God, they will be visited with punishment.

2:50; 7:142; 28:5.

Commentary:

The verse means that Pharaoh afflicted the Israelites with grievous torment. He imposed heavy taxes and forced labour upon them and killed their male children. But God came to their help and saved them from this grievous torment. In this connection see Exod. 1:14, 22.

7:104; 27:13.

27:14; 28:37; 40:25.

Commentary:

The nine signs alluded to in this verse have been mentioned elsewhere in the Quran. They are as follows: (a) the rod (7:108); (b) the white hand (7:109); (c), (d) drought and scarcity of fruits which means the death of the first born children (7:131); (e) the storm; (f) the locusts; (g) the lice; (h) the frogs; and (i) the punishment of the blood (7:134). The Bible gives a strange description of these signs. Some of them were miracles pure and simple, such as the miracle of the rod and the radiant hand, while others served both as signs and as punishment. In 7:134 these Signs have been described as آیات مفصلات; the word مفصلات indicating that they were shown at intervals. Reference to these signs in this verse implies that similar signs will be shown to the Jews by the Holy Prophet and that like Pharaoh they would not benefit by them and like him they too would incur God’s displeasure and be visited with heavenly punishment.

Important Words:

حقبا (ages) is the plural of حقب (huqbun) which is derived from حقب (haqiba). They say حقب المطر i.e. the rain was delayed. حقب الامر means, the affair became marred or impeded. حقب (huqbun) means, time; indefinite time; long time; an age; a year or years; seventy years; eighty years or more (Lane, Aqrab & Mufradat).

Commentary:

With this verse begins the very important subject of the اسراء (Spiritual Night Journey) of Moses. As stated above, the followers of Jesus Christ achieved great material power and prosperity and in their chequered career left their imprint twice on world’s history. This double prosperity of Christian nations has been likened to "two gardens" in v. 33 above. The first of these two periods began with the conversion to Christianity of the Roman Emperor Constantine, when it became the religion of the State, and continued to the birth of the Holy Prophet of Islam. The second and more important of these two periods is represented by the present age when Christian nations of the west have acquired so much power and prestige that the nations of Asia and Africa have had to dance attendance upon them like serfs and slaves. Between these "two gardens" flowed a "stream" (v. 34). These "two gardens", as stated above, represent the two periods of Christian prosperity and progress. The "stream" denotes the birth and rise to power of the Prophet of Islam. He and his followers made their mark in human history during the interval between these two periods.

Now in order to provide a historical setting to the whole account and complete the connected whole, a somewhat detailed description of the Isra’ or the Spiritual Journey of Moses has been given in the present and following few verses. Moses had foretold the advent of a Prophet like unto him (Deut. 18:18). This prophecy has been referred to in the Quran in 73:16. By putting the account of Moses’ Spiritual Journey between that of the Dwellers of the Cave and of Dhul-Qarnain—the two periods representing Christian progress and advance—the Quran has pointed to the fact that the Prophet referred to in Moses’ prophecy, who was also to be his counterpart, was to appear during the interval between these two periods. Thus, these incidents have been mentioned in their historical order.

Very fantastic stories have gained currency about the nature and purpose of the Isra’ or Spiritual Journey of Moses and the circumstances under which it took place. Commentators of the Quran differ as to the name and status of "the servant of God" whom Moses sought and met and about "the young man" who was with him in his "journey". Failing to comprehend the spiritual aspect of this seemingly physical journey most of them have indulged only in conjectures and guesses and consequently have grievously erred. The fact is that mention was made of the Isra’ or Spiritual Journey or as literally interpreted, the Migration of the Holy Prophet to Medina in v. 2 of the present Surah. Light was also thrown on the great results that were to ensue from this Migration and the wonderful success that Muslims were to achieve after it. They were also warned of the great dangers that lay in their way and of the unrelenting opposition of Jews and Christians, particularly of the grievous blows that Islam as a political force was to receive at the hands of the latter. The Isra’ of Moses has only been mentioned to lend support to the prophecies of ultimate success of Islam that were implied in the Isra’ of the Holy Prophet and also to make it clear beyond doubt that the seemingly dazzling power and prosperity of Christian nations will endure for a limited time and the cause of Islam will eventually triumph.

Similarly, the Isra’ of Moses was, like the Isra’ of the Holy Prophet, no physical journey but a spiritual experience by means of which Moses was transported from this body of flesh and blood to a spiritual tabernacle. The Bible and the Quran both support this contention. Some of the arguments advanced in its support are as follows:

(1) The Bible which is more or less a reliable record of Moses’ life has omitted all mention of this most unusual and wonderful incident and has failed even to make a passing reference to it.

(2) Before Moses was made a Prophet, he is known to have undertaken only one journey and that was to Midian. The Bible and the Quran have both referred to this journey, the latter at several places. The Bible and the Quran also both agree that Moses undertook this journey alone, while in the journey referred to in the present and the following verses of the Quran he is described as having been accompanied by "his companion."

(3) Even after he was made Prophet, Moses undertook no such journey. The Bible embodies a somewhat detailed record of Moses’ life but it contains no account of any such journey and even makes no reference to it.

(4) It is well known that after Moses had been away on Mount Tur for a few days his people took a calf for worship. When his absence from them for only forty days on Mount Tur caused such great spiritual havoc among them, which has been described in the Bible in detail, the depths of spiritual chaos to which these people of weak faith and fickle minds should have sunk in Moses’ absence on a journey of a much longer duration, as evidently the journey referred to in these verses was, can easily be imagined. The Bible could not have failed to mention it. But the Bible alludes to no such happening. Moreover, it would have cast a serious reflection on Moses’ wisdom and intelligence if, having had such a terrible experience once, he should have undertaken another journey which would have kept him away from his people for a much longer period.

(5) In his absence on Mount Tur for only forty days Moses appointed Aaron his vicegerent for his people. But apart from this solitary instance Moses is not known ever to have appointed anybody his vicegerent or Khalifah in his absence on any journey. The Bible contains no reference to any such appointment. It is inconceivable that if Moses had gone on such a long journey as mentioned in these verses he would have failed to appoint a Khalifah in his absence.

(6) It is against the established practice of all the Prophets of God to remain separated from their people for a long time. Some of them are known to have gone on short journeys but those were missionary expeditions and their scope did not extend beyond their own peoples. Jesus certainly did go to Kashmir after the Crucifixion but he left one section of his people in Palestine to live among another and a larger section in Kashmir. But Moses’ journey referred to above was not a journey undertaken with any missionary purpose nor was it confined to his own people. He left his people in search of a man who was more learned than himself.

(7) The expression مجمع البحرین (junction of two seas) occurring in the verse under comment also points to the fact that the Isra’ of Moses was a spiritual journey because there is no place in the world which is known by this name. The expression can have only one significance i.e. "the junction of two seas." Such junctions nearest to the place where Moses lived after he had left Egypt are Bab ul-Mandab which unites the Red Sea and the Indian Ocean, the Straits of Dardanelles which joins the Mediterranean Sea with the Sea of Marmora and Al-Bahrain where the waters of the Persian Gulf and the Indian Ocean meet. Of all these places the Straits of Dardanelles alone can possibly be the point where such a meeting could have taken place because on its way lies Canaan which was the destination of Moses but which he could not reach in his life-time. All these three points were about one thousand miles distant from Moses’ place of living and considering the absence of good means of communication and transport in those days it would have taken him about a year’s time to cover such a long distance and Moses could not afford to remain absent from his people for such a long time without seriously jeopardising their spiritual well-being.

From this historical evidence it can be safely inferred without fear of contradiction that Moses’ Journey referred to in these verses was a spiritual journey undertaken with a spiritual body for a spiritual purpose.

Besides this external evidence there is also internal evidence in the Quran which clearly shows that this journey was no physical event but a spiritual experience of Moses.

(a) The "learned man" made a big hole in the boat to save it from being forcibly seized by the king. Now a quite natural question arises here, viz. was the boat navigable after it was damaged or was it not? If it was, why did not the king seize it; if it was not, why did it not sink? In this physical world no boat is ever known to have remained floating after a big hole had been made in its bottom. In the world of visions, however, such things are possible.

(b) The "slaying of the young boy" also shows that this incident happened in a vision because in this world of flesh and bones no sensible person, much less a Prophet of God, would take the life of another person without legitimate cause.

(c) The incident of the "repairing of the wall" also lends support to the above conclusion. How could a great Prophet of God and a most noble and broad-minded person like Moses have found fault with his learned companion for not demanding payment from two poor orphan boys for repairing their wall because the people of their town had refused to entertain him and his companion? What had the two orphan boys done to deserve Moses’ displeasure? It was the people of the town and not they who had refused to entertain them as their guests. What earthly connection was there between these two things? In this material world no sensible person could indulge in such talk, much less a great Prophet of God. Such things can happen only in visions and dreams.

(d) Ibn ‘Abbas is reported to have said that the word کنز (treasure) occurring in v. 83 below means "a treasure of knowledge". This shows that this word has been used in this verse in its metaphorical sense and needs to be interpreted and explained. Similarly, the repairing of the wall and the demanding of hospitality were not physical acts. Thus the whole journey was only a spiritual experience.

In short, even a casual and cursory glance over the relevant verses leaves no doubt about the fact that the whole affair was nothing more than a vision. It is simply inconceivable that a great Prophet of God like Moses should have undertaken a long and arduous journey in search of a "man of God" to learn from him how to break a hole in a boat or kill a young man or to repair a wall and demand no remuneration for it. Even an illiterate rustic would consider it below his dignity to do such a foolish thing, much less a Prophet of God.

Moreover, the Holy Prophet is reported to have said ودونا ان موسی کان صبر حتی یقص اللّٰه علینا من خبر ھما i.e. would that Moses had kept silent, so that God would have revealed to us many more secrets of the future (Bukhari, Kitabut-Tafsir). This saying of the Holy Prophet shows that the unusual acts which this "man of God" is stated to have performed were great secrets of the future which were communicated to Moses in his Vision in metaphorical language. If these acts are understood to have literally taken place, then they could not have excited the Holy Prophet’s curiosity and he could not possibly have wished Moses to have kept silent in order to learn more about similar acts. According to Mawardi, the person whom Moses had gone to see was no human being but an angel (Kathir).

All these facts taken together constitute very solid and weighty evidence, incapable of being doubted or contradicted, that the story of the journey of Moses is but a vision which needs to be interpreted and explained to understand its reality and significance.

The words "his young companion" may refer to Joshua, the son of Nun, but they apply more fittingly to Jesus. Jesus was the young companion of Moses i.e. he was the last great Prophet of the Mosaic Dispensation who came not to destroy but to fulfil the Law and the Prophets (Matt. 5:17).

The words, I will not stop until I reach the junction of the two seas, show that Moses’ young companion joined him towards the end of his journey. Moses did not seem to have taken the young man with him from the very outset of his journey. The words do not represent him as having started on his journey but only as pursuing it with a young companion. Strictly speaking these words can only be spoken by one who is about to reach his destination.

The expression مجمع البحرین i.e. junction of two seas, denotes the time when the Mosaic Dispensation was to have come to an end and the Islamic Dispensation to have commenced. According to Ta‘tirul-Anam بحر (sea), when seen in a vision, signifies a powerful, just and kind king. It also signifies praise and glorification of God. In the first sense of the word, بحر (sea) the expression مجمع البحرین would mean the meeting place of two powerful, just and kind kings i.e. Moses and the Holy Prophet Muhammad, and according to the second signification, the expression denotes the junction of the two seas of God’s glorification which means two religious Dispensations—Mosaic and Islamic.

The words, Or I will journey on for ages, signify that the Mosaic Dispensation would remain in force for many centuries. The period from the time of Moses to the advent of the Holy Prophet when the Mosaic Dispensation came to an end extends over 2000 years.