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 Surah Taha 20:25-54 [2/8]
  
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Verse Summary -------------------------------------------------------------------------------------
قَالَHe said,
رَبِّ" My Lord!
ٱشْرَحْExpand
لِىfor me
صَدْرِىmy breast
﴿٢٥﴾
وَيَسِّرْAnd ease
لِىٓfor me
أَمْرِىmy task
﴿٢٦﴾
وَٱحْلُلْAnd untie
عُقْدَةً(the) knot
مِّنfrom
لِّسَانِىmy tongue
﴿٢٧﴾
يَفْقَهُواْThat they may understand
قَوْلِىmy speech.
﴿٢٨﴾
وَٱجْعَلAnd appoint
لِّىfor me
وَزِيرًاa minister
مِّنْfrom
أَهْلِىmy family.
﴿٢٩﴾
هَـٰرُونَHarun,
أَخِىmy brother.
﴿٣٠﴾
ٱشْدُدْReinforce
بِهِۦٓthrough him
أَزْرِىmy strength.
﴿٣١﴾
وَأَشْرِكْهُAnd make him share
فِىٓ[in]
أَمْرِىmy task
﴿٣٢﴾
كَىْThat
نُسَبِّحَكَwe may glorify You
كَثِيرًاmuch
﴿٣٣﴾
وَنَذْكُرَكَAnd [we] remember You
كَثِيرًاmuch.
﴿٣٤﴾
إِنَّكَIndeed, [You]
كُنتَYou are
بِنَاof us
بَصِيرًاAll-Seer."
﴿٣٥﴾
قَالَHe said,
قَدْ"Verily,
أُوتِيتَyou are granted
سُؤْلَكَyour request,
يَـٰمُوسَىٰO Musa!
﴿٣٦﴾
وَلَقَدْAnd indeed,
مَنَنَّاWe conferred a favor
عَلَيْكَon you
مَرَّةً أُخْرَىٰٓanother time,
﴿٣٧﴾
إِذْWhen
أَوْحَيْنَآWe inspired
إِلَىٰٓto
أُمِّكَyour mother
مَاwhat
يُوحَىٰٓis inspired,
﴿٣٨﴾
أَنِ`That
ٱقْذِفِيهِcast him
فِىin
ٱلتَّابُوتِthe chest
فَٱقْذِفِيهِthen cast it
فِىin
ٱلْيَمِّthe river,
فَلْيُلْقِهِthen let cast it
ٱلْيَمُّthe river
بِٱلسَّاحِلِon the bank;
يَأْخُذْهُwill take him
عَدُوٌّan enemy
لِّىto Me,
وَعَدُوٌّand an enemy
لَّهُۥ‌ۚto him.'
وَأَلْقَيْتُAnd I cast
عَلَيْكَover you
مَحَبَّةًlove
مِّنِّىfrom Me,
وَلِتُصْنَعَand that you may be brought up
عَلَىٰunder
عَيْنِىٓMy Eye.
﴿٣٩﴾
إِذْWhen
تَمْشِىٓwas going
أُخْتُكَyour sister
فَتَقُولُand she said,
هَلْ` Shall,
أَدُلُّكُمْI show you
عَلَىٰ[to]
مَن(one) who
يَكْفُلُهُۥ‌ۖwill nurse and rear him?'
فَرَجَعْنَـٰكَSo We returned you
إِلَىٰٓto
أُمِّكَyour mother
كَىْthat
تَقَرَّmay be cooled
عَيْنُهَاher eyes
وَلَاand not
تَحْزَنَ‌ۚshe grieves.
وَقَتَلْتَAnd you killed
نَفْسًاa man,
فَنَجَّيْنَـٰكَbut We saved you
مِنَfrom
ٱلْغَمِّthe distress,
وَفَتَنَّـٰكَand We tried you
فُتُونًا‌ۚ(with) a trial.
فَلَبِثْتَThen you remained
سِنِينَ(some) years
فِىٓwith
أَهْلِ(the) people
مَدْيَنَ(of) Madyan.
ثُمَّThen
جِئْتَyou came
عَلَىٰat
قَدَرٍthe decreed (time)
يَـٰمُوسَىٰO Musa!
﴿٤٠﴾
وَٱصْطَنَعْتُكَAnd I (have) chosen you
لِنَفْسِىfor Myself.
﴿٤١﴾
ٱذْهَبْGo,
أَنتَyou
وَأَخُوكَand your brother
بِـَٔـايَـٰتِىwith My Signs,
وَلَاand (do) not
تَنِيَاslacken
فِىin
ذِكْرِىMy remembrance.
﴿٤٢﴾
ٱذْهَبَآGo, both of you,
إِلَىٰto
فِرْعَوْنَFiraun.
إِنَّهُۥIndeed, he
طَغَىٰ(has) transgressed.
﴿٤٣﴾
فَقُولَاAnd speak
لَهُۥto him
قَوْلاًa word
لَّيِّنًاgentle,
لَّعَلَّهُۥperhaps he
يَتَذَكَّرُmay take heed
أَوْor
يَخْشَىٰfear."
﴿٤٤﴾
قَالَاThey said,
رَبَّنَآ"Our Lord!
إِنَّنَاIndeed, we
نَخَافُfear
أَنthat
يَفْرُطَhe will hasten
عَلَيْنَآagainst us
أَوْor
أَنthat
يَطْغَىٰhe will transgress."
﴿٤٥﴾
قَالَHe said,
لَا"(Do) not
تَخَافَآ‌ۖfear.
إِنَّنِىIndeed, I Am
مَعَكُمَآwith you both;
أَسْمَعُI hear
وَأَرَىٰand I see.
﴿٤٦﴾
فَأْتِيَاهُSo go to him
فَقُولَآand say,
إِنَّا` Indeed, we
رَسُولَاboth (are) Messengers
رَبِّكَ(of) your Lord,
فَأَرْسِلْso send
مَعَنَاwith us
بَنِىٓ إِسْرَٲٓءِيلَ(the) Children of Israel,
وَلَاand (do) not
تُعَذِّبْهُمْ‌ۖtorment them.
قَدْVerily,
جِئْنَـٰكَwe came to you
بِـَٔـايَةٍwith a Sign
مِّنfrom
رَّبِّكَ‌ۖyour Lord.
وَٱلسَّلَـٰمُAnd peace
عَلَىٰon
مَنِ(one) who
ٱتَّبَعَfollows
ٱلْهُدَىٰٓthe Guidance.
﴿٤٧﴾
إِنَّاIndeed, we
قَدْverily,
أُوحِىَit has been revealed
إِلَيْنَآto us
أَنَّthat
ٱلْعَذَابَthe punishment
عَلَىٰ(will be) on
مَن(one) who
كَذَّبَdenies
وَتَوَلَّىٰand turns away.'"
﴿٤٨﴾
قَالَHe said,
فَمَن"Then who
رَّبُّكُمَا(is) your Lord,
يَـٰمُوسَىٰO Musa?"
﴿٤٩﴾
قَالَHe said,
رَبُّنَا"Our Lord
ٱلَّذِىٓ(is) the One Who
أَعْطَىٰgave
كُلَّ(to) every
شَىْءٍthing
خَلْقَهُۥits form,
ثُمَّthen
هَدَىٰHe guided (it)."
﴿٥٠﴾
قَالَHe said,
فَمَا"Then what
بَالُ(is the) case
ٱلْقُرُونِ(of) the generations
ٱلْأُولَىٰ(of) the former."
﴿٥١﴾
قَالَHe said,
عِلْمُهَا"Its knowledge
عِندَ(is) with
رَبِّىmy Lord,
فِىin
كِتَـٰبٍ‌ۖa Record.
لَّاNot
يَضِلُّerrs
رَبِّىmy Lord
وَلَاand not
يَنسَىforgets."
﴿٥٢﴾
ٱلَّذِىThe One Who
جَعَلَmade
لَكُمُfor you
ٱلْأَرْضَthe earth
مَهْدًا(as) a bed
وَسَلَكَand inserted
لَكُمْfor you
فِيهَاtherein
سُبُلاًways,
وَأَنزَلَand sent down
مِنَfrom
ٱلسَّمَآءِthe sky
مَآءًwater,
فَأَخْرَجْنَاthen We (have) brought forth
بِهِۦٓwith it,
أَزْوَٲجًاpairs
مِّنof
نَّبَاتٍplants
شَتَّىٰdiverse.
﴿٥٣﴾
كُلُواْEat
وَٱرْعَوْاْand pasture
أَنْعَـٰمَكُمْ‌ۗyour cattle.
إِنَّIndeed,
فِىin
ذَٲلِكَthat,
لَأَيَـٰتٍsurely (are) Signs
لِّأُوْلِىfor possessors
ٱلنُّهَىٰ(of) intelligence.
﴿٥٤﴾


قَالَ رَبِّ اشۡرَحۡ لِىۡ صَدۡرِىْ ۙ‏  وَيَسِّرۡ لِىۡۤ اَمۡرِىْ ۙ‏  وَاحۡلُلۡ عُقۡدَةً مِّنۡ لِّسَانِیْ ۙ‏  يَفۡقَهُوۡا قَوۡلِیْ ‏  وَاجۡعَلْ لِّىۡ وَزِيۡرًا مِّنۡ اَهۡلِىْ ۙ‏  هٰرُوۡنَ اَخِى ۙ‏  اشۡدُدۡ بِهٖۤ اَزۡرِىْ ۙ‏  وَاَشۡرِكۡهُ فِىۡۤ اَمۡرِىْ ۙ‏  كَىۡ نُسَبِّحَكَ كَثِيۡرًا ۙ‏  وَّنَذۡكُرَكَ كَثِيۡرًا ؕ‏  اِنَّكَ كُنۡتَ بِنَا بَصِيۡرًا‏  قَالَ قَدۡ اُوۡتِيۡتَ سُؤۡلَـكَ يٰمُوۡسٰى‏  وَلَـقَدۡ مَنَـنَّا عَلَيۡكَ مَرَّةً اُخۡرٰٓىۙ‏  اِذۡ اَوۡحَيۡنَاۤ اِلٰٓى اُمِّكَ مَا يُوۡحٰٓى ۙ‏  اَنِ اقۡذِفِيۡهِ فِى التَّابُوۡتِ فَاقۡذِفِيۡهِ فِى الۡيَمِّ فَلۡيُلۡقِهِ الۡيَمُّ بِالسَّاحِلِ يَاۡخُذۡهُ عَدُوٌّ لِّىۡ وَعَدُوٌّ لَّهٗ​ ؕ وَاَلۡقَيۡتُ عَلَيۡكَ مَحَـبَّةً مِّنِّىۡ ۚ وَلِتُصۡنَعَ عَلٰى عَيۡنِىۡ ۘ‏  اِذۡ تَمۡشِىۡۤ اُخۡتُكَ فَتَقُوۡلُ هَلۡ اَدُلُّـكُمۡ عَلٰى مَنۡ يَّكۡفُلُهٗ​ ؕ فَرَجَعۡنٰكَ اِلٰٓى اُمِّكَ كَىۡ تَقَرَّ عَيۡنُهَا وَلَا تَحۡزَنَ ؕ وَقَتَلۡتَ نَـفۡسًا فَنَجَّيۡنٰكَ مِنَ الۡغَمِّ وَفَتَـنّٰكَ فُتُوۡنًا فَلَبِثۡتَ سِنِيۡنَ فِىۡۤ اَهۡلِ مَدۡيَنَ ۙ ثُمَّ جِئۡتَ عَلٰى قَدَرٍ يّٰمُوۡسٰى‏  وَاصۡطَنَعۡتُكَ لِنَفۡسِى​ۚ‏  اِذۡهَبۡ اَنۡتَ وَاَخُوۡكَ بِاٰيٰتِىۡ وَلَا تَنِيَا فِىۡ ذِكۡرِى​ۚ‏  اِذۡهَبَاۤ اِلٰى فِرۡعَوۡنَ اِنَّهٗ طَغٰى​ ​ۖۚ​​​‏  فَقُوۡلَا لَهٗ قَوۡلًا لَّيِّنًا لَّعَلَّهٗ يَتَذَكَّرُ اَوۡ يَخۡشٰى‏  قَالَا رَبَّنَاۤ اِنَّـنَا نَخَافُ اَنۡ يَّفۡرُطَ عَلَيۡنَاۤ اَوۡ اَنۡ يَّطۡغٰى‏   قَالَ لَا تَخَافَآ​ اِنَّنِىۡ مَعَكُمَاۤ اَسۡمَعُ وَاَرٰى‏  فَاۡتِيٰهُ فَقُوۡلَاۤ اِنَّا رَسُوۡلَا رَبِّكَ فَاَرۡسِلۡ مَعَنَا بَنِىۡۤ اِسۡرَآءِيۡلَ ۙ وَلَا تُعَذِّبۡهُمۡ​ ؕ قَدۡ جِئۡنٰكَ بِاٰيَةٍ مِّنۡ رَّبِّكَ​ ؕ وَالسَّلٰمُ عَلٰى مَنِ اتَّبَعَ الۡهُدٰى‏  اِنَّا قَدۡ اُوۡحِىَ اِلَـيۡنَاۤ اَنَّ الۡعَذَابَ عَلٰى مَنۡ كَذَّبَ وَتَوَلّٰى‏   قَالَ فَمَنۡ رَّبُّكُمَا يٰمُوۡسٰى‏  قَالَ رَبُّنَا الَّذِىۡۤ اَعۡطٰـى كُلَّ شَىۡءٍ خَلۡقَهٗ ثُمَّ هَدٰى‏  قَالَ فَمَا بَالُ الۡقُرُوۡنِ الۡاُوۡلٰى‏  قَالَ عِلۡمُهَا عِنۡدَ رَبِّىۡ فِىۡ كِتٰبٍ​​ۚ لَا يَضِلُّ رَبِّىۡ وَلَا يَنۡسَى‏   الَّذِىۡ جَعَلَ لَـكُمُ الۡاَرۡضَ مَهۡدًا وَّسَلَكَ لَـكُمۡ فِيۡهَا سُبُلًا وَّ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً ؕ فَاَخۡرَجۡنَا بِهٖۤ اَزۡوَاجًا مِّنۡ نَّبَاتٍ شَتّٰى‏  كُلُوۡا وَارۡعَوۡا اَنۡعَامَكُمۡ​ ؕ اِنَّ فِىۡ ذٰ لِكَ لَاٰيٰتٍ لِّاُولِى الـنُّهٰى‏ 
(20:25) Moses said: "Lord! Open my breast for me;14 (20:26) and ease my task for me, (20:27) and loosen the knot from my tongue (20:28) so that they may understand my speech;15 (20:29) and appoint for me, from my household, someone who will help me bear my burden - (20:30) Aaron, my brother.16 (20:31) Strengthen me through him (20:32) and let him share my task (20:33) that we may abundantly extol Your glory; (20:34) and may remember You much. (20:35) Verily, You have always watched over us." (20:36) He said: "Moses, your petition is granted. (20:37) We have again bestowed Our favour upon you.17 (20:38) Recall, when We indicated to your mother through inspiration: (20:39) 'Put the baby into a chest and then throw him in the river. The river will throw him up on the shore, and then an enemy of Mine and an enemy of his will take him.' And I spread My love over you in order that you might be reared in My sight. (20:40) Recall, when your sister went along, saying: 'Shall I direct you to one who will take charge of him?' Thus We brought you back to your mother so that her heart might be gladdened and she might not grieve. Moses, recall when you slew a person. We delivered you from distress and made you go through several trials. Then you stayed for several years among the people of Midian, and now you have come at the right moment as ordained. (20:41) I have chosen you for My service. (20:42) So go forth, both you and your brother, with My Signs, and do not slacken in remembering Me. (20:43) Go both of you to Pharaoh, for he has transgressed all bounds, (20:44) and speak to him gently, perhaps he may take heed or fear (Allah)."18 (20:45) The two said:"18a Lord! We fear he may commit excesses against us, or transgress all bounds." (20:46) He said: "Have no fear. I am with you, hearing and seeing all. (20:47) So, go to him, and say: 'Behold, both of us are the Messengers of your Lord. Let the Children of Israel go with us, and do not chastise them. We have come to you with a sign from your Lord; and peace shall be for him who follows the true guidance. (20:48) It has been revealed to us that chastisement awaits those who called the lie to the truth and turned away from it.' "19 (20:49) Pharaoh20 said:" Moses!21 Who is the Lord of the two of you?" (20:50) He said: "Our Lord is He22 Who gave everything its form and then guided it."23 (20:51) Pharaoh asked: "Then, what is the state of the former generations?"24 (20:52) Moses said: "Its knowledge is with my Lord, recorded in the Book. My Lord does not err, nor does He forget."25 (20:53) He26 it is Who spread the earth for you; and made in it paths for you, and sent down water from the sky, and then through it We brought forth many species of diverse plants. (20:54) So eat yourself and pasture your cattle. Surely there are many Signs in this for people of understanding.27

14. That is, fill my heart with the courage that may enable me to perform the obligations connected with the great mission of a Messenger, and give me the confidence for its fulfillment. Prophet Moses (peace be upon him) prayed for this because he realized the grave responsibilities of the great mission.

15. Prophet Moses (peace be upon him) prayed to Allah for this because he was conscious that he was not a fluent speaker but was slow of speech. He also knew that as a Messenger he would have to be fluent in order to impress Pharaoh and his courtiers. This is confirmed by the Bible (Exodus 4: 10) but the Talmud gives a strange explanation for this impediment in his speech. According to it, when he was a child he burnt his tongue with a live coal to escape punishment from Pharaoh whose crown he had taken off from his head and put it on his own head. The same story has been adopted by many of our commentators though it is absurd on the face of it. Our interpretation is also confirmed by the Quran. The fact is, that at first he was not a fluent speaker and Pharaoh had also taunted him on this impediment. (Surah Az-Zukhruf, Ayat 52). Prophet Moses realized the same for he said: My brother Aaron is more fluent than me, so send him with me as a helper, so that he may support me (with his fluent speech). (Surah Al-Qasas, Ayat 34). Afterwards this impediment in his speech was removed and he was able to deliver very fluent speeches. This may be testified by his speeches which have been cited both in the Bible and in the Quran for they are masterpieces of eloquence and rhetoric.

Above all, it does not stand to reason that Allah should appoint a lisper or a stammerer or a stutterer as His Messenger. That is why the Messengers have always been the best of mankind in regard to their appearance, personality and capabilities for they had to be most impressive both in their appearance and conduct, so that they could not be made the target of ridicule and contempt by the people because of such personal defects as stammering or stuttering.

16. Prophet Aaron was three years older than Prophet Moses (peace be upon them). (Exodus7:7).

17. Allah recounts the favors He had shown to Prophet Moses (peace be upon him) since his birth in order to impress upon him the fact that he had been brought up under divine care right from his birth for the purpose of appointing him as a Messenger. Here mere references have been made but in Surah Al-Qasas details of the favors have been given.

18. The only two ways of bringing a man to the right way are: (1) To convince him by argument and admonition, or (2) To warn him of the consequences of deviation.

18a. It appears that they implored Allah thus before going before Pharaoh when Prophet Moses (peace be upon him) had reached Egypt and Aaron had joined him in the propagation of the mission.

18. The only two ways of bringing a man to the right way are: (1) To convince him by argument and admonition, or (2) To warn him of the consequences of deviation.

18a. It appears that they implored Allah thus before going before Pharaoh when Prophet Moses (peace be upon him) had reached Egypt and Aaron had joined him in the propagation of the mission.

19. A comparative study of this incident as given in the Bible and the Talmud will show that the Quran does not copy the stories from these books, but gives its own version in order to portray the Messengers in their true glory and dignity. According to the Bible, when God said to Moses (peace be upon him) that He would send him to Pharaoh, Moses (peace be upon him) replied: Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? (Exodus 3: 11). God persuaded and encouraged Moses (peace be upon him) by giving him signs but he was still reluctant and said: O my Lord, send, I pray thee, by the hand of him whom thou wilt send. (Exodus 4: 13). And the Talmud goes even further than this and says that there was an argument between God and Moses (peace be upon him) for seven days that he should become a Prophet but Moses (peace be upon him) did not accept the offer. At this God was angry with him and so made his brother Aaron (peace be upon him) a partner in his Prophethood. Moreover, He deprived the descendants of Moses (peace be upon him) of the office of priesthood and bestowed it on the descendants of Aaron (peace be upon him). These two versions depict Allah to be suffering from human weaknesses and Prophet Moses (peace be upon him) from inferiority complex.

20. Here the details have been omitted. These have been given in (Surah Al-Aaraf, Ayats: 103-108); (Surah Ash- Shuara, Ayats 10-33); (Surah Al-Qasas, Ayats 28-40); (Surah An-Naziat, Ayats 15-25) . As regards to the necessary information about Pharaoh, see (E.N. 85 of Surah Al-Aaraf).

21. Pharaoh addressed Prophet Moses (peace be upon him) because he was, in regards to Prophethood, the senior of the two. It is also possible that he deliberately addressed him in order to exploit his impediment in speech, and ignored Prophet Aaron (peace be upon him), who was more fluent.

As regards to the implication of this question of Pharaoh, he meant to say: You say that you have brought a message from my Lord to me. Who is that Lord? You should know that I am the Lord of Egypt and the people of Egypt. In regards to this claim of his, see (Surah An-Naziat, Ayat 24); (Surah Az-Zukhruf, Ayat 51); (Surah Al-Qasas, Ayat 38) and (Surah Ash-Shuara, Ayat 29).

It may also be noted that by this claim Pharaoh did not mean to say that he was the sole deity of his people nor did it mean that none other was worshiped in Egypt. As a matter of fact, he himself based his right of sovereignty on his claim of being the incarnation of the sun god. And we also learn from the history of Egypt that there were many other gods and goddesses. In fact, what he claimed was that he was politically the Lord of not only Egypt but also of the whole of mankind theoretically. Therefore, he would not acknowledge that there was any supreme sovereign over him whose delegate might bring an order to him and demand its obedience from him.

22. That is, we acknowledge Him alone as our Lord in every sense. He is our Sustainer, our Maker, our Master, our Sovereign and is Supreme in everything, and there is no other lord in any sense but Him.

23. This concise sentence needs serious attention. It means that it is Allah alone Who has created everything and given it its distinctive structure, form, capabilities, characteristics, etc.

(1) For instance, man has been given the hands and feet which are given the most appropriate structure that was needed for their right functioning.

(2) A human being, an animal, a plant, mineral and the like, air, water and light, everything has been given that particular form which was needed for its right functioning in the universe.

(3) Then He has guided everything aright to function properly. It is He Who has taught everything the way to fulfill that object for which it has been created. He has taught the ear to hear and the eye to see, the fish to swim and the bird to fly; the earth to grow vegetation and the tree to blossom and bear fruit. In short, He is not only the Creator of everything but also its Guide and Teacher.

Prophet Moses (peace be upon him) employed this concise and meaningful sentence to convey the message to Pharaoh and his people. He not only gave a suitable reply to Pharaoh as to who his Lord was, but also told him why He was his Lord, and how there was no other lord but God. The argument implied in it was this: As Pharaoh and every one of his subjects was obliged to Allah for his human form and could not live even for a moment without the functioning of the different parts of his body which were performing their functions in accordance with the guidance of Allah, so Pharaoh’s claim that he was the lord of the people was absurd, and its acknowledgment by his people that he was their lord, a folly.

Besides this, Prophet Moses (peace be upon him) also hinted at the need of Prophethood which was denied by Pharaoh. When Allah guides everything in the universe, He has also to fulfill the need of the guidance of mankind. Whereas the guidance of the animals and birds has been provided by instinct, the guidance of rational human beings has been provided by sending Messengers who appealed to them by rational arguments.

24. The question posed by Pharaoh was very subtle. He meant to say: If there is no other lord than the One Who has given a distinctive form to everyone, then what will be the position of our forefathers who had been worshiping other deities since centuries? Were all those people in error? Did all of them deserve torment? Did they all lack common sense? Thus Pharaoh perhaps wanted to give vent to his anger against Prophet Moses (peace be upon him) for showing disrespect to his forefathers. At the same time he also wanted to incite his courtiers and the common people of Egypt against the message of Prophet Moses (peace be upon him). And this trick has always been used against the people who propagate the truth and has always proved very effective to incite those people who lack common sense. This same trick has been mentioned here for it was being employed at the very time against the Prophet (peace be upon him) by the people of Makkah.

25. This answer is full of wisdom. If Prophet Moses (peace be upon him) had said: Yes, they all lacked common sense and had gone astray and would become the fuel of Hell, this answer, though true, would have served the very purpose Pharaoh had in mind in putting the question. But the answer given by the Prophet was true and it frustrated the trick of Pharaoh as well. His answer was to this effect: Well, those people have now gone before their Lord, and I have no means of judging their deeds and intentions. However, their whole record is safe and secure with Allah, and nothing can escape Him. Allah alone knows how to deal with them. What concerns you and me is our own position and attitude to life. We should be more concerned about our own end than of those who have already passed away into Allah’s presence.

26. It is quite obvious that (Ayats 53-55 )are an addition by Allah to the foregoing answer by Prophet Moses (peace be upon him). There are other instances of this in the Quran that Allah added a few sentences to the speech of someone by way of admonition. Moreover, it is connected not only with the preceding verse but also with the whole reply of Prophet Moses (peace be upon him). (Ayats 50-52).

27. That is, those who use their common sense in their search for the truth, find a way to the reality by the help of these signs, which clearly show that the universe has One Lord Who alone is sustaining it, and there is no room here for any other lord.