28. SURAH AL-QASAS (The Narrative)

NAME: Qasas means Narrative of events.
In the ayah No.25, an event is narrated in which Prophet Moosa’s reaching Madyan and a Copt’s being killed by him is related for the narration of this event the words used are: ‘Wa qas’sa alaihil qasasa’ and this reference gives the surah its name.
TIME OF REVELATION : From the topics it is gathered that it might have been revealed after the revelation of Surah An-Naml.
CENTRAL THEME : To remove doubts in connection with the prophethood of the last Prophet (Sallal Lahu Alaihi Wa Sallam) and to create a belief about it. In this connection the chronicle of Prophet Moosa has been narrated in detail so that the prophethood of Muhammad (S.A.W.) may be seen in this perspective.
ORDER OF THE VERSES : Verses Nos. 1 and 2 are prefatory ayat.
In ayat Nos. 3 to 43 the chronicle of Prophet Moosa has been narrated, particularly the circumstances of his birth and some other aspect of his life have been brought into focus. Verses Nos. 44 to 61 answer the doubts of the deniers.
In ayat Nos. 62 to 75 polytheism is repudiated and tawheed is presented with arguments.
In ayat Nos. 76 to 84 the chronicle of an extremely rich man, whose name was Qaroon, has been narrated and a moral lesson is presented.
Verses Nos. 85 to 88 are the concluding ayat, in which there is a provision for comfort for the Prophet and also a guidance for him to stick to his guns.

28-SURAH AL-QASAS (The Narrative)

In the name of Allah, Most Gracious, Most Merciful.

1. Ta, Seen, Meem.1

2. These are the verses of the clear Book.2

3. We narrate3 to you some of the chronicles of Moosa and Firaun with truth, for people who believe.4

4. Verily Firaun exalted himself5 in the land and divided its people into sects.6 He oppressed a group of its people, killing their sons and sparing their women.7 Verily he was of the corrupt.8

5. And We desired to do favour to those who were oppressed in the land, and to make them leaders and make them inheritors,9

6. And to give them power10 in the land, and to show Firaun and Haman,11 and their army, at their hands the very thing they dreaded.12

7. And We revealed to Moosa’s mother: ‘Suckle him, then when you feel concerned about his safety put him down the river, and have no fear and do not grieve. Verily, We will bring him back to you and We will make him one of Our messengers.’13

8. So the family of Firaun picked him up that he might become (as decreed) for them an enemy and a Sorrow.14 Verily Firaun, Haman and their armies were all sinners.15

9. And Firaun’s wife said to him: “He is the coolness for the eye for me and for you. Do not slay him.16 possibly he may be of use to us, or we may adopt him as our son.” And they were unaware (of the end).17

(COMMENTARY)

1. For the explanation of separate letters (abbreviations) please see Surah Baqarah, Note No.1 and Surah Yunus Note No.1. Here ‘Ta’ (T) refers to Tur (mountain), which occurs in Verse No.29 and No.46, at the foot of which Prophet Moosa received his Prophethood. ‘Seen’ refers to ‘Sultan’(authority), which Allah granted to Prophets Moosa and Haroon, and which is mentioned in the ayah No.35. And ‘Meem’ refers to Moosa, which occurs in ayah No.3 and other ayat, and whose chronicle is narrated in detail in this surah.

2. For explanation, please see Surah Yusuf, Note No.2.

3. That is: These events are quite true and are correct word by word. A reader realises their truth when he compares the narrative in the Qur’an with that in the Bible, which is very involved.

4. That is: Only those people will benefit from it who will accept faith.

5. Exalting himself means transgressing the limits or rebelling against God, to issue one’s own commands in place of His commands, and instead of establishing justice and peace indulging in tyranny and excesses.

6. Due to prejudice and unjust political pressures, he had divided the country’s population into various classes. The rights of the ruling class were safe and the rights of the other classes depended on the mercies of the ruling class, and they were given discriminatory treatment. In other words the government of Firaun was the worst kind of the communalist government. And we can easily understand what can be the attitude of a communalist government in our country, (Bharat).

7. That is: To Bani Israil. Prophet Yusuf had gained power in Egypt and Bani Israil enjoyed good position in that country, as a result of which their number had sufficiently increased. But in subsequent periods racial and national prejudice came to the fore, and Firaun feared that this minority might become majority, therefore, he ordered that the newly born male children of Bani Israil be killed, he subjected the people of Bani Israil to hard labour, and made them a victim of his excesses.

8. That is: He was corrupt and a wicked person from every angle, from the viewpoint of his belief and practice and also from the viewpoint of being a ruler. As it is his government was the government of tyranny and oppression, and he had corrupted the society.

9. Firaun had suppressed the Bani Israil by his cruel ways, but Allah decided to lift them up, and when Allah lifts a people then none can suppress it. To make inheritors means to make them inheritors of the gifts, favours and blessings. For further explanation, see Surah Shu’ara Note No.53.

10. To remove them from the slavery of Firaun and the Egyptians and making them the ruler of Syria.

11. From the statement of Qur’an it appears that Haman was a very highly placed officer in the government of Firaun. Possibly he might have been the Prime Minister. A few objectors of the present day have stated that there was none of the name of Haman in Firaun’s government, but such an objection is quite baseless, as the detailed history of that time does not exist, on the basis of which such a claim can be made.

12. Firaun’s people were afraid that Bani Israil, inspite of their number being less, might become their superior, and Allah’s decision was such that at the hands of Bani Israil, Firaun and his army be drowned in the sea and their power be ended. Ultimately the same thing happened which Allah had decided, the details of which will be coming further on. From this a lesson is learnt that if a group of the people of faith has been kept under oppression by the Pharaoh-minded government of the time, then Allah’s silent planning can make this oppressed minority overcome this tyrannical majority. These were very important aspects of the chronicle of Prophet Moosa and Firaun, which have been presented as a preamble for the narrative of this chronicle, so that they are kept in view. After this the events of Moosa’s birth and other events have been narrated.

13. For explanation, please see Surah Taha Note No.34.

14. For explanation please see Surah Taha, Note No.36.

15. That is: This whole group of Firaun was sinful and wicked, therefore, Allah made such an arrangement that later on they were deprived of all their comforts and pleasures.

16. For explanation, please see Surah Taha, Note No.40.

17. That is: This was the silent scheme of Allah, which was to act against Firaun and his people, but they were ignorant about it. It was this very Moosa whom they were bringing up and who was destined to bring their downfall.
(Then) he said: “My Lord! For the favours that You have shown me, I will never lend a helping hand to the guilty.” Then (next) morning he entered the city in fear and cautious, then the very man whom he had helped the day before, cried to him again for help. “Truly,” said Moosa, “You are clearly a senseless man.”(Al-Quran)

10. The heart of Moosa’s mother became restless,18 and she would have disclosed the secret if We had not fortified19 her heart so that she might be of the believers.20

11. And she said to the sister (of the child): “Follow him.” So she observed him from afar, and they were not aware.21

12. And We had before forbidden22 fostermothers for him, so she said: “Shall I show you a household who will rear him for you and take care of him?”23

13. Thus We restored him to his mother, so that her eyes may feel the coolness (comforted) and she might not grieve,24 and that she might know that the promise of Allah is true. But most of them do not know.25

14. And when he had reached maturity and he became a serious young man, We gave wisdom and knowledge.26 Thus We reward the righteous.27

15. And (one day) he entered the city unnoticed by the people and found28 two men fighting, one of his own party29 and the other of his enemies. The man of his party30 appealed for his help against his enemy. So Moosa struck him with his fist and killed him.31 He said: “This is the work of Satan.32 Verily he is an enemy, an open misleader.”33

16. He prayed: “My Lord! I have surely wronged my soul, so forgive me.” Then He forgave him.34 Verily, He is the forgiving, the Merciful.

17. (Then) he said: “My Lord! For the favours35 that You have shown me, I will never lend a helping hand to the guilty.”36

18. Then (next) morning he entered37the city in fear and cautious, then the very man whom he had helped the day before, cried to him again for help. “Truly,” said Moosa, “You are clearly a senseless38 man.”

18. Although Moosa’s mother was informed beforehand, through revelation, that the child will be returned to her, yet a mother, being a mother, could not help being anxious about the fate of her child when it was picked up by a tyrant’s household. Such a condition of a mother’s heart was quite natural, and there was nothing to doubt her trust in Allah.

19.Being a mother, she could uncontrollably utter the words ‘My child’, but Allah had comforted her and the secret was not revealed.
This ayah provides a guidance that in order to avert persecution secret methods can be adopted. Besides a psychological reality is also learnt that keeping secrets depends on the strength of the heart.

20. Moosa’s mother was a believer and this event further strengthened her belief in Allah.

21.The people of Firaun did not even know that the girl who came and talked to them was Moosa’s sister and she was following the child, being carried in the river. For further explanation, see Surah Taha Note No.40.

22.Here the word ‘Haram’ has been used in its literal sense, which means to stop. It means that Allah had it so arranged that the child did not suckle anyone else but his mother.

23. For explanation, please see Surah Taha Note No.40.

24. For explanation, please see Surah Taha Note No.41.

25. That is: It should be clear to Moosa’s mother that the promise which Allah had made to return the child to her has been true, and thus every promise of Allah is fulfilled. But most people do not realise this and they remain unaware of it.

26. Prophet Moosa was brought up in such a way that he had relations with his mother as well as with Firaun. When he grew up a little, there was no danger of his being killed by Firaun’s government, as the state used to kill only the newly born male children. The newly born children were killed or drowned in the river. Later on there was no danger for Prophet Moosa, and no need for secrecy. Subsequently his parentage was known to everybody and he rose as a well known personality of the Bani Israil community.
He got the opportunity to survey the ambience of the Bani Israil as well as that of Firaun and his community. Then when he became mature and became a serious young man, Allah bestowed on him His recognition, wisdom and knowledge. Prophethood was granted to him quite sometime after his leaving Egypt, but this wealth of knowledge and wisdom was granted to him during his stay in Egypt. Thus he became a distinguished personality in Egypt, on account of his ability. This is the reason why when after a long time he returned to Egypt after attaining prophethood, he was a well known person for Bani Israil and the people of Firaun.

27. Knowledge and wisdom are the best rewards from Allah that can be granted to any person in this world. Those who live righteously and perform good deeds, Allah rewards them with these blessings according to their capacity.

28. It appears that the dwellings of Bani Israil were in the suburbs of the city, and the Egyptians (Copts) used to live inside the city. The community which was being discriminated against could find a place in the suburbs only. One day Prophet Moosa went out at a time when the people of the city were taking rest, so when he entered the city, the streets were deserted. It is possible that Prophet Moosa might have gone out to observe the condition of Bani Israil who were made to serve as slaves of the Copts, and they were subjected to hard labour.
It may be noted that Firaun had taken care of Prophet Moosa, but Allah had made special arrangements to restore him to his mother when he was a suckling child, and Qur’an does not clarify that later on he lived in the palace of Firaun. Therefore, it would be right to suggest that he was reared by his mother and grew up in her house.

29. That is: He was an Israili.

30. That is: Egyptian (Copt) who belonged to Firaun ‘s community, and the community of Firaun was hostile to Bani Israil. Therefore, it used to tyrannies the people of Bani Israil and kill their male children.

31. Moosa tried to save the Israili from the tyranny of the Egyptian, but when Moosa hit him with his fist, he could not bear it and died instantly. Moosa did not want to kill the enemy, but it was accidental that his hit proved to be fatal.

32. Prophet Moosa termed this incident to be the work of Satan, because it had some prompting of Satan otherwise Moosa would not have hit him so forcefully nor would this accident have taken place.

33. Being wary of Satan and the sense of realising that he committed a sin expresses the magnificence of his ayah No. 14.

34. The death of the Egyptian at the hand of Prophet Moosa was committed unwittingly and unintentionally, that is: it was the case of manslaughter and not murder. But a fault is a fault, and Prophet Moosa without making any concession for his own self openly admitted his guilt before Allah. He termed it a wrong against his own soul and prayed for Allah’s forgiveness.
Some persons introduce the topic of innocence of Prophets and interpret this fault of Prophet Moosa in such a way as if no fault was at all committed by him. But this is against the clear statement of the Qur’an. Qur’an clearly states that Moosa admitting his guilt prayed for Allah’s forgiveness and Allah forgave him. It does not in any way affect the prophethood of Moosa, because this incident took place before the prophethood was bestowed on him, and secondly this fault was committed unintentionally, and thirdly he admitted his guilt and immediately sought Allah’s forgiveness for it. Some commentators have opined that the deceased was a disbeliever at war, therefore killing him was lawful. But this is not correct, for no declaration of jihad was made by the Bani Israil against the Egyptians. Then how can it be said that the Egyptians were at war. As for their being infidels or disbelievers, then killing a disbeliever at all times or in all conditions is not lawful. The Prophets(peace be upon them) and their companions had to deal with the disbelieving peoples most of the time and they had to face stiff opposition from them, but they did not take steps to kill them while living in the non-Islamic states. As for the jihad, it is a collective action, and it is to be waged with certain conditions.
The general rule of Islam is that every life deserves respect and it has to be put to an end only when it is demanded by truth and justice.
“And kill not the life which Allah has forbidden except with right.” -(Bani Israil-33).

35. By favour is meant that guidance from Allah which prompted Prophet Moosa to pray for pardon instantly and because of this he became hopeful that Allah will pardon him.

36. From this it appears that the guilty person was the Israili, but since he belonged to the oppressed community and he cried out to Moosa for help, he rushed to his help considering him to be innocent. But when he came to know subsequently that the Israili was guilty, Moosa promised to Allah that in future he would never go to help a guilty person, even if he might be from his own community.
It has thus become clear that in the teaching of Islam there is no place for communalism or nationalism. If a Muslim or a Non-Muslim state (Darul Kufr) commits a crime or subjects a Non- Muslim to some excesses, then it is not the duty of other Muslims to help this Muslim because he is a member of their community, for such a procedure is unjust and promoter of criminals.

37. Fear of being arrested and being tried for murder and cautious whether anybody is in his pursuit.
Second day also Prophet Moosa came from outside the city, which shows that his house was somewhere outside the city, and that he was not residing in Firaun’s palace, for after the murder of the Egyptian how could he dare go to Firaun’s palace. It means that from the circumstances it is quite clear that Prophet Moosa was residing among his own people, Bani Israil, in his own house and not in the palace of Firaun.

38.That is: The same Israili who had called him for help yesterday, today also quarrelled with another Egyptian and was calling Moosa for help. He realised that this man was a quarrelsome fellow, and therefore, he told him that he was a senseless person.
And when Moosa was about to seize him who was the enemy of both of them, he said: “O Moosa! Would you kill me as you killed that person yesterday? You are surely seeking to be a tyrant in the land, not a reformer.”(Al-Quran)

19. And when Moosa was about to seize him who was the enemy39 of both of them, he said: “O Moosa! Would you kill me as you killed that person yesterday? You are surely seeking to be a tyrant in the land, not a reformer.”40

20. And a man came running from the other end of the city, and said: “Moosa! the nobles (officers) are plotting to kill you, therefore, get you away. Verily, I am your adviser.”41

21. So he went away in fear and cautious, saying: “My Lord! deliver me from the wrongdoing people.”42

22. And when he turned his face towards Madyan, he said: “Hopefully, my Lord will guide me to the right path.”43

23. And when he reached the water (well) of Madyan, he found there a group of people, watering.44 And he found apart from them two women45 keeping back (their flock). He said: “What is your problem46?” The two replied: “We cannot give water (to the flock) unless the shepherds drive away their flock (from the well), and our father is a very old man.”47

24. So he watered (there sheep) for them.48 Then he turned towards the shade, and prayed: “My Lord! I am in need of whatever good you send down for me.”49

25. Then one of the two women came to him, walking shyly.50 She said: “My father invites you so that he may reward you51 for having watered (the sheep) for us.” So when Moosa went to him52 and narrated the whole story, he (the old man) said: “Fear not, you have been rescued from the wrongdoing people.”53

26.One of the women said: “O my father! Hire him into service. For the best man that you can hire is strong and trustworthy.”54

39. That is: The Egyptian who was the enemy of both the man of the Bani Israil community and Moosa.

40. This was spoken to Moosa by the Egyptian. Prophet Moosa had only advanced to separate him from the other person by gripping but the Egyptian thought that he intended to kill him. Therefore, he reminded him of the murder that had taken place one day earlier. It shows that the incident of killing a person had not remained a secret but that people knew about it.

41. It appears that the palace of Firaun was at the other end of the city. From there a person who was Moosa’s well wisher came to inform him that Firaun’s government was holding consultation about taking his life. He also advised Prophet Moosa to instantly leave the country.

42. The government of Firaun wanted to kill Moosa as a punishment for the killing by mistake, because the deceased was a person of his (Firaun’s) community, and Moosa belonged to Bani Israil. It is obvious that it was a tyrannous act, and Firaun had adopted the tyrannous attitude towards Bani Israil.
The incident of the killing of the Egyptian at the hands of Prophet Moosa has been narrated in the Bible also, in Chapter II of Exodus, but it is not in such detail and with such an accuracy.

43. Madyan was situated on the eastern bank of the Gulf of Aqba at a distance of eight days’ journey. Since this place was outside the kingdom of Firaun, Moosa turned towards it. He could not get the time to make preparations for this journey, nor could he get any information about the paths he would have to traverse, he had set out putting his trust in Allah, and had prayed to him to guide him to the right path. Allah blessed him with his favour, and he reached Madyan directly, and further on the path of guidance went on becoming clear to him.

44.That is: Before entering the city, he reached a well, where a lot of people had gathered, and were busy in watering their sheep.

45.That is: The two women were standing a little away from the men, waiting for their turn to water their flocks.

46.Prophet Moosa asked this question out of sympathy for them. On such occasions there is nothing wrong in talking to strange women.

47. Here this is a hint at the custom which the men had put into practice at that place, that is: first men would provide water to their animals and thereafter women would water their sheep, although women should have been given first turn on account of their being weak and for other reasons. But such a feeling or consideration was neither in the shepherds of that time nor is it in the progressive people of the modern times.
These women had to look after their sheep and bring them to the well for watering because there was no young man in their house except their father who was very old, though from the viewpoint of justice and Shariah the responsibility for the outside work falls on the shoulders of men, but in times of need women are not forbidden to work, provided they work keeping themselves in the Shariah limits and take care of their modesty.

48.When Prophet Moosa heard this, he took their animals to the well and watered them. He was very strongly built and courageous and the shepherds did not prevent him from working for the two women. This was a selfless and social welfare work, which Moosa performed at a time when he was terribly tired and in distress. But the work which is performed for seeking Allah’s pleasure and with sincerity, however small it may be, Allah appreciates it and makes it worthwhile. In a hadith it is stated-
“Whoever meets the needs of his brother Allah meets his needs.” -(Muslim -Kitabul Bir).

49. It gives an idea how disturbed and troubled Prophet Moosa must have been. Probably he might have been on the verge of starvation but how self-respecting he was, that he did not mention it to anyone. He did not beg before anybody. He begged before his Lord only. What a magnificent example of trust in God is manifested from his character! In his prayer too, he had been extremely humble. He did not complain about his condition, but merely stated his needs.

50.The walking of woman shyly towards Moosa expresses her modesty. The reason why a mention of this manner of approach has been made is that it wants to give the people a guidance that if a woman is required to go to a man who is a stranger then she should take care of her modesty and avoid undue exposure.
Nowadays it has become common for women to go out for some work, but there is a difference between going out covering oneself with the sheet of modesty and meeting all the demands of chastity and going out exposing oneself and meeting men shamelessly. The first condition is lawful and the second one is forbidden.

51. When the two women might have narrated this story to their father that a young gentleman had come to the well and had helped them, he might have thought whether this traveller had taken any food or not, and that his good deed should be repaid with good deed. Therefore, he sent his daughter to fetch him.

52. The service rendered by Moosa was without any compensation in view. But as he was a traveller it was necessary to treat him as a guest. Moreover he had just now prayed for Allah’s help and this invitation could possibly open a new vista of help for him, so he accepted the invitation. And Prophet Moosa went to the women’s house?

53. After hearing Moosa’s story the old man reassured Prophet Moosa that in that land Firaun was not the ruler, and therefore, there was no reason for Moosa to be in fear and that he was out of danger, delivered of the wrongdoing people. Who was this old man who had called Prophet Moosa to his house ?
Qur’an has not mentioned the name of this old man but generally the commentators say that his name was Shuaib, which for certain reasons is not correct:
1. If Prophet Shuaib were a contemporary of Prophet Moosa Qur’an would have clearly stated it.
2. The time of Prophet Shuaib was close to the time of Prophet Loot. Accordingly Prophet Shuaib advises his people to take a lesson from the consequence of the people of Loot:
“And (The adverse consequence) of people of Loot is not far off from you.” (Hood. 89 ).
3. That he was Prophet Shuaib is not confirmed by any authentic hadith. The narratives in which this name is mentioned are not authentic. Ibn Katheer writes in his Commentary:
“And in some traditions the clarification about the name of Shuaib that appears in connection with the chronicle of Prophet Moosa - their sources are not reliable:” -(Tafseer Ibn Katheer Vol. III P.385) Allama Ibn Taimiyah writes:
“He was not Shuaib, as some wrong thinkers have opined. The past scholars and the people “of the Book know that he was not Shuaib.”
-( Majmu’ fatawa Ibn Taimiyah, Vol.20, page 429 ).
4. In the Bible at one place his name is mentioned as Ra’wail (Exodus -2;18).
At other places it is mentioned to be Jethro (Exodus-1:3) And Bible’s interpreter writes that it appears that this name has been inserted later on, that is in the Torah this name was not there:
“He is called Jethro in E-narratives though in each case the name seems to have been inserted later.”
-(The Interpreters one-Volume Commentary on the Bible P.38).
5. This man was very old. If he were Shuaib, then his time would have been after the visitation of punishment to his people, therefore, people of faith would also have been with him, and in their presence no shepherd would have dared prevent them from watering their sheep.
Therefore, the correct interpretation is that this old man was not Prophet Shuaib. However, the most likely possibility is that he would have been one of the members of Shuaib’s family.

54.There was no other male member in the household of this old gentleman. And when his daughter saw that Prophet Moosa was a strong man and for this work a strong man would have been suitable, and besides by his behaviour Prophet Moosa appeared to be a trust-worthy man, and in the house only a reliable man could be employed, she advised that Prophet Moosa might be hired. And the second aspect of this advice was that a stranger who was of good character would get support in a gentleman’s house.
From this opinion of the girl it appears that the girl was very intelligent, and her advice was quite reasonable. This is a proof of the fact that some women are very intelligent and their advice can also be very useful. Therefore, it is not proper to denigrate the importance of women. Qur’an makes mention of distinguished women with particular emphasis.

27. He (the father) said (to Moosa): “I desire to give one of my two daughters in marriage to you if you stay for eight years in my service; and if you complete ten years, it will depend on your sweet will. I do not desire to make it hard for you. Allah willing, you will find me of the righteous.”55

28. Moosa said: “It is settled between you and me. Whichever of the two terms I fulfill, it will be no injustice to me,56 and Allah is the witness to what we say.”57

29. Then, when Moosa had fulfilled the term,58 and was travelling59 with his family, he saw in the distance at the side of Mount Tur60 a fire and said to his family: “Wait61 here, verily I see fire, perhaps I may bring news62 from there or a fire brand that you may warm yourself.”63

30. And when he reached there, he was called from the right side of the valley in the blessed region from the tree: “O Moosa ! I am Allah, the Lord of the Worlds;64

31. “And cast down your staff. And when he saw it writhing as if it were a serpent,65 he turned his back and fled and did not look back,66 (and it was said to him): “O Moosa! Come near and do not fear. You are quite safe.67

32. ”Put your hand in your bosom. It will come out white without a blemish.68 And draw back your arm close to your side to ward off fear.69 These are two signs 70 from your Lord for Firaun and his nobles. Verily they are an evil-doing people.”

33. He said: “My Lord! Verily I have killed one of their men and I fear that they will slay me.71

34. ”My brother Haroon is more eloquent than me in speech. Therefore, send Him with me as a helper to confirm 72 me. Verily I fear that they will disbelieve me.”

55. The offer of the old man of Madyan to marry his daughter to Moosa was not an emotional decision, taken in a hurry, but it was taken after gaining personal experience and listening to Prophet Moosa’s story from his own lips. Firstly the personality of a Prophet before his attaining prophethood is also the mirror of his high moral character, secondly for the people of Madyan Bani Israel were not strangers but there were family relations between the two people. Prophet Ibrahim’s female slave, whose name, as mentioned in the Bible, was Qutura, and the son born out of her was Midian, whom he settled in Madyan, and this region took its name from him. Prophet Shuaib was from this race. When the people of Shuaib were subjected to divine punishment, Shuaib and his companions were safe from this punishment and settled in the nearby region, which came to be called Madyan. Not unlikely that this old man might have been from the family of Prophet. Shuaib and he might have felt nearest to Prophet Moosa for his being member of Bani Israel. Any way this old man was a virtuous Muslim, and his sympathies were with Prophet Moosa because he was an oppressed person and was a member of the oppressed community.
This old man required a male person to look after his flock, and Prophet Moosa needed some support in a strange land. Therefore, he very kindly offered his daughter’s hand in marriage so that he might live as a member of his family. As for the term of eight years for service, it might have been for the reason that the incident of murder by that time get old and forgotten and it might become possible for Moosa to take his wife to Egypt and there should be no danger of Firaun taking any action against him. And the most important thing was that it was Allah’s will that Moosa should travel to Egypt at the time when he might be due to be appointed Allah’s messenger, the time which was appropriate and destined.
The term of the service for eight years was not the ‘Mehr’ or the dower, for Mehr is for the wife and not for the wife’s father, and till that time even the girl who was to be given in marriage was not fixed. The old man had merely said that one of the two daughters would be given in marriage. It was not a contract of nikah but merely an agreement, in which the old man had kept in mind the needs of his daughters and also of Prophet Moosa. And it is also possible that the girls themselves seeing that Moosa had nothing to offer as Mehr might have of their own accord agreed to forgo their Mehr. Any way what the father said was, as circumstances show, with the consent of his daughters.
It is not necessary that the nikah might have been performed after the terms of the agreement were fulfilled, but it is quite probable that after agreement was reached the old man decided which daughter to be given in marriage and after some time might have joined the two in marriage, so that he, might live as a member of his family, and might also work at looking after their sheep.

56.That is: If after completing the term of eight years I may desire to take away my wife, then I should not be stopped, nor should I be prevented from continuing to work for ten years.

57. It shows in what spirit this agreement was made, and the agreement which is made with good intention and making Allah as a witness must be for good only.

58. What term Moosa completed is not made clear by the Qur’an, and in the Bible there is no mention at all of the duration of the term. As for the tradition, it is stated in Bukhari, as narrated by Ibn Abbas, that he said that Prophet Moosa completed the term which was longer and better out of the two terms, but in other traditions also similar narratives have been quoted as stated by the Prophet (Sallal Lahu Alaihi Wa Sallam) but these traditions are not reliable on account of their sources. (For details please see Tafseer Ibn Katheer, Vol.II page 386).

59.That is: He was going from Madyan to Egypt with his wife and children so that he may live with his family members.

60. From Madyan at some distance is Mount Tur, which is situated in the Sinai peninsula, and it lies on way from Madyan to Egypt.

61. For the family people the word used is ‘Umkuthu’ (Wait) which is in plural number, which shows that with Prophet Moosa there were not only his wife, but his children also, and it means that his nikah was solemnised before the conclusion of his term of service, and that he was staying with his father in law as his son in law and was rendering service as a shepherd. During this period of service he had children, and after completing his term when he left Madyan, he not only had a wife but also some children.

62. That is: So that I may find the right path, as in the darkness it is not possible to see the path.

63. The night was cold. So Prophet Moosa wanted to bring a burning (lighted) torch to provide some warmth to his family members.

64. For explanation, please see Surah Taha Notes Nos. 10 and 11 and Surah Naml Note No.9.

65.In the text the word used is ‘Jann’ which is used for such a serpent which is very swift in movement. At other places in the Qur’an the word ‘Thu’ban’ and also the word ‘hayyah’ are used which respectively mean python and serpent. These are various terms for the same thing, that is, Prophet Moosa’s staff used to turn into a snake which looked like a python and in movement it was like a serpent which moved very swiftly.

66. For explanation, please see Surah Naml Note No.10.

67. That is: This snake will not harm you in any way.

68. For explanation, please see Surah Taha Note No.23.

69. For Prophet Moosa all these things were unexpected, particularly in a deserted place in the dark night the turning of the staff into a snake was naturally a frightening factor. Allah showed him a way of removing this fear that he should draw back his hands to his side. This was an extraordinary help from Allah.

70.These two miracles are the clear proof of the fact that you have been sent as a messenger from Allah.

71.That is: When I would go before Firaun I am afraid that he would take steps against me in connection with the old case of killing and the work of my dawah might not get started. Prophet Moosa was going to Egypt and although there was no possibility of raking up the old case and his being punished by Firaun for that, yet he felt that there was danger in going to Firaun, because he was going as a messenger of Allah.
What Prophet Moosa said did not mean that he was seeking excuses for not shouldering stet responsibility of prophethood, but that he was presenting the difficulties which lay ahead of him in his task of presenting dawah, so that those difficulties be removed and his task might become easy.

72. For explanation, please see Surah Taha Note No.30.

35. He said: “We will strengthen your arm with your brother and We will give to you both authority so that they will not reach you.73 (Go) with Our signs. You two and those who follow you will be victorious.”74

36. Then when Moosa came to them, they said: “This is nothing but deceitful magic. We never heard of this among our forefathers.”75

37. Moosa replied: “My Lord knows best as to who brings guidance from Him and whose will be the best end in the Hereafter. The wrong-doers will never prosper.”76

38. Firaun said: “O Nobles! I know not of any other god for you except me.77! O Haman78! Kindle a fire on clay (to make bricks) and build for me a lofty tower so that I may survey79 the God of Moosa; and verily, I think him to be a liar.”

39. He and his armies were unjustly proud80 in the land and thought that they will never be recalled to Us.81

40. So We seized him and his armies and hurled them into the sea. 82 So look at what was the end of the wrong-doers.

41. And We made them leaders! 83 inviting men to the Fire, and on the Day of Resurrection they will not be helped.84

42. And in this world We laid Our curse85 on them, and on the Day of Resurrection they will be of the hateful.

43. And we gave Moosa the Book, after We had destroyed the earlier generation, as a clear testimony for mankind, and a guidance, and a mercy, so that they might reflect.86

44. And you (O Prophet!) were not on the western side (of the Mount) when We gave to Moosa the commandment, and you were not among those present ; 87

73. That is: Your impression and awe will be such on them that they will not be able to do any harm to you.

74. Victorious from the viewpoint of argument and also from the viewpoint of the result. Accordingly in the competition with the magicians Prophet Moosa was victorious, and every scheme of the king failed, and ultimately he with his army was drowned in the sea.

75. That is: This fact that Allah sends His messengers among men for their guidance.

76.The statement of Firaun and his companions that they did not hear anything from their forefathers about prophets was absolutely false, for only a few centuries ago a great prophet like Yusuf had propagated his message in Egypt, and he had also ruled over Egypt. Besides the presence of Bani Israil in Egypt was a living proof of the fact, because they were a nation believing in prophets. How could then the nation of Firaun be unaware of prophets. This was said by Prophet Moosa in reply to their obduracy, that is: if you do not want to understand anything, then wait for the consequences as to who triumphs and who rues the day.

77. From this statement of Firaun it appears that he was a denier of God and claimed himself to be a god. According to him there was no higher authority whose worship was compulsory and who deserved to be obeyed. He considered himself worthy of being worshipped because he was the ruler of Egypt, and he also demanded that he should be obeyed unquestionably. For further explanation please see Surah A’raf Note No.180, Surah Shu’ara Note No.27 and Surah Nazi’at Note No.18.
It may be noted that the prophets had to deal with disbelieving and polytheistic rulers, who enforced their own commands and rules instead of enforcing Allah’s commands and rules. But Qur’an has not stated about any other ruler, except Firaun, that he claimed to be god and the elevated lord. For example take the case of Queen of Sheba, who was a polytheist and had enforced her own commands and rules. Qur’an does not ascribe such a claim to her, as stated about Firaun. Prophet Sulaiman gave an ultimatum to her to bring an end to her polytheistic rule, but nowhere is it stated that she had claimed to be a goddess. Prophet Eesa had also to deal with Caeser’s government, which enforced its own rules, but it is also not said to be a claimant of godhood. Similarly in Makkah the Quraish ruled the roost, but they were also not said to be claiming to be gods. Therefore, it appears that the crime of Firaun was much greater than the crimes of all these rulers and men of power, and he was unique in his claim.

78. For explanation, please see Note No.11.

79. In reality it was not a command to Haman to be obeyed, but it was a statement lampooning the argument of Prophet Moosa that Allah was the Lord of the heavens and the earth. Firaun’s reply was that on the earth your God is not seen, now I will build a lofty tower and would try to locate your God in the heavens. This was an absolutely foolish reply from Firaun, therefore, Prophet Moosa did not deem it necessary to answer. This nonsensical argument of Firaun about God is a clear proof of his low mentality and of his being a very vain and proud person.

80.That is: Firaun had no authority whatever to think himself above the position of a worshipper. If a slave considers himself high and above the position of a worshipping slave then it is his pride, for which there is absolutely no justification.

81.That is: One has neither to appear before God, nor to account for one’s acts, nor to get recompense for them.

82. The event of drowning of Firaun and his army in the sea has been narrated in detail in Surah Yunus and Surah Shu’ara.

83. Whoever will follow the footsteps of Firaun and his companions on the Day of Judgment will be led towards the hell under his leadership only.

84. On the Day of Resurrection neither the astray leaders will help their misguided followers nor these astray followers will be of any help to their misguided leaders. Everyone of them will be quite helpless and stranded.
This is a great warning for the leaders as well as for the general public. Let everybody reflect where he is going and whom he is following.

85.The world sends curses to Firaun and his companions, Muslims, Christians and Jews all condemn them and the world considers Firaun as an aggressor.

86. That is: Destroyed the earlier transgressing nations and provided a lesson for the following generations and for their guidance and direction gave the Book (the Torah) to Prophet Moosa. From this ayah certain important points come into focus:
First, for guidance the first detailed Book was the Torah, which was revealed to Prophet Moosa. Before this, through the medium of the messengers provision for guidance was made in the non-book form, as through Prophets Nooh, Hood and Salih, or through small Scriptures. Such a Scripture was given to Prophet Ibrahim (Surah A’la,19). It may be noted that since the Torah comprises of various parts, it is also termed as the Scriptures, however, on the whole it is one whole detailed Book. The reason for not revealing a detailed Book before the Torah seems to be that at that time reading and writing were not so common, therefore, the sources of guidance were the sayings of the prophets (Peace be upon them).
Secondly when no detailed divine scripture was revealed before Prophet Moosa, then the claim of the followers of the polytheistic religions that their religious books like Manu Smriti, Ved, etc., are divine scriptures is a claim not based on reality, when these books themselves do not claim that their author is the supreme Being, therefore, the claim of their followers is baseless.
Thirdly the Torah was not only a book of guidance for the Bani Israil but also for the whole of mankind, as in the ayah it is said ‘a guidance and a mercy for mankind. ‘Accordingly the prophets of Bani Israil had been inviting other nations also to accept the true faith, an example of which is Prophet Sulaiman’s invitation to the Queen of Sheba to accept Islam. On this basis only Bani Israil enjoyed the position of the leaders of mankind, and this is that greatness which distinguishes them from other nations of the world.

87. On the Western side means the western side of the Mount Tur where Prophet Moosa was given the commandments (the Torah). And its witnesses means the Bani Israil from whom a promise of obedience was taken while giving them the Shariah.
The meaning of the ayah is that when the Torah was given to the Prophet Moosa at the western side of the Mount Tur, at that time, O Prophet! you were not there, nor are you the eye witness of those events which befell the Bani Israil in the valley of the Mount Tur. Therefore, through Qur’an you are presenting the chronicle of Prophet Moosa, with truth and authenticity and with all the necessary details. The part of the Torah which is available with the people of the Book, even that too is in a defective condition on account of their unauthorised changes, is a clear proof of the Qur’an being a Divine Scripture and your being a prophet of God.
But We raised many generations, and a very long time elapsed after him. And you were not present among the people of Madyan reciting Our revelations to them; but We were to send you as a messenger.(Al-Quran)

45. But We raised many generations, and a very long time elapsed after him.88 And you were not present among the people of Madyan reciting Our revelations to them; but We were to send you as a messenger.89

46. You were not present on the mountainside Tur when We called90 (out to Moosa).But this (revelation) is a mercy from your Lord so that you may forewarn a people to whom no warner had been sent before;91 so that they may he reminded.

47. And it may not so happen that if some adversity befalls them on account of what they did in the past, they may say; “Our Lord! Why did not you send a messenger to us that we might have followed Your revelations and been of the believers?”92

48. But when there came to them the Truth from Our presence they said: “Why is he not given the like of what was given to Moosa?”93 Did they not disbelieve in what was given to Moosa before?94 They say: “Two works of magic95 that support each other;” and they say: “Verily, in both we are disbelievers.”

49. Say to them: “Then bring a Scripture from Allah that gives clearer guidance than these two that I may follow it,96 if you are truthful!”

50. And if they do not answer you, then know that what they follow is their lusts.97And who goes farther astray than he who follows his lust without guidance from Allah!98 Verily, Allah guided not the wrong-doing people.99

51. And surely We have caused the Word to reach them without break so that they may be reminded.100

52. Those to whom We gave the Scripture before, believe in it,101

88. That is: Many generations passed after Prophet Moosa, but O Prophet! you are presenting this chronicle of Prophet Moosa in such a way as if these are all your eye witness events, and it is a proof that it is Allah’s word.

89. That is: O Prophet! the event of Madyan which you narrated (which occurs in ayat Nos. 23 to 28 of this Surah) is not present with such authenticity and details in any book, and you have presented it in such a way as if it were your eye witness account. This fact brings to light your prophet hood and your truthfulness. You are presenting these lost pages of history, by means of the Quranic ayat, before the people of Makkah for this reason that We have made you Our messenger, otherwise there was no source with you for knowing these events.

90.It refers to that event when in the valley of Tuwa, by the side of Mount Tur, Allah had called Moosa and bestowed on him the great honour of prophethood, as narrated in the ayah No.30 of this Surah.

91. That is: in the Bani Ismail, that is, among the Arabs there was no prophet after Prophets Ibrahim and Ismail (Peace be upon them) for a very very long time. The teachings, the guidance, the customs and the Shariah, left by these two prophets were their source of religion. However, the Torah revealed to Prophet Moosa, also became a means for their admonition through the contact with Bani Israil. But since for a very long time there was no Prophet among them they were a negligent nation. Eventually Allah’s mercy stirred and He sent His last Prophet among the Arabs and provided for their being woken up and deserving of His mercy.

92. That is: A messenger was sent to them so that Allah’s argument might be convincingly conveyed and on the Day of Resurrection they may not find an excuse that they did not accept Islam because no Divine messenger had come to them.

93. That is: Why miracles which were given to Prophet Moosa were not given to this Prophet?

94. That is: The miracles which were given to Prophet Moosa were denied by disbelievers like them.

95. The magic of the two means the miracles bestowed on the Prophets Moosa and Haroon. The miracles of these two prophets were termed as magic by the disbelievers of that time and in exaggeration they called their very personalities as magic, i.e. they were magic from top to toe.

96.If there is any book of guidance more effective than the Torah and the Qur’an, then present it, I will obey it, for the real purpose is to worship and obey Allah.
It thus becomes clear that at the time of the Quran’s revelation there were only two Divine books of guidance, one the Torah and the other Qur’an. As for the Psalm and the Injeel (Bible), they were under the Old Testament (the Torah), and there was no necessity of mentioning them separately. When in those days there was no other book of guidance besides these two divine Books, then in these times how can any ones claim about the other books of various religions being books of guidance be right that they are the words of God and means of guidance?
It may be noted that in these ayat topics of monotheism, prophethood, and recompense of acts are discussed with reference to the polytheists of Makkah, and in this connection the teaching of the Torah is in principle the same as that of the Qur’an. It is also worth noting that the copy of the Torah which was available at the time of the revelation of Qur’an and the copy of the Torah now available are very much different.

97. Their stance is strange that they neither accept the Torah nor the Qur’an, nor do they point out any other divine book of guidance in which a better provision of guidance than these two divine books is there. It means that actually they do not want to follow the divine guidance at all, but what they want is that they should be free to follow the dictates of their carnal desires.

98.Today education has become common and for man it has become easier to find out where God’s guidance can be found, but man wants to remain free and his desires to be fulfilled, therefore, there is no longing in him to seek God’s guidance to follow in this life.

99. That is: So far as this wrong-doing people do not become seekers of divine guidance, Allah keeps them deprived of the guidance.

100. That is: Allah’s revelations were sent one after the other continually and He made provision for their reminding without a break.

101. Means those people of the Book who had put their faith in the Qur’an. It may be noted that generally Qur’an refers to the people of the Book in the words “Whom the Book was given,” but when Qur’an particularly refers to this group of people among them who are sincere Muslims and believe in Qur’an, it uses the words “Whom We had given the Book.”It shows the aspect of favour.

53. And when it (Qur’an) is recited to them, they say: “We believe in it, verily, it is the truth from Our Lord. We submitted to Him before it came.”102

54. These will be given their reward twice, because they are steadfast,103 and repel evil with good,104 and spend in charity from what they have provided for them.105

55. And when they hear any vain talk they keep away from it106 and say: “Our actions are for us and your actions are for you.107 Peace be upon you.108 We do not seek (the company of) ignorant men.”109

56. (O Prophet!) You cannot guide whom you please. But it is Allah who guides whom He will.110 And He knows best who accept guidance.

57. They say: “If we accept the guidance with you, we will be removed from our land.” Have We not given them a sanctuary (Haram)of safety to which fruits of every kind are brought as a provision from Ourself? But most of them do not know.111

58. And how many a city have We destroyed that was vainglorious 112 for its means of livelihood! And there are their dwellings, which have not been inhabited after them, except a little.113 And We were the inheritors,114

59. Nor did your Lord destroy the cities until He had sent a messenger to their central city reciting to them Our revelation.115 And never do We destroy the cities unless their people are wrong-doers.116

60. And whatever has been given you is the provision of the life of the world and its ornamentation; and that which Allah has is better and more lasting. Have you then no sense?117

102. It is a reference to those among the people of the Book who were the followers of the real religion of Islam, which invites to believe in monotheism, the Hereafter, all the divine books and all the prophets of God, and when Muhammad, Sallal Lahu Alaihi Wa Sallam, was sent with Qur’an, they also believed in him and followed him, as if they had found Qur’an and the Prophet of Islam in continuation of their faith. Therefore, they were Muslims before and remained Muslims afterwards also. For them the question of conversion did not arise at all.
From this the idea is refuted that when the Qur’an began to be revealed there was no Muslim, and that the beginning of the religion of Islam starts with the Prophet of Islam. The fact is that Islam had been the religion of all the prophets, and at the time of revelation of Islam there were individuals whose religion was Islam, and therefore, they had no hesitation in following the Arabic Prophet (For the explanation of Islam, see S. Baqarah, Notes Nos.152 S. Al-i-Imran Notes No. 105,106,108).

103. That is: They deserved to be rewarded on the first occasion because they were believers in Islam, and when they accepted the faith of Arabian Prophet and became his followers, they deserved to be rewarded for the second time. In the hadith it is stated :
“There are three people who will be rewarded twice. One is that one who was of the People of the Book and was a believer in his prophet, then he believed in me—”
(Tafseer Ibn Katheer, Vol.3, p.393, with ref. to Bukhari).

104. That is: The persons who clash with these sincere Muslims are not repaid in the same terms, abuse with abuse, but they are treated well in reply to their offensive behaviour.

105. Their praise-worthy quality is that they are not miserly and wealth-loving, but they are munificent, and they spend the wealth given by Allah in His way to seek His pleasure and help the needy.
It also gives a hint that by spending in the way of Allah new vistas of goodness are opened and greater guidance is provided.

106. For the explanation of the word ‘Laghv’ (Vain talk), please see Surah Muminoon, Note No.3
Here the hint is at the fact that they do not pay any attention to the nonsensical talk of their opponents, nor do they have any interest in giving a reply to such a talk.

107.That is: We are responsible for our actions and you are responsible for your actions. We will have to bear the consequences of our doings and you will bear the consequences of your doings.

108.This salaam or salutation is not like the salutation which a Muslim offers to another Muslim. This salutation is for taking leave, departing, with the salutation. For further explanation, please see Surah Al-Furqan, Note No.92.

109.The teaching of the Qur’an is that in the matter of religion people of faith need not clash or entangle themselves with those who behave ignoramusly, but that they should part with them in a nice way. Religious quarrels do not profit, however if the hearer is prepared to hear something then truth must be told.

110. It is Allah who gives the inclination to accept guidance. It is not within your power that you imbibe guidance into anybody and make him rightly guided. And when a prophet is not able to make anybody rightly guided without the guidance from Allah, then what to speak of any other person.

111.Quraish thought that the position which they enjoyed in Makkah and the safe ambience which was available there on account of their sense of tolerance under which they had allowed the idol of every tribe to be kept in the House of Ka’ba. Now if they accept the dawah of tawheed of the Prophet, then there will not remain any idol in Makkah nor will there be any idolatry, as a result of which they will have to encounter the opposition of the Arab tribes. It will affect their trade and their economic life and also their safety and security. This idea of theirs is refuted here and it is said that the blessing of peace and safety which has been provided here in a land of murders for them is not on account of their sense of tolerance and idolatry but it has been made available because Allah has made Makkah a safe Haram-holy land. Because of its being haram, Arabs respect this city and consider disturbance of peace in this city to be a great sin. Therefore the peace that is available to the Quraish is on account of the haram and not on account of idolatry. Similarly, the import of various kinds of fruits and items of food in this city which is an unproductive land, is due to this city’s being the centre of monotheism and is the result of the special favour of Allah. But the fact which is in support of monotheism is being counted as in support of polytheism due to their folly. They went on saying these wrong things, but only a few years later the world saw that the standard-bearers of tawheed conquered the whole of Arabia, and for them there remained no fear and no danger.
Today also the compromising political leaders want the people to be away from God and religion, so that peace and safety may prevail, while the real peace and security is achieved by accepting the faith of God and His religion and by fulfilling its demands.

112. That is: Those who were proud of their comfortable life and cultural progress.

113. That is: It was very rare that the destroyed cities and dwellings were inhabited thereafter.

114. They departed from this world in such a way that they had to leave all their properties in the world. Thus ultimately We became the inheritors or the owners of their properties.

115. That is: The cities which were subjected to Allah’s punishment had to face these consequences because they did not pay heed to the teachings of the messenger sent by God to reform them.
From this ayah it has become clear that God had sent His prophet in the central city and not in every township, so that it might be possible to convey the dawah to every other township from the central place.

116. That is: On account of their polytheistic beliefs and disbelieving attitude they would have become evil doers and concerning God their attitude would have been unjust and excessive.

117. The objective is to make it clear that if they are not prepared to accept the message of the Prophet because their economic chances and worldly benefits would be endangered, then let them know that the profits of the world are temporary and short-lived. As against this the blessings of the next world are far better and everlasting. Then is this sensible that a man should give preference to the temporary comforts and benefits over the permanent and everlasting blessings and favours?
Can he who has received Our gracious promise, and will see it fulfilled, be like him to whom We have given the provision of the life of this world and who will be summoned, (for punishment) on the Day of Resurrection? And on the day when He will call to them, saying: “Where are those whom you claimed to be My partners?”(Al-Quran)

61. Can he who has received Our gracious promise, and will see it fulfilled,118 be like him to whom We have given the provision of the life of this world and who will be summoned, (for punishment) on the Day of Resurrection?119

62. And on the day when He will call to them, saying: “Where are those whom you claimed to be My partners?”120

63. Those on whom Our decree (of punishment) will be justly applicable,121 will say: “Our Lord! These are the persons whom we misled. We led them astray as we our selves went astray.122 We plead innocent before you; 123 it was not us that they worshipped.124

64. And it will be said to them: “Invoke 125 your (so-called) partners (of Allah).” They will invoke them, and they will give no answer to them 126 and they will see the punishment. Were it that they had received right guidance! 127

65. And on the day when He will call to them and say: “What answer did you give to the messengers ?”128

66. On that day all tidings will be confused for them, nor will they ask one another.129

67. So whoever repented, and believed and acted righteously, then it is hoped that he will be one of the successful.130

68. Your Lord creates what He will and chooses (what he will). They have no choice whatever.131 Immaculate is Allah and above all that they associated with Him.132

69. And your Lord knows what their breasts conceal and what they reveal.133

118. Means pious and righteous man of faith who has been promised paradise by Allah.

119. Means disbeliever who will be seized and presented before Allah on the Day of Resurrection, so that he may be punished for his disbelief and transgression.

120. On the Day of Judgment Allah will ask this question to those who have been associating partners to Allah. They had claimed that Divine powers were shared by others also.

121. This will be the reply to the satans in the court of Allah. This decree of Allah will be imposed on those who were the leaders of straying that they deserved curses and they belong to the Hell.

122. The reply from these satans will be that they are not responsible for the straying of these people. They had definitely misled them, but as they themselves went astray of their own accord, so also their followers went astray of their own accord. They had not forced them to go astray and therefore they need not be made to suffer for their straying.

123. That is: They express their dissociation from their followers.

124. In reality they were followers of their self and their desires.

125. After the reply of these satans and the astray leaders given above, the general polytheists will be asked to call for help those who they imagined to be partners of God and whom they considered their helpers and interceders.

126. The imagined gods whom they worshipped had no existence at all to give them any reply.

127. This is an expression of pity on their condition that if they had accepted the guidance, they would not have reached this end. The picture of the consequence of the polytheists has been drawn in the Qur’an for the purpose that people should not think that polytheism and idolatry are ordinary things.

128. This second question will be about the prophethood. Did you accept or not the divine message with which Our messengers came to you, and what was your answer to them.

129. On the Day of Resurrection they will have no argument to offer in support of their denial of prophethood. Therefore, nothing will be clear to them. They will be confused. They will not be able to ask one another anything to enable them to answer this question. The truth of the prophets will have been made clear to them in such a way that there will be no chance for them to put up any excuse.

130. This is to persuade the polytheists and the disbelievers to repent that today they have the opportunity to give up their polytheism and disbelief, and accepting faith can act righteously, and they can then rightly hope to be successful in the Hereafter.

131.That is: Whatever Allah likes He creates. Nobody has any chance to interfere in this process. Similarly He chooses whoever He likes from amongst His creatures to bestow His favours. Accordingly He has chosen sincere men of faith for Paradise. Those who were considered as interceders by the polytheists have no say or power to interfere in this. They are absolutely without any power or authority.

132. The idea that some one has the power to interfere in the affairs of God is absolutely polytheistic. These polytheists nurse such ideas concerning their deities, but Allah’s Being is exalted above all such suppositions that in the matter of His affairs, His decisions and His choice anybody can influence Him or can make Him accept their pleadings.

133. It is a hint at the fact that Allah knows well the mentality behind the polytheism and idolatry which the polytheists and the idolaters have made their declared religions and also the evil passions and motivations behind that mentality.

70. And He is Allah; Praise134 is His in this world and in the next. For Him is the authority to command135, and to Him you will be returned.136

71. Say: “Have you thought: if Allah made night everlasting for you till the Day of Resurrection, what other god beside Allah could bring you light? Do you not hear?”

72. Say: “Have you thought: if Allah made day everlasting for you till the Day of Resurrection, what other god beside Allah could bring you night in which you rest? Do you not see?” 137

73. And by His mercy He has appointed night and day for you that therein you may find comfort and may seek His bounty, and so that you may be thankful.138

74. And on the Day when He will call to them, saying: “Where are those whom you alleged to be My partners ?”

75. And We will take out from every community a witness139 and We will say: “Bring your proof.”140 Then they will know that Allah has the Truth,141 and all that they invented will have failed them.142

76. Qaroon was one of Moosa’s people, but he committed excesses against them143 And We had given him such treasures that their keys could be carried by sturdy men with difficulty.144 His people said to him: “Do not exult145 (in your riches); Allah does not love the exultant.146

77. And seek, by means of what Allah has given you, to attain the abode of the Hereafter,147 and do not forget your share in this world.148 Be good to others as Allah has been good to you,149 and do not strive for corruption in the world.150Verily Allah does not love strivers for corruption.

134. That is: It is only Allah is worthy of praises. His being sung in this world and in the next world, only His praises will be sung.

135. In this universe His command and His judgments are operative, it is only He whose Shariah commands and judgments deserve to be obeyed by men and none of His commands be disobeyed.

136. That is: Ultimately you have to appear before Allah.

137. The system of day and night which has been established on this earth is very helpful in living a comfortable life. If man gets rest in the darkness of night, he utilises day’s light in earning his livelihood. But Man’s condition is amazing. He feels the helpfulness of the environs but he does not care to ponder over the fact that this helpfulness is under a fixed system and the existence of a system and order proves that there is some one who has established this system and order. The Being who has established this system can also change it. If He establishes a system in which there is continuous night without a break, or if He makes it day for the whole time, then of what great facilities man will be deprived, and how much difficult it would be for him! If man ponders on this problem from this angle then he is likely to recognise his Lord and a feeling of gratefulness will be created in his heart, and subsequently he will turn to the message of tawheed which the Prophet and Qur’an are presenting.
Modern man has great geographical knowledge he knows that at the North Pole the night is six-month long and the day is also six-month long. That is why there is so little population that it is as good as nought. As against this in other regions of the world where the days and nights are regular, the population is very thick. Man also knows that the occurrence of day and night is the result of revolution of the earth on its axis. But he is not prepared to ponder over this question which essentially crops up on this occasion, and the question is: Does not the existence of such a perfect system prove that there is a hand of well-thinking administrator, who has kept the earth revolving. If He stops this revolution of the earth, then there will be night on the half-portion of the earth and day on the other half. In such an event who is the other god who will restore the old order. It is obvious that this can be done by Allah only. Then knowing this fact, what is the reason in associating some other being as partner of God ?
And if in this connection these people get some jolts from somewhere then why are they not prepared to listen to the advice of others ?

138. That is: You may find rest and comfort during night and in the daylight you may be able to seek your livelihood, and by benefiting from both the blessings you may become grateful to your Lord.

139. That is: From among every ummah a divine messenger who was sent to them will be brought forth as a witness. At another place in the Qur’an it is stated-
“Then what will be their condition on the Day when We shall bring out from each community a witness, and shall bring you as a witness against these people.” -(Surah An-Nisa -41).

140. That is: If you have any proof in support of polytheism, idolatry and other religions, beside Islam, which you have adopted, then present it.

141.The guidance which Allah had sent with his messengers and through them the word which He had Sent was and is the Truth.

142.Their self-made gods will disappear as also their self-invented religions will be nowhere- all will fail them.

143. About Qaroon Qur’an clearly states that he was one of Prophet Moosa’s people, a Bani Israil, but he had rebelled against his community and had joined Firaun. In other words he had become a traitor to his own community and had achieved an important position with Firaun. He indulged in oppressing and tyrannising Bani Israil, which was the Muslim ummah. Qur’an also clarifies that as Moosa was sent to Firaun and Haman, so also was Moosa sent to Qaroon. This proves that all of them were the birds of the same feather:
“And verily We sent Moosa with Our revelation and with a clear warrant to Firaun and Haman and Qaroon, but they said: ‘A lying magician ! ” -(Al-Mumin 23-24)
From this it also becomes clear that Qaroon lived at the time when Prophet Moosa was in Egypt, therefore, the presumption of some of the commentators that this event took place during the Bani Israil’s wandering in the desert, is wrong. As for the Bible’s story that during Bani Israil’s wandering in the desert, one Korah, who was a cousin of Prophet Moosa’s rebelled against him with a group of people, and they were punished by the earth swallowing them. (Numbers: Chap.16). This Korah could have been some other person, for the Bible does not also refer to his being a very rich person and there is also a difference in the names. It is also possible that Qaroon’s incident might not have been retained in memory. Therefore, we should ignore the Israili traditions and be satisfied with what Qur’an tells us which is clear as well as instructive.

144. The keys of the treasures of Qaroon should not be compared with the keys of the modern times, which are small in size and light in weight. In the ancient days there were no safes and cupboards where riches could be stored, but the wealth used to be buried in the ground or kept in a safe place and very big locks used to be placed on the doors, These locks required very big and heavy keys to open them. Allah had given so much wealth to Qaroon that he needed a lot of strong labourers to carry the keys of his treasures from one place to another place. Possibly these keys might have been rods and their being heavy would not have been an exaggeration, but the expression of a fact. It may also be noted that in the ancient days treasures comprised of noble metals like gold and silver and valuable stones, and not like today’s currency notes, which are the inventions of the modern times.

145. Qaroon was very much proud of his being a wealthy man and he had adopted ostentatious ways.

146. Only that person exults who, getting some valuables, considers that it is his achievement and not a blessing from Allah, and for this reason he feels proud. Such a person is self-loving and selfish, Allah does not like such persons.

147. Allah has not given you this wealth so that you may sit over it guarding like a snake, nor for exulting over it but for spending it in His way, to make it a means of success in the Hereafter. It is proper to save riches to a suitable extent after spending it for meeting the needs of one’s family, wife and children, etc., so that in future also one’s needs may be satisfied, but to save it in the form of treasure-building is not right, particularly when the fellow human beings are starving for lack of money or they may be in great need of it, or there may be pressing need for the propagation of religion requiring money.
In Egypt when Prophet Moosa had launched his mission, the condition of Bani Israil was very pathetic. Therefore, Qaroon should have opened the doors of his treasure houses for the help and support of Allah’s religion and of his community, Bani Israil, and he should have made this good work a means of good fortune in the next world. But he became a capitalist and when he spent his money it was for showing off his riches.
From this and other similar ayat it becomes clear that Islam does not allow that wealth should be stored and safes be filled with valuables or the bank balance be increased tremendously. This is Mammon-worship and not God-worship. A person who is God-loving and who considers the Hereafter his ultimate goal would never strive to store money. Such work is done only by persons whose goal is success in this world alone.

148. It does not mean that you should strive to earn for this world only, for it is not necessary to say such a thing to a capitalist. But it means that you should not forget that in the riches of the world your share is very little. The benefits of the world are for a few days only and your share in the wealth that you have got is only to the extent of your needs. All the rest is for meeting the needs of the other slaves of Allah and for the requirements of the religion. Such a concept about wealth cuts at the root of Capitalism.

149. That is: As Allah dealt with you in such a kind and good way that He has given you unlimited riches, in the same way you should also deal with the other slaves of Allah in a kind and good way and spend your wealth in removing their poverty and misery.

150. The word ‘Fasad’ used here means distortion ‘or corruption, and here it means that corruption which is created in the society’s beliefs, morals, way of living, civilisation and politics. The wealth of the capitalists becomes a great means of corrupting the society, therefore, the present day Qaroons are the abominable sores of the body politic.

78. He said: “This has been given me on account of the knowledge I possess.”151 Did he not know that Allah had destroyed before him from the generations men who were mightier than him in strength and greater in respect of following’? 152 The guilty are not questioned of their sins.153

79. Then he went out in full pomp before his people. 154 Those who loved the life of this world said: ‘Would that we had the like of what (fortune) Qaroon had! Indeed be is very lucky.’155

80. But those to whom knowledge had been given said: ‘Alas for you!’ Better is the reward of Allah for him who believes and acts righteously, and none shall attain it save the patient.156

81. So we caused the earth to swallow him and his dwelling place.157 Then he found no group to help him against Allah, nor was he one of those who could defend themselves.158

82. And those who on the day before had coveted his fortune said: ‘ Ah! Allah gives abundantly to whom He will, and sparingly to whom He pleases. Had he not shown us favour, He could have caused the earth to swallow us.’ Ah ! The disbelievers never prosper.159

83. This abode of the Hereafter, We will assign to those who neither seek exaltation in this world nor corruption. The blissful end is for those who fear God.160

84. Whoever brings a good deed, for him is better (reward) than that, and whoever brings an ill deed-those who did ill deeds will be requited only what they did.161

151. That is: I have achieved this wealth through my knowledge and technique. This is not a favour from God that I should be thankful to Him. This is the way of thinking of the disbelievers. They think that the riches earned by them is the result of their own capability and endeavours, and then they exult over it. There are very capable men who are unsuccessful in earning wealth, and there are many less capable persons who become very rich. It is a proof of the fact that the riches in this world are achieved by people not through their efforts only, but through the favour of Allah.

152. Saying these blasphemous words, he forgot what has become of the earlier generation with more strength and more following how they were destroyed ? Does he not know the events of Aa’d and Thamud, who were proud of their architectural technique and their strength, and how they were destroyed’? And he is following the same path, then how can he think himself to be safe from the divine punishment?

153. When the time of destruction of a guilty nation comes, then Allah does not question that nation, but destroys it instantly. Because when their reprieve is ended, they became liable for receiving their punishment. If they are asked, they would only offer some excuses, but that would not avert their punishment.

154. One day Qaroon appeared before his community in full pomp and glittering robes. it was a very attractive exhibition for the poor people.

155. One who said these words was from the Bani Israil who was under the influence of materialism. When the poor people saw Qaroon in such a grand state, they were very much impressed and said that he was a very fortunate person, and they wished that such abundant wealth were available to them also. Today also poor and middle class people are attracted by the glitter and pomp of the big capitalists and wealthy men and they also feel that they should also get so much riches. It shows what is the standard of good and bad fortune and success and failure with these people.

156. Here knowledge means knowledge of reality, that is: those who had the Hereafter as their goal, they felt sorry for the mentality of these materialists and said that real success is not abundance of wealth but it is that everlasting reward which the pious and virtuous slaves of Allah will get from Him for their good deeds. To be worthy of this reward it is necessary for men to be patient and persevering in this world, i.e. they should make the Hereafter as their goal and stick to the Truth, and to be satisfied with whatever they get by lawful means. A person who develops this attribute in him is in reality a fortunate person.
It is learnt that in Egypt there were corrupt people among the Bani Israil as well as righteous and people of faith who had made the Hereafter as their goal. Among the Muslims of the modern times also these two types of people are found.

157. Allah’s punishment cracked down on Qaroon in this way that he sunk into the earth along with all his treasures, and the house in which he had kept his treasures became his grave. This tragic and instructive end of Qaroon is the end of a tyrant and rebel capitalist which is a lesson for the people till the end of the world, as if Allah has shown a glimpse of the punishment of the Hereafter; in this world, so that people may avoid falling a prey to wealth-worship, which makes a man a rebel against God and a materialist and world-worshipper.

158. When Allah’s punishment comes, all supports become useless, neither it is in the power of his close companions to help him nor is it within the power of the government, nor is it possible for him to save himself.

159.This group of Bani Israil, who was under the influence of the glitter of the world, took a lesson from the tragic end of Qaroon. They realised that these wealthy people and capitalists who exhibit their grandeur and pomp are not worth envying, for Allah gives abundant wealth whom He will and gives sparingly whom He pleases so that he may be tested. Therefore, anybody’s being wealthy is not a proof of his being successful.

160. Success in the Hereafter will be reserved only for those who do not become victims of self pride and seek to achieve greatness in this world, nor do they want to corrupt the world, but adopt the righteous and God-fearing line. It thus became clear that pride and corrupt practices are the antithesis of righteousness and God’s fear. If man wants success in the Hereafter, he should keep himself in the position of Allah’s slave only, and should not think and seek to rise above this position, should adopt the policy of justice and fairplay with the other slaves of Allah, and should work for their real welfare and betterment.
Today the condition of the human society is very strange. Everybody wants to become great. Nobody is prepared to live as a small man or a nonentity. Capitalists spend their wealth unhesitatingly for this purpose only. This is the reason why today there is all round corruption and evil in the world in human society, and work for the reform of the society does not make any headway.

161. A man might have done good or evil in this world, he is sure to take a record of his deeds to the next world, and will have to appear with it on the Day of Resurrection.
The reward for the good deeds will be given by Allah, by His grace, much more, but the punishment for the ill or evil’ deeds will be given in equivalent terms. For further explanation, please see Surah An’am Note No.297, Surah Naml, Note No.134.
He who has ordained the Qur’an to you will surely take you to the best end. Say: “My Lord knows best him who, brings guidance, and him who is in error manifest.” You never hoped that this Book would he sent to you. But it is a mercy from your Lord, so never be a supporter to the disbelievers.(Al-Quran)

85. He who has ordained the Qur’an to you will surely take you to the best end.162 Say: “My Lord knows best him who, brings guidance, and him who is in error manifest.”163

86. You never hoped that this Book would he sent to you. But it is a mercy164 from your Lord, so never be a supporter to the disbelievers.165

87. And let them not divert you from the revelations of Allah after they have been sent down to you;166 and invite (mankind) to your Lord and be not of those who ascribe partners (to Him).

88. And invoke no other god with Allah. There is no other god but He. All things will perish except His being.167 His is the authority to judge,168 and to Him you will be returned.169

162. The addressee is the Prophet. He has been comforted that the Being who has placed the responsibility of following the Qur’an and presenting it to the people, will, contrary to the wishes of his opponents, cause him to reach the best end in this world, as well as in the next world. Accordingly the excellent end of the Prophet, Sallal Lahu Alaihi Wa Sallam, in this world is known to the world and is an open and clear reality and a proof of the truth of Qur’an.

163.The Prophet, Sallal Lahu Alaihi Wa Sallam, was not expecting to get prophethood, nor did he envisage that a Book like Qur’an will be revealed to him. It was an unexpected and sudden happening that the revelation came to him and he was blessed with the honour of prophethood. And this is an open proof of his being a true prophet.

164. That is: This Book has not been revealed to you because you demanded it, but it has been sent down to you because Allah’s mercy so desired.

165. That is: Do not be misled by what the disbelievers, say. Although this has been said to the Prophet, the idea is to convey to the disbelievers that they should not expect that the Prophet would be misled by their talk.

166. Without caring for the opposition, you should go on reciting and conveying Allah’s revelations to the people and follow them diligently. Do not be so tolerant with the disbelievers that you may become lax and easy going in conveying Allah’s commands to them.

167.That is: Beside Allah there is none that will be able to keep his/her or its existence. It is Allah who maintains the existence of everything until He will, and the moment He wants it to perish it perishes.
In other words the characteristic of the creatures or created things is that it should perish, while the attribute of the Creator is that he should ever remain existing. Therefore is Allah who is self-sustaining, and when His being is such that will remain for ever so He is alone God and He alone is worship-worthy. No other thing is self-sustaining, so how can that be god and how can it be worship-worthy?

168. Here the hint is particularly at the judgment of reward and punishment in the Hereafter. On the Day of Judgment Allah will deliver judgment over the destinies of His slaves.

169.That is: You all will be made to appear before Allah