قَالَ لَہٗ مُوۡسٰی ہَلۡ اَتَّبِعُکَ عَلٰۤی اَنۡ تُعَلِّمَنِ مِمَّا عُلِّمۡتَ رُشۡدًا ﴿۶۷﴾
قَالَ لَهُۥ مُوسَىٰ هَلۡ أَتَّبِعُكَ عَلَىٰٓ أَن تُعَلِّمَنِ مِمَّا عُلِّمۡتَ رُشۡدٗا
1709. Moses was denied the heights which the spiritual knowledge of the Holy Prophet had attained. (close)
By instituting a comparison between the spiritual status of Moses and that of the Holy Prophet, the verse under comment shows that the former was distinctly inferior to the latter. Moses was denied the heights which the spiritual knowledge of the Prophet had attained. The difference between these two great Prophets has been depicted in these verses in the form of a dialogue between two companions on a journey. (close)
قَالَ اِنَّکَ لَنۡ تَسۡتَطِیۡعَ مَعِیَ صَبۡرًا ﴿۶۸﴾
قَالَ إِنَّكَ لَن تَسۡتَطِيعَ مَعِيَ صَبۡرٗا
1710. The patience and steadfastness under severe trials and difficulties of the followers of Moses were not of the same high order and pattern as those of the Holy Prophet’s followers (5:22-25 & Bukhari, Kitabul-Maghazi). The verse also compares the natural dispositions of Moses and the Holy Prophet. Moses impatiently inquired the "Servant of God" about things which he did not understand; but the Holy Prophet waited patiently till Archangel Gabriel explained to him the meanings of the various things he saw in his own Mi‘raj. This difference in the temperaments of these two great Prophets was also reflected in the behaviour of their respective followers. While the Israelites continued to pester Moses with all sorts of unnecessary and foolish questions, the demeanour of the Holy Prophet’s Companions was characterized by great dignity and restraint. They scrupulously avoided putting him questions on religious matters. Both the Holy Prophet and his Companions most faithfully observed the admonition contained in 20:115. (close)
This verse refers to the subject dealt with in 7:144, viz. that Moses and his people could not attain that spiritual eminence which the Holy Prophet and his followers were destined to attain. It states that the patience and steadfastness under severe trials and difficulties of the followers of Moses were not of the same high order and pattern as those of the Holy Prophet’s followers (5:22-25 & Bukhari, Kitabul-Maghazi). The Christians did, indeed, show a better example than the Jews in facing physical hardships but they too gave in before spiritual trials. Jesus himself bitterly complained of the intellectual dullness of his disciples. He was not sure whether they had fully realized his spiritual status (Matt. 17:17).
The verse also compares the natural dispositions of Moses and the Holy Prophet. Moses impatiently inquired of his companion about things which he did not understand but the Holy Prophet waited patiently till God Himself revealed to him all details of the Shari‘ah and their explanation. This difference in the temperaments of these two Prophets was also reflected in the behaviour of their respective followers. While the Israelites continued to pester Moses with all sorts of unnecessary questions, the demeanour of the Holy Prophet’s Companions was characterized by great dignity and restraint. They scrupulously avoided putting him questions on religious matters. Both the Holy Prophet and his Companions most faithfully observed the admonition contained in 20:115. (close)
وَ کَیۡفَ تَصۡبِرُ عَلٰی مَا لَمۡ تُحِطۡ بِہٖ خُبۡرًا ﴿۶۹﴾
وَكَيۡفَ تَصۡبِرُ عَلَىٰ مَا لَمۡ تُحِطۡ بِهِۦ خُبۡرٗا
The verse purports to say that it was not quite easy for Jews to accept the Holy Prophet. Islam had introduced new ideals and new teachings and the Jews had their own prejudices and preconceived ideas. They regarded themselves as God’s own chosen people and the sole repositories of divine knowledge. So it was difficult for them to shed their prejudices all at once. This is why the Arabs who had no past experience of Divine revelation and possessed no settled beliefs and principles readily accepted the Holy Prophet while the Jews waited and hesitated. Their rejection of Jesus was also due to the same cause. (close)
قَالَ سَتَجِدُنِیۡۤ اِنۡ شَآءَ اللّٰہُ صَابِرًا وَّ لَاۤ اَعۡصِیۡ لَکَ اَمۡرًا ﴿۷۰﴾
قَالَ سَتَجِدُنِيٓ إِن شَآءَ ٱللَّهُ صَابِرٗا وَلَآ أَعۡصِي لَكَ أَمۡرٗا
This verse also shows that the Journey of Moses was a vision because being an independent Prophet he could not pledge himself to obey a person, however spiritually eminent, in matters of Shari‘ah. He was the divinely appointed Leader and Guide for his people and therefore could not afford to seek guidance from any other source except the Divine. The verse also implies the hint that it would be binding on Moses’ followers of the Holy Prophet’s time to accept him. It is to this fact, perhaps, that the saying of the Prophet, "If Moses and Jesus had been alive, they could not help being among my followers" (Kathir, vol. 11, p. 246), refers. (close)
قَالَ فَاِنِ اتَّبَعۡتَنِیۡ فَلَا تَسۡـَٔلۡنِیۡ عَنۡ شَیۡءٍ حَتّٰۤی اُحۡدِثَ لَکَ مِنۡہُ ذِکۡرًا ﴿٪۷۱﴾
قَالَ فَإِنِ ٱتَّبَعۡتَنِي فَلَا تَسۡـَٔلۡنِي عَن شَيۡءٍ حَتَّىٰٓ أُحۡدِثَ لَكَ مِنۡهُ ذِكۡرٗا
a. 11:47; 17:37. (close)
By implication the verse establishes the Holy Prophet’s spiritual superiority over Moses. Whereas Moses, in spite of his repeated pledge that he would ask no more questions, persisted in doing so, the Holy Prophet, though he had made no such promise to Gabriel, on being only once told by the Archangel in his Vision to ask no question, at once submitted to him and maintained complete silence. (close)
فَانۡطَلَقَا ٝ حَتّٰۤی اِذَا رَکِبَا فِی السَّفِیۡنَۃِ خَرَقَہَا ؕ قَالَ اَخَرَقۡتَہَا لِتُغۡرِقَ اَہۡلَہَا ۚ لَقَدۡ جِئۡتَ شَیۡئًا اِمۡرًا ﴿۷۲﴾
فَٱنطَلَقَا حَتَّىٰٓ إِذَا رَكِبَا فِي ٱلسَّفِينَةِ خَرَقَهَاۖ قَالَ أَخَرَقۡتَهَا لِتُغۡرِقَ أَهۡلَهَا لَقَدۡ جِئۡتَ شَيۡـًٔا إِمۡرٗا
1711. The preceding several verses served only as an introduction to the subject of the Isra’ of Moses. With the present verse, however, begins an account of the actual incidents which Moses actually saw in his Vision. The words, he made a hole in it, when interpreted, signify that the Holy Prophet would lay down commandments which would, as it were, make a hole in the boat which in the language of dreams denotes worldly riches, i.e. he would see to it that wealth did not accumulate in the hands of a few persons but was fairly distributed. (close)
2111. Important Words:
امرا (evil) is derived from امرا (amara). امرہ means, he commanded him. They say امرالقوم (amira) i.e. the people became many. امرالامر means, the affair or case became severe, distressful, grievous or wonderful. امر (imrun) means, a severe, distressful or grievous thing; or a terrible and foul or very foul, evil or abominable thing; or a wonderful thing. The Quranic words لقد جئت شیئا امرا mean, verily thou hast done a severe, distressful or grievous thing; or a terrible and foul or evil or abominable thing (Lane, Aqrab & Mufradat).
The preceding several verses served only as an introduction to the subject of the Isra’ of Moses. With the present verse, however, begins an account of the incidents which Moses actually saw in his vision. Moses is here represented as having objected to the very first act of his learned companion, in spite of the fact that he had promised not to do so. The Holy Prophet, however, was shown in his own vision as having kept silent all the way. This contrast in the behaviour of these two great Prophets represented the attitude of their followers towards their respective religions. Whereas the Companions of the Holy Prophet remained loyal to their Faith under the severest persecution and difficulties, the followers of Moses ignored and defied theirs when it suited them. On the other hand the three incidents of both visions are identical in their interpretation and significance though the metaphors used to describe them are different.
سفینة (boat) in the language of dreams denotes "worldly riches" This interpretation is supported by the Quran also (17:67). In this sense of the word, the embarkation of both Moses and his learned companion who, as is explained above, was the embodied form of the Holy Prophet, signifies that the followers of both these Prophets will have worldly riches in plenty in their respective periods.
The words, he staved it in, when interpreted, signify that the Holy Prophet would lay down commandments which would, as it were, make a hole in the boat of the material prosperity and riches of his followers, i.e. he would see to it that wealth does not accumulate in the hands of a few but that it continues to change hands and is fairly distributed among all sections of Muslims. To effect this Islam has made the giving of Zakah obligatory, has totally prohibited all transactions based on interest and by its law of inheritance has sought to distribute the wealth of a dying person among all his children, parents, wives and other near relatives. It has also prohibited gambling and has laid down laws to better and improve the condition and status of labourers. The materialistic and wealthy Jews and Christians could not view such a division of wealth with favour and regarded it as reckless waste. All their economic laws tend to increase the wealth of the rich and to help it accumulate in a few hands. Whereas in his vision Moses objected to the hole being made in the boat by his learned companion which, interpreted in accordance with the language of dreams, meant that his people would be too much enamoured of material wealth to accept laws aiming at its equitable distribution, the Holy Prophet in his own Vision refused to accept the cup of water offered to him which signified that his followers would prefer religion to the world.
Just as Moses in his vision found fault with his learned companion when the latter made a hole in the boat, similarly his people found fault with the Holy Prophet when he called upon his followers to spend their money in the cause of God. They even taunted him for making such demands (5:65 & 36:48). (close)
قَالَ اَلَمۡ اَقُلۡ اِنَّکَ لَنۡ تَسۡتَطِیۡعَ مَعِیَ صَبۡرًا ﴿۷۳﴾
قَالَ أَلَمۡ أَقُلۡ إِنَّكَ لَن تَسۡتَطِيعَ مَعِيَ صَبۡرٗا
1712. The righteous "Servant of God" in Moses’s Vision (the Holy Prophet) is here represented as saying to him that as there existed great difference between the teachings of the two, therefore he (Moses) could not accompany him, i.e. Moses’s people would not accept him (the Holy Prophet). (close)
The righteous man of God in Moses’ vision (the Holy Prophet) is here represented as saying to him that as there existed great difference between the teachings of the two, he (Moses) could not accompany him, i.e. Moses’ people would not accept him (the Holy Prophet) unless they replaced their love of money by love of God. (close)
قَالَ لَا تُؤَاخِذۡنِیۡ بِمَا نَسِیۡتُ وَ لَا تُرۡہِقۡنِیۡ مِنۡ اَمۡرِیۡ عُسۡرًا ﴿۷۴﴾
قَالَ لَا تُؤَاخِذۡنِي بِمَا نَسِيتُ وَلَا تُرۡهِقۡنِي مِنۡ أَمۡرِي عُسۡرٗا
Moses repents of his mistake, begs to be excused and promises to ask no more questions. This may be interpreted as signifying that at first Jews and Christians would offer to make common cause with the Holy Prophet but later on they would back out of their solemn agreements. It so happened that when the Prophet went to Medina, the Jews of the town entered into an alliance with him. But later on, finding that such an alliance would entail great sacrifices, they broke it and ended by openly siding with his enemies. So was the case with Christians also. In the beginning they were on friendly terms with Muslims but their friendship soon became changed into open enmity. The Christian Emperor Heraclius treated the Prophet’s epistle with great respect and it appeared that he would become Muslim. But afterwards when Christians found that the political interests of Islam clashed with their own they declared war on Muslims which continued to have repercussions for a very long time. (close)
فَانۡطَلَقَا ٝ حَتّٰۤی اِذَا لَقِیَا غُلٰمًا فَقَتَلَہٗ ۙ قَالَ اَقَتَلۡتَ نَفۡسًا زَکِیَّۃًۢ بِغَیۡرِ نَفۡسٍ ؕ لَقَدۡ جِئۡتَ شَیۡئًا نُّکۡرًا ﴿۷۵﴾
فَٱنطَلَقَا حَتَّىٰٓ إِذَا لَقِيَا غُلَٰمٗا فَقَتَلَهُۥ قَالَ أَقَتَلۡتَ نَفۡسٗا زَكِيَّةَۢ بِغَيۡرِ نَفۡسٖ لَّقَدۡ جِئۡتَ شَيۡـٔٗا نُّكۡرٗا
1713. The word Intalaqa which has been used several times in these verses was exactly the one used by the Archangel Gabriel for the Holy Prophet in his Mi‘raj (Spiritual Ascension). (close)
1713A. A youth in the language of visions, among other things, signifies ignorance, strength and wild impulses. The killing of the young boy by the righteous "Servant of God" in Moses’s Vision meant that Islam would require its Followers to bring a veritable death over their carnal desires and passions. (close)
a. 5:33. (close)
2114. Important Words:
قتله (he killed him). قتل means, he killed; he killed his carnal desires. قتل الشراب means, he lessened the effect of wine by mixing it with water. They say قتل الجوع اوالبرد i.e. he lessened the vehemence of hunger or cold. قتل غلیه means, he quenched his thirst by making him drink water (Aqrab). See also 2:62; 2:73 & 4:158.
This part of Moses’ vision corresponds to the second part of the Holy Prophet’s Vision. In his Vision the Prophet saw a man calling him from across the road and then he was offered a cup of wine which he refused to accept. Gabriel told him that the man who called him was Satan and that the cup of wine signified deviating from the right path (Jarir). Similarly, in the second part of his vision Moses was shown a young man which, in the language of dreams signifies, among other things, ignorance, power and love of sensuous pleasures. Moses’ objection to the killing of the young boy by the righteous servant of God in his vision meant that Islam would require its followers to bring a veritable death over their carnal desires and passions but that the pleasure-loving Jews and Christians would find fault with this Islamic commandment.
The expression فانطلقا i.e. so they journeyed on, which has been used several times in these verses is exactly the expression used by the Archangel Gabriel for the Holy Prophet in his Vision, namely, انطلق انطلق i.e. go on, go on.
The words, when they met a young boy, he slew him, may refer to the murder by a party of Muslims of that archenemy of Islam, Ka‘b bin Ashraf, the ring leader of the Jewish miscreants of Medina (Hisham).
This verse also makes clear that the Journey of Moses of which an account has been given in these verses was undertaken in a vision because no sane person while awake would kill a man without legitimate cause. (close)
قَالَ اَلَمۡ اَقُلۡ لَّکَ اِنَّکَ لَنۡ تَسۡتَطِیۡعَ مَعِیَ صَبۡرًا ﴿۷۶﴾
۞قَالَ أَلَمۡ أَقُل لَّكَ إِنَّكَ لَن تَسۡتَطِيعَ مَعِيَ صَبۡرٗا