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
قَالَ اِنۡ سَاَلۡتُکَ عَنۡ شَیۡءٍۭ بَعۡدَہَا فَلَا تُصٰحِبۡنِیۡ ۚ قَدۡ بَلَغۡتَ مِنۡ لَّدُنِّیۡ عُذۡرًا ﴿۷۷﴾
قَالَ إِن سَأَلۡتُكَ عَن شَيۡءِۭ بَعۡدَهَا فَلَا تُصَٰحِبۡنِيۖ قَدۡ بَلَغۡتَ مِن لَّدُنِّي عُذۡرٗا
This verse shows that the followers of Moses—the Jews—would repeatedly break their solemn agreements with the Holy Prophet till a complete rupture of mutual relations ensued. (close)
فَانۡطَلَقَا ٝ حَتّٰۤی اِذَاۤ اَتَیَاۤ اَہۡلَ قَرۡیَۃِ ۣاسۡتَطۡعَمَاۤ اَہۡلَہَا فَاَبَوۡا اَنۡ یُّضَیِّفُوۡہُمَا فَوَجَدَا فِیۡہَا جِدَارًا یُّرِیۡدُ اَنۡ یَّنۡقَضَّ فَاَقَامَہٗ ؕ قَالَ لَوۡ شِئۡتَ لَتَّخَذۡتَ عَلَیۡہِ اَجۡرًا ﴿۷۸﴾
فَٱنطَلَقَا حَتَّىٰٓ إِذَآ أَتَيَآ أَهۡلَ قَرۡيَةٍ ٱسۡتَطۡعَمَآ أَهۡلَهَا فَأَبَوۡاْ أَن يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارٗا يُرِيدُ أَن يَنقَضَّ فَأَقَامَهُۥۖ قَالَ لَوۡ شِئۡتَ لَتَّخَذۡتَ عَلَيۡهِ أَجۡرٗا
1714. The verse seems to signify that Moses and the Holy Prophet would seek the cooperation of Jews and Christians in the cause of God but it would be denied to both of them. (close)
The words اھل قریة (people of a town) in a dream signify, one or more nations; and asking for their hospitality means, seeking their cooperation in a righteous cause. In this sense of the words, اھل قریة the verse would mean that Moses and the Holy Prophet would seek the cooperation of Jews and Christians in the cause of God but it would be denied to both of them. That the Jews flatly refused to give any cooperation or assistance to Moses when he asked them to go with him to conquer Canaan is clearly stated in the Quran (5:22-25). The Holy Prophet also failed to receive the cooperation of Christians in even such a noble cause as the establishment of the Unity of God on earth. Says the Quran, O People of the Book! come to a word equal between us and you—that we worship none, but Allah, and that we associate no partner with Him and that some of us take not others for Lords besides Allah. But if they turn away, then say, ‘Bear witness that we have submitted to God (3:65).
According to Ta‘tirul-Anam, جدار (wall) in a vision with a breach in it denotes a leader of a people or a learned man who has lost his property and the repairing of it signifies the restoration of the property of that leader.
In view of these interpretations, the words, And they found therein a wall which was about to fall, signify that Jewish and Christian religious leaders would lose all influence over their followers; and the repairing of the wall denotes that that influence would be rehabilitated. These words may also refer to the progress made by the Israelites through Moses and by the Ishmaelites through the Holy Prophet. The words, if thou hadst desired, thou couldst have taken payment for it, may mean that the business instinct of the Jewish and Christian peoples would grow so strong that they would not do anything without demanding remuneration for it. (close)
قَالَ ہٰذَا فِرَاقُ بَیۡنِیۡ وَ بَیۡنِکَ ۚ سَاُنَبِّئُکَ بِتَاۡوِیۡلِ مَا لَمۡ تَسۡتَطِعۡ عَّلَیۡہِ صَبۡرًا ﴿۷۹﴾
قَالَ هَٰذَا فِرَاقُ بَيۡنِي وَبَيۡنِكَۚ سَأُنَبِّئُكَ بِتَأۡوِيلِ مَا لَمۡ تَسۡتَطِع عَّلَيۡهِ صَبۡرًا
a. 3:8; 12:22. (close)
When the righteous servant of God (the Holy Prophet) saw that Moses, i.e. his followers, in spite of his earnest appeal for their cooperation in the propagation of the ideals which were common between them, would not give up their attitude of sullen aloofness and hostility, he realized that he would have to sever all connection with them. (close)
اَمَّا السَّفِیۡنَۃُ فَکَانَتۡ لِمَسٰکِیۡنَ یَعۡمَلُوۡنَ فِی الۡبَحۡرِ فَاَرَدۡتُّ اَنۡ اَعِیۡبَہَا وَ کَانَ وَرَآءَہُمۡ مَّلِکٌ یَّاۡخُذُ کُلَّ سَفِیۡنَۃٍ غَصۡبًا ﴿۸۰﴾
أَمَّا ٱلسَّفِينَةُ فَكَانَتۡ لِمَسَٰكِينَ يَعۡمَلُونَ فِي ٱلۡبَحۡرِ فَأَرَدتُّ أَنۡ أَعِيبَهَا وَكَانَ وَرَآءَهُم مَّلِكٞ يَأۡخُذُ كُلَّ سَفِينَةٍ غَصۡبٗا
1715. The words, "poor people," here may represent "the Muslims." Making a hole in the boat meant that Islam would exhort Muslims to spend their money in the cause of Allah, by way of Zakat and charity. This would appear to be a source of economic weakness rather than of strength and true prosperity, which in fact it would not be. The tyrant king of the Isra’ were the Byzantine and Iranian Empires which would have swallowed up Arabia had it not seemed to them a poor and barren land, not worth the trouble of conquering. It was thus preserved intact for the Holy Prophet. (close)
With this verse begins an explanation of the foregoing incidents as given by the holy man of Moses’ vision.
The words, 'poor people' here represent the meek of heart whom material prosperity and abundance of wealth do not prevent from taking care of and sympathizing with the needy and the destitute and from associating with them. The expression 'a king' denotes love of the world and attachment for material things. The verse thus means to say that those proud and conceited sons of darkness who disdain to spend their money on philanthropic purposes are wholly lost in the love of this world and fall easy victims to Satan. This is why the Holy Prophet sought to make a hole in the boat of his people—he laid down such laws as should render their love of this world pierced with the love of the next world so that they should spend their money in the service of the oppressed and the down-trodden and instead of tyrannizing over them they should serve them and sympathize with them.
It is worthy of note that whereas in the Holy Prophet’s Vision the love of the world took the form of an old woman, in Moses’ vision it was represented by a cruel king. This signified that the love of the world and its pleasures would exercise much less influence over the followers of the Holy Prophet than over those of Moses. (close)
وَ اَمَّا الۡغُلٰمُ فَکَانَ اَبَوٰہُ مُؤۡمِنَیۡنِ فَخَشِیۡنَاۤ اَنۡ یُّرۡہِقَہُمَا طُغۡیَانًا وَّ کُفۡرًا ﴿ۚ۸۱﴾
وَأَمَّا ٱلۡغُلَٰمُ فَكَانَ أَبَوَاهُ مُؤۡمِنَيۡنِ فَخَشِينَآ أَن يُرۡهِقَهُمَا طُغۡيَٰنٗا وَكُفۡرٗا
1716. Ghulam (a youth), as stated above, in a dream or vision signifies ignorance, strength and wild impulses. "His parents" in the verse are the human body and soul, because the source (or the parents) from which spring all moral qualities is the combination of the human body and soul which are represented here as "believers" because, as taught by Islam, man by nature is inclined to virtue. These "believers" may be dragged into vice by the impulses represented as "youth." Islam eradicates these impulses and leaves man—the human body and soul combined, to develop along beneficent lines and thus to achieve the high purpose of human life. (close)
As explained under 18:75 above غلام (youth) in a vision signifies, activity or buoyancy, power and ignorance; and the word قتل as also shown under the same verse means, diminishing or lessening the effect or vehemence of a thing. In view of the significance of these words, the killing of the youth would signify the lessening or diminishing the evil effects of ignorance, too much power and uncontrolled buoyancy.
The expression ابواہ (his parents) here means the human body and soul, because the parents or the source from which spring all moral qualities is the combination of the human body and soul which is man himself. So the killing of the youth in the vision signifies bringing under proper control unbridled human passions and lessening their vehemence and intensity. Thus the killing of the young man by the holy man of God so that he should not lead his parents to rebellion and disbelief, as seen in his vision by Moses, signifies that man has been gifted with great natural powers to perform the highest deeds of virtue and that in order to bring these powers into play, the faculties of activity, power and ignorance have been implanted in him. Man can fulfil the great object of his life by making use of these powers which spring from a combination of the human body and soul. But if these powers are not kept under proper control, they lead man to disbelief and transgression. These powers have been brought under proper control and their undue vehemence curbed by the commandments and ordinances which God has revealed to the Holy Prophet as signified by the killing of the young boy by the holy man in Moses’ Vision. (close)