Al Islam

1826. Moses’s reply to Pharaoh’s query contained in the previous verse seemed to have entirely confounded the latter, so he adroitly turned away from the subject which he himself had started and put Moses a new question, asking him whether his God knew anything about the former generations who were dead and gone, meaning how they would fare when they had not had the benefit of receiving guidance from him (Moses). Thus in a subtle manner Pharaoh sought to incite his people against Moses by making an oblique hint that he (Moses) had insinuated that their forefathers were bereft of heavenly guidance and, therefore, were deserving of Divine punishment. (close)

2271. Commentary:

Moses’s reply to Pharaoh’s query contained in the previous verse seemed to have entirely confounded him (Pharaoh), so he adroitly turned away from the subject which he himself started and presented Moses with a new question. He asked Moses whether his God knew anything about the former generations who were dead and gone, meaning how they would fare when they had not had the benefit of receiving guidance from him (Moses). Thus, in a subtle manner Pharaoh sought to incite his people against Moses by making an oblique hint that he (Moses) regarded their forefathers as bereft of heavenly guidance and therefore deserving of Divine punishment. (close)

a. 19:65. (close)

1827. Moses gives a crushing reply to Pharaoh’s evasive tactics. He tells Pharaoh that he should not bother about the former generations. God knew all about them and every detail concerning them was well-preserved in His knowledge and on the Day of Resurrection He would requite them all according to their deeds and actions, taking into consideration their particular conditions and circumstances. (close)

a. 19:65. (close)

2272. Commentary:

Moses gives a crushing reply to Pharaoh’s evasive tactics. He tells Pharaoh that he should not bother about the former generations. His God knew all about them and every detail concerning them was well preserved in His knowledge and on the Day of Resurrection He would requite them all according to their deeds and actions, taking into consideration their particular conditions and circumstances. (close)

b. 43:11. (close)

b. 43:11. (close)

2273. Commentary:

The word ازواجاً (in pairs) points to a profound scientific truth which has only recently been discovered, viz. that there are pairs in the vegetable world as there are pairs in the animal world. Long before this scientific truth was discovered the Quran had stated it. It has further stated that all objects have been created in pairs (51:50). Science seems to be moving in the direction pointed by the Quran. Its discoveries in organic and inorganic matter have been increasingly supporting and substantiating the truth enunciated by the Quran centuries ago.

The verse under comment continues the argument begun in the previous verse, viz. that just as physical rain gives life to plants and vegetation, similarly water of Divine revelation is indispensable for the spiritual life of man. (close)

c. 10:25; 25:50; 32:28. (close)

a. 10:25; 25:50; 32:28. (close)

2274. Important Words:

النھی (reason) is derived from نھی (naha). They say نھاہ عن کذا i.e. he forbade him to do such a thing. نھی (nuha) is the plural of نھیة (nuhyatun) which means, reason. It is so called because reason restrains a man from doing what is bad and from all that which is contrary to reason and common sense (Aqrab).

Commentary:

The truths narrated in the previous verse constitute "Signs" or proofs of the existence of God. They also prove the need of Divine revelation, because they show that if God has made so much provision for the physical needs of man, He must have made similar provision for his spiritual needs also. (close)

d. 7:26; 71:18, 19. (close)

b. 7:26; 71:18-19. (close)

2275. Commentary:

The words, into it shall We cause you to return, give rise to a natural question, viz. where does human soul go after man dies and his body decays and is completely dissolved? The answer to this question as given by the Quran is that the human soul acquires a new body after its departure from its physical habitat and also an abode according to the nature of the deeds which man may have done during his life on earth. Man’s real sepulchre is the place to which God consigns his soul after death according to his works in this life. It is not the pit in which his dead body is placed. It is an abode of happiness or misery according to his spiritual condition.

The sentence, And from this earth shall We bring you forth once more, points to the supreme truth that man’s life does not end with the extinction and dissolution of his physical body, as it is pregnant with too big an import to end with the latter’s decay and death. If life had no great purpose God would not have created it, and after having created it He would not have made it subject to death unless there had been an afterlife. So if death were the end of all life, then the creation of man would have been "a mere sport and pastime" and this would have constituted a great reflection on the wisdom of God. The fact that God, the Source of all wisdom and intelligence, has done all this shows that He has not created man to return to dust after a life of merely 60 or 70 years but, on the contrary, He has created him for a better, fuller and everlasting life which he must live after he has shed the encumbrances of his physical tabernacle.

The verse also embodies a refutation of the religious beliefs of Pharaoh’s people who worshipped the stars. (close)

a. 27:13-15; 43:48, 49; 79:21, 22. (close)

a. 27:13-15; 43:48-49; 79:21-22. (close)

2276. Commentary:

The word أبی besides the meaning given in the text also means, he hated or disliked. According to this meaning the verse shows that Pharaoh not only rejected the Divine signs but also held them up to scorn and looked down upon them with contempt and disdain. (close)

b. 26:36. (close)

1828. This verse seems to refer to an insidious device of Pharaoh. He told his people that Moses who was a foreigner in Egypt was seeking to turn the ruling dynasty out of Egypt by his clever manoeuvres. (close)

b. 26:36. (close)

2277. Commentary:

This verse seems to refer to an insidious device of Pharaoh. He told his people that Moses who was a foreigner in Egypt was seeking to turn the ruling dynasty out of Egypt by his clever manoeuvres. He accused Moses of rebellion and revolt against the constituted authority and of aspiring to the leadership of the Egyptians. Thus apprehending in the rise of Moses a threat to his own power and prestige he sought to incite his people against him and thus turn his personal enmity against him into national hatred.

In this verse Pharaoh leaves out Aaron and addresses only Moses. He seems to have regarded Aaron as too insignificant to be considered worthy of notice. (close)

c. 7:112, 113; 26:37. (close)

c. 7:112, 113; 26:37-40. (close)

2278. Important Words:

سوی (equal) is derived from سوی (saviya). They say سوی الرجل i.e. the affair of the man became established. ساواہ means, it was or became equal to it and like it in measure, extent, size, quantity or amount and in value, etc. سوی (siwan) or سوی(suwan) means, equal; or equal in respect of its two extremities; uniform or even; equidistant or midway between two parties or two places; مکاناً سوی also means, a marked place (Lane & Aqrab). See also 2:109 and 19:11.

The verse shows that Pharaoh possessed some sense of fairness. He seems to act with justice and impartiality in regard to the controversy that was to take place between Moses and the magicians. (close)

d. 26:39. (close)

1829. There seems a curious analogy here between Moses and the Holy Prophet, viz. that whereas the contest between Moses and the magicians in which they were fully and finally routed took place at the time of Duha, the Holy Prophet also entered Mecca as conqueror at the time of Duha which marked the final defeat of disbelief and idolatry in Arabia. (close)

a. 26:39. (close)

2279. Commentary:

It seems a curious analogy that whereas the contest between Moses and the magicians in which they were fully and finally routed took place at the time of ضحی, the Holy Prophet also entered Mecca as a conqueror at the time of ضحی which marked the final defeat of disbelief and idolatry in Arabia.

The day of festival seemed to be the holy day of the people of Pharaoh when they were expected to assemble in large numbers and to behave with unusual dignity and decorum. (close)

1830. The expression. Jama‘a Kaida-hu, besides the meaning given in the text may also mean: He mustered all his designs; he contrived all sorts of plans; he did all that he could do. (close)

2280. Commentary:

The expression جمع کیدہ besides the meaning given in the text may also mean: He mustered all his designs; he contrived all sorts of plans; he did all that he could do. (close)