Introduction of Al-Qasas
(Revealed before Hijrah)
It is generally agreed that this Surah belongs to the Meccan period. ‘Umar bin Muhammad is reported to have been of the opinion that it was revealed while the Holy Prophet, during the Hijrah, was on his way to Medina. If this opinion of ‘Umar is accepted as correct, even then the Surah will have to be assigned to the Meccan period, because the Holy Prophet was yet on his way to Medina and the Hijrah had not become complete. Wherry believes that ‘Umar bin Muhammad’s view is due to the fact that the Surah contains a prophecy about the return of the Holy Prophet to Mecca which is embodied in the verse; "Most surely He Who has made the teaching of the Quran binding on thee, will bring thee back to thy place of return" (28:86). But Wherry’s assumption is uncalled for because the Companions of the Holy Prophet generally based the actual date of the revelation of a particular verse not on its subject matter but on sound historical data. Rev. Wherry’s difficulty lies in the fact that he does not believe the Quran to be Divinely revealed and, therefore, when he comes across a certain verse embodying a prophecy which was later fulfilled in the most adverse circumstances, he is at a loss how to explain it away. He then vainly tries to show that the said verse contained no prophecy at all but only related to a certain incident. If the time of the revelation of a particular verse is to be determined by its subject matter, as Rev. Wherry does, then a Surah which deals with the conquest of Mecca will have to be regarded as having been revealed at the time of the conquest of Mecca. But such an inference would be manifestly wrong. It is a clumsy effort on the part of Mr. Wherry and some other Christian writers of his way of thinking that they seek to infer from the subject matter of the Quranic verses the time of their revelation. In this respect the practice of Companions of the Holy Prophet who were in a much better position than anybody else to assign the revelation of Quranic verses to a particular place or time was to fix it not according to the subject matter of the verses but by authentic historical evidence.
The fact that the verse "Most surely He Who has made the teaching of the Quran binding on thee" occurs in a Meccan Surah (which the present chapter admittedly is) clearly shows that the Holy Prophet was yet in Mecca when he was foretold that at first he would have to leave Mecca as a fugitive and then he would come back to it as a conqueror. Incidentally, the fulfilment of this prophecy in a most remarkable manner and under circumstances quite unforeseeable, also constitutes an invincible proof of the Quran being God’s own revealed Word.
The preceding Surah, An-Naml had ended with the verse, So whoever follows guidance, follows it only for the good of his own soul and as to him who goes astray, say, I am only a Warner. The verse meant that no force would be allowed to be used in the propagation of the teachings of the Quran. It was to establish the truth of this Quranic claim that the present Surah was revealed. The Surah opens with the abbreviated letters طسم of which ط stands for لطیف(Benignant), س stands for سمیع (All-Hearing) and م represents علیم (All-Knowing) or ملک (Sovereign) or مجید (Lord of honour). These abbreviated letters signify that God is Benignant and very kind to His servants. He does not use force for the propagation of truth nor does He punish men without a compelling reason. He is All-Hearing inasmuch as when darkness enshrouded the entire face of the earth and the cry went up from the innermost depths of the human soul for heavenly guidance, He revealed the Quran. He is also the Sovereign and the Master and so He does not leave His servants in the lurch and being the Lord of honour it is inconsistent with His Dignity and Majesty to leave them without right guidance. For this purpose He has revealed the Quran which is an illuminating Book. The Quran stands in need of no outside help or assistance in order to support and substantiate the truth of its claim but gives its own proofs and arguments.
The present is the third and last of the Surahs which belong to the طسم group. These three Surahs open with the same Muqatta‘at (abbreviated letters) and therefore possess a striking similarity in subject matter. They all begin with the important subject of the revelation of the Quran and end with the same subject. In all of them the life story of Moses, the greatest Israelite Prophet and a counterpart of the Holy Prophet, and an account of the varying conditions and circumstances through which the Israelites had to pass to come to their own, have been given. The emphasis in these Surahs is on the different aspects of Moses’ life. In chapter 26th—Ash-Shu‘ara’, which is the first Surah of this group, much space is devoted to the presentation by Moses of his message to Pharaoh, the unassailable arguments he gave to prove his thesis and to the great miracles he showed which ended in the discomfiture and humiliation of Pharaoh and in the defeat of the magicians and their eventual belief in Moses and Aaron. In chapter 27th—An-Naml—pride of place is given to the manifestation that Moses saw of the Divine glory and majesty and to the spiritual experience that he had in the blessed Valley of Tuwa. Further on that Surah deals in some detail with the reigns of David and Solomon, the two great Prophets and monarchs of the Mosaic Dispensation when the Israelite power, prosperity and prestige were at their zenith. In the present Surah, however, the different phases of Moses’s life have been treated in greater detail than in any other Surah—his infancy and childhood, his youth, his Hijrah and his Call, the implication being that the Holy Prophet, who was the like of Moses would also go through similar experiences, though under different conditions and circumstances. The Surah opens with an account of the pitiable condition of the Israelites under Pharaoh—how by his policy of ruthless exploitation and suppression he sought to kill in them all manly qualities and how when their degradation and humiliation had reached its nadir, God raised Moses and through him brought about their emancipation, drowning Pharaoh and his mighty hosts in the sea before their very eyes. The Surahthen proceeds to tell briefly but very graphically how Moses was cast into the sea and was then taken out of it alive and later on was brought up by Pharaoh, his arch-enemy, to serve as an instrument of the latter’s destruction in the hands of Destiny.
Next, the Surah deals in greater detail with the circumstances that led to Moses’ flight from Egypt and to his sojourn in Midian for ten long years in the company of a righteous servant of God, which left an indelible and abiding imprint on his whole spiritual career. After this mention is made of Moses’ greatest spiritual experience in life when in a vision he saw a manifestation of Divine glory and majesty. Then we are told that having been fully equipped with all spiritual weapons and assisted and helped by his brother Aaron who himself was a great Prophet of God, Moses went to preach the Divine Message to Pharaoh who ridiculed and mocked him and was consequently seized with Divine punishment.
After having finished the account of Moses’ life story, the Surah refers to the prophecies that are to be found in the Bible about the Holy Prophet and proceeds to tell the Quraish that if they accepted him, they would enjoy all those spiritual and material blessings and benefits of which Mecca, the centre and citadel of the new faith, was destined to receive. But if they rejected him, they would incur the displeasure of God because God does not punish a people unless He has first raised among them a Messenger.
The Surah further says that when disbelievers, on account of their persistent rejection of truth are seized with punishment, they start condemning and denouncing the leaders of disbelief who, they say, lead them astray and are the cause of their ruin. But the latter disown them and even curse them for having blindly followed them. The real cause, however, of the rejection of the Divine Message, the Surah says, is that puffed up with material wealth and lulled into a false sense of security, men of wealth and influence make light of God’s Prophets, mock them and persecute them, ignoring the patent fact that the good things of this world are but transient and temporary. But such is the tragedy of human life that man has always consigned to oblivion the supreme moral lesson which is writ large on the pages of history that the rejection of truth has never been allowed to go unpunished and disbelief has always landed its protagonists into ruin.
Towards its close the Surah makes a pointed reference to a mighty prophecy which was implied in Moses’ flight from Egypt to Midian, his sojourn there for ten years and in his subsequent return to Egypt and in delivering the Israelites from the bondage of Pharaoh. The prophecy was to the effect that like Moses the Holy Prophet of Islam also will have to leave his native place and go to live in a strange place for ten years and then will come back to the cradle of his Faith and will conquer Mecca and establish Islam on a firm footing. The last few verses of the Surah sum up its subject matter and the Holy Prophet is told that he never had the remotest idea that he will ever be made the bearer of the Divine Message, but now that he has actually been entrusted with the onerous and noble task of preaching the truth, he should call all mankind to the ways of the Lord and trusting in God and refusing to be discouraged or dismayed, should fight his way to success like a great soldier.
یہ مکی سورت ہے اور بسم اللہ سمیت اس کی نواسی آیات ہیں۔
اس سورت کا آغاز بھی طٰسٓمٓ کے مقطعات ہی سے ہوا ہے جس سے ثابت ہوتا ہے کہ طیّب، سمیع اور علیم کے مضمون کو جاری رکھا جا رہا ہے جس کی تشریح اس سے پہلے پیش کردی گئی ہے۔ گزشتہ سورت میں جس طرح آئندہ پورے ہونے والے عظیم نشانات کا ذکر ہے اسی طرح اس سورت میں بیان فرمایا جا رہا ہے کہ اللہ تعالیٰ ماضی کا بھی ویسا ہی علم رکھتا ہے جس طرح آئندہ کا علم رکھتا ہے۔ اور اس ضمن میں حضرت موسیٰ علیہ الصلوٰۃ والسلام کے متعلق وہ علم آنحضرت صلی اللہ علیہ و سلم کو عطا فرمایا گیا جو بہت سے معجزات پر مشتمل ہے۔ مختصراً یہ کہ وہ پانی جو ایک چھوٹے سے معصوم بچے حضرت موسٰیؑ کو غرق نہ کرسکا، وہی پانی فرعون اور اس کی فوجوں کو غرق کرنے کا موجب ہوگیا۔ اس کے بعد یہ ذکر ہے کہ اس زمانہ کے یہود تیرا انکار کرتے ہوئے کہتے ہیں کہ اگر موسٰیؑ کی طرح تجھ پر نشانات نازل ہوں تو ہم انکار نہیں کریں گے۔ مگر وہ اس بات کو بھول جاتے ہیں کہ موسٰیؑ کے زمانہ میں ظاہر ہونے والے نشانات کو بھی تو یہودی قوم نے جھٹلا دیا تھا ورنہ یہ سب نشان دیکھ کر وہ بت پرستی کی طرف مائل نہ ہوتے۔ سب انکار کرنے والے خواہ وہ ماضی کے ہوں یا رسول اللہ صلی اللہ علیہ و سلم کے زمانہ کے، بعینہٖ اُن کی ایک ہی طرح کی ٹیڑھی روش ہوتی ہے کہ پہلوں کے نشانات پر بظاہر ایمان لاتے ہیں اور اسی قسم کے نشانات کو جب آنکھوں کے سامنے نازل ہوتا ہوا دیکھتے ہیں تو ان کا انکار کر دیتے ہیں۔
اس کے بعد ان اہل کتاب کا ذکر ہے جو پہلے بھی حضرت موسیٰ علیہ الصلوٰۃ والسلام پر سچا ایمان لائے تھے اور جب آنحضرت صلی اللہ علیہ و سلم پر نازل ہونے والے معجزات کو انہوں نے دیکھا تو اپنی پاک فطرت کی وجہ سے ان پر بھی ایمان لے آئے تو گویا دوہرے اجر کے مستحق ہوگئے۔ حضرت موسیٰ علیہ الصلوٰۃ والسلام پر ایمان کا بھی ان کو اجر ملے گا اور آنحضرت صلی اللہ علیہ و سلم پر ایمان لانے کا بھی ان کو اجر عطا ہوگا۔ اس تمام بحث کا نتیجہ یہ نکالا گیا ہے کہ ہدایت کو انسان بزور بازو حاصل نہیں کرسکتا بلکہ سعید فطرت لوگوں کو اللہ تعالیٰ خود ہی ہدایت فرماتا ہے۔ اور پھر یہ بھی ذکر فرما دیا کہ اس سے پہلے جو کثرت سے ہلاک ہونے والی قوموں کا ذکر ملتا ہے وہ اس لئے نہیں کہ گویا اللہ تعالیٰ نے ان پر ظلم کیا بلکہ وہ خود اپنے ہی ظلموں کا نشانہ بن گئے جو وہ اپنی جان پر اور اپنے وقت کے انبیاء پر کیا کرتے تھے۔ اس کے بعد قرآن کریم یہ ذکر فرماتا ہے کہ اندھیروں کو ہمیشہ کے لئے انسان پر مسلّط نہیں کیا جاتا جیسا کہ زمین میں بھی رات اور دن آپس میں بدلتے رہتے ہیں۔ اور ایک نہایت ہی اعلیٰ درجہ کے فصیح و بلیغ کلام میں متنبہ کیا گیا کہ اگر رات ہمیشہ کے لئے مسلّط ہوتی تو اُن اندھیروں میں تم دیکھ تو نہیں سکتے تھے مگر سننے کے کان ہوتے تو سن تو سکتے تھے۔ پس ان کو ظلمات کے خطرات سے آگاہ کیا جارہا ہے۔ پھر اگر دن ہمیشہ کے لئے مسلّط ہوتا تو نہ سننے والوں کو بھی دن کی روشنی میں تو رستہ دکھائی دینا چاہئے تھا۔ پھر وہ کیوں دیکھتے نہیں؟ اس کے بعد قارون کا ذکر فرمایا گیا جسے بے شمار دولت عطا کی گئی تھی اور لوگ حسرت سے اسے دیکھتے تھے کہ کاش! ان کو بھی ویسی ہی دولت ملے لیکن اس کا انجام یہ ہوا کہ وہ اپنے خزانوں سمیت زمین میں دفن ہوگیا۔ اسی سورت کے شروع میں یہ تنبیہ کی گئی تھی کہ اللہ تعالیٰ صرف سمندروں میں غرق کرنے کی ہی طاقت نہیں رکھتا بلکہ اگر اللہ چاہے تو بعض متکبرین اپنی دولتوں سمیت ہمیشہ کے لئے زمین میں دفن کردیئے جائیں۔ جیسا کہ فی زمانہ بھی ہم یہی دیکھتے ہیں کہ زلزلوں سے زمین پھٹتی ہے اور کثیر آبادیاں اور اس زمانہ کی بڑی بڑی بھاری ایجادات زمین میں دفن ہوجاتی ہیں اور پھر ان کا کوئی نام و نشان نہیں ملتا۔ ان آیات کے بعد ایک ایسی آیت (نمبر ۸۶) ہے جو دشمنوں پر قطعی طور پر یہ ثابت کرنے کے لئے کافی تھی کہ یہ اللہ کا کلام ہے اس نے بہرحال پورا ہوکر رہنا ہے اور وہ یہ تھی کہ تجھے ہم دوبارہ معاد یعنی مکہ میں داخل کریں گے۔ پس انہوں نے اپنی آنکھوں کے سامنے اس معجزہ کو پورا ہوتے ہوئے دیکھ لیا۔ پھر ماضی یا مستقبل کی پیشگوئیوں میں شک کی کونسی گنجائش رہ جاتی ہے؟ پھر نتیجہ یہی نکالا گیا کہ توحید باری تعالیٰ کے سوا کچھ بھی ثابت نہیں۔ جو ہلاکت کے ذکر گزرے ہیں ان سے پتہ چلتا ہے کہ ہر چیز ہلاک ہونے والی ہے خواہ وہ اللہ کے غضب کے نیچے آکر ہلاک ہو یا قانونِ قدرت کے تابع اپنے انجام کو پہنچے۔ صرف ایک اللہ کا جلوہ ہے جو دائمی ہے۔
بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ﴿۱﴾
بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ
a. 1:1. (close)
a. See 1:1. (close)
See 1:1. (close)
b. 26:2; 27:2. (close)
2195A. See 2143. (close)
For an explanation of the abbreviated letters, Ta Sin Mim, see 26:2 & 27:2. (close)
تِلۡکَ اٰیٰتُ الۡکِتٰبِ الۡمُبِیۡنِ ﴿۳﴾
تِلۡكَ ءَايَٰتُ ٱلۡكِتَٰبِ ٱلۡمُبِينِ
c. 12:2; 15:2; 26:3; 27:2. (close)
c. 12:2; 15:2; 26:3; 27:2. (close)
This verse has been commented upon in some detail in 12:2; 26:3 & 27:2. (close)
نَتۡلُوۡا عَلَیۡکَ مِنۡ نَّبَاِ مُوۡسٰی وَ فِرۡعَوۡنَ بِالۡحَقِّ لِقَوۡمٍ یُّؤۡمِنُوۡنَ ﴿۴﴾
نَتۡلُواْ عَلَيۡكَ مِن نَّبَإِ مُوسَىٰ وَفِرۡعَوۡنَ بِٱلۡحَقِّ لِقَوۡمٖ يُؤۡمِنُونَ
Perhaps in no other Surah of the Quran have the different phases of Moses’ life been treated in such detail as in the present Surah—his infancy, and childhood, his youth, his flight or exile and his Call. The Holy Prophet’s pre-eminence as a Prophet is a thing apart, but as he has been "likened" to Moses, the conditions and circumstances of his life resemble more those of Moses than of any other Prophet.
The words, "with truth" imply that the Quranic narrative of Moses differs in certain details from that of the Bible but wherever the Quranic description differs from the Biblical account, it will be found to be nearer truth and reality. (close)
اِنَّ فِرۡعَوۡنَ عَلَا فِی الۡاَرۡضِ وَ جَعَلَ اَہۡلَہَا شِیَعًا یَّسۡتَضۡعِفُ طَآئِفَۃً مِّنۡہُمۡ یُذَبِّحُ اَبۡنَآءَہُمۡ وَ یَسۡتَحۡیٖ نِسَآءَہُمۡ ؕ اِنَّہٗ کَانَ مِنَ الۡمُفۡسِدِیۡنَ ﴿۵﴾
إِنَّ فِرۡعَوۡنَ عَلَا فِي ٱلۡأَرۡضِ وَجَعَلَ أَهۡلَهَا شِيَعٗا يَسۡتَضۡعِفُ طَآئِفَةٗ مِّنۡهُمۡ يُذَبِّحُ أَبۡنَآءَهُمۡ وَيَسۡتَحۡيِۦ نِسَآءَهُمۡۚ إِنَّهُۥ كَانَ مِنَ ٱلۡمُفۡسِدِينَ
d. 10:84. (close)
2196. The policy of "divide and rule" which has been practised with such deadly effect by the Western colonial Powers in this twentieth century seemed also to have been followed by Pharaoh with great success. He had split the people of Egypt into parties and sections and had made invidious distinctions between them. Some of them he favoured and others he exploited and suppressed. Moses’s people belonged to the latter unfortunate class. The words, slaughtering their sons and sparing their women, besides bearing the apparent sense that in order to keep the Israelites under permanent subjection Pharaoh destroyed their men and kept alive their women, may also signify that by his policy of exploitation and heartless suppression, he sought to kill all their manly qualities and thus made them timid like women. (close)
e. 2:50; 7:142; 14:7. (close)
d. 10:84. (close)
The policy of "divide and rule" which has been practised with such deadly effect by the Colonial Powers of the west in this twentieth century was also followed by Pharaoh. He had split the people of Egypt into parties and sections and had made invidious distinctions between them. Some of them he favoured and others he exploited and suppressed. Moses’ people belonged to the latter unfortunate class.
The words, "he slew their sons and spared their women," besides bearing the apparent sense, viz. that in order to keep the Israelites under permanent subjection, Pharaoh destroyed their manhood and kept alive their women, may also signify that by his policy of exploitation and heartless suppression, Pharaoh sought to kill all manly qualities among the Israelites and thus made them timid like women. (close)
وَ نُرِیۡدُ اَنۡ نَّمُنَّ عَلَی الَّذِیۡنَ اسۡتُضۡعِفُوۡا فِی الۡاَرۡضِ وَ نَجۡعَلَہُمۡ اَئِمَّۃً وَّ نَجۡعَلَہُمُ الۡوٰرِثِیۡنَ ۙ﴿۶﴾
وَنُرِيدُ أَن نَّمُنَّ عَلَى ٱلَّذِينَ ٱسۡتُضۡعِفُواْ فِي ٱلۡأَرۡضِ وَنَجۡعَلَهُمۡ أَئِمَّةٗ وَنَجۡعَلَهُمُ ٱلۡوَٰرِثِينَ
When the degradation and humiliation of the Israelites in Egypt reached its nadir and the cup of iniquities of Pharaoh and his people became full to the brim and God in His infallible wisdom decreed that the oppressors should be punished and those held in bondage be emancipated, He raised Moses. Such has always been God’s practice that He raises a Prophet to lead a down-trodden people to honour and glory and through his influence and under his lead the erstwhile suppressed and exploited people become the leaders and teachers of men. This phenomenon which took place in the time of every Divine Messenger witnessed its fullest and finest manifestation during the ministry of the Holy Prophet of Islam.
The words "to make them inheritors", refer to the Israelites becoming heirs to that 'land of promise'—Canaan—which, like Egypt, "flowed with milk and honey" and which God had "ordained for them" (5:22). (close)
وَ نُمَکِّنَ لَہُمۡ فِی الۡاَرۡضِ وَ نُرِیَ فِرۡعَوۡنَ وَ ہَامٰنَ وَ جُنُوۡدَہُمَا مِنۡہُمۡ مَّا کَانُوۡا یَحۡذَرُوۡنَ ﴿۷﴾
وَنُمَكِّنَ لَهُمۡ فِي ٱلۡأَرۡضِ وَنُرِيَ فِرۡعَوۡنَ وَهَٰمَٰنَ وَجُنُودَهُمَا مِنۡهُم مَّا كَانُواْ يَحۡذَرُونَ
a. 7:138; 26:60; 44:29. (close)
2197. When degradation of the Israelites in Egypt reached its nadir and the cup of iniquities of Pharaoh and his people became full to the brim and God in His infallible wisdom decreed that the oppressors should be punished and those held in bondage be emancipated, He raised Moses. This phenomenon which took place in the time of every Divine Messenger witnessed its fullest and finest manifestation during the ministry of the Holy Prophet of Islam. (close)
2198. Haman was the title of the high priest of the god Amon; 'ham,' in Egyptian language meaning, high priest. The god Amon dominated all other Egyptian gods. 'Haman was the director of both the treasury and the granary and director also of the soldiers and all the craftsmen of Thebes. His name was Nebunnef and he was high priest under Rameses II and his son Merneptah. Being the head of the extremely rich sacerdotal organization, embracing all the priesthoods of the country, his power and prestige had increased so much that he controlled a most influential political faction and even kept his own private army'("A History of Egypt" by James Henry Breasted, Ph.D.). Haman is also said to be the name of a minister of Ahasuerus, a king of Persia who lived many ages after Moses’s time. There is nothing strange or objectionable in two persons living in two different periods bearing the same name. (close)
2199. Exploitation and tyranny produce their own nemesis and the exploiters and oppressors never feel secure from the standard of revolt being raised against them by those whom they exploit, suppress or oppress. The greater the oppression of the tyrant, the greater his fear of revolt from those who are oppressed. Pharaoh, too, was seized with this fear. (close)
a. 7:138; 26:60; 44:29. (close)
Exploitation and tyranny produce their own nemesis and the exploiters and oppressors never feel secure from the standard of revolt being raised against them by those whom they exploit, suppress and oppress. The greater the oppression of the tyrant, the greater his fear of revolt on the part of the tyrannized. Pharaoh, too, was seized with this fear and, therefore, he employed all sorts of means and machinations to keep the Israelites under permanent subjection. But the time had come that he should be punished and those held in bondage should be emancipated.
Haman was the title of the High Priest of the god Amon, "ham" in Egyptian meaning high priest and Amon was the god who dominated all other Egyptian gods. "Haman was the director of the double treasury and granary and director of the soldiers and all the craftsmen of Thebes. His name was Nebunnef and he was high priest under Ramesus II and his son Merneptah. Being the head of the extremely rich sacerdotal organization embracing all the priesthoods of the country his power and prestige had increased so much that he controlled a most influential political faction and even kept his own private army" (A story of Egypt by James Henry Breasted, Ph.D.).
Haman is also said to be the name of a minister of Ahasuerus, a king of Persia who lived many ages after Moses. There is nothing strange or objectionable in two persons living in two different periods bearing the same name. But Mr. Wherry, only to expose his own crass ignorance, has pretended to discover a serious anachronism in the Quran having called a minister of Pharaoh by the name of Haman, which incidentally was also the name of a minister of a king of Persia (Wherry’s Commentary, vol. 3, p. 254). In fact, anachronism lies in the brain of Mr. Wherry himself and not in the Quran. (close)
وَ اَوۡحَیۡنَاۤ اِلٰۤی اُمِّ مُوۡسٰۤی اَنۡ اَرۡضِعِیۡہِ ۚ فَاِذَا خِفۡتِ عَلَیۡہِ فَاَلۡقِیۡہِ فِی الۡیَمِّ وَ لَا تَخَافِیۡ وَ لَا تَحۡزَنِیۡ ۚ اِنَّا رَآدُّوۡہُ اِلَیۡکِ وَ جَاعِلُوۡہُ مِنَ الۡمُرۡسَلِیۡنَ ﴿۸﴾
وَأَوۡحَيۡنَآ إِلَىٰٓ أُمِّ مُوسَىٰٓ أَنۡ أَرۡضِعِيهِۖ فَإِذَا خِفۡتِ عَلَيۡهِ فَأَلۡقِيهِ فِي ٱلۡيَمِّ وَلَا تَخَافِي وَلَا تَحۡزَنِيٓۖ إِنَّا رَآدُّوهُ إِلَيۡكِ وَجَاعِلُوهُ مِنَ ٱلۡمُرۡسَلِينَ
b. 20:39. (close)
a. 20:39. (close)
The preceding seven verses had spoken of Moses’ mission and by implication had referred to the mission of the Holy Prophet and in fact to the mission of every Prophet of God. From this verse, however, begins the actual story of Moses.
Whereas Moses was cast into the river by his mother to escape being killed by the people of Pharaoh, the Holy Prophet’s mother had to entrust him, while yet a child, to the care of a poor wet-nurse, to whom all the well-to-do families of Mecca had refused to entrust their babies on account of her poverty. (close)
فَالۡتَقَطَہٗۤ اٰلُ فِرۡعَوۡنَ لِیَکُوۡنَ لَہُمۡ عَدُوًّا وَّ حَزَنًا ؕ اِنَّ فِرۡعَوۡنَ وَ ہَامٰنَ وَ جُنُوۡدَہُمَا کَانُوۡا خٰطِئِیۡنَ ﴿۹﴾
فَٱلۡتَقَطَهُۥٓ ءَالُ فِرۡعَوۡنَ لِيَكُونَ لَهُمۡ عَدُوّٗا وَحَزَنًاۗ إِنَّ فِرۡعَوۡنَ وَهَٰمَٰنَ وَجُنُودَهُمَا كَانُواْ خَٰطِـِٔينَ
a. 20:40. (close)
2200. The particle lam in Liyakuna (so that he became) is called Lam-e-‘Aqibah and denotes result and consequence. (close)
2883. Important Words:
التقطه (picked him up) is derived from لقط which means, he picked it up, took it up from the ground. التقط الشیء means, he picked up the thing; he stumbled upon it unexpectedly without seeking it. لقیته التقاطا means, I met him unexpectedly (Lane & Aqrab).
The particle ل in لیکون (that he might become) is called لام العاقبة and denotes result and consequence, as in the well-known Arabic couplet:
لدو اللموت وابنوا للخراب
فکلکم یسیر الی تباب
i.e. bear children that they should die and build houses that they should fall into ruins, for all of you are marching towards destruction. Thus the first part of the verse would mean, "And the family of Pharaoh picked him up with the result that ultimately he became an enemy and a source of great grief and sorrow for them." (close)
وَ قَالَتِ امۡرَاَتُ فِرۡعَوۡنَ قُرَّتُ عَیۡنٍ لِّیۡ وَ لَکَ ؕ لَا تَقۡتُلُوۡہُ ٭ۖ عَسٰۤی اَنۡ یَّنۡفَعَنَاۤ اَوۡ نَتَّخِذَہٗ وَلَدًا وَّ ہُمۡ لَا یَشۡعُرُوۡنَ ﴿۱۰﴾
وَقَالَتِ ٱمۡرَأَتُ فِرۡعَوۡنَ قُرَّتُ عَيۡنٖ لِّي وَلَكَۖ لَا تَقۡتُلُوهُ عَسَىٰٓ أَن يَنفَعَنَآ أَوۡ نَتَّخِذَهُۥ وَلَدٗا وَهُمۡ لَا يَشۡعُرُونَ
2201. God’s ways indeed are inscrutable. Pharaoh did not know that the very child, upon whom he was lavishing so much care and love, would one day prove an instrument of punishment for him in the hands of Destiny because he had flouted and defied Divine commandments and had held the Israelites in bondage and tyrannized over them for a long time. (close)
God’s ways indeed are inscrutable. Pharaoh did not know that the very child upon whom he had lavished so much care and love will one day prove an instrument of punishment for him in the hands of Destiny because he had flouted and defied Divine commandments and had held the Israelites in bondage and had tyrannized over them for a long time. (close)