Fa asbaha fil madeenati khaaa'ifany yataraqqabu fa izal lazis tansarahoo
bil amsi yastasrikhuh; qaala lahoo moosaaa innaka laghawiyyum mubeen
Falammaaa an araada ai yabtisha billazee huwa 'aduwwul lahumaa qaala yaa
Moosaaa atureedu an taqtulanee kamaa qatalta nafsam bil amsi in tureedu
illaaa an takoona jabbaaram fil ardi wa maa tureedu an takoona minal
Wa jaaa'a rajulum min aqsal madeenati yas'aa qaala yaa Moosaaa innal
mala a yaa tamiroona bika liyaqtulooka fakhruj innee laka minan naasiheen
Wa lammaa tawajjaha tilqaaa'a Madyana qaala 'asaa Rabbeee ai yahdiyanee
Wa lammaa warada maaa'a Madyana wajada 'alaihi ummatam minannaasi
yasqoona wa wajada min doonihimum ra ataini tazoodaani qaala maa khatubkumaa
qaalataa laa nasqee hataa yusdirar ri'aaa'u wa aboonaa shaikhun kabeer
Fasaqaa lahumaa summa tawallaaa ilaz zilli faqaala Rabbi innee limaaa
anzalta ilaiya min khairin faqeer
Fajaaa'at hu ihdaahumaa tamshee 'alas tihyaaa'in qaalat inna abee
yad'ooka li yajziyaka ajra maa saqaita lanaa; falammaa jaaa'ahoo wa qassa 'alaihil
qasasa qaala laa takhaf najawta minal qawmiz zaalimeen
Qaala innee ureedu an unkihaka ihdab nataiya haataini 'alaaa an
taajuranee samaaniya hijaj; fa in atmamta 'ashran famin 'indika wa maaa
ureedu an ashuqqa 'alaik; satajiduneee in shaaa'al laahu minas saaliheen
Qaala zaalika bainee wa bainaka aiyamal ajalaini qadaitu falaa 'udwaana
'alaiya wallaahu 'alaa ma naqoolu Wakeel (section 3)
Falammmaa qadaa Moosal ajala wa saara bi ahliheee aanasa min jaanibit
Toori naaran qaala li ahlihim kusooo inneee aanastu naaral la 'alleee
aateekum minhaa bikhabarin aw jazwatim minan naari la 'allakum tastaloon
Falammaaa ataahaa noodiya min shaati'il waadil aimani fil buq'atil
muubaarakati minash shajarati ai yaa Moosaaa inneee Anal laahu Rabbul 'aalameen
Wa an alqi 'asaaka falam maa ra aahaa tahtazzu ka annnahaa jaaannunw
wallaa mudbiranw wa lam yu'aqqib; yaa Moosaa aqbil wa laa takhaf innaka
Usluk yadaka fee jaibika takhruj baidaaa'a min ghairi sooo'inw wadmum
ilaika janaahaka minar rahbi fazaanika burhaanaani mir Rabbika ilaa Fiw'awna
wa mala'ih; innahum kaanoo qawman faasiqeen
Qaala Rabbi innee qataltu minhum nafsan fa akhaafu ai yaqtuloon
Wa akhee Haaroonu huwa afsahu minnee lisaanan fa arsilhu ma'iya rid ai
yusaddiquneee innee akhaafu ai yukazziboon
Qaala sanashuddu 'adudaka bi akheeka wa naj'alu lakumaa sultaanan falaa
yasiloona ilaikumaa; bi Aayaatinaa antumaa wa manit taba'akumal ghaaliboon
Falammaa jaaa'ahum Moosaa bi Aayaatinaa baiyinaatin qaaloo maa haazaaa
illaa sihrum muftaranw wa maa sami'naa bihaazaa feee aabaaa'inal awwaleen
Wa qaala Moosaa Rabbeee a'alamu biman jaaa'a bilhudaa min 'indihee wa
man takoonu lahoo 'aaqibatud daari innahoo laa yuflihuz zaalimoon
Wa qaala Fir'awnu yaaa aiyuhal mala-u maa 'alimtu lakum min ilaahin
ghairee fa awqid lee yaa Haamaanu 'alatteeni faj'al lee sarhal la'alleee
attali'u ilaaa ilaahi Moosaa wa innee la azunnuhoo minal kaazibeen
Wastakbara huwa wa junooduhoo fil ardi bighairil haqqi wa zannooo
annahum ilainaa laa yurja'oon
Fa akhaznaahu wa junoo dahoo fanabaznaahum fil yammi fanzur kaifa kaana
Wa ja'alnaahum a'immatany yad'oona ilan Naari wa Yawmal Qiyaamati laa
Wa atba'naahum fee haazihid dunyaa la'natanw wa Yawmal Qiyaamati hum
minal maqbooheen (section 4)
Wa laqad aatainaa Moosal Kitaaba mim ba'di maaa ahlaknal quroonal oolaa
basaaa'ira linnaasi wa hudanw wa rahmatal la'allahum yata zakkkaroon
Wa maa kunta bijaanibil gharbiyyi iz qadainaaa ilaa Moosal amra wa maa
kunta minash shaahideen
Wa laakinnaa anshaanaa quroonan fatataawala 'alaihimul 'umur; wa maa
kunta saawiyan feee ahli Madyana tatloo 'alaihim Aayaatinaa wa laakinnaa
Wa maa kunta bijaanibit Toori iz naadainaa wa laakir rahmatam mir
Rabbika litunzira qawmam maaa ataahum min nazeerim min qablika la'allahum
Wa law laaa an tuseebahum museebatum bimaa qaddamat aideehim fa yaqooloo
Rabbanaa law laaa arsalta ilainaa Rasoolan fanattabi'a Aayaatika wa nakoona
Falammaa jaaa'ahumul haqqu min 'indinaa qaaloo law laa ootiya misla maaa
ootiyaa Moosaa; awalam yakfuroo bimaaa ootiya Moosaa min qablu qaaloo
sihraani tazaaharaa wa qaalooo innaa bikullin kaafiroon
Qul faatoo bi Kitaabim min 'indil laahi huwa ahdaa minhu maaa attabi'hu
in kuntum saadiqeen
Fa il lam yastajeeboo laka fa'lam annamaa yattabi'oona ahwaaa'ahum; w
aman adallu mimmanit taba'a hawaahu bighari hudam minal laah; innal laaha
laa yahdil qawmaz zaalimeen (section 5)
Wa laqad wassalnaa lahumul qawla la'allahum yatazakkaroon
Allazeena aatainaahu mul Kitaaba min qablihee hum bihee yu'minoon
Wa izaa yutlaa 'alaihim qaaloo aamannaa biheee innahul haqqu mir
rabbinaaa innaa kunnaa min qablihee muslimeen
Ulaaa'ika yu'tawna ajrahum marratayni bimaa sabaroo wa yadra'oona bil
hasanatis saiyi'ata wa mimmmaa razaq naahum yunfiqoon
Wa izaa sami'ul laghwa a'radoo 'anhu wa qaaloo lanaaa a'maalunaa wa
lakum a'maalukum salaamun 'alaikum laa nabtaghil jaahileen
Innaka laa tahdee man ahbata wa laakinna laaha yahdee mai yashaaa'; wa
Wa qaalooo in nattabi'il hudaa ma'aka nutakhattaf min ardinaa; awalam
numakkkil lahum haraman aaminany yujbaaa ilaihi samaraatu kulli shai'ir
rizqam mil ladunnaa wa laakinna aksarahum laa ya'lamoon
Wa kam ahlaknaa min qaryatim batirat ma'eeshatahaa fatilka masaainuhum
lam tuskam mim ba'dihim illaa qaleelaa; wa kunnaa Nahnul waariseen
Wa maa kaana Rabbuka muhlikal quraa hattaa yab'asa feee ummihaa
Rasoolany yatloo 'alaihim aayaatina; wa maa kunnaa muhlikil quraaa illaa wa
Wa maaa ooteetum min shai'in famataa'ul hayaatid dunyaa wa zeenatuhaa;
wa maa 'indal laahi khairunw wa abqaa; afalaa ta'qiloon (section 6)
Afamanw wa'adnaahu wa'dan hasanan fahuwa laaqeehi kamam matta'naahu
mataa'al hayaatid dunyaa summa huwa Yawmal Qiyaamati minal muhdareen
Wa Yawma yunaadeehim fa-yaqoolu aina shurakaaa 'iyal lazeena kuntum
Wa qaalal lazeena ootul 'ilma wailakum sawaabul laahi khairul liman
aamana wa 'amila saalihaa; wa laa yulaq qaahaaa illas saabiroon
Fakhasafnaa bihee wa bidaarihil arda famaa kaana laho min fi'atiny
yansuroo nahoo min doonil laahi wa maa kaana minal muntasireen
Wa asbahal lazeena tamannaw makaanahoo bil amsi yaqooloona waika annal
laaha yabsutur rizqa limany ya shaaa'u min 'ibaadihee wa yaqdiru law laaa am
mannal laahu 'alainaa lakhasafa binaa waika annahoo laa yuflihul kaafiroon
2. These are Verses of the Book that makes
3. We rehearse to thee some of the story of Moses and
Pharaoh in Truth, for people who believe.
4. Truly Pharaoh elated himself
in the land and broke up its people into sections, depressing a small group
among them: their sons he slew, but he kept alive their females: for he was
indeed a maker of mischief.
5. And We wished to be Gracious to those who
were being depressed in the land, to make them leaders (in Faith) and make them
6. To establish a firm place for them in the land, and to show
Pharaoh, Haman, and their hosts, at their hands, the very things against which
they were taking precautions.
7. So We sent this inspiration to the
mother of Moses: "Suckle (thy child), but when thou hast fears about him, cast
him into the river, but fear not nor grieve: for We shall restore him to thee,
and We shall make him one of Our apostles."
8. Then the people of Pharaoh
picked him up (from the river): (It was intended) that (Moses) should be to them
an adversary and a cause of sorrow: for Pharaoh and Haman and (all) their hosts
were men of sin.
9. The wife of Pharaoh said: "(Here is) joy of the eye,
for me and for thee: slay him not. It may be that he will be use to us, or we
may adopt him as a son." And they perceived not (what they were doing)!
10. But there came to be a void in the heart of the mother of Moses: She was
going almost to disclose his (case), had We not strengthened her heart (with
faith), so that she might remain a (firm) believer.
11. And she said to
the sister of (Moses), "Follow him" so she (the sister) watched him in the
character of a stranger. And they knew not.
12. And we ordained that he
refused suck at first, until (His sister came up and) said: "Shall I point out
to you the people of a house that will nourish and bring him up for you and be
sincerely attached to him?"...
13. Thus did We restore him to his mother,
that her eye might be comforted, that she might not grieve, and that she might
know that the promise of Allah is true: but most of them do not understand.
14. When he reached full age, and was firmly established (in life), We
bestowed on him wisdom and knowledge: for thus do We reward those who do good.
15. And he entered the city at a time when its people were not watching: and
he found there two men fighting,- one of his own religion, and the other, of his
foes. Now the man of his own religion appealed to him against his foe, and Moses
struck him with his fist and made an end of him. He said: "This is a work of
Evil (Satan): for he is an enemy that manifestly misleads!"
prayed: "O my Lord! I have indeed wronged my soul! Do Thou then forgive me!" So
(Allah) forgave him: for He is the Oft-Forgiving, Most Merciful.
said: "O my Lord! For that Thou hast bestowed Thy Grace on me, never shall I be
a help to those who sin!"
18. So he saw the morning in the city, looking
about, in a state of fear, when behold, the man who had, the day before, sought
his help called aloud for his help (again). Moses said to him: "Thou art truly,
it is clear, a quarrelsome fellow!"
19. Then, when he decided to lay hold
of the man who was an enemy to both of them, that man said: "O Moses! Is it thy
intention to slay me as thou slewest a man yesterday? Thy intention is none
other than to become a powerful violent man in the land, and not to be one who
sets things right!"
20. And there came a man, running, from the furthest
end of the City. He said: "O Moses! the Chiefs are taking counsel together about
thee, to slay thee: so get thee away, for I do give thee sincere advice."
21. He therefore got away therefrom, looking about, in a state of fear. He
prayed "O my Lord! save me from people given to wrong-doing."
when he turned his face towards (the land of) Madyan, he said: "I do hope that
my Lord will show me the smooth and straight Path."
23. And when he
arrived at the watering (place) in Madyan, he found there a group of men
watering (their flocks), and besides them he found two women who were keeping
back (their flocks). He said: "What is the matter with you?" They said: "We
cannot water (our flocks) until the shepherds take back (their flocks): And our
father is a very old man."
24. So he watered (their flocks) for them;
then he turned back to the shade, and said:"O my Lord! truly am I in (desperate)
need of any good that Thou dost send me!"
25. Afterwards one of the
(damsels) came (back) to him, walking bashfully. She said: "My father invites
thee that he may reward thee for having watered (our flocks) for us." So when he
came to him and narrated the story, he said: "Fear thou not: (well) hast thou
escaped from unjust people."
26. Said one of the (damsels): "O my (dear)
father! engage him on wages: truly the best of men for thee to employ is the
(man) who is strong and trusty"....
27. He said: "I intend to wed one of
these my daughters to thee, on condition that thou serve me for eight years; but
if thou complete ten years, it will be (grace) from thee. But I intend not to
place thee under a difficulty: thou wilt find me, indeed, if Allah wills, one of
28. He said: "Be that (the agreement) between me and
thee: whichever of the two terms I fulfil, let there be no ill-will to me. Be
Allah a witness to what we say."
29. Now when Moses had fulfilled the
term, and was travelling with his family, he perceived a fire in the direction
of Mount Tur. He said to his family: "Tarry ye; I perceive a fire; I hope to
bring you from there some information, or a burning firebrand, that ye may warm
30. But when he came to the (fire), a voice was heard from
the right bank of the valley, from a tree in hallowed ground: "O Moses! Verily I
am Allah, the Lord of the Worlds....
31. "Now do thou throw thy rod!" but
when he saw it moving (of its own accord) as if it had been a snake, he turned
back in retreat, and retraced not his steps: O Moses!" (It was said), "Draw
near, and fear not: for thou art of those who are secure.
32. "Move thy
hand into thy bosom, and it will come forth white without stain (or harm), and
draw thy hand close to thy side (to guard) against fear. Those are the two
credentials from thy Lord to Pharaoh and his Chiefs: for truly they are a people
rebellious and wicked."
33. He said: "O my Lord! I have slain a man among
them, and I fear lest they slay me.
34. "And my brother Aaron - He is
more eloquent in speech than I: so send him with me as a helper, to confirm (and
strengthen) me: for I fear that they may accuse me of falsehood."
said: "We will certainly strengthen thy arm through thy brother, and invest you
both with authority, so they shall not be able to touch you: with Our Sign shall
ye triumph,- you two as well as those who follow you."
36. When Moses
came to them with Our clear signs, they said: "This is nothing but sorcery faked
up: never did we head the like among our fathers of old!"
37. Moses said:
"My Lord knows best who it is that comes with guidance from Him and whose end
will be best in the Hereafter: certain it is that the wrong-doers will not
38. Pharaoh said: "O Chiefs! no god do I know for you but
myself: therefore, O Haman! light me a (kiln to bake bricks) out of clay, and
build me a lofty palace, that I may mount up to the god of Moses: but as far as
I am concerned, I think (Moses) is a liar!"
39. And he was arrogant and
insolent in the land, beyond reason,- He and his hosts: they thought that they
would not have to return to Us!
40. So We seized him and his hosts, and
We flung them into the sea: Now behold what was the end of those who did wrong!
41. And we made them (but) leaders inviting to the Fire; and on the Day of
Judgment no help shall they find.
42. in this world We made a curse to
follow them and on the Day of Judgment they will be among the loathed (and
43. We did reveal to Moses the Book after We had destroyed the
earlier generations, (to give) Insight to men, and guidance and Mercy, that they
might receive admonition.
44. Thou wast not on the Western side when We
decreed the Commission to Moses, nor wast thou a witness (of those events).
45. But We raised up (new) generations, and long were the ages that passed
over them; but thou wast not a dweller among the people of Madyan, rehearsing
Our Signs to them; but it is We Who send apostles (with inspiration).
Nor wast thou at the side of (the Mountain of) Tur when we called (to Moses).
Yet (art thou sent) as Mercy from thy Lord, to give warning to a people to whom
no warner had come before thee: in order that they may receive admonition.
47. If (We had) not (sent thee to the Quraish),- in case a calamity should
seize them for (the deeds) that their hands have sent forth, they might say:
"Our Lord! why didst Thou not sent us an apostle? We should then have followed
Thy Signs and been amongst those who believe!"
48. But (now), when the
Truth has come to them from Ourselves, they say, "Why are not (Signs) sent to
him, like those which were sent to Moses?" Do they not then reject (the Signs)
which were formerly sent to Moses? They say: "Two kinds of sorcery, each
assisting the other!" And they say: "For us, we reject all (such things)!"
49. Say: "Then bring ye a Book from Allah, which is a better guide than
either of them, that I may follow it! (do), if ye are truthful!"
if they hearken not to thee, know that they only follow their own lusts: and who
is more astray than one who follow his own lusts, devoid of guidance from Allah.
for Allah guides not people given to wrong-doing.
51. Now have We caused
the Word to reach them themselves, in order that they may receive admonition.
52. Those to whom We sent the Book before this,- they do believe in this
53. And when it is recited to them, they say: "We believe
therein, for it is the Truth from our Lord: indeed we have been Muslims (bowing
to Allah's Will) from before this.
54. Twice will they be given their
reward, for that they have persevered, that they avert Evil with Good, and that
they spend (in charity) out of what We have given them.
55. And when they
hear vain talk, they turn away therefrom and say: "To us our deeds, and to you
yours; peace be to you: we seek not the ignorant."
56. It is true thou
wilt not be able to guide every one, whom thou lovest; but Allah guides those
whom He will and He knows best those who receive guidance.
57. They say:
"If we were to follow the guidance with thee, we should be snatched away from
our land." Have We not established for them a secure sanctuary, to which are
brought as tribute fruits of all kinds,- a provision from Ourselves? but most of
them understand not.
58. And how many populations We destroyed, which
exulted in their life (of ease and plenty)! now those habitations of theirs,
after them, are deserted,- All but a (miserable) few! and We are their heirs!
59. Nor was thy Lord the one to destroy a population until He had sent to
its centre an apostle, rehearsing to them Our Signs; nor are We going to destroy
a population except when its members practise iniquity.
(material) things which ye are given are but the conveniences of this life and
the glitter thereof; but that which is with Allah is better and more enduring:
will ye not then be wise?
61. Are (these two) alike?- one to whom We have
made a goodly promise, and who is going to reach its (fulfilment), and one to
whom We have given the good things of this life, but who, on the Day of
Judgment, is to be among those brought up (for punishment)?
62. That Day
(Allah) will call to them, and say "Where are my 'partners'?- whom ye imagined
(to be such)?"
63. Those against whom the charge will be proved, will
say: "Our Lord! These are the ones whom we led astray: we led them astray, as we
were astray ourselves: we free ourselves (from them) in Thy presence: it was not
us they worshipped."
64. It will be said (to them): "Call upon your
'partners' (for help)" :they will call upon them, but they will not listen to
them; and they will see the Penalty (before them); (how they will wish) 'if only
they had been open to guidance!'
65. That Day (Allah) will call to them,
and say: "What was the answer ye gave to the apostles?"
66. Then the
(whole) story that Day will seem obscure to them (like light to the blind) and
they will not be able (even) to question each other.
67. But any that (in
this life) had repented, believed, and worked righteousness, will have hopes to
be among those who achieve salvation.
68. Thy Lord does create and choose
as He pleases: no choice have they (in the matter): Glory to Allah. and far is
He above the partners they ascribe (to Him)!
69. And thy Lord knows all
that their hearts conceal and all that they reveal.
70. And He is Allah.
There is no god but He. To Him be praise, at the first and at the last: for Him
is the Command, and to Him shall ye (all) be brought back.
71. Say: See
ye? If Allah were to make the night perpetual over you to the Day of Judgment,
what god is there other than Allah, who can give you enlightenment? Will ye not
72. Say: See ye? If Allah were to make the day perpetual
over you to the Day of Judgment, what god is there other than Allah, who can
give you a night in which ye can rest? Will ye not then see?
73. It is
out of His Mercy that He has made for you Night and Day,- that ye may rest
therein, and that ye may seek of his Grace;- and in order that ye may be
74. The Day that He will call on them, He will say: "Where are
my 'partners'? whom ye imagined (to be such)?"
75. And from each people
shall We draw a witness, and We shall say: "Produce your Proof": then shall they
know that the Truth is in Allah (alone), and the (lies) which they invented will
leave them in lurch.
76. Qarun was doubtless, of the people of Moses; but
he acted insolently towards them: such were the treasures We had bestowed on him
that their very keys would have been a burden to a body of strong men, behold,
his people said to him: "Exult not, for Allah loveth not those who exult (in
77. "But seek, with the (wealth) which Allah has bestowed on
thee, the Home of the Hereafter, nor forget thy portion in this world: but do
thou good, as Allah has been good to thee, and seek not (occasions for) mischief
in the land: for Allah loves not those who do mischief."
78. He said:
"This has been given to me because of a certain knowledge which I have." Did he
not know that Allah had destroyed, before him, (whole) generations,- which were
superior to him in strength and greater in the amount (of riches) they had
collected? but the wicked are not called (immediately) to account for their
79. So he went forth among his people in the (pride of his wordly)
glitter. Said those whose aim is the Life of this World: "Oh! that we had the
like of what Qarun has got! for he is truly a lord of mighty good fortune!"
80. But those who had been granted (true) knowledge said: "Alas for you! The
reward of Allah (in the Hereafter) is best for those who believe and work
righteousness: but this none shall attain, save those who steadfastly persevere
81. Then We caused the earth to swallow up him and his house;
and he had not (the least little) party to help him against Allah, nor could he
82. And those who had envied his position the day before
began to say on the morrow: "Ah! it is indeed Allah Who enlarges the provision
or restricts it, to any of His servants He pleases! had it not been that Allah
was gracious to us, He could have caused the earth to swallow us up! Ah! those
who reject Allah will assuredly never prosper."
83. That Home of the
Hereafter We shall give to those who intend not high- handedness or mischief on
earth: and the end is (best) for the righteous.
84. If any does good, the
reward to him is better than his deed; but if any does evil, the doers of evil
are only punished (to the extent) of their deeds.
85. Verily He Who
ordained the Qur'an for thee, will bring thee back to the Place of Return. Say:
"My Lord knows best who it is that brings true guidance, and who is in manifest
86. And thou hadst not expected that the Book would be sent to
thee except as a Mercy from thy Lord: Therefore lend not thou support in any way
to those who reject ((Allah)'s Message).
87. And let nothing keep thee
back from the Signs of Allah after they have been revealed to thee: and invite
(men) to thy Lord, and be not of the company of those who join gods with Allah.
88. And call not, besides Allah, on another god. There is no god but He.
Everything (that exists) will perish except His own Face. To Him belongs the
Command, and to Him will ye (all) be brought back.
The Surah takes its name from verse 25 in which the word Al-Qasas occurs.
Lexically, qasas means to relate events in their proper sequence. Thus, from the
viewpoint of the meaning too, this word can be a suitable title for this Surah,
for in it the detailed story of the Prophet Moses has been related.
Period of Revelation As already mentioned in the
introduction to Surah An Naml, according to Ibn Abbas and Jabir bin Zaid, Surahs
Ash-Shu`araa', An-Naml and Al- Qasas were sent down one after the other. The
language, the style and the theme also show that the period of the revelation of
these three Surahs is nearly the same. Another reason for their lose resemblance
is that the different parts of the Prophet Moses story as mentioned in these
surahs together make up a complete story. In Surah Ash Shu`araa', excusing
himself for not accepting the office of Prophethood the Prophet Moses submits,
"The people of Pharaoh have the charge of a crime against me; therefore, I fear
that they will put me to death." Then, when lie goes before Pharaoh, the latter
says, "Did we not bring you up as a child in our house? You lived quite a few
years of your life among us, and then you did what you did." Nothing more of
this has been mentioned there, but in this Surah the other details have been
supplied. Similarly, in Surah An-Naml the story starts abruptly from the time
when the Prophet Moses was journeying with his family and suddenly saw a fire at
a distance. In that Surah nothing has been said about the nature of his journey,
or the place he was coming from, or his destination, but this Surah supplies all
the necessary details. Thus, the three Surahs read together complete the story
of the Prophet Moses (Allah's peace be upon him).
Topics The main theme is to remove the doubts and objections that
were being raised against the Prophethood of the Holy Prophet Muhammad (upon
whom be Allah's peace and blessings) and to invalidate the excuses which were
being offered for not believing in him.
For this purpose, first the story of the Prophet Moses has been related,
which, by analogy with the period of revelation, impresses the following points
in the listeners mind automatically:
First, Allah provides the means and motives of whatever He wills to do,
in imperceptible ways. Thus, Allah so arranged things that the child through
whom Pharaoh had to be removed from power, was bred and brought up in his own
house, and he could not know whom he was fostering. Who can then fight God and
frustrate Him by his machinations.
Secondly, Prophethood is not granted
to a person amid festivities by issuing a proclamation from the earth and
heavens. You wonder how Muhammad (upon whom be Allah's peace) has been blessed
with Prophethood unexpectedly, all of a sudden, but Moses whom you yourselves
acknowledge as a Prophet (v. 48) had also become a Prophet unexpectedly, while
on a journey, and nobody had known what event had occurred in the desolation at
the foot of Mt. Sinai. Even Moses himself did not know a moment before what he
was going to be blessed with. He, in fact, had gone to bring a piece of the fire
but had returned with the gift of Prophethood.
Thirdly, the person from whom Allah wants to take some service comes out
without any army and armor and without an apparent helper or force at his back,
yet he puts to rout much stronger and better equipped opponents. The contrast
that existed between the strengths of Moses (peace be upon him) and Pharaoh was
much more prominent and glaring than that which existed between Muhammad (peace
be upon him) and the quraish; yet the world knows who had come out victorious in
the end and who had been routed.
Fourthly, you refer to Moses again and
again and say, "Why has Muhammad not been given the same which was given to
Moses? i. e. miracles of the staff, the shining hand, etc. as if to suggest that
you would readily believe only if you were shown the kind of the miracles that
were shown by Moses to Pharaoh. But do you know what sort of response was made
by those who were shown those miracles? They had not believed even after seeing
the miracles, and had only said, "This is magic", for they were involved in
stubbornness and hostility to the Truth. The same malady afflicts you today.
Will you believe only when you are slowly the same kind of miracles?Then, do you
know what fate the disbelievers had met even after seeing the miracles? They
were annihilated by Allah. Do you now wish to meet the same doom by asking for
the miracles in your obstinacy?
These were the things which were automatically impressed in the mind of every
listener who heard this story in the pagan environment of Makkah, for a similar
conflict was going on at that time between the Holy Prophet and disbelievers of
Makkah as had already taken place between the Prophet Moses and Pharaoh before.
This was the background against which the story of the Prophet Moses was
narrated so that a perfect analogy was established automatically in every detail
between the conditions prevailing then in Makkah and those existing in the time
of the Prophet Moses. Then, from verse 43 onward the discourse turns to the real
In the first place, the narration of a two thousand year old historical
event by the Holy Prophet with such accuracy and detail, is presented as a proof
of his Prophethood although he was un-lettered and the people of his city and
clan knew full well that he had no access to any source of such information as
they could point out.
Then the disbelievers of Makkah have been warned
and put to shame for an event that occurred in those very days. Some Christians
had come to Makkah and embraced Islam when they heard the Qur'an from the Holy
Prophet. Instead of learning any lesson from this the Makkans were so upset at
this that their leader, Abu Jahl, disgraced those people publicly.
conclusion, the excuse that the disbelievers put forward for not believing in
the Holy Prophet has been dealt with. What they feared was this:"If we give up
the polytheistic creed of the Arabs and accept the doctrine of Tauhid instead,
this will put an end to our supremacy in the religious, political and economic
fields, which, in turn, will destroy our position of the most influential tribe
of Arabia and we shall be left with no refuge anywhere in the land." As this was
the real motive of the chiefs of the Quraish for their antagonism towards the
Truth, and their doubts and objections were only the pretenses, which they
invented to deceive the common people, Allah has dealt with these fully till the
end of the Surah, considered each aspect of these in a wise manner and offered
the remedy for their basic ailment due to which those people judged the Truth
and falsehood only from the viewpoint of their worldly interests.