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Bismillaahir Rahmaanir Raheem 
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Translators: Ahmed Ali ● Amatul Rahman Omar ● Daryabadi ● Faridul Haque ● Hamid S. Aziz ● Maulana Mohammad Ali ● Pickthall ● Sarwar ● Shakir ● Yusuf Ali
Recitation by Mishary Al-Alfasy
Name
This Surah takes its name from its "first word "Ta Ha." This name, like the
names of many other Surahs, is merely symbolic.
Period of Revelation
The period of its revelation is the same as of Surah Maryam. It is just possible
that it was sent down during the Migration to Habash or just after it. Anyhow,
it is certain that this Surah was revealed before Hadrat Umar embraced Islam.
According to a well known and authentic tradition when Hadrat Umar set out to
kill the Holy Prophet, he met a certain person, who said, "Before you do
anything else, you should know that your own sister and brother-in-law have
embraced Islam" Hearing this, he directly went to the house of his sister. There
he found his sister, Fatimah, and his brother-in-law, Said bin Zaid, learning
the contents of a scroll from Khabbab bin Art. When Fatimah saw him coming she
hid the scroll at once, but Hadrat Umar had heard the recital, so he began to
interrogate them about it. Then he began to thrash his brother-in-law, and
wounded his sister, who tried to protect him. At last both of them confessed,
"We have become Muslims; you may do whatever you like." As Hadrat Umar was moved
to see blood running down from her head, he said, "Show me the thing you were
reading." The sister asked him to promise on oath that he would not tear it, and
added, "You cannot touch it unless you have a bath." Accordingly, Hadrat Umar
took his bath and when he began to read the scroll, which contained this Surah,
he spontaneously spoke out, "What an excellent thing!" At this Hadrat Khabbab,
who had hidden himself at the sound of his footsteps, came out of his hiding and
said, "By God, I have high expectations that Allah will get great service from
you to propagate the Message of His Prophet, for just yesterday I heard the Holy
Prophet praying to Allah, 'My Lord, make Abul Hakam bin Hisham (Abu Jahl) or
Umar bin Khattab a supporter of Islam. So O Umar, turn to Allah, turn to Allah."
These words proved to be so persuasive that he at once accompanied Hadrat
Khabbab and went to the Holy Prophet to embrace Islam. This happened a short
time after the Migration to Habash.
Theme and Topics of Discussion
This Surah begins with the enunciation of the object of the Revelation of the
Qur'an to this effect:"O Muhammad, this Quran has not been sent down to you to
put you unnecessarily to some great affliction. It does not demand from you to
perform the impossible task of imbuing the hearts of the obdurate disbelievers
with Faith. It is merely an admonition meant to guide on to the Right Path those
who fear God and want to save themselves from His punishment. This Quran is the
Word of the Master of the earth and the heavens and God-head belongs to Him
alone:These two facts are eternal whether one believes them or not."
After this introduction, the Surah abruptly moves on to relate the story of
Prophet Moses without any apparent relevancy and without even hinting at its
applicability to the events of the period. However, if we read between the
lines, we realize that the discourse is addressed very relevantly to the people
of Makkah. But before we explain the hidden meaning of the discourse, we must
keep in view the fact that the Arabs in general acknowledged Moses as a Prophet
of God. This was so because they had "been influenced by the large number of the
Jews around them and by" the neighboring Christian kingdoms. Now let us state
those things which are hidden between the lines of the story:
Allah does not appoint a Prophet by the beat of drums or My celebrating the
occasion in a regular and formal ceremony, as if to say, "We are appointing such
and such a person as Our Prophet from today." On the contrary, He bestows
Prophethood in a confidential manner just as He did in the case of Prophet
Moses. Therefore you should not consider it strange if Hadrat Muhammad has been
appointed as a Prophet all of a sudden and without any public proclamation.
The fundamental principles presented by Prophet Muhammad - Tauhid and the
Hereafter - are just the same as were taught to Prophet Moses at the time of his
appointment.
Prophet Muhammad has been made the standard bearer of the Message of the Truth
among the people of the Quraish all by himself without material provisions, just
as Prophet Moses was entrusted with the Mission to go to a tyrant king like
Pharaoh and ask him to give up his attitude of rebellion. These are the
mysterious ways of Allah. He catches hold of a way farer of Midian on his way to
Egypt and says, "Go and fight with the greatest tyrant of the time." He did not
provide him with armies and provisions for this Mission. The only thing He did
was to appoint his brother as his assistant at his request.
You, O People of Makkah, should note it well that Pharaoh employed the same
devices against Prophet Moses as you are employing against Prophet Muhammad --
frivolous objections, accusations, and cruel persecutions. You should know that
Allah's Prophet came out victorious over Pharaoh, who possessed large armies and
war equipments. Incidentally, the Muslims have been consoled and comforted,
though not in so many words, that they should not be afraid of fighting with the
Quraish against fearful odds, for the mission which is supported by Allah comes
out victorious in the end. At the same time, the Muslims have been exhorted to
follow the excellent example of the magicians of Egypt, who remained steadfast
in their Faith, though Pharaoh threatened them with horrible vengeance.
An incident from the story of the Israelites has been cited to show in what
ridiculous manner the idolization of false gods and goddesses starts and that
the Prophets of God do not tolerate even the slightest tinge of this
preposterous practice. Likewise, Prophet Muhammad is following the former
Prophets in opposing shirk and idol worship today.
Thus, the story of Moses has been used to throw light on all those matters which
were connected with the conflict between the Holy Prophet and the Quraish. Then
at the end of the story, the. Quraish have been briefly admonished, as if to
say, "The Quran has been sent down in your tongue for your own good. If you
listen to it and follow its admonition, you will be doing so for your own good
but if you reject it, you will yourselves meet with an evil end."
After this the story of Prophet Adam has been related, as if to tell the Quraish,
"The way you are following is the way of Satan, whereas the right way for a man
is to follow his father Adam. He was beguiled by Satan, but when he realized his
error, he plainly confessed it and repented and again turned back to the service
of Allah and won His favor. On the other hand, if a person follows Satan and
sticks to his error obdurately in spite of admonition, he does harm to himself
alone like Satan."
In the end, the Holy Prophet and the Muslims have been advised not to be
impatient in regard to the punishment to the disbelievers, as if to say, "Allah
has His Own scheme concerning them. He does not seize them at once but gives
them sufficient respite. Therefore you should not grow impatient but bear the
persecutions with fortitude and go on conveying the Message."
In this connection, great emphasis has been laid on Salat so that it may create
in the believers the virtues of patience, forbearance, contentment, resignation
to the will of God and self analysis for these are greatly needed in the service
of the Message of the Truth.
1This verse makes plain the meaning of the previous one. The object of the
Revelation of the Qur'an is riot to make the Holy Prophet do something
impossible and to put him to unnecessary distress by demanding from him to imbue
the hearts of the obdurate people with Faith, but to admonish those people who
have fear of Allah. Therefore the Holy Prophet should not waste his efforts on
those people who have no fear of God left in them, and who do not bother at all
about what is Truth and what is falsehood.
2That is, "After creating the universe, He is ruling over it and conducting all
the affairs of its management."
3That 'is, "You need not complain to Allah in a loud voice against the
persecution from which you and your companions are suffering and the mischievous
machinations your enemies are devising to defeat you for Allah is fully aware of
all those things, and He hears even the complaints you cherish in your hearts."
4That is, "He possesses all the excellent attributes and characteristics."
5This happened when Prophet Moses was returning to Egypt after passing several
years in exile in Midian, along with his wife whom he had married there.
According to the early part of his history, which has been related in Surah
XXVIII (Al-Qasas), an Egyptian had been killed by Prophet Moses; so he had to
leave Egypt in order to escape arrest and had taken refuge in Midian.
6It appears that this happened during a night of winter, when Prophet Moses was
passing through the southern part of the Sinai Peninsula. When he saw a fire at
a distance, he went towards it in the hope that he might get some of it to keep
his wife and children warm during the night, or at least get some guidance
concerning the direction of his journey. But instead of this it was his good
fortune that he found the guidance to the Right Way.
7Probably, it is because of this that the Jews do not say their prayers with
their shoes on. The Holy Prophet, however, removed this misunderstanding,
saying, "Act in contrast to the practice of the Jews who do not say their
prayers with their shoes or leather socks on." (Abu Da'ud). It does not,
however, mean that one must say one's prayers with the shoes on, but it is
merely to make it lawful to say prayers with shoes on. This is confirmed by
another tradition, related by Abu Da'ud from `Amar bin `As, that he had seen the
Holy Prophet saying his prayer both with and without the shoes.
There are other traditions also to this effect but it should also be kept in
mind that there were no carpets, mats, etc. in the mosques in those days, not
even in the Holy Prophet's Mosque. Therefore it would be improper to go with
shoes on into the mosques of today which have carpets, mats, etc. However, one
may say one's prayer on grassy plots or open ground with shoes on.
8In general, the commentators are of the opinion that Tuwa was the name of the
valley, but according to some it means, "The valley that had been made sacred
for the time being."
9This is the real object of Salat. It has been prescribed to remind people that
they should not become neglectful of Allah by worldly diversions and that they
should remember that man is not an unbridled free being but a servant of Allah.
Salat has been prescribed five times a day to remind man of Allah's presence.
Some people are of the opinion that it means: "Establish Salat, so that I may
remember you."
Incidentally, according to this verse, if one forgets to offer a prayer in time,
one should offer it when one recollects it. This is also supported by a
tradition related by Hadrat Anas: "If one forgets to offer a certain prayer at
the proper time, he should offer it whenever he recollects this; for there is no
other expiation for this omission." (Bukhari, Muslim, Ahmed). There is another
tradition related by Abu Hurairah to the same effect. It was inquired from the
Holy Prophet: "What should we do if we remained asleep during the time of
prayer?" The Holy Prophet said, "There is no sin if one remained asleep. The sin
is that one should neglect one's prayer intentionally while awake. Therefore if
one forgets to offer a prayer or remained asleep one should offer that prayer on
remembering it or on awaking." (Tirmizi, Nasa'i, Abu Da'ud).
10After Tauhid the second thing that was revealed to all the Prophets was the
reality of the "Hereafter", and they were appointed to impart its knowledge to
their peoples. Here its object Gas also been stated. The Hour of Resurrection is
destined to come so that every one should get the recompense in the Hereafter of
what one did in this world, and that Hour has been kept secret to fulfill the
requirement of the trial. For the one who believes in the Hereafter will always
be on his guard against any deviation from the Right Way, and the one who does
not believe in the coming of that Hour will remain engaged in other things, for
he will think that he did not see any sign of the coming of the Hour.
11This question was not asked for the sake of getting any information, for Allah
knew that Moses held a staff in his hand. The question was posed with a view to
impressing upon him the fact that it was a staff so that he might be mentally
prepared to see the miracle which was going to be performed with it.
12Prophet Moses deliberately prolonged his answer and did not stop at: "It is my
staff". This was because he naturally wanted to prolong the dialogue to make the
privilege meeting last longer.
13That is, "Your hand will shine brightly like the sun, but it will not cause
any hurt to you. " It is strange that the Bible interprets this miracle, saying
that 'his hand was leprous as snow but it was turned again as his other flesh'.
The Talmud also interprets the miracle in the same way and adds that this was a
miracle which was meant for Pharaoh who was suffering from leprosy. It is a pity
that the same interpretation has been adopted by our own commentators, though
the correct interpretation is the one that has been adopted by us, and many
former commentators. Obviously, it is bad taste to attribute to a Prophet the
repugnant miracle of leprosy and that, too, before a king in his court.
14That is, Fill my heart with the courage that may enable me to perform the
obligations connected with the great Mission of a Messenger, and give me the
confidence for its fulfillment. Prophet Moses prayed for this because he
realized the grave responsibilities of the great Mission.
15Prophet Moses prayed to Allah for this because he was conscious that he was
not a fluent speaker but was slow of speech. He also knew that as a Messenger he
would have to be fluent in order to impress Pharaoh and his courtiers. This is
confirmed by the Bible (Exodus 4: 10) but the Talmud gives a strange explanation
for this impediment in his speech. According to it, when he was a child he burnt
his tongue with a live coal to escape punishment from Pharaoh whose crown he had
taken off from his head and put it on his own head. The same story has been
adopted by many of our commentators though it is absurd on the face of it. Our
interpretation is also confirmed by the Qur'an. The tact is, that at first he
was not a fluent speaker and Pharaoh had also taunted him on this impediment
(XLIII: 52). Prophet Moses realized the same for he said, "My brother Aaron is
more fluent than I, so send him with me as a helper, so that he may support me
(with his fluent speech)." (XXVIII: 34). Afterwards this impediment in his
speech was removed and he was able to deliver very fluent speeches. This tray be
testified by his speeches which have been cited both in the Bible and in the
Qur'an for they are masterpieces of eloquence and rhetoric.
Above all, it does not stand to reason that Allah should appoint a lisper or a
stammerer or a stutterer as His Messenger. That is why the Messengers have
always been the best of mankind in regard to their appearance, personality and
capabilities for they had to be most impressive both in their appearance and
conduct, so that they could not be made the target of ridicule and contempt by
the people because of such personal defects as stammering or stuttering.
16Prophet Aaron was three years older than Prophet Moses (Exodus7:7)
17Allah recounts the favors He had shown to Prophet Moses since his birth in
order to impress on him the fact that he had been brought up under Divine care
right from his birth for the purpose of appointing him as a Messenger. Here mere
references have been made but in Surah XXVIII (Al-Qasas) details of the favors
have been given.
18The only two ways of bringing a man to the Right Way are: ( 1 ) To convince
him by argument and admonition, or (2) to warn him of the consequences of
deviation.
18aIt appears that they implored Allah thus before going before Pharaoh when
Prophet Moses had reached Egypt and Aaron had joined him in the propagation of
the Mission.
19A comparative study of this incident as given in the Bible and the Talmud will
show that the Qur'an does not copy the stories from these books, but gives its
own version in order to portray the Messengers in their true glory and dignity.
According to the Bible, when God said to Moses that He would send him to
Pharaoh, Moses replied, "Who am I, that I should go unto Pharaoh, and that I
should bring forth the children of Israel out of Egypt?" (Exodus 3: 11). God
persuaded and encouraged Moses by giving him Signs but he was still reluctant
and said, "O my Lord, send, I pray thee, by the hand of him whom thou wilt
send." (Exodus 4: 13). And the Talmud goes even further than this and says that
there was an argument between God and Moses for seven days that he should become
a Prophet but Moses did not accept the offer. At this God was angry with him and
so made his brother Aaron a partner in his Prophethood. Moreover, He deprived
the descendants of Moses of the office of priesthood and bestowed it on the
descendants of Aaron. These two versions depict Allah to be suffering from human
weaknesses and Prophet Moses from inferiority complex.
20Here the details have been omitted. These have been given in VII: 103-108,
XXVI: 10-33, XXVIII: 28-40, LXXIX: 15-25.
As regards the necessary information about Pharaoh, see E.N. 85 of Chapter VII.
21Pharaoh addressed Prophet Moses because he was, in regard to Prophethood, the
senior of the two. It is also possible that he deliberately addressed him in
order to exploit his impediment in speech, and ignored Prophet Aaron, who was
more fluent.
As regards the implication of this question of Pharaoh, he meant to say, "YOU
say that you have brought a Message from my Lord to me. Who is that Lord? You
should know that I am the Lord of Egypt and the people of Egypt" . In regard to
this claim of his, see LXXIX: 24, XLIII: 51, XXVIII: 38 and XXVI: 29.
It may also be noted that by this claim Pharaoh did not mean to say that he was
the sole deity of his people nor did it mean that none other was worshiped in
Egypt. As a matter of fact, he himself based his right of sovereignty on his
claim of being the incarnation of the sun god. And we also learn from the
history of Egypt that there were many other gods and goddesses. In fact, what he
claimed was that he was politically the Lord of not only Egypt but also of the
whole of mankind theoretically. Therefore, he would not acknowledge that there
was any supreme sovereign over him whose delegate might bring an order to him
and demand its obedience from him.
22That is, "We acknowledge Him alone as our Lord in every sense: He is our
Sustainer, our Maker, our Master, our Sovereign and is Supreme in everything,
and there is no other lord in any sense but He."
23This concise sentence needs serious attention. It means that it is Allah alone
Who has created everything and given it its distinctive structure, form,
capabilities, characteristics, etc.
(1) For instance, man has been given the hands and feet which are given the most
appropriate structure that was needed for their right functioning.
(2) A human being, an animal, a plant, mineral and the like, air, water and
light-everything has been given that particular form which was needed for its
right functioning in the universe.
(3) Then He has guided everything aright to function properly. It is He Who has
taught everything the way to fulfil that object for which it has been created.
He has taught the ear to hear and the eye to see; the fish to swim and the
swallow to fly; the earth to grow vegetation and the tree to blossom and bear
fruit. In short, He is not only the Creator of everything but also its Guide and
Teacher.
Prophet Moses employed this concise and meaningful sentence to convey the
Message to Pharaoh and his people. He not only gave a suitable reply to Pharaoh
as to who his Lord was, but also told him why He was his Lord, and how there was
no other lord than He. The argument implied in it was this: As Pharaoh and every
one of his subjects was obliged to Allah for his human form and could trot live
even for a moment without the functioning of the different parts of his body
which were performing their functions in accordance with the guidance of Allah,
so Pharaoh's claim that he was the lord of the people was absurd, and its
acknowledgment by his people that he was their Lord, a folly.
Besides this, Prophet Moses also hinted at the need of Prophethood which was
denied by Pharaoh. When Allah guides everything in the universe, He has also to
fulfill the need of the guidance of mankind. Whereas the guidance of. the
animals and birds has been provided by instinct, the guidance of rational human
beings has been provided by sending Messengers who appealed to them by rational
arguments.
24The question posed by Pharaoh was very subtle. He meant to say, "If there is
no other lord than the One Who has given a distinctive form to everyone, then
what will be the position of our forefathers who had been worshiping other
deities since centuries? Were all those people in error? Did all of them deserve
torment'? Did they all lack common sense?" Thus Pharaoh perhaps wanted to give
vent to his anger against Prophet Moses for showing disrespect to his
forefathers. At the same time he also wanted to incite his courtiers and the
common people of Egypt against the Message of Prophet Moses. And this trick has
always been used against the people who propagate the Truth and has always
proved very effective to incite those people who lack common sense. This same
trick has been mentioned here for it was being employed at the very time against
the Holy Prophet by the people of Makkah.
25This answer is full of wisdom. If Prophet Moses had said, "Yes, they all
lacked common sense and had gone astray and would become the fuel of Hell", this
answer, though true, would have served the very purpose Pharaoh had in mind in
putting the question. But the answer given by the Prophet was true and it
frustrated the trick of Pharaoh as well. His answer was to this effect: "Well,
those people have now gone before their Lord, and I have no means of judging
their deeds and intentions. However, their whole record is safe and secure with
Allah, and nothing can escape Him. Allah alone knows how to deal with them. What
concerns you and me is our own position and attitude to life. We should be more
concerned about our own end than of those who have already passed away into
Allah's presence."
26It is quite obvious that vv, 53-55 are an addition by Allah to the foregoing
answer by Prophet Moses. There are other instances of this in the Qur'an that
Allah added a few sentences to the speech of someone by way of admonition.
Moreover, it is connected not only with the preceding verse but also with the
whole reply of Prophet Moses (vv. 50-52).
27That is, "Those, who use their common sense in their search for the Truth,
find a way to the Reality by the help of these Signs, which clearly show that
the universe has One Lord Who alone is sustaining it, and there is no room here
for any other lord."
28That is, Every man has to pass through three stages: (1) from birth to death,
(2) from death to Resurrection, and (3) from the Day of Resurrection to
Eternity. According to this verse, all the three stages will take place on this
Earth.
29"Signs" comprised those arguments which were based on natural phenomena and
human life and those miracles which were given to Prophet Moses. These arguments
are contained in the speeches of Prophet Moses which he delivered before
Pharaoh, and the miracles which he showed and are mentioned at several places in
the Qur'an.
30Here by sorcery are meant the miracles of the staff and the shining hand,
which according to the details given in Chapters VII and XXVI, were shown to
Pharaoh by Prophet Moses in his first visit to his court. On seeing these
miracles Pharaoh was so upset that he cried out, "Have you come to drive us out
of .our country by the power of your sorcery? although he knew that it had never
happened in history that a magician had conquered a country by the power of
sorcery. Moreover, there were hundreds of magicians in his own country, who used
to show their feats to earn rewards and prizes. Accordingly, Pharaoh's statement
that "you are a sorcerer" on the one hand, and his apprehension that "you want
to snatch my kingdom" on the other, were a clear indication of his perturbed
mind: In fact, Pharaoh had come to understand that the welt-reasoned speech of
Moses and his miracles were bound to influence not only his courtiers, but also
the common people and accordingly he tried to play upon their prejudices through
falsehood and treachery. He did not admit that it was a miracle, but called it
sorcery. He wanted to create an impression that any sorcerer of his empire could
turn a staff into a serpent. He also incited the people, saying: "Look! he says
that your forefathers were on the wrong way and deserved perdition. So beware of
him! He is not a Prophet. He simply aspires for power. He wants that the
Israelites should again capture power here like the times of Joseph and wrest
the reigns of government from the Copts." Pharaoh, in fact, wanted to suppress
the invitation to the Truth through such devices. (For details please see E.N.'s
87 to 89 of Chapter VII; E.N. 75 of Chapter X).
31The object of Pharaoh was this: "Once the sorcerers are able to transform the
staffs and ropes into serpents, the entire effect of the miracle performed by
Moses would disappear from the people's minds. That was exactly to Moses'
advantage, who suggested that it was no good fixing an ordinary day or place for
the purpose. The Day of the Feast was at hand. People would flock on that
occasion from all corners of the empire. Therefore, the encounter should be held
in the open so that all might witness it, and in the day time so that every one
should be able to see it clearly."
32Pharaoh and his courtiers considered the coming encounter as a decisive one as
far as their own future was concerned and, therefore, they attached the utmost
importance to it. Courtiers were sent throughout the country to muster round all
the magicians wherever available. People were especially encouraged to come in
the largest numbers to witness the magic skills so as to keep them immune From
the awe inspired by the staff of Moses. It was openly said that the fate of
their religion hinged on the skill of their magicians: their religion could
survive only if they won; otherwise the religion of Moses would have its sway
(see XXVI: 34-51).
Here one should bear in mind the fact that the religion of the royal family and
the elite of Egypt was much different from that of the common people. They had
separate gods and temples and different creeds and concepts about the life after
death. They also differed in the practice of religion as well as in the
ideologies. (Toynbee: A Study of History: Somervell's Abridgment Vols. I-VI, pp.
31-32). Moreover, there were sufficiently strong pockets of the population, who
under the influence of various religious upheavals, were prone to prefer
Monotheism to a creed of polytheism. Besides this, there was also a fairly large
element of the worshipers of One God for the Israelites and their fellow
believers were at least ten per cent of the total population. Pharaoh also
remembered that about 150 years earlier a religious revolution had been brought
about by Pharaoh Amenophis IV or Akhenaton (1377-1360 B.C.) by military force,
which had abolished all deities except Aton, a single, universal god, which was
worshiped by the king and his family. Though this religious revolution had been
reversed later by another king, yet its influence retrained, and Pharaoh dreaded
that Moses might bring about yet another revolution.
33The "adversaries" whom Prophet Moses addressed were Pharaoh and his courtiers
who had dubbed him as a "sorcerer", and not the common people, who had yet to
see the encounter between him and the magicians.
34"The falsehoods" were that they had dubbed Allah's Messenger as a "sorcerer"
and his miracles as "a piece of sorcery."
35This shows that those people felt in their hearts that their position was weak
and knew that the miracle shown by Prophet Moses was not a piece of magic.
Therefore, they had come for the encounter with hesitation and fear. But when
the timely, sudden warning of Prophet Moses shook them to the core, they began
to debate the wisdom of holding the encounter on the Feast Day in an open place
in the broad day light. For they thought that if they were defeated in the
presence of the common people, all would come to know of the difference between
magic and a miracle and they would lose the battle once for all.
36Those who were of this view must have been a few fanatics of Pharaoh's party
who were prepared to go to any extent to oppose Prophet Moses. Those hot-headed
people must have been preparing the public for a determined encounter, while the
saner and experienced among them must have been advising caution and restraint.
37Probably those people based their argument on two things:
(1) If their magicians were also able to turn their staffs into serpents, it
would be a clear proof that Moses too was a sorcerer.
(2) If, on the other hand, Moses won, the rulers would lose their country, and
their ideal way of life, which reflected their culture, their arts, their
civilization, their recreations, etc. would automatically come to an end.
Therefore they should do all they could to defeat Moses.
38They also urged them to present a united front and not to show their
differences on the very occasion of the encounter. For, they argued, any
hesitation and secret consultation before the very eyes of the public would show
that they did not consider themselves to be in the right.
39That confidence was subsequently restored among Pharaoh's party by the speech
of the head-strong people, and the magicians were asked to come iota the field
for the encounter, has been omitted.
40In V11: 116, it was stated: "When they threw down their devices they bewitched
the eyes of the people and filled their hearts with terror." Here it is stated
that it was not the common people alone who were terrified by their magic but
Prophet Moses too suffered from its effect. He not only seemed to see that the
staffs and cords were running about like serpents but he also felt a dread of
them.
41It appears that no sooner did Prophet Moses say, "Cast down", than the
magicians immediately cast their staffs and cords and it seemed as if hundreds
of serpents were running towards him, and he instinctively felt a dread of them.
And there is nothing strange in this because a Prophet is after all a human
being. Besides this, it is also possible that Prophet Moses apprehended that the
demonstration of the magic might create a misunderstanding among the people
about his miracle.
This is also a proof that a Prophet too can be influenced by magic to a certain
extent like the common people, though magicians have no power to produce any
effect on his Prophethood or interfere with Revelation, or misguide hint.
Therefore there is no reason why one should consider as false those traditions
in which it has been stated that the Holy Prophet suffered temporarily from the
effect of magic.
42This is capable of two interpretations:
(1) the staff, which was turned into a dragon by a miracle, actually swallowed
up all the staffs and cords which had been trade to appear as serpents.
(2) The dragon of the staff did not actually swallow up the serpents of the
magicians but wiped out the effect of their magic from these things and they
again became ordinary cords and staffs.
We prefer the second interpretation because the wording of VII: 117 and XXVI: 45
is this: "It swallowed up their false magic", and here the wording is: "It will
swallow up all their sham creation". Obviously, the staffs and cords were not
their creation but the tragic which had made them appear like serpents.
43When they saw the power of the staff of Moses, they involuntarily fell
prostrate as if some one had trade them do so, because they were convinced that
it was a miracle and not a feat of tragic.
44This profession of faith by the magicians shows that every one was aware of
the basic object of the encounter. It was not an encounter between the feats of
the magicians and those of Prophet Moses, but it was to decide whether the claim
of Prophet Moses that he was a Messenger of Allah was true or not. If this staff
was actually turned into a dragon, it was by means of a miracle. On the other
hand, Pharaoh intended to prove by the feats of his magicians that it was not a
miracle but a feat of magic. Incidentally, this also shows that Pharaoh and his
magicians and the common people fully understood the distinction between a
miracle and a feat of magic. ,That is why when the magicians saw that it was a
miracle shown by the power of Allah which had exposed their magic, they did not
say that Moses was a more skillful magician, but straightway fell prostrate,
saying, "We believe in the Lord of Aaron and Moses."
It is obvious that the defeat turned the tables on Pharaoh who had himself
arranged the encounter "to expose" Prophet Moses. He had mustered all his
magicians with a view to demonstrating before the public that there was nothing
extraordinary in turning a staff into a serpent for this could be done by every
magician. But the defeat of the magicians and their acknowledgment testified
that Moses was really a Messenger of Allah and the transformation of the staff
was not a feat of magic but a miracle.
45In VII : 123, it has been stated : "Indeed it was a plot you conspired in the
city to deprive the rightful owners of their power." Here the same thing has
been further explained, as if to say, "It is not merely a plot between you and
him but it appears that Moses is your master and leader. You conspired
beforehand that you would be defeated by your master in the encounter to prove
that he was a Messenger who had shown the miracle of the staff to frustrate your
magic and bring about a political revolution in the country."
46That is, "Right hand and left foot or via versa."
47This was a very cruel way of punishment in ancient times. They fixed a long
pole in the ground or used the trunk of a tree for this purpose. Then a piece of
wood was tied across it at the top. Then the hands of the criminal were nailed
on to it and he was left hanging there for hours to die a slow, painful death.
48This was the last trick played by Pharaoh to win the losing game. He held out
the threat of a cruel punishment in order to coerce them to admit that there
really was a conspiracy between Prophet Moses and them against the kingdom. But
the fortitude and determination of the magicians turned the tables on him. The
very fact that, they were ready to endure the terrible punishment proved to the
world that they had sincerely believed in the Prophethood of Moses and that the
charge of conspiracy was an impudent trick that had been invented as a device.
49It may also be interpreted like this: "It cannot be that we should prefer you
to these plain Signs which have come before us and to that Being Who has created
us."
50This is a saying of Allah, which has been added to the foregoing words of the
magicians.
51This is the most terrible of all the punishments that have been mentioned in
the Qur'an. The criminal will prefer death to the horrible life in Hell, but
death will not come to him. He will remain in that state of agony without any
hope of relief from it.
52Here the details of the events which happened during the long period of
Prophet Moses' stay in Egypt have been omitted. For these please see VII:
130-147, X: 83-92, XL: 23-50 and XLIII: 46-56.
53This happened when God at last appointed a night for the exodus of the
Israelites and the other Muslims from Egypt. They were asked to gather at a
fixed place and set forth as a caravan. Just at the time when they reached the
coast of the Red Sea Prom where they had to cross to the Sinai Peninsula,
Pharaoh arrived there with a large army in their pursuit. We learn from XXVI: 61
-63 that when they were literally between the devil and the deep sea, Allah
commanded Moses to smite the sea with his staff and according to this verse the
sea tore asunder and stood like two high walls on both sides, leaving a dry path
between them for the caravan to pass. Thus, it is quite clear and plain that it
was a miracle, and not the result of a wind storm or tide, for when the water
rises in this way it does not remain standing like two high walls, leaving a dry
path between them. ( For details see E.N. 47 of Chapter XXVI).
54According to XXVI: 64-66, Pharaoh with his hosts. followed the caravan on the
dry path and they were all drowned. In II :50, it has been stated that the
Israelites had reached the other shore and saw them drowning in the sea. From X:
90-92, we learn that Pharaoh professed to believe in God while he was drowning
but this was rejected by God and he was told that his dead body would he
preserved for the coming generations to serve as a lesson for them.
55This was a subtle warning to the disbelievers of Makkah, as if to say, "Your
chiefs and leaders are leading you on the same way on which Pharaoh led his
people; now you may yourselves see that he did not guide them aright."
In conclusion, it will be worth while to consider the version as given in the
Bible, for this will make it plain that it is absolutely false and ridiculous to
say that the Qur'an has copied these stories from the Israelite traditions. We
learn from Exodus the following:
(1) According to 4: 2-5, the miracle of the staff was given to Prophet Moses,
and in 4:17 he was instructed: "And thou shalt take this rod in throe hand,
wherewith thou shalt do signs", but according to 7: 9, the same rod was
transferred to Prophet Aaron and then it remained with him to work miracles.
(2) The first dialogue between Prophet Moses and Pharaoh has been given in
Chapter 5, but there is no mention in it whatever of the Doctrine of Tauhid
presented by Moses. In answer to Pharaoh's question: "Who is the Lord that I
should obey his voice to let Israel go? I know not the Lord", Moses and Aaron
merely said, "The God of the Hebrews hath met with us". (5: 2-3).
(3) The encounter with the magicians has been summed up in a few sentences thus:
"And the Lord spake unto Moses and unto Aaron, saying, When Pharaoh shall speak
unto you, saying, Shew a miracle for you: then thou shalt say unto Aaron, Take
thy rod, and cast it before Pharaoh, and it shall become a serpent. And Moses
and Aaron went in unto Pharaoh, and they did so as the Lord had commanded: and
Aaron cast down his rod before Pharaoh, and before his servants, and it became a
serpent. Then Pharaoh also called the wise men and the sorcerers: now the
magicians of Egypt, they also did in like manner with their enchantments. For
they cast down every man his rod, and they became serpents: but Aaron's rod
swallowed up their rods." (7' 8-12)
When we compare this with the version of it in the Qur'an, it becomes obvious
that the description in the Bible lacks the real essence of the whole encounter,
for it does not mention that the encounter took place on the Day of the Feast in
the open as a result of a regular challenge, and there is no mention at all that
the magicians became believers in the Lord of Moses and Aaron and remained
steadfast in their faith even in face of terrible threats.
(4) According to the Qur'an, Prophet Moses demanded full freedom and liberty for
the Israelites, but according to the Bible his demand was only this: "Let us go,
we pray thee, three days' journey into the desert, and sacrifice unto the Lord
our God. " (5:3)
(5) In Chapters 11 to 14, the details of the events concerning the exodus from
Egypt to the drowning of Pharaoh have been given. Though these contain some
useful information and details about the events which have been briefly
described in the Qur'an, they contain some strange contradictions as well. For
instance, in 14:15-16 the staff (rod) again comes into the hands of Prophet
Moses, who is commanded: ".... lift thou up thy rod, and stretch out throe hand
over the sea, and divide it; and the children of Israel shall go on dry ground
through the midst of the sea." But in w. 21 -22, it is said: "And Moses
stretched out his hand over the sea; and the Lord caused the sea to go back by a
strong east wind all the night, and made the sea dry /and, and the waters were
divided. And the children of Israel went into the midst of the sea upon the dry
ground.' and the waters were a wall unto them, on their right hand, and on their
left. " It is not clear whether the sea was divided by a miracle or by a strong
"east wind" which incidentally has never been known to divide the sea into two
parts leaving a dry path between them.
It will also be worth while to make a study of these events as given in the
Talmud. The Talmudic account differs from the Biblical version but is nearer to
the one given in the Qur'an. A comparative study of the two clearly shows that
the one is based on direct Revelation from Allah and the other on centuries old
oral traditions which have been handed down from one generation to the other and
thus considerably tampered with. (See H. Polano: The Talmud Selections, pp.
150-154).
56The part of the story relating to their journey from the Red Sea to the toot
of Mount Tur has been omitted. This has already been given in VII:138-147. It
has also been stated there that the Israelites said to Moses, "O Moses, make a
god also for us like the gods these people have". (See VII:138 and its E.N. 98).
57That is, on the eastern side of Tur
58According to II: 51 and VII: 142, Prophet Moses and the chiefs of the
Israelites were summoned to Mount Tur for receiving the Divine Commandments on
stone tablets for the guidance of the people. (See E.N. 71 of Chapter II).
59For details please see E.N. 73 of Chapter II and E.N. 119 of Chapter VII.
According to the Bible, manna and salva started being provided to the Israelites
when they were passing through the wilderness between Elim and Sinai. According
to Exodus, manna and salva were sent down thus:
"And it came to pass, that at even the quails came up, and covered the camp: and
in the morning the dew lay round about the host. And when the dew that lay was
gone up, behold upon the face of the wilderness there lay a small round thing,
as small as the hoar frost on the ground. And when the children of Israel saw
it, they said one to another, It is manna: for they wist not what it was. And
Moses said unto them, This is the bread which the Lord hath given you to eat
.....And the house of Israel called the name thereof Manna: and it was like
coriander seed, white; and the taste of it was like wafers made with honey."
(16: 13-15, 31).
In Numbers, the following details have been given:
"And the people went about, and gathered it, and ground it in mills, or beat it
in a mortar, and baked it in pans, and made cakes of it: and the taste of it was
as the taste of fresh oil. And when the dew fell upon the camp in the bight, the
manna fell upon it." (11: 8-9).
60According to this verse (82), there are four conditions for forgiveness:
(1) Repentance: to refrain from rebellion, disobedience, shirk or disbelief.
(2) Faith: sincere belief in Allah and the Messenger and the Book and the'
Hereafter.
(3) Righteous works : to do good deeds according to the instructions of Allah
and His Messenger.
(4) Guidance: to follow the right way steadfastly and to refrain from straying
into any wrong path.
61From here the same account is resumed that was interrupted by the parenthesis
(vv. 81-82). The Israelites were told to stay on the right side of Mount Tur,
and they would be given the Commandments after forty days.
62This shows that in his eagerness to see his Lord as soon as possible, Prophet
Moses had left them in the way and reached the meeting place alone. For the
details of that meeting the reader should see VII: 143-145. Here only that
portion has been mentioned which is connected with the calf-worship by the
Israelites. This has been stated here to bring home to the disbelievers of
Makkah how idol-worship starts and how deeply a Prophet of Allah is concerned
about this evil.
63It is obvious from the last letter `ya' that Samiri was not the proper name of
the person, for this Arabic letter is always added to show a person's connection
with his race or clan or place. Moreover, the prefix `al' (definite article
'the') in the original Arabic text clearly denotes that the Samiri was a
particular man from among many other persons of the same race or clan or place,
who had propagated (he worship of the golden calf. In fact, this does not
require any further explanation than this, but this has been necessitated
because many Christian missionaries and the Western Orientalists have tried to
criticise the Holy Prophet and the Qur'an on this account. They say, (God
forbid,) "This is a proof of the grievous ignorance of history on the part of
Muhammad, the author of the Qur'an, and is one of the anachronisms of the
Qur'an." They base this absurd criticism on the assumption that this Samiri was
the inhabitant of Samaria, the capital of the ancient kingdom of Israel, which
was built in 925 B.C. long after this happening; then centuries after this, a
generation of the Samaritans came into existence as a result of inter-marriage
between the Israelites and the non-Israelites. As the Samaritans worshiped the
golden calf, the critics accuse the Holy Prophet of inventing this story on the
basis of mere hearsay. They say that the Holy Prophet might have heard something
like this from the neighboring Jews and inserted it in the Qur'an. This is not
all. They also criticize that Haman who was a courtier of Cyrus has been
mentioned in the Qur'an as a minister of Pharaoh. It is a pity that these
so-called scholars seem to think that in the ancient times there used to be only
one person bearing one name in a clan or a place, and there was absolutely no
possibility of another person or persons having the same name. They do not know,
or pretend they do not know, that during the time of Prophet Abraham, a famous
people known as the Sumerians inhabited 'Iraq and the neighbouring regions, and
it is just possible that during the time of Prophet Moses there were some people
known as the Samiris who might have migrated to Egypt from 'Iraq. Besides this,
according to the Bible (1 Kings, 16: 24), Samaria itself was built on a hill
which was bought from Shemer and named Samaria after him. This is a clear proof
that there were people named Shemer (or Sumer) even before Samaria came into
existence and it is also just possible that some clans might have been called "Samiri"
64That is, "Did not Allah fulfill the promises He made with you of showing His
favors to you? For instance, He safely brought you out of Egypt and not only
freed you from the slavery of your enemy but also destroyed him totally. He
provided you with provisions in the desert and in the mountainous regions." It
may also be translated like this: "Did not Allah make a good promise with you?"
In that case, it will mean: "He made a promise that he will give you the Law and
Guidance: was this not a good promise for your well being and betterment?"
65That is,"Had a long time passed since those great favors were done to you that
you forgot them? Had long ages passed since you were afflicted with persecution
by your enemy that you committed such a blasphemy?" It may also be translated
like this : Had you to wait for a long time for the fulfillment of God's promise
.that you became so impatient?" In that case, the meaning is obvious: "You had
not to wait for a long time to see the fulfillment of the promise of Guidance.
Therefore there was no excuse for what you did."
66This Covenant was the one which every community makes with its Prophet and
promises that it will steadfastly follow the Guidance brought by him and will
not worship anyone except Allah.
67This excuse was put forward by those people who were involved in the shirk
fabricated by the Samiri. They meant to say, "We did not throw down the
ornaments with the intention of setting up a calf nor did we know what was going
to be made of these, but when the calf was brought before us, we involuntarily
got involved in shirk. " The Arabic text which we have translated into: "We felt
burdened with the ornaments of the people", simply means this: "The heavy
ornaments which our men and women were wearing like the Egyptians proved very
burdensome to us in our wanderings in the desert and we did not know how to get
rid of them for it appeared very difficult for us to travel in the desert with
them." But according to the Bible these ornaments had been borrowed by every
family of the Israelites from their Egyptian neighbors with this intention,
"....and ye shall put them upon your sons, and upon your daughters and ye shall
spoil the Egyptians....and let every man borrow of his neighbor, and every woman
of her neighbor, jewels of silver, and jewels of gold....And the Lord gave the
people favor in the sight of the Egyptians....so that they lent unto them such
things as they required. And they spoiled the Egyptians." And that, too, on the
advice of Prophet Moses, whom God Himself had instructed to do this "noble
deed." (Exodus, 3: 1422, 11 : 2-3, and I 2 : 35-36).
It is a pity that some of our commentators have interpreted this verse in the
light of the above traditions of the Bible. They say that the Israelites felt
burdened with the weight of those ornaments which they had borrowed from their
Egyptian neighbors, with the intention of carrying them away as a "spoil"
bestowed by God.
We are of the opinion that the clause of the verse under discussion means this:
"When the people were tired of carrying their ornaments on their bodies, they
decided by mutual consultation that all the ornaments should be gathered at one
place and it should be noted down how much gold and silver belonged to each of
the owners. Then it should be melted into bars and rods and placed on the backs
of the beasts of burden." Accordingly, they might have brought their ornaments
and thrown them in the common heap.
68It is obvious from the context that the answer of the people ended with "threw
them down", and Allah Himself has added the remaining story up to the end of the
paragraph. It appears from this that the people including the Samiri went on
bringing their ornaments and throwing them down into the heap while they were
absolutely unaware of what was going to be done by the Samiri. After this the
Samiri offered his services to melt it. Then he shaped it into a calf which
lowed like a cow. Thus the Samiri deluded the people, saying, "This god of yours
has come into being by itself for I had simply thrown the gold in the fire.
69Here the Qur'an exonerates Prophet Aaron from the sin of taking any pan in the
calf-worship, but in contrast to this, the Bible makes him wholly responsible
for making the golden calf and setting it up as a god. According to Exodus:
"And when the people saw that Moses delayed to come down out of the mount, the
people gathered themselves together unto Aaron, and said unto him, Up, make us
gods, which shall go before us; for as for this Moses, the man that brought us
out of the land of Egypt, we wot not what is become of him. And Aaron said unto
them, Break off the golden earrings, which are in the ears of your wives, of
your sons, and of your daughters, and bring them unto me. And all the people
broke off the golden earrings which were in their ears, and brought them unto
Aaron. And he received them at his hand, and fashioned it with a graying tool,
after he had made it a molten calf: and they said, These be thy gods, O Israel,
which brought thee up out of the land of Egypt. And when Aaron saw it, he built
an altar. before it; and Aaron made proclamation, and said, Tomorrow is a feast
to the Lord." 1,32: 1-5).
It is just possible that the real name of the Samiri was also Aaron which later
on might have misled the Israelites to attribute the making of the golden calf
to Prophet Aaron. Thus it is obvious that the Qur'an has shown a favor to the
Jews and Christians by exonerating Prophet Aaron from the sin, but it is an
irony that the Christian missionaries and the Orientalists still insist that the
Qur'an is guilty of anachronism and that the calf was made a deity of worship by
a holy prophet of ,theirs. In their blind obduracy they forget that even
according to the Bible this was a great sin. (Exodus, 32: 21). A little further
on in the same chapter the Bible again contradicts itself. It says that Prophet
Moses ordered the Levites to kill all their kinsfolk, their friends and their
fellow country men who had been guilty of the sin of calf-worship. Accordingly,
about three thousand men fell that day. (Exodus, 32: 27-29).
Now the question arises: Why was Prophet Aaron not killed, if he was the
inventor of the calf-worship? Why didn't the Levites ask Prophet Moses to kill
his brother, Prophet Aaron, who was the real sinner, just as they were asked to
kill theirs. The Bible also says that after this Moses went back to the Eternal
and prayed Him to forgive their sins or blot him out of His list of the living,
and the Eternal answered: "Whosoever has sinned against me, him will I blot out
of my book" (Exodus, 32: 31-33). But we learn from the Bible that the name of
Prophet Aaron was not blotted out, but, on the other hand, he and his sons and
his family were given the charge of the sanctuary and the office of priesthood
(Numbers, 18: 1-7). Thus it is quite evident from the internal testimony of the
Bible itself, that it contradicts itself and supports the Qur'an in its
exoneration of Prophet Aaron.
70The "command" refers to the instructions which Prophet Moses gave to his
brother Aaron when he made him his deputy in his absence when he went up to
Mount Tur: "After me take my place and do the right and follow not the way of
the mischief-makers". (VII: 142).
71See VII: 150.
72It can also be interpreted like this: "You did not wait for orders from me" In
order to understand fully the statement of Prophet Aaron, one should read this
verse along with verse 150 of Chapter VII, where he says: "Son of my mother,
these people overpowered me and were going to kill me: so, let not the enemies
gloat over me: do not count the among the people who have done wrong." Now if
both these verses are read together, one can easily see the true picture of the
event: Prophet Aaron did his utmost to stop the people from committing the sin
of calf-worship, but they revolted against him and might even have killed him.
Fearing a clash between them, therefore, he held his peace lest Prophet Moses,
on his return, might blame him for letting the situation worsen and failing to
control it effectively in his absence. The last clause of VII: 150 also gives
the hint that there existed among the people a good number of the enemies of the
two brothers.
73Here has been a good deal of divergence of opinion in regard to the
interpretation of this verse. According to the majority of the early
commentators and their followers, it means: "The Samiri saw the Messenger (Angel
Gabriel) when he was passing and took a handful of dust from his footprints.
Then he sprinkled this upon the idol of the golden calf. This created life in it
and it began to low like a living calf." The Qur'an, in fact, does not say that
this actually happened but merely cites the reply given by the Samiri to Prophet
Moses when the latter took him to, task for the great sin he had committed.
There are others who interpret the words of the Samiri; like this: "I saw a
Weakness in the Messenger (Prophet Moses) or in his Creed, which others did not
see. Therefore I followed in his footsteps to a certain limit but afterwards I
left his way." This interpretation was moat probably put forward first of all by
Abu Muslim Isfahani. Then Imam Razi not only cited it in his own Commentary but
also approved of it. And now it is being followed by some modernistic
commentators, who try to prove their own favorite theories by giving far-fetched
interpretations to the obvious meaning of the words of the Qur'an. Such people
forget that the Qur'an has not been sent down in the terminology of enigmas,
riddles and puzzles but in clear, plain and intelligible Arabic. Therefore the
Qur'an would have never employed the words it has used in the Text to convey the
meaning given by them because their usage cannot support that far-fetched
interpretation. What such interpreters really mean to imply is that Allah has
failed to express Himself clearly and plainly; therefore, they wish to come to
His rescue by their interpretations in order to save Him from the ridicule of
the "learned" people.
If we study the verse in the context in which it occurs, we shall be able to
understand easily that the Samiri was a mischief-monger who had contrived his
deceitful scheme after a good deal of consideration. As he appears to have been
a good craftsman, he caused the golden calf he had made to produce a lowing
sound, and successfully deluded the ignorant and simple people. He did not rest
content with this but impudently invented the story that he had seen what the
common people could not see and that he had taken a handful of the dust from the
footprints of the Messenger and sprinkled it on the calf which made it low like
a living calf. It is possible that by the "Messenger", he meant Prophet Moses
himself and might have cunningly tried to flatter him, saying, that the dust of
his footprints was miraculous. By saying so, he was playing the most subtle
trick. He wanted to offer an intellectual bait to Moses so that he might feel
elated about the miraculous effect of the dust trodden by his feet and utilize
his services for propagating his own miraculous acts. Anyhow, the fact is that
the Qur'an has presented the whole thing as a trick of the Samiri and has not
given the account as if it were a real event by itself. The subsequent reaction
of Prophet Moses to the statement of the Samiri clearly shows that he considered
it as a deceitful story, and so laid the curse on him.
74The words show that he was not only made an outcast for life but was made to
inform the people himself that he was an outcast, as given in Leviticus:
"And the leper in whom the plague is, his clothes shall be rent, and his head
bare, and he shall put a covering upon his upper lip, and shall cry, Unclean,
unclean. All the days wherein the plague shall be in him he shall be defiled; he
is unclean: he shall dwell alone; without the camp shall his habitation be ".
(13: 45-46).
We conclude from this that either he was inflicted with leprosy as a scourge by
. Allah or the punishment inflicted on him was that, being a moral "leper", he
should be made an outcast and should himself proclaim to be an unclean and
impure person, saying, "Touch me not".
75Now that the story of Prophet Moses comes to an end, the same theme, that was
interrupted by this story, has been resumed.
76That is, the Qur'an about which it was said at the beginning of the Surah that
it had not been sent down to put the Holy Prophet in distress, and that it was
an Admonition for the God-fearing.
77Here the people have been warned that whoso will turn away front the Qur'an
and will reject its guidance, he shall do harm to himself only and not to Allah
and His Messenger, and that the one, who rejects His Message, shall inevitably
be punished in the Hereafter. And this warning holds good for every people,
every country and every age. This is because there are only two alternatives for
an individual or a community, whom the Message of the Qur'an reaches. They can
either accept it or reject it; there is no third way.
78As regards the nature of the blowing of the "Trumpet" on the Day of
Resurrection, it may be likened to the blowing of the bugle in the army to
muster or disperse the soldiers. It is obvious that these words and terms have
been used because these are known to the people. Therefore it will be wrong to
consider the "Trumpet" to be exactly like the bugles and trumpets of this world.
79According to some Commentators, it means this: "The bodies of the criminals
will turn white as if no drop of blood had been left in them."
80The original text tray also be interpreted to mean: "After your death, you may
have passed hardly ten days till now." As regards the interpretation adopted in
the translation, it is supported by XXVI: 112-113: "When Allah will ask them,
'For how many years did you stay on the Earth?' They will say, 'We stayed there
for a day - or a pan of a day: You may ask those who have kept the record!" The
second interpretation is supported by XXX: 55-56: "And on the day when
Resurrection will take place, the criminals will declare on oaths, 'We have not
remained in the state of dealt for more than an hour.' And likewise they were
deluded on the Earth. On the other hand, those who have been given Knowledge and
Faith will say, 'According to the Book of Allah, you have remained in this state
up to the Day of Resurrection, and this is the very Day of Resurrection, but you
did not know of it'. " Both the interpretations are supported by other verses of
the Qur'an. It is clear from these that they will consider both the life on the
Earth and the life in the interval between death and Resurrection to be very
short. They will consider the earthly life to be very short because, against all
their expectations, they will have to face the eternal life in the Hereafter
which they denied in their earthly life. As they had made no preparation for
this life, they will wring their hands with regret that they had ruined their
eternal life for the sake of a few transitory pleasures of the short life they
had been given on the Earth. As regards the duration of the interval between
death and Resurrection, they will consider it to be very short, for they will
imagine that they had been suddenly awakened by the "Trumpet" from their last
sleep or unconsciousness in their earthly life. Thus, they will not at first
realize that the "Trumpet" was the signal for the Day of Resurrection because
they had no expectation whatever that the Day of Resurrection would ever come.
As a matter of fact, they used to make fun of this Day as a nonsensical thing.
81This is a parenthesis that has been inserted to remove this doubt of the
hearers: "How has it been known today what the people will be talking in
whispers in the Plain of Resurrection?"
82This is another parenthesis which has been inserted in answer to another
objection raised by some hearer. It appears that when this Surah was being
recited, some one might have raised this question as a ridicule: 'Where will
these high mountains go on the Day of Resurrection, for it appears from your
description of Resurrection that all the people of the world will be running
about in a level plain?' In order to understand the background of the question,
it should be kept in mind that Makkah, where this Surah was first recited on the
occasion of its revelation, is surrounded on all sides by high mountains. The
answer to this question follows immediately: "Allah will reduce them to fine
dust and scatter it away."
83According to the Qur'an, the earth will take a new shape in the Hereafter:
"The earth will be spread." (LXXXIV: 3).
"The bottoms of the oceans will be split (and the whole water will sink down in
the earth.)" (LXXXII: 3).
"The oceans will be filled up". (LXXXI: 6).
"The mountains will be reduced to fine dust and scattered away and there will be
left no curve or crease in the earth". (XX: 105-107).
"On that day the earth will be totally changed". (XIV: 48).
"And it will be turned into a garden and given to the pious people to dwell
therein for ever." (XXXIX: 74).
This shows that ultimately this earth will be turned into Paradise which will be
inherited by the pious and righteous servants of Allah. The whole earth will
become one country, and there will be no mountains, oceans, rivers and deserts
which today divide it into countless countries and homelands and divide mankind
as well into as many tribes, races and classes. Hadrat Ibn 'Abbas and Qatadah
have held this same view that Paradise will be established on this very earth.
84The original Arabic word (hams) is used for the sound of footsteps, the sound
of whispering and other low sounds. What it implies here is that the people will
be so awe-stricken on that Day that there will be no sound other than that of
footsteps and whispering.
85This has another interpretation also: "On that Day intercession will not be
effective except in the case of the one for whom the Merciful may allow it and
be pleased to hear it for him." Both these interpretations are supported by the
following:
"Who is there that can intercede with Him except by His own permission?" (11:
255).
"On that Day when the spirit and the angels will stand with folded hands, they
will not be able to say anything except what the Merciful will permit, and they
will say the right thing." (LXXVIII: 38). "They do not intercede for anyone
except for whom the Merciful may be pleased to listen to, and they are always
fearful of Him." (XXI: 28).
"There are many angels in the heavens whose intercession avails nothing at all
except when it is made after getting permission from Allah, and for the one for
whom He wills to hear and approves of it." (LIII: 26).
86Here the reasons for the restrictions on intercession have been stated. On the
one hand, no angel, no prophet, no saint, nor anyone else knows, nor can know,
the full details about the records of others. On the other hand, Allah has full
knowledge of all the deeds and misdeeds of everyone and He knows who deserves
pardon or punishment, and how much. If, therefore, there had been full freedom
for intercession the whole purpose of the creation of man would have become
meaningless. According to this verse, the door against intercession has not been
entirely closed. The righteous people will be allowed to show their sympathy for
other human beings as they did in the world, but they will have to get
permission for this beforehand and even then make only a right sort of
recommendation.
87From this, it is clear that in the Hereafter the case of every individual will
be decided on merits. If a man had been guilty of iniquity and injustice in
regard to the rights of God or the rights of man or even his own rights, he
shall be dealt with accordingly. On the other hand, those, who are both
believers and workers of righteous deeds, shall have no fear that they would be
deprived of their rights or punished even though they were innocent.
88".... thus .. Qur'an": This means that the Qur'an is full of such high themes,
wise teachings and admonitions as are contained in the preceding portion of this
Surah as well as in the other Surahs of the Book.
89That is, "The Arabic Qur'an might awaken them from their heedlessness and they
might recollect the forgotten lessons and feel that they are going astray and
might realize the consequences thereof."
90Such sentences as this are usually found in the Qur'an at the end of a
discourse so that it may end with the praise of Allah. It is plain from the
context that the discourse ends with “the True King.â€
91At the end of the discourse, the Angel cautions the Holy Prophet by Allah's
Command to guard against a thing that had been noticed during the Revelation,
for it was not considered appropriate to do so during its recital. It is obvious
from the wording of the caution that the Holy Prophet was trying to learn the
revealed discourse and was repeating it during its recital by the Angel.
Naturally this might have diverted his attention over and over again from
listening to and grasping the Revelation. Therefore it was felt necessary that
he should be taught the right method of the receipt of the message of Revelation
and be asked not to try to commit it to memory during the Revelation.
This sentence shows that this portion of Surah Ta Ha is one of the earliest
Revelations, for we learn from the other early Surahs that the Holy Prophet
tried to commit to memory the Qur'anic Revelation and Allah cautioned him
against it. For instance in LXXV: 16-19, he was told: "Do not move your tongue
over and over again in order to learn the Revelation, for it is Our
responsibility to cause you to remember it by heart and recite it. Therefore
when it is being recited to you, listen to it carefully. Then it is also Our
responsibility to make its meanings clear to you.
Again in LXXXVII: 6, he was assured: "We will teach you how to recite it and you
will not forget it." It appears that afterwards when the Holy Prophet had learnt
how to receive the messages of Revelation, this did not occur. That is why there
is no such caution in the Surahs of the later period.
92From here begins a new discourse, which probably was sent down some time after
the preceding discourse (see E.N. 90), and it was incorporated in this Surah by
the command of Allah because both deal with the same theme. The following are
the similarities between the two:
(1) Both the discourses remind mankind of the "forgotten lesson", the
Admonition, which Allah had taught man on the occasion of his creation.
(2) Both teach that it is Satan who seduces man to forget that lesson. He
succeeded in this by causing his first parents to forget it; since then he has
been forgetting it over and over again and, therefore, has been cautioned
against this.
(3) Both warn man that his ultimate success or failure depends upon his attitude
towards this "Admonition."
(4) Both warn mankind to discriminate between an inadvertent error and an
intentional rebellion and their consequences. If man (like Prophet Adam and his
offspring and the magicians of Pharaoh) realizes that he has been seduced by
Satan, his eternal enemy, and then repents of his error, he is forgiven. But
there is no forgiveness for intentional rebellion as was the case with Satan,
Pharaoh and the Samiri.
93The story of Prophet Adam has already been stated in 11: 30-39, VII: 11-27,
189, XV: 28-42, XVII: 61-65 and XVIII: 51-52. But at every place only that part
of the story which was relevant to the context has been cited. Therefore, in
order to understand the whole story well, one should read it in all the Surahs
along with the relevant E.N's.
94This means that he disobeyed the Command because he lacked the firmness of
purpose and not because of intentional rebellion. He did not say, "I don't care
for Allah. If it is His Command, let it be. I will do whatever I like. Who is
Allah to intervene in my private affairs?"
On the contrary, he disobeyed because he forgot Allah's Command, and did not
show firmness of purpose and determination against the temptations presented by
Satan. This is shown by his subsequent repentance.
95Here the Command, which was given to Prophet Adam, has not been mentioned,
which was: "You must not eat the fruit of this tree." This has been mentioned at
other places but has been omitted here because the emphasis here is on this
weakness of man that he is easily seduced by Satan in spite of the forewarnings
and admonitions to this effect.
96Both knew that Satan was their enemy, for Adam himself had witnessed the
demonstration of his enmity, when he had refused to bow down before him and
declared in plain words, "I am better than he; Thou didst create me of tire and
him of clay". (VII: 12, XXXVIII: 76, see also XV: 33). "Should I bow before the
one whom Thou hast created out of clay?" And then added, "Just consider was he
worthy of this that Thou hast exalted him over me?" (XVII: 61-b2). Then Satan
did not rest content with this bragging of superiority but evinced his jealousy
by giving an open challenge that he would prove it by seducing Adam. (VII: 16,
17; XV: 36-42; XVII: 62-6b; XXXVIII: 82-83).
97This was to forewarn both of them of the consequences of disobedience of the
Command.
98This is the explanation of the "distress" which they had to undergo
immediately after their expulsion from the Garden. Here instead of mentioning
the high and perfect blessings of the Garden, only four basic necessities of
life have been stated, namely, food, drink, dress, and shelter, as if to say,
"In the Garden you are being supplied with all these necessities without any
labor from you. But if you succumb to the temptations and seduction of Satan,
you will be totally deprived not only of these facilities but also of the higher
blessings of the Garden. In that case, you will have to work so hard for these
necessities that very little energy and time and leisure will be left with you
to strive for higher aims of life."
99According to this verse. it was Adam whom Satan primarily wanted to seduce and
not Eve. Though according to VII: 20, he tempted both of them and both were
seduced, but Satan's efforts were mainly directed to Adam. On the contrary,
according to the Bible, the serpent first tempted the woman "to eat the fruit of
the forbidden tree and then she seduced her husband". (Genesis, 3).
100According to this verse, Satan tempted Adam to eat the fruit of the tree so
that he might get eternal life and everlasting kingdom, and according to V 11:
20, he put an additional temptation in their way, saying that they would become
angels and immortal.
101No sooner did they disobey the "Command" than they were deprived of all the
facilities, but naturally the immediate effect of this as felt by them was. that
they were stripped of their garments. Then gradually, as they felt thirsty,
hungry etc., they realized that they had been deprived of all the facilities
that they enjoyed in the Garden.
102It is worth while to understand the nature of human weakness which helped
Satan to seduce Adam and Eve. They succumbed to seduction because Satan tempted
them in the garb of a true friend and well-wisher even though they knew full
well that he was their enemy. For Adam had a direct knowledge of the envy and
enmity of Satan, who had challenged to seduce and ruin him in his very presence.
Allah had also warned them to guard against the envy of and the temptations by
Satan and had informed them of the consequences of disobedience. Above all, Adam
and Eve still believed in Allah and never thought of intentional disobedience.
But in spite of this, when Satan tempted them in the garb of a friend, they
disobeyed their Lord: they forgot the "Command" for the time being for lack of
fineness of purpose. And since then this human weakness has persisted in their
descendants during all ages.
103".........His Lord chose him" because he did not disobey Him intentionally
and did not persist in sin arrogantly. As soon as he realized his error he felt
ashamed of it and asked Allah's pardon: "O our Lord, we have wronged ourselves
gravely; if Thou dost not forgive us and have mercy upon us, we shall be totally
ruined".(VII: 23). In contrast to Adam and Eve, Satan was cursed because he not
only disobeyed his Lord but also persisted in his sin, and boldly challenged Him
that it was He Who was responsible for his disobedience, for He had preferred
Adam whom He had created of clay over him whom He had made of fire.
104That is, "Allah not only pardoned him but also gave him Guidance and taught
him the way to follow it."
105"Wretched life in this world" does not mean a life of poverty. It means that
such a one shall be deprived of the peace of mind, even though he may be a
millionaire or the ruler of a vast empire, for the one, who will turn away from
the "Admonition", will win all the worldly successes by unlawful means and,
therefore, will always be suffering from pangs of a guilty conscience and
deprived of the peace of mind and real happiness.
106Here the story of Prophet Adam ends. In the light of this part of the story
which has been related here and at other places in the Qur'an, I have come to
the conclusion (and correct knowledge is with Allah alone) that the "vicegerency
of the Earth" was the same as was initially bestowed on Adam in the Garden,
which might have been created in the heavens or on this Earth. Anyhow the
vicegerent of Allah was supplied gratis with all the necessities of life and the
angels were placed under his command for service. This was to enable him to
discharge the high and noble obligations of vicegerency, without any worry about
the procurement of the necessities of life. But in order to make hire permanent
in this office, it was necessary to put him to a test so that all his
capabilities, excellences and weaknesses might be known. Accordingly, he had to
take his test in which some of his weaknesses came to the surface: he was prone
to be seduced by greed and temptation: he did not remain firm in obedience: he
was capable of forgetfulness. That is why he was given the "vicegerency" as a
trial in the Earth for a fixed term up to the Day of Judgment. During this
period of trial, he had himself to make arrangements for the necessities of life
though he was allowed to exploit all the resources of the Earth and to rule over
other creatures. The trial is this: does he or does he not obey his Lord in
spite of having the power to obey or not to obey? And if he forgets or is
seduced by greed, does he or does he not repent through warning and admonition,
when he realizes his error? At the same time, his Lord has warned him that a
full and perfect record of all his deeds and misdeeds is being kept, and that he
shall be judged on the Day of Reckoning in accordance with it. Those who will
come out successful will be given permanent vicegerency and that eternal life
and everlasting kingdom by which Satan seduced . him. The righteous servants
will become the heirs to the Garden, if they had obeyed their Lord or repented
after "forgetfulness". It should also be noted well that life in the Garden will
not merely be to "eat, drink and be merry", but there will be such higher things
to achieve as no human being can conceive in this world. That is why only those
blessings of the Garden have been mentioned in the Qur'an which can be
comprehended by human beings in this world.
It will be worth while to make a comparative study of the account of Adam and
Eve as given in the Qur'an with that given in the Bible. According to Genesis:
"And the Lord God formed man of the dust of the ground, and breathed into his
nostrils the breath of life; and man became a living soul. And the Lord God
planted a garden eastward in Eden; and there he put the man whom he had formed.
And out of the ground made the Lord God to grow every tree....the tree of
life....and the tree of knowledge of good and evil....And the Lord God commanded
the man, saying, Of every tree of the garden thou mayst freely eat: But of the
tree of the knowledge of good and evil, thou shalt not eat of it: for in the day
that thou eatest thereof thou shalt surely die .... And the rib, which the Lord
God had taken from man, made he a woman, and brought her unto the man.... And
they were both naked, the man and his wife, and were not ashamed." (2:725). "Now
the serpent was more subtle than any beast of the field which the Lord God had
made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every
tree of the garden?.... And the serpent said unto the woman, Ye shall not surely
die: For God doth know that in the day ye eat thereof, then your eyes shall be
opened, and ye shall be as gods, knowing good and evil....she took of the fruit
thereof, and did eat, and gave also unto her husband with her; and he did eat.
And the eyes of them both were opened, and they knew that they were naked; and
they sewed fig leaves together, and made themselves aprons. And they heard the
voice of the Lord God walking in the garden in the cool of the day: and Adam and
wife hid themselves from the presence of the Lord God amongst the trees of the
garden. And the Lord God called unto Adam, and said unto him, Where art thou?
And he said, I heard Thy voice in the garden, and I was afraid, because I was
naked; and I hid myself. And He said, who told thee that thou west naked? Hast
thou eaten, whereof I commanded thee that thou shouldest not eat? And the man
said, The woman whom thou gayest to be with me, she gave me of the tree, and I
did eat...........And the woman said, the serpent beguiled me, and I did eat.
And the Lord God said unto the serpent, Because thou hast done this, thou art
cursed above all cattle, and above every blast of the field; upon thy belly
shalt thou go, and dust shalt thou eat all the days of thy life: And I will put
enmity between thee and the woman, and between thy seed and her seed; it shall
bruise thy head, and thou shalt bruise his heel. Unto the woman he said, 1 will
greatly multiply thy sorrow and thy conception; in sorrow thou shah bring forth
children; and thy desire shall be to thy husband, and he shall rule over thee.
And unto Adam he said, Because thou hast hearkened unto the voice of thy wife,
and hast eaten of the tree, of which 1 commanded thee, saying, Thou shalt not
eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all
the days of thy life:.... In the sweat of thy face shalt thou eat bread. Unto
Adam also and to his wife did the Lord God make coats of skins, and clothed
them. And the Lord God said, Behold, the man is become as one of us, to know
good and evil: and now, lest he put forth his hand, and take also of the tree of
life, and eat, and live for ever: Therefore the Lord God sent him forth from the
garden of Eden, to till the ground from whence he was taken." (3 :1-23).
It is obvious that the Bible has not done justice to Adam and Eve, nay, even to
God Himself. On the other hand, the account given in the Qur'an is itself a
clear proof that the stories given in it have not been copied from the Bible;
for the Qur'an not only corroborates those parts of the Bible which have
remained untampered but also corrects its wrong statements.
107The Qur'an has described the different conditions and experiences through
which the criminals will pass from the Day of Resurrection to the time of their
entry into Hell: "You were neglectful of this; now We have removed the curtain
from before you and your sight has become very sharp." (L: 22). "He is only
deferring them to the Day when all eyes shall stare with consternation. They
will be running in terror with heads uplifted and eyes fixed upwards and hearts
void". (XIV: 42-43). "We have fastened the augury of every man to his own neck
and on the Day of Resurrection We will bring forth a writing which he will find
like an open book. (It will be said to him :) 'Here is your record: read it.
Today you can yourself reckon your account'". (XVII : 13-14). In the light of
the above and this verse (126), it appears that in the Hereafter, the criminals
shall be enabled to see the horrible sights and to realize the consequences of
their evil deeds, but in other respects they will be like the blind man 'who
cannot see his way and is deprived of even a staff to feel his way, nor is there
anyone to guide him. So he stumbles and is knocked about and dces not know where
to go and how to satisfy his needs. This very state has been expressed thus:
"You forgot Our Revelations when they came to you, so you are being forgotten
today", as if, "you were blind and had no one to look after you."
108This refers to the "wretched life" which will be the lot of those who turn
away from the "Admonition" in this worldly life.
109"These people" of Makkah.
110That is, "In this lesson of History and in the observation of the
archaeological remains and in this experience of mankind".
111This is to comfort and console the Holy Prophet, as if to say, "Allah does
not intend to destroy them yet, for He has appointed for them a term of respite,
so you should endure with patience whatever they do against you and hear their
harsh talk and go on performing the obligations of your Mission. For this
purpose you should offer Salat in accordance with the prescribed times because
it will create in you necessary forbearance and fortitude".
"Glorify your Lord" means: "Offer your prescribed Prayers", as is clear from v.
132:
Incidentally in this verse (130) the times of Salat have been prescribed: (1)
Fajr Prayer before sunrise, (2) `Asr Prayer before sunset, (3) `Isha and
Tahajjud Prayers during the hours of night. Morning and Afternoon (Dhuhr) and
Evening (Maghrib) Prayers "at the extremes of the day." (See also E.N.'s. 91 to
97 of Chapter XV11.)
112The original Arabic Text admits of two meanings:
(1) "Rest content with your present condition in which you have to hear many
unpleasant things for the sake of your Mission, and submit to this decree that
they are not being punished for the time being, for they will continue to
persecute you and at the same time lead prosperous lives."
(2) "Go on performing your Mission, for as a result of this, you will be fully
satisfied."
This second meaning is supported by (a) XVII: 79: "That time is not far, when
your Lord may exalt you to a laudable position," which follows the commandment
about Salat, (b) XCIII: 45: "Surely the later period of life will be better for
you than the former, and in the near future your Lord will give you so much that
you will be fully satisfied."
113It means: "It does not behoove you and your companions to be envious of the
riches of the wicked people who are amassing wealth by unlawful means. The best
thing for you is the lawful provision which you earn by your hard labor, even
though this may be meager in quantity. That is better for the pious and
righteous and is of everlasting virtue."
114That is, "Teach your children also that lawful provision is much better than
the unlawful riches of the wicked people. For this purpose, enjoin them to say
their prescribed Prayers, for this will change their attitude, their standard of
values, and make them contented with pure provisions and virtuous life in
preference to the life of sin and luxury."
115It implies this: "We do not ask you to offer your Prayers for any benefit of
Our own. We ask you to do that for your own good, because this will create piety
in you which will bring about true success for you in this world and in the
Hereafter."
116This means that the Qur'an itself is a great miracle, for though it is being
presented by an unlettered person from among them, it contains the essence of
the teachings and guidance of all tire previous Divine Books. Not only this: it
makes those teachings and guidance so plain and clear that even a simple man of
the desert can benefit from them.
117That is, "Ever since the Message of Islam is being presented in your city (Makkah),
it is not only every person of this city who is waiting for its ultimate result
but also every one outside it, who has heard of it."