verse1

verse2

verse3

*1 For comparison, see AI-Baqarah: 47-59, AI-A'raf: 100-141, Yunus: 75-92. Hud: 96-109, Bani Isra'il: 101-111, Maryam: 51-53. Ta Ha: 1-89, Al- Mu'minun: 45-49, Ash-Shu`araa: 10-68, An-Naml: 7-14, Al-`Ankabut: 39-40, AlMu'min: 23-50, Az-Zukhruf: 46-56, Ad-Dukhan: 1 7-33, Adh-Dhariyat: 38-40, An-Naziyat: 1 5-26.
*2 That is, "For the benefit of those who are not obstinate and stubborn, for it would be useless to address those who are not at all inclined to listen to you.

verse4

*3 The words ala fil-ard in the Text are comprehensive and mean that he adopted a rebellious attitude in the land, assumed independence and godhead and superiority instead of behaving like a servant and a subordinate, and started oppressing his subjects like a tyrannical and haughty ruler.
*4 That is, "He did not rule his subjects with an even hand giving equal rights to all of them, but he had adopted the polity of dividing them into groups. He bestowed privileges and preferential rights on some to be made the ruling class and reduced others to serfs to be oppressed and exploited."
Here, nobody should have the doubt that an Islamic government also discriminates between its Muslim and dhimmi subjects, and does not allow them equal rights and privileges in every way This doubt is misplaced because this distinction, contrary to Pharaonic discrimination, is not based on any distinction owing to race, colour, language or class, but on the distinction of ideology and way of life. In the Islamic system there is absolutely no difference between the legal rights of the Muslims and the dhimmis. The only difference is in their political rights, for the simple reason that in an ideological state the ruling class can only be the one which believes in its basic ideology. Every person who accepts this ideology can enter that class, and anyone who rejects it quits it. Thus, there can be no element of resemblance between this discrimination and the Pharaonic discrimination according to which no member of the oppressed race can ever enter the ruling class, under which the people of the oppressed race do not even enjoy the basic human rights, not to speak of their political and economic rights; so much so that they are even deprived of their right to live and survive, and denied security of any right whatever, all special privileges and benefits and high of offices and good things of life being reserved for the ruling class and for every such person who happens to have been born in it.
*5 The Bible elucidates this as follows:
"Now there arose up a new king over Egypt, which knew not Joseph. And he said unto his people, Behold, the people of the children of Israel are more and mightier than we: Come on, let us deal wisely with them: lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land. Therefore they did set over them task masters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Ra`amses ....And the Egyptians trade the children of Israel to serve with rigour; And they made their lives bitter with hard bondage, in mortar, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour .... And the king of Egypt spake to the Hebrew midwives .... And he said, When ye do the office of a midwife to Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him: but if it be a daughter, then she shall live." (Exod. 1: 8-16).
This shows that after the passing away of the Prophet Joseph a nationalist revolution took place in Egypt, and when the Copts regained power the new nationalist government employed every means to subdue the Israelites. They did not _ only humiliate and disgrace them and took mean services from them, but, over and above this, they adopted the policy of reducing their population, by killing their sons and allowing their daughters to live so that their women should gradually pass into the Copts' hands and produce the Coptic instead of the Israelite race. The Talmud adds that this revolution had taken place a little over a hundred years after the death of the Prophet Joseph. According to it, the new government, in the first instance, deprived the Israelites of their fertile lands and houses and possessions, and then removed them from the government jobs and offices. Even after this whenever the Coptic rulers felt that the Israelites and their Egyptian coreligionists were becoming formidable they would disgrace them and employ them in rigorous jobs on little or no wages at all. This is the explanation of the Qur'anic verse: "He debased a section of the Egyptian population", and of verse 49 of AlBaqarah: "They had inflicted a dreadful torment on you. " However, neither the Bible nor the Qur'an mentions that the Pharaoh was told by an astrologer that a boy would be born among the Israelites, who would become a cause of his deposition from power and to meet this danger he had issued orders to kill the male children born in the Israelite homes, or that Pharaoh himself had seen a dreadful dream and the explanation given was that a son would be born among the Israelites, who would cause his downfall. Our commentators have taken this °`legend from the Talmud and other Israelite traditions. (See Jewish Encyclopedia, under ;"Moses", and The Talmud Selections, pp. 123-24).

verse5

*6 That is, "Make them leaders and guides of the people in the world."

verse6

*7 That is, "Bestow on them inheritance of the land so that they should be rulers over it.
*8 The Western orientalists have been very critical of this. They say that Haman was a courtier of the Persian King Xerxes, who reigned hundreds of years after the Prophet Moses, from 486 to 465 B.C., but the Qur'an has made him a minister of Pharaoh in Egypt. This is nothing but an instance of sheer prejudice. After all, what historical evidence have these orientalists got to prove that there never lived any other person called Haman before Xerxes' courtier Haman? If an orientalist has been able to discover, through authentic means, a complete list of ali the ministers and chiefs and courtiers of the Pharaoh under discussion which dues not contain the name of Haman he should make it public, or publish a photostat of it, because there could be no better or more effective instrument than this c f the refutation of the Our'an.

verse7

*9 That a son was born in the same period to an Israelite parents who was later known by the name of Moses to the world, has been omitted. According to the Bible and the Talmud, the family descended from Levi, a son of the Prophet Jacob, and the name of the Prophet Moses' father was Amram, which has been pronounced as Imran by the Qur'an. They already had two children before Moses, the elder a daughter, named Miriam, and the younger her brother, Aaron. Probably the proclamation that every male child born in an Israelite home would be killed, had not yet been issued when the Prophet Aaron was born; therefore, he was saved. The third child was born when the proclamation was in full force.
*10 That is, "She was not commanded to cast the child into the river immediately after birth, but to suckle it till she felt a real danger for it. For instance, if she felt that the secret had been exposed and the enemies had come to know of the child's birth through some means, or through some wretched informer from among the Israelites themselves, she should place the child in a box and cast it into the river, without any hesitation. According to the Bible, the Prophet Moses' mother kept him hidden for three months after his birth. The Talmud adds that the Pharaoh's government had appointed Egyptian women who carried infants into the Israelite homes, and would make these babies cry, so as to make any hidden Israelite infants also cry and be thus discovered. This new method of spying worried Moses' mother and in order to save her child's life, she cast him into the river three months after his birth. Upto this point the version given by these Books is the same as the Qur'an's, and the event of casting the box into the river has also been described just as the Qur'an has described it. In Surah Ta Ha it has been said: Put this child in a box and place the box in the river." (v.39). The same has been said by the Bible and the Talmud. According to these, the Prophet Moses' mother made a basket of reeds and covered it with slime (tar) and with pitch to make it watertight. Then she laid the child in it and placed it in the river Nile. But the most important thing, which the Qur'an mentions, has found no mention anywhere in the Israelite traditions, that is, that the Prophet Moses' mother had done all this according to an inspiration from AIlah, and Allah had already assured her that by following that device not only would her child remain safe and secure but the child would ultimately be restored to her, and that her child would become Allah's Messenger in the future.

verse8

*11 This was not their aim, but the ultimate destiny of their act. They picked up the child through whom they were to be destoyed in the end.

verse9

*12 What one understands from this is briefly so: "When the ark or the basket was carried by the river to the place where Pharaoh's palaces were situated, the servants of Pharaoh picked it up and took it before the king and the queen. It is just possible that the king and the queen were at that time strolling along the river bank and might have noticed the basket and ordered it to be picked up. When they saw a child in it, they could easily guess that it belonged to an Israelite family. For it came from the quarters inhabited by the Israelites, whose sons were being put to death in those days. It was understood that somebody had hidden the child for some time but when it could not be hidden any longer, it was cast to the river in the hope that it might be picked up and rescued from death. With this in view the most obedient servants. submitted that the king order the child to be killed forthwith, for it might prove dangerous for him. But the Pharaoh's wife was a woman and might even be childless. Then it was a lovely child, as Allah has reminded Moses in Ta Ha: 39, thus: "I had cast on you love from Myself." That is "I had made you such a lovely child that the beholders could not help regarding you with love." Therefore, the woman could not help feeling for him, and said to the king, "Do not kill him, but let us adopt him. When he grows up in our house as our son, he will not know that he was an Israelite: he will rather think he is one of Pharaoh's own kinsfolk, and he will be useful for us as against the Israelites."
According to the Bible and the Talmud, the woman who had counselled adoption of, Moses was Pharaoh's daughter, but according to the Qur'an his wife (imra'at-u-Fir 'aun). Obviously, the direct Word of Allah is more reliable than the verbal traditions which were compiled centuries afterwards. Therefore, it is absolutely needless to translate imra'at-u-Fir 'aun as a woman of Pharaoh's family" against the Arabic idiom and usage only for the sake of seeking conformity with the Israelite traditions.

verse10

verse11

*13 That is, the girl walked along and watched the floating basket in such a manner that the enemies could not know that she had anything to do with the child in it. According to the Israelite traditions, this sister of the Prophet Moses was 10 to 12 years old. She followed up her brother intelligently and cleverly and ascertained that he had been picked up by the Pharaoh's household.

verse12

*14 That is, "The child would not take to any nurse whom the queen would call for suckling him."
*15 This shows that the sister did not go and sit back at home when she found that her brother had reached Pharaoh's palace, but cleverly hung about the palace to watch every new development. Then, when she found that the child was not taking to any nurse, and the queen was anxious to get a nurse who would suit it, the intelligent girl went straight into the palace, and said, "I can tell you the whereabouts of a nurse, who will bring him up with great affection." Here it should be borne in mind that in old days the well-to-do and noble families of these countries generally used to entrust their children to nurses for bringing up. We know that in the time of the Holy Prophet also nurses from the suburbs used to visit Makkah from time to time in order to get infants from the well-to-do families for suckling and nursing on rich wages. The Holy Prophet himself was brought up by Halimah Sa diyah in the desert. The same custom was prevalent in Egypt. that is why the Prophet Moses' sister did not say that she would bring a suitable nurse, but said that she would tell them of a house whose people would take up the responsibility of bringing him up with care and affection.

verse13

*16 According to the Bible and the Talmud, the child was named "Moses" in Pharaoh's house. It is not a Hebrew but a Coptic word, which means, "I drew him out of the water", for in Coptic mo meant water and oshe rescued.
*17 Another good thing that resulted from this wise device by Allah was that the Prophet Moses could not become a real prince in Pharaoh's house, but grew up among his own people and became fully aware of his family and community traditions and his ancestral religion. Thus, instead of growing up as a member of Pharaoh's class and people he arose sentimentally and intellectually as a full-fledged Israelite.
In a Hadith the Holy Prophet has said: "He who works to earn his livelihood and keeps in view Allah's goodwill also, has a likeness with the Prophet Moses' mother, who suckled her own son as well as received her wages for the service, too." That is, although such a person works to earn a living for his children, since he works honestly with a view to pleasing God he is just and upright in his dealings with others, seeks lawful provisions for himself and his children in the spirit of God's worship he does deserve a reward from Allah even for earning his own livelihood.

verse14

*18 That is, when he had attained his full mental and physical development. In this connection, different ages of the Prophet Moses have been mentioned in the Jewish traditions. Some say he was 18, others have mentioned 20 years and still others 40 years. According to the New Testament, he was 40 years old. (Acts, 7: 23). But the Qur'an does not mention any age. For the purpose of the incident being mentioned in the following verses, it is enough to know that he had attained his full maturity at that time.
*19 Hukum implies wisdom, understanding and power of judgement, and 'llm is both religious and worldly knowledge. The Prophet Moses became familiar with the teachings of his forefathers the Prophets Joseph. Jacob, Isaac and Abraham (peace be upon all of them) through his contact with his parents, and with the sciences prevalent in Egypt by virtue of his training as a prince in the king's palace. Here the gift of Hukm (wisdom) and `Ilm (knowledge) does nor refer to the gift of Prophethood, because Prophethood was bestowed on Moses several years afterwards, as is mentioned below, and has already been mentioned in Ash-Shu`araa: 21 above.
Regarding his education and training while as a prince the New Testament says: "Moses was learned in all the wisdom of the Egyptians, and was mighty in words and' in deeds." (Acts, 7: 22). The Talmud says: Moses grew up, a handsome lad, in the palace of the king: he dressed royally, was honoured by the people, and seemed in all things of royal lineage. He visited the land of Goshen daily, observing the rigour with which his brethren were treated.... Moses urged the king of Egypt to grant the men of Goshen one day of rest from the labour, in each week, and the king acceded to his request. Moses said, "If you compel them to labour steadily their strength will fail them; for your benefit and profit allow them at least one day in the week for rest and renewal of strength", And the Lord was with Moses, and his fame extended through all the land. " (H. Polano: The Talmud Selection pp. 128-29).

verse15

*20 It might be the early morning, or midday in summer, or night in winter, when the roads were deserted and there was all quiet in the city. The words "entered the city" indicate that the royal palaces were situated outside the capital, away from the common population. The words used are "entered the city" and not "came out in the city", because the Prophet Moses lived in the royal palace.
*21 The word wakaza in the original means both giving a slap and giving a blow. We have adopted "Moses gave a blow" for the reason that a blow can cause death but not so a slap.
*22 One can imagine the state of utter remorse and confusion in which the Prophet Moses uttered these words when he saw the Egyptian fall down after receiving the blow and breathe his last. He had no intention to murder, nor is a blow struck to kill, nor can one expect that a healthy person would die on receiving a blow. That is why the Prophet Moses exclaimed: "This is the work of Satan! He has made me do this in order to work some great mischief, so that I am accused of killing an Egyptian while defending an Israelite, and a violent storm of 'anger and indignation is aroused in the whole of Egypt not only against me but the whole Israelite community." In this connection, the Bible gives a different version from the Qur'an. It declares the Prophet Moses to be guilty of wilful murder. It says that when Moses saw an Egyptian and an Israelite fighting, "He ( Moses) looked this way and that way, and when he saw that there was no man, He slew the Egyptian, and hid him in the sand." (Exod. 2: 12). The same is the version of the Talmud also. Now anybody can see how the Israelites brand the characters of their elders with infamy and how the Qur'an exonerates them. The verdict of common sense also is that a wise and discreet person, who was to become a great Prophet in the future, and who had to give man a great code of law and justice, could not be such a blind nationalist that seeing a member of his own community fighting with a man of the other community he would be so infuriated that he would kill the other person wilfully. Evidently, it could not be lawful to kill the Egyptian only for the sake of rescuing an Israelite from his tyranny.

verse16

*23 What the Prophet Moses meant by this prayer was: "O my Lord, forgive this sin of mine, which you know I have not committed wilfully, and also cover and conceal it from the people."
*24 This has two meanings and both are implied here: Allah pardoned Moses' error as well as concealed his sin from the people so that neither any Egyptian nor any official of the Egyptian government passed that way at that time that he might witness the incident. So, the Prophet Moses got an opportunity to escape undetected from the place of the occurrence of murder.

verse17

*25 That is, "The favour of concealing my `act' from my enemies and enabling me to escape unharmed from Egypt. "
*26 This pledge of the Prophet Moses is in very comprehensive words. What he meant by this was that he would neither become a helper of an individual nor of those who perpetrated cruelty and tyranny in the world. Ibn Jarir and several other commentators have rightly understood this to mean that on that very day the Prophet Moses pledged to sever his relations with Pharaoh and his government, for it was a tyrannical government, which had set up a wicked system on God's earth. He realized that it was not for any honest person to continue as a functionary of a tyrannical kingdom and become an instrument of increasing its power and grandeur.
The Muslim scholars in general have deduced from this pledge of the Prophet Moses that a believer should completely refrain from helping a tyrant, whether the tyrant is an individual, or a group, or a government or kingdom. Somebody asked Hadrat `Ata' bin Abi Rabah the well-known follower of the Companions, "My brother is secretary to the governor of Kufah, under the Umayyids. Though he does not decide the disputes of the people, the decisions, however, ate issued through his pen. He has to continue in this service because this is his only source of income." Hadrat 'Ata` recited this verse, and said, "Your brother should throw away his pen: the Providence is Allah. Another secretary asked `Amir Sha`bi, "O Abu `Amr, I am only responsible for writing down and issuing the judgements: I have nothing to do with passing them. Is it lawful provision for me ?" He replied, "It is just possible that a sentence of murder is passed against an innocent person and it is issued under your pen; or a person's property is confiscated unjustly; or somebody's house is ordered to be pulled down, and the orders are issued under your pen." Then the said Imam recited this verse, hearing which the secretary said, "After this day my pen will not be used for issuing judgements of the Umayyids." The Imam said, "Then AIlah also will not deprive you of your daily bread."
'Abdur Rehman bin Muslim had only asked Dahhak to go to Bukhara and distribute the salaries of the officials there, but he declined even this. When his friends said there was nothing wrong in it, he replied, "I do not want to be a helper of the unjust in any way." (Ruh al-Ma`ani, Vol. XX. p. 49) All of Imam Abu Hanifah's authentic biographers including Al-Muwaffaq al-Makki, lbn al-Bazzaz al-Karvari, Mulla `AIi Qari, etc.. have related that Hasan bin Qahtubah, the commander-in-chief of Mansur, had tendered his resignation only on his instruction, saying, "Whatever I have done to support your kingdom until today, is enough for me if it was in the cause of AIIah, but if it was for injustice and tyranny, then I do not want to add to my crimes in my conduct-book.

verse18

*27 That is, "You seem to be a quarrelsome man:you have daily a new quarrel with one or the other person."

verse19

*28 Here, the Biblical version is different from the Qur'anic. The Bible says that the fight on the next day was between two Israelites, but according to the Qur'an this fight also was between an Israelite and an Egyptian. This second version seems to be credible, for the manner in which the secret of the murder of the tirst day became known, as is being mentioned below, could be possible only if a member of the Coptic community had come to know of the matter. An Israelite's knowledge of it could not be so treacherous: he could not have gone to inform the Pharaonic government of such a heinous crime committed by the prince, who was a great supporter of his own community.
*29 The one who cried out was the same Israelite whom the Prophet Moses wanted to help against the enemy. When after scolding and rebuking him, he turned to assault the Egyptian, the Israelite thought that Moses was going to strike him; therefore, he raised a hue and cry and disclosed the secret of the previous day's murder by this own folly.

verse20

*30 This happened when in the second day's fight, the secret of the murder became known and the Egyptian informed the authorities about the case accordingly.

verse21

verse22

*31 Both the Bible and the Qur'an agree that after leaving Egypt the Prophet Moses had gone to live in Madyan (Midian). But the Talmud tells the absurd story that Moses fled to Ethiopia and became a great favourite with the king there. After the king's death the people made Moses their king and leader and gave him the widow of the king for a wife, but during the 40 years of his reign there he never had intercourse with his negro wife. Then the queen of Ethiopia, who was a wife to Moses in name only, said to the people, "Why should this stranger continue to rule over you '? He has never worshipped the gods of Ethiopia." At this the people of Ethiopia deposed him and made him many rich presents and dismissed him with great honours. Then he came to Midian and met with the events being mentioned below. At this time he was 67 years old. A clear proof of this story's being absurd is that according to it Assyria (northern Iraq) in those days was under Ethiopia, and the Prophet Moses and the Ethiopian king, his predecessor, had led military campaigns to crush the Assyrian revolts. Now anybody who has a little acquaintance with the history and geography can have a look at the map and see things for himself. Assyria could be under Ethiopian domination and have been attacked by the Ethiopian army only in case Egypt and Palestine and Syria had been under its subjugation, or the whole of Arabia under its sway, or, at least the Ethiopian navy so powerful as to have conquered 'Iraq across the Indian ocean and the Persian Gulf. History, however, does not support the view that the Ethiopians ever held sway over these countries, or their naval force was ever so powerful. This indicates how imperfect was the Israelites' knowledge of their own history, and how the Qur'an corrects their errors and presents thetrue facts in their pure form. Nevertheless, the Christian and the Jewish orientalists are never ashamed of asserting that the Qur'an has plagiarized the Israelite traditions for its narratives.
*32 The right path: "The path that may take me to Midian safely." It should be borne in mind that Midian in those days was outside Pharaoh's empire. Egypt did not have control over the whole of the Sinai Peninsula but only on its western and southern parts. The Midianites who inhabited the eastern and western coasts of the Gulf of 'Agabah were free from Egyptian influence and authority. That is why the Prophet Moses had headed for Midian after leaving Egypt, because that was the nearest free and inhabited land. But to reach Midian he had to pass through Egyptian territories; avoiding the Egyptian police and military posts on the way. That is why he prayed to God to put him on the right track which should take him to Midian safely.

verse23

*33 This place where the Prophet Moses had arrived was situated, according to the Arab tradition, on the western coast of the Gulf of 'Agabah, a few miles to the north of Magna . Today it is called Al-Bid, and is a small habitation. I visited this place in December, 1952, when I was travelling from Tabuk to 'Agabah. The natives told me that, as they had heard from their elders, Midian was situated there. From Josephus to Burton, alI ancient and modern explorers and geographers, have generally confirmedthis very place as the location of ancient Midian. Nearby there is the place now called Magha`irShu'aib or Magharat Shu'aib. There are some Thamudic monuments here. A mile or so away, There are some ancient ruins, where we saw two dry wells, one of which was said to be the well where the Prophet Moses (peace be upon him) had watered the goats. The same has been related by Abu Fida' (d. 732 A.H.) in Taqvim al-Buldan and Yaqut in Mu jam al-Buldan, on the authority of Abu Zaid Ansari; (d. 216 A.H.), that the natives point to the same well there as the well of Moses. This indicates that the tradition is being handed down since centuries among the people, and therefore, it can be confidently asserted that this is the same place which has been mentioned in the Qur'an. See some photographs of this on the opposite page.
*34 That is, "We are women: it is not possible for us to water our animals by resisting these shepherds. Our father is too old to perform this rigorous duty. There is no other male member in the house either. Therefore we, the womenfolk, have to come out to perform these chores, and until all the shepherds have watered their animals and left, we have to wait." This whole meaning was conveyed by the ladies in a brief sentence, which is indicative of their modesty. They did not want to have a lengthy conversation with a stranger, but at the same time, they did not to have a lengthy conversation with a stranger, but at the same time, they did not like that he should form a wrong impression about their family, thinking how lethargic were the manfoIk who sat back in their homes and sent the women to perform outdoor duties.
About the father of these ladies traditions that have become current among the Muslims are that he was the Prophet Shu`aib (peace be upon him), but the Qur'an makes no allusion to this, although Prophet Shu`aib is a prominent character of the Qur'an. If he were really the father of the ladies, it would have been clearly mentioned here. No doubt there are some traditions in which his name has been mentioned, but both 'Allama Ibn Jarir and Ibn Kathir concur that none of them has been authentically reported. That is why great commentators like Ibn `Abbas, Hasan Basri, Abu `Ubaidah and Said bin Jubair have relied on the Israelite traditions and mentioned the same names of this personage which appear in the Talmud. etc. Evidently, if the name of Shu'aib had actually been reported froth the Holy Prophet these scholars would not have mentioned any other name.
The Bible mentions him as Re'uel in one place and Jethro in another (Exod. 2: 16-18, 3: 1, 18: 5), and says that he was the priest of Midian. In the Talmudic literature he has been variously called as Re'uel, Jethro and Hobab. The present-day Jewish scholars are of the view that Jethro was a synonym for "his excellency' and his real name was Re'uel or Hobab. Similarly, they differ about the meaning of the word Kohen. Some regard it as a synonym of priest and others of prince. According to the Talmud Re'uel used to visit Pharaoh from time to time before the birth of Prophet Moses, and pharaoh relied on his knowledge and good counsel and mature opinion. But when the royal council of Egypt started consultations for the subduing of the Israelites and it was decided that their male children be killed on their birth, he did his best to stop Pharaoh from enforcing this wrong decision, warned him of its evil consequences and counselled that if he found the Israelites unbearable, he should let them go to Canaan, the laud of their forefathers. These words of Re'ue angered Pharaoh, and he sent him in shame front his presence. Re'uel then left Egypt for his country. Midian, and settled there ever afterwards.
As to his religion it is commonly believed that, like the Prophet Moses, he was a follower of Prophet braham's Faith, for just as the Prophet Moses was a ' Descendant of Isaac, son of Abraham (peace be upon bath of them), so was he a descendant of Midian, son of Abraham. Probably due to this relationship he tried to prevent Pharaoh from persecuting the Israelites and angered him. Nisaburi, the commentator, writes on the authority of Hasan Basri: "He was a Muslim: he had embraced the religion of the Prophet Shu`aib." The Talmud says that he publicly condemned the idol-worship of the Midianites as a folly. Due to this the people of Midian had turned his opponents.

verse24

verse25

*35 Hadrat `Umar has explained this sentence, thus: "She came walking modestly, with her face covered with a part of her outer garment, unlike those immodest women, who go about wherever they like, and enter wherever they like without any hesitation." Several traditions bearing on this subject have been reported by Said bin Mansur, Ibn Jarir, Ibn Abi Hatim-and Ibn al-Mundhir from Hadrat 'Umar through authentic chains of athorities. This shows that the Islamic concept of modesty which the Companions of the Holy Prophet had understood from the Qur'an and the teaching and training of the Holy Prophet was absolutely opposed to keeping the face exposed to the other then and moving about immodestly. outside the house. hadrat `Umar has clearly regarded covering of the face as a symbol of modesty and exposing it to the other men as an immodesty and shamelessness.
*36 She said this also out of modesty, for she had to give a sound reason for her coming to another man all alone; otherwise it was not at all necessary that a gentleman should have been rewarded if he had rendered some service to the (helpless) women in trouble. And then, in spite of hearing of a reward, the Prophet Moses' willingness to follow her forthwith to her house indicates the state of extreme helplessness in which he found himself at that time. He had left Egypt empty-handed and might have taken at least eight days to reach Midian. He must be hungry and worn out by journey. And, above all, he must be anxious to find a shelter in the unfamiliar land and a sympathetic person to give him refuge. Under this very compulsion, in spite of hearing that he was being called to be rewarded for a small service he had rendered, the Prophet Moses felt no hesitation in going with the woman. He must have thought that the prayer he had just made to God was being answered thus by God Himself. Therefore, he did not think it was right to turn down the means of hospitality provided by his Lord by an unnecessary show of self-respect.

verse26

*37 It is not necessary that the girl said this to her father in his very first meeting with Moses. Most probably her father made the traveller stay with him fo a couple of days, and the girl counseled him thus during that time. What she meant by this counsel was: "Father, you are old, and therefore, we girls have to go out to perfom outdoor duties. We have no brother either, who could take up these chores. You thay, therefore, employ this man as a servant: he is strong and will be able to face all kind of rigours, and he is also trustworthy. He helped us only due to his noble nature when he found us standing helpless, but he never raised his eyes at us."

verse27

*38 It is also not necessary that the father should have said this to Moses immediately at the daughter's counsel. One feels that he must have formed this opinion after due consideration. He must have thought: "No doubt he is a noble person, but employing a healthy and strong young man like him as a servant in a house where there are grown up daughters would not be the right thing. When he is a gentle, educated and civilized man of a noble family (as he must have come to know from the story told by Moses), why shouldn't he be kept as a son-in-law in the house?" After reaching such a decision, he might have spoken to Moses at a suitable time.
Here again the lsraelites have done a grave injustice to their illustrious Prophet, greatest benefactor and national hero. The Talmud says, "Moses lived with Re'uel, and he looked with favour upon Ziporah, the daughter of his host, and married her." Another Jewish tradition related in the Jewish Encyclopedia is to the effect: When Moses related his story to Jethro, the latter understood that he was the person at whose hand the kingdom of Pharaoh was to be destroyed according to prophecies. Therefore, he immediately imprisoned Moses so that he should hand him over to Pharaoh and get a reward. He remained imprisoned for seven or ten years in a dark underground cell, but Jethro's daughter, Ziporah, whom he had first met at the well of water, kept visiting him in the cell secretly and providing him with food and drink;. They had even decided to marry. After seven or ten years Ziporah said to her father, "Years ago you put a man in the cell and then forgot him altogether. He should have died by now. But if he is still alive, he must be a godly person." Hearing this when Jethro went to the prison, he found Moses alive and was convinced that he had miraculously remained so. Then he married Ziporah to him.
Have the Western orientalists who are ever on the lookout for the sources of the Qur'anic narratives ever cared to see this manifest difference that exists between the Qur'anic version and the Israelite traditions?

verse28

*39 Some people have taken this conversation between the Prophet Moses and the girl's father for a contract of marriage, and have started the dispute whether service under the father can be looked upon as a dower of the daughters marriage, and whether such external conditions can be laid down for the marriage contract; whereas the words of the verses under discussion themselves indicate this was not the contract of marriage but the initial proposal that is generally made before the execution of the marriage contract itself. After all, how can this be taken for a contract of marriage when it had not yet been decided which of the two girls was to be given away in marriage. The purport of the conversation was that the girl's father said, "I am prepared to marry one of my daughters to you provided that you promise that you will stay in my house for eight to ten years and help me in performing household chores, for I am old and have no son either, who could manage my properties. I have only daughters whom I have to send to perform outdoor duties. I want you to strengthen me as my would-be son-in-law. Lf you are willing to accept this responsibility, and do not intend to take away your wife soon after marriage, I will marry one of my daughters to you." The Prophet Moses himself was in search of a shelter at that time, so he accepted the proposal.
Evidently, it was a sort of contract that had been agreed upon between the two parties before the marriage. After this the actual marriage must have taken place according to the law and the dower also settled. There could be no question of including the condition of service in the marriage bond itself.

verse29

*40 According to Hadrat Hasan bin `Ali bin Abi Talib, the Prophet Moses had completed the ten years term instead of the eight years. According to Ibn 'Abbas, this has been related on the authority of the Holy Prophet himself. He has said, "Moses (peace be upon him) completed the term which was more perfect and more agreeable to his father-in-law, i.e. ten years."
*41 That the direction of the journey was towards Mt. Tur shows that the Prophet Moses might be traveling to Egypt with his family, for Tur lies on the way from Midian to Egypt. Probably Prophet Moses thought that he had stayed away from home for ten long years and the Pharaoh in whose reign he had left Egypt had also died, if he quietly went back and stayed with his people, nobody would know it.
The Biblical version of the sequence of events is different from the Qur'an's. It says that the Prophet Moses `led the flocks (of his father-in-law) to the backside of the desert, and came to the mountain of God, even to Horeb." There God spoke to him, and appointed him to Prophethood and commanded him to go to Egypt. Then Moses went back to Jethro, his father-in-law, took his permission and went to Egypt with his family. (Exod. 3: 1, 4: 18) Contrary to this, the Qur'an says that the Prophet Moses left Midian with his family after completing the term and during this journey AIIah spoke to him and appointed him to Prophethood.
Both the Bible and the Talmud agree that the Pharaoh in whose house Prophet Moses had been brought up had died during his stay in Midian, and now another Pharaoh was the king of Egypt.

verse30

*42 That is, in the ground which was being lit up by Divine Light.
*43 That is, on that side of the valley which lay to the right of the Prophet Moses.

verse31

verse32

*44 These two miracles were shown to the Prophet Moses at that time so that, firstly, he himself is fully convinced that the same Being Who is speaking to him is, in fact, the Creator and Master and Ruler of the whole system of the universe and secondly, he should have full satisfaction that he was not going unarmed before Pharaoh, to perform the dangerous mission assigned to him, but would go well armed with the two powerful weapons.
*45 That is, "Whenever you experience the fear of any danger, fold back your arm to yourself: this will strengthen your heart and will deliver you completely from every feeling of fear and dread." The arm probably implies the right arm. The arm can be folded back in two ways: either by bringing the arm and pressing it against the side, or by pressing one hand under the armpit of the other. Probably the first way was implied, for in that case the other person cannot perceive that one is specially doing so in order to ward off fear.
The Prophet Moses was taught this device because he was being sent to counter a tyrannical government without any army and worldly equipment. He was going to meet with many a dreadful situation when a great Prophet also could not remain safe from fear and terror. AIlah said to him, "Whenever you face such a situation, just do this* and Pharaoh will not be able to shake your heart in spite of all the power of his mighty kingdom."
*46 The words by themselves imply: "Go to Pharaoh with these Signs and present yourself as Allah's Messenger, and invite him and his chiefs to the obedience and worship of Allah, Lord of the worlds." That is why his appointment has not been specified here, though at other places it has been clearly stated, thus: 'Go to Pharaoh for he has become rebellious' "(Ta Ha: 24) And: "When your Lord called Moses, saying: "Go forth to the wicked people--the people of Pharaoh'." (Ash-Shu'araa: 10).

verse33

*47 It did not mean that he was hesitant to go there because of the fear, but it meant this: "Kindly make some such arrangement that I am not apprehended on the charge of murder just on arrival even before I may convey to them Your message, for in that case the very object for which I am being sent will be defeated." The next verse makes it plain that the Prophet Moses, by this submission, did not at all mean to reject the office of Prophethood and refuse to go before Pharaoh because of the fear.

verse34

verse35

*48 This meeting of the Prophet Moses with Allah and the mutual conversation has been described in much greater detail in Surah Ta Ha (vv. 9-48). Anyone possessed of fine taste, who compares this Qur'anic version with the story given in the Bible (Exod., chs. 3, 4), will be himself able to judge which of the two is Divine Revelation and which the result of human story-telling. Besides, he will also be able to judge whether the Qur'anic version is, God forbid, a plagiarism of the Bible and Israelite traditions, or that God Himself is describing the actual event, Who had honoured Moses by calling him up into His Presence. (For further explanation, see E.N. 19 of Surah Ta Ha).

verse36

*49 The words of the Text mean "Fabricated or forged magic." If fabrication is taken to mean falsehood, it would mean, "The staff's turning into a serpent and the shining of the hand is not any real change in the nature of the thing itself, but a mere illusion, which this man calls a miracle in order to deceive us." And if it is taken to mean a forgery it will imply: "This person has forged something which appears to be a staff; but when it is thrown on the ground, it moves like a snake. As for the hand, he has rubbed something on it so that when he draws it out of the armpit, it shines. He himself works these magical tricks but tries to make us believe that these are miracles which God has granted him."
*50 The reference is to the teachings which the Prophet Moses had presented while conveying this message of Tauhid. The details have been given at other places in the Qur'an. For example, according to Surah An-Naziyat: 18-19, he said to Pharaoh: "Will you mind to purify yourself, that I may guide you to your Lord so that you may have fear (of Him)?" And in Surah Ta Ha: 47-48: "We have come to you with Signs from your Lord; peace is for him who follows the Right Way. We have been informed by Revelation that there is punishment for him who rejects it and turns away." And: "We are Messengers from your Lord: so let the Israelites go with us." It was about these things that Pharaoh said, "Even our forefathers had never heard that there was a Being more powerful than Pharaoh of Egypt, Who was authorised to command him, to punish him, to send a man to his court to convey His instructions to him, and to warn the king of Egypt to fear Him. These are strange things which we are hearing today from a man like you."

verse37

*51 That is, "You think I am a magician and a forger, but my Lord is well aware of me. He knows what sort of a man is the person whom He has appointed as a Messenger; and the final judgement rests with Him. If I am a liar, I shall meet an evil end; and if you are a liar, you should know that your end will not be good. In any case, the inevitable fact is that the unjust will not attain true success. He who is not Allah's messenger but falsely presents himself as a messenger for selfish motives, is also unjust and will not attain success. And the one who rejects a true Messenger by false accusations and suppresses the Truth by deceit and fraud, is also unjust and will never attain success."

verse38

*52 By this Pharaoh did not, and could not, mean that he was the creator of his people and the earth and the heavens, for such a thing be uttered only by a madman. Likewise; he also did not mean that they had no other deity besides him for the Egyptians worshipped many gods, and the Pharaoh himself had been made the incarnation of the sungod. The Qur'an testifies that the Pharaoh himself worshipped many gods: "The chiefs of Pharaoh's people said, `Will you leave Moses and his followers free to spread disorder in the land, and to discard you and your deities'?" (A1-A`raf: 127) Therefore, inevitably, the Pharaoh had not used the word "god" here for himself as a creator and deity, but as an absolute and supreme sovereign. What he meant was this: "I am the owner of this land of Egypt: I alone will rule here: My law will be the law of the land; I alone shall be accepted as the fountainhead of all commands and prohibitions here. None else is entitled to give commands in this country. Who is this Moses, who has appeared as the delegate of the Lord of the universe and is conveying orders to me as though he is the ruler and I am his subordinate?" That is why he addressed his courtiers, thus: "O people: Is not the kingdom of Egypt mine? And are not these canals flowing beneath me?" (Az-Zukhruf: 51) And that is why he said to Moses again and again, "Have you come to turn us away from the faith of our forefathers so that you too may dominate over the land?" (Yunus: 78) "O Moses, have you come to drive us out of our land by the power of your sorcery?" (Ta Ha: 57) "I fear he will change your religion, or cause mischief to appear in the land." (Al-Mu'min: 26)
If the matter is considered from this angle it will become evident that the position of Pharaoh was no different from the position of those states which claim political and legal sovereignty independent of Divine Law brought by the Prophets. Whether they accept a king as the fountainhead of law and commands and prohibitions, or the will of the nation, in any case as long as they stick to the position that the country will be ruled by their law and not by the Law of AIlah and His Messengers, there will be no fundamental difference between their position and that of Pharaoh. It is, however, a different thing that the ignorant people curse Pharaoh but approve these as lawful. A person who understands reality will look for the spirit and sense and not merely for words and terminology. Pharaoh had used the word "god" for himself but these stales use the term "sovereignty" in the same sense. (For further explanation, see E.N. 21 of Ta'Ha.
*53 This was the same kind of mentality as the Russian communists of today are displaying. They launch Sputniks and Lunics and tell the world that these balls have not found God anywhere above. That stupid man of yore wanted to see God from the top of a tower. This shows that the extent of the imagination of the straying people during the past 3,500 years has remained where it was. They have not advanced even an inch. It is not known who told them that the Being Whom the God-worshippers acknowledge as the Lord of the universe resided some where above according to their belief. And if they do not see Him a few thousand feet or a few lakh miles above the earth's surface in this limitless universe, it will be a proof that He exists nowhere.
The Qur'an does not specify whether Pharaoh actually got such a tower built and tried to see God from the top of it, but it only relates what he said. Apparently, he did not commit the folly. He only meant to befool the people.
This also is not clear whether Pharaoh was, in actual fact, a disbeliever in the Being of the Lord of the universe, or talked atheism only due to stubbornness. In this regard his sayings point to the same mental confusion which one finds in the statements of the Russian Communists. Sometimes he wanted to climb into the sky and come back to tell the world that he had nowhere seen the God of Moses, and sometimes he would say, "Why were not bracelets of gold sent down on him, or a company of angels as attendants?" (Az-Zukhruf: 53) These things are not much different from what a former Prime Minister of Russia, Khrushchev, said. He sometimes rejected God and sometimes invoked Him and swore by Him. We are of the opinion that after the passage of the period of the Prophet Joseph and his successors when Egypt was dominated by the Coptic nationalism and a political revolution took place in the country owing to the racial and nationalistic prejudice, the new leaders, in their nationalistic enthusiasm, revolted against the God also towards Whom the Prophet Joseph and his followers, the Israelites and the Egyptian Muslims, had been calling the people. They thought that if they believed in God, they would never be able to shed the influence and impact of the civilization brought about by the Prophet Joseph. For if that civilization remained, they would never be able to consolidate, their political influence. For them belief in God and Muslim sovereignty were inseparable and inter-dependent. Therefore, to get rid of the one it was necessary to reject the other, although they could not root out belief in One God from the depths of their hearts.

verse39

*54 That is, Allah, Lord of the worlds, alone is entitled to the right to greatness, but Pharaoh and his hosts assumed greatness when they attained a little power in a small territory on the earth.
*55 That is, "They thought they were answerable to none and with this assumption they started behaving absolutely independently in their day to day life."

verse40

*56 Allah in these words has depicted their worthlessness and insignificance as against their false pride. They thought they were big people, but when the respite Allah had granted them to reform themselves came to an end, they were thrown into the sea like so much rubbish.

verse41

*57 That is, "They have set a precedent for the later generations as to committing injustices, rejecting the Truth and persistence in their rejection till the last, and using all sorts of devices to defend falsehood against the Truth." They showed these ways to the people and have gone to Hell, and now their descendants are following in their footsteps and rushing towards the same doom.

verse42

*58 The words in the Text mean: "On the Day of Resurrection they will be among the maqbuhin ", which has several meanings: (l) They will stand rejected and repulsed; (2) they will be wholly deprived of Allah's mercy; and (3) they will be severely beaten up and their faces will become distorted .

verse43

*59 That is, "When the former generations met with the evil consequences of turning away from the teachings of the Prophets, and they met the doom that was experienced by Pharaoh and his hosts, then Moses was granted the Book so as to usher in a new era for mankind. "

verse44

*60 "Western side": Mount Sinai, which lies to the west of the Hijaz and on which the Prophet Moses was given the Divine Law.
*61 "The witnesses": the seventy of the elders of Israel who had been summoned along with Moses for the covenant to follow the Law. (For reference, see AI-A'raf: 155 and Exod., ch. 24)

verse45

*62 That is, "You had no direct means of obtaining this information. AlI this is being revealed to you by Allah. That is how you have been enabled to relate these two-thousand-year old events, in a manner as if you were an eye-witness."

verse46

*63 That is, "You did not exist at the time when the Prophet Moses reached Midian, passed ten years of his life there, and then left for Egypt. You were not preaching in the habitations of Midian that which you are preaching in the streets of Makkah. You are not relating those events as an eye-witness, but because you have been given the knowledge of these by Us through Revelation."
*64 These things have been presented as a proof of the Holy Prophet's Prophethood. At the time when these were cued all the chiefs of Makkah and the common disbelievers were bent upon somehow proving him as a non-prophet, and, God forbid, a false claimant to Prophethood. To help and assist them in their campaign there were the Jewish scholars and the Christian monks also, who were living in the habitations of the Hijaz. Besides, the Holy Prophet Muhammad (may Allah's peace be upon him) had not appeared all of a sudden from somewhere and started reciting the Qur'an to the people, but he was a resident of the same city of Makkah, and no aspect of his life was hidden from the people of his city and clan. That is why when these three things were presented like an open challenge as a proof of his Prophethood, not a single person from Makkah and Hijaz and the entire land of Arabia could stand up to say the absurd thing which the modern orientalists say, although those people were no less . efficient in fabricating falsehood than these so-called scholars. But how could they utter an unprofitable lie that could not survive for a single moment? How could they say, "O Muhammad, you have attained this information from such and such a Jewish scholar and a Christian monk?" For, this purpose, they could not mention any name in the entire land. For whatever name they mentioned, it would become manifest there and then that the Holy Prophet had not obtained any information from him. How could they say, "O Muhammad, you possess a full-fledged library containing aII sorts of books an ancient history and sciences and literature, from which you take help to prepare all your discourses?"' For not to speak of a library, no one could seize even a scrap of paper from his house containing such information. Everyone in Makkah knew that Muhammad (may Allah's peace be upon him) was un-lettered and no one could also say that he had had some translators at his disposal, who supplied him with translations from Hebrew and Assyrian and Greek books. Then, none of them could be so shameless as to dare claim that he had obtained this information during the trade journeys to Syria and Palestine, for he had not performed those journeys alone, but had travelled in company with trade caravans of Makkah. Had somebody made any such assertion, hundreds of living witnesses would have refuted this and testified that he had received no such instruction from anyone there. Then, within two years of the Holy Prophet's death war had started between the Romans and the Muslims. If he had any son of discussion anywhere in Syria and Palestine with any Christian monk or Jewish rabbi, the Roman Empire would not have hesitated to launch a propaganda campaign, saying, that Muhammad (peace be upon him), God forbid, had learnt everything from them and gone back to Makkah and proclaimed himself a Prophet. In short, at that time when the challenge of the Qur'an was the knell of the disbelieving Quraish and the polytheists and the need of those people to refute it was far greater then of the modern orientalists, no one could discover any material by which he could prove that the Holy Prophet Muhammad (upon whom be Allah's peace) had some other means than Revelation for obtaining that information .
One should also know that the Qur'an has not given this challenge only here, but at several other places also in connection with different stories. After narrating the story of the Prophet Zacharias and Mary, it was said: "These are of the 'unseen' things We are revealing to you: you were not present there when the priests of the Temple were casting lots by throwing their quills to decide which of them should be the guardian of Mary: nor were you there with them when they were arguing about it." (Al-i-`Imran: 44) At the end of the Prophet Joseph's story it was said: "This story which We are revealing to you is of those things that were not known to you: for you were not with the brothers (of Joseph), when they had conspired together a plot against Joseph." (Yusuf: 102) Similarly, after relating the full story of the Prophet Noah, it was said: "These are some of the tidings of the `unseen' which We are revealing to you. You did not know these before nor did your people." (Hud: 49) That this thing has been reiterated several times shows that this was one of the main arguments that the Qur'an gave to prove its being Allah's Word and the Holy Prophet's being a Messenger of Allah. For there was no perceptible means of knowledge available to the Holy Prophet who was an unlettered person, apart from Revelation, through which he could narrate so accurately the events that had happened hundreds and thousands of years in the past. And this was one of the important reasons why the contemporaries of the Holy prophet were coming to believe, in larger and still larger numbers, that he was really a Prophet of Allah and received Allah's Revelations. Now one can easily imagine how important it must have been for the opponents of the Islamic movement at that time to meet this challenge, and what efforts they must have made to collect arguments and proofs against it. One can also see that if, God forbid, there was the slightest weakness. in this challenge, it would not have been at all difficult for the contemporary people to provide evidence for its refutation.
*65 No prophet had been born especially in Arabia after the Prophets Ishmael and Shu`aib (peace be upon them both), during the past two thousand years or so,, though teachings of the Prophets like Moses and Solomon and Jesus (peace be upon all of them) had reached the people of that land.

verse47

*66 This very thing has been presented at several places in the Qur'an as the reason for sending the Messengers, but it will not be correct to conclude from this that a Messenger should be sent on every occasion at every place for this purpose. AS long as the message of a Prophet remains intact in the world and the means of conveying it to others exist, there is no need for a new Prophet, unless need arises to supplement the previous message, or to supplant it by a new message, Nevertheless, when the teachings of the Prophets are forgotten, or become mixed up with errors and deviations and can no longer be relied upon as means of guidance, then the people do get a chance to make the excuse that there existed no arrangement whatever to make them aware of the distinction between the Truth and the untruth and guide them to the right way: so they could not be guided aright. To meet such an excuse Allah sends the Prophets in such conditions so that any one who follows a wrong way after that may himself be held responsible for his going astray.

verse48

*67 That is, "Why has. not Muhammad (upon whom be Allah's peace) been given all those miracles which had been given to the Prophet Moses? He also should have shown us the miracle of the staff; his hand also should have shone like the sun; his deniers also should have been struck with storms and plagues from the earth and heaven; and he also should have brought them Commandments written on stone tablets."
*68 This is a reply to their objection, which implies: "The disbelievers of Makkah had not believed in Moses either, nor followed his teachings. Therefore they had no right to say: Why has the Prophet Muhammad not been given the same miracles that were given to the Prophet "Moses?" In Surah Saba': 31, this saying of the disbelievers of Makkah has been related: "We shall never believe in this Qur'an, nor in any other Book which came before it."
*69 That is, the Qur'an and the Torah both.

verse49

*70 That is, "I have to follow the guidance in any case, provided that it is not forged but is real guidance from God. If you possess a Divine Book which gives better guidance than the Qur'an and the Torah, you should produce it: I shall follow it without any hesitation."

verse50

verse51

*71 That is, "As far as conveying of the admonition is concerned, we have done full justice to it in the Qur'an in the best way. But guidance is attained only by him who gives up stubbornness and frees his heart from prejudices and is inclined to accept the Truth willingly and sincerely."

verse52

*72 This dces not mean that all the people of the Book (the Jews and the Christians) affirm faith in it. This, in fact, contains an allusion to the event that occurred during the period when this Surah was revealed, and was meant to put to shame the people of Makkah, as if to say, "You are denying and rejecting a blessing that has been sent in your own city, whereas the people from far off places, when they hear of it, come to recognize its worth and benefit from it."
This event has been related by lbn Hisham, Baihaqi and others on the authority of Ibn Ishaq, thus: "After the migration to Habash when the news about the Holy Prophet's advent and message spread in that land, a deputation of about twenty Christians came to Makkah to find out the truth, and they met the Holy Prophet in the Masjid-al-Haram A crowd of the Quraish also gathered around them to watch what happened. The members of the deputation asked the Holy Prophet some questions, which he answered. Then he invited them to accept Islam and recited some verses of the Qur'an before them. When they heard the Qur'an, tears came down from their eyes and they confirmed its being Allah's Word and believed in the Holy Prophet. When the meeting was over and the people left, Abu Jahl and some of his men overtook them on the way, and rebuked them severely, saying, "Never has a more stupid company come here before: O foolish men you were sent here by your people with a view to inquiring about this man. but no sooner did you meet him