The believer among the people of the Fir`awn (Pharoah) speaks to his people

I take refuge with Allaah, the Exalted, from the accursed devil.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.

Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

May the Peace and Blessings of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.

The believer among the people of the Fir`awn (Pharoah) speaks to his people.

وَقَالَ الَّذِى ءَامَنَ يقَوْمِ اتَّبِعُونِ أَهْدِكُـمْ سَبِيـلَ الرَّشَـادِ

(38. And the man who believed said: “O my people! Follow me, I will guide you to the way of right conduct.”)

يقَوْمِ إِنَّمَا هَـذِهِ الْحَيَوةُ الدُّنْيَا مَتَـعٌ وَإِنَّ الاٌّخِرَةَ هِىَ دَارُ الْقَـرَارِ

(39. “O my people! Truly, this life of the world is nothing but an enjoyment, and verily, the Hereafter that is the home that will remain forever.”)

مَنْ عَمِـلَ سَـيِّئَةً فَلاَ يُجْزَى إِلاَّ مِثْلَهَا وَمَنْ عَمِـلَ صَـلِحاً مِّن ذَكَـرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَأُوْلَـئِكَ يَدْخُلُونَ الْجَنَّةَ يُرْزَقُونَ فِيهَا بِغَيْرِ حِسَابٍ

(40. “Whoever does an evil deed, will not be requited except the like thereof; and whosoever does a righteous deed, whether male or female and is a true believer, such will enter Paradise, where they will be provided therein without limit.”)

Surah 40 Al Ghafir Verse 38-40

Tafsir Ibn Kathir

This believer said to his people who persisted in their rebellion and transgression, and preferred the life of this world:

(O my people! Follow me, I will guide you to the way of right conduct.) This is in contrast to the false claim of Fir`awn:

(and I guide you only to the path of right policy.) Then he sought to make them shun this world which they preferred to the Hereafter, and which had prevented them from believing in the Messenger of Allah, Musa, peace be upon him. He said:

(O my people! Truly, this life of the world is nothing but an enjoyment,) meaning, it is insignificant and fleeting, and soon it will diminish and pass away.

(and verily, the Hereafter that is the home that will remain forever.) means, the abode which will never end and from which there will be no departure, which will be either Paradise or Hell. Allah says:

(Whosoever does an evil deed, will not be requited except the like thereof;) means, one like it.

(and whosoever does a righteous deed, whether male or female and is a true believer, such will enter Paradise, where they will be provided therein without limit.) means, the reward cannot be enumerated, but Allah will give an immense reward without end. And Allah is the Guide to the straight path.

وَيقَوْمِ مَا لِى أَدْعُوكُـمْ إِلَى النَّجَوةِ وَتَدْعُونَنِى إِلَى النَّارِ

(41. “And O my people! How is it that I call you to salvation while you call me to the Fire!”)

– تَدْعُونَنِى لاّكْـفُرَ بِاللَّهِ وَأُشْرِكَ بِهِ مَا لَيْسَ لِى بِهِ عِلْمٌ وَأَنَاْ أَدْعُوكُمْ إِلَى الْعَزِيزِ الْغَفَّارِ

(42. “You invite me to disbelieve in Allah, and to join partners in worship with Him of which I have no knowledge; and I invite you to the Almighty, the Oft-Forgiving!”)

لاَ جَرَمَ أَنَّمَا تَدْعُونَنِى إِلَيْهِ لَيْسَ لَهُ دَعْوَةٌ فِى الدُّنْيَا وَلاَ فِى الاٌّخِرَةِ وَأَنَّ مَرَدَّنَآ إِلَى اللَّهِ وَأَنَّ الْمُسْرِفِينَ هُمْ أَصْحَـبُ النَّارِ

(43. “La Jarama, you call me to one that does not have a claim in this world or in the Hereafter. And our return will be to Allah, and the transgressors, they shall be the dwellers of the Fire!”)

فَسَتَذْكُرُونَ مَآ أَقُولُ لَكُـمْ وَأُفَوِّضُ أَمْرِى إِلَى اللَّهِ إِنَّ اللَّهَ بَصِيرٌ بِالْعِبَادِ

(44. “And you will remember what I am telling you, and my affair I leave it to Allah. Verily, Allah is the All-Seer of (His) servants.”)

فَوقَاهُ اللَّهُ سَيِّئَاتِ مَا مَكَـرُواْ وَحَاقَ بِـَالِ فِرْعَوْنَ سُوءُ الْعَذَابِ

(45. So, Allah saved him from the evils that they plotted (against him), while an evil torment encompassed Fir`awn’s people.)

النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوّاً وَعَشِيّاً وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُواْ ءَالَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ

(46. The Fire, they are exposed to it, morning and afternoon. And on the Day when the Hour will be established (it will be said to the angels): “Admit Fir`awn’s people into the severest torment!”)

Surah 40 Al Ghafir Verse 41-46

Tafsir Ibn Kathir

The Conclusion of the Believer’s Words, and the ultimate Destiny of both Parties.

That believer said: `Why do I call you to salvation, which is the worship of Allah alone with no partner or associate, and belief in His Messenger, whom He has sent,’

(while you call me to the Fire! You invite me to disbelieve in Allah, and to join partners in worship with Him of which I have no knowledge;) means, on the basis of ignorance, with no proof or evidence.

(and I invite you to the Almighty, the Oft-Forgiving!) means, with all His might and pride, He still forgives the sin of the one who repents to Him.

(La Jarama, you call me to one) They say it means, “Truly.” As-Suddi and Ibn Jarir said that the meaning of His saying:

(La jarama) means “Truly.” Ad-Dahhak said:

(La Jarama) means, “No lie.” `Ali bin Abi Talhah and Ibn `Abbas said:

(La Jarama) means, “Indeed, the one that you call me to of idols and false gods

(that does not have a claim in this world or in the Hereafter).” Mujahid said, “The idols that do not have anything.” Qatadah said, “This means that idols possess no power either to benefit or to harm.” As-Suddi said, “They do not respond to those who call upon them, either in this world or in the Hereafter.” This is like the Ayah:

(And who is more astray than one who calls on besides Allah, such as will not answer him till the Day of Resurrection, and who are unaware of their calls to them And when the people are gathered, they will become their enemies and deny their worship.) (46:5-6)

(If you invoke them, they hear not your call; and if they were to hear, they could not grant it to you) (35:14).

(And our return will be to Allah,) means, in the Hereafter, where He will reward or punish each person according to his deeds. He says:

(and the transgressors, they shall be the dwellers of the Fire!) meaning, they will dwell therein forever, because of their great sin, which is associating others in worship with Allah.

(And you will remember what I am telling you,) means, `you will come to know the truth of what I enjoined upon `you and forbade you to do, the advice I gave you and what I explained to you. You will come to know, and you will feel regret at the time when regret will be of no avail.’

(and my affair I leave it to Allah.) means, `I put my trust in Allah and seek His help, and I renounce you utterly.’

(Verily, Allah is the All-Seer of (His) servants.) means, He knows all about them, may He be exalted and sanctified, and He guides those who deserve to be guided and sends astray those who deserve to be sent astray; His is the perfect proof, utmost wisdom and mighty power.

(So Allah saved him from the evils that they plotted,) means, in this world and in the Hereafter; in this world, Allah saved him along with Musa, peace be upon him, and in the Hereafter (He will admit him) to Paradise.

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A believing man from Fir`awn’s (the Pharoah) family speaks

I take refuge with Allaah, the Exalted, from the accursed devil.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.

Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

May the Peace and Blessings of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.

A believing man from Fir`awn’s (the Pharoah) family speaks.

وَقَالَ رَجُلٌ مُّؤْمِنٌ مِّنْ ءَالِ فِرْعَوْنَ يَكْتُمُ إِيمَـنَهُ أَتَقْتُلُونَ رَجُلاً أَن يَقُولَ رَبِّىَ اللَّهُ وَقَدْ جَآءَكُمْ بِالْبَيِّنَـتِ مِن رَّبِّكُمْ وَإِن يَكُ كَـذِباً فَعَلَيْهِ كَذِبُهُ وَإِن يَكُ صَـدِقاً يُصِبْكُمْ بَعْضُ الَّذِى يَعِدُكُمْ إِنَّ اللَّهَ لاَ يَهْدِى مَنْ هُوَ مُسْرِفٌ كَذَّابٌ

(28. And a believing man of Fir`awn’s family, who hid his Faith said: “Would you kill a man because he says: `My Lord is Allah,’ and he has come to you with clear signs from your Lord And if he is a liar, upon him will be (the sin of) his lie; but if he is telling the truth, then some of that (calamity) wherewith he threatens you will befall on you.” Verily, Allah guides not one who is a transgressor, a liar!)

يقَومِ لَكُمُ الْمُلْكُ الْيَوْمَ ظَـهِرِينَ فِى الاٌّرْضِ فَمَن يَنصُرُنَا مِن بَأْسِ اللَّهِ إِن جَآءَنَا قَالَ فِرْعَوْنُ مَآ أُرِيكُمْ إِلاَّ مَآ أَرَى وَمَآ أَهْدِيكُمْ إِلاَّ سَبِيلَ الرَّشَادِ

(29. “O my people! Yours is the kingdom today, you being dominant in the land. But who will save us from the torment of Allah, should it befall us” Fir`awn said: “I show you only that which I see, and I guide you only to the path of right policy!”)

Surah 40 Al Ghafir Verse 28-29

Tafsir Ibn Kathir

The well-known view is that this believing man was a Coptic (Egyptian) from the family of Fir`awn. As-Suddi said, he was a cousin (son of the paternal uncle) of Fir`awn. And it was said that he was the one who was saved along with Musa, peace be upon him. Ibn Jurayj reported that Ibn `Abbas, may Allah be pleased with him, said “No one from among the family of Fir`awn believed apart from this man, the wife of Fir`awn, and the one who said,

(“O Musa! Verily, the chiefs are taking counsel together about you, to kill you.”)” (28:20) This was narrated by Ibn Abi Hatim. This man concealed his Faith from his people, the Egyptians, and did not reveal it except on this day when Fir`awn said,

(Leave me to kill Musa,) The man was seized with anger for the sake of Allah, and the best of Jihad is to speak a just word before an unjust ruler, as is stated in the Hadith. There is no greater example of this than the words that this man said to Fir`awn:

(Would you kill a man because he says: `My Lord is Allah,) Al-Bukhari narrated a similar story in his Sahih from `Urwah bin Az-Zubayr, may Allah be pleased with him, who said: “I said to `Abdullah bin `Amr bin Al-`As, may Allah be pleased with him: `Tell me, what was the worst thing the idolators did to the Messenger of Allah ‘ He said, `While the Messenger of Allah was praying in the courtyard of the Ka`bah, `Uqbah bin Abi Mu`it came and grabbed the shoulder of the Messenger of Allah and started twisting his garment so that it strangled him. Abu Bakr, may Allah be pleased with him, came and grabbed (`Uqbah’s) shoulder and pushed him away from the Prophet , then he said,

(Would you kill a man because he says: `My Lord is Allah,’ and he has come to you with clear signs from your Lord).”’ This was recorded by Al-Bukhari. Allah’s saying;

(and he has come to you with clear signs from your Lord) means, “how can you kill a man just because he says, `My Lord is Allah,’ and he brings proof that what he is saying is the truth” Then, for the sake of argument, he went along with them and said,

(And if he is a liar, upon him will be (the sin of) his lie; but if he is telling the truth, then some of that (calamity) wherewith he threatens you will befall on you. ) meaning, `if you do not believe in what he is saying, then it is only common sense to leave him alone and not harm him; if he is lying, then Allah will punish him for his lies in this world and in the Hereafter. If he is telling the truth and you harm him, then some of what he is warning about will happen to you too, because he is threatening you with punishment in this world and in the Hereafter if you go against him. It is possible that he is telling the truth in your case, so you should leave him and his people alone, and not harm them.’ Allah tells us that Musa asked Fir`awn and his people to leave them in peace, as Allah says:

(And indeed We tried before them Fir`awn’s people, when there came to them a noble Messenger, saying: “Deliver to me the servants of Allah. Verily, I am to you a Messenger worthy of all trust. And exalt not yourselves against Allah. Truly, I have come to you with a manifest authority. And truly, I seek refuge with my Lord and your Lord, lest you should stone me. But if you believe me not, then keep away from me and leave me alone.”) (44:17-21). Similarly, the Messenger of Allah told the Quraysh to leave him alone and let him call the servants of Allah to Allah; he asked them not to harm him, and to uphold the ties of kinship that existed between him and them, by not harming him. Allah says:

(Say: “No reward do I ask of you for this except to be kind to me for my kinship with you.”) (42:23), meaning, `do not harm me, because of the ties of kinship that exist between me and you; so do not harm me, and let me address my call to the people.’ This was the basis of the truce agreed upon on the day of Al-Hudaybiyah, which was a manifest victory.

(Verily, Allah guides not one who is a transgressor, a liar!) means, `if the one who claims to have been sent by Allah is a liar, as you say, this would be obvious to everyone from his words and deeds, for they would be inconsistent and self-contradictory. But we can see that this man is upright and what he says is consistent. If he was a sinner and a liar, Allah would not have guided him and made his words and actions rational and consistent as you see them.’ Then this believer warned his people that they would lose the blessings Allah bestowed upon them and that the vengeance of Allah would befall them:

(O my people! Yours is the kingdom today, you being dominant in the land.) means, `Allah has blessed you with this kingdom, dominance in the land, power and authority, so take care of this blessing by giving thanks to Allah and believing in his Messenger, and beware of the punishment of Allah if you reject His Messenger.’

(But who will save us from the torment of Allah, should it befall us) means, `these soldiers and troops will not avail you anything and will not ward off the punishment of Allah, if He decides to punish us.’ Fir`awn said to his people, in response to the advice of this righteous man who was more deserving of kingship than Fir`awn:

(I show you only that which I see,) meaning, `I only tell you and advise you to do that which I think is good for myself, too.’ But Fir`awn lied, because he knew that Musa was telling the truth concerning the Message which he brought.

((Musa) said: “Verily, you know that these signs have been sent down by none but the Lord of the heavens and the earth.”) (17:102)

(And they belied them (those Ayat) wrongfully and arrogantly, though they were themselves convinced thereof) (27:14)

(I show you only that which I see,) — Fir`awn uttered a lie and a fabrication; he betrayed Allah and His Messenger, and cheated his people by not advising them sincerely.

(and I guide you only to the path of right policy!) means, `and I am only calling you to the path of truth, sincerity and guidance.’ This was also a lie, but his people obeyed him and followed him. Allah says:

(they followed the command of Fir`awn, and the command of Fir`awn was no right guide) (11:97).

(And Fir`awn led his people astray, and he did not guide them.) (20:79) According to a Hadith:

(There is no leader who dies having cheated his people, but he will never smell the fragrance of Paradise, and its fragrance can be detected from a distance of a five-hundred year journey.)” And Allah is the Guide to the straight path.

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The sea covers Firawn (Pharoah) and his hosts

I take refuge with Allaah, the Exalted, from the accursed devil.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.

Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

May the Peace and Blessings of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.

The sea covers Firawn (Pharoah) and his hosts.

وَلَقَدْ أَوْحَيْنَآ إِلَى مُوسَى أَنْ أَسْرِ بِعِبَادِى فَاضْرِبْ لَهُمْ طَرِيقاً فِى الْبَحْرِ يَبَساً لاَّ تَخَافُ دَرَكاً وَلاَ تَخْشَى

(77. And indeed We revealed to Musa: “Travel by night with My servants and strike a dry path for them in the sea, fearing neither to be overtaken nor being afraid.”)

– فَأَتْبَعَهُمْ فِرْعَوْنُ بِجُنُودِهِ فَغَشِيَهُمْ مِّنَ الْيَمِّ مَا غَشِيَهُمْ

(78. Then Fir`awn pursued them with his hosts, but the sea (Al-Yamm) completely overwhelmed them and covered them up.)

وَأَضَلَّ فِرْعَوْنُ قَوْمَهُ وَمَا هَدَى

(79. And Fir`awn led his people astray, and he did not guide them.)

Surah 20 TaHa Verse 77-79

Tafsir Ibn Kathir

Allah, the Exalted, informs that He commanded Musa to journey at night with the Children of Israel, when Fir`awn refused to release them and send them with Musa. He was to take them away from Fir`awn’s captivity. Allah expounds upon this in Surahs other than this noble Surah. Musa left with the Children of Israel, and when the people of Egypt awoke in the morning they found that not a single one of them remained in Egypt. Fir`awn became extremely furious. He sent callers into all of the cities to gather together his army from all of his lands and provinces. He said to them,

(Verily, these indeed are but a small band. And verily, they have done what has enraged us.) (26:54-55) Then when he gathered his army and organized his troops, he set out after them and they followed them at dawn when the sun began to rise.

(And when the two hosts saw each other) (26:61) This means that each person of the two parties was looking at the other party.

(The companions of Musa said: “We are sure to be overtaken.” (Musa) said: “Nay, verily, with me is my Lord. He will guide me.”) (26:61-62) Musa stopped with the Children of Israel and the sea was in front of them and Fir`awn was behind them. Then, at that moment, Allah revealed to Musa,

(And strike a dry path for them in the sea.) So Musa struck the sea with his stick and he said, “Split for me, by the leave of Allah.” Thus, it split, and each separate part of the water became like a huge mountain. Then, Allah sent a wind to the land of the sea and it burned the soil until it became dry like the ground that is on land. For this reason Allah said,

(nor being afraid.) meaning, “Do not be afraid of the sea drowning your people.” Then, Allah, the Exalted, said,

(Then Fir`awn pursued them with his hosts, but the sea (Al-Yamm) completely overwhelmed them) Al-Yamm means the sea.

(and covered them up. ) meaning, covered them up with a thing that was well-familiar to them in such a situation, as Allah states;

(And He destroyed the overthrown cities. So there covered them that which did cover.) (53:53-54) As Fir`awn pursued them into the sea, misled his people and did not lead them to the path of correct guidance, likewise, he will go ahead of his people on the Day of Resurrection, and will lead them in to the Hellfire. And evil indeed is the place to which they are led.

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Firawn (Pharoah) and his people persisted in rebellion and disbelief

I take refuge with Allaah, the Exalted, from the accursed devil.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.

Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

May the Peace and Blessings of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.

Firawn (Pharoah) and his people persisted in rebellion and disbelief.

وَلَقَدْ أَرْسَلْنَا مُوسَى بِـَايَـتِنَآ إِلَى فِرْعَوْنَ وَمَلاًّيْهِ فَقَالَ إِنِّى رَسُولُ رَبِّ الْعَـلَمِينَ

(46. And indeed We did send Musa with Our Ayat to Fir`awn and his chiefs. He said: “Verily, I am a Messenger of the Lord of all that exists.”)

فَلَمَّا جَآءَهُم بِـَايَـتِنَآ إِذَا هُم مِّنْهَا يَضْحَكُونَ

(47. But when he came to them with Our Ayat, behold, they laughed at them).

وَمَا نُرِيِهِم مِّنْ ءَايَةٍ إِلاَّ هِىَ أَكْبَرُ مِنْ أُخْتِهَا وَأَخَذْنَـهُم بِالْعَذَابِ لَعَلَّهُمْ يَرْجِعُونَ

(48. And not an Ayah We showed them but it was greater than its fellow preceding it, and We seized them with torment, in order that they might turn.)

وَقَالُواْ يأَيُّهَ السَّاحِرُ ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ إِنَّنَا لَمُهْتَدُونَ

(49. And they said (to Musa): “O you sorcerer! Invoke your Lord for us according to what He has made a pact with you. Verily, We shall guide ourselves.”)

فَلَمَّا كَشَفْنَا عَنْهُمُ الْعَذَابَ إِذَا هُمْ يَنكُثُونَ

(50. But when We removed the torment from them, behold, they broke their covenant.)

Surah 43 Az Zukhruf Verse 46-50

Tafsir Ibn Kathir

Here Allah tells us about His servant and Messenger Musa, peace be upon him, and how He sent him to Fir`awn and his chiefs. That is, his governors, ministers, leaders and followers among the Egyptians and the Children of Israel. Allah sent him to call them to worship Allah alone, with no partner or associate, and to forbid them from worshipping anything other than Him. He sent him with mighty signs, such as his hand and his staff, other signs such as the flood, locusts, Qummal, frogs and blood, and the loss of their crops and lives. Yet despite all that they remained arrogant and stubbornly refused to follow him; they rejected his message and made fun of it, and laughed at the one who had brought it.

(And not an Ayah We showed them but it was greater than its fellow preceding it,) but despite that they would not give up their sin, misguidance, ignorance and confusion. Every time one of these signs came to them, they would go and implore Musa, saying,

(“O you sorcerer!…”) meaning, expert or knowledgeable one — this was the view of Ibn Jarir. The scholars of that time were the sorcerers or magicians, and magic was not regarded as something reprehensible by them at that time, so this was not a slight on their part. They were in a state of need, so it would not have been appropriate for them to insult him. This was a way of honoring him, as they thought. On each occasion, they promised Musa that if the torment was lifted from them, they would believe in him and let the Children of Israel go with him, but on each occasion they went back on their word. This is like the Ayat:

(So We sent on them: the flood, the locusts, the Qummal, the frogs, and the blood; manifest signs, yet they remained arrogant, and they were of those people who were criminals. And when the punishment struck them, they said: “O Musa! Invoke your Lord for us because of His promise to you. If you remove the punishment from us, we indeed shall believe in you, and we shall let the Children of Israel go with you.” But when We removed the punishment from them to a fixed term, which they had to reach, behold! they broke their word!) (7:133-135)

وَنَادَى فِرْعَوْنُ فِى قَوْمِهِ قَالَ يقَوْمِ أَلَيْسَ لِى مُلْكُ مِصْرَ وَهَـذِهِ الاٌّنْهَـرُ تَجْرِى مِن تَحْتِى أَفَلاَ تُبْصِرُونَ

(51. And Fir`awn proclaimed among his people (saying): “O my people! Is not mine the dominion of Egypt, and these rivers flowing underneath me. See you not then”)

أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ وَلاَ يَكَادُ يُبِينُ

(52. “Am I not better than this one (Musa) who is despicable and can scarcely express himself clearly”)

– فَلَوْلاَ أُلْقِىَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ أَوْ جَآءَ مَعَهُ الْمَلَـئِكَةُ مُقْتَرِنِينَ

(53. Why then are not golden bracelets bestowed on him, or angels sent along with him”)

فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ إِنَّهُمْ كَانُواْ قَوْماً فَـسِقِينَ

(54. Thus he fooled his people, and they obeyed him. Verily, they were ever a people who were rebellious.)

فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ

(55. So when they angered Us, We punished them, and drowned them all.)

فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ

(56. And We made them a precedent, and an example to later generations.)

Surah 43 Az Zukhruf Verse 51-56

Tafsir Ibn Kathir

Allah tells us how Fir`awn stubbornly persisted in his rebellion and disbelief. He assembled his people and addressed them in a vainglorious fashion, boasting of his dominion over Egypt.

(Is not mine the dominion of Egypt, and these rivers flowing underneath me) Qatadah said, “They had gardens and rivers of flowing water.”

(See you not then) means, `do you not see my position of might and power’ — implying that Musa and his followers were poor and weak. This is like the Ayah:

(Then he gathered (his people) and cried aloud, saying: “I am your lord, most high.” So Allah seized him with punishment for his last and first transgression.) (79:23-25)

(Am I not better than this one who is despicable) As-Suddi said, “He was saying, `indeed I am better than this one, who is despicable’.” Some of the grammarians of Basrah said that Fir`awn — may the curse of Allah be upon him — was saying that he was better than Musa, peace be upon him. But this is an obvious lie, may continued curses be upon him until the Day of Resurrection. By describing Musa as despicable he meant — as Sufyan said — insignificant. Qatadah and As-Suddi said, “He meant, weak.” Ibn Jarir said, “He meant, he had no power, authority or wealth.”

(and can scarcely express himself clearly) means, he cannot speak clearly, he stammers and cannot speak well. Fir`awn’s description of Musa as “despicable” is a lie; rather it is he who was despicable and insignificant, lacking in physical, moral and religious terms, and it is Musa who was noble, truthful, righteous and upright.

(and can scarcely express himself clearly). This was also a lie. Although something happened to Musa’s tongue when he was a child, when it was burnt by a coal. He asked Allah to loosen the knot from his tongue (i.e., to correct his speech defect) so that they could understand what he said, and Allah had answered his prayer and said:

(You are granted your request, O Musa) (20:36). It may be the case that some problem remained which he had not asked to be relieved of, as Al-Hasan Al-Basri suggested, and that he had asked only to be relieved of that which stood in the way of his conveying the Message. A person cannot be blamed for physical matters over which he has no control. Even though Fir`awn had the intelligence to understand that, he wanted to confuse and mislead his people, who were ignorant and stupid. So he said:

(Why then are not golden bracelets bestowed on him…) meaning, adornments which are placed on the arms. This was the view of Ibn `Abbas, may Allah be pleased with him, Qatadah and others.

(or angels sent along with him) meaning, to serve him and to testify that he is telling the truth. He looked only at outward appearances and did not understand the true inner matters that are clearer than what he focused on, if only he had understood that. Allah says:

(Thus he fooled his people, and they obeyed him.) meaning, he confused them and invited them to misguidance, and they responded to him.

(Verily, they were ever a people who were rebellious.) Then Allah says:

(So when they angered Us, We punished them, and drowned them all.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said it means: “When they angered Us means, they provoked Our wrath.” Ad-Dahhak said, it means “They made Us angry.” This was also the view of Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and other scholars of Tafsir. Ibn Abi Hatim recorded that `Uqbah bin `Amir, may Allah be pleased with him, said that the Messenger of Allah said:

(When you see that Allah gives a person what he wants even though he is persisting in sin, that means that Allah is enticing him into destruction.) Then he recited:

(So when they angered Us, We punished them, and drowned them all.) It was reported that Tariq bin Shihab said, “I was with `Abdullah, may Allah be pleased with him, and the issue of sudden death was mentioned. He said, `It is a relief for the believer and a source of regret for the disbeliever.’ Then he recited the Ayah:

(So when they angered Us, We punished them, and drowned them all). ” `Umar bin `Abdul-`Aziz, may Allah be pleased with him, said, “I found that punishment comes with negligence, meaning the Ayah:

(So when they angered Us, We punished them, and drowned them all).”

(And We made them a precedent, and an example to later generations.) Abu Mijlaz said, “Precedent for others who do the same as they did.” He and Mujahid said, “An example, i.e., a lesson to those who come after them.” Allah is the One Who guides to the straight path, and unto Him is the final return.

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The Firawn (Pharoah) and his chiefs believe Prophet Musa and Prophet Haroon, peace be upon them, to be magicians.

I take refuge with Allaah, the Exalted, from the accursed devil.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.

Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

May the Peace and Blessings of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.

The Firawn (Pharoah) and his chiefs believe Prophet Musa and Prophet Haroon, peace be upon them,  to be magicians.

فَتَوَلَّى فِرْعَوْنُ فَجَمَعَ كَيْدَهُ ثُمَّ أَتَى

(60. So Fir`awn withdrew, devised his plot and then came back.)

قَالَ لَهُمْ مُّوسَى وَيْلَكُمْ لاَ تَفْتَرُواْ عَلَى اللَّهِ كَذِباً فَيُسْحِتَكُم بِعَذَابٍ وَقَدْ خَابَ مَنِ افْتَرَى

(61. Musa said to them: “Woe unto you! Invent not a lie against Allah, lest He should destroy you completely by a torment. And surely, he who invents a lie (against Allah) will fail miserably.”)

فَتَنَـزَعُواْ أَمْرَهُمْ بَيْنَهُمْ وَأَسَرُّواْ النَّجْوَى

(62 Then they debated one with another what they must do, and they kept their talk secret.)

قَالُواْ إِنْ هَـذَنِ لَسَاحِرَنِ يُرِيدَانِ أَن يُخْرِجَاكُمْ مِّنْ أَرْضِكُمْ بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى

(63. They said: “Verily, these are two magicians. Their object is to drive you out from your land with magic, and to take you away from your exemplary way.”)

فَأَجْمِعُواْ كَيْدَكُمْ ثُمَّ ائْتُواْ صَفّاً وَقَدْ أَفْلَحَ الْيَوْمَ مَنِ اسْتَعْلَى

(64. “So devise your plot, and then assemble in line. And whoever overcomes this day will be indeed successful.”)

Surah 20 Ta Ha Verse 60-64

Tafsir Ibn Kathir

Allah, the Exalted informs that when Fir`awn and Musa agreed to an appointed meeting at a specified place and time, Fir`awn began to gather some magicians from the cities of his kingdom. Every person who had any affiliation with magic at that time was summoned, and magic was very widespread and in demand at that time. This is as Allah says,

(And Fir`awn said: “Bring me every well-versed sorcerer.”) (10:79)  Then, the day came. It was the day when all of the people gathered, which was well-known, being the day of the festival. Fir`awn was there sitting upon his throne surrounded by the elite officials of his kingdom. The subjects were all standing on his right and his left. Then, Musa came forward leaning upon his stick accompanied by his brother Harun. The magicians were standing in front of Fir`awn in rows and he was prodding them, inciting them and encouraging them to do their best on this day. They wanted to please him and he was promising them and inspiring them. They said,

(Will there surely be a reward for us if we are the winners He (Fir`awn) said: “Yes, and you shall then verily be of those brought near (to myself).”) (26:41-42)

(Musa said to them: “Woe unto you! Invent not a lie against Allah…”) This means, “Do not make an illusion before the people of something that is not real, making it appear as if it were a creature, when it is not really a creature. If you do this, then you would be lying on Allah.”

(lest He (Allah) should destroy you completely by a torment.) This means, `He will destroy you with a destructive punishment that will not spare anything, or anyone.’

(“…And surely, he who invents a lie will fail miserably.” Then they debated one with another what they must do,) It has been said that this means that they argued among themselves. So one of them said, “This is not the speech of a magician, but it is the speech of a Prophet.” Another said, “No, he is only a magician.” There are other opinions that have been mentioned about what they discussed. And Allah knows best. Allah’s statement,

(and they kept their talk secret.) means, they held secret counsel among themselves about this matter.

(They said: “Verily, these are two (Hadhan) magicians…”) This is a way of speaking with some of the Arabs and this Ayah has been recited according to the grammar of their dialect. There are also others who recite it as, (إِنَّ هَذَيْنِ لَسَاحِرَانِ) Which carries the same meaning, “Verily, these are two (Hadhayn) magicians.” This is the popular style of language in Arabic grammar. The grammarians have extensive discussions in reply to the first recitation and its grammatical explanation, but this is not the place for such a discussion. The main point is that the magicians said among themselves, “You all know that this man and his brother (Musa and Harun) are two knowledgeable magicians who are quite aware of the skill of magic. They want to defeat you and your people today and conquer the people, causing the masses to follow them. They want to fight against Fir`awn and his armies, and they are seeking victory over him. And their ultimate goal is to expel you from your land.” Concerning Allah’s statement,

(and to take you away from your exemplary way.) This means, `they want to expose this way (of yours) openly, which is magic.’ For verily, they were considered great because of their magic. They had wealth and sustenance because of this magic. They were actually saying, “If these two (Musa and Harun) are victorious, they will destroy you and expel you from your land. In doing so, they will be the first individuals to do so, and they will be given great power of leadership without you.” Ibn `Abbas mentioned concerning Allah’s statement,

(and to take you away from your exemplary way. ) “This means their kingdom, which they were in, and their livelihood.” `Abdur-Rahman bin Zayd said, “This superior way means that which they were upon.”

(So devise your plot, and assemble in line.) This means, “All of you come together in one row, and throw that which is in your hands at one time in order to dazzle the eyes (of the people) and defeat this man and his brother.”

(And whoever overcomes this day will be indeed successful.) meaning “Between you and us. As for us (the magicians), we have been promised to be given an abundance of power and sovereignty. And in reference to him (Musa), He will gain great leadership.” .

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The Fir`awn (Pharoah) and his chiefs devise a plot

I take refuge with Allaah, the Exalted, from the accursed devil.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.

Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

May the Peace and Blessings of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.

The Fir`awn (Pharoah) and his chiefs devise a plot.

قَالَ الْمَلأ مِن قَوْمِ فِرْعَوْنَ إِنَّ هَـذَا لَسَـحِرٌ عَلِيمٌ

(109. The chiefs of the people of Fir`awn said: “This is indeed a well-versed sorcerer.”)

يُرِيدُ أَن يُخْرِجَكُم مِّنْ أَرْضِكُمْ فَمَاذَا تَأْمُرُونَ

(110. “He wants to get you out of your land, so what do you advise”)

Surah 7 Al Araf Verse 109-110

Tafsir Ibn Kathir

The chiefs and noblemen of the people of Fir`awn agreed with Fir`awn’s statement about Musa. After Fir`awn felt safe and returned to his throne, he said to the chiefs of his people,

(This is indeed a well-versed sorcerer) and they agreed. They held counsel to decide what they should do about Musa. They conspired to extinguish the light that he brought and bring down his word. They plotted to portray Musa as a liar and fake. They feared that he might lure people to his side by his magic, they claimed, and thus prevail over them and drive them away from their land. What they feared occured, just as Allah said,

(And We let Fir`awn and Haman and their hosts receive from them that which they feared.) (28:6) After they conferred about Musa, they agreed on a plot, as Allah said about them,

قَالُواْ أَرْجِهْ وَأَخَاهُ وَأَرْسِلْ فِى الْمَدَآئِنِ حَـشِرِينَ

(111. They said: “Put him and his brother off (for a time), and send callers to the cities to collect”)

يَأْتُوكَ بِكُلِّ سَـحِرٍ عَلِيمٍ

(112. “That they bring to you all well-versed sorcerers.”)

Surah 7 Al-Araf Verse 111-112

Tafsir Ibn Kathir

Ibn `Abbas commented,

(“Put him off”), means, “delay him (for a time).”

(“and send to the cities”), areas and provinces of your kingdom — O Fir`awn,

(“to collect”) to gather magicians from various lands. At this time, magic was the trade of the day and it was widespread and popular. They had the idea that what Musa brought was a type of magic similar to the magic that the sorcerers of their time practiced. Because of this incorrect assumption, they brought all the magicians in order to defeat the miracles that he showed them. Allah said about Fir`awn,

(Then verily, we can produce magic the like thereof; so appoint a meeting between us and you, which neither we nor you shall fail to keep, in an open place where both shall have a just and equal chance.” (Musa) said: “Your appointed meeting is the day of the festival, and let the people assemble when the sun has risen (forenoon).” So Fir`awn withdrew, devised his plot and then came back.) (20:58-60). Allah said,

قَالَ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ يمُوسَى

(57. He (Fir`awn) said: “Have you come to drive us out of our land with your magic, O Musa”)

فَلَنَأْتِيَنَّكَ بِسِحْرٍ مِّثْلِهِ فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِداً لاَّ نُخْلِفُهُ نَحْنُ وَلاَ أَنتَ مَكَاناً سُوًى

(58. “Then verily, we can produce magic the like thereof; so appoint a meeting between us and you, which neither we nor you shall fail to keep, in an open place where both shall have a just and equal chance.”)

قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَن يُحْشَرَ النَّاسُ ضُحًى

(59. (Musa) said: “Your appointed meeting is the day of the festival, and let the people assemble when the sun has risen (forenoon).”)

Surah 20 TaHa Verse 57-59

Tafsir ibn Kathir

Allah, the Exalted, informs of what Fir`awn said to Musa when he showed him the great proof. This great sign to Fir`awn was Musa casting down his stick which became a huge snake, and his pulling his hand out from under his arm while it was glowing white without any illness. At this, Fir`awn said, “This is magic that you have brought to us to bewitch us and conquer the people, so that they will follow you. Then you will outnumber us.” Fir`awn then said, “Your plan will not work. We have magic just like yours, so do not let yourself be deceived by that what you are doing.”

(so appoint a meeting between us and you,) Meaning, `a day that we can come together to present some of our magic to confront yours. It will be at a specified place and time.’ With this, Musa said to them,

(Your appointed meeting is the day of festival,) That was the day of their celebration and their New Year’s festivity. It was a holiday for them when they took vacation from their work and came together for a large gathering. This day was selected so that all of the people could witness the power of Allah to do whatever He wills. They would see the miracles of the prophets and the futility of magic to contest the supernatural prophetic powers. This is why Musa said,

(and let the people assemble) meaning all of them.

(when the sun has risen (forenoon).) meaning in the morning, just before noon. In this way the contest will be most visible, well lit, apparent and obvious in plain view. This is the way of the Prophets. Their work is always clear and apparent. It is never something hidden, or something for sale. This is why he did not say that the meeting should be at night, but rather, it was to be held during the bright part of the day. Ibn `Abbas said, “The day of their festivity was the day of `Ashura’.” As-Suddi, Qatadah and Ibn Zayd said, “It was the day of their great celebration.” Sa`id bin Jubayr said, “It was the day of their great bazzar.” These statements are not contradictory. I say that Allah destroyed Fir`awn and his armies on a day similar to this, just as is confirmed in the Sahih. `Abdur-Rahman bin Zayd bin Aslam said, “It was a flat place where all of the people were on the same level, having an equal view of the event. There was nothing there that would obstruct the view so that some people could see what others did not.”

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The signs of Prophet Musa (Moses), peace be upon him

I take refuge with Allaah, the Exalted, from the accursed devil.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.

Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

May the Peace and Blessings of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.

The signs of Prophet Musa (Moses), peace be upon him.

فَلَمَّا قَضَى مُوسَى الاٌّجَلَ وَسَارَ بِأَهْلِهِ ءَانَسَ مِن جَانِبِ الطُّورِ نَاراً قَالَ لاًّهْلِهِ امْكُثُواْ إِنِّى ءَانَسْتُ نَاراً لَّعَلِّى ءَاتِيكُمْ مِّنْهَا بِخَبَرٍ أَوْ جَذْوَةٍ مِّنَ النَّارِ لَعَلَّكُمْ تَصْطَلُونَ

(29. Then, when Musa had fulfilled the term, and was traveling with his family, he saw a fire in the direction of At-Tur. He said to his family: “Wait, I have seen a fire; perhaps I may bring to you from there some information, or a burning firebrand that you may warm yourselves.”)

– فَلَمَّآ أَتَـهَا نُودِىَ مِن شَاطِىءِ الْوَادِى الأَيْمَنِ فِى الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَن يمُوسَى إِنِّى أَنَا اللَّهُ رَبُّ الْعَـلَمِينَ

(30. So when he reached it, he was called from the right side of the valley, in the blessed place, from the tree: “O Musa! Verily, I am Allah, the Lord of all that exists!”)

وَأَنْ أَلْقِ عَصَاكَ فَلَمَّا رَءَاهَا تَهْتَزُّ كَأَنَّهَا جَآنٌّ وَلَّى مُدْبِراً وَلَمْ يُعَقِّبْ يمُوسَى أَقْبِلْ وَلاَ تَخَفْ إِنَّكَ مِنَ الاٌّمِنِينَ

(31. “And throw your stick!” But when he saw it moving as if it were a snake, he turned in flight, and looked not back. (It was said:) “O Musa! Draw near, and fear not. Verily, you are of those who are secure.”)

اسْلُكْ يَدَكَ فِى جَيْبِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَـنِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ إِنَّهُمْ كَانُواْ قَوْماً فَاسِقِينَ

(32. “Put your hand into the opening of your garment, it will come forth white without a disease; and draw your hand close to your side to be free from the fear. These are two proofs from your Lord to Fir`awn and his chiefs. Verily, they are the people who are rebellious.”)

Surah 28 Al-Qasas Verse 29-32

Tafsir Ibn Kathir

In the explanation of the previous Ayah, we have already seen that Musa completed the longer and better of the two terms, which may also be understood from the Ayah where Allah says:

(Then, when Musa had fulfilled the term,) meaning, the longer of the two; and Allah knows best.

(and was traveling with his family,) They said: “Musa missed his country and his relatives, so he resolved to visit them in secret, without Fir`awn and his people knowing. So he gathered up his family and the flocks which his father-in-law had given to him, and set out on a cold, dark, rainy night. They stopped to camp, and whenever he tried to start a fire, he did not succeed. He was surprised by this, and while he was in this state,

(he saw a fire in the direction of At-Tur) he saw a fire burning from a far.

(He said to his family: “Wait, I have seen a fire…”) meaning, `wait while I go there, ‘

(perhaps I may bring to you from there some information,) This was because they lost their way.

(or a burning firebrand that you may warm yourselves.) so that they could get warm and find relief from the cold.

(So when he reached it (the fire), he was called from the right side of the valley,) From the side of the valley that adjoined the mountain on his right, to the west. This is like the Ayah,

(And you were not on the western side, when We made clear to Musa the commandment) (20:44). This indicates that when Musa headed for the fire, he headed in the direction of the Qiblah with the western mountain on his right. He found the fire burning in a green bush on the side of the mountain adjoining the valley, and he stood there amazed at what he was seeing. Then his Lord called him:

(from the right side of the valley, in the blessed place, from the tree.)

(O Musa! Verily, I am Allah, the Lord of all that exits!) meaning, `the One Who is addressing you and speaking to you is the Lord of all that exits, the One Who does what He wills, the One apart from Whom there is no other god or lord, may He be exalted and sanctified, the One Who by His very nature, attributes, words and deeds is far above any resemblance to His creation, may He be glorified.

(And throw your stick!) `the stick that is in your hand’ — as was stated in the Ayah,

(“And what is that in your right hand, O Musa” He said: “This is my stick, whereon I lean, and wherewith I beat down branches for my sheep, and wherein I find other uses.”) (20:17-18). The meaning is: `this stick, which you know so well;’

(“Cast it down, O Musa!” He cast it down, and behold! It was a snake, moving quickly.) (20:19-20). Musa knew that the One Who was speaking to him was the One Who merely says to a thing, “Be!” and it is, as we have already stated in (the explanation of) Surah Ta Ha. And here Allah says:

(But when he saw it moving as if it were a snake, he turned in flight,) It moved so quickly, even though it was so big, and its mouth was so huge, with its jaws snapping. It swallowed every rock it passed, and every rock that fell into its mouth fell with a sound like a rock falling into a valley. When he saw that:

(he turned in flight, and looked not back.) he did not turn around, because it is human nature to flee from such a thing. But when Allah said to him:

(O Musa! Draw near, and fear not. Verily, you are of those who are secure.) he came back to his original position. Then Allah said:

(Put your hand into the opening of your garment, it will come forth white without a disease;) meaning, `when you put your hand in your garment and then draw it out, it will be shining white as if it were a piece of the moon or a flash of lightning.’ Allah said:

(without a disease) i.e., with no trace of leukoderma.

(and draw your hand close to your side to be free from the fear.) Mujahid said, “To be free from terror.” Qatadah said, “To be free from fear.” Musa was commanded, when he felt afraid of anything, to draw his hand close to his side to be free from the fear. If he did that, whatever fear he felt would be gone. Perhaps if a person does this, following the example of Musa, and puts his hand over his heart, his fear will disappear or be lessened, if Allah wills; in Allah we place our trust.

(These are two proofs from your Lord) This refers to the throwing down of his stick, whereupon it turned into a moving snake, and his putting his hand into his garment and bringing it forth white without a disease. These were two clear and definitive proofs of the power of the One Who does as He chooses, and of the truth of the prophethood of the one at whose hands these miracles occurred. Allah said:

(to Fir`awn and his chiefs.) meaning his leaders and prominent followers.

(Verily, they are the people who are rebellious.) means, who are disobedient towards Allah and who go against His commands and His religion.

وَمَا تِلْكَ بِيَمِينِكَ يمُوسَى

(17. “And what is that in your right hand, O Musa”)

– قَالَ هِىَ عَصَاىَ أَتَوَكَّؤُا عَلَيْهَا وَأَهُشُّ بِهَا عَلَى غَنَمِى وَلِىَ فِيهَا مَأَرِبُ أُخْرَى

(18. He said: “This is my stick, whereon I lean, and wherewith I beat down branches for my sheep, and wherein I find other uses.”)

قَالَ أَلْقِهَا يمُوسَى

(19. (Allah) said: “Cast it down, O Musa!”)

فَأَلْقَـهَا فَإِذَا هِىَ حَيَّةٌ تَسْعَى

(20. He cast it down, and behold! It was a snake, moving quickly. )

قَالَ خُذْهَا وَلاَ تَخَفْ سَنُعِيدُهَا سِيَرتَهَا الاٍّولَى

(21. Allah said: “Grasp it and fear not; We shall return it to its former state.”)

Surah 20 Ta Ha Verse 17-21

Tafsir Ibn Kathir

This was a proof from Allah for Musa and a great miracle. This was something that broke through the boundaries of what is considered normal, thus, it was a brilliant evidence that none but Allah could do. It was also a proof that no one could come with the likes of this (from mankind) except a Prophet who was sent (by Allah). Concerning Allah’s statement,

(And what is that in your right hand, O Musa) Some of the scholars of Tafsir have said, “He (Allah) only said this to him in order to draw his attention to it.” It has also been said, “He only said this to him in order to affirm for him what was in his hand. In other words, that which is in your right hand is a stick that you are familiar with. You will see what We are about to do to it now.”

(And what is that in your right hand, O Musa) This is an interrogative phrase for the purpose of affirmation.

(He said: “This is my stick, whereon I lean…”) I lean on it while I am walking.

(and wherewith I beat down branches for my sheep,) This means, `I use it to shake the branches of trees so that the leaves will fall for my sheep to eat them. ‘ `Abdur-Rahman bin Al-Qasim reported from Imam Malik that he said, “(It is) when a man places his staff into a branch and shakes it so that its leaves and fruit will fall without breaking the stick. It is not the same as striking or beating.” Maymun bin Mahran also said the same. Concerning his statement,

(and wherein I find other uses.) This means other benefits, services and needs besides this. Some of the scholars took upon themselves the burden of mentioning many of these obscure uses. Concerning Allah’s statement,

((Allah) said: “Cast it down, O Musa!”) “Throw down this stick that is in your right hand, O Musa.”

(He cast it down, and behold! It was a snake, moving quickly.) This means that the stick changed into a huge snake, like a long python, and it moved with rapid movements. It moved as if it were the fastest type of small snake. Yet, it was in the form of the largest snake, while still having the fastest of movements.

(moving quickly.) moving restlessly. Concerning Allah’s statement,

(We shall return it to its former state. ) the form that it was in, as you recognized it before.

وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ ءَايَةً أُخْرَى

(22. “And press your (right) hand to your (left) side: it will come forth white (and shining), without any disease as another sign,”)

– لِنُرِيَكَ مِنْ ءَايَـتِنَا الْكُبْرَى

(23. “That We may show you (some) of Our greater signs.”)

اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى

(24. “Go to Fir`awn! Verily, he has transgressed.”)

قَالَ رَبِّ اشْرَحْ لِى صَدْرِى

(25. He said: “O my Lord! Open for me my chest.”)

وَيَسِّرْ لِى أَمْرِى

(26. “And ease my task for me;”)

وَاحْلُلْ عُقْدَةً مِّن لِّسَانِى

(27. “And loosen the knot from my tongue,”)

يَفْقَهُواْ قَوْلِي

(28. “That they understand my speech.”)

وَاجْعَل لِّى وَزِيراً مِّنْ أَهْلِى

(29. “And appoint for me a helper from my family,”)

هَـرُونَ أَخِى

(30. “Harun, my brother.”)

اشْدُدْ بِهِ أَزْرِى

(31. “Increase my strength with him,”)

وَأَشْرِكْهُ فِى أَمْرِى

(32. “And let him share my task,”)

كَىْ نُسَبِّحَكَ كَثِيراً

(33. “That we may glorify You much,”)

وَنَذْكُرَكَ كَثِيراً

(34. “And remember You much,”)

إِنَّكَ كُنتَ بِنَا بَصِيراً

(35. “Verily, You are ever seeing us.”)

Surah 20 Ta Ha Verse 22-35

Tafsir Ibn Kathir

This is the second sign of Musa. That is Allah has commanded him to place his hand into the opening of his garment, as is clearly stated in another Ayah. It mentioned here merely as a passing reference, saying:

(And press your hand to your side:) Allah said in another Ayah,

(And draw your hand close to your side to be free from fear. These are two signs from your Lord to Fir`awn and his chiefs.) (28:32) Mujahid said,

(And press your hand to your side:) “This means put your palm under your upper arm.” When Musa put his hand into the opening of his garment and brought it out, it came out shining as if it were a half moon. Concerning His statement,

(it will come forth white, without any disease) This means without any leprosy, ailment, or disfigurement. This was stated by Ibn `Abbas, Mujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi and others. Al-Hasan Al-Basri said, “He brought it out, and by Allah, it was as if it were a lamp. From this Musa knew that he had surely met his Lord, the Mighty and Sublime.” This is why Allah says,

(That We may show you (some) of Our greater signs.)

Allah commanded Musa to go to Fir`awn to convey the Message Allah said,

(Go to Fir`awn! Verily, he has transgressed.) This means, “Go to Fir`awn, the king of Egypt, whom you left Egypt fleeing from, and invite him to the worship of Allah alone, Who has no partners. Command him to treat the Children of Israel well and to not torment them. For verily, he has transgressed, oppressed, preferred the worldly life and forgotten the Most High Lord.”

The Supplication of Musa .

((Musa) said: “O my Lord! Open for me my chest, and ease my task for me.”) Musa requsted his Lord to expand his chest for his mission. For verily, He was commanding him with a great task and a weighty affair. He was sending him to the mightiest king on the face of the earth at that time. He was the most arrogant and severe of all people in his disbelief, and He had the largest army and the most powerful kingdom. He was the most tyrannical and the most obstinate of rulers. His case was such that he claimed not to know Allah at all, and that he knew of no god for his subjects other than himself. Along with this, Musa lived in his home for a period of time as a child. He stayed in Fir`awn’s own room and slept on his bed. Then, after this, he killed one of their people and feared that they would retaliate by killing him in return. Thus, he fled from them and remained an outlaw during this entire time. Then, after all of this, His Lord sent him to them as a warner calling them to worship Allah alone, without associating partners with Him. This is why he said,

(O my Lord! Open for me my chest, and ease my task for me.) This means, “I cannot perform this task if You do not help me, aid me and support me.”

(And loosen the knot from my tongue, that they understand my speech.) This is referring to the lisp that he had. This lisp was a result of an incident when he was presented a date and a hot coal stone and he placed the coal on his tongue instead of the date. A detailed explanation of this story is forthcoming in the following chapters. However, he did not ask Allah to remove this affliction all together. Rather, he asked for removal of his stammering so the people would understand what he intended in his speech. He was only asking for what was necessary to deliver his message. If he had asked for the removal of his affliction in its entirety, it would have been cured for him. However, the Prophets do not ask for any more than what is required. Therefore, he was left with the remnants of this accident that took place with his tongue. Allah informed of what Fir`awn said concerning him,

(Am I not better than this one who is despicable and can scarcely express himself clearly)(43:52) This means that he is not eloquent in speech. Concerning Allah’s statement,

(And appoint for me a helper from my family, Harun, my brother.) This was also a request from Musa concerning something not pertaining to himself. That was his request for the assistance of his brother, Harun. Ath-Thawri reported from Abu Sa`id, from `Ikrimah, who said that Ibn `Abbas said, “Harun was made a Prophet at the same moment that Musa was made a Prophet.” Ibn Abi Hatim recorded that `A’ishah went out intending to perform `Umrah and stopped to camp among some bedouins. While she was among them she heard a man say, “Which brother in this life was the most beneficial to his brother” The people said, “We do not know.” The man said, “By Allah, I know.” `A’ishah said, “I said to myself about his swearing, that he should not swear such an oath, singling himself out as knowing what person was of most benefit to his brother.” The man said, “It is Musa, when he asked for prophethood to be bestowed upon his brother.” Then `A’ishah said, “By Allah, he has spoken truthfully.” This is why Allah commended Musa by saying,

(And he was honorable before Allah.)(33:69) Concerning Musa’s statement,

(Increase my strength with him.) Mujahid said, “This means to make my back strong.”

(And let him share my task.) make him my consultant in this matter.

(That we may glorify You much, and remember You much.) Mujahid said, “A servant of Allah is not considered of those who remember Allah much until he remembers Allah while standing, sitting and lying down.” Concerning his statement,

(Verily, You are ever seeing us.) This means in Your choosing us, giving us the prophethood and sending us to Your enemy, Fir`awn. So unto You is all praise for this.

فَأَلْقَى عَصَاهُ فَإِذَا هِىَ ثُعْبَانٌ مُّبِينٌ

(107. Then (Musa) threw his staff and behold! it was a (Thu`ban) serpent, manifest!)

وَنَزَعَ يَدَهُ فَإِذَا هِىَ بَيْضَآءُ لِلنَّـظِرِينَ

(108. And he drew out his hand, and behold! it was white (with radiance) for the beholders.)

Surah 7 Al Araf Verse 107-108

Tafsir Ibn Kathir

`Ali bin Abi Talhah reported that Ibn `Abbas commented on Allah’s statement,

(a (Thu`ban) serpent, manifest), refers to “The male snake.” As-Suddi and Ad-Dahhak said similarly. A report from Ibn `Abbas said,

“(Then (Musa) threw his staff), and it turned into a huge snake that opened its mouth and rushed towards Fir`awn. When Fir`awn saw the snake rushing towards him, he jumped from his throne and cried to Musa for help, so that Musa would remove the snake from his way. Musa did that.” As-Suddi commented,

(and behold! It was a (Thu`ban) serpent, manifest!) “This (Thu`ban) refers to male snakes. The snake opened its mouth and headed towards Fir`awn to swallow him, placing its lower jaw on the ground and its upper jaw reaching the (top of the) wall of the palace. When Fir`awn saw the snake, he was frightened, so he jumped and wet himself and he never wet himself before this incident. He cried, `O Musa! Take it away and I will believe in you and release the Children of Israel to you.’ So Musa, peace be on him, took it, and it became a staff again.”

(And he drew out his hand, and behold! it was white (with radiance) for the beholders.) Musa took his hand out of his cloak after he inserted his hand in it and it was shining, not because of leprosy or sickness. Allah said in another Ayah,

(And put your hand into your bosom, it will come forth white without hurt.) (27:12) Ibn `Abbas said, “without hurt’, means, `not because of leprosy’. Musa inserted his hand again in his sleeve and it returned back to its normal color.” Mujahid and several others said similarly.

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The Fir`awn, (Pharoah) asks Prophet Musa(Moses), peace be upon him, to show the clear signs.

I take refuge with Allaah, the Exalted, from the accursed devil.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.

Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

May the Peace and Blessings of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.

The Fir`awn, (Pharoah) asks Prophet Musa(Moses), peace be upon him, to show the clear signs.

ثُمَّ بَعَثْنَا مِن بَعْدِهِم مُّوسَى بِـَايَـتِنَآ إِلَى فِرْعَوْنَ وَمَلإِيِهِ فَظَلَمُواْ بِهَا فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُفْسِدِينَ

(103. Then after them We sent Musa with Our signs to Fir`awn and his chiefs, but they wrongfully rejected them. So see how was the end of the mischief-makers)

Surah 7 Al Araf Verse 103

Tafsir Ibn Kathir

Allah said,

(Then after them We sent), after the Messengers whom We mentioned, such as Nuh, Hud, Salih Lut and Shu`ayb (may Allah’s peace and blessings be on them and the rest of Allah’s Prophets), We sent,

(Musa with Our signs) proofs and clear evidences, to Fir`awn, who was ruler of Egypt during the time of Musa,

(and his chiefs) the people of Fir`awn,

(but they wrongfully rejected them), they denied and disbelieved in the signs, out of injustice and stubbornness on their part. Allah said about them in another Ayah,

(And they belied them (those Ayat) wrongfully and arrogantly, though they were themselves convinced thereof. So see what was the end of the evildoers.)(27:14) The Ayah says, `those who hindered from the path of Allah and belied in His Messengers, look how We punished them, We caused them to drown, all of them, while Musa and his people were watching.’ Public drowning added disgrace to the punishment that Fir`awn and his people suffered, while adding comfort to the hearts of Allah’s party, Musa and those people who believed in him.

وَقَالَ مُوسَى يَفِرْعَوْنُ إِنَّى رَسُولٌ مِّن رَّبِّ الْعَـلَمِينَ

(104. And Musa said: “O Fir`awn! Verily, I am a Messenger from the Lord of all that exists.”)

حَقِيقٌ عَلَى أَن لاَ أَقُولَ عَلَى اللَّهِ إِلاَّ الْحَقَّ قَدْ جِئْتُكُمْ بِبَيِّنَةٍ مِّن رَّبِّكُمْ فَأَرْسِلْ مَعِىَ بَنِى إِسْرَءِيلَ

(105. “Proper it is for me that I say nothing concerning Allah but the truth. Indeed I have come unto you from your Lord with a clear proof. So let the Children of Israel depart along with me.”)

قَالَ إِن كُنتَ جِئْتَ بِـَايَةٍ فَأْتِ بِهَآ إِن كُنتَ مِنَ الصَّـدِقِينَ

(106. (Fir`awn) said: “If you have come with a sign, show it forth, if you are one of those who tell the truth.”)

Surah 7 Al Araf Verse 104-106

Allah mentions a debate that took place between Musa and Fir`awn, and Musa’s refuting Fir`awn with the unequivocal proof and clear miracles, in the presence of Fir`awn and his people, the Copts of Egypt. Allah said,

(And Musa said: “O Fir`awn! Verily, I am a Messenger from the Lord of all that exists”.) meaning Musa said, `the one Who sent me is the Creator, Lord and King of all things,’

(“Proper it is for me that I say nothing concerning Allah but the truth. ”) `It is incumbent and a duty for me to convey only the Truth from Him, because of what I know of His might and power.’

(“Indeed I have come unto you from your Lord with a clear proof.”) `I brought unequivocal evidence that Allah gave me to prove that I am conveying the truth to you,’

(“So let the Children of Israel depart along with me.”) means, release them from your slavery and subjugation. Let them worship your Lord and their Lord. They are from the offspring of an honorable Prophet, Isra’il, who is Ya`qub son of Ishaq son of Ibrahim, the Khalil (intimate friend) of Allah.

((Fir`awn) said: “If you have come with a sign, show it forth, if you are one of those who tell the truth.”) Fir`awn said, `I will not believe in what you have said nor entertain your request’. Therefore, he said, `if you have proof, then produce it for us to see, so that we know if your claim is true.’

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Allah, the Exalted and the Praised, sent Prophets Musa and Harun, peace be upon them, to Fir’`awn and his chiefs.

I take refuge with Allaah, the Exalted, from the accursed devil.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.

Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

May the Peace and Blessings of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.

Allah, the Exalted and the Praised, sent Prophets Musa and Prophet Harun, peace be upon them, to Fir’`awn and his chiefs.

ثُمَّ بَعَثْنَا مِن بَعْدِهِمْ مُّوسَى وَهَـرُونَ إِلَى فِرْعَوْنَ وَمَلَئِهِ بِآيَـتِنَا فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ

(75. Then after them We sent Musa and Harun to Fir`awn and his chiefs with Our Ayat. But they behaved arrogantly and were a people who were criminals.)

فَلَمَّا جَآءَهُمُ الْحَقُّ مِنْ عِندِنَا قَالُواْ إِنَّ هَـذَا لَسِحْرٌ مُّبِينٌ

(76. So when came to them the truth from Us, they said: “This is indeed clear magic.”)

– قَالَ مُوسَى أَتقُولُونَ لِلْحَقِّ لَمَّا جَآءَكُمْ أَسِحْرٌ هَـذَا وَلاَ يُفْلِحُ السَّـحِرُونَ

(77. Musa said: “Say you (this) about the truth when it has come to you Is this magic But the magicians will never be successful.”)

قَالُواْ أَجِئْتَنَا لِتَلْفِتَنَا عَمَّا وَجَدْنَا عَلَيْهِ ءابَاءَنَا وَتَكُونَ لَكُمَا الْكِبْرِيَآءُ فِى الاٌّرْضِ وَمَا نَحْنُ لَكُمَا بِمُؤْمِنِينَ

(78. They said: “Have you come to us to turn us away from that we found our fathers following, and that you two may have greatness in the land We are not going to believe you two!”)

Surah 10 Yunus Verse 75-78

Tafsir ibn Kathir

The Story of Musa and Fira`wn.

Allah said:

(Then after them We sent ) meaning ofter these Messengers,

(Musa and Harun to Fir`awn and his chiefs,) meaning his people

(with Our Ayat.) meaning; `Our proofs and evidences.’

(But they behaved arrogantly, and were a people who were criminals.) meaning they were too arrogant to follow the truth and submit to it, and they were criminals.

(So, when came to them the truth from us, they said: “This is indeed clear magic.”) They were as if they gave an oath that what they had said was the truth. But they knew that what they were saying was a mere lie. As Allah said:

(And they belied them wrongfully and arrogantly, though they themselves were convinced thereof. )(27:14) Musa criticized them saying:

(“Say you (this) about the truth when it has come to you Is this magic But the magicians will never be successful.” They said: “Have you come to us to turn us away…)

(from that we found our fathers following) their religion.

(and that you two may have…)

(greatness) means grandeur and leadership

(…in the land, We are not going to believe you two!”)

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The people of the Fir`awn (Pharoah) break all promises

I take refuge with Allaah, the Exalted, from the accursed devil.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ

Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.

Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

May the Peace and Blessings of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved  Prophet, his Family, and Companions.

The people of the Fir`awn (Pharoah) break all promises.

وَقَالُواْ مَهْمَا تَأْتِنَا بِهِ مِن ءَايَةٍ لِّتَسْحَرَنَا بِهَا فَمَا نَحْنُ لَكَ بِمُؤْمِنِينَ

(132. They said (to Musa): “Whatever Ayat you may bring to us, to work therewith your sorcery on us, we shall never believe in you.”)

فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ ءَايَـتٍ مّفَصَّلاَتٍ فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ

(133. So We sent on them: the Tuwfan, the locusts, the Qummal, the frogs, and the blood (as a succession of) manifest signs, yet they remained arrogant, and they were of those people who were criminals.)

وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ قَالُواْ يَمُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ لَئِن كَشَفْتَ عَنَّا الرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِى إِسْرَءِيلَ

(134. And when the punishment struck them, they said: “O Musa! Invoke your Lord for us because of His promise to you. If you remove the punishment from us, we indeed shall believe in you, and we shall let the Children of Israel go with you.”)

فَلَمَّا كَشَفْنَا عَنْهُمُ الرِّجْزَ إِلَى أَجَلٍ هُم بَـلِغُوهُ إِذَا هُمْ يَنكُثُونَ

(135. But when We removed the punishment from them for a fixed term, which they had to reach, behold! They broke their word!)

Surah 7 Al-Araf Verse 132-135

Tafsir Ibn Kathir

Allah describes the rebellion, tyranny, defiance of the truth and insistence on falsehood of the people of Fir`awn, prompting them to proclaim,

(“Whatever Ayat you may bring to us, to work therewith your sorcery on us, we shall never believe in you.”) They said, `whatever miracle, proof and evidence you bring us, we will neither accept it from you nor believe in you or what you came with.’ Allah said,

(So We sent on them the Tufan) Ibn `Abbas commented; “It was a heavy rain that ruined the produce and fruits.” He is also reported to have said that Tuwfan refers to mass death. Mujahid said it is water that carries the plague every where. As for the locust, it is the well-known insect, which is permissible to eat. It is recorded in the Two Sahihs, that Abu Ya`fur said that he asked `Abdullah bin Abi Awfa about locust. He said, “We participated in seven battles with the Messenger of Allah , and we used to eat locusts.” Ash-Shafi`i, Ahmad bin Hanbal and Ibn Majah recorded from `Abdur-Rahman bin Zayd bin Aslam that his father narrated from Ibn `Umar that the Prophet said,

(We were allowed two dead animals and two (kinds of) blood: fish and locust, and kidney and spleen.) Ibn Abi Najih narrated from Mujahid about Allah’s statement,

(So We sent on them: the flood, the locusts …) “Eating the nails on their doors and leaving the wood.” As for the Qummal, Ibn `Abbas said that it is the grain bug, or, according to another view; small locusts that do not have wings. Similar was reported from Mujahid, `Ikrimah and Qatadah. Al-Hasan and Sa`id bin Jubayr said that `Qummal’ are small black insects. Abu Ja`far bin Jarir recorded that Sa`id bin Jubayr said, “When Musa came to Fir`awn, he demanded, `Release the Children of Israel to me.’ But, Fir`awn did not comply; and Allah sent the Tuwfan, and that is a rain which continued until they feared that it was a form of torment. They said to Musa, `Invoke your Lord to release us from this rain, and we will believe in you and send the Children of Israel with you.’ Musa invoked his Lord and He removed the affliction from them. However, they did not believe, nor did they send the Children of Israel with him. In that year, Allah allowed (the earth) to grow various types of produce, fruits and grass for them as never before. They said, `This is what we hoped for.’ So Allah sent the locusts, and the locusts started to feed on the grass. When they saw the effect the locusts had on the grass, they knew that no vegetation would be saved from devastation. They said, `O Musa! Invoke your Lord so that He will remove the locusts from us, and we will believe in you and release the Children of Israel to you.’ Musa invoked his Lord, and He removed the locusts. Still, they did not believe and did not send the Children of Israel with him.

They collected grains and kept them in their homes. They said, `We saved our crops.’ However, Allah sent the Qummal, grain bugs, and one of them would take ten bags of grains to the mill, but only reap three small bags of grain. They said, `O Musa! Ask your Lord to remove the Qummal (weevil) from us and we will believe in you and send the Children of Israel with you.’ Musa invoked his Lord, and Allah removed the Qummal from them. However, they did not send the Children of Israel with him. Once, when he was with Fir`awn, Musa heard the sound of a frog and said to Fir`awn, `What will you and your people suffer from this (the frogs)’ Fir`awn said, `What can frogs do’ Yet, by the time that night arrived a person would be sitting in a crowd of frogs that reached up to his chin and could not open his mouth to speak without a frog jumping in it. They said to Musa, `Invoke your Lord to remove these frogs from us, and we will believe in you and send the Children of Israel with you.’ Musa invoked his Lord, but they did not believe.

Allah then sent blood that filled the rivers, wells and the water containers they had. They complained to Fir`awn, saying, `We are inflicted with blood and do not have anything to drink.’ He said, `Musa has bewitched you.’ They said, `How could he do that when whenever we look for water in our containers we found that it has turned into blood’ They came to Musa and said, `Invoke your Lord to save us from this blood, and we will believe in you and send the Children of Israel with you.’ Musa invoked his Lord and the blood stopped, but they did not believe nor send the Children of Israel with him.” A similar account was attributed to Ibn `Abbas, As-Suddi, Qatadah and several others among the Salaf. Muhammad bin Ishaq bin Yasar said, “The enemy of Allah, Fir`awn, went back defeated and humiliated, after the sorcerers believed (in Musa). He insisted on remaining in disbelief and persisted in wickedness. Allah sent down the signs to him, and he (and his people) were first inflicted by famine. Allah then sent the flood, the locusts, the Qummal, the frogs then blood, as consecutive signs. When Allah sent the flood, it filled the surface of the earth with water. But the water level receded, and they could not make use of it to till the land or do anything else. They became hungry. This is when,

(They said: “O Musa! Invoke your Lord for us because of His promise to you. If you remove the punishment from us, we indeed shall believe in you, and we shall let the Children of Israel go with you.”) Musa invoked his Lord and He removed the affliction from them, but they did not keep their promises. So Allah sent locusts that ate the trees and consumed the nails on their doors, until the doors fell from their homes and residences. They again said what they said to Musa before, and he called on his Lord and He removed the affliction. Still, they did not keep their promises, and Allah sent the Qummal. Musa, peace be upon him, was commanded to go to a mound and strike it with his staff. So Musa went to a huge mound, struck it with his staff and the Qummal fell out of it in tremendous numbers, until they overwhelmed the houses and food reserves, ultimately depriving them of sleep and rest. When they suffered under this affliction, they said similar to what they said before, and Musa invoked his Lord and He removed the affliction. They did not keep their promise and Allah sent the frogs to them, and they filled the houses, foods and pots. One of them would not pick up a piece of clothing, or uncover some food, without finding frogs in it. When this affliction became hard on them, they made similar promises as before, Musa supplicated to his Lord and Allah removed the affliction. They did not keep any of the promises they made, and Allah sent the blood, and the waters of the people of Fir`awn turned to blood. Any water they collected from a well, a river, or a container, turned to blood.”

فَانتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ فِي الْيَمِّ بِأَنَّهُمْ كَذَّبُواْ بِـَايَـتِنَا وَكَانُواْ عَنْهَا غَـفِلِينَ

(136. So We took retribution from them. We drowned them in the sea, because they belied Our Ayat and were heedless with them.)

وَأَوْرَثْنَا الْقَوْمَ الَّذِينَ كَانُواْ يُسْتَضْعَفُونَ مَشَـرِقَ الاٌّرْضِ وَمَغَـرِبَهَا الَّتِى بَارَكْنَا فِيهَا وَتَمَّتْ كَلِمَتُ رَبِّكَ الْحُسْنَى عَلَى بَنِى إِسْرءِيلَ بِمَا صَبَرُواْ وَدَمَّرْنَا مَا كَانَ يَصْنَعُ فِرْعَوْنُ وَقَوْمُهُ وَمَا كَانُواْ يَعْرِشُونَ

(137. And We made the people who were considered weak to inherit the eastern parts of the land and the western parts thereof which We have blessed. And the fair Word of your Lord was fulfilled for the Children of Israel, because of their endurance. And We destroyed what Fir`awn and his people produced, and what they erected.)

Surah 7 Al-Araf Verse 136-137

Tafsir Ibn Kathir

The People of Fir`awn drown in the Sea; the Children of Israel inherit the Holy Land .

Allah states that when the people of Fir`awn rebelled and transgressed, even though He inflicted them with consecutive signs, one after another, He took retribution from them by drowning them in the sea that Musa parted by Allah’s power, and he and the Children of Israel passed through. In their pursuit, Fir`awn and his soldiers went in the sea chasing Musa and his people. When they all had gone inside the water, the sea closed in on them and they all drowned, because they belied the Ayat of Allah and were heedless of them. Allah said that He has granted the people who were considered weak, the Children of Israel, to inherit the eastern and western parts of the land. Al-Hasan Al-Basri and Qatadah commented that Allah’s statement,

(…the eastern parts of the land and the western parts thereof which We have blessed.) refers to the Sham area (Greater Syria). Also, Mujahid and Ibn Jarir said that Allah’s statement,

(And the fair Word of your Lord was fulfilled for the Children of Israel, because of their endurance.) is explained by Allah’s other statement,

(And We wished to do a favor to those who were weak (and oppressed) in the land, and to make them rulers and to make them the inheritors. And to establish them in the land, and We let Fir`awn and Haman and their hosts receive from them that which they feared) (28:5-6). Further, Allah’s statement,

(And We destroyed what Fir`awn and his people produced,) meaning, We destroyed what Fir`awn and his people produced, such as agriculture and buildings.

(and what they erected.) Ibn `Abbas and Mujahid said that,

(they erected) means, they built.

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