SURAH (20) TAA HAA (AYA 31 to 60)
اشْدُدْ بِهِ أَزْرِي {20:31}
[Q20:31] Ushdud biheee azree,
[Q20:31] Strengthen my back by him,
[Q20:31] Strengthen my back by him,
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:31) and strengthen my hands through him,
وَأَشْرِكْهُ فِي أَمْرِي {20:32}
[Q20:32] Wa
ashrik hu feee amree;
[Q20:32] And associate him (with me) in my affair,
[Q20:32] And associate him (with me) in my affair,
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:32) and make him my associate in my work
كَيْ نُسَبِّحَكَ كَثِيرًا {20:33}
[Q20:33] Kai
nusabbihaka kaseeraa,
[Q20:33] So that we should glorify Thee much,
[Q20:33] So that we should glorify Thee much,
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:33) so that we may glorify Thee
وَنَذْكُرَكَ كَثِيرًا {20:34}
[Q20:34] Wa
nazkuraka kaseeraa,
[Q20:34] And remember Thee oft.
[Q20:34] And remember Thee oft.
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:34) and remember Thee always.
إِنَّكَ كُنْتَ بِنَا بَصِيرًا {20:35}
[Q20:35] Innaka
kunta binaa baseeraa.
[Q20:35] Surely, Thou art seeing us.
[Q20:35] Surely, Thou art seeing us.
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:35) Thou hast always been watching over us."
قَالَ قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَىٰ {20:36}
[Q20:36] Qaala
qad ooteeta su'laka yaa Moosaa.
[Q20:36] He said: You are indeed granted your petition, O Musa;
[Q20:36] He said: You are indeed granted your petition, O Musa;
[Q20:36] ALLAH (SwT) berfirman: Sesungguhnya telah diberikan kepadamu apa yang
engkau pohonkan itu, wahai Musa!
A justification for the
Holy Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad)
saying
‘O’ Ali thou art to me as Aaron was to Moses (in
all aspects) save that there is no prophet to come after me.’
____________________________________________________________________________________________________________________________________________________
(20:36) He said, "Your request is
granted, O Moses.
وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَىٰ {20:37}
[Q20:37] Wa
laqad manannaa 'alaika marratan ukhraaa,
[Q20:37] And certainly We bestowed on you a favor at another time;
[Q20:37] And certainly We bestowed on you a favor at another time;
[Q20:37] Dan demi sesungguhnya! Kami telahpun mengurniakan kepadamu berbagai
nikmat pada satu masa yang lain sebelum ini.
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:37) We have shown favour to you for the second
time. *17
*17 Allah recounts the favours He had
shown to Prophet Moses since his birth in order to impress on him the fact that
he had been brought up under Divine care right from his birth for the purpose
of appointing him as a Messenger. Here mere references have been made but in
Surah XXVIII (AI-Qasas) details of the favours have been given.
إِذْ أَوْحَيْنَا إِلَىٰ أُمِّكَ مَا يُوحَىٰ {38}
[Q20:38] Iz
awhainaaa ilaaa ummika maa yoohaaa,
[Q20:38] When We revealed to your mother what was revealed;
[Q20:38] When We revealed to your mother what was revealed;
This is a
reference TO HOW MOSES WHEN HE AS A JUST-BORN, WAS DIVINELY SAVED FROM BEING KILLED
BY PHARAOH.
* Pharaoh dreamt that a fire from the habitation of
the Israelites was coming around his place and destroying it.
* The learned ones of his chief interpreted the
dream saying, that a boy born of the Israelites would cause his destruction.
* Pharaoh ordered every male child born to the
Israelites to be killed.
* When Moses
was born during that time the mother of Moses did not know how to save the
child,
‘WAHI’, I.E., REVELATION HERE MEANS INSPIRATION,
AS IN THE CASE OF THE BEE (VERSE 16:68). ‘WAHI’
MEANS ALSO THE INSTINCT.
____________________________________________________________________________________________________________________________________________________
(20:38) Recall the time when We inspired your mother
with this idea by means of a Revelation:
أَنِ اقْذِفِيهِ فِي التَّابُوتِ فَاقْذِفِيهِ فِي
الْيَمِّ فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ يَأْخُذْهُ عَدُوٌّ لِي وَعَدُوٌّ
لَهُ ۚ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي وَلِتُصْنَعَ عَلَىٰ عَيْنِي {20:39}
[Q20:39] Aniqzifeehi
fit Taabooti faqzifeehi fil yammi fal yul qihil yammu bis saahili yaakhuzhu
'aduwwul lee wa 'aduwwul lah; wa alqaitu 'alaika mahabbatam minnee wa litusna'a
'alaa 'ainee.
[Q20:39] Saying: Put him into a chest, then cast it down into the river, then the river shall throw him on the shore; there shall take him up one who is an enemy to Me and enemy to him, and I cast down upon you love from Me, and that you might be brought up before My eyes;
[Q20:39] Saying: Put him into a chest, then cast it down into the river, then the river shall throw him on the shore; there shall take him up one who is an enemy to Me and enemy to him, and I cast down upon you love from Me, and that you might be brought up before My eyes;
[Q20:39] Letakkanlah anakmu di dalam peti, kemudian lepaskanlah peti itu ke
laut, maka biarlah laut itu membawanya terdampar ke pantai, supaya dipungut
oleh musuhKu dan musuhnya dan Aku telah tanamkan dari kemurahanKu perasaan
kasih sayang orang terhadapmu dan supaya engkau dibela dan dipelihara dengan
pengawasanKu.
ALLAH
(SWT) inspired Moses’ mother to put the baby into a box and float it away into
the Nile.
°
A channel from the Nile passed into the Palace Garden of Pharaoh. The
box containing Moses went floating into the channel and Pharaoh and his wife ‘Asia’ picked up the child and the
extraordinary beauty Divinely endowed in the child, enchanted Pharaoh and his
wife and they decided to adopt the baby as their own son.
°
The mother of Moses was previously inspired that her baby would
ultimately be picked up and brought up by Pharaoh who was ALLAH (SWT)’s enemy
as well as the enemy of Moses, and ALLAH (SWT) would cast a lovely appearance
upon the Baby so that even the enemy would be enchanted by it and that the baby
would be brought up under the Divine care.
For the reference
to the event in the Old Testament via Exodus 2:3-9
1.
And when she could no longer hide
him, she took for him an ark of bulrushes, and daubed it with slime and with
pitch, and put the child therein; and she laid it in the flags by the river’s
brink.
2.
And his sister stood afar off to
watch what would be done to him.
3.
And the daughter of Pharaoh came
down to wash herself at the river, and her maidens walked along by the river’s
side and when she saw the ark among the flags, she sent her maid to fetch it.
4.
And when she had opened it, she
saw the child; and, behold, the babe wept. And she had compassion on him, and
said, this is one of the Hebrew’s children.
5.
Then said his sister to
Pharaoh’s daughter; Shall I go and call to thee a nurse of the Hebrew woman
that she may nurse the child for thee?
6.
And Pharaoh’s daughter said to
her, Go. And the maid went and called the child’s mother.
7.
And Pharaoh’s daughter said unto
her, Take this child away, and nurse it for me and I will give thee thy wages.
And the woman took the child and nurse it
____________________________________________________________________________________________________________________________________________________
(20:39)
`Place this child in a box and put the box in the
river; the river will cast it on to the bank and My enemy and his enemy will
pick it up. I Myself made you an object of love and so arranged things that you
should be brought up under My supervision.
إِذْ تَمْشِي أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ
عَلَىٰ مَنْ يَكْفُلُهُ ۖ فَرَجَعْنَاكَ إِلَىٰ أُمِّكَ كَيْ تَقَرَّ عَيْنُهَا
وَلَا تَحْزَنَ ۚ وَقَتَلْتَ نَفْسًا فَنَجَّيْنَاكَ مِنَ الْغَمِّ وَفَتَنَّاكَ
فُتُونًا ۚ فَلَبِثْتَ سِنِينَ فِي أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَىٰ قَدَرٍ
يَا مُوسَىٰ {20:40}
[Q20:40] Iz
tamsheee ukhtuka fataqoolu hal adullukum 'alaa mai yakfuluhoo faraja'naaka
ilaaa ummika kai taqarra 'ainuhaa wa laa tahzan; wa qatalta nafsan
fanajjainaaka minal ghammi wa fatannaaka futoonaa; falabista sineena feee ahli
Madyana summa ji'ta 'alaa qadariny yaa Moosa.
[Q20:40] When your sister went and said: Shall I direct you to one who will take charge of him? So We brought you back to your mother, that her eye might be cooled and she should not grieve and you killed a man, then We delivered you from the grief, and We tried you with (a severe) trying. Then you stayed for years among the people of Madyan; then you came hither as ordained, O Musa.
[Q20:40] When your sister went and said: Shall I direct you to one who will take charge of him? So We brought you back to your mother, that her eye might be cooled and she should not grieve and you killed a man, then We delivered you from the grief, and We tried you with (a severe) trying. Then you stayed for years among the people of Madyan; then you came hither as ordained, O Musa.
[Q20:40] Ketika saudara perempuanmu pergi mencarimu lalu berkata kepada
orang-orang yang memungutmu: Mahukah, aku tunjukkan kamu kepada orang yang
boleh memeliharanya? Maka dengan jalan itu Kami mengembalikanmu kepada ibumu
supaya tenang hatinya dan supaya dia tidak berdukacita kerana bercerai denganmu
dan semasa engkau membunuh seorang lelaki, lalu Kami selamatkan engkau dari kesusahan
pembunuhan itu dan Kami telah melepaskan engkau berkali-kali dari
berbagai-bagai cubaan; kemudian engkau tinggal dengan selamat beberapa tahun
dalam kalangan penduduk negeri Madyan; setelah itu engkau sekarang datang dari
sana pada masa yang telah ditentukan, wahai Musa!
Having floated her baby into the river, Moses’ mother told her daughter Mary (Moses’s sister) to go along with
the box and quietly find out as to who picks it up. Moses was
picked up by Pharaoh and his wife, BUT would never have even a drop of the milk
from any of the nurses appointed for him. Mary ran and reported the matter to her mother (See verses 28:7-13).
Mary went and offered her services to the wife of Pharaoh to get
a nurse whose milk the baby would surely take. THUS Moses’
mother became the nurse for Moses
and for years together Moses was
brought up in the very lap of his enemy Pharaoh.
This event has been referred to in verses 28:7-13 in a different context.
Ø LIKEWISE, the Holy
Prophet (ALLAHuma sali ala Muhammad wa ala ali Muhammad) was brought up in the
midst of the Qorieshites who were the enemies of ALLAH (SWT) as well as his
enemies AND AS Moses was loved for his
extraordinary lovely appearance, the
Holy Prophet (ALLAHuma
sali ala Muhammad wa ala ali Muhammad) was SIMILARLY
honored by the Qoriesh for the marvelous beauty of his inimitable truthfulness, SO much so that even the enemies could not resist calling him ‘Al-Ameen’,
the Trustworthy.
____________________________________________________________________________________________________________________________________________________
(20:40) Recall
the time when your sister was walking along; then she said: `May I inform you
of one, who will bring up this child in the best manner?' Thus We returned you
to your mother so that her .eye might be cooled and she might not be grieved.
And (also remember that) you killed a certain person and We freed you from its
evil (consequences) and put you through various trials and you stayed with the
people of Midian for several years. Now you have come back at the right time:
وَاصْطَنَعْتُكَ لِنَفْسِي {20:41}
[Q20:41] Wastana'
tuka linafsee.
[Q20:41] And I have chosen you for Myself:
[Q20:41] And I have chosen you for Myself:
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:41) O Moses, I have moulded you for My Mission.
اذْهَبْ أَنْتَ وَأَخُوكَ بِآيَاتِي وَلَا تَنِيَا
فِي ذِكْرِي {20:42}
[Q20:42] Izhab
anta wa akhooka bi Aayaatee wa laa taniyaa fee zikree.
[Q20:42] Go you and your brother with My communications and be not remiss in remembering Me;
[Q20:42] Go you and your brother with My communications and be not remiss in remembering Me;
[Q20:42] Pergilah, engkau dan saudaramu, membawa mukjizat-mukjizat pengurniaanKu
dan janganlah kamu berdua lemah dan cuai dalam menyebut serta mengingati
Daku.
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:42) You and your brother should go (on the Mission)
with My Signs. And see that you do not show any negligence in remembering
Me."
اذْهَبَا إِلَىٰ فِرْعَوْنَ إِنَّهُ طَغَىٰ {20:43}
[Q20:43] Izhabaaa
ilaa Fir'awna innahoo taghaa;
[Q20:43] Go both to Firon, surely he has become inordinate;
[Q20:43] Go both to Firon, surely he has become inordinate;
[Q20:43] Pergilah kamu berdua kepada Firaun, sesungguhnya dia telah melampaui
batas dalam kekufurannya.
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:43) "Go both of you to Pharaoh, for he has
transgressed all bounds.
فَقُولَا لَهُ قَوْلًا لَيِّنًا لَعَلَّهُ
يَتَذَكَّرُ أَوْ يَخْشَىٰ {20:44}
[Q20:44] Faqoolaa
lahoo qawlal laiyinal la allahoo yatazakkkaru 'aw yakhshaa.
[Q20:44] Then speak to him a gentle word haply he may mind or fear.
[Q20:44] Then speak to him a gentle word haply he may mind or fear.
[Q20:44] Kemudian hendaklah kamu berkata kepadanya, dengan kata-kata yang
lemah-lembut, semoga dia beringat atau takut.
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:44) Talk to him in a gentle manner; may be that he
is convinced by admonition or imbued with fear." *18
*18 The only two
ways of bringing a man to the Right Way are: (1) To convince
him by argument and admonition, or (2) to warn him
of the consequences of deviation.
*18a. It appears that they implored AIIah thus before going before Pharaoh when Prophet Moses had reached Egypt and Aaron had joined him in the propagation of the Mission.
*18a. It appears that they implored AIIah thus before going before Pharaoh when Prophet Moses had reached Egypt and Aaron had joined him in the propagation of the Mission.
قَالَا رَبَّنَا إِنَّنَا نَخَافُ أَنْ يَفْرُطَ
عَلَيْنَا أَوْ أَنْ يَطْغَىٰ {20:45}
[Q20:45] Qaalaa
Rabbanaaa innanaa nakhaafu ai yafruta 'alainaaa aw ai yatghaa.
[Q20:45] Both said: O our Lord! Surely we fear that he may hasten to do evil to us or that he may become inordinate.
[Q20:45] Both said: O our Lord! Surely we fear that he may hasten to do evil to us or that he may become inordinate.
[Q20:45] Mereka berdua berkata: Wahai Tuhan kami! Sesungguhnya kami takut bahawa
ia akan segera menyeksa kami atau dia akan melampau batas.
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:45) The two (18a) said, "Lord, we dread that
he will behave unjustly towards us or treat us cruelly."
قَالَ لَا تَخَافَا ۖ إِنَّنِي مَعَكُمَا أَسْمَعُ
وَأَرَىٰ {20:46}
[Q20:46] Qaala
laa takhaafaaa innanee ma'akumaa asma'u wa araa.
[Q20:46] He said: Fear not, surely I am with you both: I do hear and see.
[Q20:46] He said: Fear not, surely I am with you both: I do hear and see.
[Q20:46] ALLAH (SwT) berfirman: Janganlah kamu takut, sesungguhnya Aku ada
bersama-sama kamu; Aku mendengar dan melihat segala-galanya.
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:46) He answered, "Have no fear: I am with you:
I hear everything and see everything.
فَأْتِيَاهُ فَقُولَا إِنَّا رَسُولَا رَبِّكَ
فَأَرْسِلْ مَعَنَا بَنِي إِسْرَائِيلَ وَلَا تُعَذِّبْهُمْ ۖ قَدْ جِئْنَاكَ بِآيَةٍ
مِنْ رَبِّكَ ۖ وَالسَّلَامُ عَلَىٰ مَنِ اتَّبَعَ الْهُدَىٰ {20:47}
[Q20:47] Faatiyaahu
faqoolaaa innaa Rasoolaa Rabbika fa arsil ma'anaa Banee Israaa'eela wa laa
tu'azzibhum qad ji'naaka bi Aayatim mir Rabbika wassa laamu 'alaa manit taba'al
hudaa.
[Q20:47] So go you both to him and say: Surely we are two messengers of your Lord; therefore send the children of Israel with us and do not torment them! Indeed we have brought to you a communication from your Lord, and peace is on him who follows the guidance;
[Q20:47] So go you both to him and say: Surely we are two messengers of your Lord; therefore send the children of Israel with us and do not torment them! Indeed we have brought to you a communication from your Lord, and peace is on him who follows the guidance;
[Q20:47] Oleh itu, pergilah kamu berdua kepadanya, kemudian katakanlah: Bahawa
sesungguhnya kami ini Rasul-rasul dari Tuhanmu, maka bebaskanlah kaum Bani
lsrail mengikut kami dan janganlah engkau menyeksakan mereka. Sesungguhnya kami
telah datang kepadamu membawa satu tanda (mukjizat) dari Tuhanmu! Dan selamat
sejahtera, itu adalah untuk orang-orang yang menurut petunjuk agama ALLAH (SwT).
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:47) Go to him and say, `We are Messengers from your
Lord, so let the Israelites go with us, and do not oppress them. We have come
to you with Signs from your lord; and peace is for him who follows the Right
Way.
إِنَّا قَدْ أُوحِيَ إِلَيْنَا أَنَّ الْعَذَابَ
عَلَىٰ مَنْ كَذَّبَ وَتَوَلَّىٰ {20:48}
[Q20:48] Innaa qad
oohiya ilainaaa annnal 'azaaba 'alaa man kaz zaba wa tawalaa.
[Q20:48] Surely it has been revealed to us that the chastisement will surely come upon him who rejects and turns back.
[Q20:48] Surely it has been revealed to us that the chastisement will surely come upon him who rejects and turns back.
[Q20:48] Sesungguhnya telah diwahyukan kepada kami bahawa azab seksa di dunia
dan di akhirat ditimpakan kepada orang yang mendustakan ayat-ayat ALLAH (SwT)
dan berpaling daripadanya.
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:48) We have been informed by Revelation that there
is scourge for him who rejects it and turns away. *19
*19 A
comparative study of this incident as given in the Bible and the Talmud will
show that the Qur'an does not copy the stories from these books, but gives its
own version in order to portray the Messengers in their true glory and dignity.
According to the Bible, when God said to Moses that He would send him to
Pharaoh, Moses replied, "Who am I that I should go unto Pharaoh, and that
I should bring forth the children of Israel out of Egypt?" (Exodus 3: 11).
**God persuaded and encouraged Moses by giving him Signs but he was still
reluctant and said, "O my Lord, send, I pray thee, by the hand of him whom
thou wilt send." (Exodus 4: 13). **And the Talmud goes even further
than this and says that there was an argument between God and Moses for seven
days that he should become a Prophet but Moses did not accept the offer. At
this God was angry with hlm and so made his brother Aaron a partner in his
Prophethood. Moreover, He deprived the descendants of Moses of the office of
priesthood and bestowed it on the descendants of Aaron. These two versions depict Allah to be suffering from human weaknesses
and Prophet Moses from inferiority complex.
قَالَ فَمَنْ رَبُّكُمَا يَا مُوسَىٰ {20:49}
[Q20:49] Qaala
famar Rabbu kumaa yaa Moosa.
[Q20:49] (Firon) said: And who is your Lord, O Musa?
[Q20:49] (Firon) said: And who is your Lord, O Musa?
[Q20:49] (Setelah mereka menyampaikan perintah ALLAH (SwT) itu), Firaun berkata:
Jika demikian, siapakah Tuhan kamu berdua, hai Musa?
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:49) Pharaoh *20 ° said, "Well, who is the
Lord of you both, O Moses?" *21
*20 Here the
details have been omitted. These have been given in VII: 103-108, XXVI: 10-33,
XXVIII: 28-40, LXXIX: 15-25.
As regards the necessary information about Pharaoh, see E.N. 85 of Chapter VII.
*21 Pharaoh addressed Prophet Moses because he was, in regard to Prophethood, the senior of the two. It is also possible that he deliberately addressed him in order to exploit his impediment in speech, and ignored Prophet Aaron, who was more fluent.
As regards the implication of this question of Pharaoh, he meant to say, "YOU say that you have brought a Message from my Lord to me. Who is that Lord? You should know that I am the Lord of Egypt and the people of Egypt". In regard to this claim of his, see LXXIX: 24, XLIII: 51, XXVIII: 38 and XXVI: 29.
It may also be noted that by this claim Pharaoh did not mean to say that he was the sole deity of his people nor did it mean that none other was worshipped in Egypt. As a matter of fact, he himself based his right of sovereignty on his claim of being the incarnation of the sungod. And we also learn from the history of Egypt that there were many other gods and goddesses. In fact, what he claimed was that he was politically the Lord of not only Egypt but also of the whole of mankind theoretically. Therefore, he would not acknowledge that there was any supreme sovereign over him whose delegate might bring an order to him and demand its obedience from him.
As regards the necessary information about Pharaoh, see E.N. 85 of Chapter VII.
*21 Pharaoh addressed Prophet Moses because he was, in regard to Prophethood, the senior of the two. It is also possible that he deliberately addressed him in order to exploit his impediment in speech, and ignored Prophet Aaron, who was more fluent.
As regards the implication of this question of Pharaoh, he meant to say, "YOU say that you have brought a Message from my Lord to me. Who is that Lord? You should know that I am the Lord of Egypt and the people of Egypt". In regard to this claim of his, see LXXIX: 24, XLIII: 51, XXVIII: 38 and XXVI: 29.
It may also be noted that by this claim Pharaoh did not mean to say that he was the sole deity of his people nor did it mean that none other was worshipped in Egypt. As a matter of fact, he himself based his right of sovereignty on his claim of being the incarnation of the sungod. And we also learn from the history of Egypt that there were many other gods and goddesses. In fact, what he claimed was that he was politically the Lord of not only Egypt but also of the whole of mankind theoretically. Therefore, he would not acknowledge that there was any supreme sovereign over him whose delegate might bring an order to him and demand its obedience from him.
قَالَ رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ
خَلْقَهُ ثُمَّ هَدَىٰ {20:50}
[Q20:50] Qaala
Rabbunal lazeee a'taa kulla shai'in khalqahoo summa hadaa.
[Q20:50] He said: Our Lord is He Who gave to everything its creation, then guided it (to its goal).
[Q20:50] He said: Our Lord is He Who gave to everything its creation, then guided it (to its goal).
[Q20:50] Nabi Musa menjawab: Tuhan kami ialah yang telah memberikan kepada
tiap-tiap sesuatu: Kejadian semulajadinya yang sesuai dengannya, kemudian Dia
memberi petunjuk kepadanya akan cara menggunakannya.
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:50) Moses replied, "Our Lord is He *22 - Who
has given a distinctive form to everything and then guided it
aright." *23
*22 That is,
"We acknowledge Him alone as our Lord in every sense: He is our Sustainer,
our Maker, our Master, our Sovereign and is Supreme in everything, and there is
no other lord in any sense but He."
*23 This concise sentence needs serious attention. It means that it is Allah alone Who has created everything and given it its distinctive structure, form, capabilities, characteristics, etc.
(1) For instance, man has been given the hands and feet which are given the most appropriate structure that was needed for their right functioning.
(2) A human being, an animal, a plant, mineral and the like, air, water and light-everything has been given that particular form which was needed for its right functioning in the universe.
(3) Then He has guided everything aright to function properly. It is He Who has taught everything the way to fulfil that object for which it has been created. He has taught the ear to hear and the eye to see; the fish to swim and the swallow to fly; the earth to grow vegetation and the tree to blossom and bear fruit. In short, He is not only the Creator of everything but also its Guide and Teacher.
Prophet Moses employed this concise and meaningful sentence to convey the Message to Pharaoh and his people. He not only gave a suitable reply to Pharaoh as to who his Lord was, but also told him why He was his Lord, and how there was no other lord than He. The argument implied in it was this: As Pharaoh and every one of his subjects was obliged to Allah for his human form and could trot live even for a moment without the functioning of the different parts of his body which were performing their functions in accordance with the guidance of Allah, so Pharaoh's claim that he was the lord of the people was absurd, and its acknowledgment by his people that he was their Lord, a folly.
Besides this, Prophet Moses also hinted at the need of Prophethood which was denied by Pharaoh. When Allah guides everything in the universe, He has also to fulfil the need of the guidance of mankind. Whereas the guidance of. the animals and birds has been provided by instinct, the guidance of rational human beings has been provided by sending Messengers who appealed to them by rational arguments.
*23 This concise sentence needs serious attention. It means that it is Allah alone Who has created everything and given it its distinctive structure, form, capabilities, characteristics, etc.
(1) For instance, man has been given the hands and feet which are given the most appropriate structure that was needed for their right functioning.
(2) A human being, an animal, a plant, mineral and the like, air, water and light-everything has been given that particular form which was needed for its right functioning in the universe.
(3) Then He has guided everything aright to function properly. It is He Who has taught everything the way to fulfil that object for which it has been created. He has taught the ear to hear and the eye to see; the fish to swim and the swallow to fly; the earth to grow vegetation and the tree to blossom and bear fruit. In short, He is not only the Creator of everything but also its Guide and Teacher.
Prophet Moses employed this concise and meaningful sentence to convey the Message to Pharaoh and his people. He not only gave a suitable reply to Pharaoh as to who his Lord was, but also told him why He was his Lord, and how there was no other lord than He. The argument implied in it was this: As Pharaoh and every one of his subjects was obliged to Allah for his human form and could trot live even for a moment without the functioning of the different parts of his body which were performing their functions in accordance with the guidance of Allah, so Pharaoh's claim that he was the lord of the people was absurd, and its acknowledgment by his people that he was their Lord, a folly.
Besides this, Prophet Moses also hinted at the need of Prophethood which was denied by Pharaoh. When Allah guides everything in the universe, He has also to fulfil the need of the guidance of mankind. Whereas the guidance of. the animals and birds has been provided by instinct, the guidance of rational human beings has been provided by sending Messengers who appealed to them by rational arguments.
قَالَ فَمَا بَالُ الْقُرُونِ الْأُولَىٰ {20:51}
[Q20:51] Qaala
famaa baalul quroonil oolaa.
[Q20:51] He said: Then what is the state of the former generations?
[Q20:51] He said: Then what is the state of the former generations?
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:51) Pharaoh said, "And what was the position
of the generations who have passed before?" *24
*24 The question
posed by Pharaoh was very subtle. He meant to say, "If there is no other
lord than the One Who has given a distinctive form to everyone, then what will
be the position of our forefathers who had been worshipping other deities since
centuries? Were all those people in error? Did all of them deserve torment'?
Did they all lack common sense?" Thus Pharaoh perhaps wanted to give vent
to his anger against Prophet Moses for showing disrespect to his forefathers.
At the same time he also wanted to incite his courtiers and the common people
of Egypt against the Message of Prophet Moses. And this trick has always been
used against the people who propagate the Truth and has always proved very
effective to incite those people who lack common sense. This same trick has been mentioned here for it was being employed at
the very time against the Holy Prophet by the people of Makkah.
قَالَ عِلْمُهَا عِنْدَ رَبِّي فِي كِتَابٍ ۖ لَا
يَضِلُّ رَبِّي وَلَا يَنْسَى {20:52}
[Q20:52] Qaala
'ilmuhaa 'inda Rabee fee kitaab, laa yadillu Rabbee wa laa yansaa,
[Q20:52] He said: The knowledge thereof is with my Lord in a book, my Lord errs not, nor does He forget;
[Q20:52] He said: The knowledge thereof is with my Lord in a book, my Lord errs not, nor does He forget;
[Q20:52] Nabi Musa menjawab: Pengetahuan mengenainya ada di sisi Tuhanku,
tertulis di dalam sebuah Kitab; Tuhanku tidak pernah keliru dan Dia juga tidak
pernah lupa.
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:52) Moses replied, "The knowledge of that is
with my Lord, secure in a writing; my Lord neither errs nor
forgets." *25
*25 This answer
is full of wisdom. If Prophet Moses had said, "Yes, they all lacked common
sense and had gone astray and would become the fuel of Hell", this answer,
though true, would have served the very purpose Pharaoh had in mind in putting
the question. But the answer given by the Prophet was true and it frustrated
the trick of Pharaoh as well. His answer was to this effect: "Well, those
people have now gone before their Lord, and I have no means of judging their
deeds and intentions. However,
their whole record is safe and secure with Allah, and nothing can escape Him. Allah alone knows how to deal with
them. What concerns you and me is our own position and attitude to life. We
should be more concerned about our own end than of those who have already
passed away into Allah's presence."
الَّذِي جَعَلَ لَكُمُ الْأَرْضَ مَهْدًا وَسَلَكَ
لَكُمْ فِيهَا سُبُلًا وَأَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ
أَزْوَاجًا مِنْ نَبَاتٍ شَتَّىٰ {20:53}
[Q20:53] Allazee
ja'ala lakumul arda mahdanw wa salaka lakum feehaa subulanw wa anzala minas
samaaa'i maaa'an fa akhrajnaa biheee azwaajam min nabaatin shattaa.
[Q20:53] Who made the earth for you an expanse and made for you therein paths and sent down water from the cloud; then thereby We have brought forth many species of various herbs.
[Q20:53] Who made the earth for you an expanse and made for you therein paths and sent down water from the cloud; then thereby We have brought forth many species of various herbs.
[Q20:53] (Dialah Tuhan) yang telah menjadikan bumi bagi kamu sebagai hamparan
dan Ia telah mengadakan bagi kamu padanya jalan-jalan lalu-lalang dan Dia juga
telah menurunkan hujan dari langit. Maka Kami keluarkan dengannya
berjenis-jenis tanaman dan buah-buahan yang berlainan keadaannya.
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:53) He *26 it is Who has spread the earth as
a bed for you, and made paths for you to move about (from place to place); He
sent down rain water from above and produced different kinds of vegetation:
*26 It is quite
obvious that vv, 53-55 are an addition by Allah to the foregoing answer by
Prophet Moses. There are other instances of this in the Qur'an that Allah added
a few sentences to the speech of someone by way of admonition. Moreover, it is
connected not only with the preceding verse but also with the whole reply of
Prophet Moses (vv. 50-52).
كُلُوا وَارْعَوْا أَنْعَامَكُمْ ۗ إِنَّ فِي ذَٰلِكَ
لَآيَاتٍ لِأُولِي النُّهَىٰ {20:54}
[Q20:54] Kuloo
war'aw an'aamakum; inna fee zaalika la Aayaatil li ulin nuhaa.
[Q20:54] Eat and pasture your cattle; most surely there are signs in this for those endowed with understanding.
[Q20:54] Eat and pasture your cattle; most surely there are signs in this for those endowed with understanding.
[Q20:54] Makanlah kamu daripadanya dan berilah makan binatang-binatang ternak
kamu; sesungguhnya semuanya itu mengandungi tanda-tanda yang membuktikan
kemurahan ALLAH (SwT), bagi orang-orang yang berakal fikiran.
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:54) eat of these and graze your cattle. Surely
there is many a Sign in this for those who possess common sense. *27
*27 That is,
"Those, who use their common sense in their search for the Truth, find a
way to the Reality by the help of these Signs, which clearly show that the universe
has One Lord Who alone is sustaining it, and there is no room here for any
other lord."
SECTION
3
Moses’
encounter with Pharaoh
Moses
challenged to meet the magicians – The magicians were utterly defeated, and
surrendered themselves to the true faith prescribed by Moses and Aaron.
مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ
وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ {20:55}
[Q20:55] Minhaa
khalaqnaakum wa feehaa nu'eedukum wa minhaa nukhrijukum taaratan ukhraa.
[Q20:55] From it We created you and into it We shall send you back and from it will We raise you a second time.
[Q20:55] From it We created you and into it We shall send you back and from it will We raise you a second time.
[Q20:55] Dari bumilah Kami ciptakan kamu dan ke dalamnya Kami akan mengembalikan
kamu, dan daripadanya pula Kami akan mengeluarkan kamu sekali lagi.
FROM this very earth were created men and their ancestors AND after death they are sent
back into it AND from it again they shall
be raised for the Final Judgment.
____________________________________________________________________________________________________________________________________________________
(20:55) We have created you from this earth and We
will return you into it and then will bring you forth out of it once
again. *28
*28 That is,
"Every man has to pass through three stages: (1) from birth
to death, (2)
from
death to Resurrection, and (3) from the Day of Resurrection to
Eternity. According to this verse, all the three stages will take place on this
Earth.
وَلَقَدْ أَرَيْنَاهُ آيَاتِنَا كُلَّهَا فَكَذَّبَ
وَأَبَىٰ {20:56}
[Q20:56] Wa
laqad arainaahu Aayaatinaa kullahaa fakaz zaba wa abaa.
[Q20:56] And truly We showed him Our signs, all of them, but he rejected and refused.
[Q20:56] And truly We showed him Our signs, all of them, but he rejected and refused.
[Q20:56] Dan demi sesungguhnya! Kami telah tunjukkan kepada Firaun segala
tanda-tanda yang membukti kekuasaan Kami; dalam pada itu dia mendustakannya dan
enggan beriman.
Moses [1] threw down his
staff and it became a huge dreadful serpent. He took it back. Then [2] he
showed his hand with his palm shining bright, AND [3] also
the other miracles, and yet Pharaoh did not believe.
____________________________________________________________________________________________________________________________________________________
(20:56) We showed all (kinds of) Our Signs *29 to
Pharaoh, but he went on treating them as falsehood and refused to believe.
*29 "Signs"
comprised
those arguments which were based on natural phenomena and human life and those
miracles which were given to Prophet Moses. These arguments are contained in
the speeches of Prophet Moses which he delivered before Pharaoh, and the
miracles which he showed and are mentioned at several places in the
Qur'an.
قَالَ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا
بِسِحْرِكَ يَا مُوسَىٰ {20:57}
[Q20:57] Qaala
aji'tanaa litukhri janaa min ardinaa bisihrika yaa Moosa.
[Q20:57] Said he: Have you come to us that you should turn us out of our land by your magic, O Musa?
[Q20:57] Said he: Have you come to us that you should turn us out of our land by your magic, O Musa?
[Q20:57] Firaun berkata: Patutkah engkau datang kepada kami untuk mengeluarkan
kami dari negeri kami dengan sihirmu, hai Musa?
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:57) He said, "O Moses, have you come to drive
us out of our land by the power of your sorcery? *30
*30 Here by
sorcery are meant the miracles of the staff and the shining hand, which
according to the details given in Chapters VII and XXVI, were shown to Pharaoh
by Prophet Moses in his first visit to his court. On seeing these miracles
Pharaoh was so upset that he cried out, "Have you come to drive us out of
.our country by the power of your sorcery? Although he knew that it had never
happened in history that a magician had conquered a country by the power of
sorcery. Moreover, there were hundreds of magicians in his own country, who
used to show their feats to earn rewards and prizes. Accordingly, Pharaoh's
statement that "you are a sorcerer" on the one hand, and his apprehension
that "you want to snatch my kingdom" on the other, were a clear
indication of his perturbed mind: In fact, Pharaoh had come to understand that
the welt-reasoned speech of Moses and his miracles were bound to influence not
only his courtiers, but also the common people and accordingly he tried to play
upon their prejudices through falsehood and treachery. He did not admit that it
was a miracle, but called it sorcery. He wanted to create an impression that
any sorcerer of his empire could turn a staff into a serpent. He also incited
the people, saying: "Look! He says that your forefathers were on the wrong
way and deserved perdition. So beware of him! He is not a Prophet. He simply
aspires for power. He wants that the Israelites should again capture power here
like the times of Joseph and wrest the reigns of government from the
Copts." Pharaoh, in fact, wanted to suppress the invitation to the Truth
through such devices. (For details please see E.N.'s 87 to 89 of Chapter VII;
E.N. 75 of Chapter X).
فَلَنَأْتِيَنَّكَ بِسِحْرٍ مِثْلِهِ فَاجْعَلْ
بَيْنَنَا وَبَيْنَكَ مَوْعِدًا لَا نُخْلِفُهُ نَحْنُ وَلَا أَنْتَ مَكَانًا
سُوًى {58}
[Q20:58] Falanaatiyannaka
bisihrim mislihee faj'al bainanaa wa bainaka maw'idal laa nukhlifuhoo nahnu wa
laaa anta makaanan suwaa.
[Q20:58] So we too will produce before you magic like it, therefore make between us and you an appointment, which we should not break, (neither) we nor you, (in) a central place.
[Q20:58] So we too will produce before you magic like it, therefore make between us and you an appointment, which we should not break, (neither) we nor you, (in) a central place.
[Q20:58] Kalau demikian, sesungguhnya kami juga akan bawakan kepadamu sihir yang
seperti itu untuk melawanmu! Maka tentukanlah suatu tempoh pertemuan antara
kami denganmu, yang kita bersama tidak akan memungkirinya, di suatu tempat yang
sesuai bagi kedua belah pihak
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:58) Well, we will also bring as strong a sorcery as
yours. So settle with us when and where should the encounter take place; then
neither should we back out of this agreement nor you. Come out in the open
field."
قَالَ مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَنْ
يُحْشَرَ النَّاسُ ضُحًى {20:59}
[Q20:59] Qaala
maw'idukum yawmuz zeenati wa ai yuhsharan naasu duhaa.
[Q20:59] (Musa) said: Your appointment is the day of the Festival and let the people be gathered together in the early forenoon.
[Q20:59] (Musa) said: Your appointment is the day of the Festival and let the people be gathered together in the early forenoon.
[Q20:59] Nabi Musa menjawab: Tempoh yang aku tetapkan untuk kamu itu ialah hari
perayaan, dan hendaklah orang ramai berhimpun pada waktu dhuha.
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:59) Moses replied, "Let the encounter take
place on the Day of the Feast, and the people assemble after the rising of the
sun." *31
*31 The object
of Pharaoh was this: "Once the sorcerers are able to transform the staffs
and ropes into serpents, the entire effect of the miracle performed by Moses
would disappear from the people's minds. That was exactly to Moses' advantage,
who suggested that it was no good fixing an ordinary day or place for the
purpose. The Day of the Feast was at hand. People would flock on that occasion
from all corners of the empire. Therefore, the encounter should be held in the
open so that all might witness it, and in the day time so that every one should
be able to see it clearly."
فَتَوَلَّىٰ فِرْعَوْنُ فَجَمَعَ كَيْدَهُ ثُمَّ
أَتَىٰ {60:60}
[Q20:60] Fatawallaa
Fir'awnu fajjama'a kaidahoo summa ataa.
[Q20:60] So Firon turned his back and settled his plan, then came.
[Q20:60] So Firon turned his back and settled his plan, then came.
[Q20:60] Maka Firaun pun berangkat dari majlis itu. Dia mengumpulkan ahli-ahli
sihir untuk menjalankan tipu-dayanya, kemudian dia datang ke tempat
perlawanan.
(see commentary for verse 9)
____________________________________________________________________________________________________________________________________________________
(20:60) Pharaoh then withdrew and gathered together all
his devices, and came to the encounter. *32
*32 Pharaoh and
his courtiers considered the coming encounter as a decisive one as far as their
own future was concerned and, therefore, they attached the utmost importance to
it. Courtiers were sent throughout the country to muster round all the
magicians wherever available. People were especially encouraged to come in the
largest numbers to witness the magic skills so as to keep them immune from the
awe inspired by the staff of Moses. It was openly said that the fate of their
religion hinged on the skill of their magicians: their religion could survive
only if they won; otherwise the religion of Moses would have its sway (see
XXVI: 34-51).
Here one should bear in mind the fact that the religion of the royal family and the elite of Egypt was much different from that of the common people. They had separate gods and temples and different creeds and concepts about the life after death. They also differed in the practice of religion as well as in the ideologies. (Toynbee: A Study of History: Somervell's Abridgment Vols. I-VI, pp. 31-32). Moreover, there were sufficiently strong pockets of the population, who under the influence of various religious upheavels, were prone to prefer Monotheism to a creed of polytheism. Besides this, there was also a fairly large element of the worshippers of One God for the Israelites and their fellow believers were at least ten per cent of the total population. Pharaoh also remembered that about 150 years earlier a religious revolution had been brought about by Pharaoh Amenophis IV or Akhenaton (1377-1360 B.C.) by military force, which had abolished all deities except Aton, a single, universal god, which was worshipped by the king and his family. Though this religious revolution had been reversed later by another king, yet its influence retrained, and Pharaoh dreaded that Moses might bring about yet another revolution.
Here one should bear in mind the fact that the religion of the royal family and the elite of Egypt was much different from that of the common people. They had separate gods and temples and different creeds and concepts about the life after death. They also differed in the practice of religion as well as in the ideologies. (Toynbee: A Study of History: Somervell's Abridgment Vols. I-VI, pp. 31-32). Moreover, there were sufficiently strong pockets of the population, who under the influence of various religious upheavels, were prone to prefer Monotheism to a creed of polytheism. Besides this, there was also a fairly large element of the worshippers of One God for the Israelites and their fellow believers were at least ten per cent of the total population. Pharaoh also remembered that about 150 years earlier a religious revolution had been brought about by Pharaoh Amenophis IV or Akhenaton (1377-1360 B.C.) by military force, which had abolished all deities except Aton, a single, universal god, which was worshipped by the king and his family. Though this religious revolution had been reversed later by another king, yet its influence retrained, and Pharaoh dreaded that Moses might bring about yet another revolution.
No comments:
Post a Comment